诗歌：大本607首

读经：弗一9~10，四15~16，西二19，林前八1下

Scripture Reading: Eph. 1:9-10; 4:15-16; Col. 2:19; 1 Cor. 8:1b

　　弗一9~10　照着祂的喜悦，使我们知道祂意愿的奥秘；这喜悦是祂在自己里面预先定下的，为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。

　　当撒但这死的权势，将他自己注射到人里面时，撒但对人就成了死亡和黑暗。死带进败坏，而黑暗带进混乱。撒但的目标乃是要败坏神的创造，而造成混乱。但是赞美主，凡死亡泛滥的地方，生命就更加洋溢！…神…进来点活，分赐生命。那里有生命，那里也就有光。死亡来毁坏，生命却来医治；黑暗带进混乱，光却带进正当的秩序。…神进来点活被杀死的创造，并且带进秩序。在这秩序中，万有在基督里归一于一个元首之下。（以弗所书生命读经，一一○页。）

　　Eph. 1:9-10 Making known to us the mystery of His will according to His good pleasure, which He purposed in Himself, unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.

　　When Satan, the power of death, injected himself into man, Satan became death and darkness to man. Death brings in corruption, and darkness brings in confusion. Satan’s goal is to corrupt God’s creation and to cause confusion. But praise the Lord that where death abounds, life abounds all the more!… God came in to enliven, to impart life. Where there is life, there is light also. Death ruins, but life heals; darkness brings in confusion, but light brings in the proper order….God…has come in to enliven the deadened creation and to bring in order. In this order all things are headed up in Christ. (Life-study of Ephesians, p. 91)

　　神将祂自己分赐到亚伯、以挪士、以诺、挪亚、和亚伯拉罕里面。祂在摩西身上有更大的经纶安排；当然，在主耶稣身上更是如此。这种分赐在新约书信中继续进行。神在今时代的经纶安排比在使徒保罗的时代更大，你听了这话也许会惊奇。我怀疑保罗在世时，能否有一批会众有幸听见你们今天所听见的事。今天神恩典的经纶安排乃是更深、更高、更广的。这经纶安排将继续经过千年国，直到时期满足的时候。时期满足时的经纶安排，将是最高、最广的；如启示录二十一至二十二章所启示的，这经纶安排将在永世里。

　　在这两章圣经里，我们看见一个新的境界，就是新天新地同新耶路撒冷。〔启二一1。〕…在圣经里，海表征死亡。不再有海，意思是没有死亡的痕迹。那时死亡已被吞灭了。在千年国的末了，死亡这个最后的仇敌，要被废掉，扔在火湖里。代替死亡的，乃是一个新的境界，新的范围，新的圆周，其中心乃是新耶路撒冷。

　　今天我们在召会生活中享受这终极完成之经纶安排的小影。在召会中我们有生命的水流，我们饮生命水，并且吃生命树；这是神在召会生活中的经纶安排。然而，这不是最高的经纶安排，不是时期满足时的经纶安排。当我在召会中享受活水时，我乃是在等候着终极的经纶安排。我们都要在这终极的经纶安排里，并且要完全被三一神浸透。

　　宝座上的神是指父，羔羊是指子，而生命水的河是指灵。约翰七章清楚的启示，生命河是指那灵。因此，在启示录二十二章，我们有父神、救赎者子神、以及灵神同着作生命树的子神而涌流，作我们生命的供应。这是三一神的经纶，是最高的经纶，也是时期满足时的经纶。

　　这经纶从亚伯开始，历世历代以来一直增加，直到最终达到时期满足时的经纶。现今我们非常接近那个经纶。如果我们看见这事，我们真要乐而忘形。甚至使徒保罗也不如我们那样接近终极的经纶。阿利路亚，我们都将有分于终极完成的经纶！在主的恢复里，我们在召会生活中有要来之经纶的小影。何等美妙！…哦，在召会生活中，我们喝生命水，并吃生命树！因着吃喝，我们就借着神的经纶，被祂的生命浸透。生命越分赐到我们里面，我们就站立得越高。这就是在基督里归一于一个元首之下。（以弗所书生命读经，一一二至一一五页。）

　　参读：以弗所书生命读经，第八至十篇。

　　God dispensed Himself into Abel, Enosh, Enoch, Noah, and Abraham. He had an even greater dispensation with Moses and, of course, with the Lord Jesus. The dispensing continues in the New Testament Epistles. It may surprise you to know that God’s dispensation at the present time is even greater than it was at the time of the apostle Paul. I doubt that when Paul was on earth there was a congregation who had the privilege of hearing the things that you are hearing today. Today there is a deeper, higher, and wider dispensation of the grace of God. This dispensation will continue through the millennium until the fullness of the times. The dispensation of the fullness of the times will be the highest and the broadest. This dispensation will be in eternity, as revealed in Revelation 21 and 22.

　　In these chapters we have a new environment, the new heaven and the new earth with the New Jerusalem [Rev. 21:1-2]…. In the Bible the sea signifies death. For there to be no more sea means that there will be no trace of death. By that time death will have been swallowed up. At the end of the millennium, death, the last enemy, will be abolished and cast into the lake of fire. In place of death, there will be a new environment, a new sphere, a new circumference, in the center of which will be the New Jerusalem.

　　We enjoy a miniature of this consummate dispensation in the church life today. In the church we have the flow of life, we drink the water of life, and we eat the tree of life. This is God’s dispensation in the church life. However, it is not the highest dispensation, the dispensation of the fullness of times. As I enjoy the living water in the church, I am awaiting the ultimate dispensation. We shall all be in this consummate dispensation, and we shall be fully saturated with the Triune God.

　　God on the throne refers to the Father, the Lamb refers to the Son, and the river of water of life refers to the Spirit. John 7 reveals clearly that the river of life denotes the Spirit. Thus, in Revelation 22 we have God the Father, God the Son as the redeeming One, and God the Spirit flowing with God the Son as the tree of life to be our life supply. This is the dispensation of the Triune God, the top dispensation, the dispensation of the fullness of the times.

　　This dispensation began with Abel and has been increasing throughout the ages until it eventually will reach the dispensation of the fullness of times. We are getting close to that dispensation. If we realize this, we shall be beside ourselves with joy. Not even the apostle Paul was as close to the ultimate dispensation as we are. Hallelujah, we all shall share in the consummate dispensation! In the Lord’s recovery we have in the church life a miniature of that coming dispensation. How wonderful!…Oh, in the church life we drink the water of life and eat of the tree of life! By eating and drinking we become saturated with God’s very life through His dispensation. The more life that is dispensed into us, the higher we rise up. This is the heading up in Christ. (Life-study of Ephesians, pp. 93-95)

　　Further Reading: Life-study of Ephesians, msgs. 8-10

　　结三七4~5　…你〔以西结〕要向这些骸骨申言说，枯干的骸骨啊，要听耶和华的话。…我必使气息进入你们里面，你们就要活了。

　　7　　　　　　…正申言的时候，就有响声，…有震动；骸骨彼此接近，骨与骨联络。

　　10　　　　　…气息就进入骸骨，骸骨便活了，并且站起来，成为极大的军队。

　　以弗所一章十节提到将万有归一于一个元首之下。但这一节不是单独的，乃是三至九节的延续。这指明将万有归一于一个元首之下，乃是三至九节所说一切项目的结果；这些项目乃是：拣选、预定、神恩典的荣耀得着称赞、在爱子里蒙恩赐、得了救赎和赦免，并且得着神用全般的智慧和明达向我们洋溢的恩典。九节说到神意愿的奥秘，是照着祂的喜悦，这喜悦是祂在自己里面预先定下的。…十节中的‘归一于一个元首之下’这话，与前面各节所说的事都有关系。这意思是说，神拣选我们，好使祂将万有在基督里归一于一个元首之下。祂预定我们得儿子的名分，好使祂将万有在基督里归一于一个元首之下。祂借着基督的血为我们完成救赎，好使祂将万有在基督里归一于一个元首之下。神已经使我们蒙恩赐，并用全般的智慧和明达，使恩典向我们洋溢，好使祂将万有在基督里归一于一个元首之下。将万有在基督里归一于一个元首之下，乃是所有这些事的结果。（以弗所书生命读经，八六至八七页。）

　　Ezek. 37:4-5 …Prophesy over these bones, and say to them, O dry bones, hear the word of Jehovah….I will cause breath to enter into you, and you shall live.

　　7 …As I prophesied, there was a noise,…a rattling; and the bones came together, bone to its bone.

　　10 …And the breath came into them; and they lived and stood up upon their feet, an exceedingly great army.

　　The heading up of all things is mentioned in Ephesians 1:10. But this verse does not stand alone; it is the continuation of verses 3 through 9. This indicates that the heading up of all things is the issue of all the items covered in verses 3 through 9: selection, predestination, the praise of the glory of God’s grace, being graced in the Beloved, having redemption and forgiveness, and having God’s grace abound to us in all wisdom and prudence. Verse 9 speaks of the mystery of God’s will according to the good pleasure which He purposed in Himself….The infinitive to head up in verse 10 is related to all the preceding things in the foregoing verses. This means that God chose us that He may head up all things in Christ. He predestinated us unto sonship that He may head up all things in Christ. He accomplished redemption for us through the blood of Christ in order to head up all things in Christ. God has graced us and caused grace to abound to us in all wisdom and prudence that He may head up all things in Christ. The heading up of all things in Christ is the issue of all these things. (Life-study of Ephesians, pp. 72-73)

　　许多基督徒从来不知道，神拣选我们、预定我们、救赎我们、赦免我们、并恩赐我们，目的是为着将万有在基督里归一于一个元首之下。…基督徒也许知道很多关乎神的拣选和预定的事，却不知道这些事与万有在基督里归一于一个元首之下有什么关系。…甚至召会也不是终极的目标，终极的目标乃是将万有在基督里归一于一个元首之下。召会虽然是目标，但…终极的目标乃是将万有在基督里归一于一个元首之下。〔弗一22。〕

　　崩溃是来自死的因素，站立是来自生命的因素。当死的因素造成崩溃，我们全人的各部分就彼此离散。以西结三十七章中的枯骨说明了这点。那些骸骨又死又枯干时，乃是离散的；但是当气息进到它们里面，它们就活了，站起来，并且联络在一起。（4~10。）这个站立与联络，实际上就是归一于一个元首之下。先前，骸骨是叠成一堆的，每一块都与身体分离；但是当生命之气进到这些死的骸骨中，它们首先站起来，然后彼此联络。此后它们成了一个身体，甚至成为一支军队。这就是归一于一个元首之下的意思。

　　我们…该…把这个…在我们经历的光中来思想。我们很多人能作见证，我们曾是离散的，并在宇宙性的崩溃所造成的乱堆里。但是有一天，生命的因素进到我们里面，我们就站立并联络起来。进入召会生活之后，我们深深觉得我们是越过越站得正直，越过越得以联络。这就是在基督里归一于一个元首之下。然而，许多时候，死亡的权势甚至在召会里作工，把死亡的因素注射到召会的肢体里。当死亡的因素进入某些肢体里，他们就中了毒，并把死的毒素散布给别人。这些亲爱的肢体再次落在崩溃混乱里，因而不再归一于一个元首之下。但是，赞美主，最终生命的因素又临到他们！当他们吸入生命之气，生命的因素就进到他们里面，他们又站起来，又再次得以联络，并经历归一于一个元首之下。（以弗所书生命读经，八七、一○一至一○二页。）

　　参读：召会作基督身体的异象、实行与建造，第二至四章。

　　Many Christians have never realized that God has chosen us, predestinated us, redeemed us, forgiven us, and graced us for the purpose of heading up all things in Christ….Christians may know a great deal about God’s selection and predestination without knowing how these are related to the heading up of all things in Christ….The ultimate goal is not even the church; it is the heading up of all things in Christ. Yes, the church is the goal, but …the consummate goal is the heading up of all things in Christ.

　　The collapse comes from the factor of death, and the rising up comes from the factor of life. When the factor of death causes a collapse, all the parts of our being become detached from one another. This is illustrated by the dry bones in Ezekiel 37. When those bones were dead and dry, they were detached. But when the breath entered into them, they became living, they rose up, and they were attached (Ezek. 37:4-10). This rising up and attaching is actually the heading up. Formerly, the bones were piled in a heap, each of them detached from the body. But when the breath of life entered into these dead bones, they firstly rose up and then became attached to one another. After this they became a body, and even an army. This is what it means to be headed up.

　　We should …consider [this] in the light of our experience. Many of us can testify that we used to be detached and in the heap caused by the universal collapse. But one day the factor of life came into us, and we rose up and became attached. After coming into the church life, we had the deep sense that we were more and more upright and that we were becoming more attached. This is the heading up in Christ. A number of times, however, the power of death has worked even in the church to inject the factor of death into the members of the church. When the factor of death gets into certain members, they are poisoned and spread the poison of death to others. Once again these dear ones collapse into a heap and are thus far removed from being headed up. But, praise the Lord, the factor of life eventually reaches them again! When the breath of life is breathed into them and the factor of life enters into them, they rise up once more, become reattached, and experience being headed up. (Life-study of Ephesians, pp. 73, 84-85)

　　Further Reading: CWWL, 1965, vol. 1, “The Vision, Practice, and Building Up of the Church as the Body of Christ,” chs. 2-4

　　弗四15　　惟在爱里持守着真实，我们就得以在一切事上长到祂，就是元首基督里面。

　　约十四6　　耶稣说，我就是道路、实际、生命…。

　　提前三15　倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会，真理的柱石和根基。

　　今天，我们要建造基督的身体，就必须在神爱我们的爱，就是神放在我们里面的爱里，来爱神，爱基督，爱召会；我们就能在这爱里，持守着真实。按所罗门的话说，日光之下一切尽都虚空，没有真实。（传一2。）然而在这宇宙间有一位真实的，就是神自己。神若在万有中有地位，万有就都是真实的；否则，万有不过是虚空的虚空。正如罗马三章四节所说，人都是虚谎的，惟有神是真实的。在这位真实的神里面包括三件事：神的经纶，神的基督，以及基督的身体—召会。宇宙间惟有这一组事物是真实的。…所以，当你在召会中听见传言的时候，你要把这些话拿来对照。…若是与这三者不合，你就要让那些传言过去。这样，你就是在爱里持守着真实。（成全圣徒与基督身体的建造，三一页。）

　　Eph. 4:15 But holding to truth in love, we may grow up into Him in all things, who is the Head, Christ.

　　John 14:6 Jesus said to him, I am the way and the reality and the life…

　　1 Tim. 3:15 But if I delay, I write that you may know how one ought to conduct himself in the house of God, which is the church of the living God, the pillar and base of the truth.

　　Today, if we want to build up the Body of Christ, we must love God, Christ, and the church in the love with which God loves us and in the love which He put within us. By this, we can hold to the truth in this love. According to the words of Solomon, everything under the sun is vanity; there is no reality (Eccl. 1:2). But there is One who is real in the universe, God Himself. If God occupies the proper position in everything, then everything is true. Otherwise, all things are but vanity of vanities. As Romans 3:4 says, every man is a liar; only God is true. In this true God there are three things: the economy of God, the Christ of God, and the Body of Christ—the church. In the whole universe only this group of things is true. If you take them away from the universe, the universe will become vain. For this reason, when you hear some rumors in the church, you should compare them with these words…. If they do not conform to these three things, you should let these rumors go. In this way, you will be holding to truth in love. (CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” p. 102)

　　爱不仅是个元素，也是一个范围。元素是指里面的成分，神的爱里面的成分就是神自己。这个爱的成分就在我们里面，我们就用这成分来持守真实。这个爱也是个范围，我们在这爱里凭着这爱，就得以持守真实。

　　我们持守着真实，第一件事是持守着神新约的经纶。…〔神〕安排好要创造天地，要按祂自己的形像和样式造人，叫人像祂，作祂的器皿，预备有一天，让这位创造的神进到人里面，与人联结，成为基督的众肢体，构成基督的身体，来彰显基督，也就是彰显那位在基督里的三一神。这就是神的经纶。

　　第二，我们要持守那包罗万有的基督。这位基督乃是在万有中充满万有的，祂不光在万有中，祂还充满万有。宇宙之大无法测量，保罗把宇宙的阔、长、高、深，比作基督的量度。（弗三18。）可见基督的量度、基督的丰富是无法测量的。

　　第三，我们要持守着召会。召会是基督的身体，作基督的丰满，彰显基督。因此召会不是一个组织，乃是一个生机体。…召会是基督的身体，是由重生、得救，而得着基督作生命之人所构成的。…我们要持守基督这个生机体，而不要任何组织的会。

　　持守真实，乃是为着叫我们长到元首基督里面。根据我们的经历，这里的长不是我们长，乃是基督在我们里面长。正如施浸者约翰说，‘祂必扩增，我必衰减。’（约三30。）我们信耶稣以前，是我们自己长；我们信主，爱主以后，我们自己就逐渐衰减，而基督就在我们里面逐渐增长了。结果就是保罗所说的：‘不再是我，乃是基督。’（加二20。）并且当基督在我们里面长的时候，我们也就在祂里面长。我们的长实在就是祂的长。结果，我们衰减了，祂来逐渐把我们顶替了，我们就长到基督里了。（成全圣徒与基督身体的建造，三二至三四页。）

　　参读：成全圣徒与基督身体的建造，第三篇。

　　Love is not just an element; it is also a sphere. Element refers to the inward constituent. The constituent in the love of God is just God Himself. This constituent of love is in us, and we hold to truth in this constituent. This love is also a sphere. In this love and by this love, we are able to hold to truth.

　　When we hold to truth, the first item to hold to is God’s New Testament economy…. He arranged to create the heavens and the earth and to create man according to His image and likeness so that man would be like Him, be His vessel, and be prepared for the day when the Creator God would enter into man to be mingled with man, to become the many members of Christ, and to constitute the Body of Christ to express Christ, which is to express the Triune God in Christ. This is the economy of God.

　　Second, we have to hold to the all-inclusive Christ. This Christ is the One who fills all in all. He is not only in all but also fills all. The universe is immeasurable, and Paul compared the breadth, length, height, and depth of the universe to the measure of Christ (Eph. 3:18). This shows us that the measure and riches of Christ are unsearchable.

　　Third, we have to hold to the church. The church is the Body of Christ as the fullness of Christ to express Him. Hence, the church is not an organization, but an organism….The church is the Body of Christ. It is constituted by those who are regenerated, saved, and have received Christ as their life….We have to hold to this organism and not to any organized congregation.

　　To hold to truth is for the purpose of growing into the Head, Christ. According to our experience, the growth here is not our growth, but it is the growth of Christ within us. This is like the words of John the Baptist: “He must increase, but I must decrease” (John 3:30). Before we believed in Jesus, it was we who were growing. After we believed in the Lord and began to love Him, we began to decrease, and Christ began to increase within us. In the end we will be like Paul who said that “it is no longer I who live, but it is Christ who lives in me” (Gal. 2:20). Moreover, when Christ grows within us, we grow in Him. Actually, our growth is just His growth. As a result, we decrease, and He comes in to gradually replace us, and we grow into Him. (CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” pp. 102-103)

　　Further Reading: God’s Purpose for the Church (booklet)

　　西二19　…持定元首；本于祂，全身借着节和筋，得了丰富的供应，并结合一起，就以神的增长而长大。

　　弗五23　因为丈夫是妻子的头，如同基督是召会的头；祂自己乃是身体的救主。

　　长到元首基督里面，意思是说，我们都得承认基督作头的主权，承认祂是主，祂是元首，祂在我们身上有主权，我们在大小事上都该让祂作主。这个功课并不好学。我们在上餐馆吃饭、买东西等事上，大都很少让祂作主。我们在生活上既缺少操练，难怪来到聚会中，要为主申言的时候，就感到为难了。因为申言的关键是在于让耶稣作主。你在平常的生活中，要让耶稣作主，你对祂才会有经历。然后，你到聚会中才有可说的。基督不光是我们个人的头，祂也是召会的头，祂还是万有的头。我们应当在基督徒生活和召会生活中，并在一切事上承认祂作头的主权，而长到祂里面。（成全圣徒与基督身体的建造，三四页。）

　　Col. 2:19 …Holding the Head, out from whom all the Body, being richly supplied and knit together by means of the joints and sinews, grows with the growth of God.

　　Eph. 5:23 For a husband is head of the wife as also Christ is Head of the church, He Himself being the Savior of the Body.

　　The meaning of growing into the Head, Christ, is acknowledging the authority of the headship of Christ. We have to acknowledge Him as Lord and Head. He has the authority over us. In all things big or small we have to allow Him to be the Lord. This lesson is not easy. In our eating out in restaurants and in our shopping, seldom do we allow Him to be the Lord. Since we lack the practice in our daily life, it is not a surprise that when we come to the meeting, we find it difficult to prophesy for the Lord. The key to prophesying is to allow Jesus to be the Lord. In your daily life you have to allow Jesus to be your Lord. Only then will you have the experience, and only then will you have something to say in the meetings. Christ is not only the Head of us individually; He is also the Head of the church and the Head of all things. We should acknowledge the authority of His headship in our Christian life, in the church life, and in everything. By this we will grow into Him. (CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” p. 104)

　　我们长到元首基督里面，就让祂在我们内在的各部分里扩增长大。今天我们共同的难处，就是在我们里面，我们保留了大部分的地位，只给主耶稣一点点地位。所以，祂在我们里面无法扩增长大。祂不能长，我们也就无法长了。全地的基督徒很多，但肯让主在里面长大的，并不多见。我们必须让主在我们里面有地位，使祂能扩增长大，一部分、一部分占有我们全人。这样，你在主里面长大，我也在主里面长大，加起来就是基督的身体长大。换句话说，基督在你我里面长大，结果，基督的身体就长大了。所以基督的身体长大，就是基督在祂的肢体里长大。

　　你若让基督在你里面长大，你的恩赐也会显大。结果，基督不光是你的生命、生活，还是你的恩赐。…我们是基督的肢体，我们都必须让基督在里面长大，好得着成全。…所以，以弗所四章的‘成全’和‘长大’，乃是指同一件事。

　　我们要成全人，就必须自己先有经历，学了功课，认识神的经纶。然后，我们才能帮助人看见神的经纶，不是要我们修身养性，乃是要否认己，并且认识那为我们钉死复活的主如今乃是那灵，住在我们里面，作我们的生命。我们应当与祂同生活，同行动，一切让祂作主。这些话一面给人看见，十字架已经了结我们的旧人；一面给人看见基督是生命的灵，是我们的生命。十字架使我们这个人衰减，复活的灵把基督供应到我们里面，作我们的装备，这就是成全。在召会的聚会里，一切的申言都应当以这个为基础，为重点。并且这种话需要常常在聚会里讲，讲得越多，成全得越多。要讲到一个地步，个个弟兄姊妹的生活，都受这些话的影响，好得着真实的成全。（成全圣徒与基督身体的建造，三五至三六页。）

　　参读：成全圣徒与基督身体的建造，第三篇。

　　When we grow into the Head, Christ, we are allowing Christ to increase and grow in all the inward parts of the members. Today our common problem is that we reserve a big part within us for ourselves and give the Lord only a little place. Therefore, it is impossible for Him to increase and grow within us. When He cannot grow, we cannot grow. There are many Christians on earth today, but there are few who would allow the Lord to grow within them. We must allow the Lord to have the proper place in us. We must allow Him to increase, grow, and occupy our whole being, part by part. In this way when you grow in the Lord and I grow in the Lord, the sum total will be the growth of the Body of Christ. In other words, when Christ grows in you and me, the Body of Christ will grow. Hence, the growth of the Body of Christ is the growth of Christ in His members.

　　If you allow Christ to grow in you, your gift will be manifested. As a result, Christ will not only be your life and living, but will be your gift as well….We are the members of Christ. As such, we must allow Christ to grow in us so that we can be perfected…. Hence, perfecting and growth in Ephesians 4 refer to the same thing.

　　In order to perfect others, we must first have the experience ourselves. We must first learn the lessons and know God’s economy. Then we can help others to see God’s economy. It is not a matter of improving and cultivating ourselves. It is a matter of denying our self and knowing the crucified and resurrected Lord as the Spirit who abides in us to be our life. We should live with Him, move with Him, and allow Him to be the Lord in everything. This shows us that, on the one hand, the cross has terminated our old man. On the other hand, it shows us that Christ is the Spirit of life who is now our life. The cross decreases us, and the resurrecting Spirit supplies Christ into us that we would be equipped. This is the perfecting. In the church meetings, all the prophesying should be based on this and should have this as the focus. This kind of word should be spoken frequently in the meetings. The more we speak this kind of word, the more perfecting there will be. We have to speak until all the brothers and sisters are affected in their daily lives by this kind of word. In this way they will receive the genuine perfecting. (CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” pp. 104-105)

　　Further Reading: CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” ch. 3

　　弗三4~5　…基督的奥秘…在别的世代中，未曾给人们的子孙知道，像如今在灵里启示祂的圣使徒和申言者一样。

　　五18　　　不要醉酒，醉酒使人放荡，乃要在灵里被充满。

　　在以弗所书的六章中，都提及人的灵。我们人的灵已经得了重生，也内住着复合、包罗万有、终极完成的灵，使这灵成为一个调和的灵。…在一章十七节使徒保罗祷告，愿父给我们这样一个调和的灵，满有智慧能以明白，也满有启示能以看见。我们需要启示和光照，来看见神经纶的奥秘。我们也需要借着神圣的智慧，来明白、领略我们所看见的。神的经纶是一个真实的奥秘，但这奥秘已向我们启示出来。我们可以看见祂的经纶，这经纶也给我们知道，使我们能够接受、明白、领略并有分。（经过过程的神圣三一之分赐与超越基督之输供的结果，九五页。）

　　Eph. 3:4-5 …The mystery of Christ, which in other generations was not made known to the sons of men,… has now been revealed to His holy apostles and prophets in spirit.

　　5:18 And do not be drunk with wine, in which is dissoluteness, but be filled in spirit.

　　In each of the six chapters of Ephesians, the human spirit is mentioned. Our human spirit has been regenerated and indwelt by the compound, all-inclusive, consummated Spirit to make this spirit a mingled spirit. In 1:17 the apostle Paul prayed that the Father would give us such a mingled spirit of wisdom to understand and of revelation to see. We need the revelation and the enlightenment to see the mystery of God’s economy. We also need to understand, to apprehend, what we see by the divine wisdom. The economy of God is a real mystery, yet it has been revealed to us. We can see His economy and it is made known to us so that we can receive it, understand it, apprehend it, and participate in it. (CWWL, 1993, vol. 2, “The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ,” p. 540)

　　以弗所三章五节告诉我们，神的经纶是奥秘的，已在使徒和申言者的灵里向他们揭示出来。这个启示不是在心思里赐给他们，乃是在灵里。我们若要明白、领略神奥秘经纶的实际，就必须学习分辨我们的灵和我们的魂。（来四12。）我们不该被我们的魂搅扰。我们不该因着我们的心思而受扰乱、变得复杂、并感到困惑，反而我们该一直转向我们的灵，在那里我们能与神圣的灵相会。在我们调和的灵里，我们有看见神经纶之奥秘的性能，可以明白、领略、接受并持守这经纶的奥秘，作我们的分。

　　以弗所四章二十三节说，我们必须在心思的灵里得以更新。…我们的灵可以进到我们的心思里，征服它、占有它、并占据它。…我们乃是借着心思的灵，天天被更新成为我们创造主的形像。（西三10。）…这样，我们就逐渐被变化，被模成我们创造主的形像。

　　以弗所五章十八节告诉我们不要醉酒，就是说，不要让我们肉身的身体被酒充满；反而我们该在灵里被充满。我们的灵需要被经过过程的三一神、超越的基督、和终极完成的灵所充满。然后我们就会满了赞美，彼此对唱并对说。（19~20。）诗歌不仅适合唱，也适合说。当我们用诗章、颂辞、灵歌彼此对说，当我们赞美神时，我们就自然彼此服从。（21。）妻子会服从丈夫，丈夫会爱妻子。（22，25。）然后我们就有正当的召会生活，满了服从，满了对三一神的赞美，没有争论、怨言和抱怨。

　　以弗所六章告诉我们更进一步的事。一面，召会生活是赞美和服从的生活；同时，召会生活也是争战的生活。当我们彼此赞美、彼此服从时，仇敌就在这里攻击。所以我们必须用祷告抵挡他。十八节说，每当我们祷告时，我们该在我们的灵里祷告，不要在我们的心思里祷告。我们要走路，就必须用我们的脚。没有人可以用鼻子走路，甚至用手走路也是别扭的；用脚走路才是最正确的方式。同样，我们也不该单单用我们的心思祷告；我们必须用我们的灵，并在我们的灵里祷告。（经过过程的神圣三一之分赐与超越基督之输供的结果，九六至九八页。）

　　参读：经过过程的神圣三一之分赐与超越基督之输供的结果，第六章。

　　Ephesians 3:5 tells us that the economy of God, which is so mysterious, has been unveiled to the apostles and the prophets in their spirit. This revelation was given not in their mind but in their spirit. If we are going to understand, to realize, the reality of God’s mysterious economy, we must learn to discern our spirit from our soul (Heb. 4:12). We should not be bothered by our soul. We should not be troubled, complicated, and perplexed by our mind. Instead, we should always turn to our spirit where we can meet the divine Spirit. In our mingled spirit, we have the capacity to see the mystery of God’s economy, to understand it, to apprehend it, and to receive it and retain it as our portion.

　　Ephesians 4:23 says that we have to be renewed in the spirit of our mind….Our spirit can come into our mind, subdue it, take it over, and occupy it…. It is by this spirit of the mind that we are renewed every day into the image of our Creator (Col. 3:10)…. It is in this way that we are transformed and conformed to the image of our Creator.

　　Ephesians 5:18 tells us not to be drunk with wine, that is, not to be filled in our physical body with wine. Instead, we should be filled in our spirit. Our spirit needs to be filled with the processed Triune God, with the transcending Christ, with the consummated Spirit. Then we will be full of praise, singing and speaking one to another (vv. 19-20). The melodies, the songs, are not only good for singing but also good for speaking. As we speak to one another in psalms, hymns, and spiritual songs, as we are praising God, we will spontaneously be submissive to one another (v. 21). The wives will be submissive to the husbands, and the husbands will love the wives (vv. 22, 25). Then we will have the proper church life, full of submission and full of praising to the Triune God, with no quarreling, no murmuring, and no complaining.

　　Ephesians 6 tells us something further. On the one hand, the church life is a praising life and a submitting life; at the same time it is also a fighting life. While we are praising and submitting to one another, the enemy is here fighting, so we have to fight against him by prayer. Verse 18 says that whenever we pray, we should pray in our spirit, not in our mind. If we are going to walk, we need to use our feet. No one can walk by his nose. Even for someone to walk on his hands is awkward. To walk by our feet is the right way. In the same way, we should not pray merely by our mind. We must pray by our spirit and in our spirit. (CWWL, 1993, vol. 2, “The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ,” pp. 541-542)

　　Further Reading: CWWL, 1993, vol. 2, “The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ,” ch. 6

　　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。

　　林前八1　…知识是叫人自高自大，惟有爱建造人。

　　以弗所四章十六节开头说，‘本于祂。’‘本于’这辞在原文有出于的意思。当我们在一切大小事上都长到基督里，成了一个在基督里享受基督的人，我们自然而然就有一些出于祂，为着祂的身体建造的东西。

　　十六节继续说，‘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，…叫身体渐渐长大。’基督身体的长大，第一，是借着身体上每一丰富供应的节。这就是十一节所说的那些恩赐：使徒、申言者、传福音者、牧人和教师。他们是节，节又是连着筋的，为着丰富的供应基督身体上每一肢体。第二，是借着每一部分依其度量而有的功用。…基督身体的肢体，不管大小都有一个度量，因着有度量就有功用。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，基督的身体就得以渐渐长大。（成全圣徒与基督身体的建造，三六至三七页。）

　　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.

　　1 Cor. 8:1 …Knowledge puffs up, but love builds up.

　　Ephesians 4:16 begins with out from whom. The expression out from in the original language carries the sense of “originating from.” When we grow into Christ in all things big or small, and when we become men in Christ enjoying Him, we will spontaneously have something originating from Him that is for the building up of His Body.

　　Verse 16 goes on to say, “All the Body…through every joint of the rich supply and through the operation in the measure of each one part, causes the growth of the Body.” The growth of the Body of Christ is first through the joints of the rich supply. These are the gifts described in verse 11: the apostles, the prophets, the evangelists, and the shepherds and teachers. They are the joints, which are joined together by the sinews (Col. 2:19), for the rich supply to every member of the Body of Christ. Second, this growth is through the operation in the measure of each one part…. Every member in the Body of Christ, whether great or small, has a measure. Because of its measure, it has an operation. Through the rich supply of every joint and through the operation in the measure of each one part, the Body of Christ grows gradually. (CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” pp. 105-106)

　　联络，就好比盖房子的骨架、大梁、柱子，一层层联在一起。所以，联络在一起，就是骨架各部分联络成一系。结合，就好比骨架间的空洞，需要石头、砖头来填满，一块一块相叠，而结合编织在一起。所以结合在一起，就是其他各部分联于骨架，而结合编织成一体。如此全身就得以建造在一起。

　　以弗所四章十六节末了说，‘以致在爱里把自己〔身体〕建造起来。’基督的身体把自己建造起来，是在爱里，以爱建造的。这爱不是我们天然的爱，乃是神圣的爱。我们是在神圣之爱的元素和范围里把基督的身体建造起来的。同时，这也是身体上的各个肢体对整个身体的直接建造。不是由元首直接建造，也不是由有恩赐的人直接建造，乃是由我们这些得成全的肢体，直接来建造基督的身体。（成全圣徒与基督身体的建造，三七至三八页。）

　　爱是我们申言并教导人极超越的路。〔林前十二31下。〕为着我们的所是和所作，爱乃是极超越的路。…我们应当爱每一个人，甚至爱我们的仇敌。…我们必须借着一无分别的爱恶人也爱好人而得以完全，像我们的父是完全的一样。（太五48。）我们必须像我们的父一样完全，因为我们是祂的众子，是祂的种类。…我们必须爱任何一种人。主耶稣说，祂来是作医生，不是为着强健的人，乃是为着有病的人。〔九12。〕

　　召会既不是逮捕人的警察局，也不是审判人的法庭，乃是养育信徒的家。…召会是爱的家，为着养育儿女。召会也是医院，为着医治并恢复有病的人。…召会也是学校，为着教导并造就尚未学习的人，就是那些没有多少认识的人。召会既是家、医院和学校，同工和长老就应当与主是一，在爱里养育、医治、恢复并教导人。（活力排，九三至九四页。）

　　参读：活力排，第八篇。

　　To be joined, fitted, together is like the joining together of the frames and beams of a house. Hence, to be joined together is for all the parts of the frames to be joined as one structure. To be knit together is like the filling up of the holes in between the frames by the rocks and the bricks, which are stacked up on top of one another and interwoven together. Hence, to be knit together is for all the other parts to be joined to the frames and to be knit together with one another to form one Body. In this way the whole Body is built together.

　　The end of verse 16 says, “The building up of itself [the Body] in love.” The building up of the Body of Christ is in love and by love. This love is not our natural love. Rather, it is the divine love. We are building up the Body of Christ in the element and sphere of the divine love. At the same time this is the direct building up of the whole Body of Christ by the many members of this Body. The Head does not build directly, nor do the gifted ones do the direct building work. Rather, it is we, the perfected members, who build up the Body of Christ directly. (CWWL, 1988, vol. 4, “The Perfecting of the Saints and the Building Up of the Body of Christ,” pp. 106-107)

　　Love is the most excellent way for us to prophesy and to teach others [1 Cor. 12:31b]….Love is the most excellent way for us to be anything or do anything….We should love everybody, even our enemies….We must be perfect as our Father is perfect (Matt. 5:48) by loving the evil ones and the good ones without any discrimination. We must be perfect as our Father because we are His sons, His species….We must love any kind of person. The Lord Jesus said that He came to be a Physician, not for the healthy ones, but for the sick ones [Matt. 9:12].

　　The church is not a police station to arrest people or a law court to judge people, but a home to raise up the believers….The church is a loving home to raise up the children. The church is also a hospital to heal and to recover the sick ones….The church is a school to teach and edify the unlearned ones who do not have much understanding. Because the church is a home, a hospital, and a school, the co-workers and elders should be one with the Lord to raise up, to heal, to recover, and to teach others in love. (CWWL, 1994-1997, vol. 5, “The Vital Groups,” p. 126)

　　Further Reading: CWWL, 1994-1997, vol. 5, “The Vital Groups,” ch. 8