诗歌：大本598首

读经：弗一17、22~23，三3~5、9，林前十二12、24~27，林后十一28~29，罗十二3~5

Scripture Reading: Eph. 1:17, 22-23; 3:3-5, 9; 1 Cor. 12:12, 24-27; 2 Cor. 11:28-29; Rom. 12:3-5

　　弗一17　 愿我们主耶稣基督的神，荣耀的父，赐给你们智慧和启示的灵，使你们充分地认识祂。

　　　 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。

　　 什么是基督的身体？基督的身体就是基督生命在地上的延续。当主来到地上生活时，祂乃是借着一个身体来彰显祂自己。现今祂仍然需要一个“身体”来彰显祂自己。正如人要有身体才能显出这个人的一切；基督的身体也是这样，这身体的作用就是作基督一切的彰显。人不能借耳朵、眼睛、鼻子或任何局部的肢体彰显他整个人的性情，照样，基督也不能借个别的肢体彰显祂的自己，祂必须得着整个身体，才能彰显祂自己。我们必须看见，基督的一切乃是借着基督的身体而得着彰显。不仅如此，基督的身体就是基督在地上的延长，在地上的继续。曾有过三十余年，基督在地上启示祂自己，那是个人的基督；而今天祂乃是借着召会将祂启示出来，这个乃是团体的基督。从前是个人的基督，今天乃是团体的基督（倪柝声文集第二辑第二十四册，七二至七三页）。

　　Eph. 1:17 That the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the full knowledge of Him.

　　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.

　　What is the Body of Christ? The Body of Christ is the continuation of Christ’s life on earth. When He came to the earth and lived on earth, He expressed Himself through a body. Today He still requires a body to express Himself. Just as a man needs a body to express all that he is, Christ needs a body to express Himself. The function of the Body is to be the full expression of Christ. We cannot manifest our personality through any one member of our body—the ears, mouth, eyes, hands, or feet—alone. Similarly, Christ cannot manifest His personality through any one member of His Body. It takes His whole Body to manifest Him. We must see that everything of Christ is expressed through His Body. This is not all. The Body of Christ is the extension and continuation of Christ on earth. He spent more than thirty years on earth to reveal Himself. He did this as the individual Christ. Today He is revealing Himself through the church. This is the corporate Christ. Formerly, Christ was expressed individually; now He is expressed corporately. (CWWN, vol. 44, “The Mystery of Christ,” p. 793)

　　神所要的乃是团体的器皿，不是个人的器皿。神不是拣选几个工人、几个热心的人、几个奉献的人来为祂作工，因为个人的器皿不能达到神的目的与计划；神所拣选的乃是召会。……唯有召会这团体的基督，才能完成神的目的与计划。……就着人的身体来说，只有一个肢体不能行动。一个身体，若只用一个手，或一个脚，是不行的；另一面，身体上若失掉一个肢体，也不完全。基督的身体乃是由所有信徒合起来而成的；每一个信徒都是基督身体上的肢体，都是不可少的。

　　基督的身体是一个实在的东西，所以召会生活也是实在的。圣经不是说召会好像基督的身体，乃是说召会就是基督的身体。……出于我们自己天然的任何东西，都不能成为基督身体的一分。在基督的身体里，基督是一切，又在一切之内（西三11）。任何非基督的东西，只能拦阻我们里面认识基督，人有罪，就不能看见基督，人有天然生命，就不能看见基督的身体。我们都当看见我们在基督身体上的地位。你若真看见你在基督身体上的地位，你就会像是第二次得救一样。

　　基督的身体不是一个道理，乃是一个范围；基督的身体不是一种教训，乃是一个生命。许多基督徒教导身体的真理，但少有人认识身体的生命。基督的身体乃是另一个完全不同的经历。人可以明白罗马书，却未被称为义；人也可以明白以弗所书，但不一定看见基督的身体。我们所需要的不是知识，乃是看见启示，认识基督身体的实际，进入基督身体的范围里。唯有从神来的启示，能把我们带进基督身体的范围里，这样，基督的身体对我们才能成为经历。

　　在行传二章，彼得与另十一位使徒站起来，好像是彼得一个人开口在传福音，结果三千人得救了。但你必须记得，那天站在彼得旁边的还有十一位使徒。那次的福音，是基督的身体传的，而不是个人在那里传的。我们若有基督身体的眼光，我们就会看见，一切个人主义都算不得什么（倪柝声文集第二辑第二十四册，七三至七六页）。

　　参读：从天上来的异象，第六章；召会生活中引起风波的难处，第二至四章；这人将来如何，第五章。

　　God is after a corporate vessel, not individual vessels. He is not choosing a few zealous, consecrated ones to work for Him individually. Individual vessels cannot fulfill God’s goal and plan. God has chosen the church….Only the church as the corporate Christ can fulfill God’s goal and plan. Consider our human body. No member of our body can act independently. It is impossible for a body to depend on one hand or one leg. However, if the body loses a member, it will not be complete. The Body of Christ is composed of all the believers. Every believer is a member in the Body of Christ, and every believer is indispensable.

　　The Body of Christ is a reality. The church life is also a reality. The Word of God does not say the church is like the Body of Christ; it says the church is the Body of Christ…. Nothing that is of us can ever become part of the Body of Christ, because “Christ is all and in all” in the Body (Col. 3:11). Anything in us that is not a part of Christ frustrates our inward knowledge of the Body of Christ. Sin hinders us from seeing Christ, and the natural life hinders us from seeing the Body. We all must see our position in the Body of Christ. If we truly see our position in the Body, it will be as though we were saved a second time.

　　The Body of Christ is not a doctrine; it is a realm. It is not a teaching but a life. Many Christians seek to teach the truth of the Body, but few know the life of the Body. The Body of Christ is an experience in a totally different realm. A man can know the book of Romans without being justified. Similarly, a man can know the book of Ephesians without seeing the Body of Christ. We do not need knowledge; rather, we need revelation to know the reality of the Body of Christ and to enter the realm of the Body. Only a revelation from God will usher us into the realm of the Body, and only then will the Body of Christ become our experience.

　　In Acts 2 it seems as if Peter was preaching the gospel alone and that three thousand people were saved through him. But we must remember that the other eleven apostles were standing beside him. The Body of Christ was preaching the gospel; it was not the preaching of an individual. If we have the view of the Body, we will see that individualism will not bring us anywhere. (CWWN, vol. 44, “The Mystery of Christ,” pp. 793-795)

　　Further Reading: CWWL, 1965, vol. 3, “The Heavenly Vision,” ch. 6; The Problems Causing the Turmoils in the Church Life, chs. 2-4; CWWN, vol. 40, “What Shall This Man Do?” ch. 5

　　启十四1 我又观看，看哪，羔羊站在锡安山上，同祂还有十四万四千人，额上都写着祂的名，和祂父的名。

　　　二一16 城是四方的，……天使用苇子量那城，共有一万二千斯泰底亚，长宽高都相等。

　　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。什么是锡安？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立方体的量度，长一万二千斯泰底亚，宽一万二千斯泰底亚，高一万二千斯泰底亚（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）。

　　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？……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（关于相调的实行，四七、四九页）。

　　Rev. 14:1 And I saw, and behold, the Lamb standing on Mount Zion, and with Him a hundred and forty-four thousand, having His name and the name of His Father written on their foreheads.

　　21:16 And the city lies square…. And he measured the city with the reed to a length of twelve thousand stadia; the length and the breadth and the height of it are equal.

　　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. What is 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, twelve thousand stadia long, twelve thousand stadia wide, and twelve thousand stadia high (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).

　　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?…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. (CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” pp. 138-140)

　　锡安是圣城召会的高峰、中心、高举、加强、丰富和实际。在一个地方召会里如果没有得胜者，那个召会就像耶路撒冷没有锡安一样。……一个地方召会必须有一些得胜者，这些得胜者是那个地方召会的高峰和中心。他们是那个地方召会的高举、加强、丰富和实际。如果你从那个地方召会拿走了这些得胜者，那个地方召会就变成像瘪气的轮胎一样（活力排的训练与实行，三六页）。

　　耶路撒冷是预表召会的，其中有一座锡安山〔预表得胜者〕。……耶路撒冷是大的，锡安是小的。耶路撒冷的保障是在锡安。论合乎神的心意的，就称为锡安。论犹太人的失败和罪恶，就称为耶路撒冷。……耶路撒冷有新的，锡安却没有新的。因为锡安从来不会旧。旧约每次说到锡安和耶路撒冷的关系，都叫我们看见，耶路撒冷的特色、生命、祝福、建立，都是来自于锡安。王上八章一节：长老是在耶路撒冷，约柜是在锡安。诗篇五十一篇十八节：神按祂的美意善待锡安，建造耶路撒冷的城墙。诗篇一百零二篇二十一节：耶和华的名是在锡安传述，赞美祂的话是在耶路撒冷传述。……诗篇一百三十五篇二十一节：耶和华是住在耶路撒冷，却是从锡安受颂读。以赛亚四十一章二十七节：话先对锡安说，然后报给耶路撒冷。约珥书三章十七节：神住在锡安时，耶路撒冷就成为圣。

　　神今日在失败的召会中，寻找那十四万四千人，他们将要站立在锡安山上（启十四）。神每次都是借少数的信徒，把生命流到召会里，以复兴召会（倪柝声文集第一辑第十一册，一二五至一二六页）。

　　参读：关于相调的实行，第五章；神的得胜者，五三至五六页。

　　Zion is the high peak, the center, the uplifting, the strengthening, the enriching, and the reality of the church, the holy city. If there are no overcomers in a local church, that church is like Jerusalem without Zion…. A local church must have some overcomers, and these overcomers are the peak and the center of that local church. They are the uplifting, the strengthening, the enriching, and the reality of that local church. If you take away these overcomers from that local church, that local church becomes like a flat tire. (CWWL, 1993, vol. 2, “The Training and the Practice of the Vital Groups,” pp. 274-275)

　　Jerusalem typifies the church. Within Jerusalem, there was Mount Zion [typifying the overcomers]….Jerusalem is large, while Zion is small. The stronghold of Jerusalem is Zion. Whenever there is something that has to do with God’s heart desire, Zion is mentioned. Whenever there is something that has to do with the failures and sins of the Jews, Jerusalem is mentioned….There is a New Jerusalem, but there never will be a new Zion, because Zion can never become old. Every time the Old Testament speaks of the relationship between Zion and Jerusalem, it shows us that the characteristics, the life, the blessing, and the establishment of Jerusalem come from Zion. In 1 Kings 8:1, the elders were in Jerusalem, and the Ark of the Covenant was in Zion. Psalm 51:18 says that God did good to Zion and built the walls of Jerusalem. Psalm 102:21 says that the name of the Lord was in Zion and that His praise was in Jerusalem….Psalm 135:21 says that the Lord dwelt at Jerusalem but that the Lord was to be blessed out of Zion. In Isaiah 41:27 the word was first announced to Zion and then preached to Jerusalem. Joel 3:17 says that when God dwelt in Zion, Jerusalem would be holy.

　　Today God is looking for the one hundred and forty-four thousand amidst the defeated church, who will stand on Mount Zion (Rev. 14). God always uses a small number of believers to pass on the flow of life to the church and to revive the church. (CWWN, vol. 11, pp. 762-763)

　　Further Reading: CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” ch. 5; CWWN, vol. 11, pp. 760-763

　　来十二22 但你们乃是来到锡安山，来到活神的城，属天的耶路撒冷，来到……整体的聚集。

　　诗四八1 耶和华为大，在我们神的城中，在祂的圣山上，该大受赞美。

　　耶路撒冷建在群山上。锡安山是耶路撒冷建在其上的群山之一。锡安是中心，耶路撒冷是周围。召会生活是今日的耶路撒冷；在召会生活里必须有一班得胜者，这些得胜者乃是今日的锡安。按照启示录十四章，得胜者是与主一同站在锡安山上（1~5）。按预表说，得胜者事实上就是今日的锡安。……没有锡安（得胜者），耶路撒冷（召会生活）就无法保守并维持（活力排的训练与实行，三五至三六页）。

　　Heb. 14:1 But you have come forward to Mount Zion and 14:1 to the city of the living God, the heavenly Jerusalem;...to the universal gathering.

　　Psa. 48:1 Great is Jehovah, and much to be praised in the city of our God, in His holy mountain.

　　Jerusalem was built on a mountain range. Mount Zion was one of the mountains on which Jerusalem was built. Zion is the center, and Jerusalem is the circumference. The church life is today’s Jerusalem; within the church life there must be a group of overcomers, and these overcomers are today’s Zion. According to Revelation 14, the overcomers are standing on Mount Zion with the Lord (vv. 1-5). Actually, in typology, the overcomers are today’s Zion….Without Zion (the overcomers), Jerusalem (the church life) cannot be kept and maintained. (CWWL, 1993, vol. 2, “The Training and the Practice of the Vital Groups,” p. 274)

　　基督身体的实际乃是一种团体的生活，不是个人的生活。这团体的生活是许多圣徒的集大成，这些圣徒被他们里面那经过过程并终极完成的神所救赎、重生、圣别并变化。借着这内住之终极完成的神，这些蒙救赎的圣徒就被作成实际的神人。

　　三十三年半之久，这位神人耶稣，乃是一个真正的人，但祂不凭人的生命而活，乃凭神的生命而活。要活这样的生命，祂必须被钉十字架。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。

　　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〔腓三10〕。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……）。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。

　　我相信在我们中间，该有些人就是这样；也许不是一直是这样，但至少有些时候是这样。……许多次当我要对我的妻子说话时，里面就说，“这不是从你的灵出来的，而是从你的旧人出来的。”我立刻就停住。有时我想去找她，却马上又回来了。这是因为我的去是凭着我天然的人。当我这样作时，里面有个东西把我调转回来。那个东西就是赐生命的灵，那是灵的基督。经过过程的三一神转了我，那是在复活里。亲爱的圣徒，这样一个团体的生活，就是基督身体的实际。这是借着基督复活的大能而模成基督之死的一个团体生活（关于相调的实行，三三、三五至三七页）。

　　参读：关于相调的实行，第四章；活力排的训练与实行，第一篇。

　　The reality of the Body of Christ is a kind of corporate living, not a living by any individual. This corporate living is the aggregate of many saints who have been redeemed, regenerated, sanctified, and transformed by the processed and consummated God within them. By this indwelling consummated God, these redeemed saints have been made actual God-men.

　　For thirty-three and a half years, this God-man, Jesus, was a genuine man, but He lived not by man’s life but by God’s life. To live such a life He had to be crucified. 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.

　　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...). 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.

　　I do believe that among us there should be some like this, maybe not constantly but at least instantly like this…. Many times when I was trying to talk to my wife, something within said, “This is not from your spirit. This is from your old man.” Right away I stopped. Sometimes I would go to her, and then right away I returned. This is because my going was by my natural man. While I was doing that, something within turned me. That was the very life-giving Spirit, the pneumatic Christ. The processed Triune God turned me, and that was in resurrection. Such a corporate living is the reality of the Body of Christ, dear saints. This is a corporate living of the conformity to the death of Christ through the power of the resurrection of Christ. (CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” pp. 127-130)

　　Further Reading: CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” ch. 4; CWWL, 1993, vol. 2, “The Training and the Practice of the Vital Groups,” ch. 1

　　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。

　　亚当的生命乃是单独的生命、独立的生命，虽然在亚当里我们有同样的生命，但却不能彼此交通。人人都犯了罪，并且偏行己路。……在基督里，所有的个人都没有了。如果我们要认识身体的生命，我们不但要蒙拯救脱离犯罪与天然的生命，更要蒙拯救脱离个人的生命。所有个人因素必须除掉，因为个人永不能成全神的旨意（倪柝声文集第二辑第二十四册，七四页）。

　　1Cor. 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.

　　The adamic life is individualistic and independent. Even though everyone in Adam shares the same life, there is no fellowship among them. We all commit sin, yet we each take our own way…. In Christ everything that is individualistic is ruled out. If we want to know the Body life, we need deliverance not only from our sinful life and our natural life, but also from our individualistic life. All individual elements must go because nothing that is individualistic can reach God’s goal. (CWWN, vol. 44, “The Mystery of Christ,” p. 794)

　　作基督徒是为着自己，而作肢体是为着身体。圣经中有许多的相对辞，如清洁与污秽、圣别与平凡、得胜与失败、圣灵与肉体、基督与撒但、国度与世界、荣耀与羞辱，这些都是相对的。……父如何与世界相对，圣灵如何与肉体相对，主如何与魔鬼相对，照样，身体也与个人相对。人看见了基督的身体，就脱去了个人主义，不再为自己，乃为身体。当我蒙拯救，脱离个人主义，我就自然在身体里面。

　　我们如果认识，一个基督徒不过是一个肢体，这样，我们就没有骄傲了。……那些看见自己是肢体的人，定规宝爱身体，并且看重别的肢体，也不再只看见自己的好，乃是看别人比自己强。

　　每一个肢体都有其功用，所有的功用也都是为着身体。一个肢体的功用，就是全身体的功用；一个肢体作事，就是全身体作事。口说话，就是身体在说话；手作事，就是身体作事；脚走路就是身体走路。肢体与身体是分不开的。……肢体所作的事，都必须是为着身体的。以弗所四章乃是说，身体长大成人，不是说个人长大成人。在三章里，乃是众圣徒一同明白基督的爱，是何等阔、长、高、深，而不是个人的明白；个人是没有那么长的时间，和那么大的容量来经历基督的大爱。

　　林前十二章十四至三十六节中，说到作肢体的有两种不该有的想法：第一，“我不是……所以不属于身体”，这是自暴自弃的，羡慕别人的工作；第二，“我不需要你”，这是骄傲自大的人，以为一个人就能包罗万有，而看不起别人。这两种都是伤害身体的。我们不要仿效别的肢体，羡慕别的肢体，以为自己不能像他那样，以致自暴自弃；也不要以为自己最了不起、最行、最有用，以致轻看别的肢体。

　　在召会生活里，我们需要学习有身体的感觉。你与弟兄姊妹出事情时，定规也与神出了事情。……我们一有身体的启示，就有身体的感觉；一有身体的感觉，一切个人的想法和行动，自然而然就都除去了。看见基督，就自然有一个结果，就是从罪得释放；看见身体，就自然有一个结果，就是从个人主义得释放。……这不是改变你的态度或行为的问题，乃是启示把你的态度和行为改变了。基督的范围不是借着作什么进入的，乃是借着看见而进入的（倪柝声文集第二辑第二十四册，七五至七七页）。

　　参读：基督的奥秘，第一至三篇；使徒行传生命读经，第二十五至二十六篇；保罗的完成职事，第一、四、十一至十二章。

　　Being a Christian is something one does for himself, whereas being a member is something for the Body. In the Bible there are many terms with opposite meanings, such as purity and uncleanness, holiness and commonness, victory and defeat, the Spirit and the flesh, Christ and Satan, the kingdom and the world, and glory and shame….Just as the Father is versus the world, the Spirit is versus the flesh, and the Lord is versus the devil, so also is the Body versus the individual. Once a man sees the Body of Christ, he is free from individualism. He will no longer live for himself but for the Body. Once I am delivered from individualism, I am spontaneously in the Body.

　　If we realize that a Christian is nothing more than a member, we will no longer be proud….Those who see that they are members will surely treasure the Body and honor the other members. They will not see just their own virtues; they will readily see others as being better than themselves.

　　Every member has a function, and all the functions are for the Body. The function of one member is the function of the whole Body. When one member does something, the whole Body does it. When the mouth speaks, the whole body is speaking. When the hands work, the whole body is working. When the legs walk, the whole body is walking. We cannot divide the members from the body…. Everything that the members do should be for the Body. Ephesians 4 says that the Body is growing into a full-grown man. It does not say that individuals are growing into full-grown men. In chapter 3 the ability to know the love of Christ and to apprehend the Lord’s breadth, length, height, and depth is with all the saints. No one can know or apprehend by himself. An individual does not have the time or the capacity to experience the love of Christ in that kind of way.

　　First Corinthians 12:14-27 speaks of two erroneous concepts that members may have: (1) “Because I am not...I am not of the body” (v. 15). This is to despise oneself and covet the work of others. (2) “I have no need of you” (v. 21). This is to be proud of oneself, thinking that one man can be all-inclusive and despising others. Both concepts are harmful to the Body. We should not imitate other members or be covetous of other members. In this way we will not become discouraged and give up when we find that we cannot be like others. At the same time, we should not despise other members, thinking that we are better and more useful.

　　In the church life, we should learn to have the consciousness of the Body. When we are at odds with the brothers and sisters, it means that we are surely at odds with God….Wherever there is Body-revelation, there is Body-consciousness, and wherever there is Body-consciousness, individual thought and action are automatically ruled out. Seeing Christ results in deliverance from sin; seeing the Body results in deliverance from individualism…. It is not a matter of changing our attitude or conduct; revelation does the work. We cannot enter the realm of the Body by anything other than seeing. (CWWN vol. 44, “The Mystery of Christ,” pp. 794-797)

　　Further Reading: CWWN, vol. 44, “The Mystery of Christ,” chs. 96-98; Life-study of Acts, msgs. 25-26; CWWL, 1980, vol. 2, “The Completing Ministry of Paul,” chs. 1, 4, 11-12

　　西四15~16 请问在老底嘉的弟兄和宁法，并他家里的召会安。这书信在你们中间念了之后，务要叫在老底嘉的召会也念，你们也要念从老底嘉来的书信。

　　歌罗西书〔里〕……个人的问安，……指明保罗有新人的感觉，有“新人感”。……信徒……〔或〕召会之间……不该有分别。譬如，在老底嘉的召会和在歌罗西的召会不该有分别。这由保罗关于念书信的话得到证明：“这书信在你们中间念了之后，务要叫在老底嘉的召会也念，你们也要念从老底嘉来的书信。”（四16）保罗写给歌罗西人的，也是为着老底嘉人的；他写给老底嘉人的，也是为着歌罗西人的。这含示何等的交通、合一、和谐、与亲密的接触！

　　保罗在四章七节……嘱咐推基古要将一切关于他的事，都告诉歌罗西人。如果保罗没有新人的感觉，他不会觉得需要给推基古这样的嘱咐（歌罗西书生命读经，三一九至三二○页）。

　　Col. 4:15-16 Greet the brothers in Laodicea, as well as Nymphas and the church, which is in his house. And when this letter is read among you, cause that it be read in the church of the Laodiceans also, and that you also read the one from Laodicea.

　　[The] personal greetings... in the book of Colossians... indicate that with Paul there was a sense, a consciousness, of the new man….There should be no differences among the believers [or] among the churches; for example, no difference between the church in Laodicea and the church in Colossae. This is proved by Paul’s word regarding the reading of letters: “And when this letter is read among you, cause that it be read in the church of the Laodiceans also, and that you also read the one from Laodicea” (Col. 4:16). What Paul wrote to the Colossians was also for the Laodiceans, and what he wrote to the Laodiceans was for the Colossians. What fellowship, oneness, harmony, and intimate contact this implies!

　　In 4:7... Paul had charged Tychicus to make known to the Colossians all that concerned him. If Paul did not have the consciousness of the new man, he would not have regarded it necessary to give Tychicus such a charge. (Life-study of Colossians, p. 259)

　　如果你是基督身体的一个肢体，你就必须受别的肢体的限制。这里就需要十字架。十字架引到身体，十字架也是在身体的范围里作工。如果我是快的，另一个人是慢的，我不能坚持我的速度，我必须受那位慢的肢体的限制。……我们各人都知道自己的度量，并且不越过这度量〔参弗四7〕，这对身体的长大，乃是最基本的。

　　基督的身体不仅是众肢体的覆庇，基督的身体对各个肢体也有约束。……我们不该任凭自己有单独的自由，需要学习与别的弟兄姊妹合得起来。个人的特性与乖僻，在召会中是不能用的。每一个肢体都需要尊重别人的天赋，也要忠心于自己的那一分；并且，每一个肢体还要知道自己的分量，不看自己过于所当看的，这样就没有贪心，没有野心，没有雄心作别人所作的了。……今天有许多人没有看见自己的分量有多少，结果，越过了自己的分量〔林后十14〕。……召会中若多有这样的人，就有人包办，有人退缩，结果，召会就受亏损。我们不该作这样的人，我们要回到身体的地位里去，受身体的约束，才不至叫召会受亏损。

　　我们许多人都有这样的经历，当我们觉得枯干、碰壁的时候，需要别的弟兄姊妹为我们代祷，那种情形才可以过去。

　　头是基督，身体也是基督。每一个肢体都是基督生命的一部分。如果我拒绝在身体里同作肢体者的帮助，我就是拒绝基督的帮助。如果我不愿意承认我需要他们，我就是不愿意承认我需要基督。正像我不能向头独立，我也不能向身体独立。个人主义在神眼中是可恨的。我不知道的，身体里别的肢体会知道；我不能看见的，身体里别的肢体能看见；我不能作的，身体里别的肢体能作。

　　凡是单独的基督徒迟早都要变得枯干。然而无论我们的情形怎样，只要我们活在身体中，就能得着身体的供应。我们每一个作肢体的，都要学习宝贝身体的供应，宝贝每一个肢体（倪柝声文集第二辑第二十四册，八七至八八、八○、八二至八三页）。

　　参读：歌罗西书生命读经，第三十一篇；基督的奥秘，第四至五、八至九、十一篇。

　　If you are a member of the Body, then you must allow yourself to be limited by the other members. Here we find the necessity of the cross. The cross leads to the Body, and the cross operates in the sphere of the Body. If I am quick and another is slow, I must not insist on keeping my own pace; I must allow myself to be limited by the slow member…. It is essential for the development of the Body that we each recognize our measure and not go beyond it [cf. Eph. 4:7]. This is a basic requirement for the growth of the Body.

　　The Body of Christ is not only a protection to the members but a limitation to all the members….We should not allow ourselves to go our own way; rather, we should learn to be blended with other brothers and sisters. Individual dispositions and peculiarities have no place in the church. Every member should honor the talents of others and be faithful to his own. Moreover, every member should know his own capacity and not consider himself more highly than he should. If everyone does this, there will be no jealousy, ambition, or craving to do what others can do…. Many people have not seen their own capacity. As a result they overstep their boundaries [cf. 2 Cor. 10:14]…. If members behave this way in the church, some will begin to monopolize while others will withdraw, and the result will be a loss to the church. We should not behave in this way. We should turn back and take our place in the Body and be limited by the Body. If we do this, the Body will be spared from damage.

　　Many of us have the experience that when we are dry and have no way to go on, we need other brothers and sisters to intercede for us before we can get through.

　　The Head is Christ, and the Body is also Christ. Each member is a part of the life of Christ. If I refuse the help of my fellow members, I am refusing the help of Christ. If I am not willing to acknowledge my need of them, I am not willing to acknowledge my need of Christ. Just as I cannot be independent from the Head, I cannot be independent from the Body. Individualism is hateful in the sight of God. What I do not know, another member of the Body will know; what I cannot see, another member of the Body will see; what I cannot do, another member of the Body will do.

　　Sooner or later, all individual Christians will dry up. As long as we live in the Body, we will receive the supply of the Body, no matter what our condition is. Every member should learn to treasure the supply of the Body and to treasure every member. (CWWN, vol. 44, “The Mystery of Christ,” pp. 805-806, 800-802)

　　Further Reading: Life-study of Colossians, msg. 31; CWWN, vol. 44, “The Mystery of Christ,” chs. 99-100, 103-104, 106

　　林前十二24 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。

　　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。

　　“调和”这辞的意思……是调整、使之和谐、调节并调在一起。……“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，慢消失了，快也除去了。……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。只要我们实行这几点，就会有调和（神圣奥秘的范围，一○○至一○一页）。

　　1 Cor. 12:24 …Our comely members have no need. But God has blended the body together, giving more abundant honor to the member that lacked.

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

　　The word blended also means “adjusted,” “harmonized,” “tempered,” and “mingled”….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 the slowness disappears, and the quickness is taken away….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. As long as we practice these points, we will have the blending. (CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm,” pp. 159-160)

　　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。……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。……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。

　　在旧约里，有为着完成神经纶之相调的预表。……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（关于相调的实行，五至六、一四至一五页）。

　　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，交通调整我们，交通使我们和谐，交通把我们调在一起。……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。调和的意思是，我们总该停下来与别人交通。这样，我们会得着许多益处。……在保守基督宇宙身体的一上，〔相调〕是最有帮助的。……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：关于相调的实行，第一至三章；关于主的恢复之工作的交通，四八至九三页。

　　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….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….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.

　　In the Old Testament there is a type of the blending for the fulfillment of God’s economy…. 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. (CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” pp. 104, 111-112)

　　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, fellowship adjusts us, fellowship harmonizes us, and fellowship mingles us….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.

　　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. Blending means that we should always stop to fellowship with others. Then we will receive many benefits…. [Blending] is the most helpful thing in the keeping of the oneness of the universal Body of Christ. 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. 1, “The Practical Points concerning Blending,” chs. 1-3; Fellowship concerning the Work of the Lord’s Recovery, pp. 43-76