诗歌：补充本620首

读经：约壹一2，约一12~13，三29~30，十二24，创二21~23，林前十二12，28

Scripture Reading: 1 John 1:2; John 1:12-13; 3:29-30; 12:24; Gen. 2:21-23; 1 Cor. 12:12, 28

　　约壹一2 “这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传与你们。”

　　五1 “凡信耶稣是基督的，都是从神生的；凡爱那生他的，也爱从祂生的。”

　　当我们说到一样东西的素质，我们是指这个东西最内在的部分。关于召会，最重要而积极的因素是召会内在的素质。…当人说到召会时，他们的意思是物质的建筑。…有人…太过于注意召会外在的方面，如召会的组织等等。…已过十九个世纪基督教的历史，…基督徒一直在彼此相争，…因为〔他们〕已经从召会内在的素质转到外在的东西。

　　召会有四件内在的事。这些事第一乃是召会的素质。〔接着是〕召会的生长、…召会的建造、…召会的交通。

　　神圣的生命，神的生命，永远的生命，非受造的生命，不能毁坏的生命，乃是召会的素质，而这神圣的生命产生了召会（约壹一2，五1）。当然，我们看不见这神圣的生命，正如我们看不见这会所里的钢，因为钢外面包着石头和木块；但钢乃是这栋建筑结构的素质（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，四至六页）。

　　1 John 1:2 …The life was manifested, and we have seen and testify and report to you the eternal life, which was with the Father and was manifested to us.

　　5:1 Everyone who believes that Jesus is the Christ has been begotten of God, and everyone who loves Him who has begotten loves him also who has been begotten of Him.

　　When we speak of the essence of anything, we are referring to its most intrinsic part. Regarding the church, the most important positive factor is its intrinsic essence….When some speak of the church, they mean a physical building…. Others… pay too much attention to the outward aspects of the church, such as its organization….Throughout the past nineteen centuries …Christians have been fighting one another…because [they] have turned from the intrinsic essence of the church to something outward.

　　There are four intrinsic matters of the church. The first of these is the essence of the church, [followed by] the growth of the church,…the building up of the church,… [and] its fellowship.

　　The divine life—God’s life, the eternal life, the uncreated life, the indestructible life—is the very essence of the church, and this divine life generates the church (1 John 1:2; 5:1). Of course, we cannot see this divine life, just as we are not able to see the structural steel in this meeting hall. This is because the steel is covered by stones and wood, yet the steel is the very essence of this building’s structure. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 267-269)

　　召会的素质是神圣的生命，而这神圣的生命就是基督这位经过过程之三一神的具体化身（约十四6，西二9）。…神经过了〔成为肉体到升天〕这一切的过程，得以成为施行分赐者。

　　这就是为什么我们说召会是经过过程并分赐之三一神的生机体。…我们不可忘记，倘若神没有经过过程，神就没有立场将祂自己分赐到我们里面。

　　因为祂是分赐的神，所以祂能重生我们，而这重生我们的生命乃是神圣的生命。…神圣的生命就是分赐的神，祂是召会的素质。…我们基督徒彼此相爱，因为我们有相同的素质。不论我们是美国人、欧洲人、中国人、日本人、韩国人、白人、黑人、黄种人、棕色人种或是红种人，只要我们是真基督徒，我们里面就有爱的素质。当我们从这内在的素质转开，去摸别的事物，我们就开始彼此相争。…要解决基督徒之间的难处，我们必须来到召会内在的事上：第一，内在的素质；第二，内在的生长；第三，内在的建造；第四，内在的交通。

　　召会内在的素质，乃是经过过程之三一神所分赐，并且如今正在分赐到我们里面的神圣生命。神圣的生命借着那灵在我们灵里的重生，产生了我们。神圣的灵生了人的灵（约三3、5~6）。何等奇妙！这二灵竟然调和为一！（林前六17）…那灵与我们的灵调和成为一灵。那灵与人成为一，而这重生的人与神成为一。这难道不奇妙么？在我们里面有一部分竟然与神调和。神是这么高超，却与我们成为一。…我盼望所有初信者对重生能有这种拔高的认识。我们一得救，就与神调和（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，七至九页）。

　　参读：生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，第一章。

　　The essence of the church is the divine life, and the divine life is Christ as the very embodiment of the processed Triune God (John 14:6; Col. 2:9)….God passed through all these processes [from incarnation to ascension] to become someone who can carry out the dispensing. This is why we say that the church is the organism of the processed and dispensing Triune God….We should not forget that without God being processed, there is no ground for Him to dispense Himself into us.

　　Because He is the dispensing God, He is able to regenerate us, and this regenerating life is the divine life….The divine life is the dispensing God, who is the very essence of the church….We Christians love one another because we have the same essence. It does not matter whether we are American, European, Chinese, Japanese, Korean, white, black, yellow, brown, or red. As long as we are real Christians, we have a loving essence within us. When we turn away from this intrinsic essence to touch other things, we begin to fight one another…. In order to solve the problems between Christians, we must come to the intrinsic matters of the church: first, the intrinsic essence; second, the intrinsic growth; third, the intrinsic building up; and fourth, the intrinsic fellowship.

　　The intrinsic essence of the church is the divine life that the processed Triune God has dispensed and is now dispensing into us. The divine life generates us by the regeneration of the Spirit in our spirit. The divine Spirit begets the human spirit (John 3:3, 5-6). How wonderful it is that these two spirits are mingled as one (1 Cor. 6:17)!…The Spirit is mingled with our spirit as one spirit. The Spirit becomes one with man, and this regenerated man becomes one with God. Is this not wonderful? Within us is a part that is mingled with God. God is so high, yet He has become one with us…. I hope that all the new believers could have this kind of uplifted understanding regarding regeneration. As soon as we were saved, we became mingled with God. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 269-271)

　　Further Reading: CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” ch. 1

　　创二22 “耶和华神就用那人身上所取的肋骨，建造成一个女人，领她到那人跟前。”

　　约一12 “凡接受祂的，就是信入祂名的人，祂就赐他们权柄，成为神的儿女。”

　　三29~30 “娶新妇的，就是新郎；…祂必扩增，我必衰减。”

　　当我们重生时，我们就成为神的儿女，作新郎基督的新妇，使祂得着扩增，正如夏娃是亚当的配偶所预表的（约一12~13，三29~30，创二21~23）。重生使信徒成为神的儿女。

　　就个人而言，我们是神的儿女；但就团体而言，我们是一个实体，就是基督的新妇。在约翰三章头一部分，主耶稣说到重生的事。后来在同一章，施浸者约翰说到重生之人的集大成乃是基督的一个新妇（29~30）。…当主耶稣受死时，祂没有留在死里，祂复活了。祂在复活里，带同许多蒙拯救的人，并产生他们，使他们成为祂的各部分。当所有这些部分摆在一起，他们就成了新妇，作基督的配偶（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，九至一○页）。

　　Gen. 2:22 And Jehovah God built the rib, which He had taken from the man, into a woman and brought her to the man.

　　John 1:12 But as many as received Him, to them He gave the authority to become children of God, to those who believe into His name.

　　3:29-30 He who has the bride is the bridegroom….He must increase, but I must decrease.

　　When we are regenerated, we are made the children of God as the bride of Christ, who is the Bridegroom, for His increase, as typified by Eve as the counterpart to Adam (John 1:12-13; 3:29-30; Gen. 2:21-23). Regeneration makes the believers the children of God.

　　Individually, we are children of God, but corporately we are one entity, the bride of Christ. In the first part of John 3 the Lord Jesus spoke concerning regeneration. Later in the same chapter John the Baptist referred to the regenerated ones in totality as the one bride of Christ (vv. 29-30)….When the Lord Jesus was put to death,… He did not remain in death; He resurrected. In His resurrection He brought many saved ones with Him and brought them forth to become parts of Him. When all these parts are put together, they become a bride as His counterpart. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” p. 271)

　　召会是基督的新妇，按预表这新妇是由亚当的配偶夏娃所预表。夏娃起初是亚当的一部分。当亚当睡着时，神从亚当肋旁取下一条肋骨。神用那条肋骨建造成一个女人，名叫夏娃，并将夏娃带给亚当，作他的配偶（创二21~23）。…当〔亚当〕看见了夏娃，他宣告说，“这是我骨中的骨，肉中的肉。”（23）夏娃是召会的一幅图画。召会是出于基督，是基督的一部分。召会内在的素质，乃是成为肉体、钉十字架并复活的基督。祂是召会的素质，因为召会是祂的一部分。召会不仅是由神所生的儿女组成，召会也是新妇，基督的配偶，是基督的一部分，作基督的扩增。

　　夏娃出现以前，她是亚当的一条肋骨，是亚当的一部分。按照这启示，我们可以说，召会出现以前，召会就已经是基督的一部分。…这就是为什么个个信徒都是基督身体的肢体。正如我们肉身的肢体是我们的一部分，基督的肢体也是基督的一部分。神圣的生命，就是那成为肉体、钉死、复活的基督，乃是召会的素质。

　　基督成为召会的素质，乃是借着释放出神圣的生命。…如果神圣的生命只留在祂神圣的所是里，包藏在祂为人的身体里，这神圣的生命就永远无法成为我们的生命。要使这生命成为你的、我的，这生命就必须释放出来。借着基督这一粒麦子落在地里死了，这神圣的生命得着了释放，使基督得着繁增（约十二24）。…借着祂的死，神圣的生命就从一粒麦子释放出来，进到许多子粒里。

　　这释放出来的神圣生命，已经分赐到我们这些信基督的人里面。这事发生在基督复活的时候。祂的复活包含了我们（弗二6）。我们都在祂里面，同着祂并借着祂复活了。…在祂的复活里，神的独生子成了长子，有许多的弟兄。如今祂是我们的长兄，我们是神的众子。在基督的复活里分赐到我们里面的神圣生命，乃是召会，就是基督生机身体内在的素质（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，一○至一三页）。

　　参读：出埃及记生命读经，第二十三篇；圣洁没有瑕疵，第二至三章。

　　The church is the bride of Christ, and according to typology, this bride is typified by Eve, who was Adam’s counterpart. Eve was first a part of Adam. While Adam was sleeping, God opened his side and took out a rib. Then God built that rib into a woman by the name of Eve and brought her to Adam to be his counterpart (Gen. 2:21-23)….When he saw Eve, he declared, “This time this is bone of my bones / And flesh of my flesh” (v. 23). Eve is a picture of the church. The church came out of Christ as a part of Christ. The intrinsic essence of the church is the incarnated, crucified, and resurrected Christ. He is the essence of the church because the church was His part. The church is not only composed of children born of God, but the church is also the bride, the counterpart of Christ, a part of Christ as Christ’s increase.

　　Before Eve came into existence, she was a rib of Adam, a part of Adam. According to this revelation, we can say that before the church came into existence, she was a part of Christ….This is why every believer is a member of the Body of Christ. Just as the members of our physical body are parts of us, the members of Christ are parts of Christ. The divine life, the incarnated, crucified, and resurrected Christ Himself, is the essence of the church.

　　Christ became the essence of the church through the release of the divine life…. If the divine life had only remained in His Divine Being, concealed in His human body, it could have never been our life. For this life to be yours and mine, it had to be released. The divine life was released by Christ as the one grain of wheat falling into the ground and dying there for His multiplication (John 12:24)….With His death the divine life was released from one grain into many grains.

　　This released divine life has been imparted into us, the believers of Christ. This took place at the time Christ was resurrected. His resurrection included us (Eph. 2:6). We all were resurrected in Him, with Him, and by Him….In His resurrection He became the firstborn Son with many brothers. Now He is our big Brother, and we are the many sons of God. The divine life imparted into us in Christ’s resurrection is the intrinsic essence of the church, the organic Body of Christ. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 271-273)

　　Further Reading: Life-study of Exodus, msg. 23; CWWN, vol. 34, “The Glorious Church,” chs. 2-3

　　约十五1 “我是真葡萄树，我父是栽培的人。”

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

　　基督的许多弟兄是接枝到祂这宇宙中真葡萄树里的枝子，为祂多结果子，使祂得以在扩展中扩大，叫他们成为彰显三一神的生机体（约十五1、5、16、8）。这宇宙的葡萄树是我们的素质。神是我们的素质，基督是我们的素质，葡萄树也是我们的素质。葡萄树连同其枝子，就是基督内在、生机的扩展，成了基督的扩大。…我是其中之一部分的那棵葡萄树很长，围绕了全地。这才是真正的大葡萄树，也是召会的素质。我们这些真葡萄树的枝子，乃是基督的繁增，基督的复制，基督的扩展，基督的扩大。这个繁增、复制、扩展、扩大，就是真葡萄树及其枝子，乃是三一神的生机体（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，一三页）。

　　John 15:1 I am the true vine, and My Father is the husbandman.

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

　　The many brothers of Christ are His many branches grafted into Him, the true vine in the universe, to bear much fruit for His enlargement in His spreading so that they might express the Triune God as His organism (John 15:1, 5,16, 8). This universal vine tree is our essence. God is our essence, Christ is our essence, and the vine tree is also our essence. The vine tree with its branches, the intrinsic and organic spreading of Christ, becomes Christ’s enlargement….The vine of which I am a part is so long that it encircles the whole earth. This is the real great vine, which is the essence of the church. As the branches of the true vine, we are the multiplication of Christ, the duplication of Christ, the spreading of Christ, and the enlargement of Christ. This multiplication, duplication, spreading, and enlargement, the true vine with its branches, is the organism of the Triune God. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 273-274)

　　这三一神的生机体乃是基督生机的身体，由祂许多的弟兄，就是祂生机身体的许多肢体所构成（弗一22~23，罗十二5）。召会这基督生机身体内在的素质，乃是三一神。…我们的一不在于同意彼此的道理。我们的一乃是经过过程并分赐之三一神。…我们若彼此有什么难处，是因为我们从经过过程并分赐之三一神这内在的素质离开。我们若与祂同在，忘记一切不同的道理，就不会有难处。

　　召会存在于宇宙中，乃是神唯一的宇宙召会，使神得着宇宙的彰显，就是神的丰满（林前十32，十二28，弗三19下）。甚至召会的存在也是生机的。三一神在哪里，哪里就有这活的、生机的召会，因为这召会如今与经过过程并分赐的三一神是一。召会与经过过程并分赐的三一神不是两个实体，二者已经成为一个实体。这样的召会是不可能分裂的。

　　召会分布于地上许多地方，成为许多地方召会，作祂在地方上的彰显（启一4上、11）。就宇宙一面说，召会存在于宇宙中。就地方一面说，这个召会彰显于许多地方，成为许多地方召会。有人说各地方上的彰显，应当彼此不同，这是错误的教训。这种错谬的教训是由于没有看见召会是生机的，是有内在素质的。…在彼得与保罗的时候，各地方召会都有同一个内在的素质。今天，地上的众地方召会也只有一个内在的素质，所以召会是不能分裂的，也是不能分开的。

　　不仅宇宙召会是一，众地方召会也是一。众地方召会在经过过程并分赐之三一神里，内在的是一。今天要解决我们的难处，我们就必须回到召会内在的素质。如果我们今天限制我们自己在召会这唯一的素质上，每个难处就都会解决。谈论众召会到底是一还是分开，乃是在黑暗中的谈论，是没有召会内在素质之异象的谈论。〔我们需要〕主…“打开窗户”，让我们看清召会与众召会的这个素质（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，一四至一六页）。

　　参读：倪柝声文集第三辑第十册，两种生活的原则。

　　This organism of the Triune God is the organic Body of Christ constituted with His many brothers as the many members of His organic Body (Eph. 1:22-23; Rom. 12:5). The intrinsic essence of the church as the organic Body of Christ is the Triune God….Our oneness is not in agreeing with one another’s doctrines. Our oneness is the processed and dispensing Triune God…. If we have any problems with one another, it is because we have departed from the intrinsic essence, the processed and dispensing Triune God. If we stay with Him, forgetting all the different doctrines, there will be no problems.

　　The church exists in the universe as the one universal church of God for His universal expression, the fullness of God (1 Cor. 10:32; 12:28; Eph. 3:19b). Even the existence of the church is organic. Where the Triune God is, this living, organic church is, because this church is now one with the processed and dispensing Triune God. The church and the processed and dispensing Triune God are not two entities; they have become one entity. It is impossible for such a church to be divided.

　　The church is spreading in many localities on the earth as many local churches to be His local expressions (Rev. 1:4a, 11). Universally, the church exists in the universe. Locally, this church is expressed in many localities as local churches. To say that all the local expressions should be different from one another is a wrong teaching. This kind of erroneous teaching comes from not seeing that the churches are organic, with an intrinsic essence…. In the time of Peter and Paul every local church had the same one intrinsic essence. All the local churches on the earth today also have only one intrinsic essence, so the church cannot be divided, or split.

　　Not only the universal church but also the local churches are one. They are intrinsically one in the processed and dispensing Triune God. To solve our problems today, we must come back to the intrinsic essence of the church. If today we all limit ourselves to the one intrinsic essence of the church, every problem will be solved. To talk about whether all the churches are one or separate is to talk in darkness. This is talk without a vision of the intrinsic essence of the church. This chapter should be used by the Lord to “open the window” for us to look into and see the very intrinsic essence of the church and all the churches. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 274-275)

　　Further Reading: Watchman Nee, Two Principles of Living

　　林前十二28 “神在召会中所设立的，第一是使徒，第二是申言者，第三是教师；其次是行异能的，再次是得恩赐医病的，帮助的，治理的，说各种方言的。”

　　弗四3~6 “以和平的联索，竭力保守那灵的一：一个身体和一位灵，正如你们蒙召，也是在一个盼望中蒙召的；一主，一信，一浸；一位众人的神与父…。”

　　神首先设立在功用上是宇宙性的使徒〔林前十二28〕。神其次设立申言者，其功用不仅是宇宙的，因为申言者是安提阿召会中的一部分（徒十三1）。第三，神设立教师，这也是在地方上见于安提阿的（1）。“帮助的”指服事的人，就是执事，帮助地方召会中的圣徒。“治理的”指地方召会中治理的长老〔林前十二28〕。…保罗将使徒（宇宙的）、申言者与教师（宇宙的，也是地方的）、以及执事和长老（地方的）都摆在一起。

　　在神的眼中，宇宙召会与众地方召会就是“召会”。那经过过程、现今正在分赐的三一神是独一的，祂就是召会的素质。所以，这个召会在宇宙一面和地方一面，乃是一个召会。当我们回到召会内在的素质，我们就不会错误地谈论众召会的不同。众召会乃是经过过程并分赐之三一神独一的一个生机体（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，一六页）。

　　1 Cor. 12:28 And God has placed some in the church: first apostles, second prophets, third teachers; then works of power, then gifts of healing, helps, administrations, various kinds of tongues.

　　Eph. 4:3-6 Being diligent to keep the oneness of the Spirit in the uniting bond of peace: one Body and one Spirit, even as also you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all…

　　First, God placed the apostles, who are universal in function [1 Cor. 12:28]. Second, He placed the prophets, who are not just universal in function, because prophets were a part of the church in Antioch (Acts 13:1). Third, He placed teachers, who were also present locally in Antioch (v. 1). Helps refers to the serving ones, the deacons, who help the saints in a local church, and administrations refers to the management of the elders in a local church [1 Cor. 12:28]…. Paul puts apostles (who are universal), prophets and teachers (who are both universal and local), and deacons and elders (who are local) all together.

　　In the eyes of God, the universal church and all the local churches are just “the church.” The processed and now-dispensing Triune God is one, and He is the very essence of the church. Therefore, this church, in both its universal and local aspects, is one church. When we come back to the intrinsic essence of the church, we will not talk wrongly about the differences of the churches. All the churches are the unique, one organism of the processed and dispensing Triune God. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 275-276)

　　〔在〕教训、实行、思想、说话、素质、外表和彰显〔这七方面的一〕…不是道理的一，乃是在我们实行上的一。关于我们在道理上的一有另外七项：一位神、一位主、一位灵、一个召会、一个恢复、一个见证和一个工作。前三个“一”是三一神。在道理上的一这七方面，我们几乎都会赞同。…我们必须承认只有一位神、一位主、一位灵、一个召会、一个见证和一个恢复。我们也不可能有一个以上的工作。

　　我们对于七重实行的一确实有问题。…圣经告诉我们，我们需要在教训、实行、说话甚至在思想上是一。有些人也许觉得这太过了，这是控制人的思想。…我们没有人该盲目、愚昧或无知地跟随主的恢复，我们需要清明地考量圣经中的真理。…〔然而〕主的恢复不实行多种说话，…只允许一种说话。我怀疑我们在主的恢复里，是否真正在说话上是一。

　　在实行上我们需要是一的后三项，与启示录一章十一至十二节的金灯台有关。…纯金是灯台独一的本质。在一个本质里，只能有一个素质。不仅如此，所有的灯台都该在外表上是一。…七个灯台都有同一本质，就是金，也都有同一形状，同一样式。七个灯台在外表上是相同的。你若没有编号，不可能加以区分。这些灯台看起来都毕像毕肖。

　　众召会在消极的事上彼此不同，但启示录一章的灯台是完全相同的；基督是头，在她们中间行走。她们看起来都一样。她们在素质、外表、形状和彰显上是独一无二的（李文集一九八六年第一册，一一九至一二三页）。

　　参读：长老训练第七册，第三至四章。

　　[The] oneness in seven aspects: teaching, practice, thinking, speaking, essence, appearance, and expression… [is] not a doctrinal oneness but a oneness in our practice. There are another seven items concerning our oneness in doctrine: one God, one Lord, one Spirit, one church, one recovery, one testimony, and one work. The first three “ones” are the Triune God. Nearly all of us would agree with the seven aspects of oneness on the doctrinal side….We have to admit to there being one God, one Lord, one Spirit, one church, one testimony, and one recovery. Also, it is impossible for us to have more than one work.

　　We do have problems concerning the sevenfoldness of the practical oneness….The Bible tells us that we need to be one in teaching, practice, speaking, and even thinking. Some may feel that this is too much and that this is the controlling of people’s thinking….None of us should follow the recovery blindly, foolishly, or ignorantly. We need a sober consideration of the truth in the Bible….The recovery does not practice many speakings… [but] allows only one kind of speaking. I have a question as to whether or not we in the recovery are really one in speaking.

　　The last three items that we need to be one in practically are related to the golden lampstands in Revelation 1:11-12…. The pure gold is the unique substance of the lampstands. Within one substance there can be only one essence. All the lampstands should furthermore be one in appearance…. The lampstands all have one substance, which is gold, and they all have one form, one shape. The seven lampstands are identical in appearance. If you do not number them, it is impossible to tell them apart. They all look exactly the same.

　　The churches are different from one another in negative things, but the lampstands in Revelation 1, among whom Christ as the Head was walking, are altogether identical. They all look the same. They are uniquely one in their essence, in their appearance, in their form, and in their expression. (CWWL, 1986, vol. 1, “Elders’ Training, Book 7: One Accord for the Lord’s Move,” pp. 97-100)

　　Further Reading: CWWL, 1986, vol. 1, “Elders’ Training, Book 7: One Accord for the Lord’s Move,” chs. 3-4

　　林后十一2~3 “我以神的妒忌，妒忌你们，因为我曾把你们许配一个丈夫，要将一个贞洁的童女献给基督。我只怕你们的心思或被败坏，失去那向着基督的单纯和纯洁，就像蛇用诡诈诱骗了夏娃一样。”

　　不要以为，那条古蛇引诱夏娃，而我不是夏娃，我是亚当；撒但可以引诱夏娃，但他骗不了我亚当。使徒在林后十一章二节，把我们众人都比作夏娃，…贞洁的童女。弟兄们虽然在受造上是男的，但是就着在蒙爱的地位上，作个爱主、追求主的人来说，仍是个女的。…〔撒但〕实在诡诈，不要相信今天这条古蛇已经撒手，让我们享受基督，吃生命树的果子。恐怕我们许多人吃来吃去，就吃了善恶知识树的果子。

　　十一章…说，我们是贞洁的童女。…这是爱情的问题。…童女完全是爱的问题。我们对主要享受得正确，就必须对祂有正确的爱；这爱一出事就完了。正如一个妻子对丈夫若没有爱，或是爱得不正确，不论这个妻子多聪明、多有才干，她和丈夫之间的正常关系就失去了（李文集一九六七年第一册，一八三至一八四页）。

　　2 Cor. 11:2-3 For I am jealous over you with a jealousy of God; for I betrothed you to one husband to present you as a pure virgin to Christ. But I fear lest somehow, as the serpent deceived Eve by his craftiness, your thoughts would be corrupted from the simplicity and the purity toward Christ.

　　We should not think, “The old serpent seduced Eve, but I am not like Eve; I am like Adam. Satan could seduce Eve, but he will not be able to deceive me.” In 2 Corinthians 11:2 Paul likened us all to Eve,…to pure virgins. From the standpoint of being God’s creatures, brothers are males; however, from the standpoint of being the Lord’s lovers and seekers, everyone is a female…. Satan is truly cunning; we should not believe that he will let us freely enjoy Christ and eat the fruit of the tree of life. I am afraid that even after eating from the tree of life, many saints will be deceived to eat from the tree of the knowledge of good and evil.

　　In 2 Corinthians 11 we see that we are pure virgins….This is a matter of love….With regard to being virgins, we must have a proper love toward Him in order to enjoy Him in a proper way. Whenever our love toward Him is not proper, everything is finished, just as a normal relationship between a husband and wife is lost when a wife does not love her husband. A proper relationship does not depend upon the cleverness or capabilities of a wife, but on her love. (CWWL, 1967, vol. 1, pp. 141-142)

　　在爱的这点上，我们需要儆醒。…我们与主之间的爱…完全是系在思想上。…夫妻的爱也是系在正确的思想上。若是妻子对丈夫在思想上出了问题，那就严重了。你的思想受到败坏，你的思想受了朋友的引诱，或是受了亲友的影响，结果你在丈夫身上的爱就会出问题。…因为爱是很嫩、很细的一种感觉。

　　我们对于主的思想也该正确。我们的思想一定要蒙保守，不能受到败坏。照哥林多后书这卷书来看，人思想的第一个病状就是刚硬。…一个人在主之外想一个什么东西，而这个东西是牢不可破的，就叫思想刚硬了。思想一刚硬，就有了帕子，叫他无法认识主。

　　有什么办法叫思想刚硬的圣徒软下来呢？这需要主的怜悯。犹太人在主面前出问题，就是出在这件事上。他们并不是没有圣经，对神也不是不认识，但他们的思想刚硬，牢不可破；即使主耶稣来了，也没有办法，他们还是不接受主。今天仍是如此，尽管我们祷读主话，尽管主的灵在我们灵里，但我们的思想若是刚硬，主在我们身上还是没有路。

　　人思想的第二个病状，就是给撒但弄瞎了。人的思想就像眼睛一样，无论什么东西要通到人里面，都得经过他的思想，就好像物质的景象需要透过眼睛一样。…你的思想若是给撒但弄瞎了，在你的思想上就有了撒但的遮蔽。这个遮蔽比刚硬更难办。

　　使徒说，〔心思〕是被这世代的神弄瞎了（林后四4）。你若单纯要神，你的思想就不瞎。你只要单纯要神，你的思想就透明了。你一要神之外的东西，这世代的神就叫你的思想瞎了。…我们虽然蒙恩了，但如果我们不单纯要神，对属灵的事也会落入这一种光景，就是我们的心思被弄瞎了（李文集一九六七年第一册，一八四至一八七页）。

　　参读：倪柝声文集第一辑第八册，人第一次的罪；经历基督作众圣徒的分，第十三篇。

　　We need to be watchful in regard to our love….The love between us and the Lord depends on our thoughts, just as the love between a husband and wife depends on having proper thoughts about one another. If a wife is not proper in her thoughts concerning her husband, there will be a serious problem. If she has been deceived by her friends or influenced by her relatives, her thoughts about her husband will be corrupted. As a result, her love for her husband will be in trouble…. Love is a feeling that is very tender and delicate.

　　Our thoughts toward the Lord should also be proper. Our thoughts must be preserved and not corrupted. According to 2 Corinthians, the first sign of a problem with our thoughts is that we become hardened….When a person has a strong thought concerning something apart from the Lord, his thoughts can become hardened. Once a person is hardened in his thoughts, there will be a veil between him and the Lord, and he will be unable to know the Lord.

　　Saints who have hardened thoughts need the Lord’s mercy to become softened. This was the problem that the Jews had with the Lord. Even though they had the Bible and knew about God to a certain extent, their thoughts were hardened and became unbreakable. Even the Lord Jesus had no way to deal with this problem when He came; they would not receive Him. It can be the same with us today. We may pray-read the Lord’s Word, and we may have the Lord’s Spirit in our spirit, but if our thoughts are hardened, the Lord will not have a way in us.

　　The second symptom of problems with man’s thoughts is being blinded by Satan. A man’s thoughts are like his eyes; everything that comes into him must first pass through his thoughts, just as physical scenery must first pass through one’s eyes. If our thoughts are blinded by Satan, there will be a veil on our thoughts. It is harder to deal with a veil than with hardened thoughts.

　　The apostle said that our thoughts can be blinded by the god of this age (2 Cor. 4:4). If we have singleness toward God, our thoughts will not be blinded. When we are single toward God, our thoughts will be transparent. As soon as we seek things other than God, the god of this age will cause our thoughts to be blinded…. Even though we are saved, we will fall into a condition of being blinded in our thoughts if we do not seek after God in a pure way. (CWWL, 1967, vol. 1, pp. 142-144)

　　Further Reading: CWWN, vol. 8, pp. 25-35; CWWL, 1967, vol. 1, pp. 139-146

　　林后十4~5 “我们争战的兵器，本不是属肉体的，乃是在神面前有能力，可以攻倒坚固的营垒，将理论和各样阻挡人认识神而立起的高寨，都攻倒了，又将各样的思想掳来，使它顺从基督。”

　　诗一三九23 “神啊，求你鉴察我，知道我的心；试炼我，知道我的思虑。”

　　人思想的第三个病状是背叛。恐怕有些圣徒心里虽然被主摸着了，但里面还是背叛，还是服不下来，还有种种思想是不服的、倔强的、顶撞主的。所以，我们还得负起代祷的责任，因我们的争战是属灵的，不是属血气的。我们不能到一个弟兄跟前说，“弟兄，你的思想是背叛的。”你越这样责备，他越背叛；这是不可以的。我们要为他祷告，把他的理由、他背叛的思想、倔强的思想、不肯顺服的思想完全掳来，使之顺从基督（林后十4~5）。

　　还有一面的病状，就是思想受到败坏。有些圣徒的思想并不太刚硬，好像你带领什么，他都接受；他的思想也不瞎，你一讲属灵的事，他都很通。然而，他有一个危险，就是他的思想受到败坏。这是最难的一点，也是最叫人受欺骗的一点。许多圣徒虽然向着主，也爱主，但是还有一部分情形，是向着别的东西。他们的思想不是集中的，不是单纯的，不是专一的，不是简单的（李文集一九六七年第一册，一八七至一八八页）。

　　2 Cor. 10:4-5 For the weapons of our warfare are not fleshly but powerful before God for the overthrowing of strongholds, as we overthrow reasonings and every high thing rising up against the knowledge of God, and take captive every thought unto the obedience of Christ.

　　Psa. 139:23 Search me, O God, and know my heart; try me, and know my anxious thoughts.

　　The third symptom of problems with man’s thoughts is rebellion. Some saints may be touched by the Lord, but inwardly they are still rebellious and unwilling to submit. They harbor various thoughts that are disobedient, stubborn, and offensive to the Lord. Hence, we have to bear the responsibility to intercede for them, because our warfare is spiritual, not fleshly. We cannot confront a brother and say, “Brother, your thoughts are rebellious.” The more we chastise him in this way, the more rebellious he will become; this is unacceptable. We must pray that all his reasonings and rebellious, stubborn, and disobedient thoughts would be taken captive unto the obedience of Christ (2 Cor. 10:4-5).

　　Another symptom of problems with man’s thoughts is corruption. Some saints do not have hardened thoughts; it seems that they receive the Lord’s leading. Neither are their thoughts blinded; when we speak of spiritual things, they understand. However, there is still a danger that their thoughts can be corrupted. This symptom is very difficult and quite deceiving. Although many saints are somewhat turned toward the Lord and love Him, they are also turned toward other things. Their thoughts are not focused, pure, single, and simple. (CWWL, 1967, vol. 1, p. 144)

　　你我必须记得，…我们…是贞洁的童女。对于贞洁的童女，所要求的就是单纯的爱，纯一的爱，简单的爱，傻了的爱。一个妻子爱丈夫，非爱傻了不可；丈夫好也爱，丈夫不好也爱，怎样看丈夫都是好的。一个作妻子的，若是对丈夫挑剔这个，挑剔那个，她这个妻子的爱就有问题。

　　今天我们的主是没有可挑剔的，但是撒但常常用主之外的东西引诱我们。…我们祷读…，享受主却不多，主要的原因就是我们的思想不单纯、不纯洁。我们的思想受到败坏。…我们要作一个贞洁的童女爱主，我们的思想不能掺杂。…这个要求是厉害的。我们的思想要单纯，等到思想一单纯，硬的思想就软化，瞎的思想就明亮，不服的思想定规服下来。…瞎的思想是从硬的思想出来的，硬的思想是从背叛的思想出来的，背叛的思想是从复杂的思想出来的。

　　罗马八章六节说，要把你的心思置于灵。…你的思想要蒙拯救，你的思想要调转，你的思想要集中，你的思想要纯洁，你的思想要炼净，你的思想要纳入正轨。

　　盼望我们都能有这样的祷告：“主，怜悯我，我是没有办法对付我的思想。主啊，拯救我的思想，归纳我的思想，集中我的思想。主，救我的思想能集中在你身上。求你鉴察我的心思，拯救我的思想。”我们都得有一段时间，好好为这事祷告。

　　你…必须让你的思想蒙拯救，让你的思想受对付，让你的思想被集中，归于一，…使你的思想是那样的单纯。等你再来聚会时，你会发现你里头的思路非常的透明，如同水晶一样。思想一单纯就降服了，一降服就柔软了，一柔软就明亮了。你立刻就能看见，你对基督就能享受得透彻，享受得明亮。愿主怜悯我们（李文集一九六七年第一册，一八八至一九○页）。

　　参读：倪柝声文集第一辑第八册，人第一次的罪；罗马书生命读经，第六十二篇；约伯记生命读经，第三十七篇。

　　Remember that we are pure virgins….The requirement of a pure virgin is a single love, a pure love, a simple love, and even a foolish love. A wife must love her husband to the extent of being foolish; that is, no matter whether her husband is good or bad, her consideration of him is always good. If a wife is always criticizing her husband, …there is a problem with her love.

　　Although we may not criticize the Lord, Satan often seduces us with things other than the Lord…. If we do not love the Lord very much or enjoy the Lord when we pray-read, it is because our thoughts are not pure or clean; our thoughts have been corrupted…. If we desire to be pure virgins loving the Lord, our thoughts must contain no mixture. This requirement is strict. Our thoughts must be pure. Once our thoughts are pure, our hardened thoughts will be softened, our blinded thoughts will be unveiled, and our rebellious thoughts will be subdued…. Blinded thoughts come from hardened thoughts, hardened thoughts come from rebellious thoughts, and rebellious thoughts come from impure thoughts.

　　Romans 8:6 says that we should set our mind on the spirit. In order for our thoughts to be rescued, our thoughts must be turned, our thoughts must be focused, our thoughts must be purified, and our thoughts must be on the proper track.

　　I hope we all have this prayer: “Lord, have mercy on me; I have no way to deal with my thoughts. O Lord, rescue my thoughts, gather my thoughts, focus my thoughts. Lord, rescue my thoughts so that they can focus on You. Search my thoughts and rescue my thoughts.” We should spend a good amount of time to thoroughly pray about this matter.

　　We must allow our thoughts to be rescued, dealt with, focused, and gathered so that our thoughts can be pure. Then when we go to a meeting, we will discover that our thoughts are as transparent as crystal. Once our thoughts are pure, they will be softened, unveiled, and subdued. Then our enjoyment of Christ will be thorough and transparent. May the Lord have mercy on us. (CWWL, 1967, vol. 1, pp. 144-146)

　　Further Reading: CWWN, vol. 8, pp. 25-35; Life-study of Romans, msg. 62; Life-study of Job, msg. 37