诗歌：大本601首

读经：弗四13~15，徒二42，提前一3~4，多一9，林前一2，四17，十二12~13，27

Scripture Reading: Eph. 4:13-15; Acts 2:42; 1 Tim. 1:3-4; Titus 1:9; 1 Cor. 1:2; 4:17; 12:12-13, 27

　　来一2 “…〔神〕在这末后的日子，在子里向我们说话…。”

　　徒二42 “他们都坚定持续在使徒的教训和交通里…。”

　　使徒的教训乃是神在新约中的整个说话。整本新约是使徒的教训。这本书里的确包括洗脚和水浸这样的事，但这些不是基本、内在、中心、基础的事。

　　宇宙中有一件美妙的事—神的说话。宇宙中头一件美妙的事就是神自己。宇宙中若没有神，那是何等的悲剧！然而，倘若有神，但祂却不说话，我们就很悲惨。宇宙若没有神，就是悲剧；若没有神的说话，我们就很悲惨。但阿利路亚，我们有神，也有神的说话。神说话了，今天神仍然说话。神的说话中有许多事项。…神今天在子里向我们说话〔来一2〕。祂不是多分多方或借着申言者向我们说话，乃是在子里向我们说话。祂在子这一个人位里向我们说话（使徒的教训，四至五页）。

　　Heb. 1:1-2 God…has at the last of these days spoken to us in the Son…

　　Acts 2:42 And they continued steadfastly in the teaching and the fellowship of the apostles…

　　The apostles’ teaching is the entire speaking of God in the New Testament. The entire New Testament is the apostles’ teaching. It is true that matters such as foot-washing and baptism by immersion are included in this book, but they are not the basic, intrinsic, central, and elementary thing.

　　In the universe there is a marvelous matter—God’s speaking. The first marvelous thing in the universe is God Himself. What a tragedy if there were no God in the universe! However, if there is a God, yet He would not speak, we would be in misery. Without God, the universe is a tragedy, and without the speaking of God, we would be in misery. But, Hallelujah, we have God, and we have God’s speaking. God has spoken, and today God still speaks. There are many matters in God’s speaking.…Today God speaks to us in the Son [Heb. 1:1-2]. He does not speak to us in many portions or in many ways or through the prophets but in the Son. He speaks to us in one person, the Son. (CWWL, 1990, vol. 1, “The Apostles’ Teaching,” p. 377)

　　成为肉体记载于四福音。在四福音里说话的耶稣乃是神的儿子，神的儿子就是神自己。因此我们可以说，主耶稣的说话是神在为人的子里，在四福音里的说话（约十四10，五24，太二八19~20）。约翰十四章十节说，“…我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事。”父与子是一（十30）。子说话时，父就在说话。父在子的人位里说话。

　　神的说话没有停在四福音里。从使徒行传到启示录，祂也借着使徒，在是那灵的子里说话（约十六12~15，启二1、7，林前四17下，七17下，彼后三15~16，启一1~2）。当神在子里说话时，有一天子告诉祂的门徒：“我还有好些事要告诉你们，但你们现在担当不了。只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。…”（约十六12~15）。主耶稣似乎在说，“当实际的灵来了，祂要带你们进入一切的实际。但即使祂自己也不会从自己说什么。祂要从我有所领受，然后将祂从我所领受的宣示与你们。”这就是说，四福音之后，有神进一步的说话。

　　在使徒行传、使徒保罗的十四封书信、雅各书、彼得的两封书信、约翰的三封书信、犹大书和启示录里，神进一步说话。这些全是神在子里的说话。首先，神的说话是在子的人位里。其次，神的说话是在那灵的人位里。神首先在为人的子里，在四福音里说话。在使徒行传、书信和启示录里，神借着使徒，在是那灵的子里进一步说话。

　　使徒的教训乃是神在新约中的整个说话，先在为人的子里，然后借着使徒，在是那灵的子里。在新约，神不能离开成为肉体的原则。祂必须借着人说话。在四福音，所借着的人是耶稣。在以后二十三卷书，所借着的人是使徒们。今天我们就是那班人。神在成为肉体的原则里说话（使徒的教训，五至九页）。

　　参读：使徒的教训，第一篇；如何作同工与长老，并如何履行同工与长老的义务，第三篇；使徒行传生命读经，第十二篇。

　　The incarnation is recorded in the four Gospels. The Jesus who spoke in the four Gospels was the very Son of God, and the Son of God is God Himself. Thus, we can say that the Lord Jesus’ speaking was God’s speaking in the Son as the man in the four Gospels (John 14:10; 5:24; Matt. 28:19-20). John 14:10 says, “…The words that I say to you I do not speak from Myself, but the Father who abides in Me does His works.” The Father and the Son are one (10:30). When the Son spoke, the Father was speaking. The Father spoke in the person of the Son.

　　God’s speaking did not stop in the four Gospels. He also spoke in the Son as the Spirit through the apostles from Acts to Revelation (John 16:12-15; Rev. 2:1, 7; 1 Cor. 4:17b; 7:17b; 2 Pet. 3:15-16; Rev. 1:1-2). While God was speaking in the Son, one day the Son told His disciples, “I have yet many things to say to you, but you cannot bear them now. But when He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but what He hears He will speak; and He will declare to you the things that are coming…” (John 16:12-15). It is as though the Lord Jesus was saying, “When the Spirit of reality comes, He will bring you into all the reality. Yet even He Himself will not speak anything of Himself. He will receive from Me, and then He will declare to you whatever He receives of Me.” This means that after the four Gospels there would be God’s further speaking.

　　God spoke further in Acts, in the fourteen Epistles of the apostle Paul, in James, in Peter’s two Epistles, in John’s three Epistles, in Jude, and in Revelation. All these are God’s speaking in the Son. First, God’s speaking is in the person of the Son. Second, God’s speaking is in the person of the Spirit. God spoke first in the Son as the man in the four Gospels. In Acts, in the Epistles, and in Revelation, God spoke further, in the Son as the Spirit through the apostles.

　　The teaching of the apostles is the entire speaking of God in the New Testament—first in the Son as a man, then in the Son as the Spirit through the apostles. In the New Testament God cannot depart from the principle of incarnation. He must speak through man. In the four Gospels the man was Jesus. In the succeeding twenty-three books, the men were the apostles. Today we are the men. God speaks in the principle of incarnation. (CWWL, 1990, vol. 1, “The Apostles’ Teaching,” pp. 378-380)

　　Further Reading: CWWL, 1990, vol. 1, “The Apostles’ Teaching,” ch. 1; CWWL, 1994-1997, vol. 5, “How to Be a Coworker and an Elder and How to Fulfill Their Obligations,” ch. 3; Life-study of Acts, msg. 12

　　多二1 “至于你，要讲那合乎健康教训的话。”

　　7~8 “在凡事上你自己要显出善行的榜样，在教导上要不腐化，要庄重，要用无可挑剔的健康言语…。”

　　健康的教训总是照着信仰（多一13）的真理（14），这乃是使徒教训的内容，也是神新约经纶的内容；不仅供应信徒生命的供应，医治属灵的疾病，而且这样作也将召会带进良好秩序的健康光景中。因此，在提前、提后、提多这三卷对付召会混乱和败落的书信里，非常强调健康的教训。在提多书二章一节保罗嘱咐提多不要偏离健康的教训，使徒的教训（提多书生命读经，二六页）。

　　Titus 2:1 But you, speak the things which are fitting to the healthy teaching.

　　7-8 Concerning all things presenting yourself as a pattern of good works: in your teaching showing incorruption, gravity, healthy speech that cannot be condemned…

　　The healthy teaching is always according to the truth (Titus 1:14) of the faith (1:13). It is the content of the apostles’ teaching, the content of God’s New Testament economy. It not only ministers the life supply to the believers and heals the spiritual diseases but in so doing also brings the church into a sound condition with a good order. Hence, it is very much stressed in these three books, 1 and 2 Timothy and Titus, books dealing with the disorder and decline of the church. In Titus 2:1 Paul charged Titus not to deviate from the healthy teaching, from the apostles’ teaching. (Life-study of Titus, pp. 21-22)

　　我们…该受提醒，讲那合乎健康教训的话〔多二1〕。健康这辞指卫生，能使人预防属灵的毒，也供应他们生命。我们的教训不该仅仅把知识传给别人，也该供应他们生命。我受试诱要说到某个题目时，常常被阻止。我感觉我所要说的话里没有多少卫生的元素。我们需要提醒自己，并受那灵提醒，讲健康的教训。

　　健康的教训不会引起辩论或争论。我们若充分留意从主得喂养，就不会在意争论。餐桌不是辩论或争论的地方，乃是坐席和滋养的地方。…我们都需要学习如何将健康的“菜肴”摆在餐桌上喂养圣徒（提多书生命读经，二六至二七页）。

　　我们只接受使徒的教训（徒二42），就是主耶稣健康的话（提前六3）。提前一章说到关于神经纶的教训，六章说到主耶稣健康的话。所有使徒的教训都是为着神的经纶，而这些教训都是主耶稣健康的话。使徒从主学了这些话，并且跟从主教导祂所教导的。…在以弗所三章八节，保罗说到基督那追测不尽之丰富的福音，在九节他说到神永远的经纶。我们必须传讲并教导这两件事。

　　当保罗告诉提摩太，要嘱咐那几个人不可教导不同的事，他是指教导虚构无稽之事和无穷的家谱（提前一4），以及律法（7~8）。…我们若教导一些主耶稣和使徒们从来没有教导过的事，我们就是教导神经纶以外的事，也就是在使徒教训之外的事。在使徒教训之外的教训会带来分裂。

　　使徒的教训是关于基督的身位和祂救赎的工作（约贰9~11），也是关于神在信仰里的经纶（提前一3~4）。神的经纶不是要有差传地区好传福音，或者有圣经学校好教导真理。神的经纶乃是将三一神分赐或传输到祂所拣选并救赎的人里面，作他们的生命和一切，使他们重生、变化，成为建造基督身体合式的材料，使神今世在地上许多的地方得着团体的彰显，为着建造要来的新耶路撒冷，作神永远的彰显。我们若将自己限制于使徒的教训，就是关于神经纶的教训，我们就会被保守在一里，就会有这条为着一个目标的路（李文集一九八七年第二册，五三○、五三四至五三五页）。

　　参读：提多书生命读经，第一至三篇；基督身体的建造，第二章。

　　We…should be reminded to speak the things which are fitting to healthy teaching. The word healthy points to that which is hygienic and which can both inoculate others against spiritual poison and also supply them with life. Our teachings should not merely pass on knowledge to others, but should supply them with life. Often when I have been tempted to speak about a certain subject, I was stopped. I had the sense that there was not much of the hygienic element in what I planned to say. We need to remind ourselves and be reminded by the Spirit to give forth healthy teaching.

　　Healthy teachings do not provoke debates or arguments. If we give adequate attention to feeding on the Lord, we shall not care to argue. A dining table is not a place for debate or argument; it is a place for feasting and nourishment.…We all need to learn how to put healthy “dishes” on the dining table to feed the saints. (Life-study of Titus, p. 22)

　　We take only the apostles’ teaching (Acts 2:42) as the healthy words of the Lord Jesus (1 Tim. 6:3). First Timothy 1 speaks of the teaching concerning God’s economy, and chapter 6 speaks of the healthy words of the Lord Jesus. All the teachings of the apostles are for God’s economy, and these teachings are the healthy words of the Lord Jesus. The apostles learned these words from the Lord and followed the Lord to teach the same thing that He did…. In Ephesians 3:8 Paul speaks of the unsearchable riches of Christ as the gospel, and in verse 9 he speaks of God’s eternal economy. We must preach and teach these two items.

　　When Paul told Timothy to charge certain ones not to teach differently, he was referring to the teaching of myths, unending genealogies (1 Tim. 1:4), and the law (vv. 7-8)…. If we teach anything that has never been taught by the Lord Jesus or the apostles, we are teaching something other than God’s economy, something outside the apostles’ teaching. A teaching other than the apostles’ teaching will issue in division.

　　The apostles’ teaching is the teaching concerning Christ’s person and redemptive work (2 John 9-11). It is also the teaching concerning God’s economy in faith (1 Tim. 1:3-4). God’s economy is not to have a mission field for preaching the gospel or to have a Bible school to teach the truths. God’s economy is to dispense, or impart, the Triune God into His chosen and redeemed people to be their life and everything that they might be regenerated and transformed into the proper material for the building up of the Body of Christ so that God may have a corporate expression on the earth in many localities in this age with a view to the building up of the coming New Jerusalem for His eternal expression. If we limit ourselves to the apostles’ teaching, the teaching concerning God’s economy, we will be kept in oneness and will have one way for one goal. (CWWL, 1987, vol. 2, “The God-ordained Way to Practice the New Testament Economy,” pp. 436, 439)

　　Further Reading: Life-study of Titus, msgs. 1-3; CWWL, 1988, vol. 3, “The Building Up of the Body of Christ,” ch. 2

　　多一9 “坚守那按照使徒教训可信靠的话，好能用健康的教训劝勉人，又能使那些反对的人知罪自责。”

　　提前六3 “若有人教导的不同，不赞同健康的话，就是我们主耶稣基督的话，以及那合乎敬虔的教训。”

　　提多书一章九节所说的教训，指使徒的教训（徒二42）；这些教训至终成了新约。这指明众召会是按照使徒的教训建立的，也是凭着遵守使徒的教训存在的。这也指明众召会的秩序，是凭着那按照使徒教训所教导可信靠的话，得以维持的。召会的混乱主要的是由于偏离使徒的教训。我们要对抗这事，就必须坚守众召会中，按照使徒教训所教导可信靠的话。在黑暗混乱的局面中，我们必须坚守新约里光照并规正的话，就是使徒的教训。要维持召会的秩序，除了长老职任以外，还需要有使徒按照神启示的话语（提多书生命读经，七至八页）。

　　Titus 1:9 Holding to the faithful word, which is according to the teaching of the apostles, that he may be able both to exhort by the healthy teaching and to convict those who oppose.

　　1 Tim. 6:3 If anyone teaches different things and does not consent to healthy words, those of our Lord Jesus Christ, and the teaching which is according to godliness.

　　The teaching referred to [in Titus 1:9] is the apostles’ teaching (Acts 2:42), which eventually became the New Testament. This indicates that the churches were established according to the apostles’ teaching and followed their teaching. It also indicates that the order of the churches was maintained by the faithful word, which was given according to the apostles’ teaching. The disorder of the church was mainly due to deviation from the apostles’ teaching. To counter this, we must hold to the faithful word taught in the churches according to the apostles’ teaching. In a darkened and confused situation, we must cleave to the enlightening and ordering word in the New Testament—the apostles’ teaching. To maintain the order of the church, the word according to God’s revelation is needed in addition to the eldership. (Life-study of Titus, p. 6)

　　纯洁的召会生活只建造在使徒健康的教训上。因这缘故保罗说，长老必须坚守那按照使徒教训可信靠的话，好能用健康的教训劝勉人。提多书一章九节的教训指使徒的教训（徒二42）；这些教训至终成了新约。…在耶路撒冷接受主耶稣并加给召会的人，持续在使徒的教训和交通里。

　　在提多书一章九节，保罗不是说健全的教训，甚或纯正的教训，乃是说健康的教训。有些教训也许是健全或纯正的，却不是健康的。健康的教训总是与生命有关，能滋养我们或医治我们。唯有活的东西才能是健康的。比如，我们不说桌子或椅子是健康的。使徒的教训不仅是健全、纯正的，也是健康的，满了生命。

　　使徒职事的健康教训，要点是关于三一神经过过程，将祂自己这包罗万有的灵分赐到祂所拣选的人里面，使他们被带进生机的联结里，接受神圣的灌输，因此成为神的众子和基督的众肢体。结果，他们能成为身体彰显基督，就是神的丰满居住在祂里面的那一位。这一切几乎都被今天的基督徒忽略了。甚至那些真正健全的教训也多半是肤浅的。

　　我们的负担不是要抵挡肤浅、假冒为善和迷信，乃是要供应基督与召会，以完成神的经纶。我们的父神确实有永远的定旨要完成，但撒但却带着许多打岔和虚假进来。我们的负担必须是将包罗万有的基督，以及作基督身体的召会，供应给爱神并寻求基督的人。我们需要帮助所有追求主的人完全认识真理。我们需要吹号，使寻求主耶稣的人来在一起作基督活的身体，以完成神的定旨，并催促主来。关于这点，我们众人必须不顾一切，并使自己专心祷告。一面，我们喜欢与别人维持和睦的光景。另一面，为着神定旨的缘故，我们必须站立得稳，以完全认识神的真理，并且打美好的仗，抵挡邪恶的黑暗权势（提多书生命读经，二○至二一、二三至二四页）。

　　参读：长老训练第七册，第三章；如何治理召会，第四篇；生命的经历与长大，第二十六篇。

　　The pure church life is built only upon the healthy teaching of the apostles. This is the reason Paul says that elders must hold to the faithful word, which is according to the teaching, so that they may be able to exhort by healthy teaching. The teaching in Titus 1:9 refers to that of the apostles (Acts 2:42), which eventually became the New Testament…. In Jerusalem those who received the Lord Jesus and were added to the church continued in the teaching and fellowship of the apostles.

　　In Titus 1:9 Paul does not say “sound teaching” or even “pure teaching”; he speaks of “healthy teaching.” Certain teachings may be sound or pure without being healthy. Healthy teaching is always related to life and is able either to nourish us or to heal us. Only something living can be healthy. For example, we do not speak of a table or chair as being healthy. The teachings of the apostles were not only sound and pure, but were healthy, full of life.

　　The crucial point of the healthy teaching of the apostolic ministry concerns the Triune God processed to dispense Himself as the all-inclusive Spirit into His chosen ones so that they may be brought into an organic union to receive the divine transfusion and thereby become sons of God and members of Christ. As a result, they can be the Body to express Christ, the One in whom the fullness of God dwells. Almost all of this is neglected by Christians today. Even those teachings which are truly sound are for the most part superficial.

　　Our burden is not simply to oppose superficiality, hypocrisy, and superstition. It is to minister Christ and the church for the fulfillment of God’s economy. God our Father certainly has an eternal purpose to fulfill. But Satan has come in with many distractions and falsehoods. Our burden must be to minister the all-inclusive Christ and the church as the Body of Christ to those who love God and seek Christ. We need to help all those who pursue the Lord to come to the full knowledge of the truth. We need to sound the trumpet that those who seek the Lord Jesus may come together as a living Body of Christ to fulfill God’s purpose and to hasten the coming of the Lord. Concerning this, we all must be desperate and give ourselves to prayer. On the one hand, we like to maintain a peaceful situation with others. On the other hand, for the sake of God’s purpose, we must stand firm for the full knowledge of God’s truth and fight the good fight against the evil powers of darkness. (Life-study of Titus, pp. 16-17, 19-20)

　　Further Reading: CWWL, 1986, vol. 1, “Elders’ Training, Book 7:One Accord for the Lord’s Move,” chs. 3, 8; CWWL, 1952, vol. 2, “How to Administrate the Church,” ch. 4; CWWL, 1989, vol. 3, “The Experience and Growth in Life,” ch. 26

　　弗四14~15 “使我们不再作小孩子，为波浪漂来漂去，并为一切教训之风所摇荡，这教训是在于人的欺骗手法，在于将人引入错谬系统的诡诈作为；唯在爱里持守着真实，我们就得以在一切事上长到祂，就是元首基督里面。”

　　我们需要来看教训之风内在的因素，为着教训之风的目的。内在的因素是隐藏的因素，不是明显的因素。我们要看见这内在的因素，就需要正确而敏锐的领会，能透视整个局面。每一种教训之风表面看都非常好。如果表面上不好，没有人会接受。然而，就内在说，这些教训之风里面有些与〔使徒教训〕不同的东西，是不好的。

　　〔在以弗所四章十四节，〕“在于人的欺骗手法”与“在于…诡诈作为”是同位语，目的是要“将人引入错谬系统”。在这节经文中，欺骗的手法是出于人的，错谬的系统是出于撒但的。人有欺骗的手法、诡诈的作为，但人在宇宙中无法有一系统；撒但才是能有错谬系统的那一位。人的欺骗手法、人的诡诈作为，乃是联于撒但错谬系统的（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，七八至七九页）。

　　Eph. 4:14-15 That we may be no longer little children tossed by waves and carried about by every wind of teaching in the sleight of men, in craftiness with a view to a system of error, but holding to truth in love, we may grow up into Him in all things, who is the Head, Christ.

　　We need to see the intrinsic factor of the winds of teaching for their purpose. An intrinsic factor is a hidden factor. It is a factor that is not apparent. To see this intrinsic factor, we need a proper and sharp understanding that can penetrate into the whole situation. Every wind of teaching apparently is very good. If it were not good in appearance, no one would accept it. However, within the winds of teaching, intrinsically, is something different that is not good.

　　[In Ephesians 4:14] in the sleight of men is in apposition to in craftiness, which is “with a view to a system of error.” The sleight in this verse is of men, and the system of error is of Satan. Man has the sleight, the craftiness, but man is not able to have a system in the universe. Satan is the one who is able to have a system of error. Man’s sleight, man’s craftiness, is related to the satanic system of error. (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. 322)

　　以弗所四章十四节可看作是基督教历史的总结。基督教满了人欺骗的手法和诡诈的作为。“欺骗手法”一辞，原文的意思是掷骰子之人的欺骗手法。诡诈的赌客知道如何掷骰子欺骗对方。…基督教历史给我们看见，在所谓的基督徒教训中，也可能有欺诈和诡计。

　　我们需要看见什么是教训之风。这些风乃是那恶者魔鬼的吹摇。…教训之风的目的是仇敌撒但邪恶的目的，与神永远的经纶相对。这些教训之风的目的是要倾覆一些信徒的信心。有些信徒的信心已经被教训之风所倾覆。他们或许不反对主的恢复，但他们对主的恢复失去了信心。他们是中立的。他们不经常聚会，也不再像已往一样关心主的权益。他们已经受了破坏。

　　教训之风的目的是要残害召会生活（徒八3）。这是大数的扫罗在成为使徒保罗之前所作的。教训之风的目的也是要拦阻基督生机身体的建造，要拆毁基督生机身体的建造，并要分裂基督生机身体的肢体—造成因憎恨和妒忌而有的无穷分裂（宗派），却不以爱心和恩慈保守基督身体独一的一（林前一10~11）。按照我们已往的历史，在主恢复中所有鼓动风波的人都是分裂者。甚至在他们中间也是分裂的，他们的分裂是无止境的。他们没有爱也没有恩慈，他们所作的充满了憎恨和妒忌。

　　现在我们已经看过教训之风的目的，以及教训之风内在的因素，就是人诡诈的作为，要将人带进、引进撒但错谬的系统。那些被带进撒但错谬系统的人，无分于在神新约经纶的中心线上基督身体的建造。…我非常感谢主，众召会中大多数圣徒都有正确的分辨力。他们不会被摇动，漂来漂去，或是被岔开（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，七九、八九至九○页）。

　　参读：以弗所书生命读经，第四十四、七十篇；一个身体，一位灵，一个新人，第六篇。

　　Ephesians 4:14 may be considered as the conclusion of the history of Christianity. Christianity is full of the sleight, the craftiness, of men. The word for sleight in Greek signifies the cheating of dice players. A crafty gambler knows how to play dice in order to cheat his opponent.…The history of Christianity shows us that there can be cheating and deception in a so-called Christian teaching.

　　We need to see what the winds of teaching are. These winds are the devilish blowings of the evil one. The purpose of the winds of teaching is the evil purpose of the enemy Satan, which is versus the eternal economy of God. Their purpose is to overthrow the faith of some believers. Some of the saints’ faith has been overthrown by the winds of teaching. They may not oppose the Lord’s recovery, but they have lost their faith in the Lord’s recovery. They are neutral. They do not come to the meetings regularly, and they are not so concerned about the Lord’s interest as they once were. They have been spoiled.

　　The purpose of the winds of teaching is to devastate the church life (Acts 8:3). This is what Saul of Tarsus did before he became Paul the apostle. Also, the purpose of the winds of teaching is to frustrate the building up of the organic Body of Christ, to tear down the building up of the organic Body of Christ, and to divide the members of the organic Body of Christ—causing endless divisions (sects) in hatred and jealousy, instead of keeping the unique oneness of the Body of Christ in love and kindness (1 Cor. 1:10-11). According to our past history, the instigators of any storm in the recovery all became very divisive. They even divide among themselves. Their division is endless. There is no love or kindness with them. What they do is full of hatred and jealousy.

　　Now we have seen the purpose of the winds of teaching and their intrinsic factor, which is the sleight of men in craftiness with a view to bring people, to usher people, into a satanic system of error. Those who get brought into Satan’s system of error are finished with the building up of the Body of Christ in the central lane of God’s New Testament economy. I am so thankful to the Lord that the majority of the saints in the churches have the proper discernment. They will not be shaken, tossed about, or carried away. (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. 322, 329-330)

　　Further Reading: Life-study of Ephesians, msgs. 44,70; CWWL,1977, vol. 3, “One Body, One Spirit, and One New Man,” ch. 6

　　提前一3~4 “我往马其顿去的时候，曾劝你仍住在以弗所，好嘱咐那几个人，不可教导与神的经纶不同的事，也不可注意虚构无稽之事，和无穷的家谱；这等事只引起辩论，对于神在信仰里的经纶并无助益。”

　　弗五32 “这是极大的奥秘，但我是指着基督与召会说的。”

　　撒但有一个系统，若是可能，他要将所有的基督徒都引入其中。他这系统的目标，目的，是要将圣徒从神圣启示的中心线上带走，用意是要拦阻，甚至拆毁基督身体的建造。有些教训之风似乎不是邪恶的；然而，邪恶的因素在那里，将圣徒引入撒但错谬的系统，拦阻他们建造基督的身体，甚至拆毁基督身体的建造。教训之风也使小孩子〔弗四14〕为波浪漂来漂去，因而在召会生活中受不安之苦（使徒的教训与新约中的领导，一一页）。

　　1 Tim. 1:3-4 Even as I exhorted you, when I was going into Macedonia, to remain in Ephesus in order that you might charge certain ones not to teach different things nor to give heed to myths and unending genealogies, which produce questionings rather than God’s economy, which is in faith.

　　Eph. 5:32 This mystery is great, but I speak with regard to Christ and the church.

　　Satan has a system, and if it were possible, he would induce all Christians into it. The goal, the aim, the purpose, of his system is to carry the saints away from the central lane of the divine revelation with the intention of frustrating and even tearing down the building up of the Body of Christ. Some winds of teaching do not appear to be evil. However, the factor of evil is there to induce the saints into the satanic system of error, to frustrate them from building up the Body of Christ, and even to tear down the building up of the Body of Christ. The winds of teaching also cause the little children [Eph. 4:14] to be tossed by waves and thereby to suffer uneasiness in the church life. (CWWL, 1989, vol. 4, “The Apostles’ Teaching and the New Testament Leadership,” pp. 493-494)

　　为着分辨教训之风，有一个很好的试验。有些教训使我们冷淡，甚至死沉。听了这样的教训之后，我们里面就死沉。某种教训也许会使我们失去跟随主、关心祂权益、爱召会、爱主恢复的士气。任何教训，无论看起来多好，多合乎圣经，若有这些消极的结果，就是有力的证明，这教训是要将我们吹离神新约经纶中心线的风。我们许多人曾受过教训之风吹摇之苦。我们也许有过跟随主、爱召会、爱主恢复并爱圣经的士气，但听这样的教训半小时之后，士气消失了，我们也死沉了。

　　教训可比喻为海产食物，但照着利未记的预表，海里的某些食物是不洁的。利未记十一章十至十一节告诉我们，无鳍无鳞的水族是不洁的。洁净的保证在于鳍和鳞。新约教训的“鳍”和“鳞”乃是三一神、包罗万有的基督以及作基督生机身体的召会。借着这些，我们就能衡量别人的教训。若是一种教训与这三项无关，就无“鳍”无“鳞”。无论这样的教训看起来多好，为着安全的缘故，我们都不该接受。

　　这样的教训似乎是合乎圣经的，却可能无“鳍”无“鳞”。我们必须在“吃”的时候，在接受教训的时候，学习有所分辨。我们不可这样轻易的接受任何教训。那些带来教训之风的人常常看起来非常可爱，表面上对我们显示关心和关切。然而，我们不该立即接受他们的话。我们必须考虑他们的教训有没有“鳍”和“鳞”。

　　使徒的教训，新约的教训，是非常要紧的。每当我们听见与使徒教训不同的事，我们不该受到困扰或影响。我们只该回到使徒的教训。然而，我们若不能正确地分辨一种教训，就该与一些圣徒交通，得着一些帮助。在神新约的经纶里，只有一种教训是神所启示并承认的—使徒的教训。我们需要坚定持续地在这教训里（徒二42）（使徒的教训与新约中的领导，一一至一三页）。

　　参读：长老训练第一册，第一、五章；关于建造基督身体更进一步的亮光，第二章。

　　There is a good test for discerning the winds of teaching. Certain teachings cause us to be cold and even deadened. After listening to such a teaching, we are deadened within. A certain teaching may also take away our morale for following the Lord, caring for His interest, and loving the church and the Lord’s recovery. If any teaching, regardless of how good or scriptural it may appear to be, has any of these negative effects, this is strong evidence that this teaching is a wind that will blow us away from the central lane of God’s New Testament economy. Many of us have suffered the blowing of the winds of teaching. We may have had the morale to follow the Lord, to love the church, to love the Lord’s recovery, and to love the Bible, but after listening to such a teaching for half an hour, the morale was gone, and we were deadened.

　　Teachings may be compared to seafood, but according to the typology in Leviticus, certain foods from the sea are unclean. Leviticus 11:10-11 tells us that aquatic animals without fins and scales are unclean. The guarantee of cleanness is in the fins and scales. The “fins” and “scales” of the New Testament teaching are the Triune God, the all-inclusive Christ, and the church as the organic Body of Christ. By these we can measure others’ teachings. If a teaching is not related to these three items, it does not have “fins” and “scales.” Regardless of how good such a teaching may appear to be, for safety’s sake we should not take it.

　　Although… a teaching may seem scriptural, it may not have “fins” and “scales.” We must learn to have discernment in our “eating,” in our receiving of teachings. We must not receive any teaching so easily. Those who bring the winds of teaching often appear to be very loving, apparently showing care and concern for us. However, we should not quickly receive their word. We must consider whether their teaching has “fins” and “scales.”

　　The apostles’ teaching, the New Testament teaching, is very crucial. Whenever we hear something differing from the apostles’ teaching, we should not be bothered or affected. We should simply come back to the apostles’ teaching. However, if we are not able to properly discern a teaching, we should fellowship with certain saints to receive some help. In God’s New Testament economy there is only one kind of teaching revealed and recognized by God—the teaching of the apostles. We need to continue steadfastly in this teaching (Acts 2:42). (‘CWWL, 1989, vol. 4, “The Apostles’ Teaching and the New Testament Leadership,” pp. 494-495)

　　Further Reading: CWWL, 1984, vol. 2, “Elders’ Training, Book 1: The Ministry of the New Testament,” chs. 1, 5; CWWL, 1988, vol. 4, “Further Light concerning the Building Up of the Body of Christ,” ch. 2

　　林前一2 “写信给在哥林多神的召会，就是给在基督耶稣里被圣别，蒙召的圣徒…。”

　　十二13 “因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。”

　　我…听见有人把自治的说法带进来，我立刻厉害地指正其错误；我们不能容让这种说法和作法进到主恢复里来。人所以喜欢这种作法，是因为人人都喜欢自立、平等，不喜欢在别人之下，可是，我们要知道，基督的召会不是一个政治体系，基督的召会乃是一个生机体，就像我们的身体一样〔弗一22~23〕。…这不是比喻的说法，乃是事实的叙述。

　　召会完全是一个生机体。召会既是一个生机的身体，就没有办法分割自治。圣经用生机的身体来说到召会—基督的身体，是非常透彻的，也免去了诸多的难处（当前的角声与当前的需要，二九至三○页）。

　　1 Cor. 1:2 To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, the called saints…

　　12:13 …In one Spirit we were all baptized into one Body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.

　　I heard that some have brought in the teaching of autonomy. … I strongly reproved this error. This kind of speaking and practice cannot be brought into the Lord’s recovery. Everyone likes this practice because everyone likes to be independent and equal. No one likes to be under anyone else. But we have to realize that the church of Christ is not a political institution. The church of Christ is an organism just like our body [Eph. 1:22-23].…This is not an illustration, but a statement of a fact.

　　The church is absolutely an organism. Since the church is an organic body, there is no way for it to be separated or autonomous. The Bible uses our organic body to describe the church, the Body of Christ. This is a most thorough description, and by it many problems can be avoided. (CWWL, 1988, vol. 4, “A Timely Trumpeting and the Present Need,” p. 25)

　　财务问题也许是地方治理上的事务，但甚至在这样的事上，召会也应当彼此倚靠。有时候甚至在物质需要的事上，一个召会也该与另一个召会来往交通。…甚至在物质的事上，我们也不能说召会是独立自治的。

　　召会不该绝对彼此独立。所有的信徒都应当彼此倚靠，所有的地方召会也应当彼此倚靠。尤其在属灵的事上，我们应当彼此倚靠。一个城市的召会，也许在生命和建造上需要其他召会的帮助。地方召会应当在互相倚靠的光景里。自治的观念是可怕的，因为这种观念使召会彼此分离。我们不该忘记，在整个宇宙中，所有的信徒乃是一个人（基督的身体，二二页）。

　　在林前四章十七节，保罗说，“因此我已打发提摩太到你们那里去；他在主里是我所亲爱、忠信的孩子；他必提醒你们，我在基督耶稣里怎样行事，正如我在各处各召会中所教导的。”使徒保罗在所有的召会中都教导同样的事。他的教训在各处都是一样的，没有因地而异。关于这事，我们需要看启示录二、三章，给七个地方召会的七封书信。主向一个召会所说的话，就是那灵向众召会所说的话（二1、7）。在每封书信开头，乃是主特别地向某个召会说话（二1、8、12、18，三1、7、14），但在这些书信的末了，都是说，“那灵向众召会所说的话，凡有耳的，就应当听。”（二7、11、17、29，三6、13、22）主对在以弗所的召会所说的话，乃是众召会都该听的话。每封书信都是向某个召会所说特别的话，但众召会都该听取这特别的话。

　　一面，众召会的长老有权利和地位，独立地治理众召会；另一面，众召会都该听使徒们从神所领受的话，就是新约的教训。一面，众召会是地方的、分开的；另一面，众地方召会仍是基督独一的身体，是个生机体，而不是联邦，那是个组织。我们需要照新约所说的，分开地在各地方召会聚会，但众地方召会仍是基督独一的身体（应时的话，三一页）。

　　参读：主今日恢复的进展，第四章；主恢复的简说，补充的话。

　　A certain financial matter may be a local administrative affair, but even in such a matter, the churches should depend on one another. Sometimes a certain church should communicate, fellowship, with another church even in the matter of material needs…. Even in material things we cannot say that the churches are independently autonomous.

　　The churches should not be absolutely independent of one another. All the believers should depend on one another, and all the local churches should depend on one another. Especially in spiritual things we should depend on one another. The church in a certain city may need help from the other churches in life and in its building up. The local churches should be in a situation of mutual dependence. The concept of autonomy is awful because it makes the churches separate from one another. We should not forget that all the believers in this entire universe are one man. (CWWL, 1988, vol. 3, “The Body of Christ,” p. 390)

　　In 1 Corinthians 4:17 Paul says, “Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in Christ, even as I teach everywhere in every church.” In all the churches the apostle Paul taught the same thing. His teaching was the same universally, not varying in any place. Concerning this matter, we need to look at the seven epistles to the seven local churches in Revelation 2 and 3. The word of the Lord to one church is the word spoken by the Spirit to all the churches (2:1, 7). At the beginning of each epistle, it is the Lord speaking to a specific church (vv. 1, 8, 12, 18; 3:1, 7, 14), but at the end of all the epistles, the Word says, “He who has an ear, let him hear what the Spirit says to the churches” (2:7, 11, 17, 29; 3:6, 13, 22). What was said by the Lord to the church in Ephesus was the word that all the churches should hear. Every epistle was a particular word to a certain church, yet this particular word should be heard and taken by all the churches.

　　On the one hand, the elders of the churches have the right and the position to carry out the local administration of the churches independently. On the other hand, all the churches should listen to the word that the apostles have received of God, which is the teaching of the New Testament. On the one hand, the churches are local separately. On the other hand, all the local churches are still the one Body of Christ, which is an organism, not a federation, which is an organization. We need to meet as local churches separately according to what the New Testament says, but all the local churches are still the one Body of Christ. (CWWL, 1988, vol. 3, “A Timely Word,” pp. 68-69)

　　Further Reading: CWWL, 1989, vol. 4, “The Advance of the Lord’s Recovery Today,” ch. 4; CWWL, 1990, vol. 2, “A Brief Presentation of the Lord’s Recovery,” pp. 413-420