以弗所书生命读经 · 第73篇

破坏召会的三项事物

THREE ITEMS THAT DAMAGE THE CHURCH

1读经：以弗所书1:5-7,13,17,22-23;2:4,5,15,18,22;3:8,16-17,19,21;4:4-6,15;5:18,26-27;6:11,18。

1Scripture Reading: Eph. 1:5-7, 13, 17, 22-23; 2:4, 5, 15, 18, 22; 3:8, 16-17, 19, 21; 4:4-6, 15; 5:18, 26-27; 5, 15, 18, 22; 3:8, 16-17, 19, 21; 4:4-6, 15; 6:11, 18 5:18, 26-27; 6:11, 18

2In this message we shall consider how the church became degraded. Before we do this, let us look at some of the key verses in each chapter of Ephesians

神终极的目标

GOD’S ULTIMATE GOAL

3保罗在一章五节说，我们已经豫定要得儿子的名分，也就是豫定要成为神的众子。在创造里，神是我们的创造者，不是我们的父。在创造里，我们没有一个人是从祂生的。神豫定我们，或豫先标出我们，要我们成为祂的众子；这事实的意思是说，我们被豫定要从祂而生。这含示神必须进入我们里面，以及我们必须接受祂的生命，并与祂有生命中的关系。因此，被豫定得儿子的名分，就是被豫定从神而生，好使祂成为我们的父，我们成为祂的众子。

3In 1:5 Paul says that we have been predestinated to sonship, that is, predestinated to become sons of God. In creation, God is our Creator, not our Father. None of us were born of Him in creation. The fact that God has predestinated us, or marked us out beforehand, to be His sons means that we have been predestinated to be born of Him. This implies that God must come into us and that we must receive His life and have a relationship with Him in life. Therefore, to be predestinated to sonship is to be predestinated to be born of God so that He may become our Father and that we may become His sons

4在一章六至七节我们看见，神已经在那蒙爱者里面恩赐我们，并使我们在祂里面得蒙救赎。我们既成为神恩典的对象，就在基督里蒙恩宠，且藉著基督的血得蒙救赎。一章十三节说，我们已经受了所应许的圣灵为印记。当我们相信主耶稣的那天，神就用祂自己作那灵印了我们。保罗在一章十七节说，我们需要智慧和启示的灵。这灵是指我们重生、有神的灵内住的灵。

4In 1:6 and 7 we see that God has graced us in the Beloved and redeemed us in Him. Having become the object of God’s grace, we have been favored in Christ, and we have redemption through the blood of Christ. Ephesians 1:13 says that we have been sealed with the Holy Spirit of the promise. On the day we believed in the Lord Jesus, God sealed us with Himself as the Spirit. In 1:17 Paul speaks of our need for a spirit of wisdom and revelation. This spirit denotes our regenerated spirit indwelt by the Spirit of God

5以弗所一章结束的话是论到召会，就是基督的身体，是那在万有中充满万有者的丰满。（22～23。）我们将这些经节摆在一起，就对以弗所一章有新的看见。我们已经被豫定，也受了印记，并且领受了智慧和启示的灵，使我们认识基督的身体。拣选、豫定、救赎和印记，本身并不是目的；这些全是为著基督的身体。我们蒙拣选、被豫定、蒙恩宠、得恩赐、蒙救赎、并受印记，乃是为著基督的身体。不仅如此，为著基督的身体，我们得了智慧和启示的灵。在以弗所一章，基督的身体乃是神终极的目标。

5The closing word in the first chapter of Ephesians concerns the church, which is Christ’s Body, the fullness of the One who fills all in all (vv. 22-23). By putting these verses together we can see Ephesians 1 in a new way. We have been predestinated, we have been sealed, and we have received a spirit of wisdom and revelation so that we may know the Body. Selection, predestination, redemption, and sealing are not ends in themselves. All this is for the Body. We were chosen, predestinated, favored, graced, redeemed, and sealed for the Body. Furthermore, for the Body we have been given a spirit of wisdom and revelation. In Ephesians 1 the Body is God’s ultimate goal.

6我们有许多人已过听了豫定和救赎的道。我们也听过关于得恩赐，并受了那灵为印记的事。但你曾听过神的拣选、豫定、恩宠、救赎、和印记全都是为著基督的身体么？

6In the past many of us heard sermons on predestination and redemption. We have also heard about being graced and sealed with the Spirit. But had you ever heard that God’ss election, predestination, favor, redemption, and sealing are all for the Body

神的居所

THE DWELLING PLACE OF GOD

7我们在二章四至五节看见，甚至在我们因过犯死了的时候，神便叫我们一同与基督活过来。我们不仅是有罪的，也是死的；但神进来点活我们。如果神救赎了我们，赦免了我们，却没有点活我们，祂就有许多仍在死里的蒙救赎之人。赞美神！祂除了救赎我们，还点活我们。神也把我们创造成一个新人。（二15。）不仅如此，我们也在灵里，得以进到父面前。（18。）末了，我们同被建造，成为神在我们灵里的居所。（22。）正如一章结束于基督的身体，二章也是结束于神居所的建造。这指明我们被点活不仅是为著被点活，乃是为著神居所的建造。换句话说，神为著召会点活我们。祂在一章和二章末了的话，都是关乎召会。在一章末了，我们有召会作基督的身体，就是那在万有中充满万有者的丰满。在二章末了，我们有召会作为神在我们灵里的居所。

7In 2:4 and 5 we see that even when we were dead in offenses, God made us alive together with Christ. Not only were we sinful, we were also dead. But God came in to enliven us. If He had redeemed us and forgiven us without enlivening us, God would have had a great many redeemed ones who were still in death. Praise Him that in addition to redeeming us He made us alive! He also created us into one new man ( 2 : 1 5 ) . Furthermore, we have been given access to the Father in the Spirit (v. 18). Finally, we are being built up into a dwelling place of God in our spirit (v. 22). Just as chapter one ends with the Body, so chapter two concludes with the building up of God’s dwelling place. This indicates that we have been enlivened not just for the sake of being enlivened, but for the building up of God’s dwelling place. In other words, God made us alive for the church. His final word both in chapter one and in chapter two concerns the church. At the end of chapter one, we have the church as Christ’s Body, the fullness of Him who fills all in all. At the end of chapter two, we have the church as the dwelling place of God in our spirit

不是个人的属灵，

NOT INDIVIDUAL SPIRITUALITY

乃是召会

BUT THE CHURCH

8保罗在三章八节说，他将基督那追测不尽的丰富，当作福音传扬。保罗不是传道理，甚至也不是传基督之丰富的道理。他所传的乃是基督丰富的本身。不仅如此，保罗在三章祷告，愿我们藉著那灵得以加强到里面的人里，使基16-督能安家在我们心里。（16～17。）这加强和内住的目标，乃是我们能被充满，成为神一切的丰满。（19。）这事的结果，乃是在召会中荣耀归与神。（21。）因此，三章像前两章一样，乃是结束于召会。这意思是说，传基督那追测不尽的丰富，加强到里面的人里，基督安家在我们心里，以及被充满成为神一切的丰满，都不是为著我们个人的属灵，乃是为著召会。

8In 3:8 Paul said that he preached the unsearchable riches of Christ as the gospel. Paul did not preach doctrine, not even the doctrine of the riches of Christ. What he preached was the riches of Christ themselves. Furthermore, in this chapter Paul prayed that we would be strengthened by the Spirit into our inner man so that Christ may make His home in our hearts (vv. 17). The goal of this strengthening and indwelling is that we may be filled unto all the fullness of God (v. 19). The result of this is glory to God in the church (v. 21). Therefore, chapter three, like the preceding chapters, ends with the church. This means that the preaching of the unsearchable riches of Christ, the strengthening of our inner man, Christ making His home in our heart, and being filled unto all the fullness of God are not for our individual spirituality, but for the church.

长大是为著基督的身体

GROWING FOR THE BODY

9在四章四至六节，我们有三一神─父、子、灵，和基督的身体。按照四章十五节，我们需要在一切事上长到元首基督里面。这个长大乃是为著基督

9In 4:4-6 we have the Triune God—the Father, the Son, and the Spirit—with the Body. According to 4:15, we need to grow up into Christ in all things. This growth is for the sake of the Body, the church

10的身体，就是为著召会。

为著召会被充满并被洗涤

FILLED AND WASHED FOR THE CHURCH

11保罗在五章十八节吩咐我们，要在灵里被充满。这充满当然是与被充满，成为神一切的丰满有关。藉著里面的充满，我们有话中的水，洗去我们的斑点和皱纹。（26～27。）这洗涤的结果乃是团体的圣化。圣化主要的不是个人的事，乃是团体的事，为著基督身体的事。此外，我们在五章里看见，基督正在保养、顾惜祂的身体。（29。）穿戴军装作神的战士

11In 5:18 Paul charges us to be filled in spirit. This filling surely is related to being filled unto all the fullness of God. Through the infilling we have the water in the Word to wash away our spots and wrinkles (vv. 26-27). The result of this washing is that we are corporately sanctified. Sanctification is not primarily an individual matter, but a corporate matter, a matter for the Body. Moreover, in this chapter we see that Christ is nourishing and cherishing the Body (v. 29). PUTTING ON THE ARMOR TO BE GOD’S WARRIOR

12末了，保罗在六章告诉我们，要穿戴神全副的军装。（11。）我们需要藉著各样的祷告和祈求，时时在灵里祷告，接受那灵的剑，那灵就是神的话。（17～18。）这是为使召会成为神的战士。

12Finally, in chapter six Paul tells us to put on the whole armor of God (v. 11). We need to receive the sword of the Spirit, which is the Word of God, by means of all prayer, praying at every time in spirit (v. 18). This is for the church to be God’s warrior

看见召会的异象

SEEING THE VISION OF THE CHURCH

13当我们思想这一切经节时，我们就看见在真正的召会里，没有宗教、传统、规条、形式或仪文，只有三一神作包罗万有的灵，在我们灵里作工，以产生基督的身体，就是新人。盼望我们都祷读这些经节，直到我们看见召会的这个异象。然后我们会领悟，神已经为此豫定了我们。我们也已经被点活作神的居所，并且享受基督的丰富，好使我们成为召会的一部分。召会是藉著三一神与蒙救赎之人的调和所产生的。因此，召会生活是神的灵与人的灵团体的调和。我们若有基督作我们的实际，我们就没有规条或形式，只有在我们灵中对活的基督的经历。

13As we consider all these verses, we see that in the genuine church there is no religion, tradition, regulations, forms, or rituals. Instead, there is just the Triune God as the all-inclusive Spirit working in our spirit to produce the Body, the new man. I hope that we all shall pray-read these verses until we see this vision of the church. Then we shall realize that God has predestinated us for this. We have been made alive for God’s dwelling place, and we enjoy the riches of Christ that we may be part of the church. The church is produced by the mingling of the Triune God with redeemed mankind. The church life is thus the corporate mingling of the divine Spirit with the human spirit. If we have Christ as our reality, we shall not have ordinances or forms, but we shall have only the experience of the living Christ in our spirit

犹太教是堕落的原因

JUDAISM AS A CAUSE OF DEGRADATION

14我们若研读召会历史，就知道召会是如何堕落的。首先撒但用犹太教这个照著神的圣言所建立并形成的宗教，来败坏召会。撒但用他的诡计，使犹太教偷偷进入召会。我们已经看见，召会乃是圣灵与人灵调和所产生的实体。在这实体里，规条、组织、形式、或道理都没有地位，只有作包罗万有之灵的三一神，团体的与我们灵的调和，才有地位。五旬节那天的召会就是这样。那时，没有所谓的礼拜或敬拜的方法，圣徒还没有被道理的知识霸占，他们也不在任何组织之下。在五旬节那天，没有宗教，只有一班活在调和的灵里，经历真正召会生活的人。然而，后来犹太教带同其形式和规条，尤其是割礼、安息日和饮食的规条，偷著进来。保罗写加拉太书，为要对付犹太教，就是宗教，所造成的破坏。

14If we study church history, we can learn how the church became degraded. Firstly, Satan used Judaism, a religion founded and formed according to God’s oracle, to corrupt the church. In his subtlety, Satan caused Judaism to creep into the church. We have seen that the church is an entity produced by the mingling of the Holy Spirit with the human spirit. In this entity there is no room for regulations, organization, forms, or doctrines. There is room only for the Triune God as the all-inclusive Spirit mingled with our spirit in a corporate way. The church on the day of Pentecost was like this. At that time, there were no so-called services or methods of worship. The saints were not preoccupied with doctrinal knowledge, and they were not under any kind of organization. On the day of Pentecost, there was no religion. There was only a group of people living in the mingled spirit and experiencing the genuine church life. Later, however, Judaism crept in with its forms and ordinances, especially the ordinances concerning circumcision, the Sabbath, and eating. Paul wrote the book of Galatians in order to deal with the damage caused by Judaism, by religion.

15知识是败坏的源头其次，撒但用哲学，特别是称为智慧派之各种哲学的混杂，来破坏召会。有些形式的智慧派，包含了犹太教和基督教的元素。这里的点乃是，撒但利用知识，叫人运用天然的心思，来败坏召会。歌罗西书就是为对付这事而写的，正如加拉太书是为对付宗教而写的一样。仇敌的诡计就是将召会从调和的灵转到天然的心思，也就是说，将圣徒从生命树转到知识树。起初，那些在召会生活里的人是从生命树得𫗪养。然后撒但进来，使圣徒从生命树岔到知识树。与卫斯理约翰同时代的劳威廉（WilliamLaw）看见了这个。『那灵的能力』这本书，引用劳威廉的话如下：『信靠人的智慧和圣经的字句，使召会从起初福音的光景中堕落，正如亚当藉著吃相同的知识树而堕落一样。圣经教师和宗教领袖，藉著智识的成就以及讲道的技巧，在召会中占有一席之地，他们与那些比不上他们的人之间的不同，就像蛇与田野其他走兽之间的不同一样─就是更为狡猾。』

15KNOWLEDGE AS A SOURCE OF CORRUPTION Secondly, Satan used philosophy, especially a mixture of various philosophies called Gnosticism, to damage the church. Certain forms of Gnosticism included elements of Judaism and Christianity. The point here is that Satan used knowledge and the exercise of the natural mind to corrupt the church. The Epistle to the Colossians was written to deal with this, just as Galatians was written to deal with religion. The subtlety of the enemy is to turn the church from the mingled spirit to the natural mind, that is, to turn the saints from the tree of life to the tree of knowledge. In the beginning, those in the church life were feeding on the tree of life. Then Satan came in to distract the saints from the tree of life to the tree of knowledge. William Law, a contemporary of John Wesley, saw this. In a book entitled The Power of the Spirit Law is quoted as saying the following: ...A trust in the wisdom of men and the letter of Scripture has caused the church to fall from its first gospel state in much the way that Adam fell through eating of the same tree of knowledge. The Bible teacher and religious leader who gain and hold a church position through intellectual attainments and oratorical skills can be said to differ from lesser men only as the serpent differed from the other beasts of the field—in that it was more subtle

16不仅如此，论到从生命树转到知识树，劳威廉说，『在使徒所建立的头一个召会中，对智慧之话的追求不多，不会过于追求与世界为友而与神为敌。在那初生的召会里，长在乐园当中的生命树，重新生根长大，在人吃牠的时候，将荣耀和美德扩展出去。在现今的召会里，生命树被讥为极端派所幻想的食物；那称作知识树的死亡树，却深得牧师和众人的垂青和心爱，且被视为对基督徒有益，如同其对乐园中第一对居民的贻害一样多。』

16Furthermore, speaking of the turn from the tree of life to the tree of knowledge, Law said: In the first apostolic church, the wisdom of words was no more sought after than friendship with the world which is enmity with God. In that new-born church, the tree of life, which grew in the midst of Paradise, took root and grew up again, spreading glory and virtue as men fed upon it. In the present church, the tree of life is hissed at as the visionary food of extremists, and the tree of death, called the tree of knowledge, has the eyes and hearts of priests and people, and is thought to do as much good to Christians as it did evil to the first inhabitants of Paradise.

17创世记三章末了，生命树的道路向堕落的人类关闭了。但藉著基督的救赎，召会被带回到生命树。然而，撒但进来打岔，并将召会从生命树转到知识树。

17At the end of Genesis 3, the way to the tree of life was closed to fallen man. But through the redemption of Christ, the church was brought back to the tree of life. However Satan intervened and turned the church from the tree of life to the tree of knowledge

关于基督身位的争论

THE DISPUTES CONCERNING THE PERSON OF CHRIST

18这样的转向知识树，表现在关于基督论（Christology）的争论中，这种争论在召会历史头几个世纪是很普遍的。这些辩驳和争论都与基督的身位有关。许多的辩论是由于智慧派的危害所引起的，该派传讲基督身位的异端，说祂实际上不是神成肉体来作人。许多正派的基督教教师起来驳斥智慧派的异端，可惜结果却产生各种对基督不同的看法，而引起争辩。有些人说，基督只是神，不是人；另有些人辩论说，基督只是人，不是神。又有人教导说，基督有人的性情，但这性情不是真的，也不是完全的。一些持有这种看法的人说，基督有魂有身体，但没有灵。还有人教导说，基督是人，最终变成了神。有些人还宣告说，基督不仅有两种性情，还有两个人位。另一种看法认为，基督的两种性情调和在一起，产生了第三种性情。这一切不同的意见，在早期的教父中间造成相当多的争辩。召会的分裂大多是由于这些争辩。这是一个实例，说明仇敌如何用他的诡计，将圣徒从灵里转到运用天然的心思，分析道理并加以系统化。

18This turn to the tree of knowledge was expressed in the controversies concerning Christology that were common during the first several centuries in the history of the church. These debates and disputations were related to the Person of Christ. Much of this debate was brought about by the threat of Gnosticism, which taught heresy concerning the Person of Christ, saying that He was not actually God incarnated as a man. A number of sound Christian teachers rose up to refute the Gnostic heresy. However, the result was that various opinions concerning Christ were put forth and debated. Some said that Christ was only God and not man, whereas others argued that Christ was only a man and not God. Others taught that Christ had a human nature, but that this nature was not real or complete. Some who held this view said that Christ had a soul and a body, but not a spirit. Still others taught that Christ was a man who eventually became God. Others claimed that Christ had not only two natures, but also two persons. Another view was that Christ’s natures were mingled together in such away as to produce a third nature. All these different opinions caused considerable argument among the early church fathers. It was largely due to these debates that the church was divided. This is an illustration of how the enemy in his subtlety turned the saints from the spirit to the exercise of the natural mind to analyze doctrine and to systematize it

19我们必须从这事上有所学习，只简单的接受神纯净的话，不要想把神的话系统化。我们应当相信圣经所说的一切，并对其说阿们。譬如，约翰一章一节说，『太初有话，话与神同在，话就是神。』这一节说，话与神同在，也说，话就是神。我们对这两个叙述都说阿们。新约也启示，基督是神子也是人子。我们也相信这两面的事实，并且说阿们。

19We need to learn from this simply to take the pure Word of God without any attempt to systematize it. We should believe whatever the Bible says and say amen to it. For example, John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” This verse says that the Word was with God; it also says that the Word was God. We say amen to both statements. The New Testament also reveals that Christ is both the Son of God and the Son of man. We believe both of these facts and say amen.

没有争论，只有享受

NOT DISPUTATION BUT ENJOYMENT

20以为基督是可以分析的，这是何等的愚昧！我们连自己都不能充分且彻底的分析，更何况是主耶稣基督。如果我们可以完全认识基督，那祂就不是基督了。我们根本无法完全领略基督是谁，以及基督的所是。我们不要卷入对基督身位的争辩中，让我们简单的接受圣经所启示有关祂的一切。对我们来说，争论的时代已经过去了。我们只在意享受这位奇妙的基督。

20How foolish it is to presume to analyze Christ! We cannot even adequately or thoroughly analyze ourselves, much less the Lord Jesus Christ. If Christ were altogether understandable to us, He would not be Christ. We simply cannot fully comprehend who Christ is and what Christ is. Instead of engaging in disputes over the Person of Christ, let us receive in simplicity whatever the Scriptures reveal concerning Him. For us, the age of disputation is over. We just care to enjoy the wonderful Christ

21今天的基督教已经被道理占满了，却缺少对包罗万有之基督的享受。差不多每一宗每一派，都是按著某一个特殊的道理而设立的。譬如，浸信会乃是建立在水浸的道理上。有些浸信会的团体，甚至于坚持人受浸一定要在他们的水里才可以，其他的浸他们一概不承认。因此，浸信会是由于主张受浸的教训所造成的分裂。由此我们看见，甚至在今天，召会也被知识败坏并破坏。许多人在意某一个特殊的道理，却不关心基督的身体。

21Today’s Christianity is preoccupied with doctrine, but is short of the enjoyment of the all-inclusive Christ. Nearly every sect or denomination has been established according to a particular doctrine. For example, the Baptist denomination is built upon the doctrine of baptism by immersion. Certain Baptist groups go so far as to insist that people be baptized only in their water. No other baptism is recognized. Hence, the Baptist denomination is a division caused by adhering to a teaching concerning baptism. By this we see that even today the church is being corrupted and damaged by knowledge. Many who care for a particular doctrine have no concern for the Body

保守一

KEEPING THE ONENESS

22因为撒但使用宗教和知识破坏召会，我们这些在主恢复里的人，必须厉害的见证，我们不是为著宗教，也不是为著知识。撒但是诡诈的。首先他用知识树败坏旧造，然后他用同一棵树败坏神的新造─召会。今天他的作为还是一样。所以，我们必须不走知识的路，甚至不走圣经字句知识的路。我们若从生命树岔出去，转到道理的知识上，我们就会失去一。

22Because Satan has used religion and knowledge to damage the church, we in the Lord’s recovery must strongly testify that we are not for religion or for knowledge. Satan is subtle. Firstly he used the tree of knowledge to corrupt the old creation. Then he used the same tree to corrupt the church as God’s new creation. Today his work is the same. Therefore, we must not take the way of knowledge, not even of biblical knowledge in letters. If we are distracted from the tree of life to doctrinal knowledge, we shall lose the oneness

23许多访问过洛杉矶召会的人，对我们的一留下了深刻的印象。对他们来说，这是召会生活中最叫人信服的地方。我们中间有一的原因，乃是我们定罪并蔑视知识树。从一开始，当召会生活的根基在这个地方立定时，我们就与知识树无分无关。这就是我们蒙保守在一里的原因。

23Many who have visited the church in Los Angeles have been impressed with the oneness. To them this has been the most convincing aspect of the church life. The reason for the oneness among us is that we condemn and despise the tree of knowledge. From the very beginning, when the foundation of the church life was laid in this locality, we had nothing to do with the tree of knowledge. This is the reason we have been kept and preserved in oneness.

组织是破坏的原因

ORGANIZATION AS A CAUSE OF DAMAGE

24在召会的历史上，第三项破坏召会的事物是组织。这个破坏并败坏的元素在第二世纪开始出现，主要的是受一位属灵的领袖─以格那提（Ignatius）的影响；他教导说，监督与长老不同。然而，照圣经来看，长老和监督指同一班人。长老这辞是指人，监督这辞是指功用。在新约里，长老监督召会生活的各方面。说监督在长老之上的教训，给宗教阶级制度的发展铺了路；宗教阶级制度是一个有主教、大主教、枢机主教、和教皇的严密组织。结果，圣灵在这所谓的『教会』中没有地位。为要使这个组织维持下去，就需要规条、形式和仪文。这就是这些东西在所谓的教会中盛行的原因。宗教、知识和组织，的确破坏了召会。连挂名的基督徒，虽然对活的基督没有经历，却也有某种形式的宗教。不仅如此，几乎所有的基督徒，不论是真信徒或是假信徒，都有一些道理的知识。此外，组织泛滥在今天的基督教中，但是很少基督徒认识赐生命的灵或基督身体的实际。好像大多数基督徒所用的语汇，不包括这些辞，只包括与宗教、知识、组织、规条、形式和仪文有关的辞。

24The third item that has damaged the church throughout its history is organization. This damaging and corrupting element began to appear in the second century, largely through the influence of a certain spiritual leader, Ignatius, who taught that bishops were different from elders. According to the Scriptures, however, elders and bishops refer to the same people. The term elder denotes the person, whereas the term bishop, or overseer, denotes the function. In the New Testament the elders oversee the various aspects of the church life. The teaching that bishops are above elders prepared the way for the development of a hierarchy, with an elaborate organization that included bishops, archbishops, cardinals, and the pope. The result was that the Holy Spirit was given no place in the so-called church. In order for organization to be maintained, there is the need for regulations, forms, and rituals. This is the reason these things have been prevailing in the so-called church. Religion, knowledge, and organization have surely damaged the church. Even nominal Christians have some form of religion, although they have no experience of the living Christ. Furthermore, nearly all Christians, whether genuine believers or false professors, have some knowledge of doctrine. Moreover, organization abounds in today’s Christianity. But very few Christians know the life- giving Spirit or the reality of the Body of Christ. It seems that the lexicon used by most Christians does not include these terms, but includes only terms related to religion, knowledge, organization, regulations, forms, and rituals

25赞美主！我们已经脱离了这一切。我们若清楚破坏召会并败坏召会的因素是甚么，就不会走基督教的老路。我们就不会给宗教、知识树、或组织留余地。

25Praise the Lord that we have escaped from all this! If we are clear about the factors that have damaged and corrupted the church, we shall be kept from taking the old way of Christianity. We shall give no place to religion, the tree of knowledge, or organization

七倍的灵

THE SEVENFOLD SPIRIT

26在主恢复的召会生活中，我们不是为著强调地位或等级的组织。题到长老和执事并没有错。然而，在启示录里没有题到这些辞。相反的，这卷书说到七灵，就是七倍加强的灵，对付堕落的召会。我们不是为著道理、仪文或阶级；我们乃是为著七倍的灵。任何在这包罗万有之灵以外的东西，都是粪土。（腓三8。）

26In the church life in the Lord’s recovery we are not for organization with its emphasis on position or rank. It is not wrong to speak of elders and deacons. However, in the book of Revelation there is no mention of these terms. This book speaks, on the contrary, of the seven Spirits, the sevenfold intensified Spirit that deals with the fallen, degraded church. We are not for doctrines, rituals, or rank—we are for the sevenfold Spirit. Everything apart from this all-inclusive Spirit is dung (Phil. 3:8).

27最近在一次与主的交通里，我感觉我浸沉在那灵里。我里面被那灵充满，我外面穿上了那灵。召会生活乃在于对调和之灵的团体经历，不在于宗教、道理，或有头衔、阶级、地位的组织。我们像在腓立比三章的保罗一样，将基督这包罗万有赐生命之灵以外的一切，都看作粪土。

27Recently, in a time of fellowship with the Lord, I had the sense that I was immersed in the Spirit. Inwardly I was filled with the Spirit, and outwardly I was clothed with Him. The church life consists in the corporate experience of the mingled Spirit, not in religion, doctrine, or organization with its titles, ranks, and positions. Like Paul in Philippians 3, we count as dung everything other than Christ, who is the all-inclusive life-giving Spirit.

卸下一切并得著释放

UNLOADED AND RELEASED

28在主面前，我知道我今天的负担是甚么。我没有兴趣教导圣徒。我的负担乃是，我们都该为基督与召会被『摧毁』，我们也该卸下基督教的老旧事物。在主的恢复里，我们必须完全回到起初，在那里吃生命树。在起初的时候，只有𫗪养我们的话，没有宗教，没有知识树，也没有组织。我们何等需要卸下在召会中这三样败坏并破坏的属鬼魔的因素！靠著主的怜悯，我们很多人已经卸下了，有的人在一次又一次的聚会中不断的卸下。当我接触圣徒时，我知道许多人已经完全从宗教、知识和组织里得了释放。因为我们已经卸下且得了释放，我们无论到那里去，都能活泼且积极的为著基督与召会。我们既已卸下这些，我们就是一。我们的弟兄相爱不是道理，乃是实际。

28Before the Lord, I know what my burden is today. I am not interested in teaching the saints. My burden is that we all be “wrecked” for Christ and the church, and that we be unloaded of the old things of Christianity. In the Lord’s recovery we must go all the way back to the beginning, where there was the eating of the tree of life. In the beginning there was just the Word to feed us; there was no religion, no tree of knowledge, and no organization. How we need to be unloaded of these three devilish factors of corruption and damage in the church! By the Lord’s mercy, many of us have been unloaded, and others are being unloaded meeting after meeting. As I contact the saints, I realize that many have been fully released from religion, knowledge, and organization. Because we have been unloaded and released, we can be living and aggressive for Christ and the church wherever we may go. Having been unloaded, we are one, and we have brotherly love not as a doctrine, but as a reality

29有些人问我们有没有说方言，有没有运用那灵的恩赐。我们能见证，我们被那灵充满、浸透并占有。在这样对那灵的经历里，我们就有召会生活。

29Sometimes people ask us if we speak in tongues or if we exercise the gifts of the Spirit. We can testify that we are filled, saturated, and possessed by the Spirit. In this experience of the Spirit we have the church life

在包罗万有之灵里的召会生活

THE CHURCH LIFE IN THE ALL-INCLUSIVE SPIRIT

30愿我们都深深的被摸著，看见召会生活与宗教、知识、组织毫不相干。在召会里，规条、形式、或仪文都没有地位。我们甚至不在乎圣经的字句知识。对我们来说，圣经的每一句话都必须是灵，是生命。（约六63。）这样，召会就是活的，并被保守在一里。赐生命的灵乃是我们的一。召会生活中我们所需的一切，全在这包罗万有的灵里。当我们来到圣言跟前，我们需要运用我们的灵祷告。这样，在我们的经历里，话就成为灵，我们就有真正且正当的召会生活。只要我们有召会生活，我们就有一切：救恩、救赎、圣化、得胜的生活、被提和国度。在召会生活中，一切在时间里并在永世里的事物，都是我们的。

30May we all be deeply impressed that the church life has nothing to do with religion, knowledge, or organization. In the church there is no room for regulations, forms, or rituals. We do not care even for the knowledge of the Bible in mere letters. To us, every word of the Bible must be spirit and life (John 6:63). Then the church will be living and preserved in the oneness. The life-giving Spirit is our oneness. Everything we need for the church life is in the all - inclusive Spirit. As we come to the Holy Word, we need to exercise our spirit to pray. Then the Word will become the Spirit in our experience, and we shall have the genuine and proper church life. As long as we have the church life, we have everything: salvation, redemption, sanctification, the overcoming life, the rapture, and the kingdom. In the church life everything in time and eternity is ours.