二〇一三年秋季國際長老及負責弟兄訓練
進入生命經歷第四層，達到長成的人以完成神的定旨
第二篇 生命經歷第四層（一 )認識身體
讀經：羅十二 5，林前十二 12，弗一 22 〜 23，二16，四 4，12，16，五 30，西一 18，24，二 19
綱 目
壹 我們要認識身體，就必須對付己、棄絕己；己是身體的仇敵—太十六 18，21 ～ 26，路九 23 ～ 25:
一 己就是墮落的魂，向神宣告獨立，因而也向身體獨立；身體最大的難處、最大的攔阻和
反對，乃是己。
二 利未記十四章中剃患痲瘋者的毛髮以得潔淨，表徵對付己的難處；剃刀表徵十字架—
9 節：
1 頭髮表徵人的榮耀；每一個人都有他所誇耀的地方；有人自誇他的出身，有人自誇他的學
問，有人自誇他的美德，也有人自誇他的熱心愛主；幾乎每一個人都能在自己身上找出一些
可誇的地方，引以爲榮，而顯揚在人的面前。
2 鬍鬚表徵人的尊貴；有的人自居他的地位，或自居他的身家，或自居他的屬靈，總覺得
他自己比別人高超。
3 眉毛表徵人的美麗；每一個人都有天然的長處和優點，不是來自對神救恩的經歷，而是
從人天然的出生而來。
4 全身的毛表徵人天然的能力；我們滿有天然的能力、辦法、主張，以爲能爲主作這個，
能爲主作那個，覺得甚麼都能。
5 當十字架的『剃刀』對付了己的一切方面，當我們一無所有，一無所是，我們就是潔淨
的—參腓三 7 〜 11。
6 我們該經過十字架並憑着那靈作每件事，以徹底拒絕己，爲着基督身體的緣故，彼此分
賜基督。
貳 我們要認識身體，就必須看見身體的異象—弗一 17，三 3〜6:
一 掃羅在往大馬色的路上，主向他顯現，給他看見他逼迫信徒，就是在逼迫主自己—徒九
3 〜 5:
1 主是說，『你爲甚麼逼迫我 ?』主不是說，『你爲甚麼逼迫信我的人？』掃羅問說，『主阿，你是誰？』主說，『我就是你所逼迫的耶穌』—4 〜 5 節。
2 這裏的『我』是團體的，包括主耶穌和祂所有的信徒；藉此掃羅開始看見，主耶穌和祂
的信徒是一個偉大的人—那奇妙的『我』。
3 主給掃羅看見，當他逼迫身體的肢體時，就是逼迫頭；一切干犯身體的罪，就是干犯頭
的罪。
4 掃羅從主向他顯現的那一天，就看見身體—羅十二 5，林前十二 12，弗一 22 〜 23，二 16，四 4，12，16，五 30，西一 18，24，二 19。
二 在這樣高超的啓示之後，主沒有直接指示掃羅，反而要他進城去，他所當作的事，在那裏必有人告訴他；( 徒九 6；）這一個也是身體的啓示：
1 主藉着祂身體的一個肢體—亞拿尼亞—將掃羅交給身體，好將他引進與基督身體的聯合裏。
2 這必定使掃羅對基督身體的重要有深刻的印象，幫助他曉得，得救的信徒需要基督身體
的肢體。
3 主差遣一個小門徒按手在掃羅身上，對他說，『掃羅弟兄；』（17;）這就把掃羅引
進基督的身體裏，叫他被聖靈充滿，並帶他到膏油的塗抹之下。
三 在新約裏，關於基督有兩面的說法：一是拿撒勒人耶穌基督—個人的基督；二是基督加
上召會—團體的基督—林前十二 12。
四 我們所需要的不是知識，乃是看見啓示而認識基督的身體，進入基督身體的範圍裏；惟有從神來的啓示，能把我們帶進基督身體的範圍裏，這樣，基督的身體對我們纔能成爲經歷。
五 人看見了基督的身體，就脫去了個人主義，不再爲自己，乃爲身體而活；他就成爲有身
體的感覺，以身體爲中心的人，脫去了自我中心—羅十二 5。
六 一切事都在於看見；一個看見自己是肢體的人，定規寶愛身體，看重其他的肢體—腓二
3 〜 4。
七 我們若真看見我們在基督身體上的地位，就會像是第二次得救一樣—參約一 49 〜 51。
叁 我們要認識身體，就必須在身體的約束之下；我們作爲基督身體的肢體，必須受別的肢體的限制，不越過我們的度量：
一 神照着自己的意思，把肢體俱各安置在身體上；元首把我們安排在身體的特別地位上，
也指派我們特別的功用—羅十二 4〜5，林前十二 15〜21：
1 我們每一個肢體，在基督的身體裏都有自己的一個位置，是神所量給各人的，也是我們
所該接受的；旣然這件事是照着神的意思，就每一個肢體都是不可少的—19 〜 22 節。
2 每一個肢體都有其一定的位置、有一定的安排、有他的那一分來服事基督的身體；每一
個肢體都有他的特點，都有他所能的，那就是他的位置，就是他的地位，也就是他的職事—羅十二 4 〜 8。
二 身體長大和發展的基本要求，是我們認清我們的度量，不越過這度量—弗四 7，16：
1 我們要樂意受我們度量的限制；只要我們越過度量，我們就越過元首的權柄，離開膏油
的塗抹—羅十二 3，6。
2 當我們越過我們的度量，我們就干涉了身體的等次；不清明適度，而看自己過於所當看的，就是抹煞身體生活中正確的等次—3 節。
三 我們應該像保羅一樣，留在神尺度和度量的界限之內，照着神所量給我們有多少，而行
動並行事—林後十 13：
1 當我們說到自己的工作和經歷，或對主的享受時，我們必須是在度量之內作見證，也就
是說，在一定的限度之內作見證。
2 雖然我們期望主的工作開展，但我們必須學習如何受神的約束；不要期望無限度的開展；我們若照着那靈而開展工作，就一直有某種限制—13 〜 15 節：
a 我們裏面會感覺到，主擴展祂的工作只是要到某一程度；當我們越過了某種界限去開展工作，我們裏面就沒有平安—參二 12〜 14。
b 主可能會在外面環境興起某些事來限制工作的開展；環境不容我們越過界限—參羅十五 24。
3 在召會的事奉上，我們需要看見神只量給我們這麼多，我們不該過度伸展自己—十二 3
〜 4，6 上。
4 我們所作的一切都該是在身體裏，經過身體，也是爲着身體的—參弗四 4，亞四 6。
Int’l Training for Elders and Responsible Ones (Fall 2013)
Entering Into the Fourth Stage of the Experience of Life
to Arrive at a Full-Grown Man for the Fulfillment of God’s Purpose
Message Two
The Fourth Stage of the Experience of Life (1)Knowing the Body
Scripture Reading:
Rom. 12:5; 1 Cor. 12:12; Eph. 1:22-23; 2:16; 4:4, 12, 16; 5:30; Col. 1:18, 24; 2:19
Outline
I. In order to know the Body, we have to deal with and renounce the self, which is the enemy of the Body—Matt. 16:18, 21-26; Luke 9:23-25:
A. The self is the fallen soul declaring independence from God and, thus, independence from the Body; the greatest problem, the greatest frustration and opposition, to the Body is the self.
B. The shaving of the hair of the leper for his cleansing in Leviticus 14 signifies dealing with the difficulties of the self; the razor signifies the cross—v. 9:
1. The hair of the head signifies the glory of man; everyone has his boasts in certain areas—some boast of their ancestry, some of their education, some of their virtues, some of their zeal in their love for the Lord; almost everyone can find an area in which to boast, to glorify himself, and to make a display before man.
2. The beard signifies the honor of man; people esteem themselves honorable with regard to their position, their family background, or even their spirituality; they always have a superior feeling that they are above others.
3. The eyebrows signify the beauty of man; everyone has naturally good and strong points, which did not issue from the experience of God’s salvation but from natural birth.
4. The hair of the whole body signifies the natural strength of man; we are full of natural strength, natural methods and opinions, thinking that we can do this or that for the Lord and
that we are capable of doing all things.
5. When all the aspects of the self are dealt with through the “razor” of the cross, and when we have nothing and are nothing, we shall be clean—cf. Phil. 3:7-11.
6. We should utterly reject the self by doing everything through the cross and by the Spirit to dispense Christ into one another for the sake of the Body of Christ.
II. In order to know the Body, we must see the vision of the Body—Eph. 1:17; 3:3-6:
A. When the Lord appeared to Saul on the way to Damascus, He showed him that persecuting the believers was the same as persecuting Him—Acts 9:3-5:
1. The Lord asked, “Why are you persecuting Me?” He did not ask, “Why are you persecuting those who believe in Me?” When Saul asked, “Who are You, Lord?” the Lord said, “I am Jesus, whom you persecute”—vv. 4-5.
2. The “Me” here is a corporate “Me,” comprising Jesus the Lord and all His believers; by this, Saul began to see that the Lord Jesus and His believers are one great person—the wonderful “Me.”
3. The Lord showed Saul that he was persecuting the Head when he was persecuting the members of the Body; every sin that offends the Body offends the Head.
4. The day that the Lord revealed Himself to Saul was the day that he saw the Body—Rom. 12:5; 1 Cor. 12:12; Eph. 1:22-23; 2:16; 4:4, 12, 16; 5:30; Col. 1:18, 24; 2:19.
B. After such a high revelation the Lord did not speak to Saul directly but charged him to go into the city, and there it would be told to him what he must do (Acts 9:6); this was also a revelation of the Body:
1. The Lord committed Saul to the Body through a member of His Body—Ananias—so that Saul would be initiated into the identification with the Body of Christ.
2. This must have impressed Saul with the importance of the Body of Christ, helping him to realize that a saved believer needs the members of the Body of Christ.
3. The Lord sent a small disciple to lay hands on Saul, and this disciple said, “Saul, brother” (v. 17); this ushered Saul into the Body of Christ, filled him with the Holy Spirit, and brought him
under the anointing.
C. In the New Testament there are two ways to look at Christ; on the one hand, He is Jesus Christ the Nazarene—the individual Christ; on the other hand, He is Christ plus the church—the corporate Christ—1 Cor. 12:12.
D. We do not need knowledge; rather, we need revelation to know the Body of Christ and to enter into 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.
E. Once a man sees the Body of Christ, he is free from individualism; he will no longer live for himself but for the Body; he becomes Body-conscious and Body-centered and is freed from being self-centered—Rom. 12:5.
F. Everything depends on our seeing; those who see that they are members will surely treasure the Body and honor the other members—Phil. 2:3-4.
G. If we truly see our position in the Body, it will be as though we were saved a second time—cf. John 1:49-51.
III. In order to know the Body, we must be under the limitation of the Body; as members of the Body, we must allow ourselves to be limited by the other members, not going beyond our measure:
A. God has placed all the members of the Body even as He willed; the Head sets us in our special place in the Body and points us to our special function—Rom.12:4-5; 1 Cor. 12:15-21:
1. Each one of us members has our own place in the Body of Christ; it is assigned by God and should be accepted by us; since such an assignment is according to God’s will, every member is necessary—vv. 19-22.
2. Every member has a definite place, a definite assignment, and a particular portion with which he serves the Body of Christ; each member has his own characteristics, and each has his own capability; these characteristics constitute the place, position, or ministry of each member—Rom. 12:4-8.
B. A basic requirement for the growth and development of the Body is that we recognize our measure and do not go beyond it—Eph. 4:7, 16:
1. We must be willing to be limited by our measure; as soon as we go beyond our measure, we go beyond the authority of the Head and move out from under the anointing—Rom. 12:3, 6.
2. When we go beyond our measure, we interfere with the order of the Body; to think more highly of ourselves than we ought to think, without a sober mind, is to annul the proper order of the Body life—v. 3.
C. Like Paul, we should move and act according to how much God has measured to us, staying within the limits of God’s ruling, God’s measuring—2 Cor. 10:13:
1. When we give a testimony about our work, experience, or enjoyment of the Lord, we must testify within measure, that is, within a certain limit.
2. Although we expect the work to spread, we must learn how to be under God’s restriction; we should not expect a spread that is without measure; if we spread the work according to the Spirit, there will always be a certain limit—vv. 13-15:
a. Inwardly, we have the consciousness that the Lord intends to spread the work only to a certain extent; inwardly, we do not have the peace to spread the work beyond a certain point—cf. 2:12-14.
b. Outwardly, in the environment, the Lord may cause certain matters to restrict the spread of the work; the environment does not allow us to go beyond a particular boundary line—cf. Rom. 15:24.
3. In the church service we need to realize that God has measured out only so much to us, and we should not overstretch urselves—12:3-4, 6a.
4. Whatever we do should be in the Body, through the Body, and for the Body—cf. Eph. 4:4; Zech. 4:6.
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