祂愿意万人得救，明白真道。——提摩太前书2:4
God desires all people to be saved and to come to the knowledge of the truth. (1 Timothy 2:4)
欢迎加入在多伦多神的家，与神的子民一同得着救恩，明白真道。
Welcome to join God’s family in Toronto, to receive salvation and pursue the truth together with God’s people.
第三章 基督的身体和基督的新妇
Chapter Three The Body of Christ And The Bride Of Christ
【01 身体与新妇的关系】
我们已经看见，夏娃乃是预表神计划中的教会。在神的计划中，教会的一切都是出乎基督的，没有一点是出乎人的，更没有一点是与罪发生关系的。我们的神是要得着这样的一个教会，比这一个稍微减少一点，就不能满足神的心。不只神的计划是这样，并且神必定要得着这一个。阿利路亚！这是事实。我们要认识神的不可侵犯，不能被拦阻。神定规了一件事，阴府可以起来反对，一切受造者的力量都可以起来反对，但是，神是不能抵挡的。
虽然我们有堕落，我们有失败，我们有肉体，我们有血气，我们远离神，我们违背神，但是神的目的还是要达到的。无论如何，人不能破坏神的计划，至多只能耽延时间而已。所以，我们不只要知道神的定规，并且要知道祂必定要得着祂自己所已经定规的东西。祂在万古以先所定规的一个教会，完全是出于基督的，没有一点人的搀杂，没有一点土的成分，没有一点罪的气味，她的一切都是从基督出来的，她的生命就是基督。
教会在基督面前，有两种不同的地位：以生命来说，教会是基督的身体；以教会的前途来说，教会是基督的新妇。以教会与基督的联合来说，教会是基督的身体；以教会与基督的亲密来说，教会是基督的新妇。
以弗所五章二十五至三十节，这六节圣经可以分作两段：第一段从二十五至二十七节，是告诉我们丈夫应当爱妻子的第一个理由；第二段从二十八至三十节，是告诉我们丈夫应当爱妻子的第二个理由。在这两段里有两个爱妻子的命令，也有两个爱妻子的理由。第一段和第二段是有不同的。第一段里面，基督“爱”教会，为教会“舍”己，这些动词都是过去式。而二十八节以后所用的动词都是现在式，像“保养”、“顾惜”，都是现在式。这两段圣经在时间上不一样，一个是讲过去的，一个是讲现在的。
两段所讲的题目也不一样，第一段讲教会是基督的新妇，第二段讲教会是基督的身体。第一段讲教会是基督的新妇的时候，就用过去式的动词。为什么呢？就是要给我们看见，基督所有的目的是为要得着新妇。当祂死的时候，祂的目的就是要得着新妇。虽然新妇是将来的，但基督的工作是已经过去的。现在怎样呢？现在教会是基督的身体，主在那里保养顾惜祂的教会。
在神的话语中，说到基督与教会是一个的时候，就给我们看见基督是头，教会是身体，说到基督与教会有分别的时候，就给我们看见教会是基督的新妇。不错，亚当和夏娃是“二人成为一体”。但是，是二人，神还是说两个。亚当还是亚当，夏娃还是夏娃，是两个合而为一。这就是教会与基督的关系。
从一个变作两个，从两个变作一个。神当初造人的时候，是造男又造女。夏娃是从亚当出来的，所以夏娃与亚当是合一的；教会是从基督出来的，所以教会与基督是合一的。夏娃是和亚当同在的，所以夏娃和亚当是有分别的；教会是和基督同在的，所以教会和基督是有分别的。说起合一来，是合一的；说起有分别来，又是有分别的。
我们读创世记二章里的预表，就可以看见身体与新妇的关系是什么。夏娃是用亚当的那一条肋骨造的，所以夏娃就是亚当的身体。因为是亚当身体里的一部分造成了夏娃，所以夏娃所站的地位就是作亚当的身体。夏娃造成之后，神把她带到亚当面前，她就成为亚当的新妇。这就是身体与新妇的关系。
说起夏娃作亚当的身体，意思就是说夏娃是从亚当出来的。说起夏娃作亚当的新妇，意思就是说夏娃被带到亚当的面前，使亚当得着配偶。出于亚当的，是亚当的身体；带到亚当面前去的，是亚当的新妇。出于亚当的，才能作亚当的配偶；凡不出于亚当的，就不能作亚当的配偶。
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【02 认识基督身体的生命】
所有的基督徒，都得明白什么是基督的身体，这是我们在神的面前必须去追求得着的。我们不能光凭着个人活着，我们要与神其他的儿女们一同走前面的道路。一个基督徒要看见，他不过是整个身体中的一部分。他不只是和许多基督徒同作基督徒，并且是和许多基督徒同作肢体，彼此有身体上的关系。
我们如果真知道身体的生命，就要看见：一个基督徒没有主耶稣不能过日子，没有别的基督徒也不能过日子；没有主耶稣活不了，没有别的基督徒也活不了。神所要得着的是一个身体，不是零零碎碎的基督徒。神所要得着的夏娃，不是这里一只手，那里一只脚，祂要得着整个夏娃才有用处，祂不要残废的人。那一个新人，是一个“团体的人”。
所以，宗派主义和个人主义都得除去。宗派的问题不是外面的问题，宗派的问题是在心里。路德马丁说，最大的教皇不住在罗马，是住在这里－心。我们要知道，最拦阻神的旨意的，还不是外面的宗派，而是我们这个人没有认识身体的生命。
在这里需要两个启示：第一个启示，看见身体是一个；第二个启示，看见我是其中一部分的肢体。如果看见身体是一个，就不敢分门别类了。如果看见肢体不过是其中的一部分，就不敢自以为是，不敢以为我这个肢体是单位；只有整个的身体才是单位，我这个肢体太小了，不够作单位。求神拯救我们不作一个单独的人，才能够作一个有用处的人。
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【03 从肉身生的，就是肉身；从灵生的，就是灵】
只有出于基督的，才能回到基督那里去。不是从基督出来的，永远不能回到基督那里去。惟独从亚当出来的，才能回到亚当那里去。亚当只接受出于他自己的，这是预表基督只接受出于祂自己的。只有出乎基督的人，才能归到基督那里去；只有从基督得着生命人，才能被祂接到祂那里去。
许多人说，要把他一切所有的奉献给主用。但是，出于人自己的奉献，是神所不能接受的；出于人自己的东西，是神所不能用的，是神没有法子收的。在基督徒中间，特别是在热心的基督徒中间，有一个很大的错误，就是以为只要把自己奉献给主就好了，只要把自己的能干，把自己的才力，把自己的一切都奉献给主就好了。但是，我们要记得，基督只接纳出于祂自己的东西，不接纳出于人自己的东西。
也许有人会说，在使徒中不是有一个保罗么？他不是很有学问么？他不是很聪明么？在这里，我们要记得保罗自己所说的话。他说，“我…在你们中间不知道别的，只知道耶稣基督，并祂钉十字架。我在你们那里，又软弱，又惧怕，又甚战兢。我说的话讲的道，不是用智慧委婉的言语，乃是用圣灵和大能的（林前二2-4）。”感谢神，有聪明的人能进来，有口才的人能进来，但是，在教会中，他天然的、原有的聪明没有属灵的用处，他天然的、原有的口才也没有属灵的用处。教会里只有一种东西是有地位的，就是出于基督的。出于基督的才能回到基督，因为新妇构造的材料乃是基督自己。
我们所要注重的问题就在这里：只有出于基督的，才能在教会里，才有属灵的用处。神永远不用旧造来建造新造，神永远不用出于人的来建造属乎神的，神永远不用肉体来产生属灵的。主耶稣告诉我们，从灵生的才是灵。从肉体生的，等一等就会变作灵么？不会。从肉体生的就是肉体。所有的问题都是根源的问题。如果要知道结局是不是属灵的，只要问根源是不是属灵的。主耶稣说，“从灵生的，就是灵（约三6下）。”我们不能用肉体来产生灵。
用思想所讲的道就得着思想，用感情的刺激所做的工就得着感情的刺激。用灵做工，才能够得着灵。这里的问题，不是在乎目的对不对，乃是在乎手续是什么。人以为只要目的对，就什么都对了。但是，神不只问目的对不对，神还要问手续是什么。也许有人说：我是为着主，我所做的是教会的工作，是救人的工作，是属灵的工作，是扩充天国的工作，我把我所有的才干，我所有的聪明，都放在里面，这岂不是很好么？但是人天然的、没有经过十字架对付的才干和聪明，都没有属灵的用处，因为主说，“从肉身生的，就是肉身（6上）。”
所以，不但要目的属灵，手续也得属灵，方法也得属灵，人也得属灵。只有出于圣灵的，结果才是属灵的。从亚当出来的，才能回到亚当那里去。先作亚当的身体，然后才能作亚当的新妇。先作基督的身体，然后才能带回去作基督的新妇。我们盼望能在这里摸着属灵的实际。我们要看见神所要求的到底是什么。神所要求的，就是一切都是出于基督，一切都是从灵生的。
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【04 基督爱教会】
以弗所五章二十八至二十九节：“丈夫也当照样爱妻子，如同爱自己的身子；爱妻子，便是爱自己了。从来没有人恨恶自己的身子，总是保养顾惜，正像基督待教会一样。”丈夫为着什么要爱妻子呢？因为爱妻子就是爱自己的身体。人对于自己的身体总是保养顾惜的，基督就是这样保养顾惜祂的教会，因为从基督的眼光看来，教会是祂的身体，是祂骨中的骨，肉中的肉。
这节圣经给我们看见：教会是基督的身体；基督今天对于教会的工作就是在那里保养顾惜，因为教会就是祂自己。因为我们都是出于基督的，所以基督必定保养顾惜我们。我们如何保养顾惜自己，基督也如何保养顾惜我们。“从来没有人恨恶自己的身子，”这是事实。凡是正常的人，如果手有病，他就顾惜手，如果脚有病，他就顾惜脚。人对于自己，总是保养顾惜的。基督爱教会，因为教会就是祂自己。
再读二十五至二十七节：“你们作丈夫的，要爱你们的妻子，正如基督爱教会，为教会舍己；要用水借着道（或译：‘借着话’），把教会洗净，成为圣洁，可以献给自己，作个荣耀的教会，毫无玷污皱纹等类的病，乃是圣洁没有瑕疵的。”这三节圣经说到教会是基督的新妇。“献给自己”，就像神把夏娃带到亚当面前一样，要把教会带来献给自己。但是，献上还在将来，今天教会还没有到那个地步。今天基督在教会中一步一步的工作，到了那一天才能把教会献给自己。换句话说，二十五至二十七节，是在从救赎到国度的路上，一步一步地把教会预备好，使教会到了那一天能够献给祂自己。
为什么这里说要“把教会洗净”呢？因为这是以弗所五章，神对于教会最高的启示，是在以弗所书。以弗所书的特点是，它不是从罪人得救讲起，它乃是从永世里的拣选讲起。以弗所一章讲到从创世以前，神就拣选了我们，二章才提到罪的问题。以弗所书给我们看见两条线，一条是从永世到永世，一条是从人的堕落到得着救赎。以弗所书给我们看见超绝的东西，像教会如何是出乎基督的，如何从永世就被拣选，将来又如何在永世里显明基督的荣耀，一直到永远。它同时又给我们看见，人的堕落是事实，犯罪是事实，天然生命的存在也是事实，所以说基督用祂的话和水来洗净我们，一直到成为圣洁。祂要把我们挽回到一个地步，和神永远的旨意相配相合。
一方面，我们要有一个异象，看见教会是从来没有失败、犯罪、堕落过，罪连摸都没有摸过，从永世到永世是一直的；另一面，还要看见我们是一班罪人，是蒙恩得救的，所以我们需要用水借着道，需要祂的生命借着祂的话，把我们带到圣洁的那一点，回到那最高的地方去。但愿神赐恩给我们，使我们能达到那一点。
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【05 “雷玛”的话】
我们要注重这里所说的“用水借着道”这一句话。在新约里有两个“道”字：一个是“劳高斯”（logos），就是普通所说的“道”；还有一个是“雷玛”（rhema），在圣经中也译作“道”。这两个词有一点不同。“劳高斯”是指永远定规的东西，客观的东西，就是普通所说的道，就是所谓基督教的道。“雷玛”是说出来的话，“雷玛”好像比“劳高斯”主观一些。我们可以引几处新约里用“雷玛”的地方来说明：
马太四章四节：“耶稣却回答说，经上记着说，‘人活着，不是单靠食物，乃是靠神口里所出的一切话。’”这里的“话”，是“雷玛”，不是“劳高斯”。至于我们平常说圣经是神的话，那是“劳高斯”，不是“雷玛”。我们能不能说，人活着不是单靠食物，乃是靠圣经里记载的神的话？不能。这并不是说神的话没有用处，这乃是说，光有“劳高斯”－记在圣经里的神的话，就对我们没有用处。
比方：有一天，有人来通知一个作母亲的说，你的儿子在马路上被车子轧伤了，快要死了。她马上把圣经翻一翻，刚刚翻到约翰福音说，“这病不至于死，”她觉得很快乐，很平安。但是，等到她去看一看，她的儿子已经死了。那么约翰福音所说的是不是神的话？是神的话。但是，是“劳高斯”，不是“雷玛”，不是神在这个时候对她说出来的话。“劳高斯”和“雷玛”虽然都是神的话，但前者是记在圣经里的神的话，后者是随时说出来的神的话。
约翰三章十六节，许多人都会背，也许背了十年二十年了。这是不是神的话？是神的话。但这是“劳高斯”。等到有一天，你读到这节圣经觉得与从前两样：“神爱世人”不是神爱世人，乃是神爱“我”；“甚至将祂的独生子赐给他们，”不是赐给他们，乃是赐给“我”；“叫一切信祂的，”不是一切信祂的，乃是信祂的“我”；“不至灭亡，反得永生，”是“我”不至灭亡，是“我”得永生。这是“雷玛”，是神说话了。这个时候，你就有信心了。
所以，我们要求神说，神阿，如果你赐恩给我们，就求你给我们“雷玛”。这并不是说“劳高斯”没有用处。“劳高斯”有它一定的用处，没有“劳高斯”，就没有“雷玛”，神所有的“雷玛”都是根据“劳高斯”。不能说约翰三章十六节不是神的道。但是，要等到有一天，神的道（“劳高斯”）变成神对你说的话（“雷玛”）了，你才会信，事情才成了。
约翰六章六十三节：“我对你们所说的话，就是灵，就是生命。”犹太人有没有神的“劳高斯”？有。旧约的诫命，犹太人能背得很熟，但是对于他们没有用处。惟有主对他们说的话才是灵，才是生命。“雷玛”才是灵，才是生命。
马可十四章七十二节：“立时鸡叫了第二遍；彼得想起耶稣对他所说的话（“雷玛”）－鸡叫两遍以先，你要三次不认我。－思想起来，就哭了。”彼得想起耶稣对他所说的“雷玛”，“雷玛”就是他所记得的，他能想得起来的。彼得在那里撒谎，但是，忽然“雷玛”来了，主的那一句话来了。“雷玛”，是主曾说了话，现在主又说。
路加一章三十八节：“马利亚说，我是主的使女，情愿照你的话成就在我身上。天使就离开她去了。”这里的“话”是“雷玛”。这里不是神在以赛亚七章十四节预言说，“必有童女怀孕生子，”这里乃是天使特别对马利亚说“你要怀孕生子”。马利亚听见了这一个才有能力，才有成就。
路加二十四章八节：“他们就想起耶稣的话（“雷玛”）来。”什么是“雷玛”呢？“雷玛”就是说过了又说的。“雷玛”简单的说来，是主第二次又说，这是活的。
行传十一章十六节：“我就想起主的话（“雷玛”）说，约翰是用水施浸，但你们要受圣灵的浸。”彼得在那里讲道给哥尼流家里的人听，主的灵降在他们身上，主的话就临到彼得身上。不是彼得故意去思想和记忆，乃是主又对他说话－“约翰是用水施浸，但你们要受圣灵的浸。”
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【06 用水借着道洗净教会】
神在永世里的旨意，教会是没有罪的，是没有罪的历史的，是完全属灵的，是完全出于基督的。但是，教会在历史上怎么样呢？她不是完全出于基督的，出于土的东西多得很。那么，基督怎样把教会引到完全的地步呢？祂就是用水借着道－“雷玛”－来洗净我们。前面已经说过，水是指着生命说的，水就是非赎罪的死所释放出来的生命。基督就是用祂的生命借着祂的话－“雷玛”－来洗净我们。
什么叫作基督用祂的生命借着祂的话洗净我们呢？第一件事，我们要在神面前看见教会的毛病到底在那里。教会的缺点，并不是在于所得着的基督太少，而是在于基督之外的东西太多了。神旨意中的那个教会，是完全出乎基督的，是没有罪的，是没有肉体，没有天然的生命在里面的。我们实际的光景怎样呢？我们每一个真实属乎基督的，都有一点是完全出乎基督的，这个，我们要感谢神；但是，除了这一点之外，还有许多不是出乎基督的东西。因为有其他许多东西的缘故，所以需要洗净。
什么叫作洗？洗的意思是减去，不是加上；若是加上，那就叫作染了。创世记二章里的夏娃用不着洗，因为那是预表在神计划中的教会。但是，如果以为我们用不着洗，那就是自己欺骗自己。不错，神的计划是要把我们带到一个地步用不着洗，但是今天我们还需要洗。
神怎样洗呢？神用祂的生命借着祂自己的话来洗。许多时候，我们不知道什么地方需要洗。但是，有一天，里面的生命在那里不让我们过去，等一下，话来了，“雷玛”来了，要我们必须对付某件事。一方面是生命在那里摸着我们，一方面是话在那里告诉我们。有的时候，你一直在那里做一件事，看起来好像并不错，按道理讲也是对的，但是，在你里面有一个东西，一直摸着你，不让你过去，然后主对你说话，“雷玛”来了，主大有能力的话来了，对你说，某件事要对付，要洗。一面有生命，一面有主的话，你就被洗净了。
有的时候掉一个头，起初你里面不觉得什么，做的时候觉得很不错，但是，“雷玛”来了，主有话对你说，你这件事错了，你里面的生命就要你去对付。这是我们每天的生活：若不是主的生命先不许，然后话来，就是话先来，然后生命来除去。总是用水借着道来洗，总是用水借着道来使我们成为圣洁。
所以，我们能不能长进，就看我们对于生命和“雷玛”的态度如何。如果我们里面有生命的感觉，就千万不要放松，要对主说，“主啊，求你赐给我‘雷玛’，使我知道，使我对付。”如果主先给我们“雷玛”，主先对我们说了话，我们知道了，就得求主供应我们生命去对付。
如果我们这样注重，不轻忽，主就要用水借着祂的话来洗净我们，使我们成为圣洁。
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【07 我们所需要的是“雷玛”】
教会在主面前受水的洗净，就是说，基督的生命要对付那不是出于基督的部分。天然的生命，不出于基督的，都要洗净，洗净了才能成为圣洁。而洗净的根据，都在乎主的话（“雷玛”）上。如果不知道主的话，就没有方法知道洗净和圣洁。我们自从作基督徒起，我们的认识是从外面来的，还是从里面来的呢？我们明白神的旨意，是从里面明白呢，还是从外面明白呢？
许多难处就在这里－没有神的话。基督的身体不能得着建立的缘故，就是因为光有外面，而没有里面。基督信仰的根基，是在主的说话上。教会能长进不能长进，都是在主的说话上。我们应该有一个祷告的中心，就是巴不得主说话。主说话能使我们达到神永远的旨意。
我们要记得，知识是一件事，属灵的身量又是一件事。所有的道理，所有的神学，所有的知识，所有的教训，如果都不过是从这个人身上流到那个人身上，或者从那个人身上流到这个人身上，那就没有多大用处。真实的长进是要从神那里直接得着话。神的工作是用祂的“雷玛”，神要对我们说话。
所以，如果我们读圣经光是为着知识，那就完了。圣经的价值，就是在于神能借着它对人说话。我们如果要在主的手中作一个有用处的人，我们就要有主对我们所说的话。所有的建造，能不能算是属灵的，就在于主有没有对我们说话。知识、道理，都没有属灵的用处，惟有主对我们说的话才有属灵的用处。教会是在堕落的时候，是在神面前失败的时候，是在人不明白神旨意的时候，我们岂能只有一点知识，只有一点道理就算了事呢！
教会里有一种难处，就是没有活的话语，只有死的道理，缺少直接与神来往，只有人的传递。何等可惜，许多人在“好道理”的下面死了。愿神怜悯我们，给我们听见“雷玛”－今天神亲自对我们说的话。一切外面来的话，别人所告诉你的话，即使有一千次一万次，也没有用处，惟有“雷玛”才有用处。有了“雷玛”，我们才能长进，才能有活的话语供应人。我们所需要的是“雷玛”。
有一件事我们一直宝贵的，就是主在今天仍然说话。主不只在圣经里说话，主不只对保罗说话，对约翰说话，主今天也对我们说话。主的话没有停止过。愿神可怜我们，愿神恩待我们，让我们有一个祷告说，“主啊，求你对我说话！”
（未完待续 * 摘自《荣耀的教会》第三章 基督的身体和基督的新妇 * ）
【01 THE RELATIONSHIP BETWEEN THE BODY AND THE BRIDE】
We have already seen how Eve typifies the church in God’s plan. In God’s plan all that is of the church is completely out of Christ. It contains nothing of man and has no relationship with sin. Our God is determined to have such a church. Anything less than this can never satisfy His heart. He not only planned this kind of church, but He is going to obtain it. Hallelujah! It is a fact! We must realize that our God can never be hindered or frustrated. When He purposes something, even though Hades and all of creation’s forces would rise to oppose Him, He cannot be resisted.
Even though we are fallen and full of failure, even though we are fleshly and soulish, departing far from God and disobeying Him, God will still attain His purpose. No matter what man does, he cannot ruin God’s plan; the most he can do is delay it. Therefore, we must not only realize God’s purpose, but also be clear that God will fully attain what He has purposed. From eternity God purposed to obtain a church completely out of Christ, a church containing no impurity of man, no element of earth, nor any savor of sin. Every part of her is something out of Christ, and Christ is her very life.
In the Lord’s eyes, the church has two positions: as to her life, the church is the Body of Christ, but regarding her future, she is the bride of Christ. As to the union of Christ with the church, the church is His Body; regarding the intimate relationship of Christ with the church, the church is His bride.
Ephesians 5:25-30, These six verses of Scripture may be divided into two sections: verses 25-27 tell us the first reason husbands should love their wives; verses 28-30 tell us the second reason husbands should love their wives. In these two sections we see two commands to love the wife and we see two reasons. But there is a difference between these two sections. The first section says that Christ “loved” the church and “gave” Himself up for her—these verbs are in the past tense. Beginning with verse 28, the verbs are in the present tense, such as “nourishes” and “cherishes.” These two portions of Scripture, therefore, involve different elements of time—one section refers to something in the past and the other to the present.
The subjects of these two sections are also different. The first section refers to the church as the bride of Christ; the second section speaks of the church as the Body of Christ. In the first section, the past tense is used when the church is referred to as the bride of Christ. This is because the whole purpose of Christ, as revealed to us, is to have a bride. Even His death was for the purpose of obtaining a bride. Although He will obtain His bride in the future, the work was finished in the past. Concerning the present, the church is the Body of Christ, and the Lord is presently nourishing and cherishing His church.
Whenever God’s Word speaks of the oneness between Christ and the church, we see Christ as the Head and the church as His Body. Whenever the Word shows the distinction between Christ and the church, we see the church as the bride to Christ. Adam and Eve were spoken of as two becoming “one flesh,” but they were still two persons; God still counted them as two. Adam was Adam, and Eve was Eve. They were united to be one. This is the relationship between the church and Christ.
From one they became two, and from two they became one. When God first created man, He made male and female. Eve came out from Adam; thus, she and Adam were one. Even so, the church comes out from Christ; therefore, the church and Christ are also one. However, since Adam and Eve both existed at the same time, there was a distinction between them. Likewise, since the church and Christ coexist, there is also a distinction between them. Regarding oneness, they are one, but as to the matter of distinction, they differ from each other.
If we look at the type in Genesis 2, we can also see the relationship between the Body and the bride. Eve was made out of Adam’s rib, so she was the body of Adam. Since a portion of Adam’s body was used to make Eve, her position was the body of Adam. But after Eve was made, God brought her to Adam, and she became the bride of Adam. This is the relationship between the Body and the bride.
When reference is made to Eve coming out of Adam, it means that she is the body of Adam; but when Eve was brought to Adam and became his helper; she became Adam’s bride. That which was out of Adam was the body of Adam, and that which was brought to Adam was his bride. Only that which came out of Adam could become the helper of Adam. Whatever was not out of Adam could never be his helper.
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)
【02 KNOWING THE LIFE OF THE BODY OF CHRIST】
Every Christian must know the Body of Christ. In the sight of God, we must seek after this. We cannot just live as individuals; we must walk together with other children of God. A Christian must see that he is a member of the whole Body. He is not simply one Christian among many, but he is also a member. He must live as a member with many other Christians, having a mutual, Body-relatedness with them.
If we really know the life of the Body, we will see that a Christian cannot live one day without the Lord Jesus, and neither can he live one day without other Christians. Without the Lord Jesus he cannot exist, and without other Christians he cannot exist. God is after a Body, not many single, isolated Christians. God desires a whole Eve, not a hand here and a foot there. He must obtain Eve as a whole being; then she will be of use to Him. He does not want one who is disabled. He wants a new man, a corporate man.
For this reason all division and individualism must be eliminated. The matter of division is not merely something outward—it is a problem of our heart. Martin Luther said that the greatest pope does not live in Rome but right in our hearts. We must realize that the greatest hindrance to God’s will is not outward divisions but ourselves, as individual persons, who do not know the life of the Body.
At this point we need two different revelations: first, to see that the Body is one, and second, to see that we are part of it, that we are members of this Body. When we see that the Body is one, we will never dare to be divisive. When we see that as members we are but a portion of the whole Body, we will never dare to justify ourselves, or consider that, as single members, we could be a whole unit. Only the whole Body together can be a unit. We ourselves as members are too small, too insufficient. Oh, may God deliver us from being individualists. Then we may become those who are useful to Him.
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)
【03 THAT WHICH IS BORN OF THE FLESH IS FLESH, AND THAT WHICH IS BORN OF THE SPIRIT IS SPIRIT】
Only that which comes out of Christ can return to Christ. That which does not come out from Christ can never return to Him. Only that which was from Adam could return to Adam. Adam could receive only that which was out of himself. This was a type—showing that Christ will receive only that which is out of Himself. Only those who come out from Christ can return to Him. Only those who receive life from Him can be received by Him.
There are many people who feel that they should offer all that they are and all that they have for the Lord’s use. But God cannot accept anything which is offered from a human source. God cannot take or use anything which comes out from man himself. Among all Christians, especially among those who are quite zealous, a serious mistake is often made. They think that everything will be fine as long as they offer themselves, their abilities, their talents, and all they have to the Lord. But we must remember that Christ will accept only that which comes out of Himself; He will not accept anything which comes out of man.
You may say, “Among the apostles, was there not a Paul? Was he not well educated? Was he not a man of great intelligence?” But we must remember the words that Paul spoke about himself. “For I did not determine to know anything among you except Jesus Christ, and this One crucified. And I was with you in weakness and in fear and in much trembling; and my speech and my proclamation were not in persuasive words of wisdom but in demonstration of the Spirit and of power” (1 Cor. 2:2-4). We thank God that intelligent and eloquent men can come into the church, but their natural, original intelligence and their natural, original eloquence are of no spiritual use in the church. In the church only one thing is recognized—that which comes out of Christ. Only that which is out of Christ can return to Christ. The material for the building of such a bride is Christ Himself.
The matter we need to attend to is this: only that which is out of Christ can be of any value and spiritual use in the church. God never uses the old creation to construct the new creation. Neither does God use that which is of man to construct that which is of God. He can never, never use fleshly things to produce something spiritual. The Lord Jesus said, “That which is born of the Spirit is spirit” (John 3:6b). Would it be possible for that which is born of the flesh to become spirit? No! “That which is born of the flesh is flesh.” All problems issue from the matter of source. If we want to know whether the result will be spiritual, we need only ask whether the source is spiritual. The Lord Jesus said, “That which is born of the Spirit is spirit.” We cannot use anything of the flesh to produce something of the spirit.
A message which issues from thoughts only produces thoughts. Work done by stirring up the emotion only produces emotional stimulation. Only work from the spirit produces the spirit. The question is not whether the goal or the purpose is right, but what the process is. Man considers that as long as the goal is right, everything else is right. But God not only asks if the goal is right, He also asks how we do it. Someone may say, “I am for the Lord, and the work I am doing is for the church—the work of saving souls, spiritual work, the work of extending the heavenly kingdom. I have given all my ability and intelligence to it. Isn’t this good?” In spite of this, man’s natural ability and intelligence—that which has not been dealt with by the cross—are of no spiritual use. The Lord said, “That which is born of the flesh is flesh” (v. 6a).
Thus, it is not only necessary to have a spiritual purpose, but the process must also be of the spirit. The method must be of the spirit, and the man himself must be one who is of the spirit. Only that which is from the Holy Spirit can be spiritual. Only that which was out of Adam could return to Adam. First it must be Adam’s body, and then it could be Adam’s bride. First we must be the Body of Christ, and then we can be brought back to be the Bride of Christ. We hope that we may touch some spiritual reality in this matter. We need to see what God is really after. He requires that everything be out of Christ, that everyone be born of the Spirit.
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)
【04 CHRIST LOVES THE CHURCH】
Ephesians 5:28-29. “In the same way the husbands also ought to love their own wives as their own bodies; he who loves his own wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, even as Christ also the church.” Husbands should love their wives, because loving their wives is loving their own bodies. Men always nourish and cherish their own bodies, and Christ also nourishes and cherishes the church. In the eyes of Christ, the church is His own Body, bone of His bone and flesh of His flesh.
These verses show us that the church is the Body of Christ, and that His work toward the church today is to nourish and cherish it, because the church is Himself. He certainly will nourish and cherish us, because we all have come out of Christ. We know how well we nourish and cherish ourselves. In the same way, Christ will nourish and cherish us. It is a fact that “no one ever hated his own flesh.” If a normal person hurts his hand, he carefully cherishes his hand; if his foot is injured, he tenderly cares for it. Men always nourish and cherish themselves. Similarly, Christ loves the church, because the church is His very self.
Let us read Ephesians 5:25-27. “Husbands, love your wives even as Christ also loved the church and gave Himself up for her that He might sanctify her, cleansing her by the washing of the water in the word, that He might present the church to Himself glorious, not having spot or wrinkle or any such things, but that she would be holy and without blemish.” These three verses speak of the church as the Bride of Christ. “That He might present the church to Himself” presents a scene of God bringing Eve to Adam. In like manner Christ will bring the church and present it to Himself. This presenting, however, is in the future. The church today has not yet attained to this place. Christ is working step by step in the church until that day when He presents her to Himself. In other words, Ephesians 5:25-27 speaks of the path from redemption to the kingdom. Step by step the church is now being prepared so that Christ may present it to Himself in that day.
Why does it say here that the church must be “cleansed”? It is because this is Ephesians 5, God’s highest revelation of the church is seen in the book of Ephesians. The outstanding feature of this book is that it does not start with sinners being saved but with our having been chosen in eternity. Ephesians 1 starts from eternity and our being chosen before the foundation of the world. The problem of sin is not mentioned until chapter two. The book of Ephesians reveals two lines: one is from eternity to eternity, and the other is from man’s fall to his redemption. In Ephesians something transcendent is revealed to us. We see how the church comes out from Christ, how it was chosen before the foundation of the world, and how it will forever manifest the glory of Christ in eternity. At the same time, it shows us that man’s fall is a fact, that man’s committing of sin is a fact, and that the existence of our natural life is also a fact. Therefore, chapter five says that Christ will cleanse us by the washing of water in the word until we are sanctified. He wants to restore us to the point that we completely match God’s eternal will.
On the one hand, we need the vision to see that the church has never failed, sinned, or fallen. The church has never touched sin; from eternity to eternity she has been on a straight line. On the other hand, we need to see that we are just a group of sinners saved by grace; therefore, we need the washing of the water in the word. We need His life, by means of His word, to sanctify us and restore us to the highest point. May God grant us grace so that we may reach that point.
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)
【05 THE RHEMA WORD】
We must notice this phrase “by the washing of the water in the word.” In the New Testament two Greek words are used to denote word. One is logos, referring to the word in a general sense; the other is rhema, which although translated as word in Scripture, means something quite different from logos. Logos refers both to things which have been eternally determined and to things used in an objective way. This is word, as we generally use it, and word, as it is generally known in Christianity. But rhema refers to words which are spoken. This is more subjective than logos. Let us look at several passages in the New Testament where rhema is used.
In Matthew 4:4 Jesus said, “It is written, ‘Man shall not live on bread alone, but on every word that proceeds out through the mouth of God.’” In this verse “word” is rhema, not logos. When we say that the Bible is the Word of God, the “word” is logos, not rhema. Can we say that man shall not live by bread alone, but by the Word of God recorded in the Bible? No. We are not saying that the written Word of God is of no use, but that logos—the Word of God recorded in the Bible—is of no use to us by itself.
One day a messenger came to tell a mother that her son had been run over by a car and was at the point of death. The mother immediately opened the Bible and happened to turn to John 11:4: “This sickness is not unto death...” Because of this verse she felt peaceful and even began to rejoice, but when she arrived at the scene of the accident, she found that her son had already died. Did this mean that what is recorded in the Gospel of John is not the Word of God? It is the Word of God, but it is logos, not rhema. The word she grasped was not the word which God spoke to her at that specific instance. Both logos and rhema are the Word of God, but the former is God’s Word objectively recorded in the Bible, while the latter is the word of God spoken to us at a specific occasion.
John 3:16 is a verse many of us can quote from memory. Perhaps we have known it for ten or twenty years. Is this verse the Word of God? Certainly it is the Word of God, but it is logos. There comes a day, however, when we read this verse and it is entirely different to us than it ever was before. “For God so loved the world...” Now, God does not just love the world, He loves me. “...that He gave His only begotten Son...” God did not give His Son just to the world, but to me. “...that every one who believes into Him...” It is not that someone believes into Him, but that I believe into Him. “...would not perish, but would have eternal life.” It is I who will not perish, and it is I who even now have eternal life. This word is now rhema. God speaks the word to us, and at the same moment, we have faith.
Therefore, we must ask God, “O God, if You would be gracious to me, I pray that You would always give me rhema.” This does not mean that logos is of no use. Logos has its definite use, for without logos, we could never have rhema. All the rhema of God is based upon logos. We cannot deny that John 3:16 is the Word of God. But when the logos of God becomes the rhema spoken by God to us, we have faith and the whole matter is settled.
John 6:63 says, “The words which I have spoken to you are spirit and are life.” Did the Jews not have the logos of God? Yes, they did. They were very familiar with it and could recite the Old Testament commandments very well, but it was of no use to them. Only the words which the Lord spoke to them were spirit and life. Only rhema is spirit and life.
Mark 14:72 says, “And immediately a rooster crowed a second time. And Peter remembered the word, how Jesus had said to him, Before a rooster crows twice, you will deny Me three times. And thinking upon it, he wept.” Peter recalled the rhema that Jesus had spoken to him. The rhema was that which was brought to his remembrance. While Peter was telling a lie, suddenly rhema came. The very sentence of the Lord came to him. Rhema is the word which the Lord has spoken, and now He speaks it again.
In Luke 1:38 Mary said, “Behold, the slave of the Lord. May it happen to me according to your word. And the angel departed from her.” In this verse rhema is used. This was not just a word of prophecy in Isaiah 7:14, “Behold, the virgin will conceive and will bear a son,” but a word that was spoken specifically to Mary by the angel, “Behold, you will conceive in your womb and bear a son” (Luke 1:31). Because Mary heard this, she received strength and it was accomplished.
Luke 24:8 says, “They remembered His words (rhema).” In short what is rhema? Rhema is something the Lord has spoken previously which He is now speaking again. In other words, rhema is the word which the Lord speaks the second time. This is something living.
In Acts 11:16 Peter said, “And I remembered the word of the Lord, how He said, John baptized in water, but you shall be baptized in the Holy Spirit.” While Peter was preaching to the household of Cornelius, the Spirit of the Lord fell upon them, and the word of the Lord came to Peter. It was not that Peter tried to recall the word from his memory, but it was the Lord who spoke to him, “John baptized with water, but you shall be baptized in the Holy Spirit.”
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)
【06 THE CLEANSING OF THE CHURCH BY THE WASHING OF THE WATER IN THE WORD】
In the eternal plan of God the church is without sin. The church has no history of sin; it is entirely spiritual and wholly out of Christ. But what about the actual history of the church? We know that she has not been completely out of Christ, and much of her element has been of the earth. In what way will Christ bring the church into perfection? He will do it by cleansing her with the washing of the water in the word—the rhema. We have mentioned previously that water refers to life. It typifies the life that was released through the non-redemptive aspect1 of the death of Christ. Christ is using His life in His word, His rhema, to cleanse us.
What is the meaning of Christ cleansing us by His life through His word? First, we must see the church’s problem from God’s viewpoint. Her defect is not that the Christ whom she has received is too little, but that she has too many things other than Christ. The church in God’s will comes entirely out of Christ, without any sin, without any flesh, and containing no natural life. But what about our actual condition? Every one of us who truly belongs to Christ has a certain portion which is solely and wholly Christ. We thank God for this portion. In addition to this portion, we still have many things which are not of Christ. We need to be cleansed because of all these other things.
What is the meaning of cleansing? It means to subtract, not to add. If cleansing meant an addition to us, then it would be a dyeing. Eve in Genesis 2 did not need to be cleansed, because she typified the church in God’s eternal plan. But if we consider that we do not need to be cleansed today, we are deceiving ourselves. God plans to bring us to the place where cleansing is not necessary, but today we still need to be cleansed.
How does God cleanse us? He does it with His life through His own word. Many times we do not know in which aspect we need to be cleansed. But one day the life within us will not let us go. Before long His rhema comes into us, indicating what must be dealt with. On the one hand, it is the life that touches us, and on the other hand, it is the word that tells us. Sometimes we are engaged in something which seems quite good according to doctrine, and our reason for doing it is also quite right, but within there is something which keeps touching us and will not let us go. Eventually, the Lord speaks to us; rhema comes, the mighty word of the Lord. It tells us that a certain matter must be dealt with and cleansed. On the one hand, this is the life, and on the other hand, it is the word of the Lord. By this we are cleansed.
Sometimes the order is changed. At the beginning we do not feel anything while we are engaged in a certain matter; in fact, we feel that everything is fine. But when rhema comes, the word of the Lord speaks to us first, telling us that this particular matter is wrong, and then the life within us demands that we deal with it. This is our daily life. Either the life of the Lord does not allow us to do something, and the word comes; or first the word comes, and then the life follows, demanding that we deal with it. But it is always the cleansing of the water in the word to sanctify us.
Therefore, the whole matter of our growth and progress depends upon our attitude towards life and rhema. If we have any inner feeling in life, we should never let it go. We must pray, “Lord, please give the rhema that I might know how to deal with this situation.” If the Lord first gives us rhema, speaking to us first, then we still need to ask Him to supply us with life to deal with the matter.
If we pay attention to these matters and do not take them lightly, the Lord will cleanse us by the washing of the water in the word that we may be sanctified.
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)
【07 WHAT WE NEED IS RHEMA 】
Before the Lord, the meaning of the church being cleansed by the washing of water is that the life of Christ deals with every part that is not out of Christ. The natural life and all that is not out of Christ must be purged away. Sanctification can only come after cleansing, and the basis of cleansing is the Lord’s word, the rhema. If we do not know the Lord’s word, there is no way for us to be cleansed and sanctified. Since the day we became Christians, from where has our knowledge come? Has it come from an outward source or from an inward one? Do we understand the will of God from within, or is His will still something outside of us?
Many difficulties have their root in this very matter—the lack of God’s word. The reason the Body of Christ cannot be built is because we merely have something outward, not something inward. The whole basis of the Christian faith depends upon the Lord’s speaking. The growth of the church also depends upon the word which the Lord speaks. Therefore, the central point of our prayers should be our longing for the Lord’s speaking. Oh, may the Lord speak to us! The Lord’s word being spoken to us will enable us to attain the eternal purpose of God.
We must remember that knowledge is one thing and spiritual stature is quite another. All doctrine, teaching, theology, and knowledge are of little use if they just flow from one person to another. True growth depends upon our receiving the word directly from God. God is using His rhema to do His work, and He desires to speak to us.
Therefore, if our purpose in reading the Scriptures is solely for knowledge, it is indeed pitiful. If this is so, we are finished. The real value of the Scriptures is that God can speak to man through them. If we desire to be useful in the Lord’s hands, we must be spoken to by the Lord. Whether or not our building is spiritual depends upon whether the Lord has spoken to us. Knowledge and doctrine are of no spiritual use. Only the Lord’s speaking in us is of spiritual value. How can we ever be satisfied with knowledge and doctrines while the church is in a fallen state, when she has failed God and is blind to His will?
The problem with the church today is that it lacks the living word of the Lord; instead there are only dead doctrines. There is a real shortage of direct communication from God. There is only a passing on of man’s preaching. It is pitiful that so many people have died under good doctrines! May God have mercy upon us and give us rhema. May He speak personally and directly to us today. All the words that are from without, all the words that are passed on to us by others, though they have been spoken a thousand or ten thousand times, are of no use. Only rhema is of any value. Only when we have rhema can we move ahead and have the living water to supply to others. What we need is rhema.
We will always treasure the fact that the Lord still speaks today. He not only spoke in the Scriptures, He not only spoke to Paul and John, He is also speaking to us today. The word of the Lord has never ceased. May God have mercy upon us and be gracious to us! Oh, may we have such a prayer: “Lord, we pray that You would speak to us.”
(To Be Continued * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER THREE—— THE BODY OF CHRIST AND THE BRIDE OF CHRIST *)