事奉类 › 成全圣徒与神家的建造 › 第九篇　关于工作上的异象与负担

第九篇　关于工作上的异象与负担

成全圣徒与神家的建造

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　经过出外访问，我里面有很深的感觉。其中一个感觉，是主按着祂所说的，的确给我们一个敞开的门。姑且不论西方如何，即使是南洋一带，加上日本，完全是敞开的门，一片大好的机会，等候我们前去作工。在印尼、菲律宾、马来西亚、新加坡、缅甸、泰国，这几个区域里，各地方的聚会最少有五十处，没有一处不需要人。他们几乎是“望眼欲穿”的在那里等着，盼望有人能从这里前去帮助他们。
　　今天，有些为主作工的人，几乎都会要求一个好的作工机会，一个好的作工场所。他们常常用写信、登广告的方法，寻求他们的需要。有时他们会写信到一个地方说，“我要到你们中间，好不好给我一个机会，在那里作工？”他们都是这样谋求作工的机会，和作工的地方。然而，主给我们的完全是敞开的门，巴望我们前去。那些人在外面为主作工，一直是自己谋求作工的机会；但主给我们的不必我们谋求，都是作工的机会等在那里，是作工的机会来谋求我们。
　　所以，我真是愿意弟兄姊妹知道，外面的需要实在很大，对我们也十分敞开。当然，我们在台湾，都知道自己本身的光景如何。虽然外面的人都尊重我们，也高估我们，但我们自己知道我们并不那么高。千万不要以为别人说我们胖，我们就真以为自己胖起来了；我们应该知道自己的光景。
　　另一面，两相比较，我们也实在有其他方面的需要。例如，一位从印尼来的弟兄，多年住在台北第三分家，现在他回去了，就能有一点功用。他在那里帮助相当一部分人，特别是少年人；他的功用显出来了。又如，有些地方的聚会，现在就靠台湾去的弟兄姊妹。那里的许多讲台，都是由台湾去的弟兄负责。好像把台湾去的人除外，那里的聚会就了了。盼望各地的弟兄们听了，能够见谅。这是证明各地都有很大的需要。
　
　　问：说到我们的工作，相当受自己所学、所作的限制。这点能不能进一步交通？难道我们在主手中的用处，与我们属灵的学习关系不大么？我们应不应该更有属灵的追求，好能在主手中更有用？如果我们到了一个地方，不知道那里有什么难处，我们如何解决？
　　答：所有为主所大用的人，都不能用他的属灵作尺度，来衡量他在主手中的用处。所有局限于自己属灵的那一分，而来服事主的人，最后的结果都不好。这个话要从两面说，首先，每一个事奉主的人都要注意，学习活在主面前，也就是要追求属灵。其实，我不太愿意用“属灵”这辞，因为我不懂什么叫“属灵”。直到今天，尤其这次出去访问之后，我更是不大懂什么叫属灵。
　　因这缘故，当你们提起“属灵”，我就糊涂了。到底你们是指着什么说的？什么叫属灵？我懂得什么叫谦卑，什么叫骄傲，也懂什么叫恒心、爱心。若是如你们所说，属灵就是能与别人一同建造，这就更使我糊涂了。因此我说，我实在不知道什么叫作属灵；到底所谓的属灵是什么意思。
　　但一个人若一直注意属灵，末了就不是属灵，而是属“零”。请相信我的话，奥秘派的人就失败在这点上。奥秘派的人就是一直关起门来属灵，一直要注意他们和神之间的关系，要学习如何与神交通，学习活在神面前。他们认为这是最重要的事，所以特别关起门来学这个功课。结果他们变作了“零”，因为没有属灵的后代。
　
　　真正认识属灵事情的人，大部分还是拒绝奥秘派的东西。俞成华弟兄翻译了一部分盖恩夫人的书，介绍到我们中间。这些书至今仍在我们中间；头一本是《馨香的没药》,一九三八年出版的，至今已有二十年。从那时起，接下来就有《简易祈祷法》这一类的书，以及劳伦斯的《与神同在》。我要请问你们，已过二十年，从历史来看，这些东西在我们中间，到底有多少真实地帮助？你认真追查，就看见这是一条走不通的路。
　　我能作见证，这些东西只产生一部分特别的人。这一部分人，在得到奥秘派的帮助之前，还是很好的材料；但自从这些奥秘派的东西来到我们中间，这一批好材料，便给这些奥秘派的东西破坏了，耽误了。他们都在那里学习如何回到里面，学习如何简易祈祷。我清楚知道这些事，亲眼看见这些人的光景。凡这样去学习的人，最后都把自己误失在那里，延宕在那里。在有些地方，我们只能顺着这些奥秘派的东西，因为我们不愿意说反对的话，否则会在我们中间形成一个大的冲突。
　　我个人从一九四三年之后，就无法接受盖恩夫人的东西。不过在我们中间，我仍是顺着她的东西说话，来挽救那个危机。我是顺着一种局面，来挽救那个危机。我这样说，求主赦免我。然而，从我个人的感觉来说，总得承认这实在是主的怜悯，借着我这样作，挽救了一部分的人，化解了那个危机。
　　有几位从上海来的弟兄们，若是你们回头细看，就会懂得我的意思。从我来上海、离开上海，然后到现在，你们看我所作的，就能知道我的路在那里。我到上海，完全是为着挽救上海几方面的危机。其中有一面，就是挽救俞成华弟兄从奥秘派所带进来的难处。我从不否认回到里面的人里这一面，我承认这一面有其价值，然而，只一直注意在里面更是危险，更会产生大难处。所以，我在上海所作的，一直是顺着这个摸里面的感觉，而把大家翻到外头。这是一个解救、一种释放。你们都看到，我在上海住了一年多之后，就把整个上海的空气从一直偏重里面拨到往外面去。我推动大家传福音，鼓励大家开辟聚会；不能在那里一直强调，回到里面，摸里面的感觉。
　　后来倪弟兄的职事恢复了，他就告诉我：“常受弟兄，成华弟兄把那么多盖恩夫人的东西，就是把奥秘派的东西，带到我们中间，是一件不该的事。”今天俞弟兄已经故去，我想我可以有点评论。我们中间好些弟兄称赞俞弟兄；但倪弟兄告诉我，俞弟兄需要看见，他犯了与奥秘派同样的错误。那个错误就是太人工的属灵；那一种属灵反而变作人的逍遥，变作“属灵的懒惰”，说什么“千万人可以下地狱，我不能不回到里面；各地召会可以荒凉，我不能不回到里面”。“回到里面”是美其名的说法，认真说，这是一种懒惰，没有负担的话。一个有负担的人，不会只是一味地“回到里面”。只有不顾孩子的母亲才会说，“我要维持我的清洁，要讲究卫生。”真对孩子有负担的人会说，“我不懂什么叫卫生，也没有时间管；我只要看顾孩子们。”
　　请不要误会我的话。我承认在这么多同工当中，在一同走路的弟兄们中间，很不容易碰着一个弟兄像俞弟兄，在主面前单纯而绝对，在主面前那样的忠诚，这是我能从心里替他作的见证。他实在是个单纯、忠诚活在主面前的弟兄。然而请大家记得，若是这些年，我们还是跟着走俞弟兄的路，请记得，今天我们就会无路可走。
　
　　我们没有看见保罗写一封书信，提到他的属灵。反而我们能看见，保罗所有的书信，都是对付召会的难处。只有一卷书似乎是讲他个人的属灵，就是哥林多后书；所有认识保罗的人都说，要读哥林多后书，才能认识保罗这个人。然而，哥林多后书还是重在解决召会的问题；虽然他讲个人的属灵问题，却是为着要解决召会的问题。他是这样一个人，完全为着召会。虽然他也讲属灵，却是为着召会。
　　弟兄们谈论这么多的属灵，恐怕你们说给保罗听，保罗会说，“我都不大懂得这是什么意思。我只懂得主的一些事情；我懂得罪人得救，懂得召会的建造，懂得为主劳苦，懂得学习活在主面前，享受主自己，靠着祂为祂劳苦。其他的事我不懂得。你们所说的属灵，对不起，我不太明白。”
　　最近，福音书房重新出版《属灵人》这套书。实在说，我是勉强答应弟兄们的提议。这套书是倪弟兄的著作，为什么倪弟兄后来不肯再出版？就因为是讲“属灵人”，所以不愿再出版。神今天不是要属灵人。《属灵人》这套书，分析得太厉害，人一读就容易落到分析里；这是倪弟兄不再出版的主要原因。不过倪弟兄还亲自指给我看，更大的原因是，属灵人太讲分析，而没有异象。一个人可以把《属灵人》读得很熟，但没有异象；只有头脑认识什么是肉体的，什么是属灵的，什么是心思的、情感的、意志的，却根本没有异象，没有灵里的看见和经历。
　
　　我们必须承认，戴德生这个人有异象。有一天，他在英国海边散步，看着大海，从大西洋上望过去，好像看到在太平洋岸上，有一个这么大的帝国，其中千千万万的灵魂还没有得救。他在那里就接受一个负担；他忘掉自己的属灵，只从主接受一个负担。那时你若是问他属灵，他一定说，“我不懂属灵是什么，我只知道现在有一个负担在我身上，千万灵魂，天天都在那里灭亡，我要到那里传福音给他们。我是不是一个传福音的人，我不知道；我会不会传福音，我不晓得；但我就是要去传。”他在他自己的属灵学习之外，接受了一个异象，领受了一个负担，就去作了。
　　每一个在主手中有用的人，都不能信靠自己所学的，乃要越过自己所学的。属灵也罢，不属灵也罢，那都是小问题；只要你真是这样接受过主所给的异象，那个异象会维持你，叫你无法不属灵。到这时候，那个属灵就是真的。一个异象，能维持你不能不活在神面前；你若不活在神面前，就不能承当这个异象。这个异象不放过你，这个异象会维持你。反之，你若不接受神的异象，却一直要在那里自己作个属灵人，就会越过越不属灵。
　　在中国北方，《馨香的没药》一书刚出来时，就有一班弟兄姊妹，天天在那里学盖恩夫人。在台湾这里，也有一位姊妹学得很像。相信你们都知道，《馨香的没药》是个什么味道，《简易祈祷法》是个什么味道；所以，人一看见那位姊妹走路的样子，说话的声音，就说《馨香的没药》来了，盖恩夫人来了。然而，我们都清楚，人读这些书本而模仿所谓的属灵，是没有用的。请你们原谅我说这话，所有关于这些东西的属灵学习，到末了，结局都很悲惨。例如宾路易师母，因为她一直注意属灵，在属灵争战的事上过于极端，以致晚年偏于注意鬼的事，结果结局相当悲惨。
　　没有神的托付，人永远没有保障。没有神的异象，人永远没有拯救。你不能在自己里面一直属灵，而没有神的托付，没有看见从神来的异象。我不知道你们众人如何；我自己跟随主直到今天，三十年了，如果你问我：“李弟兄，什么叫属灵？”我要告诉你，我完全不懂，我不知道究竟属灵是什么。然而，你能看见，那些接受负担的人，他们的结局都是光荣的。慕迪虽然不清楚召会的路，但他是接受负担的人；他接受负担，传扬主的福音。戴德生不是个传福音的人，但他接受主的负担，所以他的结局是光荣的。所有在那里注意自己属灵，一直要搞属灵的人，结果都不好。主并不印证这件事。
　
　　附带的，我要对弟兄姊妹说几句相关的话。我实在是盼望我和你们的交通，我能得着帮助，你们也能得着帮助。每一个事奉主的人，不能受限于自己所学的，也不能局限于自己所会的。主呼召摩西的时候，摩西说，“我向来不是能言的人，…我本是拙口笨舌的。”（出四10）请记得，神从来不呼召行的人。如果一个人行，主不呼召他；主都是呼召不行的人。主的意思是，祂不管你行不行，只问你肯不肯；不是你能不能的问题，乃是你的负担如何。火是烧在荆棘上的（三2）。问题不是你行不行，而是主烧不烧。不是你有没有能力的问题，乃是你肯不肯让主烧的问题。
　　耶利米蒙主呼召时，耶利米说，“我不知怎样说，因为我是年幼的。”（耶一6）他自认是年幼的孩子，怎么能承担这职事？然而主说，“你不要说我是年幼的；因为我差遣你…。”（7）换句话说，这是主的问题，不是耶利米的问题。
　　因此我们能看见，每一个要接受主呼召的人，非脱离自己不可，非否认自己不可。脱离自己的行，脱离自己所学的，脱离自己所能的，脱离自己所作的。你们必须脱离这一切，否认这一切，在自己之外接受主的托付，而不能在自己里面。若是在这里有一个人说，“我现在行，我也属灵，我生命供应可以了，我口才也有了，能够配搭事奉；因为这一套我是滚瓜烂熟，并且建造召会这一套，我是顶熟悉的，所以我很有把握，我要出去作。”你必须知道，所有出于你的，在神面前完全没有用。
　　有一句最得罪主的话：“我们不知道那里有什么难处，我们如何解决？”请记得，主从来没有叫我们去解决人的难处，主从来没有叫我们作这些事情。主从来没有叫我们知道人的难处，并且叫我们学习解决难处的功课。主叫我们出去，乃是背着一个异象出去。别人的难处我不懂得，但是异象我懂得。我不知道如何解决人的难处，我不懂这些事；我只懂得把异象给人，告诉人神要作什么。千万不要存着一个心，要出去帮助别人，解决人的难处。
　　问：如何确定我们出去作工，有主的呼召？
　　答：我们总要接受一个异象。一九四六年我到上海的时候，关于上海的难处，你们从上海来的圣徒多少都知道，那是一九四二年的难处，到那时还没有解决。我去到那里的时候，没有一个有难处的人不来见我。对我来说，最大的好处是我没有什么历史的包袱。所以每一个有难处的人来见我的时候，我统统告诉他们，我一点也不懂这些难处。当然我的态度不是这样，来的人可以说他的难处；但是说到末了，我一点也没有听进去。
　　我在那里只有一个感觉：我来到上海，不是为要解决你们的难处；我不懂这些难处；什么这个人的难处、那个人的难处，又是谁不诚实、谁诡诈等，这些统统不是我的事。我只知道一件事，我到上海来，乃是背着一个担子来的，我身上有个异象，就是神是生命树，要建造祂的召会，要召会起来事奉祂。别的事情我一概不懂。有的人不仅有这个弟兄的难处，还有别的弟兄的难处。然而这些事我统统不懂。我只有这一个异象：神是生命树！
　　到了一天，现在被下在监里头的一位弟兄来对我说，“李弟兄，你这个人是不是太聪明了？你实在太聪明了。你到上海来，难处统统堆在别的地方，不摸这些难处。有的难处，我们大家看了，觉得很不得了，你倒逍遥自在，全不在乎。你这人什么难处都没有，真是超脱。你是不是很聪明呢？”我说，“弟兄，不是我聪明。我受主差遣到上海来，不是要管这些难处。神都管不了，我怎么管得了？我管不了这些难处。我只知道神要我来作什么，就是要我作一件事：叫人看见，祂要作人的生命，人要活在祂的里面；然后给人看见，祂要建造祂的召会，在一地一地起来事奉祂。我只知道这些事，别的事我不懂。并非我聪明，乃是我不懂。”
　　现在弟兄们才清楚，我这样说的原因何在。你们回头去看，从一九四六年到四八年下来，上海的那一幅图画。我们去注意这些属灵的功课，末了却是“属零”；我们若带着一个异象和托付，才能真正有属灵的建造。所以不要想：我出去要怎样供应人，解决人的难处，帮助人。这样出去不行；乃要看见大的异象，要接受一个托付。
　
　　所有认识神的人都知道，不是你背着托付，乃是托付背着你这个人。你的根基不是在地上，你的根基乃是在你的肩膀上，又披着你这个人。不是你背着异象，乃是异象托住你。你若接受这个异象，当你出去的时候，就不管人的难处，也不管人的需要；你只知道，神有一个托付给你。这是一个莫大的能力。这一个是人没有法子征服的。你能征服别人，别人不能征服你，正如神对耶利米所说的（参耶一19）。
　　当我们在这里摸这些事的时候，我们这个人要大；不是我们自己要大，我们需要神来扩大。我们不是陷在这些感觉里面，去注意所谓的“属灵”，该作什么工，怎样出去能解决人的难处，又怎样出去能供应人的需要等等，不是。这些日子，主怜悯我们，开我们的眼睛，给我们看见一个异象，一个真实地东西。外面的需要，并不是供应个人的需要，解决个人的难处这类的事；外面有一个大的、真实地需要，乃是在这个时代里的需要。主若是怜悯我们的话，能有人去接受这一个异象，我信他会有主的同在。
　　我们骄傲是不该的，但是必须因着接受主的异象，作一个大的人。我们要有信心。要接受主的托付作工，必须有信心，不光是在物质供给上有信心，连在属灵上都该有信心；要相信神的托付，要相信神与我同在，要信神所给我的异象，要信神一定用祂的权柄和能力托住我。我们总要有这个信心。
　　讲于主后一九五八年十一月五日
　　经过出外访问，我里面有很深的感觉。其中一个感觉，是主按着祂所说的，的确给我们一个敞开的门。姑且不论西方如何，即使是南洋一带，加上日本，完全是敞开的门，一片大好的机会，等候我们前去作工。在印尼、菲律宾、马来西亚、新加坡、缅甸、泰国，这几个区域里，各地方的聚会最少有五十处，没有一处不需要人。他们几乎是“望眼欲穿”的在那里等着，盼望有人能从这里前去帮助他们。　　今天，有些为主作工的人，几乎都会要求一个好的作工机会，一个好的作工场所。他们常常用写信、登广告的方法，寻求他们的需要。有时他们会写信到一个地方说，“我要到你们中间，好不好给我一个机会，在那里作工？”他们都是这样谋求作工的机会，和作工的地方。然而，主给我们的完全是敞开的门，巴望我们前去。那些人在外面为主作工，一直是自己谋求作工的机会；但主给我们的不必我们谋求，都是作工的机会等在那里，是作工的机会来谋求我们。　　所以，我真是愿意弟兄姊妹知道，外面的需要实在很大，对我们也十分敞开。当然，我们在台湾，都知道自己本身的光景如何。虽然外面的人都尊重我们，也高估我们，但我们自己知道我们并不那么高。千万不要以为别人说我们胖，我们就真以为自己胖起来了；我们应该知道自己的光景。　　另一面，两相比较，我们也实在有其他方面的需要。例如，一位从印尼来的弟兄，多年住在台北第三分家，现在他回去了，就能有一点功用。他在那里帮助相当一部分人，特别是少年人；他的功用显出来了。又如，有些地方的聚会，现在就靠台湾去的弟兄姊妹。那里的许多讲台，都是由台湾去的弟兄负责。好像把台湾去的人除外，那里的聚会就了了。盼望各地的弟兄们听了，能够见谅。这是证明各地都有很大的需要。
　
　　问：说到我们的工作，相当受自己所学、所作的限制。这点能不能进一步交通？难道我们在主手中的用处，与我们属灵的学习关系不大么？我们应不应该更有属灵的追求，好能在主手中更有用？如果我们到了一个地方，不知道那里有什么难处，我们如何解决？　　答：所有为主所大用的人，都不能用他的属灵作尺度，来衡量他在主手中的用处。所有局限于自己属灵的那一分，而来服事主的人，最后的结果都不好。这个话要从两面说，首先，每一个事奉主的人都要注意，学习活在主面前，也就是要追求属灵。其实，我不太愿意用“属灵”这辞，因为我不懂什么叫“属灵”。直到今天，尤其这次出去访问之后，我更是不大懂什么叫属灵。　　因这缘故，当你们提起“属灵”，我就糊涂了。到底你们是指着什么说的？什么叫属灵？我懂得什么叫谦卑，什么叫骄傲，也懂什么叫恒心、爱心。若是如你们所说，属灵就是能与别人一同建造，这就更使我糊涂了。因此我说，我实在不知道什么叫作属灵；到底所谓的属灵是什么意思。　　但一个人若一直注意属灵，末了就不是属灵，而是属“零”。请相信我的话，奥秘派的人就失败在这点上。奥秘派的人就是一直关起门来属灵，一直要注意他们和神之间的关系，要学习如何与神交通，学习活在神面前。他们认为这是最重要的事，所以特别关起门来学这个功课。结果他们变作了“零”，因为没有属灵的后代。
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但以理书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　真正认识属灵事情的人，大部分还是拒绝奥秘派的东西。俞成华弟兄翻译了一部分盖恩夫人的书，介绍到我们中间。这些书至今仍在我们中间；头一本是《馨香的没药》,一九三八年出版的，至今已有二十年。从那时起，接下来就有《简易祈祷法》这一类的书，以及劳伦斯的《与神同在》。我要请问你们，已过二十年，从历史来看，这些东西在我们中间，到底有多少真实地帮助？你认真追查，就看见这是一条走不通的路。　　我能作见证，这些东西只产生一部分特别的人。这一部分人，在得到奥秘派的帮助之前，还是很好的材料；但自从这些奥秘派的东西来到我们中间，这一批好材料，便给这些奥秘派的东西破坏了，耽误了。他们都在那里学习如何回到里面，学习如何简易祈祷。我清楚知道这些事，亲眼看见这些人的光景。凡这样去学习的人，最后都把自己误失在那里，延宕在那里。在有些地方，我们只能顺着这些奥秘派的东西，因为我们不愿意说反对的话，否则会在我们中间形成一个大的冲突。　　我个人从一九四三年之后，就无法接受盖恩夫人的东西。不过在我们中间，我仍是顺着她的东西说话，来挽救那个危机。我是顺着一种局面，来挽救那个危机。我这样说，求主赦免我。然而，从我个人的感觉来说，总得承认这实在是主的怜悯，借着我这样作，挽救了一部分的人，化解了那个危机。　　有几位从上海来的弟兄们，若是你们回头细看，就会懂得我的意思。从我来上海、离开上海，然后到现在，你们看我所作的，就能知道我的路在那里。我到上海，完全是为着挽救上海几方面的危机。其中有一面，就是挽救俞成华弟兄从奥秘派所带进来的难处。我从不否认回到里面的人里这一面，我承认这一面有其价值，然而，只一直注意在里面更是危险，更会产生大难处。所以，我在上海所作的，一直是顺着这个摸里面的感觉，而把大家翻到外头。这是一个解救、一种释放。你们都看到，我在上海住了一年多之后，就把整个上海的空气从一直偏重里面拨到往外面去。我推动大家传福音，鼓励大家开辟聚会；不能在那里一直强调，回到里面，摸里面的感觉。　　后来倪弟兄的职事恢复了，他就告诉我：“常受弟兄，成华弟兄把那么多盖恩夫人的东西，就是把奥秘派的东西，带到我们中间，是一件不该的事。”今天俞弟兄已经故去，我想我可以有点评论。我们中间好些弟兄称赞俞弟兄；但倪弟兄告诉我，俞弟兄需要看见，他犯了与奥秘派同样的错误。那个错误就是太人工的属灵；那一种属灵反而变作人的逍遥，变作“属灵的懒惰”，说什么“千万人可以下地狱，我不能不回到里面；各地召会可以荒凉，我不能不回到里面”。“回到里面”是美其名的说法，认真说，这是一种懒惰，没有负担的话。一个有负担的人，不会只是一味地“回到里面”。只有不顾孩子的母亲才会说，“我要维持我的清洁，要讲究卫生。”真对孩子有负担的人会说，“我不懂什么叫卫生，也没有时间管；我只要看顾孩子们。”　　请不要误会我的话。我承认在这么多同工当中，在一同走路的弟兄们中间，很不容易碰着一个弟兄像俞弟兄，在主面前单纯而绝对，在主面前那样的忠诚，这是我能从心里替他作的见证。他实在是个单纯、忠诚活在主面前的弟兄。然而请大家记得，若是这些年，我们还是跟着走俞弟兄的路，请记得，今天我们就会无路可走。
　
　　我们没有看见保罗写一封书信，提到他的属灵。反而我们能看见，保罗所有的书信，都是对付召会的难处。只有一卷书似乎是讲他个人的属灵，就是哥林多后书；所有认识保罗的人都说，要读哥林多后书，才能认识保罗这个人。然而，哥林多后书还是重在解决召会的问题；虽然他讲个人的属灵问题，却是为着要解决召会的问题。他是这样一个人，完全为着召会。虽然他也讲属灵，却是为着召会。　　弟兄们谈论这么多的属灵，恐怕你们说给保罗听，保罗会说，“我都不大懂得这是什么意思。我只懂得主的一些事情；我懂得罪人得救，懂得召会的建造，懂得为主劳苦，懂得学习活在主面前，享受主自己，靠着祂为祂劳苦。其他的事我不懂得。你们所说的属灵，对不起，我不太明白。”　　最近，福音书房重新出版《属灵人》这套书。实在说，我是勉强答应弟兄们的提议。这套书是倪弟兄的著作，为什么倪弟兄后来不肯再出版？就因为是讲“属灵人”，所以不愿再出版。神今天不是要属灵人。《属灵人》这套书，分析得太厉害，人一读就容易落到分析里；这是倪弟兄不再出版的主要原因。不过倪弟兄还亲自指给我看，更大的原因是，属灵人太讲分析，而没有异象。一个人可以把《属灵人》读得很熟，但没有异象；只有头脑认识什么是肉体的，什么是属灵的，什么是心思的、情感的、意志的，却根本没有异象，没有灵里的看见和经历。
　
　　我们必须承认，戴德生这个人有异象。有一天，他在英国海边散步，看着大海，从大西洋上望过去，好像看到在太平洋岸上，有一个这么大的帝国，其中千千万万的灵魂还没有得救。他在那里就接受一个负担；他忘掉自己的属灵，只从主接受一个负担。那时你若是问他属灵，他一定说，“我不懂属灵是什么，我只知道现在有一个负担在我身上，千万灵魂，天天都在那里灭亡，我要到那里传福音给他们。我是不是一个传福音的人，我不知道；我会不会传福音，我不晓得；但我就是要去传。”他在他自己的属灵学习之外，接受了一个异象，领受了一个负担，就去作了。　　每一个在主手中有用的人，都不能信靠自己所学的，乃要越过自己所学的。属灵也罢，不属灵也罢，那都是小问题；只要你真是这样接受过主所给的异象，那个异象会维持你，叫你无法不属灵。到这时候，那个属灵就是真的。一个异象，能维持你不能不活在神面前；你若不活在神面前，就不能承当这个异象。这个异象不放过你，这个异象会维持你。反之，你若不接受神的异象，却一直要在那里自己作个属灵人，就会越过越不属灵。　　在中国北方，《馨香的没药》一书刚出来时，就有一班弟兄姊妹，天天在那里学盖恩夫人。在台湾这里，也有一位姊妹学得很像。相信你们都知道，《馨香的没药》是个什么味道，《简易祈祷法》是个什么味道；所以，人一看见那位姊妹走路的样子，说话的声音，就说《馨香的没药》来了，盖恩夫人来了。然而，我们都清楚，人读这些书本而模仿所谓的属灵，是没有用的。请你们原谅我说这话，所有关于这些东西的属灵学习，到末了，结局都很悲惨。例如宾路易师母，因为她一直注意属灵，在属灵争战的事上过于极端，以致晚年偏于注意鬼的事，结果结局相当悲惨。　　没有神的托付，人永远没有保障。没有神的异象，人永远没有拯救。你不能在自己里面一直属灵，而没有神的托付，没有看见从神来的异象。我不知道你们众人如何；我自己跟随主直到今天，三十年了，如果你问我：“李弟兄，什么叫属灵？”我要告诉你，我完全不懂，我不知道究竟属灵是什么。然而，你能看见，那些接受负担的人，他们的结局都是光荣的。慕迪虽然不清楚召会的路，但他是接受负担的人；他接受负担，传扬主的福音。戴德生不是个传福音的人，但他接受主的负担，所以他的结局是光荣的。所有在那里注意自己属灵，一直要搞属灵的人，结果都不好。主并不印证这件事。
　
　　附带的，我要对弟兄姊妹说几句相关的话。我实在是盼望我和你们的交通，我能得着帮助，你们也能得着帮助。每一个事奉主的人，不能受限于自己所学的，也不能局限于自己所会的。主呼召摩西的时候，摩西说，“我向来不是能言的人，…我本是拙口笨舌的。”（出四10）请记得，神从来不呼召行的人。如果一个人行，主不呼召他；主都是呼召不行的人。主的意思是，祂不管你行不行，只问你肯不肯；不是你能不能的问题，乃是你的负担如何。火是烧在荆棘上的（三2）。问题不是你行不行，而是主烧不烧。不是你有没有能力的问题，乃是你肯不肯让主烧的问题。
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出4:10  
摩西对耶和华说，主啊，我向来不是能言的人，就是从你对仆人说话以后，还是这样；我本是拙口笨舌的。
出3:2  
耶和华的使者从荆棘中火焰里向摩西显现。摩西观看，不料，荆棘被火烧着，却没有烧毁。
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　　耶利米蒙主呼召时，耶利米说，“我不知怎样说，因为我是年幼的。”（耶一6）他自认是年幼的孩子，怎么能承担这职事？然而主说，“你不要说我是年幼的；因为我差遣你…。”（7）换句话说，这是主的问题，不是耶利米的问题。
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耶1:6  
我就说，主耶和华啊！哎，我不知怎样说，因为我是年幼的。
耶1:7  
耶和华对我说，你不要说我是年幼的；因为我差遣你到谁那里去，你都要去；我吩咐你说什么话，你都要说。
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　　因此我们能看见，每一个要接受主呼召的人，非脱离自己不可，非否认自己不可。脱离自己的行，脱离自己所学的，脱离自己所能的，脱离自己所作的。你们必须脱离这一切，否认这一切，在自己之外接受主的托付，而不能在自己里面。若是在这里有一个人说，“我现在行，我也属灵，我生命供应可以了，我口才也有了，能够配搭事奉；因为这一套我是滚瓜烂熟，并且建造召会这一套，我是顶熟悉的，所以我很有把握，我要出去作。”你必须知道，所有出于你的，在神面前完全没有用。　　有一句最得罪主的话：“我们不知道那里有什么难处，我们如何解决？”请记得，主从来没有叫我们去解决人的难处，主从来没有叫我们作这些事情。主从来没有叫我们知道人的难处，并且叫我们学习解决难处的功课。主叫我们出去，乃是背着一个异象出去。别人的难处我不懂得，但是异象我懂得。我不知道如何解决人的难处，我不懂这些事；我只懂得把异象给人，告诉人神要作什么。千万不要存着一个心，要出去帮助别人，解决人的难处。　　问：如何确定我们出去作工，有主的呼召？　　答：我们总要接受一个异象。一九四六年我到上海的时候，关于上海的难处，你们从上海来的圣徒多少都知道，那是一九四二年的难处，到那时还没有解决。我去到那里的时候，没有一个有难处的人不来见我。对我来说，最大的好处是我没有什么历史的包袱。所以每一个有难处的人来见我的时候，我统统告诉他们，我一点也不懂这些难处。当然我的态度不是这样，来的人可以说他的难处；但是说到末了，我一点也没有听进去。　　我在那里只有一个感觉：我来到上海，不是为要解决你们的难处；我不懂这些难处；什么这个人的难处、那个人的难处，又是谁不诚实、谁诡诈等，这些统统不是我的事。我只知道一件事，我到上海来，乃是背着一个担子来的，我身上有个异象，就是神是生命树，要建造祂的召会，要召会起来事奉祂。别的事情我一概不懂。有的人不仅有这个弟兄的难处，还有别的弟兄的难处。然而这些事我统统不懂。我只有这一个异象：神是生命树！　　到了一天，现在被下在监里头的一位弟兄来对我说，“李弟兄，你这个人是不是太聪明了？你实在太聪明了。你到上海来，难处统统堆在别的地方，不摸这些难处。有的难处，我们大家看了，觉得很不得了，你倒逍遥自在，全不在乎。你这人什么难处都没有，真是超脱。你是不是很聪明呢？”我说，“弟兄，不是我聪明。我受主差遣到上海来，不是要管这些难处。神都管不了，我怎么管得了？我管不了这些难处。我只知道神要我来作什么，就是要我作一件事：叫人看见，祂要作人的生命，人要活在祂的里面；然后给人看见，祂要建造祂的召会，在一地一地起来事奉祂。我只知道这些事，别的事我不懂。并非我聪明，乃是我不懂。”　　现在弟兄们才清楚，我这样说的原因何在。你们回头去看，从一九四六年到四八年下来，上海的那一幅图画。我们去注意这些属灵的功课，末了却是“属零”；我们若带着一个异象和托付，才能真正有属灵的建造。所以不要想：我出去要怎样供应人，解决人的难处，帮助人。这样出去不行；乃要看见大的异象，要接受一个托付。
　
　　所有认识神的人都知道，不是你背着托付，乃是托付背着你这个人。你的根基不是在地上，你的根基乃是在你的肩膀上，又披着你这个人。不是你背着异象，乃是异象托住你。你若接受这个异象，当你出去的时候，就不管人的难处，也不管人的需要；你只知道，神有一个托付给你。这是一个莫大的能力。这一个是人没有法子征服的。你能征服别人，别人不能征服你，正如神对耶利米所说的（参耶一19）。
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耶1:19  
他们要攻击你，却不能胜过你；因为我与你同在，要拯救你；这是耶和华说的。
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　　当我们在这里摸这些事的时候，我们这个人要大；不是我们自己要大，我们需要神来扩大。我们不是陷在这些感觉里面，去注意所谓的“属灵”，该作什么工，怎样出去能解决人的难处，又怎样出去能供应人的需要等等，不是。这些日子，主怜悯我们，开我们的眼睛，给我们看见一个异象，一个真实地东西。外面的需要，并不是供应个人的需要，解决个人的难处这类的事；外面有一个大的、真实地需要，乃是在这个时代里的需要。主若是怜悯我们的话，能有人去接受这一个异象，我信他会有主的同在。　　我们骄傲是不该的，但是必须因着接受主的异象，作一个大的人。我们要有信心。要接受主的托付作工，必须有信心，不光是在物质供给上有信心，连在属灵上都该有信心；要相信神的托付，要相信神与我同在，要信神所给我的异象，要信神一定用祂的权柄和能力托住我。我们总要有这个信心。　　讲于主后一九五八年十一月五日
　One of the feelings I have from my visit abroad is that the Lord has opened a door for us. Even if we do not take into account the openness in the West, but only consider the openness in Southeast Asia and Japan, we can see that a door is wide open. There are opportunities for us to go and labor. In Indonesia, the Philippines, Malaysia, Singapore, Burma, and Thailand there are at least fifty places with meetings, and every place needs saints to go and help them. They are waiting and hoping that saints from Taiwan will go and help them.
　Some of the Lord’s workers want a good opportunity and a good location for their work. Hence, they often write letters to advertise their availability. If they want to labor in a place, they write and ask whether there is an opportunity to labor there. In this way they seek for an opportunity and a place to work. But the Lord has given us a wide-open door. Believers want us to help them. In contrast to workers who seek opportunities to work, the Lord does not require us to seek opportunities to work for Him. The opportunities are waiting for us and are even looking for us.
　The brothers and sisters need to understand that the places abroad have a great need and are open to us. We know our true condition in Taiwan. Even though the saints abroad respect us and regard us highly, we know that we are not that high. We have to know our condition.
　Nevertheless, if we compare our condition with that of other places, we see that we are able to meet the needs in some places. For example, there is a brother who was originally from Indonesia. He lived in Taipei for many years and met in the third district. However, he has returned to Indonesia and is somewhat useful there. He is able to help the local saints, particularly the young people, and his function has become manifest. Another example is that some meetings overseas depend on the saints from Taiwan. In many places brothers from Taiwan are responsible for the ministry of the word. It is as if the meetings cannot continue if the saints from Taiwan are not present. This situation proves that there is a great need in all the places.
　
BEING SPIRITUAL AND BECOMING NOTHING
　Question: Can you fellowship more about our work being limited by what we have learned and what we are doing? Does this mean that our usefulness is not related to our spiritual learning? Should we pursue spirituality in order to be more useful to the Lord? How can we solve the problems in a place if we do not know what their problems are?
　Answer: We should not use spirituality as a means to measure the usefulness of a believer in the Lord’s hand. None of the believers who are confined in their service by their spirituality have a good ending. However, every serving one must learn to live in the Lord’s presence. This is to pursue being spiritual. I do not like to use the word spiritual. Especially after my visit overseas, I am not sure what it means to be spiritual.
　I do not understand the expression pursue spirituality. What does this refer to? What does it mean to be spiritual? I know what it is to be humble and to be proud, and I understand what it is to persevere and to love. Does spirituality mean that a person can be built with others? I do not understand what it is to be spiritual.
　Eventually, a person who constantly seeks spirituality does not become spiritual; instead, he becomes nothing. This was the failure of the mystics. In order to be spiritual, the mystics maintained a life of privacy. They focused on their relationship with God, on learning to fellowship with God, and on living in God’s presence. They considered this to be crucial and maintained a life of privacy in order to learn these lessons. As a result, they became nothing, because they have no spiritual posterity.
　
“SPIRITUALITY” CAUSING A PERSON TO BE LAZY
　Many believers who have an understanding of spiritual matters reject things from the mystics. Brother Yu Cheng-hua translated some of Madame Guyon’s books and introduced them to us. These books are still being read among us. The first book that he translated was an abridged version of her autobiography. The Chinese translation, entitled Fragrant Myrrh, was published twenty years ago in 1938. He also translated A Short and Easy Method of Prayer and a book by Brother Lawrence entitled The Practice of the Presence of God. Have these books rendered us any genuine help in the past twenty years? If we study this matter seriously, we will see that the way of the mystics has no future.
　The practices of the mystics can only produce a group of special believers. Believers who may have been good material before they were “helped” by the mystics are damaged, and their progress is frustrated after they begin to follow the practices of the mystics. They turn inward and practice short and easy prayers. I know these things because I witnessed this situation. Believers who practice these things become lost in mysticism, and they are hindered and delayed. In order to avoid a conflict among us, we have not rejected the things of the mystics.
　I stopped receiving the teaching of Madame Guyon in 1943. However, in order to defuse a crisis among us, I spoke according to her writings. I went along with the situation, and by the Lord’s mercy, some saints were recovered.
　Several of the saints here are from Shanghai. If they consider our past, they will understand what I am saying. I went to Shanghai to defuse a crisis. One aspect of this crisis was related to the teachings of the mystics. I do not deny the need to turn to our inner man. This teaching of the mystics has its value. However, there is a danger that we will have problems if we are constantly turning inward. Therefore, instead of opposing the practice of touching an inner feeling, I turned the saints to preach the gospel and to start new meetings. This was a rescue and a release. After I was in Shanghai for more than a year, the atmosphere changed. I encouraged everyone to preach the gospel and to start new meetings instead of continually turning inward.
　When Brother Nee resumed his ministry, he said to me that many of the things by Madame Guyon should not have been brought in. To repeat the mistake of the mystics produces a manufactured, or artificial, spirituality. Such spirituality often turns into personal freedom and results in spiritual laziness. For example, so-called spiritual believers can say that even if thousands of people go to hell, they must seek the inner feeling. They must also seek the inner feeling even if the churches are desolate. To turn inward is a euphemism. It is a sign of laziness and indicates that they do not have a burden. A person with a burden does not continually declare that he must turn inward to seek the inner feeling. Only a mother who does not care about her children would say that she must maintain her cleanliness at the expense of her children. A mother who is truly burdened for her children will take care of her children.
　Please do not misunderstand me. It is difficult to find a brother among the workers as pure, absolute, and faithful as Brother Yu was. However, if we follow the way that he introduced, we would have no future.
　
PERSONAL SPIRITUALITY NOT ALLOWED IN THE LORD’S WORK
　Paul’s Epistles do not speak of his spirituality. Instead, they deal with the problems in the churches. Only the book of 2 Corinthians seems to speak of Paul’s personal spirituality. Hence, we must read 2 Corinthians to know Paul. The emphasis of 2 Corinthians, however, deals with the problems in the church. Paul spoke of his spiritual life to solve the problems in the church. The person of Paul was totally for the church. He spoke of his spirituality for the church.
　If we spoke concerning spirituality to Paul, he might say that he knows only a few things and that he does not understand us. He knows to save sinners, to build up the church, to labor for the Lord, to learn to live in the Lord’s presence, and to enjoy the Lord. He does not know anything besides these things.
　Recently, the Gospel Book Room reprinted The Spiritual Man. I was rather reluctant to agree with this suggestion. Brother Nee wrote this book, but he was later unwilling to reprint it. He did not want to reprint it, because it is about a “spiritual man.” God does not want spiritual men. Moreover, the book is too analytical and is prone to draw readers into self-analysis. This was the main reason that Brother Nee was not willing to reprint it. Brother Nee also pointed out another reason to me. The Spiritual Man does not give a vision; it merely focuses on analysis. A believer can become well versed in The Spiritual Man but have no vision. He can have knowledge concerning the flesh and the spirit and know what is of the mind, the emotion, and the will, but have no vision, no revelation, and no experience.
　
GENUINE SPIRITUALITY BEING MAINTAINED BY A VISION
　Hudson Taylor had a vision. One day as he walked by the seashore in England, he looked over the Atlantic Ocean and saw a great imperial state by the shore of the Pacific Ocean. This state had thousands of souls who needed to be saved. That was when he received a burden. He forgot about his own spirituality and received this one burden from the Lord. If we asked him about his spirituality, he may have said that he did not know what it is to be spiritual. He only knew that he had a heavy burden. He wanted to preach the gospel to the thousands of souls who were perishing daily. It did not matter whether he was an evangelist or whether he knew how to preach the gospel. He received a vision, a burden, that was beyond his spiritual learning, and he followed it.
　Every person who wants to be useful to the Lord must learn not to trust in what he has learned but to go beyond it. Our spirituality is a small matter. As long as we receive a vision from the Lord, the vision will keep us and make us spiritual. This is genuine spirituality. The vision will keep us living in God’s presence. The vision will not let us go; it will keep us. In contrast, if we pursue spirituality but do not have a burden from God, the more we pursue, the less spiritual we will be.
　When the book Fragrant Myrrh was first published, there was a group of brothers and sisters in northern China who imitated Madame Guyon. There was even a sister in Taiwan who was quite successful in imitating her. Fragrant Myrrh and A Short and Easy Method of Prayer have a particular flavor. This sister was so successful in imitating Madame Guyon that she had a particular walk and way of speaking. Whenever the saints saw her, they would say, “Here comes the ‘Fragrant Myrrh’; here comes Madame Guyon.” We have to be clear that this kind of imitated spirituality is useless. Please forgive me for saying that believers who engage in this type of spirituality have a tragic end. Mrs. Penn-Lewis, for instance, had a miserable ending, because she paid too much attention to being spiritual. This led her into spiritual warfare in her latter years, and she eventually focused on demons.
　Without a commission from God, we cannot be protected. Without a vision from God, we cannot be saved. We cannot pursue spirituality without a commission and a vision from God. After following the Lord for more than thirty years, I can only say that I do not know what it is to be spiritual. Every believer who receives a burden has a glorious ending. Maybe D. L. Moody was not clear concerning the way of the church, but he was a person who received a burden. His burden was to preach the gospel. Hudson Taylor was not a gospel preacher, but he received a burden, and his end was glorious. However, the saints who paid attention to their own spirituality and desired to improve their spirituality did not have a good ending. The Lord does not honor our focusing on spirituality.
　
NEEDING TO HAVE A VISION AND BURDEN FROM THE LORD
　I would like to say something further. I hope that this fellowship will be of help to all of us. No one who serves the Lord should be limited by what he has learned and by what he can do. When called by the Lord, Moses said, “I am not a man of words,...for I am slow of speech and slow of tongue” (Exo. 4:10). God does not call us because we are capable, and He does not call us when we are capable. Rather, the Lord calls us when we are not capable. The Lord does not care whether we are capable. He asks only whether we are willing. The question is not whether we can do something but whether we have a burden. The flame of fire burned within the thornbush (3:2). It is not a matter of whether we can do something but of whether the Lord is burning within. It does not depend on our ability but on whether we let the Lord burn us.
　When Jeremiah was called by the Lord, he said that he was a youth and did not know how to speak (Jer. 1:6). He admitted that he was a young person and doubted his ability to bear the ministry. However, the Lord replied, “Do not say, I am a youth; / For everywhere I send you, you shall go; / And everything I command you, you shall speak” (v. 7). In other words, the ministry depended on the Lord, not on Jeremiah.
　A believer who desires to receive God’s calling must be delivered from himself and deny himself. He must be delivered from his capability, from what he has learned, from what he can do, and from what he has done. He must be delivered from these matters and deny them. The Lord’s commission does not depend on what a person is. A person may say that he can serve in coordination because he is capable, spiritual, has a supply of life, and is eloquent. He may also say that since he has learned all the matters related to service and coordination, and he is familiar with all the matters related to the building up of the church, he is full of confidence to go and do the Lord’s work. We must realize that as long as we are the source, we are useless to God.
　It is an offense to the Lord to say that we cannot solve the problems in a place if we do not know what they are. The Lord does not want us to solve people’s problems. He never asks us to know the problems of others. We do not learn lessons in order to solve problems. When the Lord sends us, He wants us to go with a vision. We should know the vision, not others’ problems. We do not need to know how to solve problems; we should know only how to pass on the vision that we have received to others and to speak of what God wants. We should never have the intention to help the saints solve their problems when we go out.
　Question: How can we be sure that the Lord has called us?
　Answer: We must always receive a vision. When I went to Shanghai in 1946, there was already an unresolved problem there that began in 1942. When I was there, everyone who had a problem came to see me. Because I did not know the history of the problem, I had an advantage. Even though I was open in my attitude toward the saints, I could say that I did not understand the problem. Whoever came to me could speak of his problems, but I did not hear anything.
　I did not go to Shanghai to solve the problems. I did not understand the problems. I was not concerned with who was the source or whether it was a matter of someone being dishonest or crafty. I knew only that I went to Shanghai with the burden and the vision that God is the tree of life and that God desires to build up the church so that the church will rise up and serve Him. I did not know anything else. I did not want to know whether the saints had a problem with this or that brother. I knew only that God is the tree of life.
　One day a brother told me that I was very clever because I pushed all the problems aside and did not touch them. He felt that I was carefree and unperturbed even though some problems were very serious. It seemed as if I did not have any problems and that I was transcendent. I replied that I was not clever. I was not sent by the Lord to Shanghai to take care of the problems. If God could not take care of the problems, how could I solve them? I knew only that God sent me to help the saints see that He wants to be man’s life and that man must live in Him. I had to show the saints that God wants to build up His church in every locality so that the church will rise up to serve Him. This is the only thing that I knew. I was not being clever.
　I hope the brothers understand why I said this. We should look at the situation in Shanghai between 1946 and 1948. If we had pursued spirituality, we would eventually have had nothing. However, if we had a vision and a commission, there would have been genuine spiritual building. Hence, we should not think that we are going out to supply the saints, solve their problems, and help them. This way will not work. Instead, we need to receive a vision and a commission.
　
BEING CARRIED BY THE COMMISSION BUT NOT CARRYING THE COMMISSION
　The believers who know God realize that we do not carry the commission but that the commission carries us. We do not uphold the vision; the vision upholds us. If we receive a vision, we will not be concerned about problems when we go forth. We will know only that God has entrusted us with a commission. This is the greatest power. This is something that cannot be subdued. We will be able to subdue others, but they will not be able to subdue us. This is similar to what God said in Jeremiah 1:19: “They will fight against you, but they will not prevail against you.”
　We must be broad when we touch different matters. It is not that we are broad in ourselves; we need God to enlarge us. We should not be trapped in certain feelings and seek spirituality. Neither should we seek what kind of work we should do nor how to solve people’s problems and meet their needs. The Lord has shown us mercy and has opened our eyes to see a genuine vision. The need abroad is not to supply individual needs or solve problems. The great and genuine need is the need of this age. If the Lord has mercy on us, some of us will receive this vision, and the Lord’s presence will be with us.
　We should not be proud. We must be persons who are broad because of the vision that we receive from the Lord. We must have faith. In order to receive a commission from the Lord, we must have faith in the spiritual supply, not only in material offerings. We must believe in God’s commission, believe that God is with us, believe in the vision God gives us, and believe that God will uphold us with His authority and His power. We must have faith in this.
 
　　经过出外访问，我里面有很深的感觉。其中一个感觉，是主按着祂所说的，的确给我们一个敞开的门。姑且不论西方如何，即使是南洋一带，加上日本，完全是敞开的门，一片大好的机会，等候我们前去作工。在印尼、菲律宾、马来西亚、新加坡、缅甸、泰国，这几个区域里，各地方的聚会最少有五十处，没有一处不需要人。他们几乎是“望眼欲穿”的在那里等着，盼望有人能从这里前去帮助他们。

　　今天，有些为主作工的人，几乎都会要求一个好的作工机会，一个好的作工场所。他们常常用写信、登广告的方法，寻求他们的需要。有时他们会写信到一个地方说，“我要到你们中间，好不好给我一个机会，在那里作工？”他们都是这样谋求作工的机会，和作工的地方。然而，主给我们的完全是敞开的门，巴望我们前去。那些人在外面为主作工，一直是自己谋求作工的机会；但主给我们的不必我们谋求，都是作工的机会等在那里，是作工的机会来谋求我们。

　　所以，我真是愿意弟兄姊妹知道，外面的需要实在很大，对我们也十分敞开。当然，我们在台湾，都知道自己本身的光景如何。虽然外面的人都尊重我们，也高估我们，但我们自己知道我们并不那么高。千万不要以为别人说我们胖，我们就真以为自己胖起来了；我们应该知道自己的光景。

　　另一面，两相比较，我们也实在有其他方面的需要。例如，一位从印尼来的弟兄，多年住在台北第三分家，现在他回去了，就能有一点功用。他在那里帮助相当一部分人，特别是少年人；他的功用显出来了。又如，有些地方的聚会，现在就靠台湾去的弟兄姊妹。那里的许多讲台，都是由台湾去的弟兄负责。好像把台湾去的人除外，那里的聚会就了了。盼望各地的弟兄们听了，能够见谅。这是证明各地都有很大的需要。
 
　One of the feelings I have from my visit abroad is that the Lord has opened a door for us. Even if we do not take into account the openness in the West, but only consider the openness in Southeast Asia and Japan, we can see that a door is wide open. There are opportunities for us to go and labor. In Indonesia, the Philippines, Malaysia, Singapore, Burma, and Thailand there are at least fifty places with meetings, and every place needs saints to go and help them. They are waiting and hoping that saints from Taiwan will go and help them.

　Some of the Lord’s workers want a good opportunity and a good location for their work. Hence, they often write letters to advertise their availability. If they want to labor in a place, they write and ask whether there is an opportunity to labor there. In this way they seek for an opportunity and a place to work. But the Lord has given us a wide-open door. Believers want us to help them. In contrast to workers who seek opportunities to work, the Lord does not require us to seek opportunities to work for Him. The opportunities are waiting for us and are even looking for us.

　The brothers and sisters need to understand that the places abroad have a great need and are open to us. We know our true condition in Taiwan. Even though the saints abroad respect us and regard us highly, we know that we are not that high. We have to know our condition.

　Nevertheless, if we compare our condition with that of other places, we see that we are able to meet the needs in some places. For example, there is a brother who was originally from Indonesia. He lived in Taipei for many years and met in the third district. However, he has returned to Indonesia and is somewhat useful there. He is able to help the local saints, particularly the young people, and his function has become manifest. Another example is that some meetings overseas depend on the saints from Taiwan. In many places brothers from Taiwan are responsible for the ministry of the word. It is as if the meetings cannot continue if the saints from Taiwan are not present. This situation proves that there is a great need in all the places.
　　问：说到我们的工作，相当受自己所学、所作的限制。这点能不能进一步交通？难道我们在主手中的用处，与我们属灵的学习关系不大么？我们应不应该更有属灵的追求，好能在主手中更有用？如果我们到了一个地方，不知道那里有什么难处，我们如何解决？

　　答：所有为主所大用的人，都不能用他的属灵作尺度，来衡量他在主手中的用处。所有局限于自己属灵的那一分，而来服事主的人，最后的结果都不好。这个话要从两面说，首先，每一个事奉主的人都要注意，学习活在主面前，也就是要追求属灵。其实，我不太愿意用“属灵”这辞，因为我不懂什么叫“属灵”。直到今天，尤其这次出去访问之后，我更是不大懂什么叫属灵。

　　因这缘故，当你们提起“属灵”，我就糊涂了。到底你们是指着什么说的？什么叫属灵？我懂得什么叫谦卑，什么叫骄傲，也懂什么叫恒心、爱心。若是如你们所说，属灵就是能与别人一同建造，这就更使我糊涂了。因此我说，我实在不知道什么叫作属灵；到底所谓的属灵是什么意思。

　　但一个人若一直注意属灵，末了就不是属灵，而是属“零”。请相信我的话，奥秘派的人就失败在这点上。奥秘派的人就是一直关起门来属灵，一直要注意他们和神之间的关系，要学习如何与神交通，学习活在神面前。他们认为这是最重要的事，所以特别关起门来学这个功课。结果他们变作了“零”，因为没有属灵的后代。
 
　Question: Can you fellowship more about our work being limited by what we have learned and what we are doing? Does this mean that our usefulness is not related to our spiritual learning? Should we pursue spirituality in order to be more useful to the Lord? How can we solve the problems in a place if we do not know what their problems are?

　Answer: We should not use spirituality as a means to measure the usefulness of a believer in the Lord’s hand. None of the believers who are confined in their service by their spirituality have a good ending. However, every serving one must learn to live in the Lord’s presence. This is to pursue being spiritual. I do not like to use the word spiritual. Especially after my visit overseas, I am not sure what it means to be spiritual.

　I do not understand the expression pursue spirituality. What does this refer to? What does it mean to be spiritual? I know what it is to be humble and to be proud, and I understand what it is to persevere and to love. Does spirituality mean that a person can be built with others? I do not understand what it is to be spiritual.

　Eventually, a person who constantly seeks spirituality does not become spiritual; instead, he becomes nothing. This was the failure of the mystics. In order to be spiritual, the mystics maintained a life of privacy. They focused on their relationship with God, on learning to fellowship with God, and on living in God’s presence. They considered this to be crucial and maintained a life of privacy in order to learn these lessons. As a result, they became nothing, because they have no spiritual posterity.
　　真正认识属灵事情的人，大部分还是拒绝奥秘派的东西。俞成华弟兄翻译了一部分盖恩夫人的书，介绍到我们中间。这些书至今仍在我们中间；头一本是《馨香的没药》,一九三八年出版的，至今已有二十年。从那时起，接下来就有《简易祈祷法》这一类的书，以及劳伦斯的《与神同在》。我要请问你们，已过二十年，从历史来看，这些东西在我们中间，到底有多少真实地帮助？你认真追查，就看见这是一条走不通的路。

　　我能作见证，这些东西只产生一部分特别的人。这一部分人，在得到奥秘派的帮助之前，还是很好的材料；但自从这些奥秘派的东西来到我们中间，这一批好材料，便给这些奥秘派的东西破坏了，耽误了。他们都在那里学习如何回到里面，学习如何简易祈祷。我清楚知道这些事，亲眼看见这些人的光景。凡这样去学习的人，最后都把自己误失在那里，延宕在那里。在有些地方，我们只能顺着这些奥秘派的东西，因为我们不愿意说反对的话，否则会在我们中间形成一个大的冲突。

　　我个人从一九四三年之后，就无法接受盖恩夫人的东西。不过在我们中间，我仍是顺着她的东西说话，来挽救那个危机。我是顺着一种局面，来挽救那个危机。我这样说，求主赦免我。然而，从我个人的感觉来说，总得承认这实在是主的怜悯，借着我这样作，挽救了一部分的人，化解了那个危机。

　　有几位从上海来的弟兄们，若是你们回头细看，就会懂得我的意思。从我来上海、离开上海，然后到现在，你们看我所作的，就能知道我的路在那里。我到上海，完全是为着挽救上海几方面的危机。其中有一面，就是挽救俞成华弟兄从奥秘派所带进来的难处。我从不否认回到里面的人里这一面，我承认这一面有其价值，然而，只一直注意在里面更是危险，更会产生大难处。所以，我在上海所作的，一直是顺着这个摸里面的感觉，而把大家翻到外头。这是一个解救、一种释放。你们都看到，我在上海住了一年多之后，就把整个上海的空气从一直偏重里面拨到往外面去。我推动大家传福音，鼓励大家开辟聚会；不能在那里一直强调，回到里面，摸里面的感觉。

　　后来倪弟兄的职事恢复了，他就告诉我：“常受弟兄，成华弟兄把那么多盖恩夫人的东西，就是把奥秘派的东西，带到我们中间，是一件不该的事。”今天俞弟兄已经故去，我想我可以有点评论。我们中间好些弟兄称赞俞弟兄；但倪弟兄告诉我，俞弟兄需要看见，他犯了与奥秘派同样的错误。那个错误就是太人工的属灵；那一种属灵反而变作人的逍遥，变作“属灵的懒惰”，说什么“千万人可以下地狱，我不能不回到里面；各地召会可以荒凉，我不能不回到里面”。“回到里面”是美其名的说法，认真说，这是一种懒惰，没有负担的话。一个有负担的人，不会只是一味地“回到里面”。只有不顾孩子的母亲才会说，“我要维持我的清洁，要讲究卫生。”真对孩子有负担的人会说，“我不懂什么叫卫生，也没有时间管；我只要看顾孩子们。”

　　请不要误会我的话。我承认在这么多同工当中，在一同走路的弟兄们中间，很不容易碰着一个弟兄像俞弟兄，在主面前单纯而绝对，在主面前那样的忠诚，这是我能从心里替他作的见证。他实在是个单纯、忠诚活在主面前的弟兄。然而请大家记得，若是这些年，我们还是跟着走俞弟兄的路，请记得，今天我们就会无路可走。
 
　Many believers who have an understanding of spiritual matters reject things from the mystics. Brother Yu Cheng-hua translated some of Madame Guyon’s books and introduced them to us. These books are still being read among us. The first book that he translated was an abridged version of her autobiography. The Chinese translation, entitled Fragrant Myrrh, was published twenty years ago in 1938. He also translated A Short and Easy Method of Prayer and a book by Brother Lawrence entitled The Practice of the Presence of God. Have these books rendered us any genuine help in the past twenty years? If we study this matter seriously, we will see that the way of the mystics has no future.

　The practices of the mystics can only produce a group of special believers. Believers who may have been good material before they were “helped” by the mystics are damaged, and their progress is frustrated after they begin to follow the practices of the mystics. They turn inward and practice short and easy prayers. I know these things because I witnessed this situation. Believers who practice these things become lost in mysticism, and they are hindered and delayed. In order to avoid a conflict among us, we have not rejected the things of the mystics.

　I stopped receiving the teaching of Madame Guyon in 1943. However, in order to defuse a crisis among us, I spoke according to her writings. I went along with the situation, and by the Lord’s mercy, some saints were recovered.

　Several of the saints here are from Shanghai. If they consider our past, they will understand what I am saying. I went to Shanghai to defuse a crisis. One aspect of this crisis was related to the teachings of the mystics. I do not deny the need to turn to our inner man. This teaching of the mystics has its value. However, there is a danger that we will have problems if we are constantly turning inward. Therefore, instead of opposing the practice of touching an inner feeling, I turned the saints to preach the gospel and to start new meetings. This was a rescue and a release. After I was in Shanghai for more than a year, the atmosphere changed. I encouraged everyone to preach the gospel and to start new meetings instead of continually turning inward.

　When Brother Nee resumed his ministry, he said to me that many of the things by Madame Guyon should not have been brought in. To repeat the mistake of the mystics produces a manufactured, or artificial, spirituality. Such spirituality often turns into personal freedom and results in spiritual laziness. For example, so-called spiritual believers can say that even if thousands of people go to hell, they must seek the inner feeling. They must also seek the inner feeling even if the churches are desolate. To turn inward is a euphemism. It is a sign of laziness and indicates that they do not have a burden. A person with a burden does not continually declare that he must turn inward to seek the inner feeling. Only a mother who does not care about her children would say that she must maintain her cleanliness at the expense of her children. A mother who is truly burdened for her children will take care of her children.

　Please do not misunderstand me. It is difficult to find a brother among the workers as pure, absolute, and faithful as Brother Yu was. However, if we follow the way that he introduced, we would have no future.
　　我们没有看见保罗写一封书信，提到他的属灵。反而我们能看见，保罗所有的书信，都是对付召会的难处。只有一卷书似乎是讲他个人的属灵，就是哥林多后书；所有认识保罗的人都说，要读哥林多后书，才能认识保罗这个人。然而，哥林多后书还是重在解决召会的问题；虽然他讲个人的属灵问题，却是为着要解决召会的问题。他是这样一个人，完全为着召会。虽然他也讲属灵，却是为着召会。

　　弟兄们谈论这么多的属灵，恐怕你们说给保罗听，保罗会说，“我都不大懂得这是什么意思。我只懂得主的一些事情；我懂得罪人得救，懂得召会的建造，懂得为主劳苦，懂得学习活在主面前，享受主自己，靠着祂为祂劳苦。其他的事我不懂得。你们所说的属灵，对不起，我不太明白。”

　　最近，福音书房重新出版《属灵人》这套书。实在说，我是勉强答应弟兄们的提议。这套书是倪弟兄的著作，为什么倪弟兄后来不肯再出版？就因为是讲“属灵人”，所以不愿再出版。神今天不是要属灵人。《属灵人》这套书，分析得太厉害，人一读就容易落到分析里；这是倪弟兄不再出版的主要原因。不过倪弟兄还亲自指给我看，更大的原因是，属灵人太讲分析，而没有异象。一个人可以把《属灵人》读得很熟，但没有异象；只有头脑认识什么是肉体的，什么是属灵的，什么是心思的、情感的、意志的，却根本没有异象，没有灵里的看见和经历。
 
　Paul’s Epistles do not speak of his spirituality. Instead, they deal with the problems in the churches. Only the book of 2 Corinthians seems to speak of Paul’s personal spirituality. Hence, we must read 2 Corinthians to know Paul. The emphasis of 2 Corinthians, however, deals with the problems in the church. Paul spoke of his spiritual life to solve the problems in the church. The person of Paul was totally for the church. He spoke of his spirituality for the church.

　If we spoke concerning spirituality to Paul, he might say that he knows only a few things and that he does not understand us. He knows to save sinners, to build up the church, to labor for the Lord, to learn to live in the Lord’s presence, and to enjoy the Lord. He does not know anything besides these things.

　Recently, the Gospel Book Room reprinted The Spiritual Man. I was rather reluctant to agree with this suggestion. Brother Nee wrote this book, but he was later unwilling to reprint it. He did not want to reprint it, because it is about a “spiritual man.” God does not want spiritual men. Moreover, the book is too analytical and is prone to draw readers into self-analysis. This was the main reason that Brother Nee was not willing to reprint it. Brother Nee also pointed out another reason to me. The Spiritual Man does not give a vision; it merely focuses on analysis. A believer can become well versed in The Spiritual Man but have no vision. He can have knowledge concerning the flesh and the spirit and know what is of the mind, the emotion, and the will, but have no vision, no revelation, and no experience.
　　我们必须承认，戴德生这个人有异象。有一天，他在英国海边散步，看着大海，从大西洋上望过去，好像看到在太平洋岸上，有一个这么大的帝国，其中千千万万的灵魂还没有得救。他在那里就接受一个负担；他忘掉自己的属灵，只从主接受一个负担。那时你若是问他属灵，他一定说，“我不懂属灵是什么，我只知道现在有一个负担在我身上，千万灵魂，天天都在那里灭亡，我要到那里传福音给他们。我是不是一个传福音的人，我不知道；我会不会传福音，我不晓得；但我就是要去传。”他在他自己的属灵学习之外，接受了一个异象，领受了一个负担，就去作了。

　　每一个在主手中有用的人，都不能信靠自己所学的，乃要越过自己所学的。属灵也罢，不属灵也罢，那都是小问题；只要你真是这样接受过主所给的异象，那个异象会维持你，叫你无法不属灵。到这时候，那个属灵就是真的。一个异象，能维持你不能不活在神面前；你若不活在神面前，就不能承当这个异象。这个异象不放过你，这个异象会维持你。反之，你若不接受神的异象，却一直要在那里自己作个属灵人，就会越过越不属灵。

　　在中国北方，《馨香的没药》一书刚出来时，就有一班弟兄姊妹，天天在那里学盖恩夫人。在台湾这里，也有一位姊妹学得很像。相信你们都知道，《馨香的没药》是个什么味道，《简易祈祷法》是个什么味道；所以，人一看见那位姊妹走路的样子，说话的声音，就说《馨香的没药》来了，盖恩夫人来了。然而，我们都清楚，人读这些书本而模仿所谓的属灵，是没有用的。请你们原谅我说这话，所有关于这些东西的属灵学习，到末了，结局都很悲惨。例如宾路易师母，因为她一直注意属灵，在属灵争战的事上过于极端，以致晚年偏于注意鬼的事，结果结局相当悲惨。

　　没有神的托付，人永远没有保障。没有神的异象，人永远没有拯救。你不能在自己里面一直属灵，而没有神的托付，没有看见从神来的异象。我不知道你们众人如何；我自己跟随主直到今天，三十年了，如果你问我：“李弟兄，什么叫属灵？”我要告诉你，我完全不懂，我不知道究竟属灵是什么。然而，你能看见，那些接受负担的人，他们的结局都是光荣的。慕迪虽然不清楚召会的路，但他是接受负担的人；他接受负担，传扬主的福音。戴德生不是个传福音的人，但他接受主的负担，所以他的结局是光荣的。所有在那里注意自己属灵，一直要搞属灵的人，结果都不好。主并不印证这件事。
 
　Hudson Taylor had a vision. One day as he walked by the seashore in England, he looked over the Atlantic Ocean and saw a great imperial state by the shore of the Pacific Ocean. This state had thousands of souls who needed to be saved. That was when he received a burden. He forgot about his own spirituality and received this one burden from the Lord. If we asked him about his spirituality, he may have said that he did not know what it is to be spiritual. He only knew that he had a heavy burden. He wanted to preach the gospel to the thousands of souls who were perishing daily. It did not matter whether he was an evangelist or whether he knew how to preach the gospel. He received a vision, a burden, that was beyond his spiritual learning, and he followed it.

　Every person who wants to be useful to the Lord must learn not to trust in what he has learned but to go beyond it. Our spirituality is a small matter. As long as we receive a vision from the Lord, the vision will keep us and make us spiritual. This is genuine spirituality. The vision will keep us living in God’s presence. The vision will not let us go; it will keep us. In contrast, if we pursue spirituality but do not have a burden from God, the more we pursue, the less spiritual we will be.

　When the book Fragrant Myrrh was first published, there was a group of brothers and sisters in northern China who imitated Madame Guyon. There was even a sister in Taiwan who was quite successful in imitating her. Fragrant Myrrh and A Short and Easy Method of Prayer have a particular flavor. This sister was so successful in imitating Madame Guyon that she had a particular walk and way of speaking. Whenever the saints saw her, they would say, “Here comes the ‘Fragrant Myrrh’; here comes Madame Guyon.” We have to be clear that this kind of imitated spirituality is useless. Please forgive me for saying that believers who engage in this type of spirituality have a tragic end. Mrs. Penn-Lewis, for instance, had a miserable ending, because she paid too much attention to being spiritual. This led her into spiritual warfare in her latter years, and she eventually focused on demons.

　Without a commission from God, we cannot be protected. Without a vision from God, we cannot be saved. We cannot pursue spirituality without a commission and a vision from God. After following the Lord for more than thirty years, I can only say that I do not know what it is to be spiritual. Every believer who receives a burden has a glorious ending. Maybe D. L. Moody was not clear concerning the way of the church, but he was a person who received a burden. His burden was to preach the gospel. Hudson Taylor was not a gospel preacher, but he received a burden, and his end was glorious. However, the saints who paid attention to their own spirituality and desired to improve their spirituality did not have a good ending. The Lord does not honor our focusing on spirituality.
　　附带的，我要对弟兄姊妹说几句相关的话。我实在是盼望我和你们的交通，我能得着帮助，你们也能得着帮助。每一个事奉主的人，不能受限于自己所学的，也不能局限于自己所会的。主呼召摩西的时候，摩西说，“我向来不是能言的人，…我本是拙口笨舌的。”（出四10）请记得，神从来不呼召行的人。如果一个人行，主不呼召他；主都是呼召不行的人。主的意思是，祂不管你行不行，只问你肯不肯；不是你能不能的问题，乃是你的负担如何。火是烧在荆棘上的（三2）。问题不是你行不行，而是主烧不烧。不是你有没有能力的问题，乃是你肯不肯让主烧的问题。

　　耶利米蒙主呼召时，耶利米说，“我不知怎样说，因为我是年幼的。”（耶一6）他自认是年幼的孩子，怎么能承担这职事？然而主说，“你不要说我是年幼的；因为我差遣你…。”（7）换句话说，这是主的问题，不是耶利米的问题。

　　因此我们能看见，每一个要接受主呼召的人，非脱离自己不可，非否认自己不可。脱离自己的行，脱离自己所学的，脱离自己所能的，脱离自己所作的。你们必须脱离这一切，否认这一切，在自己之外接受主的托付，而不能在自己里面。若是在这里有一个人说，“我现在行，我也属灵，我生命供应可以了，我口才也有了，能够配搭事奉；因为这一套我是滚瓜烂熟，并且建造召会这一套，我是顶熟悉的，所以我很有把握，我要出去作。”你必须知道，所有出于你的，在神面前完全没有用。

　　有一句最得罪主的话：“我们不知道那里有什么难处，我们如何解决？”请记得，主从来没有叫我们去解决人的难处，主从来没有叫我们作这些事情。主从来没有叫我们知道人的难处，并且叫我们学习解决难处的功课。主叫我们出去，乃是背着一个异象出去。别人的难处我不懂得，但是异象我懂得。我不知道如何解决人的难处，我不懂这些事；我只懂得把异象给人，告诉人神要作什么。千万不要存着一个心，要出去帮助别人，解决人的难处。

　　问：如何确定我们出去作工，有主的呼召？

　　答：我们总要接受一个异象。一九四六年我到上海的时候，关于上海的难处，你们从上海来的圣徒多少都知道，那是一九四二年的难处，到那时还没有解决。我去到那里的时候，没有一个有难处的人不来见我。对我来说，最大的好处是我没有什么历史的包袱。所以每一个有难处的人来见我的时候，我统统告诉他们，我一点也不懂这些难处。当然我的态度不是这样，来的人可以说他的难处；但是说到末了，我一点也没有听进去。

　　我在那里只有一个感觉：我来到上海，不是为要解决你们的难处；我不懂这些难处；什么这个人的难处、那个人的难处，又是谁不诚实、谁诡诈等，这些统统不是我的事。我只知道一件事，我到上海来，乃是背着一个担子来的，我身上有个异象，就是神是生命树，要建造祂的召会，要召会起来事奉祂。别的事情我一概不懂。有的人不仅有这个弟兄的难处，还有别的弟兄的难处。然而这些事我统统不懂。我只有这一个异象：神是生命树！

　　到了一天，现在被下在监里头的一位弟兄来对我说，“李弟兄，你这个人是不是太聪明了？你实在太聪明了。你到上海来，难处统统堆在别的地方，不摸这些难处。有的难处，我们大家看了，觉得很不得了，你倒逍遥自在，全不在乎。你这人什么难处都没有，真是超脱。你是不是很聪明呢？”我说，“弟兄，不是我聪明。我受主差遣到上海来，不是要管这些难处。神都管不了，我怎么管得了？我管不了这些难处。我只知道神要我来作什么，就是要我作一件事：叫人看见，祂要作人的生命，人要活在祂的里面；然后给人看见，祂要建造祂的召会，在一地一地起来事奉祂。我只知道这些事，别的事我不懂。并非我聪明，乃是我不懂。”

　　现在弟兄们才清楚，我这样说的原因何在。你们回头去看，从一九四六年到四八年下来，上海的那一幅图画。我们去注意这些属灵的功课，末了却是“属零”；我们若带着一个异象和托付，才能真正有属灵的建造。所以不要想：我出去要怎样供应人，解决人的难处，帮助人。这样出去不行；乃要看见大的异象，要接受一个托付。
 
　I would like to say something further. I hope that this fellowship will be of help to all of us. No one who serves the Lord should be limited by what he has learned and by what he can do. When called by the Lord, Moses said, “I am not a man of words,...for I am slow of speech and slow of tongue” (Exo. 4:10). God does not call us because we are capable, and He does not call us when we are capable. Rather, the Lord calls us when we are not capable. The Lord does not care whether we are capable. He asks only whether we are willing. The question is not whether we can do something but whether we have a burden. The flame of fire burned within the thornbush (3:2). It is not a matter of whether we can do something but of whether the Lord is burning within. It does not depend on our ability but on whether we let the Lord burn us.

　When Jeremiah was called by the Lord, he said that he was a youth and did not know how to speak (Jer. 1:6). He admitted that he was a young person and doubted his ability to bear the ministry. However, the Lord replied, “Do not say, I am a youth; / For everywhere I send you, you shall go; / And everything I command you, you shall speak” (v. 7). In other words, the ministry depended on the Lord, not on Jeremiah.

　A believer who desires to receive God’s calling must be delivered from himself and deny himself. He must be delivered from his capability, from what he has learned, from what he can do, and from what he has done. He must be delivered from these matters and deny them. The Lord’s commission does not depend on what a person is. A person may say that he can serve in coordination because he is capable, spiritual, has a supply of life, and is eloquent. He may also say that since he has learned all the matters related to service and coordination, and he is familiar with all the matters related to the building up of the church, he is full of confidence to go and do the Lord’s work. We must realize that as long as we are the source, we are useless to God.

　It is an offense to the Lord to say that we cannot solve the problems in a place if we do not know what they are. The Lord does not want us to solve people’s problems. He never asks us to know the problems of others. We do not learn lessons in order to solve problems. When the Lord sends us, He wants us to go with a vision. We should know the vision, not others’ problems. We do not need to know how to solve problems; we should know only how to pass on the vision that we have received to others and to speak of what God wants. We should never have the intention to help the saints solve their problems when we go out.

　Question: How can we be sure that the Lord has called us?

　Answer: We must always receive a vision. When I went to Shanghai in 1946, there was already an unresolved problem there that began in 1942. When I was there, everyone who had a problem came to see me. Because I did not know the history of the problem, I had an advantage. Even though I was open in my attitude toward the saints, I could say that I did not understand the problem. Whoever came to me could speak of his problems, but I did not hear anything.

　I did not go to Shanghai to solve the problems. I did not understand the problems. I was not concerned with who was the source or whether it was a matter of someone being dishonest or crafty. I knew only that I went to Shanghai with the burden and the vision that God is the tree of life and that God desires to build up the church so that the church will rise up and serve Him. I did not know anything else. I did not want to know whether the saints had a problem with this or that brother. I knew only that God is the tree of life.

　One day a brother told me that I was very clever because I pushed all the problems aside and did not touch them. He felt that I was carefree and unperturbed even though some problems were very serious. It seemed as if I did not have any problems and that I was transcendent. I replied that I was not clever. I was not sent by the Lord to Shanghai to take care of the problems. If God could not take care of the problems, how could I solve them? I knew only that God sent me to help the saints see that He wants to be man’s life and that man must live in Him. I had to show the saints that God wants to build up His church in every locality so that the church will rise up to serve Him. This is the only thing that I knew. I was not being clever.

　I hope the brothers understand why I said this. We should look at the situation in Shanghai between 1946 and 1948. If we had pursued spirituality, we would eventually have had nothing. However, if we had a vision and a commission, there would have been genuine spiritual building. Hence, we should not think that we are going out to supply the saints, solve their problems, and help them. This way will not work. Instead, we need to receive a vision and a commission.
　　所有认识神的人都知道，不是你背着托付，乃是托付背着你这个人。你的根基不是在地上，你的根基乃是在你的肩膀上，又披着你这个人。不是你背着异象，乃是异象托住你。你若接受这个异象，当你出去的时候，就不管人的难处，也不管人的需要；你只知道，神有一个托付给你。这是一个莫大的能力。这一个是人没有法子征服的。你能征服别人，别人不能征服你，正如神对耶利米所说的（参耶一19）。

　　当我们在这里摸这些事的时候，我们这个人要大；不是我们自己要大，我们需要神来扩大。我们不是陷在这些感觉里面，去注意所谓的“属灵”，该作什么工，怎样出去能解决人的难处，又怎样出去能供应人的需要等等，不是。这些日子，主怜悯我们，开我们的眼睛，给我们看见一个异象，一个真实地东西。外面的需要，并不是供应个人的需要，解决个人的难处这类的事；外面有一个大的、真实地需要，乃是在这个时代里的需要。主若是怜悯我们的话，能有人去接受这一个异象，我信他会有主的同在。

　　我们骄傲是不该的，但是必须因着接受主的异象，作一个大的人。我们要有信心。要接受主的托付作工，必须有信心，不光是在物质供给上有信心，连在属灵上都该有信心；要相信神的托付，要相信神与我同在，要信神所给我的异象，要信神一定用祂的权柄和能力托住我。我们总要有这个信心。

　　讲于主后一九五八年十一月五日
 
　The believers who know God realize that we do not carry the commission but that the commission carries us. We do not uphold the vision; the vision upholds us. If we receive a vision, we will not be concerned about problems when we go forth. We will know only that God has entrusted us with a commission. This is the greatest power. This is something that cannot be subdued. We will be able to subdue others, but they will not be able to subdue us. This is similar to what God said in Jeremiah 1:19: “They will fight against you, but they will not prevail against you.”

　We must be broad when we touch different matters. It is not that we are broad in ourselves; we need God to enlarge us. We should not be trapped in certain feelings and seek spirituality. Neither should we seek what kind of work we should do nor how to solve people’s problems and meet their needs. The Lord has shown us mercy and has opened our eyes to see a genuine vision. The need abroad is not to supply individual needs or solve problems. The great and genuine need is the need of this age. If the Lord has mercy on us, some of us will receive this vision, and the Lord’s presence will be with us.

　We should not be proud. We must be persons who are broad because of the vision that we receive from the Lord. We must have faith. In order to receive a commission from the Lord, we must have faith in the spiritual supply, not only in material offerings. We must believe in God’s commission, believe that God is with us, believe in the vision God gives us, and believe that God will uphold us with His authority and His power. We must have faith in this.

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