事奉类 › 灵的操练与神的建造 › 第十一篇　要从注重话转到注重灵

第十一篇　要从注重话转到注重灵

灵的操练与神的建造

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　　读经：约六63，弗五18~20，西三16~17，林后三17~18，徒六4。
　　在本篇信息中，我们要来看灵的供应的问题。虽然已过我们注意调灵、释放灵、用灵事奉、在灵里祷告等，但我们对灵的供应，认识得还不够深、不够重，所以我们必须再来交通这件事。
　
　　召会所得到的真实供应，归纳来说不外两方面，第一是灵的供应，第二是话语的供应。当召会荒凉的时候，便逐渐失去灵，也失去神的话。我们从今日基督教的光景，可以看见这种情形：有组织，有活动，却没有灵；有讲台，有讲道，但缺少神话语的供应。一次聚会中，可以有许多的节目，又是唱诗，又是祷告，又是讲道，又是报告，就是缺少灵和神的话。召会既缺少这两面的供应，自然就显得贫穷、软弱，许多难处也因而产生，这是召会堕落的现象。
　
　　当神在荒凉中来作恢复的工作时，乃是从话语恢复起。这个原则不仅新约时代是这样，连旧约里也是如此。比方，当以色列人被掳七十年期满后，神就带他们归回。这时，神兴起祭司以斯拉，重新向众民宣读神的律法书（尼八），这就是把神的话语恢复出来，摆在神百姓跟前。以色列人一有神的话，一认识了神的话，就得到了恢复，这是一个很明显的例子。同样的，我们能从改教史看见，当神兴起路德马丁有所恢复的时候，他也是从话语上恢复。路德最主要是恢复了因信称义的道，和一本公开的圣经。在此之前，除了所谓的圣品阶级之外，平常人是不能随便读圣经的。路德在神的话语上，开始有恢复，结果召会就得到真正的供应。
　　路德以后的四、五百年间，神又作了多次恢复的工作。每一次的恢复，几乎都是先从话语开始。即使是三十多年前，神在东方，在我们中间，借着我们前头的弟兄恢复的时候，明显的也是先从话语恢复。我们都得承认，主兴起倪柝声弟兄，不知给了他多少光，多少话；凡在那时候看见这事的人，凡在那个恢复流里的人，都感觉主在倪弟兄身上，所释放出来的话，真是何等的丰富而汹涌。神实在是借着他，在中国作了一大部分话语的恢复。这是神对召会极大的恩待。
　　在恢复的历史中，最明显的一个例子，就是主后一八二八年，神在英国所谓“弟兄们”中间，所开始的恢复。那是路德改教之后，一次相当厉害的恢复。在那一次恢复里，最明显、最厉害的，也是在话语上的恢复。有人说，路德是给召会一本公开的圣经，“弟兄们”是给召会一本解开的圣经。这句话并没有说得太过。路德以后，圣经虽然已经不再封锁了，但是在亮光方面，大体还是封闭的，很少有人解开。乃是等到“弟兄们”，尤其像达秘（J. N. Darby）这样的弟兄起来以后，圣经在召会中才是一本解开的书。凡懂得今日基督教神学故事的人都承认，这一百多年来，基督教在地上所讲的那些正统的道，难得能超出弟兄们所释放那些亮光的范畴。今天在各地正统的神学，都脱不开司可福博士（Dr. C. I. Scofield）的帮助。然而，司可福并不是发现真理的人，他乃是传授真理的人。他所传授的真理，差不多都是“弟兄们”所发现的。“弟兄们”恢复了神的话语，就叫召会得到了莫大的供应。这个话语的恢复，直到今天还影响着我们。我们不能不承认，连主在东方这二、三十年来许多话语的恢复，都是受到当初“弟兄们”的影响。
　
　　话语的恢复实在是出乎神的，但是我们必须看见，能叫召会得到供应的，不光在于话，也是在于灵。严格说，应该灵在先，话在后，这个次序才是对的；但为什么神在祂的恢复里，总是先恢复话，然后叫灵跟上去？这是因为在恢复的时候，神必须先开人的心窍，开人的眼睛。由于所谓的基督教已经堕落、走样，离开标准的情形越过越远了，这时候若不是有话语来说明、教导、开启、启发、改正，人的眼光和观念就不容易有转变。
　　灵是在我们人的最深处，若是我们的头脑，我们的观念不转变，灵在我们里头就难以有什么作为。要叫里面的灵，深处的灵能有作为，那些比较在外边的心思、头脑、观念等就必须先有转变。所以历代神恢复的时候，都是先释放话语，释放亮光，释放启示，释放异象，释放信息，释放长篇大论的属灵理论，摆在神的儿女跟前，好来转变神儿女的观念，开通神儿女的心窍。等到神儿女观念转变了，心窍开通了，里面的灵自然就归向神；这时神的灵才得以自由的，在他们灵里作一些真实地属灵工作。这就是神先用话来恢复，而后叫灵跟上去的原因。
　
　　话语在神恢复的工作里，虽然有开导、改正，并带着一点供应的作用；但真实、丰富的供应，乃是在于灵。我们若仔细读过新约，就会看见话、灵、和主自己三者，实在就是一。主在约六63说，“我对你们所说的话，就是灵。”这给我们看见，话和灵是连在－约翰一起的。照前文所说的，好像话和灵有点分别，但是如果是出乎主的话，那个话就应该是灵。林后三17说，“主就是那灵。”这给我们看见主和灵又连在一起。同时约一1说，“话就是神。”主和话又连在－约翰一起。总括来说，话就是主，主就是灵，话也就是灵。若是神的话经过我们出来是正确的，这个话，就是主自己，也就是灵。所以，我们每一次在召会中所释放的话语，如果真是出乎神的，这些话就是神的发表，就是神的自己，也就是灵。
　　关于话和灵是一，我们也能从以弗所和歌罗西这两卷书里找到根据。以弗所和歌罗西，这两卷乃是姊妹书，许多地方都是并行的，都说到同样的事。比方，这两卷书都说到要用诗章、颂辞、灵歌赞美主。但你仔细读它们的说法，还是有点讲究。以弗所书说，我们能用诗章、颂辞、灵歌向主赞美，是因为我们在灵里被充满。我们必须在灵里被主的灵充满，才能用诗章、颂辞、灵歌赞美主（弗五18~19）。可是歌罗西书却说，我们能用诗章、颂辞、灵歌赞美主，是因为我们里面充满了主的话（西三16）。同样是赞美主，一卷书说这样的赞美，是由于充满灵；另一卷说这样的赞美，是由于充满主的话。为什么呢？因为主的话就是灵。
　
　　在正常的光景中，话应当就是灵。然而在召会中，有时候话会落到一个地步，不过是话而已，不是灵，也没有灵，更不是主自己的发表，也没有多少主的成分在内。这是召会堕落的光景。当一八二八年，“弟兄们”兴起来的时候，他们的恢复多在话语上。你去读他们中间的故事，不能不承认，从一八二八年开始，有五十年之久，半个世纪的工夫，在他们中间兴起好些话语执事，不是普通为主说话的人，乃是大的话语执事。除了前面已经提过的达秘之外，还有像“五经略解”的著者马金多（C. H. Mackintosh）、“数字圣经”的著者格兰特（F. W. Grant）、以及牛顿（B. W. Newton）、戴勒（James Taylor）等等，这些人个个都是大的话语执事。他们中间的话语执事不是三个、五个的，可以说是成群的。神的话语经过他们释放出来，实在是像浪潮一样。
　　所以有弟兄说，当“弟兄们”起来释放话语时，真是像波浪涌到召会里。那时候的话都是活的，话里头满有灵。然而非常可惜，历史告诉我们，到了十九世纪下半叶，“弟兄们”中间的话语，慢慢落到一个地步，不能说一点灵都没有，但可以说灵不多。到今天你若到西方各处走走，问问各地所有“弟兄们”聚会的地方，那个光景差别是相当的大，有的地方还不错，但大多数的地方非常差，完全落到道理字句里，好像只有话，而没有多少灵，相当缺少当初那一种新鲜活泼的光景。
　
　　因此，从十九世纪下半叶开始，直到二十世纪起头，这八、九十年当中，神在世界各地对着“弟兄们”这种落入死的字句的情形，兴起一个反应，就是所谓的“五旬节运动”。在这一个运动里的人，不注重话语，不注重解经，却专一注重所谓的圣灵充满，圣灵浇灌；他们唱灵歌，说方言等等。他们反应到一个地步，完全抛弃了一切规条，甚至连作人的规矩，在有的地方也都给他们打破了。
　　当这个运动汹涌得最厉害的时候，就形成三大派，一大派叫作跳派（Jumpers），一大派叫作笑派（Laughers），还有一大派叫作滚派（Rollers）。这些称呼，听来好像很可笑，但实际上他们聚起会时，大部分就是这三大派。我曾参加过他们的聚会，看见过他们的光景。那个跳的不是普通的跳，他们一跳就是离地好高。你觉得可笑，他们却是非常严肃。那个笑的就一直哈哈大笑，滚的就是一直在地上打滚。那时有位老姊妹，深受这个运动影响，一得着圣灵的浇灌，就要打滚。所以她家里的佣人，一看她跪下祷告，赶快就把附近的桌椅家具推到一边，好腾出地方给她打滚。
　　这些事听来好像很可笑，但你无法否认这是神的作为，因为我的确看见在他们中间，有成群的人得救。那些素日无心寻求主的人，都给翻过来了，而且拼上一切为着主。这些都是真实地，你无法厉害的定罪他们，你只得敬拜说，这实在是神的一个反应。
　　盼望弟兄姊妹能从这里看见神的作为。神供应祂的召会，必须用话又用灵。正常的情形，话就是灵，话里头满了灵。主的话就是灵，主就是灵，并且话就是主，这几点是不可以分开的。然而，一到不正常的情形中，话就不是灵了；话一不是灵，失去灵，话就变作字句。因此，神就在祂的召会中，作反应的工作，兴起人来极力的注重灵。
　
　　再说到我们中间的故事。有一件事我们要承认，我们在东方，也是神恢复工作中的一段。在已过三、四十年，神在我们中间，实在作了相当明显的恢复工作。而这个恢复，完全重在话语上。我想神的怜悯和恩惠，许可我们说这话：自从基督教到东方来，这一、二百年之内，恐怕神的话语从来还没有像这三、四十年，在我们中间释放的这么多。不仅如此，有的成分甚至比西方基督教有过之而无不及。这几十年来，我们中间各地的工作，可以说都是话语的产品，各地召会的兴起也是话语的结果，连我们中间的同工、长老、执事、以及各种事奉的人，也莫不是话语的结晶品。用一句话说，我们这三、四十年是靠话语起家的。不要说已往，就是已过这十年，在台湾这里也是这个光景。我们好些圣徒就是这十年之内，蒙恩被主兴起来的。今天在台湾这个小岛上，还能有一部分主的工作，各地也有召会兴起来，可说完全是靠着话语起家的。我们释放神的话，读神的话，查神的话，并传神的话，就是这样，工作兴起来了，召会兴起来了，同工产生了，各种事奉的人也产生了；这一切都是从神的话语出来的。所以说，我们是靠话语起家的。
　　不只如此，当初神所给我们的这些话，实在就是灵；话是丰富的，灵也是丰富的。以我们最前面的倪弟兄为例，当他被主兴起来时，你在他跟前听道，无法不感到灵的同在。每一次他讲道，一讲就是一个半钟头。我们现在的聚会，众人都觉得太长，但在三十年前，我们的弟兄带领聚会，唱诗祷告不算，又没有翻译，单是讲道足足一个半钟头。虽然长，但无论谁坐在那里听，都觉得是活水涌流。话语是话语，但都觉得那是活水，那是圣灵。你没法不承认那些话就是灵。那是恢复开头的光景。
　
　　然而，有一个危险在这里。如果一直只是话语，久而久之就会落到一个地步，灵不多了。开头的时候，话就是灵，慢慢会落到一个地步，话还是那个话，但灵缺少了，甚至灵没有了，是话不是灵了。我们必须在这里看见，神在恢复里，以话作开头是对的，但不能停在话这里，乃必须有灵跟上来。我们必须看见，召会的供应在于话，召会的供应也在于灵。在正常的光景中，召会中话的供应，就是灵的供应。但是这里有一个清楚地分别，如果一直是话，而轻忽灵，这个话就要落到一个地步，没有灵，只剩下字句的话了。
　
　　我们到了目前这个阶段，实在应该好好注意这个分别。最近，主越带我们往前就越清楚，光靠话，或者偏重于话的供应，乃是差缺的。我们不能光靠话，也不能偏重于话。我们必须靠话，也靠灵。如果必须要偏重的话，目前这个阶段，我们宁可偏重在灵的一面。我们并不轻忽话，但以今天召会的实际光景说，重在灵的一面是更需要的。
　　使徒们在徒六4说，“但我们要坚定持续地祷告，并尽话语的职事。”我们看见祷告在先，尽话语职事在后。祷告就是供应灵，尽话语职事就是供应话。我们在这句话里，能看见这两件事先后的次序。在使徒行传里，从彼得那些使徒们的行动上，也能看出他们是重在祷告，他们是先用祷告，是一个灵在先的故事。他们无论在什么场合，都是灵在先，话语跟在后面。我们看五旬节的光景，他们并不是先讲道，乃是先有十天之久的祷告（一13~15）。那些祷告，毫无疑问是释放灵的祷告，是调灵的祷告，也是祭司性的祷告，而不是头脑里的祷告，规条式的祷告。他们是在灵里祷告，是在至圣所里祷告。并且我们应该相信，他们的祷告不是偶然的，不是凑巧的，乃是按时的，天天昼夜按班就次，在神面前供职，正像祭司供职一样。不仅如此，他们那些祷告，不是个人的祷告，乃是团体的祷告，一百二十几个人，像一个体系一样。所以，他们在五旬节之前那十天的祷告，实实在在就是祭司在神面前烧香供职的祷告。我们看他们的灵是出来的，是调和的，也是释放的。我们也看见结果圣灵浇灌、流通了。圣灵先来了，到这时候彼得才站起来释放话语。这是因为在使徒行传里，乃是新开头，不是恢复，所以每一次都是灵开头，然后话才跟上去。乃是在恢复的时候，光景荒凉了，人的观念需要改正，人的思想需要启发，所以神才先用话语来恢复，而后灵才跟上去。
　　这些日子，我在外边一面工作，一面常常回到神面前思想、观察这些事，越观察就越清楚。好像主点给我看见，在我们中间这几十年来，话语的恢复实在是相当够了，目前所缺的乃是灵的供应。因着灵的供应不够强，与话语的配合也不够，致使话语的供应也打了折扣。这好比姊妹们作馒头，面粉是够多了，而水和油不够，结果面团就一直调不好。我们今天的光景正是如此，话多，道多，但是灵少。我们中间的水流通得不够，灵调得不够，这是我们的一大缺点。我们必须看见神的作为，乃是先灵后话。虽然在恢复里是用话开头，但后面必须跟着灵。话是来开头的，是来开启的，应该即刻跟上灵才对。
　　从另一面说，我们还得谦卑，承认我们对于神的话，认识得还是不够深，摸着得还是不够多。这本圣经，不要说里面的灵意，单就字句说，还有许多是我们构不上的地方。就是照神已经让我们摸着的，也还有许多没有释放出来。这一面，我们承认是相当缺欠。但两相比较，我们的话语是较多，我们的灵是较少的；我们的面粉是多了，我们的水和油是少了。我们不是轻看面粉，我们知道没有面粉，根本无法作面食；但是有面粉，没有水，没有油，一样没有办法作出合式的面食。
　
　　盼望大家能转一个观念，不能光听道，光读经，光聚会，光看属灵书报，还必须加上祷告才可以。已过的年日，在话语方面已经够多了。我们听道、读经、查经、看属灵书报，彼此研究，彼此交通，属灵的知识加增不少，这是真的。但是，请问我们的灵如何？我们只得承认，灵不够刚强，不够丰富。我们属灵的知识，高过灵的本身。属灵的原则我们懂得，属灵的知识我们不少，属灵的头脑也不错，属灵的思路也通达，属灵的口才也熟练，但就是灵的本身不够强，因为我们的灵操练得不够。并且我们的观念还没有从话转到灵。我们聚起会来，多半还是靠话的供应，而没有够多注重灵的供应。
　　主怜悯我们，叫我们看见，有了话之后，必须跟上灵。灵若不跟上，久而久之，话就变作空洞的，仅仅是话，而没有多少灵的成分，慢慢就变作死的字句。结果我们中间可能许多原则、许多道理、许多知识，都比从前增加，但是灵却越过越弱。因此，你我必须急起直追，必须在灵这方面厉害的补课。今天我们面临的不是听道的问题，不是明白道理的问题，不是读经的问题，乃是我们的灵能否刚强的问题。所以，我们今后必须多操练灵。
　　我们对主的经历，是需要属灵的认识，但更需要灵的操练。我们实际的摸着主，实际的经历主，实际的享受祂的丰富，乃是在于我们真正的操练灵，真正的运用灵。因这缘故，在本篇信息里，我才把这点重的感觉交通给众人，盼望我们众人能转一个观念，今后靠灵要过于靠话，在聚会中用灵供应，要过于用话供应。自然这就需要我们这些事奉的人，长老也好，同工也好，家负责也好，平日都能经常操练灵。千万不要为自己讲理由，乃要在主面前急起直追，对付这个灵的问题。因此，不论同工也好，长老也好，家负责也好，从这时起，都要起来厉害的学习祷告操练灵，不光是到聚会里祷告，就是在私下也要常常祷告。
　
　　或许有的人说，我们太忙了，时间不够用；这我绝对承认。我们生活在这个世界上，的确有些烦琐的事情，常常缠累我们。然而另一面，我也低头敬拜神，安排这样的环境给我们，叫我们学习在百忙中还能祷告；这种祷告才是有分量有价值的。
　　许多基督徒都有一个理想，以为什么事都摆脱了，找一个非常安静的地方，与主亲近，祷告交通，那是何等甜美。我愿意告诉你们，没有这回事。即使有这样一个环境给你祷告，原谅我说，那种祷告也不见得最有价值。真实地祷告，都是在战场上的；真实地祷告，都是属灵的争战。在战场上是没有排场的，什么事都得抢着作，连吃饭都是一手拿枪，一手吃的。我曾看见有的军队在战壕里，壕沟的水及腰，他们下半身泡在水里，右手还要持枪作战，左手就从干粮袋里随便抓一点干粮吃。这是作战时的光景。凡认识属灵事情的人都知道，真实地祷告就是这样。乃是在百忙中，孩子缠着，家务累着，重担压着，生意作不好，天天赶上班，想要祷告，真是没有时间，就是在这样的光景中而有的祷告，才是真实地祷告。
　　所以，不要以为必须有一段安定的时间，跪在那里一个钟头，从头至尾一点也没有打岔，才能祷告；不要以为这种祷告才有真实地价值。我们绝不轻看这种的祷告，但是经验告诉我们，许多好的祷告都是零零星星的。祷告时，门铃响了；祷告时，电话来了；祷告时，小孩被汽车撞了，你还得照顾他到医院；祷告时，电报来了，生意失败了；祷告时，这个事来了，那个事也来了，末了连奉“主耶稣的名，阿们！”都不给你机会说。我们乃是要操练这样残缺的祷告；我们总得操练在百忙中，还能运用灵祷告。
　　尤其是在今天这个时代，一切都是快速的，都是竞争的，你想坐着花轿在人生里混，那是不行的。在今天这个社会里，什么都得奋斗，读书得奋斗，经商得奋斗，作什么都得奋斗，不然就要被淘汰。同样的，连属灵的事也得主动、积极的抢着时间作，一放松，一懈怠，什么都不要想有成就；祷告更是如此。这种紧张忙碌的处境，一面说，是撒但的诡计；另一面，我们还得敬拜神，神有祂的主宰，叫我们在其中有好的操练。
　　所以，我们必须识破撒但的诡计。撒但实在是耍诡计者，他一面叫我们忙碌，忙碌过后，又叫我们借此宽容自己，说自己太忙，时候不多，没有时间祷告，要上班，要上课了，算了吧，今天不祷告了，明天再说吧。结果天天都是如此，永远不能祷告。你我绝不能这样原谅自己，宽容自己。不要以为忙了就不能祷告，不要盼望等到有一天主叫你摆脱一切的繁忙，到郊外租一间房子，安安静静、清清闲闲的，然后才能祷告。这种观念完全是错误的，完全是出于撒但的诡计。你必须在这里，靠着主的恩典，在百忙之中，儆醒祷告操练灵。
　　姊妹们早晨起来，一面忙着作早饭，一面还要照顾孩子上学，乃是在这样的忙碌里，还要操练祷告；尽管外面忙，里面的灵还能祷告。即使不能有长篇大论的祷告，还能有零零碎碎的祷告。弟兄们也是一样，就是去上班时，挤上公共汽车，一坐下来，甚至站着，里面的灵就动起来。我们若不是这样，在百忙中和撒但争取一点时间，请记得，你每天的时间都要给他吞吃光了。我再说，在今日时代的大轮急速转动之际，谁都不容易有多少的安静。你我必须醒悟，必须操练在诸般繁忙中，能抢着运用灵祷告。这是第一。
　
　　第二，并不是改变聚会的作法，乃是转变里头的观念。所以不是说，我们从前聚会是按着时间，七点半开始，先选一首诗，再来一个祷告；现在不按时间了，来了就先祷告，然后再选诗一首。不是先唱诗后祷告，或者先祷告后唱诗的问题，乃是我们里头的观念要转，要看见话语够多了，但是灵不够强，不够活，不够释放，不够出去。因此，我们每次来到聚会中，都要实际的祷告操练灵。大家聚会的时候，不仅是存心来聚会而已，乃是更要用灵事奉；不仅是来听道而已，乃是更要用灵事奉。不论在马尼拉，还是在香港，我都曾对那里的召会说，不要再只是注意聚会，我们聚会乃是为着事奉，乃是为着运用灵敬拜，运用灵事奉。每一位弟兄姊妹一到聚会中，立刻要有一个观念，不是聚会，乃是事奉。目前我们的聚会落到一种光景，如同去赴席却不张口吃东西。人问你作什么？你说去赴席，但你在席上光是坐着，却不吃不喝。有些弟兄姊妹来聚会就是如此，仅仅聚会，灵动也不动。
　　所以，今后不如把聚会改作事奉。以后我们都要说去事奉，或者说去供职，不要说去聚会。因为人对聚会这辞，已经有很错误的领会。人说去聚会，好像就是指到会所去休息。一天劳碌过去了，晚上挟着圣经，到会所一坐下，灵、魂、体都休息了，整个聚会的责任，让带领的弟兄负责。这是大大的错误！我们不是光来聚会；我们所以来聚会，乃是要事奉神。我们一来到聚会的地方，灵里马上殷勤起来，要交通，要祷告，要赞美，要感谢，要敬拜，要事奉。我们先有这一种灵的光景，然后话出来就化成灵，话一出来也就是灵。
　
　　很希奇，约翰福音里说到这些灵的故事，秩序是那样的好。譬如三章，说灵来重生我们的灵，这是灵生灵（约三6）。到四章，就说神是灵，我们要用灵拜祂，这是灵拜灵（四24）。到了六章又说，赐人生命的乃是灵，我对你们所说的话，就是灵（63）。你看这里的秩序，乃是先说灵来重生，而后再说用灵敬拜；结果，这样一个被灵重生用灵敬拜的人，就能像主一样，话一出来就是灵。为什么？因为他里面所充满的就是灵，所以发表出来的也是灵。正如主的话说，人心里所充满的，口里就说出来（太十二34）。到了约翰七章，更进一步，这灵出来的时候，就成了活水的江河，滔滔不绝，涌流不已（38）。
　　所以，你我若是肯操练灵，用灵敬拜，用灵事奉，我们里面就必满了灵。等我们来到聚会中，－约翰一开口，就是灵，话一出来就滔滔不绝，像活水的江河一样。我们若不这样操练灵，而仅仅去读经、讲经、听道、看属灵书报，－约翰一直用头脑，结果话越过越多，知识越过越多，灵却越过越少，使召会所得到的，不过是死的字句，而不是真实属灵的供应。
　　盼望众弟兄姊妹在这里能有一个转，清楚看见，召会真实地供应乃是在于灵，而不仅仅在于话。虽然在恢复的时候，主是先用话开头，但在最后，必须用灵跟上去，不然话就是话，没有灵，也不是灵，整个召会就要发死，下沉。如果我们的灵都能跟上，大家都在灵里事奉，等到我们有话的时候，作话语执事的，话一出来就满了灵，刚强，明亮，高昂，释放；同时，听的人灵也都是活的，属灵的吸收力也强，属灵的容量也大，话出来的就更多。这样，召会才能得到新鲜活泼的供应，众弟兄姊妹才能真实在灵的经历里，认识基督，经历基督，摸着基督那一切的丰富。为这缘故，你我必须平日平时多多的操练灵，运用灵祷告。要操练到一个地步，能随处祷告，也能随时祷告。这样，我们的灵就必丰富刚强，我们的事奉就必改样，召会才能得到真实地建造。
　　原刊于一九六一年十一月“话语职事”第一百二十五期
　　读经：约翰福音六章六十三节，以弗所书五章十八至二十节，歌罗西书三章十六至十七节，哥林多后书三章十七至十八节，使徒行传六章四节。
--------本段经节汇集--------
约6:63  
赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。
弗5:18  
不要醉酒，醉酒使人放荡，乃要在灵里被充满，
弗5:19  
用诗章、颂辞、灵歌，彼此对说，从心中向主歌唱、颂咏，
弗5:20  
凡事要在我们主耶稣基督的名里，时常感谢神与父，
西3:16  
当用各样的智慧，让基督的话丰丰富富地住在你们里面，用诗章、颂辞、灵歌，彼此教导，互相劝戒，心被恩感歌颂神；
西3:17  
凡你们所作的，无论是什么，或说话，或行事，都要在主耶稣的名里，借着祂感谢父神。
林后3:17  
而且主就是那灵；主的灵在哪里，哪里就有自由。
林后3:18  
但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。
徒6:4  
但我们要坚定持续地祷告，并尽话语的职事。
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　　在本篇信息中，我们要来看灵的供应的问题。虽然已过我们注意调灵、释放灵、用灵事奉、在灵里祷告等，但我们对灵的供应，认识得还不够深、不够重，所以我们必须再来交通这件事。
　
　　召会所得到的真实供应，归纳来说不外两方面，第一是灵的供应，第二是话语的供应。当召会荒凉的时候，便逐渐失去灵，也失去神的话。我们从今日基督教的光景，可以看见这种情形：有组织，有活动，却没有灵；有讲台，有讲道，但缺少神话语的供应。一次聚会中，可以有许多的节目，又是唱诗，又是祷告，又是讲道，又是报告，就是缺少灵和神的话。召会既缺少这两面的供应，自然就显得贫穷、软弱，许多难处也因而产生，这是召会堕落的现象。
　
　　当神在荒凉中来作恢复的工作时，乃是从话语恢复起。这个原则不仅新约时代是这样，连旧约里也是如此。比方，当以色列人被掳七十年期满后，神就带他们归回。这时，神兴起祭司以斯拉，重新向众民宣读神的律法书（尼八），这就是把神的话语恢复出来，摆在神百姓跟前。以色列人一有神的话，一认识了神的话，就得到了恢复，这是一个很明显的例子。同样的，我们能从改教史看见，当神兴起路德马丁有所恢复的时候，他也是从话语上恢复。路德最主要是恢复了因信称义的道，和一本公开的圣经。在此之前，除了所谓的圣品阶级之外，平常人是不能随便读圣经的。路德在神的话语上，开始有恢复，结果召会就得到真正的供应。
--------本段经节汇集--------
尼希米记一章（略，若需要被汇集，请勾选“不忽略整章”）
尼希米记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　路德以后的四、五百年间，神又作了多次恢复的工作。每一次的恢复，几乎都是先从话语开始。即使是三十多年前，神在东方，在我们中间，借着我们前头的弟兄恢复的时候，明显的也是先从话语恢复。我们都得承认，主兴起倪柝声弟兄，不知给了他多少光，多少话；凡在那时候看见这事的人，凡在那个恢复流里的人，都感觉主在倪弟兄身上，所释放出来的话，真是何等的丰富而汹涌。神实在是借着他，在中国作了一大部分话语的恢复。这是神对召会极大的恩待。　　在恢复的历史中，最明显的一个例子，就是主后一八二八年，神在英国所谓“弟兄们”中间，所开始的恢复。那是路德改教之后，一次相当厉害的恢复。在那一次恢复里，最明显、最厉害的，也是在话语上的恢复。有人说，路德是给召会一本公开的圣经，“弟兄们”是给召会一本解开的圣经。这句话并没有说得太过。路德以后，圣经虽然已经不再封锁了，但是在亮光方面，大体还是封闭的，很少有人解开。乃是等到“弟兄们”，尤其像达秘（J. N. Darby）这样的弟兄起来以后，圣经在召会中才是一本解开的书。凡懂得今日基督教神学故事的人都承认，这一百多年来，基督教在地上所讲的那些正统的道，难得能超出弟兄们所释放那些亮光的范畴。今天在各地正统的神学，都脱不开司可福博士（Dr. C. I. Scofield）的帮助。然而，司可福并不是发现真理的人，他乃是传授真理的人。他所传授的真理，差不多都是“弟兄们”所发现的。“弟兄们”恢复了神的话语，就叫召会得到了莫大的供应。这个话语的恢复，直到今天还影响着我们。我们不能不承认，连主在东方这二、三十年来许多话语的恢复，都是受到当初“弟兄们”的影响。
　
　　话语的恢复实在是出乎神的，但是我们必须看见，能叫召会得到供应的，不光在于话，也是在于灵。严格说，应该灵在先，话在后，这个次序才是对的；但为什么神在祂的恢复里，总是先恢复话，然后叫灵跟上去？这是因为在恢复的时候，神必须先开人的心窍，开人的眼睛。由于所谓的基督教已经堕落、走样，离开标准的情形越过越远了，这时候若不是有话语来说明、教导、开启、启发、改正，人的眼光和观念就不容易有转变。　　灵是在我们人的最深处，若是我们的头脑，我们的观念不转变，灵在我们里头就难以有什么作为。要叫里面的灵，深处的灵能有作为，那些比较在外边的心思、头脑、观念等就必须先有转变。所以历代神恢复的时候，都是先释放话语，释放亮光，释放启示，释放异象，释放信息，释放长篇大论的属灵理论，摆在神的儿女跟前，好来转变神儿女的观念，开通神儿女的心窍。等到神儿女观念转变了，心窍开通了，里面的灵自然就归向神；这时神的灵才得以自由的，在他们灵里作一些真实地属灵工作。这就是神先用话来恢复，而后叫灵跟上去的原因。
　
　　话语在神恢复的工作里，虽然有开导、改正，并带着一点供应的作用；但真实、丰富的供应，乃是在于灵。我们若仔细读过新约，就会看见话、灵、和主自己三者，实在就是一。主在约翰六章六十三节说，“我对你们所说的话，就是灵。”这给我们看见，话和灵是连在一起的。照前文所说的，好像话和灵有点分别，但是如果是出乎主的话，那个话就应该是灵。林后三章十七节说，“主就是那灵。”这给我们看见主和灵又连在一起。同时约翰一章一节说，“话就是神。”主和话又连在一起。总括来说，话就是主，主就是灵，话也就是灵。若是神的话经过我们出来是正确的，这个话，就是主自己，也就是灵。所以，我们每一次在召会中所释放的话语，如果真是出乎神的，这些话就是神的发表，就是神的自己，也就是灵。
--------本段经节汇集--------
约6:63  
赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。
林后3:17  
而且主就是那灵；主的灵在哪里，哪里就有自由。
哥林多后书一章（略，若需要被汇集，请勾选“不忽略整章”）
约1:1  
太初有话，话与神同在，话就是神。
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　　关于话和灵是一，我们也能从以弗所和歌罗西这两卷书里找到根据。以弗所和歌罗西，这两卷乃是姊妹书，许多地方都是并行的，都说到同样的事。比方，这两卷书都说到要用诗章、颂辞、灵歌赞美主。但你仔细读它们的说法，还是有点讲究。以弗所书说，我们能用诗章、颂辞、灵歌向主赞美，是因为我们在灵里被充满。我们必须在灵里被主的灵充满，才能用诗章、颂辞、灵歌赞美主（弗五18~19）。可是歌罗西书却说，我们能用诗章、颂辞、灵歌赞美主，是因为我们里面充满了主的话（西三16）。同样是赞美主，一卷书说这样的赞美，是由于充满灵；另一卷说这样的赞美，是由于充满主的话。为什么呢？因为主的话就是灵。
--------本段经节汇集--------
弗5:18  
不要醉酒，醉酒使人放荡，乃要在灵里被充满，
弗5:19  
用诗章、颂辞、灵歌，彼此对说，从心中向主歌唱、颂咏，
西3:16  
当用各样的智慧，让基督的话丰丰富富地住在你们里面，用诗章、颂辞、灵歌，彼此教导，互相劝戒，心被恩感歌颂神；
歌罗西书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在正常的光景中，话应当就是灵。然而在召会中，有时候话会落到一个地步，不过是话而已，不是灵，也没有灵，更不是主自己的发表，也没有多少主的成分在内。这是召会堕落的光景。当一八二八年，“弟兄们”兴起来的时候，他们的恢复多在话语上。你去读他们中间的故事，不能不承认，从一八二八年开始，有五十年之久，半个世纪的工夫，在他们中间兴起好些话语执事，不是普通为主说话的人，乃是大的话语执事。除了前面已经提过的达秘之外，还有像“五经略解”的著者马金多（C. H. Mackintosh）、“数字圣经”的著者格兰特（F. W. Grant）、以及牛顿（B. W. Newton）、戴勒（James Taylor）等等，这些人个个都是大的话语执事。他们中间的话语执事不是三个、五个的，可以说是成群的。神的话语经过他们释放出来，实在是像浪潮一样。　　所以有弟兄说，当“弟兄们”起来释放话语时，真是像波浪涌到召会里。那时候的话都是活的，话里头满有灵。然而非常可惜，历史告诉我们，到了十九世纪下半叶，“弟兄们”中间的话语，慢慢落到一个地步，不能说一点灵都没有，但可以说灵不多。到今天你若到西方各处走走，问问各地所有“弟兄们”聚会的地方，那个光景差别是相当的大，有的地方还不错，但大多数的地方非常差，完全落到道理字句里，好像只有话，而没有多少灵，相当缺少当初那一种新鲜活泼的光景。
　
　　因此，从十九世纪下半叶开始，直到二十世纪起头，这八、九十年当中，神在世界各地对着“弟兄们”这种落入死的字句的情形，兴起一个反应，就是所谓的“五旬节运动”。在这一个运动里的人，不注重话语，不注重解经，却专一注重所谓的圣灵充满，圣灵浇灌；他们唱灵歌，说方言等等。他们反应到一个地步，完全抛弃了一切规条，甚至连作人的规矩，在有的地方也都给他们打破了。　　当这个运动汹涌得最厉害的时候，就形成三大派，一大派叫作跳派（Jumpers），一大派叫作笑派（Laughers），还有一大派叫作滚派（Rollers）。这些称呼，听来好像很可笑，但实际上他们聚起会时，大部分就是这三大派。我曾参加过他们的聚会，看见过他们的光景。那个跳的不是普通的跳，他们一跳就是离地好高。你觉得可笑，他们却是非常严肃。那个笑的就一直哈哈大笑，滚的就是一直在地上打滚。那时有位老姊妹，深受这个运动影响，一得着圣灵的浇灌，就要打滚。所以她家里的佣人，一看她跪下祷告，赶快就把附近的桌椅家具推到一边，好腾出地方给她打滚。　　这些事听来好像很可笑，但你无法否认这是神的作为，因为我的确看见在他们中间，有成群的人得救。那些素日无心寻求主的人，都给翻过来了，而且拼上一切为着主。这些都是真实地，你无法厉害的定罪他们，你只得敬拜说，这实在是神的一个反应。　　盼望弟兄姊妹能从这里看见神的作为。神供应祂的召会，必须用话又用灵。正常的情形，话就是灵，话里头满了灵。主的话就是灵，主就是灵，并且话就是主，这几点是不可以分开的。然而，一到不正常的情形中，话就不是灵了；话一不是灵，失去灵，话就变作字句。因此，神就在祂的召会中，作反应的工作，兴起人来极力的注重灵。
　
　　再说到我们中间的故事。有一件事我们要承认，我们在东方，也是神恢复工作中的一段。在已过三、四十年，神在我们中间，实在作了相当明显的恢复工作。而这个恢复，完全重在话语上。我想神的怜悯和恩惠，许可我们说这话：自从基督教到东方来，这一、二百年之内，恐怕神的话语从来还没有像这三、四十年，在我们中间释放的这么多。不仅如此，有的成分甚至比西方基督教有过之而无不及。这几十年来，我们中间各地的工作，可以说都是话语的产品，各地召会的兴起也是话语的结果，连我们中间的同工、长老、执事、以及各种事奉的人，也莫不是话语的结晶品。用一句话说，我们这三、四十年是靠话语起家的。不要说已往，就是已过这十年，在台湾这里也是这个光景。我们好些圣徒就是这十年之内，蒙恩被主兴起来的。今天在台湾这个小岛上，还能有一部分主的工作，各地也有召会兴起来，可说完全是靠着话语起家的。我们释放神的话，读神的话，查神的话，并传神的话，就是这样，工作兴起来了，召会兴起来了，同工产生了，各种事奉的人也产生了；这一切都是从神的话语出来的。所以说，我们是靠话语起家的。　　不只如此，当初神所给我们的这些话，实在就是灵；话是丰富的，灵也是丰富的。以我们最前面的倪弟兄为例，当他被主兴起来时，你在他跟前听道，无法不感到灵的同在。每一次他讲道，一讲就是一个半钟头。我们现在的聚会，众人都觉得太长，但在三十年前，我们的弟兄带领聚会，唱诗祷告不算，又没有翻译，单是讲道足足一个半钟头。虽然长，但无论谁坐在那里听，都觉得是活水涌流。话语是话语，但都觉得那是活水，那是圣灵。你没法不承认那些话就是灵。那是恢复开头的光景。
　
　　然而，有一个危险在这里。如果一直只是话语，久而久之就会落到一个地步，灵不多了。开头的时候，话就是灵，慢慢会落到一个地步，话还是那个话，但灵缺少了，甚至灵没有了，是话不是灵了。我们必须在这里看见，神在恢复里，以话作开头是对的，但不能停在话这里，乃必须有灵跟上来。我们必须看见，召会的供应在于话，召会的供应也在于灵。在正常的光景中，召会中话的供应，就是灵的供应。但是这里有一个清楚地分别，如果一直是话，而轻忽灵，这个话就要落到一个地步，没有灵，只剩下字句的话了。
　
　　我们到了目前这个阶段，实在应该好好注意这个分别。最近，主越带我们往前就越清楚，光靠话，或者偏重于话的供应，乃是差缺的。我们不能光靠话，也不能偏重于话。我们必须靠话，也靠灵。如果必须要偏重的话，目前这个阶段，我们宁可偏重在灵的一面。我们并不轻忽话，但以今天召会的实际光景说，重在灵的一面是更需要的。　　使徒们在行传六章四节说，“但我们要坚定持续地祷告，并尽话语的职事。”我们看见祷告在先，尽话语职事在后。祷告就是供应灵，尽话语职事就是供应话。我们在这句话里，能看见这两件事先后的次序。在使徒行传里，从彼得那些使徒们的行动上，也能看出他们是重在祷告，他们是先用祷告，是一个灵在先的故事。他们无论在什么场合，都是灵在先，话语跟在后面。我们看五旬节的光景，他们并不是先讲道，乃是先有十天之久的祷告（一13~15）。那些祷告，毫无疑问是释放灵的祷告，是调灵的祷告，也是祭司性的祷告，而不是头脑里的祷告，规条式的祷告。他们是在灵里祷告，是在至圣所里祷告。并且我们应该相信，他们的祷告不是偶然的，不是凑巧的，乃是按时的，天天昼夜按班就次，在神面前供职，正像祭司供职一样。不仅如此，他们那些祷告，不是个人的祷告，乃是团体的祷告，一百二十几个人，像一个体系一样。所以，他们在五旬节之前那十天的祷告，实实在在就是祭司在神面前烧香供职的祷告。我们看他们的灵是出来的，是调和的，也是释放的。我们也看见结果圣灵浇灌、流通了。圣灵先来了，到这时候彼得才站起来释放话语。这是因为在使徒行传里，乃是新开头，不是恢复，所以每一次都是灵开头，然后话才跟上去。乃是在恢复的时候，光景荒凉了，人的观念需要改正，人的思想需要启发，所以神才先用话语来恢复，而后灵才跟上去。
--------本段经节汇集--------
徒6:4  
但我们要坚定持续地祷告，并尽话语的职事。
徒1:13  
他们进了城，就上了所住的一间楼房，在那里有彼得、约翰、雅各、安得烈、腓力、多马、巴多罗买、马太、亚勒腓的儿子雅各、热烈派的西门和雅各的兄弟犹大。
徒1:14  
这些人同着几个妇人，和耶稣的母亲马利亚，并耶稣的兄弟，都同心合意，坚定持续地祷告。
徒1:15  
在那些日子，有许多人聚集，约一百二十名，彼得在弟兄中间站起来，说，
使徒行传没有一百二十章，请检查。
 使徒行传五章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这些日子，我在外边一面工作，一面常常回到神面前思想、观察这些事，越观察就越清楚。好像主点给我看见，在我们中间这几十年来，话语的恢复实在是相当够了，目前所缺的乃是灵的供应。因着灵的供应不够强，与话语的配合也不够，致使话语的供应也打了折扣。这好比姊妹们作馒头，面粉是够多了，而水和油不够，结果面团就一直调不好。我们今天的光景正是如此，话多，道多，但是灵少。我们中间的水流通得不够，灵调得不够，这是我们的一大缺点。我们必须看见神的作为，乃是先灵后话。虽然在恢复里是用话开头，但后面必须跟着灵。话是来开头的，是来开启的，应该即刻跟上灵才对。　　从另一面说，我们还得谦卑，承认我们对于神的话，认识得还是不够深，摸着得还是不够多。这本圣经，不要说里面的灵意，单就字句说，还有许多是我们构不上的地方。就是照神已经让我们摸着的，也还有许多没有释放出来。这一面，我们承认是相当缺欠。但两相比较，我们的话语是较多，我们的灵是较少的；我们的面粉是多了，我们的水和油是少了。我们不是轻看面粉，我们知道没有面粉，根本无法作面食；但是有面粉，没有水，没有油，一样没有办法作出合式的面食。
　
　　盼望大家能转一个观念，不能光听道，光读经，光聚会，光看属灵书报，还必须加上祷告才可以。已过的年日，在话语方面已经够多了。我们听道、读经、查经、看属灵书报，彼此研究，彼此交通，属灵的知识加增不少，这是真的。但是，请问我们的灵如何？我们只得承认，灵不够刚强，不够丰富。我们属灵的知识，高过灵的本身。属灵的原则我们懂得，属灵的知识我们不少，属灵的头脑也不错，属灵的思路也通达，属灵的口才也熟练，但就是灵的本身不够强，因为我们的灵操练得不够。并且我们的观念还没有从话转到灵。我们聚起会来，多半还是靠话的供应，而没有够多注重灵的供应。　　主怜悯我们，叫我们看见，有了话之后，必须跟上灵。灵若不跟上，久而久之，话就变作空洞的，仅仅是话，而没有多少灵的成分，慢慢就变作死的字句。结果我们中间可能许多原则、许多道理、许多知识，都比从前增加，但是灵却越过越弱。因此，你我必须急起直追，必须在灵这方面厉害的补课。今天我们面临的不是听道的问题，不是明白道理的问题，不是读经的问题，乃是我们的灵能否刚强的问题。所以，我们今后必须多操练灵。　　我们对主的经历，是需要属灵的认识，但更需要灵的操练。我们实际的摸着主，实际的经历主，实际的享受祂的丰富，乃是在于我们真正的操练灵，真正的运用灵。因这缘故，在本篇信息里，我才把这点重的感觉交通给众人，盼望我们众人能转一个观念，今后靠灵要过于靠话，在聚会中用灵供应，要过于用话供应。自然这就需要我们这些事奉的人，长老也好，同工也好，家负责也好，平日都能经常操练灵。千万不要为自己讲理由，乃要在主面前急起直追，对付这个灵的问题。因此，不论同工也好，长老也好，家负责也好，从这时起，都要起来厉害的学习祷告操练灵，不光是到聚会里祷告，就是在私下也要常常祷告。
　
　　或许有的人说，我们太忙了，时间不够用；这我绝对承认。我们生活在这个世界上，的确有些烦琐的事情，常常缠累我们。然而另一面，我也低头敬拜神，安排这样的环境给我们，叫我们学习在百忙中还能祷告；这种祷告才是有分量有价值的。　　许多基督徒都有一个理想，以为什么事都摆脱了，找一个非常安静的地方，与主亲近，祷告交通，那是何等甜美。我愿意告诉你们，没有这回事。即使有这样一个环境给你祷告，原谅我说，那种祷告也不见得最有价值。真实地祷告，都是在战场上的；真实地祷告，都是属灵的争战。在战场上是没有排场的，什么事都得抢着作，连吃饭都是一手拿枪，一手吃的。我曾看见有的军队在战壕里，壕沟的水及腰，他们下半身泡在水里，右手还要持枪作战，左手就从干粮袋里随便抓一点干粮吃。这是作战时的光景。凡认识属灵事情的人都知道，真实地祷告就是这样。乃是在百忙中，孩子缠着，家务累着，重担压着，生意作不好，天天赶上班，想要祷告，真是没有时间，就是在这样的光景中而有的祷告，才是真实地祷告。　　所以，不要以为必须有一段安定的时间，跪在那里一个钟头，从头至尾一点也没有打岔，才能祷告；不要以为这种祷告才有真实地价值。我们绝不轻看这种的祷告，但是经验告诉我们，许多好的祷告都是零零星星的。祷告时，门铃响了；祷告时，电话来了；祷告时，小孩被汽车撞了，你还得照顾他到医院；祷告时，电报来了，生意失败了；祷告时，这个事来了，那个事也来了，末了连奉“主耶稣的名，阿们！”都不给你机会说。我们乃是要操练这样残缺的祷告；我们总得操练在百忙中，还能运用灵祷告。　　尤其是在今天这个时代，一切都是快速的，都是竞争的，你想坐着花轿在人生里混，那是不行的。在今天这个社会里，什么都得奋斗，读书得奋斗，经商得奋斗，作什么都得奋斗，不然就要被淘汰。同样的，连属灵的事也得主动、积极的抢着时间作，一放松，一懈怠，什么都不要想有成就；祷告更是如此。这种紧张忙碌的处境，一面说，是撒但的诡计；另一面，我们还得敬拜神，神有祂的主宰，叫我们在其中有好的操练。　　所以，我们必须识破撒但的诡计。撒但实在是耍诡计者，他一面叫我们忙碌，忙碌过后，又叫我们借此宽容自己，说自己太忙，时候不多，没有时间祷告，要上班，要上课了，算了吧，今天不祷告了，明天再说吧。结果天天都是如此，永远不能祷告。你我绝不能这样原谅自己，宽容自己。不要以为忙了就不能祷告，不要盼望等到有一天主叫你摆脱一切的繁忙，到郊外租一间房子，安安静静、清清闲闲的，然后才能祷告。这种观念完全是错误的，完全是出于撒但的诡计。你必须在这里，靠着主的恩典，在百忙之中，儆醒祷告操练灵。　　姊妹们早晨起来，一面忙着作早饭，一面还要照顾孩子上学，乃是在这样的忙碌里，还要操练祷告；尽管外面忙，里面的灵还能祷告。即使不能有长篇大论的祷告，还能有零零碎碎的祷告。弟兄们也是一样，就是去上班时，挤上公共汽车，一坐下来，甚至站着，里面的灵就动起来。我们若不是这样，在百忙中和撒但争取一点时间，请记得，你每天的时间都要给他吞吃光了。我再说，在今日时代的大轮急速转动之际，谁都不容易有多少的安静。你我必须醒悟，必须操练在诸般繁忙中，能抢着运用灵祷告。这是第一。
　
　　第二，并不是改变聚会的作法，乃是转变里头的观念。所以不是说，我们从前聚会是按着时间，七点半开始，先选一首诗，再来一个祷告；现在不按时间了，来了就先祷告，然后再选诗一首。不是先唱诗后祷告，或者先祷告后唱诗的问题，乃是我们里头的观念要转，要看见话语够多了，但是灵不够强，不够活，不够释放，不够出去。因此，我们每次来到聚会中，都要实际的祷告操练灵。大家聚会的时候，不仅是存心来聚会而已，乃是更要用灵事奉；不仅是来听道而已，乃是更要用灵事奉。不论在马尼拉，还是在香港，我都曾对那里的召会说，不要再只是注意聚会，我们聚会乃是为着事奉，乃是为着运用灵敬拜，运用灵事奉。每一位弟兄姊妹一到聚会中，立刻要有一个观念，不是聚会，乃是事奉。目前我们的聚会落到一种光景，如同去赴席却不张口吃东西。人问你作什么？你说去赴席，但你在席上光是坐着，却不吃不喝。有些弟兄姊妹来聚会就是如此，仅仅聚会，灵动也不动。　　所以，今后不如把聚会改作事奉。以后我们都要说去事奉，或者说去供职，不要说去聚会。因为人对聚会这辞，已经有很错误的领会。人说去聚会，好像就是指到会所去休息。一天劳碌过去了，晚上挟着圣经，到会所一坐下，灵、魂、体都休息了，整个聚会的责任，让带领的弟兄负责。这是大大的错误！我们不是光来聚会；我们所以来聚会，乃是要事奉神。我们一来到聚会的地方，灵里马上殷勤起来，要交通，要祷告，要赞美，要感谢，要敬拜，要事奉。我们先有这一种灵的光景，然后话出来就化成灵，话一出来也就是灵。
　
　　很希奇，约翰福音里说到这些灵的故事，秩序是那样的好。譬如三章，说灵来重生我们的灵，这是灵生灵（约三6）。到四章，就说神是灵，我们要用灵拜祂，这是灵拜灵（四24）。到了六章又说，赐人生命的乃是灵，我对你们所说的话，就是灵（63）。你看这里的秩序，乃是先说灵来重生，而后再说用灵敬拜；结果，这样一个被灵重生用灵敬拜的人，就能像主一样，话一出来就是灵。为什么？因为他里面所充满的就是灵，所以发表出来的也是灵。正如主的话说，人心里所充满的，口里就说出来（太十二34）。到了约翰七章，更进一步，这灵出来的时候，就成了活水的江河，滔滔不绝，涌流不已（38）。
--------本段经节汇集--------
约3:6  
从肉体生的，就是肉体；从那灵生的，就是灵。
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
约翰福音六章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音四章没有63节，请检查。
太12:34  
毒蛇之种，你们既是恶的，怎能说出善来？因为心里所充满的，口里就说出来。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
------------------------
　　所以，你我若是肯操练灵，用灵敬拜，用灵事奉，我们里面就必满了灵。等我们来到聚会中，一开口，就是灵，话一出来就滔滔不绝，像活水的江河一样。我们若不这样操练灵，而仅仅去读经、讲经、听道、看属灵书报，一直用头脑，结果话越过越多，知识越过越多，灵却越过越少，使召会所得到的，不过是死的字句，而不是真实属灵的供应。　　盼望众弟兄姊妹在这里能有一个转，清楚看见，召会真实地供应乃是在于灵，而不仅仅在于话。虽然在恢复的时候，主是先用话开头，但在最后，必须用灵跟上去，不然话就是话，没有灵，也不是灵，整个召会就要发死，下沉。如果我们的灵都能跟上，大家都在灵里事奉，等到我们有话的时候，作话语执事的，话一出来就满了灵，刚强，明亮，高昂，释放；同时，听的人灵也都是活的，属灵的吸收力也强，属灵的容量也大，话出来的就更多。这样，召会才能得到新鲜活泼的供应，众弟兄姊妹才能真实在灵的经历里，认识基督，经历基督，摸着基督那一切的丰富。为这缘故，你我必须平日平时多多的操练灵，运用灵祷告。要操练到一个地步，能随处祷告，也能随时祷告。这样，我们的灵就必丰富刚强，我们的事奉就必改样，召会才能得到真实地建造。　　原刊于一九六一年十一月“话语职事”第一百二十五期
　Scripture Reading: John 6:63; Eph. 5:18-20; Col. 3:16-17; 2 Cor. 3:17-18; Acts 6:4
　In this chapter we will consider the supply of the Spirit. We have fellowshipped concerning blending in spirit, releasing the spirit, serving with the spirit, and praying in spirit, but we still do not have much knowledge concerning the supply of the Spirit. Therefore, in this chapter we will fellowship concerning the supply of the Spirit.
　
TWO MEANS OF SUPPLY—THE WORD AND THE SPIRIT
　The church receives the supply from the Spirit and from the Word. In times of degradation the church loses the Spirit and the Word of God. In Christianity there are organizations and activities, but there is no Spirit. Sermons are preached, but the supply of God’s Word is lacking. Christian meetings have many activities, including singing, praying, preaching, and giving reports, but they lack the Spirit and the Word of God. Since these two means of supply are lacking, the church has become poor and weak and therefore has many problems. This is a clear indication of degradation.
　
THE RECOVERY OF THE WORD
　God’s work of recovery in the church begins with the recovery of the Word. This is the principle not only in the New Testament age but also in the Old Testament age. For instance, at the expiration of the seventy years of the captivity of the people of Israel in Babylon, God brought them back to their fathers’ land and raised up the priest Ezra to read the book of the law (Neh. 8). This was to restore the words of God and present them to His people. Once the people of Israel received and understood the words of God, they were recovered. Likewise, during the Reformation Martin Luther was raised up by the Lord for the work of recovery. He recovered primarily the truth of justification by faith, and he unlocked the Bible. Previously, only members of the clergy could read the Bible; common people were not allowed to do so. After Martin Luther began the recovery of God’s Word, the church began to receive the supply.
　God has continued the work of recovery in the church. Whenever there is a recovery, it almost always begins with the Word. Over thirty years ago He began the work of recovery among us in the Far East through our brother, Watchman Nee. This work also began with the recovery of the Word. The Lord gave our brother an immeasurable amount of light from the Word. Those who witnessed this matter and were in the flow of that recovery all felt that the Lord’s words released through Brother Nee were immeasurably rich and powerful. He was used by God to carry out a great part of the recovery of the Word in China. This was God’s great grace to the church.
　The most obvious example in the history of recovery is what began in 1828 among the Brethren in England. The most evident and most powerful aspect of the recovery among the Brethren was also the Word of God. It is not too much to say that Martin Luther gave the church an unlocked Bible, and the Brethren gave the church an opened and interpreted Bible. After Martin Luther the Bible was no longer locked, but as far as light was concerned, it was a closed book, and few believers were able to interpret it. It was not until the Brethren were raised up, in particular J. N. Darby, that the Bible became an opened and interpreted book. Theologians acknowledge that the orthodox doctrines taught in Christianity are based on the light released by the Brethren. Orthodox theology has also been influenced by Dr. C. I. Scofield. However, he did not discover the truths himself. He taught the truth, but nearly everything he taught was discovered by the Brethren. The Brethren recovered the Word of God and enabled the church to receive an enormous supply. To this day we are influenced by the light that the Brethren received.
　
THE RECOVERY OF THE WORD BEING FOR CORRECTION AND ENLIGHTENMENT
　The supply of the church lies not only in the Word but also in the Spirit. Strictly speaking, the supply of the church should come from the Spirit and then the Word; this is the proper sequence. However, in His work of recovery God always recovers the Word, and then the Spirit confirms the Word because God must first open man’s understanding. When there is degradation and deviation, the Word is needed for explanation, instruction, enlightenment, and the correction of man’s views and concepts (2 Tim. 3:16).
　Our spirit is the deepest part of our being. If our thoughts and concepts are not changed, our spirit will be frustrated. There must first be a change in the parts that surround our spirit, particularly our mind with our thoughts and concepts. In His work of recovery, God first releases light, revelation, and visions through His Word to His children so that their concepts may be changed, their understanding may be opened, and their spirit can turn to God. Only at such a time will the Spirit of God be able to work freely in their spirit. God first recovers the Word, and then the Spirit works to confirm the Word.
　
THE WORD AND THE SPIRIT
　In God’s work of recovery the Word functions to instruct, correct, and supply. The supply also depends on the Spirit. In the New Testament the Word, the Spirit, and the Lord are one. In John 6:63 the Lord said, “The words which I have spoken to you are spirit and are life.” This verse shows that there is a relationship between the words of the Lord and the Spirit. From our fellowship it might seem as though the Lord’s words and the Spirit are not related. However, the Lord’s words are related to the Spirit because He is the life-giving Spirit (1 Cor. 15:45). Second Corinthians 3:17 says, “The Lord is the Spirit.” This shows that the Lord is the Spirit. Furthermore, John 1:1 says, “The Word was God.” Thus, the Lord is also the Word. The Lord is the Word, the Lord is the Spirit, and His words are the embodiment of the Spirit. If the Lord’s words pass through us in a proper way, they are of the Lord, and they are also of the Spirit. Therefore, if the words that we release in the church are of God, they convey not only His utterance but also God Himself as the Spirit.
　The Epistles to the Ephesians and to the Colossians provide a further basis for saying that the Word and the Spirit are one. Ephesians and Colossians have many parallel portions. For example, both Epistles speak of praising the Lord with psalms, hymns, and spiritual songs (Eph. 5:18-19; Col. 3:16). However, there is a slight difference. Ephesians speaks of praising the Lord with psalms, hymns, and spiritual songs because we are filled in spirit. We must be filled with the Spirit of the Lord in our spirit in order to praise the Lord with psalms, hymns, and spiritual songs. Colossians speaks of praising the Lord with psalms, hymns, and spiritual songs because we are filled with the Lord’s word. Both Epistles speak of praising the Lord, but one says that our praising is the result of being filled with the Spirit, and the other says that it is the result of being filled with the Lord’s word. This shows that the Lord’s words are the Spirit.
　
THE BRETHREN
　The ministry of the word should convey the Spirit. However, sometimes the ministry of the word falls into a situation in which mere words are uttered, without the Spirit. Then the ministry of the word is no longer the utterance of the Lord, because it does not contain His element. This condition speaks of the church’s degradation. Around 1827 the Brethren were raised up, and they recovered many items related to the Word. For about fifty years after 1828 numerous ministers of the word were raised up among the Brethren. Those who were raised up include J. N. Darby; C. H. Mackintosh, author of Notes on the Pentateuch; F. W. Grant, author of The Numerical Bible; James Taylor Jr.; and B. W. Newton. They were great ministers of the word. Through them the Word of God was released like sea billows rolling upon the shore.
　The release of the Word through the Brethren was like waves of the truth surging into the church. The words they spoke were living and full of the Spirit. Regrettably, in the second half of the nineteenth century the Brethren fell into division and lost the Spirit. Now most of their groups have fallen into doctrines and letters; they are short of the Spirit. They lack the fresh and living condition that they possessed in the beginning.
　
THE PENTECOSTAL MOVEMENT
　For a period of eighty to ninety years, beginning in the second half of the nineteenth century, God raised up the Pentecostal movement as a reaction to the deadened situation among the Brethren. The believers in the Pentecostal movement did not focus on the Word or on its interpretation. They focused on being filled with the Holy Spirit, that is, the outpouring of the Holy Spirit. They sang spiritual songs and spoke in tongues. The believers in the Pentecostal movement reacted to the deadened situation among the Brethren to the extent that they abandoned all regulations. In some places they even broke the norms of human behavior.
　At the peak of the Pentecostal movement there were three major groups: the jumpers, the laughers, and the rollers. These terms sound funny, but they were actually the three major groups of the Pentecostal movement. I had the occasion to attend their meetings and observe their situation. The jumpers did not jump in an ordinary manner; they jumped high above the ground. Their behavior seemed funny, but they were quite serious. The laughers laughed loudly, and the rollers rolled on the floor. In those days an elderly sister among us was affected by the Pentecostal movement. She would always roll when she received the outpouring of the Spirit. Consequently, when she knelt down to pray at home, her servant would immediately move the furniture in order to give her enough space in which to roll.
　Such stories sound peculiar, but it is undeniable that the Pentecostal movement was raised up by God, because crowds of people were brought to salvation through them. Those who had been indifferent to the Lord gave up everything for the Lord’s sake. We must not condemn the Pentecostal movement too harshly. We can only say that it was truly a reaction from God.
　The Brethren and the Pentecostal movement are illustrations of God’s work. He must supply His church with the Word as well as with the Spirit. The normal condition of the church should be that the ministry of the word is full of the Spirit. The Lord’s words are the Spirit, and the Lord is the Spirit; moreover, the Word is the Lord. The Lord, the Spirit, and the Word are inseparable. When the church is in an abnormal condition, the ministry of the word is no longer with the Spirit. Rather, the ministry of the word becomes dead letters. At such a time God has to raise up a group of people to focus on the Spirit as a reaction to the deadened condition of the church.
　
GOD’S RECOVERY IN THE FAR EAST
　Let us now consider the history of the recovery in the Far East. We are also a part of God’s work of recovery. During the past thirty to forty years the focus of this work has been the Word. I believe that the Lord would allow us to say that since the time Christianity was brought to the Far East two hundred years ago, the Word of God has not been released as it has been released among us. Not only so, in certain aspects we have excelled beyond Western Christianity. In relation to the work, the churches that have been raised up in the localities are the fruit of the Word. The co-workers, elders, deacons, and those bearing responsibility in the churches are also the product of the Word. In brief, we have been built up by the Word. Many saints were saved and raised up in the last ten years. The work and the churches in Taiwan were built up by the Word. By our preaching and releasing God’s Word and by our reading and studying His Word, not only have the work and the churches been raised up, but co-workers and various responsible ones have been produced. Everything has been brought forth through the Word of God. Hence, we say that we are built up by the Word.
　Not only so, the words that God has given us are full of the Spirit and contain the riches of the Spirit. Brother Nee is a good example. He was raised up by the Lord, and those who listened to his messages sensed the presence of the Spirit. When he gave a message, he would speak for one and a half hours, but those listening sensed the flowing out of living water. No one could deny that his words were of the Spirit. That was the situation among us in the beginning.
　
THE DANGER OF HAVING ONLY THE WORD
　However, we must be careful. If we emphasize only the Word, after an extended period of time we will not have much of the Spirit. Initially, the ministry of the word can be full of the Spirit, but gradually the Spirit will be lost, until the words we speak no longer convey the Spirit. The Lord’s recovery begins with the Word, but we cannot stop with the ministry of the word. The Spirit must match the Word. The supply in the church depends on the Word as well as on the Spirit. In a normal condition the supply from the Word is the supply of the Spirit. If we have the Word but neglect the Spirit, the words we utter will not convey the Spirit, and we will be left with dead letters.
　
EMPHASIZING THE SPIRIT MORE
　We need to know the distinction between the supply of the Word and the supply of the Spirit. It is a mistake to depend merely on the ministry of the word or to lean heavily on the supply of the Word. We must rely on the Word as well as the Spirit. If we must emphasize something, it is better to emphasize the Spirit.
　In Acts 6:4 the apostles said, “We will continue steadfastly in prayer and in the ministry of the word.” Prayer is mentioned before the ministry of the word. Prayer is related to the supply of the Spirit, and the ministry of the word is related to the supply of the Word. This verse shows the sequence of these two matters. In Acts the apostles emphasized prayer; they prayed first. In their move the Spirit was first, and then the ministry of the word followed. Prior to Pentecost the apostles did not preach the word; rather, they prayed for ten days (1:13-15). Undoubtedly, their prayers were of a priestly nature with the release of the spirit; that is, they prayed by blending in spirit. They did not pray in the mind or according to regulations. The apostles prayed in spirit, in the Holy of Holies. We should believe that their times of prayer were not unplanned; rather, they would have prayed at scheduled times, ministering in the presence of God, just as the priests in the Old Testament ministered to God day and night, according to their course. Moreover, their prayers would not have been individual prayers but corporate prayers; about a hundred and twenty disciples prayed as one entity. The prayers of the disciples in the ten days prior to the day of Pentecost were the fulfillment of the burning of the incense by the Old Testament priests when they ministered to God. The issue of such prayers was the pouring out of the Holy Spirit. The Holy Spirit came first, and then Peter stood up to release the word. Acts was a new beginning; it was not a recovery. Thus, this example shows that the Spirit is first and is followed by the Word. During the time of recovery the desolate situation requires that people’s concepts be corrected and that their understanding be opened. Hence, God recovers first with the Word and then with the Spirit.
　Even though I am busy working, I often go before the Lord to consider and observe these matters. The more I observe, the clearer I become. The recovery of the Word is not lacking among us, but we lack the supply of the Spirit. It does not match the supply of the ministry of the word; hence, the supply of the Word has diminished. We have more of the Word and less of the Spirit. There is an insufficient flow of the water of life and an inadequate blending in spirit. This is our condition. We must see that God works first through the Spirit and then through the Word. Although the Word is first in the work of recovery, the Word must be followed by the Spirit. The Word is for initiating and opening, but it must be followed immediately by the Spirit. This is the proper way.
　We must humbly admit that we still do not have sufficient knowledge of the Word of God. Not to mention the intrinsic significance, many portions of the Bible are still beyond our grasp. Furthermore, there is a great amount of light that has yet to be released from the portions that God has given us understanding. However, we still have more of the Word and less of the Spirit. We are like bakers who have plenty of flour but who are short of water and oil. We do not despise the flour, because without flour we cannot make bread or pasta. However, without water and oil we still cannot make bread and pasta.
　
THE SERVING ONES NEEDING TO INTENSIFY THE EXERCISE OF THE SPIRIT BY PRAYER
　We need to have a change of concept. We cannot merely read the Word, listen to messages, attend meetings, and read spiritual publications; we must also pray. We have paid much more attention to the aspect of the Word. It is true that our spiritual knowledge has increased, but we must consider the condition of our spirit. We have to confess that our spirit is not strong. Our spiritual knowledge surpasses the condition of our spirit. We understand spiritual principles, and we are able to express them, but we do not exercise our spirit; hence, it is not strong. Our concept has not yet turned from the Word to the Spirit. When we meet, we still depend on the ministry of the word, but we do not pay adequate attention to the supply of the Spirit.
　We must have the Word and the Spirit. Without the Spirit the Word is empty. If we have merely the Word without the element of the Spirit, the Word will become dead letter (2 Cor. 3:6). It is possible for us to have an increase in spiritual principles, spiritual doctrines, and spiritual knowledge and at the same time become weaker in our spirit. We must rise up and make up for our lack in the Spirit. This is not a matter of listening to messages, understanding messages, or reading the Bible. It is a matter of our spirit being strong. We must exercise our spirit more.
　In order to experience the Lord, it is necessary to have spiritual knowledge, but it is even more necessary to exercise the spirit. Our touching and experiencing the Lord and our enjoying His riches depend on our exercising and using our spirit. There is a strong burden within me that we would have a change in concept so that we would depend more on the Spirit than on the Word; in the meetings we should supply the saints with the Spirit more than with the Word. This requires all the serving ones, including elders, co-workers, and responsible ones, to regularly exercise their spirit. We should not excuse ourselves. We must rise up to exercise our spirit. We must learn to exercise our spirit by prayer. We should pray not only in the meetings but also in private.
　
EXERCISING TO PRAY IN THE MIDST OF A BUSY SCHEDULE
　Some responsible ones may say that they are too busy to pray. We will always be entangled with numerous trivial things because we live in the world. However, the Lord has arranged our environment for us so that we may learn to pray even when we are very busy. Such prayers are weighty and valuable.
　Many Christians are idealistic; they think that they should be able to drop everything and find a very quiet place in order to draw near to the Lord in prayer and fellowship. Even if there were such an environment for us to pray, that kind of prayer may not be very valuable. We offer genuine prayers when we are in the battlefield; genuine prayers are spiritual battles. In the battlefield there is no extravagance. Soldiers are always in a rush. Even when they eat, they eat with one hand and hold their weapon with the other (cf. Neh. 4:17). This is the situation in the battlefield. Those with spiritual knowledge realize that this is also the environment for genuine prayers. When we are entangled with our children and domestic affairs, when our businesses are not doing well, or when we need to hurry to work every day, we do not have time to pray. Yet our prayers under such circumstances are genuine.
　We should not think that we can pray only when we are in an undisturbed environment in which we can kneel down and pray for an hour without any interruptions. We do not despise such prayers, but according to our experience, many good prayers are in fragments: “Here a little, there a little” (Isa. 28:10). While we are praying, the doorbell might ring, the phone might ring, or our children might need urgent care. While we are praying, many things happen. It seems as though we do not even have the time to say, “I pray in the name of the Lord Jesus, Amen!” We need to be trained to pray in fragments; we need to be able to exercise our spirit in prayer in the midst of a busy schedule.
　In this age many things compete for our time. We need to strive at school and strive at work; otherwise, we will be eliminated. Likewise, we need to be aggressive to seize the time for spiritual things. We should not imagine that we will be able to accomplish anything if we are loose or lax. This is especially true in the matter of prayer. On the one hand, such busy circumstances are Satan’s subtle strategy to steal our time, but on the other hand, we must worship God because He has sovereignly arranged these circumstances for us to be trained.
　We must see through Satan’s subtlety. He is a subtle schemer who causes us to be busy and at the same time tells us that we do not have time to pray. As a result, we never have time to pray. We should not excuse ourselves and say that we are too busy to pray. Nor should we expect the Lord to deliver us from our busy affairs so that we can pray in a leisurely way. Such a concept is wrong, and it is Satan’s subtle scheme. By the Lord’s mercy we must exercise to watch and pray in the midst of our busy schedules.
　In the mornings the sisters are busy preparing breakfast and sending their children to school. Even with such a busy schedule the sisters still need to exercise to pray in spirit. If they cannot pray long prayers, they can still pray in fragments. This also applies to the brothers. While they are on their way to work, they should stir up their spirit in prayer. If we do not try to fight and seize the time, Satan will eat up our time every day. We must be awakened and must exercise to seize the opportunity to pray with our spirit in every kind of busy situation.
　
NOT A CHANGE IN WAYS BUT A CHANGE IN CONCEPT
　We are fellowshipping concerning a change in our concept, not concerning a change in the way we meet. It is not a matter of changing our scheduled time for the meetings or of singing first and then praying or of praying first and then singing. It is a matter of changing our concept. The ministry of the word is strong, but our spirit is not strong enough; it is not living or released. We must exercise our spirit by praying when we come to a meeting. Our intention should not be merely to attend a meeting but rather to serve with our spirit. Our intention should not be merely to listen to a message but to serve with our spirit. When I was in Manila and in Hong Kong, I told the churches not to focus only on the matter of coming together to meet. We meet in order to serve. We meet so that we can use our spirit to worship and serve God. We should have the concept that we come not to meet but to serve. Although our meetings should be a feast, we often come and only look at the food. Some brothers and sisters attend meetings, but their spirit does not move.
　Instead of saying that we are going to a meeting, we should say that we are going to serve, to minister. When we say that we are going to a meeting, we often mean that we are going to the meeting hall to sit. After a day’s labor we take our Bibles and go to the meeting hall in the evening and allow our spirit, soul, and body to rest while the leading brothers bear the responsibility of the meeting. This is a great mistake! We should go to the meetings in order to serve others with God. Hence, we should be diligent in our spirit to fellowship, to pray, to praise, to give thanks, to worship, and to serve. If we would have such a spirit, the words that are released will be spirit and life.
　
THE GENUINE SUPPLY OF THE CHURCH DEPENDING ON THE SPIRIT
　The sequence in the Gospel of John concerning the Spirit is excellent. Chapter 3 says that the Spirit regenerates our spirit; the Spirit begets the spirit (v. 6). Chapter 4 says that God is Spirit and that we need to worship Him in spirit (v. 24). This means the spirit worships the Spirit. Chapter 6 says, “It is the Spirit who gives life;...the words which I have spoken to you are spirit and are life” (v. 63). First, the Spirit regenerates a person, and then this person needs to worship God in spirit. As a result, this one who has been regenerated by the Spirit and who worships God in spirit will be like the Lord; when he speaks, his words will be spirit and life. Because he is filled with the Spirit, what he utters will be spirit. “Out of the abundance of the heart the mouth speaks” (Matt. 12:34). John 7 goes one step further and says that when the Spirit comes forth, He becomes rivers of living water (v. 38).
　If we are willing to exercise our spirit, that is, to worship and serve in spirit, we will be filled with the Spirit, and the words that we speak will be the flowing of the Spirit as rivers of living water. If we read and speak the Bible, listen to messages, and read spiritual publications without exercising our spirit, we will eventually have more knowledge but less of the Spirit. As a result, the church will receive dead letters, not the genuine spiritual supply.
　We must see that the supply to the church depends on the Spirit and not merely on the ministry of the word. In His work of recovery the Lord first uses the Word, but He must ultimately match the Word with the Spirit. Otherwise, the Word will become dead letters; it will be without the Spirit, and it will not be the Spirit; and the church will become deadened. If we can match the ministry of the word with the exercise of our spirit so that we serve in spirit, then the ministry of the word will be Spirit-filled, strengthening, enlightening, uplifting, and releasing. Furthermore, those who listen to our speaking will be enlivened, and their spiritual capacity will increase. This will draw out more words from those who minister the word. In this way the church will receive a fresh and living supply, and all the saints will be able to know Christ, experience Christ, and touch the riches of Christ in their spirit. For this reason we must exercise our spirit to pray regularly until we can pray in any place and at any time. This is the way for our spirit to be enriched and strengthened, for our service to be uplifted, and for the church to be built up.
 
　　读经：约翰福音六章六十三节，以弗所书五章十八至二十节，歌罗西书三章十六至十七节，哥林多后书三章十七至十八节，使徒行传六章四节。

　　在本篇信息中，我们要来看灵的供应的问题。虽然已过我们注意调灵、释放灵、用灵事奉、在灵里祷告等，但我们对灵的供应，认识得还不够深、不够重，所以我们必须再来交通这件事。
 
　Scripture Reading: John 6:63; Eph. 5:18-20; Col. 3:16-17; 2 Cor. 3:17-18; Acts 6:4

　In this chapter we will consider the supply of the Spirit. We have fellowshipped concerning blending in spirit, releasing the spirit, serving with the spirit, and praying in spirit, but we still do not have much knowledge concerning the supply of the Spirit. Therefore, in this chapter we will fellowship concerning the supply of the Spirit.
　　召会所得到的真实供应，归纳来说不外两方面，第一是灵的供应，第二是话语的供应。当召会荒凉的时候，便逐渐失去灵，也失去神的话。我们从今日基督教的光景，可以看见这种情形：有组织，有活动，却没有灵；有讲台，有讲道，但缺少神话语的供应。一次聚会中，可以有许多的节目，又是唱诗，又是祷告，又是讲道，又是报告，就是缺少灵和神的话。召会既缺少这两面的供应，自然就显得贫穷、软弱，许多难处也因而产生，这是召会堕落的现象。
 
　The church receives the supply from the Spirit and from the Word. In times of degradation the church loses the Spirit and the Word of God. In Christianity there are organizations and activities, but there is no Spirit. Sermons are preached, but the supply of God’s Word is lacking. Christian meetings have many activities, including singing, praying, preaching, and giving reports, but they lack the Spirit and the Word of God. Since these two means of supply are lacking, the church has become poor and weak and therefore has many problems. This is a clear indication of degradation.
　　当神在荒凉中来作恢复的工作时，乃是从话语恢复起。这个原则不仅新约时代是这样，连旧约里也是如此。比方，当以色列人被掳七十年期满后，神就带他们归回。这时，神兴起祭司以斯拉，重新向众民宣读神的律法书（尼八），这就是把神的话语恢复出来，摆在神百姓跟前。以色列人一有神的话，一认识了神的话，就得到了恢复，这是一个很明显的例子。同样的，我们能从改教史看见，当神兴起路德马丁有所恢复的时候，他也是从话语上恢复。路德最主要是恢复了因信称义的道，和一本公开的圣经。在此之前，除了所谓的圣品阶级之外，平常人是不能随便读圣经的。路德在神的话语上，开始有恢复，结果召会就得到真正的供应。

　　路德以后的四、五百年间，神又作了多次恢复的工作。每一次的恢复，几乎都是先从话语开始。即使是三十多年前，神在东方，在我们中间，借着我们前头的弟兄恢复的时候，明显的也是先从话语恢复。我们都得承认，主兴起倪柝声弟兄，不知给了他多少光，多少话；凡在那时候看见这事的人，凡在那个恢复流里的人，都感觉主在倪弟兄身上，所释放出来的话，真是何等的丰富而汹涌。神实在是借着他，在中国作了一大部分话语的恢复。这是神对召会极大的恩待。

　　在恢复的历史中，最明显的一个例子，就是主后一八二八年，神在英国所谓“弟兄们”中间，所开始的恢复。那是路德改教之后，一次相当厉害的恢复。在那一次恢复里，最明显、最厉害的，也是在话语上的恢复。有人说，路德是给召会一本公开的圣经，“弟兄们”是给召会一本解开的圣经。这句话并没有说得太过。路德以后，圣经虽然已经不再封锁了，但是在亮光方面，大体还是封闭的，很少有人解开。乃是等到“弟兄们”，尤其像达秘（J. N. Darby）这样的弟兄起来以后，圣经在召会中才是一本解开的书。凡懂得今日基督教神学故事的人都承认，这一百多年来，基督教在地上所讲的那些正统的道，难得能超出弟兄们所释放那些亮光的范畴。今天在各地正统的神学，都脱不开司可福博士（Dr. C. I. Scofield）的帮助。然而，司可福并不是发现真理的人，他乃是传授真理的人。他所传授的真理，差不多都是“弟兄们”所发现的。“弟兄们”恢复了神的话语，就叫召会得到了莫大的供应。这个话语的恢复，直到今天还影响着我们。我们不能不承认，连主在东方这二、三十年来许多话语的恢复，都是受到当初“弟兄们”的影响。
 
　God’s work of recovery in the church begins with the recovery of the Word. This is the principle not only in the New Testament age but also in the Old Testament age. For instance, at the expiration of the seventy years of the captivity of the people of Israel in Babylon, God brought them back to their fathers’ land and raised up the priest Ezra to read the book of the law (Neh. 8). This was to restore the words of God and present them to His people. Once the people of Israel received and understood the words of God, they were recovered. Likewise, during the Reformation Martin Luther was raised up by the Lord for the work of recovery. He recovered primarily the truth of justification by faith, and he unlocked the Bible. Previously, only members of the clergy could read the Bible; common people were not allowed to do so. After Martin Luther began the recovery of God’s Word, the church began to receive the supply.

　God has continued the work of recovery in the church. Whenever there is a recovery, it almost always begins with the Word. Over thirty years ago He began the work of recovery among us in the Far East through our brother, Watchman Nee. This work also began with the recovery of the Word. The Lord gave our brother an immeasurable amount of light from the Word. Those who witnessed this matter and were in the flow of that recovery all felt that the Lord’s words released through Brother Nee were immeasurably rich and powerful. He was used by God to carry out a great part of the recovery of the Word in China. This was God’s great grace to the church.

　The most obvious example in the history of recovery is what began in 1828 among the Brethren in England. The most evident and most powerful aspect of the recovery among the Brethren was also the Word of God. It is not too much to say that Martin Luther gave the church an unlocked Bible, and the Brethren gave the church an opened and interpreted Bible. After Martin Luther the Bible was no longer locked, but as far as light was concerned, it was a closed book, and few believers were able to interpret it. It was not until the Brethren were raised up, in particular J. N. Darby, that the Bible became an opened and interpreted book. Theologians acknowledge that the orthodox doctrines taught in Christianity are based on the light released by the Brethren. Orthodox theology has also been influenced by Dr. C. I. Scofield. However, he did not discover the truths himself. He taught the truth, but nearly everything he taught was discovered by the Brethren. The Brethren recovered the Word of God and enabled the church to receive an enormous supply. To this day we are influenced by the light that the Brethren received.
　　话语的恢复实在是出乎神的，但是我们必须看见，能叫召会得到供应的，不光在于话，也是在于灵。严格说，应该灵在先，话在后，这个次序才是对的；但为什么神在祂的恢复里，总是先恢复话，然后叫灵跟上去？这是因为在恢复的时候，神必须先开人的心窍，开人的眼睛。由于所谓的基督教已经堕落、走样，离开标准的情形越过越远了，这时候若不是有话语来说明、教导、开启、启发、改正，人的眼光和观念就不容易有转变。

　　灵是在我们人的最深处，若是我们的头脑，我们的观念不转变，灵在我们里头就难以有什么作为。要叫里面的灵，深处的灵能有作为，那些比较在外边的心思、头脑、观念等就必须先有转变。所以历代神恢复的时候，都是先释放话语，释放亮光，释放启示，释放异象，释放信息，释放长篇大论的属灵理论，摆在神的儿女跟前，好来转变神儿女的观念，开通神儿女的心窍。等到神儿女观念转变了，心窍开通了，里面的灵自然就归向神；这时神的灵才得以自由的，在他们灵里作一些真实地属灵工作。这就是神先用话来恢复，而后叫灵跟上去的原因。
 
　The supply of the church lies not only in the Word but also in the Spirit. Strictly speaking, the supply of the church should come from the Spirit and then the Word; this is the proper sequence. However, in His work of recovery God always recovers the Word, and then the Spirit confirms the Word because God must first open man’s understanding. When there is degradation and deviation, the Word is needed for explanation, instruction, enlightenment, and the correction of man’s views and concepts (2 Tim. 3:16).

　Our spirit is the deepest part of our being. If our thoughts and concepts are not changed, our spirit will be frustrated. There must first be a change in the parts that surround our spirit, particularly our mind with our thoughts and concepts. In His work of recovery, God first releases light, revelation, and visions through His Word to His children so that their concepts may be changed, their understanding may be opened, and their spirit can turn to God. Only at such a time will the Spirit of God be able to work freely in their spirit. God first recovers the Word, and then the Spirit works to confirm the Word.
　　话语在神恢复的工作里，虽然有开导、改正，并带着一点供应的作用；但真实、丰富的供应，乃是在于灵。我们若仔细读过新约，就会看见话、灵、和主自己三者，实在就是一。主在约翰六章六十三节说，“我对你们所说的话，就是灵。”这给我们看见，话和灵是连在一起的。照前文所说的，好像话和灵有点分别，但是如果是出乎主的话，那个话就应该是灵。林后三章十七节说，“主就是那灵。”这给我们看见主和灵又连在一起。同时约翰一章一节说，“话就是神。”主和话又连在一起。总括来说，话就是主，主就是灵，话也就是灵。若是神的话经过我们出来是正确的，这个话，就是主自己，也就是灵。所以，我们每一次在召会中所释放的话语，如果真是出乎神的，这些话就是神的发表，就是神的自己，也就是灵。

　　关于话和灵是一，我们也能从以弗所和歌罗西这两卷书里找到根据。以弗所和歌罗西，这两卷乃是姊妹书，许多地方都是并行的，都说到同样的事。比方，这两卷书都说到要用诗章、颂辞、灵歌赞美主。但你仔细读它们的说法，还是有点讲究。以弗所书说，我们能用诗章、颂辞、灵歌向主赞美，是因为我们在灵里被充满。我们必须在灵里被主的灵充满，才能用诗章、颂辞、灵歌赞美主（弗五18~19）。可是歌罗西书却说，我们能用诗章、颂辞、灵歌赞美主，是因为我们里面充满了主的话（西三16）。同样是赞美主，一卷书说这样的赞美，是由于充满灵；另一卷说这样的赞美，是由于充满主的话。为什么呢？因为主的话就是灵。
 
　In God’s work of recovery the Word functions to instruct, correct, and supply. The supply also depends on the Spirit. In the New Testament the Word, the Spirit, and the Lord are one. In John 6:63 the Lord said, “The words which I have spoken to you are spirit and are life.” This verse shows that there is a relationship between the words of the Lord and the Spirit. From our fellowship it might seem as though the Lord’s words and the Spirit are not related. However, the Lord’s words are related to the Spirit because He is the life-giving Spirit (1 Cor. 15:45). Second Corinthians 3:17 says, “The Lord is the Spirit.” This shows that the Lord is the Spirit. Furthermore, John 1:1 says, “The Word was God.” Thus, the Lord is also the Word. The Lord is the Word, the Lord is the Spirit, and His words are the embodiment of the Spirit. If the Lord’s words pass through us in a proper way, they are of the Lord, and they are also of the Spirit. Therefore, if the words that we release in the church are of God, they convey not only His utterance but also God Himself as the Spirit.

　The Epistles to the Ephesians and to the Colossians provide a further basis for saying that the Word and the Spirit are one. Ephesians and Colossians have many parallel portions. For example, both Epistles speak of praising the Lord with psalms, hymns, and spiritual songs (Eph. 5:18-19; Col. 3:16). However, there is a slight difference. Ephesians speaks of praising the Lord with psalms, hymns, and spiritual songs because we are filled in spirit. We must be filled with the Spirit of the Lord in our spirit in order to praise the Lord with psalms, hymns, and spiritual songs. Colossians speaks of praising the Lord with psalms, hymns, and spiritual songs because we are filled with the Lord’s word. Both Epistles speak of praising the Lord, but one says that our praising is the result of being filled with the Spirit, and the other says that it is the result of being filled with the Lord’s word. This shows that the Lord’s words are the Spirit.
　　在正常的光景中，话应当就是灵。然而在召会中，有时候话会落到一个地步，不过是话而已，不是灵，也没有灵，更不是主自己的发表，也没有多少主的成分在内。这是召会堕落的光景。当一八二八年，“弟兄们”兴起来的时候，他们的恢复多在话语上。你去读他们中间的故事，不能不承认，从一八二八年开始，有五十年之久，半个世纪的工夫，在他们中间兴起好些话语执事，不是普通为主说话的人，乃是大的话语执事。除了前面已经提过的达秘之外，还有像“五经略解”的著者马金多（C. H. Mackintosh）、“数字圣经”的著者格兰特（F. W. Grant）、以及牛顿（B. W. Newton）、戴勒（James Taylor）等等，这些人个个都是大的话语执事。他们中间的话语执事不是三个、五个的，可以说是成群的。神的话语经过他们释放出来，实在是像浪潮一样。

　　所以有弟兄说，当“弟兄们”起来释放话语时，真是像波浪涌到召会里。那时候的话都是活的，话里头满有灵。然而非常可惜，历史告诉我们，到了十九世纪下半叶，“弟兄们”中间的话语，慢慢落到一个地步，不能说一点灵都没有，但可以说灵不多。到今天你若到西方各处走走，问问各地所有“弟兄们”聚会的地方，那个光景差别是相当的大，有的地方还不错，但大多数的地方非常差，完全落到道理字句里，好像只有话，而没有多少灵，相当缺少当初那一种新鲜活泼的光景。
 
　The ministry of the word should convey the Spirit. However, sometimes the ministry of the word falls into a situation in which mere words are uttered, without the Spirit. Then the ministry of the word is no longer the utterance of the Lord, because it does not contain His element. This condition speaks of the church’s degradation. Around 1827 the Brethren were raised up, and they recovered many items related to the Word. For about fifty years after 1828 numerous ministers of the word were raised up among the Brethren. Those who were raised up include J. N. Darby; C. H. Mackintosh, author of Notes on the Pentateuch; F. W. Grant, author of The Numerical Bible; James Taylor Jr.; and B. W. Newton. They were great ministers of the word. Through them the Word of God was released like sea billows rolling upon the shore.

　The release of the Word through the Brethren was like waves of the truth surging into the church. The words they spoke were living and full of the Spirit. Regrettably, in the second half of the nineteenth century the Brethren fell into division and lost the Spirit. Now most of their groups have fallen into doctrines and letters; they are short of the Spirit. They lack the fresh and living condition that they possessed in the beginning.
　　因此，从十九世纪下半叶开始，直到二十世纪起头，这八、九十年当中，神在世界各地对着“弟兄们”这种落入死的字句的情形，兴起一个反应，就是所谓的“五旬节运动”。在这一个运动里的人，不注重话语，不注重解经，却专一注重所谓的圣灵充满，圣灵浇灌；他们唱灵歌，说方言等等。他们反应到一个地步，完全抛弃了一切规条，甚至连作人的规矩，在有的地方也都给他们打破了。

　　当这个运动汹涌得最厉害的时候，就形成三大派，一大派叫作跳派（Jumpers），一大派叫作笑派（Laughers），还有一大派叫作滚派（Rollers）。这些称呼，听来好像很可笑，但实际上他们聚起会时，大部分就是这三大派。我曾参加过他们的聚会，看见过他们的光景。那个跳的不是普通的跳，他们一跳就是离地好高。你觉得可笑，他们却是非常严肃。那个笑的就一直哈哈大笑，滚的就是一直在地上打滚。那时有位老姊妹，深受这个运动影响，一得着圣灵的浇灌，就要打滚。所以她家里的佣人，一看她跪下祷告，赶快就把附近的桌椅家具推到一边，好腾出地方给她打滚。

　　这些事听来好像很可笑，但你无法否认这是神的作为，因为我的确看见在他们中间，有成群的人得救。那些素日无心寻求主的人，都给翻过来了，而且拼上一切为着主。这些都是真实地，你无法厉害的定罪他们，你只得敬拜说，这实在是神的一个反应。

　　盼望弟兄姊妹能从这里看见神的作为。神供应祂的召会，必须用话又用灵。正常的情形，话就是灵，话里头满了灵。主的话就是灵，主就是灵，并且话就是主，这几点是不可以分开的。然而，一到不正常的情形中，话就不是灵了；话一不是灵，失去灵，话就变作字句。因此，神就在祂的召会中，作反应的工作，兴起人来极力的注重灵。
 
　For a period of eighty to ninety years, beginning in the second half of the nineteenth century, God raised up the Pentecostal movement as a reaction to the deadened situation among the Brethren. The believers in the Pentecostal movement did not focus on the Word or on its interpretation. They focused on being filled with the Holy Spirit, that is, the outpouring of the Holy Spirit. They sang spiritual songs and spoke in tongues. The believers in the Pentecostal movement reacted to the deadened situation among the Brethren to the extent that they abandoned all regulations. In some places they even broke the norms of human behavior.

　At the peak of the Pentecostal movement there were three major groups: the jumpers, the laughers, and the rollers. These terms sound funny, but they were actually the three major groups of the Pentecostal movement. I had the occasion to attend their meetings and observe their situation. The jumpers did not jump in an ordinary manner; they jumped high above the ground. Their behavior seemed funny, but they were quite serious. The laughers laughed loudly, and the rollers rolled on the floor. In those days an elderly sister among us was affected by the Pentecostal movement. She would always roll when she received the outpouring of the Spirit. Consequently, when she knelt down to pray at home, her servant would immediately move the furniture in order to give her enough space in which to roll.

　Such stories sound peculiar, but it is undeniable that the Pentecostal movement was raised up by God, because crowds of people were brought to salvation through them. Those who had been indifferent to the Lord gave up everything for the Lord’s sake. We must not condemn the Pentecostal movement too harshly. We can only say that it was truly a reaction from God.

　The Brethren and the Pentecostal movement are illustrations of God’s work. He must supply His church with the Word as well as with the Spirit. The normal condition of the church should be that the ministry of the word is full of the Spirit. The Lord’s words are the Spirit, and the Lord is the Spirit; moreover, the Word is the Lord. The Lord, the Spirit, and the Word are inseparable. When the church is in an abnormal condition, the ministry of the word is no longer with the Spirit. Rather, the ministry of the word becomes dead letters. At such a time God has to raise up a group of people to focus on the Spirit as a reaction to the deadened condition of the church.
　　再说到我们中间的故事。有一件事我们要承认，我们在东方，也是神恢复工作中的一段。在已过三、四十年，神在我们中间，实在作了相当明显的恢复工作。而这个恢复，完全重在话语上。我想神的怜悯和恩惠，许可我们说这话：自从基督教到东方来，这一、二百年之内，恐怕神的话语从来还没有像这三、四十年，在我们中间释放的这么多。不仅如此，有的成分甚至比西方基督教有过之而无不及。这几十年来，我们中间各地的工作，可以说都是话语的产品，各地召会的兴起也是话语的结果，连我们中间的同工、长老、执事、以及各种事奉的人，也莫不是话语的结晶品。用一句话说，我们这三、四十年是靠话语起家的。不要说已往，就是已过这十年，在台湾这里也是这个光景。我们好些圣徒就是这十年之内，蒙恩被主兴起来的。今天在台湾这个小岛上，还能有一部分主的工作，各地也有召会兴起来，可说完全是靠着话语起家的。我们释放神的话，读神的话，查神的话，并传神的话，就是这样，工作兴起来了，召会兴起来了，同工产生了，各种事奉的人也产生了；这一切都是从神的话语出来的。所以说，我们是靠话语起家的。

　　不只如此，当初神所给我们的这些话，实在就是灵；话是丰富的，灵也是丰富的。以我们最前面的倪弟兄为例，当他被主兴起来时，你在他跟前听道，无法不感到灵的同在。每一次他讲道，一讲就是一个半钟头。我们现在的聚会，众人都觉得太长，但在三十年前，我们的弟兄带领聚会，唱诗祷告不算，又没有翻译，单是讲道足足一个半钟头。虽然长，但无论谁坐在那里听，都觉得是活水涌流。话语是话语，但都觉得那是活水，那是圣灵。你没法不承认那些话就是灵。那是恢复开头的光景。
 
　Let us now consider the history of the recovery in the Far East. We are also a part of God’s work of recovery. During the past thirty to forty years the focus of this work has been the Word. I believe that the Lord would allow us to say that since the time Christianity was brought to the Far East two hundred years ago, the Word of God has not been released as it has been released among us. Not only so, in certain aspects we have excelled beyond Western Christianity. In relation to the work, the churches that have been raised up in the localities are the fruit of the Word. The co-workers, elders, deacons, and those bearing responsibility in the churches are also the product of the Word. In brief, we have been built up by the Word. Many saints were saved and raised up in the last ten years. The work and the churches in Taiwan were built up by the Word. By our preaching and releasing God’s Word and by our reading and studying His Word, not only have the work and the churches been raised up, but co-workers and various responsible ones have been produced. Everything has been brought forth through the Word of God. Hence, we say that we are built up by the Word.

　Not only so, the words that God has given us are full of the Spirit and contain the riches of the Spirit. Brother Nee is a good example. He was raised up by the Lord, and those who listened to his messages sensed the presence of the Spirit. When he gave a message, he would speak for one and a half hours, but those listening sensed the flowing out of living water. No one could deny that his words were of the Spirit. That was the situation among us in the beginning.
　　然而，有一个危险在这里。如果一直只是话语，久而久之就会落到一个地步，灵不多了。开头的时候，话就是灵，慢慢会落到一个地步，话还是那个话，但灵缺少了，甚至灵没有了，是话不是灵了。我们必须在这里看见，神在恢复里，以话作开头是对的，但不能停在话这里，乃必须有灵跟上来。我们必须看见，召会的供应在于话，召会的供应也在于灵。在正常的光景中，召会中话的供应，就是灵的供应。但是这里有一个清楚地分别，如果一直是话，而轻忽灵，这个话就要落到一个地步，没有灵，只剩下字句的话了。
 
　However, we must be careful. If we emphasize only the Word, after an extended period of time we will not have much of the Spirit. Initially, the ministry of the word can be full of the Spirit, but gradually the Spirit will be lost, until the words we speak no longer convey the Spirit. The Lord’s recovery begins with the Word, but we cannot stop with the ministry of the word. The Spirit must match the Word. The supply in the church depends on the Word as well as on the Spirit. In a normal condition the supply from the Word is the supply of the Spirit. If we have the Word but neglect the Spirit, the words we utter will not convey the Spirit, and we will be left with dead letters.
　　我们到了目前这个阶段，实在应该好好注意这个分别。最近，主越带我们往前就越清楚，光靠话，或者偏重于话的供应，乃是差缺的。我们不能光靠话，也不能偏重于话。我们必须靠话，也靠灵。如果必须要偏重的话，目前这个阶段，我们宁可偏重在灵的一面。我们并不轻忽话，但以今天召会的实际光景说，重在灵的一面是更需要的。

　　使徒们在行传六章四节说，“但我们要坚定持续地祷告，并尽话语的职事。”我们看见祷告在先，尽话语职事在后。祷告就是供应灵，尽话语职事就是供应话。我们在这句话里，能看见这两件事先后的次序。在使徒行传里，从彼得那些使徒们的行动上，也能看出他们是重在祷告，他们是先用祷告，是一个灵在先的故事。他们无论在什么场合，都是灵在先，话语跟在后面。我们看五旬节的光景，他们并不是先讲道，乃是先有十天之久的祷告（一13~15）。那些祷告，毫无疑问是释放灵的祷告，是调灵的祷告，也是祭司性的祷告，而不是头脑里的祷告，规条式的祷告。他们是在灵里祷告，是在至圣所里祷告。并且我们应该相信，他们的祷告不是偶然的，不是凑巧的，乃是按时的，天天昼夜按班就次，在神面前供职，正像祭司供职一样。不仅如此，他们那些祷告，不是个人的祷告，乃是团体的祷告，一百二十几个人，像一个体系一样。所以，他们在五旬节之前那十天的祷告，实实在在就是祭司在神面前烧香供职的祷告。我们看他们的灵是出来的，是调和的，也是释放的。我们也看见结果圣灵浇灌、流通了。圣灵先来了，到这时候彼得才站起来释放话语。这是因为在使徒行传里，乃是新开头，不是恢复，所以每一次都是灵开头，然后话才跟上去。乃是在恢复的时候，光景荒凉了，人的观念需要改正，人的思想需要启发，所以神才先用话语来恢复，而后灵才跟上去。

　　这些日子，我在外边一面工作，一面常常回到神面前思想、观察这些事，越观察就越清楚。好像主点给我看见，在我们中间这几十年来，话语的恢复实在是相当够了，目前所缺的乃是灵的供应。因着灵的供应不够强，与话语的配合也不够，致使话语的供应也打了折扣。这好比姊妹们作馒头，面粉是够多了，而水和油不够，结果面团就一直调不好。我们今天的光景正是如此，话多，道多，但是灵少。我们中间的水流通得不够，灵调得不够，这是我们的一大缺点。我们必须看见神的作为，乃是先灵后话。虽然在恢复里是用话开头，但后面必须跟着灵。话是来开头的，是来开启的，应该即刻跟上灵才对。

　　从另一面说，我们还得谦卑，承认我们对于神的话，认识得还是不够深，摸着得还是不够多。这本圣经，不要说里面的灵意，单就字句说，还有许多是我们构不上的地方。就是照神已经让我们摸着的，也还有许多没有释放出来。这一面，我们承认是相当缺欠。但两相比较，我们的话语是较多，我们的灵是较少的；我们的面粉是多了，我们的水和油是少了。我们不是轻看面粉，我们知道没有面粉，根本无法作面食；但是有面粉，没有水，没有油，一样没有办法作出合式的面食。
 
　We need to know the distinction between the supply of the Word and the supply of the Spirit. It is a mistake to depend merely on the ministry of the word or to lean heavily on the supply of the Word. We must rely on the Word as well as the Spirit. If we must emphasize something, it is better to emphasize the Spirit.

　In Acts 6:4 the apostles said, “We will continue steadfastly in prayer and in the ministry of the word.” Prayer is mentioned before the ministry of the word. Prayer is related to the supply of the Spirit, and the ministry of the word is related to the supply of the Word. This verse shows the sequence of these two matters. In Acts the apostles emphasized prayer; they prayed first. In their move the Spirit was first, and then the ministry of the word followed. Prior to Pentecost the apostles did not preach the word; rather, they prayed for ten days (1:13-15). Undoubtedly, their prayers were of a priestly nature with the release of the spirit; that is, they prayed by blending in spirit. They did not pray in the mind or according to regulations. The apostles prayed in spirit, in the Holy of Holies. We should believe that their times of prayer were not unplanned; rather, they would have prayed at scheduled times, ministering in the presence of God, just as the priests in the Old Testament ministered to God day and night, according to their course. Moreover, their prayers would not have been individual prayers but corporate prayers; about a hundred and twenty disciples prayed as one entity. The prayers of the disciples in the ten days prior to the day of Pentecost were the fulfillment of the burning of the incense by the Old Testament priests when they ministered to God. The issue of such prayers was the pouring out of the Holy Spirit. The Holy Spirit came first, and then Peter stood up to release the word. Acts was a new beginning; it was not a recovery. Thus, this example shows that the Spirit is first and is followed by the Word. During the time of recovery the desolate situation requires that people’s concepts be corrected and that their understanding be opened. Hence, God recovers first with the Word and then with the Spirit.

　Even though I am busy working, I often go before the Lord to consider and observe these matters. The more I observe, the clearer I become. The recovery of the Word is not lacking among us, but we lack the supply of the Spirit. It does not match the supply of the ministry of the word; hence, the supply of the Word has diminished. We have more of the Word and less of the Spirit. There is an insufficient flow of the water of life and an inadequate blending in spirit. This is our condition. We must see that God works first through the Spirit and then through the Word. Although the Word is first in the work of recovery, the Word must be followed by the Spirit. The Word is for initiating and opening, but it must be followed immediately by the Spirit. This is the proper way.

　We must humbly admit that we still do not have sufficient knowledge of the Word of God. Not to mention the intrinsic significance, many portions of the Bible are still beyond our grasp. Furthermore, there is a great amount of light that has yet to be released from the portions that God has given us understanding. However, we still have more of the Word and less of the Spirit. We are like bakers who have plenty of flour but who are short of water and oil. We do not despise the flour, because without flour we cannot make bread or pasta. However, without water and oil we still cannot make bread and pasta.
　　盼望大家能转一个观念，不能光听道，光读经，光聚会，光看属灵书报，还必须加上祷告才可以。已过的年日，在话语方面已经够多了。我们听道、读经、查经、看属灵书报，彼此研究，彼此交通，属灵的知识加增不少，这是真的。但是，请问我们的灵如何？我们只得承认，灵不够刚强，不够丰富。我们属灵的知识，高过灵的本身。属灵的原则我们懂得，属灵的知识我们不少，属灵的头脑也不错，属灵的思路也通达，属灵的口才也熟练，但就是灵的本身不够强，因为我们的灵操练得不够。并且我们的观念还没有从话转到灵。我们聚起会来，多半还是靠话的供应，而没有够多注重灵的供应。

　　主怜悯我们，叫我们看见，有了话之后，必须跟上灵。灵若不跟上，久而久之，话就变作空洞的，仅仅是话，而没有多少灵的成分，慢慢就变作死的字句。结果我们中间可能许多原则、许多道理、许多知识，都比从前增加，但是灵却越过越弱。因此，你我必须急起直追，必须在灵这方面厉害的补课。今天我们面临的不是听道的问题，不是明白道理的问题，不是读经的问题，乃是我们的灵能否刚强的问题。所以，我们今后必须多操练灵。

　　我们对主的经历，是需要属灵的认识，但更需要灵的操练。我们实际的摸着主，实际的经历主，实际的享受祂的丰富，乃是在于我们真正的操练灵，真正的运用灵。因这缘故，在本篇信息里，我才把这点重的感觉交通给众人，盼望我们众人能转一个观念，今后靠灵要过于靠话，在聚会中用灵供应，要过于用话供应。自然这就需要我们这些事奉的人，长老也好，同工也好，家负责也好，平日都能经常操练灵。千万不要为自己讲理由，乃要在主面前急起直追，对付这个灵的问题。因此，不论同工也好，长老也好，家负责也好，从这时起，都要起来厉害的学习祷告操练灵，不光是到聚会里祷告，就是在私下也要常常祷告。
 
　We need to have a change of concept. We cannot merely read the Word, listen to messages, attend meetings, and read spiritual publications; we must also pray. We have paid much more attention to the aspect of the Word. It is true that our spiritual knowledge has increased, but we must consider the condition of our spirit. We have to confess that our spirit is not strong. Our spiritual knowledge surpasses the condition of our spirit. We understand spiritual principles, and we are able to express them, but we do not exercise our spirit; hence, it is not strong. Our concept has not yet turned from the Word to the Spirit. When we meet, we still depend on the ministry of the word, but we do not pay adequate attention to the supply of the Spirit.

　We must have the Word and the Spirit. Without the Spirit the Word is empty. If we have merely the Word without the element of the Spirit, the Word will become dead letter (2 Cor. 3:6). It is possible for us to have an increase in spiritual principles, spiritual doctrines, and spiritual knowledge and at the same time become weaker in our spirit. We must rise up and make up for our lack in the Spirit. This is not a matter of listening to messages, understanding messages, or reading the Bible. It is a matter of our spirit being strong. We must exercise our spirit more.

　In order to experience the Lord, it is necessary to have spiritual knowledge, but it is even more necessary to exercise the spirit. Our touching and experiencing the Lord and our enjoying His riches depend on our exercising and using our spirit. There is a strong burden within me that we would have a change in concept so that we would depend more on the Spirit than on the Word; in the meetings we should supply the saints with the Spirit more than with the Word. This requires all the serving ones, including elders, co-workers, and responsible ones, to regularly exercise their spirit. We should not excuse ourselves. We must rise up to exercise our spirit. We must learn to exercise our spirit by prayer. We should pray not only in the meetings but also in private.
　　或许有的人说，我们太忙了，时间不够用；这我绝对承认。我们生活在这个世界上，的确有些烦琐的事情，常常缠累我们。然而另一面，我也低头敬拜神，安排这样的环境给我们，叫我们学习在百忙中还能祷告；这种祷告才是有分量有价值的。

　　许多基督徒都有一个理想，以为什么事都摆脱了，找一个非常安静的地方，与主亲近，祷告交通，那是何等甜美。我愿意告诉你们，没有这回事。即使有这样一个环境给你祷告，原谅我说，那种祷告也不见得最有价值。真实地祷告，都是在战场上的；真实地祷告，都是属灵的争战。在战场上是没有排场的，什么事都得抢着作，连吃饭都是一手拿枪，一手吃的。我曾看见有的军队在战壕里，壕沟的水及腰，他们下半身泡在水里，右手还要持枪作战，左手就从干粮袋里随便抓一点干粮吃。这是作战时的光景。凡认识属灵事情的人都知道，真实地祷告就是这样。乃是在百忙中，孩子缠着，家务累着，重担压着，生意作不好，天天赶上班，想要祷告，真是没有时间，就是在这样的光景中而有的祷告，才是真实地祷告。

　　所以，不要以为必须有一段安定的时间，跪在那里一个钟头，从头至尾一点也没有打岔，才能祷告；不要以为这种祷告才有真实地价值。我们绝不轻看这种的祷告，但是经验告诉我们，许多好的祷告都是零零星星的。祷告时，门铃响了；祷告时，电话来了；祷告时，小孩被汽车撞了，你还得照顾他到医院；祷告时，电报来了，生意失败了；祷告时，这个事来了，那个事也来了，末了连奉“主耶稣的名，阿们！”都不给你机会说。我们乃是要操练这样残缺的祷告；我们总得操练在百忙中，还能运用灵祷告。

　　尤其是在今天这个时代，一切都是快速的，都是竞争的，你想坐着花轿在人生里混，那是不行的。在今天这个社会里，什么都得奋斗，读书得奋斗，经商得奋斗，作什么都得奋斗，不然就要被淘汰。同样的，连属灵的事也得主动、积极的抢着时间作，一放松，一懈怠，什么都不要想有成就；祷告更是如此。这种紧张忙碌的处境，一面说，是撒但的诡计；另一面，我们还得敬拜神，神有祂的主宰，叫我们在其中有好的操练。

　　所以，我们必须识破撒但的诡计。撒但实在是耍诡计者，他一面叫我们忙碌，忙碌过后，又叫我们借此宽容自己，说自己太忙，时候不多，没有时间祷告，要上班，要上课了，算了吧，今天不祷告了，明天再说吧。结果天天都是如此，永远不能祷告。你我绝不能这样原谅自己，宽容自己。不要以为忙了就不能祷告，不要盼望等到有一天主叫你摆脱一切的繁忙，到郊外租一间房子，安安静静、清清闲闲的，然后才能祷告。这种观念完全是错误的，完全是出于撒但的诡计。你必须在这里，靠着主的恩典，在百忙之中，儆醒祷告操练灵。

　　姊妹们早晨起来，一面忙着作早饭，一面还要照顾孩子上学，乃是在这样的忙碌里，还要操练祷告；尽管外面忙，里面的灵还能祷告。即使不能有长篇大论的祷告，还能有零零碎碎的祷告。弟兄们也是一样，就是去上班时，挤上公共汽车，一坐下来，甚至站着，里面的灵就动起来。我们若不是这样，在百忙中和撒但争取一点时间，请记得，你每天的时间都要给他吞吃光了。我再说，在今日时代的大轮急速转动之际，谁都不容易有多少的安静。你我必须醒悟，必须操练在诸般繁忙中，能抢着运用灵祷告。这是第一。
 
　Some responsible ones may say that they are too busy to pray. We will always be entangled with numerous trivial things because we live in the world. However, the Lord has arranged our environment for us so that we may learn to pray even when we are very busy. Such prayers are weighty and valuable.

　Many Christians are idealistic; they think that they should be able to drop everything and find a very quiet place in order to draw near to the Lord in prayer and fellowship. Even if there were such an environment for us to pray, that kind of prayer may not be very valuable. We offer genuine prayers when we are in the battlefield; genuine prayers are spiritual battles. In the battlefield there is no extravagance. Soldiers are always in a rush. Even when they eat, they eat with one hand and hold their weapon with the other (cf. Neh. 4:17). This is the situation in the battlefield. Those with spiritual knowledge realize that this is also the environment for genuine prayers. When we are entangled with our children and domestic affairs, when our businesses are not doing well, or when we need to hurry to work every day, we do not have time to pray. Yet our prayers under such circumstances are genuine.

　We should not think that we can pray only when we are in an undisturbed environment in which we can kneel down and pray for an hour without any interruptions. We do not despise such prayers, but according to our experience, many good prayers are in fragments: “Here a little, there a little” (Isa. 28:10). While we are praying, the doorbell might ring, the phone might ring, or our children might need urgent care. While we are praying, many things happen. It seems as though we do not even have the time to say, “I pray in the name of the Lord Jesus, Amen!” We need to be trained to pray in fragments; we need to be able to exercise our spirit in prayer in the midst of a busy schedule.

　In this age many things compete for our time. We need to strive at school and strive at work; otherwise, we will be eliminated. Likewise, we need to be aggressive to seize the time for spiritual things. We should not imagine that we will be able to accomplish anything if we are loose or lax. This is especially true in the matter of prayer. On the one hand, such busy circumstances are Satan’s subtle strategy to steal our time, but on the other hand, we must worship God because He has sovereignly arranged these circumstances for us to be trained.

　We must see through Satan’s subtlety. He is a subtle schemer who causes us to be busy and at the same time tells us that we do not have time to pray. As a result, we never have time to pray. We should not excuse ourselves and say that we are too busy to pray. Nor should we expect the Lord to deliver us from our busy affairs so that we can pray in a leisurely way. Such a concept is wrong, and it is Satan’s subtle scheme. By the Lord’s mercy we must exercise to watch and pray in the midst of our busy schedules.

　In the mornings the sisters are busy preparing breakfast and sending their children to school. Even with such a busy schedule the sisters still need to exercise to pray in spirit. If they cannot pray long prayers, they can still pray in fragments. This also applies to the brothers. While they are on their way to work, they should stir up their spirit in prayer. If we do not try to fight and seize the time, Satan will eat up our time every day. We must be awakened and must exercise to seize the opportunity to pray with our spirit in every kind of busy situation.
　　第二，并不是改变聚会的作法，乃是转变里头的观念。所以不是说，我们从前聚会是按着时间，七点半开始，先选一首诗，再来一个祷告；现在不按时间了，来了就先祷告，然后再选诗一首。不是先唱诗后祷告，或者先祷告后唱诗的问题，乃是我们里头的观念要转，要看见话语够多了，但是灵不够强，不够活，不够释放，不够出去。因此，我们每次来到聚会中，都要实际的祷告操练灵。大家聚会的时候，不仅是存心来聚会而已，乃是更要用灵事奉；不仅是来听道而已，乃是更要用灵事奉。不论在马尼拉，还是在香港，我都曾对那里的召会说，不要再只是注意聚会，我们聚会乃是为着事奉，乃是为着运用灵敬拜，运用灵事奉。每一位弟兄姊妹一到聚会中，立刻要有一个观念，不是聚会，乃是事奉。目前我们的聚会落到一种光景，如同去赴席却不张口吃东西。人问你作什么？你说去赴席，但你在席上光是坐着，却不吃不喝。有些弟兄姊妹来聚会就是如此，仅仅聚会，灵动也不动。

　　所以，今后不如把聚会改作事奉。以后我们都要说去事奉，或者说去供职，不要说去聚会。因为人对聚会这辞，已经有很错误的领会。人说去聚会，好像就是指到会所去休息。一天劳碌过去了，晚上挟着圣经，到会所一坐下，灵、魂、体都休息了，整个聚会的责任，让带领的弟兄负责。这是大大的错误！我们不是光来聚会；我们所以来聚会，乃是要事奉神。我们一来到聚会的地方，灵里马上殷勤起来，要交通，要祷告，要赞美，要感谢，要敬拜，要事奉。我们先有这一种灵的光景，然后话出来就化成灵，话一出来也就是灵。
 
　We are fellowshipping concerning a change in our concept, not concerning a change in the way we meet. It is not a matter of changing our scheduled time for the meetings or of singing first and then praying or of praying first and then singing. It is a matter of changing our concept. The ministry of the word is strong, but our spirit is not strong enough; it is not living or released. We must exercise our spirit by praying when we come to a meeting. Our intention should not be merely to attend a meeting but rather to serve with our spirit. Our intention should not be merely to listen to a message but to serve with our spirit. When I was in Manila and in Hong Kong, I told the churches not to focus only on the matter of coming together to meet. We meet in order to serve. We meet so that we can use our spirit to worship and serve God. We should have the concept that we come not to meet but to serve. Although our meetings should be a feast, we often come and only look at the food. Some brothers and sisters attend meetings, but their spirit does not move.

　Instead of saying that we are going to a meeting, we should say that we are going to serve, to minister. When we say that we are going to a meeting, we often mean that we are going to the meeting hall to sit. After a day’s labor we take our Bibles and go to the meeting hall in the evening and allow our spirit, soul, and body to rest while the leading brothers bear the responsibility of the meeting. This is a great mistake! We should go to the meetings in order to serve others with God. Hence, we should be diligent in our spirit to fellowship, to pray, to praise, to give thanks, to worship, and to serve. If we would have such a spirit, the words that are released will be spirit and life.
　　很希奇，约翰福音里说到这些灵的故事，秩序是那样的好。譬如三章，说灵来重生我们的灵，这是灵生灵（约三6）。到四章，就说神是灵，我们要用灵拜祂，这是灵拜灵（四24）。到了六章又说，赐人生命的乃是灵，我对你们所说的话，就是灵（63）。你看这里的秩序，乃是先说灵来重生，而后再说用灵敬拜；结果，这样一个被灵重生用灵敬拜的人，就能像主一样，话一出来就是灵。为什么？因为他里面所充满的就是灵，所以发表出来的也是灵。正如主的话说，人心里所充满的，口里就说出来（太十二34）。到了约翰七章，更进一步，这灵出来的时候，就成了活水的江河，滔滔不绝，涌流不已（38）。

　　所以，你我若是肯操练灵，用灵敬拜，用灵事奉，我们里面就必满了灵。等我们来到聚会中，一开口，就是灵，话一出来就滔滔不绝，像活水的江河一样。我们若不这样操练灵，而仅仅去读经、讲经、听道、看属灵书报，一直用头脑，结果话越过越多，知识越过越多，灵却越过越少，使召会所得到的，不过是死的字句，而不是真实属灵的供应。

　　盼望众弟兄姊妹在这里能有一个转，清楚看见，召会真实地供应乃是在于灵，而不仅仅在于话。虽然在恢复的时候，主是先用话开头，但在最后，必须用灵跟上去，不然话就是话，没有灵，也不是灵，整个召会就要发死，下沉。如果我们的灵都能跟上，大家都在灵里事奉，等到我们有话的时候，作话语执事的，话一出来就满了灵，刚强，明亮，高昂，释放；同时，听的人灵也都是活的，属灵的吸收力也强，属灵的容量也大，话出来的就更多。这样，召会才能得到新鲜活泼的供应，众弟兄姊妹才能真实在灵的经历里，认识基督，经历基督，摸着基督那一切的丰富。为这缘故，你我必须平日平时多多的操练灵，运用灵祷告。要操练到一个地步，能随处祷告，也能随时祷告。这样，我们的灵就必丰富刚强，我们的事奉就必改样，召会才能得到真实地建造。

　　原刊于一九六一年十一月“话语职事”第一百二十五期
 
　The sequence in the Gospel of John concerning the Spirit is excellent. Chapter 3 says that the Spirit regenerates our spirit; the Spirit begets the spirit (v. 6). Chapter 4 says that God is Spirit and that we need to worship Him in spirit (v. 24). This means the spirit worships the Spirit. Chapter 6 says, “It is the Spirit who gives life;...the words which I have spoken to you are spirit and are life” (v. 63). First, the Spirit regenerates a person, and then this person needs to worship God in spirit. As a result, this one who has been regenerated by the Spirit and who worships God in spirit will be like the Lord; when he speaks, his words will be spirit and life. Because he is filled with the Spirit, what he utters will be spirit. “Out of the abundance of the heart the mouth speaks” (Matt. 12:34). John 7 goes one step further and says that when the Spirit comes forth, He becomes rivers of living water (v. 38).

　If we are willing to exercise our spirit, that is, to worship and serve in spirit, we will be filled with the Spirit, and the words that we speak will be the flowing of the Spirit as rivers of living water. If we read and speak the Bible, listen to messages, and read spiritual publications without exercising our spirit, we will eventually have more knowledge but less of the Spirit. As a result, the church will receive dead letters, not the genuine spiritual supply.

　We must see that the supply to the church depends on the Spirit and not merely on the ministry of the word. In His work of recovery the Lord first uses the Word, but He must ultimately match the Word with the Spirit. Otherwise, the Word will become dead letters; it will be without the Spirit, and it will not be the Spirit; and the church will become deadened. If we can match the ministry of the word with the exercise of our spirit so that we serve in spirit, then the ministry of the word will be Spirit-filled, strengthening, enlightening, uplifting, and releasing. Furthermore, those who listen to our speaking will be enlivened, and their spiritual capacity will increase. This will draw out more words from those who minister the word. In this way the church will receive a fresh and living supply, and all the saints will be able to know Christ, experience Christ, and touch the riches of Christ in their spirit. For this reason we must exercise our spirit to pray regularly until we can pray in any place and at any time. This is the way for our spirit to be enriched and strengthened, for our service to be uplifted, and for the church to be built up.

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