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第五篇　祷告与灵的操练

灵的操练与神的建造

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　　读经：太二一13，路一8~9，二36~37，弗五18~20，六18~19。
　　主越过越清楚地给我们看见，今天召会要得着建造，极需要祭司职分的建立；这个看见实在是出于主的光照。本篇信息，我们要扼要的指出关于祭司职分的几个要点。
　
　　第一，主借着启示录一章和五章给我们看见，祂用血把我们从各支派、各方言、各民族、各邦国中买了回来，使我们脱离罪恶，叫我们成为祂的国度，作圣别的祭司，归与神（启一5~6，五9~10）。国度乃是一个权柄的问题。我们得救以后，就是服在神的权柄下，并且带着神的权柄。我们在这一个立场上，就得以作神的祭司。照新约看，每一个得救的人，都是神的祭司。按着神的定规，我们在神的家里乃是祂的儿女，在神的国里乃是在神的权柄下，并带着神的权柄；换句话说，乃是神权柄的代表人。同时，我们在神的殿中，在祂的居所里，又是神的祭司。所以，彼前二章给我们看见，我们这些同被建造，作神属灵的殿，作神居所的人，一面是活石，一面是君尊的祭司，成为圣别的祭司体系（彼前二5）。
　
　　第二，主给我们看见，召会乃是一个祭司的团体。已过我们都领会，召会是众圣徒的组合；现在又进一步认识，众圣徒在召会中，乃是一个编组起来的祭司团体，或者说是一个祭司体系。这个体系，就是召会的建造，或建造起来的召会。在旧约里，帐幕乃是一些物件；在帐幕中事奉的祭司，乃是一班人，他们和帐幕虽然有密切的关联，但二者是分开的。到了新约就不同了，在新约里，帐幕和祭司乃是一个；神的祭司就是神的帐幕，神的居所。换句话说，神所建造作祂居所的召会，乃是我们这一班得救的人所组成的祭司体系。
　
　　第三，我们又看见，祭司的职分是重在在神面前烧香祷告。我们若仔细的读过圣经，就知道祭司经常要作许多事，例如要常常献祭，也要进到圣所，在神面前摆列陈设饼、点灯、烧香等。然而，这一切的事奉，乃是以烧香为中心。就献祭而论，他们所以献祭，是因为他们要到香坛那里烧香。香坛那里使用的炭火，就是取之于祭坛的。这预表在复活的基督里所献上的祷告，必须根据基督在十字架上赎罪的功效。我们根据基督的死，才能在基督的复活里，献上馨香的祷告，而蒙神悦纳；所以，献祭是为着烧香。又因着烧香不能在黑暗里作，必须先点灯，所以点灯也是为着烧香的。并且他们也必须吃陈设饼，得着供应，才能到香坛那里去烧香。这陈设饼预表神的儿子作我们的粮食，使我们活在神面前。可见摆陈设饼也与烧香有关。这样看来，祭司职分的重点和中心，全在于烧香。
　
　　第四，神的殿既是由一班在神面前烧香祷告的祭司所组成，神的殿就该是个祷告的殿。换句话说，一个由一班编组过的祭司，建造起来的召会，必定是一个祷告的召会。盼望弟兄姊妹，不把这些话当作道理，或是一些见解；乃要看见这是神在末后时代，为着建造祂的召会，向我们而有的一个中心要求。我们中间必须有人起来，实实际际在神面前供祭司的职分，天天进到圣所里，在神面前不断地烧香祷告。若不然，召会的建造，乃是不可能的事。
　　今天在召会中，真正供祭司职分，在神面前常常烧香祷告的人，实在太缺少。因此，我们相信神在这末后的日子，所以特别给我们看见这个亮光，就是为着应付这个现实的需要。
　
　　神在宇宙间所作一件最中心的事，就是要进到人里面作人的生命，叫人在这个生命里相调为一，同被建造。然而，在这一个过程中，我们非多多祷告不可。我们都很清楚，没有一个人不经过祷告而能得救的。今天若是一个人听了福音，受了感动，却不祷告就能得着主，是令人难以置信的，也是不可能的。所以，圣经一面说，信而受浸的必然得救（可十六16）；一面又说，凡呼求主名的，就必得救（罗十13）。真实地信，定规加上诚恳的呼求。有了这个呼求，人才能真实地与主接触。若有人说他信了，却没有呼求，他这样的信十之八九还在头脑里，没有在灵里。乃必须等到他祷告了，在他灵里才会发生故事。
　　同样的原则，从我们得救后，直到我们见主时，这一路上我们与主的接触，都脱不开祷告。以听道为例，不论你所听的道多好，若不配上祷告，你就没法在灵里得着。因此，无论什么时候你听了一篇道，里头觉得有光照，有感动，就必须立刻把所听的道，化作祷告，如此这篇道才能在你灵里留下。即使是晨更的读经，也非配上祷告不可。你读的时候，不在于读多少，乃在于你读了之后，能好好化作祷告，这才能把所读过的话，接受到灵里。总括的说，一切属灵的供应，若不经过祷告，就只能停留在我们的头脑里；乃必须等到祷告过后，才能从我们的头脑转到我们灵里，变作我们真实地供应。
　　在这里我们必须清楚看见，你我要接触神，享受神，主要的关键乃在于祷告。唯有祷告才是真正的通电、接火，使灯点亮；其他的一切活动，就如同安装电灯的线路、配件等，不过都是附属的。你我的确需要读经，需要听道，需要读属灵书报，需要和弟兄姊妹有话语上的交通，需要有许多属灵的活动，但这些都不过像是安装外面的线路、外面的配件；最重要的是，你我必须借着祷告通电、接火，在灵里触着神才可以。我们已过的缺欠和差错，就在这里。我们的线常常拉得非常多，然而就是不通电，不接火。这不是说我们不需要听道，不需要读经，不需要读书报，不需要和弟兄姊妹交通。我们仍然需要拉线，需要配件；但比这更需要的，乃是借着祷告通电、接火。
　　我深深觉得，已往我们的祷告太缺少。不仅一般弟兄姊妹缺少祷告，就是全时间事奉主的弟兄姊妹，祷告也不够多。因此，召会今天最大的缺乏就是祷告。你我从这时候起，必须改一个观念，认清我们需要在祷告的事上多花工夫；神今天要我们注意的就是这件事。我们要接触主，接受主，非多祷告不可；大量的祷告才能带来实际生命的长进。
　
　　不仅如此，我们要让神从我们身上流出去供应别人，也必须借着祷告。神生命的活水流到我们里面，是借着祷告；照样，生命活水要从我们身上流出去，也必须借着祷告。请想看，为什么我们的灵不强？为什么我们给人的供应不多？没有别的原因，就因为我们的祷告太少。我们要认识，祷告主要的用意，乃是在于操练灵，用灵吸取神，附带的用意才是向神求讨事物。正如打球，严格说，胜败还是其次，主要的是操练身体。照样，我们祷告完全是重在操练灵。自然我们的祷告能得神的答应和成全，但并不都是这样。经历告诉我们，许多时候，神并不照着我们的意思，成全我们的祷告。但不论成全与否，我们祷告过了，总是叫灵得到操练。我们的灵操练强了，一开口就能给人供应。
　　比方，弟兄们站讲台传讲信息，若是盼望在讲台上灵能刚强、释放，平日的祷告是不能少的。你永远不能相信，一个平日缺少祷告，缺少用灵和神接触的人，他站在讲台上的时候，他的灵能活，能强，能释放。这是一个律。你平日若是常练跑步，到了真要跑步时，你两只脚就像飞一般灵活。你平日若是常练打拳，等到要打人的时候，你的拳头肯定是重的。同样，你平日如果祷告是多的，灵是强的，你不站讲台则已，一站讲台，一开口，灵就能出来，并且能沉重的打着人的深处。所以，站讲台的人不能单靠口才、知识，还得平日多祷告，使灵刚强、丰富。
　　连当初的使徒们也是这样。他们说，“我们要坚定持续地祷告，并尽话语的职事。”（徒六4）使徒们是坚定持续地祷告，并将祷告放在话语职事之前。可见在他们的感觉里，祷告比尽话语的职事更基本、更重要。他们不仅祷告求神显出能力，求神拯救灵魂，求神祝福工作；他们祷告时，更是实际的操练了他们的灵。你读使徒行传可以看见，他们是天天恒切的祷告，难怪他们的灵是那么高昂，那么强盛。当他们起来说话时，只要一开口，灵就出来了。
　　站讲台是如此，其他的供应，如探望、交通等，也都莫不如此。总之，要灵进来需要祷告，要灵出去更需要祷告。只有这一条路，能叫召会得着建造。我们若不蒙拯救，在神面前多花时间，多祷告，神在这里就毫无办法。结果所有关乎建造的道，只能讲到人的头脑里，叫大家点头赞成，却不能让神在召会里得着真实地建造。所以，今后你我必须常常回到灵里祷告，每一位弟兄姊妹都要实际的供祭司的职分，把灵操练得够强，在任何场合都能把灵释放出去。这样，召会就能很容易的建造起来。召会的建造完全是托在祭司体系的祷告上。唯有祷告的召会，才是建造的召会。
　
　　第五，我们看见，要得着圣灵的感动，不需要我们被动等待，乃是要主动去得。三十年前我曾劝勉弟兄姊妹，祷告千万不要妄动，必须等候圣灵的感动。但是经过这么多年神的带领，我在这点上受了很大的改正，清楚看见一个事实，全本圣经读不出一处说，“要等候圣灵感动而祷告。”反而在帖前五19能看见“不要销灭那灵”这类的话。所以，我们根本不需要等候那灵感动，因为那灵无时无刻不在感动我们，问题全在于我们不要销灭那灵的感动。此外，圣经里还有更积极的说法，就如罗十二11说，“要灵里火热。”弗五18说，“要在灵里被充满。”这两处的“要”，都给我们看见，灵里火热，在灵里被充满等属灵的事，都需要我们先主动操练。
　
　　以弗所五章说到在灵里被充满，按旧约的预表看，就是指叫我们里面的泉源涌出活水。当初以色列人在旷野，常常发生缺水问题；头一次发生在过红海不久，他们在以琳遇见－以弗所十二股水泉（出十五22~27）。而后发生在米利巴，摩西在那里击打磐石，就流出活水（十七1~7）。后来在民数记二十章，以色列人再次遇到缺水的问题，神便指示摩西吩咐磐石发出水来，好给百姓喝（2~13）。末了一次发生缺水的问题，记载在二十一章，是他们来到比珥。那时，他们既不是遇到外面看得见的水泉，也不是击打磐石流出水，乃是挖井涌出活水。他们一面在那里用权杖、用扶杖挖井，－民数记一面唱歌说，“井啊，涌上水来！”（17。）我们读旧约不能只接受一部分的预表，而忽略其他部分。许多读经的人，只注意以琳的十二股水泉，以及磐石裂开流出活水的预表，却忽略了在比珥挖井得水的预表。我信挖井得水的预表，有它另一面的含意，就是我们这些日子所注意的事。对我们来说，今天不再是遇到水泉的问题，也不再是磐石裂开的问题。因为磐石早已裂开，水泉也已通进我们里面，现在唯一的需要，就是要我们挖井。我们必须挖出破口，里面的活水才能涌流出来。
　　这里所说的挖井，并不是指去追求圣灵的浇灌。我们总得承认，圣经提起每一件事都有其分量。比方，圣经说到圣灵浇灌，充其量只是在使徒行传里说一下，到了书信就再也没有提起了。书信里虽然多次提到灵，但多不是单纯指着圣灵，乃是指着神的灵和我们的灵调在一起的灵。例如，罗马八章说到“照着灵而行”（4），这里的灵就是指着神的灵调到人里头的灵，是神的灵带着人的灵。
　　我们可以肯定的说，书信里没有一次提到圣灵浇灌的事。甚至罗五5所说，“神的爱已经借着所赐给我们的圣灵，浇灌在我们心里。”这与圣灵浇灌在我们外面，仍有区别。使徒行传记载圣灵的浇灌，乃是临到人的外面，如同水浸在人身外，人浸在水里一样。所以，圣灵浇灌乃是特殊的经历，并不是经常的，也不是正常的。那是神在非常的时期，因着有特别的需要，才向人这样作的。在经常和正常的时期，神在我们中间一直要作的事，乃是借着祂的灵，亲自进到我们灵里，作了我们里面活水的泉源。今天，我们不需要再到外面寻找什么泉源，或是再去击打磐石，也不需要苦苦哀求，盼望得着圣灵浇灌。我们只需要挖井，把我们这个人裂开，挖出破口，好让藏在我们深处的水泉，能往外涌流。
　
　　这个挖井不是别的，就是我们的祷告。我们祷告越透，井就挖得越深。以弗所五章说到在灵里被充满，六章就说，要时时在灵里祷告（18）。这意思是，要在灵里被充满，就必须在灵里祷告。你若盼望灵能刚强，灵能释放，神能从你里面涌流出来，就必须平日有够多的祷告，使灵操练得练达，随时随地都能运用灵发表里面的感觉。只要你忠心操练，不需多久，你的灵就能像井里涌出的活水一样，是释放、流畅的，并且能供应别人的灵，释放别人的灵。
　
　　末了，还有一点。我们除了操练祷告之外，还必须操练唱诗。许多时候，我们需要唱诗来配合祷告，使我们的灵能出来。已往，我们因着平日缺少操练诗歌，所以到应用的时候，特别是在聚会中，不是唱不出来，就是唱得拖泥带水，不上不下，结果很影响灵的出来。因此，盼望我们众人今后能急起直追，好好注意唱诗这件事，以补上已往的缺欠。虽然四十岁以上的人，对于唱诗是有些为难，但是学总比不学好，练总比不练强。我们不需要每个人都作声乐家，却盼望大家肯虚心的学；一段时间后，定规会有进步。特别是常用的新诗，大家要多学着唱，并要学习用灵唱。实在说，讲道或听道仍有许多成分是用头脑，而真正的祷告和唱诗，才是完全用灵。最能使我们的灵得释放的，就是祷告和唱诗。我们的聚会最少有三分之一是倚靠唱诗，特别是擘饼聚会。若是聚会中有首诗唱得不好，这个聚会的灵定规大受损伤。反过来说，诗歌若唱得好，整个聚会就上升了。相信大家在这一点上都有经历。
　　所以，今后我们若要灵强，还得加紧多操练祷告，多操练唱诗。我们已往用头脑听道，用头脑研究道，已经够多了，现在必须转变，少用头脑，而多用灵祷告，多用灵唱诗。光是话语发表清楚，声音唱得响亮还不够，必须灵也随着话语出来，随着声音出来才可以。唯有这样，我们才能叫自己的灵强，也才能释放别人的灵。也唯有这样，活水才能在我们中间涌流，召会才能得着真实地建造。
　　原刊于一九六一年七月“话语职事”第一百二十一期
　　读经：马太福音二十一章十三节，路加福音一章八至九节，二章三十六至三十七节，以弗所书五章十八节下至二十节，六章十八至十九节。
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太21:13  
并且对他们说，经上记着，“我的殿必称为祷告的殿；”你们倒使它成为贼窝了。
路1:8  
有一天，撒迦利亚按着班次，在神面前供祭司的职分，
路1:9  
照祭司职任的规矩中了签，得进主殿烧香。
路2:36  
又有一位女申言者亚拿，是亚设支派法内力的女儿，已经十分老迈，从作童女出嫁的时候，同丈夫住了七年，
路2:37  
就寡居到八十四岁，并不离开圣殿，禁食祈求，昼夜事奉神。
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，
弗6:18  
时时在灵里祷告，并尽力坚持，在这事上儆醒，且为众圣徒祈求，
弗6:19  
也替我祈求，使我在开口的时候，有发表赐给我，好放胆讲明福音的奥秘，
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　　主越过越清楚地给我们看见，今天召会要得着建造，极需要祭司职分的建立；这个看见实在是出于主的光照。本篇信息，我们要扼要的指出关于祭司职分的几个要点。
　
　　第一，主借着启示录一章和五章给我们看见，祂用血把我们从各支派、各方言、各民族、各邦国中买了回来，使我们脱离罪恶，叫我们成为祂的国度，作圣别的祭司，归与神（启一5~6，五9~10）。国度乃是一个权柄的问题。我们得救以后，就是服在神的权柄下，并且带着神的权柄。我们在这一个立场上，就得以作神的祭司。照新约看，每一个得救的人，都是神的祭司。按着神的定规，我们在神的家里乃是祂的儿女，在神的国里乃是在神的权柄下，并带着神的权柄；换句话说，乃是神权柄的代表人。同时，我们在神的殿中，在祂的居所里，又是神的祭司。所以，彼前二章给我们看见，我们这些同被建造，作神属灵的殿，作神居所的人，一面是活石，一面是君尊的祭司，成为圣别的祭司体系（彼前二5）。
--------本段经节汇集--------
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
启示录五章（略，若需要被汇集，请勾选“不忽略整章”）
启1:5  
并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。祂爱我们，用自己的血，把我们从我们的罪中释放了；
启1:6  
又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。
启5:9  
他们唱新歌，说，你配拿书卷，配揭开它的七印，因为你曾被杀，用自己的血从各支派、各方言、各民族、各邦国中，买了人来归与神，
启5:10  
又叫他们成为国度，作祭司，归与我们的神；他们要在地上执掌王权。
彼得前书二章（略，若需要被汇集，请勾选“不忽略整章”）
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
------------------------
　
　　第二，主给我们看见，召会乃是一个祭司的团体。已过我们都领会，召会是众圣徒的组合；现在又进一步认识，众圣徒在召会中，乃是一个编组起来的祭司团体，或者说是一个祭司体系。这个体系，就是召会的建造，或建造起来的召会。在旧约里，帐幕乃是一些物件；在帐幕中事奉的祭司，乃是一班人，他们和帐幕虽然有密切的关联，但二者是分开的。到了新约就不同了，在新约里，帐幕和祭司乃是一个；神的祭司就是神的帐幕，神的居所。换句话说，神所建造作祂居所的召会，乃是我们这一班得救的人所组成的祭司体系。
　
　　第三，我们又看见，祭司的职分是重在在神面前烧香祷告。我们若仔细的读过圣经，就知道祭司经常要作许多事，例如要常常献祭，也要进到圣所，在神面前摆列陈设饼、点灯、烧香等。然而，这一切的事奉，乃是以烧香为中心。就献祭而论，他们所以献祭，是因为他们要到香坛那里烧香。香坛那里使用的炭火，就是取之于祭坛的。这预表在复活的基督里所献上的祷告，必须根据基督在十字架上赎罪的功效。我们根据基督的死，才能在基督的复活里，献上馨香的祷告，而蒙神悦纳；所以，献祭是为着烧香。又因着烧香不能在黑暗里作，必须先点灯，所以点灯也是为着烧香的。并且他们也必须吃陈设饼，得着供应，才能到香坛那里去烧香。这陈设饼预表神的儿子作我们的粮食，使我们活在神面前。可见摆陈设饼也与烧香有关。这样看来，祭司职分的重点和中心，全在于烧香。
　
　　第四，神的殿既是由一班在神面前烧香祷告的祭司所组成，神的殿就该是个祷告的殿。换句话说，一个由一班编组过的祭司，建造起来的召会，必定是一个祷告的召会。盼望弟兄姊妹，不把这些话当作道理，或是一些见解；乃要看见这是神在末后时代，为着建造祂的召会，向我们而有的一个中心要求。我们中间必须有人起来，实实际际在神面前供祭司的职分，天天进到圣所里，在神面前不断地烧香祷告。若不然，召会的建造，乃是不可能的事。　　今天在召会中，真正供祭司职分，在神面前常常烧香祷告的人，实在太缺少。因此，我们相信神在这末后的日子，所以特别给我们看见这个亮光，就是为着应付这个现实的需要。
　
　　神在宇宙间所作一件最中心的事，就是要进到人里面作人的生命，叫人在这个生命里相调为一，同被建造。然而，在这一个过程中，我们非多多祷告不可。我们都很清楚，没有一个人不经过祷告而能得救的。今天若是一个人听了福音，受了感动，却不祷告就能得着主，是令人难以置信的，也是不可能的。所以，圣经一面说，信而受浸的必然得救（可十六16）；一面又说，凡呼求主名的，就必得救（罗十13）。真实地信，定规加上诚恳的呼求。有了这个呼求，人才能真实地与主接触。若有人说他信了，却没有呼求，他这样的信十之八九还在头脑里，没有在灵里。乃必须等到他祷告了，在他灵里才会发生故事。
--------本段经节汇集--------
可16:16  
信而受浸的必然得救，不信的必被定罪。
马可福音一章（略，若需要被汇集，请勾选“不忽略整章”）
罗10:13  
因为“凡呼求主名的，就必得救。”
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　　同样的原则，从我们得救后，直到我们见主时，这一路上我们与主的接触，都脱不开祷告。以听道为例，不论你所听的道多好，若不配上祷告，你就没法在灵里得着。因此，无论什么时候你听了一篇道，里头觉得有光照，有感动，就必须立刻把所听的道，化作祷告，如此这篇道才能在你灵里留下。即使是晨更的读经，也非配上祷告不可。你读的时候，不在于读多少，乃在于你读了之后，能好好化作祷告，这才能把所读过的话，接受到灵里。总括的说，一切属灵的供应，若不经过祷告，就只能停留在我们的头脑里；乃必须等到祷告过后，才能从我们的头脑转到我们灵里，变作我们真实地供应。　　在这里我们必须清楚看见，你我要接触神，享受神，主要的关键乃在于祷告。唯有祷告才是真正的通电、接火，使灯点亮；其他的一切活动，就如同安装电灯的线路、配件等，不过都是附属的。你我的确需要读经，需要听道，需要读属灵书报，需要和弟兄姊妹有话语上的交通，需要有许多属灵的活动，但这些都不过像是安装外面的线路、外面的配件；最重要的是，你我必须借着祷告通电、接火，在灵里触着神才可以。我们已过的缺欠和差错，就在这里。我们的线常常拉得非常多，然而就是不通电，不接火。这不是说我们不需要听道，不需要读经，不需要读书报，不需要和弟兄姊妹交通。我们仍然需要拉线，需要配件；但比这更需要的，乃是借着祷告通电、接火。　　我深深觉得，已往我们的祷告太缺少。不仅一般弟兄姊妹缺少祷告，就是全时间事奉主的弟兄姊妹，祷告也不够多。因此，召会今天最大的缺乏就是祷告。你我从这时候起，必须改一个观念，认清我们需要在祷告的事上多花工夫；神今天要我们注意的就是这件事。我们要接触主，接受主，非多祷告不可；大量的祷告才能带来实际生命的长进。
　
　　不仅如此，我们要让神从我们身上流出去供应别人，也必须借着祷告。神生命的活水流到我们里面，是借着祷告；照样，生命活水要从我们身上流出去，也必须借着祷告。请想看，为什么我们的灵不强？为什么我们给人的供应不多？没有别的原因，就因为我们的祷告太少。我们要认识，祷告主要的用意，乃是在于操练灵，用灵吸取神，附带的用意才是向神求讨事物。正如打球，严格说，胜败还是其次，主要的是操练身体。照样，我们祷告完全是重在操练灵。自然我们的祷告能得神的答应和成全，但并不都是这样。经历告诉我们，许多时候，神并不照着我们的意思，成全我们的祷告。但不论成全与否，我们祷告过了，总是叫灵得到操练。我们的灵操练强了，一开口就能给人供应。　　比方，弟兄们站讲台传讲信息，若是盼望在讲台上灵能刚强、释放，平日的祷告是不能少的。你永远不能相信，一个平日缺少祷告，缺少用灵和神接触的人，他站在讲台上的时候，他的灵能活，能强，能释放。这是一个律。你平日若是常练跑步，到了真要跑步时，你两只脚就像飞一般灵活。你平日若是常练打拳，等到要打人的时候，你的拳头肯定是重的。同样，你平日如果祷告是多的，灵是强的，你不站讲台则已，一站讲台，一开口，灵就能出来，并且能沉重的打着人的深处。所以，站讲台的人不能单靠口才、知识，还得平日多祷告，使灵刚强、丰富。　　连当初的使徒们也是这样。他们说，“我们要坚定持续地祷告，并尽话语的职事。”（徒六4）使徒们是坚定持续地祷告，并将祷告放在话语职事之前。可见在他们的感觉里，祷告比尽话语的职事更基本、更重要。他们不仅祷告求神显出能力，求神拯救灵魂，求神祝福工作；他们祷告时，更是实际的操练了他们的灵。你读使徒行传可以看见，他们是天天恒切的祷告，难怪他们的灵是那么高昂，那么强盛。当他们起来说话时，只要一开口，灵就出来了。
--------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。
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　　站讲台是如此，其他的供应，如探望、交通等，也都莫不如此。总之，要灵进来需要祷告，要灵出去更需要祷告。只有这一条路，能叫召会得着建造。我们若不蒙拯救，在神面前多花时间，多祷告，神在这里就毫无办法。结果所有关乎建造的道，只能讲到人的头脑里，叫大家点头赞成，却不能让神在召会里得着真实地建造。所以，今后你我必须常常回到灵里祷告，每一位弟兄姊妹都要实际的供祭司的职分，把灵操练得够强，在任何场合都能把灵释放出去。这样，召会就能很容易的建造起来。召会的建造完全是托在祭司体系的祷告上。唯有祷告的召会，才是建造的召会。
　
　　第五，我们看见，要得着圣灵的感动，不需要我们被动等待，乃是要主动去得。三十年前我曾劝勉弟兄姊妹，祷告千万不要妄动，必须等候圣灵的感动。但是经过这么多年神的带领，我在这点上受了很大的改正，清楚看见一个事实，全本圣经读不出一处说，“要等候圣灵感动而祷告。”反而在帖前五章十九节能看见“不要销灭那灵”这类的话。所以，我们根本不需要等候那灵感动，因为那灵无时无刻不在感动我们，问题全在于我们不要销灭那灵的感动。此外，圣经里还有更积极的说法，就如罗马十二章十一节说，“要灵里火热。”以弗所五章十八节说，“要在灵里被充满。”这两处的“要”，都给我们看见，灵里火热，在灵里被充满等属灵的事，都需要我们先主动操练。
--------本段经节汇集--------
帖前5:19  
不要销灭那灵，
罗12:11  
殷勤不可懒惰，要灵里火热，常常服事主。
弗5:18  
不要醉酒，醉酒使人放荡，乃要在灵里被充满，
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　　以弗所五章说到在灵里被充满，按旧约的预表看，就是指叫我们里面的泉源涌出活水。当初以色列人在旷野，常常发生缺水问题；头一次发生在过红海不久，他们在以琳遇见十二股水泉（出十五22~27）。而后发生在米利巴，摩西在那里击打磐石，就流出活水（十七1~7）。后来在民数记二十章，以色列人再次遇到缺水的问题，神便指示摩西吩咐磐石发出水来，好给百姓喝（2~13）。末了一次发生缺水的问题，记载在二十一章，是他们来到比珥。那时，他们既不是遇到外面看得见的水泉，也不是击打磐石流出水，乃是挖井涌出活水。他们一面在那里用权杖、用扶杖挖井，一面唱歌说，“井啊，涌上水来！”（17。）我们读旧约不能只接受一部分的预表，而忽略其他部分。许多读经的人，只注意以琳的十二股水泉，以及磐石裂开流出活水的预表，却忽略了在比珥挖井得水的预表。我信挖井得水的预表，有它另一面的含意，就是我们这些日子所注意的事。对我们来说，今天不再是遇到水泉的问题，也不再是磐石裂开的问题。因为磐石早已裂开，水泉也已通进我们里面，现在唯一的需要，就是要我们挖井。我们必须挖出破口，里面的活水才能涌流出来。
--------本段经节汇集--------
以弗所书五章（略，若需要被汇集，请勾选“不忽略整章”）
出15:22  
摩西领以色列人从红海往前行，出到书珥的旷野，在旷野走了三天，找不着水。
出15:23  
到了玛拉，不能喝那里的水，因为水苦；所以那地名叫玛拉。
出15:24  
百姓向摩西发怨言，说，我们喝什么呢？
出15:25  
摩西呼求耶和华，耶和华指示他一棵树。他把树丢在水里，水就变甜了。耶和华在那里为他们定了律例、典章，在那里试验他们；
出15:26  
又说，你若留意听耶和华你神的话，又行我眼中看为正的事，侧耳听我的诫命，守我一切的律例，我就不将所加与埃及人的疾病加在你身上，因为我是医治你的耶和华。
出15:27  
他们到了以琳，在那里有十二股水泉，七十棵棕树；他们就在那里的水边安营。
以弗所书没有十七章，请检查。
 民数记二十章（略，若需要被汇集，请勾选“不忽略整章”）
民20:2  
会众没有水喝，就聚集攻击摩西、亚伦。
民20:3  
百姓向摩西争闹说，巴不得我们的弟兄死在耶和华面前的时候，我们也死了！
民20:4  
你们为何把耶和华的会众领到这旷野，使我们和牲畜都死在这里？
民20:5  
你们为何把我们从埃及带上来，领我们到这坏地方？这地方不好撒种，也没有无花果树、葡萄树、石榴树，甚至没有水喝。
民20:6  
摩西、亚伦离开会众，到会幕门口，面伏于地；耶和华的荣光向他们显现。
民20:7  
耶和华对摩西说，
民20:8  
你拿着杖，和你的哥哥亚伦招聚会众，在他们眼前吩咐磐石发出水来；这样，你就为他们使水从磐石中流出来，给会众和他们的牲畜喝。
民20:9  
于是摩西照耶和华所吩咐的，从耶和华面前取了杖去。
民20:10  
摩西、亚伦就招聚会众到磐石前；摩西对他们说，你们这些背叛的人听我说，我们要为你们使水从这磐石中流出来么？
民20:11  
摩西举手，用杖击打磐石两下，就有许多水流出来，会众和他们的牲畜都喝了。
民20:12  
耶和华对摩西、亚伦说，因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。
民20:13  
这就是米利巴水；以色列人在那里向耶和华争闹，耶和华就在他们中间显为圣。
民数记二十一章（略，若需要被汇集，请勾选“不忽略整章”）
民21:17  
当时，以色列人唱这歌说，井啊，涌上水来！你们要向这井歌唱！
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　　这里所说的挖井，并不是指去追求圣灵的浇灌。我们总得承认，圣经提起每一件事都有其分量。比方，圣经说到圣灵浇灌，充其量只是在使徒行传里说一下，到了书信就再也没有提起了。书信里虽然多次提到灵，但多不是单纯指着圣灵，乃是指着神的灵和我们的灵调在一起的灵。例如，罗马八章说到“照着灵而行”（4），这里的灵就是指着神的灵调到人里头的灵，是神的灵带着人的灵。
--------本段经节汇集--------
罗马书八章（略，若需要被汇集，请勾选“不忽略整章”）
罗8:4  
使律法义的要求，成就在我们这不照着肉体，只照着灵而行的人身上。
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　　我们可以肯定的说，书信里没有一次提到圣灵浇灌的事。甚至罗马五章五节所说，“神的爱已经借着所赐给我们的圣灵，浇灌在我们心里。”这与圣灵浇灌在我们外面，仍有区别。使徒行传记载圣灵的浇灌，乃是临到人的外面，如同水浸在人身外，人浸在水里一样。所以，圣灵浇灌乃是特殊的经历，并不是经常的，也不是正常的。那是神在非常的时期，因着有特别的需要，才向人这样作的。在经常和正常的时期，神在我们中间一直要作的事，乃是借着祂的灵，亲自进到我们灵里，作了我们里面活水的泉源。今天，我们不需要再到外面寻找什么泉源，或是再去击打磐石，也不需要苦苦哀求，盼望得着圣灵浇灌。我们只需要挖井，把我们这个人裂开，挖出破口，好让藏在我们深处的水泉，能往外涌流。
--------本段经节汇集--------
罗5:5  
盼望不至于蒙羞；因为神的爱已经借着所赐给我们的圣灵，浇灌在我们心里。
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　　这个挖井不是别的，就是我们的祷告。我们祷告越透，井就挖得越深。以弗所五章说到在灵里被充满，六章就说，要时时在灵里祷告（18）。这意思是，要在灵里被充满，就必须在灵里祷告。你若盼望灵能刚强，灵能释放，神能从你里面涌流出来，就必须平日有够多的祷告，使灵操练得练达，随时随地都能运用灵发表里面的感觉。只要你忠心操练，不需多久，你的灵就能像井里涌出的活水一样，是释放、流畅的，并且能供应别人的灵，释放别人的灵。
--------本段经节汇集--------
以弗所书五章（略，若需要被汇集，请勾选“不忽略整章”）
以弗所书六章（略，若需要被汇集，请勾选“不忽略整章”）
弗6:18  
时时在灵里祷告，并尽力坚持，在这事上儆醒，且为众圣徒祈求，
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　　末了，还有一点。我们除了操练祷告之外，还必须操练唱诗。许多时候，我们需要唱诗来配合祷告，使我们的灵能出来。已往，我们因着平日缺少操练诗歌，所以到应用的时候，特别是在聚会中，不是唱不出来，就是唱得拖泥带水，不上不下，结果很影响灵的出来。因此，盼望我们众人今后能急起直追，好好注意唱诗这件事，以补上已往的缺欠。虽然四十岁以上的人，对于唱诗是有些为难，但是学总比不学好，练总比不练强。我们不需要每个人都作声乐家，却盼望大家肯虚心的学；一段时间后，定规会有进步。特别是常用的新诗，大家要多学着唱，并要学习用灵唱。实在说，讲道或听道仍有许多成分是用头脑，而真正的祷告和唱诗，才是完全用灵。最能使我们的灵得释放的，就是祷告和唱诗。我们的聚会最少有三分之一是倚靠唱诗，特别是擘饼聚会。若是聚会中有首诗唱得不好，这个聚会的灵定规大受损伤。反过来说，诗歌若唱得好，整个聚会就上升了。相信大家在这一点上都有经历。　　所以，今后我们若要灵强，还得加紧多操练祷告，多操练唱诗。我们已往用头脑听道，用头脑研究道，已经够多了，现在必须转变，少用头脑，而多用灵祷告，多用灵唱诗。光是话语发表清楚，声音唱得响亮还不够，必须灵也随着话语出来，随着声音出来才可以。唯有这样，我们才能叫自己的灵强，也才能释放别人的灵。也唯有这样，活水才能在我们中间涌流，召会才能得着真实地建造。　　原刊于一九六一年七月“话语职事”第一百二十一期
　Scripture Reading: Matt. 21:13; Luke 1:8-9; 2:36-37; Eph. 5:18b-20; 6:18-19
　The Lord has shown us that there is a great need to build up the priesthood so that the church can be built. Such a vision comes from the Lord’s enlightenment. In this chapter we will consider several important points concerning the priesthood.
　
THE LORD SAVING US TO BE PRIESTS
　According to Revelation 1 and 5, the Lord purchased us for God by His blood out of every tribe, tongue, people, and nation and thereby released us from our sins and made us a kingdom and priests to God (1:5-6; 5:9-10). The kingdom is a matter of authority. After we are saved, we are subject to God’s authority, and we have His authority. With such a standing we can be His priests. According to the New Testament, as believers, we are priests to God. On the one hand, we are members of His household. On the other hand, we are in His kingdom; hence, we are under His authority and represent His authority. We are also priests in His temple, His dwelling place. First Peter 2:5 says that we are living stones and are being built up as God’s spiritual house, His dwelling place, and into a holy priesthood.
　
THE CHURCH BEING A PRIESTHOOD
　The church is a corporate body of priests. Many saints understand that the church is composed of all the saints. Now we must go further and see that the saints in the church are a coordinated body of priests, a priesthood. The priesthood is the built-up church. In the Old Testament the tabernacle consisted of furniture, and the priests who served in the tabernacle were a group of people. The priests and the tabernacle were intimately related, but they were separate. This is no longer true in the New Testament. In the New Testament age the tabernacle and the priests are one. God’s priests are His tabernacle, His dwelling place. This dwelling place, the built-up church, is the priesthood composed of every believer.
　
THE FOCUS OF THE PRIESTLY SERVICE BEING THE BURNING OF THE INCENSE
　The focus of the priestly service was to burn the incense, which signifies our praying to God. The priests needed to regularly take care of many things, such as presenting the offerings, spreading the bread of the Presence, lighting the lamps, and burning the incense. All their services focused on burning the incense. The priests needed to present offerings for their burning of the incense at the incense altar. The fire used at the incense altar had to be taken from the bronze altar. This signifies that the prayers we offer in the resurrected Christ must be based on the effectiveness of His redemption on the cross. Only such prayers are accepted by God. The offerings were for the burning of the incense. The priests had to light the lamps before they could burn the incense; otherwise, they would have been in darkness. Therefore, the lighting of the lamps was also for the burning of the incense. The priests also had to eat the bread of the Presence so that they were supplied to burn the incense at the incense altar. The bread of the Presence signifies that the Son of God became our food so that we would live before Him. This shows that the bread of the Presence is also related to burning the incense. Thus, the focus, the center, of the priestly service was burning the incense.
　
THE SAINTS NEEDING TO PRAY FOR THE BUILDING OF THE CHURCH
　In the New Testament the temple of God is composed of priests who pray, that is, burn the incense. Therefore, the temple must be a temple of prayer (Luke 19:46). The built-up church is a house of prayer. This is not doctrine, nor is it an opinion. This is the requirement for the building up of the church. Some saints must rise up in a practical way to carry out the priestly service of entering the Holy Place and burning the incense; that is, there must be some who will rise up to pray. Otherwise, it will not be possible to build the church.
　In the churches we lack saints who are willing to carry out the priestly service of burning the incense before God. The Lord has enlightened us so that we would meet this need.
　
Receiving Life through Prayer
　God desires to enter into a group of people and be their life so that they can be mingled and built up in His life. This process requires much prayer. No one can be saved without prayer. Prayer moves those who hear the gospel to receive the Lord. The Bible says, “He who believes and is baptized shall be saved” (Mark 16:16), and “whoever calls upon the name of the Lord shall be saved” (Rom. 10:13). A person is genuinely saved when he calls on the Lord’s name, because he contacts the Lord. A person who has not prayed may believe only in his mind, not in his spirit. When a person prays, something transpires in his spirit.
　In the same principle, until we meet the Lord face to face, our contacting the Lord cannot be separated from prayer. Regardless of how good a message is, without prayer we do not have a way to receive it into our spirit. Hence, immediately after we listen to a message, we must pray concerning any enlightenment that we have received. Then what we have heard will remain in our spirit. When we read the Word, we must also match our reading with prayer. No matter how much we read, we must pray in order to receive the Word into our spirit. Without prayer we cannot receive the spiritual supply, because what we hear or read will remain in our mind. It is only through prayer that what we hear or read can pass through our mind to become the spiritual supply in our spirit.
　Prayer is the key for us to contact and enjoy God. Only by means of prayer can we be joined to God. In order for an electric lamp to shine, it needs to be connected to the power station. We need to read the Word, listen to messages, read spiritual books, and fellowship with the saints. However, the most important matter is that we touch God, that we are joined to Him, in our spirit through prayer. This was our lack in the past. We often had much spiritual activity, but we did not touch God. This is not to say that we do not need to listen to messages, read spiritual books, and fellowship with the saints. We need these activities, but the most necessary item is that we are joined to God through prayer.
　In the past we did not pray enough. The saints and even the full-time serving ones did not pray enough. Hence, the greatest need in the churches is prayer. We must have a change in our concept and see that we need to endeavor to spend time in prayer. God wants us to pay attention to this matter. In order to contact and receive the Lord, we must pray more. Prayer will issue in the practical growth in life.
　
Supplying Life through Prayer
　We must also pray if we want God to flow out of us in order to supply others. It is through prayer that the living water of life can flow into us, and it is also through prayer that this living water of life can flow out of us. Our spirit is weak, and we are short of the supply for others because we do not pray enough. The primary purpose of prayer is for us to exercise our spirit and absorb God. Asking for things is secondary. For example, when we play basketball, our primary concern is to exercise our body; whether or not we win is secondary. Likewise, prayer is primarily for us to exercise our spirit. Sometimes our prayers will be answered, but that is not always the case. God often does not answer our prayers according to our desire. However, whether or not our prayers are answered is secondary. The fact is that we have prayed and thus exercised our spirit. When our spirit is strengthened, we can supply others whenever we open our mouth.
　In order for the brothers to have a strong spirit while they give a message, they cannot be short of prayer in their daily life. A brother who lacks prayer and does not exercise his spirit to contact God in his daily life will not have a living, strong, and released spirit when he ministers the word. This is a law. Athletes who run daily are swift when there is a need to run. Those who train in boxing can hit someone with force when there is a need. Likewise, if the brothers would pray daily, their spirit would be strong and released when they stand up to give a message, and they would be able to touch the saints. The brothers who minister the word must not rely on eloquence or knowledge. They must pray daily so that their spirit is strong and enriched.
　The early apostles prayed. They said, “We will continue steadfastly in prayer and in the ministry of the word” (Acts 6:4). The apostles continued steadfastly in prayer. They placed prayer before the ministry of the word. This shows that in their feeling, prayer was more fundamental and more important than the ministry of the word. They prayed not only to ask God to manifest His power, to save souls, and to bless His work but also to exercise their spirit. In Acts the apostles prayed steadfastly day by day. Hence, it is not a wonder that their spirit was uplifted and prevailing. When they stood up to speak, their spirit was released.
　Just as we need to exercise our spirit in order to give a message, we need to exercise our spirit in order to supply the saints through visiting them and fellowshipping with them. We need prayer to receive the Spirit, and we also need prayer for the Spirit to be released. This is the only way for the church to be built. If we are not delivered to spend more time to pray, God will not be able to do anything among us. As a result, the messages we give concerning building will touch only the minds of the saints, and God will not have the real building of the church. Therefore, we must exercise our spirit in prayer. We must function as priests by being strengthened in our spirit through constant exercise so that we can release our spirit in any situation. This is the way for the church to be built up. The building up of the church depends on the prayer of the priesthood. A praying church is a built-up church.
　
RECEIVING THE MOVING OF THE HOLY SPIRIT
　If we want the Spirit to move in us, we must not wait passively. Ten years ago I exhorted the saints to pray according to the move of the Spirit. However, we cannot find a verse in the Bible that tells us to wait until we are moved by the Spirit before we pray. On the contrary, 1 Thessalonians 5:19 says, “Do not quench the Spirit.” It is not a matter of waiting for the Spirit to move us. The Spirit is constantly moving in us. It is a matter of not quenching the move of the Spirit. There are other verses in the Bible, such as Romans 12:11, “Be burning in spirit,” and Ephesians 5:18, “Be filled in spirit,” which are concerning the move of the Spirit. The word be in these verses indicates that we must be active in order to be burning or filled in spirit.
　
DIGGING THE WELL IN ORDER FOR THE LIVING WATER TO FLOW OUT
　Being filled in spirit refers to the flowing of living water from within us. In the Old Testament, while the children of Israel wandered in the wilderness, they often encountered the problem of a shortage of water. Shortly after they crossed the Red Sea, they came to Marah and to the twelve springs of water at Elim (Exo. 15:22-27). At Meribah Moses struck the rock, and water flowed out (17:1-7). In Numbers 20:2-13 the children of Israel encountered a shortage of water again, and God instructed Moses to speak to the rock so that it would yield its water for the people to drink. In verses 16 through 18 of chapter 21 the children of Israel came to Beer. On this occasion they did not strike the rock, nor were there visible springs. Rather, they dug a well for water to spring up. On one hand, they used the scepter and their staffs to dig the well; on the other hand, they sang, “Spring up, O well!” Many Bible students pay attention to the twelve springs at Elim and to the water that flowed out of the smitten rock, but they neglect the digging of the well in Beer. We are focusing on the type of digging a well in order to get water. We are not concerned with the springs at Elim or with striking the rock. The rock has been cleft, and the springs are flowing into us. Our present need is to dig the well. We must dig until the living water springs up.
　Digging the well does not refer to seeking the outpouring of the Holy Spirit. The Bible speaks of the outpouring of the Holy Spirit only in Acts, not in the Epistles. The spirit that is spoken of numerous times in the Epistles does not refer to the Holy Spirit but to the mingled spirit, that is, God’s Spirit mingled with our spirit. For example, Romans 8:4 speaks of walking according to the spirit. The word spirit here refers to the Spirit of God mingled with the spirit of man, that is, the divine Spirit mingled with the human spirit. We can say confidently that the outpouring of the Holy Spirit is not referred to in the Epistles. Romans 5:5 says, “The love of God has been poured out in our hearts through the Holy Spirit, who has been given to us.” There is a distinction between the love of God being poured out through the Holy Spirit and the Holy Spirit being poured out upon the believers. The outpouring of the Holy Spirit recorded in Acts was outward, upon the believers, just like water covering people outwardly so that they are submerged in water. The outpouring of the Holy Spirit was an extraordinary experience, not a daily matter. It was something done by God to meet a particular need. Now God is in our spirit as the spring of living water. We do not need to search for outward springs or to strike the rock, nor do we need to wait for the outpouring of the Holy Spirit. We need only to dig the well, to open a hole in our being, so that the spring of water hidden in our spirit will flow out.
　
Digging the Well through Prayer
　We dig the well through prayer. The more thoroughly we pray, the deeper we dig. Ephesians speaks of being filled in spirit (5:18) and of “praying at every time in spirit” (6:18). In order to be filled in spirit, we need to pray in spirit. If we want our spirit to be strong and released so that God can flow out of us, we must exercise our spirit through prayer daily. Then our spirit will be strong, and we will be able to express the sense within our spirit. If we would be faithful to exercise our spirit, in a short time our spirit will be released, and living waters will flow out. Moreover, we will be able to supply the saints and lead them to release their spirit.
　
SINGING HYMNS TO MATCH OUR PRAYER
　Besides exercising our spirit to pray, we must exercise to sing hymns. There is often the need to sing hymns that match our prayer in order for our spirit to be released. We have not practiced singing regularly, so we do not know how to sing in the meetings. Singing greatly affects the release of the spirit. Hence, we need to diligently practice singing in order to make up for our lack. Although it is difficult for those who are over forty years old to learn to sing, it is still better for them to learn and to practice. We do not require the saints to become vocalists, but we hope that everyone will be willing to learn in humility. After a period of time we will see some improvement. We particularly need to learn to sing with our spirit the new hymns that are frequently called in the meetings. Giving a message and listening to a message both involve the mind, but genuine prayer and singing involve the exercise of the spirit. It is through praying and singing that our spirit can be released. At least one-third of our meetings depends on singing hymns. This is particularly true concerning the bread-breaking meeting. If we cannot sing a hymn well, the spirit of the meeting will be dampened. Conversely, if we can sing a hymn well, the entire meeting will be uplifted. I believe that we have experienced this.
　If we want to have a strong spirit, we must exercise to pray and sing more. Formerly, we used mainly our mind to listen to messages and to study them. Now we must have a change—we must use our spirit more than our mind in order to pray and to sing the hymns. It is not enough to merely utter words clearly or to sing with a loud voice. Our spirit must come out with the words we utter and with our voice when we sing. This is the way to have a strong spirit and to release the spirit of the saints. This is also the way for living waters to flow among us and for the church to be built.
 
　　读经：马太福音二十一章十三节，路加福音一章八至九节，二章三十六至三十七节，以弗所书五章十八节下至二十节，六章十八至十九节。

　　主越过越清楚地给我们看见，今天召会要得着建造，极需要祭司职分的建立；这个看见实在是出于主的光照。本篇信息，我们要扼要的指出关于祭司职分的几个要点。
 
　Scripture Reading: Matt. 21:13; Luke 1:8-9; 2:36-37; Eph. 5:18b-20; 6:18-19

　The Lord has shown us that there is a great need to build up the priesthood so that the church can be built. Such a vision comes from the Lord’s enlightenment. In this chapter we will consider several important points concerning the priesthood.
　　第一，主借着启示录一章和五章给我们看见，祂用血把我们从各支派、各方言、各民族、各邦国中买了回来，使我们脱离罪恶，叫我们成为祂的国度，作圣别的祭司，归与神（启一5~6，五9~10）。国度乃是一个权柄的问题。我们得救以后，就是服在神的权柄下，并且带着神的权柄。我们在这一个立场上，就得以作神的祭司。照新约看，每一个得救的人，都是神的祭司。按着神的定规，我们在神的家里乃是祂的儿女，在神的国里乃是在神的权柄下，并带着神的权柄；换句话说，乃是神权柄的代表人。同时，我们在神的殿中，在祂的居所里，又是神的祭司。所以，彼前二章给我们看见，我们这些同被建造，作神属灵的殿，作神居所的人，一面是活石，一面是君尊的祭司，成为圣别的祭司体系（彼前二5）。
 
　According to Revelation 1 and 5, the Lord purchased us for God by His blood out of every tribe, tongue, people, and nation and thereby released us from our sins and made us a kingdom and priests to God (1:5-6; 5:9-10). The kingdom is a matter of authority. After we are saved, we are subject to God’s authority, and we have His authority. With such a standing we can be His priests. According to the New Testament, as believers, we are priests to God. On the one hand, we are members of His household. On the other hand, we are in His kingdom; hence, we are under His authority and represent His authority. We are also priests in His temple, His dwelling place. First Peter 2:5 says that we are living stones and are being built up as God’s spiritual house, His dwelling place, and into a holy priesthood.
　　第二，主给我们看见，召会乃是一个祭司的团体。已过我们都领会，召会是众圣徒的组合；现在又进一步认识，众圣徒在召会中，乃是一个编组起来的祭司团体，或者说是一个祭司体系。这个体系，就是召会的建造，或建造起来的召会。在旧约里，帐幕乃是一些物件；在帐幕中事奉的祭司，乃是一班人，他们和帐幕虽然有密切的关联，但二者是分开的。到了新约就不同了，在新约里，帐幕和祭司乃是一个；神的祭司就是神的帐幕，神的居所。换句话说，神所建造作祂居所的召会，乃是我们这一班得救的人所组成的祭司体系。
 
　The church is a corporate body of priests. Many saints understand that the church is composed of all the saints. Now we must go further and see that the saints in the church are a coordinated body of priests, a priesthood. The priesthood is the built-up church. In the Old Testament the tabernacle consisted of furniture, and the priests who served in the tabernacle were a group of people. The priests and the tabernacle were intimately related, but they were separate. This is no longer true in the New Testament. In the New Testament age the tabernacle and the priests are one. God’s priests are His tabernacle, His dwelling place. This dwelling place, the built-up church, is the priesthood composed of every believer.
　　第三，我们又看见，祭司的职分是重在在神面前烧香祷告。我们若仔细的读过圣经，就知道祭司经常要作许多事，例如要常常献祭，也要进到圣所，在神面前摆列陈设饼、点灯、烧香等。然而，这一切的事奉，乃是以烧香为中心。就献祭而论，他们所以献祭，是因为他们要到香坛那里烧香。香坛那里使用的炭火，就是取之于祭坛的。这预表在复活的基督里所献上的祷告，必须根据基督在十字架上赎罪的功效。我们根据基督的死，才能在基督的复活里，献上馨香的祷告，而蒙神悦纳；所以，献祭是为着烧香。又因着烧香不能在黑暗里作，必须先点灯，所以点灯也是为着烧香的。并且他们也必须吃陈设饼，得着供应，才能到香坛那里去烧香。这陈设饼预表神的儿子作我们的粮食，使我们活在神面前。可见摆陈设饼也与烧香有关。这样看来，祭司职分的重点和中心，全在于烧香。
 
　The focus of the priestly service was to burn the incense, which signifies our praying to God. The priests needed to regularly take care of many things, such as presenting the offerings, spreading the bread of the Presence, lighting the lamps, and burning the incense. All their services focused on burning the incense. The priests needed to present offerings for their burning of the incense at the incense altar. The fire used at the incense altar had to be taken from the bronze altar. This signifies that the prayers we offer in the resurrected Christ must be based on the effectiveness of His redemption on the cross. Only such prayers are accepted by God. The offerings were for the burning of the incense. The priests had to light the lamps before they could burn the incense; otherwise, they would have been in darkness. Therefore, the lighting of the lamps was also for the burning of the incense. The priests also had to eat the bread of the Presence so that they were supplied to burn the incense at the incense altar. The bread of the Presence signifies that the Son of God became our food so that we would live before Him. This shows that the bread of the Presence is also related to burning the incense. Thus, the focus, the center, of the priestly service was burning the incense.
　　第四，神的殿既是由一班在神面前烧香祷告的祭司所组成，神的殿就该是个祷告的殿。换句话说，一个由一班编组过的祭司，建造起来的召会，必定是一个祷告的召会。盼望弟兄姊妹，不把这些话当作道理，或是一些见解；乃要看见这是神在末后时代，为着建造祂的召会，向我们而有的一个中心要求。我们中间必须有人起来，实实际际在神面前供祭司的职分，天天进到圣所里，在神面前不断地烧香祷告。若不然，召会的建造，乃是不可能的事。

　　今天在召会中，真正供祭司职分，在神面前常常烧香祷告的人，实在太缺少。因此，我们相信神在这末后的日子，所以特别给我们看见这个亮光，就是为着应付这个现实的需要。
 
　In the New Testament the temple of God is composed of priests who pray, that is, burn the incense. Therefore, the temple must be a temple of prayer (Luke 19:46). The built-up church is a house of prayer. This is not doctrine, nor is it an opinion. This is the requirement for the building up of the church. Some saints must rise up in a practical way to carry out the priestly service of entering the Holy Place and burning the incense; that is, there must be some who will rise up to pray. Otherwise, it will not be possible to build the church.

　In the churches we lack saints who are willing to carry out the priestly service of burning the incense before God. The Lord has enlightened us so that we would meet this need.
　　神在宇宙间所作一件最中心的事，就是要进到人里面作人的生命，叫人在这个生命里相调为一，同被建造。然而，在这一个过程中，我们非多多祷告不可。我们都很清楚，没有一个人不经过祷告而能得救的。今天若是一个人听了福音，受了感动，却不祷告就能得着主，是令人难以置信的，也是不可能的。所以，圣经一面说，信而受浸的必然得救（可十六16）；一面又说，凡呼求主名的，就必得救（罗十13）。真实地信，定规加上诚恳的呼求。有了这个呼求，人才能真实地与主接触。若有人说他信了，却没有呼求，他这样的信十之八九还在头脑里，没有在灵里。乃必须等到他祷告了，在他灵里才会发生故事。

　　同样的原则，从我们得救后，直到我们见主时，这一路上我们与主的接触，都脱不开祷告。以听道为例，不论你所听的道多好，若不配上祷告，你就没法在灵里得着。因此，无论什么时候你听了一篇道，里头觉得有光照，有感动，就必须立刻把所听的道，化作祷告，如此这篇道才能在你灵里留下。即使是晨更的读经，也非配上祷告不可。你读的时候，不在于读多少，乃在于你读了之后，能好好化作祷告，这才能把所读过的话，接受到灵里。总括的说，一切属灵的供应，若不经过祷告，就只能停留在我们的头脑里；乃必须等到祷告过后，才能从我们的头脑转到我们灵里，变作我们真实地供应。

　　在这里我们必须清楚看见，你我要接触神，享受神，主要的关键乃在于祷告。唯有祷告才是真正的通电、接火，使灯点亮；其他的一切活动，就如同安装电灯的线路、配件等，不过都是附属的。你我的确需要读经，需要听道，需要读属灵书报，需要和弟兄姊妹有话语上的交通，需要有许多属灵的活动，但这些都不过像是安装外面的线路、外面的配件；最重要的是，你我必须借着祷告通电、接火，在灵里触着神才可以。我们已过的缺欠和差错，就在这里。我们的线常常拉得非常多，然而就是不通电，不接火。这不是说我们不需要听道，不需要读经，不需要读书报，不需要和弟兄姊妹交通。我们仍然需要拉线，需要配件；但比这更需要的，乃是借着祷告通电、接火。

　　我深深觉得，已往我们的祷告太缺少。不仅一般弟兄姊妹缺少祷告，就是全时间事奉主的弟兄姊妹，祷告也不够多。因此，召会今天最大的缺乏就是祷告。你我从这时候起，必须改一个观念，认清我们需要在祷告的事上多花工夫；神今天要我们注意的就是这件事。我们要接触主，接受主，非多祷告不可；大量的祷告才能带来实际生命的长进。
 
　God desires to enter into a group of people and be their life so that they can be mingled and built up in His life. This process requires much prayer. No one can be saved without prayer. Prayer moves those who hear the gospel to receive the Lord. The Bible says, “He who believes and is baptized shall be saved” (Mark 16:16), and “whoever calls upon the name of the Lord shall be saved” (Rom. 10:13). A person is genuinely saved when he calls on the Lord’s name, because he contacts the Lord. A person who has not prayed may believe only in his mind, not in his spirit. When a person prays, something transpires in his spirit.

　In the same principle, until we meet the Lord face to face, our contacting the Lord cannot be separated from prayer. Regardless of how good a message is, without prayer we do not have a way to receive it into our spirit. Hence, immediately after we listen to a message, we must pray concerning any enlightenment that we have received. Then what we have heard will remain in our spirit. When we read the Word, we must also match our reading with prayer. No matter how much we read, we must pray in order to receive the Word into our spirit. Without prayer we cannot receive the spiritual supply, because what we hear or read will remain in our mind. It is only through prayer that what we hear or read can pass through our mind to become the spiritual supply in our spirit.

　Prayer is the key for us to contact and enjoy God. Only by means of prayer can we be joined to God. In order for an electric lamp to shine, it needs to be connected to the power station. We need to read the Word, listen to messages, read spiritual books, and fellowship with the saints. However, the most important matter is that we touch God, that we are joined to Him, in our spirit through prayer. This was our lack in the past. We often had much spiritual activity, but we did not touch God. This is not to say that we do not need to listen to messages, read spiritual books, and fellowship with the saints. We need these activities, but the most necessary item is that we are joined to God through prayer.

　In the past we did not pray enough. The saints and even the full-time serving ones did not pray enough. Hence, the greatest need in the churches is prayer. We must have a change in our concept and see that we need to endeavor to spend time in prayer. God wants us to pay attention to this matter. In order to contact and receive the Lord, we must pray more. Prayer will issue in the practical growth in life.
　　不仅如此，我们要让神从我们身上流出去供应别人，也必须借着祷告。神生命的活水流到我们里面，是借着祷告；照样，生命活水要从我们身上流出去，也必须借着祷告。请想看，为什么我们的灵不强？为什么我们给人的供应不多？没有别的原因，就因为我们的祷告太少。我们要认识，祷告主要的用意，乃是在于操练灵，用灵吸取神，附带的用意才是向神求讨事物。正如打球，严格说，胜败还是其次，主要的是操练身体。照样，我们祷告完全是重在操练灵。自然我们的祷告能得神的答应和成全，但并不都是这样。经历告诉我们，许多时候，神并不照着我们的意思，成全我们的祷告。但不论成全与否，我们祷告过了，总是叫灵得到操练。我们的灵操练强了，一开口就能给人供应。

　　比方，弟兄们站讲台传讲信息，若是盼望在讲台上灵能刚强、释放，平日的祷告是不能少的。你永远不能相信，一个平日缺少祷告，缺少用灵和神接触的人，他站在讲台上的时候，他的灵能活，能强，能释放。这是一个律。你平日若是常练跑步，到了真要跑步时，你两只脚就像飞一般灵活。你平日若是常练打拳，等到要打人的时候，你的拳头肯定是重的。同样，你平日如果祷告是多的，灵是强的，你不站讲台则已，一站讲台，一开口，灵就能出来，并且能沉重的打着人的深处。所以，站讲台的人不能单靠口才、知识，还得平日多祷告，使灵刚强、丰富。

　　连当初的使徒们也是这样。他们说，“我们要坚定持续地祷告，并尽话语的职事。”（徒六4）使徒们是坚定持续地祷告，并将祷告放在话语职事之前。可见在他们的感觉里，祷告比尽话语的职事更基本、更重要。他们不仅祷告求神显出能力，求神拯救灵魂，求神祝福工作；他们祷告时，更是实际的操练了他们的灵。你读使徒行传可以看见，他们是天天恒切的祷告，难怪他们的灵是那么高昂，那么强盛。当他们起来说话时，只要一开口，灵就出来了。

　　站讲台是如此，其他的供应，如探望、交通等，也都莫不如此。总之，要灵进来需要祷告，要灵出去更需要祷告。只有这一条路，能叫召会得着建造。我们若不蒙拯救，在神面前多花时间，多祷告，神在这里就毫无办法。结果所有关乎建造的道，只能讲到人的头脑里，叫大家点头赞成，却不能让神在召会里得着真实地建造。所以，今后你我必须常常回到灵里祷告，每一位弟兄姊妹都要实际的供祭司的职分，把灵操练得够强，在任何场合都能把灵释放出去。这样，召会就能很容易的建造起来。召会的建造完全是托在祭司体系的祷告上。唯有祷告的召会，才是建造的召会。
 
　We must also pray if we want God to flow out of us in order to supply others. It is through prayer that the living water of life can flow into us, and it is also through prayer that this living water of life can flow out of us. Our spirit is weak, and we are short of the supply for others because we do not pray enough. The primary purpose of prayer is for us to exercise our spirit and absorb God. Asking for things is secondary. For example, when we play basketball, our primary concern is to exercise our body; whether or not we win is secondary. Likewise, prayer is primarily for us to exercise our spirit. Sometimes our prayers will be answered, but that is not always the case. God often does not answer our prayers according to our desire. However, whether or not our prayers are answered is secondary. The fact is that we have prayed and thus exercised our spirit. When our spirit is strengthened, we can supply others whenever we open our mouth.

　In order for the brothers to have a strong spirit while they give a message, they cannot be short of prayer in their daily life. A brother who lacks prayer and does not exercise his spirit to contact God in his daily life will not have a living, strong, and released spirit when he ministers the word. This is a law. Athletes who run daily are swift when there is a need to run. Those who train in boxing can hit someone with force when there is a need. Likewise, if the brothers would pray daily, their spirit would be strong and released when they stand up to give a message, and they would be able to touch the saints. The brothers who minister the word must not rely on eloquence or knowledge. They must pray daily so that their spirit is strong and enriched.

　The early apostles prayed. They said, “We will continue steadfastly in prayer and in the ministry of the word” (Acts 6:4). The apostles continued steadfastly in prayer. They placed prayer before the ministry of the word. This shows that in their feeling, prayer was more fundamental and more important than the ministry of the word. They prayed not only to ask God to manifest His power, to save souls, and to bless His work but also to exercise their spirit. In Acts the apostles prayed steadfastly day by day. Hence, it is not a wonder that their spirit was uplifted and prevailing. When they stood up to speak, their spirit was released.

　Just as we need to exercise our spirit in order to give a message, we need to exercise our spirit in order to supply the saints through visiting them and fellowshipping with them. We need prayer to receive the Spirit, and we also need prayer for the Spirit to be released. This is the only way for the church to be built. If we are not delivered to spend more time to pray, God will not be able to do anything among us. As a result, the messages we give concerning building will touch only the minds of the saints, and God will not have the real building of the church. Therefore, we must exercise our spirit in prayer. We must function as priests by being strengthened in our spirit through constant exercise so that we can release our spirit in any situation. This is the way for the church to be built up. The building up of the church depends on the prayer of the priesthood. A praying church is a built-up church.
　　第五，我们看见，要得着圣灵的感动，不需要我们被动等待，乃是要主动去得。三十年前我曾劝勉弟兄姊妹，祷告千万不要妄动，必须等候圣灵的感动。但是经过这么多年神的带领，我在这点上受了很大的改正，清楚看见一个事实，全本圣经读不出一处说，“要等候圣灵感动而祷告。”反而在帖前五章十九节能看见“不要销灭那灵”这类的话。所以，我们根本不需要等候那灵感动，因为那灵无时无刻不在感动我们，问题全在于我们不要销灭那灵的感动。此外，圣经里还有更积极的说法，就如罗马十二章十一节说，“要灵里火热。”以弗所五章十八节说，“要在灵里被充满。”这两处的“要”，都给我们看见，灵里火热，在灵里被充满等属灵的事，都需要我们先主动操练。
 
　If we want the Spirit to move in us, we must not wait passively. Ten years ago I exhorted the saints to pray according to the move of the Spirit. However, we cannot find a verse in the Bible that tells us to wait until we are moved by the Spirit before we pray. On the contrary, 1 Thessalonians 5:19 says, “Do not quench the Spirit.” It is not a matter of waiting for the Spirit to move us. The Spirit is constantly moving in us. It is a matter of not quenching the move of the Spirit. There are other verses in the Bible, such as Romans 12:11, “Be burning in spirit,” and Ephesians 5:18, “Be filled in spirit,” which are concerning the move of the Spirit. The word be in these verses indicates that we must be active in order to be burning or filled in spirit.
　　以弗所五章说到在灵里被充满，按旧约的预表看，就是指叫我们里面的泉源涌出活水。当初以色列人在旷野，常常发生缺水问题；头一次发生在过红海不久，他们在以琳遇见十二股水泉（出十五22~27）。而后发生在米利巴，摩西在那里击打磐石，就流出活水（十七1~7）。后来在民数记二十章，以色列人再次遇到缺水的问题，神便指示摩西吩咐磐石发出水来，好给百姓喝（2~13）。末了一次发生缺水的问题，记载在二十一章，是他们来到比珥。那时，他们既不是遇到外面看得见的水泉，也不是击打磐石流出水，乃是挖井涌出活水。他们一面在那里用权杖、用扶杖挖井，一面唱歌说，“井啊，涌上水来！”（17。）我们读旧约不能只接受一部分的预表，而忽略其他部分。许多读经的人，只注意以琳的十二股水泉，以及磐石裂开流出活水的预表，却忽略了在比珥挖井得水的预表。我信挖井得水的预表，有它另一面的含意，就是我们这些日子所注意的事。对我们来说，今天不再是遇到水泉的问题，也不再是磐石裂开的问题。因为磐石早已裂开，水泉也已通进我们里面，现在唯一的需要，就是要我们挖井。我们必须挖出破口，里面的活水才能涌流出来。

　　这里所说的挖井，并不是指去追求圣灵的浇灌。我们总得承认，圣经提起每一件事都有其分量。比方，圣经说到圣灵浇灌，充其量只是在使徒行传里说一下，到了书信就再也没有提起了。书信里虽然多次提到灵，但多不是单纯指着圣灵，乃是指着神的灵和我们的灵调在一起的灵。例如，罗马八章说到“照着灵而行”（4），这里的灵就是指着神的灵调到人里头的灵，是神的灵带着人的灵。

　　我们可以肯定的说，书信里没有一次提到圣灵浇灌的事。甚至罗马五章五节所说，“神的爱已经借着所赐给我们的圣灵，浇灌在我们心里。”这与圣灵浇灌在我们外面，仍有区别。使徒行传记载圣灵的浇灌，乃是临到人的外面，如同水浸在人身外，人浸在水里一样。所以，圣灵浇灌乃是特殊的经历，并不是经常的，也不是正常的。那是神在非常的时期，因着有特别的需要，才向人这样作的。在经常和正常的时期，神在我们中间一直要作的事，乃是借着祂的灵，亲自进到我们灵里，作了我们里面活水的泉源。今天，我们不需要再到外面寻找什么泉源，或是再去击打磐石，也不需要苦苦哀求，盼望得着圣灵浇灌。我们只需要挖井，把我们这个人裂开，挖出破口，好让藏在我们深处的水泉，能往外涌流。
 
　Being filled in spirit refers to the flowing of living water from within us. In the Old Testament, while the children of Israel wandered in the wilderness, they often encountered the problem of a shortage of water. Shortly after they crossed the Red Sea, they came to Marah and to the twelve springs of water at Elim (Exo. 15:22-27). At Meribah Moses struck the rock, and water flowed out (17:1-7). In Numbers 20:2-13 the children of Israel encountered a shortage of water again, and God instructed Moses to speak to the rock so that it would yield its water for the people to drink. In verses 16 through 18 of chapter 21 the children of Israel came to Beer. On this occasion they did not strike the rock, nor were there visible springs. Rather, they dug a well for water to spring up. On one hand, they used the scepter and their staffs to dig the well; on the other hand, they sang, “Spring up, O well!” Many Bible students pay attention to the twelve springs at Elim and to the water that flowed out of the smitten rock, but they neglect the digging of the well in Beer. We are focusing on the type of digging a well in order to get water. We are not concerned with the springs at Elim or with striking the rock. The rock has been cleft, and the springs are flowing into us. Our present need is to dig the well. We must dig until the living water springs up.

　Digging the well does not refer to seeking the outpouring of the Holy Spirit. The Bible speaks of the outpouring of the Holy Spirit only in Acts, not in the Epistles. The spirit that is spoken of numerous times in the Epistles does not refer to the Holy Spirit but to the mingled spirit, that is, God’s Spirit mingled with our spirit. For example, Romans 8:4 speaks of walking according to the spirit. The word spirit here refers to the Spirit of God mingled with the spirit of man, that is, the divine Spirit mingled with the human spirit. We can say confidently that the outpouring of the Holy Spirit is not referred to in the Epistles. Romans 5:5 says, “The love of God has been poured out in our hearts through the Holy Spirit, who has been given to us.” There is a distinction between the love of God being poured out through the Holy Spirit and the Holy Spirit being poured out upon the believers. The outpouring of the Holy Spirit recorded in Acts was outward, upon the believers, just like water covering people outwardly so that they are submerged in water. The outpouring of the Holy Spirit was an extraordinary experience, not a daily matter. It was something done by God to meet a particular need. Now God is in our spirit as the spring of living water. We do not need to search for outward springs or to strike the rock, nor do we need to wait for the outpouring of the Holy Spirit. We need only to dig the well, to open a hole in our being, so that the spring of water hidden in our spirit will flow out.
　　这个挖井不是别的，就是我们的祷告。我们祷告越透，井就挖得越深。以弗所五章说到在灵里被充满，六章就说，要时时在灵里祷告（18）。这意思是，要在灵里被充满，就必须在灵里祷告。你若盼望灵能刚强，灵能释放，神能从你里面涌流出来，就必须平日有够多的祷告，使灵操练得练达，随时随地都能运用灵发表里面的感觉。只要你忠心操练，不需多久，你的灵就能像井里涌出的活水一样，是释放、流畅的，并且能供应别人的灵，释放别人的灵。
 
　We dig the well through prayer. The more thoroughly we pray, the deeper we dig. Ephesians speaks of being filled in spirit (5:18) and of “praying at every time in spirit” (6:18). In order to be filled in spirit, we need to pray in spirit. If we want our spirit to be strong and released so that God can flow out of us, we must exercise our spirit through prayer daily. Then our spirit will be strong, and we will be able to express the sense within our spirit. If we would be faithful to exercise our spirit, in a short time our spirit will be released, and living waters will flow out. Moreover, we will be able to supply the saints and lead them to release their spirit.
　　末了，还有一点。我们除了操练祷告之外，还必须操练唱诗。许多时候，我们需要唱诗来配合祷告，使我们的灵能出来。已往，我们因着平日缺少操练诗歌，所以到应用的时候，特别是在聚会中，不是唱不出来，就是唱得拖泥带水，不上不下，结果很影响灵的出来。因此，盼望我们众人今后能急起直追，好好注意唱诗这件事，以补上已往的缺欠。虽然四十岁以上的人，对于唱诗是有些为难，但是学总比不学好，练总比不练强。我们不需要每个人都作声乐家，却盼望大家肯虚心的学；一段时间后，定规会有进步。特别是常用的新诗，大家要多学着唱，并要学习用灵唱。实在说，讲道或听道仍有许多成分是用头脑，而真正的祷告和唱诗，才是完全用灵。最能使我们的灵得释放的，就是祷告和唱诗。我们的聚会最少有三分之一是倚靠唱诗，特别是擘饼聚会。若是聚会中有首诗唱得不好，这个聚会的灵定规大受损伤。反过来说，诗歌若唱得好，整个聚会就上升了。相信大家在这一点上都有经历。

　　所以，今后我们若要灵强，还得加紧多操练祷告，多操练唱诗。我们已往用头脑听道，用头脑研究道，已经够多了，现在必须转变，少用头脑，而多用灵祷告，多用灵唱诗。光是话语发表清楚，声音唱得响亮还不够，必须灵也随着话语出来，随着声音出来才可以。唯有这样，我们才能叫自己的灵强，也才能释放别人的灵。也唯有这样，活水才能在我们中间涌流，召会才能得着真实地建造。

　　原刊于一九六一年七月“话语职事”第一百二十一期
 
　Besides exercising our spirit to pray, we must exercise to sing hymns. There is often the need to sing hymns that match our prayer in order for our spirit to be released. We have not practiced singing regularly, so we do not know how to sing in the meetings. Singing greatly affects the release of the spirit. Hence, we need to diligently practice singing in order to make up for our lack. Although it is difficult for those who are over forty years old to learn to sing, it is still better for them to learn and to practice. We do not require the saints to become vocalists, but we hope that everyone will be willing to learn in humility. After a period of time we will see some improvement. We particularly need to learn to sing with our spirit the new hymns that are frequently called in the meetings. Giving a message and listening to a message both involve the mind, but genuine prayer and singing involve the exercise of the spirit. It is through praying and singing that our spirit can be released. At least one-third of our meetings depends on singing hymns. This is particularly true concerning the bread-breaking meeting. If we cannot sing a hymn well, the spirit of the meeting will be dampened. Conversely, if we can sing a hymn well, the entire meeting will be uplifted. I believe that we have experienced this.

　If we want to have a strong spirit, we must exercise to pray and sing more. Formerly, we used mainly our mind to listen to messages and to study them. Now we must have a change—we must use our spirit more than our mind in order to pray and to sing the hymns. It is not enough to merely utter words clearly or to sing with a loud voice. Our spirit must come out with the words we utter and with our voice when we sing. This is the way to have a strong spirit and to release the spirit of the saints. This is also the way for living waters to flow among us and for the church to be built.

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