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第一篇　祭司与君王之于神的建造

祭司职分与神的建造

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　　读经：亚六12~13，彼前二4~5，启二二1~2。
　　在旧约时代，君王是一班人，祭司又是一班人，这两种职分不能合在一起。然而，亚六12~13说，“万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。”这预言是指主耶稣说的。主耶稣是大卫的苗（参耶二三5），祂要从自己的地方长起来，并且要建造神的殿。在建造神的殿时，祂身上有两种职分，一是君王，一是祭司。主出来建造神的殿时，祂身上兼有君王和祭司两种职分，二者都汇合在祂身上。
　　彼前二4~5说，“你们来到…神所拣选所宝贵的活石跟前，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。”这里说到，我们要同被建造，成为属灵的殿，成为圣别的祭司体系。9节就说，“唯有你们是蒙拣选的族类，是君尊的祭司体系。”这意思是，圣别的祭司体系也是君尊的祭司体系。君尊的是指君王；所以在我们这些同被建造的人身上，也有君王和祭司两种职分汇合在一起。
　　启二二1~2说，“天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。”新耶路撒冷里有神和羔羊的宝座，从这宝座流出生命水的河，流在那条独一的街道里。也许有的弟兄姊妹还不知道，新耶路撒冷里只有一条街道；因为在希腊原文，这里的“街道”是单数的，只有一条。于是，这里就发生一个问题，一座城里只有一条街道，怎能应付一切的需要呢？全城十二个门都走同一条路，是怎样走法？原来这条路是盘旋的，从最高的中心点一圈一圈盘旋下来；这就是新耶路撒冷城里街道的光景。
　　新耶路撒冷城的中心是最高的，有一万二千斯泰底亚（约二千多公里）高，而周围的围墙只有一百四十四肘高，这指明必定有一个坡度逐渐往下。所以，这条路必定是十二个门都经过，再盘旋着上去，越盘旋越紧缩也越升高，升高到末了，就到了高尖的宝座那里。或者倒过来说，从高尖的宝座有一条街道盘旋下来，越往下越扩展，一直到最后一圈，经过十二个门。
　　在这一条街道里有一道生命水的河。这一条街道怎样盘旋，这一道河也随着街道盘旋。此外，又有一棵生命树；“树”原文也是单数的，所以是一棵。这棵树像藤蔓一样，随着这道河盘绕下来，它的枝子就分岔长在两岸，结着各样的果子。这些都是非常有意思的；这不仅是一幅美景，更是一幅三合一的景象。树长在河里，河流在街道中，源源不断地从宝座流下来。所有入门的人，无论经过那一道门，都会踏到这一条街道，看见这条街道中的河，并且接触到河中的这一棵树。
　
　　最近，主在召会中有很强的工作，许多圣徒都愿意照着神的蓝图同被建造，也都愿意靠着主的恩典去建造别人。这个心愿和感觉，在每一位圣徒里面都相当的重，因此无论在擘饼聚会或祷告聚会，我们都听见好些圣徒把他们里面的这个感觉发表出来。这实在是主在建造祂召会的明证。
　　然而，当负责弟兄们为这事到主面前寻求，并且一起有交通时，都觉得我们若要往前建造，有一件事非得先在我们中间打通不可。若是这件事打不通，严格说，我们中间的建造就没有可能往前。这件需要在我们中间打通的事，就是灵的交通，灵的相交，与灵的相调。
　　按照新约的启示，在新约时代，我们这些神所救赎的人，一面是建造的材料，另一面也是建造的工人。若是我们这些建造的材料，建造的工人，能在灵里相调为一，实在说，我们这些人就已经被建造了。反之，若是我们在灵里不能调和、相通，我们即使说我们是在建造，严格来说，建造在我们身上还不能实现。
　　我们必须看见，召会的建造完全是在灵里的事。召会的建造和一般社会团体的组合是不同的。社会团体的组合是靠联络；能有一点的组织和安排，彼此相处很有秩序，那就相当好了。然而，召会的建造不是这样。从表面看，召会也是一个人群的社团，是一班人组合在一起，大家有配搭，有联络；但事实上，召会并非仅有这些，召会建造的实际乃是众圣徒在灵里相调为一。所以认真说，召会的建造在于我们众人的灵调成一灵。若是在一个召会里，众圣徒的灵不能相调，那最多也只有人群的组合，没有召会的建造。召会的建造，完全是灵里调和、交通的事。你的灵出来，我的灵出来，每一个人的灵都出来，众人在灵里调成一灵，这个在灵里的相调，就是召会的建造。所以，召会的建造比社团组织深入多了。这是生命的故事，也是灵里的故事。召会的建造和社团的组织，两者的分别就在于此。
　　彼前二5说，召会是属灵的殿，乃是指召会是属灵的、活的房屋。物质的房子只有外面的堆砌，没有里面的生命，没有灵。然而，召会这所房屋既有生命，又有灵，完全是一所活的房屋。召会这所活的房屋，里头有神的灵贯通我们众人，还有神的生命调和在我们众人里面。不仅如此，圣经说，召会是一个身体（弗一23）。既是身体，就一面有皮、骨、肉、筋的配搭，一面有活的血液循环流通。所以，从彼前二章我们能看见，众圣徒的同被建造乃是在于一同长进，一同长大；这建造是长出来的，是会长大的。简单的说，长在一起，就是在灵里联络在一起。
　　当圣徒们普遍对召会的建造起了美好、深刻的反应之后，我们不能只停留在众人多一点配搭，多一点接触，多一点联络而已。若是如此，我们就会落到外面形式化的组合里。结果最多不过如世人所说，大家志同道合，联合在一起，形成一个好的基督教组织，而不是召会真实地建造。召会真实地建造，表面的光景看起来像人的组合，但在内里乃是一个灵里相调相交的故事。你的灵和众圣徒的灵在圣灵里相调为一，交织成为一个，这才是召会的建造。这是本篇信息的第一个要点。
　
　　其次，你若仔细观察人的身体，就能看见在人的身体里，有两个系统是不可缺少的。用属灵的话来说，这两个系统就是权柄与交通。权柄就是我们素常所说的等次配搭。比方，我的膀臂是在头以下，胳膊是在膀臂以下，手腕是在胳膊以下，手掌是在手腕以下，手指又是在手掌以下；在这个等次里，层层都看见身体的权柄。假使手腕脱臼了，或者膀臂脱臼了，一出了问题，全身立刻觉得不舒服。这就是权柄等次的一条线，一个系统。
　　此外，身体里还有血液循环，就是身体里的交通。全身四肢百体虽然相当多，但里头的血液循环却是一个。没有一只手说血是它的，也没有一只脚说血是它的，每一个肢体向着所有的肢体，都是开启的；既供应所有的肢体，也接受所有肢体的供应。我们的身体能够正常、强壮，完全是靠这两个系统。这两面只要其中一面有状况，身体就会出问题。
　
　　第三，整本旧约，只要说到神百姓的建造，从西乃山下以色列人造帐幕起，一直到旧约末了的玛拉基书，我们都能看见，在神的眼光中，以色列人就是一个身体，一个体系。在这一个体系里，正好就是两条线，一条是权柄的线，一条是交通的线。
　　以色列百姓在西乃山下一成国，一开始神的建造，他们中间就有两条线：一条线从摩西身上开始，是权柄的线；另一条线从亚伦身上开始，是祭司的线。摩西每一次站起来，都是代表权柄；亚伦每一次出现，都是代表交通。在摩西这一条线上有众长老、众族长、众首领、千夫长、百夫长，其中有权柄的等次（出十八25~26）。在亚伦这一条线上是大祭司、众祭司和利未人，他们所代表的完全是与神的交通。
　　祭司的职责是进到至圣所与神交通。特别是大祭司，当他去与神交通时，身上带着以色列十二支派的名字，意思是把全以色列人都带到神面前，要全体以色列人和神有交通（二八29~30）。他身上带着刻有以色列十二支派名字的宝石，进到神面前来明白神的心意。当他从神的面光中出来，就带着神的交通，把神的心意告诉神全体的百姓，这就是他与神的百姓交通。他这样把神的心意告诉神全体的百姓，一面是把神的百姓带到神的交通里，另一面是叫神的百姓明白神的心意，结果就叫神全体的百姓一致。
　　当祭司尚未把神的心意交通给神的百姓时，以色列十二支派很可能对一件事有十二个意见。同样一件事，犹大支派这样主张，便雅悯支派那样主张；但支派有一个提议，拿弗他利支派又有一个提议，大家各有各的说法，无法一致。然而，等到祭司们，特别是大祭司，把以色列十二支派的名字带到神面前，和神交通；在交通里得着神的心意，再从神面前出来，把神的交通带到十二支派跟前，叫十二支派的人明白神的意思，结果十二支派只有一个意见，一个见地，一个感觉。他们这个一致，乃是一致在神的交通里。
　　我们看见，在以色列人中有这两条线，一条是权柄，一条是交通。权柄若失去了交通，就会变成人的组织；交通若没有权柄，就会无法执行。单是摩西和他手下的那些众族长、众长老、众首领、千夫长、百夫长在那里掌权，就会落到人的组织、掌权里。然而，在摩西的时候，他的权柄一直配合着交通。所以，权柄的线不是人的组织，也不是人的掌权。同样的，交通那一面若是没有权柄，就没有执行，也容易紊乱。每一次，祭司（特别是大祭司）在交通里摸着神的心意后，都是权柄这一面执行。所以，权柄需要配合着交通，交通也需要权柄执行。以色列人中一直有这两条线彼此配合并行往前，就像两股绳子拧在一起，成为一条绳子。这种光景，恰如一个身体里，一面有权柄等次，一面有血液循环。权柄的一面叫神的百姓守住等次；交通的一面叫神的百姓中间有一个流通。
　　不仅在摩西的时候是如此，等到摩西过去，约书亚起来接替摩西的权柄，也有大祭司以利亚撒和他配合（书十四1，十九51）。再到士师时代，士师们是承接约书亚权柄的那一条线，此外也该有祭司们与士师配合，两条线并行，但那时祭司尽职的情形并不明显。
　　以后到了君王时代，就看见大卫、所罗门，以及之后所有的君王，都是在权柄这一条线上。同时，大卫从来不轻看祭司的一面。大卫一掌权，立刻就整顿祭司的班次，恢复祭司的一面。所罗门的时候也是如此（代下八14）。一路下来，都看见有祭司与君王相互配合。以色列人还未荒凉以前，这两条线一直存在；等到荒凉过后，以色列人得着了恢复，我们立刻看见，在这恢复里有省长所罗巴伯，也有大祭司约书亚。省长所罗巴伯是掌权的线，大祭司约书亚是交通的线（该一12，14，二4）。一直到旧约末了，都是权柄与交通相互配合。
　　整本旧约的记载，给我们看见以色列人恰如一个身体，一个体系。在这个身体里有两个系统，一个是权柄等次，一个是交通流通。每一次他们中间产生神的建造时，这两个系统都非常正确。他们造会幕时，摩西代表权柄非常正确，亚伦代表交通也非常正确。等到他们造圣殿的时候，大卫、所罗门代表权柄非常正确，祭司一面得到恢复，也非常正确。再等到他们恢复圣殿时，省长所罗巴伯代表权柄的一面，大祭司约书亚代表交通的一面，这两面又是相当的正确。
　　所以我们必须看得很清楚，神的建造是维系在神百姓的调和上，而神百姓的调和乃是由两条线来维系：一条是权柄，一条是交通。若没有权柄和交通这两条线，以色列人就无法调和。以色列人所以能众人如同一人，就是因为有这两个系统、两条线，在那里维系着。我们应该看见这样一幅图画，就是必须有祭司的交通，配合君王的权柄，才能把神的子民调成一体，众人如同一人，以完成神的建造。
　　再进一步说，每一次以色列人荒凉的时候，都是先从祭司开始荒凉。这意思是，以色列人荒凉，是因为先失去交通，先在交通上出了问题。他们最初在权柄和交通配合下，把会幕建造起来，那个光景完全是向前的。慢慢的，他们中间的祭司出了事。到了士师记，祭司几乎没有了，甚至有利未人被雇用，到个人家里当家庭祭司（士十七7~13）。请记得，祭司一出事，君王就不正确；交通一有问题，权柄就出问题。所以在士师记里，士师们的掌权都不正确。慢慢的，祭司越过越不正常，特别到了以利身上，更是明显。以利代表祭司交通的一面；当他出了事，由权柄和交通配合所建造的帐幕，就随着出事了。帐幕里面的约柜被掳，帐幕变作空的帐幕，约柜变作没有遮盖的约柜，两个分开了（撒上四3~18）。这时以色列人就完全落到荒凉之中。
　　到大卫、所罗门起来，以色列人得到复兴。他们一复兴起来，就懂得神的心意，马上恢复祭司。大卫虽然是一个君王，但他非常注意祭司的恢复。他整顿祭司的班次，加强祭司的事奉，甚至有一天，他把祭司的以弗得穿在身上（撒下六14）。他是一个小影，预表主耶稣如何把祭司和君王两种职分联在一起。
　　借着正确的交通，配合正确的权柄，圣殿建造起来了，以色列人再次得到完整的复兴，神的荣耀又在他们中间彰显出来。然而，历史经常重演。慢慢的，以色列人又在祭司那一面，在交通那一面出事了。在列王时代，有时候祭司的功用不明显，圣殿关门了，祭坛上也没有献祭的事。等到有君王在神面前得着复兴，打开圣殿的门，重修圣殿，又把祭司召回来重新恢复祭司的事奉，要他们读律法书，重新把神的百姓带到神的交通里，把神的交通带给神的百姓。在列王纪、历代志里，许多君王之所以在神面前不正确，都是因为失去祭司交通的配合；而每一次他们得恢复，也都与祭司的交通得到恢复有关。
　　到有一天，耶路撒冷的圣殿被拆毁，众人被掳；这是他们第二度的荒凉。等到被掳七十年过了，他们第三度得着复兴，又是祭司的交通配合权柄，把圣殿再恢复建造起来。
　　在旧约的历史中，以色列人曾三度得着大的复兴。首先，是他们从埃及出来，在西乃山下借着交通配合权柄，造了神的帐幕。其次，是大卫、所罗门这些君王起来，有祭司配合他们造了圣殿。第三，是他们从被掳之地回来，先有大祭司约书亚配合省长所罗巴伯重建神的圣殿；然后有百姓在祭司以斯拉带领下进一步的归回，以及在省长尼希米带领下重建耶路撒冷城。这给我们清楚看见，每一次以色列人得着复兴，在神面前完成一次的建造，都是由于交通配合权柄。有交通配合权柄的时候，都是神百姓在神面前最正常的时候。反之，他们荒凉的时候，都是因为失去了交通。一旦失去交通，权柄就失去平衡，也就不正常了。
　　因此，每一次以色列得恢复的时候，都是恢复祭司职分所代表的交通，配合君王职分所代表的权柄。当大祭司约书亚和省长所罗巴伯回到耶路撒冷，要恢复圣殿的时候，头一件事就是恢复祭坛。后来在祭司以斯拉的带领下又恢复了律法书。借着祭司职分，把神的百姓带到神的交通里，也把神的交通带给神的百姓。而后尼希米又接着恢复圣城耶路撒冷。城是权柄的问题，尼希米是当时的省长，也就代表权柄的一条线。祭司约书亚和以斯拉代表祭司的线，恢复了神的交通。省长所罗巴伯和尼希米代表权柄的线，恢复了神百姓中间的治理、权柄等次的问题。这时，圣殿和圣城都得着恢复，神的百姓又上了正轨，编组成为一体。
　
　　旧约是预表，新约是实体。在五旬节那天，门徒从一百二十人增加到三千多人，以后又增加了五千多人。在使徒行传，我们清楚看见，门徒中间明显有一条权柄的线。虽然圣经没有用这辞，但是你能读出那个光景。那时候的使徒彼得、约翰、雅各的确是权柄。同时，在召会中有长老，也是权柄。另一面，使徒们和那些弟兄姊妹事奉神的光景，真是满了交通的情形。他们和神交通，也把神的交通带到神子民中间。在那个时候，在召会里明显的有权柄等次，也有圣灵的交通。
　　可惜，这种正常的光景没有维持多久，慢慢的，召会和旧约的以色列人一样，也在交通上出了问题。失去了交通，只剩下不正确的权柄。这一个权柄不正确到一个地步，完全落到人的组织里，完全是人掌权，最后形成罗马天主教。这时，就是神子民最荒凉，最不正确的时候。
　　每当召会得着恢复，也像旧约时候一样，先恢复祭司。路德起来有所恢复时，很明显的，是先恢复与神交通的一面。慢慢的，他也注意到召会中权柄等次的问题。以后到了十八世纪，摩尔维亚弟兄们首先恢复的，也是与神的交通，而后看见权柄等次的问题。十九世纪弟兄们在英国的恢复，开头时，在交通方面有非常强的恢复。他们和神是交通的，彼此之间也是交通的，那实在是神给他们很大的祝福。他们交通到一个地步，的确是在一个灵里，众人如同一人。慢慢的，在弟兄们中间也恢复了权柄等次。
　　回顾我们的历史，也是从交通恢复起的。不仅恢复个人与神交通，也恢复在神里面彼此交通。慢慢的，神也给我们看见召会的真理、身体的亮光、配搭的事奉，叫我们多认识一点权柄等次。从那时候起，我们中间就正式有了设立长老、安排事奉等，并且权柄等次在我们中间越过越具体。
　　然而，我们要记得历史的教训，就是交通配合权柄的正常光景，不太容易守住。只要稍微一不小心，交通就会失去，只剩下权柄。这时，权柄就会不受平衡，以致不正常。我说这件事，是满带戒心。盼望弟兄姊妹里面有感觉，在我们的处境中有一个危险，就是会逐渐失去交通。我们中间的交通可能逐渐减弱，以致权柄比交通多，结果不受平衡，就变作不正常。我们有这样的危机，所以必须有戒心。这不是说不该有权柄等次，乃是说要把交通的一面加强。否则，我们一直谈建造，实行建造，但恐怕越建造，权柄这一面越重，交通那一面越轻，结果会失去平衡。所以，在我们开始加强召会的建造之先，必须看清楚这件事。若是我们缺少交通的平衡，就这样一直向前建造，就会越发加强权柄那一面，而越发失去交通这一面，使我们中间的不平衡达到极点，以至于完全不正常。
　
　　我们所说的交通，一面是指你我个人与神的交通，另一面是指你我彼此的交通。这两面的交通，并不是两种交通，也不是两个交通，乃是一个交通的两面。正确的交通，总是我们和主交通，也和弟兄姊妹交通。所以，必须我们里面和神是通的，和众弟兄姊妹也是通的。正如在身体里，每一个肢体的血液和头是通的，和所有肢体也都是通的。绝不能有一个肢体说，它的血液和头是通的，和其他的肢体却是不通的。如果和其他肢体不通，这一个肢体里的血液循环就大有问题，这是一个清楚地例证。所以，交通不仅是指和神的交通，更是指在神的交通里和众圣徒的交通。
　　在已过的年日里，我们一提起和神交通，就觉得仅仅是和神交通；我们说和众圣徒交通，也只领会是和众圣徒来往。其实不是这样。我们和神交通，就包括和众圣徒交通；而我们和众圣徒交通，是因为我们和神有交通。这一个交通，不仅是外面的来往，外面的结交，外面的谈话，外面的商量，更是众人里头的灵出来，在神的灵里相交相调，合成一灵。
　　我们若操练到这一个地步，会发觉与人交通和与神交通，实在没有分别。当你和神交通时，你的灵里和众弟兄姊妹就是通的；当你和众弟兄姊妹交通，和他们一同祷告敬拜，一同感谢赞美时，你的灵不单和众弟兄姊妹是相通的，同时和神也是相通的。这两面其实就是一件事，并不是两件事。当一盏电灯的电，和发电所的电相通时，就是和所有的电灯相通。同时，当它和所有的电灯相通时，也就是和发电所相通的时候。这是一件事，不是两件事。
　　所以你我必须看见，召会的交通就是神的交通，也就是身体的交通。身体的交通是人与神的交通，也是人在神的交通里和人的交通，二者乃是一。很可惜，我们从前把和神的交通领会成只是我们和神之间的事，把和弟兄姊妹的交通领会成另一件事。今天我们要受改正，认识这完全是一件事。你和神交通，就包括和众弟兄姊妹交通；你和众弟兄姊妹交通，也包括你和神交通。众人都在一位灵里一同交通，既和神交通，也和众弟兄姊妹交通。若不是这样，我们的交通就是偏枯的，是有问题的。
　
　　已往，我们在这点上有很大的缺欠。一面我们承认，我们好些事奉的人自己和神的交通不够，这一面的功夫相当欠缺。另一面，当我们众人来在一起时，更缺乏灵里真实地交通。以长老聚会为例，我常觉得这么多长老来在一起，虽然能彼此商量事情，发表意见，却难得有一个时候，大家的灵都出来，在神的灵里汇成一灵，一同在交通里摸神的感觉。这一种情形说出，我们非常欠缺灵的交通这个成分。再以同工为例。我曾在同工聚会里，听到有些地方的同工们承认，他们虽然同在一个地方吃、住、服事，彼此没有闹意见，也没有不同心，但灵里却没有交通。
　　请想一想，这么多年来，我们同在一个地方聚会、负责，有多少时候灵是敞开的，是汇同一灵，而有真实地交通？好些家排负责的弟兄姊妹们都承认，他们虽然一同配搭服事，却少有交通。他们不闹，不吵，更不争，但是没有交通。
　　已往，我们众人刚被主兴起来，热心事奉的时候，一面非常新鲜天真，另一面却十分幼稚。众人配搭事奉，一有感觉就说出来，意见不同就相争。时间久了，大家就学得圆滑了。表面上相安无事，但在一起事奉时，都摸不着灵。一位弟兄提议一件事，其他弟兄就说差不多，还不错；姊妹们则说，弟兄怎么说，就怎么作。然而，到底是不是真如此呢？其实，大家灵里的感觉差得很多，只是不肯讲出来。有的人功课学得好一点，回家也不讲；有的功课学得差一点，一散会就发牢骚。
　　不只议事是这种光景，连祷告也是如此。在事奉聚会里，有好多祷告都是应付的，不是出乎灵的。如同有的商店用两本账，一本是应付税务机关用的，是假的，还有一本藏起来的，才是真的。请想想看，你是不是有两套的祷告，两层皮的祷告？是不是有一层是虚饰的，是应付人的？
　　现在每一个会所里都有几位长老同工，每周都有一次在一起的祷告交通。恐怕大家在一起事奉时，灵里也没有敞开过；众人坐在一起商量事情，定规事情，安排事情，但是都不用灵，都没有让灵出来彼此调和。当前面弟兄在带领的时候，你的灵是关闭的，别人怎么说你都不争。有时候你也祷告几句，求主祝福所定规的事，但连这种祷告都是应付的，因为灵根本没动。等到你要站讲台时，你知道灵不出来是不行的，所以就拼命祷告，要让自己的灵出来。或者当你要单独去作一部分工作时，你就好好运用灵，让灵出来。这一面是由于我们和神的交通不够，另一面更是由于我们彼此间缺乏交通。因着这种厉害的缺，我们觉得不能这样快就直接提起建造，非要先打通交通的灵不可。我们必须加强交通，恢复交通，让交通来平衡权柄。
　
　　我们里面有一个很重的负担，觉得各会所、各分家的聚会，应该尽量改革，成为一种追求交通的聚会。在这一种聚会中，各人都要把自己的灵敞开，一面向神敞开，一面向弟兄姊妹敞开。这个敞开，不是为着说直话指责人，乃是为着叫灵能出来。大家来在一起，什么都不要考虑，只管学习把自己的灵摆出来。你把灵摆出来，我也把灵摆出来；你祷告，我也祷告，不是外面虚饰两层的祷告，乃是实实在在让灵出来的祷告。这样与人一同敬拜、赞美，一同感谢、祈求，就是灵的交通、调和。
　　如果我们都这样在一个灵里相交相调，即使有什么意见不同，不需多久，也就相同了。然而，若是众人没有把灵祷告得通，坐在一起只是彼此磋商，发表意见，结果只有越过意见越多。若是再有一点争执，灵里更不得造就。我们来在一起，应当你不管我的情形如何，我也不管你的意见如何，大家只知道来在一起需要让灵出来。因此，我把我的灵摆出来，你把你的灵摆出来，众人在一个灵里调成一团，有透彻的交通。如此，圣灵就会把我们带到一个境地，有同样的感觉，同样的看法，摸着神同一的心意。到这时候，我们谈建造，实行建造，就有一个很强的交通来平衡权柄等次。这样才是真实在灵里相交相调，同被建造。
　　盼望我们能看见一个真实地需要。原则上，我们必须从这时候起有所调整。长老们在长老聚会中，该快快改掉从前的作风。众人一到聚会里，要先把灵摆出来，再慢慢谈事情。我把灵摆出来，你也把灵摆出来。我若不把灵摆出来，就对不起你；你若不把灵摆出来，也对不起我。众人都把灵摆出来，一同敬拜感谢，一同赞美求告主。这样把灵调好了，一切事情就都容易作了。同工们来到同工聚会中，也是不管别的，先管调灵。凡是有事奉的弟兄姊妹，都要尽量来在一起，把灵调在一起。
　　盼望我们众人把别的事放一放，先来调灵。长老们先不要管弟兄姊妹，也不要管全召会，乃要先来在一起把灵调好。同样的，有事奉的弟兄姊妹，也要尽量来在一起调灵。
　　我实在看见，这是我们中间很厉害的缺。我们忙着商量，忙着安排，却非常缺少灵，这是本末倒置、舍本逐末。结果，大家一起事奉，就好像以西结三十七章所说的枯骨一样（1~2），堆在那里，不新鲜，不活泼，也没有联结，是脱节的、离散的。
　　盼望今后除了擘饼聚会之外，周中的时间，大家要常常来在－以西结一起调灵。早上来调灵，晚上也来调灵，非把大家的灵调起来不可。众人都要先把灵调好再说。好像人作面食，面粉若没有先调好，馒头没有办法作，饺子也没有办法包。若是众人的灵一点也不调，即使去带聚会，或者探望弟兄姊妹，也不会有什么用。请原谅我说，你去带聚会，那是枯干的带领；你去探望弟兄姊妹，那是死又空的带领；你去交通，里头也是非常贫穷。可以说，我们实在是离散得太厉害，我们的灵孤独得太厉害，冻结得太厉害。所以，我们的灵必须从重重的禁锢中释放出来。开头的时候，也许不习惯，就得用－以西结一点力。正如门窗上的铰炼、枢纽，长久不开，自然会不灵活；这时，就需要用力开，并且要一再的打开，直到开得灵活。
　
　　末了，我们来看启示录二十二章的那幅图画。在新耶路撒冷城里，有生命的活水从宝座流出来。宝座是权柄的问题，生命的活水是交通的问题。生命的流通就是交通，所带下来的就是权柄；新耶路撒冷的建造就在这里。今天我们在召会中，从宝座流出的生命活水，在我们中间该是流通的。然而，现在我们的光景是不能流通，生命的活水流到你那里，好像只能流进去，不能流出来，结果就不能再流进去；流到他那里，也是不通，只能流进去，不能流出来。可以说，宝座上流通的生命，流到我们这些人身上，都是到处碰壁。我们都知道，召会要建造，需要我们众人变化、变质。然而，变化、变质的东西，都是生命的水流所产生出来的。创世记二章给我们看见，水流带来金子、珍珠和宝石（红玛瑙）（10~12）；新耶路撒冷就是由这三类宝贵的材料建造成的。没有生命的流通，没有圣灵里的交通，就无法产生金子、珍珠和宝石。
　　在新耶路撒冷这座纯金的城里，有一个宝座，从宝座有生命的水流出来，盘旋流通，围绕全城；全城都是通的，全城满了生命。你我今天在召会中是不是这种光景？恐怕不是生命而是死亡，不是流通而是停滞，完全是一种死枯的情形。所以，我们这些在各种事奉中的人，无论长老也好，同工也好，家负责也好，必须来在－创世记一起，－创世记一次过一次，把自己的灵释放出来，作调灵的工作。
　　在调灵的祷告里，主要的是使我们脱下自己，而不是对付罪。在我们的经历上，若是对付了己，罪自然就对付了。这如同我身上穿的一件旧衣，如果又破、又脏、又臭，我既不必洗，也不必缝，更不必消毒，只要把它脱下丢了，根本的问题就解决了。
　　以弗所四章说，要脱去旧人，穿上新人（22，24）。若是把这里的新人，对照二章十五节的新人，就可以看见这个新人乃是召会。你脱下你的自己，活在召会中，那才是真正的脱去旧人，穿上新人。你无须在你自己里头，对付你的缺点和弱点，对付你这个错、那个错。你的自己就像一件破烂的臭衣服，必须完全脱掉，根本不要它，你就不在自己里面，而且你还要活在召会里，就是在身体里穿上新人。
　　因此，在这里我摸着一个秘诀，我们不要再像从前那样，只是一味地对付罪，却是死沉沉的把自己关闭起来。我们只要根本的把自己整个脱掉，到聚会中，把自己的灵释放出来，摆在身体里，调在身体的灵里，就是脱去自己的旧人，穿上召会的新人。这样，我们身上无论哪一面，就都是圣别的，都是得胜、刚强的。
　
　　主啊，求你怜悯我们，叫我们看见，在你召会的建造里，如何有权柄的一条线，也有交通的一条线。主，巴不得在我们中间，每一个人都是君尊的祭司，都有宝座上的生命流在我们里面。但愿我们每个人身上，都实在有你的权柄，也有你的交通；实在显出君王的光景，也显出祭司的光景。主啊，我们仰望你使我们中间满了君王和祭司两职筹定和平的光景。求你叫我们在这里常有交通，常与你交通，也把和你的交通带到召会中，叫众圣徒都进入你的交通。我们的恩主，但愿你恢复这件事；但愿你使众圣徒里面的灵，都渴望这件事，寻求这件事。主，我们要这一个平衡，要交通来平衡权柄，也要权柄来配合交通。主啊，巴不得在我们中间有这个正常的光景，有宝座设立在这里，满有权柄的光景；也有圣灵流通在这里，满了交通的情形。主，求你施恩，叫我们这里实实在在是生命带着权柄，众人都在一个灵里，相交相调，同被建造。主，我们深深觉得，若不在这一个灵里，若缺乏这一个灵，我们在地上就没有建造的路可走。主啊，我们伏在你面前，求你恩待，叫你身上君王和祭司的两种职分，都显在我们众人中间，你圣城里宝座流通活水的光景，也显在我们中间，满有权柄，也满有交通。哦，真是荣耀，交通配合权柄。主啊，但愿在这里，你的建造能实现，你的计划能完成。我们巴不得你叫众圣徒，每一位都回应这件事，起来祷告，起来交通，起来叫灵释放，起来调和众人的灵。主，求你成全这个心愿。靠主耶稣的名，阿们。
　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
　　读经：撒迦利亚书六章十二至十三节，彼得前书二章四至五节，启示录二十二章一至二节。
--------本段经节汇集--------
亚6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
亚6:13  
他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。
彼前2:4  
你们来到祂这为人所弃绝，却为神所拣选所宝贵的活石跟前，
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。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
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　　在旧约时代，君王是一班人，祭司又是一班人，这两种职分不能合在一起。然而，撒迦利亚六章十二至十三节说，“万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。”这预言是指主耶稣说的。主耶稣是大卫的苗（参耶二三5），祂要从自己的地方长起来，并且要建造神的殿。在建造神的殿时，祂身上有两种职分，一是君王，一是祭司。主出来建造神的殿时，祂身上兼有君王和祭司两种职分，二者都汇合在祂身上。
--------本段经节汇集--------
亚6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
亚6:13  
他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。
耶23:5  
耶和华说，日子将到，我要给大卫兴起一个公义的苗；祂必作王掌权，行事精明，在地上施行公理和公义。
耶利米书一章（略，若需要被汇集，请勾选“不忽略整章”）
耶利米书一章（略，若需要被汇集，请勾选“不忽略整章”）
耶利米书二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　彼前二章四至五节说，“你们来到…神所拣选所宝贵的活石跟前，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。”这里说到，我们要同被建造，成为属灵的殿，成为圣别的祭司体系。九节就说，“唯有你们是蒙拣选的族类，是君尊的祭司体系。”这意思是，圣别的祭司体系也是君尊的祭司体系。君尊的是指君王；所以在我们这些同被建造的人身上，也有君王和祭司两种职分汇合在一起。
--------本段经节汇集--------
彼前2:4  
你们来到祂这为人所弃绝，却为神所拣选所宝贵的活石跟前，
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。
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　启示录二十二章一至二节说，“天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。”新耶路撒冷里有神和羔羊的宝座，从这宝座流出生命水的河，流在那条独一的街道里。也许有的弟兄姊妹还不知道，新耶路撒冷里只有一条街道；因为在希腊原文，这里的“街道”是单数的，只有一条。于是，这里就发生一个问题，一座城里只有一条街道，怎能应付一切的需要呢？全城十二个门都走同一条路，是怎样走法？原来这条路是盘旋的，从最高的中心点一圈一圈盘旋下来；这就是新耶路撒冷城里街道的光景。
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启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　新耶路撒冷城的中心是最高的，有一万二千斯泰底亚（约二千多公里）高，而周围的围墙只有一百四十四肘高，这指明必定有一个坡度逐渐往下。所以，这条路必定是十二个门都经过，再盘旋着上去，越盘旋越紧缩也越升高，升高到末了，就到了高尖的宝座那里。或者倒过来说，从高尖的宝座有一条街道盘旋下来，越往下越扩展，一直到最后一圈，经过十二个门。
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约翰福音没有一百四十四章，请检查。
 约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在这一条街道里有一道生命水的河。这一条街道怎样盘旋，这一道河也随着街道盘旋。此外，又有一棵生命树；“树”原文也是单数的，所以是一棵。这棵树像藤蔓一样，随着这道河盘绕下来，它的枝子就分岔长在两岸，结着各样的果子。这些都是非常有意思的；这不仅是一幅美景，更是一幅三合一的景象。树长在河里，河流在街道中，源源不断地从宝座流下来。所有入门的人，无论经过那一道门，都会踏到这一条街道，看见这条街道中的河，并且接触到河中的这一棵树。
　
　　最近，主在召会中有很强的工作，许多圣徒都愿意照着神的蓝图同被建造，也都愿意靠着主的恩典去建造别人。这个心愿和感觉，在每一位圣徒里面都相当的重，因此无论在擘饼聚会或祷告聚会，我们都听见好些圣徒把他们里面的这个感觉发表出来。这实在是主在建造祂召会的明证。　　然而，当负责弟兄们为这事到主面前寻求，并且一起有交通时，都觉得我们若要往前建造，有一件事非得先在我们中间打通不可。若是这件事打不通，严格说，我们中间的建造就没有可能往前。这件需要在我们中间打通的事，就是灵的交通，灵的相交，与灵的相调。　　按照新约的启示，在新约时代，我们这些神所救赎的人，一面是建造的材料，另一面也是建造的工人。若是我们这些建造的材料，建造的工人，能在灵里相调为一，实在说，我们这些人就已经被建造了。反之，若是我们在灵里不能调和、相通，我们即使说我们是在建造，严格来说，建造在我们身上还不能实现。　　我们必须看见，召会的建造完全是在灵里的事。召会的建造和一般社会团体的组合是不同的。社会团体的组合是靠联络；能有一点的组织和安排，彼此相处很有秩序，那就相当好了。然而，召会的建造不是这样。从表面看，召会也是一个人群的社团，是一班人组合在一起，大家有配搭，有联络；但事实上，召会并非仅有这些，召会建造的实际乃是众圣徒在灵里相调为一。所以认真说，召会的建造在于我们众人的灵调成一灵。若是在一个召会里，众圣徒的灵不能相调，那最多也只有人群的组合，没有召会的建造。召会的建造，完全是灵里调和、交通的事。你的灵出来，我的灵出来，每一个人的灵都出来，众人在灵里调成一灵，这个在灵里的相调，就是召会的建造。所以，召会的建造比社团组织深入多了。这是生命的故事，也是灵里的故事。召会的建造和社团的组织，两者的分别就在于此。　　彼前二章五节说，召会是属灵的殿，乃是指召会是属灵的、活的房屋。物质的房子只有外面的堆砌，没有里面的生命，没有灵。然而，召会这所房屋既有生命，又有灵，完全是一所活的房屋。召会这所活的房屋，里头有神的灵贯通我们众人，还有神的生命调和在我们众人里面。不仅如此，圣经说，召会是一个身体（弗一23）。既是身体，就一面有皮、骨、肉、筋的配搭，一面有活的血液循环流通。所以，从彼前二章我们能看见，众圣徒的同被建造乃是在于一同长进，一同长大；这建造是长出来的，是会长大的。简单的说，长在一起，就是在灵里联络在一起。
--------本段经节汇集--------
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。
弗1:23  
召会是祂的身体，是那在万有中充满万有者的丰满。
以弗所书一章（略，若需要被汇集，请勾选“不忽略整章”）
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”）
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　当圣徒们普遍对召会的建造起了美好、深刻的反应之后，我们不能只停留在众人多一点配搭，多一点接触，多一点联络而已。若是如此，我们就会落到外面形式化的组合里。结果最多不过如世人所说，大家志同道合，联合在一起，形成一个好的基督教组织，而不是召会真实地建造。召会真实地建造，表面的光景看起来像人的组合，但在内里乃是一个灵里相调相交的故事。你的灵和众圣徒的灵在圣灵里相调为一，交织成为一个，这才是召会的建造。这是本篇信息的第一个要点。
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提多书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　其次，你若仔细观察人的身体，就能看见在人的身体里，有两个系统是不可缺少的。用属灵的话来说，这两个系统就是权柄与交通。权柄就是我们素常所说的等次配搭。比方，我的膀臂是在头以下，胳膊是在膀臂以下，手腕是在胳膊以下，手掌是在手腕以下，手指又是在手掌以下；在这个等次里，层层都看见身体的权柄。假使手腕脱臼了，或者膀臂脱臼了，一出了问题，全身立刻觉得不舒服。这就是权柄等次的一条线，一个系统。　　此外，身体里还有血液循环，就是身体里的交通。全身四肢百体虽然相当多，但里头的血液循环却是一个。没有一只手说血是它的，也没有一只脚说血是它的，每一个肢体向着所有的肢体，都是开启的；既供应所有的肢体，也接受所有肢体的供应。我们的身体能够正常、强壮，完全是靠这两个系统。这两面只要其中一面有状况，身体就会出问题。
　
　　第三，整本旧约，只要说到神百姓的建造，从西乃山下以色列人造帐幕起，一直到旧约末了的玛拉基书，我们都能看见，在神的眼光中，以色列人就是一个身体，一个体系。在这一个体系里，正好就是两条线，一条是权柄的线，一条是交通的线。　　以色列百姓在西乃山下一成国，一开始神的建造，他们中间就有两条线：一条线从摩西身上开始，是权柄的线；另一条线从亚伦身上开始，是祭司的线。摩西每一次站起来，都是代表权柄；亚伦每一次出现，都是代表交通。在摩西这一条线上有众长老、众族长、众首领、千夫长、百夫长，其中有权柄的等次（出十八25~26）。在亚伦这一条线上是大祭司、众祭司和利未人，他们所代表的完全是与神的交通。
--------本段经节汇集--------
出18:25  
摩西从以色列人中拣选了有才能的人，立他们为百姓的首领，作千夫长、百夫长、五十夫长和十夫长。
出18:26  
他们随时审判百姓，有难断的案件就带到摩西那里，但各样小事他们自己审判。
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　　祭司的职责是进到至圣所与神交通。特别是大祭司，当他去与神交通时，身上带着以色列十二支派的名字，意思是把全以色列人都带到神面前，要全体以色列人和神有交通（二八29~30）。他身上带着刻有以色列十二支派名字的宝石，进到神面前来明白神的心意。当他从神的面光中出来，就带着神的交通，把神的心意告诉神全体的百姓，这就是他与神的百姓交通。他这样把神的心意告诉神全体的百姓，一面是把神的百姓带到神的交通里，另一面是叫神的百姓明白神的心意，结果就叫神全体的百姓一致。　　当祭司尚未把神的心意交通给神的百姓时，以色列十二支派很可能对一件事有十二个意见。同样一件事，犹大支派这样主张，便雅悯支派那样主张；但支派有一个提议，拿弗他利支派又有一个提议，大家各有各的说法，无法一致。然而，等到祭司们，特别是大祭司，把以色列十二支派的名字带到神面前，和神交通；在交通里得着神的心意，再从神面前出来，把神的交通带到十二支派跟前，叫十二支派的人明白神的意思，结果十二支派只有一个意见，一个见地，一个感觉。他们这个一致，乃是一致在神的交通里。　　我们看见，在以色列人中有这两条线，一条是权柄，一条是交通。权柄若失去了交通，就会变成人的组织；交通若没有权柄，就会无法执行。单是摩西和他手下的那些众族长、众长老、众首领、千夫长、百夫长在那里掌权，就会落到人的组织、掌权里。然而，在摩西的时候，他的权柄一直配合着交通。所以，权柄的线不是人的组织，也不是人的掌权。同样的，交通那一面若是没有权柄，就没有执行，也容易紊乱。每一次，祭司（特别是大祭司）在交通里摸着神的心意后，都是权柄这一面执行。所以，权柄需要配合着交通，交通也需要权柄执行。以色列人中一直有这两条线彼此配合并行往前，就像两股绳子拧在一起，成为一条绳子。这种光景，恰如一个身体里，一面有权柄等次，一面有血液循环。权柄的一面叫神的百姓守住等次；交通的一面叫神的百姓中间有一个流通。　　不仅在摩西的时候是如此，等到摩西过去，约书亚起来接替摩西的权柄，也有大祭司以利亚撒和他配合（书十四1，十九51）。再到士师时代，士师们是承接约书亚权柄的那一条线，此外也该有祭司们与士师配合，两条线并行，但那时祭司尽职的情形并不明显。
--------本段经节汇集--------
书14:1  
以下是以色列人在迦南地所得的产业，就是祭司以利亚撒和嫩的儿子约书亚，并以色列人各支派宗族的首领所分给他们的；
书19:51  
这就是祭司以利亚撒和嫩的儿子约书亚，并以色列人各支派宗族的首领，在示罗会幕门口，耶和华面前，拈阄所分的地业。这样，他们把地分完了。
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　　以后到了君王时代，就看见大卫、所罗门，以及之后所有的君王，都是在权柄这一条线上。同时，大卫从来不轻看祭司的一面。大卫一掌权，立刻就整顿祭司的班次，恢复祭司的一面。所罗门的时候也是如此（代下八14）。一路下来，都看见有祭司与君王相互配合。以色列人还未荒凉以前，这两条线一直存在；等到荒凉过后，以色列人得着了恢复，我们立刻看见，在这恢复里有省长所罗巴伯，也有大祭司约书亚。省长所罗巴伯是掌权的线，大祭司约书亚是交通的线（该一12，14，二4）。一直到旧约末了，都是权柄与交通相互配合。
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代下8:14  
所罗门照着他父亲大卫所定的例，派定祭司事奉的班次，又派定利未人的职守，使他们按每日所当作的赞美耶和华，在祭司面前供职；又派守门的按着班次看守各门，因为神人大卫是这样吩咐的。
历代志下一章（略，若需要被汇集，请勾选“不忽略整章”）
该1:12  
那时，撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚，并一切余剩的百姓，都听从耶和华他们神的话，和耶和华他们神所差来申言者哈该的话；百姓也在耶和华面前存敬畏的心。
该1:14  
耶和华激动撒拉铁的儿子犹大省长所罗巴伯的灵，和约撒答的儿子大祭司约书亚的灵，并一切余剩之百姓的灵；他们就来，在万军之耶和华他们神的殿作工。
该2:4  
耶和华说，所罗巴伯啊，虽然如此，现在你当刚强；约撒答的儿子大祭司约书亚啊，你也当刚强；耶和华说，这地的一切百姓，你们都当刚强作工，因为我与你们同在；这是万军之耶和华说的。
哈该书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　整本旧约的记载，给我们看见以色列人恰如一个身体，一个体系。在这个身体里有两个系统，一个是权柄等次，一个是交通流通。每一次他们中间产生神的建造时，这两个系统都非常正确。他们造会幕时，摩西代表权柄非常正确，亚伦代表交通也非常正确。等到他们造圣殿的时候，大卫、所罗门代表权柄非常正确，祭司一面得到恢复，也非常正确。再等到他们恢复圣殿时，省长所罗巴伯代表权柄的一面，大祭司约书亚代表交通的一面，这两面又是相当的正确。　　所以我们必须看得很清楚，神的建造是维系在神百姓的调和上，而神百姓的调和乃是由两条线来维系：一条是权柄，一条是交通。若没有权柄和交通这两条线，以色列人就无法调和。以色列人所以能众人如同一人，就是因为有这两个系统、两条线，在那里维系着。我们应该看见这样一幅图画，就是必须有祭司的交通，配合君王的权柄，才能把神的子民调成一体，众人如同一人，以完成神的建造。　　再进一步说，每一次以色列人荒凉的时候，都是先从祭司开始荒凉。这意思是，以色列人荒凉，是因为先失去交通，先在交通上出了问题。他们最初在权柄和交通配合下，把会幕建造起来，那个光景完全是向前的。慢慢的，他们中间的祭司出了事。到了士师记，祭司几乎没有了，甚至有利未人被雇用，到个人家里当家庭祭司（士十七7~13）。请记得，祭司一出事，君王就不正确；交通一有问题，权柄就出问题。所以在士师记里，士师们的掌权都不正确。慢慢的，祭司越过越不正常，特别到了以利身上，更是明显。以利代表祭司交通的一面；当他出了事，由权柄和交通配合所建造的帐幕，就随着出事了。帐幕里面的约柜被掳，帐幕变作空的帐幕，约柜变作没有遮盖的约柜，两个分开了（撒上四3~18）。这时以色列人就完全落到荒凉之中。
--------本段经节汇集--------
士17:7  
犹大的伯利恒有一个少年人，是犹大族的利未人；他在那里寄居。
士17:8  
这人离开犹大的伯利恒城，要找一个可寄居的地方。他行路的时候，到了以法莲山地，走到米迦的家。
士17:9  
米迦对他说，你从哪里来？他说，我是利未人，从犹大的伯利恒来；我一路走来，要找一个可寄居的地方。
士17:10  
米迦说，你可以住在我这里，作我的父和祭司；我每年给你十锭银子、一套衣服和维生的食物。利未人就跟他去了。
士17:11  
利未人情愿与那人同住；那人看这少年人如自己的儿子一样。
士17:12  
米迦使这利未人承接圣职，这少年人就作他的祭司，住在他家里。
士17:13  
米迦说，现在我知道耶和华必以好处待我，因这利未人作了我的祭司。
撒上4:3  
百姓回到营里，以色列的长老说，耶和华今日为何在非利士人面前击败我们呢？我们不如将耶和华的约柜从示罗接到我们这里来，好进入我们中间，救我们脱离仇敌的手。
撒上4:4  
于是百姓打发人到示罗，从那里将坐在二基路伯中间万军之耶和华的约柜抬来。以利的两个儿子何弗尼、非尼哈与神的约柜同来。
撒上4:5  
耶和华的约柜到了营中，全以色列就大声欢呼，地也回声响应。
撒上4:6  
非利士人听见欢呼的声音，就说，在希伯来人营里有这样大声的欢呼，是怎么回事？随后就知道耶和华的约柜到了营中。
撒上4:7  
非利士人就惧怕起来，因为他们说，有神到了他们营中；又说，我们有祸了！因为向来不曾有这样的事。
撒上4:8  
我们有祸了！谁能救我们脱离这些大能之神的手呢？从前在旷野用各样灾殃击打埃及人的，就是这些神。
撒上4:9  
非利士人哪，你们要刚强，要作大丈夫，免得作希伯来人的奴仆，如同他们作过你们的奴仆一样。你们要作大丈夫，与他们争战。
撒上4:10  
非利士人和以色列人打仗，以色列人被击败，各向各家奔逃；被杀的人甚多，以色列的步兵仆倒了三万。
撒上4:11  
神的约柜被掳去，以利的两个儿子何弗尼、非尼哈也死了。
撒上4:12  
当日，有一个便雅悯人从阵上逃跑，衣服撕裂，头蒙尘土，来到示罗。
撒上4:13  
到了的时候，以利正在路旁坐在自己的位上观望，为神的约柜心里战兢。那人进城报信，合城的人就都呼喊起来。
撒上4:14  
以利听见呼喊的声音就说，这喧嚷的声音是怎么回事？那人急忙来报信给以利。
撒上4:15  
那时以利九十八岁了，眼目发直，不能看见。
撒上4:16  
那人对以利说，我是从阵上来的，今日我从阵上逃回。以利说，我儿，事情怎样？
撒上4:17  
报信的回答说，以色列人在非利士人面前逃跑，民中被杀的甚多；你的两个儿子何弗尼、非尼哈也都死了，并且神的约柜被掳去。
撒上4:18  
他一提到神的约柜，以利就从他的位上往后跌倒在门旁，颈项折断而死；因为他年纪老迈，身体沉重。以利作以色列的士师四十年。
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　　到大卫、所罗门起来，以色列人得到复兴。他们一复兴起来，就懂得神的心意，马上恢复祭司。大卫虽然是一个君王，但他非常注意祭司的恢复。他整顿祭司的班次，加强祭司的事奉，甚至有一天，他把祭司的以弗得穿在身上（撒下六14）。他是一个小影，预表主耶稣如何把祭司和君王两种职分联在一起。
--------本段经节汇集--------
撒下6:14  
大卫束着细麻布的以弗得，在耶和华面前极力跳舞。
撒母耳记下一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　借着正确的交通，配合正确的权柄，圣殿建造起来了，以色列人再次得到完整的复兴，神的荣耀又在他们中间彰显出来。然而，历史经常重演。慢慢的，以色列人又在祭司那一面，在交通那一面出事了。在列王时代，有时候祭司的功用不明显，圣殿关门了，祭坛上也没有献祭的事。等到有君王在神面前得着复兴，打开圣殿的门，重修圣殿，又把祭司召回来重新恢复祭司的事奉，要他们读律法书，重新把神的百姓带到神的交通里，把神的交通带给神的百姓。在列王纪、历代志里，许多君王之所以在神面前不正确，都是因为失去祭司交通的配合；而每一次他们得恢复，也都与祭司的交通得到恢复有关。　　到有一天，耶路撒冷的圣殿被拆毁，众人被掳；这是他们第二度的荒凉。等到被掳七十年过了，他们第三度得着复兴，又是祭司的交通配合权柄，把圣殿再恢复建造起来。　　在旧约的历史中，以色列人曾三度得着大的复兴。首先，是他们从埃及出来，在西乃山下借着交通配合权柄，造了神的帐幕。其次，是大卫、所罗门这些君王起来，有祭司配合他们造了圣殿。第三，是他们从被掳之地回来，先有大祭司约书亚配合省长所罗巴伯重建神的圣殿；然后有百姓在祭司以斯拉带领下进一步的归回，以及在省长尼希米带领下重建耶路撒冷城。这给我们清楚看见，每一次以色列人得着复兴，在神面前完成一次的建造，都是由于交通配合权柄。有交通配合权柄的时候，都是神百姓在神面前最正常的时候。反之，他们荒凉的时候，都是因为失去了交通。一旦失去交通，权柄就失去平衡，也就不正常了。　　因此，每一次以色列得恢复的时候，都是恢复祭司职分所代表的交通，配合君王职分所代表的权柄。当大祭司约书亚和省长所罗巴伯回到耶路撒冷，要恢复圣殿的时候，头一件事就是恢复祭坛。后来在祭司以斯拉的带领下又恢复了律法书。借着祭司职分，把神的百姓带到神的交通里，也把神的交通带给神的百姓。而后尼希米又接着恢复圣城耶路撒冷。城是权柄的问题，尼希米是当时的省长，也就代表权柄的一条线。祭司约书亚和以斯拉代表祭司的线，恢复了神的交通。省长所罗巴伯和尼希米代表权柄的线，恢复了神百姓中间的治理、权柄等次的问题。这时，圣殿和圣城都得着恢复，神的百姓又上了正轨，编组成为一体。
　
　　旧约是预表，新约是实体。在五旬节那天，门徒从一百二十人增加到三千多人，以后又增加了五千多人。在使徒行传，我们清楚看见，门徒中间明显有一条权柄的线。虽然圣经没有用这辞，但是你能读出那个光景。那时候的使徒彼得、约翰、雅各的确是权柄。同时，在召会中有长老，也是权柄。另一面，使徒们和那些弟兄姊妹事奉神的光景，真是满了交通的情形。他们和神交通，也把神的交通带到神子民中间。在那个时候，在召会里明显的有权柄等次，也有圣灵的交通。　　可惜，这种正常的光景没有维持多久，慢慢的，召会和旧约的以色列人一样，也在交通上出了问题。失去了交通，只剩下不正确的权柄。这一个权柄不正确到一个地步，完全落到人的组织里，完全是人掌权，最后形成罗马天主教。这时，就是神子民最荒凉，最不正确的时候。　　每当召会得着恢复，也像旧约时候一样，先恢复祭司。路德起来有所恢复时，很明显的，是先恢复与神交通的一面。慢慢的，他也注意到召会中权柄等次的问题。以后到了十八世纪，摩尔维亚弟兄们首先恢复的，也是与神的交通，而后看见权柄等次的问题。十九世纪弟兄们在英国的恢复，开头时，在交通方面有非常强的恢复。他们和神是交通的，彼此之间也是交通的，那实在是神给他们很大的祝福。他们交通到一个地步，的确是在一个灵里，众人如同一人。慢慢的，在弟兄们中间也恢复了权柄等次。　　回顾我们的历史，也是从交通恢复起的。不仅恢复个人与神交通，也恢复在神里面彼此交通。慢慢的，神也给我们看见召会的真理、身体的亮光、配搭的事奉，叫我们多认识一点权柄等次。从那时候起，我们中间就正式有了设立长老、安排事奉等，并且权柄等次在我们中间越过越具体。　　然而，我们要记得历史的教训，就是交通配合权柄的正常光景，不太容易守住。只要稍微一不小心，交通就会失去，只剩下权柄。这时，权柄就会不受平衡，以致不正常。我说这件事，是满带戒心。盼望弟兄姊妹里面有感觉，在我们的处境中有一个危险，就是会逐渐失去交通。我们中间的交通可能逐渐减弱，以致权柄比交通多，结果不受平衡，就变作不正常。我们有这样的危机，所以必须有戒心。这不是说不该有权柄等次，乃是说要把交通的一面加强。否则，我们一直谈建造，实行建造，但恐怕越建造，权柄这一面越重，交通那一面越轻，结果会失去平衡。所以，在我们开始加强召会的建造之先，必须看清楚这件事。若是我们缺少交通的平衡，就这样一直向前建造，就会越发加强权柄那一面，而越发失去交通这一面，使我们中间的不平衡达到极点，以至于完全不正常。
　
　　我们所说的交通，一面是指你我个人与神的交通，另一面是指你我彼此的交通。这两面的交通，并不是两种交通，也不是两个交通，乃是一个交通的两面。正确的交通，总是我们和主交通，也和弟兄姊妹交通。所以，必须我们里面和神是通的，和众弟兄姊妹也是通的。正如在身体里，每一个肢体的血液和头是通的，和所有肢体也都是通的。绝不能有一个肢体说，它的血液和头是通的，和其他的肢体却是不通的。如果和其他肢体不通，这一个肢体里的血液循环就大有问题，这是一个清楚地例证。所以，交通不仅是指和神的交通，更是指在神的交通里和众圣徒的交通。　　在已过的年日里，我们一提起和神交通，就觉得仅仅是和神交通；我们说和众圣徒交通，也只领会是和众圣徒来往。其实不是这样。我们和神交通，就包括和众圣徒交通；而我们和众圣徒交通，是因为我们和神有交通。这一个交通，不仅是外面的来往，外面的结交，外面的谈话，外面的商量，更是众人里头的灵出来，在神的灵里相交相调，合成一灵。　　我们若操练到这一个地步，会发觉与人交通和与神交通，实在没有分别。当你和神交通时，你的灵里和众弟兄姊妹就是通的；当你和众弟兄姊妹交通，和他们一同祷告敬拜，一同感谢赞美时，你的灵不单和众弟兄姊妹是相通的，同时和神也是相通的。这两面其实就是一件事，并不是两件事。当一盏电灯的电，和发电所的电相通时，就是和所有的电灯相通。同时，当它和所有的电灯相通时，也就是和发电所相通的时候。这是一件事，不是两件事。　　所以你我必须看见，召会的交通就是神的交通，也就是身体的交通。身体的交通是人与神的交通，也是人在神的交通里和人的交通，二者乃是一。很可惜，我们从前把和神的交通领会成只是我们和神之间的事，把和弟兄姊妹的交通领会成另一件事。今天我们要受改正，认识这完全是一件事。你和神交通，就包括和众弟兄姊妹交通；你和众弟兄姊妹交通，也包括你和神交通。众人都在一位灵里一同交通，既和神交通，也和众弟兄姊妹交通。若不是这样，我们的交通就是偏枯的，是有问题的。
　
　　已往，我们在这点上有很大的缺欠。一面我们承认，我们好些事奉的人自己和神的交通不够，这一面的功夫相当欠缺。另一面，当我们众人来在一起时，更缺乏灵里真实地交通。以长老聚会为例，我常觉得这么多长老来在一起，虽然能彼此商量事情，发表意见，却难得有一个时候，大家的灵都出来，在神的灵里汇成一灵，一同在交通里摸神的感觉。这一种情形说出，我们非常欠缺灵的交通这个成分。再以同工为例。我曾在同工聚会里，听到有些地方的同工们承认，他们虽然同在一个地方吃、住、服事，彼此没有闹意见，也没有不同心，但灵里却没有交通。　　请想一想，这么多年来，我们同在一个地方聚会、负责，有多少时候灵是敞开的，是汇同一灵，而有真实地交通？好些家排负责的弟兄姊妹们都承认，他们虽然一同配搭服事，却少有交通。他们不闹，不吵，更不争，但是没有交通。　　已往，我们众人刚被主兴起来，热心事奉的时候，一面非常新鲜天真，另一面却十分幼稚。众人配搭事奉，一有感觉就说出来，意见不同就相争。时间久了，大家就学得圆滑了。表面上相安无事，但在一起事奉时，都摸不着灵。一位弟兄提议一件事，其他弟兄就说差不多，还不错；姊妹们则说，弟兄怎么说，就怎么作。然而，到底是不是真如此呢？其实，大家灵里的感觉差得很多，只是不肯讲出来。有的人功课学得好一点，回家也不讲；有的功课学得差一点，一散会就发牢骚。　　不只议事是这种光景，连祷告也是如此。在事奉聚会里，有好多祷告都是应付的，不是出乎灵的。如同有的商店用两本账，一本是应付税务机关用的，是假的，还有一本藏起来的，才是真的。请想想看，你是不是有两套的祷告，两层皮的祷告？是不是有一层是虚饰的，是应付人的？　　现在每一个会所里都有几位长老同工，每周都有一次在一起的祷告交通。恐怕大家在一起事奉时，灵里也没有敞开过；众人坐在一起商量事情，定规事情，安排事情，但是都不用灵，都没有让灵出来彼此调和。当前面弟兄在带领的时候，你的灵是关闭的，别人怎么说你都不争。有时候你也祷告几句，求主祝福所定规的事，但连这种祷告都是应付的，因为灵根本没动。等到你要站讲台时，你知道灵不出来是不行的，所以就拼命祷告，要让自己的灵出来。或者当你要单独去作一部分工作时，你就好好运用灵，让灵出来。这一面是由于我们和神的交通不够，另一面更是由于我们彼此间缺乏交通。因着这种厉害的缺，我们觉得不能这样快就直接提起建造，非要先打通交通的灵不可。我们必须加强交通，恢复交通，让交通来平衡权柄。
　
　　我们里面有一个很重的负担，觉得各会所、各分家的聚会，应该尽量改革，成为一种追求交通的聚会。在这一种聚会中，各人都要把自己的灵敞开，一面向神敞开，一面向弟兄姊妹敞开。这个敞开，不是为着说直话指责人，乃是为着叫灵能出来。大家来在一起，什么都不要考虑，只管学习把自己的灵摆出来。你把灵摆出来，我也把灵摆出来；你祷告，我也祷告，不是外面虚饰两层的祷告，乃是实实在在让灵出来的祷告。这样与人一同敬拜、赞美，一同感谢、祈求，就是灵的交通、调和。　　如果我们都这样在一个灵里相交相调，即使有什么意见不同，不需多久，也就相同了。然而，若是众人没有把灵祷告得通，坐在一起只是彼此磋商，发表意见，结果只有越过意见越多。若是再有一点争执，灵里更不得造就。我们来在一起，应当你不管我的情形如何，我也不管你的意见如何，大家只知道来在一起需要让灵出来。因此，我把我的灵摆出来，你把你的灵摆出来，众人在一个灵里调成一团，有透彻的交通。如此，圣灵就会把我们带到一个境地，有同样的感觉，同样的看法，摸着神同一的心意。到这时候，我们谈建造，实行建造，就有一个很强的交通来平衡权柄等次。这样才是真实在灵里相交相调，同被建造。　　盼望我们能看见一个真实地需要。原则上，我们必须从这时候起有所调整。长老们在长老聚会中，该快快改掉从前的作风。众人一到聚会里，要先把灵摆出来，再慢慢谈事情。我把灵摆出来，你也把灵摆出来。我若不把灵摆出来，就对不起你；你若不把灵摆出来，也对不起我。众人都把灵摆出来，一同敬拜感谢，一同赞美求告主。这样把灵调好了，一切事情就都容易作了。同工们来到同工聚会中，也是不管别的，先管调灵。凡是有事奉的弟兄姊妹，都要尽量来在一起，把灵调在一起。　　盼望我们众人把别的事放一放，先来调灵。长老们先不要管弟兄姊妹，也不要管全召会，乃要先来在一起把灵调好。同样的，有事奉的弟兄姊妹，也要尽量来在一起调灵。　　我实在看见，这是我们中间很厉害的缺。我们忙着商量，忙着安排，却非常缺少灵，这是本末倒置、舍本逐末。结果，大家一起事奉，就好像以西结三十七章所说的枯骨一样（1~2），堆在那里，不新鲜，不活泼，也没有联结，是脱节的、离散的。
--------本段经节汇集--------
以西结书三十七章（略，若需要被汇集，请勾选“不忽略整章”）
结37:1  
耶和华的手降在我身上，耶和华在祂的灵里带我出去，将我放在平原中；这平原遍满骸骨。
结37:2  
祂使我从骸骨的四围经过，在平原上的骸骨甚多，而且极其枯干。
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　　盼望今后除了擘饼聚会之外，周中的时间，大家要常常来在一起调灵。早上来调灵，晚上也来调灵，非把大家的灵调起来不可。众人都要先把灵调好再说。好像人作面食，面粉若没有先调好，馒头没有办法作，饺子也没有办法包。若是众人的灵一点也不调，即使去带聚会，或者探望弟兄姊妹，也不会有什么用。请原谅我说，你去带聚会，那是枯干的带领；你去探望弟兄姊妹，那是死又空的带领；你去交通，里头也是非常贫穷。可以说，我们实在是离散得太厉害，我们的灵孤独得太厉害，冻结得太厉害。所以，我们的灵必须从重重的禁锢中释放出来。开头的时候，也许不习惯，就得用一点力。正如门窗上的铰炼、枢纽，长久不开，自然会不灵活；这时，就需要用力开，并且要一再的打开，直到开得灵活。
　
　　末了，我们来看启示录二十二章的那幅图画。在新耶路撒冷城里，有生命的活水从宝座流出来。宝座是权柄的问题，生命的活水是交通的问题。生命的流通就是交通，所带下来的就是权柄；新耶路撒冷的建造就在这里。今天我们在召会中，从宝座流出的生命活水，在我们中间该是流通的。然而，现在我们的光景是不能流通，生命的活水流到你那里，好像只能流进去，不能流出来，结果就不能再流进去；流到他那里，也是不通，只能流进去，不能流出来。可以说，宝座上流通的生命，流到我们这些人身上，都是到处碰壁。我们都知道，召会要建造，需要我们众人变化、变质。然而，变化、变质的东西，都是生命的水流所产生出来的。创世记二章给我们看见，水流带来金子、珍珠和宝石（红玛瑙）（10~12）；新耶路撒冷就是由这三类宝贵的材料建造成的。没有生命的流通，没有圣灵里的交通，就无法产生金子、珍珠和宝石。
--------本段经节汇集--------
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
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　　在新耶路撒冷这座纯金的城里，有一个宝座，从宝座有生命的水流出来，盘旋流通，围绕全城；全城都是通的，全城满了生命。你我今天在召会中是不是这种光景？恐怕不是生命而是死亡，不是流通而是停滞，完全是一种死枯的情形。所以，我们这些在各种事奉中的人，无论长老也好，同工也好，家负责也好，必须来在一起，一次过一次，把自己的灵释放出来，作调灵的工作。　　在调灵的祷告里，主要的是使我们脱下自己，而不是对付罪。在我们的经历上，若是对付了己，罪自然就对付了。这如同我身上穿的一件旧衣，如果又破、又脏、又臭，我既不必洗，也不必缝，更不必消毒，只要把它脱下丢了，根本的问题就解决了。　　以弗所四章说，要脱去旧人，穿上新人（22，24）。若是把这里的新人，对照二章十五节的新人，就可以看见这个新人乃是召会。你脱下你的自己，活在召会中，那才是真正的脱去旧人，穿上新人。你无须在你自己里头，对付你的缺点和弱点，对付你这个错、那个错。你的自己就像一件破烂的臭衣服，必须完全脱掉，根本不要它，你就不在自己里面，而且你还要活在召会里，就是在身体里穿上新人。
--------本段经节汇集--------
以弗所书四章（略，若需要被汇集，请勾选“不忽略整章”）
弗4:22  
在从前的生活样式上，脱去了旧人，这旧人是照着那迷惑的情欲败坏的；
弗4:24  
并且穿上了新人，这新人是照着神，在那实际的义和圣中所创造的。
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　　因此，在这里我摸着一个秘诀，我们不要再像从前那样，只是一味地对付罪，却是死沉沉的把自己关闭起来。我们只要根本的把自己整个脱掉，到聚会中，把自己的灵释放出来，摆在身体里，调在身体的灵里，就是脱去自己的旧人，穿上召会的新人。这样，我们身上无论哪一面，就都是圣别的，都是得胜、刚强的。
　
　　主啊，求你怜悯我们，叫我们看见，在你召会的建造里，如何有权柄的一条线，也有交通的一条线。主，巴不得在我们中间，每一个人都是君尊的祭司，都有宝座上的生命流在我们里面。但愿我们每个人身上，都实在有你的权柄，也有你的交通；实在显出君王的光景，也显出祭司的光景。主啊，我们仰望你使我们中间满了君王和祭司两职筹定和平的光景。求你叫我们在这里常有交通，常与你交通，也把和你的交通带到召会中，叫众圣徒都进入你的交通。我们的恩主，但愿你恢复这件事；但愿你使众圣徒里面的灵，都渴望这件事，寻求这件事。主，我们要这一个平衡，要交通来平衡权柄，也要权柄来配合交通。主啊，巴不得在我们中间有这个正常的光景，有宝座设立在这里，满有权柄的光景；也有圣灵流通在这里，满了交通的情形。主，求你施恩，叫我们这里实实在在是生命带着权柄，众人都在一个灵里，相交相调，同被建造。主，我们深深觉得，若不在这一个灵里，若缺乏这一个灵，我们在地上就没有建造的路可走。主啊，我们伏在你面前，求你恩待，叫你身上君王和祭司的两种职分，都显在我们众人中间，你圣城里宝座流通活水的光景，也显在我们中间，满有权柄，也满有交通。哦，真是荣耀，交通配合权柄。主啊，但愿在这里，你的建造能实现，你的计划能完成。我们巴不得你叫众圣徒，每一位都回应这件事，起来祷告，起来交通，起来叫灵释放，起来调和众人的灵。主，求你成全这个心愿。靠主耶稣的名，阿们。　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
　Scripture Reading: Zech. 6:12-13; 1 Pet. 2:4-5; Rev. 22:1-2
　In the Old Testament the offices of the priesthood and the kingship were never combined. However, Zechariah 6:12-13 says, “Thus speaks Jehovah of hosts, saying, Here is a man, whose name is the Shoot; and he will shoot forth from his place and will build the temple of Jehovah. Indeed, it is he who will build the temple of Jehovah; and he will bear majesty and will sit and rule on his throne; and he will be a priest on his throne; and the counsel of peace will be between the two of them.” This is a prophecy related to the Lord Jesus. The Lord Jesus is the Shoot of David (cf. Jer. 23:5). He will shoot forth from His place and build up God’s temple. In the building up of God’s temple, the Lord Jesus bears the offices of both the priesthood and the kingship. In Him these two offices are combined.
　First Peter 2:4-5 says, “Coming to Him, a living stone...with God chosen and precious, you yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ.” These verses speak of our being built up together into a spiritual house, a holy priesthood. Then verse 9 says, “You are a chosen race, a royal priesthood.” The holy priesthood in verse 5 is referred to as a royal priesthood in verse 9. The word royal refers to kingship; hence, the offices of the kingship and the priesthood are also combined in the believers who are being built up together.
　Revelation 22:1-2 says, “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street. And on this side and on that side of the river was the tree of life, producing twelve fruits, yielding its fruit each month; and the leaves of the tree are for the healing of the nations.” In the New Jerusalem the river of water of life proceeds out from the throne of God and of the Lamb in the middle of its street. The New Jerusalem has only one street. In the original Greek the word street is singular; there is only one street. Since the New Jerusalem has only one street, how can the three gates on each of the four sides lead onto the same street? It must be that the street spirals down from the highest point at the center to all four sides at the bottom.
　The throne is at the center, the highest point of the New Jerusalem, which is twelve thousand stadia tall. The walls surrounding the New Jerusalem, however, are only one hundred forty-four cubits tall. This indicates that the city proper is like a mountain with a height of twelve thousand stadia. In order to enter the gates and walk on the street, the street must reach all twelve gates; so the street must spiral upward. The higher it rises, the smaller the circle must become until the street reaches the throne at the peak. From the vantage point of the throne at the peak, however, the street spirals downward, becoming an expanding circle until it reaches the last circle at the base by all twelve gates.
　On this street there is a river of water of life. Just as the street spirals downward, the river also flows downward. In addition to a river, there is also the tree of life. The word tree in the original language is also singular; there is only one tree. This tree is like a vine spiraling downward with the river, and its branches grow along the sides of the river, producing twelve kinds of fruit. These signs are very meaningful. They are more than just a beautiful picture; they are a picture of the Triune God as God, the Lamb, and the Spirit, who is symbolized by the water of life. The tree grows on the sides of the river, and the river in the middle of the street proceeds out of the throne continuously. Everyone who enters a gate, regardless of which gate, steps onto this street, drinks of the river in the middle of the street, and eats of the tree.
　
NEEDING FELLOWSHIP AND BLENDING IN THE SPIRIT FOR THE BUILDING UP OF THE CHURCH
　Recently, the Lord has been doing a strong work in the church. Many saints are willing to be built up according to the blueprint of God, and they also are willing to build up others by the Lord’s grace. There is a strong desire and feeling related to the building up of the church within all the saints here in Taipei. In our bread-breaking meetings and in our prayer meetings many saints are expressing their desire for this experience. This is evidence that the Lord is building up His church. When the responsible brothers brought this matter to the Lord and fellowshipped with one another, we all felt that one thing needed to be worked out in order for the building among us to progress. This matter involves our need for fellowship and blending in the spirit.
　According to the revelation in the New Testament, those who have been redeemed by God are both the building material and the builders. The building up of those who are both the building material and the builders depends upon fellowship and blending. If we cannot fellowship and blend in the spirit, the building up will not be realized among us, no matter how much we speak of this matter.
　We must see that the building up of the church is altogether a matter in the spirit. The building up of the church is not the result of forming a social group. A social group is easily formed when various members of a group contact and connect with one another. With a little organization and arrangement and with an orderly interaction among the members, a group can even increase in number. The building up of the church, however, cannot be accomplished in this way. Although the church is composed of human beings who are seemingly coordinated as a group of people, this is merely its outward appearance. The reality of the building up of the church is related to the saints being blended as one in the spirit. Strictly speaking, the building up of the church depends upon the spirits of the saints being blended as one. If the spirits of the saints cannot be blended together, the most that we will have is a human organization without the reality of the building up of the church. The building up of the church is entirely a matter of fellowship and blending in the spirit. When our spirits are released, there will be a blending in one spirit. This blending in the spirit is the real building up of the church. The building up of the church is a matter in life, as well as a matter in the spirit. This is the difference between the building up of the church and a social organization.
　First Peter 2:5 says that the church is a spiritual house. This indicates that the church is a living house. A physical house has an outward structure but no spirit or life. However, the church has both Spirit and life; it is a living house. As a living house, the Spirit of God flows through the church, and the life of God is blended with the church. The Bible also speaks of the church as the Body of Christ and likens it to a body (Eph. 1:23; 1 Cor. 12:12). Since the church is likened to a body that has hands, eyes, and ears, it must be coordinated together, and there must be fellowship, like the circulation of blood. First Peter 2:2-5 shows that our being built up together depends on growing. Building comes out of growing; the church is a building that grows. Our growing up together is a matter of being joined together in the spirit.
　Now that the saints have a positive and deep response related to the building up of the church, we should not rely merely upon more coordination, more contact, and more meetings. If this is our response, we will surely fall into an outward form of organization. In the end we will become a people who merely have the same aspiration and same goal and who are united together to form a good Christian organization. This, however, is not the genuine building up of the church. The genuine building up of the church may have the appearance of a proper human organization, but it is intrinsically a matter of fellowship and blending in the spirit. When our spirit is blended as one with the spirits of the saints and woven into one, this is the building up of the church.
　
AUTHORITY AND FELLOWSHIP BEING TWO LINES IN THE BODY
　When we observe the human body carefully, we see that there are two indispensable lines, or systems, that function in the human body. In spiritual terms these two lines are authority and fellowship. Authority is often described in relation to order and coordination. For example, my upper arm is below my head, my forearm is below my upper arm, my wrist is below my forearm, my palm is below my wrist, and my fingers are below my palm. From this order we can see the matter of authority at every level. If my wrist or upper arm becomes dislocated, my entire body will be affected. Thus, there is a line related to authority and order in the human body.
　Our body also depends on the circulation of blood, which is its “fellowship.” Although there are many members in my body, there is only one circulation of blood. My hand cannot say that my blood serves only it, nor can my foot make this claim. Every member is connected with the other members in my body through the circulation of blood. Every member renders a supply to the other members and receives a supply from the other members. We depend completely on the authority and fellowship of the members of our body. If there is a problem with either line, our body will be sick.
　
THE ISRAELITES HAVING AUTHORITY AND FELLOWSHIP
　When the Old Testament refers to the building up of God’s people, from the time of the building of the tabernacle until the end of the book of Malachi, it reveals that God regarded the Israelites as one entity, in which there was a line of authority and a line of fellowship.
　As soon as the children of Israel were formed into a nation at the foot of Mount Sinai and began to participate in God’s building, there were two lines among them: one line, involving Moses, was the line of authority, and the other line, involving Aaron, was the line of the priests. Every time Moses stood up, he represented authority, and every time Aaron appeared, he represented fellowship. In the line of Moses there were elders, leaders of the tribes, leaders of families, leaders of thousands, and leaders of hundreds, and among these there was an order of authority (Exo. 18:25-26). In the line of Aaron there were the high priest, the priests, and the Levites, who represented fellowship with God.
　The duty of the priests was to go into the Holy of Holies and fellowship with God. This was especially true related to the high priest. When he went into the Holy of Holies to fellowship with God, he bore the names of the twelve tribes of Israel on his breastplate; this means that he brought all the people of Israel before God so that the Israelites could fellowship with God (28:29-30). On his breastplate there were precious stones inscribed with the names of the twelve tribes of Israel. He wore the breastplate in order to understand God’s heart’s desire and to bring God’s fellowship to His people. Thus, the high priest received and relayed God’s intention to God’s people. On one hand, he brought God’s people into fellowship with God, and on the other hand, he enabled God’s people to understand God’s intention. As a result, God’s people were in one accord.
　Before the priest relayed God’s desire to His people, the twelve tribes of Israel could have had twelve different opinions. With regard to a particular matter, the tribe of Judah could have proposed one way, whereas the tribe of Benjamin could have proposed another way. The tribe of Dan could have suggested one thing, whereas the tribe of Naphtali could have suggested another. It could have been that every tribe had its own opinion so that it was not possible for them to be one. However, when the high priest brought the names of the twelve tribes before God on his breastplate and fellowshipped with God, he received God’s desire. When he came out from God’s presence and brought God’s fellowship to the twelve tribes, there was only one opinion, one view, and one feeling among the twelve tribes. They were in one accord, and this one accord was based on God’s fellowship.
　The two lines among the Israelites—authority and fellowship—complemented each other. If authority had been exercised without fellowship, the children of Israel would have merely reflected a human arrangement. If fellowship had been practiced without authority, the children of Israel would not have been able to carry out the fellowship. If Moses and those under him—elders, leaders of the tribes, leaders of the families, leaders of thousands, and leaders of hundreds—only exercised authority, the children of Israel would have been in a human arrangement under man’s rule. However, Moses’ authority was always carried out in coordination with fellowship. Hence, the line of authority was not according to human arrangement or man’s rule. Furthermore, God’s fellowship was coordinated with God’s authority so that there was no confusion. When the high priest touched the desire of God’s heart in fellowship, this fellowship was carried out by God’s authority. Authority needs to be coordinated with fellowship, and fellowship needs authority in order to be carried out. Among the Israelites these two lines were always coordinated. They were like two cords that were entwined as one. The situation of the Israelites corresponds exactly to that of a physical body, in which there is authority, order, and the circulation of blood. Authority keeps order among God’s people, and fellowship produces a flow among God’s people.
　When Moses died, Joshua was raised up as God’s authority, and Eleazar, the high priest, coordinated with him (Josh. 14:1; 19:51). Then during the time of the judges, the judges continued the line of authority from Joshua, and there were priests who coordinated with the judges. At the time of the judges the two lines were coordinated, even though the priesthood was more prominent.
　In the age of the kings, David, Solomon, and the kings who followed them were in the line of authority. However, even during this time, David never neglected the line of the priests. As soon as David began to reign, he arranged the divisions of the priests for their service in order to recover the priesthood. Solomon also appointed the divisions of the priests for their service (2 Chron. 8:14). From the time of David onward, the priests and kings coordinated together. Before the children of Israel became desolate through captivity, these two lines existed continually. After returning from their captivity, the Israelites recovered both of these lines through Zerubbabel the governor and Joshua the high priest. Zerubbabel was in the line of authority, and Joshua the high priest was in the line of fellowship (Hag. 1:12, 14; 2:4). From this point forward, there was the coordination of authority and fellowship until the end of the Old Testament.
　The entire record of the Old Testament shows that the children of Israel were coordinated like a body. In this body there were two systems: one related to authority and order and the other related to fellowship and flow. Whenever the two systems were working together properly, there was the building of God among them. When the tabernacle was being built, Moses, who represented authority, was properly coordinated with Aaron, who represented fellowship. When the temple was built, David and Solomon, who represented authority, were properly coordinated with the recovered priesthood. When the temple was rebuilt, Zerubbabel the governor, who represented authority, was properly coordinated with Joshua the high priest, who represented fellowship.
　We must have such a clear view. God’s building depends upon His people being blended, and the blending of the people is maintained by the lines of authority and fellowship. Without the two lines of authority and fellowship the people of Israel would not have been able to be blended. The children of Israel could act as one man and maintain their oneness because of these two lines. There must be fellowship related to the priesthood and authority related to the kingship in order for God’s people to be blended as one for the accomplishing of God’s building.
　If we consider the history of the children of Israel further, we will realize that every instance of desolation began with the priests. This indicates that desolation is a result of the loss of fellowship; that is, it is a problem related to fellowship. When the tabernacle was built, there was a positive situation because of the coordination of authority and fellowship. Gradually, however, problems arose among the priests. In the book of Judges the priesthood was nearly nonexistent. There was even an incident where a Levite was hired as a “family priest” (17:7-13). Once there is a problem with the priesthood, the kingship will be affected and cease to function properly. Whenever there is a problem with fellowship, there will also be a problem with authority. Hence, in the book of Judges the authority with the judges was mostly improper, and the priesthood continued to deteriorate. This was particularly obvious in the case of Eli, who represented the fellowship in the priesthood. When there was a problem with Eli, there was also a problem with the tabernacle, which had been built out of the coordination of authority and fellowship. In the time of Eli the Ark was taken from the tabernacle. The tabernacle became empty, and the Ark was without a covering; the two were separated (1 Sam. 4:3-18). At this time the Israelites fell completely into a situation of desolation.
　When David and Solomon were raised up by God, the people of Israel were revived. As soon as David was raised up, he understood God’s desire and restored the priesthood. Although David was a king, he paid close attention to the recovery of the priesthood. He arranged the divisions of the priests and strengthened their service, to the extent that he even put on the priestly garment, the ephod (2 Sam. 6:14). In this regard, David is a type of the Lord Jesus, who joined the priesthood with the kingship.
　Through proper fellowship and in coordination with the proper authority, the holy temple was built. The Israelites were completely revived, and the glory of God was manifested among them. Nevertheless, history often repeats itself. Eventually, there was a problem in regard to the priesthood. During the age of the kings the function of the priests was not always manifested. As a result, the doors of the temple would be closed, and no offerings would be made upon the altar. However, when a king was revived, he would open the doors of the temple and call the priests back to resume their service. He also would ask them to read the books of the law. In this way God’s people were brought back into fellowship with God, and God’s fellowship was brought to His people. In the books of 1 and 2 Kings and 1 and 2 Chronicles many kings were not proper before God, because they lost the coordination of fellowship in the priesthood. However, when a king was revived, there was a recovery of the priestly fellowship.
　This situation continued until the temple in Jerusalem was torn down, and the people of Israel were taken into captivity. This was a second occurrence of desolation. After seventy years elapsed, they were revived again through the coordination of the priestly fellowship and authority. Through this coordination the holy temple was recovered and built up again.
　According to the history in the Old Testament, the Israelites had three great revivals. The first revival involved their coming out of Egypt. Then through the coordination of fellowship and authority they built God’s tabernacle at the foot of Mount Sinai. The second revival took place with the rising up of the kings, such as David and Solomon, who built the temple through coordination with the priests. The third revival occurred when the children of Israel returned from the land of captivity. At this time the temple was rebuilt through the coordination of Joshua the high priest and Zerubbabel the governor. Then, under the leadership of Ezra the priest and Nehemiah the governor, more Israelites returned, and the city of Jerusalem was rebuilt. This record shows that every time the people of Israel were revived, there was building through the coordination of fellowship and authority. Whenever there was a coordination of fellowship and authority, God’s people were in a normal condition. However, whenever there was a loss of fellowship, there was desolation. With the loss of fellowship, the exercise of authority lacked balance, and their condition became abnormal.
　Consequently, the recovery of a proper condition among the Israelites depended upon the coordination between fellowship, represented by the priesthood, and authority, represented by the kingship. When Joshua the high priest and Zerubbabel the governor returned to Jerusalem and began to rebuild the holy temple, the first thing that they restored was the altar. Later, under the leadership of Ezra the priest, the book of the law was restored. Through the priesthood God’s people were brought into fellowship with God, and God’s fellowship was brought to His people. This enabled Nehemiah to continue to restore Jerusalem, the holy city. The city represented the matter of authority, and Nehemiah, who was the governor, represented the line of authority. Joshua and Ezra represented the line of the priesthood, which restored fellowship with God. Zerubbabel and Nehemiah represented the line of authority, which restored matters such as administration, authority, and order. At this time both the holy temple and the holy city were recovered, and God’s people were brought back to a normal condition and formed into one entity.
　
THE AUTHORITY AND FELLOWSHIP IN THE BUILDING OF THE CHURCH
　The Old Testament presents a type, whereas the New Testament is the reality. On the day of Pentecost the number of disciples increased from one hundred twenty to more than three thousand (Acts 2:41). Later, another five thousand were added (4:4). In the book of Acts we can see clearly that there was a line of authority among the disciples. Although the Bible does not use this term, we can surely sense that Peter, John, and James represented God’s authority. The elders in the churches also represented this authority. At the same time, the service of the apostles and the saints was full of fellowship. They fellowshipped with God and brought God’s fellowship to His people. During the days of the early church there was order and authority, as well as the fellowship of the Holy Spirit.
　Regrettably, this condition did not last long. The church gradually became desolate, just as the Israelites in the Old Testament; that is, the church had problems related to the matter of fellowship. Once the fellowship was lost, the authority became improper. This authority became so improper that eventually the church fell completely into the realm of human organization, being entirely under man’s rule. The eventual result of this fall was the establishment of Roman Catholicism, which brought God’s people into an improper situation of utter desolation.
　For the church to be recovered, the reality of the priesthood had to be restored, just as in the Old Testament. When Luther rose up to recover the matter of justification by faith, the matter of fellowship with God was restored. Although Luther paid attention to the matter of authority and order, it was the Moravian brothers who recovered the matter of authority and order in the eighteenth century. They also experienced the matter of fellowship. In the nineteenth century the Brethren had a very strong recovery of the aspect of fellowship. They fellowshipped with God and with one another; this was truly a great blessing from God to them. Their fellowship was such that they were in one spirit as one man. Gradually, authority and order were also recovered among them.
　Our own history also began with the recovery of fellowship. Not only was personal fellowship with God recovered but also mutual fellowship with one another in the Lord. Then the Lord began to show us truth and light concerning the church, the Body, and service in coordination so that we would know the matter of authority and order. Based on His leading among us, there has been the appointment of elders and the arrangement of service. Even now the matter of authority and order is becoming more and more practical among us.
　However, we must remember the lessons of history. It is not easy to maintain a normal condition of fellowship in coordination with authority. If we are not careful, fellowship will be lost, and only authority will remain. If this occurs, the exercise of authority will not be balanced, and our condition will become abnormal. I am speaking concerning this matter with a fully guarded heart. I hope that all the brothers and sisters would have such an inner sense. There is a danger that we would gradually lose the matter of fellowship. If the fellowship among us is weakened, authority will become more prominent than fellowship. This will result in an unbalanced and abnormal situation. Since there is such a danger among us, we should be on guard. This does not mean that we should do away with authority and order; rather, it means that we should strengthen the matter of fellowship. Otherwise, we may speak of building up and endeavor to practice the building up, but the more we endeavor, the stronger authority will become and the weaker fellowship will become. This will result in an unbalanced situation. Hence, before we endeavor to strengthen the building up of the church, we must have a clear view concerning this matter. If we lack the balance from fellowship while pursuing the matter of building up, the aspect of authority will become stronger and stronger among us, while the aspect of fellowship will lose more and more ground. This will cause an extreme imbalance among us, and eventually, we will become altogether abnormal.
　
THE FELLOWSHIP OF THE CHURCH BEING THE BLENDING OF THE SPIRITS OF THE SAINTS AS ONE IN THE HOLY SPIRIT
　Fellowship refers to personal fellowship with God and mutual fellowship among us. These are not two different kinds of fellowship but rather two aspects of one fellowship. Proper fellowship always includes fellowship between us and the Lord and between us and the saints. Inwardly, we must have a clear flow of fellowship with God and with the saints, just as the blood in a physical body flows to the head and to all the members. No member can say that his blood flows only to the head but not to the other members. If his blood does not flow to the other members, there will be a big problem in the circulation of blood. This is a very clear example. Fellowship does not refer only to fellowship with God, but even more, it refers to fellowship with other saints in the fellowship of God.
　In the past, when we spoke of fellowship with God, we often considered it only in relation to our fellowship with God. Even when we spoke of fellowshipping with the saints, our understanding was limited to the thought of interacting with the saints. Actually, this is not the meaning of fellowship. Fellowship with God includes fellowship with the saints, and fellowship with the saints comes out of fellowship with God. Fellowship includes more than outward communication and outward associations; it involves the blending of the spirits of the saints in the Spirit of God, all of whom are blended as one.
　If we exercise according to this understanding, we will discover that there is no difference between fellowshipping with the saints and fellowshipping with God. When we fellowship with God, our spirit has a clear way to fellowship with the saints, and when we fellowship with the saints, praying, worshipping, giving thanks, and praising, our spirit has a clear way to fellowship with God. These two aspects of fellowship speak of one flow, not two flows. When a light bulb is connected to the power plant through the flow of electricity, it is also connected to other light bulbs. At the same time, when a light bulb is connected to other light bulbs, it is also connected to the power plant. There is only one flow, not two flows.
　We must see that the fellowship of the church is the fellowship of God and the fellowship of the Body. The fellowship of the Body is the fellowship of the saints with God; it is also the fellowship among the saints in the fellowship of God. It is regrettable that we consider fellowship with God and fellowship with other saints as being two different things. We must be corrected and begin to see that these two aspects of fellowship are related and are even one. When we fellowship with God, our fellowship includes the brothers and sisters, and when we fellowship with the brothers and sisters, our fellowship includes God. In one spirit the saints fellowship with one another and with God. If this is not our experience, our fellowship is problematic.
　
LACKING FELLOWSHIP IN THE SPIRIT
　In the past we were very short in regard to the matter of fellowship in the spirit. On one hand, many serving ones were lacking in their fellowship with God, and on the other hand, when we came together, we lacked a genuine fellowship in the spirit with one another. For example, in the elders’ meetings many things are discussed and many opinions are voiced, but it is rare for our spirit to come forth and be blended as one in the Spirit, touching God’s feeling in our fellowship. This indicates that we are lacking in the matter of fellowship in the spirit. This situation also exists among the co-workers. In a recent meeting some co-workers acknowledged that there was no fellowship in the spirit among the co-workers, even though they lived, ate, and served in the same place, and even though there was never disagreement or disharmony.
　Many of us have been meeting and bearing responsibility in the same place for many years, but how frequently is our spirit open to one another and blended as one in order to have genuine fellowship? Many responsible brothers and sisters in the districts admit that they rarely have fellowship, even though they serve together. Although they do not fight, argue, or strive, they also do not fellowship.
　When we were first raised up by the Lord and were serving Him zealously, we were very fresh and genuine, but we were also rather childish. When we served together, we would speak whenever we felt to say something, and we would argue with one another whenever we disagreed. After a period of time we learned to be political. On the surface we were at peace with one another, but when we came together, we could not touch one another’s spirit. If a brother made a suggestion, the other brothers would agree, and the sisters would indicate their support of the brothers’ decision. However, our real feeling often was far different, but no one was willing to speak up. Some learned not to say anything or complain, and others would begin to complain as soon as the meeting was over.
　This is also the case when we pray. In the service meeting many prayers are perfunctory and not out of the spirit. This can be likened to a business with two sets of accounting books: a public set that meets the requirements of the tax agencies and a hidden set that has the actual numbers of the business. We must ask ourselves whether we have two sets of prayers and two faces when we pray. Do we have a public set when we deal with others?
　Currently, in every meeting hall there are several elders and co-workers, and we come together once a week to pray and fellowship. Nevertheless, I am concerned that when we come together and serve, we never open up our spirit to one another. We sit down to discuss and arrange things, but we do not exercise our spirit and allow our spirit to come forth to be blended with one another. When a senior brother takes the lead in a certain matter, our spirit is closed. Sometimes we may participate in the prayer with a few words, asking the Lord to bless whatever is decided. This kind of prayer, however, is rather perfunctory, because our spirit is not stirred up. In contrast, when we give a message, we know that our spirit must come forth; consequently, we pray desperately to release our spirit. On one hand, we do not have adequate fellowship with God, and on the other hand, we lack fellowship with one another. Due to this severe lack I feel that we cannot speak on the matter of building so quickly. Instead, we must strengthen our fellowship, recover our fellowship, and let fellowship balance the exercise of authority.
　
RECOVERING THE FELLOWSHIP AND BEING BLENDED INTO ONE SPIRIT
　I have a very heavy burden. When the saints in various districts come together to coordinate, we should try our best to change the focus of our meeting to one that pursues fellowship. In this kind of meeting, every saint should open his spirit to God and to the brothers and sisters. When we come together, instead of considering so many things, we should simply release our spirit. When I pray, I should release my spirit. When you pray, you should release your spirit. This will allow our spirit to come forth in a genuine way without any outward pretense. If we practice to worship, praise, give thanks, and petition together, there will be a fellowship and blending in the spirit.
　If we fellowship and blend in one spirit in this way, we will quickly be harmonized, even if we have different opinions. However, if we do not have adequate prayers that blend us in the spirit, we will only voice our opinions when we discuss matters, and the more we discuss, the more opinions we will have. Furthermore, there will be no edification in the spirit. When we come together, we should not care for our opinions, we should care only that our spirit would come forth. If we release our spirit, we will be blended as one in a thorough fellowship. In this way the Holy Spirit will bring us to a point where we have the same feeling, the same view, and touch the heart of God. Then when we speak of building up and practice the building up, authority and order will be balanced by fellowship. This is the genuine fellowship and blending in the spirit and the genuine building up.
　I hope that we can all see this need. We must begin to make adjustments. The elders should change the way that they meet. When they arrive in the meeting, they should first release their spirit, and discuss things only after they exercise their spirit and fellowship. We must release our spirit in order to truly honor one another. We should release our spirit by worshipping, giving thanks, praising, and petitioning the Lord together. When we are blended in the spirit in this way, it will be easy to take care of everything. Similarly, when the co-workers come to the co-workers’ meeting, they should not care for anything other than being blended in the spirit. All the brothers and sisters who serve should come together and be blended in the spirit.
　I hope that we can learn to first be blended together in the spirit, putting practical matters temporarily aside. Rather than starting with the needs of the brothers and sisters or even the affairs of the whole church, we should first blend our spirits together. Similarly, the brothers and sisters who are serving should also come together and blend their spirits. This is a severe lack among us. We are busy discussing and making arrangements, but we lack fellowship in the spirit. This puts the cart before the horse and sacrifices substance for the shadow. Now when we serve, we are like the dry bones in Ezekiel 37; we are piled together, but we are not fresh or living, and we are not joined, or linked, together. Instead, we are separated and scattered.
　In addition to the bread-breaking meeting, we should come together often during the week to blend our spirits together. We should come together in the morning and in the evening to blend our spirits together; our spirits must be blended. Before doing anything, we first must blend our spirits together. This can be likened to mixing flour. If the flour is not well mixed, it will not be possible to make steamed buns or dumplings. If we do not blend our spirits well, our leading in a meeting or our visitation with the brothers and sisters will be futile. Without fellowship and blending, our leading will be dry, and our visitation will be dead and empty. It is not too much to say that our spirits are scattered and isolated from each other. Our spirit needs to be released from layer upon layer of bondage. When we begin to practice this, we will not be accustomed to releasing our spirit with others. This can be likened to the hinges on a window being rusty and stiff because of a lack of use. A door with rusty hinges may need to be pried open with a little force. Furthermore, the door will need to be opened with regularity in order to not become stuck once again. As we begin to practice the matter of fellowship and blending, we may need to use a little “force” in order to release our spirit.
　
LIVING WATER FLOWING FROM THE THRONE
　In conclusion, let us look at the picture in Revelation 22. In the New Jerusalem there is a river of water of life flowing from the throne. The throne is a matter of authority, and the flowing water of life is a matter of fellowship. The flow of water signifies fellowship, and this flow is related to authority. This is the source of the building up of the New Jerusalem. In the church today the water of life from the throne should be flowing freely among us. Nevertheless, in our present condition it is not flowing freely. Although the water of life may flow to you, it is not easy for it to flow out of you to others. Thus, it ceases to flow. The water of life must flow into us and out of us. When the flow of life comes to us from the throne, it seems to run into barriers that prevent it from flowing out of us. In order for the church to be built up, we need to be transformed. However, this transformation can be produced only from the flowing of the water of life. Genesis 2:10-12 shows that the flowing river produces gold, bdellium (pearl), and onyx (precious stones). The New Jerusalem is built with these three kinds of precious materials. Without the flow of life, without the fellowship of the Holy Spirit, there is no way for gold, pearl, and precious stones to be produced.
　In this city of pure gold, the New Jerusalem, there is a throne, and a river of water of life proceeds out from the throne, flowing downward in a spiral fashion to encircle the entire city. The entire city is in this flow and is full of life. Is this the condition that we see in the church today? I am afraid that instead of life we have death, and instead of a flowing condition there is a stagnant condition. Hence, those of us who are serving, whether as elders, co-workers, or responsible ones, must release our spirit whenever we come together so that our spirits may be blended.
　In learning to pray in a blended way in the spirit, the main point is to put aside the self; it is not to deal with our sins. According to our experience, if we deal with the self, our sins will be dealt with spontaneously. This can be likened to a person wearing an old, filthy, and stinking garment. He does not need to wash or patch it up, much less sterilize it. All he needs to do is to take it off and throw it away. This solves the problem.
　Ephesians 4 says that we should put off the old man and put on the new man (vv. 22, 24). If we compare the reference to the new man in chapter 4 with the new man in 2:15, we can see that the new man is the church. When we put off our self and live in the church, we are putting off the old man and putting on the new man. We do not need to deal with our shortcomings and weaknesses. Our self is like an old, filthy rag that needs to be taken off and discarded; then we will not be in our self. Furthermore, we will live in the church and put on the church as the new man.
　I have learned a secret: We do not need to focus on dealing with our sins, which often only brings us into death. We only need to put off the self by coming to the meeting, by releasing our spirit, by living in the Body, and by blending in the spirit. This is to put off our old man and to put on the new man, the church. In this way we will be sanctified, victorious, and strong.
　
PRAYER
　O Lord, have mercy on us. In the building up of Your church, we want the line of fellowship as well as the line of authority. O Lord, we earnestly hope that everyone among us would be a royal priest who has the flow of life from the throne. We hope that in everyone of us there would be an expression of both the priesthood and the kingship. Lord, we look to You to fill us so that there is a balance among us between the priesthood and the kingship. We pray that You will bring us into continual fellowship with You so that the saints will enter into Your fellowship. Dear Lord, recover this matter! May all the saints long for this matter and pursue this matter in the spirit! Lord, we desire to have this balance. We desire that fellowship will balance authority and that authority will be coordinated with fellowship. O Lord, how we pray that we would have such a normal condition among us, with Your throne being established with its full authority and with the Holy Spirit flowing from the throne in full fellowship. Lord, grace us, that we may have a situation of life with authority so that all of us can fellowship in one spirit and be blended and built up together. Lord, if we are short in this, we will have no way to build up the church on this earth. O Lord, we submit to You, asking You to give us grace, asking You to manifest the priesthood and the kingship among us, and asking You to manifest the reality of living water that flows from the throne. Oh, it is so glorious that fellowship can be coordinated with authority! Lord, may Your building be fulfilled here. May Your plan be accomplished here. We earnestly desire that You would cause every saint to respond to this matter and that we would all rise up to pray, to fellowship, to release the spirit, and to blend with one another in the spirit! O Lord, fulfill this desire! In the name of the Lord Jesus, Amen.
 
　　读经：撒迦利亚书六章十二至十三节，彼得前书二章四至五节，启示录二十二章一至二节。

　　在旧约时代，君王是一班人，祭司又是一班人，这两种职分不能合在一起。然而，撒迦利亚六章十二至十三节说，“万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。”这预言是指主耶稣说的。主耶稣是大卫的苗（参耶二三5），祂要从自己的地方长起来，并且要建造神的殿。在建造神的殿时，祂身上有两种职分，一是君王，一是祭司。主出来建造神的殿时，祂身上兼有君王和祭司两种职分，二者都汇合在祂身上。

　　彼前二章四至五节说，“你们来到…神所拣选所宝贵的活石跟前，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。”这里说到，我们要同被建造，成为属灵的殿，成为圣别的祭司体系。九节就说，“唯有你们是蒙拣选的族类，是君尊的祭司体系。”这意思是，圣别的祭司体系也是君尊的祭司体系。君尊的是指君王；所以在我们这些同被建造的人身上，也有君王和祭司两种职分汇合在一起。

　　启示录二十二章一至二节说，“天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。”新耶路撒冷里有神和羔羊的宝座，从这宝座流出生命水的河，流在那条独一的街道里。也许有的弟兄姊妹还不知道，新耶路撒冷里只有一条街道；因为在希腊原文，这里的“街道”是单数的，只有一条。于是，这里就发生一个问题，一座城里只有一条街道，怎能应付一切的需要呢？全城十二个门都走同一条路，是怎样走法？原来这条路是盘旋的，从最高的中心点一圈一圈盘旋下来；这就是新耶路撒冷城里街道的光景。

　　新耶路撒冷城的中心是最高的，有一万二千斯泰底亚（约二千多公里）高，而周围的围墙只有一百四十四肘高，这指明必定有一个坡度逐渐往下。所以，这条路必定是十二个门都经过，再盘旋着上去，越盘旋越紧缩也越升高，升高到末了，就到了高尖的宝座那里。或者倒过来说，从高尖的宝座有一条街道盘旋下来，越往下越扩展，一直到最后一圈，经过十二个门。

　　在这一条街道里有一道生命水的河。这一条街道怎样盘旋，这一道河也随着街道盘旋。此外，又有一棵生命树；“树”原文也是单数的，所以是一棵。这棵树像藤蔓一样，随着这道河盘绕下来，它的枝子就分岔长在两岸，结着各样的果子。这些都是非常有意思的；这不仅是一幅美景，更是一幅三合一的景象。树长在河里，河流在街道中，源源不断地从宝座流下来。所有入门的人，无论经过那一道门，都会踏到这一条街道，看见这条街道中的河，并且接触到河中的这一棵树。
 
　Scripture Reading: Zech. 6:12-13; 1 Pet. 2:4-5; Rev. 22:1-2

　In the Old Testament the offices of the priesthood and the kingship were never combined. However, Zechariah 6:12-13 says, “Thus speaks Jehovah of hosts, saying, Here is a man, whose name is the Shoot; and he will shoot forth from his place and will build the temple of Jehovah. Indeed, it is he who will build the temple of Jehovah; and he will bear majesty and will sit and rule on his throne; and he will be a priest on his throne; and the counsel of peace will be between the two of them.” This is a prophecy related to the Lord Jesus. The Lord Jesus is the Shoot of David (cf. Jer. 23:5). He will shoot forth from His place and build up God’s temple. In the building up of God’s temple, the Lord Jesus bears the offices of both the priesthood and the kingship. In Him these two offices are combined.

　First Peter 2:4-5 says, “Coming to Him, a living stone...with God chosen and precious, you yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ.” These verses speak of our being built up together into a spiritual house, a holy priesthood. Then verse 9 says, “You are a chosen race, a royal priesthood.” The holy priesthood in verse 5 is referred to as a royal priesthood in verse 9. The word royal refers to kingship; hence, the offices of the kingship and the priesthood are also combined in the believers who are being built up together.

　Revelation 22:1-2 says, “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street. And on this side and on that side of the river was the tree of life, producing twelve fruits, yielding its fruit each month; and the leaves of the tree are for the healing of the nations.” In the New Jerusalem the river of water of life proceeds out from the throne of God and of the Lamb in the middle of its street. The New Jerusalem has only one street. In the original Greek the word street is singular; there is only one street. Since the New Jerusalem has only one street, how can the three gates on each of the four sides lead onto the same street? It must be that the street spirals down from the highest point at the center to all four sides at the bottom.

　The throne is at the center, the highest point of the New Jerusalem, which is twelve thousand stadia tall. The walls surrounding the New Jerusalem, however, are only one hundred forty-four cubits tall. This indicates that the city proper is like a mountain with a height of twelve thousand stadia. In order to enter the gates and walk on the street, the street must reach all twelve gates; so the street must spiral upward. The higher it rises, the smaller the circle must become until the street reaches the throne at the peak. From the vantage point of the throne at the peak, however, the street spirals downward, becoming an expanding circle until it reaches the last circle at the base by all twelve gates.

　On this street there is a river of water of life. Just as the street spirals downward, the river also flows downward. In addition to a river, there is also the tree of life. The word tree in the original language is also singular; there is only one tree. This tree is like a vine spiraling downward with the river, and its branches grow along the sides of the river, producing twelve kinds of fruit. These signs are very meaningful. They are more than just a beautiful picture; they are a picture of the Triune God as God, the Lamb, and the Spirit, who is symbolized by the water of life. The tree grows on the sides of the river, and the river in the middle of the street proceeds out of the throne continuously. Everyone who enters a gate, regardless of which gate, steps onto this street, drinks of the river in the middle of the street, and eats of the tree.
　　最近，主在召会中有很强的工作，许多圣徒都愿意照着神的蓝图同被建造，也都愿意靠着主的恩典去建造别人。这个心愿和感觉，在每一位圣徒里面都相当的重，因此无论在擘饼聚会或祷告聚会，我们都听见好些圣徒把他们里面的这个感觉发表出来。这实在是主在建造祂召会的明证。

　　然而，当负责弟兄们为这事到主面前寻求，并且一起有交通时，都觉得我们若要往前建造，有一件事非得先在我们中间打通不可。若是这件事打不通，严格说，我们中间的建造就没有可能往前。这件需要在我们中间打通的事，就是灵的交通，灵的相交，与灵的相调。

　　按照新约的启示，在新约时代，我们这些神所救赎的人，一面是建造的材料，另一面也是建造的工人。若是我们这些建造的材料，建造的工人，能在灵里相调为一，实在说，我们这些人就已经被建造了。反之，若是我们在灵里不能调和、相通，我们即使说我们是在建造，严格来说，建造在我们身上还不能实现。

　　我们必须看见，召会的建造完全是在灵里的事。召会的建造和一般社会团体的组合是不同的。社会团体的组合是靠联络；能有一点的组织和安排，彼此相处很有秩序，那就相当好了。然而，召会的建造不是这样。从表面看，召会也是一个人群的社团，是一班人组合在一起，大家有配搭，有联络；但事实上，召会并非仅有这些，召会建造的实际乃是众圣徒在灵里相调为一。所以认真说，召会的建造在于我们众人的灵调成一灵。若是在一个召会里，众圣徒的灵不能相调，那最多也只有人群的组合，没有召会的建造。召会的建造，完全是灵里调和、交通的事。你的灵出来，我的灵出来，每一个人的灵都出来，众人在灵里调成一灵，这个在灵里的相调，就是召会的建造。所以，召会的建造比社团组织深入多了。这是生命的故事，也是灵里的故事。召会的建造和社团的组织，两者的分别就在于此。

　　彼前二章五节说，召会是属灵的殿，乃是指召会是属灵的、活的房屋。物质的房子只有外面的堆砌，没有里面的生命，没有灵。然而，召会这所房屋既有生命，又有灵，完全是一所活的房屋。召会这所活的房屋，里头有神的灵贯通我们众人，还有神的生命调和在我们众人里面。不仅如此，圣经说，召会是一个身体（弗一23）。既是身体，就一面有皮、骨、肉、筋的配搭，一面有活的血液循环流通。所以，从彼前二章我们能看见，众圣徒的同被建造乃是在于一同长进，一同长大；这建造是长出来的，是会长大的。简单的说，长在一起，就是在灵里联络在一起。

　　当圣徒们普遍对召会的建造起了美好、深刻的反应之后，我们不能只停留在众人多一点配搭，多一点接触，多一点联络而已。若是如此，我们就会落到外面形式化的组合里。结果最多不过如世人所说，大家志同道合，联合在一起，形成一个好的基督教组织，而不是召会真实地建造。召会真实地建造，表面的光景看起来像人的组合，但在内里乃是一个灵里相调相交的故事。你的灵和众圣徒的灵在圣灵里相调为一，交织成为一个，这才是召会的建造。这是本篇信息的第一个要点。
 
　Recently, the Lord has been doing a strong work in the church. Many saints are willing to be built up according to the blueprint of God, and they also are willing to build up others by the Lord’s grace. There is a strong desire and feeling related to the building up of the church within all the saints here in Taipei. In our bread-breaking meetings and in our prayer meetings many saints are expressing their desire for this experience. This is evidence that the Lord is building up His church. When the responsible brothers brought this matter to the Lord and fellowshipped with one another, we all felt that one thing needed to be worked out in order for the building among us to progress. This matter involves our need for fellowship and blending in the spirit.

　According to the revelation in the New Testament, those who have been redeemed by God are both the building material and the builders. The building up of those who are both the building material and the builders depends upon fellowship and blending. If we cannot fellowship and blend in the spirit, the building up will not be realized among us, no matter how much we speak of this matter.

　We must see that the building up of the church is altogether a matter in the spirit. The building up of the church is not the result of forming a social group. A social group is easily formed when various members of a group contact and connect with one another. With a little organization and arrangement and with an orderly interaction among the members, a group can even increase in number. The building up of the church, however, cannot be accomplished in this way. Although the church is composed of human beings who are seemingly coordinated as a group of people, this is merely its outward appearance. The reality of the building up of the church is related to the saints being blended as one in the spirit. Strictly speaking, the building up of the church depends upon the spirits of the saints being blended as one. If the spirits of the saints cannot be blended together, the most that we will have is a human organization without the reality of the building up of the church. The building up of the church is entirely a matter of fellowship and blending in the spirit. When our spirits are released, there will be a blending in one spirit. This blending in the spirit is the real building up of the church. The building up of the church is a matter in life, as well as a matter in the spirit. This is the difference between the building up of the church and a social organization.

　First Peter 2:5 says that the church is a spiritual house. This indicates that the church is a living house. A physical house has an outward structure but no spirit or life. However, the church has both Spirit and life; it is a living house. As a living house, the Spirit of God flows through the church, and the life of God is blended with the church. The Bible also speaks of the church as the Body of Christ and likens it to a body (Eph. 1:23; 1 Cor. 12:12). Since the church is likened to a body that has hands, eyes, and ears, it must be coordinated together, and there must be fellowship, like the circulation of blood. First Peter 2:2-5 shows that our being built up together depends on growing. Building comes out of growing; the church is a building that grows. Our growing up together is a matter of being joined together in the spirit.

　Now that the saints have a positive and deep response related to the building up of the church, we should not rely merely upon more coordination, more contact, and more meetings. If this is our response, we will surely fall into an outward form of organization. In the end we will become a people who merely have the same aspiration and same goal and who are united together to form a good Christian organization. This, however, is not the genuine building up of the church. The genuine building up of the church may have the appearance of a proper human organization, but it is intrinsically a matter of fellowship and blending in the spirit. When our spirit is blended as one with the spirits of the saints and woven into one, this is the building up of the church.
　　其次，你若仔细观察人的身体，就能看见在人的身体里，有两个系统是不可缺少的。用属灵的话来说，这两个系统就是权柄与交通。权柄就是我们素常所说的等次配搭。比方，我的膀臂是在头以下，胳膊是在膀臂以下，手腕是在胳膊以下，手掌是在手腕以下，手指又是在手掌以下；在这个等次里，层层都看见身体的权柄。假使手腕脱臼了，或者膀臂脱臼了，一出了问题，全身立刻觉得不舒服。这就是权柄等次的一条线，一个系统。

　　此外，身体里还有血液循环，就是身体里的交通。全身四肢百体虽然相当多，但里头的血液循环却是一个。没有一只手说血是它的，也没有一只脚说血是它的，每一个肢体向着所有的肢体，都是开启的；既供应所有的肢体，也接受所有肢体的供应。我们的身体能够正常、强壮，完全是靠这两个系统。这两面只要其中一面有状况，身体就会出问题。
 
　When we observe the human body carefully, we see that there are two indispensable lines, or systems, that function in the human body. In spiritual terms these two lines are authority and fellowship. Authority is often described in relation to order and coordination. For example, my upper arm is below my head, my forearm is below my upper arm, my wrist is below my forearm, my palm is below my wrist, and my fingers are below my palm. From this order we can see the matter of authority at every level. If my wrist or upper arm becomes dislocated, my entire body will be affected. Thus, there is a line related to authority and order in the human body.

　Our body also depends on the circulation of blood, which is its “fellowship.” Although there are many members in my body, there is only one circulation of blood. My hand cannot say that my blood serves only it, nor can my foot make this claim. Every member is connected with the other members in my body through the circulation of blood. Every member renders a supply to the other members and receives a supply from the other members. We depend completely on the authority and fellowship of the members of our body. If there is a problem with either line, our body will be sick.
　　第三，整本旧约，只要说到神百姓的建造，从西乃山下以色列人造帐幕起，一直到旧约末了的玛拉基书，我们都能看见，在神的眼光中，以色列人就是一个身体，一个体系。在这一个体系里，正好就是两条线，一条是权柄的线，一条是交通的线。

　　以色列百姓在西乃山下一成国，一开始神的建造，他们中间就有两条线：一条线从摩西身上开始，是权柄的线；另一条线从亚伦身上开始，是祭司的线。摩西每一次站起来，都是代表权柄；亚伦每一次出现，都是代表交通。在摩西这一条线上有众长老、众族长、众首领、千夫长、百夫长，其中有权柄的等次（出十八25~26）。在亚伦这一条线上是大祭司、众祭司和利未人，他们所代表的完全是与神的交通。

　　祭司的职责是进到至圣所与神交通。特别是大祭司，当他去与神交通时，身上带着以色列十二支派的名字，意思是把全以色列人都带到神面前，要全体以色列人和神有交通（二八29~30）。他身上带着刻有以色列十二支派名字的宝石，进到神面前来明白神的心意。当他从神的面光中出来，就带着神的交通，把神的心意告诉神全体的百姓，这就是他与神的百姓交通。他这样把神的心意告诉神全体的百姓，一面是把神的百姓带到神的交通里，另一面是叫神的百姓明白神的心意，结果就叫神全体的百姓一致。

　　当祭司尚未把神的心意交通给神的百姓时，以色列十二支派很可能对一件事有十二个意见。同样一件事，犹大支派这样主张，便雅悯支派那样主张；但支派有一个提议，拿弗他利支派又有一个提议，大家各有各的说法，无法一致。然而，等到祭司们，特别是大祭司，把以色列十二支派的名字带到神面前，和神交通；在交通里得着神的心意，再从神面前出来，把神的交通带到十二支派跟前，叫十二支派的人明白神的意思，结果十二支派只有一个意见，一个见地，一个感觉。他们这个一致，乃是一致在神的交通里。

　　我们看见，在以色列人中有这两条线，一条是权柄，一条是交通。权柄若失去了交通，就会变成人的组织；交通若没有权柄，就会无法执行。单是摩西和他手下的那些众族长、众长老、众首领、千夫长、百夫长在那里掌权，就会落到人的组织、掌权里。然而，在摩西的时候，他的权柄一直配合着交通。所以，权柄的线不是人的组织，也不是人的掌权。同样的，交通那一面若是没有权柄，就没有执行，也容易紊乱。每一次，祭司（特别是大祭司）在交通里摸着神的心意后，都是权柄这一面执行。所以，权柄需要配合着交通，交通也需要权柄执行。以色列人中一直有这两条线彼此配合并行往前，就像两股绳子拧在一起，成为一条绳子。这种光景，恰如一个身体里，一面有权柄等次，一面有血液循环。权柄的一面叫神的百姓守住等次；交通的一面叫神的百姓中间有一个流通。

　　不仅在摩西的时候是如此，等到摩西过去，约书亚起来接替摩西的权柄，也有大祭司以利亚撒和他配合（书十四1，十九51）。再到士师时代，士师们是承接约书亚权柄的那一条线，此外也该有祭司们与士师配合，两条线并行，但那时祭司尽职的情形并不明显。

　　以后到了君王时代，就看见大卫、所罗门，以及之后所有的君王，都是在权柄这一条线上。同时，大卫从来不轻看祭司的一面。大卫一掌权，立刻就整顿祭司的班次，恢复祭司的一面。所罗门的时候也是如此（代下八14）。一路下来，都看见有祭司与君王相互配合。以色列人还未荒凉以前，这两条线一直存在；等到荒凉过后，以色列人得着了恢复，我们立刻看见，在这恢复里有省长所罗巴伯，也有大祭司约书亚。省长所罗巴伯是掌权的线，大祭司约书亚是交通的线（该一12，14，二4）。一直到旧约末了，都是权柄与交通相互配合。

　　整本旧约的记载，给我们看见以色列人恰如一个身体，一个体系。在这个身体里有两个系统，一个是权柄等次，一个是交通流通。每一次他们中间产生神的建造时，这两个系统都非常正确。他们造会幕时，摩西代表权柄非常正确，亚伦代表交通也非常正确。等到他们造圣殿的时候，大卫、所罗门代表权柄非常正确，祭司一面得到恢复，也非常正确。再等到他们恢复圣殿时，省长所罗巴伯代表权柄的一面，大祭司约书亚代表交通的一面，这两面又是相当的正确。

　　所以我们必须看得很清楚，神的建造是维系在神百姓的调和上，而神百姓的调和乃是由两条线来维系：一条是权柄，一条是交通。若没有权柄和交通这两条线，以色列人就无法调和。以色列人所以能众人如同一人，就是因为有这两个系统、两条线，在那里维系着。我们应该看见这样一幅图画，就是必须有祭司的交通，配合君王的权柄，才能把神的子民调成一体，众人如同一人，以完成神的建造。

　　再进一步说，每一次以色列人荒凉的时候，都是先从祭司开始荒凉。这意思是，以色列人荒凉，是因为先失去交通，先在交通上出了问题。他们最初在权柄和交通配合下，把会幕建造起来，那个光景完全是向前的。慢慢的，他们中间的祭司出了事。到了士师记，祭司几乎没有了，甚至有利未人被雇用，到个人家里当家庭祭司（士十七7~13）。请记得，祭司一出事，君王就不正确；交通一有问题，权柄就出问题。所以在士师记里，士师们的掌权都不正确。慢慢的，祭司越过越不正常，特别到了以利身上，更是明显。以利代表祭司交通的一面；当他出了事，由权柄和交通配合所建造的帐幕，就随着出事了。帐幕里面的约柜被掳，帐幕变作空的帐幕，约柜变作没有遮盖的约柜，两个分开了（撒上四3~18）。这时以色列人就完全落到荒凉之中。

　　到大卫、所罗门起来，以色列人得到复兴。他们一复兴起来，就懂得神的心意，马上恢复祭司。大卫虽然是一个君王，但他非常注意祭司的恢复。他整顿祭司的班次，加强祭司的事奉，甚至有一天，他把祭司的以弗得穿在身上（撒下六14）。他是一个小影，预表主耶稣如何把祭司和君王两种职分联在一起。

　　借着正确的交通，配合正确的权柄，圣殿建造起来了，以色列人再次得到完整的复兴，神的荣耀又在他们中间彰显出来。然而，历史经常重演。慢慢的，以色列人又在祭司那一面，在交通那一面出事了。在列王时代，有时候祭司的功用不明显，圣殿关门了，祭坛上也没有献祭的事。等到有君王在神面前得着复兴，打开圣殿的门，重修圣殿，又把祭司召回来重新恢复祭司的事奉，要他们读律法书，重新把神的百姓带到神的交通里，把神的交通带给神的百姓。在列王纪、历代志里，许多君王之所以在神面前不正确，都是因为失去祭司交通的配合；而每一次他们得恢复，也都与祭司的交通得到恢复有关。

　　到有一天，耶路撒冷的圣殿被拆毁，众人被掳；这是他们第二度的荒凉。等到被掳七十年过了，他们第三度得着复兴，又是祭司的交通配合权柄，把圣殿再恢复建造起来。

　　在旧约的历史中，以色列人曾三度得着大的复兴。首先，是他们从埃及出来，在西乃山下借着交通配合权柄，造了神的帐幕。其次，是大卫、所罗门这些君王起来，有祭司配合他们造了圣殿。第三，是他们从被掳之地回来，先有大祭司约书亚配合省长所罗巴伯重建神的圣殿；然后有百姓在祭司以斯拉带领下进一步的归回，以及在省长尼希米带领下重建耶路撒冷城。这给我们清楚看见，每一次以色列人得着复兴，在神面前完成一次的建造，都是由于交通配合权柄。有交通配合权柄的时候，都是神百姓在神面前最正常的时候。反之，他们荒凉的时候，都是因为失去了交通。一旦失去交通，权柄就失去平衡，也就不正常了。

　　因此，每一次以色列得恢复的时候，都是恢复祭司职分所代表的交通，配合君王职分所代表的权柄。当大祭司约书亚和省长所罗巴伯回到耶路撒冷，要恢复圣殿的时候，头一件事就是恢复祭坛。后来在祭司以斯拉的带领下又恢复了律法书。借着祭司职分，把神的百姓带到神的交通里，也把神的交通带给神的百姓。而后尼希米又接着恢复圣城耶路撒冷。城是权柄的问题，尼希米是当时的省长，也就代表权柄的一条线。祭司约书亚和以斯拉代表祭司的线，恢复了神的交通。省长所罗巴伯和尼希米代表权柄的线，恢复了神百姓中间的治理、权柄等次的问题。这时，圣殿和圣城都得着恢复，神的百姓又上了正轨，编组成为一体。
 
　When the Old Testament refers to the building up of God’s people, from the time of the building of the tabernacle until the end of the book of Malachi, it reveals that God regarded the Israelites as one entity, in which there was a line of authority and a line of fellowship.

　As soon as the children of Israel were formed into a nation at the foot of Mount Sinai and began to participate in God’s building, there were two lines among them: one line, involving Moses, was the line of authority, and the other line, involving Aaron, was the line of the priests. Every time Moses stood up, he represented authority, and every time Aaron appeared, he represented fellowship. In the line of Moses there were elders, leaders of the tribes, leaders of families, leaders of thousands, and leaders of hundreds, and among these there was an order of authority (Exo. 18:25-26). In the line of Aaron there were the high priest, the priests, and the Levites, who represented fellowship with God.

　The duty of the priests was to go into the Holy of Holies and fellowship with God. This was especially true related to the high priest. When he went into the Holy of Holies to fellowship with God, he bore the names of the twelve tribes of Israel on his breastplate; this means that he brought all the people of Israel before God so that the Israelites could fellowship with God (28:29-30). On his breastplate there were precious stones inscribed with the names of the twelve tribes of Israel. He wore the breastplate in order to understand God’s heart’s desire and to bring God’s fellowship to His people. Thus, the high priest received and relayed God’s intention to God’s people. On one hand, he brought God’s people into fellowship with God, and on the other hand, he enabled God’s people to understand God’s intention. As a result, God’s people were in one accord.

　Before the priest relayed God’s desire to His people, the twelve tribes of Israel could have had twelve different opinions. With regard to a particular matter, the tribe of Judah could have proposed one way, whereas the tribe of Benjamin could have proposed another way. The tribe of Dan could have suggested one thing, whereas the tribe of Naphtali could have suggested another. It could have been that every tribe had its own opinion so that it was not possible for them to be one. However, when the high priest brought the names of the twelve tribes before God on his breastplate and fellowshipped with God, he received God’s desire. When he came out from God’s presence and brought God’s fellowship to the twelve tribes, there was only one opinion, one view, and one feeling among the twelve tribes. They were in one accord, and this one accord was based on God’s fellowship.

　The two lines among the Israelites—authority and fellowship—complemented each other. If authority had been exercised without fellowship, the children of Israel would have merely reflected a human arrangement. If fellowship had been practiced without authority, the children of Israel would not have been able to carry out the fellowship. If Moses and those under him—elders, leaders of the tribes, leaders of the families, leaders of thousands, and leaders of hundreds—only exercised authority, the children of Israel would have been in a human arrangement under man’s rule. However, Moses’ authority was always carried out in coordination with fellowship. Hence, the line of authority was not according to human arrangement or man’s rule. Furthermore, God’s fellowship was coordinated with God’s authority so that there was no confusion. When the high priest touched the desire of God’s heart in fellowship, this fellowship was carried out by God’s authority. Authority needs to be coordinated with fellowship, and fellowship needs authority in order to be carried out. Among the Israelites these two lines were always coordinated. They were like two cords that were entwined as one. The situation of the Israelites corresponds exactly to that of a physical body, in which there is authority, order, and the circulation of blood. Authority keeps order among God’s people, and fellowship produces a flow among God’s people.

　When Moses died, Joshua was raised up as God’s authority, and Eleazar, the high priest, coordinated with him (Josh. 14:1; 19:51). Then during the time of the judges, the judges continued the line of authority from Joshua, and there were priests who coordinated with the judges. At the time of the judges the two lines were coordinated, even though the priesthood was more prominent.

　In the age of the kings, David, Solomon, and the kings who followed them were in the line of authority. However, even during this time, David never neglected the line of the priests. As soon as David began to reign, he arranged the divisions of the priests for their service in order to recover the priesthood. Solomon also appointed the divisions of the priests for their service (2 Chron. 8:14). From the time of David onward, the priests and kings coordinated together. Before the children of Israel became desolate through captivity, these two lines existed continually. After returning from their captivity, the Israelites recovered both of these lines through Zerubbabel the governor and Joshua the high priest. Zerubbabel was in the line of authority, and Joshua the high priest was in the line of fellowship (Hag. 1:12, 14; 2:4). From this point forward, there was the coordination of authority and fellowship until the end of the Old Testament.

　The entire record of the Old Testament shows that the children of Israel were coordinated like a body. In this body there were two systems: one related to authority and order and the other related to fellowship and flow. Whenever the two systems were working together properly, there was the building of God among them. When the tabernacle was being built, Moses, who represented authority, was properly coordinated with Aaron, who represented fellowship. When the temple was built, David and Solomon, who represented authority, were properly coordinated with the recovered priesthood. When the temple was rebuilt, Zerubbabel the governor, who represented authority, was properly coordinated with Joshua the high priest, who represented fellowship.

　We must have such a clear view. God’s building depends upon His people being blended, and the blending of the people is maintained by the lines of authority and fellowship. Without the two lines of authority and fellowship the people of Israel would not have been able to be blended. The children of Israel could act as one man and maintain their oneness because of these two lines. There must be fellowship related to the priesthood and authority related to the kingship in order for God’s people to be blended as one for the accomplishing of God’s building.

　If we consider the history of the children of Israel further, we will realize that every instance of desolation began with the priests. This indicates that desolation is a result of the loss of fellowship; that is, it is a problem related to fellowship. When the tabernacle was built, there was a positive situation because of the coordination of authority and fellowship. Gradually, however, problems arose among the priests. In the book of Judges the priesthood was nearly nonexistent. There was even an incident where a Levite was hired as a “family priest” (17:7-13). Once there is a problem with the priesthood, the kingship will be affected and cease to function properly. Whenever there is a problem with fellowship, there will also be a problem with authority. Hence, in the book of Judges the authority with the judges was mostly improper, and the priesthood continued to deteriorate. This was particularly obvious in the case of Eli, who represented the fellowship in the priesthood. When there was a problem with Eli, there was also a problem with the tabernacle, which had been built out of the coordination of authority and fellowship. In the time of Eli the Ark was taken from the tabernacle. The tabernacle became empty, and the Ark was without a covering; the two were separated (1 Sam. 4:3-18). At this time the Israelites fell completely into a situation of desolation.

　When David and Solomon were raised up by God, the people of Israel were revived. As soon as David was raised up, he understood God’s desire and restored the priesthood. Although David was a king, he paid close attention to the recovery of the priesthood. He arranged the divisions of the priests and strengthened their service, to the extent that he even put on the priestly garment, the ephod (2 Sam. 6:14). In this regard, David is a type of the Lord Jesus, who joined the priesthood with the kingship.

　Through proper fellowship and in coordination with the proper authority, the holy temple was built. The Israelites were completely revived, and the glory of God was manifested among them. Nevertheless, history often repeats itself. Eventually, there was a problem in regard to the priesthood. During the age of the kings the function of the priests was not always manifested. As a result, the doors of the temple would be closed, and no offerings would be made upon the altar. However, when a king was revived, he would open the doors of the temple and call the priests back to resume their service. He also would ask them to read the books of the law. In this way God’s people were brought back into fellowship with God, and God’s fellowship was brought to His people. In the books of 1 and 2 Kings and 1 and 2 Chronicles many kings were not proper before God, because they lost the coordination of fellowship in the priesthood. However, when a king was revived, there was a recovery of the priestly fellowship.

　This situation continued until the temple in Jerusalem was torn down, and the people of Israel were taken into captivity. This was a second occurrence of desolation. After seventy years elapsed, they were revived again through the coordination of the priestly fellowship and authority. Through this coordination the holy temple was recovered and built up again.

　According to the history in the Old Testament, the Israelites had three great revivals. The first revival involved their coming out of Egypt. Then through the coordination of fellowship and authority they built God’s tabernacle at the foot of Mount Sinai. The second revival took place with the rising up of the kings, such as David and Solomon, who built the temple through coordination with the priests. The third revival occurred when the children of Israel returned from the land of captivity. At this time the temple was rebuilt through the coordination of Joshua the high priest and Zerubbabel the governor. Then, under the leadership of Ezra the priest and Nehemiah the governor, more Israelites returned, and the city of Jerusalem was rebuilt. This record shows that every time the people of Israel were revived, there was building through the coordination of fellowship and authority. Whenever there was a coordination of fellowship and authority, God’s people were in a normal condition. However, whenever there was a loss of fellowship, there was desolation. With the loss of fellowship, the exercise of authority lacked balance, and their condition became abnormal.

　Consequently, the recovery of a proper condition among the Israelites depended upon the coordination between fellowship, represented by the priesthood, and authority, represented by the kingship. When Joshua the high priest and Zerubbabel the governor returned to Jerusalem and began to rebuild the holy temple, the first thing that they restored was the altar. Later, under the leadership of Ezra the priest, the book of the law was restored. Through the priesthood God’s people were brought into fellowship with God, and God’s fellowship was brought to His people. This enabled Nehemiah to continue to restore Jerusalem, the holy city. The city represented the matter of authority, and Nehemiah, who was the governor, represented the line of authority. Joshua and Ezra represented the line of the priesthood, which restored fellowship with God. Zerubbabel and Nehemiah represented the line of authority, which restored matters such as administration, authority, and order. At this time both the holy temple and the holy city were recovered, and God’s people were brought back to a normal condition and formed into one entity.
　　旧约是预表，新约是实体。在五旬节那天，门徒从一百二十人增加到三千多人，以后又增加了五千多人。在使徒行传，我们清楚看见，门徒中间明显有一条权柄的线。虽然圣经没有用这辞，但是你能读出那个光景。那时候的使徒彼得、约翰、雅各的确是权柄。同时，在召会中有长老，也是权柄。另一面，使徒们和那些弟兄姊妹事奉神的光景，真是满了交通的情形。他们和神交通，也把神的交通带到神子民中间。在那个时候，在召会里明显的有权柄等次，也有圣灵的交通。

　　可惜，这种正常的光景没有维持多久，慢慢的，召会和旧约的以色列人一样，也在交通上出了问题。失去了交通，只剩下不正确的权柄。这一个权柄不正确到一个地步，完全落到人的组织里，完全是人掌权，最后形成罗马天主教。这时，就是神子民最荒凉，最不正确的时候。

　　每当召会得着恢复，也像旧约时候一样，先恢复祭司。路德起来有所恢复时，很明显的，是先恢复与神交通的一面。慢慢的，他也注意到召会中权柄等次的问题。以后到了十八世纪，摩尔维亚弟兄们首先恢复的，也是与神的交通，而后看见权柄等次的问题。十九世纪弟兄们在英国的恢复，开头时，在交通方面有非常强的恢复。他们和神是交通的，彼此之间也是交通的，那实在是神给他们很大的祝福。他们交通到一个地步，的确是在一个灵里，众人如同一人。慢慢的，在弟兄们中间也恢复了权柄等次。

　　回顾我们的历史，也是从交通恢复起的。不仅恢复个人与神交通，也恢复在神里面彼此交通。慢慢的，神也给我们看见召会的真理、身体的亮光、配搭的事奉，叫我们多认识一点权柄等次。从那时候起，我们中间就正式有了设立长老、安排事奉等，并且权柄等次在我们中间越过越具体。

　　然而，我们要记得历史的教训，就是交通配合权柄的正常光景，不太容易守住。只要稍微一不小心，交通就会失去，只剩下权柄。这时，权柄就会不受平衡，以致不正常。我说这件事，是满带戒心。盼望弟兄姊妹里面有感觉，在我们的处境中有一个危险，就是会逐渐失去交通。我们中间的交通可能逐渐减弱，以致权柄比交通多，结果不受平衡，就变作不正常。我们有这样的危机，所以必须有戒心。这不是说不该有权柄等次，乃是说要把交通的一面加强。否则，我们一直谈建造，实行建造，但恐怕越建造，权柄这一面越重，交通那一面越轻，结果会失去平衡。所以，在我们开始加强召会的建造之先，必须看清楚这件事。若是我们缺少交通的平衡，就这样一直向前建造，就会越发加强权柄那一面，而越发失去交通这一面，使我们中间的不平衡达到极点，以至于完全不正常。
 
　The Old Testament presents a type, whereas the New Testament is the reality. On the day of Pentecost the number of disciples increased from one hundred twenty to more than three thousand (Acts 2:41). Later, another five thousand were added (4:4). In the book of Acts we can see clearly that there was a line of authority among the disciples. Although the Bible does not use this term, we can surely sense that Peter, John, and James represented God’s authority. The elders in the churches also represented this authority. At the same time, the service of the apostles and the saints was full of fellowship. They fellowshipped with God and brought God’s fellowship to His people. During the days of the early church there was order and authority, as well as the fellowship of the Holy Spirit.

　Regrettably, this condition did not last long. The church gradually became desolate, just as the Israelites in the Old Testament; that is, the church had problems related to the matter of fellowship. Once the fellowship was lost, the authority became improper. This authority became so improper that eventually the church fell completely into the realm of human organization, being entirely under man’s rule. The eventual result of this fall was the establishment of Roman Catholicism, which brought God’s people into an improper situation of utter desolation.

　For the church to be recovered, the reality of the priesthood had to be restored, just as in the Old Testament. When Luther rose up to recover the matter of justification by faith, the matter of fellowship with God was restored. Although Luther paid attention to the matter of authority and order, it was the Moravian brothers who recovered the matter of authority and order in the eighteenth century. They also experienced the matter of fellowship. In the nineteenth century the Brethren had a very strong recovery of the aspect of fellowship. They fellowshipped with God and with one another; this was truly a great blessing from God to them. Their fellowship was such that they were in one spirit as one man. Gradually, authority and order were also recovered among them.

　Our own history also began with the recovery of fellowship. Not only was personal fellowship with God recovered but also mutual fellowship with one another in the Lord. Then the Lord began to show us truth and light concerning the church, the Body, and service in coordination so that we would know the matter of authority and order. Based on His leading among us, there has been the appointment of elders and the arrangement of service. Even now the matter of authority and order is becoming more and more practical among us.

　However, we must remember the lessons of history. It is not easy to maintain a normal condition of fellowship in coordination with authority. If we are not careful, fellowship will be lost, and only authority will remain. If this occurs, the exercise of authority will not be balanced, and our condition will become abnormal. I am speaking concerning this matter with a fully guarded heart. I hope that all the brothers and sisters would have such an inner sense. There is a danger that we would gradually lose the matter of fellowship. If the fellowship among us is weakened, authority will become more prominent than fellowship. This will result in an unbalanced and abnormal situation. Since there is such a danger among us, we should be on guard. This does not mean that we should do away with authority and order; rather, it means that we should strengthen the matter of fellowship. Otherwise, we may speak of building up and endeavor to practice the building up, but the more we endeavor, the stronger authority will become and the weaker fellowship will become. This will result in an unbalanced situation. Hence, before we endeavor to strengthen the building up of the church, we must have a clear view concerning this matter. If we lack the balance from fellowship while pursuing the matter of building up, the aspect of authority will become stronger and stronger among us, while the aspect of fellowship will lose more and more ground. This will cause an extreme imbalance among us, and eventually, we will become altogether abnormal.
　　我们所说的交通，一面是指你我个人与神的交通，另一面是指你我彼此的交通。这两面的交通，并不是两种交通，也不是两个交通，乃是一个交通的两面。正确的交通，总是我们和主交通，也和弟兄姊妹交通。所以，必须我们里面和神是通的，和众弟兄姊妹也是通的。正如在身体里，每一个肢体的血液和头是通的，和所有肢体也都是通的。绝不能有一个肢体说，它的血液和头是通的，和其他的肢体却是不通的。如果和其他肢体不通，这一个肢体里的血液循环就大有问题，这是一个清楚地例证。所以，交通不仅是指和神的交通，更是指在神的交通里和众圣徒的交通。

　　在已过的年日里，我们一提起和神交通，就觉得仅仅是和神交通；我们说和众圣徒交通，也只领会是和众圣徒来往。其实不是这样。我们和神交通，就包括和众圣徒交通；而我们和众圣徒交通，是因为我们和神有交通。这一个交通，不仅是外面的来往，外面的结交，外面的谈话，外面的商量，更是众人里头的灵出来，在神的灵里相交相调，合成一灵。

　　我们若操练到这一个地步，会发觉与人交通和与神交通，实在没有分别。当你和神交通时，你的灵里和众弟兄姊妹就是通的；当你和众弟兄姊妹交通，和他们一同祷告敬拜，一同感谢赞美时，你的灵不单和众弟兄姊妹是相通的，同时和神也是相通的。这两面其实就是一件事，并不是两件事。当一盏电灯的电，和发电所的电相通时，就是和所有的电灯相通。同时，当它和所有的电灯相通时，也就是和发电所相通的时候。这是一件事，不是两件事。

　　所以你我必须看见，召会的交通就是神的交通，也就是身体的交通。身体的交通是人与神的交通，也是人在神的交通里和人的交通，二者乃是一。很可惜，我们从前把和神的交通领会成只是我们和神之间的事，把和弟兄姊妹的交通领会成另一件事。今天我们要受改正，认识这完全是一件事。你和神交通，就包括和众弟兄姊妹交通；你和众弟兄姊妹交通，也包括你和神交通。众人都在一位灵里一同交通，既和神交通，也和众弟兄姊妹交通。若不是这样，我们的交通就是偏枯的，是有问题的。
 
　Fellowship refers to personal fellowship with God and mutual fellowship among us. These are not two different kinds of fellowship but rather two aspects of one fellowship. Proper fellowship always includes fellowship between us and the Lord and between us and the saints. Inwardly, we must have a clear flow of fellowship with God and with the saints, just as the blood in a physical body flows to the head and to all the members. No member can say that his blood flows only to the head but not to the other members. If his blood does not flow to the other members, there will be a big problem in the circulation of blood. This is a very clear example. Fellowship does not refer only to fellowship with God, but even more, it refers to fellowship with other saints in the fellowship of God.

　In the past, when we spoke of fellowship with God, we often considered it only in relation to our fellowship with God. Even when we spoke of fellowshipping with the saints, our understanding was limited to the thought of interacting with the saints. Actually, this is not the meaning of fellowship. Fellowship with God includes fellowship with the saints, and fellowship with the saints comes out of fellowship with God. Fellowship includes more than outward communication and outward associations; it involves the blending of the spirits of the saints in the Spirit of God, all of whom are blended as one.

　If we exercise according to this understanding, we will discover that there is no difference between fellowshipping with the saints and fellowshipping with God. When we fellowship with God, our spirit has a clear way to fellowship with the saints, and when we fellowship with the saints, praying, worshipping, giving thanks, and praising, our spirit has a clear way to fellowship with God. These two aspects of fellowship speak of one flow, not two flows. When a light bulb is connected to the power plant through the flow of electricity, it is also connected to other light bulbs. At the same time, when a light bulb is connected to other light bulbs, it is also connected to the power plant. There is only one flow, not two flows.

　We must see that the fellowship of the church is the fellowship of God and the fellowship of the Body. The fellowship of the Body is the fellowship of the saints with God; it is also the fellowship among the saints in the fellowship of God. It is regrettable that we consider fellowship with God and fellowship with other saints as being two different things. We must be corrected and begin to see that these two aspects of fellowship are related and are even one. When we fellowship with God, our fellowship includes the brothers and sisters, and when we fellowship with the brothers and sisters, our fellowship includes God. In one spirit the saints fellowship with one another and with God. If this is not our experience, our fellowship is problematic.
　　已往，我们在这点上有很大的缺欠。一面我们承认，我们好些事奉的人自己和神的交通不够，这一面的功夫相当欠缺。另一面，当我们众人来在一起时，更缺乏灵里真实地交通。以长老聚会为例，我常觉得这么多长老来在一起，虽然能彼此商量事情，发表意见，却难得有一个时候，大家的灵都出来，在神的灵里汇成一灵，一同在交通里摸神的感觉。这一种情形说出，我们非常欠缺灵的交通这个成分。再以同工为例。我曾在同工聚会里，听到有些地方的同工们承认，他们虽然同在一个地方吃、住、服事，彼此没有闹意见，也没有不同心，但灵里却没有交通。

　　请想一想，这么多年来，我们同在一个地方聚会、负责，有多少时候灵是敞开的，是汇同一灵，而有真实地交通？好些家排负责的弟兄姊妹们都承认，他们虽然一同配搭服事，却少有交通。他们不闹，不吵，更不争，但是没有交通。

　　已往，我们众人刚被主兴起来，热心事奉的时候，一面非常新鲜天真，另一面却十分幼稚。众人配搭事奉，一有感觉就说出来，意见不同就相争。时间久了，大家就学得圆滑了。表面上相安无事，但在一起事奉时，都摸不着灵。一位弟兄提议一件事，其他弟兄就说差不多，还不错；姊妹们则说，弟兄怎么说，就怎么作。然而，到底是不是真如此呢？其实，大家灵里的感觉差得很多，只是不肯讲出来。有的人功课学得好一点，回家也不讲；有的功课学得差一点，一散会就发牢骚。

　　不只议事是这种光景，连祷告也是如此。在事奉聚会里，有好多祷告都是应付的，不是出乎灵的。如同有的商店用两本账，一本是应付税务机关用的，是假的，还有一本藏起来的，才是真的。请想想看，你是不是有两套的祷告，两层皮的祷告？是不是有一层是虚饰的，是应付人的？

　　现在每一个会所里都有几位长老同工，每周都有一次在一起的祷告交通。恐怕大家在一起事奉时，灵里也没有敞开过；众人坐在一起商量事情，定规事情，安排事情，但是都不用灵，都没有让灵出来彼此调和。当前面弟兄在带领的时候，你的灵是关闭的，别人怎么说你都不争。有时候你也祷告几句，求主祝福所定规的事，但连这种祷告都是应付的，因为灵根本没动。等到你要站讲台时，你知道灵不出来是不行的，所以就拼命祷告，要让自己的灵出来。或者当你要单独去作一部分工作时，你就好好运用灵，让灵出来。这一面是由于我们和神的交通不够，另一面更是由于我们彼此间缺乏交通。因着这种厉害的缺，我们觉得不能这样快就直接提起建造，非要先打通交通的灵不可。我们必须加强交通，恢复交通，让交通来平衡权柄。
 
　In the past we were very short in regard to the matter of fellowship in the spirit. On one hand, many serving ones were lacking in their fellowship with God, and on the other hand, when we came together, we lacked a genuine fellowship in the spirit with one another. For example, in the elders’ meetings many things are discussed and many opinions are voiced, but it is rare for our spirit to come forth and be blended as one in the Spirit, touching God’s feeling in our fellowship. This indicates that we are lacking in the matter of fellowship in the spirit. This situation also exists among the co-workers. In a recent meeting some co-workers acknowledged that there was no fellowship in the spirit among the co-workers, even though they lived, ate, and served in the same place, and even though there was never disagreement or disharmony.

　Many of us have been meeting and bearing responsibility in the same place for many years, but how frequently is our spirit open to one another and blended as one in order to have genuine fellowship? Many responsible brothers and sisters in the districts admit that they rarely have fellowship, even though they serve together. Although they do not fight, argue, or strive, they also do not fellowship.

　When we were first raised up by the Lord and were serving Him zealously, we were very fresh and genuine, but we were also rather childish. When we served together, we would speak whenever we felt to say something, and we would argue with one another whenever we disagreed. After a period of time we learned to be political. On the surface we were at peace with one another, but when we came together, we could not touch one another’s spirit. If a brother made a suggestion, the other brothers would agree, and the sisters would indicate their support of the brothers’ decision. However, our real feeling often was far different, but no one was willing to speak up. Some learned not to say anything or complain, and others would begin to complain as soon as the meeting was over.

　This is also the case when we pray. In the service meeting many prayers are perfunctory and not out of the spirit. This can be likened to a business with two sets of accounting books: a public set that meets the requirements of the tax agencies and a hidden set that has the actual numbers of the business. We must ask ourselves whether we have two sets of prayers and two faces when we pray. Do we have a public set when we deal with others?

　Currently, in every meeting hall there are several elders and co-workers, and we come together once a week to pray and fellowship. Nevertheless, I am concerned that when we come together and serve, we never open up our spirit to one another. We sit down to discuss and arrange things, but we do not exercise our spirit and allow our spirit to come forth to be blended with one another. When a senior brother takes the lead in a certain matter, our spirit is closed. Sometimes we may participate in the prayer with a few words, asking the Lord to bless whatever is decided. This kind of prayer, however, is rather perfunctory, because our spirit is not stirred up. In contrast, when we give a message, we know that our spirit must come forth; consequently, we pray desperately to release our spirit. On one hand, we do not have adequate fellowship with God, and on the other hand, we lack fellowship with one another. Due to this severe lack I feel that we cannot speak on the matter of building so quickly. Instead, we must strengthen our fellowship, recover our fellowship, and let fellowship balance the exercise of authority.
　　我们里面有一个很重的负担，觉得各会所、各分家的聚会，应该尽量改革，成为一种追求交通的聚会。在这一种聚会中，各人都要把自己的灵敞开，一面向神敞开，一面向弟兄姊妹敞开。这个敞开，不是为着说直话指责人，乃是为着叫灵能出来。大家来在一起，什么都不要考虑，只管学习把自己的灵摆出来。你把灵摆出来，我也把灵摆出来；你祷告，我也祷告，不是外面虚饰两层的祷告，乃是实实在在让灵出来的祷告。这样与人一同敬拜、赞美，一同感谢、祈求，就是灵的交通、调和。

　　如果我们都这样在一个灵里相交相调，即使有什么意见不同，不需多久，也就相同了。然而，若是众人没有把灵祷告得通，坐在一起只是彼此磋商，发表意见，结果只有越过意见越多。若是再有一点争执，灵里更不得造就。我们来在一起，应当你不管我的情形如何，我也不管你的意见如何，大家只知道来在一起需要让灵出来。因此，我把我的灵摆出来，你把你的灵摆出来，众人在一个灵里调成一团，有透彻的交通。如此，圣灵就会把我们带到一个境地，有同样的感觉，同样的看法，摸着神同一的心意。到这时候，我们谈建造，实行建造，就有一个很强的交通来平衡权柄等次。这样才是真实在灵里相交相调，同被建造。

　　盼望我们能看见一个真实地需要。原则上，我们必须从这时候起有所调整。长老们在长老聚会中，该快快改掉从前的作风。众人一到聚会里，要先把灵摆出来，再慢慢谈事情。我把灵摆出来，你也把灵摆出来。我若不把灵摆出来，就对不起你；你若不把灵摆出来，也对不起我。众人都把灵摆出来，一同敬拜感谢，一同赞美求告主。这样把灵调好了，一切事情就都容易作了。同工们来到同工聚会中，也是不管别的，先管调灵。凡是有事奉的弟兄姊妹，都要尽量来在一起，把灵调在一起。

　　盼望我们众人把别的事放一放，先来调灵。长老们先不要管弟兄姊妹，也不要管全召会，乃要先来在一起把灵调好。同样的，有事奉的弟兄姊妹，也要尽量来在一起调灵。

　　我实在看见，这是我们中间很厉害的缺。我们忙着商量，忙着安排，却非常缺少灵，这是本末倒置、舍本逐末。结果，大家一起事奉，就好像以西结三十七章所说的枯骨一样（1~2），堆在那里，不新鲜，不活泼，也没有联结，是脱节的、离散的。

　　盼望今后除了擘饼聚会之外，周中的时间，大家要常常来在一起调灵。早上来调灵，晚上也来调灵，非把大家的灵调起来不可。众人都要先把灵调好再说。好像人作面食，面粉若没有先调好，馒头没有办法作，饺子也没有办法包。若是众人的灵一点也不调，即使去带聚会，或者探望弟兄姊妹，也不会有什么用。请原谅我说，你去带聚会，那是枯干的带领；你去探望弟兄姊妹，那是死又空的带领；你去交通，里头也是非常贫穷。可以说，我们实在是离散得太厉害，我们的灵孤独得太厉害，冻结得太厉害。所以，我们的灵必须从重重的禁锢中释放出来。开头的时候，也许不习惯，就得用一点力。正如门窗上的铰炼、枢纽，长久不开，自然会不灵活；这时，就需要用力开，并且要一再的打开，直到开得灵活。
 
　I have a very heavy burden. When the saints in various districts come together to coordinate, we should try our best to change the focus of our meeting to one that pursues fellowship. In this kind of meeting, every saint should open his spirit to God and to the brothers and sisters. When we come together, instead of considering so many things, we should simply release our spirit. When I pray, I should release my spirit. When you pray, you should release your spirit. This will allow our spirit to come forth in a genuine way without any outward pretense. If we practice to worship, praise, give thanks, and petition together, there will be a fellowship and blending in the spirit.

　If we fellowship and blend in one spirit in this way, we will quickly be harmonized, even if we have different opinions. However, if we do not have adequate prayers that blend us in the spirit, we will only voice our opinions when we discuss matters, and the more we discuss, the more opinions we will have. Furthermore, there will be no edification in the spirit. When we come together, we should not care for our opinions, we should care only that our spirit would come forth. If we release our spirit, we will be blended as one in a thorough fellowship. In this way the Holy Spirit will bring us to a point where we have the same feeling, the same view, and touch the heart of God. Then when we speak of building up and practice the building up, authority and order will be balanced by fellowship. This is the genuine fellowship and blending in the spirit and the genuine building up.

　I hope that we can all see this need. We must begin to make adjustments. The elders should change the way that they meet. When they arrive in the meeting, they should first release their spirit, and discuss things only after they exercise their spirit and fellowship. We must release our spirit in order to truly honor one another. We should release our spirit by worshipping, giving thanks, praising, and petitioning the Lord together. When we are blended in the spirit in this way, it will be easy to take care of everything. Similarly, when the co-workers come to the co-workers’ meeting, they should not care for anything other than being blended in the spirit. All the brothers and sisters who serve should come together and be blended in the spirit.

　I hope that we can learn to first be blended together in the spirit, putting practical matters temporarily aside. Rather than starting with the needs of the brothers and sisters or even the affairs of the whole church, we should first blend our spirits together. Similarly, the brothers and sisters who are serving should also come together and blend their spirits. This is a severe lack among us. We are busy discussing and making arrangements, but we lack fellowship in the spirit. This puts the cart before the horse and sacrifices substance for the shadow. Now when we serve, we are like the dry bones in Ezekiel 37; we are piled together, but we are not fresh or living, and we are not joined, or linked, together. Instead, we are separated and scattered.

　In addition to the bread-breaking meeting, we should come together often during the week to blend our spirits together. We should come together in the morning and in the evening to blend our spirits together; our spirits must be blended. Before doing anything, we first must blend our spirits together. This can be likened to mixing flour. If the flour is not well mixed, it will not be possible to make steamed buns or dumplings. If we do not blend our spirits well, our leading in a meeting or our visitation with the brothers and sisters will be futile. Without fellowship and blending, our leading will be dry, and our visitation will be dead and empty. It is not too much to say that our spirits are scattered and isolated from each other. Our spirit needs to be released from layer upon layer of bondage. When we begin to practice this, we will not be accustomed to releasing our spirit with others. This can be likened to the hinges on a window being rusty and stiff because of a lack of use. A door with rusty hinges may need to be pried open with a little force. Furthermore, the door will need to be opened with regularity in order to not become stuck once again. As we begin to practice the matter of fellowship and blending, we may need to use a little “force” in order to release our spirit.
　　末了，我们来看启示录二十二章的那幅图画。在新耶路撒冷城里，有生命的活水从宝座流出来。宝座是权柄的问题，生命的活水是交通的问题。生命的流通就是交通，所带下来的就是权柄；新耶路撒冷的建造就在这里。今天我们在召会中，从宝座流出的生命活水，在我们中间该是流通的。然而，现在我们的光景是不能流通，生命的活水流到你那里，好像只能流进去，不能流出来，结果就不能再流进去；流到他那里，也是不通，只能流进去，不能流出来。可以说，宝座上流通的生命，流到我们这些人身上，都是到处碰壁。我们都知道，召会要建造，需要我们众人变化、变质。然而，变化、变质的东西，都是生命的水流所产生出来的。创世记二章给我们看见，水流带来金子、珍珠和宝石（红玛瑙）（10~12）；新耶路撒冷就是由这三类宝贵的材料建造成的。没有生命的流通，没有圣灵里的交通，就无法产生金子、珍珠和宝石。

　　在新耶路撒冷这座纯金的城里，有一个宝座，从宝座有生命的水流出来，盘旋流通，围绕全城；全城都是通的，全城满了生命。你我今天在召会中是不是这种光景？恐怕不是生命而是死亡，不是流通而是停滞，完全是一种死枯的情形。所以，我们这些在各种事奉中的人，无论长老也好，同工也好，家负责也好，必须来在一起，一次过一次，把自己的灵释放出来，作调灵的工作。

　　在调灵的祷告里，主要的是使我们脱下自己，而不是对付罪。在我们的经历上，若是对付了己，罪自然就对付了。这如同我身上穿的一件旧衣，如果又破、又脏、又臭，我既不必洗，也不必缝，更不必消毒，只要把它脱下丢了，根本的问题就解决了。

　　以弗所四章说，要脱去旧人，穿上新人（22，24）。若是把这里的新人，对照二章十五节的新人，就可以看见这个新人乃是召会。你脱下你的自己，活在召会中，那才是真正的脱去旧人，穿上新人。你无须在你自己里头，对付你的缺点和弱点，对付你这个错、那个错。你的自己就像一件破烂的臭衣服，必须完全脱掉，根本不要它，你就不在自己里面，而且你还要活在召会里，就是在身体里穿上新人。

　　因此，在这里我摸着一个秘诀，我们不要再像从前那样，只是一味地对付罪，却是死沉沉的把自己关闭起来。我们只要根本的把自己整个脱掉，到聚会中，把自己的灵释放出来，摆在身体里，调在身体的灵里，就是脱去自己的旧人，穿上召会的新人。这样，我们身上无论哪一面，就都是圣别的，都是得胜、刚强的。
 
　In conclusion, let us look at the picture in Revelation 22. In the New Jerusalem there is a river of water of life flowing from the throne. The throne is a matter of authority, and the flowing water of life is a matter of fellowship. The flow of water signifies fellowship, and this flow is related to authority. This is the source of the building up of the New Jerusalem. In the church today the water of life from the throne should be flowing freely among us. Nevertheless, in our present condition it is not flowing freely. Although the water of life may flow to you, it is not easy for it to flow out of you to others. Thus, it ceases to flow. The water of life must flow into us and out of us. When the flow of life comes to us from the throne, it seems to run into barriers that prevent it from flowing out of us. In order for the church to be built up, we need to be transformed. However, this transformation can be produced only from the flowing of the water of life. Genesis 2:10-12 shows that the flowing river produces gold, bdellium (pearl), and onyx (precious stones). The New Jerusalem is built with these three kinds of precious materials. Without the flow of life, without the fellowship of the Holy Spirit, there is no way for gold, pearl, and precious stones to be produced.

　In this city of pure gold, the New Jerusalem, there is a throne, and a river of water of life proceeds out from the throne, flowing downward in a spiral fashion to encircle the entire city. The entire city is in this flow and is full of life. Is this the condition that we see in the church today? I am afraid that instead of life we have death, and instead of a flowing condition there is a stagnant condition. Hence, those of us who are serving, whether as elders, co-workers, or responsible ones, must release our spirit whenever we come together so that our spirits may be blended.

　In learning to pray in a blended way in the spirit, the main point is to put aside the self; it is not to deal with our sins. According to our experience, if we deal with the self, our sins will be dealt with spontaneously. This can be likened to a person wearing an old, filthy, and stinking garment. He does not need to wash or patch it up, much less sterilize it. All he needs to do is to take it off and throw it away. This solves the problem.

　Ephesians 4 says that we should put off the old man and put on the new man (vv. 22, 24). If we compare the reference to the new man in chapter 4 with the new man in 2:15, we can see that the new man is the church. When we put off our self and live in the church, we are putting off the old man and putting on the new man. We do not need to deal with our shortcomings and weaknesses. Our self is like an old, filthy rag that needs to be taken off and discarded; then we will not be in our self. Furthermore, we will live in the church and put on the church as the new man.

　I have learned a secret: We do not need to focus on dealing with our sins, which often only brings us into death. We only need to put off the self by coming to the meeting, by releasing our spirit, by living in the Body, and by blending in the spirit. This is to put off our old man and to put on the new man, the church. In this way we will be sanctified, victorious, and strong.
　　主啊，求你怜悯我们，叫我们看见，在你召会的建造里，如何有权柄的一条线，也有交通的一条线。主，巴不得在我们中间，每一个人都是君尊的祭司，都有宝座上的生命流在我们里面。但愿我们每个人身上，都实在有你的权柄，也有你的交通；实在显出君王的光景，也显出祭司的光景。主啊，我们仰望你使我们中间满了君王和祭司两职筹定和平的光景。求你叫我们在这里常有交通，常与你交通，也把和你的交通带到召会中，叫众圣徒都进入你的交通。我们的恩主，但愿你恢复这件事；但愿你使众圣徒里面的灵，都渴望这件事，寻求这件事。主，我们要这一个平衡，要交通来平衡权柄，也要权柄来配合交通。主啊，巴不得在我们中间有这个正常的光景，有宝座设立在这里，满有权柄的光景；也有圣灵流通在这里，满了交通的情形。主，求你施恩，叫我们这里实实在在是生命带着权柄，众人都在一个灵里，相交相调，同被建造。主，我们深深觉得，若不在这一个灵里，若缺乏这一个灵，我们在地上就没有建造的路可走。主啊，我们伏在你面前，求你恩待，叫你身上君王和祭司的两种职分，都显在我们众人中间，你圣城里宝座流通活水的光景，也显在我们中间，满有权柄，也满有交通。哦，真是荣耀，交通配合权柄。主啊，但愿在这里，你的建造能实现，你的计划能完成。我们巴不得你叫众圣徒，每一位都回应这件事，起来祷告，起来交通，起来叫灵释放，起来调和众人的灵。主，求你成全这个心愿。靠主耶稣的名，阿们。

　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
 
　O Lord, have mercy on us. In the building up of Your church, we want the line of fellowship as well as the line of authority. O Lord, we earnestly hope that everyone among us would be a royal priest who has the flow of life from the throne. We hope that in everyone of us there would be an expression of both the priesthood and the kingship. Lord, we look to You to fill us so that there is a balance among us between the priesthood and the kingship. We pray that You will bring us into continual fellowship with You so that the saints will enter into Your fellowship. Dear Lord, recover this matter! May all the saints long for this matter and pursue this matter in the spirit! Lord, we desire to have this balance. We desire that fellowship will balance authority and that authority will be coordinated with fellowship. O Lord, how we pray that we would have such a normal condition among us, with Your throne being established with its full authority and with the Holy Spirit flowing from the throne in full fellowship. Lord, grace us, that we may have a situation of life with authority so that all of us can fellowship in one spirit and be blended and built up together. Lord, if we are short in this, we will have no way to build up the church on this earth. O Lord, we submit to You, asking You to give us grace, asking You to manifest the priesthood and the kingship among us, and asking You to manifest the reality of living water that flows from the throne. Oh, it is so glorious that fellowship can be coordinated with authority! Lord, may Your building be fulfilled here. May Your plan be accomplished here. We earnestly desire that You would cause every saint to respond to this matter and that we would all rise up to pray, to fellowship, to release the spirit, and to blend with one another in the spirit! O Lord, fulfill this desire! In the name of the Lord Jesus, Amen.

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