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第二一篇　将读经化作祷告

祭司职分与神的建造

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　　历代以来所有基督徒都承认，信徒必须读经、祷告，才能有真实生命的长进。已过年间，我们中间许多圣徒在读经、祷告上，都有相当的操练。一九五八年之后，我们说到如何祷读、吃喝主、享受神，就有许多圣徒或小组兴起来，一起祷读享受神。所以，大家对于祷读都有相当的经历。现在我们更注意灵的操练，在灵中的长大，以及如何使灵刚强，好在灵里供职，作祭司事奉神，成为祭司体系，同被建造，作神荣耀的居所。因着主这样的带领，我们往前的路，就是将读经化作祷告这条路，是越来越清楚，说起来也越来越简捷。
　
　　回想主带领我们实行祷读的过程，一面，祷读这条路其实很简单；但另一面，我们也承认在实行的过程中，曾遭遇许多困难。因为先前没有人走过，就会觉得不容易；即使我们稍有看见，还是觉得崎岖难行。当我们往一个目的地前行时，常因着对路线不够有把握，就不走简捷的路，反而东弯西拐、左顾右盼。等到达目的地，才发觉其实只要简简单单、笔直的往前就可以了。读祷的事也是如此。即使到了一九五八年，当我释放关于如何吃喝享受神时，我对于读祷、祷读的路，说得还不够简捷，因为那时的经历不足。
　　当我们越摸着操练灵，作祭司，在灵里供职等，就越有神的带领。到现阶段，我们已经能把又容易、又丰富、又简单、又便捷的路介绍给人。我们不是要推翻已往的作法，乃是要提供更好的方式给圣徒参考。在采取新作法之前，我们需要依据人的光景多方考量。比如，有些圣徒不能立刻接受，我们可以照着已往的方式，稍作补救加强。不必马上改变，要让弟兄姊妹慢慢适应。
　　我刚到台湾时，有一次骑脚踏车匆匆忙忙从火车站回家，骑得相当快，却突然发现似乎迷路了。停下来问路，才知走了相反的方向。依照所花的时间，我早已回到家，可惜走错方向，我便调转回头。这次不敢再骑太快，乃是一面骑一面看，就怕再走错路。我们在属灵的追求上也是如此。我们可能觉得很努力往前，却因着道路认识不清，就绕了一大圈，甚至越走越远。等到我们清楚路线，甚至熟能生巧，不必看路，只走捷径，就能很快到达目的地。
　
　　我们要介绍给圣徒们的祷读，乃是经过经验累积所找着的一条简单地路。这条路在实行上有几个原则：第一，必须操练灵。第二，能得着神话语的供应，不是凭空受感动。第三，学习上不困难；即使刚得救者，只要有心，都能立刻学会。第四，容易得着神的话。这会使不容易讲说神话语的人，容易有话，而不再推辞说，“我没有话，没有感觉，所以不能祷告。”借着这个简单地方法，人容易得着话，也容易摸着感觉。
　　祷读最好以小组进行，可以六、七位来在一起。因为一个人太孤单，两个人太少；若有一个人不活，两个人就动不起来；十个以上则太多。最好是六至八位，不要超过十位，大家来在一起，彼此祷读。正如点火烧柴，不能只有一块木料，两、三块也不容易着火，最好六、七块堆在一起，火才容易点着。我们的祷读就是六、七位一起，你烧我，我烧你，彼此互相烧，火很快就会点着。
　　小组里一起祷读的经节不要太多，但也没有定规，全在乎带领的人怎么作。以已过一次分组祷读为例，圣徒们从希伯来书找出三节祷读。虽然带领的人认为三节很短，但是因着内容丰富，三节显得太多。一1~3可以分为两段，前一段说到神在古时，借着众申言者，多分多方向列祖说话，并且在这末后的日子，在子里向我们说话；后一段说到有关神儿子的身位与工作。这两段都相当丰富，需要分作两段祷读消化。在这些实行上，需要带领的人负一些责任，要有预备。
　
　　以约一1~4为例，说到“太初有话，话与神同在，话就是神。这话太初与神同在。万物是借着祂成的；凡已成的，没有一样不是借着祂成的。生命在祂里面，这生命就是人的光”。这四节可以当作一个段落，来化作祷告。在化作祷告之前，带领的人要先提示重点，却不要讲解，因为讲解有时也害事。带领者只要简单提到，“太初有话”的“话”是指主耶稣，祂就是神，就是话。祂从太初就是神，也与神同在。祂创造了万有，万有都是借着祂造的。生命在这话里面，也在祂里面；这生命就是人的光。这样约略提及重点就可以。
　　在祷读时，不需要发表感觉；若有感觉，也不要用交通的方式，乃用祷告的方式发表。所有参与祷读的人，都不必等感觉。若有感觉可以自然的祷告出来，若没有感觉，只要照着所读的经节祷告。若用所读的话祷告，就会发现越祷告越有感觉，并且当有人祷告时，会触起别人的感觉而跟着祷告，接着第三个人也会有感觉。如此就像六、七块木料堆加一起，燃烧的力量自然加大；其中一块烧起来，其他的也跟着烧起来。我祷告兴起你的感觉，你发挥感觉祷告，也把他的感觉引出来；大家自然就烧起来。这样祷读的实行，其中包含了交通。
　
　
　　在祷读的实行上，我们若能简单将经文读过，立刻就带入祷告，久而久之，灵一定能操练得非常练达。已过我们读经，可能花一个钟头读，却少有祷告。有些人一直参加读经聚会、讲经聚会、查经聚会，几年之后，道听得不错，圣经也相当懂得，但却不容易祷告，因为灵没有操练。这就如同我们天天坐着，动也不动，等到要走路时，脚使不上力。同样的，我们听道、讲道、读经，也彼此谈论，彼此交通，却缺少祷告；等到要祷告时，众人的灵都很弱。现今这个祷读的方法很简单，读后就祷，并且大家都祷。若是我们有十分钟的读经，就要有二十分钟的祷告，这样的操练对众人都有很大的助益。
　
　　这样祷读的结果，不只灵得着操练，圣经的思路也在我们里面贯通。常有人提到，想要祷告却没有思路，也没有话语。借着祷读，我们一次次将圣经的话化作祷告，不只灵得着操练，连圣经的思路也传输进来。如此，我们的思路通达，话语丰富，灵也刚强。无论什么时候祷告，都有思路，也有话语，并且灵能释放。这样祷读，神圣的话语会很自然的消化到我们灵里，作我们的供应。
　
　　祷读的操练对所有的人而言，都非常容易，毫无困难。我们用圣经的话语祷告，就没有借口说自己没有话，祷告不出来。我们不需要用自己的话，只要照着圣经祷告。这就如同有位弟兄来教祷告，学习者不必讲话，只要重复他的话当作祷告，就可以了。圣经是主对我们所说的话，祷读就是照着这些话，将语气改变，再向主说。有时甚至连语气也不必改。譬如，约一1~4，我们可以将这些话直接化作祷告：“主啊，我感谢你，太初有话，话与神同在。主啊，感谢你，万物都是借着你成的，生命在你里面，这生命就是人的光。”这就是很好的祷告。大家都能比照这个方式，用经文祷告一两句。想要再深入，可以再加一些话：“主啊，感谢你，你这话就是神，万物都是借着你成的，天、地、人类都是你造的。主啊，生命在你里面，你这生命就是我们的光。”这样加一点话，就是很有享受的祷告。
　
　　祷告不一定要闭着眼睛，我们绝不要把闭眼睛祷告当作仪式。在约翰福音里，主耶稣向父祷告时，乃是举目望天（十七1）。圣经里没有任何一卷书提到，祷告需要闭眼睛。有人说，祷告要跪下来；这也不是命令。我不反对祷告要闭眼睛，许多时候，我都是闭眼祷告，但这不该是规条。无法背诵经节的人，可以看着圣经，边读边祷。他那样祷告，似乎是在用头脑说话，其实是在操练灵。这就如小孩子刚学走路，总需要人引导、扶持、保护，才逐渐学会。所以，人刚学祷读时，好像是用头脑祷告圣经的话；但是祷告来祷告去，就会动灵。因为祷告是灵的事，正像走路是脚的事，慢慢操练就会练达。
　　若是你祷读时没有什么感觉，那就先照着圣经的话祷告，让圣经的话成为你的感觉和话。以约翰一章为例，我们可以先照着话祷告说，“主啊，感谢你，太初有话，话就是你，你就是神。万物都是借着你成的。生命在你里面，这生命就是我们的光。”第二个就接着祷告说，“主啊，你是神的话，把神说出来。若是没有你，我们就不认识神。”这就进一步把话化作祷告。再有一位弟兄说，“主啊，你是神的化身和说明，你借着创造万有，说明神。若是没有天、没有地、没有万有，我无法认识神。但是借着你所造的天地，神永远的大能和神性的特征，就是人所洞见的。”这是将话化得更清楚。也许再有一位弟兄说，“主啊，赞美你，你是话，是神的说明。你不只造天地、万有，并且话成了肉体，活在我们中间。你的一举一动，－约翰一言一行，都是神的彰显，神的说明。”或者还有人说，“主，我感谢赞美你，你的生命在我里面，就是光。我一有你的生命，里头就明亮。你是话，又是光，你也是生命。生命进到我里面，又像说话，又像发光。你是话，把神说明了，也进到我里面作生命。”这样用祷告来读主的话，是何等的丰富。这样的祷告可说是没有穷尽的。当然在实行上，因着程度不同，化祷时也会有分别，但绝不至于没有话、没有感觉。请我们众人想一想，若是小组里六、－约翰七个人，这样把主的话化祷了，我们里面会得着多大的供应；我们里面会充满主自己。
　
　　化祷之后，主的话会很自然的实化在我们的日常生活里。比如，说到主是生命的光，就有人祷告说，“主，你是光。当我们摸着你的时候，你就在里面照亮我们。你的光随时引导我们尽职事奉，并且释放我们，或约束我们。”这样，我们的生活里有主的话，这些话也实化在日常的生活里。或许有人正处在一种痛苦的境遇，他可以借着化祷，产生灵感，把现实的遭遇和痛苦祷告进去。当然，祷读在技术上，仍有许多讲究。譬如，像马太一章基督的家谱，较难化祷，需要读完整个家谱，稍微提示重点，大家再根据重点消化、祷告。这需要带领的人事先花工夫，有预备。总之，我们将读经化作祷告，对众人有莫大的助益。这是一条非常简单地路，让人容易有感觉，容易有话，并且能操练灵，还能得着话语的供应，实际的享受主。
　　一九六一年七月三日讲于台北家排负责人聚会
　
　　历代以来所有基督徒都承认，信徒必须读经、祷告，才能有真实生命的长进。已过年间，我们中间许多圣徒在读经、祷告上，都有相当的操练。一九五八年之后，我们说到如何祷读、吃喝主、享受神，就有许多圣徒或小组兴起来，一起祷读享受神。所以，大家对于祷读都有相当的经历。现在我们更注意灵的操练，在灵中的长大，以及如何使灵刚强，好在灵里供职，作祭司事奉神，成为祭司体系，同被建造，作神荣耀的居所。因着主这样的带领，我们往前的路，就是将读经化作祷告这条路，是越来越清楚，说起来也越来越简捷。
　
　　回想主带领我们实行祷读的过程，一面，祷读这条路其实很简单；但另一面，我们也承认在实行的过程中，曾遭遇许多困难。因为先前没有人走过，就会觉得不容易；即使我们稍有看见，还是觉得崎岖难行。当我们往一个目的地前行时，常因着对路线不够有把握，就不走简捷的路，反而东弯西拐、左顾右盼。等到达目的地，才发觉其实只要简简单单、笔直的往前就可以了。读祷的事也是如此。即使到了一九五八年，当我释放关于如何吃喝享受神时，我对于读祷、祷读的路，说得还不够简捷，因为那时的经历不足。　　当我们越摸着操练灵，作祭司，在灵里供职等，就越有神的带领。到现阶段，我们已经能把又容易、又丰富、又简单、又便捷的路介绍给人。我们不是要推翻已往的作法，乃是要提供更好的方式给圣徒参考。在采取新作法之前，我们需要依据人的光景多方考量。比如，有些圣徒不能立刻接受，我们可以照着已往的方式，稍作补救加强。不必马上改变，要让弟兄姊妹慢慢适应。　　我刚到台湾时，有一次骑脚踏车匆匆忙忙从火车站回家，骑得相当快，却突然发现似乎迷路了。停下来问路，才知走了相反的方向。依照所花的时间，我早已回到家，可惜走错方向，我便调转回头。这次不敢再骑太快，乃是一面骑一面看，就怕再走错路。我们在属灵的追求上也是如此。我们可能觉得很努力往前，却因着道路认识不清，就绕了一大圈，甚至越走越远。等到我们清楚路线，甚至熟能生巧，不必看路，只走捷径，就能很快到达目的地。
　
　　我们要介绍给圣徒们的祷读，乃是经过经验累积所找着的一条简单地路。这条路在实行上有几个原则：第一，必须操练灵。第二，能得着神话语的供应，不是凭空受感动。第三，学习上不困难；即使刚得救者，只要有心，都能立刻学会。第四，容易得着神的话。这会使不容易讲说神话语的人，容易有话，而不再推辞说，“我没有话，没有感觉，所以不能祷告。”借着这个简单地方法，人容易得着话，也容易摸着感觉。　　祷读最好以小组进行，可以六、七位来在一起。因为一个人太孤单，两个人太少；若有一个人不活，两个人就动不起来；十个以上则太多。最好是六至八位，不要超过十位，大家来在一起，彼此祷读。正如点火烧柴，不能只有一块木料，两、三块也不容易着火，最好六、七块堆在一起，火才容易点着。我们的祷读就是六、七位一起，你烧我，我烧你，彼此互相烧，火很快就会点着。　　小组里一起祷读的经节不要太多，但也没有定规，全在乎带领的人怎么作。以已过一次分组祷读为例，圣徒们从希伯来书找出三节祷读。虽然带领的人认为三节很短，但是因着内容丰富，三节显得太多。一章一至三节可以分为两段，前一段说到神在古时，借着众申言者，多分多方向列祖说话，并且在这末后的日子，在子里向我们说话；后一段说到有关神儿子的身位与工作。这两段都相当丰富，需要分作两段祷读消化。在这些实行上，需要带领的人负一些责任，要有预备。
--------本段经节汇集--------
来1:1  
神既在古时，借着众申言者，多分多方向列祖说话，
来1:2  
就在这末后的日子，在子里向我们说话；神已立祂作承受万有者，也曾借着祂造了宇宙；
来1:3  
祂是神荣耀的光辉，是神本质的印像，用祂大能的话维持、载着并推动万有；祂成就了洗罪的事，就坐在高处至尊至大者的右边；
------------------------
　
　　以约翰一章一至四节为例，说到“太初有话，话与神同在，话就是神。这话太初与神同在。万物是借着祂成的；凡已成的，没有一样不是借着祂成的。生命在祂里面，这生命就是人的光”。这四节可以当作一个段落，来化作祷告。在化作祷告之前，带领的人要先提示重点，却不要讲解，因为讲解有时也害事。带领者只要简单提到，“太初有话”的“话”是指主耶稣，祂就是神，就是话。祂从太初就是神，也与神同在。祂创造了万有，万有都是借着祂造的。生命在这话里面，也在祂里面；这生命就是人的光。这样约略提及重点就可以。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
约1:2  
这话太初与神同在。
约1:3  
万物是借着祂成的；凡已成的，没有一样不是借着祂成的。
约1:4  
生命在祂里面，这生命就是人的光。
------------------------
　　在祷读时，不需要发表感觉；若有感觉，也不要用交通的方式，乃用祷告的方式发表。所有参与祷读的人，都不必等感觉。若有感觉可以自然的祷告出来，若没有感觉，只要照着所读的经节祷告。若用所读的话祷告，就会发现越祷告越有感觉，并且当有人祷告时，会触起别人的感觉而跟着祷告，接着第三个人也会有感觉。如此就像六、七块木料堆加一起，燃烧的力量自然加大；其中一块烧起来，其他的也跟着烧起来。我祷告兴起你的感觉，你发挥感觉祷告，也把他的感觉引出来；大家自然就烧起来。这样祷读的实行，其中包含了交通。
　
　
　　在祷读的实行上，我们若能简单将经文读过，立刻就带入祷告，久而久之，灵一定能操练得非常练达。已过我们读经，可能花一个钟头读，却少有祷告。有些人一直参加读经聚会、讲经聚会、查经聚会，几年之后，道听得不错，圣经也相当懂得，但却不容易祷告，因为灵没有操练。这就如同我们天天坐着，动也不动，等到要走路时，脚使不上力。同样的，我们听道、讲道、读经，也彼此谈论，彼此交通，却缺少祷告；等到要祷告时，众人的灵都很弱。现今这个祷读的方法很简单，读后就祷，并且大家都祷。若是我们有十分钟的读经，就要有二十分钟的祷告，这样的操练对众人都有很大的助益。
　
　　这样祷读的结果，不只灵得着操练，圣经的思路也在我们里面贯通。常有人提到，想要祷告却没有思路，也没有话语。借着祷读，我们一次次将圣经的话化作祷告，不只灵得着操练，连圣经的思路也传输进来。如此，我们的思路通达，话语丰富，灵也刚强。无论什么时候祷告，都有思路，也有话语，并且灵能释放。这样祷读，神圣的话语会很自然的消化到我们灵里，作我们的供应。
　
　　祷读的操练对所有的人而言，都非常容易，毫无困难。我们用圣经的话语祷告，就没有借口说自己没有话，祷告不出来。我们不需要用自己的话，只要照着圣经祷告。这就如同有位弟兄来教祷告，学习者不必讲话，只要重复他的话当作祷告，就可以了。圣经是主对我们所说的话，祷读就是照着这些话，将语气改变，再向主说。有时甚至连语气也不必改。譬如，约翰一章一至四节，我们可以将这些话直接化作祷告：“主啊，我感谢你，太初有话，话与神同在。主啊，感谢你，万物都是借着你成的，生命在你里面，这生命就是人的光。”这就是很好的祷告。大家都能比照这个方式，用经文祷告一两句。想要再深入，可以再加一些话：“主啊，感谢你，你这话就是神，万物都是借着你成的，天、地、人类都是你造的。主啊，生命在你里面，你这生命就是我们的光。”这样加一点话，就是很有享受的祷告。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
约1:2  
这话太初与神同在。
约1:3  
万物是借着祂成的；凡已成的，没有一样不是借着祂成的。
约1:4  
生命在祂里面，这生命就是人的光。
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　　祷告不一定要闭着眼睛，我们绝不要把闭眼睛祷告当作仪式。在约翰福音里，主耶稣向父祷告时，乃是举目望天（十七1）。圣经里没有任何一卷书提到，祷告需要闭眼睛。有人说，祷告要跪下来；这也不是命令。我不反对祷告要闭眼睛，许多时候，我都是闭眼祷告，但这不该是规条。无法背诵经节的人，可以看着圣经，边读边祷。他那样祷告，似乎是在用头脑说话，其实是在操练灵。这就如小孩子刚学走路，总需要人引导、扶持、保护，才逐渐学会。所以，人刚学祷读时，好像是用头脑祷告圣经的话；但是祷告来祷告去，就会动灵。因为祷告是灵的事，正像走路是脚的事，慢慢操练就会练达。
--------本段经节汇集--------
约17:1  
耶稣说了这些话，就举目望天说，父啊，时候到了，愿你荣耀你的儿子，使儿子也荣耀你；
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　　若是你祷读时没有什么感觉，那就先照着圣经的话祷告，让圣经的话成为你的感觉和话。以约翰一章为例，我们可以先照着话祷告说，“主啊，感谢你，太初有话，话就是你，你就是神。万物都是借着你成的。生命在你里面，这生命就是我们的光。”第二个就接着祷告说，“主啊，你是神的话，把神说出来。若是没有你，我们就不认识神。”这就进一步把话化作祷告。再有一位弟兄说，“主啊，你是神的化身和说明，你借着创造万有，说明神。若是没有天、没有地、没有万有，我无法认识神。但是借着你所造的天地，神永远的大能和神性的特征，就是人所洞见的。”这是将话化得更清楚。也许再有一位弟兄说，“主啊，赞美你，你是话，是神的说明。你不只造天地、万有，并且话成了肉体，活在我们中间。你的一举一动，一言一行，都是神的彰显，神的说明。”或者还有人说，“主，我感谢赞美你，你的生命在我里面，就是光。我一有你的生命，里头就明亮。你是话，又是光，你也是生命。生命进到我里面，又像说话，又像发光。你是话，把神说明了，也进到我里面作生命。”这样用祷告来读主的话，是何等的丰富。这样的祷告可说是没有穷尽的。当然在实行上，因着程度不同，化祷时也会有分别，但绝不至于没有话、没有感觉。请我们众人想一想，若是小组里六、七个人，这样把主的话化祷了，我们里面会得着多大的供应；我们里面会充满主自己。
--------本段经节汇集--------
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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　　化祷之后，主的话会很自然的实化在我们的日常生活里。比如，说到主是生命的光，就有人祷告说，“主，你是光。当我们摸着你的时候，你就在里面照亮我们。你的光随时引导我们尽职事奉，并且释放我们，或约束我们。”这样，我们的生活里有主的话，这些话也实化在日常的生活里。或许有人正处在一种痛苦的境遇，他可以借着化祷，产生灵感，把现实的遭遇和痛苦祷告进去。当然，祷读在技术上，仍有许多讲究。譬如，像马太一章基督的家谱，较难化祷，需要读完整个家谱，稍微提示重点，大家再根据重点消化、祷告。这需要带领的人事先花工夫，有预备。总之，我们将读经化作祷告，对众人有莫大的助益。这是一条非常简单地路，让人容易有感觉，容易有话，并且能操练灵，还能得着话语的供应，实际的享受主。
--------本段经节汇集--------
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　一九六一年七月三日讲于台北家排负责人聚会
　
READING THE BIBLE AND PRAYING IN ORDER TO GROW IN LIFE
　Every Christian understands that in order to have genuine growth in life, a believer must read the Bible and pray. In recent years many saints among us have been exercised in the matter of reading the Bible and praying. Since 1958, when we began to fellowship concerning how to pray-read the Word, eat and drink the Lord, and enjoy God, many saints, either individually or in small groups, have risen up to pray-read and to enjoy God together. Hence, many saints have substantial experience in pray-reading. We need to pay further attention to the exercise of our spirit in order to strengthen our spirit so that we can minister in the spirit and serve God as priests, thereby becoming a priesthood to be built up together to be the glorious dwelling place of God. Since this is the Lord’s leading, the way to go on has become clearer, and our speaking concerning this has become simpler. The way to go on is by pray-reading the Bible.
　
THE PROCESS OF LEARNING TO PRAY-READ
　When we reflect on how the Lord led us to practice pray-reading, we must admit that we have encountered many difficulties in learning how to practice pray-reading. Nevertheless, pray-reading is actually very simple. Learning how to pray-read was not easy because it was new and unfamiliar, and even though we saw something, we still felt that the path was rugged and difficult. Whenever a person begins a journey toward a new destination, he turns here and there and looks left and right in order to find the way. When he reaches the destination, however, he often realizes that he could have taken a simpler and more direct way. It is the same with learning to pray-read. Even in 1958, when I released the messages on how to enjoy God by eating and drinking Him, I was not as simple and concise as I could have been in my speaking concerning the way of reading and praying, praying and reading, because our experience was still developing at that time.
　The more we touch the matters of exercising the spirit, serving as priests, and ministering in the spirit, the more we have God’s leading. Now we are able to speak of a way that is easy, rich, simple, and expedient. We are not overturning our practice from the past; rather, we are providing a better way for the saints. Before we adopt a new practice, we must consider many aspects based on the situation of the saints. For example, if some saints cannot readily accept a new practice, we can begin by making modifications and improvements based on the old practice. We do not have to change everything immediately; we should allow the saints to adjust gradually.
　When I first arrived in Taiwan, I got lost as I was hurrying home on a bicycle. When I stopped and inquired about directions, I realized that I was headed in the wrong direction. Even though I had lost much time, I dared not to go too fast when I turned around; instead, as I pedaled, I constantly checked to make sure that I was going in the right direction. It is the same with spiritual pursuit. We may feel that we are endeavoring to go forward, but because we are not clear about the way, we may take a meandering way and even temporarily be further from our destination. However, as we become skilled in taking a straight way to reach our destination, we no longer need to look at the road.
　
THE PRINCIPLES OF PRAY-READING
　Pray-reading is a simple way. First, it requires the exercise of the spirit. Second, it enables us to receive a supply of God’s word without waiting vainly to be inspired and moved by the Spirit. Third, it is easy to practice. Even a new believer can learn how to pray-read as long as he has a desire. Fourth, it enables us to easily receive God’s word. Pray-reading can even help those who have difficulty speaking God’s word, because it takes away the excuse that they do not have any words or feelings. With pray-reading, it is easy to receive the word and touch the feeling in the word.
　It is best to practice pray-reading in small groups of six or seven people. A saint who pray-reads by himself is too isolated, and pray-reading with just two saints can be difficult if only one is exercised. However, ten saints are too many. It is best for six to eight to pray-read together mutually. This can be likened to starting a fire with wood. One piece of wood is not enough, and it is even difficult to start a fire with two pieces of wood. However, it is easy to start a fire with six to eight pieces. When we pray-read with six to eight saints, there is a mutual kindling; the saints kindle one another, and a fire can be quickly ignited.
　There is no need to use many verses when we pray-read, but there is no legality either. Recently, some saints were pray-reading the first three verses of Hebrews in a small group. The leading one felt that three verses were not enough, but in fact, these three verses are too much because of their rich content. Hebrews 1:1-3 can be divided into two sections. The first section is on God’s speaking of old in many portions and in many ways to the fathers in the prophets and of His speaking to us at the last of these days in the Son. The second section speaks concerning the person and work of the Son. Both sections are rich, and they should be pray-read and digested separately.
　
DEMONSTRATING PRAY-READING
　 John 1:1-4 says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him not one thing came into being which has come into being. In Him was life, and the life was the light of men.” These four verses can be used as a section for reading and praying. Before praying with these verses, the main points should be mentioned but not explained, because explanations sometimes become a hindrance. It is sufficient to briefly mention the main points: The Word refers to the Lord Jesus, who is God. He was God in the beginning, and He was with God. He created all things, and all things came into being through Him. Life is in the Word, and this life is the light of men.
　When we pray-read, any feeling that we have should be expressed in the way of prayer; if we have some feeling, we should not interrupt the prayer to speak, even in the way of fellowship. If we have some feeling, we should spontaneously express it in our prayer, and if we do not have any feeling, we can simply pray according to the verses that we are reading. If our prayer contains the words that we are reading, we will discover that the more we pray, the more feeling we will have. Furthermore, when one person prays, his prayer will stir up another person to pray, and then a third person will have some feeling to pray. When we do this, we will be like six or seven pieces of firewood piled up together and burning spontaneously. When one “piece” is on fire, the other “pieces” will catch fire. This kind of practice in pray-reading will then bring in fellowship.
　
BENEFITS OF PRAY-READING
　
The Spirit Being Exercised
　We should read through the verses and then immediately enter into prayer. In the past we would spend an hour reading the Bible, but we would rarely pray. Some saints, who regularly attend the meetings for Bible-reading and Bible-study, understand the Bible, but it is still not easy for them to pray, because their spirits have not been exercised. This can be compared to a person who spends his entire day in a chair, sitting without much movement. When he wants to walk, his legs will not have much strength. Similarly, if we only listen to messages, read the Bible, and fellowship with one another, but we do not pray, our spirits will be very weak when it is time to pray. The present way of pray-reading is very simple: we pray immediately after reading, and we all pray. If we read the Bible for ten minutes, we need to pray for twenty minutes. This exercise greatly benefits the saints.
　
Understanding the Thought in the Bible and Receiving a Supply
　As a result of pray-reading, our spirits will be exercised, and we will have a thorough understanding of the thought in the Bible. When we turn the words of the Bible into prayer again and again through pray-reading, our spirits will be exercised, and the thought in the Bible will be transmitted into us. In this way we will have clear thoughts, rich utterances, and a strong spirit. By pray-reading in this way, the divine word will spontaneously be assimilated in our spirit to be our supply.
　
Pray-reading Being Easy and Having Words for Prayer
　The practice of pray-reading is very easy; it is not difficult at all. When we pray with words from the Bible, there is no basis for saying that we have no words to pray. When we pray with words from the Bible, we do not need to use our own words. For example, when a brother is teaching others how to pray, the learners do not have to pray their own words; they simply need to repeat the words of his prayer. The Bible is the Lord’s words to us, and our pray-reading is our repeating of His words back to Him. For example, we can turn the words of John 1:1-4 directly into prayer, saying, “Lord, thank You that in the beginning was the Word and the Word was with God. O Lord, thank You. All things came into being through You; in You there is life, and this life is the light of men.” This is a very good prayer. Others can follow and use the verses to pray a few more sentences. For example, another brother can pray, “O Lord, You are the Word of God that speaks forth God. Without You we cannot know God.” This is a further step of turning the words in the verses into prayer. Then another brother can pray, “O Lord, You are the embodiment and the explanation of God; You created all things to explain God. If there were no heaven and no earth, we could not know God. But through the things that have been created, the eternal power and divine characteristics of God can be clearly seen.” Still another brother can pray, “Praise You, Lord. You are the Word, the explanation of God. You not only created the heavens, the earth, and all things, but You also became flesh and tabernacled among us. Your conduct and speaking as a man explained and manifested God.” Then another brother can pray, “Lord, I thank You and praise You. Your life in me is the light. With Your life, I am inwardly full of light. You are both the Word and the light, and You are also life. When this life comes into me, it shines within me. You are the Word that explains God and that enters into me to be life.” When we read the Lord’s word with prayer in this way, it is so rich. This kind of prayer is inexhaustible. Even if we vary in how we turn our words into prayer, no one will be without words or feelings. If six or seven people in a small group turn the Lord’s words into prayer in this way, everyone will be supplied inwardly, and everyone will be filled with the Lord.
　When we pray, we do not necessarily need to close our eyes; we should never make closing our eyes into a regulation. In the Gospel of John, when the Lord Jesus prayed to the Father, He lifted up His eyes to heaven (17:1). There is no command in the Bible that we should close our eyes when we pray. Some people say we should kneel to pray, but there is no command related to this either. I am not against closing our eyes to pray; I often close my eyes when I pray, but this is not a regulation. Some who cannot recite the verses from memory can read the verses as they pray. While they are praying, it may seem as if they only are using their mind to speak, but actually they are exercising their spirit. This can be likened to a little child who is learning to walk; he needs others to guide, support, and protect him as he gradually learns to walk. When a saint is first learning to pray-read, it may seem as if he is using only his mind to pray the words of the Bible. Nevertheless, his spirit can still be activated. This is because prayer is a matter of the spirit, just as walking is a matter of the legs. With much exercise, his spirit will become skilled in prayer.
　
BLENDING PRAY-READING INTO OUR PRACTICAL LIVING
　After we pray-read, the Lord’s words will be spontaneously realized in our daily living. For example, when speaking of the Lord being the light of life, someone can pray, “Lord, You are the light. When we touch You, You shine in us. Your light guides us every moment to minister and to serve, and it also releases us and restricts us.” In this way the Lord’s words will become part of our living and will even be realized in our daily living. When a saint is in the middle of a painful situation, for example, the words from his pray-reading can shine within and enable him to turn from his present situation and afflictions to prayer. There are still many details related to how to receive the best benefits from pray-reading, but pray-reading will help the saints greatly. In summary, we need to endeavor to turn our Bible-reading into prayer. This is a simple way to exercise our spirit, to receive the supply from the Word, and to enjoy the Lord practically.
 
　　历代以来所有基督徒都承认，信徒必须读经、祷告，才能有真实生命的长进。已过年间，我们中间许多圣徒在读经、祷告上，都有相当的操练。一九五八年之后，我们说到如何祷读、吃喝主、享受神，就有许多圣徒或小组兴起来，一起祷读享受神。所以，大家对于祷读都有相当的经历。现在我们更注意灵的操练，在灵中的长大，以及如何使灵刚强，好在灵里供职，作祭司事奉神，成为祭司体系，同被建造，作神荣耀的居所。因着主这样的带领，我们往前的路，就是将读经化作祷告这条路，是越来越清楚，说起来也越来越简捷。
 
　Every Christian understands that in order to have genuine growth in life, a believer must read the Bible and pray. In recent years many saints among us have been exercised in the matter of reading the Bible and praying. Since 1958, when we began to fellowship concerning how to pray-read the Word, eat and drink the Lord, and enjoy God, many saints, either individually or in small groups, have risen up to pray-read and to enjoy God together. Hence, many saints have substantial experience in pray-reading. We need to pay further attention to the exercise of our spirit in order to strengthen our spirit so that we can minister in the spirit and serve God as priests, thereby becoming a priesthood to be built up together to be the glorious dwelling place of God. Since this is the Lord’s leading, the way to go on has become clearer, and our speaking concerning this has become simpler. The way to go on is by pray-reading the Bible.
　　回想主带领我们实行祷读的过程，一面，祷读这条路其实很简单；但另一面，我们也承认在实行的过程中，曾遭遇许多困难。因为先前没有人走过，就会觉得不容易；即使我们稍有看见，还是觉得崎岖难行。当我们往一个目的地前行时，常因着对路线不够有把握，就不走简捷的路，反而东弯西拐、左顾右盼。等到达目的地，才发觉其实只要简简单单、笔直的往前就可以了。读祷的事也是如此。即使到了一九五八年，当我释放关于如何吃喝享受神时，我对于读祷、祷读的路，说得还不够简捷，因为那时的经历不足。

　　当我们越摸着操练灵，作祭司，在灵里供职等，就越有神的带领。到现阶段，我们已经能把又容易、又丰富、又简单、又便捷的路介绍给人。我们不是要推翻已往的作法，乃是要提供更好的方式给圣徒参考。在采取新作法之前，我们需要依据人的光景多方考量。比如，有些圣徒不能立刻接受，我们可以照着已往的方式，稍作补救加强。不必马上改变，要让弟兄姊妹慢慢适应。

　　我刚到台湾时，有一次骑脚踏车匆匆忙忙从火车站回家，骑得相当快，却突然发现似乎迷路了。停下来问路，才知走了相反的方向。依照所花的时间，我早已回到家，可惜走错方向，我便调转回头。这次不敢再骑太快，乃是一面骑一面看，就怕再走错路。我们在属灵的追求上也是如此。我们可能觉得很努力往前，却因着道路认识不清，就绕了一大圈，甚至越走越远。等到我们清楚路线，甚至熟能生巧，不必看路，只走捷径，就能很快到达目的地。
 
　When we reflect on how the Lord led us to practice pray-reading, we must admit that we have encountered many difficulties in learning how to practice pray-reading. Nevertheless, pray-reading is actually very simple. Learning how to pray-read was not easy because it was new and unfamiliar, and even though we saw something, we still felt that the path was rugged and difficult. Whenever a person begins a journey toward a new destination, he turns here and there and looks left and right in order to find the way. When he reaches the destination, however, he often realizes that he could have taken a simpler and more direct way. It is the same with learning to pray-read. Even in 1958, when I released the messages on how to enjoy God by eating and drinking Him, I was not as simple and concise as I could have been in my speaking concerning the way of reading and praying, praying and reading, because our experience was still developing at that time.

　The more we touch the matters of exercising the spirit, serving as priests, and ministering in the spirit, the more we have God’s leading. Now we are able to speak of a way that is easy, rich, simple, and expedient. We are not overturning our practice from the past; rather, we are providing a better way for the saints. Before we adopt a new practice, we must consider many aspects based on the situation of the saints. For example, if some saints cannot readily accept a new practice, we can begin by making modifications and improvements based on the old practice. We do not have to change everything immediately; we should allow the saints to adjust gradually.

　When I first arrived in Taiwan, I got lost as I was hurrying home on a bicycle. When I stopped and inquired about directions, I realized that I was headed in the wrong direction. Even though I had lost much time, I dared not to go too fast when I turned around; instead, as I pedaled, I constantly checked to make sure that I was going in the right direction. It is the same with spiritual pursuit. We may feel that we are endeavoring to go forward, but because we are not clear about the way, we may take a meandering way and even temporarily be further from our destination. However, as we become skilled in taking a straight way to reach our destination, we no longer need to look at the road.
　　我们要介绍给圣徒们的祷读，乃是经过经验累积所找着的一条简单地路。这条路在实行上有几个原则：第一，必须操练灵。第二，能得着神话语的供应，不是凭空受感动。第三，学习上不困难；即使刚得救者，只要有心，都能立刻学会。第四，容易得着神的话。这会使不容易讲说神话语的人，容易有话，而不再推辞说，“我没有话，没有感觉，所以不能祷告。”借着这个简单地方法，人容易得着话，也容易摸着感觉。

　　祷读最好以小组进行，可以六、七位来在一起。因为一个人太孤单，两个人太少；若有一个人不活，两个人就动不起来；十个以上则太多。最好是六至八位，不要超过十位，大家来在一起，彼此祷读。正如点火烧柴，不能只有一块木料，两、三块也不容易着火，最好六、七块堆在一起，火才容易点着。我们的祷读就是六、七位一起，你烧我，我烧你，彼此互相烧，火很快就会点着。

　　小组里一起祷读的经节不要太多，但也没有定规，全在乎带领的人怎么作。以已过一次分组祷读为例，圣徒们从希伯来书找出三节祷读。虽然带领的人认为三节很短，但是因着内容丰富，三节显得太多。一章一至三节可以分为两段，前一段说到神在古时，借着众申言者，多分多方向列祖说话，并且在这末后的日子，在子里向我们说话；后一段说到有关神儿子的身位与工作。这两段都相当丰富，需要分作两段祷读消化。在这些实行上，需要带领的人负一些责任，要有预备。
 
　Pray-reading is a simple way. First, it requires the exercise of the spirit. Second, it enables us to receive a supply of God’s word without waiting vainly to be inspired and moved by the Spirit. Third, it is easy to practice. Even a new believer can learn how to pray-read as long as he has a desire. Fourth, it enables us to easily receive God’s word. Pray-reading can even help those who have difficulty speaking God’s word, because it takes away the excuse that they do not have any words or feelings. With pray-reading, it is easy to receive the word and touch the feeling in the word.

　It is best to practice pray-reading in small groups of six or seven people. A saint who pray-reads by himself is too isolated, and pray-reading with just two saints can be difficult if only one is exercised. However, ten saints are too many. It is best for six to eight to pray-read together mutually. This can be likened to starting a fire with wood. One piece of wood is not enough, and it is even difficult to start a fire with two pieces of wood. However, it is easy to start a fire with six to eight pieces. When we pray-read with six to eight saints, there is a mutual kindling; the saints kindle one another, and a fire can be quickly ignited.

　There is no need to use many verses when we pray-read, but there is no legality either. Recently, some saints were pray-reading the first three verses of Hebrews in a small group. The leading one felt that three verses were not enough, but in fact, these three verses are too much because of their rich content. Hebrews 1:1-3 can be divided into two sections. The first section is on God’s speaking of old in many portions and in many ways to the fathers in the prophets and of His speaking to us at the last of these days in the Son. The second section speaks concerning the person and work of the Son. Both sections are rich, and they should be pray-read and digested separately.
　　以约翰一章一至四节为例，说到“太初有话，话与神同在，话就是神。这话太初与神同在。万物是借着祂成的；凡已成的，没有一样不是借着祂成的。生命在祂里面，这生命就是人的光”。这四节可以当作一个段落，来化作祷告。在化作祷告之前，带领的人要先提示重点，却不要讲解，因为讲解有时也害事。带领者只要简单提到，“太初有话”的“话”是指主耶稣，祂就是神，就是话。祂从太初就是神，也与神同在。祂创造了万有，万有都是借着祂造的。生命在这话里面，也在祂里面；这生命就是人的光。这样约略提及重点就可以。

　　在祷读时，不需要发表感觉；若有感觉，也不要用交通的方式，乃用祷告的方式发表。所有参与祷读的人，都不必等感觉。若有感觉可以自然的祷告出来，若没有感觉，只要照着所读的经节祷告。若用所读的话祷告，就会发现越祷告越有感觉，并且当有人祷告时，会触起别人的感觉而跟着祷告，接着第三个人也会有感觉。如此就像六、七块木料堆加一起，燃烧的力量自然加大；其中一块烧起来，其他的也跟着烧起来。我祷告兴起你的感觉，你发挥感觉祷告，也把他的感觉引出来；大家自然就烧起来。这样祷读的实行，其中包含了交通。
 
　 John 1:1-4 says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him not one thing came into being which has come into being. In Him was life, and the life was the light of men.” These four verses can be used as a section for reading and praying. Before praying with these verses, the main points should be mentioned but not explained, because explanations sometimes become a hindrance. It is sufficient to briefly mention the main points: The Word refers to the Lord Jesus, who is God. He was God in the beginning, and He was with God. He created all things, and all things came into being through Him. Life is in the Word, and this life is the light of men.

　When we pray-read, any feeling that we have should be expressed in the way of prayer; if we have some feeling, we should not interrupt the prayer to speak, even in the way of fellowship. If we have some feeling, we should spontaneously express it in our prayer, and if we do not have any feeling, we can simply pray according to the verses that we are reading. If our prayer contains the words that we are reading, we will discover that the more we pray, the more feeling we will have. Furthermore, when one person prays, his prayer will stir up another person to pray, and then a third person will have some feeling to pray. When we do this, we will be like six or seven pieces of firewood piled up together and burning spontaneously. When one “piece” is on fire, the other “pieces” will catch fire. This kind of practice in pray-reading will then bring in fellowship.
　　在祷读的实行上，我们若能简单将经文读过，立刻就带入祷告，久而久之，灵一定能操练得非常练达。已过我们读经，可能花一个钟头读，却少有祷告。有些人一直参加读经聚会、讲经聚会、查经聚会，几年之后，道听得不错，圣经也相当懂得，但却不容易祷告，因为灵没有操练。这就如同我们天天坐着，动也不动，等到要走路时，脚使不上力。同样的，我们听道、讲道、读经，也彼此谈论，彼此交通，却缺少祷告；等到要祷告时，众人的灵都很弱。现今这个祷读的方法很简单，读后就祷，并且大家都祷。若是我们有十分钟的读经，就要有二十分钟的祷告，这样的操练对众人都有很大的助益。
 
　We should read through the verses and then immediately enter into prayer. In the past we would spend an hour reading the Bible, but we would rarely pray. Some saints, who regularly attend the meetings for Bible-reading and Bible-study, understand the Bible, but it is still not easy for them to pray, because their spirits have not been exercised. This can be compared to a person who spends his entire day in a chair, sitting without much movement. When he wants to walk, his legs will not have much strength. Similarly, if we only listen to messages, read the Bible, and fellowship with one another, but we do not pray, our spirits will be very weak when it is time to pray. The present way of pray-reading is very simple: we pray immediately after reading, and we all pray. If we read the Bible for ten minutes, we need to pray for twenty minutes. This exercise greatly benefits the saints.
　　这样祷读的结果，不只灵得着操练，圣经的思路也在我们里面贯通。常有人提到，想要祷告却没有思路，也没有话语。借着祷读，我们一次次将圣经的话化作祷告，不只灵得着操练，连圣经的思路也传输进来。如此，我们的思路通达，话语丰富，灵也刚强。无论什么时候祷告，都有思路，也有话语，并且灵能释放。这样祷读，神圣的话语会很自然的消化到我们灵里，作我们的供应。
 
　As a result of pray-reading, our spirits will be exercised, and we will have a thorough understanding of the thought in the Bible. When we turn the words of the Bible into prayer again and again through pray-reading, our spirits will be exercised, and the thought in the Bible will be transmitted into us. In this way we will have clear thoughts, rich utterances, and a strong spirit. By pray-reading in this way, the divine word will spontaneously be assimilated in our spirit to be our supply.
　　祷读的操练对所有的人而言，都非常容易，毫无困难。我们用圣经的话语祷告，就没有借口说自己没有话，祷告不出来。我们不需要用自己的话，只要照着圣经祷告。这就如同有位弟兄来教祷告，学习者不必讲话，只要重复他的话当作祷告，就可以了。圣经是主对我们所说的话，祷读就是照着这些话，将语气改变，再向主说。有时甚至连语气也不必改。譬如，约翰一章一至四节，我们可以将这些话直接化作祷告：“主啊，我感谢你，太初有话，话与神同在。主啊，感谢你，万物都是借着你成的，生命在你里面，这生命就是人的光。”这就是很好的祷告。大家都能比照这个方式，用经文祷告一两句。想要再深入，可以再加一些话：“主啊，感谢你，你这话就是神，万物都是借着你成的，天、地、人类都是你造的。主啊，生命在你里面，你这生命就是我们的光。”这样加一点话，就是很有享受的祷告。
 
　The practice of pray-reading is very easy; it is not difficult at all. When we pray with words from the Bible, there is no basis for saying that we have no words to pray. When we pray with words from the Bible, we do not need to use our own words. For example, when a brother is teaching others how to pray, the learners do not have to pray their own words; they simply need to repeat the words of his prayer. The Bible is the Lord’s words to us, and our pray-reading is our repeating of His words back to Him. For example, we can turn the words of John 1:1-4 directly into prayer, saying, “Lord, thank You that in the beginning was the Word and the Word was with God. O Lord, thank You. All things came into being through You; in You there is life, and this life is the light of men.” This is a very good prayer. Others can follow and use the verses to pray a few more sentences. For example, another brother can pray, “O Lord, You are the Word of God that speaks forth God. Without You we cannot know God.” This is a further step of turning the words in the verses into prayer. Then another brother can pray, “O Lord, You are the embodiment and the explanation of God; You created all things to explain God. If there were no heaven and no earth, we could not know God. But through the things that have been created, the eternal power and divine characteristics of God can be clearly seen.” Still another brother can pray, “Praise You, Lord. You are the Word, the explanation of God. You not only created the heavens, the earth, and all things, but You also became flesh and tabernacled among us. Your conduct and speaking as a man explained and manifested God.” Then another brother can pray, “Lord, I thank You and praise You. Your life in me is the light. With Your life, I am inwardly full of light. You are both the Word and the light, and You are also life. When this life comes into me, it shines within me. You are the Word that explains God and that enters into me to be life.” When we read the Lord’s word with prayer in this way, it is so rich. This kind of prayer is inexhaustible. Even if we vary in how we turn our words into prayer, no one will be without words or feelings. If six or seven people in a small group turn the Lord’s words into prayer in this way, everyone will be supplied inwardly, and everyone will be filled with the Lord.

　When we pray, we do not necessarily need to close our eyes; we should never make closing our eyes into a regulation. In the Gospel of John, when the Lord Jesus prayed to the Father, He lifted up His eyes to heaven (17:1). There is no command in the Bible that we should close our eyes when we pray. Some people say we should kneel to pray, but there is no command related to this either. I am not against closing our eyes to pray; I often close my eyes when I pray, but this is not a regulation. Some who cannot recite the verses from memory can read the verses as they pray. While they are praying, it may seem as if they only are using their mind to speak, but actually they are exercising their spirit. This can be likened to a little child who is learning to walk; he needs others to guide, support, and protect him as he gradually learns to walk. When a saint is first learning to pray-read, it may seem as if he is using only his mind to pray the words of the Bible. Nevertheless, his spirit can still be activated. This is because prayer is a matter of the spirit, just as walking is a matter of the legs. With much exercise, his spirit will become skilled in prayer.
　　祷告不一定要闭着眼睛，我们绝不要把闭眼睛祷告当作仪式。在约翰福音里，主耶稣向父祷告时，乃是举目望天（十七1）。圣经里没有任何一卷书提到，祷告需要闭眼睛。有人说，祷告要跪下来；这也不是命令。我不反对祷告要闭眼睛，许多时候，我都是闭眼祷告，但这不该是规条。无法背诵经节的人，可以看着圣经，边读边祷。他那样祷告，似乎是在用头脑说话，其实是在操练灵。这就如小孩子刚学走路，总需要人引导、扶持、保护，才逐渐学会。所以，人刚学祷读时，好像是用头脑祷告圣经的话；但是祷告来祷告去，就会动灵。因为祷告是灵的事，正像走路是脚的事，慢慢操练就会练达。

　　若是你祷读时没有什么感觉，那就先照着圣经的话祷告，让圣经的话成为你的感觉和话。以约翰一章为例，我们可以先照着话祷告说，“主啊，感谢你，太初有话，话就是你，你就是神。万物都是借着你成的。生命在你里面，这生命就是我们的光。”第二个就接着祷告说，“主啊，你是神的话，把神说出来。若是没有你，我们就不认识神。”这就进一步把话化作祷告。再有一位弟兄说，“主啊，你是神的化身和说明，你借着创造万有，说明神。若是没有天、没有地、没有万有，我无法认识神。但是借着你所造的天地，神永远的大能和神性的特征，就是人所洞见的。”这是将话化得更清楚。也许再有一位弟兄说，“主啊，赞美你，你是话，是神的说明。你不只造天地、万有，并且话成了肉体，活在我们中间。你的一举一动，一言一行，都是神的彰显，神的说明。”或者还有人说，“主，我感谢赞美你，你的生命在我里面，就是光。我一有你的生命，里头就明亮。你是话，又是光，你也是生命。生命进到我里面，又像说话，又像发光。你是话，把神说明了，也进到我里面作生命。”这样用祷告来读主的话，是何等的丰富。这样的祷告可说是没有穷尽的。当然在实行上，因着程度不同，化祷时也会有分别，但绝不至于没有话、没有感觉。请我们众人想一想，若是小组里六、七个人，这样把主的话化祷了，我们里面会得着多大的供应；我们里面会充满主自己。
 
　After we pray-read, the Lord’s words will be spontaneously realized in our daily living. For example, when speaking of the Lord being the light of life, someone can pray, “Lord, You are the light. When we touch You, You shine in us. Your light guides us every moment to minister and to serve, and it also releases us and restricts us.” In this way the Lord’s words will become part of our living and will even be realized in our daily living. When a saint is in the middle of a painful situation, for example, the words from his pray-reading can shine within and enable him to turn from his present situation and afflictions to prayer. There are still many details related to how to receive the best benefits from pray-reading, but pray-reading will help the saints greatly. In summary, we need to endeavor to turn our Bible-reading into prayer. This is a simple way to exercise our spirit, to receive the supply from the Word, and to enjoy the Lord practically.

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