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第五篇　生命的活水

祭司职分与神的建造

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　　读经：创二10~14，诗三六8，四六4节，结四七1~12，约四14，七37~39，启二二1~2。
　
　　创世记二章给我们看见，神创造人，把人安置在伊甸园之后，接着就提起了一道河（创二10）。此后，无论在旧约或新约，都曾多次提到一条河。值得注意的是，每逢圣经提到一条河，都与神的殿相连。譬如诗篇三十六篇说，在神的殿里得喝乐河的水（诗三六8）。四十六篇说，有一道河的支流使神的城，神的居所快乐（四六4）。到了以西结四十七章说，有水从神殿的门槛下流出来成为河（结四七1，5）。珥三18说，必有泉源从耶和华的殿中流出来。到了新约，约翰四章和七章给我们看见，有生命的活水，从主流到人里头，并且这活水要成为江河。－约翰四福音里，唯独约翰福音说到主是神的殿（约二18~21）。因此，七章说到生命的活水从主流出来，意思是从神的殿里流出来。甚至到全本圣经末了，还是以这一道河作为结束：“一道生命水的河，…从神和羔羊的宝座流出来。”（启二二1）这一道河仍是从神的殿流出来的。或许有人说，新耶路撒冷城里并没有殿，但二一22明说，神和羔羊就是城的殿。这水既是从神和羔羊的宝座流出来，也就是从神的殿里流出来。
　　前述经文都给我们看见一道水流在流通，并且这道水流，这条河，与神的殿、神的城有密切的关系。可以说，这一条河就是神的殿、神的城的生命线。若没有这条河，神的殿、神的城就没有生命；也可以说，最低限度没有生命的流通，没有生命的灌溉。
　　圣经里提到河流的地方，大都是用图画来表明、示意，所以我们必须用透视的眼光来领会。这条河流对于神居所的重要性，犹如供水之于城市那样重要。我们知道，任何人群集居的城市，首要的问题就是供水。水比粮食还急需、还重要。在人群社会中，水的用处有三：第一是滋润，第二是解渴，第三是清洗。我们生活在城市里，必须有水来滋润，否则连我们呼吸的空气，都会令人干燥难受。更重要的是，我们每天还得喝足量的水，否则就会干渴难受，甚至死亡。不仅如此，我们还需要天天用水洗涤、冲刷一切的污秽。所以，一个城市如果缺水，必定枯干，充满死亡和污秽。
　　同样的，无论是神的城或是神的殿，也都需要水。在圣经里，殿和城的意义是一样的，都着重在住处这一面。然而在旧约里，城是殿的外围；到了新约末了，城就变作殿的扩大。在耶路撒冷里面有殿，还有外围的城；到了新耶路撒冷，殿没有了，神就直接住在城里面，甚至城就变作殿，也就是殿的扩大。无论是城还是殿，都是指着一群蒙恩的人聚集在一处，作为神居住的地方。既是一个人群聚集之处，就需要水的流通、供应。所以，圣经提到神的殿、神的城时，经常连带提到河水的流通。
　　圣经头一次提到河，是在创世记二章，其目的是要“滋润那园子”（10）。因此，圣经提到河水的第一个用处，就是滋润。换句话说，水对于神的居所，第一就是叫人得着滋润。
　　第二，圣经提到水，特别着重在给人喝，并解人的干渴。创世记二章虽然没有提到“喝”这字，但其内在的用意就是喝。这可由二章上下文看出来。9节说到生命树时，着重在“吃”，因此十节说到水流时，其含意必定着重在“喝”。此外，圣经其余各卷都证明，河实在是给人喝的。诗篇三十六篇说，“喝你乐河的水。”（8）在约翰七章，主说，人若渴了，可以到祂这里来喝，并且从信入祂之人的腹中要流出活水的江河（37~38）；这里也着重在喝。到圣经末了，启二二1说到一道生命水的河。二一6节说，主要将生命泉的水白白赐给那口渴的人喝。然后，二二17节说，“口渴的人也当来；愿意的都可以白白取生命的水喝。”这都清楚指明，生命水的河乃是为着给人喝，解人的干渴。
　　滋润仅仅是叫人外面不干燥；将水喝到人里面，才能真实解人干渴。这条河是这样的滋润又解渴，所以圣经说，这河乃是一道乐河（诗三六8），能使神的城快乐，叫神的住处欢乐（四六4）。我们都知道，若是一个人外面很干燥，里面又很干渴，必定没有丝毫快乐可言。圣经给我们看见，渴的痛苦乃是最厉害的痛苦。路加十六章的那个财主，在阴间里渴到一个地步，巴望能得到指头尖蘸的一点点水，凉凉他的舌头（24）。可见－路加一个干渴的人能得到解渴，实在是最快乐的事。
　　不仅如此，启二二1明说，这道河是生命水的河，能叫人得着生命。生命总是与死亡相对，因此这条生命水的河是解决死亡的。干渴是死亡的先声，干渴到极点就是死亡。所以，解决干渴就是解决死亡。
　　综合以上所说的，我们能清楚看见，在神的城、神的殿、神的居所这里，第一要紧的，就是让这条河流得畅通。我们常说到召会的建造，然而我们必须领会，若是一个城市里没有水，连生活都无法维持，就谈不上建造的工程了。同样的，在神的居所，就是召会中，若要使建造的工程能够完成，当务之急就是要让这道生命活水流通，使所有在神居所里的人，在属灵生命和属灵生活上，得到完满的供应。换句话说，因着这道生命活水在神居所里流通，就发挥了三方面的功用：使凡住在其中的人都得着滋润，解人的干渴，并且洗清一切的污秽。这三项加起来，就叫神居所里的每个人，都是活而清洁的，没有一个是死而肮脏的。
　　照圣经看，这一道河除了滋润、解渴、清洗之外，还有一个最终的结果，就是流出金子、珍珠和宝石。这是创世记二章那一幅图画，所给我们清楚看见的（10~12）。这道河的流通，不仅叫神的子民在生命、生活上得了舒畅，并且能产生出神建造的材料。因此，当我们说到召会的建造时，就不能不注意这道活水的流通。这道活水若是无法流通，不要说建造，就连神子民中间的生命和生活都得不着维持，结果就是死亡和污秽。若是这道生命的活水能流通，结果不仅满了生命，明亮、纯洁如同水晶，还有一个荣耀的结果，就是流出珍贵的建造材料；这是圣经里清楚记载的。若要神的殿得着维持，神的城能以存在，这道生命水的河绝对不可少。同样的，今天召会要建造成为神的居所，必须有这一道活水的流通。
　
　　这道生命的活水，究竟是什么呢？圣经清楚地说，这道水流就是生命的圣灵。主耶稣在约七37~38说，“人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。”接着，使徒约翰在39节补充说，“耶稣这话是指着信入祂的人将要受的那灵说的。”这里所说的那灵，乃是指生命的灵，因为约翰是专讲生命的。既是生命的灵，就是可以喝进我们里面的；不像能力的灵，仅仅浇灌在我们外面。所谓圣灵的浇灌，乃是我们在圣灵里受浸；圣灵如同受浸的水一样，让我们浸在里头，叫我们得着能力。就这一面说，圣灵是作我们能力的灵。另一面，生命的灵乃是水，是我们可以喝到里头的。为这缘故，约翰在启示录末了给我们看见，圣灵就是两岸长着生命树的生命水的河（二二1~2）。
　　照圣经看，圣灵乃是神流出来，流到人身上和人里面。就着隐藏的源头说，神是父；就着彰显和流露说，神是子；就着流到人身上，并且进到人里面，和人发生生命的关系说，神是灵。所以这一道河，这一道水流，不是别的，乃是生命的圣灵，就是神自己流出来，流到人身上，并流到人里面，作人的生命。
　　我们都知道，神是生命，神也要来作生命；但是神若一直在祂自己里头不流出来，祂对我们还不是生命，也不能作生命。神要作我们的生命，头一步总要从祂里面流出来，并且流到我们里面。启示录二十二章说，这一道河从神和羔羊的宝座流出来（1）。神和羔羊的宝座就是神所在的地方，这河从那里流出来，意思是从神自己里面流出来。所以，这一道生命的活水就是神的流出，也就是神来作人的生命。
　
　
　　神既已流出成为生命的活水，人如何得到这道活水在人里面流通呢？按照圣经起头的记载，首先需要人接受神作生命。创世记二章清楚给我们看见，神将人造好之后，把人摆在伊甸园中，要人接受生命树的果子，吃这树的果子。这指明神要以食物的方式进到人里面作生命。奇妙的是，圣经说过生命树以后，接着说到一道河流。这含示人何时将神当作食物，接受到里面作生命，这生命就要在人里头，成为一道流通的河水。关于这事，我们可以从约翰福音得着证实。六章说到，主来了，是要作人的粮食，给人接受到里面作生命（35，48）；然后七章指出，人接受主到里面作生命，就是把活水喝到人里面（37~38）。这给我们看见，人所接受的是粮食，结果却是活水在人里面涌流。因此，人要得着活水，首先就要把神当作食物接受进来作生命。
　
　　第二，我们要让生命的活水涌流畅通，必须让神得着地位。我们必须让神在我们身上设立祂的宝座，在我们生活中得着一切的主权。圣经头一次提到这河，将河与食物连在一起，指明人必须接受神作生命，才能有生命的活水流进来。圣经末了，将生命水的河与神的宝座连在一起，这进一步指出，人必须让神在人里面登宝座，让神得着所该得的地位，让神在一切事上掌权，这条河才能在人里面流通无阻。
　　我们的经历证实这事。第一，我们必须信入主，接受祂作生命，才能得着这河流进我们里面。第二，我们必须向主降服，奉献，把主权让给祂，让祂在我们里面居首位，登宝座，得着所有的地位。结果这一条河，才能在我们里面畅通无碍。
　
　　第三，我们需要敞开。在约翰四章，主头一次说到活水的时候，仅仅说到活水如何进到人里面，成为泉源。到七章，主再次提到活水时，就说这水要从人里面流出来，成为活水的江河（38）。泉源是重在源头，江河是重在流出。活水要流出，就必须有出口。如果我们盼望这道活水能从我们涌流、流通出去，不仅要接受主作生命，把地位让给祂，我们还必须是敞开、有出口的。用表号说，在新耶路撒冷里，这道河无论流到那里，都是畅通无碍的，处处都能让这河流进流出。
　　有了出口，活水才能流通。这恐怕是神的儿女最忽略的事。今天在我们中间，讲到接受神作生命的道相当多；讲到把自己交给神，让神得着首位，登宝座，这种道也不少。然而，说到人要流通神的生命，就必须是敞开的，是有出口的，这种道几乎没有。因此，在许多人身上，这道生命河流不通。有的是流不进去，有的是流进去了，却流不出来。流不出来的结果，就是不能再流进去。任何一种水流，你要它继续不断地流进来，就必须让它能流出去。你让它流出去了，它就会更多的流进来。你一不让它流出去，它就不能再流进来了。你要水继续往里流，就必须让它继续往外流，这是定规的。在整个新耶路撒冷里，没有一部分是活水不能流通的，全城处处都流得通。
　　所以，我们要让生命活水流通，仅仅接受还不够，甚至加上奉献也不够，还必须敞开。我们接受神作生命，将主权让给神是不够的；还必须向着这生命敞开，因着这生命向神、向人敞开，并且为着这生命的流通而敞开。你总得敞开，向神敞开，向人也敞开，这活水才能一面流进你里面，成为泉源，另一面从你里面涌流出来，成为江河。这流出来的江河，就是神儿女中间的交通，也就是召会的交通。这是约壹一章所说，因着神的生命，而与神的众儿女有交通（2~3）。新耶路撒冷就是以这道河作交通；这一道河就是全城的交通，此外再没有别的交通。所以召会的交通，乃是一道水流，无论是召会的见证，或是召会的工作，都是在这一道流里，都是在这一个交通里。
　　我们若以启示录里的景象对照使徒行传，就会看见当初的召会正是新耶路撒冷的光景，众圣徒接受神作生命，也让神登宝座，并且真是敞开的。神这生命的水流，也就是圣灵，能在他们中间流通。结果，这个流通就成为他们中间的交通。这个交通是与神相通的，也与一切有神生命的人相通。你说它是交通也可以，说它是圣灵的水流也可以。这道水流从耶路撒冷流出来，流到安提阿，流到马其顿，一直流到罗马，甚至现今流到我们。按以西结四十七章的图画看，这道水流所流经之地，死亡总是被生命吞灭。这水流流入海，海水就得医治；这水流所到之处，死亡就被吞灭，并且有丰盛的生命长出来（8~12）。
　
　
　　我们若把生命活水这幅图画默想得透彻，就能完全领会，敞开乃是灵里的故事。因为这道活水就是神，就是灵。神和我们接触，神从我们经过，都是在我们的灵里。所以，当我们讲到敞开自己，让祂能流到我们灵里，也能从我们灵里流出去，这个敞开完全是重在灵的敞开。
　　我们都有这种经验，许多时候我们在话语上向人敞开，但我们的灵却没有动。我们魂的各部分可以向人敞开，和人谈笑，与人表同情，在思想和意见上向人敞开；但灵是关闭的。有的弟兄姊妹就是这样，他们能彼此谈笑风生，几小时也不感疲倦，却不能一同祷告。这证明他们的魂是彼此敞开的，但灵却有重重阻隔。我们所说的敞开，不是外面的敞开，乃是指着灵的敞开，灵的释放，彼此在灵里有真实地交通。这种敞开不是一般人所以为的说直话，心里有什么不满就全都说出来。所谓的说直话，不过就是肉体放肆，并不是灵的敞开。有的弟兄姊妹天性就很敞开，总喜欢多说话，说起话来没有遮拦，没有分寸。这样的人外表好像很敞开，其实不过是魂的一种表现，其中并没有多少灵的成分。因为他的灵并没有动，他的话语不是从灵里出来的；所以，在他的话语里没有灵的味道，没有灵的感觉。
　　我们必须看见，真实地敞开乃是灵的敞开，敞开完全是灵的故事。这样的敞开能给生命活水开一条出路。实在说，这道生命水流就是神，也就是灵。这水流不是先从我们的魂经过，乃是先从我们的灵经过。这水流要先从我们的灵经过，才会经过我们的魂而流出来。我们若不先让它从灵里经过，它就无法经过我们的魂而流出来。所以，我们必须学习从我们的灵里敞开。
　
　　第二，要敞开灵，非得多祷告不可。你的灵要能敞开，就得多有操练，多有运用。灵的操练和运用，大部分是在于祷告。一个缺少祷告的人，他的灵根本是瘪气的，是没有法子动的；你要他的灵敞开，是不可能的。一个活的灵，饱满的灵，高昂的灵，就是一个刚强的灵，很容易动，也很容易出来。我们若要灵活泼、高昂、刚强、新鲜，就非得多祷告不可。
　　我们都知道，灵是用以接触神的器官，而接触神最重要的一条路就是祷告。有声祷告是祷告，无声祷告也是祷告，甚至仅仅向神仰望一下也是祷告。你只要这样祷告一下，你的灵就接触到神了。你多祷告，你的灵就多与神接触，结果你的灵必定灵活、新鲜、饱满、释放。这时你要让灵敞开，就是非常自然的事。
　　不仅我们里面的灵是祷告的灵，连神的灵临到我们时，也被称为那叫我们祷告的灵，所以圣经称神的灵作“恩典和恳求的灵”（亚十二10）。这更证明，若要我们的灵能强，必须祷告；若要神的灵在我们里面加多，也必须祷告。唯有祷告，才能叫我们的灵受到操练；唯有祷告，才能叫我们的灵得以敞开。
　
　　第三，要学习在任何场合都能向人敞开灵。有的人在个人祷告时，灵能向神开启，但一和别人祷告，他的灵就向人关闭，出不来。好像他只能向神开，让灵进来，而不能向人开，让灵出去。结果，神这生命的水流只能流进，不能流出；因着不能流出，最终连流进也停止了。所以，只有独自祷告时灵能开启，那是片面的，是不够的。我们必须操练，灵向神能开，向人也能开；独自祷告能开，和人祷告也能开。这样，才能让神那生命的活水自由的流进来，也畅通的流出去。唯有这样两面的敞开，才能使神生命的活水，在召会中畅流无阻，带来丰满的结果。
　　已往，神的儿女在向人敞开这面，所受的带领实在太少。众人只注意如何除去与神之间的间隔，对付与神之间的问题，而向神开启；却很少注意除去与人的阻隔，对付与人之间的问题，而向人开启。因着我们缺少这一面的带领，所以在已过的年日里，无论在什么场合，我们都不容易向人开启，甚至来在一起聚会，也不能彼此敞开。单独一个人祷告时还不错，一到聚会里，灵就向人关闭；结果聚会死气沉沉，生命的活水一点不能流通。在新耶路撒冷里的活水，是到处流得通的，但在我们的聚会里，这活水却到处碰壁，怎么流都流不通。有的根本流不进去，有的只能流进去，却不能流出来。这意思是，有的弟兄姊妹向人是关闭的，向神也是关闭的。有些情形好一点，向神开启，向人却不开启。因此，我们很少有什么聚会，让神生命的活水流通无阻，真是显出新耶路撒冷的光景。
　　譬如，在一次擘饼聚会中，圣灵流到我这里，感动我，要我祷告，但我考虑顾忌一多，就不肯开口，不肯敞开，以致圣灵的水流在我这里遇到阻碍，流不出去，使聚会的灵受到相当的限制。等一下圣灵流到你那里，要你提诗歌，你也是同样的态度，不肯让祂通过。圣灵这样一再受到你我的限制，一直不能流通，结果那一次擘饼聚会，就相当枯干、死沉，众人也就得不到供应，不能解渴。所以，我们必须学习敞开，无论在什么聚会中，圣灵一临到我们，立刻让圣灵自由，随圣灵出去。这圣灵出去的路没有别的，就是从灵里敞开。我们从灵里发表多少，这灵就从我们里面出去多少。这一点非常要紧，大家必须好好操练。
　
　　第四，我们不只要多祷告操练灵，还要多操练祷告的思路和话语。因为灵的开启与流露，非常借重于思路和话语的配合；而思路和话语的操练，也在于多祷告。你若能多祷告，不只灵会强，甚至你的思路也会丰富而清楚，话语也会中肯而练达。这样就更能帮助你的灵出来。你若操练得好，灵里一有感动，即刻就能找到丰富的思路和合式的话语，把里面的感觉发表出来。有些弟兄姊妹在聚会时，里头实在有灵感，也毫不关闭，愿意开启、释放灵，只因为缺少思路和话语，就无法把里头的感觉发表出来；即使有一点发表，也因为思路和话语不丰富，难以发表得丰满、完全。
　　要知道，灵的出来常是随着话的，因为灵藏在话里。约翰六章说，主的话就是灵（约六63）。我们的经历也证实这点。通常圣灵进到人里面，不是借着讲台上所释放的话语，就是借着圣经的话。你若不听信息，不读圣经，就不容易有灵感。对于圣灵的感动，你能够觉得，能够领会，都是因为你听过一些信息，也读过一些圣经。同样的，现在圣灵进入你里头了，你想把这灵发表出去，也是要借着话。事实上，你不必大喊大叫，只要能找到合式而中肯的话来陈明；话一说出去，灵就随着发表出去了。因此，我们必须经常祷告操练灵，也要常操练祷告的思路和话语，使我们的思路丰富，话语灵活。无论何时有灵感，都能有通达的思路和合式的话语，来配合并发表。灵里感觉要赞美，就有赞美的话；觉得要感谢，就有感谢的话；觉得该认罪，就有认罪的话；觉得该求告，就有求告的话。你祷告的思路是灵敏的，话语是丰富的，就能帮助你的灵丰富的出来。你的灵一出来，生命活水就流通了。
　
　　末了一点，就是生命活水流通的结果。当我们借着多方祷告让灵出来，结果就把我们众人都流到一道流里，都在一个灵里完全贯通了。这就是所谓的调灵，叫众人灵里相调，灵里交流，灵里相通，全都融汇在一个灵里。若是我们调到这个地步，神的灵，神的生命活水，就必在全召会中畅通无阻的涌流。无论什么聚会、什么场合，弟兄姊妹彼此间都是流通、贯通的。这样，我们就一点没有枯干的感觉。无论何人来到我们中间，都会觉得滋润。同时，人会感觉这里有活水，能解人的干渴。并且这水是生命的活水，能吞灭所有的死亡。正如以西结所看见的异象，这水能叫海水得着医治，百物滋生（结四七8~9）。不仅如此，因着这活水的流通，召会中的难处就完全消除，所有的污秽也都除去，一切死亡的因素都不存在了。全召会变得明亮如同水晶，完全显出新耶路撒冷的光景。但愿我们真学习敞开，多有祷告，让神生命的活水在我们中间畅流无阻，流出这样一个荣耀的结果！
　　原刊于一九六一年四月“话语职事”第一百十八期
　　读经：创世记二章十至十四节，诗篇三十六篇八节，四十六篇四节，以西结书四十七章一至十二节，约翰福音四章十四节，七章三十七至三十九节，启示录二十二章一至二节。
--------本段经节汇集--------
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。
创2:13  
第二道河名叫基训，就是环绕古实全地的。
创2:14  
第三道河名叫希底结，流在亚述的东边。第四道河就是伯拉河。
诗36:8  
他们必因你殿里的肥甘得以饱足，你也必叫他们喝你乐河的水。
诗46:4  
有一道河，这河的支流，使神的城快乐；这城就是至高者支搭帐幕的圣处。
结47:1  
祂带我回到殿门，见水从殿的门槛下流出，往东流去（原来殿面朝东）；这水从槛下，由殿的南边，在祭坛的南边往下流。
结47:2  
祂带我出北门，又领我从外面绕到朝东的外门，见水从南边流出。
结47:3  
那人手拿准绳往东出去的时候，量了一千肘，使我蹚过水，水到踝子骨。
结47:4  
祂又量了一千肘，使我蹚过水，水就到膝。祂再量了一千肘，使我蹚过水，水便到腰。
结47:5  
祂又量了一千肘，水便成了河，使我不能蹚过；因为水势涨起，成为可洑的水，不可蹚的河。
结47:6  
祂对我说，人子啊，你看见了么？祂就带我回到河边。
结47:7  
我回到河边的时候，见在河这边与那边的岸上有极多的树木。
结47:8  
祂对我说，这水往东方一带流出，下到亚拉巴，直到海；所发出来的水流入海时，海水就得医治。
结47:9  
这河所到之处，凡滋生有生命的动物都必生活，并且这水到了那里，就有极多的鱼。海水得了医治，并且这河所到之处，百物都必生活。
结47:10  
必有渔夫站在海边，从隐基底直到隐以革莲，都作晒网之处。那鱼各从其类，好像大海的鱼甚多。
结47:11  
只是泥泞之地与洼湿之处不得治好，必留为盐地。
结47:12  
在河这边与那边的岸上必生长各类的树木，其果可作食物；叶子不枯干，果子不断绝；每月必结新果子，因为供应树木的水是从圣所流出来的。树上的果子必作食物，叶子乃为治病。
约4:14  
人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。
约7:37  
节期的末日，就是最大之日，耶稣站着高声说，人若渴了，可以到我这里来喝。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
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。
------------------------
　
　　创世记二章给我们看见，神创造人，把人安置在伊甸园之后，接着就提起了一道河（创二10）。此后，无论在旧约或新约，都曾多次提到一条河。值得注意的是，每逢圣经提到一条河，都与神的殿相连。譬如诗篇三十六篇说，在神的殿里得喝乐河的水（诗三六8）。四十六篇说，有一道河的支流使神的城，神的居所快乐（四六4）。到了以西结四十七章说，有水从神殿的门槛下流出来成为河（结四七1，5）。约珥书三章十八节说，必有泉源从耶和华的殿中流出来。到了新约，约翰四章和七章给我们看见，有生命的活水，从主流到人里头，并且这活水要成为江河。四福音里，唯独约翰福音说到主是神的殿（约二18~21）。因此，七章说到生命的活水从主流出来，意思是从神的殿里流出来。甚至到全本圣经末了，还是以这一道河作为结束：“一道生命水的河，…从神和羔羊的宝座流出来。”（启二二1）这一道河仍是从神的殿流出来的。或许有人说，新耶路撒冷城里并没有殿，但二十一章二十二节明说，神和羔羊就是城的殿。这水既是从神和羔羊的宝座流出来，也就是从神的殿里流出来。
--------本段经节汇集--------
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。
诗篇三十六篇（略，若需要被汇集，请勾选“不忽略整章”）
诗36:8  
他们必因你殿里的肥甘得以饱足，你也必叫他们喝你乐河的水。
诗篇四十六篇（略，若需要被汇集，请勾选“不忽略整章”）
诗46:4  
有一道河，这河的支流，使神的城快乐；这城就是至高者支搭帐幕的圣处。
以西结书四十七章（略，若需要被汇集，请勾选“不忽略整章”）
结47:1  
祂带我回到殿门，见水从殿的门槛下流出，往东流去（原来殿面朝东）；这水从槛下，由殿的南边，在祭坛的南边往下流。
结47:5  
祂又量了一千肘，水便成了河，使我不能蹚过；因为水势涨起，成为可洑的水，不可蹚的河。
珥3:18  
到那日，大山要滴新酒，小山要流奶；犹大一切的溪河都有水流，必有泉源从耶和华的殿中流出来，浇灌什亭谷。
约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约2:18  
于是犹太人问祂说，你既作这些事，还显什么神迹给我们看？
约2:19  
耶稣回答说，你们拆毁这殿，我三日内要将它建立起来。
约2:20  
犹太人便说，这殿是四十六年才造成的，你三日内就将它建立起来么？
约2:21  
但耶稣是以祂的身体为殿说的。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
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。
但以理书没有二一章，请检查。
 ------------------------
　　前述经文都给我们看见一道水流在流通，并且这道水流，这条河，与神的殿、神的城有密切的关系。可以说，这一条河就是神的殿、神的城的生命线。若没有这条河，神的殿、神的城就没有生命；也可以说，最低限度没有生命的流通，没有生命的灌溉。　　圣经里提到河流的地方，大都是用图画来表明、示意，所以我们必须用透视的眼光来领会。这条河流对于神居所的重要性，犹如供水之于城市那样重要。我们知道，任何人群集居的城市，首要的问题就是供水。水比粮食还急需、还重要。在人群社会中，水的用处有三：第一是滋润，第二是解渴，第三是清洗。我们生活在城市里，必须有水来滋润，否则连我们呼吸的空气，都会令人干燥难受。更重要的是，我们每天还得喝足量的水，否则就会干渴难受，甚至死亡。不仅如此，我们还需要天天用水洗涤、冲刷一切的污秽。所以，一个城市如果缺水，必定枯干，充满死亡和污秽。　　同样的，无论是神的城或是神的殿，也都需要水。在圣经里，殿和城的意义是一样的，都着重在住处这一面。然而在旧约里，城是殿的外围；到了新约末了，城就变作殿的扩大。在耶路撒冷里面有殿，还有外围的城；到了新耶路撒冷，殿没有了，神就直接住在城里面，甚至城就变作殿，也就是殿的扩大。无论是城还是殿，都是指着一群蒙恩的人聚集在一处，作为神居住的地方。既是一个人群聚集之处，就需要水的流通、供应。所以，圣经提到神的殿、神的城时，经常连带提到河水的流通。　　圣经头一次提到河，是在创世记二章，其目的是要“滋润那园子”（10）。因此，圣经提到河水的第一个用处，就是滋润。换句话说，水对于神的居所，第一就是叫人得着滋润。
--------本段经节汇集--------
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。
------------------------
　　第二，圣经提到水，特别着重在给人喝，并解人的干渴。创世记二章虽然没有提到“喝”这字，但其内在的用意就是喝。这可由二章上下文看出来。九节说到生命树时，着重在“吃”，因此十节说到水流时，其含意必定着重在“喝”。此外，圣经其余各卷都证明，河实在是给人喝的。诗篇三十六篇说，“喝你乐河的水。”（8）在约翰七章，主说，人若渴了，可以到祂这里来喝，并且从信入祂之人的腹中要流出活水的江河（37~38）；这里也着重在喝。到圣经末了，启示录二十二章一节说到一道生命水的河。二十一章六节说，主要将生命泉的水白白赐给那口渴的人喝。然后，二十二章十七节说，“口渴的人也当来；愿意的都可以白白取生命的水喝。”这都清楚指明，生命水的河乃是为着给人喝，解人的干渴。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
诗篇三十六篇（略，若需要被汇集，请勾选“不忽略整章”）
诗36:8  
他们必因你殿里的肥甘得以饱足，你也必叫他们喝你乐河的水。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约7:37  
节期的末日，就是最大之日，耶稣站着高声说，人若渴了，可以到我这里来喝。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
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21:6  
祂又对我说，都成了。我是阿拉法，我是俄梅嘎；我是初，我是终。我要将生命泉的水白白赐给那口渴的人喝。
启22:17  
那灵和新妇说，来！听见的人也该说，来！口渴的人也当来；愿意的都可以白白取生命的水喝。
------------------------
　　滋润仅仅是叫人外面不干燥；将水喝到人里面，才能真实解人干渴。这条河是这样的滋润又解渴，所以圣经说，这河乃是一道乐河（诗三六8），能使神的城快乐，叫神的住处欢乐（四六4）。我们都知道，若是一个人外面很干燥，里面又很干渴，必定没有丝毫快乐可言。圣经给我们看见，渴的痛苦乃是最厉害的痛苦。路加十六章的那个财主，在阴间里渴到一个地步，巴望能得到指头尖蘸的一点点水，凉凉他的舌头（24）。可见一个干渴的人能得到解渴，实在是最快乐的事。
--------本段经节汇集--------
诗36:8  
他们必因你殿里的肥甘得以饱足，你也必叫他们喝你乐河的水。
诗46:4  
有一道河，这河的支流，使神的城快乐；这城就是至高者支搭帐幕的圣处。
路加福音十六章（略，若需要被汇集，请勾选“不忽略整章”）
路16:24  
就喊着说，我祖亚伯拉罕，可怜我吧，打发拉撒路来，用指头尖蘸点水，凉凉我的舌头，因为我在这火焰里极其痛苦。
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　　不仅如此，启示录二十二章一节明说，这道河是生命水的河，能叫人得着生命。生命总是与死亡相对，因此这条生命水的河是解决死亡的。干渴是死亡的先声，干渴到极点就是死亡。所以，解决干渴就是解决死亡。
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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。
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　　综合以上所说的，我们能清楚看见，在神的城、神的殿、神的居所这里，第一要紧的，就是让这条河流得畅通。我们常说到召会的建造，然而我们必须领会，若是一个城市里没有水，连生活都无法维持，就谈不上建造的工程了。同样的，在神的居所，就是召会中，若要使建造的工程能够完成，当务之急就是要让这道生命活水流通，使所有在神居所里的人，在属灵生命和属灵生活上，得到完满的供应。换句话说，因着这道生命活水在神居所里流通，就发挥了三方面的功用：使凡住在其中的人都得着滋润，解人的干渴，并且洗清一切的污秽。这三项加起来，就叫神居所里的每个人，都是活而清洁的，没有一个是死而肮脏的。　　照圣经看，这一道河除了滋润、解渴、清洗之外，还有一个最终的结果，就是流出金子、珍珠和宝石。这是创世记二章那一幅图画，所给我们清楚看见的（10~12）。这道河的流通，不仅叫神的子民在生命、生活上得了舒畅，并且能产生出神建造的材料。因此，当我们说到召会的建造时，就不能不注意这道活水的流通。这道活水若是无法流通，不要说建造，就连神子民中间的生命和生活都得不着维持，结果就是死亡和污秽。若是这道生命的活水能流通，结果不仅满了生命，明亮、纯洁如同水晶，还有一个荣耀的结果，就是流出珍贵的建造材料；这是圣经里清楚记载的。若要神的殿得着维持，神的城能以存在，这道生命水的河绝对不可少。同样的，今天召会要建造成为神的居所，必须有这一道活水的流通。
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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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　　这道生命的活水，究竟是什么呢？圣经清楚地说，这道水流就是生命的圣灵。主耶稣在约翰七章三十七至三十八节说，“人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。”接着，使徒约翰在三十九节补充说，“耶稣这话是指着信入祂的人将要受的那灵说的。”这里所说的那灵，乃是指生命的灵，因为约翰是专讲生命的。既是生命的灵，就是可以喝进我们里面的；不像能力的灵，仅仅浇灌在我们外面。所谓圣灵的浇灌，乃是我们在圣灵里受浸；圣灵如同受浸的水一样，让我们浸在里头，叫我们得着能力。就这一面说，圣灵是作我们能力的灵。另一面，生命的灵乃是水，是我们可以喝到里头的。为这缘故，约翰在启示录末了给我们看见，圣灵就是两岸长着生命树的生命水的河（二二1~2）。
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约7:37  
节期的末日，就是最大之日，耶稣站着高声说，人若渴了，可以到我这里来喝。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
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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　　照圣经看，圣灵乃是神流出来，流到人身上和人里面。就着隐藏的源头说，神是父；就着彰显和流露说，神是子；就着流到人身上，并且进到人里面，和人发生生命的关系说，神是灵。所以这一道河，这一道水流，不是别的，乃是生命的圣灵，就是神自己流出来，流到人身上，并流到人里面，作人的生命。　　我们都知道，神是生命，神也要来作生命；但是神若一直在祂自己里头不流出来，祂对我们还不是生命，也不能作生命。神要作我们的生命，头一步总要从祂里面流出来，并且流到我们里面。启示录二十二章说，这一道河从神和羔羊的宝座流出来（1）。神和羔羊的宝座就是神所在的地方，这河从那里流出来，意思是从神自己里面流出来。所以，这一道生命的活水就是神的流出，也就是神来作人的生命。
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启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
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。
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　　神既已流出成为生命的活水，人如何得到这道活水在人里面流通呢？按照圣经起头的记载，首先需要人接受神作生命。创世记二章清楚给我们看见，神将人造好之后，把人摆在伊甸园中，要人接受生命树的果子，吃这树的果子。这指明神要以食物的方式进到人里面作生命。奇妙的是，圣经说过生命树以后，接着说到一道河流。这含示人何时将神当作食物，接受到里面作生命，这生命就要在人里头，成为一道流通的河水。关于这事，我们可以从约翰福音得着证实。六章说到，主来了，是要作人的粮食，给人接受到里面作生命（35，48）；然后七章指出，人接受主到里面作生命，就是把活水喝到人里面（37~38）。这给我们看见，人所接受的是粮食，结果却是活水在人里面涌流。因此，人要得着活水，首先就要把神当作食物接受进来作生命。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音六章（略，若需要被汇集，请勾选“不忽略整章”）
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
约6:48  
我就是生命的粮。
约6:37  
凡父所赐给我的人，必到我这里来；到我这里来的，我绝不把他丢在外面。
约6:38  
因为我从天上降下来，不是要行我自己的意思，乃是要行那差我来者的意思。
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　　第二，我们要让生命的活水涌流畅通，必须让神得着地位。我们必须让神在我们身上设立祂的宝座，在我们生活中得着一切的主权。圣经头一次提到这河，将河与食物连在一起，指明人必须接受神作生命，才能有生命的活水流进来。圣经末了，将生命水的河与神的宝座连在一起，这进一步指出，人必须让神在人里面登宝座，让神得着所该得的地位，让神在一切事上掌权，这条河才能在人里面流通无阻。　　我们的经历证实这事。第一，我们必须信入主，接受祂作生命，才能得着这河流进我们里面。第二，我们必须向主降服，奉献，把主权让给祂，让祂在我们里面居首位，登宝座，得着所有的地位。结果这一条河，才能在我们里面畅通无碍。
　
　　第三，我们需要敞开。在约翰四章，主头一次说到活水的时候，仅仅说到活水如何进到人里面，成为泉源。到七章，主再次提到活水时，就说这水要从人里面流出来，成为活水的江河（38）。泉源是重在源头，江河是重在流出。活水要流出，就必须有出口。如果我们盼望这道活水能从我们涌流、流通出去，不仅要接受主作生命，把地位让给祂，我们还必须是敞开、有出口的。用表号说，在新耶路撒冷里，这道河无论流到那里，都是畅通无碍的，处处都能让这河流进流出。
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约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约4:38  
我差你们去收你们所没有劳苦的，别人劳苦，你们享受他们所劳苦的。
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　　有了出口，活水才能流通。这恐怕是神的儿女最忽略的事。今天在我们中间，讲到接受神作生命的道相当多；讲到把自己交给神，让神得着首位，登宝座，这种道也不少。然而，说到人要流通神的生命，就必须是敞开的，是有出口的，这种道几乎没有。因此，在许多人身上，这道生命河流不通。有的是流不进去，有的是流进去了，却流不出来。流不出来的结果，就是不能再流进去。任何一种水流，你要它继续不断地流进来，就必须让它能流出去。你让它流出去了，它就会更多的流进来。你一不让它流出去，它就不能再流进来了。你要水继续往里流，就必须让它继续往外流，这是定规的。在整个新耶路撒冷里，没有一部分是活水不能流通的，全城处处都流得通。　　所以，我们要让生命活水流通，仅仅接受还不够，甚至加上奉献也不够，还必须敞开。我们接受神作生命，将主权让给神是不够的；还必须向着这生命敞开，因着这生命向神、向人敞开，并且为着这生命的流通而敞开。你总得敞开，向神敞开，向人也敞开，这活水才能一面流进你里面，成为泉源，另一面从你里面涌流出来，成为江河。这流出来的江河，就是神儿女中间的交通，也就是召会的交通。这是约壹一章所说，因着神的生命，而与神的众儿女有交通（2~3）。新耶路撒冷就是以这道河作交通；这一道河就是全城的交通，此外再没有别的交通。所以召会的交通，乃是一道水流，无论是召会的见证，或是召会的工作，都是在这一道流里，都是在这一个交通里。
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约翰一书一章（略，若需要被汇集，请勾选“不忽略整章”）
约壹1:2  
（这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传与你们；）
约壹1:3  
我们将所看见并听见的，也传与你们，使你们也可以与我们有交通；而且我们的交通，又是与父并与祂儿子耶稣基督所有的。
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　　我们若以启示录里的景象对照使徒行传，就会看见当初的召会正是新耶路撒冷的光景，众圣徒接受神作生命，也让神登宝座，并且真是敞开的。神这生命的水流，也就是圣灵，能在他们中间流通。结果，这个流通就成为他们中间的交通。这个交通是与神相通的，也与一切有神生命的人相通。你说它是交通也可以，说它是圣灵的水流也可以。这道水流从耶路撒冷流出来，流到安提阿，流到马其顿，一直流到罗马，甚至现今流到我们。按以西结四十七章的图画看，这道水流所流经之地，死亡总是被生命吞灭。这水流流入海，海水就得医治；这水流所到之处，死亡就被吞灭，并且有丰盛的生命长出来（8~12）。
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以西结书四十七章（略，若需要被汇集，请勾选“不忽略整章”）
结47:8  
祂对我说，这水往东方一带流出，下到亚拉巴，直到海；所发出来的水流入海时，海水就得医治。
结47:9  
这河所到之处，凡滋生有生命的动物都必生活，并且这水到了那里，就有极多的鱼。海水得了医治，并且这河所到之处，百物都必生活。
结47:10  
必有渔夫站在海边，从隐基底直到隐以革莲，都作晒网之处。那鱼各从其类，好像大海的鱼甚多。
结47:11  
只是泥泞之地与洼湿之处不得治好，必留为盐地。
结47:12  
在河这边与那边的岸上必生长各类的树木，其果可作食物；叶子不枯干，果子不断绝；每月必结新果子，因为供应树木的水是从圣所流出来的。树上的果子必作食物，叶子乃为治病。
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　　我们若把生命活水这幅图画默想得透彻，就能完全领会，敞开乃是灵里的故事。因为这道活水就是神，就是灵。神和我们接触，神从我们经过，都是在我们的灵里。所以，当我们讲到敞开自己，让祂能流到我们灵里，也能从我们灵里流出去，这个敞开完全是重在灵的敞开。　　我们都有这种经验，许多时候我们在话语上向人敞开，但我们的灵却没有动。我们魂的各部分可以向人敞开，和人谈笑，与人表同情，在思想和意见上向人敞开；但灵是关闭的。有的弟兄姊妹就是这样，他们能彼此谈笑风生，几小时也不感疲倦，却不能一同祷告。这证明他们的魂是彼此敞开的，但灵却有重重阻隔。我们所说的敞开，不是外面的敞开，乃是指着灵的敞开，灵的释放，彼此在灵里有真实地交通。这种敞开不是一般人所以为的说直话，心里有什么不满就全都说出来。所谓的说直话，不过就是肉体放肆，并不是灵的敞开。有的弟兄姊妹天性就很敞开，总喜欢多说话，说起话来没有遮拦，没有分寸。这样的人外表好像很敞开，其实不过是魂的一种表现，其中并没有多少灵的成分。因为他的灵并没有动，他的话语不是从灵里出来的；所以，在他的话语里没有灵的味道，没有灵的感觉。　　我们必须看见，真实地敞开乃是灵的敞开，敞开完全是灵的故事。这样的敞开能给生命活水开一条出路。实在说，这道生命水流就是神，也就是灵。这水流不是先从我们的魂经过，乃是先从我们的灵经过。这水流要先从我们的灵经过，才会经过我们的魂而流出来。我们若不先让它从灵里经过，它就无法经过我们的魂而流出来。所以，我们必须学习从我们的灵里敞开。
　
　　第二，要敞开灵，非得多祷告不可。你的灵要能敞开，就得多有操练，多有运用。灵的操练和运用，大部分是在于祷告。一个缺少祷告的人，他的灵根本是瘪气的，是没有法子动的；你要他的灵敞开，是不可能的。一个活的灵，饱满的灵，高昂的灵，就是一个刚强的灵，很容易动，也很容易出来。我们若要灵活泼、高昂、刚强、新鲜，就非得多祷告不可。　　我们都知道，灵是用以接触神的器官，而接触神最重要的一条路就是祷告。有声祷告是祷告，无声祷告也是祷告，甚至仅仅向神仰望一下也是祷告。你只要这样祷告一下，你的灵就接触到神了。你多祷告，你的灵就多与神接触，结果你的灵必定灵活、新鲜、饱满、释放。这时你要让灵敞开，就是非常自然的事。　　不仅我们里面的灵是祷告的灵，连神的灵临到我们时，也被称为那叫我们祷告的灵，所以圣经称神的灵作“恩典和恳求的灵”（亚十二10）。这更证明，若要我们的灵能强，必须祷告；若要神的灵在我们里面加多，也必须祷告。唯有祷告，才能叫我们的灵受到操练；唯有祷告，才能叫我们的灵得以敞开。
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亚12:10  
我必将恩典和恳求的灵，浇灌大卫家和耶路撒冷的居民；他们必仰望我，就是他们所扎的；他们必为我哀号，如为丧独生子哀号，又为我痛哭，如为丧长子痛哭。
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　　第三，要学习在任何场合都能向人敞开灵。有的人在个人祷告时，灵能向神开启，但一和别人祷告，他的灵就向人关闭，出不来。好像他只能向神开，让灵进来，而不能向人开，让灵出去。结果，神这生命的水流只能流进，不能流出；因着不能流出，最终连流进也停止了。所以，只有独自祷告时灵能开启，那是片面的，是不够的。我们必须操练，灵向神能开，向人也能开；独自祷告能开，和人祷告也能开。这样，才能让神那生命的活水自由的流进来，也畅通的流出去。唯有这样两面的敞开，才能使神生命的活水，在召会中畅流无阻，带来丰满的结果。　　已往，神的儿女在向人敞开这面，所受的带领实在太少。众人只注意如何除去与神之间的间隔，对付与神之间的问题，而向神开启；却很少注意除去与人的阻隔，对付与人之间的问题，而向人开启。因着我们缺少这一面的带领，所以在已过的年日里，无论在什么场合，我们都不容易向人开启，甚至来在一起聚会，也不能彼此敞开。单独一个人祷告时还不错，一到聚会里，灵就向人关闭；结果聚会死气沉沉，生命的活水一点不能流通。在新耶路撒冷里的活水，是到处流得通的，但在我们的聚会里，这活水却到处碰壁，怎么流都流不通。有的根本流不进去，有的只能流进去，却不能流出来。这意思是，有的弟兄姊妹向人是关闭的，向神也是关闭的。有些情形好一点，向神开启，向人却不开启。因此，我们很少有什么聚会，让神生命的活水流通无阻，真是显出新耶路撒冷的光景。　　譬如，在一次擘饼聚会中，圣灵流到我这里，感动我，要我祷告，但我考虑顾忌一多，就不肯开口，不肯敞开，以致圣灵的水流在我这里遇到阻碍，流不出去，使聚会的灵受到相当的限制。等一下圣灵流到你那里，要你提诗歌，你也是同样的态度，不肯让祂通过。圣灵这样一再受到你我的限制，一直不能流通，结果那一次擘饼聚会，就相当枯干、死沉，众人也就得不到供应，不能解渴。所以，我们必须学习敞开，无论在什么聚会中，圣灵一临到我们，立刻让圣灵自由，随圣灵出去。这圣灵出去的路没有别的，就是从灵里敞开。我们从灵里发表多少，这灵就从我们里面出去多少。这一点非常要紧，大家必须好好操练。
　
　　第四，我们不只要多祷告操练灵，还要多操练祷告的思路和话语。因为灵的开启与流露，非常借重于思路和话语的配合；而思路和话语的操练，也在于多祷告。你若能多祷告，不只灵会强，甚至你的思路也会丰富而清楚，话语也会中肯而练达。这样就更能帮助你的灵出来。你若操练得好，灵里一有感动，即刻就能找到丰富的思路和合式的话语，把里面的感觉发表出来。有些弟兄姊妹在聚会时，里头实在有灵感，也毫不关闭，愿意开启、释放灵，只因为缺少思路和话语，就无法把里头的感觉发表出来；即使有一点发表，也因为思路和话语不丰富，难以发表得丰满、完全。　　要知道，灵的出来常是随着话的，因为灵藏在话里。约翰六章说，主的话就是灵（约六63）。我们的经历也证实这点。通常圣灵进到人里面，不是借着讲台上所释放的话语，就是借着圣经的话。你若不听信息，不读圣经，就不容易有灵感。对于圣灵的感动，你能够觉得，能够领会，都是因为你听过一些信息，也读过一些圣经。同样的，现在圣灵进入你里头了，你想把这灵发表出去，也是要借着话。事实上，你不必大喊大叫，只要能找到合式而中肯的话来陈明；话一说出去，灵就随着发表出去了。因此，我们必须经常祷告操练灵，也要常操练祷告的思路和话语，使我们的思路丰富，话语灵活。无论何时有灵感，都能有通达的思路和合式的话语，来配合并发表。灵里感觉要赞美，就有赞美的话；觉得要感谢，就有感谢的话；觉得该认罪，就有认罪的话；觉得该求告，就有求告的话。你祷告的思路是灵敏的，话语是丰富的，就能帮助你的灵丰富的出来。你的灵一出来，生命活水就流通了。
--------本段经节汇集--------
约翰福音六章（略，若需要被汇集，请勾选“不忽略整章”）
约6:63  
赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。
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　　末了一点，就是生命活水流通的结果。当我们借着多方祷告让灵出来，结果就把我们众人都流到一道流里，都在一个灵里完全贯通了。这就是所谓的调灵，叫众人灵里相调，灵里交流，灵里相通，全都融汇在一个灵里。若是我们调到这个地步，神的灵，神的生命活水，就必在全召会中畅通无阻的涌流。无论什么聚会、什么场合，弟兄姊妹彼此间都是流通、贯通的。这样，我们就一点没有枯干的感觉。无论何人来到我们中间，都会觉得滋润。同时，人会感觉这里有活水，能解人的干渴。并且这水是生命的活水，能吞灭所有的死亡。正如以西结所看见的异象，这水能叫海水得着医治，百物滋生（结四七8~9）。不仅如此，因着这活水的流通，召会中的难处就完全消除，所有的污秽也都除去，一切死亡的因素都不存在了。全召会变得明亮如同水晶，完全显出新耶路撒冷的光景。但愿我们真学习敞开，多有祷告，让神生命的活水在我们中间畅流无阻，流出这样一个荣耀的结果！
--------本段经节汇集--------
结47:8  
祂对我说，这水往东方一带流出，下到亚拉巴，直到海；所发出来的水流入海时，海水就得医治。
结47:9  
这河所到之处，凡滋生有生命的动物都必生活，并且这水到了那里，就有极多的鱼。海水得了医治，并且这河所到之处，百物都必生活。
以西结书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　原刊于一九六一年四月“话语职事”第一百十八期
　
THE RELATIONSHIP BETWEEN THE LIVING WATER OF LIFE AND GOD’S DWELLING PLACE
　After God created man and placed him in the garden of Eden, the Scriptures speak of a river (Gen. 2:10). Following this, there are frequent references to a river in both the Old and the New Testaments. When the Bible refers to a river, there often is some connection with the temple of God. For example, Psalm 36:8 says, “They are saturated with the fatness of Your house, / And You cause them to drink of the river of Your pleasures.” Psalm 46:4 says, “There is a river whose streams gladden the city of God.” Ezekiel 47:1 says, “There was water flowing out from under the threshold of the house,” and then verse 5 speaks of this flow becoming a river. Joel 3:18 speaks of a fountain that goes forth from the house of Jehovah. In John 4 the Lord spoke of living water that will flow from Himself into man (vv. 10, 14), and in chapter 7 He said that this water would become rivers of living water (v. 38). Of the four Gospels, only the Gospel of John speaks of the Lord being the temple of God (2:18-21). Hence, like the verses in the Old Testament, which speak of water flowing out of the temple, the verses in John 7 also speak about the water of life flowing out of the Lord as the temple of God. Even at the end of the Bible, there is a river of water of life that proceeds out of the throne of God and of the Lamb (Rev. 22:1). This river flows out of the Lord God the Almighty and the Lamb, who are the temple of God (21:22). Referring to verse 22, some people may say that there is no temple in the New Jerusalem, but this verse clearly states that the Lord God the Almighty and the Lamb are the temple. Since the river of water of life is flowing out from the throne of God and of the Lamb, it is also flowing out from the temple of God.
　These verses show that a flowing stream, a river, is closely related to the temple and the city of God. This river is the lifeline of God’s temple, God’s city. If this river did not exist, God’s temple, God’s city, would not have life, and there would be no circulation of life or watering of life. The importance of a river to God’s dwelling place can be likened to the importance of a city’s water supply. The primary concern of the human population of any city is to have a supply of water. Water is more necessary and crucial than food. In human society water, which is more necessary and crucial than food, serves to water outwardly, to quench thirst inwardly, and to cleanse. To live in a city, we need water; otherwise, even the air that we breathe would be dry and unbearable. More importantly, we need water every day to quench our thirst and to live. Finally, we need to cleanse ourselves daily with water in order to wash away our filth. A city that is short of water will be dry, filled with death, and filthy.
　Similarly, in God’s city, God’s temple, water is also needed. In the Bible the temple and the city both emphasize the aspect of dwelling. In the Old Testament the city refers to the outlying area of the temple, but at the end of the New Testament the city becomes the enlargement of the temple. In Jerusalem the city surrounds the temple. In the New Jerusalem God dwells directly in the city. In other words, the city has become the temple; it has become the enlargement of the temple. The New Jerusalem, either as a city or as an enlarged temple, refers to the saved ones who are gathered together to be the dwelling place of God. Since it is a city filled with people, there is the need for a flow and supply of water. This is the reason that the Bible associates God’s temple and God’s city with a flowing river.
　Genesis 2:10 contains the first reference to a river in the Bible, and it speaks of the river watering the garden. Hence, according to the Bible, the first function of a river is for watering. The first function of water in God’s dwelling place is to water people. When the Bible further speaks of water, it is for the purpose of giving people a drink to quench their thirst. Although Genesis 2 does not use the word drink, the intrinsic significance of water is for man to drink. This can be seen from the context of verses 9 and 10. Since the emphasis in verse 9 is on eating the tree of life, the emphasis in verse 10 must be on drinking of the river that went forth from Eden to water the garden. Throughout the Scriptures rivers are associated with drinking. Psalm 36:8 speaks of drinking of the river of God’s pleasures, and in John 7:37-38 the Lord spoke of coming to Him and drinking so that rivers of living water would flow out of those who believe into Him. These verses emphasize drinking. At the end of the Bible, Revelation 22:1 speaks of a river of water of life, and in 21:6 the Lord spoke of giving to him who thirsts from the spring of the water of life freely. Finally, 22:17 says, “Let him who is thirsty come; let him who wills take the water of life freely.” All these verses clearly indicate that the river of water of life is for people to drink and to quench their thirst.
　Watering relieves outward dryness, whereas drinking relieves an inward thirst. It is the function of a river to water and to quench thirst. This is the reason that the Bible speaks of a river of pleasures that gladdens the city of God and that makes God’s dwelling place joyful (Psa. 36:8; 46:4). We all know that a person who is dry outwardly and thirsty inwardly is not joyful. According to the Bible, thirst is the most severe suffering that a person can experience. In Luke 16:24 the rich man who was suffering in Hades longed to have his tongue cooled by a little water from the tip of Lazarus’s finger. It is a happy matter when a man’s thirst is quenched. In addition, Revelation 22:1 speaks of this river as being a river of water of life, a river that gives people life. Since life is always versus death, the river of water of life solves the problem of death. Thirst is the herald of death. When the problem of thirst is solved, the problem of death is solved.
　If we consider all these points, we can see clearly that in God’s city, God’s temple, God’s dwelling place, the first crucial matter is the flowing of the river. When we speak of the building of the church, we must realize that the living of the dwellers and the work of building cannot be maintained without the flowing of water. If we desire to accomplish the work of building the church as God’s dwelling place, the most urgent thing is to let the water of life flow so that there will be a full supply for our spiritual life and living. When the water of life flows in God’s dwelling place, it waters the dwellers, quenches their thirst, and washes them of any filth. These functions enable every person in God’s dwelling place to be refreshed, living, and clean, without any hint of dryness, death, or filth.
　In addition to watering, quenching thirst, and cleansing, the flow of the river produces gold, pearl, and precious stones. This is the picture presented in Genesis 2:10-12. The flowing of the river not only refreshes God’s people in their life and living, but it also produces materials for God’s building. Hence, when we speak of building the church, we must pay attention to the flow of living water. If living water cannot flow freely, the life and living of God’s people cannot be maintained, and there will be no producing of building materials. Instead, the only result will be death and filth. However, when the water of life flows freely, the situation in the church will be full of life, bright, and pure as crystal, and the precious materials needed for the building will be produced. If we want to maintain God’s temple and to sustain God’s city, the river of water of life is absolutely indispensable. Similarly, if we want the church to be built up as God’s dwelling place, there must be a flow of living water.
　
THE LIVING WATER OF LIFE BEING THE SPIRIT OF LIFE
　The Bible clearly associates the Holy Spirit with the flowing of living water. In John 7:37-38 the Lord said, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” Then the apostle John added a supplementary word in verse 39, saying, “But this He said concerning the Spirit, whom those who believed into Him were about to receive.” Spirit here refers to the Spirit of life, because John’s speaking is always related to the divine life. We receive the Spirit of life inwardly by drinking, whereas we receive the Spirit of power outwardly by being poured upon. The outpouring of the Holy Spirit refers to the baptism in the Holy Spirit, through which we are empowered outwardly. On the one hand, the Spirit is the Spirit of power upon us to work. On the other hand, the Spirit is the Spirit of life within us to drink. Revelation 22:1-2 ultimately speaks of the aspect of the Spirit as the river of water of life.
　According to the Bible, the Spirit is God flowing into man and upon man. As the hidden source of life, God is the Father; as the manifestation and expression of life, God is the Son; and as the flowing of life into and upon man, God is the Spirit. The river is the Spirit of life, the flowing of God into and upon man, to be man’s life.
　God is life, and God comes to be life. God must flow out in order to be life to us. In order to become our life, God first must flow out from Himself and then flow into us. Revelation 22:1 says that a river proceeds out of the throne of God and of the Lamb. Since God and the Lamb are on the throne, the river that flows out of the throne is the flowing out of God Himself. The river of living water is the flowing out of God; it is also God coming to be man’s life.
　
LETTING THE LIVING WATER OF LIFE FLOW FREELY
　
Receiving God as Life
　God has flowed out as the water of life, but how can man receive Him as the water of life and let this water flow freely in him? According to the record of the Bible, man first needs to receive God as life. Genesis 2 clearly shows that God placed man in the garden of Eden so that he would eat, that is, receive, from the tree of life. This indicates that God desires to enter into man as life in the way of food. After speaking of the tree of life, the Bible speaks of a river in a wonderful way. This implies that whenever man receives God as food to be his life, this life will become a flowing river in him. The Gospel of John confirms this point. In chapter 6 the Lord spoke of Himself as being bread for man to receive as life (vv. 35, 48), and then in chapter 7 He spoke of man receiving Him as life in order to drink of Him as living water (vv. 37-38). This shows that when we receive Him as the bread of life, He becomes rivers of living water in us. Hence, in order to receive the living water, we must first receive God as food into us as life.
　
Letting God Be Enthroned
　In order to let the water of life flow freely, we must also give God the ground to establish His throne in us and let Him have authority over everything in our living. The first reference to a river in the Bible links the river with food, indicating that man must receive God as life so that the water of life may flow. The last reference to a river in the Bible links the river of water of life with the throne of God, indicating that we must let God set up His throne within us, letting Him have His rightful place and letting Him rule over all things so that the river may flow in us without any obstruction.
　Our experience confirms this matter. First, we must believe into the Lord and receive Him as life so that the river may flow into us. Second, we must submit to the Lord, consecrate ourselves to Him, and yield to Him His rightful authority so that He may have the first place in us, be enthroned, and possess all our being. If this is our situation, the river will flow in us without any obstruction.
　
Being Open and Allowing the River to Flow
　We must also be open so that the river has an outlet in our being. In John 4:14 the Lord said that the living water would become “a fountain of water springing up into eternal life,” and in 7:38 He said that rivers of living water would flow out of the innermost being of those who believe into Him. With a fountain, the emphasis is on the source, but with a river, the emphasis is on the flow. In order for the living water to flow, there must be an outlet. If we want living water to spring up and flow out of us, we must open our being in addition to receiving the Lord as life and in addition to allowing Him to be enthroned in our living. The type of the New Jerusalem matches this requirement because the river freely flows; there is no obstruction to its flow.
　In order for the living water to flow freely, there must be outlets, but God’s children have neglected this matter. Even among us, we have heard many messages on receiving God as life, on consecrating ourselves to God, and on giving God the first place and enthroning Him. However, rarely do we speak of being open so that there is an outlet in our being to let God’s life flow. Consequently, the river of life is not flowing through many saints. Without such an openness, the river cannot flow into some saints, and the river cannot flow out of other saints. If the river cannot flow out, the river cannot flow in. If we want water to flow in, we must let water flow out—the more water flows out, the more water will flow in. If we stop the water from flowing out, it will stop flowing in as well. The water reaches all four sides of the New Jerusalem, which means that the water flows freely throughout the entire city.
　If we want the living water of life to flow freely, it is not enough to receive it or even to consecrate ourselves; we must open ourselves. It is not enough to receive God as life and to give God the authority to rule over us; we must open ourselves to this life. We must open ourselves to both God and to the saints so that this life can flow freely. We must be open to God as well as to the saints so that this living water in us can become a fountain and flow out of us to become a river. The river that flows out is the fellowship of God’s children, which is the fellowship of the church. This corresponds to 1 John 1:2-3, which speaks of the fellowship among God’s children in relation to God’s life. The fellowship in the New Jerusalem is based on this river; there is no other fellowship. Hence, the fellowship of the church is a flow; the testimony of the church and the building of the church are also in this flow, in this fellowship.
　If we compare the scene in Revelation with the depiction of the early church in Acts, we can see a clear correspondence. In Acts the saints received God as life, let God be on the throne, and were open to God and to one another. There was a flow of life among the saints; that is, God was flowing among them as the Holy Spirit. As a result of this flow, there was fellowship among them. This fellowship involved a connection with God and with all those who had His life. This fellowship was the flow of the Holy Spirit. This flow came out of Jerusalem and spread to Antioch, to Macedonia, and even to Rome. This flow has reached us today. According to Ezekiel 47, this flow of life swallows up death wherever it goes. When the flow reaches the sea, even the water of the sea is healed (v. 8); wherever this flow goes, death is swallowed up and life richly grows.
　
BEING OPEN
　
Opening Being a Matter of Our Spirit
　If we consider the picture of the water of life, we will realize that being open is a matter of our spirit. This is because the living water is God, who is Spirit. When God contacts us and flows through us, our spirit is always involved. Hence, when we speak of being open and letting Him flow into and out of our spirit, our emphasis is entirely on our spirit.
　Often when we speak to others, our spirit is not open. Our soul may be open to chat, to sympathize, and to agree with the thoughts and opinions of others, but our spirit is closed. Some brothers and sisters can chat with one another for hours without feeling tired, but they cannot pray together. This shows that our soul can be open to one another but that our spirit is closed because of many barriers. Being open does not depend merely upon an outward opening; it depends upon the release of the spirit so that there can be genuine fellowship in the spirit. Being open also does not mean having a “frank talk” that unleashes a stream of discontentment toward others. Such “frank talk” merely releases the flesh, not the spirit. Some brothers and sisters are very open and talkative by disposition. When they talk, they tend to have no reservations and no sense of measure. Such people seem to be very open on the surface, but their talk is nothing more than an expression of their soul. If they are not exercised in the spirit, their words will not come from the spirit, and their words will not have the flavor or sense of the spirit.
　We must see that being open is a matter entirely in the spirit. When we exercise our spirit, there is an opening for the living water of life to flow. This flow of life is actually God, who is also the Spirit. Such a flow does not begin in our soul but rather in our spirit. This flow must be released through our spirit and then flow out of us through our soul. If we do not release the flow through our spirit, it will not be able to flow out of us through our soul. Hence, we must learn to be open in our spirit.
　
Praying
　In order to be open in our spirit, we must spend time in prayer. If we desire to be open, we must exercise our spirit more. The exercise and use of our spirit mainly involve prayer. If we are short of prayer, we will have a deflated spirit. It is difficult to have an open spirit when we do not have a spirit that is strong, living, full, and uplifted. If we desire to have a strong, living, full, and uplifted spirit, we must spend time in prayer.
　Our spirit is an organ to contact God, and the most crucial way to contact God is to pray. An audible prayer is prayer, and a silent prayer is also prayer. Even looking to God for a brief moment is also prayer. As long as we pray in these ways, our spirit will touch God. If we pray more, our spirit will touch God more, and our spirit will be strong, living, fresh, full, and released. With such a spirit, opening our spirit will be something that is quite spontaneous.
　Our mingled spirit is a praying spirit (Rom. 8:16, 26), and the Spirit of God is even called “the Spirit of grace and of supplications” (Zech. 12:10). Such a Spirit causes us to pray. If we want our spirit to be strong, we must pray; if we want the Spirit of God to increase in us, we must pray. By prayer our spirit is exercised, and by prayer our spirit is opened.
　
Opening Our Spirit to Others
　We also must learn to open our spirit to others. Some saints can open their spirit to God when they pray privately, but as soon as they pray with others, they cannot release their spirit. It is as if they can be open only before God but not before other people. As a result, God, as the flow of life, is restricted in both His flowing in and His flowing out. With a limited flowing out, the flowing in will dwindle. If we can release our spirit only when we are praying by ourselves, our opening is limited and inadequate. We must learn to exercise our spirit with others as well as before God. We should be open when we pray with others as well as when we pray by ourselves. This will let God, as the living water of life, flow in freely and flow out freely. When we are open before both God and the saints, the living water of life will flow freely without any obstruction in the church, and this flow will bring in abundant fruit.
　In the past we received only a little leading in regard to opening ourselves to others. We paid attention to removing the barriers between us and God and to dealing with any problem between us and God, but we rarely considered the matter of removing the barriers between us and others and to dealing with any problem we might have with others in order to be open to them. Because we lacked the leading in this aspect, it has not been easy to open ourselves to others. Even when we come together for a meeting, it is hard to be open to one another. We might be open when we pray alone, but as soon as we are in a meeting, our spirit is closed toward others. As a result, the meeting is heavy and dead because the water of life cannot flow freely. The living water in the New Jerusalem flows throughout the city, but in our meeting this living water is blocked by walls and barriers in our being. With some saints the water cannot flow in, and with others it cannot flow out. Other brothers and sisters are closed to the saints as well as to God, and still other saints are open to God but closed to others. Hence, we rarely have a meeting that truly expresses the New Jerusalem, in which the water of life flows unhindered.
　For example, in a bread-breaking meeting, the flow of the Holy Spirit may come to me and urge me to pray. However, if I am unwilling to open my mouth due to many considerations and fears, the flow of the Spirit will be obstructed. This restricts the Spirit in the meeting. Later, if the flow of the Holy Spirit comes to you, urging you to call a hymn, but you do not allow Him to flow out, the bread-breaking meeting will be dry and dead, the saints will not be supplied, and their thirst will not be quenched. We must learn to be open in every meeting. When the Holy Spirit moves in us, we should give Him the freedom to freely flow out by releasing our spirit. The extent to which we utter something of the Spirit is the extent to which the Spirit can flow out from within us. This is a crucial point related to our exercise.
　
Being Exercised in the Thoughts and Utterances of Our Prayers
　We need to pray to exercise our spirit, but we also need to be exercised in regard to the thoughts and utterances of our prayers. This is because the flow of the Spirit is very much related to our thoughts and utterances. Prayer also helps us to be exercised in our thoughts and utterances. As we are exercised in prayer, our spirit is strengthened, our thoughts become richer and clearer, and our utterances become more focused and accurate. As we exercise in this way, we will increasingly express the sense in our spirit, based on rich thoughts and appropriate utterances. In the meetings some brothers and sisters are moved by the Spirit and are willing to release their spirit, but they lack the necessary thoughts and the utterances to express their inner feelings. Even if they have a little utterance, the shortage in their thoughts and utterances makes it difficult for them to express the inner sense of the Spirit in a rich and full way.
　The release of the spirit is often associated with words, because the Lord’s words are spirit and are life (John 6:63). Our experience confirms this. Often we receive the flow of the Spirit through the words of the ministry or through the words in the Bible. If we do not listen to messages or read the Bible, it will be difficult for us to have a sense of the Spirit. Our sense of the Spirit can be linked with the ministry of the word and the words of the Bible. The way that we have received the Spirit, consequently, is the way for us to express the Spirit, that is, through words. As long as we can find appropriate words to express our inner sense, there is no need for shouting. Once the words are spoken, the Spirit is released through the words. Hence, we must exercise our spirit by praying, and we must be exercised in regard to the thoughts and words of our prayers so that our prayers are based on rich thoughts and fluent utterances. Then, whenever we are inspired, we will have clear thoughts and appropriate words to match and express the Spirit’s inspiration. If there is a feeling in our spirit to praise, we will have words of praise; if there is a feeling to give thanks, we will have words of thanksgiving; if there is a feeling to confess our sins, we will have words of confession; if there is a feeling to petition for something, we will have words to petition. If we are keen in our thoughts and rich in our utterance when we pray, our spirit will be released in a rich way. Once the spirit is released, the water of life will flow.
　
A GLORIOUS RESULT
　When we release our spirit by means of prayer, we will be blended into one flow, and we will become one in one spirit. This is the blending of the saints into a fellowship in spirit that flows freely and mingles us together in one spirit. If we are blended to such an extent, the Spirit as the water of life will flow unhindered in the church. In whatever meeting and whatever the occasion, there will be a free flow among the brothers and sisters. There will be no sense of dryness, and everyone will be watered. At the same time, our thirst will be quenched by the living water, and this water of life will swallow up every kind of death. This matches the vision in Ezekiel, the vision of a river that is able to heal the water of the sea and cause all creatures to live (47:8-9). The flow of this living water will solve all the problems in the church, removing all traces of filth, and deal with every factor of death. The whole church will become bright as crystal, manifesting the situation of the New Jerusalem. May we all learn to be exercised and to pray to release our spirit so that God’s life will flow unhindered among us to manifest such a glorious result!
 
　　读经：创世记二章十至十四节，诗篇三十六篇八节，四十六篇四节，以西结书四十七章一至十二节，约翰福音四章十四节，七章三十七至三十九节，启示录二十二章一至二节。
 
　Scripture Reading: Gen. 2:10-14; Psa. 36:8; 46:4; Ezek. 47:1-12; John 4:14; 7:37-39; Rev. 22:1-2
　　创世记二章给我们看见，神创造人，把人安置在伊甸园之后，接着就提起了一道河（创二10）。此后，无论在旧约或新约，都曾多次提到一条河。值得注意的是，每逢圣经提到一条河，都与神的殿相连。譬如诗篇三十六篇说，在神的殿里得喝乐河的水（诗三六8）。四十六篇说，有一道河的支流使神的城，神的居所快乐（四六4）。到了以西结四十七章说，有水从神殿的门槛下流出来成为河（结四七1，5）。约珥书三章十八节说，必有泉源从耶和华的殿中流出来。到了新约，约翰四章和七章给我们看见，有生命的活水，从主流到人里头，并且这活水要成为江河。四福音里，唯独约翰福音说到主是神的殿（约二18~21）。因此，七章说到生命的活水从主流出来，意思是从神的殿里流出来。甚至到全本圣经末了，还是以这一道河作为结束：“一道生命水的河，…从神和羔羊的宝座流出来。”（启二二1）这一道河仍是从神的殿流出来的。或许有人说，新耶路撒冷城里并没有殿，但二十一章二十二节明说，神和羔羊就是城的殿。这水既是从神和羔羊的宝座流出来，也就是从神的殿里流出来。

　　前述经文都给我们看见一道水流在流通，并且这道水流，这条河，与神的殿、神的城有密切的关系。可以说，这一条河就是神的殿、神的城的生命线。若没有这条河，神的殿、神的城就没有生命；也可以说，最低限度没有生命的流通，没有生命的灌溉。

　　圣经里提到河流的地方，大都是用图画来表明、示意，所以我们必须用透视的眼光来领会。这条河流对于神居所的重要性，犹如供水之于城市那样重要。我们知道，任何人群集居的城市，首要的问题就是供水。水比粮食还急需、还重要。在人群社会中，水的用处有三：第一是滋润，第二是解渴，第三是清洗。我们生活在城市里，必须有水来滋润，否则连我们呼吸的空气，都会令人干燥难受。更重要的是，我们每天还得喝足量的水，否则就会干渴难受，甚至死亡。不仅如此，我们还需要天天用水洗涤、冲刷一切的污秽。所以，一个城市如果缺水，必定枯干，充满死亡和污秽。

　　同样的，无论是神的城或是神的殿，也都需要水。在圣经里，殿和城的意义是一样的，都着重在住处这一面。然而在旧约里，城是殿的外围；到了新约末了，城就变作殿的扩大。在耶路撒冷里面有殿，还有外围的城；到了新耶路撒冷，殿没有了，神就直接住在城里面，甚至城就变作殿，也就是殿的扩大。无论是城还是殿，都是指着一群蒙恩的人聚集在一处，作为神居住的地方。既是一个人群聚集之处，就需要水的流通、供应。所以，圣经提到神的殿、神的城时，经常连带提到河水的流通。

　　圣经头一次提到河，是在创世记二章，其目的是要“滋润那园子”（10）。因此，圣经提到河水的第一个用处，就是滋润。换句话说，水对于神的居所，第一就是叫人得着滋润。

　　第二，圣经提到水，特别着重在给人喝，并解人的干渴。创世记二章虽然没有提到“喝”这字，但其内在的用意就是喝。这可由二章上下文看出来。九节说到生命树时，着重在“吃”，因此十节说到水流时，其含意必定着重在“喝”。此外，圣经其余各卷都证明，河实在是给人喝的。诗篇三十六篇说，“喝你乐河的水。”（8）在约翰七章，主说，人若渴了，可以到祂这里来喝，并且从信入祂之人的腹中要流出活水的江河（37~38）；这里也着重在喝。到圣经末了，启示录二十二章一节说到一道生命水的河。二十一章六节说，主要将生命泉的水白白赐给那口渴的人喝。然后，二十二章十七节说，“口渴的人也当来；愿意的都可以白白取生命的水喝。”这都清楚指明，生命水的河乃是为着给人喝，解人的干渴。

　　滋润仅仅是叫人外面不干燥；将水喝到人里面，才能真实解人干渴。这条河是这样的滋润又解渴，所以圣经说，这河乃是一道乐河（诗三六8），能使神的城快乐，叫神的住处欢乐（四六4）。我们都知道，若是一个人外面很干燥，里面又很干渴，必定没有丝毫快乐可言。圣经给我们看见，渴的痛苦乃是最厉害的痛苦。路加十六章的那个财主，在阴间里渴到一个地步，巴望能得到指头尖蘸的一点点水，凉凉他的舌头（24）。可见一个干渴的人能得到解渴，实在是最快乐的事。

　　不仅如此，启示录二十二章一节明说，这道河是生命水的河，能叫人得着生命。生命总是与死亡相对，因此这条生命水的河是解决死亡的。干渴是死亡的先声，干渴到极点就是死亡。所以，解决干渴就是解决死亡。

　　综合以上所说的，我们能清楚看见，在神的城、神的殿、神的居所这里，第一要紧的，就是让这条河流得畅通。我们常说到召会的建造，然而我们必须领会，若是一个城市里没有水，连生活都无法维持，就谈不上建造的工程了。同样的，在神的居所，就是召会中，若要使建造的工程能够完成，当务之急就是要让这道生命活水流通，使所有在神居所里的人，在属灵生命和属灵生活上，得到完满的供应。换句话说，因着这道生命活水在神居所里流通，就发挥了三方面的功用：使凡住在其中的人都得着滋润，解人的干渴，并且洗清一切的污秽。这三项加起来，就叫神居所里的每个人，都是活而清洁的，没有一个是死而肮脏的。

　　照圣经看，这一道河除了滋润、解渴、清洗之外，还有一个最终的结果，就是流出金子、珍珠和宝石。这是创世记二章那一幅图画，所给我们清楚看见的（10~12）。这道河的流通，不仅叫神的子民在生命、生活上得了舒畅，并且能产生出神建造的材料。因此，当我们说到召会的建造时，就不能不注意这道活水的流通。这道活水若是无法流通，不要说建造，就连神子民中间的生命和生活都得不着维持，结果就是死亡和污秽。若是这道生命的活水能流通，结果不仅满了生命，明亮、纯洁如同水晶，还有一个荣耀的结果，就是流出珍贵的建造材料；这是圣经里清楚记载的。若要神的殿得着维持，神的城能以存在，这道生命水的河绝对不可少。同样的，今天召会要建造成为神的居所，必须有这一道活水的流通。
 
　After God created man and placed him in the garden of Eden, the Scriptures speak of a river (Gen. 2:10). Following this, there are frequent references to a river in both the Old and the New Testaments. When the Bible refers to a river, there often is some connection with the temple of God. For example, Psalm 36:8 says, “They are saturated with the fatness of Your house, / And You cause them to drink of the river of Your pleasures.” Psalm 46:4 says, “There is a river whose streams gladden the city of God.” Ezekiel 47:1 says, “There was water flowing out from under the threshold of the house,” and then verse 5 speaks of this flow becoming a river. Joel 3:18 speaks of a fountain that goes forth from the house of Jehovah. In John 4 the Lord spoke of living water that will flow from Himself into man (vv. 10, 14), and in chapter 7 He said that this water would become rivers of living water (v. 38). Of the four Gospels, only the Gospel of John speaks of the Lord being the temple of God (2:18-21). Hence, like the verses in the Old Testament, which speak of water flowing out of the temple, the verses in John 7 also speak about the water of life flowing out of the Lord as the temple of God. Even at the end of the Bible, there is a river of water of life that proceeds out of the throne of God and of the Lamb (Rev. 22:1). This river flows out of the Lord God the Almighty and the Lamb, who are the temple of God (21:22). Referring to verse 22, some people may say that there is no temple in the New Jerusalem, but this verse clearly states that the Lord God the Almighty and the Lamb are the temple. Since the river of water of life is flowing out from the throne of God and of the Lamb, it is also flowing out from the temple of God.

　These verses show that a flowing stream, a river, is closely related to the temple and the city of God. This river is the lifeline of God’s temple, God’s city. If this river did not exist, God’s temple, God’s city, would not have life, and there would be no circulation of life or watering of life. The importance of a river to God’s dwelling place can be likened to the importance of a city’s water supply. The primary concern of the human population of any city is to have a supply of water. Water is more necessary and crucial than food. In human society water, which is more necessary and crucial than food, serves to water outwardly, to quench thirst inwardly, and to cleanse. To live in a city, we need water; otherwise, even the air that we breathe would be dry and unbearable. More importantly, we need water every day to quench our thirst and to live. Finally, we need to cleanse ourselves daily with water in order to wash away our filth. A city that is short of water will be dry, filled with death, and filthy.

　Similarly, in God’s city, God’s temple, water is also needed. In the Bible the temple and the city both emphasize the aspect of dwelling. In the Old Testament the city refers to the outlying area of the temple, but at the end of the New Testament the city becomes the enlargement of the temple. In Jerusalem the city surrounds the temple. In the New Jerusalem God dwells directly in the city. In other words, the city has become the temple; it has become the enlargement of the temple. The New Jerusalem, either as a city or as an enlarged temple, refers to the saved ones who are gathered together to be the dwelling place of God. Since it is a city filled with people, there is the need for a flow and supply of water. This is the reason that the Bible associates God’s temple and God’s city with a flowing river.

　Genesis 2:10 contains the first reference to a river in the Bible, and it speaks of the river watering the garden. Hence, according to the Bible, the first function of a river is for watering. The first function of water in God’s dwelling place is to water people. When the Bible further speaks of water, it is for the purpose of giving people a drink to quench their thirst. Although Genesis 2 does not use the word drink, the intrinsic significance of water is for man to drink. This can be seen from the context of verses 9 and 10. Since the emphasis in verse 9 is on eating the tree of life, the emphasis in verse 10 must be on drinking of the river that went forth from Eden to water the garden. Throughout the Scriptures rivers are associated with drinking. Psalm 36:8 speaks of drinking of the river of God’s pleasures, and in John 7:37-38 the Lord spoke of coming to Him and drinking so that rivers of living water would flow out of those who believe into Him. These verses emphasize drinking. At the end of the Bible, Revelation 22:1 speaks of a river of water of life, and in 21:6 the Lord spoke of giving to him who thirsts from the spring of the water of life freely. Finally, 22:17 says, “Let him who is thirsty come; let him who wills take the water of life freely.” All these verses clearly indicate that the river of water of life is for people to drink and to quench their thirst.

　Watering relieves outward dryness, whereas drinking relieves an inward thirst. It is the function of a river to water and to quench thirst. This is the reason that the Bible speaks of a river of pleasures that gladdens the city of God and that makes God’s dwelling place joyful (Psa. 36:8; 46:4). We all know that a person who is dry outwardly and thirsty inwardly is not joyful. According to the Bible, thirst is the most severe suffering that a person can experience. In Luke 16:24 the rich man who was suffering in Hades longed to have his tongue cooled by a little water from the tip of Lazarus’s finger. It is a happy matter when a man’s thirst is quenched. In addition, Revelation 22:1 speaks of this river as being a river of water of life, a river that gives people life. Since life is always versus death, the river of water of life solves the problem of death. Thirst is the herald of death. When the problem of thirst is solved, the problem of death is solved.

　If we consider all these points, we can see clearly that in God’s city, God’s temple, God’s dwelling place, the first crucial matter is the flowing of the river. When we speak of the building of the church, we must realize that the living of the dwellers and the work of building cannot be maintained without the flowing of water. If we desire to accomplish the work of building the church as God’s dwelling place, the most urgent thing is to let the water of life flow so that there will be a full supply for our spiritual life and living. When the water of life flows in God’s dwelling place, it waters the dwellers, quenches their thirst, and washes them of any filth. These functions enable every person in God’s dwelling place to be refreshed, living, and clean, without any hint of dryness, death, or filth.

　In addition to watering, quenching thirst, and cleansing, the flow of the river produces gold, pearl, and precious stones. This is the picture presented in Genesis 2:10-12. The flowing of the river not only refreshes God’s people in their life and living, but it also produces materials for God’s building. Hence, when we speak of building the church, we must pay attention to the flow of living water. If living water cannot flow freely, the life and living of God’s people cannot be maintained, and there will be no producing of building materials. Instead, the only result will be death and filth. However, when the water of life flows freely, the situation in the church will be full of life, bright, and pure as crystal, and the precious materials needed for the building will be produced. If we want to maintain God’s temple and to sustain God’s city, the river of water of life is absolutely indispensable. Similarly, if we want the church to be built up as God’s dwelling place, there must be a flow of living water.
　　这道生命的活水，究竟是什么呢？圣经清楚地说，这道水流就是生命的圣灵。主耶稣在约翰七章三十七至三十八节说，“人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。”接着，使徒约翰在三十九节补充说，“耶稣这话是指着信入祂的人将要受的那灵说的。”这里所说的那灵，乃是指生命的灵，因为约翰是专讲生命的。既是生命的灵，就是可以喝进我们里面的；不像能力的灵，仅仅浇灌在我们外面。所谓圣灵的浇灌，乃是我们在圣灵里受浸；圣灵如同受浸的水一样，让我们浸在里头，叫我们得着能力。就这一面说，圣灵是作我们能力的灵。另一面，生命的灵乃是水，是我们可以喝到里头的。为这缘故，约翰在启示录末了给我们看见，圣灵就是两岸长着生命树的生命水的河（二二1~2）。

　　照圣经看，圣灵乃是神流出来，流到人身上和人里面。就着隐藏的源头说，神是父；就着彰显和流露说，神是子；就着流到人身上，并且进到人里面，和人发生生命的关系说，神是灵。所以这一道河，这一道水流，不是别的，乃是生命的圣灵，就是神自己流出来，流到人身上，并流到人里面，作人的生命。

　　我们都知道，神是生命，神也要来作生命；但是神若一直在祂自己里头不流出来，祂对我们还不是生命，也不能作生命。神要作我们的生命，头一步总要从祂里面流出来，并且流到我们里面。启示录二十二章说，这一道河从神和羔羊的宝座流出来（1）。神和羔羊的宝座就是神所在的地方，这河从那里流出来，意思是从神自己里面流出来。所以，这一道生命的活水就是神的流出，也就是神来作人的生命。
 
　The Bible clearly associates the Holy Spirit with the flowing of living water. In John 7:37-38 the Lord said, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” Then the apostle John added a supplementary word in verse 39, saying, “But this He said concerning the Spirit, whom those who believed into Him were about to receive.” Spirit here refers to the Spirit of life, because John’s speaking is always related to the divine life. We receive the Spirit of life inwardly by drinking, whereas we receive the Spirit of power outwardly by being poured upon. The outpouring of the Holy Spirit refers to the baptism in the Holy Spirit, through which we are empowered outwardly. On the one hand, the Spirit is the Spirit of power upon us to work. On the other hand, the Spirit is the Spirit of life within us to drink. Revelation 22:1-2 ultimately speaks of the aspect of the Spirit as the river of water of life.

　According to the Bible, the Spirit is God flowing into man and upon man. As the hidden source of life, God is the Father; as the manifestation and expression of life, God is the Son; and as the flowing of life into and upon man, God is the Spirit. The river is the Spirit of life, the flowing of God into and upon man, to be man’s life.

　God is life, and God comes to be life. God must flow out in order to be life to us. In order to become our life, God first must flow out from Himself and then flow into us. Revelation 22:1 says that a river proceeds out of the throne of God and of the Lamb. Since God and the Lamb are on the throne, the river that flows out of the throne is the flowing out of God Himself. The river of living water is the flowing out of God; it is also God coming to be man’s life.
　　神既已流出成为生命的活水，人如何得到这道活水在人里面流通呢？按照圣经起头的记载，首先需要人接受神作生命。创世记二章清楚给我们看见，神将人造好之后，把人摆在伊甸园中，要人接受生命树的果子，吃这树的果子。这指明神要以食物的方式进到人里面作生命。奇妙的是，圣经说过生命树以后，接着说到一道河流。这含示人何时将神当作食物，接受到里面作生命，这生命就要在人里头，成为一道流通的河水。关于这事，我们可以从约翰福音得着证实。六章说到，主来了，是要作人的粮食，给人接受到里面作生命（35，48）；然后七章指出，人接受主到里面作生命，就是把活水喝到人里面（37~38）。这给我们看见，人所接受的是粮食，结果却是活水在人里面涌流。因此，人要得着活水，首先就要把神当作食物接受进来作生命。
 
　God has flowed out as the water of life, but how can man receive Him as the water of life and let this water flow freely in him? According to the record of the Bible, man first needs to receive God as life. Genesis 2 clearly shows that God placed man in the garden of Eden so that he would eat, that is, receive, from the tree of life. This indicates that God desires to enter into man as life in the way of food. After speaking of the tree of life, the Bible speaks of a river in a wonderful way. This implies that whenever man receives God as food to be his life, this life will become a flowing river in him. The Gospel of John confirms this point. In chapter 6 the Lord spoke of Himself as being bread for man to receive as life (vv. 35, 48), and then in chapter 7 He spoke of man receiving Him as life in order to drink of Him as living water (vv. 37-38). This shows that when we receive Him as the bread of life, He becomes rivers of living water in us. Hence, in order to receive the living water, we must first receive God as food into us as life.
　　第二，我们要让生命的活水涌流畅通，必须让神得着地位。我们必须让神在我们身上设立祂的宝座，在我们生活中得着一切的主权。圣经头一次提到这河，将河与食物连在一起，指明人必须接受神作生命，才能有生命的活水流进来。圣经末了，将生命水的河与神的宝座连在一起，这进一步指出，人必须让神在人里面登宝座，让神得着所该得的地位，让神在一切事上掌权，这条河才能在人里面流通无阻。

　　我们的经历证实这事。第一，我们必须信入主，接受祂作生命，才能得着这河流进我们里面。第二，我们必须向主降服，奉献，把主权让给祂，让祂在我们里面居首位，登宝座，得着所有的地位。结果这一条河，才能在我们里面畅通无碍。
 
　In order to let the water of life flow freely, we must also give God the ground to establish His throne in us and let Him have authority over everything in our living. The first reference to a river in the Bible links the river with food, indicating that man must receive God as life so that the water of life may flow. The last reference to a river in the Bible links the river of water of life with the throne of God, indicating that we must let God set up His throne within us, letting Him have His rightful place and letting Him rule over all things so that the river may flow in us without any obstruction.

　Our experience confirms this matter. First, we must believe into the Lord and receive Him as life so that the river may flow into us. Second, we must submit to the Lord, consecrate ourselves to Him, and yield to Him His rightful authority so that He may have the first place in us, be enthroned, and possess all our being. If this is our situation, the river will flow in us without any obstruction.
　　第三，我们需要敞开。在约翰四章，主头一次说到活水的时候，仅仅说到活水如何进到人里面，成为泉源。到七章，主再次提到活水时，就说这水要从人里面流出来，成为活水的江河（38）。泉源是重在源头，江河是重在流出。活水要流出，就必须有出口。如果我们盼望这道活水能从我们涌流、流通出去，不仅要接受主作生命，把地位让给祂，我们还必须是敞开、有出口的。用表号说，在新耶路撒冷里，这道河无论流到那里，都是畅通无碍的，处处都能让这河流进流出。

　　有了出口，活水才能流通。这恐怕是神的儿女最忽略的事。今天在我们中间，讲到接受神作生命的道相当多；讲到把自己交给神，让神得着首位，登宝座，这种道也不少。然而，说到人要流通神的生命，就必须是敞开的，是有出口的，这种道几乎没有。因此，在许多人身上，这道生命河流不通。有的是流不进去，有的是流进去了，却流不出来。流不出来的结果，就是不能再流进去。任何一种水流，你要它继续不断地流进来，就必须让它能流出去。你让它流出去了，它就会更多的流进来。你一不让它流出去，它就不能再流进来了。你要水继续往里流，就必须让它继续往外流，这是定规的。在整个新耶路撒冷里，没有一部分是活水不能流通的，全城处处都流得通。

　　所以，我们要让生命活水流通，仅仅接受还不够，甚至加上奉献也不够，还必须敞开。我们接受神作生命，将主权让给神是不够的；还必须向着这生命敞开，因着这生命向神、向人敞开，并且为着这生命的流通而敞开。你总得敞开，向神敞开，向人也敞开，这活水才能一面流进你里面，成为泉源，另一面从你里面涌流出来，成为江河。这流出来的江河，就是神儿女中间的交通，也就是召会的交通。这是约壹一章所说，因着神的生命，而与神的众儿女有交通（2~3）。新耶路撒冷就是以这道河作交通；这一道河就是全城的交通，此外再没有别的交通。所以召会的交通，乃是一道水流，无论是召会的见证，或是召会的工作，都是在这一道流里，都是在这一个交通里。

　　我们若以启示录里的景象对照使徒行传，就会看见当初的召会正是新耶路撒冷的光景，众圣徒接受神作生命，也让神登宝座，并且真是敞开的。神这生命的水流，也就是圣灵，能在他们中间流通。结果，这个流通就成为他们中间的交通。这个交通是与神相通的，也与一切有神生命的人相通。你说它是交通也可以，说它是圣灵的水流也可以。这道水流从耶路撒冷流出来，流到安提阿，流到马其顿，一直流到罗马，甚至现今流到我们。按以西结四十七章的图画看，这道水流所流经之地，死亡总是被生命吞灭。这水流流入海，海水就得医治；这水流所到之处，死亡就被吞灭，并且有丰盛的生命长出来（8~12）。
 
　We must also be open so that the river has an outlet in our being. In John 4:14 the Lord said that the living water would become “a fountain of water springing up into eternal life,” and in 7:38 He said that rivers of living water would flow out of the innermost being of those who believe into Him. With a fountain, the emphasis is on the source, but with a river, the emphasis is on the flow. In order for the living water to flow, there must be an outlet. If we want living water to spring up and flow out of us, we must open our being in addition to receiving the Lord as life and in addition to allowing Him to be enthroned in our living. The type of the New Jerusalem matches this requirement because the river freely flows; there is no obstruction to its flow.

　In order for the living water to flow freely, there must be outlets, but God’s children have neglected this matter. Even among us, we have heard many messages on receiving God as life, on consecrating ourselves to God, and on giving God the first place and enthroning Him. However, rarely do we speak of being open so that there is an outlet in our being to let God’s life flow. Consequently, the river of life is not flowing through many saints. Without such an openness, the river cannot flow into some saints, and the river cannot flow out of other saints. If the river cannot flow out, the river cannot flow in. If we want water to flow in, we must let water flow out—the more water flows out, the more water will flow in. If we stop the water from flowing out, it will stop flowing in as well. The water reaches all four sides of the New Jerusalem, which means that the water flows freely throughout the entire city.

　If we want the living water of life to flow freely, it is not enough to receive it or even to consecrate ourselves; we must open ourselves. It is not enough to receive God as life and to give God the authority to rule over us; we must open ourselves to this life. We must open ourselves to both God and to the saints so that this life can flow freely. We must be open to God as well as to the saints so that this living water in us can become a fountain and flow out of us to become a river. The river that flows out is the fellowship of God’s children, which is the fellowship of the church. This corresponds to 1 John 1:2-3, which speaks of the fellowship among God’s children in relation to God’s life. The fellowship in the New Jerusalem is based on this river; there is no other fellowship. Hence, the fellowship of the church is a flow; the testimony of the church and the building of the church are also in this flow, in this fellowship.

　If we compare the scene in Revelation with the depiction of the early church in Acts, we can see a clear correspondence. In Acts the saints received God as life, let God be on the throne, and were open to God and to one another. There was a flow of life among the saints; that is, God was flowing among them as the Holy Spirit. As a result of this flow, there was fellowship among them. This fellowship involved a connection with God and with all those who had His life. This fellowship was the flow of the Holy Spirit. This flow came out of Jerusalem and spread to Antioch, to Macedonia, and even to Rome. This flow has reached us today. According to Ezekiel 47, this flow of life swallows up death wherever it goes. When the flow reaches the sea, even the water of the sea is healed (v. 8); wherever this flow goes, death is swallowed up and life richly grows.
　　我们若把生命活水这幅图画默想得透彻，就能完全领会，敞开乃是灵里的故事。因为这道活水就是神，就是灵。神和我们接触，神从我们经过，都是在我们的灵里。所以，当我们讲到敞开自己，让祂能流到我们灵里，也能从我们灵里流出去，这个敞开完全是重在灵的敞开。

　　我们都有这种经验，许多时候我们在话语上向人敞开，但我们的灵却没有动。我们魂的各部分可以向人敞开，和人谈笑，与人表同情，在思想和意见上向人敞开；但灵是关闭的。有的弟兄姊妹就是这样，他们能彼此谈笑风生，几小时也不感疲倦，却不能一同祷告。这证明他们的魂是彼此敞开的，但灵却有重重阻隔。我们所说的敞开，不是外面的敞开，乃是指着灵的敞开，灵的释放，彼此在灵里有真实地交通。这种敞开不是一般人所以为的说直话，心里有什么不满就全都说出来。所谓的说直话，不过就是肉体放肆，并不是灵的敞开。有的弟兄姊妹天性就很敞开，总喜欢多说话，说起话来没有遮拦，没有分寸。这样的人外表好像很敞开，其实不过是魂的一种表现，其中并没有多少灵的成分。因为他的灵并没有动，他的话语不是从灵里出来的；所以，在他的话语里没有灵的味道，没有灵的感觉。

　　我们必须看见，真实地敞开乃是灵的敞开，敞开完全是灵的故事。这样的敞开能给生命活水开一条出路。实在说，这道生命水流就是神，也就是灵。这水流不是先从我们的魂经过，乃是先从我们的灵经过。这水流要先从我们的灵经过，才会经过我们的魂而流出来。我们若不先让它从灵里经过，它就无法经过我们的魂而流出来。所以，我们必须学习从我们的灵里敞开。
 
　If we consider the picture of the water of life, we will realize that being open is a matter of our spirit. This is because the living water is God, who is Spirit. When God contacts us and flows through us, our spirit is always involved. Hence, when we speak of being open and letting Him flow into and out of our spirit, our emphasis is entirely on our spirit.

　Often when we speak to others, our spirit is not open. Our soul may be open to chat, to sympathize, and to agree with the thoughts and opinions of others, but our spirit is closed. Some brothers and sisters can chat with one another for hours without feeling tired, but they cannot pray together. This shows that our soul can be open to one another but that our spirit is closed because of many barriers. Being open does not depend merely upon an outward opening; it depends upon the release of the spirit so that there can be genuine fellowship in the spirit. Being open also does not mean having a “frank talk” that unleashes a stream of discontentment toward others. Such “frank talk” merely releases the flesh, not the spirit. Some brothers and sisters are very open and talkative by disposition. When they talk, they tend to have no reservations and no sense of measure. Such people seem to be very open on the surface, but their talk is nothing more than an expression of their soul. If they are not exercised in the spirit, their words will not come from the spirit, and their words will not have the flavor or sense of the spirit.

　We must see that being open is a matter entirely in the spirit. When we exercise our spirit, there is an opening for the living water of life to flow. This flow of life is actually God, who is also the Spirit. Such a flow does not begin in our soul but rather in our spirit. This flow must be released through our spirit and then flow out of us through our soul. If we do not release the flow through our spirit, it will not be able to flow out of us through our soul. Hence, we must learn to be open in our spirit.
　　第二，要敞开灵，非得多祷告不可。你的灵要能敞开，就得多有操练，多有运用。灵的操练和运用，大部分是在于祷告。一个缺少祷告的人，他的灵根本是瘪气的，是没有法子动的；你要他的灵敞开，是不可能的。一个活的灵，饱满的灵，高昂的灵，就是一个刚强的灵，很容易动，也很容易出来。我们若要灵活泼、高昂、刚强、新鲜，就非得多祷告不可。

　　我们都知道，灵是用以接触神的器官，而接触神最重要的一条路就是祷告。有声祷告是祷告，无声祷告也是祷告，甚至仅仅向神仰望一下也是祷告。你只要这样祷告一下，你的灵就接触到神了。你多祷告，你的灵就多与神接触，结果你的灵必定灵活、新鲜、饱满、释放。这时你要让灵敞开，就是非常自然的事。

　　不仅我们里面的灵是祷告的灵，连神的灵临到我们时，也被称为那叫我们祷告的灵，所以圣经称神的灵作“恩典和恳求的灵”（亚十二10）。这更证明，若要我们的灵能强，必须祷告；若要神的灵在我们里面加多，也必须祷告。唯有祷告，才能叫我们的灵受到操练；唯有祷告，才能叫我们的灵得以敞开。
 
　In order to be open in our spirit, we must spend time in prayer. If we desire to be open, we must exercise our spirit more. The exercise and use of our spirit mainly involve prayer. If we are short of prayer, we will have a deflated spirit. It is difficult to have an open spirit when we do not have a spirit that is strong, living, full, and uplifted. If we desire to have a strong, living, full, and uplifted spirit, we must spend time in prayer.

　Our spirit is an organ to contact God, and the most crucial way to contact God is to pray. An audible prayer is prayer, and a silent prayer is also prayer. Even looking to God for a brief moment is also prayer. As long as we pray in these ways, our spirit will touch God. If we pray more, our spirit will touch God more, and our spirit will be strong, living, fresh, full, and released. With such a spirit, opening our spirit will be something that is quite spontaneous.

　Our mingled spirit is a praying spirit (Rom. 8:16, 26), and the Spirit of God is even called “the Spirit of grace and of supplications” (Zech. 12:10). Such a Spirit causes us to pray. If we want our spirit to be strong, we must pray; if we want the Spirit of God to increase in us, we must pray. By prayer our spirit is exercised, and by prayer our spirit is opened.
　　第三，要学习在任何场合都能向人敞开灵。有的人在个人祷告时，灵能向神开启，但一和别人祷告，他的灵就向人关闭，出不来。好像他只能向神开，让灵进来，而不能向人开，让灵出去。结果，神这生命的水流只能流进，不能流出；因着不能流出，最终连流进也停止了。所以，只有独自祷告时灵能开启，那是片面的，是不够的。我们必须操练，灵向神能开，向人也能开；独自祷告能开，和人祷告也能开。这样，才能让神那生命的活水自由的流进来，也畅通的流出去。唯有这样两面的敞开，才能使神生命的活水，在召会中畅流无阻，带来丰满的结果。

　　已往，神的儿女在向人敞开这面，所受的带领实在太少。众人只注意如何除去与神之间的间隔，对付与神之间的问题，而向神开启；却很少注意除去与人的阻隔，对付与人之间的问题，而向人开启。因着我们缺少这一面的带领，所以在已过的年日里，无论在什么场合，我们都不容易向人开启，甚至来在一起聚会，也不能彼此敞开。单独一个人祷告时还不错，一到聚会里，灵就向人关闭；结果聚会死气沉沉，生命的活水一点不能流通。在新耶路撒冷里的活水，是到处流得通的，但在我们的聚会里，这活水却到处碰壁，怎么流都流不通。有的根本流不进去，有的只能流进去，却不能流出来。这意思是，有的弟兄姊妹向人是关闭的，向神也是关闭的。有些情形好一点，向神开启，向人却不开启。因此，我们很少有什么聚会，让神生命的活水流通无阻，真是显出新耶路撒冷的光景。

　　譬如，在一次擘饼聚会中，圣灵流到我这里，感动我，要我祷告，但我考虑顾忌一多，就不肯开口，不肯敞开，以致圣灵的水流在我这里遇到阻碍，流不出去，使聚会的灵受到相当的限制。等一下圣灵流到你那里，要你提诗歌，你也是同样的态度，不肯让祂通过。圣灵这样一再受到你我的限制，一直不能流通，结果那一次擘饼聚会，就相当枯干、死沉，众人也就得不到供应，不能解渴。所以，我们必须学习敞开，无论在什么聚会中，圣灵一临到我们，立刻让圣灵自由，随圣灵出去。这圣灵出去的路没有别的，就是从灵里敞开。我们从灵里发表多少，这灵就从我们里面出去多少。这一点非常要紧，大家必须好好操练。
 
　We also must learn to open our spirit to others. Some saints can open their spirit to God when they pray privately, but as soon as they pray with others, they cannot release their spirit. It is as if they can be open only before God but not before other people. As a result, God, as the flow of life, is restricted in both His flowing in and His flowing out. With a limited flowing out, the flowing in will dwindle. If we can release our spirit only when we are praying by ourselves, our opening is limited and inadequate. We must learn to exercise our spirit with others as well as before God. We should be open when we pray with others as well as when we pray by ourselves. This will let God, as the living water of life, flow in freely and flow out freely. When we are open before both God and the saints, the living water of life will flow freely without any obstruction in the church, and this flow will bring in abundant fruit.

　In the past we received only a little leading in regard to opening ourselves to others. We paid attention to removing the barriers between us and God and to dealing with any problem between us and God, but we rarely considered the matter of removing the barriers between us and others and to dealing with any problem we might have with others in order to be open to them. Because we lacked the leading in this aspect, it has not been easy to open ourselves to others. Even when we come together for a meeting, it is hard to be open to one another. We might be open when we pray alone, but as soon as we are in a meeting, our spirit is closed toward others. As a result, the meeting is heavy and dead because the water of life cannot flow freely. The living water in the New Jerusalem flows throughout the city, but in our meeting this living water is blocked by walls and barriers in our being. With some saints the water cannot flow in, and with others it cannot flow out. Other brothers and sisters are closed to the saints as well as to God, and still other saints are open to God but closed to others. Hence, we rarely have a meeting that truly expresses the New Jerusalem, in which the water of life flows unhindered.

　For example, in a bread-breaking meeting, the flow of the Holy Spirit may come to me and urge me to pray. However, if I am unwilling to open my mouth due to many considerations and fears, the flow of the Spirit will be obstructed. This restricts the Spirit in the meeting. Later, if the flow of the Holy Spirit comes to you, urging you to call a hymn, but you do not allow Him to flow out, the bread-breaking meeting will be dry and dead, the saints will not be supplied, and their thirst will not be quenched. We must learn to be open in every meeting. When the Holy Spirit moves in us, we should give Him the freedom to freely flow out by releasing our spirit. The extent to which we utter something of the Spirit is the extent to which the Spirit can flow out from within us. This is a crucial point related to our exercise.
　　第四，我们不只要多祷告操练灵，还要多操练祷告的思路和话语。因为灵的开启与流露，非常借重于思路和话语的配合；而思路和话语的操练，也在于多祷告。你若能多祷告，不只灵会强，甚至你的思路也会丰富而清楚，话语也会中肯而练达。这样就更能帮助你的灵出来。你若操练得好，灵里一有感动，即刻就能找到丰富的思路和合式的话语，把里面的感觉发表出来。有些弟兄姊妹在聚会时，里头实在有灵感，也毫不关闭，愿意开启、释放灵，只因为缺少思路和话语，就无法把里头的感觉发表出来；即使有一点发表，也因为思路和话语不丰富，难以发表得丰满、完全。

　　要知道，灵的出来常是随着话的，因为灵藏在话里。约翰六章说，主的话就是灵（约六63）。我们的经历也证实这点。通常圣灵进到人里面，不是借着讲台上所释放的话语，就是借着圣经的话。你若不听信息，不读圣经，就不容易有灵感。对于圣灵的感动，你能够觉得，能够领会，都是因为你听过一些信息，也读过一些圣经。同样的，现在圣灵进入你里头了，你想把这灵发表出去，也是要借着话。事实上，你不必大喊大叫，只要能找到合式而中肯的话来陈明；话一说出去，灵就随着发表出去了。因此，我们必须经常祷告操练灵，也要常操练祷告的思路和话语，使我们的思路丰富，话语灵活。无论何时有灵感，都能有通达的思路和合式的话语，来配合并发表。灵里感觉要赞美，就有赞美的话；觉得要感谢，就有感谢的话；觉得该认罪，就有认罪的话；觉得该求告，就有求告的话。你祷告的思路是灵敏的，话语是丰富的，就能帮助你的灵丰富的出来。你的灵一出来，生命活水就流通了。
 
　We need to pray to exercise our spirit, but we also need to be exercised in regard to the thoughts and utterances of our prayers. This is because the flow of the Spirit is very much related to our thoughts and utterances. Prayer also helps us to be exercised in our thoughts and utterances. As we are exercised in prayer, our spirit is strengthened, our thoughts become richer and clearer, and our utterances become more focused and accurate. As we exercise in this way, we will increasingly express the sense in our spirit, based on rich thoughts and appropriate utterances. In the meetings some brothers and sisters are moved by the Spirit and are willing to release their spirit, but they lack the necessary thoughts and the utterances to express their inner feelings. Even if they have a little utterance, the shortage in their thoughts and utterances makes it difficult for them to express the inner sense of the Spirit in a rich and full way.

　The release of the spirit is often associated with words, because the Lord’s words are spirit and are life (John 6:63). Our experience confirms this. Often we receive the flow of the Spirit through the words of the ministry or through the words in the Bible. If we do not listen to messages or read the Bible, it will be difficult for us to have a sense of the Spirit. Our sense of the Spirit can be linked with the ministry of the word and the words of the Bible. The way that we have received the Spirit, consequently, is the way for us to express the Spirit, that is, through words. As long as we can find appropriate words to express our inner sense, there is no need for shouting. Once the words are spoken, the Spirit is released through the words. Hence, we must exercise our spirit by praying, and we must be exercised in regard to the thoughts and words of our prayers so that our prayers are based on rich thoughts and fluent utterances. Then, whenever we are inspired, we will have clear thoughts and appropriate words to match and express the Spirit’s inspiration. If there is a feeling in our spirit to praise, we will have words of praise; if there is a feeling to give thanks, we will have words of thanksgiving; if there is a feeling to confess our sins, we will have words of confession; if there is a feeling to petition for something, we will have words to petition. If we are keen in our thoughts and rich in our utterance when we pray, our spirit will be released in a rich way. Once the spirit is released, the water of life will flow.
　　末了一点，就是生命活水流通的结果。当我们借着多方祷告让灵出来，结果就把我们众人都流到一道流里，都在一个灵里完全贯通了。这就是所谓的调灵，叫众人灵里相调，灵里交流，灵里相通，全都融汇在一个灵里。若是我们调到这个地步，神的灵，神的生命活水，就必在全召会中畅通无阻的涌流。无论什么聚会、什么场合，弟兄姊妹彼此间都是流通、贯通的。这样，我们就一点没有枯干的感觉。无论何人来到我们中间，都会觉得滋润。同时，人会感觉这里有活水，能解人的干渴。并且这水是生命的活水，能吞灭所有的死亡。正如以西结所看见的异象，这水能叫海水得着医治，百物滋生（结四七8~9）。不仅如此，因着这活水的流通，召会中的难处就完全消除，所有的污秽也都除去，一切死亡的因素都不存在了。全召会变得明亮如同水晶，完全显出新耶路撒冷的光景。但愿我们真学习敞开，多有祷告，让神生命的活水在我们中间畅流无阻，流出这样一个荣耀的结果！

　　原刊于一九六一年四月“话语职事”第一百十八期
 
　When we release our spirit by means of prayer, we will be blended into one flow, and we will become one in one spirit. This is the blending of the saints into a fellowship in spirit that flows freely and mingles us together in one spirit. If we are blended to such an extent, the Spirit as the water of life will flow unhindered in the church. In whatever meeting and whatever the occasion, there will be a free flow among the brothers and sisters. There will be no sense of dryness, and everyone will be watered. At the same time, our thirst will be quenched by the living water, and this water of life will swallow up every kind of death. This matches the vision in Ezekiel, the vision of a river that is able to heal the water of the sea and cause all creatures to live (47:8-9). The flow of this living water will solve all the problems in the church, removing all traces of filth, and deal with every factor of death. The whole church will become bright as crystal, manifesting the situation of the New Jerusalem. May we all learn to be exercised and to pray to release our spirit so that God’s life will flow unhindered among us to manifest such a glorious result!

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