第九篇 读圣经

　　神现今对人说话的根基，都是根据于祂已经说的话。神难得对一个人说祂圣经里所没有说的话。即使一个人属灵的路走了相当远，神有时会给他启示的话，那话也仍是神在圣经里已经说过的话。所以，神现今说话，乃是将自己的话再说就是。人如果不知道神已经说的话，就不容易得着神的启示，因为他缺少给神说话的条件。

　　神如果要借着我们去对别人说话，也是根据祂所已经说的话。我们如果不知道神已经说的话，神就不能借着我们去对别人说话，我们在神面前就成了没有用处的人。

　　因此，我们需要丰丰富富的把神的话藏在我们心里，我们才能够知道神已往的路，才能够听见神现今的话，才能够让神用着我们去对别人说话。

　　圣经是一本厉害的书，也是一本大的书。我们一生之中，即使把所有的时间都花在它里面，也不过能摸着它的一部分而已。一个人如果想不花工夫就明白圣经，那是不可能的事。所以，青年的基督徒应当赶紧花工夫在神的话语上，以便在中年的时候，在老年的时候，能有丰富的话语，可以供应自己，并且供应别人。

　　每一个要认识神的人，都应当好好的读神的话。每一个信主的人，一开始，就要知道读神的话的紧要。

贰

　　读圣经有四个基本的原则：

　　第一、发现事实。

　　第二、要背，要记。

　　第三、分析、综合和比较。

　　第四、神的光照。

　　读圣经的时候，总要按这四个次序，不能从第三跳到第一，也不能从第一跳到第三。第一，是你把圣经里的事实寻找出来。第二，你就把这些事实记牢、背熟。你得看清楚神的话是怎样说的，然后要记住它，不能漏掉，不能含糊，否则就没有用处。第三，要把这些事实分析、综合和比较。当你在神面前能将这些事实分析得好、综合得好、比较得好的时候，你就有机会可以得着第四，──神的光照。

　　圣经中包含了许多的属灵的事实。人里面眼睛瞎的时候，就读不出那些事实。如果能在圣经里读出事实来，那就已经得着一半以上的光了。因为神的光照，是光照祂话语里的事实。发现事实，是读经一半的工作。我们读圣经，一定要把事实搜寻出来。

　　比方说，地心吸力是一个事实。在牛顿以前，一直是有地心吸力的，但是几千年来，人都没有发现。等到有一天，牛顿睡在树底下，一个苹果落到他面前，他才发现地心吸力的律。所以问题不是有没有事实，问头是这事实有没有被发现。

　　比方，圣经里面所说的，和圣经里面所不说的，有很大的关系。有的地方说，有的地方不说；有的地方这样说，有的地方有另外一个说法。同一个字，有的地方是用多数，有的地方是用单数。圣经里，有的时候注重到主的名字，有的时候注重到人的名字。有的地方，把年数说得相当清楚，但是有的地方，许多年数都不提，好像忽略了。诸如此类，都是事实。

　　一个会读圣经的人，在神面前总是一个仔细的人，不是粗枝大叶的人，不是掺杂的人。圣经是一点一画都不能更改的。神的话这样说，就是这样。神的话一说出来，你就该知道神着重的点是在那里。有许多马虎的人，听人的话听不准，读神的话也读不准；神的话着重在那里，他们读不出来，那一个窍在那里，读不出来。所以，你第一要学习找出事实来，然后把它记住，进一步分析、综合、比较，你在神面前才有光。这样，自己有供应，也能供应别人；自己有喂养，也能喂养别人。

　　我们在这里不妨举一个简单地例子：我们仔细读圣经的时候，就会发现新约里面只有说“在主里”，只有说“在基督里”，只有说“在基督耶稣里”，但是，从来没有说“在耶稣里”或者“在耶稣基督里”（帖前四14的“在耶稣里”，原文的意思是“借着耶稣”）。只说“在基督耶稣里”，而不说“在耶稣基督里”。这些都是事实。你要一个一个的背起来，记下来；在圣经里，有一个地方讲“在主里”，是怎么说的；另外一个地方讲“在基督里”，又是怎么说的；再一个地方讲“在基督耶稣里”，是怎么说的。你记牢了，就能拿出来比较。为什么这一个地方不说“在耶稣里”，而说“在基督里”？为什么这一个地方说“在基督耶稣”，而不说“在耶稣基督里”？为什么圣经从来不说“在耶稣里”，从来不说“在耶稣基督里”？到底为什么缘故？当你这样分析、比较的时候，你就能仰望神给你光照，你就能有所看见。

　　你一看见光，那就相当清楚。耶稣，是祂在地上的名字；基督，是祂复活之后，被神膏油涂抹的名字。“神已经立祂为主为基督了，”你记得这是行传第二章的话。基督是祂复活的名字。读到罗马书，就看见基督耶稣，意思是今天的基督就是从前的耶稣。所以，基督耶稣是祂今天的名字，就是说这一位基督是从前的耶稣；耶稣基督是祂复活以前的名字，就是说这一位耶稣是将来要作基督的，这是祂在地上为人的名字。基督从前是耶稣，和耶稣将来要作基督，这两个意思不一样。我们只能在基督里，不能在耶稣里。我们只能在主里，我们只能在基督耶稣里，我们不能在耶稣基督里。当我们的主活在地上的时候，我们不能在祂里面。如果祂在地上的时候，我们就在祂里面，我们就在耶稣里，那么连上十字架我们也有分了，连赎罪的事我们也有分了。这是不合真理的。伯利恒的降生我们没有分，祂是神的独生子，我们与祂没有分。

　　为什么我们能在基督里呢？林前一30说，“你们得在基督耶稣里，是本乎神。”（不是说“得在耶稣里”）乃是当主耶稣死而复活的时候，我们与祂联合在祂的复活里。因着祂死而复活，神设立祂为基督；神借着祂的灵，把我们联合在祂里面。我们得着祂的生命，是从祂复活的时候起头的。重生不是借着降生，乃是借着复活。这样，你就清楚了。

　　这是读圣经的方法，这是读圣经的路。是先发现事实，然后把事实记牢，然后分析、比较或者综合，然后在神面前等候、祷告，主就要光照你，叫你看见。这是读圣经的四个原则，缺一个都不行。

　　我们再举一个例子：约翰十四章和十六章，赐下圣灵的问题。我们读的时候，要注意主耶稣的应许，要注意这里面有没有特别的事实。

　　约十四16~20：“我要求父，父就另外赐给你们一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的。因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我；你们却看见我；因为我活着，你们也要活着。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。”这里面有什么事实？在这几句话的上一段用“祂”字，下段用“我”字。代名词更换了。这一个事实就是这样，从“祂”字换作“我”字。

　　按读经的四个基本原则来看，这一段是什么意思？第一，事实的发现，“祂”字变作“我”字。第二，我们要记得这个事实。第三，我们要分析。在这里有两位保惠师，主说，“我要求父，父就另外赐给你们一位保惠师。”“另外一位保惠师，”这“另”字的意思，是第二个。“父就另外赐给你们一位保惠师，”就是说父赐给你们第二位保惠师。如果有第二位保惠师，那必定有第一位保惠师。

　　第一件事先断定：在这里有两位保惠师。主的意思是你们已经有了一位，现在再加给你们一位。这加上的第二位保惠师，是怎样的呢？“叫祂永远与你们同在。”这一个祂是谁呢？主耶稣后说，“世人…不认识祂，你们却认识祂。”因为什么？“因祂常与你们同在，”祂一直与你们在一起。世人不能接受祂，并且看都没有看见过。你们呢？你们看见过祂，你们认识祂。怎么说你们认识祂呢？因为祂一直与你们同在。

　　主说，“因祂常与你们同在，也要在你们里面。”这一个“祂”字，用到这里为止。下面一句就说，“我不撇下你们为孤儿，我必到你们这里来。”我们把它分析一下，就看见这个“祂”就是“我”，“我”就是“祂”。换句话说，当主耶稣活在地上的时候，主是保惠师，是圣灵在主里面，主作我们的保惠师。当主在地上的时候，圣灵在祂里面，祂与圣灵是合而为一的，所以你们看见祂，你们认识祂，祂常与你们同在。

　　现在呢？主说，另外一位保惠师要来。我要死，我要复活，我还要来。神赐下圣灵来，怎样呢？我要在圣灵里，我要到你们这里来，我不撇下你们为孤儿。等一下你们看不见我，等一下你们又能看见我，我要住在你们里面。刚才是祂要住，现在是我要住。所以，下面说的“我”，就是上面说的“祂”。我们看见代名词的更改，就是看见这两位保惠师的不同。前一半是说圣灵在基督里，后一半是说基督在圣灵里。说“祂”的时候，是圣灵在基督里；说“我”的时候，是基督在圣灵里。谁是圣灵？圣灵是主耶稣的第二个自己。子是父的第二个自己，照样，圣灵是子的第二个自己，不过是换了一个样子而已。

　　所以读圣经的第一个基本原则，乃是要发现事实。我们如果一个事实都不发现，就在神面前没有光。不只是读多少遍的问题，乃是在那多少遍之中找出事实来。

　　保罗就是一个会发现事实的人。我们看保罗在加拉太三章所说的话。当他看见创世记里说到，神要借着亚伯拉罕的后裔赐福给人的时候，保罗就说这里的后裔这个辞是单数的，不是多数的，所以是指着基督说的（16）。事实给他发现了。他看见万国要因亚伯拉罕的后裔得福，而这一个后裔是单数的，所以他就看见是指着基督说的。如果是多数的，就是指着亚伯拉罕那么多的子孙犹太人说的，意思就大不相同。保罗读圣经，是读到发现事实。

　　这样的事实，在圣经里面有许许多多。一个人在神的话语上能丰富不能丰富，就是看他在神面前能找出多少事实。事实的发现越多，就越丰富。如果不能发现事实，只是囫囵吞枣的读，结果就不知道是什么。

　　所以我们一起头读圣经，就得要学习发现事实。然后背它，然后分析、比较，然后跪在神的面前求亮光。

叁

　　如果可能，要预备两本圣经。第一段时间用的一本，应当一个字都不写，一个记号都不画（除了下面所说的年月日以外）。第二段时间用另外一本，可以把所看见的东西写进去，写字句也好，画圆圈也好，画直线也好，都可以。前一段用的一本，可以记年月日；刚刚好你读到一个地方，与神办一个交涉，有一个经历，你就在那里写一个年月日，意思就是你那一天在这句经言里遇见了神，但是别的不必写。后一段用的一本是为了要认识圣经，所以要把你所发现的属灵的事实，你所看见的亮光，记在这一本圣经里面。

　　我们现在要来说明，在这前后两段的时间里如何读圣经。

一

　　关于默想圣经，最好还是引用慕勒的话。他说：

　　“主曾乐意教导我一个真理，这不是由人传给我的。到现在虽已过了四十多年，我承认，我还没有失去那真理的益处。它的要点是这样的：那一次我看得比以前更清楚，我每天必须注意的最大最先要作的事，就是要在主里面喜乐。第一件事所该注意的，并不在于我事奉主多少，我如何荣耀主，而是在于我里面怎样得着喜乐，我里面的人怎样得着滋养。我可以对未信的人讲道，我可以造就信徒，我可以帮助受难的人，我可以借着许多别的事工在这世上表明我是神的儿子；但是，如果我不在主里面喜乐，我里面的人不天天受滋养，那我所作的一切事，就都不在一个对的灵里。在我那一次明白以前，至少有十年之久，我的习惯是每天早晨漱洗完毕就去祈祷。那一次我才知道，我所当作的最要紧的事，乃是读神的话，默想它，使我的心能得着安慰、激励、警戒、责备和教训。当我这样默想神的话的时候，我的心就能与主有经历上的交通。所以，我就每天清早默想新约。当我用几句话求主祝福祂宝贵的话语之后，我所最先作的，就是默想神的话，在每一节圣经中寻求，要从它里面得着祝福；并非为着在公众面前的讲道，也不是为要传讲我所默想的话语，乃是要使我自己的灵魂得着粮食。我所遇见的不改变的结果，就是几分钟之后，我就要认罪，或者感谢，或者代祷，或者恳求。虽然我并不是存心要祈祷，我乃是要默想，然而总是很快的、或多或少的转向祈祷。当我认罪，或代祷，或恳求，或感谢了一些时间以后，我就再读第二句或第二节。所读过的，如有引导，我都用来为我自己或别人祈祷；但是我仍然记着，我默想的目的是要我自己的灵魂得粮食。这样作的结果，天天都有许多的认罪、感谢、恳求或代祷调和在我的默想之内，就使我里面的人常常有能感觉得出来的滋养和力量。到了吃早餐的时候，很少有例外，我心的光景若不是喜乐，也就是平安。虽然我的默想不是为着在公众面前的讲道，乃是为着我里面的人的益处，然而主所乐意赐给我的，不久也就变成了别的信徒的粮食。…”

　　“神的儿女每天早晨所当作的第一件事，就是要为着他里面的人去得粮食。我们外面的人不能不吃东西而作工，照样，在每天早晨，我们里面的人也当有粮食。我们每一个人必须承认里面的人应当进食。那么，什么是里面的人的粮食呢？不是祈祷，乃是神的话。这意思也不是单单读神的话，让它经过我们的心思像水流过管子一般而已；乃是要默想所读的话，并把它应用到我们的心里。”

　　“我们祈祷时，是对神说话。如果要使祈祷继续到比通常的情形更久一些，自然需要贝有许多力量与敬虔的心才可以；所以，只有在里面的人借着默想神的话而得着了滋养，在那里我们遇见了父对我们说话、勉励我们、安慰我们、教训我们、降卑我们、责备我们之后，才是祈祷最好的时候。因此，我们应当在神的赐福中默想，虽然我们在属灵方面是一直这样软弱。我们越软弱，就越需要借着默想使我们里面的人刚强起来。我们如果这样作，就能使我们不至心思流荡，比我们在没有默想以前就去祈祷要好得多。”

　　“我要注意这一点，因为我自己曾从这里面得着了最大的属灵益处和滋养。我要亲切的、严肃的请求和我同作信徒的人思考这一件事。靠着神的赐福，借着这个方法，要得着从神来的力量和帮助，使我能平安地经历任何更深的试炼。我试行这个方法已四十年了，所以我敢在敬畏神的心情中介绍这个方法。在清早灵魂得着滋养和喜乐的人，与那些没有属灵的预备而日中又有工作、试炼、引诱加身的人相比，有何等的不同！”

二

　　信主不久的人，至少在六个月之内，不适宜进行研究式的读经，因为他对于圣经的全文还不熟识。必须先花几个月的时间，普遍的熟读圣经全文，以后才能研究圣经。

　　熟读圣经的时候，要一章一章、一遍一遍的，在神面前继续的读。最好定规一天旧约读多少章，新约读多少章。不宜太快，也不宜太慢，要普遍的、经常的、继续的读。慕勒一生曾读过旧约和新约一百遍。初信的弟兄姊妹学习读圣经，要记住到底读了多少遍。当你第一次读完一遍新约的时候，最好能写一封信通知比较年长的弟兄。在你的圣经里，也最好能把第一面空白的衬页留出来，为着记载你读圣经的遍数。某年某月某日在某地方读完第一遍，某年某月某日在某地方读完了第二遍，读一遍记一遍，新约和旧约都要分记清楚。盼望你也能够说一生读了一百遍。一个人如果要一生读圣经一百遍，算他作基督徒五十年，就一年至少要读两遍。所以你应当花相当的时间来读圣经。

　　读的方法，总是以一章一章、一遍一遍为原则。比较年长的弟兄姊妹，应当注章初信的人读经的情形，有时候不妨把他们圣经里所记的日期去查看一下，问问他们每一天读多少章，这一个礼拜圣经读到那里了。大家要注重这一工作，不能放松。读得太慢的人，要催促他：“已经半年了，怎么新约一遍还没有读完！”

　　这样按着上面所说的原则去读，过了一点时候，对于圣经的知识就会逐渐加增。若是可能，就一天背一节或两节圣经。开始的时候，总得勉强一下，作一点比较呆板的事，过后就会得着帮助。

三

　　每天读圣经的第一段──祷告默想的读经──是一生不可停止的。第二段的普读圣经，经过了六个月以上，对于圣经稍微有了知识之后，就可以开始研究圣经。

　　最好每一个基督徒能有一个定规，要怎样来研究圣经。你如果一天能抽出半小时的时间来，你就替自己定规一个一天研究半小时圣经的计划；你如果一天能抽出一小时来，你就替自己定规一个一天研究一小时的计划；依此类推，总是照着你一天所能抽出的时间，替你自己定规一个适当的计划。最不好的就是“天才”式的读圣经，只是随便的读，无计划的读，翻到那里读到那里，有时能连读十天，有时则十天之内一字不读，那是要不得的。我们不可仿效这种“天才”式的方法。我们每一个人都要有一定的计划来读。我们要学习在读圣经的事上受约束，守规律。

　　但是，你也不要把标准定得太高，把时间定得太多。时间定规得太多，往往不能持久，那就反而不好。我们要作就是作五年，作十年，作十五年，不是作它两三个月、五六个月就完了。所以，宁可在神面前先好好的考虑过，读的时间到底要多少。如果可能，每天一个小时就差不多了。半小时也许太少，读不出什么东西来；但若时间不许可，那么读半小时也可以。一小时是比较适中的时间。能有两小时的时间也好，不过，通常不必过于两个小时。我们没有看见过弟兄姊妹每天读三个小时而能持久的。

　　读圣经的方法，我们在《读经之路》一书中已经介绍过的，有二十八种读法。在这二十八种读法中，有一种“圣经中道理的进步”的读法，那是最难的一种。那一种方法，在许多人身上，要留待将来才能应用。此外，有一种“辞”的读法，那就比较容易。还有像“金石”、“数字”、“人名”、“地理”等类的读法，那可以附带的作，不必特别的、专门的去精读它。还有圣经的“纪年”问题，有空的时候可以看一下。另外还有好几种读法，像“预言”、“预表”、“比喻”、“神迹”、“主在地上的教训”和“一卷一卷”等读法，我们都要好好的读过。

　　现在我们姑以每天研究一小时圣经为例，试把时间分配一下：

　　第一节二十分钟──分题读

　　有些人的经验是这样：他们把一小时的时间分为四节。第一节二十分钟，专一的读一个着重一点的题目，像“预言”、“预表”、“比喻”、“时代”、“主在地上的教训”这一类的题目，或者“一卷一卷”的读。你可以在神面前一段一段的读下去，把与你所定规的那个题目有关系的圣经节找出来。若是“一卷一卷”的读法，那就拣一卷圣经去读，如罗马书、约翰福音等都可以。读完一卷，再拣一卷，总是一卷一卷的读下去，读出每一卷的内容到底是什么。如果你规定每天读二十分钟，你就不要延长时间，也不要缩短。我们要学习操练自己，作一个受约束的人，不要作一个散漫随便的人。

　　第二节二十分钟──读辞

　　第二节二十分钟，可以读“辞”。圣经中有许多特别的辞，例如：和好、血、信、喜乐、平安、盼望、爱、顺服、义、救赎、怜悯等等，散在圣经各处，都是很有意思的。如果能把它们搜罗集中在一起，就更能知道那些辞的意义。比方读“血”这个辞，要先把与“血”有关的圣经章节都记下来，然后分析它的意义：血在神面前替我们作什么事，血所对付的是什么人，血替我们成功的有多少事。从旧约到新约，能找出许多圣经提到“血”这一个辞，都要好好的分析过。这不是一次能完成的，所以第一天不能盼望有什么结果。如果能参阅“经文汇编”一类的书，那就比较省事。

　　第三节十分钟──搜集材料

　　你可以拣选几个题目，把这十分钟专门作搜集这些题目的材料用。圣经中有许多题目，例如：创造、人、罪、救恩、悔改、圣灵、重生、成圣、称义、赦免、释放、基督的身体、主的再来、审判、国度、永世等等。你可以挑选几个题目出来，按着这些题目到圣经中去搜集材料。搜集材料，至少只能同时顾到五个题目，再多就头绪太多，不易照顾。但也不要光为一个题目搜集。若每次光为一个题目搜集，那未免太费时间，因为不一定在一章圣经里面只有－约翰福音一个题目可以找到。比方你读“圣灵，”不一定那一章里面只讲“圣灵”，总还有讲到别的题目的话。所以，不妨同时为几个题目搜集材料，两三个也好，－约翰福音四五个也好，但是不要比五个更多。

　　－约翰福音一个题目需要相当时间才能读完，需要你天天把材料加进去。要把你所得着的材料（圣经节）记下，也要把你所得着的材料中的主要的辞记下，也要把你所得着的材料中的主要意义记下。如果光记圣经节，那没有多大的用处。必须知道所记下的圣经节到底是讲什么。比方你读以弗所书中所讲的圣灵，在你记一章十三节所讲圣灵的印记的时候，就得把印记的意义记下来。先是把章节记下来，然后把有关的辞记下来，最后把意义记下来。这样搜集材料，到有一天，你要解决这一个问题的时候，这些材料就能供你应用。

　　第四节十分钟──写经

　　还有十分钟，可以写经，这对于我们有很大的用处。写经是我们对于一段圣经有一个新的领会，用使人容易明白的话，写得使人一看就懂。

　　比方你从罗马书起，逐章逐节的读下去。假定有一个十几岁的孩子，来对你说，“我读罗马书保罗说的这句话，我不明白。”你就在那里想，要怎样用你自己的话把罗马书说给那个孩子听。不是要注解，乃是要用你自己的话来说保罗的意思，叫不懂的人能懂得。这就需要学习写经，把圣经的意思，用自己的话写出来。你把罗马书拿出来，用你自己的话来写。保罗是用他的话来写，现在你用你的话来写，尽你所能的来写。你要好好的在那里写，要你自己读得懂，也要别的弟兄姊妹读得懂。

　　这样写经，能显明一个人对于神的话认识有多少。这一种用自己的话来写使徒们的话，乃是学习解经的准备。写经是第一步，解经是第二步。先要学习写经，把圣经本文用自己的话写出来。在神面前的学习，总要按部就班，不要没有学过写经而马上去作解经的工作，那未免太快了。在学习解经以前，要先学习写经。写经若写不来，解经也不能解。第一步能写，第二步才能解。这是一个基本的学习，我们要好好的操练。先把保罗的书信全部写过一遍，然后再写新约全部。

　　写经的时候所要注意的，就是不要维持圣经本来的字句，而是要用你自己的字句。这一个工作的主要学习，是要用你所领会的话语来说原来的意思。你试作一卷圣经之后，就会知道这是多宝贵的事，对于你多有益处。马马虎虎、疏忽潦草的人是不能写经的。必须在神面前好好的祷告，好好的读，才能写得合式。写完一卷之后，可以在神面前作一次两次的修改，把话语修得相当精炼，把字句修得相当通顺。这样你对于这一卷书就能够有印像，就能够知道使徒所说的是什么意思。你要写，才能有印象。

　　你要写经，你总得读圣经读到完主明白的地步，好像圣经所已经说出来的和圣经所含蓄尚未说出来的，都被你明白了。这样，你就能把你所知道的，都包含在你的写经里。这是要你对于那一节圣经明白到一个地步，在你身上是很清楚地，你才能那样写经。你这样作，每天写一点，很仔细的读过，很小心的在那来写，到有一天，你能把保罗的一卷书信写出来的时候，你就能领会保罗的意思，能用许多保罗没有用过的话来表明保罗的意思。

　　上面有这四个提议：先按着题目读，再读辞，再搜集材料，并学习写经。二十八种读经方法，可以一个一个都读过。这样规定时间和分配时间来读圣经，乃是对于自己的操练。我们腰间要束上带，要有约束，要在神面前有规律，不散漫。你如果规定读一小时，就盼望你守住这一小时。除非身体有病，或者放假、休息的时候，可以缩短或延长之外，平常总得维持一个固定的时间。天天继续的作，不久就有收成。

　　读经：

　　15节：“我要默想你的训词，看重你的道路。”

　　105节：“你的话是我脚前的灯，是我路上的光。”

　　140节：“你的话极其精炼；所以你的仆人喜爱。”

　　148节：“我趁夜更未换，将眼睁开，为要思想你的话语。”

壹

　　因此，我们需要丰丰富富的把神的话藏在我们心里，我们才能够知道神已往的路，才能够听见神现今的话，才能够让神用着我们去对别人说话。

　　每一个要认识神的人，都应当好好的读神的话。每一个信主的人，一开始，就要知道读神的话的紧要。

贰

　　读圣经有四个基本的原则：

　　第一、发现事实。

　　第二、要背，要记。

　　第三、分析、综合和比较。

　　第四、神的光照。

　　我们再举一个例子：约翰十四章和十六章，赐下圣灵的问题。我们读的时候，要注意主耶稣的应许，要注意这里面有没有特别的事实。

　　所以我们一起头读圣经，就得要学习发现事实。然后背它，然后分析、比较，然后跪在神的面前求亮光。

叁

　　我们现在要来说明，在这前后两段的时间里如何读圣经。

一

　　关于默想圣经，最好还是引用慕勒的话。他说：

二

三

　　现在我们姑以每天研究一小时圣经为例，试把时间分配一下：

　　第一节二十分钟──分题读

　　第二节二十分钟──读辞

　　第三节十分钟──搜集材料

　　第四节十分钟──写经

　　还有十分钟，可以写经，这对于我们有很大的用处。写经是我们对于一段圣经有一个新的领会，用使人容易明白的话，写得使人一看就懂。

　　读经：　　提摩太后书三章十五至十七节：“并且知道你是从小明白圣经；这圣经能使你因信基督耶稣有得救的智慧。圣经都是神所默示的，于教训、督责、使人归正、教导人学义，都是有益的；叫属神的人得以完全，预备行各样的善事。”
--------本段经节汇集--------

提后3:15

并且知道你是从小明白圣经；这圣经能使你借着相信基督耶稣，有得救的智慧。

提后3:16

圣经都是神的呼出，对于教训、督责、改正、在义上的教导，都是有益的，

提后3:17

叫属神的人得以完备，为着各样的善工，装备齐全。

------------------------
　　诗篇一百一十九篇九至十一节：“少年人用什么洁净他的行为呢？是要遵行你的话。我一心寻求了你，求你不要叫我偏离你的命令。我将你的话藏在心里，免得我得罪你。”
--------本段经节汇集--------

诗119:9

少年人用什么使他的行径纯洁呢？是要遵行你的话。

诗119:10

我全心寻求了你，求你不要叫我偏离你的诫命。

诗119:11

我将你的话珍藏在心里，免得我得罪你。

------------------------
　　十五节：“我要默想你的训词，看重你的道路。”　　一百零五节：“你的话是我脚前的灯，是我路上的光。”　　一百四十节：“你的话极其精炼；所以你的仆人喜爱。”　　一百四十八节：“我趁夜更未换，将眼睁开，为要思想你的话语。”

壹

　　圣经是每一个基督徒都应当读的。因为圣经都是神所默示的，于教训、督责、使人归正、教人学义、都是有益的。它给我们看见，神在已往的时候为我们作了多少事，也给我们看见，神在已往的时候曾如何带领了人。我们要知道神为我们预备的是多丰富、多广阔，我们就非读圣经不可；我们要知道神如何一步一步的带领人，我们也非读圣经不可。　　神现今对人说话的根基，都是根据于祂已经说的话。神难得对一个人说祂圣经里所没有说的话。即使一个人属灵的路走了相当远，神有时会给他启示的话，那话也仍是神在圣经里已经说过的话。所以，神现今说话，乃是将自己的话再说就是。人如果不知道神已经说的话，就不容易得着神的启示，因为他缺少给神说话的条件。　　神如果要借着我们去对别人说话，也是根据祂所已经说的话。我们如果不知道神已经说的话，神就不能借着我们去对别人说话，我们在神面前就成了没有用处的人。　　因此，我们需要丰丰富富的把神的话藏在我们心里，我们才能够知道神已往的路，才能够听见神现今的话，才能够让神用着我们去对别人说话。　　圣经是一本厉害的书，也是一本大的书。我们一生之中，即使把所有的时间都花在它里面，也不过能摸着它的一部分而已。一个人如果想不花工夫就明白圣经，那是不可能的事。所以，青年的基督徒应当赶紧花工夫在神的话语上，以便在中年的时候，在老年的时候，能有丰富的话语，可以供应自己，并且供应别人。　　每一个要认识神的人，都应当好好的读神的话。每一个信主的人，一开始，就要知道读神的话的紧要。

贰

帖前4:14

因为我们若信耶稣死而复活了，神也必照样将那些已经借着耶稣睡了的人与祂一同带来。

------------------------
　　你一看见光，那就相当清楚。耶稣，是祂在地上的名字；基督，是祂复活之后，被神膏油涂抹的名字。“神已经立祂为主为基督了，”你记得这是行传第二章的话。基督是祂复活的名字。读到罗马书，就看见基督耶稣，意思是今天的基督就是从前的耶稣。所以，基督耶稣是祂今天的名字，就是说这一位基督是从前的耶稣；耶稣基督是祂复活以前的名字，就是说这一位耶稣是将来要作基督的，这是祂在地上为人的名字。基督从前是耶稣，和耶稣将来要作基督，这两个意思不一样。我们只能在基督里，不能在耶稣里。我们只能在主里，我们只能在基督耶稣里，我们不能在耶稣基督里。当我们的主活在地上的时候，我们不能在祂里面。如果祂在地上的时候，我们就在祂里面，我们就在耶稣里，那么连上十字架我们也有分了，连赎罪的事我们也有分了。这是不合真理的。伯利恒的降生我们没有分，祂是神的独生子，我们与祂没有分。　　为什么我们能在基督里呢？林前一章三十节说，“你们得在基督耶稣里，是本乎神。”（不是说“得在耶稣里”）乃是当主耶稣死而复活的时候，我们与祂联合在祂的复活里。因着祂死而复活，神设立祂为基督；神借着祂的灵，把我们联合在祂里面。我们得着祂的生命，是从祂复活的时候起头的。重生不是借着降生，乃是借着复活。这样，你就清楚了。
--------本段经节汇集--------

林前1:30

但你们得在基督耶稣里，是出于神，这基督成了从神给我们的智慧：公义、圣别和救赎，

------------------------
　　这是读圣经的方法，这是读圣经的路。是先发现事实，然后把事实记牢，然后分析、比较或者综合，然后在神面前等候、祷告，主就要光照你，叫你看见。这是读圣经的四个原则，缺一个都不行。　　我们再举一个例子：约翰十四章和十六章，赐下圣灵的问题。我们读的时候，要注意主耶稣的应许，要注意这里面有没有特别的事实。
--------本段经节汇集--------
约翰福音十四章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音十六章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　约翰十四章十六至二十节：“我要求父，父就另外赐给你们一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的。因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我；你们却看见我；因为我活着，你们也要活着。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。”这里面有什么事实？在这几句话的上一段用“祂”字，下段用“我”字。代名词更换了。这一个事实就是这样，从“祂”字换作“我”字。
--------本段经节汇集--------

约14:16

我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，

约14:17

就是实际的灵，乃世人不能接受的，因为不见祂，也不认识祂；你们却认识祂，因祂与你们同住，且要在你们里面。

约14:18

我不撇下你们为孤儿，我正往你们这里来。

约14:19

还有不多的时候，世人不再看见我，你们却看见我，因为我活着，你们也要活着。

约14:20

到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。

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　　按读经的四个基本原则来看，这一段是什么意思？第一，事实的发现，“祂”字变作“我”字。第二，我们要记得这个事实。第三，我们要分析。在这里有两位保惠师，主说，“我要求父，父就另外赐给你们一位保惠师。”“另外一位保惠师，”这“另”字的意思，是第二个。“父就另外赐给你们一位保惠师，”就是说父赐给你们第二位保惠师。如果有第二位保惠师，那必定有第一位保惠师。　　第一件事先断定：在这里有两位保惠师。主的意思是你们已经有了一位，现在再加给你们一位。这加上的第二位保惠师，是怎样的呢？“叫祂永远与你们同在。”这一个祂是谁呢？主耶稣后说，“世人…不认识祂，你们却认识祂。”因为什么？“因祂常与你们同在，”祂一直与你们在一起。世人不能接受祂，并且看都没有看见过。你们呢？你们看见过祂，你们认识祂。怎么说你们认识祂呢？因为祂一直与你们同在。　　主说，“因祂常与你们同在，也要在你们里面。”这一个“祂”字，用到这里为止。下面一句就说，“我不撇下你们为孤儿，我必到你们这里来。”我们把它分析一下，就看见这个“祂”就是“我”，“我”就是“祂”。换句话说，当主耶稣活在地上的时候，主是保惠师，是圣灵在主里面，主作我们的保惠师。当主在地上的时候，圣灵在祂里面，祂与圣灵是合而为一的，所以你们看见祂，你们认识祂，祂常与你们同在。　　现在呢？主说，另外一位保惠师要来。我要死，我要复活，我还要来。神赐下圣灵来，怎样呢？我要在圣灵里，我要到你们这里来，我不撇下你们为孤儿。等一下你们看不见我，等一下你们又能看见我，我要住在你们里面。刚才是祂要住，现在是我要住。所以，下面说的“我”，就是上面说的“祂”。我们看见代名词的更改，就是看见这两位保惠师的不同。前一半是说圣灵在基督里，后一半是说基督在圣灵里。说“祂”的时候，是圣灵在基督里；说“我”的时候，是基督在圣灵里。谁是圣灵？圣灵是主耶稣的第二个自己。子是父的第二个自己，照样，圣灵是子的第二个自己，不过是换了一个样子而已。　　所以读圣经的第一个基本原则，乃是要发现事实。我们如果一个事实都不发现，就在神面前没有光。不只是读多少遍的问题，乃是在那多少遍之中找出事实来。　　保罗就是一个会发现事实的人。我们看保罗在加拉太三章所说的话。当他看见创世记里说到，神要借着亚伯拉罕的后裔赐福给人的时候，保罗就说这里的后裔这个辞是单数的，不是多数的，所以是指着基督说的（16）。事实给他发现了。他看见万国要因亚伯拉罕的后裔得福，而这一个后裔是单数的，所以他就看见是指着基督说的。如果是多数的，就是指着亚伯拉罕那么多的子孙犹太人说的，意思就大不相同。保罗读圣经，是读到发现事实。
--------本段经节汇集--------
加拉太书三章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这样的事实，在圣经里面有许许多多。一个人在神的话语上能丰富不能丰富，就是看他在神面前能找出多少事实。事实的发现越多，就越丰富。如果不能发现事实，只是囫囵吞枣的读，结果就不知道是什么。　　所以我们一起头读圣经，就得要学习发现事实。然后背它，然后分析、比较，然后跪在神的面前求亮光。

叁

　　读圣经总得分两段时间，用两本圣经。或是上午有一个时间读，下午有一个时间读。或是早起读经，前一半时间一种读法，后一半时间另一种读法。这两段时间一定要分开。上午或早起前一半的时间是一面读经，一面默想，一面赞美，一面祷告，把读经、默想、赞美、和祷告调在一起。这一段时间，是为着得到属灵生命的粮食，为着造究自己的灵性。不要读得太多，三四节圣经就壳。下午或早起下一半的时间，要有比较长的时间多读一点，目的是要学习多知道神的话语里面到底说些什么。　　如果可能，要预备两本圣经。第一段时间用的一本，应当一个字都不写，一个记号都不画（除了下面所说的年月日以外）。第二段时间用另外一本，可以把所看见的东西写进去，写字句也好，画圆圈也好，画直线也好，都可以。前一段用的一本，可以记年月日；刚刚好你读到一个地方，与神办一个交涉，有一个经历，你就在那里写一个年月日，意思就是你那一天在这句经言里遇见了神，但是别的不必写。后一段用的一本是为了要认识圣经，所以要把你所发现的属灵的事实，你所看见的亮光，记在这一本圣经里面。　　我们现在要来说明，在这前后两段的时间里如何读圣经。

一

　　关于默想圣经，最好还是引用慕勒的话。他说：　　“主曾乐意教导我一个真理，这不是由人传给我的。到现在虽已过了四十多年，我承认，我还没有失去那真理的益处。它的要点是这样的：那一次我看得比以前更清楚，我每天必须注意的最大最先要作的事，就是要在主里面喜乐。第一件事所该注意的，并不在于我事奉主多少，我如何荣耀主，而是在于我里面怎样得着喜乐，我里面的人怎样得着滋养。我可以对未信的人讲道，我可以造就信徒，我可以帮助受难的人，我可以借着许多别的事工在这世上表明我是神的儿子；但是，如果我不在主里面喜乐，我里面的人不天天受滋养，那我所作的一切事，就都不在一个对的灵里。在我那一次明白以前，至少有十年之久，我的习惯是每天早晨漱洗完毕就去祈祷。那一次我才知道，我所当作的最要紧的事，乃是读神的话，默想它，使我的心能得着安慰、激励、警戒、责备和教训。当我这样默想神的话的时候，我的心就能与主有经历上的交通。所以，我就每天清早默想新约。当我用几句话求主祝福祂宝贵的话语之后，我所最先作的，就是默想神的话，在每一节圣经中寻求，要从它里面得着祝福；并非为着在公众面前的讲道，也不是为要传讲我所默想的话语，乃是要使我自己的灵魂得着粮食。我所遇见的不改变的结果，就是几分钟之后，我就要认罪，或者感谢，或者代祷，或者恳求。虽然我并不是存心要祈祷，我乃是要默想，然而总是很快的、或多或少的转向祈祷。当我认罪，或代祷，或恳求，或感谢了一些时间以后，我就再读第二句或第二节。所读过的，如有引导，我都用来为我自己或别人祈祷；但是我仍然记着，我默想的目的是要我自己的灵魂得粮食。这样作的结果，天天都有许多的认罪、感谢、恳求或代祷调和在我的默想之内，就使我里面的人常常有能感觉得出来的滋养和力量。到了吃早餐的时候，很少有例外，我心的光景若不是喜乐，也就是平安。虽然我的默想不是为着在公众面前的讲道，乃是为着我里面的人的益处，然而主所乐意赐给我的，不久也就变成了别的信徒的粮食。…”　　“神的儿女每天早晨所当作的第一件事，就是要为着他里面的人去得粮食。我们外面的人不能不吃东西而作工，照样，在每天早晨，我们里面的人也当有粮食。我们每一个人必须承认里面的人应当进食。那么，什么是里面的人的粮食呢？不是祈祷，乃是神的话。这意思也不是单单读神的话，让它经过我们的心思像水流过管子一般而已；乃是要默想所读的话，并把它应用到我们的心里。”　　“我们祈祷时，是对神说话。如果要使祈祷继续到比通常的情形更久一些，自然需要贝有许多力量与敬虔的心才可以；所以，只有在里面的人借着默想神的话而得着了滋养，在那里我们遇见了父对我们说话、勉励我们、安慰我们、教训我们、降卑我们、责备我们之后，才是祈祷最好的时候。因此，我们应当在神的赐福中默想，虽然我们在属灵方面是一直这样软弱。我们越软弱，就越需要借着默想使我们里面的人刚强起来。我们如果这样作，就能使我们不至心思流荡，比我们在没有默想以前就去祈祷要好得多。”　　“我要注意这一点，因为我自己曾从这里面得着了最大的属灵益处和滋养。我要亲切的、严肃的请求和我同作信徒的人思考这一件事。靠着神的赐福，借着这个方法，要得着从神来的力量和帮助，使我能平安地经历任何更深的试炼。我试行这个方法已四十年了，所以我敢在敬畏神的心情中介绍这个方法。在清早灵魂得着滋养和喜乐的人，与那些没有属灵的预备而日中又有工作、试炼、引诱加身的人相比，有何等的不同！”

二

　　信主不久的人，至少在六个月之内，不适宜进行研究式的读经，因为他对于圣经的全文还不熟识。必须先花几个月的时间，普遍的熟读圣经全文，以后才能研究圣经。　　熟读圣经的时候，要一章一章、一遍一遍的，在神面前继续的读。最好定规一天旧约读多少章，新约读多少章。不宜太快，也不宜太慢，要普遍的、经常的、继续的读。慕勒一生曾读过旧约和新约一百遍。初信的弟兄姊妹学习读圣经，要记住到底读了多少遍。当你第一次读完一遍新约的时候，最好能写一封信通知比较年长的弟兄。在你的圣经里，也最好能把第一面空白的衬页留出来，为着记载你读圣经的遍数。某年某月某日在某地方读完第一遍，某年某月某日在某地方读完了第二遍，读一遍记一遍，新约和旧约都要分记清楚。盼望你也能够说一生读了一百遍。一个人如果要一生读圣经一百遍，算他作基督徒五十年，就一年至少要读两遍。所以你应当花相当的时间来读圣经。
--------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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　　读的方法，总是以一章一章、一遍一遍为原则。比较年长的弟兄姊妹，应当注章初信的人读经的情形，有时候不妨把他们圣经里所记的日期去查看一下，问问他们每一天读多少章，这一个礼拜圣经读到那里了。大家要注重这一工作，不能放松。读得太慢的人，要催促他：“已经半年了，怎么新约一遍还没有读完！”　　这样按着上面所说的原则去读，过了一点时候，对于圣经的知识就会逐渐加增。若是可能，就一天背一节或两节圣经。开始的时候，总得勉强一下，作一点比较呆板的事，过后就会得着帮助。

三

　　每天读圣经的第一段──祷告默想的读经──是一生不可停止的。第二段的普读圣经，经过了六个月以上，对于圣经稍微有了知识之后，就可以开始研究圣经。　　最好每一个基督徒能有一个定规，要怎样来研究圣经。你如果一天能抽出半小时的时间来，你就替自己定规一个一天研究半小时圣经的计划；你如果一天能抽出一小时来，你就替自己定规一个一天研究一小时的计划；依此类推，总是照着你一天所能抽出的时间，替你自己定规一个适当的计划。最不好的就是“天才”式的读圣经，只是随便的读，无计划的读，翻到那里读到那里，有时能连读十天，有时则十天之内一字不读，那是要不得的。我们不可仿效这种“天才”式的方法。我们每一个人都要有一定的计划来读。我们要学习在读圣经的事上受约束，守规律。　　但是，你也不要把标准定得太高，把时间定得太多。时间定规得太多，往往不能持久，那就反而不好。我们要作就是作五年，作十年，作十五年，不是作它两三个月、五六个月就完了。所以，宁可在神面前先好好的考虑过，读的时间到底要多少。如果可能，每天一个小时就差不多了。半小时也许太少，读不出什么东西来；但若时间不许可，那么读半小时也可以。一小时是比较适中的时间。能有两小时的时间也好，不过，通常不必过于两个小时。我们没有看见过弟兄姊妹每天读三个小时而能持久的。　　读圣经的方法，我们在《读经之路》一书中已经介绍过的，有二十八种读法。在这二十八种读法中，有一种“圣经中道理的进步”的读法，那是最难的一种。那一种方法，在许多人身上，要留待将来才能应用。此外，有一种“辞”的读法，那就比较容易。还有像“金石”、“数字”、“人名”、“地理”等类的读法，那可以附带的作，不必特别的、专门的去精读它。还有圣经的“纪年”问题，有空的时候可以看一下。另外还有好几种读法，像“预言”、“预表”、“比喻”、“神迹”、“主在地上的教训”和“一卷一卷”等读法，我们都要好好的读过。　　现在我们姑以每天研究一小时圣经为例，试把时间分配一下：　　第一节二十分钟──分题读　　有些人的经验是这样：他们把一小时的时间分为四节。第一节二十分钟，专一的读一个着重一点的题目，像“预言”、“预表”、“比喻”、“时代”、“主在地上的教训”这一类的题目，或者“一卷一卷”的读。你可以在神面前一段一段的读下去，把与你所定规的那个题目有关系的圣经节找出来。若是“一卷一卷”的读法，那就拣一卷圣经去读，如罗马书、约翰福音等都可以。读完一卷，再拣一卷，总是一卷一卷的读下去，读出每一卷的内容到底是什么。如果你规定每天读二十分钟，你就不要延长时间，也不要缩短。我们要学习操练自己，作一个受约束的人，不要作一个散漫随便的人。　　第二节二十分钟──读辞　　第二节二十分钟，可以读“辞”。圣经中有许多特别的辞，例如：和好、血、信、喜乐、平安、盼望、爱、顺服、义、救赎、怜悯等等，散在圣经各处，都是很有意思的。如果能把它们搜罗集中在一起，就更能知道那些辞的意义。比方读“血”这个辞，要先把与“血”有关的圣经章节都记下来，然后分析它的意义：血在神面前替我们作什么事，血所对付的是什么人，血替我们成功的有多少事。从旧约到新约，能找出许多圣经提到“血”这一个辞，都要好好的分析过。这不是一次能完成的，所以第一天不能盼望有什么结果。如果能参阅“经文汇编”一类的书，那就比较省事。　　第三节十分钟──搜集材料　　你可以拣选几个题目，把这十分钟专门作搜集这些题目的材料用。圣经中有许多题目，例如：创造、人、罪、救恩、悔改、圣灵、重生、成圣、称义、赦免、释放、基督的身体、主的再来、审判、国度、永世等等。你可以挑选几个题目出来，按着这些题目到圣经中去搜集材料。搜集材料，至少只能同时顾到五个题目，再多就头绪太多，不易照顾。但也不要光为一个题目搜集。若每次光为一个题目搜集，那未免太费时间，因为不一定在一章圣经里面只有一个题目可以找到。比方你读“圣灵，”不一定那一章里面只讲“圣灵”，总还有讲到别的题目的话。所以，不妨同时为几个题目搜集材料，两三个也好，四五个也好，但是不要比五个更多。　　一个题目需要相当时间才能读完，需要你天天把材料加进去。要把你所得着的材料（圣经节）记下，也要把你所得着的材料中的主要的辞记下，也要把你所得着的材料中的主要意义记下。如果光记圣经节，那没有多大的用处。必须知道所记下的圣经节到底是讲什么。比方你读以弗所书中所讲的圣灵，在你记一章十三节所讲圣灵的印记的时候，就得把印记的意义记下来。先是把章节记下来，然后把有关的辞记下来，最后把意义记下来。这样搜集材料，到有一天，你要解决这一个问题的时候，这些材料就能供你应用。　　第四节十分钟──写经　　还有十分钟，可以写经，这对于我们有很大的用处。写经是我们对于一段圣经有一个新的领会，用使人容易明白的话，写得使人一看就懂。　　比方你从罗马书起，逐章逐节的读下去。假定有一个十几岁的孩子，来对你说，“我读罗马书保罗说的这句话，我不明白。”你就在那里想，要怎样用你自己的话把罗马书说给那个孩子听。不是要注解，乃是要用你自己的话来说保罗的意思，叫不懂的人能懂得。这就需要学习写经，把圣经的意思，用自己的话写出来。你把罗马书拿出来，用你自己的话来写。保罗是用他的话来写，现在你用你的话来写，尽你所能的来写。你要好好的在那里写，要你自己读得懂，也要别的弟兄姊妹读得懂。　　这样写经，能显明一个人对于神的话认识有多少。这一种用自己的话来写使徒们的话，乃是学习解经的准备。写经是第一步，解经是第二步。先要学习写经，把圣经本文用自己的话写出来。在神面前的学习，总要按部就班，不要没有学过写经而马上去作解经的工作，那未免太快了。在学习解经以前，要先学习写经。写经若写不来，解经也不能解。第一步能写，第二步才能解。这是一个基本的学习，我们要好好的操练。先把保罗的书信全部写过一遍，然后再写新约全部。　　写经的时候所要注意的，就是不要维持圣经本来的字句，而是要用你自己的字句。这一个工作的主要学习，是要用你所领会的话语来说原来的意思。你试作一卷圣经之后，就会知道这是多宝贵的事，对于你多有益处。马马虎虎、疏忽潦草的人是不能写经的。必须在神面前好好的祷告，好好的读，才能写得合式。写完一卷之后，可以在神面前作一次两次的修改，把话语修得相当精炼，把字句修得相当通顺。这样你对于这一卷书就能够有印像，就能够知道使徒所说的是什么意思。你要写，才能有印象。　　你要写经，你总得读圣经读到完主明白的地步，好像圣经所已经说出来的和圣经所含蓄尚未说出来的，都被你明白了。这样，你就能把你所知道的，都包含在你的写经里。这是要你对于那一节圣经明白到一个地步，在你身上是很清楚地，你才能那样写经。你这样作，每天写一点，很仔细的读过，很小心的在那来写，到有一天，你能把保罗的一卷书信写出来的时候，你就能领会保罗的意思，能用许多保罗没有用过的话来表明保罗的意思。　　上面有这四个提议：先按着题目读，再读辞，再搜集材料，并学习写经。二十八种读经方法，可以一个一个都读过。这样规定时间和分配时间来读圣经，乃是对于自己的操练。我们腰间要束上带，要有约束，要在神面前有规律，不散漫。你如果规定读一小时，就盼望你守住这一小时。除非身体有病，或者放假、休息的时候，可以缩短或延长之外，平常总得维持一个固定的时间。天天继续的作，不久就有收成。

　Scripture Reading: 2 Tim. 3:15-17; Psa. 119:9-11, 15, 105, 140, 148

Ⅰ

The importance of reading the Bible

　God's speaking to man today is based upon what He has already spoken in the past. God rarely speaks things which He has not already spoken in the Bible. Even though a person may be quite advanced in his spiritual walk, God's revelation to him will still be confined to the words that He has spoken in the Bible. Hence, God's speaking today is merely a repetition of His own word. If a person does not know what God has spoken in the past, it is difficult for him to receive His revelation in the present because he lacks the basis for God's speaking.

　Moreover, if God wants to speak something to others through us, He will also do it on the basis of what He has spoken in the past. If we do not know what God has said in the past, He cannot speak through us to others, and we are useless in the eyes of God.

　This is why we need to let the word of God dwell in us richly. By letting His word dwell in us richly, we know His past ways and hear His present speaking. Only then can God use us to speak to others.

　The Bible is a great book. It is a monumental work. Even if we spent our whole life on the Bible, we could only touch a part of its riches. It is impossible for a person to understand the Bible without spending time to study it. Every young Christian should do his best to labor on God's Word so that when he grows old, he can nourish himself and supply others with the riches of the Word.

　Everyone who wants to know God must study His Word in a serious way, and every believer should realize the importance of reading God's Word from the very beginning of his Christian life.

Ⅱ

Basic principles in reading the Bible

　There are four basic principles in reading the Bible: (1) Discover the facts, (2) memorize and recite the words, (3) analyze, categorize, and make comparisons, and (4) receive God's enlightening.

　We must follow the sequence of these four steps when we read the Bible. We cannot jump from the third to the first step or from the first to the third step. First, discover the facts in the Bible. Second, memorize these facts. We must know and memorize God's Word accurately and exactly. We cannot afford to leave out or ignore any portion. If we do, our reading will profit little. Third, analyze, categorize, and make comparisons with the facts. After we have analyzed the facts accurately, categorized them properly, and compared them clearly before God, we will have the ground to take on the fourth point — God's enlightening.

　The Bible contains many facts that are spiritual in nature. When a man's inner eyes are blind, he cannot see these facts. But once he discovers these biblical facts, half of the light contained in the Word will be his. God's enlightening is just His shining upon the facts that are recorded in His Word. Discovering the facts is half of our job in reading the Bible. When we read the Bible, the first thing we have to do is discover these facts.

　For example, gravity is a fact. The law of gravity existed long before Newton, yet for thousands of years no one discovered it. One day, an apple fell on Newton while he was asleep under a tree. Through this he discovered the law of gravity. There is no question about the existence of facts. The question is whether or not these facts have been discovered.

　For example, the Bible mentions something in some places and does not mention it in other places. One place mentions one thing while another place skips it. One place says it one way while another place says it a different way. The same word can be in the plural form in one place and in the singular form in another. Sometimes the Bible emphasizes the Lord's name while at other times it emphasizes a man's name. Chronology is clearly mentioned in some places, but totally skipped and seemingly neglected in other places. These are all facts.

　A person who is good at reading the Bible is surely a careful person before God. He cannot be sloppy or muddled. Every iota or serif of the Bible is unalterable. God's Word says it, and it is so. The moment God's Word is opened up, you should know what its emphasis is. Many people are very careless. They listen to men's words carelessly and read God's Word carelessly. They do not see what God's Word emphasizes and are ignorant of the depths in His Word. The first thing a person has to do is discover the facts. Afterwards, he has to memorize these facts and analyze, categorize, and compare them. Only then will he receive light from the Lord. In this way he will get the supply and also supply others. He will receive nourishment and also nourish others.

　Here I will give a simple illustration. If we read the Bible carefully, we will find the New Testament expressions in the Lord, in Christ, in Christ Jesus, etc. It never says in Jesus or in Jesus Christ. It only says in Christ Jesus, not in Jesus Christ. These are facts. We must memorize and jot down these facts one by one. Find where it says in the Lord and what the context is. Find where it says in Christ and what the context is. Find yet another place where it says in Christ Jesus and what the context is. If we know all these portions by heart, we can compare them. Why does it say in Christ in one instance instead of in Jesus? Why does one place say in Christ Jesus and not in Jesus Christ? Why does the Bible never say in Jesus or in Jesus Christ? What is the reason for this? When we analyze and compare the Scriptures in this way, looking to God for enlightenment, we will see something.

　Once the light comes, everything will become very clear. Jesus is the name given to the Lord while He was on earth. Christ is the name given to Him after His resurrection when God anointed Him. "God has made Him both Lord and Christ." Do you remember these words in Acts 2? Christ is the name given to Him in His resurrection. In reading Romans we find the words Christ Jesus, which mean that the Christ today is the very Jesus who was on earth in the past. Christ Jesus is His name today. This means that the Christ today is the very Jesus who was on earth before. His name before resurrection was Jesus Christ. This name implies that Jesus would one day be the Christ. Jesus was His name when He lived on earth as a man. These two expressions — Christ being once Jesus, and Jesus eventually becoming Christ — mean two different things. Moreover, we can only be in Christ, not in Jesus. We can only be in the Lord and in Christ Jesus, not in Jesus Christ. When the Lord was on earth, we could not be in Him. If we had been in Him when He was on earth, we would have taken part in His cross and His redemption. This is contrary to the truth. We have no part in His incarnation at Bethlehem. He was the only begotten Son of God, and we have no part in that.

　How then can we be in Christ? First Corinthians 1:30 says, "But of Him [God] you are in Christ Jesus." It does not say in Jesus. After the Lord Jesus died and resurrected, we became joined to Him in His resurrection. Through His death and resurrection, God has made Him the Christ, and God has joined us to Him through the Spirit. We received His life at the time of His resurrection. Regeneration does not come through incarnation but through resurrection. Now we should be clear.

　This is the way to read the Bible. This is how we study the Bible. First, discover the facts. Then memorize, analyze, categorize, and compare these facts. After this pray to the Lord and wait on Him; He will enlighten you and give you sight. These are the four principles of reading the Bible. We cannot skip any one of them.

　Let us give another illustration. Consider the word about the coming of the Holy Spirit in John 14 and 15. In reading these passages, we must pay attention to the promise of the Lord Jesus and discover whether there are any special facts related to it.

　 John 14:16-20 says, "And I will ask the Father, and He will give you another Comforter, that He may be with you forever, even the Spirit of reality, whom the world cannot receive, because it does not behold Him or know Him; but you know Him, because He abides with you and shall be in you. I will not leave you as orphans; I am coming to you. Yet a little while and the world beholds Me no longer, but you behold Me; because I live, you also shall live. In that day you will know that I am in My Father, and you in Me, and I in you." What facts can we discover here? These sentences first use He or Him but later change to I. There is a change in pronoun. Here is a fact: The words He and Him have been changed to I.

　According to the four principles of reading the Bible, how should we deal with this passage? First, we should discover the facts. In this case, the pronoun change from He to I is a fact. Second, we must remember this fact. Third, we must analyze this fact. Here are two Comforters. The Lord says, "I will ask the Father, and He [the Father] will give you another Comforter." The word another in the expression another Comforter means this is the second one. "And He [the Father] will give you another Comforter." This means that the Father will give a second Comforter. If there is a second Comforter, there must be a first Comforter.

　The first thing we can ascertain is that the Lord is speaking of two Comforters. The Lord said that the disciples already had one Comforter, but that He was going to give them another. What kind of Comforter is the second? "That He may be with you forever." Who is the He? The Lord Jesus said, "The world...does not...know Him; but you know Him." Why? "Because He abides with you." He was with them all the time. The world cannot receive Him and has not even seen Him. What about them? The disciples had seen Him; they knew Him. They knew Him because He was abiding with them all the time.

　The Lord said, "Because He abides with you and shall be in you." After this point the pronoun He is no longer used. In the next sentence the Lord said, "I will not leave you as orphans; I am coming to you." In studying this, we find that He is I, and I is He. In other words, while the Lord Jesus was living on earth, He was the Comforter. The Holy Spirit was in the Lord, and the Lord was the Comforter. When the Lord was on earth, the Holy Spirit was in Him; He and the Holy Spirit were one. This is why He said that the disciples beheld Him and knew Him and that He was with them.

　But then what happened? The Lord went on to tell them that another Comforter would come. Following His death and resurrection, the Lord said that He would come back to them and that God would give them the Holy Spirit. But how was this to be accomplished? The Lord Himself would come to them again in the Holy Spirit. He did not leave them orphans. After a little while they would see Him no longer, but then they would see Him again, and He would abide in them. Verse 17 says, "He...in you." Then verse 20 says, "I in you." Thus, the I in the second section is the He in the first section. Once we see the change in pronouns, we see the difference in the two Comforters. The first section refers to the Holy Spirit in Christ. The second section refers to Christ in the Holy Spirit. He refers to the Holy Spirit in Christ. I refers to Christ in the Holy Spirit. Who is the Holy Spirit? The Holy Spirit is the Lord Jesus in another form. The Son is the Father in another form. In the same way, the Holy Spirit is the Son in another form. There is only a change in form.

　From this example we see that the first basic principle in reading the Bible is to discover the facts. If we cannot discover any facts, we cannot expect to receive any light from God. It is not a question of how many times we have read the Bible, but a question of the facts we have discovered through our many times of reading.

　Paul was a person who knew how to discover facts. Consider what he said in Galatians 3. He saw from Genesis that God would bless the nations through the seed of Abraham. God used the word seed in its singular form, not in its plural form. This refers to Christ. First, Paul discovered this fact. He saw that the nations would be blessed through the seed of Abraham, and he saw that this was a unique seed. From this he realized that this seed referred to Christ. If it had been plural, it would have referred to the many children of Abraham, that is, the Jews, and the meaning would be completely different. Paul read the Scripture thoroughly and discovered the facts.

　In the Bible there are many facts. Whether or not a person is rich in God's Word depends on how many facts he has discovered. The more facts he discovers, the richer he becomes. If he cannot discover any facts and if he reads through the Bible in a hasty and mindless way, he will not understand much.

　In reading the Bible, we must learn to discover the facts. After this we should memorize, analyze, and compare these facts. Finally, we should kneel down before God and ask for light.

Ⅲ

Different ways to read the Bible

　If possible, we should have two Bibles. The Bible used in the first period should not have any marks or notes written in it (except dates, which we will mention later). The Bible used in the second period can contain whatever we have been touched with, either by jotting down notes or by circling or underlining words or passages. The Bible used in the first period can contain dates — dates on which we came across a special verse, made a deal with the Lord, or had a special experience. We should write down the date next to such a verse, indicating that we met God through this verse on that date. Do not write down anything other than dates. The Bible used in the second period is for understanding, and we should write down all the spiritual facts we discover and the light we have received. Now let us discuss the way to read the Bible during these two periods of time.

Meditating on the Word during the first period of time

　Concerning meditating on the Word, I think the best thing is for me to quote George Müller. He said:

　It has recently pleased the Lord to teach me a truth, irrespective of human instrumentality, as far as I know, the benefit of which I have not lost, though now, while preparing the fifth edition for the press, more than fourteen years have since passed away. The point is this: I saw more clearly than ever that the first great and primary business to which I ought to attend every day was, to have my soul happy in the Lord. The first thing to be concerned about was not how much I might serve the Lord, how I might glorify the Lord; but how I might get my soul into a happy state, and how my inner man might be nourished. For I might seek to set the truth before the unconverted, I might seek to benefit believers, I might seek to relieve the distressed, I might in other ways seek to behave myself as it becomes a child of God in this world; and yet, not being happy in the Lord, and not being nourished and strengthened in my inner man day by day, all this might not be attended to in a right spirit. Before this time my practice had been, at least for ten years previously, as an habitual thing to give myself to in prayer, after having dressed myself in the morning. Now, I saw that the most important thing I had to do was to give myself to the reading of the word of God, and to meditation on it, that thus my heart might be comforted, encouraged, warned, reproved, instructed; and that thus, by means of the word of God, whilst meditating on it, my heart might be brought into experimental communion with the Lord.

　I began therefore to meditate on the New Testament from the beginning, early in the morning. The first thing I did, after having asked in a few words the Lord's blessing upon his precious word, was, to begin to meditate on the word of God, searching as it were into every verse, to get blessing out of it; not for the sake of the public ministry of the word, not for the sake of preaching on what I had meditated upon, but for the sake of obtaining food for my own soul. The result I have found to be almost invariably this, that after a very few minutes my soul has been led to confession, or to thanksgiving, or to intercession, or to supplication; so that, though I did not, as it were, give myself to prayer, but to meditation, yet it turned almost immediately more or less into prayer. When thus I have been for a while making confession, or intercession, or supplication, or have given thanks, I go on to the next words or verse, turning all, as I go on, into prayer for myself or others, as the word may lead to it, but still continually keeping before me that food for my own soul is the object of my meditation. The result of this is, that there is always a good deal of confession, thanksgiving, supplication, or intercession mingled with my meditation, and that my inner man almost invariably is even sensibly nourished and strengthened, and that by breakfast time, with rare exceptions, I am in a peaceful if not happy state of heart. Thus also the Lord is pleased to communicate unto me that which, either very soon after or at a later time, I have found to become food for other believers, though it was not for the sake of the public ministry of the word that I gave myself to meditation, but for the profit of my own inner man...

　And yet now, since God has taught me this point, it is as plain to me as anything, that the first thing the child of God has to do morning by morning is, to obtain food for his inner man. As the outward man is not fit for work for any length of time except we take food, and as this is one of the first things we do in the morning, so it should be with the inner man. We should take food for that, as every one must allow. Now what is the food for the inner man? Not prayer, but the word of God; and here again, not the simple reading of the word of God, so that it only passes through our minds, just as water runs through a pipe, but considering what we read, pondering over it, and applying it to our hearts. When we pray, we speak to God. Now, prayer, in order to be continued for any length of time in any other than a formal manner, requires, generally speaking, a measure of strength or godly desire, and the season, therefore, when this exercise of the soul can be most effectually performed is after the inner man has been nourished by meditation on the word of God, where we find our Father speaking to us, to encourage us, to comfort us, to instruct us, to humble us, to reprove us. We may therefore profitably meditate, with God's blessing, though we are ever so weak spiritually; nay, the weaker we are, the more we need meditation for the strengthening of our inner man. There is thus far less to be feared from wandering of mind than if we give ourselves to prayer without having had previously time for meditation. I dwell so particularly on this point because of the immense spiritual profit and refreshment I am conscious of having derived from it myself, and I affectionately and solemnly beseech all my fellow-believers to ponder this matter. By the blessing of God I ascribe to this mode the help and strength which I had had from God to pass in peace through deeper trials, in various ways, than I had ever had before; and after having now above fourteen years tried this way, I can most fully, in the fear of God, commend it...

　How different, when the soul is refreshed and made happy early in the morning, from what it is when, without spiritual preparation, the service, the trials, and the temptations of the day come upon one!— George Müller, Autobiography of George Müller, the Life of Trust, 1861, reprinted 1981, pp. 206-10.

General reading during the second period of time

　In familiarizing himself with the Bible, he should read the whole book chapter by chapter, consecutively over and over again. The best way is to decide the number of chapters in the Old and the New Testament one wants to read each day. The reading should neither be too fast nor too slow. It should be regular, continuous, and general in nature. George Müller read the Old and New Testament a hundred times during his lifetime. Those who have just received the Lord should learn to read the Bible and remember the number of times they have read through it. It is good to write a letter to notify a more elderly brother the first time you have finished reading through the New Testament. It is also good to leave a blank page in your Bible to record the number of times you have read through it. You should write the date and the place you finished reading it the first time, the second time, and so on. Each time you finish reading it, you should mark down the occasion. Identify clearly whether it is the Old Testament or the New Testament you have read through. I hope that you, like Mr. Müller, can read through the Bible a hundred times during your lifetime. If a person wants to read through the Bible a hundred times, assuming that he lives for fifty years as a Christian, he will have to go through the whole Bible at least twice a year. You can see why you need to spend much time to read the Bible.

　The principle of reading the Bible is to go through it chapter by chapter, over and over again. Those who are more advanced in the Lord should pay attention to the way the newly saved ones read their Bibles. Sometimes it does good to examine the dates recorded in their Bibles, to check how many chapters they read every day, and to find out where they are each week. We should all pay attention to this work and should not slacken. We should remind those who are progressing too slowly, "Half a year has past. How come you have not finished reading the New Testament once yet?"

　If a person reads his Bible according to the above way, after some time his knowledge of the Bible will increase. If possible, one should try to memorize one or two verses each day. In the beginning, a person may have to force himself a little to do this. It may come as quite a dull chore. But after some time he will reap the benefit of it.

Intense study during a specifically apportioned time

　Every Christian should have a definite plan of studying the Bible. If you can set aside half an hour a day, develop a plan to study the Bible for half an hour a day. If you can afford an hour each day, develop a plan that includes an hour of study. Whatever time you can afford, make a plan that will fit your schedule. The worst way to read is by "inspiration," that is, casual, unplanned reading that begins at whatever page one feels, at times reading voraciously for ten days and at other times not reading anything for ten days. This is the wrong way. We should not adopt this "inspirational" method. Everyone should have a definite plan of reading. In reading the Bible, we need to be restricted and disciplined.

　However, do not set too high a standard or too long a time for yourself. If you set too long a time, it will be hard to maintain the schedule. This is worse than having no plan at all. Once you decide to do something, stick to it for five years, ten years, or fifteen years. Do not stop after two, three, five, or six months. This is why you should consider carefully before the Lord the amount of time you should set aside for your study. One hour each day should be quite sufficient. Half an hour may be too short; one may not get much done in half an hour. Of course, if time does not allow you to have an hour, half an hour is still good. One hour, however, is the optimum period of time. If one can afford two hours, it is good. Normally, there is no need to spend more than two hours. We have not seen a brother or sister who studies for three hours a day who can maintain this schedule for long.

　There are twenty-eight different ways to study the Bible, which are covered in the book The Ways to Study the Bible. Of the twenty-eight ways, the study of the progression of truth throughout the Bible is the most difficult. For many people, this method should not be attempted until a much later time. The method of word study is a much easier approach. One can also study metals, minerals, numbers, names of persons, geography, etc. These can be supplementary studies; we do not have to devote all our time to these special ways. There are also the chronologies in the Bible. If we have the time, we can take a look at them. Besides these, there are other ways to study the Bible, like studying prophecies, types, parables, miracles, the Lord's teaching on earth, or doing a book-by-book study, etc. We should go through all these methods one by one.

　Let us assume for now that a person has one hour a day to study the Bible. He can allocate his time in the following way:

　　读经：

　　提摩太后书三章十五至十七节：“并且知道你是从小明白圣经；这圣经能使你因信基督耶稣有得救的智慧。圣经都是神所默示的，于教训、督责、使人归正、教导人学义，都是有益的；叫属神的人得以完全，预备行各样的善事。”

　　诗篇一百一十九篇九至十一节：“少年人用什么洁净他的行为呢？是要遵行你的话。我一心寻求了你，求你不要叫我偏离你的命令。我将你的话藏在心里，免得我得罪你。”

　　十五节：“我要默想你的训词，看重你的道路。”

　　一百零五节：“你的话是我脚前的灯，是我路上的光。”

　　一百四十节：“你的话极其精炼；所以你的仆人喜爱。”

　　一百四十八节：“我趁夜更未换，将眼睁开，为要思想你的话语。”

　Scripture Reading: 2 Tim. 3:15-17; Psa. 119:9-11, 15, 105, 140, 148

壹

　　圣经是每一个基督徒都应当读的。因为圣经都是神所默示的，于教训、督责、使人归正、教人学义、都是有益的。它给我们看见，神在已往的时候为我们作了多少事，也给我们看见，神在已往的时候曾如何带领了人。我们要知道神为我们预备的是多丰富、多广阔，我们就非读圣经不可；我们要知道神如何一步一步的带领人，我们也非读圣经不可。

　　神现今对人说话的根基，都是根据于祂已经说的话。神难得对一个人说祂圣经里所没有说的话。即使一个人属灵的路走了相当远，神有时会给他启示的话，那话也仍是神在圣经里已经说过的话。所以，神现今说话，乃是将自己的话再说就是。人如果不知道神已经说的话，就不容易得着神的启示，因为他缺少给神说话的条件。

　　神如果要借着我们去对别人说话，也是根据祂所已经说的话。我们如果不知道神已经说的话，神就不能借着我们去对别人说话，我们在神面前就成了没有用处的人。

　　因此，我们需要丰丰富富的把神的话藏在我们心里，我们才能够知道神已往的路，才能够听见神现今的话，才能够让神用着我们去对别人说话。

　　圣经是一本厉害的书，也是一本大的书。我们一生之中，即使把所有的时间都花在它里面，也不过能摸着它的一部分而已。一个人如果想不花工夫就明白圣经，那是不可能的事。所以，青年的基督徒应当赶紧花工夫在神的话语上，以便在中年的时候，在老年的时候，能有丰富的话语，可以供应自己，并且供应别人。

　　每一个要认识神的人，都应当好好的读神的话。每一个信主的人，一开始，就要知道读神的话的紧要。

　Every Christian should read the Bible because it is "God-breathed and profitable for teaching, for conviction, for correction, for instruction in righteousness" (2 Tim. 3:16). It shows us many things that God has done for us and the way He has led men in the past. If we want to know the riches and vastness of God's provision for us, we must read the Bible. If we want to see God's step-by-step guidance for men, we must read the Bible as well.

　God's speaking to man today is based upon what He has already spoken in the past. God rarely speaks things which He has not already spoken in the Bible. Even though a person may be quite advanced in his spiritual walk, God's revelation to him will still be confined to the words that He has spoken in the Bible. Hence, God's speaking today is merely a repetition of His own word. If a person does not know what God has spoken in the past, it is difficult for him to receive His revelation in the present because he lacks the basis for God's speaking.

　Moreover, if God wants to speak something to others through us, He will also do it on the basis of what He has spoken in the past. If we do not know what God has said in the past, He cannot speak through us to others, and we are useless in the eyes of God.

　This is why we need to let the word of God dwell in us richly. By letting His word dwell in us richly, we know His past ways and hear His present speaking. Only then can God use us to speak to others.

　The Bible is a great book. It is a monumental work. Even if we spent our whole life on the Bible, we could only touch a part of its riches. It is impossible for a person to understand the Bible without spending time to study it. Every young Christian should do his best to labor on God's Word so that when he grows old, he can nourish himself and supply others with the riches of the Word.

　Everyone who wants to know God must study His Word in a serious way, and every believer should realize the importance of reading God's Word from the very beginning of his Christian life.

贰

　　读圣经有四个基本的原则：

　　第一、发现事实。

　　第二、要背，要记。

　　第三、分析、综合和比较。

　　第四、神的光照。

　　读圣经的时候，总要按这四个次序，不能从第三跳到第一，也不能从第一跳到第三。第一，是你把圣经里的事实寻找出来。第二，你就把这些事实记牢、背熟。你得看清楚神的话是怎样说的，然后要记住它，不能漏掉，不能含糊，否则就没有用处。第三，要把这些事实分析、综合和比较。当你在神面前能将这些事实分析得好、综合得好、比较得好的时候，你就有机会可以得着第四，──神的光照。

　　圣经中包含了许多的属灵的事实。人里面眼睛瞎的时候，就读不出那些事实。如果能在圣经里读出事实来，那就已经得着一半以上的光了。因为神的光照，是光照祂话语里的事实。发现事实，是读经一半的工作。我们读圣经，一定要把事实搜寻出来。

　　比方说，地心吸力是一个事实。在牛顿以前，一直是有地心吸力的，但是几千年来，人都没有发现。等到有一天，牛顿睡在树底下，一个苹果落到他面前，他才发现地心吸力的律。所以问题不是有没有事实，问头是这事实有没有被发现。

　　比方，圣经里面所说的，和圣经里面所不说的，有很大的关系。有的地方说，有的地方不说；有的地方这样说，有的地方有另外一个说法。同一个字，有的地方是用多数，有的地方是用单数。圣经里，有的时候注重到主的名字，有的时候注重到人的名字。有的地方，把年数说得相当清楚，但是有的地方，许多年数都不提，好像忽略了。诸如此类，都是事实。

　　一个会读圣经的人，在神面前总是一个仔细的人，不是粗枝大叶的人，不是掺杂的人。圣经是一点一画都不能更改的。神的话这样说，就是这样。神的话一说出来，你就该知道神着重的点是在那里。有许多马虎的人，听人的话听不准，读神的话也读不准；神的话着重在那里，他们读不出来，那一个窍在那里，读不出来。所以，你第一要学习找出事实来，然后把它记住，进一步分析、综合、比较，你在神面前才有光。这样，自己有供应，也能供应别人；自己有喂养，也能喂养别人。

　　我们在这里不妨举一个简单地例子：我们仔细读圣经的时候，就会发现新约里面只有说“在主里”，只有说“在基督里”，只有说“在基督耶稣里”，但是，从来没有说“在耶稣里”或者“在耶稣基督里”（帖前四章十四节的“在耶稣里”，原文的意思是“借着耶稣”）。只说“在基督耶稣里”，而不说“在耶稣基督里”。这些都是事实。你要一个一个的背起来，记下来；在圣经里，有一个地方讲“在主里”，是怎么说的；另外一个地方讲“在基督里”，又是怎么说的；再一个地方讲“在基督耶稣里”，是怎么说的。你记牢了，就能拿出来比较。为什么这一个地方不说“在耶稣里”，而说“在基督里”？为什么这一个地方说“在基督耶稣”，而不说“在耶稣基督里”？为什么圣经从来不说“在耶稣里”，从来不说“在耶稣基督里”？到底为什么缘故？当你这样分析、比较的时候，你就能仰望神给你光照，你就能有所看见。

　　你一看见光，那就相当清楚。耶稣，是祂在地上的名字；基督，是祂复活之后，被神膏油涂抹的名字。“神已经立祂为主为基督了，”你记得这是行传第二章的话。基督是祂复活的名字。读到罗马书，就看见基督耶稣，意思是今天的基督就是从前的耶稣。所以，基督耶稣是祂今天的名字，就是说这一位基督是从前的耶稣；耶稣基督是祂复活以前的名字，就是说这一位耶稣是将来要作基督的，这是祂在地上为人的名字。基督从前是耶稣，和耶稣将来要作基督，这两个意思不一样。我们只能在基督里，不能在耶稣里。我们只能在主里，我们只能在基督耶稣里，我们不能在耶稣基督里。当我们的主活在地上的时候，我们不能在祂里面。如果祂在地上的时候，我们就在祂里面，我们就在耶稣里，那么连上十字架我们也有分了，连赎罪的事我们也有分了。这是不合真理的。伯利恒的降生我们没有分，祂是神的独生子，我们与祂没有分。

　　为什么我们能在基督里呢？林前一章三十节说，“你们得在基督耶稣里，是本乎神。”（不是说“得在耶稣里”）乃是当主耶稣死而复活的时候，我们与祂联合在祂的复活里。因着祂死而复活，神设立祂为基督；神借着祂的灵，把我们联合在祂里面。我们得着祂的生命，是从祂复活的时候起头的。重生不是借着降生，乃是借着复活。这样，你就清楚了。

　　这是读圣经的方法，这是读圣经的路。是先发现事实，然后把事实记牢，然后分析、比较或者综合，然后在神面前等候、祷告，主就要光照你，叫你看见。这是读圣经的四个原则，缺一个都不行。

　　我们再举一个例子：约翰十四章和十六章，赐下圣灵的问题。我们读的时候，要注意主耶稣的应许，要注意这里面有没有特别的事实。

　　约翰十四章十六至二十节：“我要求父，父就另外赐给你们一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的。因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我；你们却看见我；因为我活着，你们也要活着。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。”这里面有什么事实？在这几句话的上一段用“祂”字，下段用“我”字。代名词更换了。这一个事实就是这样，从“祂”字换作“我”字。

　　按读经的四个基本原则来看，这一段是什么意思？第一，事实的发现，“祂”字变作“我”字。第二，我们要记得这个事实。第三，我们要分析。在这里有两位保惠师，主说，“我要求父，父就另外赐给你们一位保惠师。”“另外一位保惠师，”这“另”字的意思，是第二个。“父就另外赐给你们一位保惠师，”就是说父赐给你们第二位保惠师。如果有第二位保惠师，那必定有第一位保惠师。

　　第一件事先断定：在这里有两位保惠师。主的意思是你们已经有了一位，现在再加给你们一位。这加上的第二位保惠师，是怎样的呢？“叫祂永远与你们同在。”这一个祂是谁呢？主耶稣后说，“世人…不认识祂，你们却认识祂。”因为什么？“因祂常与你们同在，”祂一直与你们在一起。世人不能接受祂，并且看都没有看见过。你们呢？你们看见过祂，你们认识祂。怎么说你们认识祂呢？因为祂一直与你们同在。

　　主说，“因祂常与你们同在，也要在你们里面。”这一个“祂”字，用到这里为止。下面一句就说，“我不撇下你们为孤儿，我必到你们这里来。”我们把它分析一下，就看见这个“祂”就是“我”，“我”就是“祂”。换句话说，当主耶稣活在地上的时候，主是保惠师，是圣灵在主里面，主作我们的保惠师。当主在地上的时候，圣灵在祂里面，祂与圣灵是合而为一的，所以你们看见祂，你们认识祂，祂常与你们同在。

　　现在呢？主说，另外一位保惠师要来。我要死，我要复活，我还要来。神赐下圣灵来，怎样呢？我要在圣灵里，我要到你们这里来，我不撇下你们为孤儿。等一下你们看不见我，等一下你们又能看见我，我要住在你们里面。刚才是祂要住，现在是我要住。所以，下面说的“我”，就是上面说的“祂”。我们看见代名词的更改，就是看见这两位保惠师的不同。前一半是说圣灵在基督里，后一半是说基督在圣灵里。说“祂”的时候，是圣灵在基督里；说“我”的时候，是基督在圣灵里。谁是圣灵？圣灵是主耶稣的第二个自己。子是父的第二个自己，照样，圣灵是子的第二个自己，不过是换了一个样子而已。

　　所以读圣经的第一个基本原则，乃是要发现事实。我们如果一个事实都不发现，就在神面前没有光。不只是读多少遍的问题，乃是在那多少遍之中找出事实来。

　　保罗就是一个会发现事实的人。我们看保罗在加拉太三章所说的话。当他看见创世记里说到，神要借着亚伯拉罕的后裔赐福给人的时候，保罗就说这里的后裔这个辞是单数的，不是多数的，所以是指着基督说的（16）。事实给他发现了。他看见万国要因亚伯拉罕的后裔得福，而这一个后裔是单数的，所以他就看见是指着基督说的。如果是多数的，就是指着亚伯拉罕那么多的子孙犹太人说的，意思就大不相同。保罗读圣经，是读到发现事实。

　　这样的事实，在圣经里面有许许多多。一个人在神的话语上能丰富不能丰富，就是看他在神面前能找出多少事实。事实的发现越多，就越丰富。如果不能发现事实，只是囫囵吞枣的读，结果就不知道是什么。

　　所以我们一起头读圣经，就得要学习发现事实。然后背它，然后分析、比较，然后跪在神的面前求亮光。

　There are four basic principles in reading the Bible: (1) Discover the facts, (2) memorize and recite the words, (3) analyze, categorize, and make comparisons, and (4) receive God's enlightening.

　We must follow the sequence of these four steps when we read the Bible. We cannot jump from the third to the first step or from the first to the third step. First, discover the facts in the Bible. Second, memorize these facts. We must know and memorize God's Word accurately and exactly. We cannot afford to leave out or ignore any portion. If we do, our reading will profit little. Third, analyze, categorize, and make comparisons with the facts. After we have analyzed the facts accurately, categorized them properly, and compared them clearly before God, we will have the ground to take on the fourth point — God's enlightening.

　The Bible contains many facts that are spiritual in nature. When a man's inner eyes are blind, he cannot see these facts. But once he discovers these biblical facts, half of the light contained in the Word will be his. God's enlightening is just His shining upon the facts that are recorded in His Word. Discovering the facts is half of our job in reading the Bible. When we read the Bible, the first thing we have to do is discover these facts.

　For example, gravity is a fact. The law of gravity existed long before Newton, yet for thousands of years no one discovered it. One day, an apple fell on Newton while he was asleep under a tree. Through this he discovered the law of gravity. There is no question about the existence of facts. The question is whether or not these facts have been discovered.

　For example, the Bible mentions something in some places and does not mention it in other places. One place mentions one thing while another place skips it. One place says it one way while another place says it a different way. The same word can be in the plural form in one place and in the singular form in another. Sometimes the Bible emphasizes the Lord's name while at other times it emphasizes a man's name. Chronology is clearly mentioned in some places, but totally skipped and seemingly neglected in other places. These are all facts.

　A person who is good at reading the Bible is surely a careful person before God. He cannot be sloppy or muddled. Every iota or serif of the Bible is unalterable. God's Word says it, and it is so. The moment God's Word is opened up, you should know what its emphasis is. Many people are very careless. They listen to men's words carelessly and read God's Word carelessly. They do not see what God's Word emphasizes and are ignorant of the depths in His Word. The first thing a person has to do is discover the facts. Afterwards, he has to memorize these facts and analyze, categorize, and compare them. Only then will he receive light from the Lord. In this way he will get the supply and also supply others. He will receive nourishment and also nourish others.

　Here I will give a simple illustration. If we read the Bible carefully, we will find the New Testament expressions in the Lord, in Christ, in Christ Jesus, etc. It never says in Jesus or in Jesus Christ. It only says in Christ Jesus, not in Jesus Christ. These are facts. We must memorize and jot down these facts one by one. Find where it says in the Lord and what the context is. Find where it says in Christ and what the context is. Find yet another place where it says in Christ Jesus and what the context is. If we know all these portions by heart, we can compare them. Why does it say in Christ in one instance instead of in Jesus? Why does one place say in Christ Jesus and not in Jesus Christ? Why does the Bible never say in Jesus or in Jesus Christ? What is the reason for this? When we analyze and compare the Scriptures in this way, looking to God for enlightenment, we will see something.

　Once the light comes, everything will become very clear. Jesus is the name given to the Lord while He was on earth. Christ is the name given to Him after His resurrection when God anointed Him. "God has made Him both Lord and Christ." Do you remember these words in Acts 2? Christ is the name given to Him in His resurrection. In reading Romans we find the words Christ Jesus, which mean that the Christ today is the very Jesus who was on earth in the past. Christ Jesus is His name today. This means that the Christ today is the very Jesus who was on earth before. His name before resurrection was Jesus Christ. This name implies that Jesus would one day be the Christ. Jesus was His name when He lived on earth as a man. These two expressions — Christ being once Jesus, and Jesus eventually becoming Christ — mean two different things. Moreover, we can only be in Christ, not in Jesus. We can only be in the Lord and in Christ Jesus, not in Jesus Christ. When the Lord was on earth, we could not be in Him. If we had been in Him when He was on earth, we would have taken part in His cross and His redemption. This is contrary to the truth. We have no part in His incarnation at Bethlehem. He was the only begotten Son of God, and we have no part in that.

　How then can we be in Christ? First Corinthians 1:30 says, "But of Him [God] you are in Christ Jesus." It does not say in Jesus. After the Lord Jesus died and resurrected, we became joined to Him in His resurrection. Through His death and resurrection, God has made Him the Christ, and God has joined us to Him through the Spirit. We received His life at the time of His resurrection. Regeneration does not come through incarnation but through resurrection. Now we should be clear.

　This is the way to read the Bible. This is how we study the Bible. First, discover the facts. Then memorize, analyze, categorize, and compare these facts. After this pray to the Lord and wait on Him; He will enlighten you and give you sight. These are the four principles of reading the Bible. We cannot skip any one of them.

　Let us give another illustration. Consider the word about the coming of the Holy Spirit in John 14 and 15. In reading these passages, we must pay attention to the promise of the Lord Jesus and discover whether there are any special facts related to it.

　 John 14:16-20 says, "And I will ask the Father, and He will give you another Comforter, that He may be with you forever, even the Spirit of reality, whom the world cannot receive, because it does not behold Him or know Him; but you know Him, because He abides with you and shall be in you. I will not leave you as orphans; I am coming to you. Yet a little while and the world beholds Me no longer, but you behold Me; because I live, you also shall live. In that day you will know that I am in My Father, and you in Me, and I in you." What facts can we discover here? These sentences first use He or Him but later change to I. There is a change in pronoun. Here is a fact: The words He and Him have been changed to I.

　According to the four principles of reading the Bible, how should we deal with this passage? First, we should discover the facts. In this case, the pronoun change from He to I is a fact. Second, we must remember this fact. Third, we must analyze this fact. Here are two Comforters. The Lord says, "I will ask the Father, and He [the Father] will give you another Comforter." The word another in the expression another Comforter means this is the second one. "And He [the Father] will give you another Comforter." This means that the Father will give a second Comforter. If there is a second Comforter, there must be a first Comforter.

　The first thing we can ascertain is that the Lord is speaking of two Comforters. The Lord said that the disciples already had one Comforter, but that He was going to give them another. What kind of Comforter is the second? "That He may be with you forever." Who is the He? The Lord Jesus said, "The world...does not...know Him; but you know Him." Why? "Because He abides with you." He was with them all the time. The world cannot receive Him and has not even seen Him. What about them? The disciples had seen Him; they knew Him. They knew Him because He was abiding with them all the time.

　The Lord said, "Because He abides with you and shall be in you." After this point the pronoun He is no longer used. In the next sentence the Lord said, "I will not leave you as orphans; I am coming to you." In studying this, we find that He is I, and I is He. In other words, while the Lord Jesus was living on earth, He was the Comforter. The Holy Spirit was in the Lord, and the Lord was the Comforter. When the Lord was on earth, the Holy Spirit was in Him; He and the Holy Spirit were one. This is why He said that the disciples beheld Him and knew Him and that He was with them.

　But then what happened? The Lord went on to tell them that another Comforter would come. Following His death and resurrection, the Lord said that He would come back to them and that God would give them the Holy Spirit. But how was this to be accomplished? The Lord Himself would come to them again in the Holy Spirit. He did not leave them orphans. After a little while they would see Him no longer, but then they would see Him again, and He would abide in them. Verse 17 says, "He...in you." Then verse 20 says, "I in you." Thus, the I in the second section is the He in the first section. Once we see the change in pronouns, we see the difference in the two Comforters. The first section refers to the Holy Spirit in Christ. The second section refers to Christ in the Holy Spirit. He refers to the Holy Spirit in Christ. I refers to Christ in the Holy Spirit. Who is the Holy Spirit? The Holy Spirit is the Lord Jesus in another form. The Son is the Father in another form. In the same way, the Holy Spirit is the Son in another form. There is only a change in form.

　From this example we see that the first basic principle in reading the Bible is to discover the facts. If we cannot discover any facts, we cannot expect to receive any light from God. It is not a question of how many times we have read the Bible, but a question of the facts we have discovered through our many times of reading.

　Paul was a person who knew how to discover facts. Consider what he said in Galatians 3. He saw from Genesis that God would bless the nations through the seed of Abraham. God used the word seed in its singular form, not in its plural form. This refers to Christ. First, Paul discovered this fact. He saw that the nations would be blessed through the seed of Abraham, and he saw that this was a unique seed. From this he realized that this seed referred to Christ. If it had been plural, it would have referred to the many children of Abraham, that is, the Jews, and the meaning would be completely different. Paul read the Scripture thoroughly and discovered the facts.

　In the Bible there are many facts. Whether or not a person is rich in God's Word depends on how many facts he has discovered. The more facts he discovers, the richer he becomes. If he cannot discover any facts and if he reads through the Bible in a hasty and mindless way, he will not understand much.

　In reading the Bible, we must learn to discover the facts. After this we should memorize, analyze, and compare these facts. Finally, we should kneel down before God and ask for light.

叁

　　读圣经总得分两段时间，用两本圣经。或是上午有一个时间读，下午有一个时间读。或是早起读经，前一半时间一种读法，后一半时间另一种读法。这两段时间一定要分开。上午或早起前一半的时间是一面读经，一面默想，一面赞美，一面祷告，把读经、默想、赞美、和祷告调在一起。这一段时间，是为着得到属灵生命的粮食，为着造究自己的灵性。不要读得太多，三四节圣经就壳。下午或早起下一半的时间，要有比较长的时间多读一点，目的是要学习多知道神的话语里面到底说些什么。

　　如果可能，要预备两本圣经。第一段时间用的一本，应当一个字都不写，一个记号都不画（除了下面所说的年月日以外）。第二段时间用另外一本，可以把所看见的东西写进去，写字句也好，画圆圈也好，画直线也好，都可以。前一段用的一本，可以记年月日；刚刚好你读到一个地方，与神办一个交涉，有一个经历，你就在那里写一个年月日，意思就是你那一天在这句经言里遇见了神，但是别的不必写。后一段用的一本是为了要认识圣经，所以要把你所发现的属灵的事实，你所看见的亮光，记在这一本圣经里面。

　　我们现在要来说明，在这前后两段的时间里如何读圣经。

　We should read our Bible during two different periods of time. We should have two copies of the Bible for these two occasions. One period can be in the morning and the other in the afternoon. Or we can do both early in the morning by reading one way during the first half of our time and another way during the second half of our time. These two periods of time must be separate. In the morning period or the first half of the early morning reading, we should meditate, praise, and pray as we read the Word, mixing our reading with meditation, praise, and prayer. This period of reading is for receiving spiritual food and for strengthening our spirit. Do not read too much during this time; three or four verses is sufficient. The afternoon time, or the second half of the early morning reading, should be longer. During this time, we should read for the purpose of learning more about God's Word.

　If possible, we should have two Bibles. The Bible used in the first period should not have any marks or notes written in it (except dates, which we will mention later). The Bible used in the second period can contain whatever we have been touched with, either by jotting down notes or by circling or underlining words or passages. The Bible used in the first period can contain dates — dates on which we came across a special verse, made a deal with the Lord, or had a special experience. We should write down the date next to such a verse, indicating that we met God through this verse on that date. Do not write down anything other than dates. The Bible used in the second period is for understanding, and we should write down all the spiritual facts we discover and the light we have received. Now let us discuss the way to read the Bible during these two periods of time.

一

　　关于默想圣经，最好还是引用慕勒的话。他说：

　　“主曾乐意教导我一个真理，这不是由人传给我的。到现在虽已过了四十多年，我承认，我还没有失去那真理的益处。它的要点是这样的：那一次我看得比以前更清楚，我每天必须注意的最大最先要作的事，就是要在主里面喜乐。第一件事所该注意的，并不在于我事奉主多少，我如何荣耀主，而是在于我里面怎样得着喜乐，我里面的人怎样得着滋养。我可以对未信的人讲道，我可以造就信徒，我可以帮助受难的人，我可以借着许多别的事工在这世上表明我是神的儿子；但是，如果我不在主里面喜乐，我里面的人不天天受滋养，那我所作的一切事，就都不在一个对的灵里。在我那一次明白以前，至少有十年之久，我的习惯是每天早晨漱洗完毕就去祈祷。那一次我才知道，我所当作的最要紧的事，乃是读神的话，默想它，使我的心能得着安慰、激励、警戒、责备和教训。当我这样默想神的话的时候，我的心就能与主有经历上的交通。所以，我就每天清早默想新约。当我用几句话求主祝福祂宝贵的话语之后，我所最先作的，就是默想神的话，在每一节圣经中寻求，要从它里面得着祝福；并非为着在公众面前的讲道，也不是为要传讲我所默想的话语，乃是要使我自己的灵魂得着粮食。我所遇见的不改变的结果，就是几分钟之后，我就要认罪，或者感谢，或者代祷，或者恳求。虽然我并不是存心要祈祷，我乃是要默想，然而总是很快的、或多或少的转向祈祷。当我认罪，或代祷，或恳求，或感谢了一些时间以后，我就再读第二句或第二节。所读过的，如有引导，我都用来为我自己或别人祈祷；但是我仍然记着，我默想的目的是要我自己的灵魂得粮食。这样作的结果，天天都有许多的认罪、感谢、恳求或代祷调和在我的默想之内，就使我里面的人常常有能感觉得出来的滋养和力量。到了吃早餐的时候，很少有例外，我心的光景若不是喜乐，也就是平安。虽然我的默想不是为着在公众面前的讲道，乃是为着我里面的人的益处，然而主所乐意赐给我的，不久也就变成了别的信徒的粮食。…”

　　“神的儿女每天早晨所当作的第一件事，就是要为着他里面的人去得粮食。我们外面的人不能不吃东西而作工，照样，在每天早晨，我们里面的人也当有粮食。我们每一个人必须承认里面的人应当进食。那么，什么是里面的人的粮食呢？不是祈祷，乃是神的话。这意思也不是单单读神的话，让它经过我们的心思像水流过管子一般而已；乃是要默想所读的话，并把它应用到我们的心里。”

　　“我们祈祷时，是对神说话。如果要使祈祷继续到比通常的情形更久一些，自然需要贝有许多力量与敬虔的心才可以；所以，只有在里面的人借着默想神的话而得着了滋养，在那里我们遇见了父对我们说话、勉励我们、安慰我们、教训我们、降卑我们、责备我们之后，才是祈祷最好的时候。因此，我们应当在神的赐福中默想，虽然我们在属灵方面是一直这样软弱。我们越软弱，就越需要借着默想使我们里面的人刚强起来。我们如果这样作，就能使我们不至心思流荡，比我们在没有默想以前就去祈祷要好得多。”

　　“我要注意这一点，因为我自己曾从这里面得着了最大的属灵益处和滋养。我要亲切的、严肃的请求和我同作信徒的人思考这一件事。靠着神的赐福，借着这个方法，要得着从神来的力量和帮助，使我能平安地经历任何更深的试炼。我试行这个方法已四十年了，所以我敢在敬畏神的心情中介绍这个方法。在清早灵魂得着滋养和喜乐的人，与那些没有属灵的预备而日中又有工作、试炼、引诱加身的人相比，有何等的不同！”

　Concerning meditating on the Word, I think the best thing is for me to quote George Müller. He said:

　It has recently pleased the Lord to teach me a truth, irrespective of human instrumentality, as far as I know, the benefit of which I have not lost, though now, while preparing the fifth edition for the press, more than fourteen years have since passed away. The point is this: I saw more clearly than ever that the first great and primary business to which I ought to attend every day was, to have my soul happy in the Lord. The first thing to be concerned about was not how much I might serve the Lord, how I might glorify the Lord; but how I might get my soul into a happy state, and how my inner man might be nourished. For I might seek to set the truth before the unconverted, I might seek to benefit believers, I might seek to relieve the distressed, I might in other ways seek to behave myself as it becomes a child of God in this world; and yet, not being happy in the Lord, and not being nourished and strengthened in my inner man day by day, all this might not be attended to in a right spirit. Before this time my practice had been, at least for ten years previously, as an habitual thing to give myself to in prayer, after having dressed myself in the morning. Now, I saw that the most important thing I had to do was to give myself to the reading of the word of God, and to meditation on it, that thus my heart might be comforted, encouraged, warned, reproved, instructed; and that thus, by means of the word of God, whilst meditating on it, my heart might be brought into experimental communion with the Lord.

　I began therefore to meditate on the New Testament from the beginning, early in the morning. The first thing I did, after having asked in a few words the Lord's blessing upon his precious word, was, to begin to meditate on the word of God, searching as it were into every verse, to get blessing out of it; not for the sake of the public ministry of the word, not for the sake of preaching on what I had meditated upon, but for the sake of obtaining food for my own soul. The result I have found to be almost invariably this, that after a very few minutes my soul has been led to confession, or to thanksgiving, or to intercession, or to supplication; so that, though I did not, as it were, give myself to prayer, but to meditation, yet it turned almost immediately more or less into prayer. When thus I have been for a while making confession, or intercession, or supplication, or have given thanks, I go on to the next words or verse, turning all, as I go on, into prayer for myself or others, as the word may lead to it, but still continually keeping before me that food for my own soul is the object of my meditation. The result of this is, that there is always a good deal of confession, thanksgiving, supplication, or intercession mingled with my meditation, and that my inner man almost invariably is even sensibly nourished and strengthened, and that by breakfast time, with rare exceptions, I am in a peaceful if not happy state of heart. Thus also the Lord is pleased to communicate unto me that which, either very soon after or at a later time, I have found to become food for other believers, though it was not for the sake of the public ministry of the word that I gave myself to meditation, but for the profit of my own inner man...

　And yet now, since God has taught me this point, it is as plain to me as anything, that the first thing the child of God has to do morning by morning is, to obtain food for his inner man. As the outward man is not fit for work for any length of time except we take food, and as this is one of the first things we do in the morning, so it should be with the inner man. We should take food for that, as every one must allow. Now what is the food for the inner man? Not prayer, but the word of God; and here again, not the simple reading of the word of God, so that it only passes through our minds, just as water runs through a pipe, but considering what we read, pondering over it, and applying it to our hearts. When we pray, we speak to God. Now, prayer, in order to be continued for any length of time in any other than a formal manner, requires, generally speaking, a measure of strength or godly desire, and the season, therefore, when this exercise of the soul can be most effectually performed is after the inner man has been nourished by meditation on the word of God, where we find our Father speaking to us, to encourage us, to comfort us, to instruct us, to humble us, to reprove us. We may therefore profitably meditate, with God's blessing, though we are ever so weak spiritually; nay, the weaker we are, the more we need meditation for the strengthening of our inner man. There is thus far less to be feared from wandering of mind than if we give ourselves to prayer without having had previously time for meditation. I dwell so particularly on this point because of the immense spiritual profit and refreshment I am conscious of having derived from it myself, and I affectionately and solemnly beseech all my fellow-believers to ponder this matter. By the blessing of God I ascribe to this mode the help and strength which I had had from God to pass in peace through deeper trials, in various ways, than I had ever had before; and after having now above fourteen years tried this way, I can most fully, in the fear of God, commend it...

　How different, when the soul is refreshed and made happy early in the morning, from what it is when, without spiritual preparation, the service, the trials, and the temptations of the day come upon one!— George Müller, Autobiography of George Müller, the Life of Trust, 1861, reprinted 1981, pp. 206-10.

二

　　信主不久的人，至少在六个月之内，不适宜进行研究式的读经，因为他对于圣经的全文还不熟识。必须先花几个月的时间，普遍的熟读圣经全文，以后才能研究圣经。

　　熟读圣经的时候，要一章一章、一遍一遍的，在神面前继续的读。最好定规一天旧约读多少章，新约读多少章。不宜太快，也不宜太慢，要普遍的、经常的、继续的读。慕勒一生曾读过旧约和新约一百遍。初信的弟兄姊妹学习读圣经，要记住到底读了多少遍。当你第一次读完一遍新约的时候，最好能写一封信通知比较年长的弟兄。在你的圣经里，也最好能把第一面空白的衬页留出来，为着记载你读圣经的遍数。某年某月某日在某地方读完第一遍，某年某月某日在某地方读完了第二遍，读一遍记一遍，新约和旧约都要分记清楚。盼望你也能够说一生读了一百遍。一个人如果要一生读圣经一百遍，算他作基督徒五十年，就一年至少要读两遍。所以你应当花相当的时间来读圣经。

　　读的方法，总是以一章一章、一遍一遍为原则。比较年长的弟兄姊妹，应当注章初信的人读经的情形，有时候不妨把他们圣经里所记的日期去查看一下，问问他们每一天读多少章，这一个礼拜圣经读到那里了。大家要注重这一工作，不能放松。读得太慢的人，要催促他：“已经半年了，怎么新约一遍还没有读完！”

　　这样按着上面所说的原则去读，过了一点时候，对于圣经的知识就会逐渐加增。若是可能，就一天背一节或两节圣经。开始的时候，总得勉强一下，作一点比较呆板的事，过后就会得着帮助。

　A new believer who recently has received the Lord should not engage himself in intense research of the Bible for at least six months because he is not familiar with the Bible as a whole yet. He should rather spend a few months to read through the whole Bible and familiarize himself with it in a general way. After this he can begin serious study of the Bible.

　In familiarizing himself with the Bible, he should read the whole book chapter by chapter, consecutively over and over again. The best way is to decide the number of chapters in the Old and the New Testament one wants to read each day. The reading should neither be too fast nor too slow. It should be regular, continuous, and general in nature. George Müller read the Old and New Testament a hundred times during his lifetime. Those who have just received the Lord should learn to read the Bible and remember the number of times they have read through it. It is good to write a letter to notify a more elderly brother the first time you have finished reading through the New Testament. It is also good to leave a blank page in your Bible to record the number of times you have read through it. You should write the date and the place you finished reading it the first time, the second time, and so on. Each time you finish reading it, you should mark down the occasion. Identify clearly whether it is the Old Testament or the New Testament you have read through. I hope that you, like Mr. Müller, can read through the Bible a hundred times during your lifetime. If a person wants to read through the Bible a hundred times, assuming that he lives for fifty years as a Christian, he will have to go through the whole Bible at least twice a year. You can see why you need to spend much time to read the Bible.

　The principle of reading the Bible is to go through it chapter by chapter, over and over again. Those who are more advanced in the Lord should pay attention to the way the newly saved ones read their Bibles. Sometimes it does good to examine the dates recorded in their Bibles, to check how many chapters they read every day, and to find out where they are each week. We should all pay attention to this work and should not slacken. We should remind those who are progressing too slowly, "Half a year has past. How come you have not finished reading the New Testament once yet?"

　If a person reads his Bible according to the above way, after some time his knowledge of the Bible will increase. If possible, one should try to memorize one or two verses each day. In the beginning, a person may have to force himself a little to do this. It may come as quite a dull chore. But after some time he will reap the benefit of it.

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