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第八篇　带领人认识主是话又是灵

用话与灵带领少年人

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　　有一件事是带领聚会的人必须知道的，就是要带领来聚会的人有祷告；这件事关系非常重大。我们知道，带领聚会有几种方式，有的是知识的带领，有的是情感的带领。情感的带领，是使人的情感受感动。这样的带领，对人多少有点帮助，但是不多。认真说，聚会的带领必须是灵的带领，才能给人真实地帮助。
　　请我们自问在带领大学生时，是用道理、知识、情感来带领，还是用灵带领？我们必须用灵带领他们。我们若要带领少年人祷告，我们这些带领的人，灵一定要强，祷告一定要多。若是带领的人灵不强，祷告不多，就很难盼望与会的少年人会祷告。所以，我们自己必须有一个祷告的灵，是活而新鲜的；同时要带与会的少年人有更多的祷告。
　
　　我在碧瑶和圣徒聚会，有很多的祷告。他们在山上的时间，最少有二分之一或三分之二的时间，都是用来祷告。头一天，祷告的人并不多，之后祷告的人逐渐多起来。七、八天之后，几乎所有的人都在聚会中开口祷告，而且每个人祷告的次数也很多。当然，私底下他们也会祷告，但最要紧的是在聚会中开口祷告。吃过早餐后，还不到聚会时间，他们就坐下来祷告。每次聚会之后，祷告的机会也相当多。换句话说，他们在会前、会后都有很多的祷告。祷告对他们是最有益处的，借着祷告，他们的灵开了，让圣灵可以将聚会中的信息作到他们里面。若不祷告，信息就无法进到他们里面，也不能感动他们。我们一定要经常带领人祷告，使他们的灵得着开启；这样，话才能进到他们里面，对他们才有真实地帮助。
　　关于这一点，我们一定要注意。在每一次的聚会里，不要仅仅讲道给人听，乃要带领他们，使他们的灵向主是开启的。若是我们讲道，只用头脑，用思路，用话语，而属灵的供应不够，这样的道就不是造就人的好道。如果我们要带他们的灵向主开启，带他们祷告，我们的灵非得先向主开启不可。若是我们的灵不活、不新鲜，没有祷告的灵，祷告也不多，却盼望受我们带领的人祷告，那是绝不可能的事。你传讲信息，若是你自己没有一个条理、思路，就不可能盼望你所带领的人有条理、思路。同样的，你的灵不强，就不可能使你所带领的人有强的祷告。
　
　　已过，我们带领青年聚会、以及大聚会，都太偏重真理，而轻忽祷告。即使是各召会聚会的带领，也都是较多重在真理，而轻于祷告。这是我们已往很大的亏缺。知识和属灵，二者必须并重。带领聚会，不仅要给人一点真理，还要带着刚强的灵，给人属灵的供应。每一次聚会，都应该释放灵，开启灵。为此，所有带领聚会的人，他们的灵都要释放并开启。这需要很多的祷告。正如你研读得越多，讲得就越多；照样，你祷告得越多，你在聚会中的祷告就越多。许多带领少年聚会的人，恐怕还是在讲道上花工夫，却没有在祷告上多有预备。这样，他们的灵就不够强，还是重在头脑、思路、知识、道理这一面。关于这一点，我们一定要改正过来。我们去带领少年聚会时，应该着重祷告和灵的带领，过于知识的带领。
　　我们在碧瑶的特会和训练，抓住了这个诀窍，在祷告这面的带领比较多。几乎百分之六十的时间都在祷告，百分之四十的时间才给他们一点真理。当然，这个真理是用祷告的灵，供应到他们里面的。所以，他们所得着的帮助，是在灵里的，是实际的，也是活的。我们一定要注意这个；这不是作法的问题，而是人的问题。若是我们带领的人祷告少，就不能盼望受带领的人能祷告多。我们一缺少祷告的灵，就无法要求受带领的人有祷告的灵。因此，我们这些带领的人，一定要操练灵，多祷告；这样，灵才能刚强、新鲜、活泼并释放。
　
　　按我们的观察，各地的弟兄们，对于用灵、在灵里事奉的观念，转得还不够。似乎大家的灵一直是落后的，而不是领先的。大部分的情形，都是理智、道理、情感、意志、感觉多，灵还是很落后；这是我们中间很大的难处。难怪神在已过的年日，有些反应的工作，譬如神许可灵恩派的人兴起，就是其中的一个例子。这个反应一来，灵就压倒一切，也不管理智了。神许可这个反应兴起，是有原因的；但另一面说，那个运动作得太过。单从灵这面说，这个反应还是对的，因为整个基督教都落在理智、规条、礼仪、规矩和道理中。聚会时，每个人都带着圣经、诗歌，规规矩矩的端坐在那里，个个都很理智。这迫使神兴起一个环境，兴起一个运动，来推翻理智。
　　虽然我们不一定称义灵恩运动所有的事；但我们还得承认，这运动是在神的许可之下而有的反应。譬如聚会时，人人规规矩矩的坐着，神的反应却是叫他们打滚。你批评这些人在那里滚，在那里跳是不对的；但也有很多人在其中得救了。有人规规矩矩的作了十年的牧师，带了些教友来，但从其中却不容易找到真正得救的。然而，那些在灵恩运动里的人，虽然又哭又跳又滚，却真正悔改得救了。从前，他们吸食鸦片，被烟鬼、酒鬼缠身，束手无策；但经过这一哭、一跳、一滚，鸦片、烟鬼、酒鬼全都脱落，得救了。长远来看，我们当然不能称义这样的实行；但我们还得相信这是神的一个反应。
　　直到今天，所有神的儿女，都得承认一个事实，就是虽然我们重生得救，有了神的生命，甚至有些服事，但我们的灵还是很弱。我们聚在一起时，大都是理智的、情感的、重感觉的。换句话说，在我们的身上，魂有完全的地位，但灵几乎没有地位。这是我们无可否认的事实。因此，我们聚会的带领很差，灵很不容易活。不只少年聚会如此，就是全召会的聚会也是这样。
　
　　在徒六4说，“但我们要坚定持续地祷告，并尽话语的职事。”祷告是属于灵的问题，尽话语的职事是属于知识、头脑的问题。然而，我们今天的光景，好像只尽话语的职事，而不祷告。姑且不论使徒们是会前还是会后祷告，基本的问题是我们带领聚会，一定要带领与会的人祷告；不管是会前或是会后，一定要带他们祷告。
　　我们已往吃亏的地方，就是人来聚会，我们一直带他们聚会，却不带他们祷告。举台北某会所为例，主日擘饼至少有六十个人聚会。根据我们的观察，这六十个人当中，在一整年的五十二个主日里，最少有三十个人是从来没有开过口的。这是一个事实，六十个擘饼的人中，一年之内，有三十个人是一次也没开过口。若这是擘饼聚会的光景，就更遑论听信息的聚会了。从年首到年终，在听信息的聚会里，可能来了三、四百人，其中不见得有一百个人祷告。换句话说，有三百个人听道，听了一年，其中至少有二百个人是不祷告的。有的人一年如此，十年也是如此；听了十年的信息，在聚会中却不祷告。信息一直讲给他听，但他的灵不敞开，难怪话无法进到他里面。这就如同人吃饭，一直吃到鼻孔里，却没有进到胃里一样。我们讲了那么多年的信息，一点果效也没有，原因就在这里。
　　照样，我们传福音也是如此；我们天天向人传福音，人就一直听。每一周他们都来听，但他们不祷告，我们也不带他们祷告；这样，人要得救是很困难的。其实，不必等一周过后，当下或是隔天，我们就可以带福音朋友开口祷告。我们向人传福音，非开他们的灵不可；他们的灵开启了，就得救了。这是带人得救的基本原则。
　
　　现今，带领少年弟兄姊妹对灵有真实地认识，乃是当务之急。按照我们的经历，我们知道真实的生命经历，完全是在灵里。所谓的属灵生命，就是一个灵的故事。我们在约翰福音里看见，我们由灵而生（约三6），并且用灵敬拜灵（四24）。当我们里面充满灵，结果我们的话一说出来就是灵，甚至能滔滔不绝，涌流到一个地步，成为活水的江河（七38~39）。这就是我们真实经历属灵生命的所有故事，而这一切都在于灵。
　
　　在此，我要举出几处经节，来加强圣徒对灵的认识。林前六17：“与主联合的，便是与主成为一灵。”主在我们身上所作唯一、中心的事，就是叫我们与祂联合。所有属灵生命的故事，就是我们与主联合的故事。我们若不与主联合，或是不让主与我们联合，就无法经历这属灵生命的故事。
　　一个人若没有得着主，就没有生命，因为主就是生命（约十四6）。所以要得着生命，就必须得着主。因此，约壹五12说，“人有了神的儿子，就有生命；没有神的儿子，就没有生命。”人有了神的儿子，意思就是人与主联合了。然而，这里有一个问题：你与主联合，是怎样的联合？林前六17清楚告诉我们：“与主联合的，便是与主成为一灵。”这是一个灵的联合，因为是与主成为一灵。
　　17节乃是圣经里很大的一节经节。严格的说，主临到我们不是父，也不是子，乃是灵。关于这一点，我们向人陈明的时候，要说得重一点，不要让人领会错误。在灵里有子，在子里有父，所以若不是灵临到我们，子就不能给我们得着，父也不能给我们认识。这完全是在灵里的故事。不仅如此，连主进入我们里面作生命，也完完全全是个灵的故事。这可由约翰二十章门徒所领受的圣灵（22），到了罗八2，就成了生命的灵，得着印证。
　　此外，我们要看见，林前六17说到我们与主联合，乃是与主成为一灵。主是灵，当祂临到我们时，祂乃是灵；并且当主进到我们里面作生命时，祂还是灵。然而，我们要如何得着这一位是灵的主呢？当然不能用头脑、思想、情感、或意志得着祂，也无法用奋斗、知识、研究得着祂。我们必须用灵来得着祂，因为祂与我们联合，乃是与我们联合成为一灵。
　　我们不是刻意要给少年弟兄姊妹太多的道理，然而我们知道，特别中学生和大学生是非常注重理论的。为此，关于灵的这个论点，必须说得重一点。首先，我们要在理论上征服他们，给他们看见，神要人与祂联合。因为借着联合，人才能得着神，神也才能作人的一切；然而这个联合，完全是灵的联合。因为神是灵，所以神临到人也是灵，神作人的生命也是灵，而人要得着这个灵，就必须用灵。
　　林前六17说，我们与主联合，成为一灵。这不仅是两个灵的故事，并且这两个灵要成为一灵；或者说神这个灵，和我们人里头的灵，两个灵成为一个灵。我们与主联合为一，这个一乃是灵的一，就是二灵成为一灵。这意思是，主这个灵要进到我们灵里，和我们的灵联合成为一个。
　
　　此外，罗八9下半告诉我们，“人若没有基督的灵，就不是属基督的。”反面的说，我们若是属基督的，我们定规有基督的灵。那属基督的人，就是与基督联结的人，在他里头定规有基督的灵。林后三17说，“主就是那灵。”这节不是说，主是一位，那灵又是一位。主就是那灵，意思是基督的灵就是基督自己。正如你的灵就是你自己，你的灵和你自己并不是分开的；照样，基督的灵就是基督自己。然而，为什么罗八9说基督的灵，而不说基督呢？因为在那里有一个联结、联合的问题。如果基督不是灵，基督就无法进到我们里面，与我们联合、联结，我们也无法与基督联属。我们之所以属于基督，联于基督，能与基督成为一个，全是因为基督乃是灵。乃是祂这灵进到我们人的灵里，这二灵才能成为一灵。因此，9节说基督的灵，而不说基督。
　　我再说，基督的灵并不是指在基督之外的第二者；并非基督是一位，基督的灵又是另一位。我们要永远记得，基督的灵就是基督，基督和基督的灵就是一位。基督就是神成为肉体，在－罗马十字架上担当我们的罪，从死里复活，进到我们里面。然而，当祂进到我们里面时，祂乃是灵，是基督的灵；基督的灵就是复活的基督，进到我们灵里。我们要永远记住，林前六17是正面的说到我们与主联合，乃是成为一灵；罗八9下半是从反面说，人若没有基督的灵，人与基督就没有联属。关于这两面，我们要向少年弟兄姊妹陈明，直到他们明白。
　
　　我们得救之后，就有了主的生命。从此，我们和主之间的故事，完全是在灵里联结的故事。所以，我们永远不能只倚靠道而忽略灵；只听道而不用灵，或是只凭头脑领会道，而不用灵消化道；这绝对不行。讲道乃是先用道开人的心窍和头脑，好叫灵借着道，经过人的头脑，进到人灵里；这就是道的用处。道乃是灵的开启，是灵的先锋，是灵的领路者。因此，主耶稣说，“我对你们所说的话，就是灵。”（约六63）这个话乃是灵的先导，是灵的先声。虽然主对我们说的是话，但是当我们的头脑被这话开启时，这话就要透过我们的头脑，进到我们灵里，变成灵。所以，我们要与主接触，与祂有联结，就不能光凭头脑明白。我们必须让道开启我们的心窍，并透过我们的心窍，进到我们灵里；接着，我们必须用灵接受主的话。当主的话一进到我们灵里，就变成灵。话一变作灵，对我们就是生命。这时，主对我们所说的话，就是灵，就是生命了。
　　然而，为什么主这个灵进入我们里头，要借着话呢？或者说，为何祂这个灵还要化成话呢？乃是因为我们人是有头脑，有思想，有思路的；一切进入我们里头的，都要经过我们的头脑和思路。若不经过我们的头脑或思路，就不能进入我们里面。不错，主是灵，但祂要进入我们里面，必须先经过我们的头脑。为此，祂这个灵必须先成为话，为要用话开启我们的头脑和心窍。当我们的头脑和心窍得开启了，也就是我们这个人的大门开了，主的话就能进到我们的灵这个内室里。话一进到我们灵里，话就变作灵；话一变作灵，对我们就是生命。所以，我们一定要让弟兄姊妹看见，我们不能光听道，而必须让道开启我们的思路，转我们的观念，开我们的心窍，打通我们的思想；这就是开我们的“大门”。这样，当我们用灵接受话时，话一变作灵，对我们就是生命。
　
　　到这时我们就要引用另一处圣经。这处圣经比较难懂，但是一定要用，就是约十六15：“凡父所有的，都是我〔子〕的，所以我说，祂〔圣灵〕从我有所领受而要宣示与你们。”这是一节讲论生命的圣经，却很容易被人忽略不用。这节的意思是，圣灵从主耶稣有所领受，并且将所领受的全都告诉我们。在这短短的一节里，有四个重点。第一，“父所有的。”这就是西二9所说，“神格一切的丰满。”第二，“都是我〔子〕的。”这是西二9所说，“神格一切的丰满，都有形有体地居住在基督里面。”父所有的，都是子的，这意思是神格一切的丰满，都在基督里。
　　第三，“祂〔圣灵〕从我有所领受。”这意思是，凡子所有的都由灵领受。因此，约十六15的意思是，父所有的都给了子，子所有的全由灵领受。这也就是父的一切都在子里面，子的一切全在灵里。我们若要完全明白十五节的话，就必须来看这节的上文。13节说，“只等实际的灵来了，祂要引导你们进入一切的实际。”在这之前，主耶稣告诉门徒：“我去是与你们有益的。因为我若不去，保惠师〔圣灵〕就不到你们这里来。”（7）这意思是，保惠师（圣灵）若不来，这一切的实际就不能进到门徒里面；父的一切只能在子里面，而子的一切，却不能进到门徒里面。要父在子里面的一切，能达到门徒里面，就必须圣灵来，因为圣灵从子领受一切。第四，“宣示与你们”。这就是启示，也相当于十三节所说的“进入”。结果我们会看见，父的一切在子里面，子的一切全由灵领受，而灵所领受的一切，都启示在我们里面，宣示与我们，并且灵要带我们进入这一切的实际。
　　为此，我们必须郑重并清楚地向少年弟兄姊妹陈明，他们若要实际的摸着神，得着基督，就必须摸着圣灵；因为父的一切都给了子，子的一切全由圣灵领受。我们若不认识圣灵，不摸着圣灵，就无法摸着子的一切。因此，我们再三地强调，我们不能光用头脑听道；反之，我们必须让道开启我们的头脑。当这道经过我们的头脑，进到我们灵里，这道就变作灵了。在这灵里，就有子的一切，也就是父的一切。
　
　
　　此外，我们带领青年人还必须向他们陈明，在我们身外的圣经，和在我们里面的圣灵有什么分别。事实上，圣经和圣灵并没有分别。圣灵是圣经的灵，圣经是圣灵的话。圣经，就是圣灵的发表，叫我们的头脑能明白。一旦，圣经开启我们的头脑，就透过我们的头脑，进到我们灵里；这样，圣经的话就变作圣灵。每一次，我们的头脑明白圣经的话，然后用灵接受这话时，我们就会感觉到，是圣灵进到我们灵里，而不仅是圣经的话进到我们灵里。
　　圣灵在我们身外就是圣经，当圣经进到我们里面，就变成圣灵了。因此，全本圣经特别是约翰福音，给我们看见主就是话（一1），主也是灵（四24），并且主这个话就是灵（六63）。为要使我们的头脑能明白、领会，主就必须是话；为要进入我们灵里，主必须是灵。话能开启我们的思路和心窍，等到我们的头脑领会祂的话，我们的心敞开，并且用灵接受，这话就变作灵了。圣经乃是圣灵的先锋，圣灵的先导，来开启我们的头脑。所以说，圣经乃是圣灵在我们身外，圣灵乃是圣经在我们里面，这二者就是一个。
　
　　因此，我们要着重的说，我们永远不能光读圣经，而不接受圣灵。若我们光读圣经而不接受圣灵，圣经对我们就是死的字句，死的道理，毫无任何用处。这就像法利赛人读圣经一样，他们只要外面旧约字句的圣经，而不要里面的生命，结果就落到死的字句里。这样，圣经反倒是定他们的罪，而不是叫他们得救的。因为字句杀死人，那灵却叫人活（林后三6）。如果圣经仅仅是在我们身外的字句，圣经就会叫我们死；乃是因圣经变作灵，进到我们灵里面，圣经才叫我们得生命。
　
　　我们还需要根据约十六15，向少年弟兄姊妹陈明，凡父所有的都在子里面，而子的一切都由灵领受；因此灵来了，就把这一切启示给我们。圣灵乃是借着圣经的话启示我们，使我们的头脑先明白、领会，但我们不能停留在头脑明白的阶段，还必须用灵接受。我们可以把头脑所明白、领会的，化作在灵里的祷告。当我们这样用灵祷告得越多，我们在灵里接受的就越多。结果，我们在灵里所接受的，就不仅仅是字句的圣经，而是那位丰富的灵。当我们这样接触、接受这位丰富的灵，和祂交通，祂就借着圣经，逐渐把基督的一切启示给我们。这样，我们就在基督里，享受神一切的丰富。这就是以弗所三章所说，基督借着信，安家在我们心里，使我们被充满，成为神一切的丰满（17上，19下）。
　　为什么基督安家在我们心里，我们就要被充满，成为神一切的丰满？这是因为圣灵在我们的灵里，借着圣经的话，将基督启示在我们里面，变作我们的经历。借着圣灵的启示，基督才能在我们里面安家；而基督安家在我们里面的结果，就是神在基督里的一切的丰富，要充满在我们里面，使我们成为神的丰满，就是神的彰显。这结果也是因为父所有的都是子的，而灵从子有所领受，宣示与我们，启示我们，作了我们的一切。
　
　　本篇信息若要一次讲给少年弟兄姊妹，可能有点吃力。重点是要改他们的观念，他们必须先懂得道，然后用灵接受主。我们要让他们认识，神和基督首先对他们乃是话，给他们明白、领悟了，然后在灵里接受，就变成灵了。
　　到了这里，我们就会懂得，为什么主是话，又是灵，也会懂得神将祂的儿子赐给我们，乃是为使我们借着祂的儿子，得着神并享受神自己。神在祂儿子的里面，借着祂的灵，将祂自己给我们享受。而祂的灵来作工的时候，乃是借着圣经的话。所以圣经的话就是圣灵的先导，来开启我们的头脑。等到我们的头脑开启了，用灵一接受，这话进到我们里面，就是灵进到我们里面。当灵进入我们里面，就是神和基督在我们里面。因为神的一切都在基督里，而基督的丰富全由灵领受。因此，灵借着外面的圣经，把基督一切的丰富，启示在我们里面，等到我们用灵接受的时候，圣经的话就不再是道理，而完完全全是灵的感觉，灵的实际，灵的流通，灵的经过，灵的运行，灵的涂抹，也就是灵的供应。我们带领少年弟兄姊妹，和他们交通时，关于这个点要说得重一点。即使是重复的说，也不要紧，因为这个并不在人天然的观念和理论里。我们甚至需要一再重复的说，让他们从年幼追求主的时候，就懂得这个灵的故事。
　　以前，我们在灵这面对圣徒的带领不够深入；有许多跟随灵、随从灵的诀窍，陈明得不够清楚。若是主许可，我们还要详细的说到这些事。相信这对弟兄姊妹会有莫大的帮助。这样，他们才能真正一步一步的摸着灵的故事，懂得什么叫作神在基督里作我们的生命。林前六17和约十六15，乃是圣经里很大的经节；－约翰一切属灵的故事也都在这两节里，说也说不尽。盼望所有服事的人都注重这一面的带领，但不要着急，也不需要各处召会或是各班都统一、－约翰一致。这不在乎速度，乃在乎我们所服事的人能摸着灵。
　　－约翰一九六一年六月二日讲于台北
　
　　有一件事是带领聚会的人必须知道的，就是要带领来聚会的人有祷告；这件事关系非常重大。我们知道，带领聚会有几种方式，有的是知识的带领，有的是情感的带领。情感的带领，是使人的情感受感动。这样的带领，对人多少有点帮助，但是不多。认真说，聚会的带领必须是灵的带领，才能给人真实地帮助。　　请我们自问在带领大学生时，是用道理、知识、情感来带领，还是用灵带领？我们必须用灵带领他们。我们若要带领少年人祷告，我们这些带领的人，灵一定要强，祷告一定要多。若是带领的人灵不强，祷告不多，就很难盼望与会的少年人会祷告。所以，我们自己必须有一个祷告的灵，是活而新鲜的；同时要带与会的少年人有更多的祷告。
　
　　我在碧瑶和圣徒聚会，有很多的祷告。他们在山上的时间，最少有二分之一或三分之二的时间，都是用来祷告。头一天，祷告的人并不多，之后祷告的人逐渐多起来。七、八天之后，几乎所有的人都在聚会中开口祷告，而且每个人祷告的次数也很多。当然，私底下他们也会祷告，但最要紧的是在聚会中开口祷告。吃过早餐后，还不到聚会时间，他们就坐下来祷告。每次聚会之后，祷告的机会也相当多。换句话说，他们在会前、会后都有很多的祷告。祷告对他们是最有益处的，借着祷告，他们的灵开了，让圣灵可以将聚会中的信息作到他们里面。若不祷告，信息就无法进到他们里面，也不能感动他们。我们一定要经常带领人祷告，使他们的灵得着开启；这样，话才能进到他们里面，对他们才有真实地帮助。　　关于这一点，我们一定要注意。在每一次的聚会里，不要仅仅讲道给人听，乃要带领他们，使他们的灵向主是开启的。若是我们讲道，只用头脑，用思路，用话语，而属灵的供应不够，这样的道就不是造就人的好道。如果我们要带他们的灵向主开启，带他们祷告，我们的灵非得先向主开启不可。若是我们的灵不活、不新鲜，没有祷告的灵，祷告也不多，却盼望受我们带领的人祷告，那是绝不可能的事。你传讲信息，若是你自己没有一个条理、思路，就不可能盼望你所带领的人有条理、思路。同样的，你的灵不强，就不可能使你所带领的人有强的祷告。
　
　　已过，我们带领青年聚会、以及大聚会，都太偏重真理，而轻忽祷告。即使是各召会聚会的带领，也都是较多重在真理，而轻于祷告。这是我们已往很大的亏缺。知识和属灵，二者必须并重。带领聚会，不仅要给人一点真理，还要带着刚强的灵，给人属灵的供应。每一次聚会，都应该释放灵，开启灵。为此，所有带领聚会的人，他们的灵都要释放并开启。这需要很多的祷告。正如你研读得越多，讲得就越多；照样，你祷告得越多，你在聚会中的祷告就越多。许多带领少年聚会的人，恐怕还是在讲道上花工夫，却没有在祷告上多有预备。这样，他们的灵就不够强，还是重在头脑、思路、知识、道理这一面。关于这一点，我们一定要改正过来。我们去带领少年聚会时，应该着重祷告和灵的带领，过于知识的带领。　　我们在碧瑶的特会和训练，抓住了这个诀窍，在祷告这面的带领比较多。几乎百分之六十的时间都在祷告，百分之四十的时间才给他们一点真理。当然，这个真理是用祷告的灵，供应到他们里面的。所以，他们所得着的帮助，是在灵里的，是实际的，也是活的。我们一定要注意这个；这不是作法的问题，而是人的问题。若是我们带领的人祷告少，就不能盼望受带领的人能祷告多。我们一缺少祷告的灵，就无法要求受带领的人有祷告的灵。因此，我们这些带领的人，一定要操练灵，多祷告；这样，灵才能刚强、新鲜、活泼并释放。
　
　　按我们的观察，各地的弟兄们，对于用灵、在灵里事奉的观念，转得还不够。似乎大家的灵一直是落后的，而不是领先的。大部分的情形，都是理智、道理、情感、意志、感觉多，灵还是很落后；这是我们中间很大的难处。难怪神在已过的年日，有些反应的工作，譬如神许可灵恩派的人兴起，就是其中的一个例子。这个反应一来，灵就压倒一切，也不管理智了。神许可这个反应兴起，是有原因的；但另一面说，那个运动作得太过。单从灵这面说，这个反应还是对的，因为整个基督教都落在理智、规条、礼仪、规矩和道理中。聚会时，每个人都带着圣经、诗歌，规规矩矩的端坐在那里，个个都很理智。这迫使神兴起一个环境，兴起一个运动，来推翻理智。　　虽然我们不一定称义灵恩运动所有的事；但我们还得承认，这运动是在神的许可之下而有的反应。譬如聚会时，人人规规矩矩的坐着，神的反应却是叫他们打滚。你批评这些人在那里滚，在那里跳是不对的；但也有很多人在其中得救了。有人规规矩矩的作了十年的牧师，带了些教友来，但从其中却不容易找到真正得救的。然而，那些在灵恩运动里的人，虽然又哭又跳又滚，却真正悔改得救了。从前，他们吸食鸦片，被烟鬼、酒鬼缠身，束手无策；但经过这一哭、一跳、一滚，鸦片、烟鬼、酒鬼全都脱落，得救了。长远来看，我们当然不能称义这样的实行；但我们还得相信这是神的一个反应。　　直到今天，所有神的儿女，都得承认一个事实，就是虽然我们重生得救，有了神的生命，甚至有些服事，但我们的灵还是很弱。我们聚在一起时，大都是理智的、情感的、重感觉的。换句话说，在我们的身上，魂有完全的地位，但灵几乎没有地位。这是我们无可否认的事实。因此，我们聚会的带领很差，灵很不容易活。不只少年聚会如此，就是全召会的聚会也是这样。
　
　　在行传六章四节说，“但我们要坚定持续地祷告，并尽话语的职事。”祷告是属于灵的问题，尽话语的职事是属于知识、头脑的问题。然而，我们今天的光景，好像只尽话语的职事，而不祷告。姑且不论使徒们是会前还是会后祷告，基本的问题是我们带领聚会，一定要带领与会的人祷告；不管是会前或是会后，一定要带他们祷告。
--------本段经节汇集--------
徒6:4  
但我们要坚定持续地祷告，并尽话语的职事。
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我们已往吃亏的地方，就是人来聚会，我们一直带他们聚会，却不带他们祷告。举台北某会所为例，主日擘饼至少有六十个人聚会。根据我们的观察，这六十个人当中，在一整年的五十二个主日里，最少有三十个人是从来没有开过口的。这是一个事实，六十个擘饼的人中，一年之内，有三十个人是一次也没开过口。若这是擘饼聚会的光景，就更遑论听信息的聚会了。从年首到年终，在听信息的聚会里，可能来了三、四百人，其中不见得有一百个人祷告。换句话说，有三百个人听道，听了一年，其中至少有二百个人是不祷告的。有的人一年如此，十年也是如此；听了十年的信息，在聚会中却不祷告。信息一直讲给他听，但他的灵不敞开，难怪话无法进到他里面。这就如同人吃饭，一直吃到鼻孔里，却没有进到胃里一样。我们讲了那么多年的信息，一点果效也没有，原因就在这里。　　照样，我们传福音也是如此；我们天天向人传福音，人就一直听。每一周他们都来听，但他们不祷告，我们也不带他们祷告；这样，人要得救是很困难的。其实，不必等一周过后，当下或是隔天，我们就可以带福音朋友开口祷告。我们向人传福音，非开他们的灵不可；他们的灵开启了，就得救了。这是带人得救的基本原则。
　
　　现今，带领少年弟兄姊妹对灵有真实地认识，乃是当务之急。按照我们的经历，我们知道真实的生命经历，完全是在灵里。所谓的属灵生命，就是一个灵的故事。我们在约翰福音里看见，我们由灵而生（约三6），并且用灵敬拜灵（四24）。当我们里面充满灵，结果我们的话一说出来就是灵，甚至能滔滔不绝，涌流到一个地步，成为活水的江河（七38~39）。这就是我们真实经历属灵生命的所有故事，而这一切都在于灵。
--------本段经节汇集--------
约3:6  
从肉体生的，就是肉体；从那灵生的，就是灵。
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
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。
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　　在此，我要举出几处经节，来加强圣徒对灵的认识。林前六章十七节：“与主联合的，便是与主成为一灵。”主在我们身上所作唯一、中心的事，就是叫我们与祂联合。所有属灵生命的故事，就是我们与主联合的故事。我们若不与主联合，或是不让主与我们联合，就无法经历这属灵生命的故事。
--------本段经节汇集--------
林前6:17  
但与主联合的，便是与主成为一灵。
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　　一个人若没有得着主，就没有生命，因为主就是生命（约十四6）。所以要得着生命，就必须得着主。因此，约壹五章十二节说，“人有了神的儿子，就有生命；没有神的儿子，就没有生命。”人有了神的儿子，意思就是人与主联合了。然而，这里有一个问题：你与主联合，是怎样的联合？林前六章十七节清楚告诉我们：“与主联合的，便是与主成为一灵。”这是一个灵的联合，因为是与主成为一灵。
--------本段经节汇集--------
约14:6  
耶稣说，我就是道路、实际、生命；若不借着我，没有人能到父那里去。
约壹5:12  
人有了神的儿子，就有生命；没有神的儿子，就没有生命。
林前6:17  
但与主联合的，便是与主成为一灵。
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　　十七节乃是圣经里很大的一节经节。严格的说，主临到我们不是父，也不是子，乃是灵。关于这一点，我们向人陈明的时候，要说得重一点，不要让人领会错误。在灵里有子，在子里有父，所以若不是灵临到我们，子就不能给我们得着，父也不能给我们认识。这完全是在灵里的故事。不仅如此，连主进入我们里面作生命，也完完全全是个灵的故事。这可由约翰二十章门徒所领受的圣灵（22），到了罗马八章二节，就成了生命的灵，得着印证。
--------本段经节汇集--------
约翰福音二十章（略，若需要被汇集，请勾选“不忽略整章”）
约20:22  
说了这话，就向他们吹入一口气，说，你们受圣灵。
罗8:2  
因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。
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　　此外，我们要看见，林前六章十七节说到我们与主联合，乃是与主成为一灵。主是灵，当祂临到我们时，祂乃是灵；并且当主进到我们里面作生命时，祂还是灵。然而，我们要如何得着这一位是灵的主呢？当然不能用头脑、思想、情感、或意志得着祂，也无法用奋斗、知识、研究得着祂。我们必须用灵来得着祂，因为祂与我们联合，乃是与我们联合成为一灵。
--------本段经节汇集--------
林前6:17  
但与主联合的，便是与主成为一灵。
------------------------
　　我们不是刻意要给少年弟兄姊妹太多的道理，然而我们知道，特别中学生和大学生是非常注重理论的。为此，关于灵的这个论点，必须说得重一点。首先，我们要在理论上征服他们，给他们看见，神要人与祂联合。因为借着联合，人才能得着神，神也才能作人的一切；然而这个联合，完全是灵的联合。因为神是灵，所以神临到人也是灵，神作人的生命也是灵，而人要得着这个灵，就必须用灵。　　林前六章十七节说，我们与主联合，成为一灵。这不仅是两个灵的故事，并且这两个灵要成为一灵；或者说神这个灵，和我们人里头的灵，两个灵成为一个灵。我们与主联合为一，这个一乃是灵的一，就是二灵成为一灵。这意思是，主这个灵要进到我们灵里，和我们的灵联合成为一个。
--------本段经节汇集--------
林前6:17  
但与主联合的，便是与主成为一灵。
哥林多前书二章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　此外，罗马八章九节下半告诉我们，“人若没有基督的灵，就不是属基督的。”反面的说，我们若是属基督的，我们定规有基督的灵。那属基督的人，就是与基督联结的人，在他里头定规有基督的灵。林后三章十七节说，“主就是那灵。”这节不是说，主是一位，那灵又是一位。主就是那灵，意思是基督的灵就是基督自己。正如你的灵就是你自己，你的灵和你自己并不是分开的；照样，基督的灵就是基督自己。然而，为什么罗马八章九节说基督的灵，而不说基督呢？因为在那里有一个联结、联合的问题。如果基督不是灵，基督就无法进到我们里面，与我们联合、联结，我们也无法与基督联属。我们之所以属于基督，联于基督，能与基督成为一个，全是因为基督乃是灵。乃是祂这灵进到我们人的灵里，这二灵才能成为一灵。因此，九节说基督的灵，而不说基督。
--------本段经节汇集--------
罗8:9  
但神的灵若住在你们里面，你们就不在肉体里，乃在灵里了；然而人若没有基督的灵，就不是属基督的。
林后3:17  
而且主就是那灵；主的灵在哪里，哪里就有自由。
罗8:9  
但神的灵若住在你们里面，你们就不在肉体里，乃在灵里了；然而人若没有基督的灵，就不是属基督的。
罗8:9  
但神的灵若住在你们里面，你们就不在肉体里，乃在灵里了；然而人若没有基督的灵，就不是属基督的。
------------------------
　　我再说，基督的灵并不是指在基督之外的第二者；并非基督是一位，基督的灵又是另一位。我们要永远记得，基督的灵就是基督，基督和基督的灵就是一位。基督就是神成为肉体，在十字架上担当我们的罪，从死里复活，进到我们里面。然而，当祂进到我们里面时，祂乃是灵，是基督的灵；基督的灵就是复活的基督，进到我们灵里。我们要永远记住，林前六章十七节是正面的说到我们与主联合，乃是成为一灵；罗马八章九节下半是从反面说，人若没有基督的灵，人与基督就没有联属。关于这两面，我们要向少年弟兄姊妹陈明，直到他们明白。
--------本段经节汇集--------
林前6:17  
但与主联合的，便是与主成为一灵。
罗8:9  
但神的灵若住在你们里面，你们就不在肉体里，乃在灵里了；然而人若没有基督的灵，就不是属基督的。
------------------------
　
　　我们得救之后，就有了主的生命。从此，我们和主之间的故事，完全是在灵里联结的故事。所以，我们永远不能只倚靠道而忽略灵；只听道而不用灵，或是只凭头脑领会道，而不用灵消化道；这绝对不行。讲道乃是先用道开人的心窍和头脑，好叫灵借着道，经过人的头脑，进到人灵里；这就是道的用处。道乃是灵的开启，是灵的先锋，是灵的领路者。因此，主耶稣说，“我对你们所说的话，就是灵。”（约六63）这个话乃是灵的先导，是灵的先声。虽然主对我们说的是话，但是当我们的头脑被这话开启时，这话就要透过我们的头脑，进到我们灵里，变成灵。所以，我们要与主接触，与祂有联结，就不能光凭头脑明白。我们必须让道开启我们的心窍，并透过我们的心窍，进到我们灵里；接着，我们必须用灵接受主的话。当主的话一进到我们灵里，就变成灵。话一变作灵，对我们就是生命。这时，主对我们所说的话，就是灵，就是生命了。
--------本段经节汇集--------
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。
------------------------
　　然而，为什么主这个灵进入我们里头，要借着话呢？或者说，为何祂这个灵还要化成话呢？乃是因为我们人是有头脑，有思想，有思路的；一切进入我们里头的，都要经过我们的头脑和思路。若不经过我们的头脑或思路，就不能进入我们里面。不错，主是灵，但祂要进入我们里面，必须先经过我们的头脑。为此，祂这个灵必须先成为话，为要用话开启我们的头脑和心窍。当我们的头脑和心窍得开启了，也就是我们这个人的大门开了，主的话就能进到我们的灵这个内室里。话一进到我们灵里，话就变作灵；话一变作灵，对我们就是生命。所以，我们一定要让弟兄姊妹看见，我们不能光听道，而必须让道开启我们的思路，转我们的观念，开我们的心窍，打通我们的思想；这就是开我们的“大门”。这样，当我们用灵接受话时，话一变作灵，对我们就是生命。
　
　　到这时我们就要引用另一处圣经。这处圣经比较难懂，但是一定要用，就是约翰十六章十五节：“凡父所有的，都是我〔子〕的，所以我说，祂〔圣灵〕从我有所领受而要宣示与你们。”这是一节讲论生命的圣经，却很容易被人忽略不用。这节的意思是，圣灵从主耶稣有所领受，并且将所领受的全都告诉我们。在这短短的一节里，有四个重点。第一，“父所有的。”这就是歌罗西二章九节所说，“神格一切的丰满。”第二，“都是我〔子〕的。”这是歌罗西二章九节所说，“神格一切的丰满，都有形有体地居住在基督里面。”父所有的，都是子的，这意思是神格一切的丰满，都在基督里。
--------本段经节汇集--------
约16:15  
凡父所有的，都是我的，所以我说，祂从我有所领受而要宣示与你们。
西2:9  
因为神格一切的丰满，都有形有体地居住在基督里面，
西2:9  
因为神格一切的丰满，都有形有体地居住在基督里面，
------------------------
　　第三，“祂〔圣灵〕从我有所领受。”这意思是，凡子所有的都由灵领受。因此，约翰十六章十五节的意思是，父所有的都给了子，子所有的全由灵领受。这也就是父的一切都在子里面，子的一切全在灵里。我们若要完全明白十五节的话，就必须来看这节的上文。十三节说，“只等实际的灵来了，祂要引导你们进入一切的实际。”在这之前，主耶稣告诉门徒：“我去是与你们有益的。因为我若不去，保惠师〔圣灵〕就不到你们这里来。”（7）这意思是，保惠师（圣灵）若不来，这一切的实际就不能进到门徒里面；父的一切只能在子里面，而子的一切，却不能进到门徒里面。要父在子里面的一切，能达到门徒里面，就必须圣灵来，因为圣灵从子领受一切。第四，“宣示与你们”。这就是启示，也相当于十三节所说的“进入”。结果我们会看见，父的一切在子里面，子的一切全由灵领受，而灵所领受的一切，都启示在我们里面，宣示与我们，并且灵要带我们进入这一切的实际。
--------本段经节汇集--------
约16:15  
凡父所有的，都是我的，所以我说，祂从我有所领受而要宣示与你们。
约16:13  
只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。
约16:7  
然而我将真情告诉你们，我去是与你们有益的。因为我若不去，保惠师就不到你们这里来；我若去，就差祂到你们这里来。
------------------------
　　为此，我们必须郑重并清楚地向少年弟兄姊妹陈明，他们若要实际的摸着神，得着基督，就必须摸着圣灵；因为父的一切都给了子，子的一切全由圣灵领受。我们若不认识圣灵，不摸着圣灵，就无法摸着子的一切。因此，我们再三地强调，我们不能光用头脑听道；反之，我们必须让道开启我们的头脑。当这道经过我们的头脑，进到我们灵里，这道就变作灵了。在这灵里，就有子的一切，也就是父的一切。
　
　
　　此外，我们带领青年人还必须向他们陈明，在我们身外的圣经，和在我们里面的圣灵有什么分别。事实上，圣经和圣灵并没有分别。圣灵是圣经的灵，圣经是圣灵的话。圣经，就是圣灵的发表，叫我们的头脑能明白。一旦，圣经开启我们的头脑，就透过我们的头脑，进到我们灵里；这样，圣经的话就变作圣灵。每一次，我们的头脑明白圣经的话，然后用灵接受这话时，我们就会感觉到，是圣灵进到我们灵里，而不仅是圣经的话进到我们灵里。　　圣灵在我们身外就是圣经，当圣经进到我们里面，就变成圣灵了。因此，全本圣经特别是约翰福音，给我们看见主就是话（一1），主也是灵（四24），并且主这个话就是灵（六63）。为要使我们的头脑能明白、领会，主就必须是话；为要进入我们灵里，主必须是灵。话能开启我们的思路和心窍，等到我们的头脑领会祂的话，我们的心敞开，并且用灵接受，这话就变作灵了。圣经乃是圣灵的先锋，圣灵的先导，来开启我们的头脑。所以说，圣经乃是圣灵在我们身外，圣灵乃是圣经在我们里面，这二者就是一个。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
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。
------------------------
　
　　因此，我们要着重的说，我们永远不能光读圣经，而不接受圣灵。若我们光读圣经而不接受圣灵，圣经对我们就是死的字句，死的道理，毫无任何用处。这就像法利赛人读圣经一样，他们只要外面旧约字句的圣经，而不要里面的生命，结果就落到死的字句里。这样，圣经反倒是定他们的罪，而不是叫他们得救的。因为字句杀死人，那灵却叫人活（林后三6）。如果圣经仅仅是在我们身外的字句，圣经就会叫我们死；乃是因圣经变作灵，进到我们灵里面，圣经才叫我们得生命。
--------本段经节汇集--------
林后3:6  
祂使我们够资格作新约的执事，这些执事不是属于字句，乃是属于灵，因为那字句杀死人，那灵却叫人活。
------------------------
　
　　我们还需要根据约翰十六章十五节，向少年弟兄姊妹陈明，凡父所有的都在子里面，而子的一切都由灵领受；因此灵来了，就把这一切启示给我们。圣灵乃是借着圣经的话启示我们，使我们的头脑先明白、领会，但我们不能停留在头脑明白的阶段，还必须用灵接受。我们可以把头脑所明白、领会的，化作在灵里的祷告。当我们这样用灵祷告得越多，我们在灵里接受的就越多。结果，我们在灵里所接受的，就不仅仅是字句的圣经，而是那位丰富的灵。当我们这样接触、接受这位丰富的灵，和祂交通，祂就借着圣经，逐渐把基督的一切启示给我们。这样，我们就在基督里，享受神一切的丰富。这就是以弗所三章所说，基督借着信，安家在我们心里，使我们被充满，成为神一切的丰满（17上，19下）。
--------本段经节汇集--------
约16:15  
凡父所有的，都是我的，所以我说，祂从我有所领受而要宣示与你们。
以弗所书三章（略，若需要被汇集，请勾选“不忽略整章”）
弗3:17  
使基督借着信，安家在你们心里，叫你们在爱里生根立基，
弗3:19  
并认识基督那超越知识的爱，使你们被充满，成为神一切的丰满。
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　　为什么基督安家在我们心里，我们就要被充满，成为神一切的丰满？这是因为圣灵在我们的灵里，借着圣经的话，将基督启示在我们里面，变作我们的经历。借着圣灵的启示，基督才能在我们里面安家；而基督安家在我们里面的结果，就是神在基督里的一切的丰富，要充满在我们里面，使我们成为神的丰满，就是神的彰显。这结果也是因为父所有的都是子的，而灵从子有所领受，宣示与我们，启示我们，作了我们的一切。
　
　　本篇信息若要一次讲给少年弟兄姊妹，可能有点吃力。重点是要改他们的观念，他们必须先懂得道，然后用灵接受主。我们要让他们认识，神和基督首先对他们乃是话，给他们明白、领悟了，然后在灵里接受，就变成灵了。　　到了这里，我们就会懂得，为什么主是话，又是灵，也会懂得神将祂的儿子赐给我们，乃是为使我们借着祂的儿子，得着神并享受神自己。神在祂儿子的里面，借着祂的灵，将祂自己给我们享受。而祂的灵来作工的时候，乃是借着圣经的话。所以圣经的话就是圣灵的先导，来开启我们的头脑。等到我们的头脑开启了，用灵一接受，这话进到我们里面，就是灵进到我们里面。当灵进入我们里面，就是神和基督在我们里面。因为神的一切都在基督里，而基督的丰富全由灵领受。因此，灵借着外面的圣经，把基督一切的丰富，启示在我们里面，等到我们用灵接受的时候，圣经的话就不再是道理，而完完全全是灵的感觉，灵的实际，灵的流通，灵的经过，灵的运行，灵的涂抹，也就是灵的供应。我们带领少年弟兄姊妹，和他们交通时，关于这个点要说得重一点。即使是重复的说，也不要紧，因为这个并不在人天然的观念和理论里。我们甚至需要一再重复的说，让他们从年幼追求主的时候，就懂得这个灵的故事。　　以前，我们在灵这面对圣徒的带领不够深入；有许多跟随灵、随从灵的诀窍，陈明得不够清楚。若是主许可，我们还要详细的说到这些事。相信这对弟兄姊妹会有莫大的帮助。这样，他们才能真正一步一步的摸着灵的故事，懂得什么叫作神在基督里作我们的生命。林前六章十七节和约翰十六章十五节，乃是圣经里很大的经节；一切属灵的故事也都在这两节里，说也说不尽。盼望所有服事的人都注重这一面的带领，但不要着急，也不需要各处召会或是各班都统一、一致。这不在乎速度，乃在乎我们所服事的人能摸着灵。
--------本段经节汇集--------
林前6:17  
但与主联合的，便是与主成为一灵。
约16:15  
凡父所有的，都是我的，所以我说，祂从我有所领受而要宣示与你们。
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　　一九六一年六月二日讲于台北
　
LEADING THE YOUNG PEOPLE BY THE SPIRIT BEING THE REAL HELP
　Those who lead the young people’s meeting must lead the young people to pray. This is a matter of great importance. There are several ways to lead a meeting. Some lead by emphasizing knowledge, and others lead by appealing to people’s emotions. These kinds of leading will result in only a small amount of help. Strictly speaking, genuine help can be rendered only by leading the meeting with the spirit; hence, there is a need for prayer in the spirit.
　We need to ask ourselves whether we are leading the college students with knowledge, related to doctrines, and emotions or with the spirit. We must lead them with the spirit. If we want to lead the young people to pray, we must be strong in spirit and have sufficient prayer ourselves. If we do not have a strong spirit and do not pray, we should not expect the young people to pray in the meeting. We must have a praying spirit, a spirit that is living and fresh, so that we can lead the young people to pray more in the meeting.
　
Prayer Helping the Saints to Be Open
　When I was with the saints in Baguio, there was much prayer. While we were on the mountain, the saints spent at least half of the time in prayer. Not many prayed on the first day, but the number of saints who prayed began to slowly increase. After seven or eight days almost everyone was praying in the meeting. They also had personal times of prayer, but most importantly, they prayed in the meetings. After breakfast and before the meeting they would pray. There were also many opportunities for them to pray after the meeting. There was much prayer both before and after a meeting. Their prayer was very beneficial to them. Through their prayer their spirit was opened, and the Holy Spirit was able to impart into them the message that was released in the meeting. Without prayer it would have been difficult for the content of the message to be imparted into them. We must lead the young people to pray regularly so that their spirit will be open. In this way the word will enter into them and provide them with real help.
　We must pay attention to this point: In our meetings we should do more than just speak; we should lead the young people in a way that causes their spirit to be open to the Lord. If our speaking is filled with only our logic and concepts, an adequate spiritual supply will not be rendered, and our message will not edify the young people. However, if we desire to lead them to be open before the Lord or to lead them to pray, our spirit must first be opened to Him. If our spirit is not fresh or living, if we do not have a spirit of prayer, and if we do not pray, it will be impossible to lead the young people to pray. If our spirit is weak because of a lack of prayer, we should not expect the young people to be able to pray in a strong way. Furthermore, if our thoughts are not logical and clear when we give a message, those who hear will not have a logical and clear understanding of the content.
　
Needing to Change the Concept of Meeting That Stresses the Truth but Neglects Prayer
　In both the young people’s meetings and the larger meetings of the church, the matter of truth has been stressed to the neglect of prayer. In all the churches there is more stress on matters related to truth than to prayer. This has been a great shortcoming among us. Both the knowledge of the truth and the exercise of the spirit must be stressed equally. In a meeting the truth should be presented with a strong spirit that renders a spiritual supply to others. In every meeting we should release and open our spirit, and those who take the lead in the meetings should release and open their spirit. This requires much prayer. The more we pray, the more prayer we will have in the meeting. I am concerned that those who lead the young people’s meeting spend much more time preparing for a message than in prayer. If there is an inadequate exercise of the spirit, only an objective knowledge of doctrines will be stressed. We must correct this situation by stressing prayer and the exercise of the spirit as much as the knowledge of the truth.
　In the conference and training in Baguio, we grasped this point, and we spent more time in the matter of prayer. Although sixty percent of the time was devoted to prayer and forty percent was related to the truth, the truth was ministered into the young people with a praying spirit. Hence, the help they received in the spirit was genuine and living. We must not pay attention to methods but to our person. If the leading ones do not pray, those under their leading also will not pray. Those who lack a spirit of prayer should not expect that those under their leading will have a spirit of prayer. The leading ones must exercise their spirit and pray much so that their spirit will be strong, fresh, living, and released.
　
THE SITUATION IN CHRISTIANITY FORCING GOD TO REACT
　According to our observation, the concept of the brothers in the churches has not changed sufficiently in regard to serving by and in the spirit. It seems as if the exercise of their spirit always lags behind the use of their intellect, reason, emotion, feelings, and will. This is a great problem with us, and it is an even greater problem in Christianity as a whole. It is no wonder then that God has reacted in response to this situation. One example of God’s reaction has been His allowance of the emergence of the Pentecostal movement. In this reaction emphasis on the Spirit overpowered all other considerations, and all emphasis on the intellect was put aside. Nevertheless, God still allowed this reaction to occur even though it went too far. When we consider the Pentecostal movement solely from the aspect of the Spirit, we must realize that Christianity had fallen into a situation of dead knowledge, ordinances, rituals, regulations, and doctrines. Consequently, meetings that stressed such things as sitting quietly with a Bible, singing hymns, and listening to intellectual messages forced God to raise up an environment, a movement, to overthrow this emphasis on objective things.
　Although we may not agree with everything associated with the Pentecostal movement, we must admit that the reaction associated with this movement occurred with God’s permission. For example, in meetings where everyone was sitting so properly in their chairs, God reacted by causing some to roll on the floor. Many criticized these ones, saying that it was wrong to roll on the floor and jump in the meeting, but a considerable number were saved in their midst. In contrast, many who were brought into the denominations by “proper” pastors were not even genuinely saved. Those brought into the Pentecostal movement, however, truly repented and were saved. Even though some came from very dark backgrounds, including addiction to opium and possession by demons, all this darkness fell away after their Pentecostal experiences related to salvation. Even though many of their practices are questionable, we should not deny that they are related to God’s reaction to the situation in Christianity.
　Even though we are God’s children, having been regenerated with God’s life and serving Him in some capacity, we must admit that our spirit is still rather weak. When we come together, we are either focused on intellectual or emotional things. In other words, our soul is the leading part of our being, not our spirit. This is an undeniable fact. Hence, the leading in our meetings is very poor, and it is difficult for our spirit to be living. This is true not only in the young people’s meeting but also when the whole church comes together.
　
LEADING THOSE WHO ARE IN THE MEETING TO PRAY AND OPEN THEIR SPIRIT
　 Acts 6:4 says, “We will continue steadfastly in prayer and in the ministry of the word.” Prayer is a matter of the spirit, whereas the ministry of the word is a matter related to knowledge and the mind. Today, however, it seems as if we carry out only the ministry of the word and neglect the matter of prayer. Although we do not know whether the apostles prayed before or after a meeting, we know that they prayed. Consequently, when we bear responsibility for a meeting, we must endeavor to lead those who are in the meeting to pray; we must lead them into the matter of prayer.
　In the past we suffered because we would bring people to the meetings but not lead them to pray. In one of the meeting halls in Taipei, there are at least sixty people who attend the bread-breaking meeting on the Lord’s Day. According to observation, however, half of them never open their mouth. This is a fact. Among the sixty who break bread, thirty never open their mouth. If this is the situation in the bread-breaking meeting, it is even more noticeable in the ministry meeting, where many come and only listen to a message. Of the three to four hundred who come to the ministry meeting, less than one hundred pray. In other words, less than twenty-five percent of those who listen to the messages exercise to pray in the meeting. Some saints have been in this condition for many years. Although they may have listened to messages for ten years, they have never prayed in a meeting. Messages have been continually released, but their spirit has not been open. It is no wonder that the word cannot penetrate their being. This is like a person who tries to take food into his stomach through his nostrils rather than his mouth. Such an effort will have no effect. Similarly, we have been giving messages for many years, but there has been little to no effect.
　This is the same situation in relation to our gospel preaching. Some come to our gospel meetings every week to listen to our speaking, but we do not lead them to pray. Hence, it is very difficult for them to be saved. We do not need to wait for another week to pass; we can preach the gospel and immediately lead our gospel friends to open their mouth and pray. When we preach the gospel to others, it is imperative that we open their spirit through the exercise of the spirit. As soon as their spirit is open, they will be saved. This is a basic principle in leading people to salvation.
　
LEADING THE SAINTS TO HAVE A GENUINE KNOWLEDGE OF THE SPIRIT
　Presently, the most urgent thing is to help the young people to have a genuine knowledge of the Spirit, because the genuine experience of life is altogether a matter in the spirit. Spiritual life is a matter of the Spirit. The Gospel of John shows that we are born of the Spirit (3:6) and that we worship the Spirit with our spirit (4:24). When we are filled with the Spirit inwardly, the words that we speak will also be spirit, flowing out unceasingly to become rivers of living water (7:38-39). Genuine spiritual experience is altogether a matter of the spirit.
　
“He Who Is Joined to the Lord Is One Spirit”
　A few verses will strengthen the young people’s knowledge concerning their spirit. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” All that the Lord is doing in us is related to our being joined to Him. Our spiritual life is the issue of being joined to the Lord. Without being joined to the Lord, we could not have any spiritual experience.
　If a person does not have the Lord, he does not have life, because the Lord is life (John 14:6). Hence, in order to have life, we must have the Lord. First John 5:12 says, “He who has the Son has the life; he who does not have the Son of God does not have the life.” Having the Son of God means that we are in union with the Lord, but we still need to understand how we are joined to the Lord. First Corinthians 6:17 tells us clearly that being joined to the Lord is a matter of being one spirit with Him. We are joined to the Lord because we are one spirit with the Lord.
　First Corinthians 6:17 is a great verse in the Bible. Strictly speaking, when the Lord comes to us, He comes as the Spirit, not as the Father or the Son. When we present this point to others, we should be precise so that there will be no misunderstanding. The Son is in the Spirit, and the Father is in the Son. We cannot receive the Son or know the Father without the Spirit. Our receiving of the Son and our knowing of the Father is entirely a matter related to the Spirit in our spirit. Even the Lord’s entrance into us as life is a matter in the spirit. This point is confirmed by the fact that the Holy Spirit received by the disciples in John 20:22 is spoken of in Romans 8:2 as the Spirit of life.
　When 1 Corinthians 6:17 speaks of our union with the Lord, it is in the context of our being one spirit with Him. The Lord is the Spirit (2 Cor. 3:17). When He comes to us, He comes as the Spirit. Moreover, when He enters into us to be our life, He enters as the Spirit. In order for us to receive the Lord, we cannot use our mind, emotion, or will. We also cannot gain Him by striving or studying. We must use our spirit to receive Him because His being joined to us is as one spirit.
　We do not need to give too much knowledge to the young brothers and sisters; nevertheless, we know that students in high school and college pay close attention to matters related to reason. Therefore, we need to stress this point concerning the spirit. We must show them that God wants us to be joined to Him and that it is only through a union in one spirit that we can receive God and God can become everything to us. Since God is Spirit, He comes to us as the Spirit, and when He enters into our spirit to be our life, He enters as the Spirit. Therefore, we must use our spirit to receive God as Spirit.
　First Corinthians 6:17 does not speak of two spirits but of two spirits that have become one spirit. In other words, two spirits—God the Spirit and our human spirit—have become one spirit. When we are joined to the Lord and become one with Him, this oneness is the issue of two spirits becoming one spirit. This means that the Lord, who is the Spirit, has come into our spirit to become one with our spirit.
　
“If Anyone Does Not Have the Spirit of Christ, He Is Not of Him”
　Romans 8:9 says, “If anyone does not have the Spirit of Christ, he is not of Him.” If we are of Christ, we have the Spirit of Christ. Anyone who is of Christ is joined to Christ; as such, such a one surely has the Spirit of Christ in him. Second Corinthians 3:17 says, “The Lord is the Spirit.” This verse does not say that the Lord is one person and that the Spirit is another person. The Lord being the Spirit means that the Spirit of Christ is Christ Himself. Just as our spirit is inseparable from us, the Spirit of Christ is just Christ Himself. Romans 8:9 speaks of the Spirit of Christ rather than just Christ because it is in the context of Paul’s speaking concerning our union with Christ. If the Lord were not the Spirit, He could not enter into us and be joined with us. Neither could we be joined to Christ and be of Him. The fact that we belong to Christ, are joined to Christ, and have become one with Christ is altogether related to the fact that the Lord is the Spirit. As the Spirit, He can enter into our human spirit so that these two spirits can become one. This is the reason that verse 9 speaks of the Spirit of Christ instead of Christ.
　The Spirit of Christ does not refer to another person. We should not think that Christ is one person and that the Spirit of Christ is another. We must always remember that the Spirit of Christ is Christ, that Christ and the Spirit of Christ are one. Christ is God who was incarnated, who died for our sins on the cross, who resurrected from the dead, and who has entered into us. However, when He enters into us, He enters as the Spirit of Christ. The Spirit of Christ is the resurrected Christ entering into our spirit. First Corinthians 6:17 speaks of our being joined to the Lord from a positive perspective, whereas Romans 8:9 speaks of our being joined to the Lord from a negative perspective, that is, that anyone who does not have the Spirit of Christ is not joined to Christ and does not belong to Christ. We must present these two perspectives to the young brothers and sisters until they understand.
　
THE WORDS SPOKEN BY THE LORD BEING SPIRIT AND LIFE
　After we are saved, we have the Lord’s life. From that time onward, our relationship with the Lord is altogether a matter of union in spirit. Hence, we should not neglect the spirit by relying merely on messages. We should use our spirit to listen to a message, and we should use our spirit to digest the message that we understand with our mind. When giving a message, the speaker’s words should open the listeners’ mind and understanding so that the Spirit, through the spoken words, can pass through the listeners’ mind and enter into their spirit. This must be the goal of giving a message. The words spoken in a message serve as an opener, a forerunner, and a lead into the spirit. The Lord Jesus said, “The words which I have spoken to you are spirit” (John 6:63). In this verse the Lord’s words are a guide and herald of the Spirit. Although the Lord speaks the words, they become spirit and life to us when they pass through our understanding and enter into our spirit. Hence, if we desire to contact the Lord and be joined to Him, we cannot rely merely on our mind to understand His words. We must allow the words to open our mind and enter into our spirit through our mind. Next, we must receive the Lord’s words with our spirit. Once the Lord’s words enter into our spirit, they become the Spirit, and as soon as the words become the Spirit, they are life to us. When this is our experience, the words that the Lord speaks are spirit and life to us.
　Why does the Lord, who is the Spirit, have to enter into us through His words? The Spirit becomes words because human beings have a mind, and everything that is not physical enters into us through our mind and thoughts. Without passing through our mind and thoughts, nothing spiritual can enter into us. In order for the Lord who is the Spirit to enter into us, He must pass through our mind. To this end, as the Spirit, He becomes words that can open our mind and our understanding. Once our mind and our understanding are opened, that is, once the gate to our person is opened, the Lord’s words can enter into our inner chamber, our spirit. As soon as these words enter into our spirit, they become the Spirit. Once these words become the Spirit, they are life to us. Hence, we should not be satisfied with the young people merely listening to a message. The message must open their understanding, change their concept, and leave a clear impression in their thoughts. This will open the gate to their spirit so that the words that they receive in their spirit will become the Spirit and be life to them.
　
ALL THAT THE FATHER HAS BEING THE SON’S, AND THE HOLY SPIRIT RECEIVING ALL THAT THE SON HAS AND DECLARING IT TO THE DISCIPLES
　At this point we need to consider John 16:15, which is important, even though it is not easy to understand. In this verse the Lord said, “All that the Father has is Mine; for this reason I have said that He [the Holy Spirit] receives of Mine and will declare it to you.” This verse often is neglected and put aside. It states that the Holy Spirit receives all that the Lord Jesus has and discloses it to us. In this short verse there are four main points. First, all that the Father has refers to all the fullness of the Godhead in Colossians 2:9. Second, is Mine refers to in Him dwells in Colossians 2:9. All that the Father has is Mine means that all the fullness of the Godhead is in Christ. Third, in reference to the Holy Spirit, He receives of Mine means that the Spirit receives all that the Son has. Hence, according to John 16:15, all that the Father has is given to the Son, and all that the Son has is received by the Spirit. We also can say all that is of the Father is in the Son, and all that is of the Son is in the Spirit. In order to have a complete understanding of verse 15, we must look at some preceding verses. Verse 13 says, “When He, the Spirit of reality, comes, He will guide you into all the reality.” In verse 7 the Lord Jesus told His disciples, “It is expedient for you that I go away; for if I do not go away, the Comforter [the Holy Spirit] will not come to you.” This means that if the Comforter does not come, all the reality that is in the Son will not be able to enter into the disciples. All that is of the Father can only be in the Son, but all that is of the Son cannot enter into the disciples unless the Holy Spirit, as the Comforter, comes. In order for all that is of the Father to not only be in the Son but also to reach the disciples, the Holy Spirit must come, because He receives all that the Son has. Fourth, will declare it to you in verse 15 corresponds to guide you into in verse 13. All that is of the Father is in the Son, all that is of the Son is received by the Spirit, and all that the Spirit receives is declared to us and revealed in us by the Spirit’s guiding us into all the reality.
　We must clearly tell the young people that they must touch the Spirit if they desire to touch God and gain Christ practically. We need to touch the Spirit because all that is of the Father is given to the Son, and all that is of the Son is received by the Spirit. Without knowing and touching the Spirit, we cannot touch anything of the Son. This is the reason we say that we need to use more than our mind when we listen to a message. We must let the words open our mind, pass through our mind, and enter into our spirit to become the Spirit. All that the Son has, which is all that the Father has, is in the Spirit.
　
THE BIBLE AND THE SPIRIT BEING INSEPARABLE
　
The Words of the Bible Entering into Our Spirit and Becoming the Spirit
　In leading the young people, we must clearly show them the difference between the Bible, which is outside of us, and the Spirit, who indwells us. Although the Bible is outside of us and the Spirit indwells us, the two in reality are one and should not be separated in our concept. The Spirit is the Spirit of the Bible, and the Bible contains the words of the Spirit. The Bible is the utterance of the Spirit so that our mind can understand. When the words of the Bible open our mind, they pass through our mind and enter into our spirit; thus, the words of the Bible become the Spirit. Whenever we understand the words of the Bible with our mind and receive them with our spirit, we sense that the Spirit, not merely the words of the Bible, has entered into our spirit.
　The Spirit outside of us is the reality of the Bible, and when the words of the Bible enter into us, we realize them as the Spirit. The entire Bible, but especially the Gospel of John, shows us that the Lord is the Word and the Spirit (1:1; 4:24; 6:63). The Lord must be the Word so that we can understand and comprehend Him in our mind, and the Lord must be the Spirit so that He can enter into our spirit. The Lord’s words can open our thoughts and mind, and when we understand His words, our spirit can receive His words, which then become the Spirit. The Bible is the forerunner and guide for the Holy Spirit to open our mind. The reality of the Spirit outside of us is the Bible, and the realization of the words of the Bible inside of us is the Spirit.
　
The Letter Killing but the Spirit Giving Life
　We should never read the Bible without receiving the Spirit. If we merely read the Bible and do not receive the Spirit, the Bible will be of no benefit to us as dead letter and dead doctrines. Without receiving the Spirit, our reading will be similar to that of the Pharisees, who cared only for the black and white letters contained in the Old Testament and not for life in the Scriptures. As a result, the Pharisees fell into the dead letter and were condemned by the Scriptures instead of being saved by them. This is because the letter kills, but the Spirit gives life (2 Cor. 3:6). If the Bible is merely the letter outside of us, it will bring us into death. However, when the words of the Bible become the Spirit in our spirit, we receive life.
　
CHRIST MAKING HIS HOME IN OUR HEART THROUGH THE REVELATION OF THE HOLY SPIRIT
　Based on John 16:15, we must present to the young people the truth that all that the Father has is in the Son, and all that the Son has is received by the Spirit. Thus, when the Spirit comes, He reveals all that He received of the Son to us. The Spirit’s revelation is through the words in the Bible, which enable us to understand and comprehend in our mind. However, we should not be limited to just understanding with our mind; we must receive the words with our spirit. All that we understand and comprehend in our mind should be turned into prayer in our spirit. The more we pray with our spirit, the more we will receive in our spirit, and what we receive in our spirit will be the rich Spirit, not the black and white letter in the Bible. When we contact and receive this rich Spirit and fellowship with Him, He will gradually reveal all that is of Christ. Thus, we will enjoy all the riches of God in Christ. This is related to Ephesians 3:17 and 19, which speak of Christ making His home in our hearts through faith so that we may be filled unto all the fullness of God.
　When Christ makes His home in our hearts, we will be filled unto all the fullness of God, because the Spirit in our spirit, through the words in the Bible, will reveal Christ in us. Christ can make His home in us only through the revelation of the Spirit, and the result of Christ’s making His home in us is that all the riches of God in Christ will fill our inner being so that we become the fullness of God, God’s expression. Becoming the fullness of God is the result of the Spirit’s declaring and revealing all that the Son has from the Father.
　
THE LORD BEING THE WORD AND THE SPIRIT
　Speaking everything in this chapter to the young people all at once may be too challenging. It is important, however, that they have a change in their concept. They must understand the Lord’s words and receive them with their spirit. We should help them to realize that God and Christ come to them through words that can be understood, comprehended, and then received in their spirit as the Spirit.
　Now we understand the reason that the Lord is both the Word and the Spirit, and we also understand that God has given us His Son so that we may obtain God and enjoy Him through His Son. In His Son and through His Spirit, God gives Himself to us for our enjoyment. When His Spirit operates in us, He operates through the words in the Bible. Hence, the words in the Bible serve as a guide for the Spirit to open our mind. When our mind is open and when we receive these words into us with our spirit, the Spirit enters into us. When the Spirit enters into us, God and Christ enter into us, because all that is of God is in Christ, and all the riches of Christ are received and declared by the Spirit. Therefore, through the Bible the Spirit reveals all the riches of Christ in us. Through this receiving with our spirit, the words of the Bible are no longer doctrines to us but the reality of the Spirit, the flowing of the Spirit, the passing through of the Spirit, the operation of the Spirit, and the anointing of the Spirit, which is also the supply of the Spirit. When we lead the young people, we must stress this point. Even if we have to repeat it, we should do so, because this point does not exist in man’s natural concept and thoughts. If necessary, we should speak it again and again so that as they pursue the Lord in their youth, they will understand the importance of the Spirit.
　In the past we did not touch the matter of the Spirit in a deep way in our leading of the young people; we also did not explain clearly the key to walking according to the Spirit or following the Spirit. If the Lord is willing, we will speak in detail concerning these things, and I believe that it will render a big help to the brothers and sisters. In this way they will be able to touch the experience of the Spirit step by step and understand what it means to know God in Christ as our life. First Corinthians 6:17 and John 16:15 are two great verses in the Bible. Our speaking cannot exhaust the spiritual matters in these two verses. I hope that all the serving ones will pay attention to the Spirit in their leading. However, we do not have to be anxious or quick. Neither is it necessary for the churches and the young people’s meetings to progress uniformly and in the same way. The need of the serving ones to touch the Spirit is more important than speed.
 
　　有一件事是带领聚会的人必须知道的，就是要带领来聚会的人有祷告；这件事关系非常重大。我们知道，带领聚会有几种方式，有的是知识的带领，有的是情感的带领。情感的带领，是使人的情感受感动。这样的带领，对人多少有点帮助，但是不多。认真说，聚会的带领必须是灵的带领，才能给人真实地帮助。

　　请我们自问在带领大学生时，是用道理、知识、情感来带领，还是用灵带领？我们必须用灵带领他们。我们若要带领少年人祷告，我们这些带领的人，灵一定要强，祷告一定要多。若是带领的人灵不强，祷告不多，就很难盼望与会的少年人会祷告。所以，我们自己必须有一个祷告的灵，是活而新鲜的；同时要带与会的少年人有更多的祷告。
 
　Those who lead the young people’s meeting must lead the young people to pray. This is a matter of great importance. There are several ways to lead a meeting. Some lead by emphasizing knowledge, and others lead by appealing to people’s emotions. These kinds of leading will result in only a small amount of help. Strictly speaking, genuine help can be rendered only by leading the meeting with the spirit; hence, there is a need for prayer in the spirit.

　We need to ask ourselves whether we are leading the college students with knowledge, related to doctrines, and emotions or with the spirit. We must lead them with the spirit. If we want to lead the young people to pray, we must be strong in spirit and have sufficient prayer ourselves. If we do not have a strong spirit and do not pray, we should not expect the young people to pray in the meeting. We must have a praying spirit, a spirit that is living and fresh, so that we can lead the young people to pray more in the meeting.
　　我在碧瑶和圣徒聚会，有很多的祷告。他们在山上的时间，最少有二分之一或三分之二的时间，都是用来祷告。头一天，祷告的人并不多，之后祷告的人逐渐多起来。七、八天之后，几乎所有的人都在聚会中开口祷告，而且每个人祷告的次数也很多。当然，私底下他们也会祷告，但最要紧的是在聚会中开口祷告。吃过早餐后，还不到聚会时间，他们就坐下来祷告。每次聚会之后，祷告的机会也相当多。换句话说，他们在会前、会后都有很多的祷告。祷告对他们是最有益处的，借着祷告，他们的灵开了，让圣灵可以将聚会中的信息作到他们里面。若不祷告，信息就无法进到他们里面，也不能感动他们。我们一定要经常带领人祷告，使他们的灵得着开启；这样，话才能进到他们里面，对他们才有真实地帮助。

　　关于这一点，我们一定要注意。在每一次的聚会里，不要仅仅讲道给人听，乃要带领他们，使他们的灵向主是开启的。若是我们讲道，只用头脑，用思路，用话语，而属灵的供应不够，这样的道就不是造就人的好道。如果我们要带他们的灵向主开启，带他们祷告，我们的灵非得先向主开启不可。若是我们的灵不活、不新鲜，没有祷告的灵，祷告也不多，却盼望受我们带领的人祷告，那是绝不可能的事。你传讲信息，若是你自己没有一个条理、思路，就不可能盼望你所带领的人有条理、思路。同样的，你的灵不强，就不可能使你所带领的人有强的祷告。
 
　When I was with the saints in Baguio, there was much prayer. While we were on the mountain, the saints spent at least half of the time in prayer. Not many prayed on the first day, but the number of saints who prayed began to slowly increase. After seven or eight days almost everyone was praying in the meeting. They also had personal times of prayer, but most importantly, they prayed in the meetings. After breakfast and before the meeting they would pray. There were also many opportunities for them to pray after the meeting. There was much prayer both before and after a meeting. Their prayer was very beneficial to them. Through their prayer their spirit was opened, and the Holy Spirit was able to impart into them the message that was released in the meeting. Without prayer it would have been difficult for the content of the message to be imparted into them. We must lead the young people to pray regularly so that their spirit will be open. In this way the word will enter into them and provide them with real help.

　We must pay attention to this point: In our meetings we should do more than just speak; we should lead the young people in a way that causes their spirit to be open to the Lord. If our speaking is filled with only our logic and concepts, an adequate spiritual supply will not be rendered, and our message will not edify the young people. However, if we desire to lead them to be open before the Lord or to lead them to pray, our spirit must first be opened to Him. If our spirit is not fresh or living, if we do not have a spirit of prayer, and if we do not pray, it will be impossible to lead the young people to pray. If our spirit is weak because of a lack of prayer, we should not expect the young people to be able to pray in a strong way. Furthermore, if our thoughts are not logical and clear when we give a message, those who hear will not have a logical and clear understanding of the content.
　　已过，我们带领青年聚会、以及大聚会，都太偏重真理，而轻忽祷告。即使是各召会聚会的带领，也都是较多重在真理，而轻于祷告。这是我们已往很大的亏缺。知识和属灵，二者必须并重。带领聚会，不仅要给人一点真理，还要带着刚强的灵，给人属灵的供应。每一次聚会，都应该释放灵，开启灵。为此，所有带领聚会的人，他们的灵都要释放并开启。这需要很多的祷告。正如你研读得越多，讲得就越多；照样，你祷告得越多，你在聚会中的祷告就越多。许多带领少年聚会的人，恐怕还是在讲道上花工夫，却没有在祷告上多有预备。这样，他们的灵就不够强，还是重在头脑、思路、知识、道理这一面。关于这一点，我们一定要改正过来。我们去带领少年聚会时，应该着重祷告和灵的带领，过于知识的带领。

　　我们在碧瑶的特会和训练，抓住了这个诀窍，在祷告这面的带领比较多。几乎百分之六十的时间都在祷告，百分之四十的时间才给他们一点真理。当然，这个真理是用祷告的灵，供应到他们里面的。所以，他们所得着的帮助，是在灵里的，是实际的，也是活的。我们一定要注意这个；这不是作法的问题，而是人的问题。若是我们带领的人祷告少，就不能盼望受带领的人能祷告多。我们一缺少祷告的灵，就无法要求受带领的人有祷告的灵。因此，我们这些带领的人，一定要操练灵，多祷告；这样，灵才能刚强、新鲜、活泼并释放。
 
　In both the young people’s meetings and the larger meetings of the church, the matter of truth has been stressed to the neglect of prayer. In all the churches there is more stress on matters related to truth than to prayer. This has been a great shortcoming among us. Both the knowledge of the truth and the exercise of the spirit must be stressed equally. In a meeting the truth should be presented with a strong spirit that renders a spiritual supply to others. In every meeting we should release and open our spirit, and those who take the lead in the meetings should release and open their spirit. This requires much prayer. The more we pray, the more prayer we will have in the meeting. I am concerned that those who lead the young people’s meeting spend much more time preparing for a message than in prayer. If there is an inadequate exercise of the spirit, only an objective knowledge of doctrines will be stressed. We must correct this situation by stressing prayer and the exercise of the spirit as much as the knowledge of the truth.

　In the conference and training in Baguio, we grasped this point, and we spent more time in the matter of prayer. Although sixty percent of the time was devoted to prayer and forty percent was related to the truth, the truth was ministered into the young people with a praying spirit. Hence, the help they received in the spirit was genuine and living. We must not pay attention to methods but to our person. If the leading ones do not pray, those under their leading also will not pray. Those who lack a spirit of prayer should not expect that those under their leading will have a spirit of prayer. The leading ones must exercise their spirit and pray much so that their spirit will be strong, fresh, living, and released.
　　按我们的观察，各地的弟兄们，对于用灵、在灵里事奉的观念，转得还不够。似乎大家的灵一直是落后的，而不是领先的。大部分的情形，都是理智、道理、情感、意志、感觉多，灵还是很落后；这是我们中间很大的难处。难怪神在已过的年日，有些反应的工作，譬如神许可灵恩派的人兴起，就是其中的一个例子。这个反应一来，灵就压倒一切，也不管理智了。神许可这个反应兴起，是有原因的；但另一面说，那个运动作得太过。单从灵这面说，这个反应还是对的，因为整个基督教都落在理智、规条、礼仪、规矩和道理中。聚会时，每个人都带着圣经、诗歌，规规矩矩的端坐在那里，个个都很理智。这迫使神兴起一个环境，兴起一个运动，来推翻理智。

　　虽然我们不一定称义灵恩运动所有的事；但我们还得承认，这运动是在神的许可之下而有的反应。譬如聚会时，人人规规矩矩的坐着，神的反应却是叫他们打滚。你批评这些人在那里滚，在那里跳是不对的；但也有很多人在其中得救了。有人规规矩矩的作了十年的牧师，带了些教友来，但从其中却不容易找到真正得救的。然而，那些在灵恩运动里的人，虽然又哭又跳又滚，却真正悔改得救了。从前，他们吸食鸦片，被烟鬼、酒鬼缠身，束手无策；但经过这一哭、一跳、一滚，鸦片、烟鬼、酒鬼全都脱落，得救了。长远来看，我们当然不能称义这样的实行；但我们还得相信这是神的一个反应。

　　直到今天，所有神的儿女，都得承认一个事实，就是虽然我们重生得救，有了神的生命，甚至有些服事，但我们的灵还是很弱。我们聚在一起时，大都是理智的、情感的、重感觉的。换句话说，在我们的身上，魂有完全的地位，但灵几乎没有地位。这是我们无可否认的事实。因此，我们聚会的带领很差，灵很不容易活。不只少年聚会如此，就是全召会的聚会也是这样。
 
　According to our observation, the concept of the brothers in the churches has not changed sufficiently in regard to serving by and in the spirit. It seems as if the exercise of their spirit always lags behind the use of their intellect, reason, emotion, feelings, and will. This is a great problem with us, and it is an even greater problem in Christianity as a whole. It is no wonder then that God has reacted in response to this situation. One example of God’s reaction has been His allowance of the emergence of the Pentecostal movement. In this reaction emphasis on the Spirit overpowered all other considerations, and all emphasis on the intellect was put aside. Nevertheless, God still allowed this reaction to occur even though it went too far. When we consider the Pentecostal movement solely from the aspect of the Spirit, we must realize that Christianity had fallen into a situation of dead knowledge, ordinances, rituals, regulations, and doctrines. Consequently, meetings that stressed such things as sitting quietly with a Bible, singing hymns, and listening to intellectual messages forced God to raise up an environment, a movement, to overthrow this emphasis on objective things.

　Although we may not agree with everything associated with the Pentecostal movement, we must admit that the reaction associated with this movement occurred with God’s permission. For example, in meetings where everyone was sitting so properly in their chairs, God reacted by causing some to roll on the floor. Many criticized these ones, saying that it was wrong to roll on the floor and jump in the meeting, but a considerable number were saved in their midst. In contrast, many who were brought into the denominations by “proper” pastors were not even genuinely saved. Those brought into the Pentecostal movement, however, truly repented and were saved. Even though some came from very dark backgrounds, including addiction to opium and possession by demons, all this darkness fell away after their Pentecostal experiences related to salvation. Even though many of their practices are questionable, we should not deny that they are related to God’s reaction to the situation in Christianity.

　Even though we are God’s children, having been regenerated with God’s life and serving Him in some capacity, we must admit that our spirit is still rather weak. When we come together, we are either focused on intellectual or emotional things. In other words, our soul is the leading part of our being, not our spirit. This is an undeniable fact. Hence, the leading in our meetings is very poor, and it is difficult for our spirit to be living. This is true not only in the young people’s meeting but also when the whole church comes together.
　　在行传六章四节说，“但我们要坚定持续地祷告，并尽话语的职事。”祷告是属于灵的问题，尽话语的职事是属于知识、头脑的问题。然而，我们今天的光景，好像只尽话语的职事，而不祷告。姑且不论使徒们是会前还是会后祷告，基本的问题是我们带领聚会，一定要带领与会的人祷告；不管是会前或是会后，一定要带他们祷告。

　　我们已往吃亏的地方，就是人来聚会，我们一直带他们聚会，却不带他们祷告。举台北某会所为例，主日擘饼至少有六十个人聚会。根据我们的观察，这六十个人当中，在一整年的五十二个主日里，最少有三十个人是从来没有开过口的。这是一个事实，六十个擘饼的人中，一年之内，有三十个人是一次也没开过口。若这是擘饼聚会的光景，就更遑论听信息的聚会了。从年首到年终，在听信息的聚会里，可能来了三、四百人，其中不见得有一百个人祷告。换句话说，有三百个人听道，听了一年，其中至少有二百个人是不祷告的。有的人一年如此，十年也是如此；听了十年的信息，在聚会中却不祷告。信息一直讲给他听，但他的灵不敞开，难怪话无法进到他里面。这就如同人吃饭，一直吃到鼻孔里，却没有进到胃里一样。我们讲了那么多年的信息，一点果效也没有，原因就在这里。

　　照样，我们传福音也是如此；我们天天向人传福音，人就一直听。每一周他们都来听，但他们不祷告，我们也不带他们祷告；这样，人要得救是很困难的。其实，不必等一周过后，当下或是隔天，我们就可以带福音朋友开口祷告。我们向人传福音，非开他们的灵不可；他们的灵开启了，就得救了。这是带人得救的基本原则。
 
　 Acts 6:4 says, “We will continue steadfastly in prayer and in the ministry of the word.” Prayer is a matter of the spirit, whereas the ministry of the word is a matter related to knowledge and the mind. Today, however, it seems as if we carry out only the ministry of the word and neglect the matter of prayer. Although we do not know whether the apostles prayed before or after a meeting, we know that they prayed. Consequently, when we bear responsibility for a meeting, we must endeavor to lead those who are in the meeting to pray; we must lead them into the matter of prayer.

　In the past we suffered because we would bring people to the meetings but not lead them to pray. In one of the meeting halls in Taipei, there are at least sixty people who attend the bread-breaking meeting on the Lord’s Day. According to observation, however, half of them never open their mouth. This is a fact. Among the sixty who break bread, thirty never open their mouth. If this is the situation in the bread-breaking meeting, it is even more noticeable in the ministry meeting, where many come and only listen to a message. Of the three to four hundred who come to the ministry meeting, less than one hundred pray. In other words, less than twenty-five percent of those who listen to the messages exercise to pray in the meeting. Some saints have been in this condition for many years. Although they may have listened to messages for ten years, they have never prayed in a meeting. Messages have been continually released, but their spirit has not been open. It is no wonder that the word cannot penetrate their being. This is like a person who tries to take food into his stomach through his nostrils rather than his mouth. Such an effort will have no effect. Similarly, we have been giving messages for many years, but there has been little to no effect.

　This is the same situation in relation to our gospel preaching. Some come to our gospel meetings every week to listen to our speaking, but we do not lead them to pray. Hence, it is very difficult for them to be saved. We do not need to wait for another week to pass; we can preach the gospel and immediately lead our gospel friends to open their mouth and pray. When we preach the gospel to others, it is imperative that we open their spirit through the exercise of the spirit. As soon as their spirit is open, they will be saved. This is a basic principle in leading people to salvation.
　　现今，带领少年弟兄姊妹对灵有真实地认识，乃是当务之急。按照我们的经历，我们知道真实的生命经历，完全是在灵里。所谓的属灵生命，就是一个灵的故事。我们在约翰福音里看见，我们由灵而生（约三6），并且用灵敬拜灵（四24）。当我们里面充满灵，结果我们的话一说出来就是灵，甚至能滔滔不绝，涌流到一个地步，成为活水的江河（七38~39）。这就是我们真实经历属灵生命的所有故事，而这一切都在于灵。
 
　Presently, the most urgent thing is to help the young people to have a genuine knowledge of the Spirit, because the genuine experience of life is altogether a matter in the spirit. Spiritual life is a matter of the Spirit. The Gospel of John shows that we are born of the Spirit (3:6) and that we worship the Spirit with our spirit (4:24). When we are filled with the Spirit inwardly, the words that we speak will also be spirit, flowing out unceasingly to become rivers of living water (7:38-39). Genuine spiritual experience is altogether a matter of the spirit.
　　在此，我要举出几处经节，来加强圣徒对灵的认识。林前六章十七节：“与主联合的，便是与主成为一灵。”主在我们身上所作唯一、中心的事，就是叫我们与祂联合。所有属灵生命的故事，就是我们与主联合的故事。我们若不与主联合，或是不让主与我们联合，就无法经历这属灵生命的故事。

　　一个人若没有得着主，就没有生命，因为主就是生命（约十四6）。所以要得着生命，就必须得着主。因此，约壹五章十二节说，“人有了神的儿子，就有生命；没有神的儿子，就没有生命。”人有了神的儿子，意思就是人与主联合了。然而，这里有一个问题：你与主联合，是怎样的联合？林前六章十七节清楚告诉我们：“与主联合的，便是与主成为一灵。”这是一个灵的联合，因为是与主成为一灵。

　　十七节乃是圣经里很大的一节经节。严格的说，主临到我们不是父，也不是子，乃是灵。关于这一点，我们向人陈明的时候，要说得重一点，不要让人领会错误。在灵里有子，在子里有父，所以若不是灵临到我们，子就不能给我们得着，父也不能给我们认识。这完全是在灵里的故事。不仅如此，连主进入我们里面作生命，也完完全全是个灵的故事。这可由约翰二十章门徒所领受的圣灵（22），到了罗马八章二节，就成了生命的灵，得着印证。

　　此外，我们要看见，林前六章十七节说到我们与主联合，乃是与主成为一灵。主是灵，当祂临到我们时，祂乃是灵；并且当主进到我们里面作生命时，祂还是灵。然而，我们要如何得着这一位是灵的主呢？当然不能用头脑、思想、情感、或意志得着祂，也无法用奋斗、知识、研究得着祂。我们必须用灵来得着祂，因为祂与我们联合，乃是与我们联合成为一灵。

　　我们不是刻意要给少年弟兄姊妹太多的道理，然而我们知道，特别中学生和大学生是非常注重理论的。为此，关于灵的这个论点，必须说得重一点。首先，我们要在理论上征服他们，给他们看见，神要人与祂联合。因为借着联合，人才能得着神，神也才能作人的一切；然而这个联合，完全是灵的联合。因为神是灵，所以神临到人也是灵，神作人的生命也是灵，而人要得着这个灵，就必须用灵。

　　林前六章十七节说，我们与主联合，成为一灵。这不仅是两个灵的故事，并且这两个灵要成为一灵；或者说神这个灵，和我们人里头的灵，两个灵成为一个灵。我们与主联合为一，这个一乃是灵的一，就是二灵成为一灵。这意思是，主这个灵要进到我们灵里，和我们的灵联合成为一个。
 
　A few verses will strengthen the young people’s knowledge concerning their spirit. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” All that the Lord is doing in us is related to our being joined to Him. Our spiritual life is the issue of being joined to the Lord. Without being joined to the Lord, we could not have any spiritual experience.

　If a person does not have the Lord, he does not have life, because the Lord is life (John 14:6). Hence, in order to have life, we must have the Lord. First John 5:12 says, “He who has the Son has the life; he who does not have the Son of God does not have the life.” Having the Son of God means that we are in union with the Lord, but we still need to understand how we are joined to the Lord. First Corinthians 6:17 tells us clearly that being joined to the Lord is a matter of being one spirit with Him. We are joined to the Lord because we are one spirit with the Lord.

　First Corinthians 6:17 is a great verse in the Bible. Strictly speaking, when the Lord comes to us, He comes as the Spirit, not as the Father or the Son. When we present this point to others, we should be precise so that there will be no misunderstanding. The Son is in the Spirit, and the Father is in the Son. We cannot receive the Son or know the Father without the Spirit. Our receiving of the Son and our knowing of the Father is entirely a matter related to the Spirit in our spirit. Even the Lord’s entrance into us as life is a matter in the spirit. This point is confirmed by the fact that the Holy Spirit received by the disciples in John 20:22 is spoken of in Romans 8:2 as the Spirit of life.

　When 1 Corinthians 6:17 speaks of our union with the Lord, it is in the context of our being one spirit with Him. The Lord is the Spirit (2 Cor. 3:17). When He comes to us, He comes as the Spirit. Moreover, when He enters into us to be our life, He enters as the Spirit. In order for us to receive the Lord, we cannot use our mind, emotion, or will. We also cannot gain Him by striving or studying. We must use our spirit to receive Him because His being joined to us is as one spirit.

　We do not need to give too much knowledge to the young brothers and sisters; nevertheless, we know that students in high school and college pay close attention to matters related to reason. Therefore, we need to stress this point concerning the spirit. We must show them that God wants us to be joined to Him and that it is only through a union in one spirit that we can receive God and God can become everything to us. Since God is Spirit, He comes to us as the Spirit, and when He enters into our spirit to be our life, He enters as the Spirit. Therefore, we must use our spirit to receive God as Spirit.

　First Corinthians 6:17 does not speak of two spirits but of two spirits that have become one spirit. In other words, two spirits—God the Spirit and our human spirit—have become one spirit. When we are joined to the Lord and become one with Him, this oneness is the issue of two spirits becoming one spirit. This means that the Lord, who is the Spirit, has come into our spirit to become one with our spirit.
　　此外，罗马八章九节下半告诉我们，“人若没有基督的灵，就不是属基督的。”反面的说，我们若是属基督的，我们定规有基督的灵。那属基督的人，就是与基督联结的人，在他里头定规有基督的灵。林后三章十七节说，“主就是那灵。”这节不是说，主是一位，那灵又是一位。主就是那灵，意思是基督的灵就是基督自己。正如你的灵就是你自己，你的灵和你自己并不是分开的；照样，基督的灵就是基督自己。然而，为什么罗马八章九节说基督的灵，而不说基督呢？因为在那里有一个联结、联合的问题。如果基督不是灵，基督就无法进到我们里面，与我们联合、联结，我们也无法与基督联属。我们之所以属于基督，联于基督，能与基督成为一个，全是因为基督乃是灵。乃是祂这灵进到我们人的灵里，这二灵才能成为一灵。因此，九节说基督的灵，而不说基督。

　　我再说，基督的灵并不是指在基督之外的第二者；并非基督是一位，基督的灵又是另一位。我们要永远记得，基督的灵就是基督，基督和基督的灵就是一位。基督就是神成为肉体，在十字架上担当我们的罪，从死里复活，进到我们里面。然而，当祂进到我们里面时，祂乃是灵，是基督的灵；基督的灵就是复活的基督，进到我们灵里。我们要永远记住，林前六章十七节是正面的说到我们与主联合，乃是成为一灵；罗马八章九节下半是从反面说，人若没有基督的灵，人与基督就没有联属。关于这两面，我们要向少年弟兄姊妹陈明，直到他们明白。
 
　Romans 8:9 says, “If anyone does not have the Spirit of Christ, he is not of Him.” If we are of Christ, we have the Spirit of Christ. Anyone who is of Christ is joined to Christ; as such, such a one surely has the Spirit of Christ in him. Second Corinthians 3:17 says, “The Lord is the Spirit.” This verse does not say that the Lord is one person and that the Spirit is another person. The Lord being the Spirit means that the Spirit of Christ is Christ Himself. Just as our spirit is inseparable from us, the Spirit of Christ is just Christ Himself. Romans 8:9 speaks of the Spirit of Christ rather than just Christ because it is in the context of Paul’s speaking concerning our union with Christ. If the Lord were not the Spirit, He could not enter into us and be joined with us. Neither could we be joined to Christ and be of Him. The fact that we belong to Christ, are joined to Christ, and have become one with Christ is altogether related to the fact that the Lord is the Spirit. As the Spirit, He can enter into our human spirit so that these two spirits can become one. This is the reason that verse 9 speaks of the Spirit of Christ instead of Christ.

　The Spirit of Christ does not refer to another person. We should not think that Christ is one person and that the Spirit of Christ is another. We must always remember that the Spirit of Christ is Christ, that Christ and the Spirit of Christ are one. Christ is God who was incarnated, who died for our sins on the cross, who resurrected from the dead, and who has entered into us. However, when He enters into us, He enters as the Spirit of Christ. The Spirit of Christ is the resurrected Christ entering into our spirit. First Corinthians 6:17 speaks of our being joined to the Lord from a positive perspective, whereas Romans 8:9 speaks of our being joined to the Lord from a negative perspective, that is, that anyone who does not have the Spirit of Christ is not joined to Christ and does not belong to Christ. We must present these two perspectives to the young brothers and sisters until they understand.
　　我们得救之后，就有了主的生命。从此，我们和主之间的故事，完全是在灵里联结的故事。所以，我们永远不能只倚靠道而忽略灵；只听道而不用灵，或是只凭头脑领会道，而不用灵消化道；这绝对不行。讲道乃是先用道开人的心窍和头脑，好叫灵借着道，经过人的头脑，进到人灵里；这就是道的用处。道乃是灵的开启，是灵的先锋，是灵的领路者。因此，主耶稣说，“我对你们所说的话，就是灵。”（约六63）这个话乃是灵的先导，是灵的先声。虽然主对我们说的是话，但是当我们的头脑被这话开启时，这话就要透过我们的头脑，进到我们灵里，变成灵。所以，我们要与主接触，与祂有联结，就不能光凭头脑明白。我们必须让道开启我们的心窍，并透过我们的心窍，进到我们灵里；接着，我们必须用灵接受主的话。当主的话一进到我们灵里，就变成灵。话一变作灵，对我们就是生命。这时，主对我们所说的话，就是灵，就是生命了。

　　然而，为什么主这个灵进入我们里头，要借着话呢？或者说，为何祂这个灵还要化成话呢？乃是因为我们人是有头脑，有思想，有思路的；一切进入我们里头的，都要经过我们的头脑和思路。若不经过我们的头脑或思路，就不能进入我们里面。不错，主是灵，但祂要进入我们里面，必须先经过我们的头脑。为此，祂这个灵必须先成为话，为要用话开启我们的头脑和心窍。当我们的头脑和心窍得开启了，也就是我们这个人的大门开了，主的话就能进到我们的灵这个内室里。话一进到我们灵里，话就变作灵；话一变作灵，对我们就是生命。所以，我们一定要让弟兄姊妹看见，我们不能光听道，而必须让道开启我们的思路，转我们的观念，开我们的心窍，打通我们的思想；这就是开我们的“大门”。这样，当我们用灵接受话时，话一变作灵，对我们就是生命。
 
　After we are saved, we have the Lord’s life. From that time onward, our relationship with the Lord is altogether a matter of union in spirit. Hence, we should not neglect the spirit by relying merely on messages. We should use our spirit to listen to a message, and we should use our spirit to digest the message that we understand with our mind. When giving a message, the speaker’s words should open the listeners’ mind and understanding so that the Spirit, through the spoken words, can pass through the listeners’ mind and enter into their spirit. This must be the goal of giving a message. The words spoken in a message serve as an opener, a forerunner, and a lead into the spirit. The Lord Jesus said, “The words which I have spoken to you are spirit” (John 6:63). In this verse the Lord’s words are a guide and herald of the Spirit. Although the Lord speaks the words, they become spirit and life to us when they pass through our understanding and enter into our spirit. Hence, if we desire to contact the Lord and be joined to Him, we cannot rely merely on our mind to understand His words. We must allow the words to open our mind and enter into our spirit through our mind. Next, we must receive the Lord’s words with our spirit. Once the Lord’s words enter into our spirit, they become the Spirit, and as soon as the words become the Spirit, they are life to us. When this is our experience, the words that the Lord speaks are spirit and life to us.

　Why does the Lord, who is the Spirit, have to enter into us through His words? The Spirit becomes words because human beings have a mind, and everything that is not physical enters into us through our mind and thoughts. Without passing through our mind and thoughts, nothing spiritual can enter into us. In order for the Lord who is the Spirit to enter into us, He must pass through our mind. To this end, as the Spirit, He becomes words that can open our mind and our understanding. Once our mind and our understanding are opened, that is, once the gate to our person is opened, the Lord’s words can enter into our inner chamber, our spirit. As soon as these words enter into our spirit, they become the Spirit. Once these words become the Spirit, they are life to us. Hence, we should not be satisfied with the young people merely listening to a message. The message must open their understanding, change their concept, and leave a clear impression in their thoughts. This will open the gate to their spirit so that the words that they receive in their spirit will become the Spirit and be life to them.
　　到这时我们就要引用另一处圣经。这处圣经比较难懂，但是一定要用，就是约翰十六章十五节：“凡父所有的，都是我〔子〕的，所以我说，祂〔圣灵〕从我有所领受而要宣示与你们。”这是一节讲论生命的圣经，却很容易被人忽略不用。这节的意思是，圣灵从主耶稣有所领受，并且将所领受的全都告诉我们。在这短短的一节里，有四个重点。第一，“父所有的。”这就是歌罗西二章九节所说，“神格一切的丰满。”第二，“都是我〔子〕的。”这是歌罗西二章九节所说，“神格一切的丰满，都有形有体地居住在基督里面。”父所有的，都是子的，这意思是神格一切的丰满，都在基督里。

　　第三，“祂〔圣灵〕从我有所领受。”这意思是，凡子所有的都由灵领受。因此，约翰十六章十五节的意思是，父所有的都给了子，子所有的全由灵领受。这也就是父的一切都在子里面，子的一切全在灵里。我们若要完全明白十五节的话，就必须来看这节的上文。十三节说，“只等实际的灵来了，祂要引导你们进入一切的实际。”在这之前，主耶稣告诉门徒：“我去是与你们有益的。因为我若不去，保惠师〔圣灵〕就不到你们这里来。”（7）这意思是，保惠师（圣灵）若不来，这一切的实际就不能进到门徒里面；父的一切只能在子里面，而子的一切，却不能进到门徒里面。要父在子里面的一切，能达到门徒里面，就必须圣灵来，因为圣灵从子领受一切。第四，“宣示与你们”。这就是启示，也相当于十三节所说的“进入”。结果我们会看见，父的一切在子里面，子的一切全由灵领受，而灵所领受的一切，都启示在我们里面，宣示与我们，并且灵要带我们进入这一切的实际。

　　为此，我们必须郑重并清楚地向少年弟兄姊妹陈明，他们若要实际的摸着神，得着基督，就必须摸着圣灵；因为父的一切都给了子，子的一切全由圣灵领受。我们若不认识圣灵，不摸着圣灵，就无法摸着子的一切。因此，我们再三地强调，我们不能光用头脑听道；反之，我们必须让道开启我们的头脑。当这道经过我们的头脑，进到我们灵里，这道就变作灵了。在这灵里，就有子的一切，也就是父的一切。
 
　At this point we need to consider John 16:15, which is important, even though it is not easy to understand. In this verse the Lord said, “All that the Father has is Mine; for this reason I have said that He [the Holy Spirit] receives of Mine and will declare it to you.” This verse often is neglected and put aside. It states that the Holy Spirit receives all that the Lord Jesus has and discloses it to us. In this short verse there are four main points. First, all that the Father has refers to all the fullness of the Godhead in Colossians 2:9. Second, is Mine refers to in Him dwells in Colossians 2:9. All that the Father has is Mine means that all the fullness of the Godhead is in Christ. Third, in reference to the Holy Spirit, He receives of Mine means that the Spirit receives all that the Son has. Hence, according to John 16:15, all that the Father has is given to the Son, and all that the Son has is received by the Spirit. We also can say all that is of the Father is in the Son, and all that is of the Son is in the Spirit. In order to have a complete understanding of verse 15, we must look at some preceding verses. Verse 13 says, “When He, the Spirit of reality, comes, He will guide you into all the reality.” In verse 7 the Lord Jesus told His disciples, “It is expedient for you that I go away; for if I do not go away, the Comforter [the Holy Spirit] will not come to you.” This means that if the Comforter does not come, all the reality that is in the Son will not be able to enter into the disciples. All that is of the Father can only be in the Son, but all that is of the Son cannot enter into the disciples unless the Holy Spirit, as the Comforter, comes. In order for all that is of the Father to not only be in the Son but also to reach the disciples, the Holy Spirit must come, because He receives all that the Son has. Fourth, will declare it to you in verse 15 corresponds to guide you into in verse 13. All that is of the Father is in the Son, all that is of the Son is received by the Spirit, and all that the Spirit receives is declared to us and revealed in us by the Spirit’s guiding us into all the reality.

　We must clearly tell the young people that they must touch the Spirit if they desire to touch God and gain Christ practically. We need to touch the Spirit because all that is of the Father is given to the Son, and all that is of the Son is received by the Spirit. Without knowing and touching the Spirit, we cannot touch anything of the Son. This is the reason we say that we need to use more than our mind when we listen to a message. We must let the words open our mind, pass through our mind, and enter into our spirit to become the Spirit. All that the Son has, which is all that the Father has, is in the Spirit.
　　此外，我们带领青年人还必须向他们陈明，在我们身外的圣经，和在我们里面的圣灵有什么分别。事实上，圣经和圣灵并没有分别。圣灵是圣经的灵，圣经是圣灵的话。圣经，就是圣灵的发表，叫我们的头脑能明白。一旦，圣经开启我们的头脑，就透过我们的头脑，进到我们灵里；这样，圣经的话就变作圣灵。每一次，我们的头脑明白圣经的话，然后用灵接受这话时，我们就会感觉到，是圣灵进到我们灵里，而不仅是圣经的话进到我们灵里。

　　圣灵在我们身外就是圣经，当圣经进到我们里面，就变成圣灵了。因此，全本圣经特别是约翰福音，给我们看见主就是话（一1），主也是灵（四24），并且主这个话就是灵（六63）。为要使我们的头脑能明白、领会，主就必须是话；为要进入我们灵里，主必须是灵。话能开启我们的思路和心窍，等到我们的头脑领会祂的话，我们的心敞开，并且用灵接受，这话就变作灵了。圣经乃是圣灵的先锋，圣灵的先导，来开启我们的头脑。所以说，圣经乃是圣灵在我们身外，圣灵乃是圣经在我们里面，这二者就是一个。
 
　In leading the young people, we must clearly show them the difference between the Bible, which is outside of us, and the Spirit, who indwells us. Although the Bible is outside of us and the Spirit indwells us, the two in reality are one and should not be separated in our concept. The Spirit is the Spirit of the Bible, and the Bible contains the words of the Spirit. The Bible is the utterance of the Spirit so that our mind can understand. When the words of the Bible open our mind, they pass through our mind and enter into our spirit; thus, the words of the Bible become the Spirit. Whenever we understand the words of the Bible with our mind and receive them with our spirit, we sense that the Spirit, not merely the words of the Bible, has entered into our spirit.

　The Spirit outside of us is the reality of the Bible, and when the words of the Bible enter into us, we realize them as the Spirit. The entire Bible, but especially the Gospel of John, shows us that the Lord is the Word and the Spirit (1:1; 4:24; 6:63). The Lord must be the Word so that we can understand and comprehend Him in our mind, and the Lord must be the Spirit so that He can enter into our spirit. The Lord’s words can open our thoughts and mind, and when we understand His words, our spirit can receive His words, which then become the Spirit. The Bible is the forerunner and guide for the Holy Spirit to open our mind. The reality of the Spirit outside of us is the Bible, and the realization of the words of the Bible inside of us is the Spirit.
　　因此，我们要着重的说，我们永远不能光读圣经，而不接受圣灵。若我们光读圣经而不接受圣灵，圣经对我们就是死的字句，死的道理，毫无任何用处。这就像法利赛人读圣经一样，他们只要外面旧约字句的圣经，而不要里面的生命，结果就落到死的字句里。这样，圣经反倒是定他们的罪，而不是叫他们得救的。因为字句杀死人，那灵却叫人活（林后三6）。如果圣经仅仅是在我们身外的字句，圣经就会叫我们死；乃是因圣经变作灵，进到我们灵里面，圣经才叫我们得生命。
 
　We should never read the Bible without receiving the Spirit. If we merely read the Bible and do not receive the Spirit, the Bible will be of no benefit to us as dead letter and dead doctrines. Without receiving the Spirit, our reading will be similar to that of the Pharisees, who cared only for the black and white letters contained in the Old Testament and not for life in the Scriptures. As a result, the Pharisees fell into the dead letter and were condemned by the Scriptures instead of being saved by them. This is because the letter kills, but the Spirit gives life (2 Cor. 3:6). If the Bible is merely the letter outside of us, it will bring us into death. However, when the words of the Bible become the Spirit in our spirit, we receive life.
　　我们还需要根据约翰十六章十五节，向少年弟兄姊妹陈明，凡父所有的都在子里面，而子的一切都由灵领受；因此灵来了，就把这一切启示给我们。圣灵乃是借着圣经的话启示我们，使我们的头脑先明白、领会，但我们不能停留在头脑明白的阶段，还必须用灵接受。我们可以把头脑所明白、领会的，化作在灵里的祷告。当我们这样用灵祷告得越多，我们在灵里接受的就越多。结果，我们在灵里所接受的，就不仅仅是字句的圣经，而是那位丰富的灵。当我们这样接触、接受这位丰富的灵，和祂交通，祂就借着圣经，逐渐把基督的一切启示给我们。这样，我们就在基督里，享受神一切的丰富。这就是以弗所三章所说，基督借着信，安家在我们心里，使我们被充满，成为神一切的丰满（17上，19下）。

　　为什么基督安家在我们心里，我们就要被充满，成为神一切的丰满？这是因为圣灵在我们的灵里，借着圣经的话，将基督启示在我们里面，变作我们的经历。借着圣灵的启示，基督才能在我们里面安家；而基督安家在我们里面的结果，就是神在基督里的一切的丰富，要充满在我们里面，使我们成为神的丰满，就是神的彰显。这结果也是因为父所有的都是子的，而灵从子有所领受，宣示与我们，启示我们，作了我们的一切。
 
　Based on John 16:15, we must present to the young people the truth that all that the Father has is in the Son, and all that the Son has is received by the Spirit. Thus, when the Spirit comes, He reveals all that He received of the Son to us. The Spirit’s revelation is through the words in the Bible, which enable us to understand and comprehend in our mind. However, we should not be limited to just understanding with our mind; we must receive the words with our spirit. All that we understand and comprehend in our mind should be turned into prayer in our spirit. The more we pray with our spirit, the more we will receive in our spirit, and what we receive in our spirit will be the rich Spirit, not the black and white letter in the Bible. When we contact and receive this rich Spirit and fellowship with Him, He will gradually reveal all that is of Christ. Thus, we will enjoy all the riches of God in Christ. This is related to Ephesians 3:17 and 19, which speak of Christ making His home in our hearts through faith so that we may be filled unto all the fullness of God.

　When Christ makes His home in our hearts, we will be filled unto all the fullness of God, because the Spirit in our spirit, through the words in the Bible, will reveal Christ in us. Christ can make His home in us only through the revelation of the Spirit, and the result of Christ’s making His home in us is that all the riches of God in Christ will fill our inner being so that we become the fullness of God, God’s expression. Becoming the fullness of God is the result of the Spirit’s declaring and revealing all that the Son has from the Father.
　　本篇信息若要一次讲给少年弟兄姊妹，可能有点吃力。重点是要改他们的观念，他们必须先懂得道，然后用灵接受主。我们要让他们认识，神和基督首先对他们乃是话，给他们明白、领悟了，然后在灵里接受，就变成灵了。

　　到了这里，我们就会懂得，为什么主是话，又是灵，也会懂得神将祂的儿子赐给我们，乃是为使我们借着祂的儿子，得着神并享受神自己。神在祂儿子的里面，借着祂的灵，将祂自己给我们享受。而祂的灵来作工的时候，乃是借着圣经的话。所以圣经的话就是圣灵的先导，来开启我们的头脑。等到我们的头脑开启了，用灵一接受，这话进到我们里面，就是灵进到我们里面。当灵进入我们里面，就是神和基督在我们里面。因为神的一切都在基督里，而基督的丰富全由灵领受。因此，灵借着外面的圣经，把基督一切的丰富，启示在我们里面，等到我们用灵接受的时候，圣经的话就不再是道理，而完完全全是灵的感觉，灵的实际，灵的流通，灵的经过，灵的运行，灵的涂抹，也就是灵的供应。我们带领少年弟兄姊妹，和他们交通时，关于这个点要说得重一点。即使是重复的说，也不要紧，因为这个并不在人天然的观念和理论里。我们甚至需要一再重复的说，让他们从年幼追求主的时候，就懂得这个灵的故事。

　　以前，我们在灵这面对圣徒的带领不够深入；有许多跟随灵、随从灵的诀窍，陈明得不够清楚。若是主许可，我们还要详细的说到这些事。相信这对弟兄姊妹会有莫大的帮助。这样，他们才能真正一步一步的摸着灵的故事，懂得什么叫作神在基督里作我们的生命。林前六章十七节和约翰十六章十五节，乃是圣经里很大的经节；一切属灵的故事也都在这两节里，说也说不尽。盼望所有服事的人都注重这一面的带领，但不要着急，也不需要各处召会或是各班都统一、一致。这不在乎速度，乃在乎我们所服事的人能摸着灵。

　　一九六一年六月二日讲于台北
 
　Speaking everything in this chapter to the young people all at once may be too challenging. It is important, however, that they have a change in their concept. They must understand the Lord’s words and receive them with their spirit. We should help them to realize that God and Christ come to them through words that can be understood, comprehended, and then received in their spirit as the Spirit.

　Now we understand the reason that the Lord is both the Word and the Spirit, and we also understand that God has given us His Son so that we may obtain God and enjoy Him through His Son. In His Son and through His Spirit, God gives Himself to us for our enjoyment. When His Spirit operates in us, He operates through the words in the Bible. Hence, the words in the Bible serve as a guide for the Spirit to open our mind. When our mind is open and when we receive these words into us with our spirit, the Spirit enters into us. When the Spirit enters into us, God and Christ enter into us, because all that is of God is in Christ, and all the riches of Christ are received and declared by the Spirit. Therefore, through the Bible the Spirit reveals all the riches of Christ in us. Through this receiving with our spirit, the words of the Bible are no longer doctrines to us but the reality of the Spirit, the flowing of the Spirit, the passing through of the Spirit, the operation of the Spirit, and the anointing of the Spirit, which is also the supply of the Spirit. When we lead the young people, we must stress this point. Even if we have to repeat it, we should do so, because this point does not exist in man’s natural concept and thoughts. If necessary, we should speak it again and again so that as they pursue the Lord in their youth, they will understand the importance of the Spirit.

　In the past we did not touch the matter of the Spirit in a deep way in our leading of the young people; we also did not explain clearly the key to walking according to the Spirit or following the Spirit. If the Lord is willing, we will speak in detail concerning these things, and I believe that it will render a big help to the brothers and sisters. In this way they will be able to touch the experience of the Spirit step by step and understand what it means to know God in Christ as our life. First Corinthians 6:17 and John 16:15 are two great verses in the Bible. Our speaking cannot exhaust the spiritual matters in these two verses. I hope that all the serving ones will pay attention to the Spirit in their leading. However, we do not have to be anxious or quick. Neither is it necessary for the churches and the young people’s meetings to progress uniformly and in the same way. The need of the serving ones to touch the Spirit is more important than speed.

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