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第九篇　倚靠灵为神作工，借祷告尽话语的职事

用话与灵带领少年人

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　　历代真正认识主并摸着生命的人都承认，要认识主一定要认识生命并经历生命。然而，要经历神并经历神作生命，非认识圣灵不可。可惜，至今人对圣灵的认识仍是非常欠缺；甚至为神尽话语职事的人，对圣灵的认识与传讲也不够正确和完整。今天基督教里有千万本书籍，却不容易找到几篇信息，是从经历中说到对圣灵的认识。然而，我们可以从圣经的内容看见，有关圣灵的记载是逐卷加多的。
　
　
　　在福音书里，约翰十四章是个转弯；主在那里说到，祂要从肉身转到灵。2~3节说，“我去是为你们预备地方。我若去为你们预备了地方，就再来接你们到我那里，我在哪里，叫你们也在哪里。”这里在解经上有很大的争执，有人以为这里所说主的“再来”，是指主耶稣在世代末了的第二次来。事实上，这里所说主的“再来”，不是指主耶稣在世代末了的第二次来，而是指主耶稣复活后，成为那灵来到门徒里面。
　　18~19节说，“我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我。”这里说主的去和主的来，是不多的时候，世人虽然看不见祂，但门徒却能看见祂。所以，这里说主去后就来，这个“来”绝不是几十年的时间，而是仅仅二、－约翰三天。用圣经的话说，就是－约翰三日三夜，祂经过死而复活，就来到门徒中间。到了二十章，主复活那天晚上，主来到门徒们中间。门徒们看见主，就喜乐了（约二十19~20）。这正好应验主在十四16~19的话，说祂正往他们这里来，世人虽看不见祂，门徒却要看见祂。祂这个来，乃是成为那灵而来（十四17）。
　
　　有人说，主耶稣复活那天晚上，是带着复活的身体而来，因为祂让门徒摸祂手上的钉痕，并用手探入祂的肋旁（二十27），这证明祂是有身体的。然而，另一面我们必须承认，主耶稣是成为那灵而来。祂的确是带着复活的身体，但祂在复活里乃是那灵。曾有人对这点不能领会，问说，主的身体是怎么回事？我就回答他说，“弟兄，主耶稣今天住不住在你里面？”他说，“当然住在我里面。”我又问：“主耶稣今天住在你里面，是不是复活的主？”他说，“是复活的主。”我再说，“主耶稣复活了，是不是带着身体呢？有骨有肉么？”他说，“照路加二十四章的记载，主显现在门徒中间时，是有骨有肉的。”（39）我说，“好，那么主耶稣今天在你里面，有骨有肉么？”他就无法回答了。
　　－路加一面圣经很清楚地说，主耶稣复活了，有骨也有肉；另一面，主耶稣住在我们里面，又是千真万确的。然而，主耶稣这个住在我们里面，却是没有骨没有肉的。如果我们用头脑理智思考这问题，是没法领会的；但我们不能因头脑领会不来，就认为这事无意义或不存在。今天，科学家在宇宙中所探讨出来的事理与证明，不过是宇宙奥秘中的千万分之一而已。宇宙间所蕴藏诸多的奥秘，是数不清、探不尽的。所以，不要说我们能完全理解神自己，即便是神所创造的宇宙，我们的头脑也是无法了解得透的。因此，约翰二十章里带着复活身体的主耶稣，并不是我们所想像的那样。在二十章的主耶稣，已经化身为那灵。虽然祂带着复活的身体，有骨也有肉，但并非我们所想像的，祂乃是成为那灵的主耶稣。
　
　　二十章二十二节说到主向门徒吹入一口气，说，“你们受圣灵。”这一位主耶稣就是神自己，如今祂在复活里，就是那吹入门徒里面的圣灵。主耶稣死而复活以前，和门徒们相处三年半之久，从未和他们说过这句话，也没有作过这件事。在那三年半里，祂天天和门徒们在一起，却没有这么作。乃是到祂复活的那天晚上，祂来到门徒中间时，才向他们吹入一口气，说，“你们受圣灵。”这里的记载非常特别。
　　我们往前看19~20，就会更清楚：“那日（就是七日的第一日）晚上，门徒所在的地方，因怕犹太人，门都关了；耶稣来站在当中，对他们说，愿你们平安。说了这话，就把手和肋旁指给他们看。门徒看见主，就喜乐了。”这里说，门徒因为怕犹太人，门都关了。门既是关的，主耶稣是怎么进来的？况且祂还带着有骨有肉的身体，并且把手和肋旁指给门徒看。－二十一节说，“耶稣又对他们说，愿你们平安，父怎样差遣了我，我也照样差遣你们。”这里所说的“怎样…照样”含意很特别。当父差遣主的时候，父乃是在主里面，与主同在（八29）；而主也照样差遣门徒，意思是主也要在门徒里面，与门徒同在。当父差遣主的时候，父就进到主里面，因此当主对门徒说话时，乃是差遣主来的父，在主里面作祂自己的事（十四10）。父是这样差遣主，主也照样差遣门徒。主乃是进到门徒里面，来差遣门徒。因此，当门徒出去为主说话时，主就在他们里面。父是在主耶稣里面差遣主，主也照样进到门徒里面，差遣他们。
　　然后，在二十章二十二节，主就向他们吹入一口气，说，“你们受圣灵。”这就是主要进入门徒们里面，如同父进到祂里面一样。父差遣主的时候，父进到祂里面；现在主要差遣门徒，也是照样进到门徒里面。主乃是借着向他们吹入一口气，进入他们里面。这一口气就是主耶稣，也就是圣灵。门徒接受了这口气，就是接受了圣灵，也就是接受了主。主进到了门徒里面，接着二十三节就说，“你们赦免谁的罪，谁的罪就赦免了；你们留下谁的罪，谁的罪就留下了。”因为门徒们的赦免，就是在他们里面的主的赦免。所以到了五旬节那天，彼得站起来向以色列人传福音，对他们说，“你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”（徒二38）彼得能传这赦免的福音，乃是因为住在彼得里面的主能赦免。当彼得不赦免时，这罪也就留在人的身上。在行传五章，彼得对亚拿尼亚和撒非喇说，他们欺骗圣灵，乃是欺骗神，他们就相继断气而亡（3~10）。彼得能这样有权柄，乃是因为主在彼得里面。
　　千万不要以为约翰二十章的主耶稣已经升天，不在地上了。主在复活里成为那灵，所以从十四章起，主就说明，祂的去是指祂的死，祂的来是指祂的复活，并且祂成为那灵，来到门徒里面。所以，十四章并没有提到主耶稣在世代末了的再来。因为若是指祂二千年后的再来，那么祂说，“我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我，”（18~19）这就会与祂的话相矛盾了。十四章所说主的“来”，乃是祂在复活后，成为那灵而来。
　
　　之后，我们可以看见，使徒行传的记载，完全是圣灵的故事。使徒行传里的圣灵，就是基督自己。从行传开始，一直到启示录，使徒们所讲的，都是以基督为中心、为题目；但这位基督乃是那灵。基督不再是一位客观的主，乃是成为那灵，在我们里面，使我们可以主观的经历祂。唯有在圣灵里，我们才能同被建造。你我若不是在圣灵里，就没有办法同被建造。你我若不是把人带到圣灵里，就永远不是在作建造召会的工作。同样的原则，要带人经历基督作生命，也要在圣灵里。
　　为什么我们传福音、讲道、和查经的实际功效很少？到底有多少人听过我们的福音？我们的福音在听的人身上有多少功效？这一切的问题，包括我们工作缺少果效的原因，都是由于人不在灵里。可能有五百个人听福音，最多只有二百人记名，其中只有七十人受浸，而七十个受浸的人当中，最多只有二十个留存。若是再打一个折扣，这二十个人中，真正活的、会祷告的，并没有多少。这样一分析，就看见我们福音的能力，已经明显减弱。减弱的原因，乃在于我们的灵弱了；弱在没有把人真正带到灵里。所以，我们一定要转，要从倚靠讲道转到倚靠灵，道要与灵相配合。
　
　　我们看见在五旬节时，使徒们一站起来传福音，就有三千人得救（徒二14，41）。他们所倚靠的不是他们的才能，乃是神的灵（4）。同样的，今天我们也要倚靠灵，我们的讲道要配合灵，而不是倚靠讲道，再用灵来配合。这是我们的果效一直很少的原因，也是我们的情形死沉的原因。特别是我们这班服事的人，没有多少的禁食祷告。服事的人需要常常祷告，不是为别的祷告，而是为自己的灵祷告。盼望你们能这样祷告，能深深地遇见灵、得着灵，才能真实地明白道。
　　我们所传的道必须是活的，这是五旬节时，使徒们所作的。使徒们说，“但我们要坚定持续地祷告，并尽话语的职事。”（徒六4）他们乃是借着祷告，尽话语职事。他们的话语职事，是从祷告出来的；人接受后，也一样在祷告里。“坚定持续地祷告，并尽话语的职事”─这乃是使徒们工作的方式。我们的工作也应该是从祷告作出去，然后把人作到祷告里。无论是讲道的、听道的，都该是祷告的人。讲道的人要祷告，听道的人被引进来之后，也要祷告；如此，凡事就都是在灵里。行传给我们看见，圣徒们是天天祷告。使徒们不是不传道，而是他们的道乃是配合灵的。
　　今天我们的难处就是缺少灵；缺少灵的主要原因，就是缺少祷告。你讲千篇的道，若是其中没有灵，仍是无用。凡不能配合灵、没有灵的道，都是没有用的。因为没有把人带到灵里，这个人还是没有得救。所以，不管你讲多少道，你的道有多高，若不是把人带到灵里，就没有用；不管你的话语多有亮光，若是没有灵的配合，仍然是无用，全数都会落空。因此，带领的人必须醒悟过来，不能再像从前那样倚靠讲道，乃要倚靠灵。青年聚会的转弯，要从这里转。我们必须转去祷告；尽话语职事的人需要祷告，长老、服事者也需要多多的祷告。
　　一九六一年六月十六日讲于台北
　
　　历代真正认识主并摸着生命的人都承认，要认识主一定要认识生命并经历生命。然而，要经历神并经历神作生命，非认识圣灵不可。可惜，至今人对圣灵的认识仍是非常欠缺；甚至为神尽话语职事的人，对圣灵的认识与传讲也不够正确和完整。今天基督教里有千万本书籍，却不容易找到几篇信息，是从经历中说到对圣灵的认识。然而，我们可以从圣经的内容看见，有关圣灵的记载是逐卷加多的。
　
　
　　在福音书里，约翰十四章是个转弯；主在那里说到，祂要从肉身转到灵。二至三节说，“我去是为你们预备地方。我若去为你们预备了地方，就再来接你们到我那里，我在哪里，叫你们也在哪里。”这里在解经上有很大的争执，有人以为这里所说主的“再来”，是指主耶稣在世代末了的第二次来。事实上，这里所说主的“再来”，不是指主耶稣在世代末了的第二次来，而是指主耶稣复活后，成为那灵来到门徒里面。
--------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14:2  
在我父的家里，有许多住处；若是没有，我早已告诉你们了；我去是为你们预备地方。
约14:3  
我若去为你们预备了地方，就再来接你们到我那里，我在哪里，叫你们也在哪里。
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　　十八至十九节说，“我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我。”这里说主的去和主的来，是不多的时候，世人虽然看不见祂，但门徒却能看见祂。所以，这里说主去后就来，这个“来”绝不是几十年的时间，而是仅仅二、三天。用圣经的话说，就是三日三夜，祂经过死而复活，就来到门徒中间。到了二十章，主复活那天晚上，主来到门徒们中间。门徒们看见主，就喜乐了（约二十19~20）。这正好应验主在十四章十六至十九节的话，说祂正往他们这里来，世人虽看不见祂，门徒却要看见祂。祂这个来，乃是成为那灵而来（十四17）。
--------本段经节汇集--------
约20:19  
那日（就是七日的第一日）晚上，门徒所在的地方，因怕犹太人，门都关了；耶稣来站在当中，对他们说，愿你们平安。
约20:20  
说了这话，就把手和肋旁指给他们看。门徒看见主，就喜乐了。
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14:17  
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。
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　　有人说，主耶稣复活那天晚上，是带着复活的身体而来，因为祂让门徒摸祂手上的钉痕，并用手探入祂的肋旁（二十27），这证明祂是有身体的。然而，另一面我们必须承认，主耶稣是成为那灵而来。祂的确是带着复活的身体，但祂在复活里乃是那灵。曾有人对这点不能领会，问说，主的身体是怎么回事？我就回答他说，“弟兄，主耶稣今天住不住在你里面？”他说，“当然住在我里面。”我又问：“主耶稣今天住在你里面，是不是复活的主？”他说，“是复活的主。”我再说，“主耶稣复活了，是不是带着身体呢？有骨有肉么？”他说，“照路加二十四章的记载，主显现在门徒中间时，是有骨有肉的。”（39）我说，“好，那么主耶稣今天在你里面，有骨有肉么？”他就无法回答了。
--------本段经节汇集--------
路加福音二十四章（略，若需要被汇集，请勾选“不忽略整章”）
路24:39  
看我的手，我的脚，这就是我自己；摸我看看，灵没有肉没有骨，你们看我是有的。
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　　一面圣经很清楚地说，主耶稣复活了，有骨也有肉；另一面，主耶稣住在我们里面，又是千真万确的。然而，主耶稣这个住在我们里面，却是没有骨没有肉的。如果我们用头脑理智思考这问题，是没法领会的；但我们不能因头脑领会不来，就认为这事无意义或不存在。今天，科学家在宇宙中所探讨出来的事理与证明，不过是宇宙奥秘中的千万分之一而已。宇宙间所蕴藏诸多的奥秘，是数不清、探不尽的。所以，不要说我们能完全理解神自己，即便是神所创造的宇宙，我们的头脑也是无法了解得透的。因此，约翰二十章里带着复活身体的主耶稣，并不是我们所想像的那样。在二十章的主耶稣，已经化身为那灵。虽然祂带着复活的身体，有骨也有肉，但并非我们所想像的，祂乃是成为那灵的主耶稣。
--------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”）
约翰福音二十章（略，若需要被汇集，请勾选“不忽略整章”）
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　　二十章二十二节说到主向门徒吹入一口气，说，“你们受圣灵。”这一位主耶稣就是神自己，如今祂在复活里，就是那吹入门徒里面的圣灵。主耶稣死而复活以前，和门徒们相处三年半之久，从未和他们说过这句话，也没有作过这件事。在那三年半里，祂天天和门徒们在一起，却没有这么作。乃是到祂复活的那天晚上，祂来到门徒中间时，才向他们吹入一口气，说，“你们受圣灵。”这里的记载非常特别。　　我们往前看十九至二十节，就会更清楚：“那日（就是七日的第一日）晚上，门徒所在的地方，因怕犹太人，门都关了；耶稣来站在当中，对他们说，愿你们平安。说了这话，就把手和肋旁指给他们看。门徒看见主，就喜乐了。”这里说，门徒因为怕犹太人，门都关了。门既是关的，主耶稣是怎么进来的？况且祂还带着有骨有肉的身体，并且把手和肋旁指给门徒看。二十一节说，“耶稣又对他们说，愿你们平安，父怎样差遣了我，我也照样差遣你们。”这里所说的“怎样…照样”含意很特别。当父差遣主的时候，父乃是在主里面，与主同在（八29）；而主也照样差遣门徒，意思是主也要在门徒里面，与门徒同在。当父差遣主的时候，父就进到主里面，因此当主对门徒说话时，乃是差遣主来的父，在主里面作祂自己的事（十四10）。父是这样差遣主，主也照样差遣门徒。主乃是进到门徒里面，来差遣门徒。因此，当门徒出去为主说话时，主就在他们里面。父是在主耶稣里面差遣主，主也照样进到门徒里面，差遣他们。　　然后，在二十章二十二节，主就向他们吹入一口气，说，“你们受圣灵。”这就是主要进入门徒们里面，如同父进到祂里面一样。父差遣主的时候，父进到祂里面；现在主要差遣门徒，也是照样进到门徒里面。主乃是借着向他们吹入一口气，进入他们里面。这一口气就是主耶稣，也就是圣灵。门徒接受了这口气，就是接受了圣灵，也就是接受了主。主进到了门徒里面，接着二十三节就说，“你们赦免谁的罪，谁的罪就赦免了；你们留下谁的罪，谁的罪就留下了。”因为门徒们的赦免，就是在他们里面的主的赦免。所以到了五旬节那天，彼得站起来向以色列人传福音，对他们说，“你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”（徒二38）彼得能传这赦免的福音，乃是因为住在彼得里面的主能赦免。当彼得不赦免时，这罪也就留在人的身上。在行传五章，彼得对亚拿尼亚和撒非喇说，他们欺骗圣灵，乃是欺骗神，他们就相继断气而亡（3~10）。彼得能这样有权柄，乃是因为主在彼得里面。
--------本段经节汇集--------
徒2:38  
彼得对他们说，你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。
使徒行传五章（略，若需要被汇集，请勾选“不忽略整章”）
徒5:3  
彼得说，亚拿尼亚，为什么撒但充满了你的心，叫你欺骗圣灵，把田产的价银私自留下一部分？
徒5:4  
田产还留着，所留下的不是你自己的么？既卖了，价银不也是由你作主么？你为什么心里起这意念？你不是欺骗人，乃是欺骗神了。
徒5:5  
亚拿尼亚听见这话，就仆倒断了气，听见的人都甚惧怕。
徒5:6  
有些青年人起来，把他包裹好，抬出去埋葬了。
徒5:7  
约隔了三小时，亚拿尼亚的妻子进来，还不知道所发生的事。
徒5:8  
彼得对她说，你告诉我，你们卖田产的价银，就是这些么？她说，是的，就是这些。
徒5:9  
彼得对她说，你们为什么同心试探主的灵？看哪，埋葬你丈夫之人的脚已到了门口，他们也要把你抬出去。
徒5:10  
妇人立刻仆倒在彼得脚前，断了气。那些青年人进来，见她已经死了，就抬出去，埋在她丈夫旁边。
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　　千万不要以为约翰二十章的主耶稣已经升天，不在地上了。主在复活里成为那灵，所以从十四章起，主就说明，祂的去是指祂的死，祂的来是指祂的复活，并且祂成为那灵，来到门徒里面。所以，十四章并没有提到主耶稣在世代末了的再来。因为若是指祂二千年后的再来，那么祂说，“我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我，”（18~19）这就会与祂的话相矛盾了。十四章所说主的“来”，乃是祂在复活后，成为那灵而来。
--------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”）
约翰福音十四章（略，若需要被汇集，请勾选“不忽略整章”）
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。
约翰福音十四章（略，若需要被汇集，请勾选“不忽略整章”）
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　　之后，我们可以看见，使徒行传的记载，完全是圣灵的故事。使徒行传里的圣灵，就是基督自己。从行传开始，一直到启示录，使徒们所讲的，都是以基督为中心、为题目；但这位基督乃是那灵。基督不再是一位客观的主，乃是成为那灵，在我们里面，使我们可以主观的经历祂。唯有在圣灵里，我们才能同被建造。你我若不是在圣灵里，就没有办法同被建造。你我若不是把人带到圣灵里，就永远不是在作建造召会的工作。同样的原则，要带人经历基督作生命，也要在圣灵里。　　为什么我们传福音、讲道、和查经的实际功效很少？到底有多少人听过我们的福音？我们的福音在听的人身上有多少功效？这一切的问题，包括我们工作缺少果效的原因，都是由于人不在灵里。可能有五百个人听福音，最多只有二百人记名，其中只有七十人受浸，而七十个受浸的人当中，最多只有二十个留存。若是再打一个折扣，这二十个人中，真正活的、会祷告的，并没有多少。这样一分析，就看见我们福音的能力，已经明显减弱。减弱的原因，乃在于我们的灵弱了；弱在没有把人真正带到灵里。所以，我们一定要转，要从倚靠讲道转到倚靠灵，道要与灵相配合。
　
　　我们看见在五旬节时，使徒们一站起来传福音，就有三千人得救（徒二14，41）。他们所倚靠的不是他们的才能，乃是神的灵（4）。同样的，今天我们也要倚靠灵，我们的讲道要配合灵，而不是倚靠讲道，再用灵来配合。这是我们的果效一直很少的原因，也是我们的情形死沉的原因。特别是我们这班服事的人，没有多少的禁食祷告。服事的人需要常常祷告，不是为别的祷告，而是为自己的灵祷告。盼望你们能这样祷告，能深深地遇见灵、得着灵，才能真实地明白道。
--------本段经节汇集--------
徒2:14  
彼得同十一位使徒站起来，高声对众人说，诸位，犹太人和一切住在耶路撒冷的人哪，这件事你们当知道，也当侧耳听我的话。
徒2:41  
于是领受他话的人，就受了浸，那一天约添了三千人。
徒2:4  
他们就都被圣灵充溢，并且按着那灵所赐的发表，用别种不同的语言说起话来。
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　　我们所传的道必须是活的，这是五旬节时，使徒们所作的。使徒们说，“但我们要坚定持续地祷告，并尽话语的职事。”（徒六4）他们乃是借着祷告，尽话语职事。他们的话语职事，是从祷告出来的；人接受后，也一样在祷告里。“坚定持续地祷告，并尽话语的职事”─这乃是使徒们工作的方式。我们的工作也应该是从祷告作出去，然后把人作到祷告里。无论是讲道的、听道的，都该是祷告的人。讲道的人要祷告，听道的人被引进来之后，也要祷告；如此，凡事就都是在灵里。行传给我们看见，圣徒们是天天祷告。使徒们不是不传道，而是他们的道乃是配合灵的。
--------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。
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　　今天我们的难处就是缺少灵；缺少灵的主要原因，就是缺少祷告。你讲千篇的道，若是其中没有灵，仍是无用。凡不能配合灵、没有灵的道，都是没有用的。因为没有把人带到灵里，这个人还是没有得救。所以，不管你讲多少道，你的道有多高，若不是把人带到灵里，就没有用；不管你的话语多有亮光，若是没有灵的配合，仍然是无用，全数都会落空。因此，带领的人必须醒悟过来，不能再像从前那样倚靠讲道，乃要倚靠灵。青年聚会的转弯，要从这里转。我们必须转去祷告；尽话语职事的人需要祷告，长老、服事者也需要多多的祷告。　　一九六一年六月十六日讲于台北
　
KNOWING THE SPIRIT IN ORDER TO EXPERIENCE GOD
　Throughout the generations those who have truly known the Lord and touched life have acknowledged that in order to know the Lord we must know life and experience life. However, in order to experience God as life, we must know the Spirit. Regrettably, our knowledge of the Spirit is deficient. Even those who carry out the ministry of the word do not know and speak of the Spirit in a complete or accurate way. There are thousands of books in Christianity, but it is rare to find a message on knowing the Spirit in our experience. However, according to the structure of the Bible, the speaking concerning the Spirit increases as the divine revelation unfolds.
　
THE REVELATION IN THE GOSPEL OF JOHN CONCERNING THE SPIRIT
　
The Lord Coming as the Spirit
　 John 14 marks a turn in the revelation of the Lord’s coming in the flesh to His coming as the Spirit. Verses 2 and 3 say, “I go to prepare a place for you. And if I go and prepare a place for you, I am coming again and will receive you to Myself, so that where I am you also may be.” There is much debate in regard to this verse. Some expositors think that coming again refers to the second coming of the Lord Jesus at the end of this age. This is not accurate. Coming again refers to the Lord Jesus coming as the Spirit to enter into the disciples after His resurrection.
　Verses 18 and 19 say, “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.” The time between the Lord’s going and His coming is only “a little while,” and even though the world could not see Him, the Lord promised His disciples that they would see Him. According to these verses, the Lord’s going and coming again did not involve centuries or even decades; rather, it was only a matter of three days and three nights, the period after His death and before His resurrection. After His death and resurrection He came back to be with His disciples. On the evening of His resurrection the Lord came into the midst of His disciples, and when the disciples saw Him, they rejoiced (20:19-20). This fulfilled the Lord’s word in 14:18-19: “I am coming to you...The world beholds Me no longer, but you behold Me.” His coming was His coming as the Spirit (v. 17).
　
The Lord Having a Spiritual Body after His Death and Resurrection
　Some say that on the evening of His resurrection the Lord Jesus came only with a resurrected body because He allowed one of the disciples to touch the mark of the nails on His hands and put his hand into His side (20:27). Because He came with a resurrected body with flesh and bones, they are unwilling to admit that the Lord Jesus came as the Spirit.
　Although He came with a resurrected body, He is the Spirit in resurrection. A brother who could not understand this point once asked me to explain. I replied by asking, “Brother, is the Lord Jesus living in you?” He said, “Of course, He lives in me.” Then I asked, “Is the Lord Jesus who lives in you the resurrected Lord?” He said, “Yes, He is the resurrected Lord.” Finally, I asked, “After the Lord Jesus was resurrected, did He have a body with flesh and bones?” He said, “According to Luke 24:39, when the Lord appeared in the midst of the disciples, He had flesh and bones.” So I said, “Then the Lord Jesus who is in you as the Spirit must have a resurrected body.” He had no answer.
　On one hand, the Bible clearly says that the Lord Jesus has a resurrected body, but on the other hand, it tells us that the Lord Jesus lives in us as the Spirit. If we consider this matter only with our mind, it is beyond our comprehension. Just because we cannot comprehend something with our mind, however, does not mean that it is not possible. Even with all the theories and proofs that the scientists have concerning the universe, there are numerous unsearchable mysteries about the universe. While we cannot begin to comprehend God, it is even beyond our comprehension to understand the universe created by God. If we would acknowledge that our understanding of such matters is limited, we would be able to declare that the Lord is both the Spirit and has a resurrected body with flesh and bones. The Lord Jesus, who came as the Spirit in John 20, appeared with a resurrected body with flesh and bones. Even though this is beyond our understanding, it does not change the fact that the Lord Jesus came as the Spirit.
　
The Holy Spirit Breathed into the Disciples by the Lord Being the Lord Himself
　In 20:22 the Lord breathed into the disciples and said to them, “Receive the Holy Spirit.” The Lord Jesus was God Himself, and in resurrection He came as the Holy Spirit who could be breathed into the disciples. Before His death and resurrection He was with His disciples for three and a half years, but He did not speak of His coming as the Spirit until the time immediately before His crucifixion in John 14. Then on the evening of His resurrection He came into the midst of the disciples, breathed into them, and said, “Receive the Holy Spirit.” The record of this event is very unique.
　Immediately prior to His breathing in 20:22, verses 19 and 20 say, “When therefore it was evening on that day, the first day of the week, and while the doors were shut where the disciples were for fear of the Jews, Jesus came and stood in the midst and said to them, Peace be to you. And when He had said this, He showed them His hands and His side. The disciples therefore rejoiced at seeing the Lord.” The doors were shut because the disciples were afraid of the Jews, but Jesus still came and stood in their midst. If the doors were shut, how did the Lord Jesus come in? Furthermore, He came with a body of flesh and bones, and He even showed His hands and His side to the disciples. Verse 21 says, “Then Jesus said to them again, Peace be to you; as the Father has sent Me, I also send you.” Here the expression as...also has a special implication. When the Father sent the Lord, the Father was in the Lord and with the Lord (8:29); then when it was time for the Lord to send the disciples, they were sent in the same way. This means that the Lord was in the disciples and with the disciples. When the Father sent the Lord, the Father was in the Lord and with the Lord. This is the reason that the Lord Jesus could say that the words which He spoke were the works of the Father (14:10). The Lord sent His disciples in the same way that the Father sent the Lord. The Lord sent the disciples by being in them and with them. Hence, when the disciples went out to speak for the Lord, the Lord was in them. The Father sent the Lord and was in the Lord, and the Lord sent the disciples and was in the disciples.
　When the Lord breathed into them and said, “Receive the Holy Spirit,” the Lord imparted Himself into His disciples. When the Father sent the Lord, He was in the Lord, and before the Lord sent His disciples, He entered into them. The Lord entered into the disciples by breathing into them. The breath breathed into the disciples was the Lord Jesus; it was also the Holy Spirit. When the disciples received this breath, they received the Holy Spirit, and they also received the Lord. This is how the Lord entered into His disciples. In John 20:23 the Lord said to the disciples, “Whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained.” This was possible because the disciples’ forgiveness was really the forgiving of the Lord who was in them. On the day of Pentecost Peter stood up and preached the gospel to the people of Israel, saying, “Repent and each one of you be baptized upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). Peter could preach the gospel of forgiveness because the Lord who dwelt in Peter was able to forgive. Furthermore, if Peter did not forgive a person’s sin, the sin was retained. In Acts 5 Peter said to Ananias and Sapphira that their deceiving of the Holy Spirit was their lying to God, and then they expired (vv. 3-10). Peter’s authority was the authority of the Lord who was in him.
　In resurrection the Lord became the life-giving Spirit. From John 14 onward, the Lord’s speaking concerning His going was in relation to His death, and His speaking concerning His coming was in relation to His resurrection as the Spirit so that He could be in His disciples. Hence, chapter 14 does not speak of the Lord Jesus’ return at the end of this age. If this were the case, His overall speaking would contradict His words in verses 18 and 19, which say, “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.” The coming of the Lord in chapter 14 refers to His coming as the Spirit after His resurrection.
　
RELYING ON THE SPIRIT TO WORK FOR GOD
　After the Gospel of John the record in Acts is entirely a record of the activity of the Holy Spirit. The Holy Spirit in Acts is actually Christ Himself. From Acts until Revelation the center and subject of the apostles’ preaching is Christ; however, this Christ is the Spirit. In Acts and in the Epistles, Christ is no longer an objective Lord; He is the Spirit dwelling in us so that we may experience Him subjectively. We can be built up together only in the Holy Spirit. If we are not in the Holy Spirit, we can never be built up together. If we do not bring people into the Holy Spirit, we are not building up the church. In the same principle, we must be in the Holy Spirit when we lead people to experience Christ as life.
　We have to acknowledge that we have had very little results from our gospel preaching, from our messages, and from our study of the Bible. Many people have heard our preaching of the gospel, but how much effect has there been? The reason that our work lacks results is that we are not in the Spirit. When five hundred people hear the gospel, perhaps two hundred give us their name, but only seventy are baptized. Of the seventy who are baptized, at most twenty remain. Then if we consider these twenty, we have to admit that not many of them are truly living or even know how to pray. The power of our gospel is weak because our spirit is weak and because we have not brought people into the Spirit in a genuine way. We must have a turn; we must turn from relying on messages to relying on the Spirit. Our message must match the Spirit.
　
CARRYING OUT THE MINISTRY OF THE WORD BY PRAYER
　On the day of Pentecost three thousand people were saved as soon as the apostles stood up to preach the gospel (Acts 2:14, 41). The apostles relied on the Spirit of God (v. 4), not on their ability. We should rely on the Spirit in the same way. Our preaching of the word should be in coordination with the Spirit, but our actual situation is just the opposite; that is, we rely on our preaching and expect the Spirit to coordinate with us. This is the reason that there has been very little result in our work; this is also the reason for our deadened condition. As serving ones, we have prayed much with fasting. Serving ones need to pray in order to touch the Spirit, not just to ask for things. I hope that we would all pray in order to touch the Spirit and gain more of Him. Only in this way will our preaching have impact.
　The word we preach must be living, just like the preaching of the apostles on the day of Pentecost. The apostles said, “We will continue steadfastly in prayer and in the ministry of the word” (6:4). They carried out the ministry of the word through prayer; that is, the ministry of the word came out of their prayer. They prayed, and they received the word. Continuing steadfastly in prayer and in the ministry of the word was the way of the apostles’ work. Our work should also come out of prayer and bring people into prayer. Both those who preach the word and those who receive the word should be ones who pray. The one who is speaking needs to pray, and those who hear should also pray. Then everything that we do will be in the Spirit. The book of Acts shows that the saints prayed day by day. Although the apostles did not cease from preaching the word, their preaching was in coordination with the Spirit.
　Our problem today is that we are short of the Spirit, and the main reason for this shortage is our lack of prayer. We can give a thousand messages, but they will be useless without the Spirit. Any message that does not match the Spirit or does not have the Spirit is useless. People cannot be saved without being brought into the Spirit. The number and the content of our messages mean nothing if we do not bring people into the Spirit. No matter how much light is in our word, it will be useless and ineffectual without the coordination of the Spirit. All the leading ones must wake up. We cannot rely on the preaching of the word while neglecting the Spirit. The young people’s meeting must have a turn in this direction: we must turn to prayer. Those who are in the ministry of the word must pray; the elders and the serving ones need to pray more and more.
 
　　历代真正认识主并摸着生命的人都承认，要认识主一定要认识生命并经历生命。然而，要经历神并经历神作生命，非认识圣灵不可。可惜，至今人对圣灵的认识仍是非常欠缺；甚至为神尽话语职事的人，对圣灵的认识与传讲也不够正确和完整。今天基督教里有千万本书籍，却不容易找到几篇信息，是从经历中说到对圣灵的认识。然而，我们可以从圣经的内容看见，有关圣灵的记载是逐卷加多的。
 
　Throughout the generations those who have truly known the Lord and touched life have acknowledged that in order to know the Lord we must know life and experience life. However, in order to experience God as life, we must know the Spirit. Regrettably, our knowledge of the Spirit is deficient. Even those who carry out the ministry of the word do not know and speak of the Spirit in a complete or accurate way. There are thousands of books in Christianity, but it is rare to find a message on knowing the Spirit in our experience. However, according to the structure of the Bible, the speaking concerning the Spirit increases as the divine revelation unfolds.
　　在福音书里，约翰十四章是个转弯；主在那里说到，祂要从肉身转到灵。二至三节说，“我去是为你们预备地方。我若去为你们预备了地方，就再来接你们到我那里，我在哪里，叫你们也在哪里。”这里在解经上有很大的争执，有人以为这里所说主的“再来”，是指主耶稣在世代末了的第二次来。事实上，这里所说主的“再来”，不是指主耶稣在世代末了的第二次来，而是指主耶稣复活后，成为那灵来到门徒里面。

　　十八至十九节说，“我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我。”这里说主的去和主的来，是不多的时候，世人虽然看不见祂，但门徒却能看见祂。所以，这里说主去后就来，这个“来”绝不是几十年的时间，而是仅仅二、三天。用圣经的话说，就是三日三夜，祂经过死而复活，就来到门徒中间。到了二十章，主复活那天晚上，主来到门徒们中间。门徒们看见主，就喜乐了（约二十19~20）。这正好应验主在十四章十六至十九节的话，说祂正往他们这里来，世人虽看不见祂，门徒却要看见祂。祂这个来，乃是成为那灵而来（十四17）。
 
　 John 14 marks a turn in the revelation of the Lord’s coming in the flesh to His coming as the Spirit. Verses 2 and 3 say, “I go to prepare a place for you. And if I go and prepare a place for you, I am coming again and will receive you to Myself, so that where I am you also may be.” There is much debate in regard to this verse. Some expositors think that coming again refers to the second coming of the Lord Jesus at the end of this age. This is not accurate. Coming again refers to the Lord Jesus coming as the Spirit to enter into the disciples after His resurrection.

　Verses 18 and 19 say, “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.” The time between the Lord’s going and His coming is only “a little while,” and even though the world could not see Him, the Lord promised His disciples that they would see Him. According to these verses, the Lord’s going and coming again did not involve centuries or even decades; rather, it was only a matter of three days and three nights, the period after His death and before His resurrection. After His death and resurrection He came back to be with His disciples. On the evening of His resurrection the Lord came into the midst of His disciples, and when the disciples saw Him, they rejoiced (20:19-20). This fulfilled the Lord’s word in 14:18-19: “I am coming to you...The world beholds Me no longer, but you behold Me.” His coming was His coming as the Spirit (v. 17).
　　有人说，主耶稣复活那天晚上，是带着复活的身体而来，因为祂让门徒摸祂手上的钉痕，并用手探入祂的肋旁（二十27），这证明祂是有身体的。然而，另一面我们必须承认，主耶稣是成为那灵而来。祂的确是带着复活的身体，但祂在复活里乃是那灵。曾有人对这点不能领会，问说，主的身体是怎么回事？我就回答他说，“弟兄，主耶稣今天住不住在你里面？”他说，“当然住在我里面。”我又问：“主耶稣今天住在你里面，是不是复活的主？”他说，“是复活的主。”我再说，“主耶稣复活了，是不是带着身体呢？有骨有肉么？”他说，“照路加二十四章的记载，主显现在门徒中间时，是有骨有肉的。”（39）我说，“好，那么主耶稣今天在你里面，有骨有肉么？”他就无法回答了。

　　一面圣经很清楚地说，主耶稣复活了，有骨也有肉；另一面，主耶稣住在我们里面，又是千真万确的。然而，主耶稣这个住在我们里面，却是没有骨没有肉的。如果我们用头脑理智思考这问题，是没法领会的；但我们不能因头脑领会不来，就认为这事无意义或不存在。今天，科学家在宇宙中所探讨出来的事理与证明，不过是宇宙奥秘中的千万分之一而已。宇宙间所蕴藏诸多的奥秘，是数不清、探不尽的。所以，不要说我们能完全理解神自己，即便是神所创造的宇宙，我们的头脑也是无法了解得透的。因此，约翰二十章里带着复活身体的主耶稣，并不是我们所想像的那样。在二十章的主耶稣，已经化身为那灵。虽然祂带着复活的身体，有骨也有肉，但并非我们所想像的，祂乃是成为那灵的主耶稣。
 
　Some say that on the evening of His resurrection the Lord Jesus came only with a resurrected body because He allowed one of the disciples to touch the mark of the nails on His hands and put his hand into His side (20:27). Because He came with a resurrected body with flesh and bones, they are unwilling to admit that the Lord Jesus came as the Spirit.

　Although He came with a resurrected body, He is the Spirit in resurrection. A brother who could not understand this point once asked me to explain. I replied by asking, “Brother, is the Lord Jesus living in you?” He said, “Of course, He lives in me.” Then I asked, “Is the Lord Jesus who lives in you the resurrected Lord?” He said, “Yes, He is the resurrected Lord.” Finally, I asked, “After the Lord Jesus was resurrected, did He have a body with flesh and bones?” He said, “According to Luke 24:39, when the Lord appeared in the midst of the disciples, He had flesh and bones.” So I said, “Then the Lord Jesus who is in you as the Spirit must have a resurrected body.” He had no answer.

　On one hand, the Bible clearly says that the Lord Jesus has a resurrected body, but on the other hand, it tells us that the Lord Jesus lives in us as the Spirit. If we consider this matter only with our mind, it is beyond our comprehension. Just because we cannot comprehend something with our mind, however, does not mean that it is not possible. Even with all the theories and proofs that the scientists have concerning the universe, there are numerous unsearchable mysteries about the universe. While we cannot begin to comprehend God, it is even beyond our comprehension to understand the universe created by God. If we would acknowledge that our understanding of such matters is limited, we would be able to declare that the Lord is both the Spirit and has a resurrected body with flesh and bones. The Lord Jesus, who came as the Spirit in John 20, appeared with a resurrected body with flesh and bones. Even though this is beyond our understanding, it does not change the fact that the Lord Jesus came as the Spirit.
　　二十章二十二节说到主向门徒吹入一口气，说，“你们受圣灵。”这一位主耶稣就是神自己，如今祂在复活里，就是那吹入门徒里面的圣灵。主耶稣死而复活以前，和门徒们相处三年半之久，从未和他们说过这句话，也没有作过这件事。在那三年半里，祂天天和门徒们在一起，却没有这么作。乃是到祂复活的那天晚上，祂来到门徒中间时，才向他们吹入一口气，说，“你们受圣灵。”这里的记载非常特别。

　　我们往前看十九至二十节，就会更清楚：“那日（就是七日的第一日）晚上，门徒所在的地方，因怕犹太人，门都关了；耶稣来站在当中，对他们说，愿你们平安。说了这话，就把手和肋旁指给他们看。门徒看见主，就喜乐了。”这里说，门徒因为怕犹太人，门都关了。门既是关的，主耶稣是怎么进来的？况且祂还带着有骨有肉的身体，并且把手和肋旁指给门徒看。二十一节说，“耶稣又对他们说，愿你们平安，父怎样差遣了我，我也照样差遣你们。”这里所说的“怎样…照样”含意很特别。当父差遣主的时候，父乃是在主里面，与主同在（八29）；而主也照样差遣门徒，意思是主也要在门徒里面，与门徒同在。当父差遣主的时候，父就进到主里面，因此当主对门徒说话时，乃是差遣主来的父，在主里面作祂自己的事（十四10）。父是这样差遣主，主也照样差遣门徒。主乃是进到门徒里面，来差遣门徒。因此，当门徒出去为主说话时，主就在他们里面。父是在主耶稣里面差遣主，主也照样进到门徒里面，差遣他们。

　　然后，在二十章二十二节，主就向他们吹入一口气，说，“你们受圣灵。”这就是主要进入门徒们里面，如同父进到祂里面一样。父差遣主的时候，父进到祂里面；现在主要差遣门徒，也是照样进到门徒里面。主乃是借着向他们吹入一口气，进入他们里面。这一口气就是主耶稣，也就是圣灵。门徒接受了这口气，就是接受了圣灵，也就是接受了主。主进到了门徒里面，接着二十三节就说，“你们赦免谁的罪，谁的罪就赦免了；你们留下谁的罪，谁的罪就留下了。”因为门徒们的赦免，就是在他们里面的主的赦免。所以到了五旬节那天，彼得站起来向以色列人传福音，对他们说，“你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。”（徒二38）彼得能传这赦免的福音，乃是因为住在彼得里面的主能赦免。当彼得不赦免时，这罪也就留在人的身上。在行传五章，彼得对亚拿尼亚和撒非喇说，他们欺骗圣灵，乃是欺骗神，他们就相继断气而亡（3~10）。彼得能这样有权柄，乃是因为主在彼得里面。

　　千万不要以为约翰二十章的主耶稣已经升天，不在地上了。主在复活里成为那灵，所以从十四章起，主就说明，祂的去是指祂的死，祂的来是指祂的复活，并且祂成为那灵，来到门徒里面。所以，十四章并没有提到主耶稣在世代末了的再来。因为若是指祂二千年后的再来，那么祂说，“我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我，”（18~19）这就会与祂的话相矛盾了。十四章所说主的“来”，乃是祂在复活后，成为那灵而来。
 
　In 20:22 the Lord breathed into the disciples and said to them, “Receive the Holy Spirit.” The Lord Jesus was God Himself, and in resurrection He came as the Holy Spirit who could be breathed into the disciples. Before His death and resurrection He was with His disciples for three and a half years, but He did not speak of His coming as the Spirit until the time immediately before His crucifixion in John 14. Then on the evening of His resurrection He came into the midst of the disciples, breathed into them, and said, “Receive the Holy Spirit.” The record of this event is very unique.

　Immediately prior to His breathing in 20:22, verses 19 and 20 say, “When therefore it was evening on that day, the first day of the week, and while the doors were shut where the disciples were for fear of the Jews, Jesus came and stood in the midst and said to them, Peace be to you. And when He had said this, He showed them His hands and His side. The disciples therefore rejoiced at seeing the Lord.” The doors were shut because the disciples were afraid of the Jews, but Jesus still came and stood in their midst. If the doors were shut, how did the Lord Jesus come in? Furthermore, He came with a body of flesh and bones, and He even showed His hands and His side to the disciples. Verse 21 says, “Then Jesus said to them again, Peace be to you; as the Father has sent Me, I also send you.” Here the expression as...also has a special implication. When the Father sent the Lord, the Father was in the Lord and with the Lord (8:29); then when it was time for the Lord to send the disciples, they were sent in the same way. This means that the Lord was in the disciples and with the disciples. When the Father sent the Lord, the Father was in the Lord and with the Lord. This is the reason that the Lord Jesus could say that the words which He spoke were the works of the Father (14:10). The Lord sent His disciples in the same way that the Father sent the Lord. The Lord sent the disciples by being in them and with them. Hence, when the disciples went out to speak for the Lord, the Lord was in them. The Father sent the Lord and was in the Lord, and the Lord sent the disciples and was in the disciples.

　When the Lord breathed into them and said, “Receive the Holy Spirit,” the Lord imparted Himself into His disciples. When the Father sent the Lord, He was in the Lord, and before the Lord sent His disciples, He entered into them. The Lord entered into the disciples by breathing into them. The breath breathed into the disciples was the Lord Jesus; it was also the Holy Spirit. When the disciples received this breath, they received the Holy Spirit, and they also received the Lord. This is how the Lord entered into His disciples. In John 20:23 the Lord said to the disciples, “Whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained.” This was possible because the disciples’ forgiveness was really the forgiving of the Lord who was in them. On the day of Pentecost Peter stood up and preached the gospel to the people of Israel, saying, “Repent and each one of you be baptized upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). Peter could preach the gospel of forgiveness because the Lord who dwelt in Peter was able to forgive. Furthermore, if Peter did not forgive a person’s sin, the sin was retained. In Acts 5 Peter said to Ananias and Sapphira that their deceiving of the Holy Spirit was their lying to God, and then they expired (vv. 3-10). Peter’s authority was the authority of the Lord who was in him.

　In resurrection the Lord became the life-giving Spirit. From John 14 onward, the Lord’s speaking concerning His going was in relation to His death, and His speaking concerning His coming was in relation to His resurrection as the Spirit so that He could be in His disciples. Hence, chapter 14 does not speak of the Lord Jesus’ return at the end of this age. If this were the case, His overall speaking would contradict His words in verses 18 and 19, which say, “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.” The coming of the Lord in chapter 14 refers to His coming as the Spirit after His resurrection.
　　之后，我们可以看见，使徒行传的记载，完全是圣灵的故事。使徒行传里的圣灵，就是基督自己。从行传开始，一直到启示录，使徒们所讲的，都是以基督为中心、为题目；但这位基督乃是那灵。基督不再是一位客观的主，乃是成为那灵，在我们里面，使我们可以主观的经历祂。唯有在圣灵里，我们才能同被建造。你我若不是在圣灵里，就没有办法同被建造。你我若不是把人带到圣灵里，就永远不是在作建造召会的工作。同样的原则，要带人经历基督作生命，也要在圣灵里。

　　为什么我们传福音、讲道、和查经的实际功效很少？到底有多少人听过我们的福音？我们的福音在听的人身上有多少功效？这一切的问题，包括我们工作缺少果效的原因，都是由于人不在灵里。可能有五百个人听福音，最多只有二百人记名，其中只有七十人受浸，而七十个受浸的人当中，最多只有二十个留存。若是再打一个折扣，这二十个人中，真正活的、会祷告的，并没有多少。这样一分析，就看见我们福音的能力，已经明显减弱。减弱的原因，乃在于我们的灵弱了；弱在没有把人真正带到灵里。所以，我们一定要转，要从倚靠讲道转到倚靠灵，道要与灵相配合。
 
　After the Gospel of John the record in Acts is entirely a record of the activity of the Holy Spirit. The Holy Spirit in Acts is actually Christ Himself. From Acts until Revelation the center and subject of the apostles’ preaching is Christ; however, this Christ is the Spirit. In Acts and in the Epistles, Christ is no longer an objective Lord; He is the Spirit dwelling in us so that we may experience Him subjectively. We can be built up together only in the Holy Spirit. If we are not in the Holy Spirit, we can never be built up together. If we do not bring people into the Holy Spirit, we are not building up the church. In the same principle, we must be in the Holy Spirit when we lead people to experience Christ as life.

　We have to acknowledge that we have had very little results from our gospel preaching, from our messages, and from our study of the Bible. Many people have heard our preaching of the gospel, but how much effect has there been? The reason that our work lacks results is that we are not in the Spirit. When five hundred people hear the gospel, perhaps two hundred give us their name, but only seventy are baptized. Of the seventy who are baptized, at most twenty remain. Then if we consider these twenty, we have to admit that not many of them are truly living or even know how to pray. The power of our gospel is weak because our spirit is weak and because we have not brought people into the Spirit in a genuine way. We must have a turn; we must turn from relying on messages to relying on the Spirit. Our message must match the Spirit.
　　我们看见在五旬节时，使徒们一站起来传福音，就有三千人得救（徒二14，41）。他们所倚靠的不是他们的才能，乃是神的灵（4）。同样的，今天我们也要倚靠灵，我们的讲道要配合灵，而不是倚靠讲道，再用灵来配合。这是我们的果效一直很少的原因，也是我们的情形死沉的原因。特别是我们这班服事的人，没有多少的禁食祷告。服事的人需要常常祷告，不是为别的祷告，而是为自己的灵祷告。盼望你们能这样祷告，能深深地遇见灵、得着灵，才能真实地明白道。

　　我们所传的道必须是活的，这是五旬节时，使徒们所作的。使徒们说，“但我们要坚定持续地祷告，并尽话语的职事。”（徒六4）他们乃是借着祷告，尽话语职事。他们的话语职事，是从祷告出来的；人接受后，也一样在祷告里。“坚定持续地祷告，并尽话语的职事”─这乃是使徒们工作的方式。我们的工作也应该是从祷告作出去，然后把人作到祷告里。无论是讲道的、听道的，都该是祷告的人。讲道的人要祷告，听道的人被引进来之后，也要祷告；如此，凡事就都是在灵里。行传给我们看见，圣徒们是天天祷告。使徒们不是不传道，而是他们的道乃是配合灵的。

　　今天我们的难处就是缺少灵；缺少灵的主要原因，就是缺少祷告。你讲千篇的道，若是其中没有灵，仍是无用。凡不能配合灵、没有灵的道，都是没有用的。因为没有把人带到灵里，这个人还是没有得救。所以，不管你讲多少道，你的道有多高，若不是把人带到灵里，就没有用；不管你的话语多有亮光，若是没有灵的配合，仍然是无用，全数都会落空。因此，带领的人必须醒悟过来，不能再像从前那样倚靠讲道，乃要倚靠灵。青年聚会的转弯，要从这里转。我们必须转去祷告；尽话语职事的人需要祷告，长老、服事者也需要多多的祷告。

　　一九六一年六月十六日讲于台北
 
　On the day of Pentecost three thousand people were saved as soon as the apostles stood up to preach the gospel (Acts 2:14, 41). The apostles relied on the Spirit of God (v. 4), not on their ability. We should rely on the Spirit in the same way. Our preaching of the word should be in coordination with the Spirit, but our actual situation is just the opposite; that is, we rely on our preaching and expect the Spirit to coordinate with us. This is the reason that there has been very little result in our work; this is also the reason for our deadened condition. As serving ones, we have prayed much with fasting. Serving ones need to pray in order to touch the Spirit, not just to ask for things. I hope that we would all pray in order to touch the Spirit and gain more of Him. Only in this way will our preaching have impact.

　The word we preach must be living, just like the preaching of the apostles on the day of Pentecost. The apostles said, “We will continue steadfastly in prayer and in the ministry of the word” (6:4). They carried out the ministry of the word through prayer; that is, the ministry of the word came out of their prayer. They prayed, and they received the word. Continuing steadfastly in prayer and in the ministry of the word was the way of the apostles’ work. Our work should also come out of prayer and bring people into prayer. Both those who preach the word and those who receive the word should be ones who pray. The one who is speaking needs to pray, and those who hear should also pray. Then everything that we do will be in the Spirit. The book of Acts shows that the saints prayed day by day. Although the apostles did not cease from preaching the word, their preaching was in coordination with the Spirit.

　Our problem today is that we are short of the Spirit, and the main reason for this shortage is our lack of prayer. We can give a thousand messages, but they will be useless without the Spirit. Any message that does not match the Spirit or does not have the Spirit is useless. People cannot be saved without being brought into the Spirit. The number and the content of our messages mean nothing if we do not bring people into the Spirit. No matter how much light is in our word, it will be useless and ineffectual without the coordination of the Spirit. All the leading ones must wake up. We cannot rely on the preaching of the word while neglecting the Spirit. The young people’s meeting must have a turn in this direction: we must turn to prayer. Those who are in the ministry of the word must pray; the elders and the serving ones need to pray more and more.

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