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第五篇　召会的治理与话语职事

成全圣徒与神家的建造

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　
　　在召会中，话语职事的问题，也就是讲台的问题。已过，我们曾经相当注意弟兄们在话语职事上的操练。经过三年多，将近四年的工夫，我在各处观察，也特别注意这个问题。我里头有个很重的感觉，好些弟兄们在站讲台的事上，还需要相当的操练。这件事实在很难用三言两语说透。表面看，各地的讲台似乎没有多少问题，但经过研究，还是大有问题。我原本盼望在秋季，将事奉的人召聚在一起，专一的来注意治理、建造召会，以及讲台的话语职事等问题。因为在我们中间，尤其台北这个大的地方召会，这两方面都有明显的弱点。一面是召会的建造，关乎召会的治理；一面是话语的供应。这两个明显的软弱，都有急迫的需要。
　　这两面的软弱，完全是连带且相关的。话语的供应对于召会治理，有非常绝对的关系；要建造一个召会，如果没有相当话语的供应，只靠治理就很为难。各地比较大的召会，特别在南洋以及香港，我们所看见召会中严重的问题，根源都在于这两点：召会的治理或者说召会的建造，以及话语的供应，就是话语职事里讲台的问题。这二者很难区别那个轻，那个重；二者应当同等重要，缺了一面都会非常为难。
　
　　话语的供应能够产生建造的材料。好比你要建造一栋房子，非有材料不可，没有材料，如同巧妇难为无米之炊。没有米，饭是作不出来的；没有建材，房子是造不出来的。我们建造召会的材料，完全是靠话语职事的供应。千万不要以为，有了三千、五千位弟兄姊妹，就有建造召会的材料。弟兄姊妹的人数越多，若是没有好的话语供应，个个就都成为难处。人越多，难处越多。人越多，并不表示材料越多；材料的多寡，不重在人数，乃重在话语的供应。话语越有供应，弟兄姊妹越成为有用的材料。所以建造召会的材料，是源自于话语的供应。当你在召会中供应大量强的话语，立刻就能看见，召会的建造有了材料。没有这些话语的供应，虽然有一大群的弟兄姊妹，仍会觉得缺少建造召会的材料。有弟兄姊妹却没有材料的原因，就在于缺少话语的供应。话语的供应在建造召会的事上，乃是材料的来源。
　　以台北市召会为例，人数相当庞大，有几千人，算是一个大的地方召会。所以，在台北事奉的弟兄姊妹都有一个感觉，这么多人在这里，到底该怎样建造他们？如果你坐下来，好好把这件事仔细的思想、考量过，你自然会发觉，难处的焦点就是话语的供应弱。因着话语的供应弱，这里有人却没有材料。换句话说，因着话语的供应弱，有许多弟兄姊妹无法成为建造的材料，无法同被建造。他们要成为建造召会的材料，必须有强的话语供应。当强的话语供应到他们里面，就使他们不只是弟兄姊妹，更成为建造召会的材料。
　
　　召会的治理可以说是建造的技术。当我们有了材料，并不一定就能建造房子，还要有技术上的讲究，两面都不可或缺。当我们把木头、石头、砖头、水泥、钢骨、玻璃、钢筋等，统统预备好，如果我们的技术不行，画不出设计图，不熟练木工、石工，也不会铁工，那么材料堆在那里，还是造不出东西来。所以，我们要看见，我们现今急迫的需要，一面是话语的供应，另一面是召会的治理；一个是材料问题，一个是技术问题。
　　对于召会治理的问题，我们要明白，“治”是一件事，“理”又是一件事。中文里有许多用法，比世界上其他的文字高明。世界上有七、八种好文字，中文就是其中之一。中文的特色之一，就是可以将两个不同的字，合成一个辞，这是别的文字所不能及的。我们用“治理”这辞，不是随便用的，有其特别的讲究。什么叫作“治”？治就是把一个地方、一班人，或是一件事，摆在你的权下要你去治服。什么叫作“理”？理就表示那些人与事不只在你的权下，还能被你整理得有秩有序，显出功用。
　
　　凡到过香港的人都看见，英国人不只在那里“治”，也是在那里“理”。从香港的路政、交通管制，以及其他许多事情，都可以看见他们不仅有治，也有理。有的地方不通，他们就去疏通；有的坡地太高，他们就把它铲平；有的土地低洼，他们就去填高。譬如，最近他们在九龙城的一个小山，花了几年的工夫，把它完全打平，然后在沿海填出一条飞机跑道。从前飞机在香港机场，起降都有困难，因为机场在山丘之下，稍有雾气都受影响。现在他们把市内一座小山完全铲平，以所铲的土填海，向海发展新的土地。不仅如此，从小山挖出的许多石头，大的也作成一块一块，拿来为着建筑，也有相当的用处。这样一来，最少有三种好处，土填海，石头建筑，小山铲平之后的土地，可作公园，可卖给百姓商家，是最值钱的地方。香港政府因此赚进许多钱，对百姓也很有利益。
　　以香港为例，是作个比方。治理不仅是去管治，还要整理。一个地方召会在长老们手中，不仅是治，还要加上理。没有治就不能理，因为若是你在那里没有权柄，不在其位，便不谋其政。然而在其位还要谋其政，要一直去“理”。目前，“治”在我们中间不成问题，反而最大的难处是“理”。有时，因着我们不会理，一个大的地方召会，就有了难处。我们在这些信息中，说到要成全别人，就是重在理，理包括的范围很大。
　　若要一个大的地方召会能好好被建造，就必须有强的话语供应，和相当好的治理。虽然我们只是三言两句，将治理这件事带过，但盼望弟兄们，特别是台北的长老们，以及在各地背负长老责任的人，都必须看见，召会摆在我们手下，只有治不行，还必须理。现在有些地方，几乎只有治的一面，理的一面是荒凉了。举例而言，一场聚会，不论是祷告聚会，还是擘饼聚会，是在长老的管治之下，这个不能说不对，但还得要“理”。要看聚会中该启发的有没有启发，该“填平”的有没有“填平”，该补的有没有补。不能只要人服在长老的“治”下，长老对于聚会却没有“理”；聚会内容缺了、空了，长老都不管，错了也让它去，弱了还任凭它。这是不宜的。治与理的这两面，长老都必须注意。
　　香港原本是个荒凉的岛，没有路，只有山丘和低地，飞机起降困难，车子也不能通行。当香港摆在英国人的治下，英国人就开始理。我们治理召会也是这样，不能只要求一个召会，在长老们手下受管治。我们必须看见，治是为着理。比如，现在有个分家聚会是在长老的治下，但是长老们还得理。比方这里有一个空，长老们就必须填；这里有一个缺，长老们就要补；这里有一个弱点，长老们就该来加强。目前我们这个治是够，但理不够。好比一个家庭，作父母的不能只要孩子在他们的治下，孩子们冬天需要衣服，却不给他们理，早饭也不给他们理；那就是只有治，没有理。
　　按着正当地情形，理的成分应当远超过治。我们在召会中，有一点治就可以了，大部分应该是理。在这一面，我们都得承认，我们有弱点。然而，我们在基本上的难处和缺乏，还是话语的供应。话语的供应现今是我们中间一个大的问题。我们先要积极的来看话语的职事，话语的供应。
　
　　所有各分家的负责人，都当注意话语的供应。以世界的话来说，无论是家庭、社会或国家，都以粮食为首要。所谓民以食为天，行政长官们都相当注意人民的粮食；若是老百姓吃不饱，国家就很难治理。一个家庭中，孩子吃不饱，营养不良，家里就免不了有许多的麻烦和难处。召会里也是一样，若是话语供应贫穷、软弱，弟兄姊妹经常得不着话话供应，他们参加聚会，都是饿着肚子来，也饿着肚子回去，这个饥饿的影响太大，他们定规不会再来。如果每次都空空的来，空空的去，人数一定会减少，人也会退后、消沉，就会发生种种难处。
　　我们都知道，人一旦营养不足，就会百病丛生。召会里话语的供应一不充足，许多的意见、批评、论断、说法就会进来，产生消极的情形。若是有强的话语供应，就能吞灭那些消极的说法。如果没有丰富的供应，来吞灭那些细菌，在召会中什么病都会发生。然而，若是有丰富且足够的供应，养分进到人的身体里，就会把各种不该有的细菌消灭，身体里的疾病自然会一一消除。
　　注意身体的疾病，还是消极的一面。在积极方面，身体要有正常的发育，非有营养不可。营养不足的人，身体不能发育。同样的，召会中话语不强，召会没有办法发展，各种功用不能显出，各种需要也不能应付。我们实在需要看见话语供应的重要；召会中话语一强，任何的难处都消除了，任何的需要也都能被应付。所以，消除难处并满足需要，关键完全在于话语的供应。
　　身体百病消除，是在于得着食物的营养；身体各部分得着充分发育、发展，也是在于食物的营养。食物的营养一缺乏，该有的发育和发展就停顿，侵害人体的细菌也会进来，导致疾病的产生。所以，我们要看见，不吃东西，却一直治病，是没有用处的。若是缺少话语的供应，而一直想要解决召会中的难处，并无作用。召会中的难处，其实并不是难处，乃是因为缺少话语的供应。话语的供应一充足，难处自然没有；话语的供应一充分，那些应该启发、应该发育、应该建立的，自然而然就有了。若是没有话语的供应，所有的就都是要求，并且越要求越达不到。
　　因此，所有服事话语的人，都需要看见这个重大的关键。召会软弱就是软弱在话语的供应不行；召会贫穷也是贫穷在话语不行；召会有难处，更是难在缺乏话语。召会不能好好建造，是因为缺乏话语，因此没有带进、产生出材料。我说这些话，是要加强大家的感觉。我们服事召会，千万不要怪东怪西，怪弟兄们有这个难处，怪姊妹们有那个情形，长老这样，执事那样，这些都没有用。若是我们真正去检查召会的体质，就会发现这个细菌，那个病菌。为什么这些细菌会进来？就是因为营养不足。召会中有种种不正当地情形，那些光景都是真的，你所评论、批评，甚至定罪、埋怨的，也完全都对；然而追根究底，那个原因就是话语的供应不够，我们给人供应的食物不够多。
　　作母亲的人若是给孩子们吃得不够，孩子个个面黄肌瘦，自然百病丛生。这时，你不要责怪孩子们，乃要怪你给他们吃得不够。如果你调理得好，营养充足，孩子们定规个个体格健壮。只要你给他们吃得够，吃得充足，营养丰富，就不会生病。这是一个很准确的比方。我们要解决召会的难处，就要忘掉一切，先从话语供应着手。当召会话语的供应丰富一点，强一点，就会有很多维他命和养分，一直供应、传输；结果，过了一段时间，一切难处就会除去，百病皆消，体质自然强健起来。其中的关键就是话语的供应。
　
　　这如同我们中文里有一句话：“一言兴邦，一言丧邦。”可见话语的功效，是很厉害的。一句话可以叫人活，也可以叫人死。活与死就在于话语，兴邦或丧邦也在于话语。召会的建立或召会的衰微，都是在于话语。所以，服事话语的弟兄们，都需要确实知道，你们身上的责任重大。若是话语服事得不好，就像招致大祸，实在是罪过；若是话语服事得好，也真是有功。因此，功过都在你们。有一天，我们大家都要站在审判台前负这个责任，向主交账，主会在这件事上质问我们。
　　话语服事的人需要有一个观念，千万不要埋怨弟兄姊妹不行，埋怨召会不好，乃要百分之百把埋怨都集中在自己身上，承认是因着你的话语不行；这是无法推卸的责任。如果你埋怨自己所在地的召会不行，换一个话语强的人，光景立刻改观，这是真正的一言兴邦。我们已往一直责怪弟兄姊妹，那是冤枉他们。如果妈妈一直打孩子，骂孩子面黄肌瘦、骨瘦如柴，认为孩子没有出息，那真是冤枉他。这完全是因为妈妈没有把好的营养，供应给孩子吃。有时，妈妈所供应的食物营养充足，但是味道和药物差不多。妈妈觉得所预备的食物非常有营养，但孩子吃起来，像吃苦药一样。有时，讲道的人觉得自己讲得很丰富，但大家听了却不得供应。结果，讲的人还在那里责怪他们，骂他们不能领会。岂不知讲者所预备的是苦饭，苦饭怎么吃得下去呢？因此，我们都要学习，先不要说孩子怎样不好，又瘦又弱，乃是要看我们给他们吃的是什么，所供应的食物味道如何。这是个很大的问题。盼望我们都能明白，并且醒悟过来，各地召会的难处，根源就是在于话语的服事。
　　今天若是有人传福音，话语释放得当，你就会看见成群的人悔改得救。若是话语释放得不当，就少有人悔改得救。所以话语是关键，其中的差别非常大。不仅对于罪人是如此，在圣徒们中间更是这样。因此，我们一定要好好注意话语职事的问题。
　
　　我们所提到的话语，自然不是指世界上一般的话，乃是指我们在讲台上供应的话。弟兄们服事讲台的话语，基本上一定要抓牢一个原则，就是讲台上的话必须是神。约一1说，“太初有话，话与神同在，话就是神。”约翰不是先说“话就是神”，乃是先说“话与神同在”，再说“话就是神”。讲台上的话必须是与神同在，甚至与神同在到一个地步，人能说，接受了这话，就是接受了神。常常我们坐在聚会里听一篇道，从头到尾讲的都不是神，没有神的同在。那样的话就是空的话，有时会变作闲话。
　
　　弟兄们在讲台上的话，必须叫人看见神。主耶稣说，“赐人生命的乃是灵，…我对你们所说的话，就是灵，就是生命。”（约六63）我们必须看见，每一次话语职事所释放的话，必须是神的发表，也必须是灵，是生命。这就是使徒们写书信的一个原则。以使徒保罗为例，有时他完全说到自己的话，但甚至他这样说的时候，都觉得神在其中（参林前七10，12，25，40）。这是圣经很特别的地方，证明圣经真是神的话。人都怕说自己，但保罗有许多话，都是说他自己，完全说他自己。保罗是一个相当说自己的人，在他的书信里，他说自己比说主耶稣还多。他从来没有告诉我们，主耶稣生在什么地方，但他把自己的出生背景说得非常清楚，这是很奇妙的事。今天的人不敢说自己，但保罗敢。特别是在哥林多前后书，保罗几乎都在讲他自己。奇妙的是，当你读保罗这些讲他自己的话，却觉得有神在其中，有神出来了。他说他夸口固然无益，但他是不得已的，又说他好像一个愚妄的人自夸（林后十二1，十一16~17）。这些话里，既没有提到神，又没有说到主，也没有灵这些字句。然而你读的时候，觉得神在其中，觉得主在保罗的话里面；就是神从这些话里被保罗说出来了。他这些话虽然是说他自己，不是说神，也不是说主，但他的话好像就是神。
　　所以，不是你每一句话、每一个字都用“主啊、神阿”，就有主，就有神。保罗说了那么多关于他自己的话，里头却满了神的成分、主的成分。你读那些话，虽然是叫你明白保罗的事，其实更是叫你听到并摸着主自己。因此，他那些话就是神，就是灵，就是生命。这其中的讲究到底在哪里？如果要我们所有的话是神、是灵、是生命，这些话必定要从神那里经过，也必定要在神里面有过故事。
　
　　为此，我们服事话语时，永远没有办法仅仅只是采取参考书里的东西，那是行不通的。所有仅仅只是采取参考书的东西，用在讲台的话语上，都是没有在神里面有过故事，也没有从神那里经过。请不要误会，我不是说参考书一点也没用，更不是说参考书一点也不可用。我乃是说，当你释放话语时，你的话语必须从神里面经过，必须在神里面有过故事。你话语里基本的东西，都该是在神里头有过故事，是从神经过的。
　
　　那么参考书的用处在哪里呢？有些好的、上等的参考书，里头的确有一些光。比如慕安得烈所著“基督的灵”，因着他这个人实在得着亮光，看见住在基督里的真理，并且几乎可以说，那是在他之前的人所没有摸着的，他所写的这本书，在我们手中，就很有参考的价值。然而，你读的时候，不能单纯的把它当作参考书，因为你是要讲给别人听，所以你还得从神经过。如果你仅仅拿来参考是不行的，那好像变作贩卖物品一样；因为你没有从神经过，没有从神里面出来的故事。
　　这并不是说，你不可以读这些书，你实在需要读，但是读的时候，不是要照着讲，乃是要将书里所说的，就是作者所看见、所经历的，带到神面前，成为你的看见，你的经历。你必须看见作者所看见的，经历他所经历的。这样，那些书的价值，才不只是参考书。你读参考书，是为着能从别人所看见的得以看见，借着别人所经历的得以经历。等到别人所看见的成为你的看见，别人的经历成为你的经历，这就变作在神里头的一个故事，变作从神经过的一个东西。这是读参考书的第一个用处。
　
　　读参考书的另一用处，乃是为着辞句上的讲究。有些辞句我们在翻译上不敢断定，不能决断，因为对于原文的了解不够透彻，对字义也不甚明了。所以，我们需要找一些参考书，因为别人在文学上的修养比我们深，也比我们有见地。这一方面参考书的用处相当大，我们可以用，也必须用。然而请记得，当我们使用时，那并不是我们的话语，不过是我们找来的一些发表辞句罢了，是关于辞句上的一点讲究。
　
　　参考书的第三个用处是为着发表，借着读参考书，得着一些别人所使用好的发表。许多时候，以参考书的发表作参考，有抛砖引玉的效果；其中所有的“砖头”，在我们参考以后，反能引出“玉”来。所以，不要呆板的接受所有内容。比方，盖恩夫人说到“丧失在神里面”，那是不得了的话；但你再进一步考量，就会发现那个话不够高明。她所说的意思，不是丧失在神里面，乃是融化在神里面，调和在神里面。若说我这个人丧失在祂里面，我这个人就没有了；但从我们的经历来说，并不是丧失，乃是调和。因此，参考书的作用，仅供参考就是，无须依样画葫芦，完全照样引用。乃是当你参考时，那些书会启发你的辞句，启发你的发表。
　　你好比一个作战司令，没有参谋的意见作参考，高明的见地不会出来。有时参谋一发表意见，他所提的虽非高明之见，但可能会将你里面更高的见地引出来。我们若是不读一点书，不参考一点东西，只凭自己在那里思考，产生不出高明的东西。乃是借着参考别人的东西，才能产生更高明的见地。
　　另一面，这些东西不能在即将讲道时才寻找，乃要在平日就多方浏览。今天看一点，明天看一点，积少成多。譬如讲人与神的交通，有慕安得烈的书、盖恩夫人的书、宾路易师母的书，各有特色。我们不能等到要讲一篇相关的道，才找这些参考；乃是平常有空闲、得便的时候，就要浏览，将这些东西储存在里头。等到有一天要讲“与神交通”的时候，因着已经参考过他们的信息，里面就有一个印象，有一个底子，可以利用他们作研讨的资料，却不是照着他们所说的讲。这就是他们抛砖，我们引玉。参考书应该这样来使用。
　
　　第四，使用参考书时，绝对要避免落入解经。千万不要觉得，因着某个人在圣经中的一节讲得很好，就可以拿来使用；那不是话语职事的话，因为没有从神经过，没有神的灵的故事，不过是把人的讲解拿来用。这样的用法，不仅平常讲道时不宜，就连带大家读圣经时，也不能用。为什么呢？因为我们在讲台上所释放的话语，必须是从神经过，也必须是在神里头的一个故事。在圣经的亮光上，我们可以从别人得启发；在圣经的辞句上，我们可以参考别人；在字义、字句的断定上，我们可以得着别人的帮助；但话语本身，必须是在神里头的一个故事，必须从神经过。你所释放出来的话，必须是灵，是生命，只不过在发表上，可以借助于别人，却不一定百分之百拿别人的来用；乃要经过研讨、切磋，这样，你就比他更进步、更高明。
　　我从达秘先生得着莫大的帮助；其中有一句话，相信是基督教里很大的一句话。当然，或许有人会觉得那是很小的话。但在我看，是基督教里太大的话，两千年来没有第二个人，会说这样一句话。他说，“诗篇就是神的圣民在神面前，一些感觉和感想的发表。”我相信，大多数人听到这句话都觉得很平常。在达秘的圣经略解里，诗篇占了很长的篇幅，从第一篇到第一百五十篇，都下了注解，里头有许多重要的话。然而，我读的时候，觉得那些算不得什么。独有这一句话，两千年来没有人这样说。什么叫作诗篇呢？诗篇就是神的圣民在神面前，一些感觉的发表（expressions of their feeling）。这句话实在给我莫大的帮助，使我将全本诗篇解开，那是非常关键的一句话。
　　在一九五六年的生命读经训练里，我在解释诗篇时，对达秘的观点，反驳得很厉害，并不赞同他的解释。达秘把第一篇里，那个昼夜默想耶和华律法的人，讲作是基督；我不能赞同这个讲法。那完全是个敬虔的圣民，以律法为背景，在神面前说的话。到了第二篇，就是一个活在神面前的人，借着神的灵从他里面说出相反的话，不再把律法看得那么重，乃是看重神的儿子。在见解上，我一点都不同意达秘所说的。然而，我们不得不承认，达秘在原则上读出一些东西，就如这句话：诗篇是一班神的圣民在神面前感觉的发表。至于这个发表里的内容，则是有很大的讲究。
　　所以，若要使用参考书，要能限于这样的用法，不要照单全收，因为过分倚靠是有问题的。即使是慕安得烈所讲的“基督的灵”，如果你全数拿来用，也会成为死的字句。你在台上所释放的话，必须是从神经过的，也是在神里头的一个故事。
　　在亮光上，我们可以得着别人的启发；在辞句和发表上，可以得着别人的帮助，但绝对不能把别人的东西，拿来当作自己的话。这个完全行不通。我们所释放出来的话，必须是经过神的，必须是在神里头的故事。许多参考书的用处，还在于我们会用；若是不会用，就会被引到树林里，其中充满了善恶知识树。或许你觉得那许多树都是好东西，但事实上，那可能全数是结知识树的果子。如果你有创世记二章那个异象的控制，并且会用参考书，不受它们的害，你就知道其中都是知识树，充满各种说法。
　　总之，司令官必须有一个很高明的断案，断明参考书的用处在那里。若没有那些参考书，有些感想引不出来；借着参考书里许多的“参谋”，有些感想才能产生。有时，你要讲一篇道，事前和－创世记一位小弟兄有交通，即使他胡言乱语，末了反而引出你更高明的话。他可能说，你讲得真不错，我实在得着你的帮助。其实你心里想，若非先前听他胡言乱语，你还讲不出来，是他帮了你的忙。因此，你千万不要把参谋所讲的，完全采行，不能完全跟着走，那会引领你到善恶知识树的树林里。你可以利用那些书，作个参考，但不是全数拿来使用。
　　两千年来召会中解经的书，对我们的帮助不大。如果有帮助，仅止于参考的价值而已。许多解经书都是在善恶知识树的一面，很难得找到一本是给人生命树的。我们都承认，在弟兄们中，除了达秘之外，格兰特（F.W.Grant）在美国是个相当大的解经家，他所著“数字圣经”（The Numerical Bible），其中所解明的，还是许多善恶知识树；但不重在善恶的一面，乃重在知识的一面。这并不是说，他的东西一点益处都没有；乃是说，那些参考书有没有益处，完全在于你如何使用。简单的说，那些书你可以稍为利用，不能完全采用。你若是全数采用，产生的结果必定不是生命。我们必须抓牢一个原则，当我们释放话语时，必须是灵，是生命。你能抓牢这一点，才可以使用那些参考书。
　　有的人喜欢使用圣经手册，讲些历史、地理的东西，那并不值得。你们读经，若过分注意圣经手册的东西，我就要替你们说，“祸哉，你们灭亡了。”你们根据那些书，给神的儿女什么东西呢？那要比路加十五章的浪子以吃豆荚充饥都不如，丝毫没有用处。有的弟兄说，因着我们不知道圣经的背景，比方不知道以弗所书的背景和地点，我们读一读圣经手册就知道，以弗所书是怎么写成的，以弗所城是在那里，其中有多少人口等。然而，请问这些是什么呢？那不过是善恶知识树。你一吃，眼睛就明亮，却一点不叫你摸着神。你不知道这个，不知道那个，一点都没有亏损。你知道了反而有亏损，因为等你在讲台上讲以弗所书时，你所告诉众人的，就是以弗所城有多大，人口有多少。那些有什么益处呢？如果这些事情我们必须知道，神在祂的话语里，就会替我们写出来。祂没有写的，我们何必去要？
　　你可能全数不知道以弗所书是怎么写出来的，是写给什么人的，但你却能供应圣徒：祂照着祂荣耀的丰富，借着祂的灵，用大能使圣徒得以加强到里面的人里，使基督借着信，安家在他们心里，甚至到一个地步，使他们被充满，成为神一切的丰满（弗三16~19）。你讲的时候，或许多发表了一些，甚至可能连发表都糊涂了，但那都无所谓。你只要传输：基督借着信，要安家在圣徒里面，并且神一切的丰满要充满圣徒，甚至使他们成为神的丰满。然后接着说，神能照着运行在我们里面的大能，极其充盈地成就一切，超过我们所求所想的（20）。你这样传讲以弗所书，给人看见这些，才是重要的；而不是要告诉人，以弗所城多大，谁作总督，人口有多少。我在年幼时，也喜欢读这些；但有一天，我从我的书房，不知丢出了多少这一类的东西。那些我统统不要，全数抛弃。神的话语本身，已经够我们明白、使用了。
　　盼望弟兄们要学习看见什么叫作“话语”，而不是那些知识、道理，甚至讲解。话语就是神的发表，我们要看得如此重才可以。你们一定要抓牢这一点；这个抓牢了，许多参考书就可以好好使用。
　　我未曾看过一个人使用参考书，像倪柝声弟兄使用得那么多；我亲眼目睹，也曾听人讲说。当他要讲马太福音，所有关于马太福音的注解，他都参照，几乎没有一本不在他手中。他的床四围全数是书，书放在四围，找书就很便当。然而，你却没有听见他讲一篇道，是从什么书里出来的。他一直都是利用这些东西，但从来没有完全采用这些东西。他常常对我们摇头说，那些书本里没有什么。有时，我们还疑惑，既然书本里没有什么，为什么他家里一大堆书？这就在乎会不会利用，会不会拿来参考。好像你把一位小弟兄请来参考，问他如何祷告。他回答说，祷告就是闭起眼睛，跪下去…，他七讲八讲，却引出你里头的东西。等到你在台上讲时，你告诉大家，祷告不是只闭着眼睛，跪下来…。这样，你就是用那些参谋作参考，而不是完全采用。你若完全采用参考书，就是没有从神经过。
　　我们基本上要看见，什么叫作释放话语。我们作话语职事的人，释放出去的话，应该是灵、是生命，是从神那里经过，也是在神里面经过的故事。这是在话语服事上，我们基本要抓住的原则。
　　讲于主后一九五八年三月八日
　
　　在召会中，话语职事的问题，也就是讲台的问题。已过，我们曾经相当注意弟兄们在话语职事上的操练。经过三年多，将近四年的工夫，我在各处观察，也特别注意这个问题。我里头有个很重的感觉，好些弟兄们在站讲台的事上，还需要相当的操练。这件事实在很难用三言两语说透。表面看，各地的讲台似乎没有多少问题，但经过研究，还是大有问题。我原本盼望在秋季，将事奉的人召聚在一起，专一的来注意治理、建造召会，以及讲台的话语职事等问题。因为在我们中间，尤其台北这个大的地方召会，这两方面都有明显的弱点。一面是召会的建造，关乎召会的治理；一面是话语的供应。这两个明显的软弱，都有急迫的需要。　　这两面的软弱，完全是连带且相关的。话语的供应对于召会治理，有非常绝对的关系；要建造一个召会，如果没有相当话语的供应，只靠治理就很为难。各地比较大的召会，特别在南洋以及香港，我们所看见召会中严重的问题，根源都在于这两点：召会的治理或者说召会的建造，以及话语的供应，就是话语职事里讲台的问题。这二者很难区别那个轻，那个重；二者应当同等重要，缺了一面都会非常为难。
　
　　话语的供应能够产生建造的材料。好比你要建造一栋房子，非有材料不可，没有材料，如同巧妇难为无米之炊。没有米，饭是作不出来的；没有建材，房子是造不出来的。我们建造召会的材料，完全是靠话语职事的供应。千万不要以为，有了三千、五千位弟兄姊妹，就有建造召会的材料。弟兄姊妹的人数越多，若是没有好的话语供应，个个就都成为难处。人越多，难处越多。人越多，并不表示材料越多；材料的多寡，不重在人数，乃重在话语的供应。话语越有供应，弟兄姊妹越成为有用的材料。所以建造召会的材料，是源自于话语的供应。当你在召会中供应大量强的话语，立刻就能看见，召会的建造有了材料。没有这些话语的供应，虽然有一大群的弟兄姊妹，仍会觉得缺少建造召会的材料。有弟兄姊妹却没有材料的原因，就在于缺少话语的供应。话语的供应在建造召会的事上，乃是材料的来源。　　以台北市召会为例，人数相当庞大，有几千人，算是一个大的地方召会。所以，在台北事奉的弟兄姊妹都有一个感觉，这么多人在这里，到底该怎样建造他们？如果你坐下来，好好把这件事仔细的思想、考量过，你自然会发觉，难处的焦点就是话语的供应弱。因着话语的供应弱，这里有人却没有材料。换句话说，因着话语的供应弱，有许多弟兄姊妹无法成为建造的材料，无法同被建造。他们要成为建造召会的材料，必须有强的话语供应。当强的话语供应到他们里面，就使他们不只是弟兄姊妹，更成为建造召会的材料。
　
　　召会的治理可以说是建造的技术。当我们有了材料，并不一定就能建造房子，还要有技术上的讲究，两面都不可或缺。当我们把木头、石头、砖头、水泥、钢骨、玻璃、钢筋等，统统预备好，如果我们的技术不行，画不出设计图，不熟练木工、石工，也不会铁工，那么材料堆在那里，还是造不出东西来。所以，我们要看见，我们现今急迫的需要，一面是话语的供应，另一面是召会的治理；一个是材料问题，一个是技术问题。　　对于召会治理的问题，我们要明白，“治”是一件事，“理”又是一件事。中文里有许多用法，比世界上其他的文字高明。世界上有七、八种好文字，中文就是其中之一。中文的特色之一，就是可以将两个不同的字，合成一个辞，这是别的文字所不能及的。我们用“治理”这辞，不是随便用的，有其特别的讲究。什么叫作“治”？治就是把一个地方、一班人，或是一件事，摆在你的权下要你去治服。什么叫作“理”？理就表示那些人与事不只在你的权下，还能被你整理得有秩有序，显出功用。
　
　　凡到过香港的人都看见，英国人不只在那里“治”，也是在那里“理”。从香港的路政、交通管制，以及其他许多事情，都可以看见他们不仅有治，也有理。有的地方不通，他们就去疏通；有的坡地太高，他们就把它铲平；有的土地低洼，他们就去填高。譬如，最近他们在九龙城的一个小山，花了几年的工夫，把它完全打平，然后在沿海填出一条飞机跑道。从前飞机在香港机场，起降都有困难，因为机场在山丘之下，稍有雾气都受影响。现在他们把市内一座小山完全铲平，以所铲的土填海，向海发展新的土地。不仅如此，从小山挖出的许多石头，大的也作成一块一块，拿来为着建筑，也有相当的用处。这样一来，最少有三种好处，土填海，石头建筑，小山铲平之后的土地，可作公园，可卖给百姓商家，是最值钱的地方。香港政府因此赚进许多钱，对百姓也很有利益。　　以香港为例，是作个比方。治理不仅是去管治，还要整理。一个地方召会在长老们手中，不仅是治，还要加上理。没有治就不能理，因为若是你在那里没有权柄，不在其位，便不谋其政。然而在其位还要谋其政，要一直去“理”。目前，“治”在我们中间不成问题，反而最大的难处是“理”。有时，因着我们不会理，一个大的地方召会，就有了难处。我们在这些信息中，说到要成全别人，就是重在理，理包括的范围很大。　　若要一个大的地方召会能好好被建造，就必须有强的话语供应，和相当好的治理。虽然我们只是三言两句，将治理这件事带过，但盼望弟兄们，特别是台北的长老们，以及在各地背负长老责任的人，都必须看见，召会摆在我们手下，只有治不行，还必须理。现在有些地方，几乎只有治的一面，理的一面是荒凉了。举例而言，一场聚会，不论是祷告聚会，还是擘饼聚会，是在长老的管治之下，这个不能说不对，但还得要“理”。要看聚会中该启发的有没有启发，该“填平”的有没有“填平”，该补的有没有补。不能只要人服在长老的“治”下，长老对于聚会却没有“理”；聚会内容缺了、空了，长老都不管，错了也让它去，弱了还任凭它。这是不宜的。治与理的这两面，长老都必须注意。　　香港原本是个荒凉的岛，没有路，只有山丘和低地，飞机起降困难，车子也不能通行。当香港摆在英国人的治下，英国人就开始理。我们治理召会也是这样，不能只要求一个召会，在长老们手下受管治。我们必须看见，治是为着理。比如，现在有个分家聚会是在长老的治下，但是长老们还得理。比方这里有一个空，长老们就必须填；这里有一个缺，长老们就要补；这里有一个弱点，长老们就该来加强。目前我们这个治是够，但理不够。好比一个家庭，作父母的不能只要孩子在他们的治下，孩子们冬天需要衣服，却不给他们理，早饭也不给他们理；那就是只有治，没有理。　　按着正当地情形，理的成分应当远超过治。我们在召会中，有一点治就可以了，大部分应该是理。在这一面，我们都得承认，我们有弱点。然而，我们在基本上的难处和缺乏，还是话语的供应。话语的供应现今是我们中间一个大的问题。我们先要积极的来看话语的职事，话语的供应。
　
　　所有各分家的负责人，都当注意话语的供应。以世界的话来说，无论是家庭、社会或国家，都以粮食为首要。所谓民以食为天，行政长官们都相当注意人民的粮食；若是老百姓吃不饱，国家就很难治理。一个家庭中，孩子吃不饱，营养不良，家里就免不了有许多的麻烦和难处。召会里也是一样，若是话语供应贫穷、软弱，弟兄姊妹经常得不着话话供应，他们参加聚会，都是饿着肚子来，也饿着肚子回去，这个饥饿的影响太大，他们定规不会再来。如果每次都空空的来，空空的去，人数一定会减少，人也会退后、消沉，就会发生种种难处。　　我们都知道，人一旦营养不足，就会百病丛生。召会里话语的供应一不充足，许多的意见、批评、论断、说法就会进来，产生消极的情形。若是有强的话语供应，就能吞灭那些消极的说法。如果没有丰富的供应，来吞灭那些细菌，在召会中什么病都会发生。然而，若是有丰富且足够的供应，养分进到人的身体里，就会把各种不该有的细菌消灭，身体里的疾病自然会一一消除。　　注意身体的疾病，还是消极的一面。在积极方面，身体要有正常的发育，非有营养不可。营养不足的人，身体不能发育。同样的，召会中话语不强，召会没有办法发展，各种功用不能显出，各种需要也不能应付。我们实在需要看见话语供应的重要；召会中话语一强，任何的难处都消除了，任何的需要也都能被应付。所以，消除难处并满足需要，关键完全在于话语的供应。　　身体百病消除，是在于得着食物的营养；身体各部分得着充分发育、发展，也是在于食物的营养。食物的营养一缺乏，该有的发育和发展就停顿，侵害人体的细菌也会进来，导致疾病的产生。所以，我们要看见，不吃东西，却一直治病，是没有用处的。若是缺少话语的供应，而一直想要解决召会中的难处，并无作用。召会中的难处，其实并不是难处，乃是因为缺少话语的供应。话语的供应一充足，难处自然没有；话语的供应一充分，那些应该启发、应该发育、应该建立的，自然而然就有了。若是没有话语的供应，所有的就都是要求，并且越要求越达不到。　　因此，所有服事话语的人，都需要看见这个重大的关键。召会软弱就是软弱在话语的供应不行；召会贫穷也是贫穷在话语不行；召会有难处，更是难在缺乏话语。召会不能好好建造，是因为缺乏话语，因此没有带进、产生出材料。我说这些话，是要加强大家的感觉。我们服事召会，千万不要怪东怪西，怪弟兄们有这个难处，怪姊妹们有那个情形，长老这样，执事那样，这些都没有用。若是我们真正去检查召会的体质，就会发现这个细菌，那个病菌。为什么这些细菌会进来？就是因为营养不足。召会中有种种不正当地情形，那些光景都是真的，你所评论、批评，甚至定罪、埋怨的，也完全都对；然而追根究底，那个原因就是话语的供应不够，我们给人供应的食物不够多。　　作母亲的人若是给孩子们吃得不够，孩子个个面黄肌瘦，自然百病丛生。这时，你不要责怪孩子们，乃要怪你给他们吃得不够。如果你调理得好，营养充足，孩子们定规个个体格健壮。只要你给他们吃得够，吃得充足，营养丰富，就不会生病。这是一个很准确的比方。我们要解决召会的难处，就要忘掉一切，先从话语供应着手。当召会话语的供应丰富一点，强一点，就会有很多维他命和养分，一直供应、传输；结果，过了一段时间，一切难处就会除去，百病皆消，体质自然强健起来。其中的关键就是话语的供应。
　
　　这如同我们中文里有一句话：“一言兴邦，一言丧邦。”可见话语的功效，是很厉害的。一句话可以叫人活，也可以叫人死。活与死就在于话语，兴邦或丧邦也在于话语。召会的建立或召会的衰微，都是在于话语。所以，服事话语的弟兄们，都需要确实知道，你们身上的责任重大。若是话语服事得不好，就像招致大祸，实在是罪过；若是话语服事得好，也真是有功。因此，功过都在你们。有一天，我们大家都要站在审判台前负这个责任，向主交账，主会在这件事上质问我们。　　话语服事的人需要有一个观念，千万不要埋怨弟兄姊妹不行，埋怨召会不好，乃要百分之百把埋怨都集中在自己身上，承认是因着你的话语不行；这是无法推卸的责任。如果你埋怨自己所在地的召会不行，换一个话语强的人，光景立刻改观，这是真正的一言兴邦。我们已往一直责怪弟兄姊妹，那是冤枉他们。如果妈妈一直打孩子，骂孩子面黄肌瘦、骨瘦如柴，认为孩子没有出息，那真是冤枉他。这完全是因为妈妈没有把好的营养，供应给孩子吃。有时，妈妈所供应的食物营养充足，但是味道和药物差不多。妈妈觉得所预备的食物非常有营养，但孩子吃起来，像吃苦药一样。有时，讲道的人觉得自己讲得很丰富，但大家听了却不得供应。结果，讲的人还在那里责怪他们，骂他们不能领会。岂不知讲者所预备的是苦饭，苦饭怎么吃得下去呢？因此，我们都要学习，先不要说孩子怎样不好，又瘦又弱，乃是要看我们给他们吃的是什么，所供应的食物味道如何。这是个很大的问题。盼望我们都能明白，并且醒悟过来，各地召会的难处，根源就是在于话语的服事。　　今天若是有人传福音，话语释放得当，你就会看见成群的人悔改得救。若是话语释放得不当，就少有人悔改得救。所以话语是关键，其中的差别非常大。不仅对于罪人是如此，在圣徒们中间更是这样。因此，我们一定要好好注意话语职事的问题。
　
　　我们所提到的话语，自然不是指世界上一般的话，乃是指我们在讲台上供应的话。弟兄们服事讲台的话语，基本上一定要抓牢一个原则，就是讲台上的话必须是神。约翰一章一节说，“太初有话，话与神同在，话就是神。”约翰不是先说“话就是神”，乃是先说“话与神同在”，再说“话就是神”。讲台上的话必须是与神同在，甚至与神同在到一个地步，人能说，接受了这话，就是接受了神。常常我们坐在聚会里听一篇道，从头到尾讲的都不是神，没有神的同在。那样的话就是空的话，有时会变作闲话。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
------------------------
　
　　弟兄们在讲台上的话，必须叫人看见神。主耶稣说，“赐人生命的乃是灵，…我对你们所说的话，就是灵，就是生命。”（约六63）我们必须看见，每一次话语职事所释放的话，必须是神的发表，也必须是灵，是生命。这就是使徒们写书信的一个原则。以使徒保罗为例，有时他完全说到自己的话，但甚至他这样说的时候，都觉得神在其中（参林前七10，12，25，40）。这是圣经很特别的地方，证明圣经真是神的话。人都怕说自己，但保罗有许多话，都是说他自己，完全说他自己。保罗是一个相当说自己的人，在他的书信里，他说自己比说主耶稣还多。他从来没有告诉我们，主耶稣生在什么地方，但他把自己的出生背景说得非常清楚，这是很奇妙的事。今天的人不敢说自己，但保罗敢。特别是在哥林多前后书，保罗几乎都在讲他自己。奇妙的是，当你读保罗这些讲他自己的话，却觉得有神在其中，有神出来了。他说他夸口固然无益，但他是不得已的，又说他好像一个愚妄的人自夸（林后十二1，十一16~17）。这些话里，既没有提到神，又没有说到主，也没有灵这些字句。然而你读的时候，觉得神在其中，觉得主在保罗的话里面；就是神从这些话里被保罗说出来了。他这些话虽然是说他自己，不是说神，也不是说主，但他的话好像就是神。
--------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。
林前7:10  
至于那已婚的，我吩咐他们，其实不是我吩咐，乃是主吩咐，说，妻子不可离开丈夫。
林前7:12  
我对其余的人说，不是主说，倘若某弟兄有不信的妻子，妻子也情愿和他同住，他就不要离弃妻子；
林前7:25  
关于童身的人，我没有主的命令，但我既蒙主怜悯成为忠信的，就提出我的意见。
林前7:40  
然而，按我的意见，她若守节更是有福；但我想我也有神的灵了。
林后12:1  
夸口固然无益，但我是不得已的。我要来说主的异象和启示。
林后11:16  
我再说，人不可把我看作愚妄的；纵然如此，也要把我当作愚妄人接纳，叫我也可以略略夸口。
林后11:17  
我所说的，不是照着主说的，乃像在愚妄中，因自信而这样夸口。
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　　所以，不是你每一句话、每一个字都用“主啊、神阿”，就有主，就有神。保罗说了那么多关于他自己的话，里头却满了神的成分、主的成分。你读那些话，虽然是叫你明白保罗的事，其实更是叫你听到并摸着主自己。因此，他那些话就是神，就是灵，就是生命。这其中的讲究到底在哪里？如果要我们所有的话是神、是灵、是生命，这些话必定要从神那里经过，也必定要在神里面有过故事。
　
　　为此，我们服事话语时，永远没有办法仅仅只是采取参考书里的东西，那是行不通的。所有仅仅只是采取参考书的东西，用在讲台的话语上，都是没有在神里面有过故事，也没有从神那里经过。请不要误会，我不是说参考书一点也没用，更不是说参考书一点也不可用。我乃是说，当你释放话语时，你的话语必须从神里面经过，必须在神里面有过故事。你话语里基本的东西，都该是在神里头有过故事，是从神经过的。
　
　　那么参考书的用处在哪里呢？有些好的、上等的参考书，里头的确有一些光。比如慕安得烈所著“基督的灵”，因着他这个人实在得着亮光，看见住在基督里的真理，并且几乎可以说，那是在他之前的人所没有摸着的，他所写的这本书，在我们手中，就很有参考的价值。然而，你读的时候，不能单纯的把它当作参考书，因为你是要讲给别人听，所以你还得从神经过。如果你仅仅拿来参考是不行的，那好像变作贩卖物品一样；因为你没有从神经过，没有从神里面出来的故事。　　这并不是说，你不可以读这些书，你实在需要读，但是读的时候，不是要照着讲，乃是要将书里所说的，就是作者所看见、所经历的，带到神面前，成为你的看见，你的经历。你必须看见作者所看见的，经历他所经历的。这样，那些书的价值，才不只是参考书。你读参考书，是为着能从别人所看见的得以看见，借着别人所经历的得以经历。等到别人所看见的成为你的看见，别人的经历成为你的经历，这就变作在神里头的一个故事，变作从神经过的一个东西。这是读参考书的第一个用处。
　
　　读参考书的另一用处，乃是为着辞句上的讲究。有些辞句我们在翻译上不敢断定，不能决断，因为对于原文的了解不够透彻，对字义也不甚明了。所以，我们需要找一些参考书，因为别人在文学上的修养比我们深，也比我们有见地。这一方面参考书的用处相当大，我们可以用，也必须用。然而请记得，当我们使用时，那并不是我们的话语，不过是我们找来的一些发表辞句罢了，是关于辞句上的一点讲究。
　
　　参考书的第三个用处是为着发表，借着读参考书，得着一些别人所使用好的发表。许多时候，以参考书的发表作参考，有抛砖引玉的效果；其中所有的“砖头”，在我们参考以后，反能引出“玉”来。所以，不要呆板的接受所有内容。比方，盖恩夫人说到“丧失在神里面”，那是不得了的话；但你再进一步考量，就会发现那个话不够高明。她所说的意思，不是丧失在神里面，乃是融化在神里面，调和在神里面。若说我这个人丧失在祂里面，我这个人就没有了；但从我们的经历来说，并不是丧失，乃是调和。因此，参考书的作用，仅供参考就是，无须依样画葫芦，完全照样引用。乃是当你参考时，那些书会启发你的辞句，启发你的发表。　　你好比一个作战司令，没有参谋的意见作参考，高明的见地不会出来。有时参谋一发表意见，他所提的虽非高明之见，但可能会将你里面更高的见地引出来。我们若是不读一点书，不参考一点东西，只凭自己在那里思考，产生不出高明的东西。乃是借着参考别人的东西，才能产生更高明的见地。　　另一面，这些东西不能在即将讲道时才寻找，乃要在平日就多方浏览。今天看一点，明天看一点，积少成多。譬如讲人与神的交通，有慕安得烈的书、盖恩夫人的书、宾路易师母的书，各有特色。我们不能等到要讲一篇相关的道，才找这些参考；乃是平常有空闲、得便的时候，就要浏览，将这些东西储存在里头。等到有一天要讲“与神交通”的时候，因着已经参考过他们的信息，里面就有一个印象，有一个底子，可以利用他们作研讨的资料，却不是照着他们所说的讲。这就是他们抛砖，我们引玉。参考书应该这样来使用。
　
　　第四，使用参考书时，绝对要避免落入解经。千万不要觉得，因着某个人在圣经中的一节讲得很好，就可以拿来使用；那不是话语职事的话，因为没有从神经过，没有神的灵的故事，不过是把人的讲解拿来用。这样的用法，不仅平常讲道时不宜，就连带大家读圣经时，也不能用。为什么呢？因为我们在讲台上所释放的话语，必须是从神经过，也必须是在神里头的一个故事。在圣经的亮光上，我们可以从别人得启发；在圣经的辞句上，我们可以参考别人；在字义、字句的断定上，我们可以得着别人的帮助；但话语本身，必须是在神里头的一个故事，必须从神经过。你所释放出来的话，必须是灵，是生命，只不过在发表上，可以借助于别人，却不一定百分之百拿别人的来用；乃要经过研讨、切磋，这样，你就比他更进步、更高明。　　我从达秘先生得着莫大的帮助；其中有一句话，相信是基督教里很大的一句话。当然，或许有人会觉得那是很小的话。但在我看，是基督教里太大的话，两千年来没有第二个人，会说这样一句话。他说，“诗篇就是神的圣民在神面前，一些感觉和感想的发表。”我相信，大多数人听到这句话都觉得很平常。在达秘的圣经略解里，诗篇占了很长的篇幅，从第一篇到第一百五十篇，都下了注解，里头有许多重要的话。然而，我读的时候，觉得那些算不得什么。独有这一句话，两千年来没有人这样说。什么叫作诗篇呢？诗篇就是神的圣民在神面前，一些感觉的发表（expressions of their feeling）。这句话实在给我莫大的帮助，使我将全本诗篇解开，那是非常关键的一句话。　　在一九五六年的生命读经训练里，我在解释诗篇时，对达秘的观点，反驳得很厉害，并不赞同他的解释。达秘把第一篇里，那个昼夜默想耶和华律法的人，讲作是基督；我不能赞同这个讲法。那完全是个敬虔的圣民，以律法为背景，在神面前说的话。到了第二篇，就是一个活在神面前的人，借着神的灵从他里面说出相反的话，不再把律法看得那么重，乃是看重神的儿子。在见解上，我一点都不同意达秘所说的。然而，我们不得不承认，达秘在原则上读出一些东西，就如这句话：诗篇是一班神的圣民在神面前感觉的发表。至于这个发表里的内容，则是有很大的讲究。　　所以，若要使用参考书，要能限于这样的用法，不要照单全收，因为过分倚靠是有问题的。即使是慕安得烈所讲的“基督的灵”，如果你全数拿来用，也会成为死的字句。你在台上所释放的话，必须是从神经过的，也是在神里头的一个故事。　　在亮光上，我们可以得着别人的启发；在辞句和发表上，可以得着别人的帮助，但绝对不能把别人的东西，拿来当作自己的话。这个完全行不通。我们所释放出来的话，必须是经过神的，必须是在神里头的故事。许多参考书的用处，还在于我们会用；若是不会用，就会被引到树林里，其中充满了善恶知识树。或许你觉得那许多树都是好东西，但事实上，那可能全数是结知识树的果子。如果你有创世记二章那个异象的控制，并且会用参考书，不受它们的害，你就知道其中都是知识树，充满各种说法。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　总之，司令官必须有一个很高明的断案，断明参考书的用处在那里。若没有那些参考书，有些感想引不出来；借着参考书里许多的“参谋”，有些感想才能产生。有时，你要讲一篇道，事前和一位小弟兄有交通，即使他胡言乱语，末了反而引出你更高明的话。他可能说，你讲得真不错，我实在得着你的帮助。其实你心里想，若非先前听他胡言乱语，你还讲不出来，是他帮了你的忙。因此，你千万不要把参谋所讲的，完全采行，不能完全跟着走，那会引领你到善恶知识树的树林里。你可以利用那些书，作个参考，但不是全数拿来使用。　　两千年来召会中解经的书，对我们的帮助不大。如果有帮助，仅止于参考的价值而已。许多解经书都是在善恶知识树的一面，很难得找到一本是给人生命树的。我们都承认，在弟兄们中，除了达秘之外，格兰特（F.W.Grant）在美国是个相当大的解经家，他所著“数字圣经”（The Numerical Bible），其中所解明的，还是许多善恶知识树；但不重在善恶的一面，乃重在知识的一面。这并不是说，他的东西一点益处都没有；乃是说，那些参考书有没有益处，完全在于你如何使用。简单的说，那些书你可以稍为利用，不能完全采用。你若是全数采用，产生的结果必定不是生命。我们必须抓牢一个原则，当我们释放话语时，必须是灵，是生命。你能抓牢这一点，才可以使用那些参考书。　　有的人喜欢使用圣经手册，讲些历史、地理的东西，那并不值得。你们读经，若过分注意圣经手册的东西，我就要替你们说，“祸哉，你们灭亡了。”你们根据那些书，给神的儿女什么东西呢？那要比路加十五章的浪子以吃豆荚充饥都不如，丝毫没有用处。有的弟兄说，因着我们不知道圣经的背景，比方不知道以弗所书的背景和地点，我们读一读圣经手册就知道，以弗所书是怎么写成的，以弗所城是在那里，其中有多少人口等。然而，请问这些是什么呢？那不过是善恶知识树。你一吃，眼睛就明亮，却一点不叫你摸着神。你不知道这个，不知道那个，一点都没有亏损。你知道了反而有亏损，因为等你在讲台上讲以弗所书时，你所告诉众人的，就是以弗所城有多大，人口有多少。那些有什么益处呢？如果这些事情我们必须知道，神在祂的话语里，就会替我们写出来。祂没有写的，我们何必去要？
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　　你可能全数不知道以弗所书是怎么写出来的，是写给什么人的，但你却能供应圣徒：祂照着祂荣耀的丰富，借着祂的灵，用大能使圣徒得以加强到里面的人里，使基督借着信，安家在他们心里，甚至到一个地步，使他们被充满，成为神一切的丰满（弗三16~19）。你讲的时候，或许多发表了一些，甚至可能连发表都糊涂了，但那都无所谓。你只要传输：基督借着信，要安家在圣徒里面，并且神一切的丰满要充满圣徒，甚至使他们成为神的丰满。然后接着说，神能照着运行在我们里面的大能，极其充盈地成就一切，超过我们所求所想的（20）。你这样传讲以弗所书，给人看见这些，才是重要的；而不是要告诉人，以弗所城多大，谁作总督，人口有多少。我在年幼时，也喜欢读这些；但有一天，我从我的书房，不知丢出了多少这一类的东西。那些我统统不要，全数抛弃。神的话语本身，已经够我们明白、使用了。
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弗3:16  
愿祂照着祂荣耀的丰富，借着祂的灵，用大能使你们得以加强到里面的人里，
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3:18  
使你们满有力量，能和众圣徒一同领略何为那阔、长、高、深，
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。
弗3:20  
然而神能照着运行在我们里面的大能，极其充盈地成就一切，超过我们所求所想的；
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　　盼望弟兄们要学习看见什么叫作“话语”，而不是那些知识、道理，甚至讲解。话语就是神的发表，我们要看得如此重才可以。你们一定要抓牢这一点；这个抓牢了，许多参考书就可以好好使用。　　我未曾看过一个人使用参考书，像倪柝声弟兄使用得那么多；我亲眼目睹，也曾听人讲说。当他要讲马太福音，所有关于马太福音的注解，他都参照，几乎没有一本不在他手中。他的床四围全数是书，书放在四围，找书就很便当。然而，你却没有听见他讲一篇道，是从什么书里出来的。他一直都是利用这些东西，但从来没有完全采用这些东西。他常常对我们摇头说，那些书本里没有什么。有时，我们还疑惑，既然书本里没有什么，为什么他家里一大堆书？这就在乎会不会利用，会不会拿来参考。好像你把一位小弟兄请来参考，问他如何祷告。他回答说，祷告就是闭起眼睛，跪下去…，他七讲八讲，却引出你里头的东西。等到你在台上讲时，你告诉大家，祷告不是只闭着眼睛，跪下来…。这样，你就是用那些参谋作参考，而不是完全采用。你若完全采用参考书，就是没有从神经过。　　我们基本上要看见，什么叫作释放话语。我们作话语职事的人，释放出去的话，应该是灵、是生命，是从神那里经过，也是在神里面经过的故事。这是在话语服事上，我们基本要抓住的原则。　　讲于主后一九五八年三月八日
　
THE URGENT NEED TODAY
　The ministry of the word refers to the messages that we give. In the past we paid much attention to the exercise of the brothers when they minister the word. For more than three, close to four, years I have observed and paid particular attention to the ministry of the word in the different localities. Many brothers still need to exercise when they minister the word. It is difficult to speak clearly concerning this in a few words. It seems as though there is no problem with the messages given from the podium. However, if we study our situation carefully, we will see that there is a big problem. Because of the shortage among us, I hope that we can gather all the serving ones together in the fall and spend some time to focus on the administration and building up of the church and on the ministry of the word. This shortage is especially evident in the church in Taipei. There is, therefore, a need to address these two matters.
　The administration of the church and the ministry of the word are related. The ministry of the word is related to the administration of the church. It is difficult to build up a church if we administer but do not have an adequate supply of the word. The serious problems in the larger churches, especially the churches in Southeast Asia and Hong Kong, are due to a weakness in the administration, the building up, of the church, and the ministry, the supply, of the word. It is difficult to say which is more important. Both are equally important.
　
The Ministry of the Word Producing Building Materials
　The ministry of the word produces building materials. In order to build a house, we must have materials; without materials we cannot build a house. The materials for the building of the church are produced by the supply from the ministry of the word. We should not think that if we have three to five thousand saints, we have materials for the building up of the church. Without the proper ministry of the word, every saint will become a problem. The more saints there are, the more problems there will be. An increase in the number of saints does not mean that there are more materials. The amount of materials does not depend on the number of people but on the supply from the word. A rich supply is needed for the saints to become useful materials. Hence, the materials for the building up of the church come from the supply in the ministry of the word. When the supply is abundant and rich, there will be materials for the building up of the church. Without the supply from the ministry of the word, even if there is a multitude of brothers and sisters, we will sense a lack of materials for the building up of the church. We have many brothers and sisters, but we lack building materials because of a shortage in the ministry of the word. The supply from the word is the source that produces materials for the building up of the church.
　The church in Taipei is a large local church, because it has many saints. Hence, all the serving ones in Taipei want to know how to build up the saints. However, because there is a weak supply from the word, there are many saints but no materials. In other words, many brothers and sisters cannot become building materials and be built up together, because there is a shortage in the supply. In order to have building materials for the church, there is the need for a rich supply in the ministry of the word. When there is a rich supply in the ministry of the word, the saints will not merely be brothers and sisters; they will become materials for the building up of the church.
　
The Administration of the Church Being the Skill for Building
　The administration of the church can be considered the skill needed for building. Having materials does not necessarily mean that a house can be built. We need skill. There must not be a shortage in materials or in skill. If we do not have the proper skill, we will not be able to build even when the materials are prepared. For example, if we are not skilled in carpentry, masonry, or ironwork, we will not be able to build anything with materials such as wood, stones, bricks, cement, reinforced bars, glass, and steel rods. Therefore, we must see that on the one hand, the urgent need today is the supply from the ministry of the word, and on the other hand, it is the administration of the church. One concerns materials, and the other concerns skill.
　The administration of the church includes governing and management. To govern requires people or things to be placed under authority. To manage means that people and things are not merely placed under authority but are directed in an orderly fashion so that their function is manifested.
　
THE CHURCH NEEDING TO BE GOVERNED AND MANAGED
　Anyone who visits Hong Kong sees the governing and management of the British officials. They govern and manage land, transportation, traffic, and many other matters. As a result, many places that previously were inaccessible to the public are now accessible. Some places where the land was too high were made flat, and places that were low were filled in. For instance, they leveled a hill in Kowloon City and made a new runway for the airport on land that they reclaimed along the coast. In the past it was difficult for planes to take off and land at the airport in Hong Kong, because the airport, which is located at the foot of a hill, was affected by slight changes in the weather around the hill. The government leveled the hill in Kowloon and used the earth to reclaim and develop land along the coast. Moreover, the large rocks from the hill were used for construction. The land that was reclaimed was also used for a park, and portions were sold to individuals and businesses. This benefited the people.
　This example shows that administration includes both governing and management. The elders in a local church should not only govern but also manage. A person who does not govern cannot manage; if he does not have the position and the authority to govern, he cannot manage. However, a person with the position to govern must also manage. We do not seem to have a problem governing the church, but we have a problem with management. The problems in a large local church may be the result of our not knowing how to manage. When we speak of perfecting the saints in these messages, we are emphasizing management, which covers many areas.
　If we want a local church to be built up, we must have a rich supply from the word and proper administration, which includes governing and management. The churches under our responsibility need to be governed and managed. Some localities are governed, but they do not seem to be managed. For example, the elders must make up the lack in the meetings. The elders should not govern the saints while neglecting the management of the meetings. They should be concerned if a meeting lacks content and not let a weakened situation continue.
　Hong Kong was previously a deserted island with hills, valleys, and barely any roads. It was difficult for airplanes to take off and land and transportation was not convenient. Then Hong Kong was placed under the British administration. This is an example of how we need to administrate the church. We should not require a church to merely be put under the governing of the elders. Governing is for management. An elder should manage a meeting that is under his care. He should make up for what is lacking and strengthen what is weak. Our lack is management, not governing. In a family the parents cannot demand that the children be under their governing but not manage the children’s needs for clothing or food. If the parents do not manage the needs of the children, they are governing without management.
　Under normal circumstances we should manage more than we govern. In the churches we need more management than governing. We must admit that we are weak in the matter of administration. However, our basic problem is our lack of the supply from the word. The supply from the word is a big lack among us. Let us consider the positive aspect of the ministry of the word.
　
THE IMPORTANCE OF SUPPLYING THE WORD
　The saints responsible for the district meetings should pay attention to supplying the word. A primary matter in society is to take care of the supply of food. This is the reason that every administration focuses on supplying people with food. If the people in a country are not fed, it is difficult to administrate that country. Similarly, if the children in a family are hungry and lack proper nutrition, there will be many problems. This also applies to the church. If the ministry of the word is weak, the saints will lack the supply from the word; they will come to the meetings hungry and leave hungry. The saints who are hungry will eventually stop attending the meetings and will backslide. Moreover, many problems will arise.
　A person who is malnourished suffers from different kinds of diseases. In the same way, opinions, criticisms, judgments, and reasonings come in and produce a negative atmosphere when a church lacks the supply from the word. A rich supply of nutrients enables a person’s body to destroy germs so that diseases are swallowed up. Similarly, if there is a rich supply from the word, the negative speaking is swallowed up.
　On the negative side, we can focus on the diseases in a person, but on the positive side, if we want a person to have normal growth, we have to give him adequate nutrition. A malnourished person cannot grow properly. Similarly, a church that does not have a rich supply from the word cannot develop, the function of the saints will not be manifested, and the various needs in the church will not be met. We need to see the importance of supplying the word. When there is a rich supply from the word, every problem will be terminated and every need will be met. Taking care of problems and needs depends on the supply of the word.
　Diseases in the body are eliminated by the nutrients in the food a person eats. The proper growth and development of every part of a person depend on the nutrients in food. When there is a shortage of nutrients, the proper growth and development of the body stops, and germs that enter the body can cause diseases. Hence, it is useless to try and cure a disease if a person refuses to eat. Likewise, there will be no effect if we repeatedly attempt to solve the problems in a church when there is a shortage in the supply of the word. The problems in the church are not really problems; they are the result of a shortage in the supply of the word. As soon as there is a sufficient supply, the problems will spontaneously disappear, and there will spontaneously be the growth and building up. When we lack the supply of the word, everything becomes a demand, and the more demands that there are, the less likely that they will be met.
　Therefore, those who serve in the ministry of the word must know that a church is weak when the supply of the word is weak, it is poor when the supply of the word is poor, and it has problems when there is a problem in the supply of the word. When there is a shortage in the word, a church cannot be built up in a good way, and materials will not be produced for the building. In our service in the church we should not complain about this or about that. We should not blame the brothers, sisters, elders, or deacons for the different problems. Our complaints will not solve the problems. If we give the church a “physical checkup,” we will see different germs that indicate a lack of nutrition. The root of the abnormal situations in the church is an inadequate supply from the word; the saints have not been given a sufficient supply of nutrients.
　Children who do not eat well and are skinny and sickly are prone to suffer from different diseases. Instead of blaming the children for being sick, we should blame the parents who do not feed the children. If parents feed their children with sufficient nutrients, the children will be healthy and strong. As long as the children have enough nutritious food to eat, they will not be sick. This is an accurate illustration. If we want to solve the problems in the church, we should forget about everything and minister the word. As soon as there is a rich supply of the word, there will be many vitamins and nutrients supplied to the saints. As a result, the problems and diseases will be eliminated, and the church will be strong and healthy. The key is in the supply of the word.
　
THE EFFECTIVENESS OF THE MINISTRY OF THE WORD
　The Chinese have a saying that a single statement may cause a nation to rise or to fall. This shows the serious effect of words. Words can save a person’s life or destroy a person. Words can also cause a country to rise or to fall. Likewise, the building up or the tearing down of a church depends on the ministry of the word. The brothers serving in the ministry of the word must realize the importance of their responsibility. If we minister the word in a poor way, the church will suffer loss, but if we serve well, the church will benefit. Hence, whether the church suffers loss or is benefited depends on us. One day we will all stand before the judgment seat of Christ to give an account to the Lord. The Lord will surely question us concerning this matter.
　The brothers who minister the word must not blame the saints or the church for not doing well. Instead, we must bear the blame and admit that the problems are a result of a deficiency in our ministry of the word. We must not shirk our responsibility. We may blame the church, but when another co-worker, who can supply the church with a strong ministry in the word, comes, the condition of the church will change. The ministry of the word causes the saints to rise up. It is wrong for a mother to beat and scold her children because they are thin and sickly in appearance. The condition of the children is the result of poor nutrients. A mother may think that she gives her children sufficient nutrients, but the food she prepares tastes like medicine. She may think that the food is nutritious, but to the children it tastes like bitter medicine. Similarly, the speaking brothers may feel that the message they give is rich, but the saints do not receive a supply. The brothers may blame the saints and even rebuke them for their lack of comprehension. However, the saints do not eat, because the brothers prepare only “bitter medicine.” Therefore, we should not blame the “children” for being thin and sickly. We should rather make sure that the food we give them has flavor. We must understand that the root of the problems in the local churches is related to the ministry of the word.
　If the word of the gospel is properly preached, crowds of people will repent and be saved, but if the word is not properly preached, few people will be saved. Therefore, the word that is spoken makes a difference. This applies to the word spoken to sinners and to the word spoken to the believers. Therefore, we must pay attention to the ministry of the word.
　
THE WORD BEING WITH GOD AND THE WORD BEING GOD
　The word that we are referring to is the word of ministry spoken from the podium, not the common words spoken in the world. The brothers who serve in the ministry of the word must grasp a basic principle—the word that they minister must be God. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” John does not begin the sentence with the Word was God; he first says, “The Word was with God,” and then “the Word was God.” The spoken word must be with God so that the saints receive God. Oftentimes when we listen to a message, the word that is spoken is not God and does not have the presence of God. Such words are empty and can be idle talk.
　
THE WORD BEING SPIRIT AND LIFE
　The words spoken by the brothers must cause the saints to see God. The Lord Jesus said, “It is the Spirit who gives life...the words which I have spoken to you are spirit and are life” (6:63). The words released through the ministry of the word should always be the utterance of God, and they should be spirit and life. The apostles wrote the Epistles according to this principle. For example, sometimes the apostle Paul spoke his own words, but he felt that God was in his words (1 Cor. 7:10, 12, 25, 40). This is what makes the Bible special and proves that the Bible is God’s Word. Most people are afraid to speak about themselves, but much of what Paul said was concerning himself. It seems that Paul in his Epistles spoke more about himself than about the Lord Jesus. He never mentioned where the Lord Jesus was born, but he gave a clear account of his own background. While most people today dare not speak about themselves, Paul spoke about himself, particularly in the books of 1 and 2 Corinthians. However, as we read the words concerning Paul, we sense God. Paul even says that it is necessary, not expedient, for him to boast and that he boasted like a foolish man (2 Cor. 12:1; 11:16-17). In these words Paul did not speak about God, the Lord, or the Spirit. However, when we read them, we sense God, because Paul spoke forth God. Even though Paul spoke concerning himself, his words conveyed God.
　It is possible for us to say “God” or “Lord” in every sentence but have nothing of God when we speak. What Paul said was full of the element of God. Hence, when we read Paul’s words, we touch God. Paul’s words are God, the Spirit, and life. If we want our words to convey God, the Spirit, and life, our words must pass through God and be in God.
　
USING REFERENCE BOOKS
　The brothers who minister the word must not merely collect some points from reference books. If our speaking consists of only what we collect from reference books, the words that we speak will not come from our experience of God and will not pass through God. This does not mean that reference books are useless, nor does it mean that we should not use them, but the words that we speak must pass through God, and they must have the element of the experience of God.
　
Making the Vision and Experience of Others Our Vision and Experience
　What is the use of reference books? Good reference books contain some light. An example is Andrew Murray’s The Spirit of Christ. This is a valuable reference book because Andrew Murray was enlightened and saw the truth concerning abiding in Christ. When we read this book, however, we should not treat it as a reference book. In order to speak it to others, we need to pass through God. Otherwise, we are those who “buy and sell goods”; we have not passed through God, and we have no experience that comes out of God.
　This does not mean that we should not read reference books. However, instead of merely quoting a book, we should bring the content—what the author saw and experienced—to God. Then the content will become our vision and experience. We need to see what the author saw and experience what the author experienced. Then the book is not merely a reference book. We read reference books because we want to see what others saw and experience what they experienced. Then we will have something that is in God and has passed through God; their vision will become our vision, and their experience, our experience. This is the primary purpose of reference books.
　
For a Proper Understanding of Words and Phrases
　Reference books also help us study the meaning of words and phrases. If we do not thoroughly understand the original language, it is difficult to determine the proper translation of some words and phrases. Hence, we can consult reference books written by people who understand the language. In this respect reference books are useful, and we should use them. However, the words and phrases that we study should help us in our utterance.
　
Finding Proper Utterance
　Reference books can help us with our utterance. Sometimes the authors have good utterance. However, we should not accept everything that is in a reference book. For example, Madame Guyon spoke about “being lost in God.” This is good utterance, but it is not sufficiently high or clear. It seems as though Madame Guyon used these words to mean being blended and mingled with God. When we say that we are lost in God, it implies that we no longer exist. However, according to our experience, we are mingled with God, not lost in God. Therefore, reference books should merely be used for consultation. We should not quote everything that is written. The reference books that we read should inspire us to develop our phrases and utterances.
　Our use of reference books can be compared to a commander in chief who consults his advisers for their opinions in order to develop a strategy. Sometimes these opinions give us good ideas. If we do not read or consult reference books, we limit ourselves. The reference books that we consult can be helpful in improving our understanding.
　Hence, we should not wait until we are about to give a message to consult a reference book. Rather, we should read reference books regularly in order to gain a resource of material. For example, the books concerning fellowship between man and God by Andrew Murray, Madame Guyon, and Mrs. Penn-Lewis have their own characteristics. We therefore should not wait until we are about to speak on fellowship with God before we consult these reference books. The proper way is to read these books on a regular basis and store what we read within us. Then when we are ready to give a message on fellowship with God, there will be a foundation within us, because we have consulted with what others have written. We should use what they have written as reference material, but we should not quote everything. This is the way to use reference books.
　
Avoiding the Exposition of the Bible in Reference Books
　Furthermore, when we use reference books, we must not rely on their expositions of the Bible. We should never think that we can quote someone merely because he expounded a verse in a good way. If we do, our speaking will not be the word of the ministry, because it did not pass through God and does not have the Spirit of God. Rather, our speaking is borrowed. Whether we give messages or lead others to study the Bible, this is an inappropriate way to use reference books. The words that we speak must pass through God and must be in God. We can consult what others write in order to understand the meaning of phrases and words in the Bible, and the light that others receive from the Bible may inspire us. However, what we speak must be in God, and it must pass through God. The words that we speak must also be spirit and life. We can be helped in our utterance without quoting everything we read. We need to study, learn, and consider what others write. Then we will be more advanced and higher.
　I received much help from the writings of Mr. J. N. Darby. There is a statement in his writings that I believe is a great word, even though some people may consider it insignificant. He said that the Psalms are the expressions, feelings, and impressions of godly men. Most people would think this is an ordinary word. In Darby’s Synopsis of the Books of the Bible he commented on all one hundred fifty psalms. Many important statements can be found in his comments. However, except for the statement of the Psalms being the expressions, feelings, and impressions of godly men, I consider his comments to be ordinary. The Psalms are the expressions and feelings of godly men. I was helped by this crucial word because it opened up the book of Psalms to me.
　In the Life-study training on the book of Psalms in 1956, I strongly disagreed with one of Darby’s interpretations. Darby said that Christ is the One who meditates on the law of Jehovah day and night, but I cannot agree with this interpretation. Psalm 1 is the speaking of a godly person who has the law as his background. In Psalm 2 there is another person who lives before God and who, through the Spirit of God, speaks something that is contrary to Psalm 1. Instead of regarding the law, this person exalts the Son of God. I did not agree with Darby’s view regarding Psalm 1, but I agree with Darby’s statement that the Psalms are the expressions and feelings of godly men. The contents of these expressions, however, require much discernment.
　Therefore, we should limit our use of reference books to the ways that we have described. We should not accept everything indiscriminately. There will be problems if we rely excessively on reference books. Even the book The Spirit of Christ by Andrew Murray will be dead letters if we merely quote it. The words that we speak must pass through God and must be in God.
　The light that others receive can inspire us, and we can be helped with the meaning of words and with our utterance, but we must never take what others say as ours. What we speak must pass through God and must be in God. The usefulness of reference books depends upon how we use them. If we do not know how to properly use them, we will be led into a forest filled with trees of the knowledge of good and evil. We may feel that the trees are good, but the fruit that they bear is called knowledge. If we are controlled by the vision of Genesis 2 and know how to properly use reference books, we will realize that most reference books are trees of knowledge that are full of all kinds of opinions.
　In summary, we need to learn how to use reference books. These books can give us good impressions. We should never blindly receive what others write; otherwise, we will be led into a forest of trees of the knowledge of good and evil. We can use the books for reference, but we should not quote them blindly. In addition, before we give a message, we may fellowship with a young brother who seemingly speaks nonsense. But our utterance is improved by the fellowship.
　Most of the expositions of the Bible that were written over the past two thousand years have not been much help to us. They were merely references. Most books on exposition are related to the tree of the knowledge of good and evil. Few books are related to the tree of life. Besides Darby, F. W. Grant was a great expositor of the Bible among the Brethren. But many of the expositions in his book The Numerical Bible are on the tree of the knowledge of good and evil; they focus on knowledge, not life. This does not mean that his expositions are useless. Whether a reference book is beneficial depends on how it is used. Reference books should be used as a source of reference. We should not quote them in their entirety; otherwise, the issue will not be life. We have to grasp this principle. The words that we speak must be spirit and life. If we keep this principle, we can use reference books.
　Some brothers like to use Bible handbooks, which give information related to history or geography, but they are not of much value. What we can give the brothers and sisters from these books is worse than the carob pods that the prodigal son in Luke 15 ate; it is useless. Some brothers say that since we do not know the background of the Bible, we can use a Bible handbook to learn, for example, where the book of Ephesians was written, where the city of Ephesus was located, and what its population was. This information is the tree of the knowledge of good and evil. When we eat of this tree, our eyes are opened, but we do not touch God. There is no loss if we do not know this information. On the contrary, if we know these things, we will suffer loss, because when we speak on the book of Ephesians, we will tell people only about the size of the city of Ephesus and how large its population was. What is the benefit of having such information? If we needed to know these things, God would have written about them in His Word. Since He did not write about them, why do we need to spend time on them?
　It is possible not to know where the book of Ephesians was written but still supply the saints. We can say that according to the riches of His glory, God is strengthening the saints through His Spirit into their inner man that Christ may make His home in their hearts that they may be filled unto all the fullness of God (3:16-19). Even if what we say seems a little confusing, we need to transfuse Christ into the saints. We can say that Christ wants to make His home in our hearts through faith so that we may be filled unto all the fullness of God and even become the fullness of God. We can also say that God is able to do superabundantly above all that we ask or think, according to the power which operates in us (v. 20). This is what we need to say to the saints when we speak on the book of Ephesians. There is no need to speak about the size of the city, its population, or who the governor was. In my youth I also liked to read Bible handbooks; however, one day I threw them away. There is more than enough of value in the Word of God than we can understand.
　The word that we minister must not be knowledge, doctrine, or even explanation. It must be the utterance of God. If we keep this principle, we can use numerous reference books.
　I never saw anyone use reference books as much as Brother Nee. Before Brother Nee spoke on the Gospel of Matthew, he consulted almost all the commentaries on Matthew. However, he never gave a message that came from a book. He often said that there was nothing in the reference books. Everything depends on whether we know how to use these books. For example, a young brother may not give a clear word concerning prayer, but what he says can draw out words from within us. Then when we speak, we are able to use the words of the brother and minister a clear word concerning prayer. We use what the brother said as reference material. If we use everything in a reference book, what we minister will not pass through God.
　The brothers who minister the word must speak a word that is spirit and life, has passed through God, and is in God. We must keep this basic principle in the ministry of the word.
 
　　在召会中，话语职事的问题，也就是讲台的问题。已过，我们曾经相当注意弟兄们在话语职事上的操练。经过三年多，将近四年的工夫，我在各处观察，也特别注意这个问题。我里头有个很重的感觉，好些弟兄们在站讲台的事上，还需要相当的操练。这件事实在很难用三言两语说透。表面看，各地的讲台似乎没有多少问题，但经过研究，还是大有问题。我原本盼望在秋季，将事奉的人召聚在一起，专一的来注意治理、建造召会，以及讲台的话语职事等问题。因为在我们中间，尤其台北这个大的地方召会，这两方面都有明显的弱点。一面是召会的建造，关乎召会的治理；一面是话语的供应。这两个明显的软弱，都有急迫的需要。

　　这两面的软弱，完全是连带且相关的。话语的供应对于召会治理，有非常绝对的关系；要建造一个召会，如果没有相当话语的供应，只靠治理就很为难。各地比较大的召会，特别在南洋以及香港，我们所看见召会中严重的问题，根源都在于这两点：召会的治理或者说召会的建造，以及话语的供应，就是话语职事里讲台的问题。这二者很难区别那个轻，那个重；二者应当同等重要，缺了一面都会非常为难。
 
　The ministry of the word refers to the messages that we give. In the past we paid much attention to the exercise of the brothers when they minister the word. For more than three, close to four, years I have observed and paid particular attention to the ministry of the word in the different localities. Many brothers still need to exercise when they minister the word. It is difficult to speak clearly concerning this in a few words. It seems as though there is no problem with the messages given from the podium. However, if we study our situation carefully, we will see that there is a big problem. Because of the shortage among us, I hope that we can gather all the serving ones together in the fall and spend some time to focus on the administration and building up of the church and on the ministry of the word. This shortage is especially evident in the church in Taipei. There is, therefore, a need to address these two matters.

　The administration of the church and the ministry of the word are related. The ministry of the word is related to the administration of the church. It is difficult to build up a church if we administer but do not have an adequate supply of the word. The serious problems in the larger churches, especially the churches in Southeast Asia and Hong Kong, are due to a weakness in the administration, the building up, of the church, and the ministry, the supply, of the word. It is difficult to say which is more important. Both are equally important.
　　话语的供应能够产生建造的材料。好比你要建造一栋房子，非有材料不可，没有材料，如同巧妇难为无米之炊。没有米，饭是作不出来的；没有建材，房子是造不出来的。我们建造召会的材料，完全是靠话语职事的供应。千万不要以为，有了三千、五千位弟兄姊妹，就有建造召会的材料。弟兄姊妹的人数越多，若是没有好的话语供应，个个就都成为难处。人越多，难处越多。人越多，并不表示材料越多；材料的多寡，不重在人数，乃重在话语的供应。话语越有供应，弟兄姊妹越成为有用的材料。所以建造召会的材料，是源自于话语的供应。当你在召会中供应大量强的话语，立刻就能看见，召会的建造有了材料。没有这些话语的供应，虽然有一大群的弟兄姊妹，仍会觉得缺少建造召会的材料。有弟兄姊妹却没有材料的原因，就在于缺少话语的供应。话语的供应在建造召会的事上，乃是材料的来源。

　　以台北市召会为例，人数相当庞大，有几千人，算是一个大的地方召会。所以，在台北事奉的弟兄姊妹都有一个感觉，这么多人在这里，到底该怎样建造他们？如果你坐下来，好好把这件事仔细的思想、考量过，你自然会发觉，难处的焦点就是话语的供应弱。因着话语的供应弱，这里有人却没有材料。换句话说，因着话语的供应弱，有许多弟兄姊妹无法成为建造的材料，无法同被建造。他们要成为建造召会的材料，必须有强的话语供应。当强的话语供应到他们里面，就使他们不只是弟兄姊妹，更成为建造召会的材料。
 
　The ministry of the word produces building materials. In order to build a house, we must have materials; without materials we cannot build a house. The materials for the building of the church are produced by the supply from the ministry of the word. We should not think that if we have three to five thousand saints, we have materials for the building up of the church. Without the proper ministry of the word, every saint will become a problem. The more saints there are, the more problems there will be. An increase in the number of saints does not mean that there are more materials. The amount of materials does not depend on the number of people but on the supply from the word. A rich supply is needed for the saints to become useful materials. Hence, the materials for the building up of the church come from the supply in the ministry of the word. When the supply is abundant and rich, there will be materials for the building up of the church. Without the supply from the ministry of the word, even if there is a multitude of brothers and sisters, we will sense a lack of materials for the building up of the church. We have many brothers and sisters, but we lack building materials because of a shortage in the ministry of the word. The supply from the word is the source that produces materials for the building up of the church.

　The church in Taipei is a large local church, because it has many saints. Hence, all the serving ones in Taipei want to know how to build up the saints. However, because there is a weak supply from the word, there are many saints but no materials. In other words, many brothers and sisters cannot become building materials and be built up together, because there is a shortage in the supply. In order to have building materials for the church, there is the need for a rich supply in the ministry of the word. When there is a rich supply in the ministry of the word, the saints will not merely be brothers and sisters; they will become materials for the building up of the church.
　　召会的治理可以说是建造的技术。当我们有了材料，并不一定就能建造房子，还要有技术上的讲究，两面都不可或缺。当我们把木头、石头、砖头、水泥、钢骨、玻璃、钢筋等，统统预备好，如果我们的技术不行，画不出设计图，不熟练木工、石工，也不会铁工，那么材料堆在那里，还是造不出东西来。所以，我们要看见，我们现今急迫的需要，一面是话语的供应，另一面是召会的治理；一个是材料问题，一个是技术问题。

　　对于召会治理的问题，我们要明白，“治”是一件事，“理”又是一件事。中文里有许多用法，比世界上其他的文字高明。世界上有七、八种好文字，中文就是其中之一。中文的特色之一，就是可以将两个不同的字，合成一个辞，这是别的文字所不能及的。我们用“治理”这辞，不是随便用的，有其特别的讲究。什么叫作“治”？治就是把一个地方、一班人，或是一件事，摆在你的权下要你去治服。什么叫作“理”？理就表示那些人与事不只在你的权下，还能被你整理得有秩有序，显出功用。
 
　The administration of the church can be considered the skill needed for building. Having materials does not necessarily mean that a house can be built. We need skill. There must not be a shortage in materials or in skill. If we do not have the proper skill, we will not be able to build even when the materials are prepared. For example, if we are not skilled in carpentry, masonry, or ironwork, we will not be able to build anything with materials such as wood, stones, bricks, cement, reinforced bars, glass, and steel rods. Therefore, we must see that on the one hand, the urgent need today is the supply from the ministry of the word, and on the other hand, it is the administration of the church. One concerns materials, and the other concerns skill.

　The administration of the church includes governing and management. To govern requires people or things to be placed under authority. To manage means that people and things are not merely placed under authority but are directed in an orderly fashion so that their function is manifested.
　　凡到过香港的人都看见，英国人不只在那里“治”，也是在那里“理”。从香港的路政、交通管制，以及其他许多事情，都可以看见他们不仅有治，也有理。有的地方不通，他们就去疏通；有的坡地太高，他们就把它铲平；有的土地低洼，他们就去填高。譬如，最近他们在九龙城的一个小山，花了几年的工夫，把它完全打平，然后在沿海填出一条飞机跑道。从前飞机在香港机场，起降都有困难，因为机场在山丘之下，稍有雾气都受影响。现在他们把市内一座小山完全铲平，以所铲的土填海，向海发展新的土地。不仅如此，从小山挖出的许多石头，大的也作成一块一块，拿来为着建筑，也有相当的用处。这样一来，最少有三种好处，土填海，石头建筑，小山铲平之后的土地，可作公园，可卖给百姓商家，是最值钱的地方。香港政府因此赚进许多钱，对百姓也很有利益。

　　以香港为例，是作个比方。治理不仅是去管治，还要整理。一个地方召会在长老们手中，不仅是治，还要加上理。没有治就不能理，因为若是你在那里没有权柄，不在其位，便不谋其政。然而在其位还要谋其政，要一直去“理”。目前，“治”在我们中间不成问题，反而最大的难处是“理”。有时，因着我们不会理，一个大的地方召会，就有了难处。我们在这些信息中，说到要成全别人，就是重在理，理包括的范围很大。

　　若要一个大的地方召会能好好被建造，就必须有强的话语供应，和相当好的治理。虽然我们只是三言两句，将治理这件事带过，但盼望弟兄们，特别是台北的长老们，以及在各地背负长老责任的人，都必须看见，召会摆在我们手下，只有治不行，还必须理。现在有些地方，几乎只有治的一面，理的一面是荒凉了。举例而言，一场聚会，不论是祷告聚会，还是擘饼聚会，是在长老的管治之下，这个不能说不对，但还得要“理”。要看聚会中该启发的有没有启发，该“填平”的有没有“填平”，该补的有没有补。不能只要人服在长老的“治”下，长老对于聚会却没有“理”；聚会内容缺了、空了，长老都不管，错了也让它去，弱了还任凭它。这是不宜的。治与理的这两面，长老都必须注意。

　　香港原本是个荒凉的岛，没有路，只有山丘和低地，飞机起降困难，车子也不能通行。当香港摆在英国人的治下，英国人就开始理。我们治理召会也是这样，不能只要求一个召会，在长老们手下受管治。我们必须看见，治是为着理。比如，现在有个分家聚会是在长老的治下，但是长老们还得理。比方这里有一个空，长老们就必须填；这里有一个缺，长老们就要补；这里有一个弱点，长老们就该来加强。目前我们这个治是够，但理不够。好比一个家庭，作父母的不能只要孩子在他们的治下，孩子们冬天需要衣服，却不给他们理，早饭也不给他们理；那就是只有治，没有理。

　　按着正当地情形，理的成分应当远超过治。我们在召会中，有一点治就可以了，大部分应该是理。在这一面，我们都得承认，我们有弱点。然而，我们在基本上的难处和缺乏，还是话语的供应。话语的供应现今是我们中间一个大的问题。我们先要积极的来看话语的职事，话语的供应。
 
　Anyone who visits Hong Kong sees the governing and management of the British officials. They govern and manage land, transportation, traffic, and many other matters. As a result, many places that previously were inaccessible to the public are now accessible. Some places where the land was too high were made flat, and places that were low were filled in. For instance, they leveled a hill in Kowloon City and made a new runway for the airport on land that they reclaimed along the coast. In the past it was difficult for planes to take off and land at the airport in Hong Kong, because the airport, which is located at the foot of a hill, was affected by slight changes in the weather around the hill. The government leveled the hill in Kowloon and used the earth to reclaim and develop land along the coast. Moreover, the large rocks from the hill were used for construction. The land that was reclaimed was also used for a park, and portions were sold to individuals and businesses. This benefited the people.

　This example shows that administration includes both governing and management. The elders in a local church should not only govern but also manage. A person who does not govern cannot manage; if he does not have the position and the authority to govern, he cannot manage. However, a person with the position to govern must also manage. We do not seem to have a problem governing the church, but we have a problem with management. The problems in a large local church may be the result of our not knowing how to manage. When we speak of perfecting the saints in these messages, we are emphasizing management, which covers many areas.

　If we want a local church to be built up, we must have a rich supply from the word and proper administration, which includes governing and management. The churches under our responsibility need to be governed and managed. Some localities are governed, but they do not seem to be managed. For example, the elders must make up the lack in the meetings. The elders should not govern the saints while neglecting the management of the meetings. They should be concerned if a meeting lacks content and not let a weakened situation continue.

　Hong Kong was previously a deserted island with hills, valleys, and barely any roads. It was difficult for airplanes to take off and land and transportation was not convenient. Then Hong Kong was placed under the British administration. This is an example of how we need to administrate the church. We should not require a church to merely be put under the governing of the elders. Governing is for management. An elder should manage a meeting that is under his care. He should make up for what is lacking and strengthen what is weak. Our lack is management, not governing. In a family the parents cannot demand that the children be under their governing but not manage the children’s needs for clothing or food. If the parents do not manage the needs of the children, they are governing without management.

　Under normal circumstances we should manage more than we govern. In the churches we need more management than governing. We must admit that we are weak in the matter of administration. However, our basic problem is our lack of the supply from the word. The supply from the word is a big lack among us. Let us consider the positive aspect of the ministry of the word.
　　所有各分家的负责人，都当注意话语的供应。以世界的话来说，无论是家庭、社会或国家，都以粮食为首要。所谓民以食为天，行政长官们都相当注意人民的粮食；若是老百姓吃不饱，国家就很难治理。一个家庭中，孩子吃不饱，营养不良，家里就免不了有许多的麻烦和难处。召会里也是一样，若是话语供应贫穷、软弱，弟兄姊妹经常得不着话话供应，他们参加聚会，都是饿着肚子来，也饿着肚子回去，这个饥饿的影响太大，他们定规不会再来。如果每次都空空的来，空空的去，人数一定会减少，人也会退后、消沉，就会发生种种难处。

　　我们都知道，人一旦营养不足，就会百病丛生。召会里话语的供应一不充足，许多的意见、批评、论断、说法就会进来，产生消极的情形。若是有强的话语供应，就能吞灭那些消极的说法。如果没有丰富的供应，来吞灭那些细菌，在召会中什么病都会发生。然而，若是有丰富且足够的供应，养分进到人的身体里，就会把各种不该有的细菌消灭，身体里的疾病自然会一一消除。

　　注意身体的疾病，还是消极的一面。在积极方面，身体要有正常的发育，非有营养不可。营养不足的人，身体不能发育。同样的，召会中话语不强，召会没有办法发展，各种功用不能显出，各种需要也不能应付。我们实在需要看见话语供应的重要；召会中话语一强，任何的难处都消除了，任何的需要也都能被应付。所以，消除难处并满足需要，关键完全在于话语的供应。

　　身体百病消除，是在于得着食物的营养；身体各部分得着充分发育、发展，也是在于食物的营养。食物的营养一缺乏，该有的发育和发展就停顿，侵害人体的细菌也会进来，导致疾病的产生。所以，我们要看见，不吃东西，却一直治病，是没有用处的。若是缺少话语的供应，而一直想要解决召会中的难处，并无作用。召会中的难处，其实并不是难处，乃是因为缺少话语的供应。话语的供应一充足，难处自然没有；话语的供应一充分，那些应该启发、应该发育、应该建立的，自然而然就有了。若是没有话语的供应，所有的就都是要求，并且越要求越达不到。

　　因此，所有服事话语的人，都需要看见这个重大的关键。召会软弱就是软弱在话语的供应不行；召会贫穷也是贫穷在话语不行；召会有难处，更是难在缺乏话语。召会不能好好建造，是因为缺乏话语，因此没有带进、产生出材料。我说这些话，是要加强大家的感觉。我们服事召会，千万不要怪东怪西，怪弟兄们有这个难处，怪姊妹们有那个情形，长老这样，执事那样，这些都没有用。若是我们真正去检查召会的体质，就会发现这个细菌，那个病菌。为什么这些细菌会进来？就是因为营养不足。召会中有种种不正当地情形，那些光景都是真的，你所评论、批评，甚至定罪、埋怨的，也完全都对；然而追根究底，那个原因就是话语的供应不够，我们给人供应的食物不够多。

　　作母亲的人若是给孩子们吃得不够，孩子个个面黄肌瘦，自然百病丛生。这时，你不要责怪孩子们，乃要怪你给他们吃得不够。如果你调理得好，营养充足，孩子们定规个个体格健壮。只要你给他们吃得够，吃得充足，营养丰富，就不会生病。这是一个很准确的比方。我们要解决召会的难处，就要忘掉一切，先从话语供应着手。当召会话语的供应丰富一点，强一点，就会有很多维他命和养分，一直供应、传输；结果，过了一段时间，一切难处就会除去，百病皆消，体质自然强健起来。其中的关键就是话语的供应。
 
　The saints responsible for the district meetings should pay attention to supplying the word. A primary matter in society is to take care of the supply of food. This is the reason that every administration focuses on supplying people with food. If the people in a country are not fed, it is difficult to administrate that country. Similarly, if the children in a family are hungry and lack proper nutrition, there will be many problems. This also applies to the church. If the ministry of the word is weak, the saints will lack the supply from the word; they will come to the meetings hungry and leave hungry. The saints who are hungry will eventually stop attending the meetings and will backslide. Moreover, many problems will arise.

　A person who is malnourished suffers from different kinds of diseases. In the same way, opinions, criticisms, judgments, and reasonings come in and produce a negative atmosphere when a church lacks the supply from the word. A rich supply of nutrients enables a person’s body to destroy germs so that diseases are swallowed up. Similarly, if there is a rich supply from the word, the negative speaking is swallowed up.

　On the negative side, we can focus on the diseases in a person, but on the positive side, if we want a person to have normal growth, we have to give him adequate nutrition. A malnourished person cannot grow properly. Similarly, a church that does not have a rich supply from the word cannot develop, the function of the saints will not be manifested, and the various needs in the church will not be met. We need to see the importance of supplying the word. When there is a rich supply from the word, every problem will be terminated and every need will be met. Taking care of problems and needs depends on the supply of the word.

　Diseases in the body are eliminated by the nutrients in the food a person eats. The proper growth and development of every part of a person depend on the nutrients in food. When there is a shortage of nutrients, the proper growth and development of the body stops, and germs that enter the body can cause diseases. Hence, it is useless to try and cure a disease if a person refuses to eat. Likewise, there will be no effect if we repeatedly attempt to solve the problems in a church when there is a shortage in the supply of the word. The problems in the church are not really problems; they are the result of a shortage in the supply of the word. As soon as there is a sufficient supply, the problems will spontaneously disappear, and there will spontaneously be the growth and building up. When we lack the supply of the word, everything becomes a demand, and the more demands that there are, the less likely that they will be met.

　Therefore, those who serve in the ministry of the word must know that a church is weak when the supply of the word is weak, it is poor when the supply of the word is poor, and it has problems when there is a problem in the supply of the word. When there is a shortage in the word, a church cannot be built up in a good way, and materials will not be produced for the building. In our service in the church we should not complain about this or about that. We should not blame the brothers, sisters, elders, or deacons for the different problems. Our complaints will not solve the problems. If we give the church a “physical checkup,” we will see different germs that indicate a lack of nutrition. The root of the abnormal situations in the church is an inadequate supply from the word; the saints have not been given a sufficient supply of nutrients.

　Children who do not eat well and are skinny and sickly are prone to suffer from different diseases. Instead of blaming the children for being sick, we should blame the parents who do not feed the children. If parents feed their children with sufficient nutrients, the children will be healthy and strong. As long as the children have enough nutritious food to eat, they will not be sick. This is an accurate illustration. If we want to solve the problems in the church, we should forget about everything and minister the word. As soon as there is a rich supply of the word, there will be many vitamins and nutrients supplied to the saints. As a result, the problems and diseases will be eliminated, and the church will be strong and healthy. The key is in the supply of the word.
　　这如同我们中文里有一句话：“一言兴邦，一言丧邦。”可见话语的功效，是很厉害的。一句话可以叫人活，也可以叫人死。活与死就在于话语，兴邦或丧邦也在于话语。召会的建立或召会的衰微，都是在于话语。所以，服事话语的弟兄们，都需要确实知道，你们身上的责任重大。若是话语服事得不好，就像招致大祸，实在是罪过；若是话语服事得好，也真是有功。因此，功过都在你们。有一天，我们大家都要站在审判台前负这个责任，向主交账，主会在这件事上质问我们。

　　话语服事的人需要有一个观念，千万不要埋怨弟兄姊妹不行，埋怨召会不好，乃要百分之百把埋怨都集中在自己身上，承认是因着你的话语不行；这是无法推卸的责任。如果你埋怨自己所在地的召会不行，换一个话语强的人，光景立刻改观，这是真正的一言兴邦。我们已往一直责怪弟兄姊妹，那是冤枉他们。如果妈妈一直打孩子，骂孩子面黄肌瘦、骨瘦如柴，认为孩子没有出息，那真是冤枉他。这完全是因为妈妈没有把好的营养，供应给孩子吃。有时，妈妈所供应的食物营养充足，但是味道和药物差不多。妈妈觉得所预备的食物非常有营养，但孩子吃起来，像吃苦药一样。有时，讲道的人觉得自己讲得很丰富，但大家听了却不得供应。结果，讲的人还在那里责怪他们，骂他们不能领会。岂不知讲者所预备的是苦饭，苦饭怎么吃得下去呢？因此，我们都要学习，先不要说孩子怎样不好，又瘦又弱，乃是要看我们给他们吃的是什么，所供应的食物味道如何。这是个很大的问题。盼望我们都能明白，并且醒悟过来，各地召会的难处，根源就是在于话语的服事。

　　今天若是有人传福音，话语释放得当，你就会看见成群的人悔改得救。若是话语释放得不当，就少有人悔改得救。所以话语是关键，其中的差别非常大。不仅对于罪人是如此，在圣徒们中间更是这样。因此，我们一定要好好注意话语职事的问题。
 
　The Chinese have a saying that a single statement may cause a nation to rise or to fall. This shows the serious effect of words. Words can save a person’s life or destroy a person. Words can also cause a country to rise or to fall. Likewise, the building up or the tearing down of a church depends on the ministry of the word. The brothers serving in the ministry of the word must realize the importance of their responsibility. If we minister the word in a poor way, the church will suffer loss, but if we serve well, the church will benefit. Hence, whether the church suffers loss or is benefited depends on us. One day we will all stand before the judgment seat of Christ to give an account to the Lord. The Lord will surely question us concerning this matter.

　The brothers who minister the word must not blame the saints or the church for not doing well. Instead, we must bear the blame and admit that the problems are a result of a deficiency in our ministry of the word. We must not shirk our responsibility. We may blame the church, but when another co-worker, who can supply the church with a strong ministry in the word, comes, the condition of the church will change. The ministry of the word causes the saints to rise up. It is wrong for a mother to beat and scold her children because they are thin and sickly in appearance. The condition of the children is the result of poor nutrients. A mother may think that she gives her children sufficient nutrients, but the food she prepares tastes like medicine. She may think that the food is nutritious, but to the children it tastes like bitter medicine. Similarly, the speaking brothers may feel that the message they give is rich, but the saints do not receive a supply. The brothers may blame the saints and even rebuke them for their lack of comprehension. However, the saints do not eat, because the brothers prepare only “bitter medicine.” Therefore, we should not blame the “children” for being thin and sickly. We should rather make sure that the food we give them has flavor. We must understand that the root of the problems in the local churches is related to the ministry of the word.

　If the word of the gospel is properly preached, crowds of people will repent and be saved, but if the word is not properly preached, few people will be saved. Therefore, the word that is spoken makes a difference. This applies to the word spoken to sinners and to the word spoken to the believers. Therefore, we must pay attention to the ministry of the word.
　　我们所提到的话语，自然不是指世界上一般的话，乃是指我们在讲台上供应的话。弟兄们服事讲台的话语，基本上一定要抓牢一个原则，就是讲台上的话必须是神。约翰一章一节说，“太初有话，话与神同在，话就是神。”约翰不是先说“话就是神”，乃是先说“话与神同在”，再说“话就是神”。讲台上的话必须是与神同在，甚至与神同在到一个地步，人能说，接受了这话，就是接受了神。常常我们坐在聚会里听一篇道，从头到尾讲的都不是神，没有神的同在。那样的话就是空的话，有时会变作闲话。
 
　The word that we are referring to is the word of ministry spoken from the podium, not the common words spoken in the world. The brothers who serve in the ministry of the word must grasp a basic principle—the word that they minister must be God. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” John does not begin the sentence with the Word was God; he first says, “The Word was with God,” and then “the Word was God.” The spoken word must be with God so that the saints receive God. Oftentimes when we listen to a message, the word that is spoken is not God and does not have the presence of God. Such words are empty and can be idle talk.
　　弟兄们在讲台上的话，必须叫人看见神。主耶稣说，“赐人生命的乃是灵，…我对你们所说的话，就是灵，就是生命。”（约六63）我们必须看见，每一次话语职事所释放的话，必须是神的发表，也必须是灵，是生命。这就是使徒们写书信的一个原则。以使徒保罗为例，有时他完全说到自己的话，但甚至他这样说的时候，都觉得神在其中（参林前七10，12，25，40）。这是圣经很特别的地方，证明圣经真是神的话。人都怕说自己，但保罗有许多话，都是说他自己，完全说他自己。保罗是一个相当说自己的人，在他的书信里，他说自己比说主耶稣还多。他从来没有告诉我们，主耶稣生在什么地方，但他把自己的出生背景说得非常清楚，这是很奇妙的事。今天的人不敢说自己，但保罗敢。特别是在哥林多前后书，保罗几乎都在讲他自己。奇妙的是，当你读保罗这些讲他自己的话，却觉得有神在其中，有神出来了。他说他夸口固然无益，但他是不得已的，又说他好像一个愚妄的人自夸（林后十二1，十一16~17）。这些话里，既没有提到神，又没有说到主，也没有灵这些字句。然而你读的时候，觉得神在其中，觉得主在保罗的话里面；就是神从这些话里被保罗说出来了。他这些话虽然是说他自己，不是说神，也不是说主，但他的话好像就是神。

　　所以，不是你每一句话、每一个字都用“主啊、神阿”，就有主，就有神。保罗说了那么多关于他自己的话，里头却满了神的成分、主的成分。你读那些话，虽然是叫你明白保罗的事，其实更是叫你听到并摸着主自己。因此，他那些话就是神，就是灵，就是生命。这其中的讲究到底在哪里？如果要我们所有的话是神、是灵、是生命，这些话必定要从神那里经过，也必定要在神里面有过故事。
 
　The words spoken by the brothers must cause the saints to see God. The Lord Jesus said, “It is the Spirit who gives life...the words which I have spoken to you are spirit and are life” (6:63). The words released through the ministry of the word should always be the utterance of God, and they should be spirit and life. The apostles wrote the Epistles according to this principle. For example, sometimes the apostle Paul spoke his own words, but he felt that God was in his words (1 Cor. 7:10, 12, 25, 40). This is what makes the Bible special and proves that the Bible is God’s Word. Most people are afraid to speak about themselves, but much of what Paul said was concerning himself. It seems that Paul in his Epistles spoke more about himself than about the Lord Jesus. He never mentioned where the Lord Jesus was born, but he gave a clear account of his own background. While most people today dare not speak about themselves, Paul spoke about himself, particularly in the books of 1 and 2 Corinthians. However, as we read the words concerning Paul, we sense God. Paul even says that it is necessary, not expedient, for him to boast and that he boasted like a foolish man (2 Cor. 12:1; 11:16-17). In these words Paul did not speak about God, the Lord, or the Spirit. However, when we read them, we sense God, because Paul spoke forth God. Even though Paul spoke concerning himself, his words conveyed God.

　It is possible for us to say “God” or “Lord” in every sentence but have nothing of God when we speak. What Paul said was full of the element of God. Hence, when we read Paul’s words, we touch God. Paul’s words are God, the Spirit, and life. If we want our words to convey God, the Spirit, and life, our words must pass through God and be in God.
　　为此，我们服事话语时，永远没有办法仅仅只是采取参考书里的东西，那是行不通的。所有仅仅只是采取参考书的东西，用在讲台的话语上，都是没有在神里面有过故事，也没有从神那里经过。请不要误会，我不是说参考书一点也没用，更不是说参考书一点也不可用。我乃是说，当你释放话语时，你的话语必须从神里面经过，必须在神里面有过故事。你话语里基本的东西，都该是在神里头有过故事，是从神经过的。
 
　The brothers who minister the word must not merely collect some points from reference books. If our speaking consists of only what we collect from reference books, the words that we speak will not come from our experience of God and will not pass through God. This does not mean that reference books are useless, nor does it mean that we should not use them, but the words that we speak must pass through God, and they must have the element of the experience of God.
　　那么参考书的用处在哪里呢？有些好的、上等的参考书，里头的确有一些光。比如慕安得烈所著“基督的灵”，因着他这个人实在得着亮光，看见住在基督里的真理，并且几乎可以说，那是在他之前的人所没有摸着的，他所写的这本书，在我们手中，就很有参考的价值。然而，你读的时候，不能单纯的把它当作参考书，因为你是要讲给别人听，所以你还得从神经过。如果你仅仅拿来参考是不行的，那好像变作贩卖物品一样；因为你没有从神经过，没有从神里面出来的故事。

　　这并不是说，你不可以读这些书，你实在需要读，但是读的时候，不是要照着讲，乃是要将书里所说的，就是作者所看见、所经历的，带到神面前，成为你的看见，你的经历。你必须看见作者所看见的，经历他所经历的。这样，那些书的价值，才不只是参考书。你读参考书，是为着能从别人所看见的得以看见，借着别人所经历的得以经历。等到别人所看见的成为你的看见，别人的经历成为你的经历，这就变作在神里头的一个故事，变作从神经过的一个东西。这是读参考书的第一个用处。
 
　What is the use of reference books? Good reference books contain some light. An example is Andrew Murray’s The Spirit of Christ. This is a valuable reference book because Andrew Murray was enlightened and saw the truth concerning abiding in Christ. When we read this book, however, we should not treat it as a reference book. In order to speak it to others, we need to pass through God. Otherwise, we are those who “buy and sell goods”; we have not passed through God, and we have no experience that comes out of God.

　This does not mean that we should not read reference books. However, instead of merely quoting a book, we should bring the content—what the author saw and experienced—to God. Then the content will become our vision and experience. We need to see what the author saw and experience what the author experienced. Then the book is not merely a reference book. We read reference books because we want to see what others saw and experience what they experienced. Then we will have something that is in God and has passed through God; their vision will become our vision, and their experience, our experience. This is the primary purpose of reference books.
　　读参考书的另一用处，乃是为着辞句上的讲究。有些辞句我们在翻译上不敢断定，不能决断，因为对于原文的了解不够透彻，对字义也不甚明了。所以，我们需要找一些参考书，因为别人在文学上的修养比我们深，也比我们有见地。这一方面参考书的用处相当大，我们可以用，也必须用。然而请记得，当我们使用时，那并不是我们的话语，不过是我们找来的一些发表辞句罢了，是关于辞句上的一点讲究。
 
　Reference books also help us study the meaning of words and phrases. If we do not thoroughly understand the original language, it is difficult to determine the proper translation of some words and phrases. Hence, we can consult reference books written by people who understand the language. In this respect reference books are useful, and we should use them. However, the words and phrases that we study should help us in our utterance.
　　参考书的第三个用处是为着发表，借着读参考书，得着一些别人所使用好的发表。许多时候，以参考书的发表作参考，有抛砖引玉的效果；其中所有的“砖头”，在我们参考以后，反能引出“玉”来。所以，不要呆板的接受所有内容。比方，盖恩夫人说到“丧失在神里面”，那是不得了的话；但你再进一步考量，就会发现那个话不够高明。她所说的意思，不是丧失在神里面，乃是融化在神里面，调和在神里面。若说我这个人丧失在祂里面，我这个人就没有了；但从我们的经历来说，并不是丧失，乃是调和。因此，参考书的作用，仅供参考就是，无须依样画葫芦，完全照样引用。乃是当你参考时，那些书会启发你的辞句，启发你的发表。

　　你好比一个作战司令，没有参谋的意见作参考，高明的见地不会出来。有时参谋一发表意见，他所提的虽非高明之见，但可能会将你里面更高的见地引出来。我们若是不读一点书，不参考一点东西，只凭自己在那里思考，产生不出高明的东西。乃是借着参考别人的东西，才能产生更高明的见地。

　　另一面，这些东西不能在即将讲道时才寻找，乃要在平日就多方浏览。今天看一点，明天看一点，积少成多。譬如讲人与神的交通，有慕安得烈的书、盖恩夫人的书、宾路易师母的书，各有特色。我们不能等到要讲一篇相关的道，才找这些参考；乃是平常有空闲、得便的时候，就要浏览，将这些东西储存在里头。等到有一天要讲“与神交通”的时候，因着已经参考过他们的信息，里面就有一个印象，有一个底子，可以利用他们作研讨的资料，却不是照着他们所说的讲。这就是他们抛砖，我们引玉。参考书应该这样来使用。
 
　Reference books can help us with our utterance. Sometimes the authors have good utterance. However, we should not accept everything that is in a reference book. For example, Madame Guyon spoke about “being lost in God.” This is good utterance, but it is not sufficiently high or clear. It seems as though Madame Guyon used these words to mean being blended and mingled with God. When we say that we are lost in God, it implies that we no longer exist. However, according to our experience, we are mingled with God, not lost in God. Therefore, reference books should merely be used for consultation. We should not quote everything that is written. The reference books that we read should inspire us to develop our phrases and utterances.

　Our use of reference books can be compared to a commander in chief who consults his advisers for their opinions in order to develop a strategy. Sometimes these opinions give us good ideas. If we do not read or consult reference books, we limit ourselves. The reference books that we consult can be helpful in improving our understanding.

　Hence, we should not wait until we are about to give a message to consult a reference book. Rather, we should read reference books regularly in order to gain a resource of material. For example, the books concerning fellowship between man and God by Andrew Murray, Madame Guyon, and Mrs. Penn-Lewis have their own characteristics. We therefore should not wait until we are about to speak on fellowship with God before we consult these reference books. The proper way is to read these books on a regular basis and store what we read within us. Then when we are ready to give a message on fellowship with God, there will be a foundation within us, because we have consulted with what others have written. We should use what they have written as reference material, but we should not quote everything. This is the way to use reference books.
　　第四，使用参考书时，绝对要避免落入解经。千万不要觉得，因着某个人在圣经中的一节讲得很好，就可以拿来使用；那不是话语职事的话，因为没有从神经过，没有神的灵的故事，不过是把人的讲解拿来用。这样的用法，不仅平常讲道时不宜，就连带大家读圣经时，也不能用。为什么呢？因为我们在讲台上所释放的话语，必须是从神经过，也必须是在神里头的一个故事。在圣经的亮光上，我们可以从别人得启发；在圣经的辞句上，我们可以参考别人；在字义、字句的断定上，我们可以得着别人的帮助；但话语本身，必须是在神里头的一个故事，必须从神经过。你所释放出来的话，必须是灵，是生命，只不过在发表上，可以借助于别人，却不一定百分之百拿别人的来用；乃要经过研讨、切磋，这样，你就比他更进步、更高明。

　　我从达秘先生得着莫大的帮助；其中有一句话，相信是基督教里很大的一句话。当然，或许有人会觉得那是很小的话。但在我看，是基督教里太大的话，两千年来没有第二个人，会说这样一句话。他说，“诗篇就是神的圣民在神面前，一些感觉和感想的发表。”我相信，大多数人听到这句话都觉得很平常。在达秘的圣经略解里，诗篇占了很长的篇幅，从第一篇到第一百五十篇，都下了注解，里头有许多重要的话。然而，我读的时候，觉得那些算不得什么。独有这一句话，两千年来没有人这样说。什么叫作诗篇呢？诗篇就是神的圣民在神面前，一些感觉的发表（expressions of their feeling）。这句话实在给我莫大的帮助，使我将全本诗篇解开，那是非常关键的一句话。

　　在一九五六年的生命读经训练里，我在解释诗篇时，对达秘的观点，反驳得很厉害，并不赞同他的解释。达秘把第一篇里，那个昼夜默想耶和华律法的人，讲作是基督；我不能赞同这个讲法。那完全是个敬虔的圣民，以律法为背景，在神面前说的话。到了第二篇，就是一个活在神面前的人，借着神的灵从他里面说出相反的话，不再把律法看得那么重，乃是看重神的儿子。在见解上，我一点都不同意达秘所说的。然而，我们不得不承认，达秘在原则上读出一些东西，就如这句话：诗篇是一班神的圣民在神面前感觉的发表。至于这个发表里的内容，则是有很大的讲究。

　　所以，若要使用参考书，要能限于这样的用法，不要照单全收，因为过分倚靠是有问题的。即使是慕安得烈所讲的“基督的灵”，如果你全数拿来用，也会成为死的字句。你在台上所释放的话，必须是从神经过的，也是在神里头的一个故事。

　　在亮光上，我们可以得着别人的启发；在辞句和发表上，可以得着别人的帮助，但绝对不能把别人的东西，拿来当作自己的话。这个完全行不通。我们所释放出来的话，必须是经过神的，必须是在神里头的故事。许多参考书的用处，还在于我们会用；若是不会用，就会被引到树林里，其中充满了善恶知识树。或许你觉得那许多树都是好东西，但事实上，那可能全数是结知识树的果子。如果你有创世记二章那个异象的控制，并且会用参考书，不受它们的害，你就知道其中都是知识树，充满各种说法。

　　总之，司令官必须有一个很高明的断案，断明参考书的用处在那里。若没有那些参考书，有些感想引不出来；借着参考书里许多的“参谋”，有些感想才能产生。有时，你要讲一篇道，事前和一位小弟兄有交通，即使他胡言乱语，末了反而引出你更高明的话。他可能说，你讲得真不错，我实在得着你的帮助。其实你心里想，若非先前听他胡言乱语，你还讲不出来，是他帮了你的忙。因此，你千万不要把参谋所讲的，完全采行，不能完全跟着走，那会引领你到善恶知识树的树林里。你可以利用那些书，作个参考，但不是全数拿来使用。

　　两千年来召会中解经的书，对我们的帮助不大。如果有帮助，仅止于参考的价值而已。许多解经书都是在善恶知识树的一面，很难得找到一本是给人生命树的。我们都承认，在弟兄们中，除了达秘之外，格兰特（F.W.Grant）在美国是个相当大的解经家，他所著“数字圣经”（The Numerical Bible），其中所解明的，还是许多善恶知识树；但不重在善恶的一面，乃重在知识的一面。这并不是说，他的东西一点益处都没有；乃是说，那些参考书有没有益处，完全在于你如何使用。简单的说，那些书你可以稍为利用，不能完全采用。你若是全数采用，产生的结果必定不是生命。我们必须抓牢一个原则，当我们释放话语时，必须是灵，是生命。你能抓牢这一点，才可以使用那些参考书。

　　有的人喜欢使用圣经手册，讲些历史、地理的东西，那并不值得。你们读经，若过分注意圣经手册的东西，我就要替你们说，“祸哉，你们灭亡了。”你们根据那些书，给神的儿女什么东西呢？那要比路加十五章的浪子以吃豆荚充饥都不如，丝毫没有用处。有的弟兄说，因着我们不知道圣经的背景，比方不知道以弗所书的背景和地点，我们读一读圣经手册就知道，以弗所书是怎么写成的，以弗所城是在那里，其中有多少人口等。然而，请问这些是什么呢？那不过是善恶知识树。你一吃，眼睛就明亮，却一点不叫你摸着神。你不知道这个，不知道那个，一点都没有亏损。你知道了反而有亏损，因为等你在讲台上讲以弗所书时，你所告诉众人的，就是以弗所城有多大，人口有多少。那些有什么益处呢？如果这些事情我们必须知道，神在祂的话语里，就会替我们写出来。祂没有写的，我们何必去要？

　　你可能全数不知道以弗所书是怎么写出来的，是写给什么人的，但你却能供应圣徒：祂照着祂荣耀的丰富，借着祂的灵，用大能使圣徒得以加强到里面的人里，使基督借着信，安家在他们心里，甚至到一个地步，使他们被充满，成为神一切的丰满（弗三16~19）。你讲的时候，或许多发表了一些，甚至可能连发表都糊涂了，但那都无所谓。你只要传输：基督借着信，要安家在圣徒里面，并且神一切的丰满要充满圣徒，甚至使他们成为神的丰满。然后接着说，神能照着运行在我们里面的大能，极其充盈地成就一切，超过我们所求所想的（20）。你这样传讲以弗所书，给人看见这些，才是重要的；而不是要告诉人，以弗所城多大，谁作总督，人口有多少。我在年幼时，也喜欢读这些；但有一天，我从我的书房，不知丢出了多少这一类的东西。那些我统统不要，全数抛弃。神的话语本身，已经够我们明白、使用了。

　　盼望弟兄们要学习看见什么叫作“话语”，而不是那些知识、道理，甚至讲解。话语就是神的发表，我们要看得如此重才可以。你们一定要抓牢这一点；这个抓牢了，许多参考书就可以好好使用。

　　我未曾看过一个人使用参考书，像倪柝声弟兄使用得那么多；我亲眼目睹，也曾听人讲说。当他要讲马太福音，所有关于马太福音的注解，他都参照，几乎没有一本不在他手中。他的床四围全数是书，书放在四围，找书就很便当。然而，你却没有听见他讲一篇道，是从什么书里出来的。他一直都是利用这些东西，但从来没有完全采用这些东西。他常常对我们摇头说，那些书本里没有什么。有时，我们还疑惑，既然书本里没有什么，为什么他家里一大堆书？这就在乎会不会利用，会不会拿来参考。好像你把一位小弟兄请来参考，问他如何祷告。他回答说，祷告就是闭起眼睛，跪下去…，他七讲八讲，却引出你里头的东西。等到你在台上讲时，你告诉大家，祷告不是只闭着眼睛，跪下来…。这样，你就是用那些参谋作参考，而不是完全采用。你若完全采用参考书，就是没有从神经过。

　　我们基本上要看见，什么叫作释放话语。我们作话语职事的人，释放出去的话，应该是灵、是生命，是从神那里经过，也是在神里面经过的故事。这是在话语服事上，我们基本要抓住的原则。

　　讲于主后一九五八年三月八日
 
　Furthermore, when we use reference books, we must not rely on their expositions of the Bible. We should never think that we can quote someone merely because he expounded a verse in a good way. If we do, our speaking will not be the word of the ministry, because it did not pass through God and does not have the Spirit of God. Rather, our speaking is borrowed. Whether we give messages or lead others to study the Bible, this is an inappropriate way to use reference books. The words that we speak must pass through God and must be in God. We can consult what others write in order to understand the meaning of phrases and words in the Bible, and the light that others receive from the Bible may inspire us. However, what we speak must be in God, and it must pass through God. The words that we speak must also be spirit and life. We can be helped in our utterance without quoting everything we read. We need to study, learn, and consider what others write. Then we will be more advanced and higher.

　I received much help from the writings of Mr. J. N. Darby. There is a statement in his writings that I believe is a great word, even though some people may consider it insignificant. He said that the Psalms are the expressions, feelings, and impressions of godly men. Most people would think this is an ordinary word. In Darby’s Synopsis of the Books of the Bible he commented on all one hundred fifty psalms. Many important statements can be found in his comments. However, except for the statement of the Psalms being the expressions, feelings, and impressions of godly men, I consider his comments to be ordinary. The Psalms are the expressions and feelings of godly men. I was helped by this crucial word because it opened up the book of Psalms to me.

　In the Life-study training on the book of Psalms in 1956, I strongly disagreed with one of Darby’s interpretations. Darby said that Christ is the One who meditates on the law of Jehovah day and night, but I cannot agree with this interpretation. Psalm 1 is the speaking of a godly person who has the law as his background. In Psalm 2 there is another person who lives before God and who, through the Spirit of God, speaks something that is contrary to Psalm 1. Instead of regarding the law, this person exalts the Son of God. I did not agree with Darby’s view regarding Psalm 1, but I agree with Darby’s statement that the Psalms are the expressions and feelings of godly men. The contents of these expressions, however, require much discernment.

　Therefore, we should limit our use of reference books to the ways that we have described. We should not accept everything indiscriminately. There will be problems if we rely excessively on reference books. Even the book The Spirit of Christ by Andrew Murray will be dead letters if we merely quote it. The words that we speak must pass through God and must be in God.

　The light that others receive can inspire us, and we can be helped with the meaning of words and with our utterance, but we must never take what others say as ours. What we speak must pass through God and must be in God. The usefulness of reference books depends upon how we use them. If we do not know how to properly use them, we will be led into a forest filled with trees of the knowledge of good and evil. We may feel that the trees are good, but the fruit that they bear is called knowledge. If we are controlled by the vision of Genesis 2 and know how to properly use reference books, we will realize that most reference books are trees of knowledge that are full of all kinds of opinions.

　In summary, we need to learn how to use reference books. These books can give us good impressions. We should never blindly receive what others write; otherwise, we will be led into a forest of trees of the knowledge of good and evil. We can use the books for reference, but we should not quote them blindly. In addition, before we give a message, we may fellowship with a young brother who seemingly speaks nonsense. But our utterance is improved by the fellowship.

　Most of the expositions of the Bible that were written over the past two thousand years have not been much help to us. They were merely references. Most books on exposition are related to the tree of the knowledge of good and evil. Few books are related to the tree of life. Besides Darby, F. W. Grant was a great expositor of the Bible among the Brethren. But many of the expositions in his book The Numerical Bible are on the tree of the knowledge of good and evil; they focus on knowledge, not life. This does not mean that his expositions are useless. Whether a reference book is beneficial depends on how it is used. Reference books should be used as a source of reference. We should not quote them in their entirety; otherwise, the issue will not be life. We have to grasp this principle. The words that we speak must be spirit and life. If we keep this principle, we can use reference books.

　Some brothers like to use Bible handbooks, which give information related to history or geography, but they are not of much value. What we can give the brothers and sisters from these books is worse than the carob pods that the prodigal son in Luke 15 ate; it is useless. Some brothers say that since we do not know the background of the Bible, we can use a Bible handbook to learn, for example, where the book of Ephesians was written, where the city of Ephesus was located, and what its population was. This information is the tree of the knowledge of good and evil. When we eat of this tree, our eyes are opened, but we do not touch God. There is no loss if we do not know this information. On the contrary, if we know these things, we will suffer loss, because when we speak on the book of Ephesians, we will tell people only about the size of the city of Ephesus and how large its population was. What is the benefit of having such information? If we needed to know these things, God would have written about them in His Word. Since He did not write about them, why do we need to spend time on them?

　It is possible not to know where the book of Ephesians was written but still supply the saints. We can say that according to the riches of His glory, God is strengthening the saints through His Spirit into their inner man that Christ may make His home in their hearts that they may be filled unto all the fullness of God (3:16-19). Even if what we say seems a little confusing, we need to transfuse Christ into the saints. We can say that Christ wants to make His home in our hearts through faith so that we may be filled unto all the fullness of God and even become the fullness of God. We can also say that God is able to do superabundantly above all that we ask or think, according to the power which operates in us (v. 20). This is what we need to say to the saints when we speak on the book of Ephesians. There is no need to speak about the size of the city, its population, or who the governor was. In my youth I also liked to read Bible handbooks; however, one day I threw them away. There is more than enough of value in the Word of God than we can understand.

　The word that we minister must not be knowledge, doctrine, or even explanation. It must be the utterance of God. If we keep this principle, we can use numerous reference books.

　I never saw anyone use reference books as much as Brother Nee. Before Brother Nee spoke on the Gospel of Matthew, he consulted almost all the commentaries on Matthew. However, he never gave a message that came from a book. He often said that there was nothing in the reference books. Everything depends on whether we know how to use these books. For example, a young brother may not give a clear word concerning prayer, but what he says can draw out words from within us. Then when we speak, we are able to use the words of the brother and minister a clear word concerning prayer. We use what the brother said as reference material. If we use everything in a reference book, what we minister will not pass through God.

　The brothers who minister the word must speak a word that is spirit and life, has passed through God, and is in God. We must keep this basic principle in the ministry of the word.

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