第十四篇　尽祭司职分的路

　　我们已经看过，人唯有作祭司才能与神调和；唯有作祭司才能在神生命的水流里有变化，被建造，成为神永远的居所；唯有作祭司才能给神机会，让神的丰盛从他身上通过，而得着彰显；也唯有作祭司才能活出神的形像，并代表神掌权。所以在宇宙间，只有这一班作祭司的人，才能完成神的心意和计划。反过来说，凡在神计划里有真实用处的人，都是作祭司的人。

　　现在我们接着来看，到底作祭司的路在那里，或者说，人怎样才能实际的尽祭司的职分。

　Only those who serve as priests can be mingled with God, transformed, and built up in the flow of the divine life to be God’s eternal dwelling place. The riches of God flow through such believers and are expressed through them. Those who serve as priests have the image of God, and they represent Him in His authority. The priests are the only group of persons who can accomplish the desire of God’s heart and fulfill His plan. The persons who are useful in God’s plan are those who serve as priests. Now we will consider the way to live as a priest, that is, the way to carry out the priestly service.

　　首先，我们要清楚看见，神乃是在祂施恩的宝座上（来四16），而这个施恩的宝座相当于至圣所里约柜的遮罪盖（出二五17）。至圣所就是最圣别的地方。神的至圣所乃是宇宙间，万有中，最分别出来、最为着神的地方。在整个宇宙万有中，只有这个地方是绝对专一为着神的。在这个地方，除了神自己之外，再没有别的。

　　这在旧约的预表里已经够清楚，因为在帐幕的至圣所里，只有神自己在祂施恩的宝座上，其他什么都没有。在宇宙间，几乎无论什么地方，都有神之外的东西；几乎可以说，没有一个地方是绝对专一为着神的，是除了神之外什么都没有的。在全宇宙中，只有至圣所是只有神而没有别的，是专专为着神的，所以是至圣的。神乃是在这样一个至圣的所在。

　God is on the throne of grace (Heb. 4:16), and the throne of grace is equivalent to the expiation cover of the Ark in the Holy of Holies (Exo. 25:17). The Holy of Holies is the most sanctified place. It is separated fully unto God. It is the only place that is absolutely and solely for God. This point is clear in Old Testament typology. In the Holy of Holies in the tabernacle, there was only God on the throne of grace. Nearly every place in the universe has something other than God. There is not another place that is absolutely and solely for God and does not have anything other than Him. Hence, the Holy of Holies is the most holy place. God is in the most holy place.

　　其次，我们要知道，圣经所说的至圣所，一面是指神在天上的居所，宇宙间一个至圣的所在，另一面又是指我们这一班蒙恩得救之人重生的灵。例如，希伯来十章十九至二十节所说的至圣所，无疑是指我们里面的灵说的。因为经文说，我们能坦然进入至圣所。并且文中的语气表明，我们可以很容易，可以随时随地的进入；所以，这必是指着我们灵里的至圣所。如果这个至圣所是在天上，我们今天就没有办法实际的进入。

　　圣经中有一件奥秘的事，是我们的头脑无法领会得太透彻的，就是神是灵（约四24）。我们也许疑惑说，神怎么会同时在天上的至圣所，又在我们灵里的至圣所？这是因为在祂没有时间和空间的问题。我们的领会很有限，是因为人受时间和空间的限制；在神并没有时间和空间的问题。

　　照着神的定规和安排，我们的灵只能有祂自己，不能有别的东西。我们知道，人的体和魂，都能被许多事所占用，独有人的灵若不为着神，就没有别的用处。在宇宙万物中，我们的灵是一个最圣别、最为着神的地方。当神进到我们里面，就以我们的灵为居所，住在我们灵里，所以我们的灵就是神的至圣所。

　The Holy of Holies refers to God’s habitation in heaven, which is the holiest place in the universe, and also to the regenerated human spirit. Hebrews 10:19-20, which speaks of the Holy of Holies, undoubtedly refers to our human spirit. These verses say that we have boldness to enter into the Holy of Holies. The tone of these verses indicates that it is easy for us to enter the Holy of Holies at any time and in any place. This must refer to our spirit as the Holy of Holies. If the Holy of Holies were only in heaven, we would not be able to enter into it today.

　God is Spirit (John 4:24). This is a mystery. Some believers might ask, “How can God be in the Holy of Holies in heaven and at the same time be in the Holy of Holies in our spirit?” With God there is not a problem with time or space. Our comprehension is limited by time and space because we are humans, but God does not have such a problem.

　According to God’s ordination and arrangement, our spirit can contain only Him; our spirit cannot contain anything other than God. Our body and our soul can be occupied with many things, but our spirit is useful only to God. Our regenerated spirit is the most sanctified place in the universe. When God enters into us, He makes our spirit His habitation and dwells in our spirit. Hence, our spirit is the Holy of Holies.

　　第三，我们怎样进入我们的灵这个至圣所里朝见神呢？希伯来十章十九至二十节告诉我们，神为我们成就了两件事，使我们能坦然进入至圣所。第一件事，就是主耶稣已经为我们流了血，我们借着这血就得以坦然无惧的进入至圣所（19）。原来人是无罪的，人在伊甸园里能活在神面前，与神交通。用象征的话说，神就是那棵生命树（创二9），人可以自由的接触祂。然而有一天，人犯罪堕落了，立刻就有基路伯，和四面转动发火焰的剑，把守生命树的道路（三24），不许可有罪的人再来接触生命树，就是神的自己。我们都知道，基路伯是指神的荣耀，火焰是指神的圣别，剑是指神的公义。这意思是，神的荣耀、圣别和公义，不许可有罪的人和祂接触。所以，不要说到神面前，即使只是想到神，我们里头都是惧怕的，良心都是不安的。罪人没有办法亲近神，没有办法与神交通。

　　然而，主耶稣在十字架上，照着神一切的要求，为我们流血受死了。换句话说，神荣耀的要求、圣别的要求、公义的要求，主在十字架上都为我们满足了。而祂在十字架上受死所流的血，就是这个满足的表号。主在十字架上的血，已经满足了神一切的要求。所以祂这血无论洒在什么人身上，无论洒在什么地方，神的要求都得着了满足。因此，我们这些原是有罪的人，借着这血，就能坦然无惧地来亲近神，与神接触。

　　神为我们进入至圣所，成就的第二件事，就是主耶稣已经为我们裂开幔子，给我们开创了一条又新又活的路（来十20），使我们得以从幔子经过而进入至圣所。自从亚当犯罪堕落之后，人在神面前不只因着有罪不能亲近神，并且人堕落的天性，就是圣经所说的肉体，更叫人没有办法与神接触（创六3，参三22~24）。按圣经的预表看，这个堕落的肉体，就是天然的人，乃是人与神之间的一道幔子（出二六33），使神人相隔，二者不得亲近。这一道幔子若不被破碎、裂开，人就永远不能进入至圣所亲近神。

　　感谢神，主耶稣死在十字架上，不仅担当了我们的罪，除去了我们在神面前罪的阻隔；祂更是穿着我们的肉体，带着我们的旧人，一同钉死在十字架上。当祂断气的时候，殿里的幔子从上到下裂为两半（太二七51），那就是象征我们这一个堕落的人，在十字架上已经被撕裂，拆毁了。因着幔子裂开，祂就为我们开创了一条又新又活的路；从此，人与神之间再没有幔子阻隔。所以，今天我们这些因信与主联合的人，不仅有主的血洒在我们身上，也有祂十字架上的死连到我们身上。我们在祂的血底下是无罪的，能亲近神；我们在祂的死里也脱离了旧造，与神之间再没有阻隔。因此，我们一面能坦然无惧地来亲近神，一面能畅通无阻的进到神面前。

　How can we enter into the Holy of Holies, that is, our spirit, to approach God? According to Hebrews 10:19-20, God has accomplished two things so that we may enter into the Holy of Holies with boldness. First, the Lord Jesus shed His blood for us. Through His blood we have boldness to enter into the Holy of Holies (v. 19). In the beginning man was without sin and lived before God and fellowshipped with God in the garden of Eden. The tree of life, which signifies God, was also in the garden, indicating that man could contact God freely (Gen. 2:9). When man fell, the way to the tree of life immediately began to be guarded by the cherubim and a flaming sword that turned in every direction (3:24). This prevented sinful man from contacting the tree of life. The cherubim signify God’s glory (Ezek. 9:3; Heb. 9:5), the flame signifies God’s holiness (Deut. 4:24; Heb. 12:29), and the sword indicates God’s righteousness (cf. Lam. 3:42-43; Rom. 2:5). This means that God’s glory, holiness, and righteousness prevent sinful man from contacting God. Sinful man cannot draw near to God or fellowship with God.

　The Lord Jesus died on the cross and shed His blood in order to satisfy the requirements of God’s glory, holiness, and righteousness. Furthermore, His resurrection is proof that God was satisfied. Hence, wherever the Lord’s blood is sprinkled, God’s requirements are satisfied. Now sinners can approach God and contact Him with boldness through the blood of the Lord Jesus (Heb. 10:22).

　Second, the Lord Jesus split the veil to the Holy of Holies, thus opening a new and living way so that we may pass through the veil and enter into the Holy of Holies (Matt. 27:50-51; Heb. 10:20). Not only do our sins prevent us from drawing near to God, but our fallen human nature, which the Bible refers to as the flesh, also prevents us from contacting God (Gen. 6:3). According to typology, the flesh, that is, the natural man, is a veil between God and man (Exo. 26:33; Heb. 10:20), which separates man from God and thus prevents man from contacting God. If this veil were not split, no one could enter into the Holy of Holies and contact God.

　We thank God that the Lord Jesus died on the cross. Not only did He bear our sins and remove the barrier of sin, but He also put the flesh to death on the cross. When He died, the veil in the temple was split in two from top to bottom. This signifies that our fallen man was terminated on the cross. When the veil was split, the Lord opened a new and living way. Now there is no veil to separate man from God. Those who are joined to the Lord not only have the Lord’s blood sprinkled on them; they also have His death on the cross applied to them. Under the sprinkling of His blood we can draw near to God. In His death we are delivered from the old creation and are no longer separated from God. On the one hand, we have the boldness to draw near to God, and on the other hand, we can come forward to God unhindered.

　　第四，我们要来看接触神的路。要接触神，只有一条路，就是回到灵里。这一件事世人不明白，但我们应该非常清楚。神今天已经成功救赎，并且在祂的灵里，以我们的灵作祂的至圣所，在其中设立祂施恩的宝座。我们若对这件事有非常透彻的认识，就会知道我们若要寻求神，与神接触，没有第二个地方，也没有第二条路，只有全人收回来，进到深处的灵里与神交通。

　　一般世人提起神的问题，常用他们的理智去思想、揣度、分析，就是想用魂的部分接触神。但我们知道，魂是不可能接触神的。此外，有的基督徒喜欢在身体的感觉里，摸着神的同在，这也是错误的。我们必须知道，神是灵（约四24），并且主就是那灵（林后三17），祂不是住在我们身体中，也不是住在我们魂里，乃是住在我们的灵里。

　　这是一件奥秘中的奥秘，远超过人所能领会。试想，神是那样无限、伟大，我们是这样有限、微小，而这位无限、伟大的神，竟然住在我们这有限、微小的人里面，真是叫人百思难解。若凭人的理智来思索，这似乎是一件不可能的事，但照我们里面的经历，又的确是一个无法否认的事实。神今天的确住在我们灵里，因此无论何时何地，我们要接触祂，摸着祂，只要回到灵里就可以了。

　　请记得，希伯来十章所说的进入至圣所（19），和四章所说的来到神施恩的宝座前（16），都是指回到我们灵里说的。我们唯有回到灵里，才是进入至圣所，才能实际的摸着神施恩的宝座。可惜，有许多人得救多年，还不知道今天神的至圣所就在我们灵里，神施恩的宝座也在我们灵里。你我若是真要尽祭司的职分，蒙神的恩典，成功神的计划，完成神的建造，就必须常常回到灵的至圣所里，摸着神施恩的宝座。此外，没有第二条路。

　There is only one way to contact God, which is to turn to our spirit. People in the world cannot understand this, but we should be very clear about this. God has accomplished redemption, and our spirit is His dwelling place, the Holy of Holies with the throne of grace. The only way to contact God is to turn to our spirit. We must enter the Holy of Holies, that is, turn to our spirit, in order to fellowship with God.

　In the world people use their minds to consider God and analyze Him. They attempt to use a part of their soul to contact God. The soul cannot contact God. Some Christians long for a physical feeling when they enter God’s presence. This is a mistake. We must realize that God is Spirit and that the Lord is the Spirit (John 4:24; 2 Cor. 3:17). God does not dwell in our body or in our soul but in our spirit.

　This mystery of mysteries surpasses our comprehension. God is infinite and great, and man is finite and small. But the infinite and great God desires to dwell in the finite and small man. This is almost incomprehensible and even impossible. But according to our experience, this is an undeniable fact: God dwells in our spirit. For this reason, whenever and wherever we would like to contact Him, we need only to turn to our spirit.

　Entering into the Holy of Holies (Heb. 10:19) and coming forward to the throne of grace (4:16) both refer to turning to our spirit. When we turn to our spirit, we enter into the Holy of Holies and touch the throne of grace. Some believers have been saved for many years, but they do not know that the Holy of Holies is in their spirit and that the throne of grace is also in their spirit. If we desire to carry out the priestly service, receive grace, accomplish God’s plan, and complete His building, we must enter the Holy of Holies in our spirit and touch the throne of grace. This is the only way.

　　第五，我们回到灵里，摸着神施恩的宝座，就是在神面前真实地祷告。回到灵里和祷告实在就是一件事，二者无法分开。我们若不祷告，就无法回到灵里；我们若不回到灵里，也无法有真实地祷告。我们所说的回到灵里，完全是重在祷告神，而这个祷告神，一点也不是重在向神求讨，乃是重在与神接触，与神交通。这样的祷告，绝不是凭着人的记忆和头脑，而是跟随深处灵里的感觉来发表。有的时候，我们里面有感觉，但是找不出合式的话语发表，好像人的话不够用了，那时我们可以跟着里头的感觉叹息。无论是用话语或是用叹息发表里面的感觉，都是让神从我们里面流通。

　　当然，有时神也在祷告中带领我们，为一些事物祷告，但是那个祷告的结果，一点不重在得着事物的本身，乃是重在得着神自己。得着神自己，实在远超过仅仅得着外面的事物。神把我们所需要的赐给我们，只能说是外加的、附属的结果。因此，我们所有的祷告，都不是重在要得着什么事物，乃是重在得着神自己。不过，当神把祂自己赐给我们时，也常把我们需要的加给我们。未信主的人不懂这个，以为人求告神，就是向神求讨事物；但我们这些蒙恩的人应该清楚，每一次我们祷告神，乃是重在让神从我们的灵里经过，让神把祂自己一再涂抹到我们里面，叫我们得着祂自己作我们的享受、供应、和应时的帮助。

　When we turn to our spirit and touch the throne of grace, we are praying in a genuine way. Turning to our spirit and praying are the same thing; they cannot be separated. If we do not pray, we will not turn to our spirit, and if we do not turn to our spirit, we will not have genuine prayer. When we say that we should turn to our spirit, the emphasis is on prayer. Praying is not a matter of using our mind to remember certain matters. Prayer involves utterances that express the sense in our spirit. Sometimes we sense something within, but we cannot find the utterance to express it. It seems as if human words are inadequate. At such times we can groan (Rom. 8:26). Whether we use words to express the sense in our spirit or we groan, God can flow through us.

　Sometimes God will lead us to petition for certain things. However, the purpose of our prayer is not merely to obtain things but to obtain God. Obtaining God far exceeds obtaining outward things. The fact that God grants us the things that we need can only be regarded as a supplementary result. Hence, the focus of our prayer should not be on things to receive but on God Himself, even though He often gives us what we need when He gives Himself to us. Unbelievers do not see this. They think that believers pray in order to ask God for things. Every believer should be clear that the emphasis of prayer is to let God flow through his spirit and to be anointed with God so that He becomes his enjoyment, supply, and timely help.

　　第六，当我们这样在灵里祷告时，自自然然神就从我们里面流通了。这就是希伯来四章十六节所说的受怜悯，得恩典。这个怜悯和恩典，就是神自己。怜悯是说我们本来不配，但是神的怜悯能构到我们；恩典是说当我们蒙了怜悯，与神相配了，神就把祂自己赐给我们。比方，你给乞丐一块钱，那是怜悯；你给自己的孩子一块钱，这就是恩典。我们在神面前的头一个光景是不配，所以祂给我们的是怜悯。等到我们的光景和祂相配了，祂进一步赐给我们的就是恩典，也就是祂自己。

　　希伯来四章的怜悯、恩典，就是启示录二十二章从宝座流出来，那一道生命水的河（1）。启示录是用图意和象征的说法，希伯来书是用明文的说法，二者都是说到一件事。我们把这两处圣经连在一起看，就得着一个结论：怜悯和恩典从宝座而来，就是神自己从宝座流出来，作我们的活水，在我们里面流通。

　　希伯来十章十九至二十节说，我们可以借着血经过裂开的幔子，进入至圣所。血和裂开的幔子都是说到，基督在十字架上完成的救赎工作。启示录二十二章一节说，生命水的河，从神和羔羊的宝座流出来。宝座上的羔羊是为着救赎，羔羊所成功的救赎，一面是流出血来，一面是裂开肉体的幔子，好让神从祂里面如同活水般涌流出来。若没有羔羊的救赎，神就无法把祂自己当作活水，当作怜悯和恩典，流给我们享受。今天祂是在羔羊里面，所以我们能和祂接触，祂也能把自己的怜悯和恩典，如同活水畅通的流出来，给我们享受，作我们应时的帮助。

　　什么叫作应时的帮助？当我们带着需要亲近神的时候，神从我们身上流过，把怜悯和恩典流到我们里面，这就变作我们应时的帮助。我们在生活的经历中，可以找出许多这样的例证。比方，有的弟兄里头感觉非常受压、痛苦，就到神面前去和神接触。当他觉得圣灵在他里面通过，那个重压就好像有人替他担负了，里面马上感觉释放、轻松，痛苦也就消除了。有的人感觉实在软弱，不能应付当时的局面，等到他去和神接触时，里面就莫名其妙的刚强起来，问题也就过去了。还有人觉得非常黑暗、沉闷，好像四顾茫然，无路可走，当他去和神接触，里面就豁然开朗，明亮起来，同时也觉得有路可走了。有的弟兄姊妹被人误会，或者受人折磨，就去和神交通，与神接触；结果，对他们而言，那些难处就不足介意了。这些都是神所给我们应时的帮助。

　　可以说，神所给我们应时的帮助，往往不是外面环境的改善，或者难处的消除。有时，甚至我们的环境变得更恶劣，难处反而更加重；但只要我们到神面前，和祂接触，祂就会立即在我们里面供应我们，叫我们在一切的环境中得胜有余，这才是神所给我们最应时的帮助。汽车爬陡坡，并不需要铲平外面的山坡，乃要里面的油加多，马力加足，自然就上去了。所以，神不一定叫我们一直走在平坦的大道上，祂也常让我们经过崎岖难行的路径，有时候爬上高山，有时候下到深谷。然而，我们若能一直保持在与神的交通和接触里，神的怜悯和恩典，就要像活水一样在我们里面流过，作我们应时的供应和帮助，使我们能应付一切的遭遇。

　When we pray in our spirit, God will flow through us. Hebrews 4:16 speaks of receiving mercy and finding grace. Mercy and grace are God. Mercy indicates that we are not worthy to receive God; hence, He reaches us as mercy and places us in a situation that qualifies us to receive Him as grace. To give a beggar one dollar is mercy, but to give a dollar to one’s child is grace. Since we are not worthy to receive God, He gives us mercy, and then, when we are in a situation that matches Him, He takes a further step and gives us grace.

　Mercy and grace in Hebrews 4 are the river of water of life that flows out of the throne in Revelation 22:1. In referring to the same thing, Hebrews uses plain words, and Revelation uses signs. These two portions show that mercy and grace are God Himself flowing out from the throne as the river of water of life for our enjoyment.

　Hebrews 10:19-20 says that by the blood we have boldness to enter through the veil into the Holy of Holies. The blood and the split veil both speak of the work of redemption accomplished by Christ on the cross. The river of water of life flows out from the throne of God and of the Lamb. The Lamb is for redemption. The work accomplished by the Lamb includes the shedding of blood and the splitting of the veil, which enables God to flow out as the water of life (John 19:34). Without redemption, God cannot flow out as the water of life for our enjoyment; He cannot reach us as mercy and grace. God is in the Lamb; hence, we can contact Him, and He can flow out freely as the water of life. He can reach us as mercy and grace for our enjoyment and timely help.

　When we draw near to God with our needs, He will flow through us and give us mercy and grace, which then become our timely help. We have all experienced this. For example, a brother may be under pressure, but when he contacts God, the Spirit moves within him, and immediately he feels released. Another brother may be unable to handle his situation, but when he contacts God, he is strengthened inwardly. A sister may sense that she is in darkness and that there is no way for her to go on, but when she contacts God, she is enlightened and has a way to go on. Some saints suffer afflictions or are misunderstood, but when they fellowship with God and contact Him, their situation no longer bothers them. These are examples of receiving timely help.

　The timely help that God gives us will not necessarily change our outward environment or solve our problems. Sometimes our environment may become even worse, or our problems may increase. As long as we contact God, He will supply us so that we may overcome in our environment; this is the timely help that we receive from God. A car that is having difficulty going up a steep hill does not need the hill to be leveled. The car needs more power. God may not let us always take a way that is smooth and straight. He often allows us to take a way that is crooked and difficult. Sometimes we may find ourselves climbing a high mountain, and other times we may be going into a deep valley. Nevertheless, if we keep ourselves in fellowship with God, His mercy and grace will flow through us like living water to be our supply and timely help for us to deal with any situation.

　　现在我们得到一个结论：我们若要得着神自己作恩典，就非回到灵里祷告亲近神不可。在属灵的事上，祷告有其特别的地位，是听道、读经、读属灵书报不能取代的。就算和圣徒交通，也不能代替祷告。你要亲近神，只有一条路，就是回到灵里祷告。这是一个铁定的律；我们若不履行，就无法蒙到神的恩典。这如同身体要健康，就必须好好吃饭、喝水，除此之外，别无他途；注射、打针不是正当地途径。照样，神今天把祂自己摆在我们里面，我们要蒙恩，也没有第二条路，只有一条路，就是回到灵里祷告祂，接触祂。

　　可惜的是，有的弟兄姊妹竟然可以整天不祷告，或者一周、一个月不祷告，甚至有的一年半载都不祷告。请问，这样的人光听道有什么用？有的弟兄姊妹即使有一点祷告，也只是在魂里打转，根本没有回到灵里；这样的祷告没有多少价值。

　　试问，你一天之内，到底有多少时间，是实际的回到灵里与神交通？你要电熨斗发热，就得打开开关，让电流过。请问你这个电熨斗到底热不热？若是你这个电熨斗不热，那是因为你没有让神这个电流，多而又多地流通。你回到灵里祷告，接触神，就是打开你的开关，让神的灵如同电流一样自由通过。只有这样，才能叫你这个电熨斗发热起来。

　　所以，我们必须看见祷告的重要。要接触神，得着神，非祷告不可。实在说，连我们读经、听道、交通、聚会，都不过是凭借，为叫我们能在灵里接触神。所以每一次我们读经、听道、看属灵书报、或者聚会、与人交通，都得多多加上祷告才可以。

　　可惜，今天的光景却不是这样。许多弟兄姊妹在聚会里听道受感之后，并没有祷告，结果聚会一散，一出会所门口，所受的感动就都消失了。即便在晨更之中读经受了感动，也没有把受感的地方化作祷告，因此一从房间里出来，所读的圣经也都忘了。有时他们与人交通，当时觉得不错，但是也因着没有祷告，交通过后，美好的感觉就如同昙花一现，没有留下什么印象。这些光景都是因为人缺少祷告。

　　今天的基督徒真是太缺少祷告，即使有一点祷告，也不懂得怎样回到灵里，只是在那里作一篇祷告的套文，根本摸不着灵。圣徒平日缺少祷告操练灵，因此来到聚会中，都不过是听听道，听完就匆匆散去，根本不能接触到神自己。

　　有一个现象非常叫人觉得伤痛，就是召会所有的例会中，祷告聚会人数最少。许多弟兄姊妹不感觉祷告的重要，反而把祷告看作是一种无味的事。参加擘饼聚会的人数虽然比较多，但是常开口祷告赞美的，也不过是部分，其他的都闭口不出声。有的人甚至从年首到年终，一直参加擘饼聚会，却从来没有祷告过。这是今天现实的光景。我们不能否认，我们在祷告方面是何等贫穷、软弱，何等可怜。

　　今天神的恩典施不出来，神的工作作不出去，神的召会不得建造，神无法与人调和，众圣徒不能有真实地配搭，都是因为你我不祷告，众人祷告不够多。这如同人盖房子，钢筋、水泥、沙石都齐全，就是缺少水来调和，结果还是一堆材料堆在那里，无法建造起来。今天在我们中间也是如此，弟兄姊妹很多，爱主事奉主的也不少，就是缺少生命活水的调和与流通，结果仍然建造不起来。这个原因就是缺少祷告；所以，现在我们众人非注意祷告不可。

　　今后我们在释放信息之后，要有分组的追求，而这种追求是为要加多祷告。在分组里，一点不重在考问知识，乃重在点活众人的灵，带领众人学习运用灵祷告，尽祭司的职分。许多道理大家都懂得了，现在是要实在的进入至圣所，在灵里亲近神。所以，不是懂或讲的问题，完全是一个实际操练灵祷告的问题。

　　原刊于一九六一年八月“话语职事”第一百二十二期

　In order to receive God as grace, we must draw near to God through prayer. Prayer has a special place in spiritual matters. It cannot be replaced by listening to messages or by reading the Bible or spiritual books. It cannot even be replaced by fellowshipping with other saints. The only way to contact God is to turn to our spirit and pray. This is an ironclad law. If we do not practice this, we will not receive grace. A person who desires to be healthy must eat and drink properly; there is no other way to be healthy. God lives in His believers; hence, if we want to receive mercy and grace, we must contact Him through prayer.

　It is possible for some saints to go through a whole day without praying. Some saints do not pray for weeks, months, or even a year. What is the benefit of listening to messages if one does not pray? Some saints pray, but they do not get past their soul; they do not touch their spirit. Such prayers do not have much value.

　I would like to ask, how much time do we spend fellowshipping with God? In order for an electric iron to be hot, the switch must be turned on to allow electricity to flow. Are we hot, or are we cold? If we are not hot, we have not let God, our spiritual electricity, flow through us. Contacting God through prayer can be compared to turning on the switch that lets Him flow freely through us. Only in this way can we be burning in spirit.

　We must see the importance of prayer: it enables us to contact God and receive Him. Reading the Bible, listening to messages, and fellowshipping are but means that turn us to pray in order to contact God with our spirit. Hence, we should pray whenever we read the Bible, listen to messages, read spiritual books, or fellowship with other saints.

　It is regrettable that this is not our practice. Many saints are touched when they hear a message, but they do not pray; hence, the inspiration disappears. Some saints are touched when they read the Bible, but the inspiration is forgotten because they do not pray. Sometimes a saint is inspired through fellowship with others, but the inspiration leaves because he does not pray afterward. These examples show the issue of our lack of prayer.

　Christians do not pray enough, and many of those who pray do not know how to turn to their spirit. Their prayers are routine and do not touch the Spirit. After a message meeting, for example, everyone rushes home, because we are not used to exercising our spirit in prayer. Hence, we do not touch God.

　The prayer meeting has the lowest attendance. Many saints do not know the importance of prayer. They consider prayer to be tedious and tasteless. Furthermore, even though a larger number of saints attend the bread-breaking meeting, only a few open their mouth to pray and praise; the rest are silent. Some saints attend every bread-breaking meeting, but they never pray. This is our situation. We cannot deny how poor and weak we are in the matter of prayer.

　We are short of God’s grace, the work does not spread, the church is not being built up, there is not much growth in life, and there is no coordination, because our prayers are inadequate. This situation can be likened to building a house with cement but not having any water. A person may have all the necessary materials, such as cement, sand, and gravel, but without water the materials cannot be mixed together. This is our situation. The saints love the Lord but lack the mingling in spirit and the flow of the water of life; hence, they are not built up. The reason for this situation is that we are short of prayer. From this time onward, we must focus more on prayer.

　After a message is given, we will gather in small groups so that we can spend some time in prayer. In the small groups we will not focus on testing our knowledge. Our desire is to enliven the saints by leading them to use their spirit to pray and thus fulfill their priestly function. Most of the saints know doctrine, but we need to enter into the Holy of Holies, that is, to draw near to God in our spirit. This is not a matter of understanding or speaking doctrines. It is entirely a matter of exercising our spirit to pray.