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第二篇　宝座与活水

祭司职分与神的建造

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　　本篇信息我们要从新耶路撒冷的光景，来看交通与权柄的平衡。
　
　　启二十一~二十二，把圣城清楚地摆在我们眼前，使我们清楚看见新耶路撒冷主要的内容。在这一座城的中心，就是城的最高处，有神和羔羊的宝座。从这宝座流出一道生命水的河，贯通全城。在这一道生命水河的两岸，有生命树，而这一道河是在城内唯一的一条街道当中。虽然二十一至二十二章，还说了许多其他的东西，但主要内容乃是神和羔羊的宝座，以及从宝座所流出生命水的河。其他的一切都是随着这两件东西，附属在这两件东西上。比方，生命树是随着这道水流，街道也是随着这道水流（启二二1~2）。甚至连神是光，羔羊是灯（二一23），也是在于这道生命水河的流通。若是没有生命活水的流通，就没有光的照亮。神和羔羊为城的殿，也是因这宝座而有的（二一22）。因为神和羔羊为城的殿，乃是指着神和羔羊的同在，而神和羔羊的同在，是在于神和羔羊的宝座。若是没有神和羔羊的宝座，就没有神和羔羊的同在。因此，新耶路撒冷城主要的内容，就是神和羔羊的宝座，以及从这宝座流出来生命水的河。
　
　　羔羊的宝座和活水的流通，就是权柄和交通的故事。羔羊的宝座就是权柄，生命水的流通就是生命的交通。这里的羔羊是基督，生命也是基督。虽然这里没有明言生命是基督，但我们能读出这事。新耶路撒冷城的这幅图画，给我们看见基督作了神的羔羊，被杀，成功救赎，把祂自己释放出来作生命。这幅图画的开头是羔羊，结果是生命，说出基督作神的羔羊，是为着要把祂自己流出来作生命。这幅图画含意很深，把全本圣经所记载的事，用抽象的眼光，简要的笔法，清楚地呈现出来。全本圣经就是给我们看见，神要在基督里给人得着，与人调和。要完成这个得着与调和，简单的说，乃是借着基督作羔羊，被杀，把祂自己释放出来，给人得着，作人生命。所以，基督是羔羊，也是生命。
　　约翰所写的，无论是福音书或是启示录，都给人看见基督这两面的讲究。约翰的福音书特别说到基督是神的羔羊，也是生命，并且祂来了就是要叫人得生命（约一29，十10）。他又记载主说，“人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。”（七37~38）同时，他也独特的记载主钉十字架时，从主的肋旁流出血和水来（十九34）。血是为着赎罪，水是为着分给生命。而在他所写的启示录里，他不仅描绘一幅图画给我们看见，神在基督里如何借着基督作羔羊，把祂自己流出来作生命，流通到人里面，并且也多次说到生命水的河与羔羊的关系（七17，二一6，二二1）。这些都是说出基督如何作羔羊，被杀，把生命释放出来，流通到人里面。这就是交通的一面。
　
　　照启示录这幅图画看，生命水的河乃是从宝座流出来的。其含意就是，这一个生命的交通，一直把宝座的权柄带出来；它流到那里，那里就有宝座的权柄。所以，新耶路撒冷城里两个主要的成分，就是权柄和交通，二者乃是配在一起的。权柄的执行，乃是借着生命的交通，带到城的各部分，结果就叫全城都在这个交通里，也都在权柄之下。
　　所以，在这一座城里，一面宝座的权柄是城的中心，另一面生命水河的交通乃是城的贯通。读这些经文就像看图画一样，需要意会。这幅图画给我们看见，生命水河的流通，把宝座的权柄贯通到全城。在这一座新耶路撒冷城里，不仅有权柄，也有交通，是交通配着权柄，也是权柄调着交通。
　　请注意，整个新耶路撒冷城的一切，都在于这个交通与权柄的配合。这座城里的饮水是在于交通与权柄的配合；城里的食物，就是生命树的果子，是在于这个交通与权柄的配合；即使是城里的道路，也是在于这个交通与权柄的配合。喝的、吃的、行的、以及神的同在，都在于这个交通与权柄的配合。换句话说，如果把交通与权柄的配合除去，城里就既没有食物，也没有饮水，并且没有道路可走。
　　照样，今天在召会中属灵的粮食和饮料，以及属灵的道路和神的同在，都是在于交通与权柄的配合。一个地方召会只要满有交通与权柄的配合，那地的召会就满了活水，满了粮食，也满了神的道路。不只有可喝的、可吃的，还有可行的，并且满了神的同在。如果没有交通与权柄的配合，就没有神作殿，结果神的同在就不明显。同样，神作光，基督作灯，把神的荣耀照耀出去，也是在于这个交通与权柄的配合。失去这一个配合，就没有神作光，基督作灯。新耶路撒冷的一切，完全在于宝座和生命水的河；有了宝座和生命水的河，才有一切。
　
　　这一座城是纯金的，门是珍珠，墙是宝石。这一座城所以有这三种宝贵的材料，也是因为在这座城里有带着权柄的生命流通。因着生命水的河在流通，结果就产生金子、珍珠和宝石。何以见得呢？因为创世记二章明明地给我们看见，金子、珍珠、和宝石是从河水的流通带来的（10~12）。所以，如果没有活水的流通，就没有金子、珍珠和宝石。
　　二8~9说到，神把人摆在生命树跟前；10节忽然岔出去说到，有河从伊甸流出来。到了16~17节，又回头说到园中各样树上的果子，都可以随意吃，只是善恶知识树上的果子不可吃，因为吃的日子必定死。由此可见，10~15节是一段插进来的话，说到河水的流通。所以，这一幅图画的含意是，当人接受了生命树的生命，这生命就要在人里面流通，而流通的结果就产生出金子、珍珠和宝石。因此，如果召会中要满有金子、珍珠和宝石，就必须先有生命水河的流通，也就是生命的交通。若是在－创世记一地的召会中，神的灵和神的生命不流通，或者流不通，那地的召会就难得有多少金子、珍珠和宝石。因为这三种珍贵的材料，都是从生命的流通里流出来的。所以，我们要注意神的建造，非注意这一个生命的流通不可。
　　今天基督教把神的羔羊传得非常重，到处能听见人说，“看哪，神的羔羊。”然而，你很难得听见人说到羔羊的时候，也说到祂如何把神的生命释放出来，让人得着而成为召会，并且祂这生命能在召会里面流通。你更难听见人说，这生命在召会里面的流通，是把宝座的权柄流到每一个肢体，结果就叫召会里满了生命的交通，和宝座的权柄。召会必须有这一种带着权柄的交通，就是带着宝座权柄的生命交通，才能产生金子、珍珠和宝石，为着建造之用。这才是基督作神羔羊最终的目的。
　
　　启示录二十二章乃是一幅图画，描绘出旧约蒙恩的以色列人和新约的圣徒，如何被建造成为新耶路撒冷城。在全本新旧约里，在神的子民当中有神和羔羊的宝座，这个宝座乃是全圣经的中心。
　　从神和羔羊的宝座流出生命水的河，就是基督作神的羔羊，被杀，把祂自己释放出来，在复活里成为那灵，作了蒙恩之人的生命，并且在这些人里面流通。结果，基督就是这些人里面的生命、道路，也是他们里面的实际，就是真理，正如新耶路撒冷城里的生命是基督，道路也是基督，并且实际也是基督。这些都是从新耶路撒冷的中心，就是神和羔羊的宝座那里流下来的。不仅如此，当基督作神子民的生命、道路和实际的时候，也将神的权柄，就是宝座的权柄，带到神子民中间。这些都说出基督一面是君王，－启示录一面又是祭司。祂来作生命、道路和实际，叫蒙恩的人一面和神有完全的交通，另一面也彼此相调；这是祂作祭司的故事。同时，祂也把神宝座的权柄带到蒙恩的人中间；这是祂作君王的故事。所以生命的交通与宝座的权柄，－启示录二者都在主耶稣身上。换句话说，就是祭司和君王的职分，都在主身上。
　　照着新耶路撒冷这幅图画，宝座的权柄和生命的交通乃是为着新耶路撒冷的建造。这正好符合亚六12~13所说，祭司和君王这两种职分，乃是汇合在主耶稣身上，并且这样的汇合是为着建造神的殿。
　　新约里有一卷书专特说到基督作祭司，那就是希伯来书。它给我们看见基督作祭司，如何叫人享受神作生命、道路和实际，而把人带到至圣所，就是与神的交通里（二17，三1，四14，五6，七1）。新约里也有一卷书专特讲到基督是君王，那就是马太福音。它给我们看见基督作以马内利，叫神与人联合，因此将神的权柄带到人身上（一1，23，二6）。希奇的是，这两卷书都提到建造。希伯来书里有城的建造（十一9~10，16，十二22），马太福音里有召会的建造（十六18）。实在说，城的建造和召会的建造乃是一件事。
　　基督作祭司是为着神的建造，基督作君王也是为着神的建造。然而要记得，这两件事并不是分开的。希伯来书虽然专特说到主耶稣作祭司，但也说到主耶稣乃是照着麦基洗德的等次作祭司，而麦基洗德乃是撒冷王（六20，七1）。这一位作祭司的主，也是君王。同样的，马太福音虽然给我们看见基督是君王，但是在其中也能读出祂作祭司的味道。就如祂要牧养祂民以色列，以及祂来乃是要服事人（二6，二十28），这些都是说到祂祭司的一面。可见在基督身上有祭司的交通，也有君王的权柄，而这些都是为着神的建造。
　　在旧约的以色列人中间，和新约的召会中间都有神的羔羊，并且从祂身上流出神的生命，给人得着。当祂流出神生命的时候，也把人带到神的宝座之下。祂一面给人生命的交通，另一面又带人归向宝座的权柄，因为祂一面是祭司，－马太福音一面又是君王。启二十一~二十二，正是这样一幅写意画。
　　事实上，当帐幕在西乃山下立起时，以色列人中间就有了这一幅图画。帐幕的原则，就是基督作神子民的中心。祂作了神的羔羊，被杀，把神的生命流出来，给人得着，叫人有了生命的交通，并且把神的权柄带到人中间。结果，神的子民就有生命的交通和宝座的权柄，而享受神的一切，并且同被建造，成为神的居所。所以，在以色列人建造帐幕时，新耶路撒冷的小影就已经有了。之后以色列人在迦南地建造的耶路撒冷城，也是新耶路撒冷的一个小影。再到以西结四十七章，申言者以西结看见－以西结一道河从神的殿流出来，这河所到之处百物生长（9，12），这是更清楚地小影。最后一切都成全了，那就是新耶路撒冷彰显在新天新地中。由此可见，从起头帐幕的图画，到最终新耶路撒冷的图画，都描写基督如何作人的生命，把宝座流通到人里面，使人同被建造，成为神的居所。
　
　　圣经不仅说基督有君王和祭司两面的职分，也说我们蒙恩的人有这两面的职分。彼前二9清楚启示，我们这些来到主面前，被主建造的人，乃是君尊的祭司。君尊的意思，就是有君王的身分和权柄；因为在我们身上有神的王权。祭司说出在我们身上有生命、道路和实际的交通。启五10说，神叫我们作祭司，在地上执掌王权。所以，我们这些与基督联结的人，也有君王与祭司这两面的职分，能符合神建造的需要。
　
　　我们既然看见需要祭司平衡君王，需要交通平衡权柄，在实行上，我们就要多敞开自己，释放自己的灵，叫生命的灵在我们中间能流得通。
　　敞开自己释放灵最好的途径就是祷告；你一敞开祷告，灵就能释放出来供应别人。若是众圣徒在聚会中都这样敞开祷告，释放灵，你立刻能看见，生命的活水涌流在聚会中，整个聚会就完全显出新耶路撒冷的光景。
　　也许有人要问：当我们敞开祷告时，该祷告什么？该以什么为题目？请不要担心，随时都有题目。譬如，现在我们注意敞开灵交通，释放灵交通，那么当大家聚集在一起时，就可以用这个作题目，个个都祷告，求主敞开我们的灵，释放我们的灵，调和我们的灵。所以，题目不是问题，首要的是你祷告时，必须实实在在地敞开你的灵，运用你的灵祷告。不是光用口祷告，而灵却关在你里面，乃必须释放你的灵。如果你的灵是释放的，即使是不重要的题目，也可以作为很好的题目。譬如，几位弟兄来在一起，虽然没有什么特别的题目，但是来在一起就是个题目，立刻能敞开灵祷告说，“主啊，感谢赞美你，叫我们来在一起，求你来带领，叫我们在这聚会中摸着你自己。主啊，叫我们都敞开，没有一个人的灵关闭，使你在我们中间运行得通。”就是这样的题目，也是可以的。
　　所以灵如果开启，什么都可以作题目。敬拜神可以作题目，感谢神、赞美神也可以作题目；建造乃是最大的题目。当大家来在一起时，可以为建造祷告。你可以对主说，“主啊，我要被建造，也愿意召会被建造。我愿意在建造中有分。求你光照我，给我看见，在我身上有什么地方不适合于建造，我愿意你为我去掉，我愿意在你手中接受破碎，接受对付。”这些都是题目。所以，题目不是问题，问题全在于你的灵要敞开。每逢你和圣徒们聚在一起时，总要把自己敞开。
　　我们提到敞开，总以为是去对人说直话，指摘人的错。这不是敞开的真实意思。我们所说的敞开，乃是要叫我们的灵出来。每一次当我们来在一起，一同聚会时，我们都必须敞开，让神的灵流到我们里面，也让神的灵经过我们流出去。如果弟兄姊妹在聚会中都敞开，让圣灵能自由的流通、经过，我们的聚会就必满了供应。
　　我们已往的难处是灵不敞开；大家来到聚会中，灵都是关闭的。不仅在传信息的聚会中，弟兄姊妹只存心听道，灵都是关闭的，甚至在祷告聚会、擘饼聚会里，大家的灵也是关闭的。我们喜欢作一个单独的人，看别人怎么作，从别人蒙一点恩典。我们根本没有一个观念，在任何场合中，都应该向神敞开，也向神的众儿女敞开。所以，在聚会中大家的灵都是关闭的，生命水流就被截断了，处处流不通。结果，人在聚会中缺少属灵的粮食，也缺少活水，不得饱足，也不得滋润，并且感觉无路可走，缺少神的同在。
　　召会的聚会所以有这种不正常的光景，就是因为生命的水流不流通。正如一个人，因着血液循环不畅，结果百病丛生。现在我们该注意的，就是要打通召会里面的“血液循环”。如果这一道生命水河在召会中流得通，召会中就有生命的粮，有生命的活水，也有神的同在和道路，并且这水要流出金子、珍珠和宝石，最终的结果就是完成神的建造。
　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
　　本篇信息我们要从新耶路撒冷的光景，来看交通与权柄的平衡。
　
　　启示录二十一至二十二章，把圣城清楚地摆在我们眼前，使我们清楚看见新耶路撒冷主要的内容。在这一座城的中心，就是城的最高处，有神和羔羊的宝座。从这宝座流出一道生命水的河，贯通全城。在这一道生命水河的两岸，有生命树，而这一道河是在城内唯一的一条街道当中。虽然二十一至二十二章，还说了许多其他的东西，但主要内容乃是神和羔羊的宝座，以及从宝座所流出生命水的河。其他的一切都是随着这两件东西，附属在这两件东西上。比方，生命树是随着这道水流，街道也是随着这道水流（启二二1~2）。甚至连神是光，羔羊是灯（二一23），也是在于这道生命水河的流通。若是没有生命活水的流通，就没有光的照亮。神和羔羊为城的殿，也是因这宝座而有的（二一22）。因为神和羔羊为城的殿，乃是指着神和羔羊的同在，而神和羔羊的同在，是在于神和羔羊的宝座。若是没有神和羔羊的宝座，就没有神和羔羊的同在。因此，新耶路撒冷城主要的内容，就是神和羔羊的宝座，以及从这宝座流出来生命水的河。
--------本段经节汇集--------
启二十一1～二十二（略，若需要被汇集，请勾选“不忽略整章”）
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
启21:23  
那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。
启21:22  
我未见城内有殿，因主神全能者和羔羊为城的殿。
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　　羔羊的宝座和活水的流通，就是权柄和交通的故事。羔羊的宝座就是权柄，生命水的流通就是生命的交通。这里的羔羊是基督，生命也是基督。虽然这里没有明言生命是基督，但我们能读出这事。新耶路撒冷城的这幅图画，给我们看见基督作了神的羔羊，被杀，成功救赎，把祂自己释放出来作生命。这幅图画的开头是羔羊，结果是生命，说出基督作神的羔羊，是为着要把祂自己流出来作生命。这幅图画含意很深，把全本圣经所记载的事，用抽象的眼光，简要的笔法，清楚地呈现出来。全本圣经就是给我们看见，神要在基督里给人得着，与人调和。要完成这个得着与调和，简单的说，乃是借着基督作羔羊，被杀，把祂自己释放出来，给人得着，作人生命。所以，基督是羔羊，也是生命。　　约翰所写的，无论是福音书或是启示录，都给人看见基督这两面的讲究。约翰的福音书特别说到基督是神的羔羊，也是生命，并且祂来了就是要叫人得生命（约一29，十10）。他又记载主说，“人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。”（七37~38）同时，他也独特的记载主钉十字架时，从主的肋旁流出血和水来（十九34）。血是为着赎罪，水是为着分给生命。而在他所写的启示录里，他不仅描绘一幅图画给我们看见，神在基督里如何借着基督作羔羊，把祂自己流出来作生命，流通到人里面，并且也多次说到生命水的河与羔羊的关系（七17，二一6，二二1）。这些都是说出基督如何作羔羊，被杀，把生命释放出来，流通到人里面。这就是交通的一面。
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约1:29  
次日，约翰看见耶稣向他走来，就说，看哪，神的羔羊，除去世人之罪的！
约10:10  
贼来了，无非是要偷窃、杀害、毁坏；我来了，是要叫羊得生命，并且得的更丰盛。
约7:37  
节期的末日，就是最大之日，耶稣站着高声说，人若渴了，可以到我这里来喝。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约19:34  
惟有一个兵用枪扎祂的肋旁，随即有血和水流出来。
启7:17  
因为宝座中的羔羊必牧养他们，领他们到生命水的泉；神也必从他们眼中擦去一切的眼泪。
启21:6  
祂又对我说，都成了。我是阿拉法，我是俄梅嘎；我是初，我是终。我要将生命泉的水白白赐给那口渴的人喝。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
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　　照启示录这幅图画看，生命水的河乃是从宝座流出来的。其含意就是，这一个生命的交通，一直把宝座的权柄带出来；它流到那里，那里就有宝座的权柄。所以，新耶路撒冷城里两个主要的成分，就是权柄和交通，二者乃是配在一起的。权柄的执行，乃是借着生命的交通，带到城的各部分，结果就叫全城都在这个交通里，也都在权柄之下。　　所以，在这一座城里，一面宝座的权柄是城的中心，另一面生命水河的交通乃是城的贯通。读这些经文就像看图画一样，需要意会。这幅图画给我们看见，生命水河的流通，把宝座的权柄贯通到全城。在这一座新耶路撒冷城里，不仅有权柄，也有交通，是交通配着权柄，也是权柄调着交通。　　请注意，整个新耶路撒冷城的一切，都在于这个交通与权柄的配合。这座城里的饮水是在于交通与权柄的配合；城里的食物，就是生命树的果子，是在于这个交通与权柄的配合；即使是城里的道路，也是在于这个交通与权柄的配合。喝的、吃的、行的、以及神的同在，都在于这个交通与权柄的配合。换句话说，如果把交通与权柄的配合除去，城里就既没有食物，也没有饮水，并且没有道路可走。　　照样，今天在召会中属灵的粮食和饮料，以及属灵的道路和神的同在，都是在于交通与权柄的配合。一个地方召会只要满有交通与权柄的配合，那地的召会就满了活水，满了粮食，也满了神的道路。不只有可喝的、可吃的，还有可行的，并且满了神的同在。如果没有交通与权柄的配合，就没有神作殿，结果神的同在就不明显。同样，神作光，基督作灯，把神的荣耀照耀出去，也是在于这个交通与权柄的配合。失去这一个配合，就没有神作光，基督作灯。新耶路撒冷的一切，完全在于宝座和生命水的河；有了宝座和生命水的河，才有一切。
　
　　这一座城是纯金的，门是珍珠，墙是宝石。这一座城所以有这三种宝贵的材料，也是因为在这座城里有带着权柄的生命流通。因着生命水的河在流通，结果就产生金子、珍珠和宝石。何以见得呢？因为创世记二章明明地给我们看见，金子、珍珠、和宝石是从河水的流通带来的（10~12）。所以，如果没有活水的流通，就没有金子、珍珠和宝石。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
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　　二章八至九节说到，神把人摆在生命树跟前；十节忽然岔出去说到，有河从伊甸流出来。到了十六至十七节，又回头说到园中各样树上的果子，都可以随意吃，只是善恶知识树上的果子不可吃，因为吃的日子必定死。由此可见，十至十五节是一段插进来的话，说到河水的流通。所以，这一幅图画的含意是，当人接受了生命树的生命，这生命就要在人里面流通，而流通的结果就产生出金子、珍珠和宝石。因此，如果召会中要满有金子、珍珠和宝石，就必须先有生命水河的流通，也就是生命的交通。若是在一地的召会中，神的灵和神的生命不流通，或者流不通，那地的召会就难得有多少金子、珍珠和宝石。因为这三种珍贵的材料，都是从生命的流通里流出来的。所以，我们要注意神的建造，非注意这一个生命的流通不可。　　今天基督教把神的羔羊传得非常重，到处能听见人说，“看哪，神的羔羊。”然而，你很难得听见人说到羔羊的时候，也说到祂如何把神的生命释放出来，让人得着而成为召会，并且祂这生命能在召会里面流通。你更难听见人说，这生命在召会里面的流通，是把宝座的权柄流到每一个肢体，结果就叫召会里满了生命的交通，和宝座的权柄。召会必须有这一种带着权柄的交通，就是带着宝座权柄的生命交通，才能产生金子、珍珠和宝石，为着建造之用。这才是基督作神羔羊最终的目的。
　
　　启示录二十二章乃是一幅图画，描绘出旧约蒙恩的以色列人和新约的圣徒，如何被建造成为新耶路撒冷城。在全本新旧约里，在神的子民当中有神和羔羊的宝座，这个宝座乃是全圣经的中心。
--------本段经节汇集--------
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　从神和羔羊的宝座流出生命水的河，就是基督作神的羔羊，被杀，把祂自己释放出来，在复活里成为那灵，作了蒙恩之人的生命，并且在这些人里面流通。结果，基督就是这些人里面的生命、道路，也是他们里面的实际，就是真理，正如新耶路撒冷城里的生命是基督，道路也是基督，并且实际也是基督。这些都是从新耶路撒冷的中心，就是神和羔羊的宝座那里流下来的。不仅如此，当基督作神子民的生命、道路和实际的时候，也将神的权柄，就是宝座的权柄，带到神子民中间。这些都说出基督一面是君王，一面又是祭司。祂来作生命、道路和实际，叫蒙恩的人一面和神有完全的交通，另一面也彼此相调；这是祂作祭司的故事。同时，祂也把神宝座的权柄带到蒙恩的人中间；这是祂作君王的故事。所以生命的交通与宝座的权柄，二者都在主耶稣身上。换句话说，就是祭司和君王的职分，都在主身上。　　照着新耶路撒冷这幅图画，宝座的权柄和生命的交通乃是为着新耶路撒冷的建造。这正好符合撒迦利亚六章十二至十三节所说，祭司和君王这两种职分，乃是汇合在主耶稣身上，并且这样的汇合是为着建造神的殿。
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亚6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
亚6:13  
他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。
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　　新约里有一卷书专特说到基督作祭司，那就是希伯来书。它给我们看见基督作祭司，如何叫人享受神作生命、道路和实际，而把人带到至圣所，就是与神的交通里（二17，三1，四14，五6，七1）。新约里也有一卷书专特讲到基督是君王，那就是马太福音。它给我们看见基督作以马内利，叫神与人联合，因此将神的权柄带到人身上（一1，23，二6）。希奇的是，这两卷书都提到建造。希伯来书里有城的建造（十一9~10，16，十二22），马太福音里有召会的建造（十六18）。实在说，城的建造和召会的建造乃是一件事。
--------本段经节汇集--------
来2:17  
所以祂凡事该与祂的弟兄一样，为要在关于神的事上，成为怜悯、忠信的大祭司，好为百姓的罪成就平息。
来3:1  
所以，有分于属天呼召的圣别弟兄们，你们应当留意思想我们所承认为使徒、为大祭司的耶稣；
来4:14  
所以，我们既有一位经过了诸天，尊大的大祭司，就是神的儿子耶稣，便当坚守所承认的。
来5:6  
就如神在另一处又说，“你是照着麦基洗德的等次，永远为祭司。”
来7:1  
这麦基洗德，撒冷王，至高神的祭司，就是那当亚伯拉罕杀败诸王回来的时候，迎接他，并给他祝福的。
太1:1  
耶稣基督，大卫的子孙，亚伯拉罕子孙的家谱：
太1:23  
“看哪，必有童女怀孕生子，人要称祂的名为以马内利。”（以马内利翻出来，就是神与我们同在。）
太2:6  
“犹大地的伯利恒啊！你在犹大的首领中，绝不是最小的，因为有一位掌权者要从你出来，牧养我民以色列。”
来11:9  
他因着信，在应许之地作客，好像在异地，与承受同样应许的以撒、雅各一同居住在帐棚里；
来11:10  
因为他等候那座有根基的城，其设计者并建筑者乃是神。
来11:16  
他们却羡慕一个更美、属天的家乡；所以神称为他们的神，并不以为耻，因为祂已经给他们预备了一座城。
来12:22  
但你们乃是来到锡安山，来到活神的城，属天的耶路撒冷，来到千万天使整体的聚集，
太16:18  
我还告诉你，你是彼得，我要把我的召会建造在这磐石上，阴间的门不能胜过她。
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　　基督作祭司是为着神的建造，基督作君王也是为着神的建造。然而要记得，这两件事并不是分开的。希伯来书虽然专特说到主耶稣作祭司，但也说到主耶稣乃是照着麦基洗德的等次作祭司，而麦基洗德乃是撒冷王（六20，七1）。这一位作祭司的主，也是君王。同样的，马太福音虽然给我们看见基督是君王，但是在其中也能读出祂作祭司的味道。就如祂要牧养祂民以色列，以及祂来乃是要服事人（二6，二十28），这些都是说到祂祭司的一面。可见在基督身上有祭司的交通，也有君王的权柄，而这些都是为着神的建造。
--------本段经节汇集--------
来6:20  
作先锋的耶稣，既照着麦基洗德的等次，成了永远的大祭司，就为我们进入幔内。
来7:1  
这麦基洗德，撒冷王，至高神的祭司，就是那当亚伯拉罕杀败诸王回来的时候，迎接他，并给他祝福的。
太2:6  
“犹大地的伯利恒啊！你在犹大的首领中，绝不是最小的，因为有一位掌权者要从你出来，牧养我民以色列。”
太20:28  
正如人子来，不是要受人的服事，乃是要服事人，并且要舍命，作多人的赎价。
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　　在旧约的以色列人中间，和新约的召会中间都有神的羔羊，并且从祂身上流出神的生命，给人得着。当祂流出神生命的时候，也把人带到神的宝座之下。祂一面给人生命的交通，另一面又带人归向宝座的权柄，因为祂一面是祭司，一面又是君王。启示录二十一至二十二章，正是这样一幅写意画。
--------本段经节汇集--------
启二十一1～二十二（略，若需要被汇集，请勾选“不忽略整章”）
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　　事实上，当帐幕在西乃山下立起时，以色列人中间就有了这一幅图画。帐幕的原则，就是基督作神子民的中心。祂作了神的羔羊，被杀，把神的生命流出来，给人得着，叫人有了生命的交通，并且把神的权柄带到人中间。结果，神的子民就有生命的交通和宝座的权柄，而享受神的一切，并且同被建造，成为神的居所。所以，在以色列人建造帐幕时，新耶路撒冷的小影就已经有了。之后以色列人在迦南地建造的耶路撒冷城，也是新耶路撒冷的一个小影。再到以西结四十七章，申言者以西结看见一道河从神的殿流出来，这河所到之处百物生长（9，12），这是更清楚地小影。最后一切都成全了，那就是新耶路撒冷彰显在新天新地中。由此可见，从起头帐幕的图画，到最终新耶路撒冷的图画，都描写基督如何作人的生命，把宝座流通到人里面，使人同被建造，成为神的居所。
--------本段经节汇集--------
以西结书四十七章（略，若需要被汇集，请勾选“不忽略整章”）
结47:9  
这河所到之处，凡滋生有生命的动物都必生活，并且这水到了那里，就有极多的鱼。海水得了医治，并且这河所到之处，百物都必生活。
结47:12  
在河这边与那边的岸上必生长各类的树木，其果可作食物；叶子不枯干，果子不断绝；每月必结新果子，因为供应树木的水是从圣所流出来的。树上的果子必作食物，叶子乃为治病。
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　　圣经不仅说基督有君王和祭司两面的职分，也说我们蒙恩的人有这两面的职分。彼前二章九节清楚启示，我们这些来到主面前，被主建造的人，乃是君尊的祭司。君尊的意思，就是有君王的身分和权柄；因为在我们身上有神的王权。祭司说出在我们身上有生命、道路和实际的交通。启示录五章十节说，神叫我们作祭司，在地上执掌王权。所以，我们这些与基督联结的人，也有君王与祭司这两面的职分，能符合神建造的需要。
--------本段经节汇集--------
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
启5:10  
又叫他们成为国度，作祭司，归与我们的神；他们要在地上执掌王权。
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　　我们既然看见需要祭司平衡君王，需要交通平衡权柄，在实行上，我们就要多敞开自己，释放自己的灵，叫生命的灵在我们中间能流得通。　　敞开自己释放灵最好的途径就是祷告；你一敞开祷告，灵就能释放出来供应别人。若是众圣徒在聚会中都这样敞开祷告，释放灵，你立刻能看见，生命的活水涌流在聚会中，整个聚会就完全显出新耶路撒冷的光景。　　也许有人要问：当我们敞开祷告时，该祷告什么？该以什么为题目？请不要担心，随时都有题目。譬如，现在我们注意敞开灵交通，释放灵交通，那么当大家聚集在一起时，就可以用这个作题目，个个都祷告，求主敞开我们的灵，释放我们的灵，调和我们的灵。所以，题目不是问题，首要的是你祷告时，必须实实在在地敞开你的灵，运用你的灵祷告。不是光用口祷告，而灵却关在你里面，乃必须释放你的灵。如果你的灵是释放的，即使是不重要的题目，也可以作为很好的题目。譬如，几位弟兄来在一起，虽然没有什么特别的题目，但是来在一起就是个题目，立刻能敞开灵祷告说，“主啊，感谢赞美你，叫我们来在一起，求你来带领，叫我们在这聚会中摸着你自己。主啊，叫我们都敞开，没有一个人的灵关闭，使你在我们中间运行得通。”就是这样的题目，也是可以的。　　所以灵如果开启，什么都可以作题目。敬拜神可以作题目，感谢神、赞美神也可以作题目；建造乃是最大的题目。当大家来在一起时，可以为建造祷告。你可以对主说，“主啊，我要被建造，也愿意召会被建造。我愿意在建造中有分。求你光照我，给我看见，在我身上有什么地方不适合于建造，我愿意你为我去掉，我愿意在你手中接受破碎，接受对付。”这些都是题目。所以，题目不是问题，问题全在于你的灵要敞开。每逢你和圣徒们聚在一起时，总要把自己敞开。　　我们提到敞开，总以为是去对人说直话，指摘人的错。这不是敞开的真实意思。我们所说的敞开，乃是要叫我们的灵出来。每一次当我们来在一起，一同聚会时，我们都必须敞开，让神的灵流到我们里面，也让神的灵经过我们流出去。如果弟兄姊妹在聚会中都敞开，让圣灵能自由的流通、经过，我们的聚会就必满了供应。　　我们已往的难处是灵不敞开；大家来到聚会中，灵都是关闭的。不仅在传信息的聚会中，弟兄姊妹只存心听道，灵都是关闭的，甚至在祷告聚会、擘饼聚会里，大家的灵也是关闭的。我们喜欢作一个单独的人，看别人怎么作，从别人蒙一点恩典。我们根本没有一个观念，在任何场合中，都应该向神敞开，也向神的众儿女敞开。所以，在聚会中大家的灵都是关闭的，生命水流就被截断了，处处流不通。结果，人在聚会中缺少属灵的粮食，也缺少活水，不得饱足，也不得滋润，并且感觉无路可走，缺少神的同在。　　召会的聚会所以有这种不正常的光景，就是因为生命的水流不流通。正如一个人，因着血液循环不畅，结果百病丛生。现在我们该注意的，就是要打通召会里面的“血液循环”。如果这一道生命水河在召会中流得通，召会中就有生命的粮，有生命的活水，也有神的同在和道路，并且这水要流出金子、珍珠和宝石，最终的结果就是完成神的建造。　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
　In this chapter we will look at the balance between fellowship and authority, according to the description of the New Jerusalem.
　
THE CONTENT OF THE HOLY CITY— A THRONE AND LIVING WATER
　Revelation 21 and 22 present a clear picture of the content of the New Jerusalem, the holy city. The throne of God and of the Lamb is at the center of the city; it is the peak of the city. A river of water of life proceeds out of the throne and flows throughout the entire city (22:1). There is one street in the city, and the river is in the middle of the street. On this side and on that side of the river of life is the tree of life (v. 2). Although chapters 21 and 22 speak of many things, the main content is the throne of God and of the Lamb and the river of water of life that proceeds out of the throne. All the other items supplement these two items. For example, the tree of life and the street follow the flow of the river. Even the matters of God being light and the Lamb being the lamp are related to the flow of the river of life (22:3, 5; John 1:4). Without the flowing of the river of water of life, there would be no shining of light. Also, the matter of God and the Lamb being the temple is related to the throne (Rev. 21:22). God and the Lamb being the temple refers to the presence of God and the Lamb, and the presence of God and the Lamb cannot be separated from the throne of God and of the Lamb. Without the throne of God and of the Lamb, there would be no presence of God and the Lamb. Therefore, the main content of the New Jerusalem is the throne of God and of the Lamb and the river of water of life that proceeds out of the throne.
　
THE THRONE AND THE FLOWING WATER SIGNIFYING AUTHORITY AND FELLOWSHIP
　The throne and the flowing water of life signify authority and fellowship. The throne of God and of the Lamb signifies authority, whereas the flow of the water of life signifies the fellowship of life. God is God, and He is the Lamb (John 1:36). He is also life (11:25). The New Jerusalem speaks of Christ, who came as the Lamb of God to accomplish redemption through His death and to release His divine life. This picture begins with the Lamb and ends with life; it speaks of Christ coming as the Lamb of God for the purpose of flowing out Himself as life (10:10). This picture is quite profound; it presents the clear revelation in the Bible through a sign presented in a simple writing style. The whole Bible shows that God desires to be received by us and to mingle Himself with us in Christ. In order to make this receiving and mingling possible, God released Himself as life through the death of Christ as the Lamb (Rev. 5:6). Through His death we can receive Him as life. Hence, Christ is the Lamb as well as life.
　In the Gospel of John and in Revelation the apostle John consistently presents the matter of Christ being the Lamb and being life. The Gospel of John begins by speaking of Christ as the Lamb of God who takes away the sin of the world (1:29). The Gospel of John also records the Lord’s words concerning His coming so that we may have life (10:10). This promise is confirmed by the Lord’s speaking in chapter 7, when He stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water” (vv. 37-38). John also presents a unique record of the Lord’s death, revealing that blood and water came out of His side when He was crucified (19:34). Blood is for redemption, and water signifies the impartation of life. The sign of the New Jerusalem shows that God in Christ as the Lamb flows out as life into man. John repeatedly speaks of the relationship between the water of life and the Lamb (Rev. 7:17; 21:6; 22:1). All these verses speak of Christ as the Lamb being slain in order to release the divine life so that it can flow into man. This is the aspect of fellowship.
　
THE COORDINATION OF THE THRONE AND THE LIVING WATER
　According to the picture in Revelation, the river of water of life flows out of the throne. This, in turn, signifies that the flow of life, the fellowship of life, conveys the authority of the throne. The authority of the throne is present wherever the river flows. Authority and fellowship, the two main components of the New Jerusalem, are coordinated. The authority of the throne flows to every part of the city through the fellowship of life; the entire city is in fellowship and under authority.
　On one hand, the authority of the throne is located at the center of the city, and on the other hand, the fellowship of the river of water of life flows throughout the entire city. This picture shows that the flow of the river of water of life brings the authority of the throne throughout the entire city. In the New Jerusalem there is not only authority but also fellowship; fellowship is coordinated with authority, and authority is blended with fellowship.
　Everything in the New Jerusalem depends upon the coordination of fellowship and authority. The water that the thirsty can drink is related to the coordination of fellowship and authority; the food in the city, that is, the fruits from the tree of life, is related to the coordination of fellowship and authority. Even the street in the city is related to the coordination of fellowship and authority. Everything related to our living, our way, and our experience of the presence of God depends upon the coordination between fellowship and authority. Without the coordination of fellowship and authority in this city, there would be no food, no drink, and no street.
　In the church today, our spiritual food, our spiritual drink, our spiritual path, and our experience of the presence of God depend upon the coordination of fellowship and authority. If there is a full coordination between fellowship and authority in a local church, the church will be filled with living water, food, and God’s way. There will not only be water for drinking, food for eating, and a pathway for walking but also the presence of God. Without such a coordination of fellowship and authority, the temple for God’s dwelling will be lacking, and His presence will not be apparent. The aspect of God being the light and Christ being the lamp to shine out the glory of God is also related to the coordination between fellowship and authority. Without this coordination, knowing God as light and Christ as the lamp would not be possible. Everything in the New Jerusalem depends upon the throne and the river of water of life. There is no lack wherever the throne and the river of water of life are present.
　
THE THRONE AND THE LIVING WATER PRODUCING GOLD, PEARL, AND PRECIOUS STONES
　The city is pure gold, the gates are pearl, and the foundations of the wall and the wall itself are precious stones (21:18-21). The city is built with these three materials because there is a flow of life with authority in the city. The flow of the river of water of life produces gold, pearl, and precious stones. This is clearly seen in Genesis 2:10-12, which speaks of a river producing gold, bdellium, which is a pearl-like material produced from the resin of a tree, and onyx, which is a precious stone. Hence, without the flow of the living water, there would be no gold, pearl, and precious stones.
　Verses 8 and 9 speak of God putting man in the garden with the tree of life. Verses 10 through 14 speak of the river that went forth from Eden in four branches, and then verses 16 and 17 return to speak of the tree of life. Verses 10 through 14 are an inserted word concerning the flowing of water. The implication of this picture is that when man receives life from the tree of life, life will flow within him and result in gold, pearl, and precious stones. Hence, in order for the church to be full of gold, pearl, and precious stones, it must have the flow of the river of water of life, that is, the fellowship of life. If there is no flow of God’s Spirit and God’s life in a local church, it will be difficult for such a church to produce much gold, pearl, or precious stones. These three precious materials can only come out of the flow of life. If we want to pay attention to God’s building, we must pay attention to the flow of life.
　Today the Lamb of God is emphasized very much in the preaching in Christianity. Everywhere we can hear people say, “Behold, the Lamb of God!” However, it is rare to hear people speak of the Lamb releasing God’s life so that we may receive His life and be built up as the church. There is little speaking concerning the flow of His life in the church, and there is even less speaking concerning the flow of life bringing the authority of the throne and the fellowship of life to every member so that the church may be full of authority and the fellowship of life. The church must have the fellowship of life that comes with authority so that gold, pearl, and precious stones can be produced for the building. This is the ultimate goal of Christ being the Lamb of God.
　
THE THRONE AND THE LIVING WATER SPEAKING OF THE LORD HOLDING THE OFFICES OF THE KINGSHIP AND THE PRIESTHOOD
　Revelation 22 is a picture that portrays how the redeemed Israelites in the Old Testament age and the saints in the New Testament age are built into a city, the New Jerusalem. The Bible concludes with the throne of God and of the Lamb being the center among God’s people; this throne is also the center of the whole Bible.
　The river of water of life that proceeds out from the throne of God and of the Lamb is Christ as the Lamb of God who was put to death and who was released as the Spirit in resurrection in order to flow as life into those who are redeemed. Christ is the way, the reality, and the life of the redeemed, just as He is the way, the reality, and the life of the New Jerusalem. All these items flow from the throne of God and of the Lamb, which is at the center of the New Jerusalem. As the way, the reality, and the life of God’s people, Christ brings God’s authority, the authority of the throne, to God’s people. The throne and the water of life speak of Christ being both the King and the Priest. He came to be the way, the reality, and the life so that the redeemed could have fellowship with God and blend with one another. The water of life points to the aspect of Christ as the Priest. He also brings the authority of the throne to the redeemed. The throne points to the aspect of Christ as the King. The fellowship of life and the authority of the throne are related to the offices of the priesthood and the kingship, both of which belong to the Lord.
　According to the picture of the New Jerusalem, the authority of the throne and the fellowship of life are for the building of the New Jerusalem. This corresponds to Zechariah 6:12-13, which speaks of the offices of the priesthood and the kingship converging in Joshua, who is a type of the Lord Jesus, for the sake of the building of God’s temple.
　In the New Testament the book of Hebrews deals particularly with the aspect of Christ as the Priest. This book shows that Christ, as the Priest, enables us to enjoy God as our way, our reality, and our life. He brings the believers into the Holy of Holies, that is, into fellowship with God (2:17; 3:1; 4:14; 5:6; 7:1). In the New Testament the Gospel of Matthew deals particularly with the aspect of Christ as the King. This book shows us that Christ is Emmanuel, joining God with man and bringing the authority of God to man (1:1, 23; 2:6). Although Hebrews speaks of Christ as the Priest and the Gospel of Matthew speaks of Christ as the King, both books speak of the matter of building. Hebrews speaks of the building of a city (11:9-10, 16; 12:22), whereas the Gospel of Matthew speaks of the building of the church (16:18). The building of the church and the building of the city are the same thing.
　Christ is the Priest for God’s building, and Christ is the King for God’s building. These are not two separate matters. Although Hebrews speaks in a detailed way concerning the Lord Jesus as a Priest, it speaks of the Lord Jesus being a Priest according to the order of Melchizedek, who is the king of Salem (6:20—7:1). Hence, the Lord as a Priest is also a King. Similarly, although the Gospel of Matthew shows that Christ is the King, there is also an indication of His being a Priest. For example, He came to shepherd His people Israel and to serve (2:6; 20:28). These examples speak of His being a Priest. In Christ there is both the fellowship of the priesthood and the authority of the kingship, both of which are for God’s building.
　The Lamb of God was with the Israelites in the Old Testament in type and with the church of the New Testament in fulfillment. With the redeeming Lamb there is a flow of the water of life into man. As Christ flows out God’s life, He also brings the redeemed under God’s throne. On one hand, He flows out the fellowship of life to us, and on the other hand, He brings us under the authority of the throne. He is both the Priest and the King. Revelation 21 and 22 present such a descriptive picture.
　In principle, the elements in this descriptive picture were present when the tabernacle was erected at Mount Sinai. The tabernacle speaks of Christ as the center of God’s people. As the Passover lamb, He was killed so that the Israelites could have fellowship with God in God’s building. Furthermore, He brought God’s authority to man. As a result of the building of the tabernacle, God’s people had the fellowship of God’s life and the authority of God’s throne. They were able to enjoy all that God is and has and to be built up together as God’s dwelling place. Hence, when the Israelites built the tabernacle, it was a miniature of the New Jerusalem. The city of Jerusalem, which the Israelites built in the land of Canaan, also was a miniature of the New Jerusalem. In Ezekiel 47 the prophet Ezekiel saw a river flowing out of God’s temple in Jerusalem, and wherever this river went, everything lived and prospered (vv. 9, 12). God’s purpose will be fulfilled when the New Jerusalem is manifested in the new heaven and the new earth. All the elements in the picture of the tabernacle and the picture of the New Jerusalem point to Christ being life to God’s people, which brings them under the authority of the throne to be built up together as God’s dwelling place.
　
THE REDEEMED HAVING THE OFFICES OF THE KINGSHIP AND THE PRIESTHOOD
　According to the Bible, in addition to Christ, who has the offices of the kingship and the priesthood, the redeemed ones have both offices as well. First Peter 2:9 reveals that the redeemed ones are a “royal priesthood.” The word royal means that we have the position and authority of a king. The word priesthood indicates that we have the fellowship of life. Revelation 5:10 speaks of God making us priests to reign on the earth. We are joined to Christ, and we have the offices of the kingship and the priesthood. Thus, we are able to meet God’s need for the building.
　
BEING OPEN FOR THE RELEASE OF THE SPIRIT
　Now that we have seen the need for the priesthood to balance the kingship, that is, for fellowship to balance authority, we must open ourselves and release our spirit so that the Spirit of life can flow freely among us. The best way to open ourselves and to release our spirit is to pray. Once we open ourselves to pray, our spirit will be released to supply others. If all the saints open themselves to pray and release their spirit in the meeting, we will experience the living water of life gushing forth and flowing in the meeting, and the whole meeting will be an expression of the New Jerusalem.
　Some may be concerned about the topic of our prayer, but we should not be concerned about this. The topic of our prayer can be according to our situation at any given time. For example, since we are currently considering the matter of opening and releasing our spirit to fellowship, we can ask the Lord to open our spirit, release our spirit, and blend our spirits together. Having a particular topic is not the most important aspect of prayer. The most important aspect is to genuinely open up our spirit and exercise our spirit to pray. We need to use our spirit in addition to our mouth. We must release our spirit. If our spirit is released, even a seemingly insignificant topic will become a very good topic. For example, a number of brothers who come together to pray may not have a specific topic, but just their coming together is an adequate topic. They can open their spirit and pray, “Lord, we thank You and praise You for gathering us together. We ask You to lead us so that we may touch You in this meeting. Lord, cause us to open to You so that none of us will be closed in our spirit and so that You may operate freely among us.” This kind of prayer is quite adequate.
　If our spirit is open, there is no limit to the topics of our prayer. Worshipping God can be a topic, giving thanks to God and praising God can be a topic, and building can be a topic, even the biggest topic. When we come together, we can pray for the building. We can say to the Lord, “We would like to be built up, and we would like the church to be built up. We are willing to have a part in the building. Shine on us and show us what is not fit in us for the building. We are willing to let You remove it. We are willing to receive the breaking and dealing from Your hand.” These are all possible topics. Hence, the topic of our prayer is not important. What is important is whether or not we will open up our spirit. Whenever we gather with the saints, we must always open ourselves.
　When we speak of opening ourselves, we may think that this means to be blunt with others or even to point out their mistakes. This is not the meaning of being open. Being open means that our spirit comes forth. Whenever we come and meet together, we must be open to allow God’s Spirit to flow into us and to flow through us. If the brothers and sisters are open in a meeting and allow the Holy Spirit to flow into and pass through them freely, our meeting will be full of supply.
　In the past our problem was that our spirit was not open. When we came to a meeting, our spirit was closed. This was true not only in meetings involving a message, but even in our prayer meetings and bread-breaking meetings. Our preference has been to be independent, watching others and receiving some blessing from them. We never had the thought that every meeting was an opportunity to open ourselves to God and to open ourselves to God’s children. Hence, in the meetings our spirit was closed, and the flow of life was cut off with no avenue to flow out. As a result, there was a shortage of spiritual food and living water in the meeting, and people were neither fed nor watered. Moreover, there was even a sense of being unable to go on, because God’s presence was not with us.
　Such an abnormal condition in a church meeting is related to the fact that the water of life has no way to flow out. Our meetings should not be like a person who has all kinds of diseases because there is a problem of poor blood circulation. We need to focus on clearing a way for the circulation of the fellowship of life in the church. If the river of water of life is flowing through the church, there will be the bread of life and the living water of life; there will also be the presence of God and the way of God. Furthermore, this flow will issue in gold, pearl, and precious stones, ultimately consummating in God’s building.
 
　　本篇信息我们要从新耶路撒冷的光景，来看交通与权柄的平衡。
 
　In this chapter we will look at the balance between fellowship and authority, according to the description of the New Jerusalem.
　　启示录二十一至二十二章，把圣城清楚地摆在我们眼前，使我们清楚看见新耶路撒冷主要的内容。在这一座城的中心，就是城的最高处，有神和羔羊的宝座。从这宝座流出一道生命水的河，贯通全城。在这一道生命水河的两岸，有生命树，而这一道河是在城内唯一的一条街道当中。虽然二十一至二十二章，还说了许多其他的东西，但主要内容乃是神和羔羊的宝座，以及从宝座所流出生命水的河。其他的一切都是随着这两件东西，附属在这两件东西上。比方，生命树是随着这道水流，街道也是随着这道水流（启二二1~2）。甚至连神是光，羔羊是灯（二一23），也是在于这道生命水河的流通。若是没有生命活水的流通，就没有光的照亮。神和羔羊为城的殿，也是因这宝座而有的（二一22）。因为神和羔羊为城的殿，乃是指着神和羔羊的同在，而神和羔羊的同在，是在于神和羔羊的宝座。若是没有神和羔羊的宝座，就没有神和羔羊的同在。因此，新耶路撒冷城主要的内容，就是神和羔羊的宝座，以及从这宝座流出来生命水的河。
 
　Revelation 21 and 22 present a clear picture of the content of the New Jerusalem, the holy city. The throne of God and of the Lamb is at the center of the city; it is the peak of the city. A river of water of life proceeds out of the throne and flows throughout the entire city (22:1). There is one street in the city, and the river is in the middle of the street. On this side and on that side of the river of life is the tree of life (v. 2). Although chapters 21 and 22 speak of many things, the main content is the throne of God and of the Lamb and the river of water of life that proceeds out of the throne. All the other items supplement these two items. For example, the tree of life and the street follow the flow of the river. Even the matters of God being light and the Lamb being the lamp are related to the flow of the river of life (22:3, 5; John 1:4). Without the flowing of the river of water of life, there would be no shining of light. Also, the matter of God and the Lamb being the temple is related to the throne (Rev. 21:22). God and the Lamb being the temple refers to the presence of God and the Lamb, and the presence of God and the Lamb cannot be separated from the throne of God and of the Lamb. Without the throne of God and of the Lamb, there would be no presence of God and the Lamb. Therefore, the main content of the New Jerusalem is the throne of God and of the Lamb and the river of water of life that proceeds out of the throne.
　　羔羊的宝座和活水的流通，就是权柄和交通的故事。羔羊的宝座就是权柄，生命水的流通就是生命的交通。这里的羔羊是基督，生命也是基督。虽然这里没有明言生命是基督，但我们能读出这事。新耶路撒冷城的这幅图画，给我们看见基督作了神的羔羊，被杀，成功救赎，把祂自己释放出来作生命。这幅图画的开头是羔羊，结果是生命，说出基督作神的羔羊，是为着要把祂自己流出来作生命。这幅图画含意很深，把全本圣经所记载的事，用抽象的眼光，简要的笔法，清楚地呈现出来。全本圣经就是给我们看见，神要在基督里给人得着，与人调和。要完成这个得着与调和，简单的说，乃是借着基督作羔羊，被杀，把祂自己释放出来，给人得着，作人生命。所以，基督是羔羊，也是生命。

　　约翰所写的，无论是福音书或是启示录，都给人看见基督这两面的讲究。约翰的福音书特别说到基督是神的羔羊，也是生命，并且祂来了就是要叫人得生命（约一29，十10）。他又记载主说，“人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。”（七37~38）同时，他也独特的记载主钉十字架时，从主的肋旁流出血和水来（十九34）。血是为着赎罪，水是为着分给生命。而在他所写的启示录里，他不仅描绘一幅图画给我们看见，神在基督里如何借着基督作羔羊，把祂自己流出来作生命，流通到人里面，并且也多次说到生命水的河与羔羊的关系（七17，二一6，二二1）。这些都是说出基督如何作羔羊，被杀，把生命释放出来，流通到人里面。这就是交通的一面。
 
　The throne and the flowing water of life signify authority and fellowship. The throne of God and of the Lamb signifies authority, whereas the flow of the water of life signifies the fellowship of life. God is God, and He is the Lamb (John 1:36). He is also life (11:25). The New Jerusalem speaks of Christ, who came as the Lamb of God to accomplish redemption through His death and to release His divine life. This picture begins with the Lamb and ends with life; it speaks of Christ coming as the Lamb of God for the purpose of flowing out Himself as life (10:10). This picture is quite profound; it presents the clear revelation in the Bible through a sign presented in a simple writing style. The whole Bible shows that God desires to be received by us and to mingle Himself with us in Christ. In order to make this receiving and mingling possible, God released Himself as life through the death of Christ as the Lamb (Rev. 5:6). Through His death we can receive Him as life. Hence, Christ is the Lamb as well as life.

　In the Gospel of John and in Revelation the apostle John consistently presents the matter of Christ being the Lamb and being life. The Gospel of John begins by speaking of Christ as the Lamb of God who takes away the sin of the world (1:29). The Gospel of John also records the Lord’s words concerning His coming so that we may have life (10:10). This promise is confirmed by the Lord’s speaking in chapter 7, when He stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water” (vv. 37-38). John also presents a unique record of the Lord’s death, revealing that blood and water came out of His side when He was crucified (19:34). Blood is for redemption, and water signifies the impartation of life. The sign of the New Jerusalem shows that God in Christ as the Lamb flows out as life into man. John repeatedly speaks of the relationship between the water of life and the Lamb (Rev. 7:17; 21:6; 22:1). All these verses speak of Christ as the Lamb being slain in order to release the divine life so that it can flow into man. This is the aspect of fellowship.
　　照启示录这幅图画看，生命水的河乃是从宝座流出来的。其含意就是，这一个生命的交通，一直把宝座的权柄带出来；它流到那里，那里就有宝座的权柄。所以，新耶路撒冷城里两个主要的成分，就是权柄和交通，二者乃是配在一起的。权柄的执行，乃是借着生命的交通，带到城的各部分，结果就叫全城都在这个交通里，也都在权柄之下。

　　所以，在这一座城里，一面宝座的权柄是城的中心，另一面生命水河的交通乃是城的贯通。读这些经文就像看图画一样，需要意会。这幅图画给我们看见，生命水河的流通，把宝座的权柄贯通到全城。在这一座新耶路撒冷城里，不仅有权柄，也有交通，是交通配着权柄，也是权柄调着交通。

　　请注意，整个新耶路撒冷城的一切，都在于这个交通与权柄的配合。这座城里的饮水是在于交通与权柄的配合；城里的食物，就是生命树的果子，是在于这个交通与权柄的配合；即使是城里的道路，也是在于这个交通与权柄的配合。喝的、吃的、行的、以及神的同在，都在于这个交通与权柄的配合。换句话说，如果把交通与权柄的配合除去，城里就既没有食物，也没有饮水，并且没有道路可走。

　　照样，今天在召会中属灵的粮食和饮料，以及属灵的道路和神的同在，都是在于交通与权柄的配合。一个地方召会只要满有交通与权柄的配合，那地的召会就满了活水，满了粮食，也满了神的道路。不只有可喝的、可吃的，还有可行的，并且满了神的同在。如果没有交通与权柄的配合，就没有神作殿，结果神的同在就不明显。同样，神作光，基督作灯，把神的荣耀照耀出去，也是在于这个交通与权柄的配合。失去这一个配合，就没有神作光，基督作灯。新耶路撒冷的一切，完全在于宝座和生命水的河；有了宝座和生命水的河，才有一切。
 
　According to the picture in Revelation, the river of water of life flows out of the throne. This, in turn, signifies that the flow of life, the fellowship of life, conveys the authority of the throne. The authority of the throne is present wherever the river flows. Authority and fellowship, the two main components of the New Jerusalem, are coordinated. The authority of the throne flows to every part of the city through the fellowship of life; the entire city is in fellowship and under authority.

　On one hand, the authority of the throne is located at the center of the city, and on the other hand, the fellowship of the river of water of life flows throughout the entire city. This picture shows that the flow of the river of water of life brings the authority of the throne throughout the entire city. In the New Jerusalem there is not only authority but also fellowship; fellowship is coordinated with authority, and authority is blended with fellowship.

　Everything in the New Jerusalem depends upon the coordination of fellowship and authority. The water that the thirsty can drink is related to the coordination of fellowship and authority; the food in the city, that is, the fruits from the tree of life, is related to the coordination of fellowship and authority. Even the street in the city is related to the coordination of fellowship and authority. Everything related to our living, our way, and our experience of the presence of God depends upon the coordination between fellowship and authority. Without the coordination of fellowship and authority in this city, there would be no food, no drink, and no street.

　In the church today, our spiritual food, our spiritual drink, our spiritual path, and our experience of the presence of God depend upon the coordination of fellowship and authority. If there is a full coordination between fellowship and authority in a local church, the church will be filled with living water, food, and God’s way. There will not only be water for drinking, food for eating, and a pathway for walking but also the presence of God. Without such a coordination of fellowship and authority, the temple for God’s dwelling will be lacking, and His presence will not be apparent. The aspect of God being the light and Christ being the lamp to shine out the glory of God is also related to the coordination between fellowship and authority. Without this coordination, knowing God as light and Christ as the lamp would not be possible. Everything in the New Jerusalem depends upon the throne and the river of water of life. There is no lack wherever the throne and the river of water of life are present.
　　这一座城是纯金的，门是珍珠，墙是宝石。这一座城所以有这三种宝贵的材料，也是因为在这座城里有带着权柄的生命流通。因着生命水的河在流通，结果就产生金子、珍珠和宝石。何以见得呢？因为创世记二章明明地给我们看见，金子、珍珠、和宝石是从河水的流通带来的（10~12）。所以，如果没有活水的流通，就没有金子、珍珠和宝石。

　　二章八至九节说到，神把人摆在生命树跟前；十节忽然岔出去说到，有河从伊甸流出来。到了十六至十七节，又回头说到园中各样树上的果子，都可以随意吃，只是善恶知识树上的果子不可吃，因为吃的日子必定死。由此可见，十至十五节是一段插进来的话，说到河水的流通。所以，这一幅图画的含意是，当人接受了生命树的生命，这生命就要在人里面流通，而流通的结果就产生出金子、珍珠和宝石。因此，如果召会中要满有金子、珍珠和宝石，就必须先有生命水河的流通，也就是生命的交通。若是在一地的召会中，神的灵和神的生命不流通，或者流不通，那地的召会就难得有多少金子、珍珠和宝石。因为这三种珍贵的材料，都是从生命的流通里流出来的。所以，我们要注意神的建造，非注意这一个生命的流通不可。

　　今天基督教把神的羔羊传得非常重，到处能听见人说，“看哪，神的羔羊。”然而，你很难得听见人说到羔羊的时候，也说到祂如何把神的生命释放出来，让人得着而成为召会，并且祂这生命能在召会里面流通。你更难听见人说，这生命在召会里面的流通，是把宝座的权柄流到每一个肢体，结果就叫召会里满了生命的交通，和宝座的权柄。召会必须有这一种带着权柄的交通，就是带着宝座权柄的生命交通，才能产生金子、珍珠和宝石，为着建造之用。这才是基督作神羔羊最终的目的。
 
　The city is pure gold, the gates are pearl, and the foundations of the wall and the wall itself are precious stones (21:18-21). The city is built with these three materials because there is a flow of life with authority in the city. The flow of the river of water of life produces gold, pearl, and precious stones. This is clearly seen in Genesis 2:10-12, which speaks of a river producing gold, bdellium, which is a pearl-like material produced from the resin of a tree, and onyx, which is a precious stone. Hence, without the flow of the living water, there would be no gold, pearl, and precious stones.

　Verses 8 and 9 speak of God putting man in the garden with the tree of life. Verses 10 through 14 speak of the river that went forth from Eden in four branches, and then verses 16 and 17 return to speak of the tree of life. Verses 10 through 14 are an inserted word concerning the flowing of water. The implication of this picture is that when man receives life from the tree of life, life will flow within him and result in gold, pearl, and precious stones. Hence, in order for the church to be full of gold, pearl, and precious stones, it must have the flow of the river of water of life, that is, the fellowship of life. If there is no flow of God’s Spirit and God’s life in a local church, it will be difficult for such a church to produce much gold, pearl, or precious stones. These three precious materials can only come out of the flow of life. If we want to pay attention to God’s building, we must pay attention to the flow of life.

　Today the Lamb of God is emphasized very much in the preaching in Christianity. Everywhere we can hear people say, “Behold, the Lamb of God!” However, it is rare to hear people speak of the Lamb releasing God’s life so that we may receive His life and be built up as the church. There is little speaking concerning the flow of His life in the church, and there is even less speaking concerning the flow of life bringing the authority of the throne and the fellowship of life to every member so that the church may be full of authority and the fellowship of life. The church must have the fellowship of life that comes with authority so that gold, pearl, and precious stones can be produced for the building. This is the ultimate goal of Christ being the Lamb of God.
　　启示录二十二章乃是一幅图画，描绘出旧约蒙恩的以色列人和新约的圣徒，如何被建造成为新耶路撒冷城。在全本新旧约里，在神的子民当中有神和羔羊的宝座，这个宝座乃是全圣经的中心。

　　从神和羔羊的宝座流出生命水的河，就是基督作神的羔羊，被杀，把祂自己释放出来，在复活里成为那灵，作了蒙恩之人的生命，并且在这些人里面流通。结果，基督就是这些人里面的生命、道路，也是他们里面的实际，就是真理，正如新耶路撒冷城里的生命是基督，道路也是基督，并且实际也是基督。这些都是从新耶路撒冷的中心，就是神和羔羊的宝座那里流下来的。不仅如此，当基督作神子民的生命、道路和实际的时候，也将神的权柄，就是宝座的权柄，带到神子民中间。这些都说出基督一面是君王，一面又是祭司。祂来作生命、道路和实际，叫蒙恩的人一面和神有完全的交通，另一面也彼此相调；这是祂作祭司的故事。同时，祂也把神宝座的权柄带到蒙恩的人中间；这是祂作君王的故事。所以生命的交通与宝座的权柄，二者都在主耶稣身上。换句话说，就是祭司和君王的职分，都在主身上。

　　照着新耶路撒冷这幅图画，宝座的权柄和生命的交通乃是为着新耶路撒冷的建造。这正好符合撒迦利亚六章十二至十三节所说，祭司和君王这两种职分，乃是汇合在主耶稣身上，并且这样的汇合是为着建造神的殿。

　　新约里有一卷书专特说到基督作祭司，那就是希伯来书。它给我们看见基督作祭司，如何叫人享受神作生命、道路和实际，而把人带到至圣所，就是与神的交通里（二17，三1，四14，五6，七1）。新约里也有一卷书专特讲到基督是君王，那就是马太福音。它给我们看见基督作以马内利，叫神与人联合，因此将神的权柄带到人身上（一1，23，二6）。希奇的是，这两卷书都提到建造。希伯来书里有城的建造（十一9~10，16，十二22），马太福音里有召会的建造（十六18）。实在说，城的建造和召会的建造乃是一件事。

　　基督作祭司是为着神的建造，基督作君王也是为着神的建造。然而要记得，这两件事并不是分开的。希伯来书虽然专特说到主耶稣作祭司，但也说到主耶稣乃是照着麦基洗德的等次作祭司，而麦基洗德乃是撒冷王（六20，七1）。这一位作祭司的主，也是君王。同样的，马太福音虽然给我们看见基督是君王，但是在其中也能读出祂作祭司的味道。就如祂要牧养祂民以色列，以及祂来乃是要服事人（二6，二十28），这些都是说到祂祭司的一面。可见在基督身上有祭司的交通，也有君王的权柄，而这些都是为着神的建造。

　　在旧约的以色列人中间，和新约的召会中间都有神的羔羊，并且从祂身上流出神的生命，给人得着。当祂流出神生命的时候，也把人带到神的宝座之下。祂一面给人生命的交通，另一面又带人归向宝座的权柄，因为祂一面是祭司，一面又是君王。启示录二十一至二十二章，正是这样一幅写意画。

　　事实上，当帐幕在西乃山下立起时，以色列人中间就有了这一幅图画。帐幕的原则，就是基督作神子民的中心。祂作了神的羔羊，被杀，把神的生命流出来，给人得着，叫人有了生命的交通，并且把神的权柄带到人中间。结果，神的子民就有生命的交通和宝座的权柄，而享受神的一切，并且同被建造，成为神的居所。所以，在以色列人建造帐幕时，新耶路撒冷的小影就已经有了。之后以色列人在迦南地建造的耶路撒冷城，也是新耶路撒冷的一个小影。再到以西结四十七章，申言者以西结看见一道河从神的殿流出来，这河所到之处百物生长（9，12），这是更清楚地小影。最后一切都成全了，那就是新耶路撒冷彰显在新天新地中。由此可见，从起头帐幕的图画，到最终新耶路撒冷的图画，都描写基督如何作人的生命，把宝座流通到人里面，使人同被建造，成为神的居所。
 
　Revelation 22 is a picture that portrays how the redeemed Israelites in the Old Testament age and the saints in the New Testament age are built into a city, the New Jerusalem. The Bible concludes with the throne of God and of the Lamb being the center among God’s people; this throne is also the center of the whole Bible.

　The river of water of life that proceeds out from the throne of God and of the Lamb is Christ as the Lamb of God who was put to death and who was released as the Spirit in resurrection in order to flow as life into those who are redeemed. Christ is the way, the reality, and the life of the redeemed, just as He is the way, the reality, and the life of the New Jerusalem. All these items flow from the throne of God and of the Lamb, which is at the center of the New Jerusalem. As the way, the reality, and the life of God’s people, Christ brings God’s authority, the authority of the throne, to God’s people. The throne and the water of life speak of Christ being both the King and the Priest. He came to be the way, the reality, and the life so that the redeemed could have fellowship with God and blend with one another. The water of life points to the aspect of Christ as the Priest. He also brings the authority of the throne to the redeemed. The throne points to the aspect of Christ as the King. The fellowship of life and the authority of the throne are related to the offices of the priesthood and the kingship, both of which belong to the Lord.

　According to the picture of the New Jerusalem, the authority of the throne and the fellowship of life are for the building of the New Jerusalem. This corresponds to Zechariah 6:12-13, which speaks of the offices of the priesthood and the kingship converging in Joshua, who is a type of the Lord Jesus, for the sake of the building of God’s temple.

　In the New Testament the book of Hebrews deals particularly with the aspect of Christ as the Priest. This book shows that Christ, as the Priest, enables us to enjoy God as our way, our reality, and our life. He brings the believers into the Holy of Holies, that is, into fellowship with God (2:17; 3:1; 4:14; 5:6; 7:1). In the New Testament the Gospel of Matthew deals particularly with the aspect of Christ as the King. This book shows us that Christ is Emmanuel, joining God with man and bringing the authority of God to man (1:1, 23; 2:6). Although Hebrews speaks of Christ as the Priest and the Gospel of Matthew speaks of Christ as the King, both books speak of the matter of building. Hebrews speaks of the building of a city (11:9-10, 16; 12:22), whereas the Gospel of Matthew speaks of the building of the church (16:18). The building of the church and the building of the city are the same thing.

　Christ is the Priest for God’s building, and Christ is the King for God’s building. These are not two separate matters. Although Hebrews speaks in a detailed way concerning the Lord Jesus as a Priest, it speaks of the Lord Jesus being a Priest according to the order of Melchizedek, who is the king of Salem (6:20—7:1). Hence, the Lord as a Priest is also a King. Similarly, although the Gospel of Matthew shows that Christ is the King, there is also an indication of His being a Priest. For example, He came to shepherd His people Israel and to serve (2:6; 20:28). These examples speak of His being a Priest. In Christ there is both the fellowship of the priesthood and the authority of the kingship, both of which are for God’s building.

　The Lamb of God was with the Israelites in the Old Testament in type and with the church of the New Testament in fulfillment. With the redeeming Lamb there is a flow of the water of life into man. As Christ flows out God’s life, He also brings the redeemed under God’s throne. On one hand, He flows out the fellowship of life to us, and on the other hand, He brings us under the authority of the throne. He is both the Priest and the King. Revelation 21 and 22 present such a descriptive picture.

　In principle, the elements in this descriptive picture were present when the tabernacle was erected at Mount Sinai. The tabernacle speaks of Christ as the center of God’s people. As the Passover lamb, He was killed so that the Israelites could have fellowship with God in God’s building. Furthermore, He brought God’s authority to man. As a result of the building of the tabernacle, God’s people had the fellowship of God’s life and the authority of God’s throne. They were able to enjoy all that God is and has and to be built up together as God’s dwelling place. Hence, when the Israelites built the tabernacle, it was a miniature of the New Jerusalem. The city of Jerusalem, which the Israelites built in the land of Canaan, also was a miniature of the New Jerusalem. In Ezekiel 47 the prophet Ezekiel saw a river flowing out of God’s temple in Jerusalem, and wherever this river went, everything lived and prospered (vv. 9, 12). God’s purpose will be fulfilled when the New Jerusalem is manifested in the new heaven and the new earth. All the elements in the picture of the tabernacle and the picture of the New Jerusalem point to Christ being life to God’s people, which brings them under the authority of the throne to be built up together as God’s dwelling place.
　　圣经不仅说基督有君王和祭司两面的职分，也说我们蒙恩的人有这两面的职分。彼前二章九节清楚启示，我们这些来到主面前，被主建造的人，乃是君尊的祭司。君尊的意思，就是有君王的身分和权柄；因为在我们身上有神的王权。祭司说出在我们身上有生命、道路和实际的交通。启示录五章十节说，神叫我们作祭司，在地上执掌王权。所以，我们这些与基督联结的人，也有君王与祭司这两面的职分，能符合神建造的需要。
 
　According to the Bible, in addition to Christ, who has the offices of the kingship and the priesthood, the redeemed ones have both offices as well. First Peter 2:9 reveals that the redeemed ones are a “royal priesthood.” The word royal means that we have the position and authority of a king. The word priesthood indicates that we have the fellowship of life. Revelation 5:10 speaks of God making us priests to reign on the earth. We are joined to Christ, and we have the offices of the kingship and the priesthood. Thus, we are able to meet God’s need for the building.
　　我们既然看见需要祭司平衡君王，需要交通平衡权柄，在实行上，我们就要多敞开自己，释放自己的灵，叫生命的灵在我们中间能流得通。

　　敞开自己释放灵最好的途径就是祷告；你一敞开祷告，灵就能释放出来供应别人。若是众圣徒在聚会中都这样敞开祷告，释放灵，你立刻能看见，生命的活水涌流在聚会中，整个聚会就完全显出新耶路撒冷的光景。

　　也许有人要问：当我们敞开祷告时，该祷告什么？该以什么为题目？请不要担心，随时都有题目。譬如，现在我们注意敞开灵交通，释放灵交通，那么当大家聚集在一起时，就可以用这个作题目，个个都祷告，求主敞开我们的灵，释放我们的灵，调和我们的灵。所以，题目不是问题，首要的是你祷告时，必须实实在在地敞开你的灵，运用你的灵祷告。不是光用口祷告，而灵却关在你里面，乃必须释放你的灵。如果你的灵是释放的，即使是不重要的题目，也可以作为很好的题目。譬如，几位弟兄来在一起，虽然没有什么特别的题目，但是来在一起就是个题目，立刻能敞开灵祷告说，“主啊，感谢赞美你，叫我们来在一起，求你来带领，叫我们在这聚会中摸着你自己。主啊，叫我们都敞开，没有一个人的灵关闭，使你在我们中间运行得通。”就是这样的题目，也是可以的。

　　所以灵如果开启，什么都可以作题目。敬拜神可以作题目，感谢神、赞美神也可以作题目；建造乃是最大的题目。当大家来在一起时，可以为建造祷告。你可以对主说，“主啊，我要被建造，也愿意召会被建造。我愿意在建造中有分。求你光照我，给我看见，在我身上有什么地方不适合于建造，我愿意你为我去掉，我愿意在你手中接受破碎，接受对付。”这些都是题目。所以，题目不是问题，问题全在于你的灵要敞开。每逢你和圣徒们聚在一起时，总要把自己敞开。

　　我们提到敞开，总以为是去对人说直话，指摘人的错。这不是敞开的真实意思。我们所说的敞开，乃是要叫我们的灵出来。每一次当我们来在一起，一同聚会时，我们都必须敞开，让神的灵流到我们里面，也让神的灵经过我们流出去。如果弟兄姊妹在聚会中都敞开，让圣灵能自由的流通、经过，我们的聚会就必满了供应。

　　我们已往的难处是灵不敞开；大家来到聚会中，灵都是关闭的。不仅在传信息的聚会中，弟兄姊妹只存心听道，灵都是关闭的，甚至在祷告聚会、擘饼聚会里，大家的灵也是关闭的。我们喜欢作一个单独的人，看别人怎么作，从别人蒙一点恩典。我们根本没有一个观念，在任何场合中，都应该向神敞开，也向神的众儿女敞开。所以，在聚会中大家的灵都是关闭的，生命水流就被截断了，处处流不通。结果，人在聚会中缺少属灵的粮食，也缺少活水，不得饱足，也不得滋润，并且感觉无路可走，缺少神的同在。

　　召会的聚会所以有这种不正常的光景，就是因为生命的水流不流通。正如一个人，因着血液循环不畅，结果百病丛生。现在我们该注意的，就是要打通召会里面的“血液循环”。如果这一道生命水河在召会中流得通，召会中就有生命的粮，有生命的活水，也有神的同在和道路，并且这水要流出金子、珍珠和宝石，最终的结果就是完成神的建造。

　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
 
　Now that we have seen the need for the priesthood to balance the kingship, that is, for fellowship to balance authority, we must open ourselves and release our spirit so that the Spirit of life can flow freely among us. The best way to open ourselves and to release our spirit is to pray. Once we open ourselves to pray, our spirit will be released to supply others. If all the saints open themselves to pray and release their spirit in the meeting, we will experience the living water of life gushing forth and flowing in the meeting, and the whole meeting will be an expression of the New Jerusalem.

　Some may be concerned about the topic of our prayer, but we should not be concerned about this. The topic of our prayer can be according to our situation at any given time. For example, since we are currently considering the matter of opening and releasing our spirit to fellowship, we can ask the Lord to open our spirit, release our spirit, and blend our spirits together. Having a particular topic is not the most important aspect of prayer. The most important aspect is to genuinely open up our spirit and exercise our spirit to pray. We need to use our spirit in addition to our mouth. We must release our spirit. If our spirit is released, even a seemingly insignificant topic will become a very good topic. For example, a number of brothers who come together to pray may not have a specific topic, but just their coming together is an adequate topic. They can open their spirit and pray, “Lord, we thank You and praise You for gathering us together. We ask You to lead us so that we may touch You in this meeting. Lord, cause us to open to You so that none of us will be closed in our spirit and so that You may operate freely among us.” This kind of prayer is quite adequate.

　If our spirit is open, there is no limit to the topics of our prayer. Worshipping God can be a topic, giving thanks to God and praising God can be a topic, and building can be a topic, even the biggest topic. When we come together, we can pray for the building. We can say to the Lord, “We would like to be built up, and we would like the church to be built up. We are willing to have a part in the building. Shine on us and show us what is not fit in us for the building. We are willing to let You remove it. We are willing to receive the breaking and dealing from Your hand.” These are all possible topics. Hence, the topic of our prayer is not important. What is important is whether or not we will open up our spirit. Whenever we gather with the saints, we must always open ourselves.

　When we speak of opening ourselves, we may think that this means to be blunt with others or even to point out their mistakes. This is not the meaning of being open. Being open means that our spirit comes forth. Whenever we come and meet together, we must be open to allow God’s Spirit to flow into us and to flow through us. If the brothers and sisters are open in a meeting and allow the Holy Spirit to flow into and pass through them freely, our meeting will be full of supply.

　In the past our problem was that our spirit was not open. When we came to a meeting, our spirit was closed. This was true not only in meetings involving a message, but even in our prayer meetings and bread-breaking meetings. Our preference has been to be independent, watching others and receiving some blessing from them. We never had the thought that every meeting was an opportunity to open ourselves to God and to open ourselves to God’s children. Hence, in the meetings our spirit was closed, and the flow of life was cut off with no avenue to flow out. As a result, there was a shortage of spiritual food and living water in the meeting, and people were neither fed nor watered. Moreover, there was even a sense of being unable to go on, because God’s presence was not with us.

　Such an abnormal condition in a church meeting is related to the fact that the water of life has no way to flow out. Our meetings should not be like a person who has all kinds of diseases because there is a problem of poor blood circulation. We need to focus on clearing a way for the circulation of the fellowship of life in the church. If the river of water of life is flowing through the church, there will be the bread of life and the living water of life; there will also be the presence of God and the way of God. Furthermore, this flow will issue in gold, pearl, and precious stones, ultimately consummating in God’s building.

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