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第三篇　祷告与交通

祭司职分与神的建造

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　　在基督徒中间，有的人非常注重主耶稣作祭司一面的职分，就是交通的一面，而忽略了主耶稣作君王一面的职分，就是权柄的一面。有的人则是只注意权柄的一面，忽略主耶稣作祭司一面的职分。这两面偏重任何一面，都会产生难处，叫召会不得建造。所以在这一点上，我们还得把真理的光释放得更明亮、更透彻。
　
　　撒迦利亚六章的预言，说到主耶稣是建造圣殿者。那里的说法很特别，说到主耶稣身上有两种职分汇合在－撒迦利亚一起，－撒迦利亚一种是君王的职分，另一种是祭司的职分（12~13）。在此，我们必须懂得圣灵的意思。如果这两种职分的汇合，不是为着建造，圣灵就不会在说到主耶稣是建造圣殿者时，把这两种职分相提并论。圣灵这样的提法，是很重的给我们看见，主耶稣所以能成为建造圣殿的人，乃是因为祂身上兼有这两种职分。
　
　　从圣经的启示，我们不难领会，君王的职分乃是把神的权柄带到人中间，带到人身上。士师时代的光景是：“以色列中没有王，各人行自己眼中看为正的事。”（士二一25）没有王，就是没有神的权柄。没有神的权柄，就无法把神的百姓纳入正轨，叫他们各守等次。所以，士师时代的光景是紊乱的，各人任意而行。神的百姓在这种光景下，根本谈不上神的建造。在士师时代，圣经不只没有提及建造圣殿，连原有的帐幕也不大提。在士师记里对帐幕的记载，远不如出埃及记、利未记、民数记、申命记。因为那时神百姓中间缺少君王的权柄，没有君王把神的权柄带到神子民中间。
　　直到合乎神心意的大卫，被神兴起来作王，把神的权柄带到神子民中间，神子民才一步一步回归正轨，脱离了紊乱。大卫作王虽然作得相当好，却还没有作到一个程度，平定四境一切的仇敌。因此，他虽然提起建造圣殿的事，神也为此赐恩给他，神却没有许可在他那个时候建造（撒下七1~17）。乃是等到他儿子所罗门作王，圣殿的建造才正式开始。所罗门的意思是平安，而所罗门的平安，完全是由于他作君王，把神的权柄带到神子民中间。所罗门一登基作王，头一件事就是消弭一切像示每这样的反叛余孽（王上二36~46）。所罗门登基，目标是朝着建殿，因此需要先把余剩的反叛势力完全消除。然后，第二件事，他向神求智慧。当他向神献祭，和神交通时，他向神求智慧，结果就得着智慧（三5~12）。第三件事，就是在他的臣仆中间，有很好的等次（四1~31）。
　　列王纪上头两章，说到所罗门如何清除反叛的余孽。到了三章，就说他亲近神，向神求智慧。四章特别记载，以色列人中间一切都上了轨道，有了次序。所以到了五章，就开始预备建殿的材料。六章就正正式式的开始建造。这一个建造所以能开始，乃是因为有君王把神的权柄带到神子民中间，叫大家都上了正轨，都在神所安排的等次里。
　　所以，主耶稣要作建造神圣殿的人，祂身上头一面的职分，就是作神的君王，把神的权柄带到神子民中间。召会不只是神的家，召会也是神的国度。在这个国里，主耶稣是君王，把神的权柄通行在众人身上。如果主耶稣在我们中间，不能显出祂作君王的职分，不能把神的权柄通行到我们身上，把我们众人带上轨道，摆在当站的等次里，我们就不要盼望在我们中间能有祂召会的建造。
　　我们从使徒行传、书信、并启示录里主的七封书信，能看见主在召会中相当有君王的权柄。虽然使徒行传和书信的记载，没有如世界里的组织、章程那样，用属世的辞句说到什么人有什么地位，规定什么人有什么权柄，但我们读的时候不能不承认，里面实在有一个掌权的灵。比方，你读到当初召会的光景，明明地看见主的权柄通行在召会里，人不容易有紊乱。这就是主耶稣作为那灵，在祂的百姓中间尽君王的职分。照着撒迦利亚六章来看，祂这样尽君王的职分，乃是为着建造神的殿。
　
　　另外，神每一次的建造，除了要有君王的职分，还必须有祭司来配合君王。必须有祭司的交通，配合君王的权柄。所以，为着建造圣殿，主耶稣身上也有祭司的职分。君王是把神的权柄带到人中间，带到人身上；祭司是把人带到神的交通里。如果只有君王，没有祭司，那就只有神的权柄通到人身上，没有把人带到神的交通里。
　　在旧约里，祭司到神面前去，身上都担着以色列十二支派的名字（出二八29）。这意思是，他们把神所有的子民带到神面前，和神接触，并带到神的交通里，进入神的心意。到了新约时代，我们必须承认，主耶稣一面是君王，一面也是祭司。此外，在彼得、约翰、和雅各这些人身上，也是一面有君王的权柄，另一面有祭司的交通。他们在召会中，实实在在是把神的权柄通到众圣徒身上；同时，也实实在在把众圣徒带到神的交通里。在新约最起初的时候，无论是主耶稣或门徒，的确都是祭司配合君王，建造召会。
　
　　一个人只要一次服在神面前，就是接受了君王的权柄。然而，在祭司的交通这面，不是一次接受就可以了，乃要天天活在神里面。一个人在召会中接受权柄、服权柄，只要让神对付过一次，折服下来，他在服权柄这面就是确定了。但是一个人要在召会里有祭司的交通，就需要天天在灵里与神交通。在灵里与神交通，不仅是指你单独个人与神交通，更是指你在召会的交通里与神交通。反之，你和召会的交通，不是你个人和召会交通，乃是你在神的交通里，和众圣徒交通。
　　请注意，要有这一种交通，就需要常常祷告。所以在使徒行传里，使徒们常常祷告，门徒们也常常祷告。使徒们说，他们要坚定持续地祷告，并尽话语的职事（六4）。他们常常祷告，因为他们是作祭司的。－使徒行传一个作祭司的人，如果不到圣所里烧香，不到神面前祷告，他就是一个不尽职的祭司。我们今天要带领召会，治理召会，甚至建造召会，如果不常常到神面前献上够多的祷告，严格说，我们也是不尽职的。
　　所以，长老们在地方召会中带领弟兄姊妹，不仅该有君王权柄的一面，更要有祭司交通的一面。唯有这样常与神交通，常在神的交通里祷告，－使徒行传一直让灵出来，众人彼此相交，才能带领众圣徒进入祷告的灵，叫召会成为一个祷告的召会、交通的召会。到这时，众弟兄姊妹身上的情形，就是君王和祭司两职汇合在－使徒行传一起。这就符合彼前二5所说，“也就像活石，被建造成为属灵的殿，成为圣别的祭司体系。”被建造的活石就是祭司体系，这祭司体系又是君尊的祭司体系（9）。所以，君王和祭司这两种职分，不仅在主耶稣身上是合起来的，在我们这些被建造的圣徒身上，也是合起来的。如此，在神的建造里，就有君王的权柄，也有祭司的交通。
　
　　历代以来，召会中都有两面偏枯的光景。有的人觉得召会的组织性太重，就主张绝对的交通、祷告、亲近神，而不管权柄；因此，偏到交通一面。好像他们只作祭司，而不是君尊的祭司；好像他们身上只有祭司的职分，而没有君王的职分。这还是比较属灵的。还有另一种偏枯，是太过强调权柄等次的一面。他们觉得召会是代表神的，召会中又有代表的权柄；因此，他们在召会中，只顾安分守己，站在自己的地位，守住自己的等次，接受召会的权柄，而忽略了交通的一面。于是召会就落到一种光景，长老、同工、以及各项事务的服事者，只给人看见权柄等次，只有君王的权柄，而没有祭司的交通。没有多少人进到神面前，没有多少人在灵里彼此有交通，祷告的灵非常缺少。这又是一面很厉害的偏枯。我们现在蒙神怜悯，既看见了建造的亮光，要着手召会的建造，就非要祭司平衡君王不可，非要交通平衡权柄不可。在主耶稣那建造者身上，如何是君王和祭司两种职分汇合在一起，在我们这些被建造的活石身上，也应当有君王的权柄和祭司的交通，二者配合在一起。
　
　　启二十一~二十二有宝座和生命的活水。宝座指明权柄，生命的活水指明交通。这一个权柄和交通，交通和权柄的故事，贯通整个新耶路撒冷。新耶路撒冷能够是纯金的、珍珠的、宝石的，就因为有这个权柄和交通，交通和权柄贯通的故事。用属灵的话说，宝座给我们看见主是君王，把神的权柄带到神子民身上；生命活水的流通是说到主是祭司，把神的百姓都带到生命的交通里。
　　主一在宝座上掌权，生命就流通。换句话说，祂的权柄一施行，祂的交通就通行。若是我们中间有权柄等次，这些权柄等次都应该使主的生命在我们中间流通，叫我们中间满了交通。因为生命活水的河，是从宝座流出来的。那里有宝座，那里就应该有生命的流通，生命的交通。另一面，这个生命的交通，也把宝座的权柄带出来；生命流通到那里，宝座的权柄也流通到那里。生命的水流带着宝座的权柄，流通、运行、盘旋、贯通整个新耶路撒冷。所以，新耶路撒冷里才有那种荣耀的光景，有神的同在、神的光、生命的供应、以及生命的路，就是那一条街道；并且产生出金子、珍珠和宝石，同时把这些材料建造在－启示录一起。新耶路撒冷所以能有这些光景，都是因为有宝座设立，有生命的活水流通。这就是权柄和交通，交通和权柄，在整个城里平衡的贯通。
　　从宝座流出生命活水的情景，就是圣经里说到主耶稣作君王和祭司的最后一幅图画。将主耶稣作君王又作祭司这件事用图画表示出来，就是一个宝座和－启示录一道生命水的河。宝座说出主耶稣怎样作君王，把神的权柄通到神的子民中间；生命水的河说出主耶稣怎样作祭司，把神的子民带到神的交通，就是圣灵的交通里。生命水的河是指圣灵说的（参约七38~39）。神的生命是在圣灵里，而这生命是流通的，所以神生命的圣灵，就是这个交通。主耶稣作祭司，把神的子民带到神的交通里，就是把神的子民带到圣灵里。
　　现在我们可以总结的说，主耶稣所以作君王、作祭司，就是要把人带到神的权柄之下，也带到神的交通里面，叫众人身上都有神的权柄，都有神的交通。这就是祭司和君王两种职分汇合，筹定和平，也就是交通和权柄两相配合，得以平衡。结果，在我们众人中间，就有神的宝座流出生命水的河；我们都服在神的权柄之下，也都活在神的交通里面。
　
　　已往在我们中间，众圣徒都服召会的权柄，守自己的等次，各站自己的地位，所以没有紊乱；这是神的怜悯。然而，我们还必须有一个很重的感觉，就是我们进入交通的成分不多，在灵里的交通不多，在生命流通里的不多。这个交通不是进入一次就够了，乃是需要天天经历的。所以，目前我们的需要，是在于众人都要进入交通。这个交通是在生命的圣灵里，因此，需要大家都进入圣灵，都让灵里的生命流通。换句话说，关键在于你我的灵都要出来，与神的灵好好相交，也与众圣徒的灵好好相调。
　　要这样让灵出来，没有第二条路，只有借着祷告。除非你我都祷告，否则灵是出不来的。所以，我们众人必须好好操练祷告。这个祷告无所谓个人或是团体；个人是这样祷告，团体也是这样祷告。在家里是这样祷告，两三个人来在一起，也是这样祷告，到了聚会中更是这样祷告。从早到晚，就是一直祷告；这样，就把你的灵从里面祷告出来了。
　　今天我们每一个人都得救了，里头都有一个祷告的灵，有一个交通的灵。这个灵在我们里面，就像鸡的生命在蛋里。然而，有的人里头的灵，像还没有孵过的蛋一样，里面只有鸡的生命，还没有鸡的形状。所以，现在的问题就是要孵化它。孵蛋的时候，蛋里头的生命随时在变化，越孵越有变化，一直变化到小鸡成形、长大，最后就穿破蛋壳出来了。你我都必须承认，我们灵里的光景，还像蛋里的生命，里面的鸡还没有孵出来。今天台北召会几千位圣徒，就像几千颗蛋一样，放在一边都没有孵，所以没有出来多少小鸡。若是从现在起，台北召会全体弟兄姊妹，像当日耶路撒冷楼上的一百二十人那样，天天祷告（徒一13~14），相信不过十天，大家的灵都要像小鸡全部孵出来了。若是现在大家肯下功夫，把这些蛋孵一孵，蛋就要变作鸡，统统出来了，都是活的了。
　　我们都得问自己：到底我的灵出来了没有？到底小鸡出来了没有？若是还没有出来，是因为没有孵，或者孵得不够久。所以，一定要用祷告来孵。你要祷告再祷告，一再的祷告，直到一个时候，里面的灵完全出来了。从现在起，你要去找弟兄或姊妹一同祷告。
　　你们祷告时，不要怕没有题目，题目很多。你们可以为召会的建造祷告，可以为灵出来，为调灵祷告，什么都可以祷告。祷告的题目并不重要，重要的是要祷告到灵出来。你祷告得越多，操练得越多，你的祷告就越在灵里。开头你祷告，可能还是用心思，用理智，等到你一直祷告下去，末了，就从心思转到灵里了。你再多祷告一点，就完全在灵里。你这样操练久了，每一次一开口就在灵里。
　　一个不常祷告的人，一开口祷告定规是在理智里，因为他的灵没有操练，不会动。若是你的灵操练得练达，一开口，灵就出来。因为你的灵是开的，是练达、释放的，是操练过的。
　　末了，请众圣徒都到聚会里操练释放灵。一到擘饼聚会中，无论是长老、同工，或是一般弟兄姊妹，都要学习释放灵。记念主，赞美主，感谢主，都是很好的题目，要借着这题目释放灵。不仅在聚会中要这样，即使是大家来在一起交通，也该一有机会就祷告，一有机会就释放灵。这样，大家都进入灵里的交通，于是就都在神的权柄之下，也都在神的交通里。君王和祭司这两种职分，就是汇合的、平衡的；我们必须到这样的地步，才能谈到召会的建造。
　　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
　　在基督徒中间，有的人非常注重主耶稣作祭司一面的职分，就是交通的一面，而忽略了主耶稣作君王一面的职分，就是权柄的一面。有的人则是只注意权柄的一面，忽略主耶稣作祭司一面的职分。这两面偏重任何一面，都会产生难处，叫召会不得建造。所以在这一点上，我们还得把真理的光释放得更明亮、更透彻。
　
　　撒迦利亚六章的预言，说到主耶稣是建造圣殿者。那里的说法很特别，说到主耶稣身上有两种职分汇合在一起，一种是君王的职分，另一种是祭司的职分（12~13）。在此，我们必须懂得圣灵的意思。如果这两种职分的汇合，不是为着建造，圣灵就不会在说到主耶稣是建造圣殿者时，把这两种职分相提并论。圣灵这样的提法，是很重的给我们看见，主耶稣所以能成为建造圣殿的人，乃是因为祂身上兼有这两种职分。
--------本段经节汇集--------
撒迦利亚书六章（略，若需要被汇集，请勾选“不忽略整章”）
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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　　从圣经的启示，我们不难领会，君王的职分乃是把神的权柄带到人中间，带到人身上。士师时代的光景是：“以色列中没有王，各人行自己眼中看为正的事。”（士二一25）没有王，就是没有神的权柄。没有神的权柄，就无法把神的百姓纳入正轨，叫他们各守等次。所以，士师时代的光景是紊乱的，各人任意而行。神的百姓在这种光景下，根本谈不上神的建造。在士师时代，圣经不只没有提及建造圣殿，连原有的帐幕也不大提。在士师记里对帐幕的记载，远不如出埃及记、利未记、民数记、申命记。因为那时神百姓中间缺少君王的权柄，没有君王把神的权柄带到神子民中间。
--------本段经节汇集--------
士21:25  
那些日子，以色列中没有王，各人行自己眼中看为正的事。
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　　直到合乎神心意的大卫，被神兴起来作王，把神的权柄带到神子民中间，神子民才一步一步回归正轨，脱离了紊乱。大卫作王虽然作得相当好，却还没有作到一个程度，平定四境一切的仇敌。因此，他虽然提起建造圣殿的事，神也为此赐恩给他，神却没有许可在他那个时候建造（撒下七1~17）。乃是等到他儿子所罗门作王，圣殿的建造才正式开始。所罗门的意思是平安，而所罗门的平安，完全是由于他作君王，把神的权柄带到神子民中间。所罗门一登基作王，头一件事就是消弭一切像示每这样的反叛余孽（王上二36~46）。所罗门登基，目标是朝着建殿，因此需要先把余剩的反叛势力完全消除。然后，第二件事，他向神求智慧。当他向神献祭，和神交通时，他向神求智慧，结果就得着智慧（三5~12）。第三件事，就是在他的臣仆中间，有很好的等次（四1~31）。
--------本段经节汇集--------
撒下7:1  
王住在自己宫中，耶和华使他得安息，不被四围一切仇敌扰乱。
撒下7:2  
那时，王对申言者拿单说，看哪，我住在香柏木的宫中，神的约柜反倒住在幔子里。
撒下7:3  
拿单对王说，凡你心中所想的，只管去作，因为耶和华与你同在。
撒下7:4  
当夜，耶和华的话临到拿单，说，
撒下7:5  
你去对我仆人大卫说，耶和华如此说，你要建造殿宇给我居住么？
撒下7:6  
自从我领以色列人从埃及上来的日子，直到今日，我未曾住过殿宇，常在会幕和帐幕中行走。
撒下7:7  
我在以色列众人中间行走时，何曾向以色列哪一支派的士师，就是我吩咐牧养我民以色列的说，你为何不给我建造香柏木的殿宇呢？
撒下7:8  
现在，你要对我仆人大卫这样说，万军之耶和华如此说，我从草场上选取了你，叫你不再跟从羊群，使你作我民以色列的领袖。
撒下7:9  
凡你所到之处，我都与你同在，将你的一切仇敌从你面前剪除。我必使你得大名，好像地上伟人的名一样。
撒下7:10  
我必为我民以色列选定一个地方，栽植他们，使他们住自己的地方，不再受搅扰；凶恶之子也不再像从前苦害他们，
撒下7:11  
并不像我命士师治理我民以色列的日子以来那样。我必使你得安息，不被一切仇敌扰乱。再者，我耶和华向你宣告，耶和华必为你建立家室。
撒下7:12  
你在世的日子满足，与你列祖同睡的时候，我必兴起你腹中所出的后裔接续你，我也必坚定他的国。
撒下7:13  
他必为我的名建造殿宇；我必坚定他的国位，直到永远。
撒下7:14  
我要作他的父，他要作我的子。他若有了罪孽，我必用人的杖，用世人的鞭责打他；
撒下7:15  
但我的慈爱必不离开他，像我使慈爱离开我在你面前所废弃的扫罗一样。
撒下7:16  
你的家和你的国必在你面前永远坚立；你的国位必永远坚定。
撒下7:17  
拿单就按这一切话，照这全部异象，告诉大卫。
王上2:36  
王差遣人将示每召来，对他说，你要在耶路撒冷为自己建造房屋居住，不可出来往别处去。
王上2:37  
你当确实地知道，你何日出来过汲沦溪，何日必死；流你血的罪必归到你自己的头上。
王上2:38  
示每对王说，这话甚好；我主我王怎样说，仆人必怎样行。于是示每多日住在耶路撒冷。
王上2:39  
过了三年，示每的两个仆人逃到迦特王玛迦的儿子亚吉那里去；有人告诉示每说，看哪，你的仆人在迦特。
王上2:40  
于是示每起来，备上驴，往迦特到亚吉那里去找他的仆人。示每去了，就从迦特带他仆人回来。
王上2:41  
有人告诉所罗门说，示每离开耶路撒冷往迦特去，已经回来了。
王上2:42  
王就差遣人将示每召了来，对他说，我岂不是叫你指着耶和华起誓，并且郑重地警戒你说，你当确实地知道，你哪日出来往别处去，哪日必死么？你也对我说，这话甚好，我必听从。
王上2:43  
现在你为何不谨守你指着耶和华起的誓，和我所吩咐你的命令呢？
王上2:44  
王又对示每说，你向我父亲大卫所行的一切恶事，你自己心里也知道，耶和华必把你的恶报应在你自己头上；
王上2:45  
惟有所罗门王必得福，并且大卫的国位必在耶和华面前坚定，直到永远。
王上2:46  
于是王吩咐耶何耶大的儿子比拿雅，他去击杀示每，示每就死了。这样，国便在所罗门的手中得坚定。
王上3:5  
在基遍，夜间梦中，耶和华向所罗门显现；神说，我当赐给你什么？你可以求。
王上3:6  
所罗门说，你仆人我父亲大卫用诚实、公义和对你正直的心，行在你面前，你就按着他所行的，向他大施恩慈，又为他存留这大恩慈，赐他一个儿子坐在他的位上，正如今日一样。
王上3:7  
耶和华我的神啊，如今你使仆人接续我父亲大卫作王；但我是幼童，不知道怎样出入。
王上3:8  
仆人住在你所拣选的民中，这民多得无法数点，无法计算。
王上3:9  
所以求你赐仆人聪明的心，可以审断你的民，能辨别善恶。不然，谁能审断你这众多的民呢？
王上3:10  
所罗门求这事，他的话在主眼中看为美。
王上3:11  
神对他说，你既然求这事，不为自己求长寿、求财富，也不求灭绝你仇敌的性命，单为自己求辨识可以听讼，
王上3:12  
我就照你的话而行。看哪，我赐你智慧和明辨的心，甚至在你以前没有像你的，在你以后也没有兴起来像你的。
王上4:1  
所罗门王作全以色列的王。
王上4:2  
他的大臣记在下面：撒督的儿子亚撒利雅作祭司，
王上4:3  
示沙的两个儿子以利何烈、亚希亚作书记，亚希律的儿子约沙法作记事官，
王上4:4  
耶何耶大的儿子比拿雅统领军队，撒督和亚比亚他作大祭司，
王上4:5  
拿单的儿子亚撒利雅监管众官吏，拿单的儿子撒布得作领袖，作王的朋友，
王上4:6  
亚希煞作家宰，亚比大的儿子亚多尼兰掌管服苦役的人。
王上4:7  
所罗门在全以色列立了十二个官吏；他们供给王和王家的食物，每年各人必须供给一个月。
王上4:8  
他们的名字记在下面：在以法莲山地有便户珥；
王上4:9  
在玛迦斯、沙宾、伯示麦、以伦伯哈南有便底甲；
王上4:10  
在亚鲁泊有便希悉，属他管理的有梭哥和希弗全地；
王上4:11  
在多珥全高地有便亚比拿达，他娶了所罗门的女儿他法为妻；
王上4:12  
在他纳和米吉多，并靠近撒拉他拿、耶斯列下边的全伯善，从伯善到亚伯米何拉，直到约念之外，有亚希律的儿子巴拿；
王上4:13  
在基列的拉末有便基别，属他管理的有在基列的玛拿西子孙睚珥的村落，以及巴珊的亚珥歌伯全境，有大城六十座，都有城墙和铜闩；
王上4:14  
在玛哈念有易多的儿子亚希拿达；
王上4:15  
在拿弗他利有亚希玛斯，他也娶了所罗门的一个女儿巴实抹为妻；
王上4:16  
在亚设和比亚禄有户筛的儿子巴拿；
王上4:17  
在以萨迦有帕路亚的儿子约沙法；
王上4:18  
在便雅悯有以拉的儿子示每；
王上4:19  
在基列地，就是从前属亚摩利人的王西宏和巴珊王噩之地，有乌利的儿子基别，那地只有一个官吏。
王上4:20  
犹大人和以色列人众多，如同海边的沙那样多，都吃喝快乐。
王上4:21  
所罗门统管诸国，从大河到非利士人之地，直到埃及的边界；所罗门在世的一切日子，这些国都进贡服事他。
王上4:22  
所罗门每日所用的食物有细面三十歌珥，粗面六十歌珥，
王上4:23  
肥牛十只，草场的牛二十只，羊一百只，还有鹿、羚羊、麃子和肥禽。
王上4:24  
所罗门管理大河西边，从提弗萨直到迦萨的全地，管理大河西边的诸王；他的四境尽都平安。
王上4:25  
所罗门在世的一切日子，从但到别是巴的犹大人和以色列人，都在自己的葡萄树下和无花果树下安然居住。
王上4:26  
所罗门有套车的马四万厩，还有马兵一万二千。
王上4:27  
那十二个官吏各按各月供给所罗门王，并一切前来与所罗门王同席之人的食物，一无所缺。
王上4:28  
他们也各按各分，将养马与快马的大麦和干草，送到该送的地方。
王上4:29  
神赐给所罗门智慧、极大的聪明和宽广的心，如同海边的沙那样不可测量。
王上4:30  
所罗门的智慧超过一切东方人的智慧，和埃及人的一切智慧。
王上4:31  
他比万人更有智慧，比以斯拉人以探，并玛曷的儿子希幔、甲各、达大更有智慧。他的名声传扬在四围的列国。
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　　列王纪上头两章，说到所罗门如何清除反叛的余孽。到了三章，就说他亲近神，向神求智慧。四章特别记载，以色列人中间一切都上了轨道，有了次序。所以到了五章，就开始预备建殿的材料。六章就正正式式的开始建造。这一个建造所以能开始，乃是因为有君王把神的权柄带到神子民中间，叫大家都上了正轨，都在神所安排的等次里。
--------本段经节汇集--------
列王纪上三章（略，若需要被汇集，请勾选“不忽略整章”）
列王纪上四章（略，若需要被汇集，请勾选“不忽略整章”）
列王纪上五章（略，若需要被汇集，请勾选“不忽略整章”）
列王纪上六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　所以，主耶稣要作建造神圣殿的人，祂身上头一面的职分，就是作神的君王，把神的权柄带到神子民中间。召会不只是神的家，召会也是神的国度。在这个国里，主耶稣是君王，把神的权柄通行在众人身上。如果主耶稣在我们中间，不能显出祂作君王的职分，不能把神的权柄通行到我们身上，把我们众人带上轨道，摆在当站的等次里，我们就不要盼望在我们中间能有祂召会的建造。　　我们从使徒行传、书信、并启示录里主的七封书信，能看见主在召会中相当有君王的权柄。虽然使徒行传和书信的记载，没有如世界里的组织、章程那样，用属世的辞句说到什么人有什么地位，规定什么人有什么权柄，但我们读的时候不能不承认，里面实在有一个掌权的灵。比方，你读到当初召会的光景，明明地看见主的权柄通行在召会里，人不容易有紊乱。这就是主耶稣作为那灵，在祂的百姓中间尽君王的职分。照着撒迦利亚六章来看，祂这样尽君王的职分，乃是为着建造神的殿。
--------本段经节汇集--------
撒迦利亚书六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　另外，神每一次的建造，除了要有君王的职分，还必须有祭司来配合君王。必须有祭司的交通，配合君王的权柄。所以，为着建造圣殿，主耶稣身上也有祭司的职分。君王是把神的权柄带到人中间，带到人身上；祭司是把人带到神的交通里。如果只有君王，没有祭司，那就只有神的权柄通到人身上，没有把人带到神的交通里。　　在旧约里，祭司到神面前去，身上都担着以色列十二支派的名字（出二八29）。这意思是，他们把神所有的子民带到神面前，和神接触，并带到神的交通里，进入神的心意。到了新约时代，我们必须承认，主耶稣一面是君王，一面也是祭司。此外，在彼得、约翰、和雅各这些人身上，也是一面有君王的权柄，另一面有祭司的交通。他们在召会中，实实在在是把神的权柄通到众圣徒身上；同时，也实实在在把众圣徒带到神的交通里。在新约最起初的时候，无论是主耶稣或门徒，的确都是祭司配合君王，建造召会。
--------本段经节汇集--------
出28:29  
亚伦进圣所的时候，要将决断胸牌上以色列儿子们的名字，带在胸前，在耶和华面前常作记念。
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　一个人只要一次服在神面前，就是接受了君王的权柄。然而，在祭司的交通这面，不是一次接受就可以了，乃要天天活在神里面。一个人在召会中接受权柄、服权柄，只要让神对付过一次，折服下来，他在服权柄这面就是确定了。但是一个人要在召会里有祭司的交通，就需要天天在灵里与神交通。在灵里与神交通，不仅是指你单独个人与神交通，更是指你在召会的交通里与神交通。反之，你和召会的交通，不是你个人和召会交通，乃是你在神的交通里，和众圣徒交通。　　请注意，要有这一种交通，就需要常常祷告。所以在使徒行传里，使徒们常常祷告，门徒们也常常祷告。使徒们说，他们要坚定持续地祷告，并尽话语的职事（六4）。他们常常祷告，因为他们是作祭司的。一个作祭司的人，如果不到圣所里烧香，不到神面前祷告，他就是一个不尽职的祭司。我们今天要带领召会，治理召会，甚至建造召会，如果不常常到神面前献上够多的祷告，严格说，我们也是不尽职的。
--------本段经节汇集--------
徒6:4  
但我们要坚定持续地祷告，并尽话语的职事。
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　　所以，长老们在地方召会中带领弟兄姊妹，不仅该有君王权柄的一面，更要有祭司交通的一面。唯有这样常与神交通，常在神的交通里祷告，一直让灵出来，众人彼此相交，才能带领众圣徒进入祷告的灵，叫召会成为一个祷告的召会、交通的召会。到这时，众弟兄姊妹身上的情形，就是君王和祭司两职汇合在一起。这就符合彼前二章五节所说，“也就像活石，被建造成为属灵的殿，成为圣别的祭司体系。”被建造的活石就是祭司体系，这祭司体系又是君尊的祭司体系（9）。所以，君王和祭司这两种职分，不仅在主耶稣身上是合起来的，在我们这些被建造的圣徒身上，也是合起来的。如此，在神的建造里，就有君王的权柄，也有祭司的交通。
--------本段经节汇集--------
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
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；
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　　历代以来，召会中都有两面偏枯的光景。有的人觉得召会的组织性太重，就主张绝对的交通、祷告、亲近神，而不管权柄；因此，偏到交通一面。好像他们只作祭司，而不是君尊的祭司；好像他们身上只有祭司的职分，而没有君王的职分。这还是比较属灵的。还有另一种偏枯，是太过强调权柄等次的一面。他们觉得召会是代表神的，召会中又有代表的权柄；因此，他们在召会中，只顾安分守己，站在自己的地位，守住自己的等次，接受召会的权柄，而忽略了交通的一面。于是召会就落到一种光景，长老、同工、以及各项事务的服事者，只给人看见权柄等次，只有君王的权柄，而没有祭司的交通。没有多少人进到神面前，没有多少人在灵里彼此有交通，祷告的灵非常缺少。这又是一面很厉害的偏枯。我们现在蒙神怜悯，既看见了建造的亮光，要着手召会的建造，就非要祭司平衡君王不可，非要交通平衡权柄不可。在主耶稣那建造者身上，如何是君王和祭司两种职分汇合在一起，在我们这些被建造的活石身上，也应当有君王的权柄和祭司的交通，二者配合在一起。
　
　　启示录二十一至二十二章有宝座和生命的活水。宝座指明权柄，生命的活水指明交通。这一个权柄和交通，交通和权柄的故事，贯通整个新耶路撒冷。新耶路撒冷能够是纯金的、珍珠的、宝石的，就因为有这个权柄和交通，交通和权柄贯通的故事。用属灵的话说，宝座给我们看见主是君王，把神的权柄带到神子民身上；生命活水的流通是说到主是祭司，把神的百姓都带到生命的交通里。
--------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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　　主一在宝座上掌权，生命就流通。换句话说，祂的权柄一施行，祂的交通就通行。若是我们中间有权柄等次，这些权柄等次都应该使主的生命在我们中间流通，叫我们中间满了交通。因为生命活水的河，是从宝座流出来的。那里有宝座，那里就应该有生命的流通，生命的交通。另一面，这个生命的交通，也把宝座的权柄带出来；生命流通到那里，宝座的权柄也流通到那里。生命的水流带着宝座的权柄，流通、运行、盘旋、贯通整个新耶路撒冷。所以，新耶路撒冷里才有那种荣耀的光景，有神的同在、神的光、生命的供应、以及生命的路，就是那一条街道；并且产生出金子、珍珠和宝石，同时把这些材料建造在一起。新耶路撒冷所以能有这些光景，都是因为有宝座设立，有生命的活水流通。这就是权柄和交通，交通和权柄，在整个城里平衡的贯通。　　从宝座流出生命活水的情景，就是圣经里说到主耶稣作君王和祭司的最后一幅图画。将主耶稣作君王又作祭司这件事用图画表示出来，就是一个宝座和一道生命水的河。宝座说出主耶稣怎样作君王，把神的权柄通到神的子民中间；生命水的河说出主耶稣怎样作祭司，把神的子民带到神的交通，就是圣灵的交通里。生命水的河是指圣灵说的（参约七38~39）。神的生命是在圣灵里，而这生命是流通的，所以神生命的圣灵，就是这个交通。主耶稣作祭司，把神的子民带到神的交通里，就是把神的子民带到圣灵里。
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约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
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　　现在我们可以总结的说，主耶稣所以作君王、作祭司，就是要把人带到神的权柄之下，也带到神的交通里面，叫众人身上都有神的权柄，都有神的交通。这就是祭司和君王两种职分汇合，筹定和平，也就是交通和权柄两相配合，得以平衡。结果，在我们众人中间，就有神的宝座流出生命水的河；我们都服在神的权柄之下，也都活在神的交通里面。
　
　　已往在我们中间，众圣徒都服召会的权柄，守自己的等次，各站自己的地位，所以没有紊乱；这是神的怜悯。然而，我们还必须有一个很重的感觉，就是我们进入交通的成分不多，在灵里的交通不多，在生命流通里的不多。这个交通不是进入一次就够了，乃是需要天天经历的。所以，目前我们的需要，是在于众人都要进入交通。这个交通是在生命的圣灵里，因此，需要大家都进入圣灵，都让灵里的生命流通。换句话说，关键在于你我的灵都要出来，与神的灵好好相交，也与众圣徒的灵好好相调。　　要这样让灵出来，没有第二条路，只有借着祷告。除非你我都祷告，否则灵是出不来的。所以，我们众人必须好好操练祷告。这个祷告无所谓个人或是团体；个人是这样祷告，团体也是这样祷告。在家里是这样祷告，两三个人来在一起，也是这样祷告，到了聚会中更是这样祷告。从早到晚，就是一直祷告；这样，就把你的灵从里面祷告出来了。　　今天我们每一个人都得救了，里头都有一个祷告的灵，有一个交通的灵。这个灵在我们里面，就像鸡的生命在蛋里。然而，有的人里头的灵，像还没有孵过的蛋一样，里面只有鸡的生命，还没有鸡的形状。所以，现在的问题就是要孵化它。孵蛋的时候，蛋里头的生命随时在变化，越孵越有变化，一直变化到小鸡成形、长大，最后就穿破蛋壳出来了。你我都必须承认，我们灵里的光景，还像蛋里的生命，里面的鸡还没有孵出来。今天台北召会几千位圣徒，就像几千颗蛋一样，放在一边都没有孵，所以没有出来多少小鸡。若是从现在起，台北召会全体弟兄姊妹，像当日耶路撒冷楼上的一百二十人那样，天天祷告（徒一13~14），相信不过十天，大家的灵都要像小鸡全部孵出来了。若是现在大家肯下功夫，把这些蛋孵一孵，蛋就要变作鸡，统统出来了，都是活的了。
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徒1:13  
他们进了城，就上了所住的一间楼房，在那里有彼得、约翰、雅各、安得烈、腓力、多马、巴多罗买、马太、亚勒腓的儿子雅各、热烈派的西门和雅各的兄弟犹大。
徒1:14  
这些人同着几个妇人，和耶稣的母亲马利亚，并耶稣的兄弟，都同心合意，坚定持续地祷告。
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　　我们都得问自己：到底我的灵出来了没有？到底小鸡出来了没有？若是还没有出来，是因为没有孵，或者孵得不够久。所以，一定要用祷告来孵。你要祷告再祷告，一再的祷告，直到一个时候，里面的灵完全出来了。从现在起，你要去找弟兄或姊妹一同祷告。　　你们祷告时，不要怕没有题目，题目很多。你们可以为召会的建造祷告，可以为灵出来，为调灵祷告，什么都可以祷告。祷告的题目并不重要，重要的是要祷告到灵出来。你祷告得越多，操练得越多，你的祷告就越在灵里。开头你祷告，可能还是用心思，用理智，等到你一直祷告下去，末了，就从心思转到灵里了。你再多祷告一点，就完全在灵里。你这样操练久了，每一次一开口就在灵里。　　一个不常祷告的人，一开口祷告定规是在理智里，因为他的灵没有操练，不会动。若是你的灵操练得练达，一开口，灵就出来。因为你的灵是开的，是练达、释放的，是操练过的。　　末了，请众圣徒都到聚会里操练释放灵。一到擘饼聚会中，无论是长老、同工，或是一般弟兄姊妹，都要学习释放灵。记念主，赞美主，感谢主，都是很好的题目，要借着这题目释放灵。不仅在聚会中要这样，即使是大家来在一起交通，也该一有机会就祷告，一有机会就释放灵。这样，大家都进入灵里的交通，于是就都在神的权柄之下，也都在神的交通里。君王和祭司这两种职分，就是汇合的、平衡的；我们必须到这样的地步，才能谈到召会的建造。
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哈该书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　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
　Some Christians pay attention to the priestly ministry of the Lord Jesus, which is related to fellowship, but neglect His kingly ministry, which is related to authority. Other Christians pay attention to the aspect of His kingly authority but neglect the aspect of His priestly ministry. If we stress one aspect more than the other, problems will arise, and the church will not be built up. Therefore, we need to continue to release the light of the truth related to these two matters.
　
THE LORD BUILDING UP THE CHURCH THROUGH THE KINGSHIP AND THE PRIESTHOOD
　The prophecy in Zechariah 6:12-13 speaks of the Lord Jesus as the Builder of the temple. This speaking is very particular, and it shows that the offices of the kingship and the priesthood converged in Joshua, who is a type of the Lord Jesus. The convergence of these two offices is related to building, because the Holy Spirit speaks of Joshua as the one who will “build the temple of Jehovah’’ (v. 12). The Holy Spirit’s speaking is a strong indication that these two offices are related to the Lord as the Builder of the church, the temple of God.
　
AS THE KING, THE LORD BRINGING GOD’S AUTHORITY TO HIS PEOPLE
　From the revelation of the Bible, it is not difficult for us to comprehend that the kingship brings God’s authority to His people. At the time of the judges “there was no king in Israel; everyone did what was right in his own eyes” (Judg. 21:25). The lack of a king meant that God’s authority was not present. Without God’s authority, God’s people cannot remain on the right track in their respective order. The situation during the time of the judges was full of chaos, because everyone did what was right in his own eyes. In this condition God’s people could hardly touch anything related to God’s building. During the time of the judges the Bible does not speak of the building of the temple, and even though the tabernacle existed, it is scarcely mentioned. There is little record of the tabernacle in the book of Judges in comparison to the record in Exodus, Leviticus, Numbers, and Deuteronomy. This is related to the lack of kingly authority among God’s people; that is, there was no king to represent God’s authority among His people.
　When David was raised up by God to be king, he brought in God’s authority, and the people of God began to come back to the proper path and to leave their chaotic situation. Although king David was good, he was not able to subdue all the enemies of Israel. Hence, even though he brought up the matter of building the temple and was blessed by God, he was not allowed to build the temple (2 Sam. 7:1-17). The building of the temple began when David’s son, Solomon, was king. Solomon means “peace.” Peace in Solomon’s time was achieved because of his kingship, which brought God’s authority to His people. As soon as Solomon was inaugurated as king, he dealt with the remnants of rebellion in the land, including Shimei (1 Kings 2:36-46). The goal of Solomon’s reign was to build the temple; hence, there was a need to deal with the remaining elements of rebellion. When he offered sacrifices to God and fellowshipped with Him, he asked for wisdom and received it (3:5-12). Following this, he established a good order among his officials and servants (4:1-19).
　The first two chapters of 1 Kings speak of how Solomon cleared up the remnants of rebellion. Chapter 3 speaks of how he drew near to God and asked for wisdom. Chapter 4 contains a special record of how the Israelites were arranged under an orderly administration. Then chapter 5 speaks of the preparation of the building materials for the temple, and construction officially began in chapter 6. The building could begin because there was a king who brought God’s authority to His people so that His people could be brought back to a proper path and arranged in the proper order by God.
　In order to build God’s temple, the Lord Jesus is revealed as the King who brings God’s authority to His people. The church is not only God’s house but also God’s kingdom. In this kingdom the Lord Jesus is the King, executing God’s authority over His people. If the Lord Jesus cannot manifest His kingship among us and exercise God’s authority over us to bring us to the right path and place us in the proper order, His church cannot be built up among us.
　In Acts, the Epistles, and the seven epistles in Revelation, we see the Lord’s authority through kingship in the church. Although the records in Acts and the Epistles do not reflect worldly concepts of organization when they speak of authority, we must admit that the ruling of the Spirit is present in these books. For example, the Lord’s authority in the early church is evident in the orderly arrangements that were without confusion. This speaks of the Lord Jesus as the Spirit exercising His kingship among God’s people. According to Zechariah 6, the exercise of the kingship is for the building of God’s temple.
　
AS THE PRIEST, THE LORD BRINGING MAN INTO GOD’S FELLOWSHIP
　Whenever God is engaged in building, He needs the priesthood to coordinate with the kingship. The fellowship of the priesthood must be coordinated with the authority of the kingship. Hence, in order to build the temple, the Lord Jesus also has the office of the priesthood. The kingship brings God’s authority to man, and the priesthood brings man into God’s fellowship. If there is only the kingship without the priesthood, God’s authority may be exercised over man without bringing man into God’s fellowship.
　When the high priest went before God’s presence in the Old Testament, he bore the names of the twelve tribes of Israel on the breastplate (Exo. 28:29). This means that he brought God’s children to contact God and that he also brought them into God’s fellowship to know God’s heart’s desire. According to the New Testament, the Lord Jesus is both King and Priest. In addition to the Lord, Peter, John, and James also expressed the matters of kingly authority and priestly fellowship. God’s authority was truly carried out through them to the saints in the church. At the same time, they also brought the saints into God’s fellowship. In the early years of the New Testament age there was a coordination of the priesthood and the kingship for the building of the church through the Lord Jesus and His disciples.
　
PRAYING REGULARLY TO ENTER INTO FELLOWSHIP WITH GOD
　When a person submits to God, he receives kingly authority. However, priestly fellowship requires a person to daily live in God. In order for a person to receive and submit to the authority in the church, he needs to be dealt with and fundamentally subdued by God only once. With such a dealing, he will have a clear sense of any lack of submission in his being from that time forward. However, in order to experience the priestly fellowship in the church, he needs to fellowship with God daily in his spirit. Fellowshipping with God in the spirit does not refer only to individual fellowship with God; it refers even more to our fellowship with God in the church. Even our fellowship with the church, however, is not a matter between just us and the church; rather, when we fellowship with the church, we also fellowship with God in the fellowship of the church.
　In order to have this kind of fellowship, we must pray. The book of Acts often speaks of the apostles and the disciples praying. The apostles spoke of “continuing steadfastly in prayer and in the ministry of the word” (6:4). They prayed because they were priests. If a priest does not go to the Holy Place to burn incense and pray before God, he is not fulfilling his priestly duty. If those who are taking the lead in the church, administrating in the church, and even building the church do not offer adequate prayers to God, they are not fulfilling their responsibility as a priest.
　Hence, the elders who are leading the brothers and sisters in the local churches should have the aspect of kingly authority, but even more, they should have the aspect of priestly fellowship. Only when they fellowship with God and spend time in prayer, allowing their spirit to come forth and be mutually blended, will they be able to lead the saints into an atmosphere of prayer. This, in turn, will fill the church with prayer and fellowship, and there will be a convergence of the kingship and the priesthood among the brothers and sisters. This corresponds to 1 Peter 2:5, which speaks of the saints being living stones, who are being built up as a spiritual house into a holy priesthood. The living stones that are being built up refer to the priesthood. However, this priesthood is also a royal priesthood (v. 9). Hence, these two offices, the kingship and the priesthood, have not only been combined in the Lord Jesus but also in those who are being built up together. In God’s building there is the kingly authority as well as the priestly fellowship.
　
MAINTAINING THE BALANCE BETWEEN FELLOWSHIP AND AUTHORITY IN THE CHURCH
　Throughout the centuries there have always been situations involving imbalance between fellowship and authority in the church. Those who feel that there is too much organization in the church insist on the need to fellowship, pray, and draw near to God, but they have no regard for authority. Such ones lean toward the aspect of fellowship. It is as if they see only the matter of being a priest but not the matter of being a royal priest. With them there is an emphasis on the priesthood and spirituality but not on the kingship. Still others place emphasis on the aspect of authority and order. Such ones feel that the church represents God and that the church involves God’s deputy authority. Hence, they focus on matters related to position, order, and authority in the church, but they neglect the aspect of fellowship. As a result, it is easy for the church to fall into a situation of having outward authority and order among the elders, co-workers, and serving ones but with no expression of priestly fellowship. As a consequence, the saints do not touch the Lord, do not have a praying spirit, and do not have mutual fellowship in spirit. This shows that there is a serious imbalance. If we want to be involved in the building of the church, based on the mercy and the light that we have received from God, we must balance the kingship with the priesthood, and we must balance authority with fellowship. Just as the offices of the kingship and the priesthood have converged in the Lord Jesus as the Builder, there should be a coordination of kingly authority and priestly fellowship within the living stones who are being built up.
　
THE LORD AS THE KING AND THE PRIEST BEING THE WATER OF LIFE FLOWING FROM THE THRONE
　In Revelation 21 and 22 there is a throne as well as a river of water of life. The throne points to authority, and the river of water of life points to fellowship. The matters of authority and fellowship run throughout the entire New Jerusalem, which is built with gold, pearl, and precious stones, because authority and fellowship, fellowship and authority, run through the entire city. The throne shows that the Lord is the King, bringing God’s people under His authority, and the river of water of life shows that the Lord is the Priest, bringing God’s people into the fellowship of His life.
　Whenever the Lord is on the throne with authority, life flows. In other words, whenever the Lord exercises His authority, fellowship flows freely. If there is authority and order among us, this authority and order will enable the Lord’s life to flow among us, causing us to fully be in fellowship. This is because the river of water of life proceeds out of the throne. On the one hand, wherever there is the throne, there is the flow of life, the fellowship of life. On the other hand, the fellowship of life ushers in the authority of the throne; that is, wherever the river of water of life flows, there is the authority of the throne. The flow of life brings the authority of the throne, which flows, moves, and spirals throughout the entire New Jerusalem. The New Jerusalem is full of glory with God’s presence, God’s light, God’s supply of life, and God’s way of life, which is the unique street. Moreover, the flow of life produces gold, pearl, and precious stones and builds these materials together. The New Jerusalem has both fellowship and authority because the water of life flows out of the throne. This is fellowship with authority and authority with fellowship, running throughout the city in a balanced way.
　The throne with living water flowing out of it is the consummate depiction in the Bible of the Lord Jesus as both King and Priest. There is no better picture to illustrate the Lord Jesus being both King and Priest than the river of water of life flowing out of the throne. The throne speaks of the Lord Jesus as the King, who brings God’s authority to His people, and the river of water of life speaks of the Lord Jesus as the Priest, who brings God’s people into the fellowship of the Holy Spirit. The river of water of life refers to the Spirit (John 7:38-39). The flowing life of God is in the Spirit; thus, the Spirit is the fellowship. The Lord Jesus is the Priest who brings God’s people into fellowship, that is, into the Spirit.
　The Lord Jesus, as both King and Priest, brings us under God’s authority as well as into God’s fellowship so that we may have God’s authority and God’s fellowship. When these two offices converge, there is also the counsel of peace. In addition, this fellowship and authority are coordinated and balanced because there is a river of water of life proceeding out of the throne of God. In this situation there is both a submission to God’s authority and a living in fellowship with God.
　
RELEASING THE SPIRIT BY MEANS OF ALL PRAYER
　The saints among us have always submitted to the authority of the church and kept a proper order. As a result, there has been no confusion. This is God’s mercy. However, I still have a heavy feeling that we have not entered fully into the matter of fellowship; that is, there is not much fellowship in spirit among us and not much flow of life. We need to enjoy this fellowship daily. Hence, our present need is to enter continually into this fellowship. This fellowship is in the Spirit of life. We all need to be in spirit and allow the life in the Spirit to flow. The key to entering into this experience is for our spirit to be released so that we may fellowship in Spirit and blend in spirit with all the saints.
　The way to release our spirit is through prayer. If we do not pray, our spirit will not be released. Hence, we must be diligent to learn to pray. In this regard, there is no distinction between personal or corporate prayer. We should exercise our spirit when we pray personally and when we pray corporately. We should exercise when we pray at home, when we pray with two or three, and when we pray in the meetings of the church. From morning until evening we should pray continually, and then our spirit will be released through prayer.
　Within every believer there is a spirit of prayer, a spirit of fellowship. This spirit is like an egg that is waiting to be hatched. Many believers, however, have a spirit that is like an unhatched egg. Within an egg there is the life of a chicken, but without hatching, this life cannot take shape and manifest the chicken. The egg must be hatched so that the life within the egg can begin to grow. In order for a chicken to grow, the shell must be broken so that the baby chick can be released. There are several thousand saints in the church in Taipei who can be likened to unhatched eggs. If the brothers and sisters in the church in Taipei would begin to pray every day, like the one hundred twenty who were in the upper room in Jerusalem (Acts 1:13-15), I believe that everyone’s spirit would be released. If we are willing to spend the time to “hatch our eggs,” there would be a living expression in the church.
　We need to ask ourselves whether or not our spirit has been released. If the shell of our spirit has not been broken, we must use prayer to release the life within us. We must pray continually until our spirit comes forth. From this time forward, we must find brothers or sisters with whom we can pray.
　When we pray, we should not worry about having a topic. There are plenty of topics. We can pray for the building of the church. We can pray for the release of our spirit. We can pray for the blending in the spirit. We can pray for anything and everything. The topic of prayer is not as important as the release, the coming forth, of our spirit. The more we pray, the more exercised we will be and the more we will pray in spirit. When we begin to pray in this way, we may still use our mind and our intellect. But as we continue to pray, we will turn from our mind to our spirit. Then, as we continue to pray, we will be in the spirit. If we exercise in this way for an extended period of time, we will be in spirit whenever we open our mouth.
　A person who does not pray very often will surely be in his mind when he opens his mouth to pray. This is because his spirit is not very exercised, and it is not very responsive to the Spirit. However, if our spirit has been exercised, our spirit will come forth as soon as we open our mouth.
　We all need to exercise to release our spirit when we are in the meetings. We should learn to release our spirit to pray as soon as we arrive at the bread-breaking meeting. Remembering the Lord, praising the Lord, and giving thanks to Him are very good topics for prayer. We can use these topics to release our spirit in prayer. We should practice this way in the meetings, and when we come together to fellowship, we should grasp the opportunity to pray and release our spirit. In this way the saints will come under the authority of God and enter into the fellowship of God. Thus, the offices of the kingship and the priesthood will converge and be balanced in the experience of the saints. We must arrive at this point in order to build the church.
 
　　在基督徒中间，有的人非常注重主耶稣作祭司一面的职分，就是交通的一面，而忽略了主耶稣作君王一面的职分，就是权柄的一面。有的人则是只注意权柄的一面，忽略主耶稣作祭司一面的职分。这两面偏重任何一面，都会产生难处，叫召会不得建造。所以在这一点上，我们还得把真理的光释放得更明亮、更透彻。
 
　Some Christians pay attention to the priestly ministry of the Lord Jesus, which is related to fellowship, but neglect His kingly ministry, which is related to authority. Other Christians pay attention to the aspect of His kingly authority but neglect the aspect of His priestly ministry. If we stress one aspect more than the other, problems will arise, and the church will not be built up. Therefore, we need to continue to release the light of the truth related to these two matters.
　　撒迦利亚六章的预言，说到主耶稣是建造圣殿者。那里的说法很特别，说到主耶稣身上有两种职分汇合在一起，一种是君王的职分，另一种是祭司的职分（12~13）。在此，我们必须懂得圣灵的意思。如果这两种职分的汇合，不是为着建造，圣灵就不会在说到主耶稣是建造圣殿者时，把这两种职分相提并论。圣灵这样的提法，是很重的给我们看见，主耶稣所以能成为建造圣殿的人，乃是因为祂身上兼有这两种职分。
 
　The prophecy in Zechariah 6:12-13 speaks of the Lord Jesus as the Builder of the temple. This speaking is very particular, and it shows that the offices of the kingship and the priesthood converged in Joshua, who is a type of the Lord Jesus. The convergence of these two offices is related to building, because the Holy Spirit speaks of Joshua as the one who will “build the temple of Jehovah’’ (v. 12). The Holy Spirit’s speaking is a strong indication that these two offices are related to the Lord as the Builder of the church, the temple of God.
　　从圣经的启示，我们不难领会，君王的职分乃是把神的权柄带到人中间，带到人身上。士师时代的光景是：“以色列中没有王，各人行自己眼中看为正的事。”（士二一25）没有王，就是没有神的权柄。没有神的权柄，就无法把神的百姓纳入正轨，叫他们各守等次。所以，士师时代的光景是紊乱的，各人任意而行。神的百姓在这种光景下，根本谈不上神的建造。在士师时代，圣经不只没有提及建造圣殿，连原有的帐幕也不大提。在士师记里对帐幕的记载，远不如出埃及记、利未记、民数记、申命记。因为那时神百姓中间缺少君王的权柄，没有君王把神的权柄带到神子民中间。

　　直到合乎神心意的大卫，被神兴起来作王，把神的权柄带到神子民中间，神子民才一步一步回归正轨，脱离了紊乱。大卫作王虽然作得相当好，却还没有作到一个程度，平定四境一切的仇敌。因此，他虽然提起建造圣殿的事，神也为此赐恩给他，神却没有许可在他那个时候建造（撒下七1~17）。乃是等到他儿子所罗门作王，圣殿的建造才正式开始。所罗门的意思是平安，而所罗门的平安，完全是由于他作君王，把神的权柄带到神子民中间。所罗门一登基作王，头一件事就是消弭一切像示每这样的反叛余孽（王上二36~46）。所罗门登基，目标是朝着建殿，因此需要先把余剩的反叛势力完全消除。然后，第二件事，他向神求智慧。当他向神献祭，和神交通时，他向神求智慧，结果就得着智慧（三5~12）。第三件事，就是在他的臣仆中间，有很好的等次（四1~31）。

　　列王纪上头两章，说到所罗门如何清除反叛的余孽。到了三章，就说他亲近神，向神求智慧。四章特别记载，以色列人中间一切都上了轨道，有了次序。所以到了五章，就开始预备建殿的材料。六章就正正式式的开始建造。这一个建造所以能开始，乃是因为有君王把神的权柄带到神子民中间，叫大家都上了正轨，都在神所安排的等次里。

　　所以，主耶稣要作建造神圣殿的人，祂身上头一面的职分，就是作神的君王，把神的权柄带到神子民中间。召会不只是神的家，召会也是神的国度。在这个国里，主耶稣是君王，把神的权柄通行在众人身上。如果主耶稣在我们中间，不能显出祂作君王的职分，不能把神的权柄通行到我们身上，把我们众人带上轨道，摆在当站的等次里，我们就不要盼望在我们中间能有祂召会的建造。

　　我们从使徒行传、书信、并启示录里主的七封书信，能看见主在召会中相当有君王的权柄。虽然使徒行传和书信的记载，没有如世界里的组织、章程那样，用属世的辞句说到什么人有什么地位，规定什么人有什么权柄，但我们读的时候不能不承认，里面实在有一个掌权的灵。比方，你读到当初召会的光景，明明地看见主的权柄通行在召会里，人不容易有紊乱。这就是主耶稣作为那灵，在祂的百姓中间尽君王的职分。照着撒迦利亚六章来看，祂这样尽君王的职分，乃是为着建造神的殿。
 
　From the revelation of the Bible, it is not difficult for us to comprehend that the kingship brings God’s authority to His people. At the time of the judges “there was no king in Israel; everyone did what was right in his own eyes” (Judg. 21:25). The lack of a king meant that God’s authority was not present. Without God’s authority, God’s people cannot remain on the right track in their respective order. The situation during the time of the judges was full of chaos, because everyone did what was right in his own eyes. In this condition God’s people could hardly touch anything related to God’s building. During the time of the judges the Bible does not speak of the building of the temple, and even though the tabernacle existed, it is scarcely mentioned. There is little record of the tabernacle in the book of Judges in comparison to the record in Exodus, Leviticus, Numbers, and Deuteronomy. This is related to the lack of kingly authority among God’s people; that is, there was no king to represent God’s authority among His people.

　When David was raised up by God to be king, he brought in God’s authority, and the people of God began to come back to the proper path and to leave their chaotic situation. Although king David was good, he was not able to subdue all the enemies of Israel. Hence, even though he brought up the matter of building the temple and was blessed by God, he was not allowed to build the temple (2 Sam. 7:1-17). The building of the temple began when David’s son, Solomon, was king. Solomon means “peace.” Peace in Solomon’s time was achieved because of his kingship, which brought God’s authority to His people. As soon as Solomon was inaugurated as king, he dealt with the remnants of rebellion in the land, including Shimei (1 Kings 2:36-46). The goal of Solomon’s reign was to build the temple; hence, there was a need to deal with the remaining elements of rebellion. When he offered sacrifices to God and fellowshipped with Him, he asked for wisdom and received it (3:5-12). Following this, he established a good order among his officials and servants (4:1-19).

　The first two chapters of 1 Kings speak of how Solomon cleared up the remnants of rebellion. Chapter 3 speaks of how he drew near to God and asked for wisdom. Chapter 4 contains a special record of how the Israelites were arranged under an orderly administration. Then chapter 5 speaks of the preparation of the building materials for the temple, and construction officially began in chapter 6. The building could begin because there was a king who brought God’s authority to His people so that His people could be brought back to a proper path and arranged in the proper order by God.

　In order to build God’s temple, the Lord Jesus is revealed as the King who brings God’s authority to His people. The church is not only God’s house but also God’s kingdom. In this kingdom the Lord Jesus is the King, executing God’s authority over His people. If the Lord Jesus cannot manifest His kingship among us and exercise God’s authority over us to bring us to the right path and place us in the proper order, His church cannot be built up among us.

　In Acts, the Epistles, and the seven epistles in Revelation, we see the Lord’s authority through kingship in the church. Although the records in Acts and the Epistles do not reflect worldly concepts of organization when they speak of authority, we must admit that the ruling of the Spirit is present in these books. For example, the Lord’s authority in the early church is evident in the orderly arrangements that were without confusion. This speaks of the Lord Jesus as the Spirit exercising His kingship among God’s people. According to Zechariah 6, the exercise of the kingship is for the building of God’s temple.
　　另外，神每一次的建造，除了要有君王的职分，还必须有祭司来配合君王。必须有祭司的交通，配合君王的权柄。所以，为着建造圣殿，主耶稣身上也有祭司的职分。君王是把神的权柄带到人中间，带到人身上；祭司是把人带到神的交通里。如果只有君王，没有祭司，那就只有神的权柄通到人身上，没有把人带到神的交通里。

　　在旧约里，祭司到神面前去，身上都担着以色列十二支派的名字（出二八29）。这意思是，他们把神所有的子民带到神面前，和神接触，并带到神的交通里，进入神的心意。到了新约时代，我们必须承认，主耶稣一面是君王，一面也是祭司。此外，在彼得、约翰、和雅各这些人身上，也是一面有君王的权柄，另一面有祭司的交通。他们在召会中，实实在在是把神的权柄通到众圣徒身上；同时，也实实在在把众圣徒带到神的交通里。在新约最起初的时候，无论是主耶稣或门徒，的确都是祭司配合君王，建造召会。
 
　Whenever God is engaged in building, He needs the priesthood to coordinate with the kingship. The fellowship of the priesthood must be coordinated with the authority of the kingship. Hence, in order to build the temple, the Lord Jesus also has the office of the priesthood. The kingship brings God’s authority to man, and the priesthood brings man into God’s fellowship. If there is only the kingship without the priesthood, God’s authority may be exercised over man without bringing man into God’s fellowship.

　When the high priest went before God’s presence in the Old Testament, he bore the names of the twelve tribes of Israel on the breastplate (Exo. 28:29). This means that he brought God’s children to contact God and that he also brought them into God’s fellowship to know God’s heart’s desire. According to the New Testament, the Lord Jesus is both King and Priest. In addition to the Lord, Peter, John, and James also expressed the matters of kingly authority and priestly fellowship. God’s authority was truly carried out through them to the saints in the church. At the same time, they also brought the saints into God’s fellowship. In the early years of the New Testament age there was a coordination of the priesthood and the kingship for the building of the church through the Lord Jesus and His disciples.
　　一个人只要一次服在神面前，就是接受了君王的权柄。然而，在祭司的交通这面，不是一次接受就可以了，乃要天天活在神里面。一个人在召会中接受权柄、服权柄，只要让神对付过一次，折服下来，他在服权柄这面就是确定了。但是一个人要在召会里有祭司的交通，就需要天天在灵里与神交通。在灵里与神交通，不仅是指你单独个人与神交通，更是指你在召会的交通里与神交通。反之，你和召会的交通，不是你个人和召会交通，乃是你在神的交通里，和众圣徒交通。

　　请注意，要有这一种交通，就需要常常祷告。所以在使徒行传里，使徒们常常祷告，门徒们也常常祷告。使徒们说，他们要坚定持续地祷告，并尽话语的职事（六4）。他们常常祷告，因为他们是作祭司的。一个作祭司的人，如果不到圣所里烧香，不到神面前祷告，他就是一个不尽职的祭司。我们今天要带领召会，治理召会，甚至建造召会，如果不常常到神面前献上够多的祷告，严格说，我们也是不尽职的。

　　所以，长老们在地方召会中带领弟兄姊妹，不仅该有君王权柄的一面，更要有祭司交通的一面。唯有这样常与神交通，常在神的交通里祷告，一直让灵出来，众人彼此相交，才能带领众圣徒进入祷告的灵，叫召会成为一个祷告的召会、交通的召会。到这时，众弟兄姊妹身上的情形，就是君王和祭司两职汇合在一起。这就符合彼前二章五节所说，“也就像活石，被建造成为属灵的殿，成为圣别的祭司体系。”被建造的活石就是祭司体系，这祭司体系又是君尊的祭司体系（9）。所以，君王和祭司这两种职分，不仅在主耶稣身上是合起来的，在我们这些被建造的圣徒身上，也是合起来的。如此，在神的建造里，就有君王的权柄，也有祭司的交通。
 
　When a person submits to God, he receives kingly authority. However, priestly fellowship requires a person to daily live in God. In order for a person to receive and submit to the authority in the church, he needs to be dealt with and fundamentally subdued by God only once. With such a dealing, he will have a clear sense of any lack of submission in his being from that time forward. However, in order to experience the priestly fellowship in the church, he needs to fellowship with God daily in his spirit. Fellowshipping with God in the spirit does not refer only to individual fellowship with God; it refers even more to our fellowship with God in the church. Even our fellowship with the church, however, is not a matter between just us and the church; rather, when we fellowship with the church, we also fellowship with God in the fellowship of the church.

　In order to have this kind of fellowship, we must pray. The book of Acts often speaks of the apostles and the disciples praying. The apostles spoke of “continuing steadfastly in prayer and in the ministry of the word” (6:4). They prayed because they were priests. If a priest does not go to the Holy Place to burn incense and pray before God, he is not fulfilling his priestly duty. If those who are taking the lead in the church, administrating in the church, and even building the church do not offer adequate prayers to God, they are not fulfilling their responsibility as a priest.

　Hence, the elders who are leading the brothers and sisters in the local churches should have the aspect of kingly authority, but even more, they should have the aspect of priestly fellowship. Only when they fellowship with God and spend time in prayer, allowing their spirit to come forth and be mutually blended, will they be able to lead the saints into an atmosphere of prayer. This, in turn, will fill the church with prayer and fellowship, and there will be a convergence of the kingship and the priesthood among the brothers and sisters. This corresponds to 1 Peter 2:5, which speaks of the saints being living stones, who are being built up as a spiritual house into a holy priesthood. The living stones that are being built up refer to the priesthood. However, this priesthood is also a royal priesthood (v. 9). Hence, these two offices, the kingship and the priesthood, have not only been combined in the Lord Jesus but also in those who are being built up together. In God’s building there is the kingly authority as well as the priestly fellowship.
　　历代以来，召会中都有两面偏枯的光景。有的人觉得召会的组织性太重，就主张绝对的交通、祷告、亲近神，而不管权柄；因此，偏到交通一面。好像他们只作祭司，而不是君尊的祭司；好像他们身上只有祭司的职分，而没有君王的职分。这还是比较属灵的。还有另一种偏枯，是太过强调权柄等次的一面。他们觉得召会是代表神的，召会中又有代表的权柄；因此，他们在召会中，只顾安分守己，站在自己的地位，守住自己的等次，接受召会的权柄，而忽略了交通的一面。于是召会就落到一种光景，长老、同工、以及各项事务的服事者，只给人看见权柄等次，只有君王的权柄，而没有祭司的交通。没有多少人进到神面前，没有多少人在灵里彼此有交通，祷告的灵非常缺少。这又是一面很厉害的偏枯。我们现在蒙神怜悯，既看见了建造的亮光，要着手召会的建造，就非要祭司平衡君王不可，非要交通平衡权柄不可。在主耶稣那建造者身上，如何是君王和祭司两种职分汇合在一起，在我们这些被建造的活石身上，也应当有君王的权柄和祭司的交通，二者配合在一起。
 
　Throughout the centuries there have always been situations involving imbalance between fellowship and authority in the church. Those who feel that there is too much organization in the church insist on the need to fellowship, pray, and draw near to God, but they have no regard for authority. Such ones lean toward the aspect of fellowship. It is as if they see only the matter of being a priest but not the matter of being a royal priest. With them there is an emphasis on the priesthood and spirituality but not on the kingship. Still others place emphasis on the aspect of authority and order. Such ones feel that the church represents God and that the church involves God’s deputy authority. Hence, they focus on matters related to position, order, and authority in the church, but they neglect the aspect of fellowship. As a result, it is easy for the church to fall into a situation of having outward authority and order among the elders, co-workers, and serving ones but with no expression of priestly fellowship. As a consequence, the saints do not touch the Lord, do not have a praying spirit, and do not have mutual fellowship in spirit. This shows that there is a serious imbalance. If we want to be involved in the building of the church, based on the mercy and the light that we have received from God, we must balance the kingship with the priesthood, and we must balance authority with fellowship. Just as the offices of the kingship and the priesthood have converged in the Lord Jesus as the Builder, there should be a coordination of kingly authority and priestly fellowship within the living stones who are being built up.
　　启示录二十一至二十二章有宝座和生命的活水。宝座指明权柄，生命的活水指明交通。这一个权柄和交通，交通和权柄的故事，贯通整个新耶路撒冷。新耶路撒冷能够是纯金的、珍珠的、宝石的，就因为有这个权柄和交通，交通和权柄贯通的故事。用属灵的话说，宝座给我们看见主是君王，把神的权柄带到神子民身上；生命活水的流通是说到主是祭司，把神的百姓都带到生命的交通里。

　　主一在宝座上掌权，生命就流通。换句话说，祂的权柄一施行，祂的交通就通行。若是我们中间有权柄等次，这些权柄等次都应该使主的生命在我们中间流通，叫我们中间满了交通。因为生命活水的河，是从宝座流出来的。那里有宝座，那里就应该有生命的流通，生命的交通。另一面，这个生命的交通，也把宝座的权柄带出来；生命流通到那里，宝座的权柄也流通到那里。生命的水流带着宝座的权柄，流通、运行、盘旋、贯通整个新耶路撒冷。所以，新耶路撒冷里才有那种荣耀的光景，有神的同在、神的光、生命的供应、以及生命的路，就是那一条街道；并且产生出金子、珍珠和宝石，同时把这些材料建造在一起。新耶路撒冷所以能有这些光景，都是因为有宝座设立，有生命的活水流通。这就是权柄和交通，交通和权柄，在整个城里平衡的贯通。

　　从宝座流出生命活水的情景，就是圣经里说到主耶稣作君王和祭司的最后一幅图画。将主耶稣作君王又作祭司这件事用图画表示出来，就是一个宝座和一道生命水的河。宝座说出主耶稣怎样作君王，把神的权柄通到神的子民中间；生命水的河说出主耶稣怎样作祭司，把神的子民带到神的交通，就是圣灵的交通里。生命水的河是指圣灵说的（参约七38~39）。神的生命是在圣灵里，而这生命是流通的，所以神生命的圣灵，就是这个交通。主耶稣作祭司，把神的子民带到神的交通里，就是把神的子民带到圣灵里。

　　现在我们可以总结的说，主耶稣所以作君王、作祭司，就是要把人带到神的权柄之下，也带到神的交通里面，叫众人身上都有神的权柄，都有神的交通。这就是祭司和君王两种职分汇合，筹定和平，也就是交通和权柄两相配合，得以平衡。结果，在我们众人中间，就有神的宝座流出生命水的河；我们都服在神的权柄之下，也都活在神的交通里面。
 
　In Revelation 21 and 22 there is a throne as well as a river of water of life. The throne points to authority, and the river of water of life points to fellowship. The matters of authority and fellowship run throughout the entire New Jerusalem, which is built with gold, pearl, and precious stones, because authority and fellowship, fellowship and authority, run through the entire city. The throne shows that the Lord is the King, bringing God’s people under His authority, and the river of water of life shows that the Lord is the Priest, bringing God’s people into the fellowship of His life.

　Whenever the Lord is on the throne with authority, life flows. In other words, whenever the Lord exercises His authority, fellowship flows freely. If there is authority and order among us, this authority and order will enable the Lord’s life to flow among us, causing us to fully be in fellowship. This is because the river of water of life proceeds out of the throne. On the one hand, wherever there is the throne, there is the flow of life, the fellowship of life. On the other hand, the fellowship of life ushers in the authority of the throne; that is, wherever the river of water of life flows, there is the authority of the throne. The flow of life brings the authority of the throne, which flows, moves, and spirals throughout the entire New Jerusalem. The New Jerusalem is full of glory with God’s presence, God’s light, God’s supply of life, and God’s way of life, which is the unique street. Moreover, the flow of life produces gold, pearl, and precious stones and builds these materials together. The New Jerusalem has both fellowship and authority because the water of life flows out of the throne. This is fellowship with authority and authority with fellowship, running throughout the city in a balanced way.

　The throne with living water flowing out of it is the consummate depiction in the Bible of the Lord Jesus as both King and Priest. There is no better picture to illustrate the Lord Jesus being both King and Priest than the river of water of life flowing out of the throne. The throne speaks of the Lord Jesus as the King, who brings God’s authority to His people, and the river of water of life speaks of the Lord Jesus as the Priest, who brings God’s people into the fellowship of the Holy Spirit. The river of water of life refers to the Spirit (John 7:38-39). The flowing life of God is in the Spirit; thus, the Spirit is the fellowship. The Lord Jesus is the Priest who brings God’s people into fellowship, that is, into the Spirit.

　The Lord Jesus, as both King and Priest, brings us under God’s authority as well as into God’s fellowship so that we may have God’s authority and God’s fellowship. When these two offices converge, there is also the counsel of peace. In addition, this fellowship and authority are coordinated and balanced because there is a river of water of life proceeding out of the throne of God. In this situation there is both a submission to God’s authority and a living in fellowship with God.
　　已往在我们中间，众圣徒都服召会的权柄，守自己的等次，各站自己的地位，所以没有紊乱；这是神的怜悯。然而，我们还必须有一个很重的感觉，就是我们进入交通的成分不多，在灵里的交通不多，在生命流通里的不多。这个交通不是进入一次就够了，乃是需要天天经历的。所以，目前我们的需要，是在于众人都要进入交通。这个交通是在生命的圣灵里，因此，需要大家都进入圣灵，都让灵里的生命流通。换句话说，关键在于你我的灵都要出来，与神的灵好好相交，也与众圣徒的灵好好相调。

　　要这样让灵出来，没有第二条路，只有借着祷告。除非你我都祷告，否则灵是出不来的。所以，我们众人必须好好操练祷告。这个祷告无所谓个人或是团体；个人是这样祷告，团体也是这样祷告。在家里是这样祷告，两三个人来在一起，也是这样祷告，到了聚会中更是这样祷告。从早到晚，就是一直祷告；这样，就把你的灵从里面祷告出来了。

　　今天我们每一个人都得救了，里头都有一个祷告的灵，有一个交通的灵。这个灵在我们里面，就像鸡的生命在蛋里。然而，有的人里头的灵，像还没有孵过的蛋一样，里面只有鸡的生命，还没有鸡的形状。所以，现在的问题就是要孵化它。孵蛋的时候，蛋里头的生命随时在变化，越孵越有变化，一直变化到小鸡成形、长大，最后就穿破蛋壳出来了。你我都必须承认，我们灵里的光景，还像蛋里的生命，里面的鸡还没有孵出来。今天台北召会几千位圣徒，就像几千颗蛋一样，放在一边都没有孵，所以没有出来多少小鸡。若是从现在起，台北召会全体弟兄姊妹，像当日耶路撒冷楼上的一百二十人那样，天天祷告（徒一13~14），相信不过十天，大家的灵都要像小鸡全部孵出来了。若是现在大家肯下功夫，把这些蛋孵一孵，蛋就要变作鸡，统统出来了，都是活的了。

　　我们都得问自己：到底我的灵出来了没有？到底小鸡出来了没有？若是还没有出来，是因为没有孵，或者孵得不够久。所以，一定要用祷告来孵。你要祷告再祷告，一再的祷告，直到一个时候，里面的灵完全出来了。从现在起，你要去找弟兄或姊妹一同祷告。

　　你们祷告时，不要怕没有题目，题目很多。你们可以为召会的建造祷告，可以为灵出来，为调灵祷告，什么都可以祷告。祷告的题目并不重要，重要的是要祷告到灵出来。你祷告得越多，操练得越多，你的祷告就越在灵里。开头你祷告，可能还是用心思，用理智，等到你一直祷告下去，末了，就从心思转到灵里了。你再多祷告一点，就完全在灵里。你这样操练久了，每一次一开口就在灵里。

　　一个不常祷告的人，一开口祷告定规是在理智里，因为他的灵没有操练，不会动。若是你的灵操练得练达，一开口，灵就出来。因为你的灵是开的，是练达、释放的，是操练过的。

　　末了，请众圣徒都到聚会里操练释放灵。一到擘饼聚会中，无论是长老、同工，或是一般弟兄姊妹，都要学习释放灵。记念主，赞美主，感谢主，都是很好的题目，要借着这题目释放灵。不仅在聚会中要这样，即使是大家来在一起交通，也该一有机会就祷告，一有机会就释放灵。这样，大家都进入灵里的交通，于是就都在神的权柄之下，也都在神的交通里。君王和祭司这两种职分，就是汇合的、平衡的；我们必须到这样的地步，才能谈到召会的建造。

　　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
 
　The saints among us have always submitted to the authority of the church and kept a proper order. As a result, there has been no confusion. This is God’s mercy. However, I still have a heavy feeling that we have not entered fully into the matter of fellowship; that is, there is not much fellowship in spirit among us and not much flow of life. We need to enjoy this fellowship daily. Hence, our present need is to enter continually into this fellowship. This fellowship is in the Spirit of life. We all need to be in spirit and allow the life in the Spirit to flow. The key to entering into this experience is for our spirit to be released so that we may fellowship in Spirit and blend in spirit with all the saints.

　The way to release our spirit is through prayer. If we do not pray, our spirit will not be released. Hence, we must be diligent to learn to pray. In this regard, there is no distinction between personal or corporate prayer. We should exercise our spirit when we pray personally and when we pray corporately. We should exercise when we pray at home, when we pray with two or three, and when we pray in the meetings of the church. From morning until evening we should pray continually, and then our spirit will be released through prayer.

　Within every believer there is a spirit of prayer, a spirit of fellowship. This spirit is like an egg that is waiting to be hatched. Many believers, however, have a spirit that is like an unhatched egg. Within an egg there is the life of a chicken, but without hatching, this life cannot take shape and manifest the chicken. The egg must be hatched so that the life within the egg can begin to grow. In order for a chicken to grow, the shell must be broken so that the baby chick can be released. There are several thousand saints in the church in Taipei who can be likened to unhatched eggs. If the brothers and sisters in the church in Taipei would begin to pray every day, like the one hundred twenty who were in the upper room in Jerusalem (Acts 1:13-15), I believe that everyone’s spirit would be released. If we are willing to spend the time to “hatch our eggs,” there would be a living expression in the church.

　We need to ask ourselves whether or not our spirit has been released. If the shell of our spirit has not been broken, we must use prayer to release the life within us. We must pray continually until our spirit comes forth. From this time forward, we must find brothers or sisters with whom we can pray.

　When we pray, we should not worry about having a topic. There are plenty of topics. We can pray for the building of the church. We can pray for the release of our spirit. We can pray for the blending in the spirit. We can pray for anything and everything. The topic of prayer is not as important as the release, the coming forth, of our spirit. The more we pray, the more exercised we will be and the more we will pray in spirit. When we begin to pray in this way, we may still use our mind and our intellect. But as we continue to pray, we will turn from our mind to our spirit. Then, as we continue to pray, we will be in the spirit. If we exercise in this way for an extended period of time, we will be in spirit whenever we open our mouth.

　A person who does not pray very often will surely be in his mind when he opens his mouth to pray. This is because his spirit is not very exercised, and it is not very responsive to the Spirit. However, if our spirit has been exercised, our spirit will come forth as soon as we open our mouth.

　We all need to exercise to release our spirit when we are in the meetings. We should learn to release our spirit to pray as soon as we arrive at the bread-breaking meeting. Remembering the Lord, praising the Lord, and giving thanks to Him are very good topics for prayer. We can use these topics to release our spirit in prayer. We should practice this way in the meetings, and when we come together to fellowship, we should grasp the opportunity to pray and release our spirit. In this way the saints will come under the authority of God and enter into the fellowship of God. Thus, the offices of the kingship and the priesthood will converge and be balanced in the experience of the saints. We must arrive at this point in order to build the church.

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