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第一篇　召会的建造与灵里的祷告

灵的操练与神的建造

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　　读经：约三6，四24节，林前六17，林后三17~18，弗二22，约十六14~15，林前十二3。
　　主带领我们，－哥林多前书一面看见召会建造的异象，－哥林多前书一面看到召会建造的路，乃是在祭司身上（见《教会建造的异象》、《召会建造的蓝图与立场》、《祭司职分与神的建造》三书）。人必须作祭司，才能同被建造。因为只有作祭司的人，是活在至圣所里，并活在灵里，才能在神里面同被建造。本篇信息我们要专特的说到灵与建造的关系。
　
　　召会的建造乃是神与人建造在一起而成的。千万不要以为，召会的建造仅仅是人与人之间的组合。召会的建造乃是神把祂自己，建造到人里面，也把人建造到祂里面。因着大家都有神建造到里面，也都被建造到神里面，所以人数虽多，却能在一位灵里成为一体。这个一体的一不是在于人，乃是在于神。因为神在我们众人里面，我们众人也在神里面；因此，我们众人就成为一体。这就是同被建造。
　　相信每位弟兄姊妹里头，都有相当的感觉和认识，知道神在宇宙间，特别在这新约恩典的时代，所作一件专特的事，就是要在祂儿子里，借着圣灵，把祂自己组织在人里面，叫人里面满了神的成分。同时，要把这些满了神成分的人，逐渐带到神里面；这就是神人调和，神调在人里面，人也调在神里面。当我们每一个人都调在神里面时，自然的，我们就在神里面同被建造了。
　　当我们不在神里面，而在自己里头时，就是分散、拆散和拆毁。然而，当你我个个都进到神里面，这就是合一，就是建造。召会的建造，并不是我们众人意气相投，见地相同，有同样的看法，能合在一起就是了。这最多不过是人的组织，人的组合。召会的建造，并不在意见上，也不在见地上，乃完全是在神里面。神在祂儿子里，借着圣灵，把祂自己一再的组织到人里面，建造到人里面，也把人一再的带到祂的灵里，叫人完全满了祂的成分。这些同在神里面的人，自自然然的就在神里面成为一体，这个一体就是建造。所以我们看见，召会的建造不是出于人意的组织，也不是根据相同的见地，乃是众人都调在神里头，个个都浸没在神的灵里，失去自己，结果众人都在这一位荣耀的神里面，同被建造成为一个身体，作神的居所，作神荣耀的家。
　
　　神要达到这个目的，有祂所定规的步骤。首先，祂是把祂自己一切的成分，一切的丰盛，祂本性一切的荣耀，都摆在祂儿子基督里面（西二9）。神愿意在这事上，叫祂的儿子居首位（一18）。所以，人若不认识基督，就没有办法认识神；人若不接触基督，也没有办法接触神。人若不和神的儿子发生关系，就永远与神隔离，因为人永远不能在神的儿子基督之外摸着神。神自己就在祂儿子里面，神愿意在这事上荣耀祂的儿子，我们的主耶稣。无论在什么时候，在什么地方，人只要接触主耶稣，就碰着神；人只要相信主耶稣，就和神发生关系。人不能在神的儿子之外，得着神。神一切的荣耀、丰盛、本性、成分，都有形有体的摆在祂儿子里面，来作人的一切，给人享受，给人得着。
　　圣经给我们看见，主耶稣是我们的一切。祂是我们的生命、亮光、道路、智慧，是我们生命的粮食、活水，是我们的能力、喜乐、平安和安慰。我们所需要的一切，都是神这位荣耀的儿子。因为神把祂自己一切的丰盛，都摆在祂儿子里给我们享受，给我们得着并经历。为这缘故，我们需要越过越深的认识祂。圣经虽曾说到要我们认识神（罗一28，西一9~10，约壹四7），却也多次告诉我们，要认识神的儿子，认识基督（弗四13，林后二14，弗三19，腓三10，西二2，彼后一2）。
　　使徒保罗在监狱里写腓立比书，他在三10节说，“使我认识基督。”这话不是指他已往认识基督，乃是指他今后认识基督。那时他作使徒已经多年，在主里的经历相当深，却仍然说，“使我认识基督。”基督是太无限无量了。在以弗所三章，使徒告诉我们，基督就是宇宙间的阔、长、高、深。请问，到底多阔才算阔？这是没有办法形容的。同样，多长才是长，多高才是高，多深才是深，都是没有办法说的。阔、长、高、深，都是无限量的。使徒说到基督的无限量时，找不到合式的辞句可以形容，就用无限量的阔、长、高、深形容。保罗认识基督到一个地步，就说祂是宇宙间的阔、长、高、深。祂是无限量的，祂的长是无限的，祂的阔是无限的，祂的高是无限的，祂的深也是无限的。这位荣耀的主，为什么这样无限量？原因无他，乃因祂是神的化身。那位无限量的神，从永远到永远的神，年日永无穷尽地神，就在这一位荣耀的基督里面。我们对祂永远认识不完，经历不尽。祂实实在在是无限量的，乃是这位无限者作了我们的一切。
　
　　然而，到了一个时候，神的儿子又把祂自己化身在圣灵里。在旧约圣经里，不容易看见神的儿子这样的辞，虽然有，但不够清楚。乃是到了新约，在福音书里，我们才看见这一位话成肉体者，一直称呼自己作子。祂说，“信入子的人有永远的生命。”（约三36）论到父差子来，祂说，“子从自己不能作什么，唯有看见父所作的，子才能作；父所作的事，子也照样作。”（五19）并且说，“人看见了我，就是看见了父。”（十四9）然而四福音记载，这位子在地上尽职的末了，祂的语气转变了。祂说，“我若去…，就再来接你们到我那里。”（3）这一个来，并不是指这世代结束时主的再来，乃是祂死而复活之后的来。祂要去受死，复活了再来。当祂这样再来时，祂乃是灵，是在灵里。因此，到了使徒行传就完全是灵的故事，在书信里也完全是灵的故事。
　　由此可见，父的一切都在子里面，子的一切也都在灵里面。子是父的显出，灵是子的实化。那里有灵，那里就有子；那里给子有地位，那里就给灵占有。请想想看，有没有一个人不受圣灵感动，不让圣灵在他里头作工，而能接受主耶稣？虽然你信的是主耶稣，但你里头是受圣灵的感动。你是接受主耶稣，但进到你里头的却是一位圣灵。
　　一个人在悔改信主的时候，都是觉得圣灵感动他，但在祷告的时候，却不祷告圣灵。明明是圣灵感动他，但是他喊的时候，求的时候，却是说，“主耶稣啊，我接受你作我的救主。”每一个人在得救时，并不是接受圣灵作救主，而是接受耶稣作救主。奇妙就在这里，人求的是主耶稣，接受的是主耶稣，而进到人里头的却是圣灵。感动人的是圣灵，人求告的却是主耶稣；人虽然求告接受主耶稣，但进到人里头的却是圣灵。这乃是一件奥秘的事。
　
　　宇宙间奥秘的事非常多，但最奥秘的，就是父、子、灵三一神的故事。直到今天，我们这有限的头脑，还是无法领会神圣三一的奥秘。怎么子就是父，子又成为灵？（赛九6，林前十五45。）我无法解释。我只知道，我一被圣灵感动，就称耶稣作主；我一喊主耶稣，马上里头就更多得着圣灵的感动。在你我的经历中，没有办法把主耶稣和圣灵分开。主就是那灵（林后三17）；因此，你摸着圣灵，就摸着主耶稣。同时，你越亲近主耶稣，里头越满了圣灵。
　　所以，你不能推辞说不会祷告，你即使再不会祷告，至少会喊几声：“主啊，主啊。”你回到家里，什么都不必祷告，只要跪在那里，闭着眼睛说，“主啊，主啊，哦，主啊。”你试着这样喊五分钟看看，你里头必定满了灵。
　　林前十二3说，“若不是在圣灵里，也没有人能说，主，耶稣！”这意思是，你只要说，“主，耶稣！”你就在圣灵里。这是一件非常希奇的事，在宇宙间，这位主耶稣是求不得的，你一求祂，里面就发生故事。有的人祷告说，“主耶稣啊，我根本不信有你。”结果，竟然也得救了。所以说，这位主耶稣是求不得的。你一喊祂为主，你就有了圣灵。你若问我，这是怎么回事，我也不知道。今天即使是最懂科学的人，对许多的事还是只知其然，而不懂其所以然。属灵的事也是如此。所以，你不必太求明白，只要知道一件事，就是神把祂的一切，都摆在祂儿子主耶稣里，而主耶稣又化身在圣灵里，这圣灵就如同气，如同风一样，无处不在，无处不透。无论什么场合，什么时候，这圣灵都可以给你摸着，给你享受。你只要敞开你的自己，呼求主耶稣的名，试着去经历就够了。
　　比方，有位弟兄得救没有多久，不太会祷告，但是受压觉得很难过，就一直喊着说，“主啊，主啊。”喊了之后，莫名其妙的，他里面有了安慰；接着，他里面刚强起来了。不仅如此，他再喊下去，他这个人里头明亮了。原来他里面是糊涂不清，无路可走的，这样一喊，他里头就明亮，就有路了。这就是主耶稣化身在圣灵里，进到他里头，作了他的一切。
　　所以，当你为难、痛苦的时候，你喊几声“主啊”，你里头就得了刚强。当你里面下沉软弱，力不能胜时，你喊“主啊，主啊”，你里头就有个力量，好像有一位替你担这个担子。祂不只担你的担子，甚至连你自己，祂也担起来了。或者你在那里无路可走，心中忧闷，觉得前途茫茫，你一喊“主啊，主啊”，你里头就放明了。这些都不是心理作用，不然你也可以把偶像的名喊喊看；你定规越喊越苦，越喊越暗越糊涂。然而，你喊主几声，你里头需要什么，祂就是什么。
　　这证明神在主耶稣里，主耶稣又化身在圣灵里。你只要从心里喊主，圣灵就碰着你里头的灵，叫你摸着主的实际。虽然你不会说，不会讲，但你里头却有一个实际的故事。你觉得受安慰，刚强，有亮光，有路。以前你或许莫名其妙，只觉得喊喊主耶稣，里面就舒服了，就不那么灰心，不那么糊涂了。然而你不知道，这就是安慰、刚强、亮光和道路。这样的话你虽然不会说，但这个实际你在灵里摸着了。
　
　　这是一个事实，神的一切都在祂儿子里面，而祂儿子主耶稣的一切都在圣灵里。这圣灵如同气，如同风，没有一个地方，没有一个时刻不在。无论在何处，无论在何时，祂都能临到你。当圣灵这样进到你里面时，你身上就有以下两种的光景：
　
　　首先，圣灵一临到你，你定规爱主耶稣，喜欢主耶稣；你定规愿意荣耀主耶稣，高举主耶稣，讨主耶稣的喜欢。这就是圣灵在你里面荣耀主耶稣（约十六14）。所以，你里头有没有圣灵，不必凭感觉。有的人听人讲，信主的人里面有圣灵，他觉得这话很宝贵，回家就想把里头看一看，摸一摸。然而，他这样看，这样摸的结果，定规是失望。实在说，你不必问里头有没有圣灵，只问你对主耶稣是如何。你若爱主耶稣，归向主耶稣，那就证明你里头有了圣灵。
　　有一件事很希奇，每一次圣灵在你里头作工时，你并不太觉得圣灵如何，你只觉得主耶稣可爱，主耶稣荣耀，主耶稣甜美。所以，什么时候你里头感觉主耶稣可爱，主耶稣应该得着你的爱戴，那就是圣灵在你里头运行。
　　你没有办法在你的经历中，把主耶稣和圣灵分开。你不必太去找圣灵，只要问自己，你对主耶稣如何，你里面有没有祂的地位，爱不爱祂，高举不高举祂，荣耀不荣耀祂，要不要讨祂欢喜。如果你是这样，你应该敬拜神，因为在你里面定规满了圣灵。
　
　　圣灵在你里面作工的时候，还有一种光景，就是你会看见自己的败坏。这就是圣灵叫你知罪自责（8）。你我都得承认，我们里面还有许多不该有的东西，诸如罪恶、世界、脾气、情欲、血气、肉体。每一次圣灵在我们里头有感动时，积极方面都是叫我们觉得主可爱、荣耀、香甜；消极方面定规叫我们感觉，我们身上还有地方太败坏。我们会觉得，真是对不起父母，对同事不够谦卑，对公司不够忠诚。我们会感觉，我们这个人身上世界太重，脾气太大，血气太厉害。当我们有这种种感觉时，我们很自然的，会在神面前承认我们的罪。这些光景，就是圣灵在我们里面作工的明证。圣灵在你里面的故事，一面是叫你感觉主耶稣可爱，另一面是叫你觉得自己的败坏。你这样觉得败坏，就是圣灵在你里头要纯洁你、洁净你，扫除你里面一切不该有的。
　　每一次圣灵在你里面作工时，总不外乎这两面的光景，一面叫你觉得主耶稣的可爱、甜美、荣耀；另一面，叫你恨恶你的败坏、罪恶、情欲、肉体。你一面爱戴祂、荣耀祂、尊崇祂；一面承认自己的败坏、罪恶，这就证明圣灵在你里面，有特别的地位。你越尊敬主耶稣，越定罪自己，你里面就越充满圣灵。
　　总结来说，神的建造是神与人建造在一起，这完全是灵里的故事。神自己在祂儿子里面，祂儿子化身在圣灵里面，圣灵又临及我们，进到我们里面，住在我们的灵里。当祂进到我们里面的时候，不外乎一面给我们看见主耶稣的可爱，另一面叫我们审判自己，定罪自己，除去我们许多不该有的。这就是三而一的神在我们身上，在我们里面作的事。
　
　　至于你我这一面，没有第二个责任，没有第二条路，只有一个责任、一条路，就是从灵里祷告。当你觉得主耶稣可爱的时候，千万不要不祷告。有些圣徒在这点上吃了亏。他们常常觉得主耶稣可爱，常常感觉主耶稣的恩典，但他们莫名其妙的就是不祷告。你若是问他们为什么不祷告，他们的答复不外乎两个原因：一个是觉得自己拙口笨舌，祷告不出什么话；一个是以为主耶稣知道人的心，人的心一动，主都知道，所以不必祷告。
　　多年前我在上海，曾讲过一篇道，说到人怎样亲近神，摸着神的同在。之后，一个我多年熟识的弟兄来对我说，“弟兄，你这样教基督徒，真是太啰嗦了。你教大家早晨、晚间要怎样安静下来，回到灵里，还要怎样祷告，真是太麻烦了。给你这样一讲，基督徒太难作了。我是一个基督徒，我很爱主，但我从来不祷告。”他接着说，“我虽然不祷告，但不是真不祷告，因为我是在心里祷告。我的事主都知道，我何必说出来？”当我思考这件事时，主就给我看见，不错，我不必祷告，主都知道我的心；但我若是不祷告，我里面永远不能被祂充满。我若是不祷告，我里面永远没有喜乐，永远不能唱阿利路亚。我祷告得越多，里头被主充满越多；我祷告得越多，里面的喜乐越多，越能唱阿利路亚。不错，你的心意主都知道，但是你若不祷告，灵在你里头就没有多少地位。
　　看见这点后，我找到一个机会，就问那位弟兄说，“弟兄，你上一次讲得很有道理，我好像被你征服了。但是我回去，主就叫我对这件事很明亮。我请问你，你里头有没有喜乐？你有多少日子没有说阿利路亚了？”他回答说，“我们作生意的人，天天轧头寸，还有什么喜乐？老实说，我得救到今天，都没有说过阿利路亚。”我说，“那你真是苦啊！那些不是基督徒的人作生意，天天轧头寸，经手一大堆钱，却没有钱花，整天愁眉不展，你也和他们一样愁眉不展。”他给我这样一说，也无话可说，就问我：“那我怎么能有喜乐，能说阿利路亚？”我说，“唯一的路就是祷告。你要把里面的念头，完全化作祷告。比方，你里头觉得主耶稣可爱，就说，主耶稣啊，你真可爱。或者你觉得主耶稣保守你，你就说，主耶稣，我感谢你保守我平安。你这样试试，一直把里头的感觉化作祷告，看你喜乐不喜乐。”
　　这样不祷告的基督徒，实在太多了。你我常作一件得罪主的事，就是销灭那灵。帖前五章说到：“要常常喜乐，不住地祷告，凡事谢恩。”（16~18）然后就说，“不要销灭那灵。”（19）我们从上下文能读出来，凡不祷告的，都是销灭那灵；凡不谢恩的，都是销灭那灵；凡不喜乐的，也都是销灭那灵。
　　有弟兄说，“我没有引导，所以不祷告。”这话是不准确的。你不祷告，不是没有引导，乃是销灭圣灵的感动。每一次你觉得主可爱时，每一次你感觉主的恩典时，那就是圣灵的感动。你立刻要把这些感觉化作祷告，即使你马上要上班，也可以一面赶车，一面很自然的对主说，“主耶稣啊，你真可爱。”当然，你若是有时间，能安静下来敬拜主，那是最好。但即使没有时间，若能在百忙中这样祷告，也是很好。
　　你若常常这样祷告，就会越过越喜欢祷告，并且越过祷告得越练达。你开头或许只会说几句话，慢慢的你就能滔滔不绝的祷告；你的灵练达了，你的思路也能配合灵的需要，你的口才也能发表灵的感觉了。
　　圣灵的感动不仅常叫我们感觉主的可爱，也常叫我们感觉自己有过错。一个正常的基督徒，不能没有错的感觉。如果这一天之内，你一点没有错的感觉，你在主面前已经出毛病，不正常了。一个正常的基督徒必定天天有错的感觉，天天觉得自己有亏欠。请记得，什么时候你觉得自己有亏欠、有过错，就要把这个感觉化作祷告；不能因为没有时间祷告，就随便让这个感觉过去。你一觉得有错，立刻就要化作祷告。
　　总之，你我要看见，祷告不是一件难事，你我都必须操练祷告。你既是个蒙恩的人，里头定规常常觉得主耶稣的可爱、主耶稣的荣美、主耶稣的甘甜、主耶稣的高超。同时，你定规常有错的感觉。这些感觉都要化作祷告，或是赞美，或是认罪，祷告越多越好。你若接受这一点指导，肯去操练，你就是个蒙恩的人。你会天天在灵里经历荣耀的主，尝到丰富的主。你越这样祷告，你的灵就越练达、越活泼、越新鲜、越刚强。并且你越认罪，圣灵就越在你里面光照你、搜查你，你就更深的认罪，更深的叹息，你里面就更多充满圣灵。这样循环不已，到末了，你这个人就在灵里，充满了灵。这时，你对人没有多少轻看，没有多少指责，没有多少意见，没有多少可争的。你就蒙了拯救，不只从世界、罪恶里出来，也从你窄小、孤独的自己里出来。这个拯救，不是靠听道，靠劝勉，完全是靠祷告。到那时候，你不必说建造，就已经与圣徒同被建造了。
　　原刊于一九六一年七月“话语职事”第一百二十一期
　　读经：约翰福音三章六节，四章二十四节，哥林多前书六章十七节，哥林多后书三章十七至十八节，以弗所书二章二十二节，约翰福音十六章十四至十五节，哥林多前书十二章三节。
--------本段经节汇集--------
约3:6  
从肉体生的，就是肉体；从那灵生的，就是灵。
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
林前6:17  
但与主联合的，便是与主成为一灵。
林后3:17  
而且主就是那灵；主的灵在哪里，哪里就有自由。
林后3:18  
但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。
弗2:22  
你们也在祂里面同被建造，成为神在灵里的居所。
约16:14  
祂要荣耀我，因为祂要从我有所领受而宣示与你们。
约16:15  
凡父所有的，都是我的，所以我说，祂从我有所领受而要宣示与你们。
林前12:3  
所以我要你们知道，在神的灵里说话的，没有人说，受咒诅的，耶稣！若不是在圣灵里，也没有人能说，主，耶稣！
------------------------
　　主带领我们，一面看见召会建造的异象，一面看到召会建造的路，乃是在祭司身上（见《教会建造的异象》、《召会建造的蓝图与立场》、《祭司职分与神的建造》三书）。人必须作祭司，才能同被建造。因为只有作祭司的人，是活在至圣所里，并活在灵里，才能在神里面同被建造。本篇信息我们要专特的说到灵与建造的关系。
　
　　召会的建造乃是神与人建造在一起而成的。千万不要以为，召会的建造仅仅是人与人之间的组合。召会的建造乃是神把祂自己，建造到人里面，也把人建造到祂里面。因着大家都有神建造到里面，也都被建造到神里面，所以人数虽多，却能在一位灵里成为一体。这个一体的一不是在于人，乃是在于神。因为神在我们众人里面，我们众人也在神里面；因此，我们众人就成为一体。这就是同被建造。　　相信每位弟兄姊妹里头，都有相当的感觉和认识，知道神在宇宙间，特别在这新约恩典的时代，所作一件专特的事，就是要在祂儿子里，借着圣灵，把祂自己组织在人里面，叫人里面满了神的成分。同时，要把这些满了神成分的人，逐渐带到神里面；这就是神人调和，神调在人里面，人也调在神里面。当我们每一个人都调在神里面时，自然的，我们就在神里面同被建造了。　　当我们不在神里面，而在自己里头时，就是分散、拆散和拆毁。然而，当你我个个都进到神里面，这就是合一，就是建造。召会的建造，并不是我们众人意气相投，见地相同，有同样的看法，能合在一起就是了。这最多不过是人的组织，人的组合。召会的建造，并不在意见上，也不在见地上，乃完全是在神里面。神在祂儿子里，借着圣灵，把祂自己一再的组织到人里面，建造到人里面，也把人一再的带到祂的灵里，叫人完全满了祂的成分。这些同在神里面的人，自自然然的就在神里面成为一体，这个一体就是建造。所以我们看见，召会的建造不是出于人意的组织，也不是根据相同的见地，乃是众人都调在神里头，个个都浸没在神的灵里，失去自己，结果众人都在这一位荣耀的神里面，同被建造成为一个身体，作神的居所，作神荣耀的家。
　
　　神要达到这个目的，有祂所定规的步骤。首先，祂是把祂自己一切的成分，一切的丰盛，祂本性一切的荣耀，都摆在祂儿子基督里面（西二9）。神愿意在这事上，叫祂的儿子居首位（一18）。所以，人若不认识基督，就没有办法认识神；人若不接触基督，也没有办法接触神。人若不和神的儿子发生关系，就永远与神隔离，因为人永远不能在神的儿子基督之外摸着神。神自己就在祂儿子里面，神愿意在这事上荣耀祂的儿子，我们的主耶稣。无论在什么时候，在什么地方，人只要接触主耶稣，就碰着神；人只要相信主耶稣，就和神发生关系。人不能在神的儿子之外，得着神。神一切的荣耀、丰盛、本性、成分，都有形有体的摆在祂儿子里面，来作人的一切，给人享受，给人得着。
--------本段经节汇集--------
西2:9  
因为神格一切的丰满，都有形有体地居住在基督里面，
西1:18  
祂也是召会身体的头；祂是元始，是从死人中复活的首生者，使祂可以在万有中居首位；
------------------------
　　圣经给我们看见，主耶稣是我们的一切。祂是我们的生命、亮光、道路、智慧，是我们生命的粮食、活水，是我们的能力、喜乐、平安和安慰。我们所需要的一切，都是神这位荣耀的儿子。因为神把祂自己一切的丰盛，都摆在祂儿子里给我们享受，给我们得着并经历。为这缘故，我们需要越过越深的认识祂。圣经虽曾说到要我们认识神（罗一28，西一9~10，约壹四7），却也多次告诉我们，要认识神的儿子，认识基督（弗四13，林后二14，弗三19，腓三10，西二2，彼后一2）。
--------本段经节汇集--------
罗1:28  
他们既然不以认识神为美，神就任凭他们存可弃绝的心思，行那些不合宜的事，
西1:9  
所以，我们自从听见的日子，也就为你们不住地祷告祈求，愿你们在一切属灵的智慧和悟性上，充分认识神的旨意，
西1:10  
行事为人配得过主，以致凡事蒙祂喜悦，在一切善工上结果子，借着认识神而长大，
约壹4:7  
亲爱的，我们应当彼此相爱，因为爱是出于神的；凡爱弟兄的，都是从神生的，并且认识神。
弗4:13  
直到我们众人都达到了信仰上并对神儿子之完全认识上的一，达到了长成的人，达到了基督丰满之身材的度量，
林后2:14  
感谢神，祂常在基督里，在凯旋的行列中率领我们，并借着我们在各处显扬那因认识基督而有的香气；
弗3:19  
并认识基督那超越知识的爱，使你们被充满，成为神一切的丰满。
腓3:10  
使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死，
西2:2  
要叫他们的心得安慰，在爱里结合一起，以致丰丰富富地在悟性上有充分的确信，能以完全认识神的奥秘，就是基督；
彼后1:2  
愿恩典与平安，因你们充分认识神和我们的主耶稣，繁增地归与你们。
------------------------
　　使徒保罗在监狱里写腓立比书，他在三章十节说，“使我认识基督。”这话不是指他已往认识基督，乃是指他今后认识基督。那时他作使徒已经多年，在主里的经历相当深，却仍然说，“使我认识基督。”基督是太无限无量了。在以弗所三章，使徒告诉我们，基督就是宇宙间的阔、长、高、深。请问，到底多阔才算阔？这是没有办法形容的。同样，多长才是长，多高才是高，多深才是深，都是没有办法说的。阔、长、高、深，都是无限量的。使徒说到基督的无限量时，找不到合式的辞句可以形容，就用无限量的阔、长、高、深形容。保罗认识基督到一个地步，就说祂是宇宙间的阔、长、高、深。祂是无限量的，祂的长是无限的，祂的阔是无限的，祂的高是无限的，祂的深也是无限的。这位荣耀的主，为什么这样无限量？原因无他，乃因祂是神的化身。那位无限量的神，从永远到永远的神，年日永无穷尽地神，就在这一位荣耀的基督里面。我们对祂永远认识不完，经历不尽。祂实实在在是无限量的，乃是这位无限者作了我们的一切。
--------本段经节汇集--------
腓3:10  
使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死，
以弗所书三章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　然而，到了一个时候，神的儿子又把祂自己化身在圣灵里。在旧约圣经里，不容易看见神的儿子这样的辞，虽然有，但不够清楚。乃是到了新约，在福音书里，我们才看见这一位话成肉体者，一直称呼自己作子。祂说，“信入子的人有永远的生命。”（约三36）论到父差子来，祂说，“子从自己不能作什么，唯有看见父所作的，子才能作；父所作的事，子也照样作。”（五19）并且说，“人看见了我，就是看见了父。”（十四9）然而四福音记载，这位子在地上尽职的末了，祂的语气转变了。祂说，“我若去…，就再来接你们到我那里。”（3）这一个来，并不是指这世代结束时主的再来，乃是祂死而复活之后的来。祂要去受死，复活了再来。当祂这样再来时，祂乃是灵，是在灵里。因此，到了使徒行传就完全是灵的故事，在书信里也完全是灵的故事。
--------本段经节汇集--------
约3:36  
信入子的人有永远的生命；不信从子的人不得见生命，神的震怒却停留在他身上。
约5:19  
耶稣对他们说，我实实在在地告诉你们，子从自己不能作什么，惟有看见父所作的，子才能作；父所作的事，子也照样作。
约14:9  
耶稣对他说，腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？
约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约14:3  
我若去为你们预备了地方，就再来接你们到我那里，我在哪里，叫你们也在哪里。
------------------------
　　由此可见，父的一切都在子里面，子的一切也都在灵里面。子是父的显出，灵是子的实化。那里有灵，那里就有子；那里给子有地位，那里就给灵占有。请想想看，有没有一个人不受圣灵感动，不让圣灵在他里头作工，而能接受主耶稣？虽然你信的是主耶稣，但你里头是受圣灵的感动。你是接受主耶稣，但进到你里头的却是一位圣灵。　　一个人在悔改信主的时候，都是觉得圣灵感动他，但在祷告的时候，却不祷告圣灵。明明是圣灵感动他，但是他喊的时候，求的时候，却是说，“主耶稣啊，我接受你作我的救主。”每一个人在得救时，并不是接受圣灵作救主，而是接受耶稣作救主。奇妙就在这里，人求的是主耶稣，接受的是主耶稣，而进到人里头的却是圣灵。感动人的是圣灵，人求告的却是主耶稣；人虽然求告接受主耶稣，但进到人里头的却是圣灵。这乃是一件奥秘的事。
　
　　宇宙间奥秘的事非常多，但最奥秘的，就是父、子、灵三一神的故事。直到今天，我们这有限的头脑，还是无法领会神圣三一的奥秘。怎么子就是父，子又成为灵？（赛九6，林前十五45。）我无法解释。我只知道，我一被圣灵感动，就称耶稣作主；我一喊主耶稣，马上里头就更多得着圣灵的感动。在你我的经历中，没有办法把主耶稣和圣灵分开。主就是那灵（林后三17）；因此，你摸着圣灵，就摸着主耶稣。同时，你越亲近主耶稣，里头越满了圣灵。
--------本段经节汇集--------
赛9:6  
因有一婴孩为我们而生，有一子赐给我们；政权必担在祂的肩头上；祂的名称为奇妙的策士、全能的神、永远的父、和平的君。
林前15:45  
经上也是这样记着：“首先的人亚当成了活的魂；”末后的亚当成了赐生命的灵。
林后3:17  
而且主就是那灵；主的灵在哪里，哪里就有自由。
------------------------
　　所以，你不能推辞说不会祷告，你即使再不会祷告，至少会喊几声：“主啊，主啊。”你回到家里，什么都不必祷告，只要跪在那里，闭着眼睛说，“主啊，主啊，哦，主啊。”你试着这样喊五分钟看看，你里头必定满了灵。　　林前十二章三节说，“若不是在圣灵里，也没有人能说，主，耶稣！”这意思是，你只要说，“主，耶稣！”你就在圣灵里。这是一件非常希奇的事，在宇宙间，这位主耶稣是求不得的，你一求祂，里面就发生故事。有的人祷告说，“主耶稣啊，我根本不信有你。”结果，竟然也得救了。所以说，这位主耶稣是求不得的。你一喊祂为主，你就有了圣灵。你若问我，这是怎么回事，我也不知道。今天即使是最懂科学的人，对许多的事还是只知其然，而不懂其所以然。属灵的事也是如此。所以，你不必太求明白，只要知道一件事，就是神把祂的一切，都摆在祂儿子主耶稣里，而主耶稣又化身在圣灵里，这圣灵就如同气，如同风一样，无处不在，无处不透。无论什么场合，什么时候，这圣灵都可以给你摸着，给你享受。你只要敞开你的自己，呼求主耶稣的名，试着去经历就够了。
--------本段经节汇集--------
林前12:3  
所以我要你们知道，在神的灵里说话的，没有人说，受咒诅的，耶稣！若不是在圣灵里，也没有人能说，主，耶稣！
------------------------
　　比方，有位弟兄得救没有多久，不太会祷告，但是受压觉得很难过，就一直喊着说，“主啊，主啊。”喊了之后，莫名其妙的，他里面有了安慰；接着，他里面刚强起来了。不仅如此，他再喊下去，他这个人里头明亮了。原来他里面是糊涂不清，无路可走的，这样一喊，他里头就明亮，就有路了。这就是主耶稣化身在圣灵里，进到他里头，作了他的一切。　　所以，当你为难、痛苦的时候，你喊几声“主啊”，你里头就得了刚强。当你里面下沉软弱，力不能胜时，你喊“主啊，主啊”，你里头就有个力量，好像有一位替你担这个担子。祂不只担你的担子，甚至连你自己，祂也担起来了。或者你在那里无路可走，心中忧闷，觉得前途茫茫，你一喊“主啊，主啊”，你里头就放明了。这些都不是心理作用，不然你也可以把偶像的名喊喊看；你定规越喊越苦，越喊越暗越糊涂。然而，你喊主几声，你里头需要什么，祂就是什么。　　这证明神在主耶稣里，主耶稣又化身在圣灵里。你只要从心里喊主，圣灵就碰着你里头的灵，叫你摸着主的实际。虽然你不会说，不会讲，但你里头却有一个实际的故事。你觉得受安慰，刚强，有亮光，有路。以前你或许莫名其妙，只觉得喊喊主耶稣，里面就舒服了，就不那么灰心，不那么糊涂了。然而你不知道，这就是安慰、刚强、亮光和道路。这样的话你虽然不会说，但这个实际你在灵里摸着了。
　
　　这是一个事实，神的一切都在祂儿子里面，而祂儿子主耶稣的一切都在圣灵里。这圣灵如同气，如同风，没有一个地方，没有一个时刻不在。无论在何处，无论在何时，祂都能临到你。当圣灵这样进到你里面时，你身上就有以下两种的光景：
　
　　首先，圣灵一临到你，你定规爱主耶稣，喜欢主耶稣；你定规愿意荣耀主耶稣，高举主耶稣，讨主耶稣的喜欢。这就是圣灵在你里面荣耀主耶稣（约十六14）。所以，你里头有没有圣灵，不必凭感觉。有的人听人讲，信主的人里面有圣灵，他觉得这话很宝贵，回家就想把里头看一看，摸一摸。然而，他这样看，这样摸的结果，定规是失望。实在说，你不必问里头有没有圣灵，只问你对主耶稣是如何。你若爱主耶稣，归向主耶稣，那就证明你里头有了圣灵。
--------本段经节汇集--------
约16:14  
祂要荣耀我，因为祂要从我有所领受而宣示与你们。
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　　有一件事很希奇，每一次圣灵在你里头作工时，你并不太觉得圣灵如何，你只觉得主耶稣可爱，主耶稣荣耀，主耶稣甜美。所以，什么时候你里头感觉主耶稣可爱，主耶稣应该得着你的爱戴，那就是圣灵在你里头运行。　　你没有办法在你的经历中，把主耶稣和圣灵分开。你不必太去找圣灵，只要问自己，你对主耶稣如何，你里面有没有祂的地位，爱不爱祂，高举不高举祂，荣耀不荣耀祂，要不要讨祂欢喜。如果你是这样，你应该敬拜神，因为在你里面定规满了圣灵。
　
　　圣灵在你里面作工的时候，还有一种光景，就是你会看见自己的败坏。这就是圣灵叫你知罪自责（8）。你我都得承认，我们里面还有许多不该有的东西，诸如罪恶、世界、脾气、情欲、血气、肉体。每一次圣灵在我们里头有感动时，积极方面都是叫我们觉得主可爱、荣耀、香甜；消极方面定规叫我们感觉，我们身上还有地方太败坏。我们会觉得，真是对不起父母，对同事不够谦卑，对公司不够忠诚。我们会感觉，我们这个人身上世界太重，脾气太大，血气太厉害。当我们有这种种感觉时，我们很自然的，会在神面前承认我们的罪。这些光景，就是圣灵在我们里面作工的明证。圣灵在你里面的故事，一面是叫你感觉主耶稣可爱，另一面是叫你觉得自己的败坏。你这样觉得败坏，就是圣灵在你里头要纯洁你、洁净你，扫除你里面一切不该有的。　　每一次圣灵在你里面作工时，总不外乎这两面的光景，一面叫你觉得主耶稣的可爱、甜美、荣耀；另一面，叫你恨恶你的败坏、罪恶、情欲、肉体。你一面爱戴祂、荣耀祂、尊崇祂；一面承认自己的败坏、罪恶，这就证明圣灵在你里面，有特别的地位。你越尊敬主耶稣，越定罪自己，你里面就越充满圣灵。　　总结来说，神的建造是神与人建造在一起，这完全是灵里的故事。神自己在祂儿子里面，祂儿子化身在圣灵里面，圣灵又临及我们，进到我们里面，住在我们的灵里。当祂进到我们里面的时候，不外乎一面给我们看见主耶稣的可爱，另一面叫我们审判自己，定罪自己，除去我们许多不该有的。这就是三而一的神在我们身上，在我们里面作的事。
　
　　至于你我这一面，没有第二个责任，没有第二条路，只有一个责任、一条路，就是从灵里祷告。当你觉得主耶稣可爱的时候，千万不要不祷告。有些圣徒在这点上吃了亏。他们常常觉得主耶稣可爱，常常感觉主耶稣的恩典，但他们莫名其妙的就是不祷告。你若是问他们为什么不祷告，他们的答复不外乎两个原因：一个是觉得自己拙口笨舌，祷告不出什么话；一个是以为主耶稣知道人的心，人的心一动，主都知道，所以不必祷告。　　多年前我在上海，曾讲过一篇道，说到人怎样亲近神，摸着神的同在。之后，一个我多年熟识的弟兄来对我说，“弟兄，你这样教基督徒，真是太啰嗦了。你教大家早晨、晚间要怎样安静下来，回到灵里，还要怎样祷告，真是太麻烦了。给你这样一讲，基督徒太难作了。我是一个基督徒，我很爱主，但我从来不祷告。”他接着说，“我虽然不祷告，但不是真不祷告，因为我是在心里祷告。我的事主都知道，我何必说出来？”当我思考这件事时，主就给我看见，不错，我不必祷告，主都知道我的心；但我若是不祷告，我里面永远不能被祂充满。我若是不祷告，我里面永远没有喜乐，永远不能唱阿利路亚。我祷告得越多，里头被主充满越多；我祷告得越多，里面的喜乐越多，越能唱阿利路亚。不错，你的心意主都知道，但是你若不祷告，灵在你里头就没有多少地位。　　看见这点后，我找到一个机会，就问那位弟兄说，“弟兄，你上一次讲得很有道理，我好像被你征服了。但是我回去，主就叫我对这件事很明亮。我请问你，你里头有没有喜乐？你有多少日子没有说阿利路亚了？”他回答说，“我们作生意的人，天天轧头寸，还有什么喜乐？老实说，我得救到今天，都没有说过阿利路亚。”我说，“那你真是苦啊！那些不是基督徒的人作生意，天天轧头寸，经手一大堆钱，却没有钱花，整天愁眉不展，你也和他们一样愁眉不展。”他给我这样一说，也无话可说，就问我：“那我怎么能有喜乐，能说阿利路亚？”我说，“唯一的路就是祷告。你要把里面的念头，完全化作祷告。比方，你里头觉得主耶稣可爱，就说，主耶稣啊，你真可爱。或者你觉得主耶稣保守你，你就说，主耶稣，我感谢你保守我平安。你这样试试，一直把里头的感觉化作祷告，看你喜乐不喜乐。”　　这样不祷告的基督徒，实在太多了。你我常作一件得罪主的事，就是销灭那灵。帖前五章说到：“要常常喜乐，不住地祷告，凡事谢恩。”（16~18）然后就说，“不要销灭那灵。”（19）我们从上下文能读出来，凡不祷告的，都是销灭那灵；凡不谢恩的，都是销灭那灵；凡不喜乐的，也都是销灭那灵。
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帖撒罗尼迦前书五章（略，若需要被汇集，请勾选“不忽略整章”）
帖前5:16  
要常常喜乐，
帖前5:17  
不住地祷告，
帖前5:18  
凡事谢恩；因为这是神在基督耶稣里对你们的旨意。
帖前5:19  
不要销灭那灵，
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　　有弟兄说，“我没有引导，所以不祷告。”这话是不准确的。你不祷告，不是没有引导，乃是销灭圣灵的感动。每一次你觉得主可爱时，每一次你感觉主的恩典时，那就是圣灵的感动。你立刻要把这些感觉化作祷告，即使你马上要上班，也可以一面赶车，一面很自然的对主说，“主耶稣啊，你真可爱。”当然，你若是有时间，能安静下来敬拜主，那是最好。但即使没有时间，若能在百忙中这样祷告，也是很好。　　你若常常这样祷告，就会越过越喜欢祷告，并且越过祷告得越练达。你开头或许只会说几句话，慢慢的你就能滔滔不绝的祷告；你的灵练达了，你的思路也能配合灵的需要，你的口才也能发表灵的感觉了。　　圣灵的感动不仅常叫我们感觉主的可爱，也常叫我们感觉自己有过错。一个正常的基督徒，不能没有错的感觉。如果这一天之内，你一点没有错的感觉，你在主面前已经出毛病，不正常了。一个正常的基督徒必定天天有错的感觉，天天觉得自己有亏欠。请记得，什么时候你觉得自己有亏欠、有过错，就要把这个感觉化作祷告；不能因为没有时间祷告，就随便让这个感觉过去。你一觉得有错，立刻就要化作祷告。　　总之，你我要看见，祷告不是一件难事，你我都必须操练祷告。你既是个蒙恩的人，里头定规常常觉得主耶稣的可爱、主耶稣的荣美、主耶稣的甘甜、主耶稣的高超。同时，你定规常有错的感觉。这些感觉都要化作祷告，或是赞美，或是认罪，祷告越多越好。你若接受这一点指导，肯去操练，你就是个蒙恩的人。你会天天在灵里经历荣耀的主，尝到丰富的主。你越这样祷告，你的灵就越练达、越活泼、越新鲜、越刚强。并且你越认罪，圣灵就越在你里面光照你、搜查你，你就更深的认罪，更深的叹息，你里面就更多充满圣灵。这样循环不已，到末了，你这个人就在灵里，充满了灵。这时，你对人没有多少轻看，没有多少指责，没有多少意见，没有多少可争的。你就蒙了拯救，不只从世界、罪恶里出来，也从你窄小、孤独的自己里出来。这个拯救，不是靠听道，靠劝勉，完全是靠祷告。到那时候，你不必说建造，就已经与圣徒同被建造了。　　原刊于一九六一年七月“话语职事”第一百二十一期
　Scripture Reading: John 3:6; 4:24; 1 Cor. 6:17; 12:3; 2 Cor. 3:17-18; Eph. 2:22; John 16:14-15
　The Lord has shown us the vision of the building up of the church. He has also shown us that the building of the church depends on the priests (see The Vision of the Building of the Church, The Blueprint and the Ground for the Building Up of the Church, and The Priesthood and God’s Building). In order to be built up together, the saints must be priests. Only the priests live in the Holy of Holies; that is, they are in spirit and can be built up together in God. In this chapter we will cover the relationship between our spirit and building.
　
THE BUILDING OF THE CHURCH DEPENDING ON THE MINGLING OF GOD WITH MAN
　The building of the church is accomplished by building God into man. We should not think that the builded church is composed of only human beings. The church is built by building God into man and building man into God. When God is built into man and man is built into God, those who are many become one Body in one Spirit. The Body being one depends not only on man but also on God. When God is in all of us and we are in God, we are one Body. This is the way that we are built together.
　In the New Testament age, the age of grace, God is doing a specific work in His Son and through the Holy Spirit. He is entering into people to become their constitution so that they may be filled with the element of God. God is also bringing these people, who are filled with His element, into Himself. This is the mingling of God with man; this is God entering into man and being mingled with man. The believers who have been mingled with God are built up together in God.
　When we are in ourselves instead of in God, we are scattered and torn down. There is oneness and building only when we enter into God. The building up of the church is not a matter of being united because we have the same opinions, the same views, or even the same feelings toward one another. At the most, such a group would be a pleasant organization. The church is not built on having the same opinions or feelings; the church is built on Christ (Matt. 16:18). God is building Himself into man in order to be man’s constituent. God is also bringing man into the Spirit so that man can be full of God’s element. All those who are in God are spontaneously one Body. This one Body is the building. The building of the church is not a matter of human organization, nor is it based on having the same views or feelings. Rather, the building of the church is a matter of being mingled with God and being saturated with the Spirit. Those who are mingled with God and submerged in the Spirit are in the God of glory and are being built up together as one Body to be God’s dwelling place, His glorious family.
　
GOD IN HIS SON BEING EVERYTHING TO MAN
　God had to take some definite steps in order to reach the goal of being mingled with man. First, God put all His elements, all the fullness of the Godhead, all His glory, in His Son, Christ (Col. 2:9). God wants His Son to have the first place in all things (1:18). Therefore, a person who does not know Christ does not have a way to know God, and if he does not contact Christ, he does not have a way to contact God. If he does not have a relationship with the Son, he will be alienated from God, because it is impossible to touch God outside of Christ, the Son of God (John 14:6). God is in His Son, and He wants to glorify His Son, our Lord Jesus (v. 11; 17:5). Any person who is willing to contact the Lord Jesus, no matter the time or the place, will immediately touch God. As long as he believes in the Lord Jesus, he will have a relationship with God. Human beings cannot obtain God apart from the Son of God. All of God’s glory, all the fullness of the Godhead, and all of God’s elements are in His Son bodily so that the Son can be everything to man for man’s enjoyment and possession.
　The Lord Jesus is everything to us. He is our life, our light, our way, and our wisdom. He is our bread of life and our living water, and He is our power, our joy, our peace, and our comfort. All that we need is in the glorious Son of God, because all the fullness of God dwells in the Son for us to enjoy, possess, and experience. For this reason we need a deeper and more thorough knowledge of the Son. The Bible says that we need to know God (Col. 1:9-10; 1 John 4:7; Rom. 1:28), and it repeatedly says that we need to know Christ, the Son of God (Eph. 4:13; 2 Cor. 2:14; Eph. 3:19; Phil. 3:10; Col. 2:2; 2 Pet. 1:2).
　The apostle Paul wrote the Epistle to the Philippians while he was in prison. In 3:10 he says, “To know Him.” This word does not refer to Paul’s knowing Christ in the past but to his knowing Christ in an ongoing way. When Paul wrote this Epistle, he had been an apostle for many years with many considerably deep experiences of the Lord, yet he still said, “To know Him.” Christ is boundless and limitless. In Ephesians 3:18 the apostle says that Christ is the breadth, the length, the height, and the depth of the universe. There is no way to describe how wide is the breadth, or how long is the length, or how high is the height, or how deep is the depth. The breadth, the length, the height, and the depth are immeasurable. The apostle could not find suitable words to describe the infiniteness of Christ; therefore, he simply spoke of “the breadth and length and height and depth,” which are immeasurable. Paul knew Christ to such an extent that he could describe Him as the breadth, the length, the height, and the depth of the universe. Christ is boundless; His breadth, length, height, and depth are all limitless. Christ the glorious Lord is so boundless because He is the embodiment of God. The infinite God, the God who exists from eternity to eternity and whose years will never fail, is embodied in this glorious Christ. Hence, we can never fully know Christ or exhaust our experiences of Him. Such an infinite Christ has become everything to us.
　
THE SON OF GOD BEING TRANSFIGURED TO BECOME THE SPIRIT
　The Son of God was transfigured to become the Spirit (1 Cor. 15:45). It is not easy to find the phrase the Son of God in the Old Testament. Although this phrase is in the Old Testament, it is not given as much emphasis as in the New Testament. For example, the Gospels speak of the Word of God, who was incarnated as a man, as the Son (John 1:1, 14). Even the Lord referred to Himself as the Son, saying, “He who believes into the Son has eternal life” (3:36). Concerning being sent by the Father, the Son said, “The Son can do nothing from Himself except what He sees the Father doing, for whatever that One does, these things the Son also does in like manner” (5:19), and “He who has seen Me has seen the Father” (14:9). However, at the end of His ministry on earth, the Son said, “If I go..., I am coming again and will receive you to Myself” (v. 3). In this verse the word coming does not refer to the Lord’s second coming at the end of this age; it refers to His coming after His resurrection from the dead. His going was to die on the cross so that He could come after His resurrection as the Spirit (vv. 16-18). He was transfigured to become the Spirit, and He came back as the Spirit. Hence, the Acts and the Epistles are altogether a story of the Spirit.
　All that the Father is, is in the Son; and all that the Son is, is in the Spirit. The Son is the expression of the Father, and the Spirit is the realization of the Son. Where the Spirit is, there the Son is also, and all that the Son has obtained has been added to the Spirit. A person cannot receive the Lord Jesus without being moved by the Holy Spirit and allowing the Holy Spirit to work in him. We believe in the Lord Jesus, but it is the Spirit who moves within us. We have received the Lord Jesus, but we received Him when the Holy Spirit entered into us.
　When a person repents and believes in the Lord, he does not pray to the Holy Spirit, but he feels the moving of the Holy Spirit. He is moved by the Holy Spirit, but he prays, “Lord Jesus, I receive You as my Savior.” When a person is saved, he receives the Lord Jesus, not the Holy Spirit, as his Savior. It is amazing that when a person prays to the Lord Jesus and receives the Lord Jesus, the Holy Spirit enters into him. It is the Holy Spirit who touches us when we pray to the Lord Jesus. This is a mystery.
　
THE THREE OF THE TRIUNE GOD BEING INSEPARABLE
　There are many mysterious things in the universe, but the most mysterious is the Triune God—the Father, the Son, and the Spirit. It is not possible for our limited minds to comprehend the mystery of the Divine Trinity. How is it possible for the Son to be the Father and for the Son to become the Spirit (Isa. 9:6; 1 Cor. 15:45)? I have no way to explain these matters. But I know that when I am moved by the Spirit, I call, “Lord Jesus!” and when I call on the Lord, the Spirit moves in me. There is no way for us to separate the Lord Jesus from the Spirit in our experience. The Lord is the Spirit (2 Cor. 3:17); hence, when we touch the Spirit, we touch the Lord Jesus, and when we draw near to the Lord Jesus, we are filled with the Spirit.
　We should not say that we do not know how to pray. At least we can call, “O Lord, O Lord.” There is no need to compose many sentences. We can close our eyes and say, “Lord, Lord, O Lord.” If we would call in this way for five minutes, we would be filled with the Spirit.
　First Corinthians 12:3 says, “No one can say, Jesus is Lord! except in the Holy Spirit.” This means that a person only needs to say, “Jesus is Lord!” and he will be in the Holy Spirit. How marvelous it is that once a person prays to the Lord Jesus, something happens within him! Someone might pray, “Lord Jesus, I do not believe that You exist,” but eventually, he will be saved, because his turning to the Lord allows the Spirit to move. Hence, it is risky to pray to the Lord Jesus. Once we call on Him as the Lord, we have the Holy Spirit. I cannot explain this. Just as there are many things in the universe that scientists cannot explain, there are many spiritual matters that we cannot explain. We should not try to understand them. We simply need to know that God has put all that He is in the Son, the Lord Jesus Christ, and that the Lord Jesus is realized as the Holy Spirit, who is everywhere just like breath and wind. The Spirit is available for us to touch and enjoy in any place and at any time. We need only to open our mouth and call on the name of the Lord Jesus. We should try to experience Him in this way.
　Suppose a newly saved brother, who has not been taught how to pray and who is under some pressure, calls, “Lord, Lord.” After a while he will be comforted and strengthened within. Not only so, when he continues to call on the Lord, he will be enlightened. Before he called, he was confused and did not know what to do, but after calling on the Lord’s name, he will be clear and have a way to go on because he has experienced the Lord Jesus as the Spirit being everything to him.
　If we call on the Lord when we are depressed, in difficulty, or have a heavy burden, we will be strengthened inwardly. We will feel that someone is bearing the burden for us. The Lord not only bears our burdens; He even carries us. When we come to a dead end and are unclear concerning our future, we should call on His name to be enlightened. This is not a psychological exercise. If anyone has doubts about calling on the Lord, he should call on the name of any idol. The more he calls on an idol, the more miserable, darkened, and confused he will be. However, if he calls on the Lord a few times, he will experience the Lord being his everything.
　Such experiences prove that God is embodied in the Lord Jesus and that the Lord Jesus is realized as the Spirit. When we call on the Lord, the Spirit touches our spirit, and we touch reality. Something that we cannot explain happens within us, and we are comforted, strengthened, and enlightened. In the past we did not understand this experience; we only knew that by calling on the Lord Jesus, we were saved from discouragement and confusion. We did not realize that we were exercising our spirit to touch the reality of comfort, strength, light, and the way.
　
THE SPIRIT ENTERING INTO MAN
　All that God is, is in His Son; and all that His Son is, is in the Spirit. Just as air is everywhere, so the Spirit is present in every place and at all times. He can reach any person in any place and at any time. When the Spirit enters a person, he will experience the Spirit’s glorification of the Lord Jesus and the Spirit’s conviction.
　
The Spirit Glorifying the Lord Jesus
　The Spirit causes a believer to love the Lord Jesus, find his delight in Him, and desire to love, exalt, and please Him. This is the Spirit’s glorification of the Lord Jesus within the believer (John 16:14). We should not rely on our feelings to determine whether or not the Spirit is in us. After hearing that the Spirit is in them, some believers try to feel the Spirit. We do not need to ask whether the Spirit is in us. We only need to ask how we treat the Lord Jesus. Loving Him and turning to Him prove that the Spirit is in us.
　It is amazing that we do not feel the Spirit when He works in us; we only sense that the Lord Jesus is lovable, glorious, and sweet. The sense that the Lord Jesus is lovely and worthy to receive our love and adoration is a result of the operation of the Spirit in us.
　There is no way to separate the Lord Jesus from the Spirit in our experience. We do not need to look for the Spirit. We only need to ask how we treat the Lord Jesus, that is, whether He has ground in us and whether we desire to love Him, exalt Him, and please Him. If our answer is yes, we should have the full assurance that the Spirit is within us.
　
The Spirit Convicting People
　Furthermore, the Spirit causes a believer to see his corruptness. This is the Spirit’s convicting (v. 8). We need to admit that we still have many improper things within us, such as sin, the world, temper, lusts, and the flesh. On the positive side, when the Spirit operates in us, He causes us to sense that the Lord is lovable, glorious, and sweet, but on the negative side, He causes us to see that we are corrupt. We will sense that we have disappointed our parents, that we are not humble toward our colleagues, and that we are not loyal to our boss. We will see that we are worldly, bad tempered, and fleshly. Then we will confess these sins. This experience demonstrates the Spirit’s work in us. When the Spirit operates in us, we sense that the Lord Jesus is lovable and that we are corrupt. When we sense that we are corrupt, the Spirit is working to cleanse and purify us by dealing with all the improper things in us.
　When the Spirit works in us, He causes us to sense the loveliness, glory, and sweetness of the Lord Jesus, and the Spirit causes us to hate our corruptness, sins, lusts, and the flesh. On one hand, we will love, glorify, and honor the Lord Jesus; on the other hand, we will confess our corruptness and sins. Such experiences prove that the Spirit has a special place in us. The more we revere the Lord Jesus and condemn ourselves, the more we will be filled with the Spirit.
　The building of the church is the building of God with man, and it is altogether a matter in the Spirit. God is in His Son, His Son is realized as the Spirit, and the Spirit reaches us, enters into us, and dwells in our spirit. When He enters into us, He shows us the Lord’s loveliness, and He causes us to judge and condemn ourselves in order to be cleansed from the improper things in our being. This is the work of the Triune God in us.
　
OUR RESPONSIBILITY—PRAYING WITH OUR SPIRIT
　Our responsibility is to pray with our spirit. When we sense that the Lord Jesus is lovely, we should pray. Some saints do not practice this. They often feel that the Lord Jesus is lovely and gracious, but they do not pray. When asked why they do not pray, they usually give two reasons: first, they feel that they are dull of speech and unable to pray; and second, they think that the Lord Jesus knows their heart, so there is no need for them to pray.
　Many years ago I gave a message in Shanghai concerning how to draw near to God and touch His presence. Afterward, a brother whom I knew came to me and said, “Brother, the way you teach Christians to pray is too complicated. You say that we need to be calm, turn to our spirit, and pray. This is too troublesome. According to your way, it is difficult to be a Christian. I am a Christian, and I love the Lord very much, but I pray in my heart. The Lord knows me, so why should I have to tell Him how I feel?” What he said seemed reasonable. When I considered this matter before the Lord, He showed me that even though we do not need to pray because He knows our heart, we will not be filled with Him if we do not pray. If we do not pray, we will be limited in our enjoyment, even to the point of being unable to sing Hallelujah. The more we pray, the more we will be filled with the Lord, be joyful, and be able to sing Hallelujah. The Lord does know our intentions, but if we do not pray, the Spirit will have little ground in us.
　After seeing our need to pray, I asked the brother whether he was joyful and whether he sang. He replied that he was a businessman who dealt with money every day, so he could not be joyful. He also said that since the day he was saved, he had never said Hallelujah. I told him that prayer was the only way to be joyful and to sing; otherwise, he would be just like the unbelievers. He needed to turn his thoughts into prayer. When he sensed that the Lord Jesus is lovely, he should say, “Lord Jesus, You are lovely.” When he felt that the Lord had preserved him, he should say, “Lord Jesus, thank You for keeping me in peace.” If he would turn his feelings into prayer, he would be joyful.
　Many Christians do not pray. Such Christians often quench the Spirit, and this offends the Lord. First Thessalonians 5:16-18 says, “Always rejoice, unceasingly pray, in everything give thanks,” and verse 19 says, “Do not quench the Spirit.” This shows that when we do not pray, we quench the Spirit; when we do not give thanks to the Lord, we quench the Spirit; and when we do not rejoice, we quench the Spirit.
　Another brother said that he did not pray because he did not have the leading to pray. This word is not accurate. He does not pray because he quenches the moving of the Spirit, not because he does not have the leading of the Spirit. Seeing the Lord’s loveliness and touching His grace are issues of the moving of the Holy Spirit. We should immediately turn these experiences into prayer. We can say, “Lord, You are lovable,” while we are hurrying on our way to work. Of course, it is better if we have time to be calm and worship the Lord. However, if we do not have such time, it is still good to pray in the midst of our business.
　If we would pray more often, we would enjoy praying, and we would become skillful in praying. Initially, a brother might be able to pray only a few sentences, but gradually the length of his prayers will increase, he will become sensitive to his spirit, his thoughts will match the sense in his spirit, and he will have the utterance to express the sense in his spirit.
　The moving of the Spirit within us causes us not only to see the Lord’s loveliness but also to see our mistakes. A normal Christian is conscious of his mistakes. A Christian who is not conscious of his mistakes has a problem with the Lord. A normal Christian senses his mistakes and shortcomings. Whenever we see our mistakes and shortcomings, we need to confess. We should not say that we lack time. As soon as we sense a mistake, we need to confess it in prayer.
　It is not difficult to pray; we only need to practice. Every believer always feels that the Lord is lovely, glorious, and sweet. A believer also senses his mistakes. He needs to turn these feelings into prayers of praise or confession. The more he prays, the better. If we would receive this fellowship and practice it, we will be blessed persons. We will experience our glorious Lord and taste His riches in our spirit. The more we pray, the more our spirit will be living, fresh, and strong. Moreover, the more we confess our sins, the more the Spirit will enlighten and search our inward parts; and the more thorough our confessions will be, and the more we will be filled with the Spirit. Through such a continuous cycle we will become people who live in spirit and are full of the Spirit. The more we experience this cycle, the less we will despise and rebuke others; we will have fewer opinions, and we will be less contentious. We will be delivered not only from the world and sins but also from our narrowness and the self. Such deliverance does not come from listening to messages or from exhortations; it is the issue of prayer. Furthermore, we will be built together with the saints.
 
　　读经：约翰福音三章六节，四章二十四节，哥林多前书六章十七节，哥林多后书三章十七至十八节，以弗所书二章二十二节，约翰福音十六章十四至十五节，哥林多前书十二章三节。

　　主带领我们，一面看见召会建造的异象，一面看到召会建造的路，乃是在祭司身上（见《教会建造的异象》、《召会建造的蓝图与立场》、《祭司职分与神的建造》三书）。人必须作祭司，才能同被建造。因为只有作祭司的人，是活在至圣所里，并活在灵里，才能在神里面同被建造。本篇信息我们要专特的说到灵与建造的关系。
 
　Scripture Reading: John 3:6; 4:24; 1 Cor. 6:17; 12:3; 2 Cor. 3:17-18; Eph. 2:22; John 16:14-15

　The Lord has shown us the vision of the building up of the church. He has also shown us that the building of the church depends on the priests (see The Vision of the Building of the Church, The Blueprint and the Ground for the Building Up of the Church, and The Priesthood and God’s Building). In order to be built up together, the saints must be priests. Only the priests live in the Holy of Holies; that is, they are in spirit and can be built up together in God. In this chapter we will cover the relationship between our spirit and building.
　　召会的建造乃是神与人建造在一起而成的。千万不要以为，召会的建造仅仅是人与人之间的组合。召会的建造乃是神把祂自己，建造到人里面，也把人建造到祂里面。因着大家都有神建造到里面，也都被建造到神里面，所以人数虽多，却能在一位灵里成为一体。这个一体的一不是在于人，乃是在于神。因为神在我们众人里面，我们众人也在神里面；因此，我们众人就成为一体。这就是同被建造。

　　相信每位弟兄姊妹里头，都有相当的感觉和认识，知道神在宇宙间，特别在这新约恩典的时代，所作一件专特的事，就是要在祂儿子里，借着圣灵，把祂自己组织在人里面，叫人里面满了神的成分。同时，要把这些满了神成分的人，逐渐带到神里面；这就是神人调和，神调在人里面，人也调在神里面。当我们每一个人都调在神里面时，自然的，我们就在神里面同被建造了。

　　当我们不在神里面，而在自己里头时，就是分散、拆散和拆毁。然而，当你我个个都进到神里面，这就是合一，就是建造。召会的建造，并不是我们众人意气相投，见地相同，有同样的看法，能合在一起就是了。这最多不过是人的组织，人的组合。召会的建造，并不在意见上，也不在见地上，乃完全是在神里面。神在祂儿子里，借着圣灵，把祂自己一再的组织到人里面，建造到人里面，也把人一再的带到祂的灵里，叫人完全满了祂的成分。这些同在神里面的人，自自然然的就在神里面成为一体，这个一体就是建造。所以我们看见，召会的建造不是出于人意的组织，也不是根据相同的见地，乃是众人都调在神里头，个个都浸没在神的灵里，失去自己，结果众人都在这一位荣耀的神里面，同被建造成为一个身体，作神的居所，作神荣耀的家。
 
　The building of the church is accomplished by building God into man. We should not think that the builded church is composed of only human beings. The church is built by building God into man and building man into God. When God is built into man and man is built into God, those who are many become one Body in one Spirit. The Body being one depends not only on man but also on God. When God is in all of us and we are in God, we are one Body. This is the way that we are built together.

　In the New Testament age, the age of grace, God is doing a specific work in His Son and through the Holy Spirit. He is entering into people to become their constitution so that they may be filled with the element of God. God is also bringing these people, who are filled with His element, into Himself. This is the mingling of God with man; this is God entering into man and being mingled with man. The believers who have been mingled with God are built up together in God.

　When we are in ourselves instead of in God, we are scattered and torn down. There is oneness and building only when we enter into God. The building up of the church is not a matter of being united because we have the same opinions, the same views, or even the same feelings toward one another. At the most, such a group would be a pleasant organization. The church is not built on having the same opinions or feelings; the church is built on Christ (Matt. 16:18). God is building Himself into man in order to be man’s constituent. God is also bringing man into the Spirit so that man can be full of God’s element. All those who are in God are spontaneously one Body. This one Body is the building. The building of the church is not a matter of human organization, nor is it based on having the same views or feelings. Rather, the building of the church is a matter of being mingled with God and being saturated with the Spirit. Those who are mingled with God and submerged in the Spirit are in the God of glory and are being built up together as one Body to be God’s dwelling place, His glorious family.
　　神要达到这个目的，有祂所定规的步骤。首先，祂是把祂自己一切的成分，一切的丰盛，祂本性一切的荣耀，都摆在祂儿子基督里面（西二9）。神愿意在这事上，叫祂的儿子居首位（一18）。所以，人若不认识基督，就没有办法认识神；人若不接触基督，也没有办法接触神。人若不和神的儿子发生关系，就永远与神隔离，因为人永远不能在神的儿子基督之外摸着神。神自己就在祂儿子里面，神愿意在这事上荣耀祂的儿子，我们的主耶稣。无论在什么时候，在什么地方，人只要接触主耶稣，就碰着神；人只要相信主耶稣，就和神发生关系。人不能在神的儿子之外，得着神。神一切的荣耀、丰盛、本性、成分，都有形有体的摆在祂儿子里面，来作人的一切，给人享受，给人得着。

　　圣经给我们看见，主耶稣是我们的一切。祂是我们的生命、亮光、道路、智慧，是我们生命的粮食、活水，是我们的能力、喜乐、平安和安慰。我们所需要的一切，都是神这位荣耀的儿子。因为神把祂自己一切的丰盛，都摆在祂儿子里给我们享受，给我们得着并经历。为这缘故，我们需要越过越深的认识祂。圣经虽曾说到要我们认识神（罗一28，西一9~10，约壹四7），却也多次告诉我们，要认识神的儿子，认识基督（弗四13，林后二14，弗三19，腓三10，西二2，彼后一2）。

　　使徒保罗在监狱里写腓立比书，他在三章十节说，“使我认识基督。”这话不是指他已往认识基督，乃是指他今后认识基督。那时他作使徒已经多年，在主里的经历相当深，却仍然说，“使我认识基督。”基督是太无限无量了。在以弗所三章，使徒告诉我们，基督就是宇宙间的阔、长、高、深。请问，到底多阔才算阔？这是没有办法形容的。同样，多长才是长，多高才是高，多深才是深，都是没有办法说的。阔、长、高、深，都是无限量的。使徒说到基督的无限量时，找不到合式的辞句可以形容，就用无限量的阔、长、高、深形容。保罗认识基督到一个地步，就说祂是宇宙间的阔、长、高、深。祂是无限量的，祂的长是无限的，祂的阔是无限的，祂的高是无限的，祂的深也是无限的。这位荣耀的主，为什么这样无限量？原因无他，乃因祂是神的化身。那位无限量的神，从永远到永远的神，年日永无穷尽地神，就在这一位荣耀的基督里面。我们对祂永远认识不完，经历不尽。祂实实在在是无限量的，乃是这位无限者作了我们的一切。
 
　God had to take some definite steps in order to reach the goal of being mingled with man. First, God put all His elements, all the fullness of the Godhead, all His glory, in His Son, Christ (Col. 2:9). God wants His Son to have the first place in all things (1:18). Therefore, a person who does not know Christ does not have a way to know God, and if he does not contact Christ, he does not have a way to contact God. If he does not have a relationship with the Son, he will be alienated from God, because it is impossible to touch God outside of Christ, the Son of God (John 14:6). God is in His Son, and He wants to glorify His Son, our Lord Jesus (v. 11; 17:5). Any person who is willing to contact the Lord Jesus, no matter the time or the place, will immediately touch God. As long as he believes in the Lord Jesus, he will have a relationship with God. Human beings cannot obtain God apart from the Son of God. All of God’s glory, all the fullness of the Godhead, and all of God’s elements are in His Son bodily so that the Son can be everything to man for man’s enjoyment and possession.

　The Lord Jesus is everything to us. He is our life, our light, our way, and our wisdom. He is our bread of life and our living water, and He is our power, our joy, our peace, and our comfort. All that we need is in the glorious Son of God, because all the fullness of God dwells in the Son for us to enjoy, possess, and experience. For this reason we need a deeper and more thorough knowledge of the Son. The Bible says that we need to know God (Col. 1:9-10; 1 John 4:7; Rom. 1:28), and it repeatedly says that we need to know Christ, the Son of God (Eph. 4:13; 2 Cor. 2:14; Eph. 3:19; Phil. 3:10; Col. 2:2; 2 Pet. 1:2).

　The apostle Paul wrote the Epistle to the Philippians while he was in prison. In 3:10 he says, “To know Him.” This word does not refer to Paul’s knowing Christ in the past but to his knowing Christ in an ongoing way. When Paul wrote this Epistle, he had been an apostle for many years with many considerably deep experiences of the Lord, yet he still said, “To know Him.” Christ is boundless and limitless. In Ephesians 3:18 the apostle says that Christ is the breadth, the length, the height, and the depth of the universe. There is no way to describe how wide is the breadth, or how long is the length, or how high is the height, or how deep is the depth. The breadth, the length, the height, and the depth are immeasurable. The apostle could not find suitable words to describe the infiniteness of Christ; therefore, he simply spoke of “the breadth and length and height and depth,” which are immeasurable. Paul knew Christ to such an extent that he could describe Him as the breadth, the length, the height, and the depth of the universe. Christ is boundless; His breadth, length, height, and depth are all limitless. Christ the glorious Lord is so boundless because He is the embodiment of God. The infinite God, the God who exists from eternity to eternity and whose years will never fail, is embodied in this glorious Christ. Hence, we can never fully know Christ or exhaust our experiences of Him. Such an infinite Christ has become everything to us.
　　然而，到了一个时候，神的儿子又把祂自己化身在圣灵里。在旧约圣经里，不容易看见神的儿子这样的辞，虽然有，但不够清楚。乃是到了新约，在福音书里，我们才看见这一位话成肉体者，一直称呼自己作子。祂说，“信入子的人有永远的生命。”（约三36）论到父差子来，祂说，“子从自己不能作什么，唯有看见父所作的，子才能作；父所作的事，子也照样作。”（五19）并且说，“人看见了我，就是看见了父。”（十四9）然而四福音记载，这位子在地上尽职的末了，祂的语气转变了。祂说，“我若去…，就再来接你们到我那里。”（3）这一个来，并不是指这世代结束时主的再来，乃是祂死而复活之后的来。祂要去受死，复活了再来。当祂这样再来时，祂乃是灵，是在灵里。因此，到了使徒行传就完全是灵的故事，在书信里也完全是灵的故事。

　　由此可见，父的一切都在子里面，子的一切也都在灵里面。子是父的显出，灵是子的实化。那里有灵，那里就有子；那里给子有地位，那里就给灵占有。请想想看，有没有一个人不受圣灵感动，不让圣灵在他里头作工，而能接受主耶稣？虽然你信的是主耶稣，但你里头是受圣灵的感动。你是接受主耶稣，但进到你里头的却是一位圣灵。

　　一个人在悔改信主的时候，都是觉得圣灵感动他，但在祷告的时候，却不祷告圣灵。明明是圣灵感动他，但是他喊的时候，求的时候，却是说，“主耶稣啊，我接受你作我的救主。”每一个人在得救时，并不是接受圣灵作救主，而是接受耶稣作救主。奇妙就在这里，人求的是主耶稣，接受的是主耶稣，而进到人里头的却是圣灵。感动人的是圣灵，人求告的却是主耶稣；人虽然求告接受主耶稣，但进到人里头的却是圣灵。这乃是一件奥秘的事。
 
　The Son of God was transfigured to become the Spirit (1 Cor. 15:45). It is not easy to find the phrase the Son of God in the Old Testament. Although this phrase is in the Old Testament, it is not given as much emphasis as in the New Testament. For example, the Gospels speak of the Word of God, who was incarnated as a man, as the Son (John 1:1, 14). Even the Lord referred to Himself as the Son, saying, “He who believes into the Son has eternal life” (3:36). Concerning being sent by the Father, the Son said, “The Son can do nothing from Himself except what He sees the Father doing, for whatever that One does, these things the Son also does in like manner” (5:19), and “He who has seen Me has seen the Father” (14:9). However, at the end of His ministry on earth, the Son said, “If I go..., I am coming again and will receive you to Myself” (v. 3). In this verse the word coming does not refer to the Lord’s second coming at the end of this age; it refers to His coming after His resurrection from the dead. His going was to die on the cross so that He could come after His resurrection as the Spirit (vv. 16-18). He was transfigured to become the Spirit, and He came back as the Spirit. Hence, the Acts and the Epistles are altogether a story of the Spirit.

　All that the Father is, is in the Son; and all that the Son is, is in the Spirit. The Son is the expression of the Father, and the Spirit is the realization of the Son. Where the Spirit is, there the Son is also, and all that the Son has obtained has been added to the Spirit. A person cannot receive the Lord Jesus without being moved by the Holy Spirit and allowing the Holy Spirit to work in him. We believe in the Lord Jesus, but it is the Spirit who moves within us. We have received the Lord Jesus, but we received Him when the Holy Spirit entered into us.

　When a person repents and believes in the Lord, he does not pray to the Holy Spirit, but he feels the moving of the Holy Spirit. He is moved by the Holy Spirit, but he prays, “Lord Jesus, I receive You as my Savior.” When a person is saved, he receives the Lord Jesus, not the Holy Spirit, as his Savior. It is amazing that when a person prays to the Lord Jesus and receives the Lord Jesus, the Holy Spirit enters into him. It is the Holy Spirit who touches us when we pray to the Lord Jesus. This is a mystery.
　　宇宙间奥秘的事非常多，但最奥秘的，就是父、子、灵三一神的故事。直到今天，我们这有限的头脑，还是无法领会神圣三一的奥秘。怎么子就是父，子又成为灵？（赛九6，林前十五45。）我无法解释。我只知道，我一被圣灵感动，就称耶稣作主；我一喊主耶稣，马上里头就更多得着圣灵的感动。在你我的经历中，没有办法把主耶稣和圣灵分开。主就是那灵（林后三17）；因此，你摸着圣灵，就摸着主耶稣。同时，你越亲近主耶稣，里头越满了圣灵。

　　所以，你不能推辞说不会祷告，你即使再不会祷告，至少会喊几声：“主啊，主啊。”你回到家里，什么都不必祷告，只要跪在那里，闭着眼睛说，“主啊，主啊，哦，主啊。”你试着这样喊五分钟看看，你里头必定满了灵。

　　林前十二章三节说，“若不是在圣灵里，也没有人能说，主，耶稣！”这意思是，你只要说，“主，耶稣！”你就在圣灵里。这是一件非常希奇的事，在宇宙间，这位主耶稣是求不得的，你一求祂，里面就发生故事。有的人祷告说，“主耶稣啊，我根本不信有你。”结果，竟然也得救了。所以说，这位主耶稣是求不得的。你一喊祂为主，你就有了圣灵。你若问我，这是怎么回事，我也不知道。今天即使是最懂科学的人，对许多的事还是只知其然，而不懂其所以然。属灵的事也是如此。所以，你不必太求明白，只要知道一件事，就是神把祂的一切，都摆在祂儿子主耶稣里，而主耶稣又化身在圣灵里，这圣灵就如同气，如同风一样，无处不在，无处不透。无论什么场合，什么时候，这圣灵都可以给你摸着，给你享受。你只要敞开你的自己，呼求主耶稣的名，试着去经历就够了。

　　比方，有位弟兄得救没有多久，不太会祷告，但是受压觉得很难过，就一直喊着说，“主啊，主啊。”喊了之后，莫名其妙的，他里面有了安慰；接着，他里面刚强起来了。不仅如此，他再喊下去，他这个人里头明亮了。原来他里面是糊涂不清，无路可走的，这样一喊，他里头就明亮，就有路了。这就是主耶稣化身在圣灵里，进到他里头，作了他的一切。

　　所以，当你为难、痛苦的时候，你喊几声“主啊”，你里头就得了刚强。当你里面下沉软弱，力不能胜时，你喊“主啊，主啊”，你里头就有个力量，好像有一位替你担这个担子。祂不只担你的担子，甚至连你自己，祂也担起来了。或者你在那里无路可走，心中忧闷，觉得前途茫茫，你一喊“主啊，主啊”，你里头就放明了。这些都不是心理作用，不然你也可以把偶像的名喊喊看；你定规越喊越苦，越喊越暗越糊涂。然而，你喊主几声，你里头需要什么，祂就是什么。

　　这证明神在主耶稣里，主耶稣又化身在圣灵里。你只要从心里喊主，圣灵就碰着你里头的灵，叫你摸着主的实际。虽然你不会说，不会讲，但你里头却有一个实际的故事。你觉得受安慰，刚强，有亮光，有路。以前你或许莫名其妙，只觉得喊喊主耶稣，里面就舒服了，就不那么灰心，不那么糊涂了。然而你不知道，这就是安慰、刚强、亮光和道路。这样的话你虽然不会说，但这个实际你在灵里摸着了。
 
　There are many mysterious things in the universe, but the most mysterious is the Triune God—the Father, the Son, and the Spirit. It is not possible for our limited minds to comprehend the mystery of the Divine Trinity. How is it possible for the Son to be the Father and for the Son to become the Spirit (Isa. 9:6; 1 Cor. 15:45)? I have no way to explain these matters. But I know that when I am moved by the Spirit, I call, “Lord Jesus!” and when I call on the Lord, the Spirit moves in me. There is no way for us to separate the Lord Jesus from the Spirit in our experience. The Lord is the Spirit (2 Cor. 3:17); hence, when we touch the Spirit, we touch the Lord Jesus, and when we draw near to the Lord Jesus, we are filled with the Spirit.

　We should not say that we do not know how to pray. At least we can call, “O Lord, O Lord.” There is no need to compose many sentences. We can close our eyes and say, “Lord, Lord, O Lord.” If we would call in this way for five minutes, we would be filled with the Spirit.

　First Corinthians 12:3 says, “No one can say, Jesus is Lord! except in the Holy Spirit.” This means that a person only needs to say, “Jesus is Lord!” and he will be in the Holy Spirit. How marvelous it is that once a person prays to the Lord Jesus, something happens within him! Someone might pray, “Lord Jesus, I do not believe that You exist,” but eventually, he will be saved, because his turning to the Lord allows the Spirit to move. Hence, it is risky to pray to the Lord Jesus. Once we call on Him as the Lord, we have the Holy Spirit. I cannot explain this. Just as there are many things in the universe that scientists cannot explain, there are many spiritual matters that we cannot explain. We should not try to understand them. We simply need to know that God has put all that He is in the Son, the Lord Jesus Christ, and that the Lord Jesus is realized as the Holy Spirit, who is everywhere just like breath and wind. The Spirit is available for us to touch and enjoy in any place and at any time. We need only to open our mouth and call on the name of the Lord Jesus. We should try to experience Him in this way.

　Suppose a newly saved brother, who has not been taught how to pray and who is under some pressure, calls, “Lord, Lord.” After a while he will be comforted and strengthened within. Not only so, when he continues to call on the Lord, he will be enlightened. Before he called, he was confused and did not know what to do, but after calling on the Lord’s name, he will be clear and have a way to go on because he has experienced the Lord Jesus as the Spirit being everything to him.

　If we call on the Lord when we are depressed, in difficulty, or have a heavy burden, we will be strengthened inwardly. We will feel that someone is bearing the burden for us. The Lord not only bears our burdens; He even carries us. When we come to a dead end and are unclear concerning our future, we should call on His name to be enlightened. This is not a psychological exercise. If anyone has doubts about calling on the Lord, he should call on the name of any idol. The more he calls on an idol, the more miserable, darkened, and confused he will be. However, if he calls on the Lord a few times, he will experience the Lord being his everything.

　Such experiences prove that God is embodied in the Lord Jesus and that the Lord Jesus is realized as the Spirit. When we call on the Lord, the Spirit touches our spirit, and we touch reality. Something that we cannot explain happens within us, and we are comforted, strengthened, and enlightened. In the past we did not understand this experience; we only knew that by calling on the Lord Jesus, we were saved from discouragement and confusion. We did not realize that we were exercising our spirit to touch the reality of comfort, strength, light, and the way.
　　这是一个事实，神的一切都在祂儿子里面，而祂儿子主耶稣的一切都在圣灵里。这圣灵如同气，如同风，没有一个地方，没有一个时刻不在。无论在何处，无论在何时，祂都能临到你。当圣灵这样进到你里面时，你身上就有以下两种的光景：
 
　All that God is, is in His Son; and all that His Son is, is in the Spirit. Just as air is everywhere, so the Spirit is present in every place and at all times. He can reach any person in any place and at any time. When the Spirit enters a person, he will experience the Spirit’s glorification of the Lord Jesus and the Spirit’s conviction.
　　首先，圣灵一临到你，你定规爱主耶稣，喜欢主耶稣；你定规愿意荣耀主耶稣，高举主耶稣，讨主耶稣的喜欢。这就是圣灵在你里面荣耀主耶稣（约十六14）。所以，你里头有没有圣灵，不必凭感觉。有的人听人讲，信主的人里面有圣灵，他觉得这话很宝贵，回家就想把里头看一看，摸一摸。然而，他这样看，这样摸的结果，定规是失望。实在说，你不必问里头有没有圣灵，只问你对主耶稣是如何。你若爱主耶稣，归向主耶稣，那就证明你里头有了圣灵。

　　有一件事很希奇，每一次圣灵在你里头作工时，你并不太觉得圣灵如何，你只觉得主耶稣可爱，主耶稣荣耀，主耶稣甜美。所以，什么时候你里头感觉主耶稣可爱，主耶稣应该得着你的爱戴，那就是圣灵在你里头运行。

　　你没有办法在你的经历中，把主耶稣和圣灵分开。你不必太去找圣灵，只要问自己，你对主耶稣如何，你里面有没有祂的地位，爱不爱祂，高举不高举祂，荣耀不荣耀祂，要不要讨祂欢喜。如果你是这样，你应该敬拜神，因为在你里面定规满了圣灵。
 
　The Spirit causes a believer to love the Lord Jesus, find his delight in Him, and desire to love, exalt, and please Him. This is the Spirit’s glorification of the Lord Jesus within the believer (John 16:14). We should not rely on our feelings to determine whether or not the Spirit is in us. After hearing that the Spirit is in them, some believers try to feel the Spirit. We do not need to ask whether the Spirit is in us. We only need to ask how we treat the Lord Jesus. Loving Him and turning to Him prove that the Spirit is in us.

　It is amazing that we do not feel the Spirit when He works in us; we only sense that the Lord Jesus is lovable, glorious, and sweet. The sense that the Lord Jesus is lovely and worthy to receive our love and adoration is a result of the operation of the Spirit in us.

　There is no way to separate the Lord Jesus from the Spirit in our experience. We do not need to look for the Spirit. We only need to ask how we treat the Lord Jesus, that is, whether He has ground in us and whether we desire to love Him, exalt Him, and please Him. If our answer is yes, we should have the full assurance that the Spirit is within us.
　　圣灵在你里面作工的时候，还有一种光景，就是你会看见自己的败坏。这就是圣灵叫你知罪自责（8）。你我都得承认，我们里面还有许多不该有的东西，诸如罪恶、世界、脾气、情欲、血气、肉体。每一次圣灵在我们里头有感动时，积极方面都是叫我们觉得主可爱、荣耀、香甜；消极方面定规叫我们感觉，我们身上还有地方太败坏。我们会觉得，真是对不起父母，对同事不够谦卑，对公司不够忠诚。我们会感觉，我们这个人身上世界太重，脾气太大，血气太厉害。当我们有这种种感觉时，我们很自然的，会在神面前承认我们的罪。这些光景，就是圣灵在我们里面作工的明证。圣灵在你里面的故事，一面是叫你感觉主耶稣可爱，另一面是叫你觉得自己的败坏。你这样觉得败坏，就是圣灵在你里头要纯洁你、洁净你，扫除你里面一切不该有的。

　　每一次圣灵在你里面作工时，总不外乎这两面的光景，一面叫你觉得主耶稣的可爱、甜美、荣耀；另一面，叫你恨恶你的败坏、罪恶、情欲、肉体。你一面爱戴祂、荣耀祂、尊崇祂；一面承认自己的败坏、罪恶，这就证明圣灵在你里面，有特别的地位。你越尊敬主耶稣，越定罪自己，你里面就越充满圣灵。

　　总结来说，神的建造是神与人建造在一起，这完全是灵里的故事。神自己在祂儿子里面，祂儿子化身在圣灵里面，圣灵又临及我们，进到我们里面，住在我们的灵里。当祂进到我们里面的时候，不外乎一面给我们看见主耶稣的可爱，另一面叫我们审判自己，定罪自己，除去我们许多不该有的。这就是三而一的神在我们身上，在我们里面作的事。
 
　Furthermore, the Spirit causes a believer to see his corruptness. This is the Spirit’s convicting (v. 8). We need to admit that we still have many improper things within us, such as sin, the world, temper, lusts, and the flesh. On the positive side, when the Spirit operates in us, He causes us to sense that the Lord is lovable, glorious, and sweet, but on the negative side, He causes us to see that we are corrupt. We will sense that we have disappointed our parents, that we are not humble toward our colleagues, and that we are not loyal to our boss. We will see that we are worldly, bad tempered, and fleshly. Then we will confess these sins. This experience demonstrates the Spirit’s work in us. When the Spirit operates in us, we sense that the Lord Jesus is lovable and that we are corrupt. When we sense that we are corrupt, the Spirit is working to cleanse and purify us by dealing with all the improper things in us.

　When the Spirit works in us, He causes us to sense the loveliness, glory, and sweetness of the Lord Jesus, and the Spirit causes us to hate our corruptness, sins, lusts, and the flesh. On one hand, we will love, glorify, and honor the Lord Jesus; on the other hand, we will confess our corruptness and sins. Such experiences prove that the Spirit has a special place in us. The more we revere the Lord Jesus and condemn ourselves, the more we will be filled with the Spirit.

　The building of the church is the building of God with man, and it is altogether a matter in the Spirit. God is in His Son, His Son is realized as the Spirit, and the Spirit reaches us, enters into us, and dwells in our spirit. When He enters into us, He shows us the Lord’s loveliness, and He causes us to judge and condemn ourselves in order to be cleansed from the improper things in our being. This is the work of the Triune God in us.
　　至于你我这一面，没有第二个责任，没有第二条路，只有一个责任、一条路，就是从灵里祷告。当你觉得主耶稣可爱的时候，千万不要不祷告。有些圣徒在这点上吃了亏。他们常常觉得主耶稣可爱，常常感觉主耶稣的恩典，但他们莫名其妙的就是不祷告。你若是问他们为什么不祷告，他们的答复不外乎两个原因：一个是觉得自己拙口笨舌，祷告不出什么话；一个是以为主耶稣知道人的心，人的心一动，主都知道，所以不必祷告。

　　多年前我在上海，曾讲过一篇道，说到人怎样亲近神，摸着神的同在。之后，一个我多年熟识的弟兄来对我说，“弟兄，你这样教基督徒，真是太啰嗦了。你教大家早晨、晚间要怎样安静下来，回到灵里，还要怎样祷告，真是太麻烦了。给你这样一讲，基督徒太难作了。我是一个基督徒，我很爱主，但我从来不祷告。”他接着说，“我虽然不祷告，但不是真不祷告，因为我是在心里祷告。我的事主都知道，我何必说出来？”当我思考这件事时，主就给我看见，不错，我不必祷告，主都知道我的心；但我若是不祷告，我里面永远不能被祂充满。我若是不祷告，我里面永远没有喜乐，永远不能唱阿利路亚。我祷告得越多，里头被主充满越多；我祷告得越多，里面的喜乐越多，越能唱阿利路亚。不错，你的心意主都知道，但是你若不祷告，灵在你里头就没有多少地位。

　　看见这点后，我找到一个机会，就问那位弟兄说，“弟兄，你上一次讲得很有道理，我好像被你征服了。但是我回去，主就叫我对这件事很明亮。我请问你，你里头有没有喜乐？你有多少日子没有说阿利路亚了？”他回答说，“我们作生意的人，天天轧头寸，还有什么喜乐？老实说，我得救到今天，都没有说过阿利路亚。”我说，“那你真是苦啊！那些不是基督徒的人作生意，天天轧头寸，经手一大堆钱，却没有钱花，整天愁眉不展，你也和他们一样愁眉不展。”他给我这样一说，也无话可说，就问我：“那我怎么能有喜乐，能说阿利路亚？”我说，“唯一的路就是祷告。你要把里面的念头，完全化作祷告。比方，你里头觉得主耶稣可爱，就说，主耶稣啊，你真可爱。或者你觉得主耶稣保守你，你就说，主耶稣，我感谢你保守我平安。你这样试试，一直把里头的感觉化作祷告，看你喜乐不喜乐。”

　　这样不祷告的基督徒，实在太多了。你我常作一件得罪主的事，就是销灭那灵。帖前五章说到：“要常常喜乐，不住地祷告，凡事谢恩。”（16~18）然后就说，“不要销灭那灵。”（19）我们从上下文能读出来，凡不祷告的，都是销灭那灵；凡不谢恩的，都是销灭那灵；凡不喜乐的，也都是销灭那灵。

　　有弟兄说，“我没有引导，所以不祷告。”这话是不准确的。你不祷告，不是没有引导，乃是销灭圣灵的感动。每一次你觉得主可爱时，每一次你感觉主的恩典时，那就是圣灵的感动。你立刻要把这些感觉化作祷告，即使你马上要上班，也可以一面赶车，一面很自然的对主说，“主耶稣啊，你真可爱。”当然，你若是有时间，能安静下来敬拜主，那是最好。但即使没有时间，若能在百忙中这样祷告，也是很好。

　　你若常常这样祷告，就会越过越喜欢祷告，并且越过祷告得越练达。你开头或许只会说几句话，慢慢的你就能滔滔不绝的祷告；你的灵练达了，你的思路也能配合灵的需要，你的口才也能发表灵的感觉了。

　　圣灵的感动不仅常叫我们感觉主的可爱，也常叫我们感觉自己有过错。一个正常的基督徒，不能没有错的感觉。如果这一天之内，你一点没有错的感觉，你在主面前已经出毛病，不正常了。一个正常的基督徒必定天天有错的感觉，天天觉得自己有亏欠。请记得，什么时候你觉得自己有亏欠、有过错，就要把这个感觉化作祷告；不能因为没有时间祷告，就随便让这个感觉过去。你一觉得有错，立刻就要化作祷告。

　　总之，你我要看见，祷告不是一件难事，你我都必须操练祷告。你既是个蒙恩的人，里头定规常常觉得主耶稣的可爱、主耶稣的荣美、主耶稣的甘甜、主耶稣的高超。同时，你定规常有错的感觉。这些感觉都要化作祷告，或是赞美，或是认罪，祷告越多越好。你若接受这一点指导，肯去操练，你就是个蒙恩的人。你会天天在灵里经历荣耀的主，尝到丰富的主。你越这样祷告，你的灵就越练达、越活泼、越新鲜、越刚强。并且你越认罪，圣灵就越在你里面光照你、搜查你，你就更深的认罪，更深的叹息，你里面就更多充满圣灵。这样循环不已，到末了，你这个人就在灵里，充满了灵。这时，你对人没有多少轻看，没有多少指责，没有多少意见，没有多少可争的。你就蒙了拯救，不只从世界、罪恶里出来，也从你窄小、孤独的自己里出来。这个拯救，不是靠听道，靠劝勉，完全是靠祷告。到那时候，你不必说建造，就已经与圣徒同被建造了。

　　原刊于一九六一年七月“话语职事”第一百二十一期
 
　Our responsibility is to pray with our spirit. When we sense that the Lord Jesus is lovely, we should pray. Some saints do not practice this. They often feel that the Lord Jesus is lovely and gracious, but they do not pray. When asked why they do not pray, they usually give two reasons: first, they feel that they are dull of speech and unable to pray; and second, they think that the Lord Jesus knows their heart, so there is no need for them to pray.

　Many years ago I gave a message in Shanghai concerning how to draw near to God and touch His presence. Afterward, a brother whom I knew came to me and said, “Brother, the way you teach Christians to pray is too complicated. You say that we need to be calm, turn to our spirit, and pray. This is too troublesome. According to your way, it is difficult to be a Christian. I am a Christian, and I love the Lord very much, but I pray in my heart. The Lord knows me, so why should I have to tell Him how I feel?” What he said seemed reasonable. When I considered this matter before the Lord, He showed me that even though we do not need to pray because He knows our heart, we will not be filled with Him if we do not pray. If we do not pray, we will be limited in our enjoyment, even to the point of being unable to sing Hallelujah. The more we pray, the more we will be filled with the Lord, be joyful, and be able to sing Hallelujah. The Lord does know our intentions, but if we do not pray, the Spirit will have little ground in us.

　After seeing our need to pray, I asked the brother whether he was joyful and whether he sang. He replied that he was a businessman who dealt with money every day, so he could not be joyful. He also said that since the day he was saved, he had never said Hallelujah. I told him that prayer was the only way to be joyful and to sing; otherwise, he would be just like the unbelievers. He needed to turn his thoughts into prayer. When he sensed that the Lord Jesus is lovely, he should say, “Lord Jesus, You are lovely.” When he felt that the Lord had preserved him, he should say, “Lord Jesus, thank You for keeping me in peace.” If he would turn his feelings into prayer, he would be joyful.

　Many Christians do not pray. Such Christians often quench the Spirit, and this offends the Lord. First Thessalonians 5:16-18 says, “Always rejoice, unceasingly pray, in everything give thanks,” and verse 19 says, “Do not quench the Spirit.” This shows that when we do not pray, we quench the Spirit; when we do not give thanks to the Lord, we quench the Spirit; and when we do not rejoice, we quench the Spirit.

　Another brother said that he did not pray because he did not have the leading to pray. This word is not accurate. He does not pray because he quenches the moving of the Spirit, not because he does not have the leading of the Spirit. Seeing the Lord’s loveliness and touching His grace are issues of the moving of the Holy Spirit. We should immediately turn these experiences into prayer. We can say, “Lord, You are lovable,” while we are hurrying on our way to work. Of course, it is better if we have time to be calm and worship the Lord. However, if we do not have such time, it is still good to pray in the midst of our business.

　If we would pray more often, we would enjoy praying, and we would become skillful in praying. Initially, a brother might be able to pray only a few sentences, but gradually the length of his prayers will increase, he will become sensitive to his spirit, his thoughts will match the sense in his spirit, and he will have the utterance to express the sense in his spirit.

　The moving of the Spirit within us causes us not only to see the Lord’s loveliness but also to see our mistakes. A normal Christian is conscious of his mistakes. A Christian who is not conscious of his mistakes has a problem with the Lord. A normal Christian senses his mistakes and shortcomings. Whenever we see our mistakes and shortcomings, we need to confess. We should not say that we lack time. As soon as we sense a mistake, we need to confess it in prayer.

　It is not difficult to pray; we only need to practice. Every believer always feels that the Lord is lovely, glorious, and sweet. A believer also senses his mistakes. He needs to turn these feelings into prayers of praise or confession. The more he prays, the better. If we would receive this fellowship and practice it, we will be blessed persons. We will experience our glorious Lord and taste His riches in our spirit. The more we pray, the more our spirit will be living, fresh, and strong. Moreover, the more we confess our sins, the more the Spirit will enlighten and search our inward parts; and the more thorough our confessions will be, and the more we will be filled with the Spirit. Through such a continuous cycle we will become people who live in spirit and are full of the Spirit. The more we experience this cycle, the less we will despise and rebuke others; we will have fewer opinions, and we will be less contentious. We will be delivered not only from the world and sins but also from our narrowness and the self. Such deliverance does not come from listening to messages or from exhortations; it is the issue of prayer. Furthermore, we will be built together with the saints.

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