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第十三篇　神给人的两大礼物－圣经和圣灵

灵的操练与神的建造

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　　读经：提后三16，约五39，六63节，路十一13，约十六13~14。
　　本篇信息我们要说到圣经和圣灵二者的关系。我们要来看圣经和圣灵如何是神赐给人的两大礼物，是神把祂自己赐给人的凭借。
　
　
　　首先，我们来看这一本圣经。不仅基督徒承认它是宇宙间一本奇特的书，就连世界上许多有头脑、有眼光的人，都承认圣经是人群中一本最特别的书。凡是公正的人，都不能否认圣经在人类历史中，具有最特别的地位；圣经对整个人类的影响，不知道有多深刻、多远大。圣经所以具有这样特别的地位，原因是在于圣经就是神的话。神对人所说的一切话，按着原则和规模说，都包含在圣经里；在圣经以外，神没有对人说话，神也不再对人说话。神已过的日子所说的，都记载在圣经里；神以后的日子所要说的，也都已经包含在圣经里。圣经既是神对人所说的话，圣经就是神的话。
　
　　其次，我们要清楚，神对人所说的话，乃是祂把自己给人享受的一个重要凭借。神要把祂自己给人得着，给人享受，有一个重大的凭借，就是祂的话，也就是圣经。比方，我要给人水喝，总需要一个杯子作凭借，才能把水递给人。所以，杯子是我们给人喝水的一个凭借。照样，神把祂自己像活水一样给我们享受，乃是凭借着祂的话；话就是神把祂自己给人享受的一个凭借。
　
　　神给我们享受，完全是在祂儿子基督里面。神所以在基督里面，就是为着给我们享受。换句话说，基督就是神来给我们享受。神给人享受的凭借既是圣经，而神又是在基督里给人享受，那么这本圣经，其中心和内容，定规不是别的，就是这一位荣耀丰富，要给我们享受的基督。简单的说，基督是圣经的中心，也是圣经的内容。我们要享受神，必须享受基督；我们要得着神，必须得着基督。我们在基督以外，无法找着神，无法遇着神，无法接触着神，无法得着神；因此我们在基督以外，也无法享受到神。我们必须在基督里，才能和神发生主观的关系。
　　然而，这一位基督，这一位给我们享受的主，是凭借什么把祂自己传给我们？凭借什么叫我们能接触祂？乃是凭借祂的话，凭借圣经。祂是把自己摆在话里，凭着话把祂自己传给我们。祂凭着话把自己传给我们的方式，或者说体裁，乃是在于启示和说明。祂在话里把祂自己传给我们的体裁，乃是一个启示的体裁，一个说明的体裁；因为话的本身就是一个启示，一个说明。基督在话里给我们得着，意思是祂用话向我们启示祂自己，用话说明祂自己。你每次读圣经时，都应该领会，圣经全是基督的启示，基督的说明。
　　为什么神要借圣经启示、说明基督？因为我们人乃是个有理智的活物。人是神按着祂自己的形像造的；神是有理智的，所以神造人的时候，也把人造得非常有理智。像我们这样一个有理智的人，外面的事物要进到我们里面，一定要经过我们的理智，一定要打通我们的理智。同样，神虽是灵，祂要在基督里，进到我们里面给我们享受，也必须先用话向我们启示、说明，打通我们的理智。等到我们的理智通过了，神的灵才能在基督里，进到我们里面。
　
　　圣经不仅是基督的启示和说明，其中还藏着基督的灵。按外表说，圣经和世上一般的书本没有两样，都是黑字印在白纸上。然而有一个基本的不同，一般世界的书，人读了之后，不会觉得从其中有东西进到他灵里。但是当人读圣经时，外面读的是黑字印在白纸上，里面却碰着了一位活的灵。外面读的是死的字句，里面却觉得接触了一位活的神。外面读的是看得见的话，里面却觉得摸着了一位看不见的主。这就是圣经最特别的地方。为什么会这样？没有别的，因为圣经这话里面藏着神的灵。
　　比方，我们读世界的书，外面读的是字句，但是读到末了，会有一些观念、知识、思想、感觉这类的东西，进入我们脑海，因为这些就藏在那些字句里。同样原则，圣经的话不仅藏着神的思想和观念，还含有神的灵。人读神的话，不只觉得有思想、观念进到心思里，还觉得有灵进到灵里。因此，我们常有一种经历，读过圣经之后，灵里就觉得非祷告不可，这就是因为圣经话语里的灵，已经碰着我们里面的灵。世界的书，人读过之后最多只能开通人的思路，叫人觉得清楚明白；或是激动人的情感，叫人觉得感动兴奋，却无论如何不能叫人祷告。因为那些话里只有思想的故事，只有情感的故事，却没有灵的故事。我们读圣经就不然了，不只有思想、情感的故事，还有灵的故事。我们读圣经，会觉得有神的灵触着我们里头的灵，于是就从深处油然而生的发出祷告。这证明圣经里藏着一位活的基督；我们读圣经，我们读祂的话，就必碰着这位基督的灵。结果我们不仅在头脑里受了教训，还在灵里得了供应。
　
　　为这缘故，圣经不仅是一本教训的书；圣经超过教训，乃是一本供应的书。在全本圣经里，最少有两句话能证明这事。一句在太四4：“人活着不是单靠食物，乃是靠神口里所出的一切话。”请注意，这里是重在神口里所出的一切话。从神口里出来的，就是神里面所充满的，因为话就是将里面所充满的发表出来。神口里所出来的话，就是神里面所充满的，也就是神的丰富，神的成分。因此，这些话就是我们的供应，能叫我们借此活在神面前。另一句在耶十五16：“耶和华万军之神啊，我得着你的言语，就当食物吃了。”这给我们看见，神的话是可以当食物吃的，因为神的话里满了供应。
　　此外，圣经里还有许多地方，说到神的话乃是我们的粮，是我们的营养。例如使徒保罗说过，他尽话语职事，乃是供应奶或干粮（林前三2）。神的话有的比较艰深，难以消化，就像干粮一样；有的比较浅显，容易消化，就如奶一样。但无论奶也好，干粮也好，都是食物，都是营养，都能供应人。这都证明圣经不仅是一本教训的书，更是一本供应的书，是食粮，能叫我们得着喂养，借以活着。然而圣经里这一切的营养，一切的供应，就是神自己，就是基督。所以，我们要好好看重圣经，这是神给我们的一大礼物。
　
　　此外，神还给我们人类一大礼物，就是圣灵。这在圣经中多次提到。主耶稣在马太和路加福音都曾说到，我们在诸天之上的父，要把好东西，就是圣灵，给求祂的人（太七11，路十一13）。在神看来，宇宙间的“好东西”就是圣灵。神乃是把圣灵这件好东西，当作一件莫大的礼物，赐给求祂的人。
　
　　为着赐下这一件礼物，神在旧约曾多次向人应许（结三六26~27，珥二28~29）。到了新约，主自己也提起，要把圣灵赐下来（路二四49，徒一4~5，8）。所以，圣灵乃是神在新旧两约，给人一切应许的中心。到了五旬节时，这位圣灵就正正式式降在人身上（二1~4），神给人的甜美应许就完全应验了。从此，神一切的丰盛，借着圣灵都临到人了。
　　你若说全本圣经是讲基督，当然是对；但你若说全本圣经是讲圣灵，也未尝不可；因为从旧约起，神就一再应许圣灵要来，一再应许要赐给圣灵。所以，什么是旧约呢？我们可以大胆的说，旧约就是应许圣灵的。到了新约，主耶稣在福音书里一再的说，祂要把圣灵带给我们。特别在主受死以前，在约翰十四、－约翰十六两章，主用许多的话，说到圣灵的来临。到主复活之后，祂不但向门徒们吹气，将圣灵吹到他们里面（二十22），并且吩咐他们等在耶路撒冷，直等到父所应许的圣灵降在他们身上（路二四49，徒一4~5，8）。此后，他们就是一班完全活在圣灵里的人。按圣经的段落说，从使徒行传起直到启示录末了，完全是说到蒙恩的人在圣灵里的故事。
　
　　圣灵是把基督的一切实化到人身上，实化到人里面；正如基督是把神的一切，都实现在人跟前一样。基督如何把神的一切实现在人跟前，圣灵也如何把基督的一切实化到人身上，实化到人里面。一个是实现的问题，一个是实化的问题。到了圣灵实化的时候，神才在基督里实实际际给人经历，作人的享受。所以，我们要看见，神给人经历，给人享受，完全是在圣灵里的故事。不错，圣灵有一部分的工作，是向我们启示基督，向我们说明基督，但是请记得，圣灵主要的工作乃是实化基督，使基督在我们里头成为实际。乃是为这缘故，圣灵才称为“实际的灵”（约十四17，十五26，十六13）。
　
　　圣灵进到我们里面实化基督，乃是根据圣经的说明和启示。圣经是说明，是启示；圣灵是来把圣经所说明、所启示的，实化到我们里面，使圣经所说的一切，都在我们里面成为实际。因此，灵和话，话和灵二者实在就是一。
　　话一实化在人里面就是灵，灵一发表在人外面就是话。神与人之间一切的故事，都在话和灵里面。出来的是话，进入的是灵；在外面的是话，在里头的是灵，这二者很难分。神里面的丰富启示出来，就是话，就是圣经；这些话进到我们里面，就是灵，就是生命。不但如此，我们里面这个灵的故事发表出来，又是话；而我们所释放出来的话，再进到听的人里面，又变作灵。
　
　　无论是话，或是灵，都是神的成分在基督里给人得着，享受了。神在宇宙间，是把祂自己一切的丰盛，都摆在基督里给了我们。这是神莫大的赐予，是宇宙中唯一的至宝。神怎样把这至宝赐给我们呢？乃是借着话，也借着灵。我们说神在基督里把祂自己给了我们，这是抽像的说法，是总括的说法；若是说得具体、详尽一点，就是神在话里，并在灵里，把祂自己给了我们；说得更具体一点，神是将圣经和圣灵赐给我们，叫我们借此二者，享受祂在基督里的一切。所以，圣经和圣灵，乃是神赐给人的两大礼物。
　
　　我们既已清楚神在基督里将自己给人得着，是借着话和灵，那么我们要在基督里得着神，得着那一位在基督里的神，自然就必须接触这话和这灵。我们应该怎样接触呢？这是实行的事。简单的说，要接触神就要读经，要接触神的灵就要祷告。
　　读经祷告，虽是基督徒最熟悉的事，但其中的讲究不少。历代读经祷告的人何止千万，读经祷告的方法也有许多，各有巧妙，各有特长。这一切我们差不多都承接过来了。凡是我们从交通里，以及书本的记载里知道的，我们都曾好好花工夫分析过，实际的试验过。今天，我们可以下结论说，最简捷、最收效的一条读经祷告之路，就是凡我们所读的圣经都要经过祷告。
　　这条路的原则是，凡你所读的圣经，读过了都要化作祷告。你读到什么就化祷什么，读多少就祷多少，这是基本原则。你绝不可以读了圣经，却不祷告；也不要读经是读经，祷告是祷告，二者完全不相连，不配合。比方，有的弟兄读的是马太福音，主耶稣登山变像，他祷告的却是他的妻子儿女；他读的是约翰福音，神赐人永远的生命，他祷告的却是作生意发财，病得医治。他的读经和祷告，完全是不相配的。有的人好一些，读的是约翰福音，祷告的是召会复兴；有的人更进步，读的是马太福音，祷告的是召会建造；有的还要进步，读的是路加福音，祷告的是众人操练灵。不能说这些祷告不对，不该，但是这些祷告，的确不是我们这段时间所说读经祷告的祷告。
　　我们这些日子所注重的祷告，不是这些为事务的祷告，乃是要把你所读的圣经化作祷告。你读了那一句圣经，就把那一句圣经化作祷告；你摸着神话语中那一点的灵感，就把那一点化作祷告。这种祷告，并不涉及其他的事，也不是为着其他的事；可以说，与其他事绝对无关，乃是专一的把你所读的圣经化作祷告。目前各地召会应该把这件事当作一条确定的路，自己走在其中，也带别人走在其中。
　　比方，你早晨起来守晨更，你一面读经，一面祷告，而这个祷告完全是把你所读的圣经化开。你不必为许多事务祷告，那一切主都知道。主说，“因为这一切都是外邦人所急切寻求的，你们的天父原知道你们需要这一切。”（太六32）所以不必多求。你所该有的祷告，乃是照着你所读的圣经，享受基督，吸取基督。
　　你听道也是如此，不是听了再听，什么都懂了，却从来不肯化作祷告。结果头脑大了，知识多了，灵却枯萎了。你每逢听道，无论听到多少，都要把所听的化作祷告，用祷告消化主的话。若是你肯这样操练，读了圣经化作祷告，听了道也化作祷告，久而久之，你的灵将练达灵活到难以形容的地步。同时，唯有如此，你才能把道里的基督，化成你灵里活的基督；把神的话所启示的基督，化成你灵里实际的基督。长此下来，你的肉体就被基督吞灭，天然的生命也被圣灵杀死，你所活出来的，完全就是所消化进去的基督。这不是模仿基督，也不是效法基督；这乃是借着读经化作祷告，把基督吸取进来，作了你的供应，作了你生命的成分，而起了属灵的作用，使你这个人变质了，以致你所彰显出来的就是基督自己。
　　比方，你读到马太十四章，主分饼分鱼给五千人吃饱的事（14~21）。你读到这些地方时，不要单单注意主的大能，行神迹奇事的一面，乃要注意主处理事情那些细节的地方，并且把它化作祷告。这样，你就更能摸着主的柔细、甜美。你一面读，一面跟着你的感觉祷告说，“主啊，这里有五千个男人，加上妇女和孩童，恐怕有一万多，这些人都饿了。这时候，一听到有饼可吃了，必定一哄而来，你却一点没有慌，没有乱。你先吩咐他们统统坐下，免得彼此践踏。主啊，你真是镇定，真是有智慧。”这就是把读经化作祷告。你还可以再化下去：“主啊，你不但有智慧，你还真有规律，你不只叫他们坐下，还叫他们五十个五十个，一排一排的坐下。”这就是你把读经化作祷告，把主的话化作主的灵，把你对主的认识，化到你的灵里，变作你的成分。你这样一再把读经化作祷告，主的成分就会在你里面一再加多，你就会逐渐变质，变化成为主的形状。正如林后三18下半所说，我们“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”。这不是一个修行，乃是一个享受，一个变化。
　
　　我们要来看一点人对基督的认识，以及看见基督异象的问题。人对基督异象的看见，不外两条路，一条是大的看见，一次就看得很完全，很整体。另一条是小的看见，乃是一次过一次逐渐的看见。并且所有看见大异象的人，是先大后小，先有整体的看见，然后再逐步看见各部分。同样的，看见小异象的人，末了都会看见大异象；逐次小的看见，到最后就有一个大的看见。
　　比方，这里有一张台北市地图，你们很快就能把台北市的全貌都看见了，这是大异象。但是请问，就这样一看，台北市的路你都走遍了么？不，你还必须根据你在地图上所看见的，一条街一条巷亲自走过。然后，台北市的街道对你才是实际的，才是经历的；你对台北市的街道，才会有真实地认识，这就是小异象。同样的，有的人不会看地图，也不认识字，不过是在台北踩三轮车的；他今天踩过这条街，明天踩过那条巷。一直踩，踩了三年，末了，全台北的轮廓在他里面清清楚楚。这就是从小异象转成大异象，由局部的看见，累积成全部的看见。所以看见大异象之后，定规有小异象；看见小异象的人，末了，必定累积成大异象。
　　然而，不管大异象也罢，小异象也罢，你迟早总得实际的享用、经历。不管你看见基督有多少，你总得去经历。保罗是看见大异象的，他是一点一点的，天天在他的实际生活中经历。我们是看见小异象的，不像保罗那样，一下子对基督有那么完全的认识。但是如果我们忠诚，照着前面所交通的实行，天天读主的话，天天把主的话化作祷告；就好像天天一条街一条巷的踩过，十年、二十年，这样享受基督到末了，我们也能看见大异象，也能对基督有完满的认识。
　　归纳来说，先看见大的而后经历小的，先经历小的而后看见大的，末了都一样。但无论如何，不能避免的一件事，就是要天天实际的享受基督；而实际享受基督的路，乃在于天天读经化祷，天天读主的话，天天用祷告消化主的话。这样的人，他里面对基督的认识，必定丰满而实际；因为他的认识不是仅仅在头脑里，更是在灵的深处。求主怜悯我们，叫我们在这一种读经化祷，摸着基督，享受基督的事上，有够多的实行，够多的操练。
　　原刊于一九六一年十二月“话语职事”第一百二十六期
　　读经：提摩太后书三章十六节，约翰福音五章三十九节，六章六十三节，路加福音十一章十三节，约翰福音十六章十三至十四节。
--------本段经节汇集--------
提后3:16  
圣经都是神的呼出，对于教训、督责、改正、在义上的教导，都是有益的，
约5:39  
你们查考圣经，因你们以为其中有永远的生命，为我作见证的就是这经。
约6:63  
赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。
路11:13  
你们虽然不好，尚且知道把好东西给儿女，何况天上的父，岂不更将圣灵给求祂的人么？
约16:13  
只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。
约16:14  
祂要荣耀我，因为祂要从我有所领受而宣示与你们。
------------------------
　　本篇信息我们要说到圣经和圣灵二者的关系。我们要来看圣经和圣灵如何是神赐给人的两大礼物，是神把祂自己赐给人的凭借。
　
　
　　首先，我们来看这一本圣经。不仅基督徒承认它是宇宙间一本奇特的书，就连世界上许多有头脑、有眼光的人，都承认圣经是人群中一本最特别的书。凡是公正的人，都不能否认圣经在人类历史中，具有最特别的地位；圣经对整个人类的影响，不知道有多深刻、多远大。圣经所以具有这样特别的地位，原因是在于圣经就是神的话。神对人所说的一切话，按着原则和规模说，都包含在圣经里；在圣经以外，神没有对人说话，神也不再对人说话。神已过的日子所说的，都记载在圣经里；神以后的日子所要说的，也都已经包含在圣经里。圣经既是神对人所说的话，圣经就是神的话。
　
　　其次，我们要清楚，神对人所说的话，乃是祂把自己给人享受的一个重要凭借。神要把祂自己给人得着，给人享受，有一个重大的凭借，就是祂的话，也就是圣经。比方，我要给人水喝，总需要一个杯子作凭借，才能把水递给人。所以，杯子是我们给人喝水的一个凭借。照样，神把祂自己像活水一样给我们享受，乃是凭借着祂的话；话就是神把祂自己给人享受的一个凭借。
　
　　神给我们享受，完全是在祂儿子基督里面。神所以在基督里面，就是为着给我们享受。换句话说，基督就是神来给我们享受。神给人享受的凭借既是圣经，而神又是在基督里给人享受，那么这本圣经，其中心和内容，定规不是别的，就是这一位荣耀丰富，要给我们享受的基督。简单的说，基督是圣经的中心，也是圣经的内容。我们要享受神，必须享受基督；我们要得着神，必须得着基督。我们在基督以外，无法找着神，无法遇着神，无法接触着神，无法得着神；因此我们在基督以外，也无法享受到神。我们必须在基督里，才能和神发生主观的关系。　　然而，这一位基督，这一位给我们享受的主，是凭借什么把祂自己传给我们？凭借什么叫我们能接触祂？乃是凭借祂的话，凭借圣经。祂是把自己摆在话里，凭着话把祂自己传给我们。祂凭着话把自己传给我们的方式，或者说体裁，乃是在于启示和说明。祂在话里把祂自己传给我们的体裁，乃是一个启示的体裁，一个说明的体裁；因为话的本身就是一个启示，一个说明。基督在话里给我们得着，意思是祂用话向我们启示祂自己，用话说明祂自己。你每次读圣经时，都应该领会，圣经全是基督的启示，基督的说明。　　为什么神要借圣经启示、说明基督？因为我们人乃是个有理智的活物。人是神按着祂自己的形像造的；神是有理智的，所以神造人的时候，也把人造得非常有理智。像我们这样一个有理智的人，外面的事物要进到我们里面，一定要经过我们的理智，一定要打通我们的理智。同样，神虽是灵，祂要在基督里，进到我们里面给我们享受，也必须先用话向我们启示、说明，打通我们的理智。等到我们的理智通过了，神的灵才能在基督里，进到我们里面。
　
　　圣经不仅是基督的启示和说明，其中还藏着基督的灵。按外表说，圣经和世上一般的书本没有两样，都是黑字印在白纸上。然而有一个基本的不同，一般世界的书，人读了之后，不会觉得从其中有东西进到他灵里。但是当人读圣经时，外面读的是黑字印在白纸上，里面却碰着了一位活的灵。外面读的是死的字句，里面却觉得接触了一位活的神。外面读的是看得见的话，里面却觉得摸着了一位看不见的主。这就是圣经最特别的地方。为什么会这样？没有别的，因为圣经这话里面藏着神的灵。　　比方，我们读世界的书，外面读的是字句，但是读到末了，会有一些观念、知识、思想、感觉这类的东西，进入我们脑海，因为这些就藏在那些字句里。同样原则，圣经的话不仅藏着神的思想和观念，还含有神的灵。人读神的话，不只觉得有思想、观念进到心思里，还觉得有灵进到灵里。因此，我们常有一种经历，读过圣经之后，灵里就觉得非祷告不可，这就是因为圣经话语里的灵，已经碰着我们里面的灵。世界的书，人读过之后最多只能开通人的思路，叫人觉得清楚明白；或是激动人的情感，叫人觉得感动兴奋，却无论如何不能叫人祷告。因为那些话里只有思想的故事，只有情感的故事，却没有灵的故事。我们读圣经就不然了，不只有思想、情感的故事，还有灵的故事。我们读圣经，会觉得有神的灵触着我们里头的灵，于是就从深处油然而生的发出祷告。这证明圣经里藏着一位活的基督；我们读圣经，我们读祂的话，就必碰着这位基督的灵。结果我们不仅在头脑里受了教训，还在灵里得了供应。
　
　　为这缘故，圣经不仅是一本教训的书；圣经超过教训，乃是一本供应的书。在全本圣经里，最少有两句话能证明这事。一句在马太四章四节：“人活着不是单靠食物，乃是靠神口里所出的一切话。”请注意，这里是重在神口里所出的一切话。从神口里出来的，就是神里面所充满的，因为话就是将里面所充满的发表出来。神口里所出来的话，就是神里面所充满的，也就是神的丰富，神的成分。因此，这些话就是我们的供应，能叫我们借此活在神面前。另一句在耶利米十五章十六节：“耶和华万军之神啊，我得着你的言语，就当食物吃了。”这给我们看见，神的话是可以当食物吃的，因为神的话里满了供应。
--------本段经节汇集--------
太4:4  
耶稣却回答说，经上记着，“人活着不是单靠食物，乃是靠神口里所出的一切话。”
耶15:16  
耶和华万军之神啊，我得着你的言语，就当食物吃了；你的言语成了我心中的欢喜快乐；因我是称为你名下的人。
------------------------
　　此外，圣经里还有许多地方，说到神的话乃是我们的粮，是我们的营养。例如使徒保罗说过，他尽话语职事，乃是供应奶或干粮（林前三2）。神的话有的比较艰深，难以消化，就像干粮一样；有的比较浅显，容易消化，就如奶一样。但无论奶也好，干粮也好，都是食物，都是营养，都能供应人。这都证明圣经不仅是一本教训的书，更是一本供应的书，是食粮，能叫我们得着喂养，借以活着。然而圣经里这一切的营养，一切的供应，就是神自己，就是基督。所以，我们要好好看重圣经，这是神给我们的一大礼物。
--------本段经节汇集--------
林前3:2  
我给你们奶喝，没有给你们干粮，因为那时你们不能吃，就是如今还是不能，
哥林多前书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　此外，神还给我们人类一大礼物，就是圣灵。这在圣经中多次提到。主耶稣在马太和路加福音都曾说到，我们在诸天之上的父，要把好东西，就是圣灵，给求祂的人（太七11，路十一13）。在神看来，宇宙间的“好东西”就是圣灵。神乃是把圣灵这件好东西，当作一件莫大的礼物，赐给求祂的人。
--------本段经节汇集--------
太7:11  
你们虽然不好，尚且知道把好东西给儿女，何况你们在诸天之上的父，岂不更把好东西给求祂的人么？
路11:13  
你们虽然不好，尚且知道把好东西给儿女，何况天上的父，岂不更将圣灵给求祂的人么？
------------------------
　
　　为着赐下这一件礼物，神在旧约曾多次向人应许（结三六26~27，珥二28~29）。到了新约，主自己也提起，要把圣灵赐下来（路二四49，徒一4~5，8）。所以，圣灵乃是神在新旧两约，给人一切应许的中心。到了五旬节时，这位圣灵就正正式式降在人身上（二1~4），神给人的甜美应许就完全应验了。从此，神一切的丰盛，借着圣灵都临到人了。
--------本段经节汇集--------
结36:26  
我也要赐给你们新心，将新灵放在你们里面；又从你们的肉体中除掉石心，赐给你们肉心。
结36:27  
我必将我的灵放在你们里面，使你们遵行我的律例，谨守遵行我的典章。
珥2:28  
以后，我要将我的灵浇灌在一切属肉体的人身上；你们的儿女要说预言，你们的老年人要作异梦；你们的青年人要见异象。
珥2:29  
在那些日子，我要将我的灵浇灌在我的奴仆和婢女身上。
路24:49  
看哪，我要将我父所应许的，降在你们身上；你们要留在城里，直到你们穿上从高处来的能力。
徒1:4  
耶稣同他们聚集的时候，嘱咐他们说，不要离开耶路撒冷，却要等候父所应许的，就是你们听我说过的；
徒1:5  
因为约翰是在水里施浸，但过不多几日，你们要在圣灵里受浸。
徒1:8  
但圣灵降临在你们身上，你们就必得着能力，并要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。
使徒行传五章（略，若需要被汇集，请勾选“不忽略整章”）
徒2:1  
五旬节那天到了，门徒都聚集在一处。
徒2:2  
忽然从天上有响声下来，好像一阵暴风刮过，充满了他们所坐的整个屋子。
徒2:3  
又有舌头如火焰向他们显现出来，分开落在他们各人身上，
徒2:4  
他们就都被圣灵充溢，并且按着那灵所赐的发表，用别种不同的语言说起话来。
------------------------
　　你若说全本圣经是讲基督，当然是对；但你若说全本圣经是讲圣灵，也未尝不可；因为从旧约起，神就一再应许圣灵要来，一再应许要赐给圣灵。所以，什么是旧约呢？我们可以大胆的说，旧约就是应许圣灵的。到了新约，主耶稣在福音书里一再的说，祂要把圣灵带给我们。特别在主受死以前，在约翰十四、十六两章，主用许多的话，说到圣灵的来临。到主复活之后，祂不但向门徒们吹气，将圣灵吹到他们里面（二十22），并且吩咐他们等在耶路撒冷，直等到父所应许的圣灵降在他们身上（路二四49，徒一4~5，8）。此后，他们就是一班完全活在圣灵里的人。按圣经的段落说，从使徒行传起直到启示录末了，完全是说到蒙恩的人在圣灵里的故事。
--------本段经节汇集--------
约翰福音十四章（略，若需要被汇集，请勾选“不忽略整章”）
约20:22  
说了这话，就向他们吹入一口气，说，你们受圣灵。
路24:49  
看哪，我要将我父所应许的，降在你们身上；你们要留在城里，直到你们穿上从高处来的能力。
徒1:4  
耶稣同他们聚集的时候，嘱咐他们说，不要离开耶路撒冷，却要等候父所应许的，就是你们听我说过的；
徒1:5  
因为约翰是在水里施浸，但过不多几日，你们要在圣灵里受浸。
徒1:8  
但圣灵降临在你们身上，你们就必得着能力，并要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。
------------------------
　
　　圣灵是把基督的一切实化到人身上，实化到人里面；正如基督是把神的一切，都实现在人跟前一样。基督如何把神的一切实现在人跟前，圣灵也如何把基督的一切实化到人身上，实化到人里面。一个是实现的问题，一个是实化的问题。到了圣灵实化的时候，神才在基督里实实际际给人经历，作人的享受。所以，我们要看见，神给人经历，给人享受，完全是在圣灵里的故事。不错，圣灵有一部分的工作，是向我们启示基督，向我们说明基督，但是请记得，圣灵主要的工作乃是实化基督，使基督在我们里头成为实际。乃是为这缘故，圣灵才称为“实际的灵”（约十四17，十五26，十六13）。
--------本段经节汇集--------
约14:17  
就是实际的灵，乃世人不能接受的，因为不见祂，也不认识祂；你们却认识祂，因祂与你们同住，且要在你们里面。
约15:26  
但我要从父差保惠师来，就是从父出来实际的灵，祂来了，就要为我作见证；
约16:13  
只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。
------------------------
　
　　圣灵进到我们里面实化基督，乃是根据圣经的说明和启示。圣经是说明，是启示；圣灵是来把圣经所说明、所启示的，实化到我们里面，使圣经所说的一切，都在我们里面成为实际。因此，灵和话，话和灵二者实在就是一。　　话一实化在人里面就是灵，灵一发表在人外面就是话。神与人之间一切的故事，都在话和灵里面。出来的是话，进入的是灵；在外面的是话，在里头的是灵，这二者很难分。神里面的丰富启示出来，就是话，就是圣经；这些话进到我们里面，就是灵，就是生命。不但如此，我们里面这个灵的故事发表出来，又是话；而我们所释放出来的话，再进到听的人里面，又变作灵。
　
　　无论是话，或是灵，都是神的成分在基督里给人得着，享受了。神在宇宙间，是把祂自己一切的丰盛，都摆在基督里给了我们。这是神莫大的赐予，是宇宙中唯一的至宝。神怎样把这至宝赐给我们呢？乃是借着话，也借着灵。我们说神在基督里把祂自己给了我们，这是抽像的说法，是总括的说法；若是说得具体、详尽一点，就是神在话里，并在灵里，把祂自己给了我们；说得更具体一点，神是将圣经和圣灵赐给我们，叫我们借此二者，享受祂在基督里的一切。所以，圣经和圣灵，乃是神赐给人的两大礼物。
　
　　我们既已清楚神在基督里将自己给人得着，是借着话和灵，那么我们要在基督里得着神，得着那一位在基督里的神，自然就必须接触这话和这灵。我们应该怎样接触呢？这是实行的事。简单的说，要接触神就要读经，要接触神的灵就要祷告。　　读经祷告，虽是基督徒最熟悉的事，但其中的讲究不少。历代读经祷告的人何止千万，读经祷告的方法也有许多，各有巧妙，各有特长。这一切我们差不多都承接过来了。凡是我们从交通里，以及书本的记载里知道的，我们都曾好好花工夫分析过，实际的试验过。今天，我们可以下结论说，最简捷、最收效的一条读经祷告之路，就是凡我们所读的圣经都要经过祷告。　　这条路的原则是，凡你所读的圣经，读过了都要化作祷告。你读到什么就化祷什么，读多少就祷多少，这是基本原则。你绝不可以读了圣经，却不祷告；也不要读经是读经，祷告是祷告，二者完全不相连，不配合。比方，有的弟兄读的是马太福音，主耶稣登山变像，他祷告的却是他的妻子儿女；他读的是约翰福音，神赐人永远的生命，他祷告的却是作生意发财，病得医治。他的读经和祷告，完全是不相配的。有的人好一些，读的是约翰福音，祷告的是召会复兴；有的人更进步，读的是马太福音，祷告的是召会建造；有的还要进步，读的是路加福音，祷告的是众人操练灵。不能说这些祷告不对，不该，但是这些祷告，的确不是我们这段时间所说读经祷告的祷告。　　我们这些日子所注重的祷告，不是这些为事务的祷告，乃是要把你所读的圣经化作祷告。你读了那一句圣经，就把那一句圣经化作祷告；你摸着神话语中那一点的灵感，就把那一点化作祷告。这种祷告，并不涉及其他的事，也不是为着其他的事；可以说，与其他事绝对无关，乃是专一的把你所读的圣经化作祷告。目前各地召会应该把这件事当作一条确定的路，自己走在其中，也带别人走在其中。　　比方，你早晨起来守晨更，你一面读经，一面祷告，而这个祷告完全是把你所读的圣经化开。你不必为许多事务祷告，那一切主都知道。主说，“因为这一切都是外邦人所急切寻求的，你们的天父原知道你们需要这一切。”（太六32）所以不必多求。你所该有的祷告，乃是照着你所读的圣经，享受基督，吸取基督。
--------本段经节汇集--------
太6:32  
因为这一切都是外邦人所急切寻求的，你们的天父原知道你们需要这一切。
------------------------
　　你听道也是如此，不是听了再听，什么都懂了，却从来不肯化作祷告。结果头脑大了，知识多了，灵却枯萎了。你每逢听道，无论听到多少，都要把所听的化作祷告，用祷告消化主的话。若是你肯这样操练，读了圣经化作祷告，听了道也化作祷告，久而久之，你的灵将练达灵活到难以形容的地步。同时，唯有如此，你才能把道里的基督，化成你灵里活的基督；把神的话所启示的基督，化成你灵里实际的基督。长此下来，你的肉体就被基督吞灭，天然的生命也被圣灵杀死，你所活出来的，完全就是所消化进去的基督。这不是模仿基督，也不是效法基督；这乃是借着读经化作祷告，把基督吸取进来，作了你的供应，作了你生命的成分，而起了属灵的作用，使你这个人变质了，以致你所彰显出来的就是基督自己。　　比方，你读到马太十四章，主分饼分鱼给五千人吃饱的事（14~21）。你读到这些地方时，不要单单注意主的大能，行神迹奇事的一面，乃要注意主处理事情那些细节的地方，并且把它化作祷告。这样，你就更能摸着主的柔细、甜美。你一面读，一面跟着你的感觉祷告说，“主啊，这里有五千个男人，加上妇女和孩童，恐怕有一万多，这些人都饿了。这时候，一听到有饼可吃了，必定一哄而来，你却一点没有慌，没有乱。你先吩咐他们统统坐下，免得彼此践踏。主啊，你真是镇定，真是有智慧。”这就是把读经化作祷告。你还可以再化下去：“主啊，你不但有智慧，你还真有规律，你不只叫他们坐下，还叫他们五十个五十个，一排一排的坐下。”这就是你把读经化作祷告，把主的话化作主的灵，把你对主的认识，化到你的灵里，变作你的成分。你这样一再把读经化作祷告，主的成分就会在你里面一再加多，你就会逐渐变质，变化成为主的形状。正如林后三章十八节下半所说，我们“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”。这不是一个修行，乃是一个享受，一个变化。
--------本段经节汇集--------
马太福音十四章（略，若需要被汇集，请勾选“不忽略整章”）
太14:14  
耶稣出来，看见大批的群众，就对他们动了慈心，治好了他们的病人。
太14:15  
到了黄昏，门徒到祂跟前来，说，这是野地，时候已经晚了，请解散这些群众，他们好往村子里去，为自己买食物。
太14:16  
耶稣却对他们说，不用他们去，你们给他们吃吧。
太14:17  
他们就对祂说，我们这里除了五个饼两条鱼，再没有别的。
太14:18  
祂就说，拿过来给我。
太14:19  
于是吩咐群众坐在草地上，就拿着五个饼两条鱼，望着天祝福，擘开饼，递给门徒，门徒便递给群众。
太14:20  
众人都吃，并且吃饱了。他们拾起剩下的零碎，装满了十二篮子。
太14:21  
吃的人，除了妇女孩子，约有五千。
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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。
哥林多后书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我们要来看一点人对基督的认识，以及看见基督异象的问题。人对基督异象的看见，不外两条路，一条是大的看见，一次就看得很完全，很整体。另一条是小的看见，乃是一次过一次逐渐的看见。并且所有看见大异象的人，是先大后小，先有整体的看见，然后再逐步看见各部分。同样的，看见小异象的人，末了都会看见大异象；逐次小的看见，到最后就有一个大的看见。　　比方，这里有一张台北市地图，你们很快就能把台北市的全貌都看见了，这是大异象。但是请问，就这样一看，台北市的路你都走遍了么？不，你还必须根据你在地图上所看见的，一条街一条巷亲自走过。然后，台北市的街道对你才是实际的，才是经历的；你对台北市的街道，才会有真实地认识，这就是小异象。同样的，有的人不会看地图，也不认识字，不过是在台北踩三轮车的；他今天踩过这条街，明天踩过那条巷。一直踩，踩了三年，末了，全台北的轮廓在他里面清清楚楚。这就是从小异象转成大异象，由局部的看见，累积成全部的看见。所以看见大异象之后，定规有小异象；看见小异象的人，末了，必定累积成大异象。　　然而，不管大异象也罢，小异象也罢，你迟早总得实际的享用、经历。不管你看见基督有多少，你总得去经历。保罗是看见大异象的，他是一点一点的，天天在他的实际生活中经历。我们是看见小异象的，不像保罗那样，一下子对基督有那么完全的认识。但是如果我们忠诚，照着前面所交通的实行，天天读主的话，天天把主的话化作祷告；就好像天天一条街一条巷的踩过，十年、二十年，这样享受基督到末了，我们也能看见大异象，也能对基督有完满的认识。　　归纳来说，先看见大的而后经历小的，先经历小的而后看见大的，末了都一样。但无论如何，不能避免的一件事，就是要天天实际的享受基督；而实际享受基督的路，乃在于天天读经化祷，天天读主的话，天天用祷告消化主的话。这样的人，他里面对基督的认识，必定丰满而实际；因为他的认识不是仅仅在头脑里，更是在灵的深处。求主怜悯我们，叫我们在这一种读经化祷，摸着基督，享受基督的事上，有够多的实行，够多的操练。　　原刊于一九六一年十二月“话语职事”第一百二十六期
　Scripture Reading: 2 Tim. 3:16; John 5:39; 6:63; Luke 11:13; John 16:13-14
　In this chapter we will fellowship concerning the relationship between the Holy Bible and the Holy Spirit. The Holy Bible and the Holy Spirit are two great gifts from God to man, and they are the means by which God gives Himself to man.
　
THE HOLY BIBLE
　
Being the Word of God
　Let us first consider the Holy Bible. Not only do Christians acknowledge that the Bible is a peculiar book, but even many intelligent unbelievers agree that the Bible is the most unique book in the world. No one can deny that the Bible occupies a special place in human history and that the influence of the Bible on mankind is immeasurably profound and far-reaching. The Bible occupies such a special place because it is the Word of God. In principle, all the words of God to man are contained in the Bible. Apart from the Bible, we would not know what God has spoken to man. God’s speaking to man in the past is recorded in the Bible, and God’s speaking to man in the future is also contained in the Bible. The Bible is the Word of God because it is God’s speaking to man.
　
Being a Means for God to Give Himself to Man
　The Word of God is the crucial means through which God gives Himself to man. The Bible is the means by which God gives Himself to man in order for man to possess and enjoy Him. A cup is the means to give someone a drink of water. Without a cup it is difficult to give a person some water to drink. Therefore, the cup is the means for drinking water. Likewise, God gives Himself as living water to us for our enjoyment through His Word.
　
Being the Revelation and Explanation of Christ
　God becomes our enjoyment in His Son, Christ. God is in Christ so that He can be enjoyed by us. In other words, Christ is God coming to be enjoyed by us. Since the Bible is the means for God to be enjoyed by man and God is enjoyed by man in Christ, this glorious and rich Christ must be the center and content of the Bible. If we want to enjoy God, we must enjoy Christ, and if we want to gain God, we must gain Christ. Apart from Christ, we cannot find, meet, contact, or gain God. Apart from Christ, we cannot enjoy God. We must be in Christ in order to have a subjective relationship with God.
　How does Christ transmit Himself into us? How are we able to contact Him? It is through His Word, the Bible. He is embodied in the Word, through which He transmits Himself into us by revelation and explanation. The Word is the revelation and explanation of Christ. We gain Christ in the Word; He reveals and explains Himself to us through the Word. When we read the Bible, we must realize that the Bible is the revelation and explanation of Christ.
　God needs to reveal and explain Christ to us through the Bible because we human beings are rational creatures. Man was created in God’s image. God is rational, so He created man to be rational. Hence, in order for something to enter into us, it must pass through our reasoning and be accepted by our reasoning. God is Spirit, but if He wants us to enjoy Him, He must reveal and explain Himself to us through the Word so that He can pass through our reasoning. When He passes through our reasoning, He can enter into our being.
　
Conveying the Spirit
　The Bible is not only the revelation and explanation of Christ; it also conveys Christ as the Spirit. Apparently, the Bible is no different from any other book in the world in terms of being a book printed on paper. However, there is a fundamental difference between the Bible and other books. After people read other books, they do not feel that something has entered their spirit. But when a person reads the Bible, he can touch the living Spirit. Even though it seems as if he is reading only the printed words, he can be contacting the living God. The Bible is unique because it conveys the Spirit. The Spirit is “hidden” in the words of the Bible.
　When we read a secular book, our mind receives knowledge, and our feelings can be touched, because knowledge and emotions are “hidden” in words. In the same way, the words of the Bible convey not only the knowledge of God but also the Spirit of God. When we read the Word of God, we gain not only knowledge in our mind but also the Spirit in our spirit. When we read the Bible, we should pray in our spirit because the Spirit conveyed in the words of the Bible has touched our spirit. At best, secular books open a reader’s mind, causing him to understand a concept, or they stir up the reader’s emotion, because what they convey affects our thoughts and affections but not our spirit. What the Bible conveys, however, affects not only our thoughts and emotions but also our spirit. When we read the Bible, the Spirit touches our spirit and generates prayers from the depth of our being. This proves that the living Christ is embodied in the words of the Bible. When we read the Bible, we touch the Spirit of Christ. As a result, we receive not only teachings, which affect our mind, but also the life supply in our spirit.
　
Being a Book of Supply
　The Bible is not merely a book of teachings. It is more than a book of teachings. The Bible is a book of supply. There are at least two verses that confirm this. One verse is Matthew 4:4, which says, “Man shall not live on bread alone, but on every word that proceeds out through the mouth of God.” The emphasis in this verse is “every word that proceeds out through the mouth of God.” That which comes out of the mouth of God is what He is filled with, just as a person’s words are the expression of what he is filled with. The words that come out of the mouth of God are His riches and His element. Hence, these words are our supply; they enable us to live in His presence. The second verse is Jeremiah 15:16, which says, “Your words were found and I ate them.” The Word of God is edible; hence, it is full of supply.
　There are other portions in the Bible that speak of the Word of God as our nourishment. For example, Paul said that in his ministry he supplied the believers either with milk or with solid food (1 Cor. 3:2). Some portions are simpler and are easier to digest and therefore are likened to milk. Other portions of the Bible are more difficult and are harder to digest and therefore are likened to solid food. However, both milk and solid food supply nourishment. This shows that the Bible is not merely a book of teachings but rather a book of supply. It is food for us to eat. We need to esteem the Bible highly because it is God’s great gift to us.
　
THE HOLY SPIRIT
　God has given us another great gift—the Holy Spirit. This giving is referred to many times in the Bible. For example, in Matthew 7:11 the Lord Jesus said that our Father in the heavens will give good things to those who ask Him. According to Luke 11:13, good things refers to the Holy Spirit. In God’s eyes, the “good things” in the universe is the Holy Spirit. God gives good things—the Holy Spirit—as a great gift to those who ask Him.
　
Being the Center of God’s Promises
　In the Old Testament God promised to give His gift to man (Ezek. 36:26-27; Joel 2:28-29). In the New Testament the Lord said that He would pour out the Holy Spirit upon His believers (Luke 24:49; Acts 1:4-5, 8). Therefore, the Holy Spirit is the center of God’s promises to His people both in the Old Testament and in the New Testament (Gal. 3:14). On the day of Pentecost the Holy Spirit was poured out (Acts 2:1-4), thus fulfilling God’s sweet promise. From that time onward, all the riches of God were available to man through the Holy Spirit.
　It is correct to say that the entire Bible is concerning Christ. But it is also correct to say that the entire Bible is concerning the Holy Spirit, because starting in the Old Testament God repeatedly promised that the Holy Spirit would come. Hence, the Old Testament is the promise of the Holy Spirit. In the New Testament the Lord Jesus repeatedly said that He would give us the Holy Spirit. In John 14 and 16, before the Lord’s death, He spoke extensively regarding the coming of the Holy Spirit. After the Lord resurrected, He breathed the Holy Spirit into His disciples, and He commanded them to wait in Jerusalem until the Holy Spirit, the promise of the Father, would come upon them (20:22; Luke 24:49; Acts 1:4-5, 8). After receiving the Holy Spirit, they became a group of people who lived in the Holy Spirit. From Acts to the end of Revelation the focus of the divine revelation is on the living of the believers in the Holy Spirit.
　
Being the Realization of Christ
　The Holy Spirit causes everything of Christ to be realized in men, just as Christ caused all that the Father is to be manifested among men. Just as Christ was God manifested among men, so the Spirit is Christ realized in men. One is a matter of manifestation; the other is a matter of realization. God in Christ can be experienced and enjoyed by us in a real and practical way because the Spirit is the realization of Christ. Our experiencing and enjoying God is altogether a matter in the Holy Spirit. The work of the Holy Spirit includes revealing and explaining Christ to us so that He can become our reality. For this reason the Holy Spirit is called “the Spirit of reality” (John 14:17; 15:26; 16:13).
　
Christ Being Realized in Us according to the Bible
　The Holy Spirit enters into us in order for Christ to be realized in us according to the revelation of the Holy Scriptures. The Bible explains and reveals Christ, and the Spirit causes all that has been explained and revealed in the Bible concerning Christ to be realized in us and become our reality. The Spirit and the Word are one.
　The Spirit is the Word realized in us, and the Word expresses the Spirit. Every aspect of God’s relationship with man is a matter of the Word and the Spirit. That which God speaks is the Word, and that which enters into man is the Spirit. The Word is in our hand, and the Spirit is in us. It is hard to distinguish between the two. The riches of God are revealed in the Word, and the Word that enters into us becomes spirit and life. Not only so, when we express the indwelling Spirit through our speaking, He becomes the word of God to those who hear, and what they receive becomes spirit and life in them.
　
BEING TWO GREAT GIFTS
　By means of the Word and the Spirit we receive the divine element; we gain and enjoy Christ. God gives all His riches to us in Christ. This is the only treasure in the universe. God gives this treasure to us through the Word and the Spirit. To say that God gives Himself to us in Christ is rather abstract and general. It is more concrete and specific to say that God gives Himself to us in the Word and in the Spirit. God has given us the Holy Bible and the Holy Spirit, through which we can enjoy everything that He is. Therefore, the Holy Bible and the Holy Spirit are two great gifts from God.
　
CONTACTING THE WORD AND THE SPIRIT
　God is embodied in Christ so that we may receive Him through the Word and the Spirit. Hence, in order to gain God, we must contact the Word and the Spirit. We contact the Word by reading the Bible, and we contact the Spirit through prayer.
　Even though Christians are familiar with reading the Bible and praying, these two matters are not simple. There are many ways to read the Bible and to pray, each of which has its own benefits. We have spent much time studying different ways; hence, we can conclude that the most simple and effective way to read the Bible and to pray is to read the Bible through prayer.
　Every portion of the Bible that we read should be turned into prayer. This is the basic principle. We must not read the Bible without praying, nor should we separate reading the Bible from praying, as if reading the Bible and praying are unrelated. A brother may read Matthew 17, regarding the transfiguration of the Lord Jesus on the mountain, and then pray for his wife and children. Another brother may read John 10, regarding God giving eternal life to man, and then pray for the prosperity of his business and for healing. In these two instances, reading the Bible and praying do not match. Some saints are better; they read the Gospel of John and pray for the revival of the church. Other saints may read the Gospel of Matthew and pray for the building of the church, or they may read the Gospel of Luke and pray for the saints to exercise the spirit. These are not wrong or improper prayers, but this is not what we are referring to in relation to reading the Bible.
　We are not emphasizing praying for matters. This fellowship is concerning turning the portions of the Word that we read into prayer. After reading a sentence in the Bible, a brother should turn that sentence into prayer. If he is inspired by a point in the Word, he should turn that point into prayer. This way of praying is not related to specific matters; it has nothing to do with such things. This way of praying concentrates on turning what we read in the Bible into prayer. Every local church should take this way. This is not only for those who take the lead; every saint must be brought into this way of praying.
　While a brother reads the Bible during morning watch, he should also pray. This prayer is to digest what he reads in the Bible. He does not need to pray for many matters, all of which the Lord knows: “All these things the Gentiles are anxiously seeking. For your heavenly Father knows that you need all these things” (Matt. 6:32). There is no need for the brother to ask about many things. His prayer should be his enjoying Christ and assimilating Christ according to what he reads in the Bible.
　The same principle applies to the messages that we hear. We should not merely listen to a message and understand it without turning what we have heard and understood into prayer. Our mind can become sharp, and we can become more knowledgeable, but as a result of a lack of prayer, our spirit will wither. Every time we hear a message, we should turn what we have heard into prayer, thus digesting the Lord’s word in prayer. If we are willing to practice turning what we read in the Bible into prayer and what we hear of the Word into prayer, our spirit will become living. Only by such a practice can the Christ revealed in the ministry of the word and in the Bible become the real and living Christ in our spirit. Eventually, our flesh will be swallowed up, our natural life will be killed, and we will live out the Christ whom we have assimilated. This is not a matter of imitating Christ. By turning what we read in the Bible into prayer, we assimilate Christ, and He becomes our supply and life element for our transformation. As a result, we express Christ.
　Suppose a brother reads Mark 6:30-44, which is concerning the Lord feeding five thousand with five loaves and two fish. He should not focus on the Lord’s power that performed the miracle but on the details of how the Lord handled the situation. This is what he should turn into prayer. Then he will touch the Lord’s fineness and sweetness. He might say, “Lord, there were five thousand men, not including the women and children. These people were hungry. As soon as they heard that they would be fed, they must have rushed over to You. But You did not panic; instead, You charged them to recline on the grass so that they would not tread upon one another. Lord, You are so composed and wise.” This is the way to turn what we read in the Bible into prayer. He may also say, “Lord, You are not only wise, but You are also organized. You not only told them to sit down, but You also told them to sit down in groups by hundreds and by fifties.” This is to receive the knowledge in the Word into our spirit. This is the way for the divine element to increase within us and to change our nature, transforming us into the image of the Lord. Second Corinthians 3:18 says that we will be “transformed into the same image from glory to glory, even as from the Lord Spirit.” This is not self-improvement but enjoyment and transformation.
　
THE KNOWLEDGE AND EXPERIENCE OF CHRIST
　Let us now consider our knowledge of Christ and our seeing the vision of Christ. There are two ways to receive a vision of Christ. One way is to see a complete vision once and for all. The other way is to see small progressive visions. All those who see a complete vision will later see the details of the vision. They first see an overall picture, and then they later see different parts of the picture. Contrarily, those who see smaller visions will eventually see the complete vision. They see small visions, which expand into a complete vision.
　For example, when we look at a map of the city of Taipei, we quickly see a panoramic view of Taipei. This is the large vision. But we still need to walk through the streets of Taipei using this map. Then the streets of Taipei will become real, and we will gain knowledge of the streets of Taipei. Knowing the streets of Taipei is the small vision. However, some people, such as pedicab drivers, are illiterate and cannot read a map. They drive to this street today and that street tomorrow. After three years the whole city of Taipei will become clear in their being. This is to have small visions that turn into a large vision, that is, for small visions to accumulate and become a complete vision. A person who first sees a complete vision still needs to see small visions, and a person who first sees small visions will eventually see the complete vision.
　Whether a person sees a complete vision or a small vision, he needs to enjoy and experience what he has seen. We must experience the Christ whom we have seen. Paul saw a complete vision, and then little by little, day by day, he experienced that vision in his daily living. Unlike Paul, who had a full knowledge of Christ, we tend to see small visions. But if we faithfully follow what we have fellowshipped in this chapter, that is, turn what we read and hear into prayer, we will come to the full knowledge of Christ.
　Hence, the end result of seeing the complete vision first is the same as the end result of seeing small visions first. Either way, we enjoy Christ every day. The practical way to enjoy Christ is to read and pray the Bible, daily reading the Word and digesting it by prayer. Those who practice this will surely come to the full knowledge of Christ. Their knowledge will not merely be in their mind but also in their spirit. May the Lord have mercy on us and grant us adequate practice in reading and praying over the Bible to touch and enjoy Christ.
 
　　读经：提摩太后书三章十六节，约翰福音五章三十九节，六章六十三节，路加福音十一章十三节，约翰福音十六章十三至十四节。

　　本篇信息我们要说到圣经和圣灵二者的关系。我们要来看圣经和圣灵如何是神赐给人的两大礼物，是神把祂自己赐给人的凭借。
 
　Scripture Reading: 2 Tim. 3:16; John 5:39; 6:63; Luke 11:13; John 16:13-14

　In this chapter we will fellowship concerning the relationship between the Holy Bible and the Holy Spirit. The Holy Bible and the Holy Spirit are two great gifts from God to man, and they are the means by which God gives Himself to man.
　　首先，我们来看这一本圣经。不仅基督徒承认它是宇宙间一本奇特的书，就连世界上许多有头脑、有眼光的人，都承认圣经是人群中一本最特别的书。凡是公正的人，都不能否认圣经在人类历史中，具有最特别的地位；圣经对整个人类的影响，不知道有多深刻、多远大。圣经所以具有这样特别的地位，原因是在于圣经就是神的话。神对人所说的一切话，按着原则和规模说，都包含在圣经里；在圣经以外，神没有对人说话，神也不再对人说话。神已过的日子所说的，都记载在圣经里；神以后的日子所要说的，也都已经包含在圣经里。圣经既是神对人所说的话，圣经就是神的话。
 
　Let us first consider the Holy Bible. Not only do Christians acknowledge that the Bible is a peculiar book, but even many intelligent unbelievers agree that the Bible is the most unique book in the world. No one can deny that the Bible occupies a special place in human history and that the influence of the Bible on mankind is immeasurably profound and far-reaching. The Bible occupies such a special place because it is the Word of God. In principle, all the words of God to man are contained in the Bible. Apart from the Bible, we would not know what God has spoken to man. God’s speaking to man in the past is recorded in the Bible, and God’s speaking to man in the future is also contained in the Bible. The Bible is the Word of God because it is God’s speaking to man.
　　其次，我们要清楚，神对人所说的话，乃是祂把自己给人享受的一个重要凭借。神要把祂自己给人得着，给人享受，有一个重大的凭借，就是祂的话，也就是圣经。比方，我要给人水喝，总需要一个杯子作凭借，才能把水递给人。所以，杯子是我们给人喝水的一个凭借。照样，神把祂自己像活水一样给我们享受，乃是凭借着祂的话；话就是神把祂自己给人享受的一个凭借。
 
　The Word of God is the crucial means through which God gives Himself to man. The Bible is the means by which God gives Himself to man in order for man to possess and enjoy Him. A cup is the means to give someone a drink of water. Without a cup it is difficult to give a person some water to drink. Therefore, the cup is the means for drinking water. Likewise, God gives Himself as living water to us for our enjoyment through His Word.
　　神给我们享受，完全是在祂儿子基督里面。神所以在基督里面，就是为着给我们享受。换句话说，基督就是神来给我们享受。神给人享受的凭借既是圣经，而神又是在基督里给人享受，那么这本圣经，其中心和内容，定规不是别的，就是这一位荣耀丰富，要给我们享受的基督。简单的说，基督是圣经的中心，也是圣经的内容。我们要享受神，必须享受基督；我们要得着神，必须得着基督。我们在基督以外，无法找着神，无法遇着神，无法接触着神，无法得着神；因此我们在基督以外，也无法享受到神。我们必须在基督里，才能和神发生主观的关系。

　　然而，这一位基督，这一位给我们享受的主，是凭借什么把祂自己传给我们？凭借什么叫我们能接触祂？乃是凭借祂的话，凭借圣经。祂是把自己摆在话里，凭着话把祂自己传给我们。祂凭着话把自己传给我们的方式，或者说体裁，乃是在于启示和说明。祂在话里把祂自己传给我们的体裁，乃是一个启示的体裁，一个说明的体裁；因为话的本身就是一个启示，一个说明。基督在话里给我们得着，意思是祂用话向我们启示祂自己，用话说明祂自己。你每次读圣经时，都应该领会，圣经全是基督的启示，基督的说明。

　　为什么神要借圣经启示、说明基督？因为我们人乃是个有理智的活物。人是神按着祂自己的形像造的；神是有理智的，所以神造人的时候，也把人造得非常有理智。像我们这样一个有理智的人，外面的事物要进到我们里面，一定要经过我们的理智，一定要打通我们的理智。同样，神虽是灵，祂要在基督里，进到我们里面给我们享受，也必须先用话向我们启示、说明，打通我们的理智。等到我们的理智通过了，神的灵才能在基督里，进到我们里面。
 
　God becomes our enjoyment in His Son, Christ. God is in Christ so that He can be enjoyed by us. In other words, Christ is God coming to be enjoyed by us. Since the Bible is the means for God to be enjoyed by man and God is enjoyed by man in Christ, this glorious and rich Christ must be the center and content of the Bible. If we want to enjoy God, we must enjoy Christ, and if we want to gain God, we must gain Christ. Apart from Christ, we cannot find, meet, contact, or gain God. Apart from Christ, we cannot enjoy God. We must be in Christ in order to have a subjective relationship with God.

　How does Christ transmit Himself into us? How are we able to contact Him? It is through His Word, the Bible. He is embodied in the Word, through which He transmits Himself into us by revelation and explanation. The Word is the revelation and explanation of Christ. We gain Christ in the Word; He reveals and explains Himself to us through the Word. When we read the Bible, we must realize that the Bible is the revelation and explanation of Christ.

　God needs to reveal and explain Christ to us through the Bible because we human beings are rational creatures. Man was created in God’s image. God is rational, so He created man to be rational. Hence, in order for something to enter into us, it must pass through our reasoning and be accepted by our reasoning. God is Spirit, but if He wants us to enjoy Him, He must reveal and explain Himself to us through the Word so that He can pass through our reasoning. When He passes through our reasoning, He can enter into our being.
　　圣经不仅是基督的启示和说明，其中还藏着基督的灵。按外表说，圣经和世上一般的书本没有两样，都是黑字印在白纸上。然而有一个基本的不同，一般世界的书，人读了之后，不会觉得从其中有东西进到他灵里。但是当人读圣经时，外面读的是黑字印在白纸上，里面却碰着了一位活的灵。外面读的是死的字句，里面却觉得接触了一位活的神。外面读的是看得见的话，里面却觉得摸着了一位看不见的主。这就是圣经最特别的地方。为什么会这样？没有别的，因为圣经这话里面藏着神的灵。

　　比方，我们读世界的书，外面读的是字句，但是读到末了，会有一些观念、知识、思想、感觉这类的东西，进入我们脑海，因为这些就藏在那些字句里。同样原则，圣经的话不仅藏着神的思想和观念，还含有神的灵。人读神的话，不只觉得有思想、观念进到心思里，还觉得有灵进到灵里。因此，我们常有一种经历，读过圣经之后，灵里就觉得非祷告不可，这就是因为圣经话语里的灵，已经碰着我们里面的灵。世界的书，人读过之后最多只能开通人的思路，叫人觉得清楚明白；或是激动人的情感，叫人觉得感动兴奋，却无论如何不能叫人祷告。因为那些话里只有思想的故事，只有情感的故事，却没有灵的故事。我们读圣经就不然了，不只有思想、情感的故事，还有灵的故事。我们读圣经，会觉得有神的灵触着我们里头的灵，于是就从深处油然而生的发出祷告。这证明圣经里藏着一位活的基督；我们读圣经，我们读祂的话，就必碰着这位基督的灵。结果我们不仅在头脑里受了教训，还在灵里得了供应。
 
　The Bible is not only the revelation and explanation of Christ; it also conveys Christ as the Spirit. Apparently, the Bible is no different from any other book in the world in terms of being a book printed on paper. However, there is a fundamental difference between the Bible and other books. After people read other books, they do not feel that something has entered their spirit. But when a person reads the Bible, he can touch the living Spirit. Even though it seems as if he is reading only the printed words, he can be contacting the living God. The Bible is unique because it conveys the Spirit. The Spirit is “hidden” in the words of the Bible.

　When we read a secular book, our mind receives knowledge, and our feelings can be touched, because knowledge and emotions are “hidden” in words. In the same way, the words of the Bible convey not only the knowledge of God but also the Spirit of God. When we read the Word of God, we gain not only knowledge in our mind but also the Spirit in our spirit. When we read the Bible, we should pray in our spirit because the Spirit conveyed in the words of the Bible has touched our spirit. At best, secular books open a reader’s mind, causing him to understand a concept, or they stir up the reader’s emotion, because what they convey affects our thoughts and affections but not our spirit. What the Bible conveys, however, affects not only our thoughts and emotions but also our spirit. When we read the Bible, the Spirit touches our spirit and generates prayers from the depth of our being. This proves that the living Christ is embodied in the words of the Bible. When we read the Bible, we touch the Spirit of Christ. As a result, we receive not only teachings, which affect our mind, but also the life supply in our spirit.
　　为这缘故，圣经不仅是一本教训的书；圣经超过教训，乃是一本供应的书。在全本圣经里，最少有两句话能证明这事。一句在马太四章四节：“人活着不是单靠食物，乃是靠神口里所出的一切话。”请注意，这里是重在神口里所出的一切话。从神口里出来的，就是神里面所充满的，因为话就是将里面所充满的发表出来。神口里所出来的话，就是神里面所充满的，也就是神的丰富，神的成分。因此，这些话就是我们的供应，能叫我们借此活在神面前。另一句在耶利米十五章十六节：“耶和华万军之神啊，我得着你的言语，就当食物吃了。”这给我们看见，神的话是可以当食物吃的，因为神的话里满了供应。

　　此外，圣经里还有许多地方，说到神的话乃是我们的粮，是我们的营养。例如使徒保罗说过，他尽话语职事，乃是供应奶或干粮（林前三2）。神的话有的比较艰深，难以消化，就像干粮一样；有的比较浅显，容易消化，就如奶一样。但无论奶也好，干粮也好，都是食物，都是营养，都能供应人。这都证明圣经不仅是一本教训的书，更是一本供应的书，是食粮，能叫我们得着喂养，借以活着。然而圣经里这一切的营养，一切的供应，就是神自己，就是基督。所以，我们要好好看重圣经，这是神给我们的一大礼物。
 
　The Bible is not merely a book of teachings. It is more than a book of teachings. The Bible is a book of supply. There are at least two verses that confirm this. One verse is Matthew 4:4, which says, “Man shall not live on bread alone, but on every word that proceeds out through the mouth of God.” The emphasis in this verse is “every word that proceeds out through the mouth of God.” That which comes out of the mouth of God is what He is filled with, just as a person’s words are the expression of what he is filled with. The words that come out of the mouth of God are His riches and His element. Hence, these words are our supply; they enable us to live in His presence. The second verse is Jeremiah 15:16, which says, “Your words were found and I ate them.” The Word of God is edible; hence, it is full of supply.

　There are other portions in the Bible that speak of the Word of God as our nourishment. For example, Paul said that in his ministry he supplied the believers either with milk or with solid food (1 Cor. 3:2). Some portions are simpler and are easier to digest and therefore are likened to milk. Other portions of the Bible are more difficult and are harder to digest and therefore are likened to solid food. However, both milk and solid food supply nourishment. This shows that the Bible is not merely a book of teachings but rather a book of supply. It is food for us to eat. We need to esteem the Bible highly because it is God’s great gift to us.
　　此外，神还给我们人类一大礼物，就是圣灵。这在圣经中多次提到。主耶稣在马太和路加福音都曾说到，我们在诸天之上的父，要把好东西，就是圣灵，给求祂的人（太七11，路十一13）。在神看来，宇宙间的“好东西”就是圣灵。神乃是把圣灵这件好东西，当作一件莫大的礼物，赐给求祂的人。
 
　God has given us another great gift—the Holy Spirit. This giving is referred to many times in the Bible. For example, in Matthew 7:11 the Lord Jesus said that our Father in the heavens will give good things to those who ask Him. According to Luke 11:13, good things refers to the Holy Spirit. In God’s eyes, the “good things” in the universe is the Holy Spirit. God gives good things—the Holy Spirit—as a great gift to those who ask Him.
　　为着赐下这一件礼物，神在旧约曾多次向人应许（结三六26~27，珥二28~29）。到了新约，主自己也提起，要把圣灵赐下来（路二四49，徒一4~5，8）。所以，圣灵乃是神在新旧两约，给人一切应许的中心。到了五旬节时，这位圣灵就正正式式降在人身上（二1~4），神给人的甜美应许就完全应验了。从此，神一切的丰盛，借着圣灵都临到人了。

　　你若说全本圣经是讲基督，当然是对；但你若说全本圣经是讲圣灵，也未尝不可；因为从旧约起，神就一再应许圣灵要来，一再应许要赐给圣灵。所以，什么是旧约呢？我们可以大胆的说，旧约就是应许圣灵的。到了新约，主耶稣在福音书里一再的说，祂要把圣灵带给我们。特别在主受死以前，在约翰十四、十六两章，主用许多的话，说到圣灵的来临。到主复活之后，祂不但向门徒们吹气，将圣灵吹到他们里面（二十22），并且吩咐他们等在耶路撒冷，直等到父所应许的圣灵降在他们身上（路二四49，徒一4~5，8）。此后，他们就是一班完全活在圣灵里的人。按圣经的段落说，从使徒行传起直到启示录末了，完全是说到蒙恩的人在圣灵里的故事。
 
　In the Old Testament God promised to give His gift to man (Ezek. 36:26-27; Joel 2:28-29). In the New Testament the Lord said that He would pour out the Holy Spirit upon His believers (Luke 24:49; Acts 1:4-5, 8). Therefore, the Holy Spirit is the center of God’s promises to His people both in the Old Testament and in the New Testament (Gal. 3:14). On the day of Pentecost the Holy Spirit was poured out (Acts 2:1-4), thus fulfilling God’s sweet promise. From that time onward, all the riches of God were available to man through the Holy Spirit.

　It is correct to say that the entire Bible is concerning Christ. But it is also correct to say that the entire Bible is concerning the Holy Spirit, because starting in the Old Testament God repeatedly promised that the Holy Spirit would come. Hence, the Old Testament is the promise of the Holy Spirit. In the New Testament the Lord Jesus repeatedly said that He would give us the Holy Spirit. In John 14 and 16, before the Lord’s death, He spoke extensively regarding the coming of the Holy Spirit. After the Lord resurrected, He breathed the Holy Spirit into His disciples, and He commanded them to wait in Jerusalem until the Holy Spirit, the promise of the Father, would come upon them (20:22; Luke 24:49; Acts 1:4-5, 8). After receiving the Holy Spirit, they became a group of people who lived in the Holy Spirit. From Acts to the end of Revelation the focus of the divine revelation is on the living of the believers in the Holy Spirit.
　　圣灵是把基督的一切实化到人身上，实化到人里面；正如基督是把神的一切，都实现在人跟前一样。基督如何把神的一切实现在人跟前，圣灵也如何把基督的一切实化到人身上，实化到人里面。一个是实现的问题，一个是实化的问题。到了圣灵实化的时候，神才在基督里实实际际给人经历，作人的享受。所以，我们要看见，神给人经历，给人享受，完全是在圣灵里的故事。不错，圣灵有一部分的工作，是向我们启示基督，向我们说明基督，但是请记得，圣灵主要的工作乃是实化基督，使基督在我们里头成为实际。乃是为这缘故，圣灵才称为“实际的灵”（约十四17，十五26，十六13）。
 
　The Holy Spirit causes everything of Christ to be realized in men, just as Christ caused all that the Father is to be manifested among men. Just as Christ was God manifested among men, so the Spirit is Christ realized in men. One is a matter of manifestation; the other is a matter of realization. God in Christ can be experienced and enjoyed by us in a real and practical way because the Spirit is the realization of Christ. Our experiencing and enjoying God is altogether a matter in the Holy Spirit. The work of the Holy Spirit includes revealing and explaining Christ to us so that He can become our reality. For this reason the Holy Spirit is called “the Spirit of reality” (John 14:17; 15:26; 16:13).
　　圣灵进到我们里面实化基督，乃是根据圣经的说明和启示。圣经是说明，是启示；圣灵是来把圣经所说明、所启示的，实化到我们里面，使圣经所说的一切，都在我们里面成为实际。因此，灵和话，话和灵二者实在就是一。

　　话一实化在人里面就是灵，灵一发表在人外面就是话。神与人之间一切的故事，都在话和灵里面。出来的是话，进入的是灵；在外面的是话，在里头的是灵，这二者很难分。神里面的丰富启示出来，就是话，就是圣经；这些话进到我们里面，就是灵，就是生命。不但如此，我们里面这个灵的故事发表出来，又是话；而我们所释放出来的话，再进到听的人里面，又变作灵。
 
　The Holy Spirit enters into us in order for Christ to be realized in us according to the revelation of the Holy Scriptures. The Bible explains and reveals Christ, and the Spirit causes all that has been explained and revealed in the Bible concerning Christ to be realized in us and become our reality. The Spirit and the Word are one.

　The Spirit is the Word realized in us, and the Word expresses the Spirit. Every aspect of God’s relationship with man is a matter of the Word and the Spirit. That which God speaks is the Word, and that which enters into man is the Spirit. The Word is in our hand, and the Spirit is in us. It is hard to distinguish between the two. The riches of God are revealed in the Word, and the Word that enters into us becomes spirit and life. Not only so, when we express the indwelling Spirit through our speaking, He becomes the word of God to those who hear, and what they receive becomes spirit and life in them.
　　无论是话，或是灵，都是神的成分在基督里给人得着，享受了。神在宇宙间，是把祂自己一切的丰盛，都摆在基督里给了我们。这是神莫大的赐予，是宇宙中唯一的至宝。神怎样把这至宝赐给我们呢？乃是借着话，也借着灵。我们说神在基督里把祂自己给了我们，这是抽像的说法，是总括的说法；若是说得具体、详尽一点，就是神在话里，并在灵里，把祂自己给了我们；说得更具体一点，神是将圣经和圣灵赐给我们，叫我们借此二者，享受祂在基督里的一切。所以，圣经和圣灵，乃是神赐给人的两大礼物。
 
　By means of the Word and the Spirit we receive the divine element; we gain and enjoy Christ. God gives all His riches to us in Christ. This is the only treasure in the universe. God gives this treasure to us through the Word and the Spirit. To say that God gives Himself to us in Christ is rather abstract and general. It is more concrete and specific to say that God gives Himself to us in the Word and in the Spirit. God has given us the Holy Bible and the Holy Spirit, through which we can enjoy everything that He is. Therefore, the Holy Bible and the Holy Spirit are two great gifts from God.
　　我们既已清楚神在基督里将自己给人得着，是借着话和灵，那么我们要在基督里得着神，得着那一位在基督里的神，自然就必须接触这话和这灵。我们应该怎样接触呢？这是实行的事。简单的说，要接触神就要读经，要接触神的灵就要祷告。

　　读经祷告，虽是基督徒最熟悉的事，但其中的讲究不少。历代读经祷告的人何止千万，读经祷告的方法也有许多，各有巧妙，各有特长。这一切我们差不多都承接过来了。凡是我们从交通里，以及书本的记载里知道的，我们都曾好好花工夫分析过，实际的试验过。今天，我们可以下结论说，最简捷、最收效的一条读经祷告之路，就是凡我们所读的圣经都要经过祷告。

　　这条路的原则是，凡你所读的圣经，读过了都要化作祷告。你读到什么就化祷什么，读多少就祷多少，这是基本原则。你绝不可以读了圣经，却不祷告；也不要读经是读经，祷告是祷告，二者完全不相连，不配合。比方，有的弟兄读的是马太福音，主耶稣登山变像，他祷告的却是他的妻子儿女；他读的是约翰福音，神赐人永远的生命，他祷告的却是作生意发财，病得医治。他的读经和祷告，完全是不相配的。有的人好一些，读的是约翰福音，祷告的是召会复兴；有的人更进步，读的是马太福音，祷告的是召会建造；有的还要进步，读的是路加福音，祷告的是众人操练灵。不能说这些祷告不对，不该，但是这些祷告，的确不是我们这段时间所说读经祷告的祷告。

　　我们这些日子所注重的祷告，不是这些为事务的祷告，乃是要把你所读的圣经化作祷告。你读了那一句圣经，就把那一句圣经化作祷告；你摸着神话语中那一点的灵感，就把那一点化作祷告。这种祷告，并不涉及其他的事，也不是为着其他的事；可以说，与其他事绝对无关，乃是专一的把你所读的圣经化作祷告。目前各地召会应该把这件事当作一条确定的路，自己走在其中，也带别人走在其中。

　　比方，你早晨起来守晨更，你一面读经，一面祷告，而这个祷告完全是把你所读的圣经化开。你不必为许多事务祷告，那一切主都知道。主说，“因为这一切都是外邦人所急切寻求的，你们的天父原知道你们需要这一切。”（太六32）所以不必多求。你所该有的祷告，乃是照着你所读的圣经，享受基督，吸取基督。

　　你听道也是如此，不是听了再听，什么都懂了，却从来不肯化作祷告。结果头脑大了，知识多了，灵却枯萎了。你每逢听道，无论听到多少，都要把所听的化作祷告，用祷告消化主的话。若是你肯这样操练，读了圣经化作祷告，听了道也化作祷告，久而久之，你的灵将练达灵活到难以形容的地步。同时，唯有如此，你才能把道里的基督，化成你灵里活的基督；把神的话所启示的基督，化成你灵里实际的基督。长此下来，你的肉体就被基督吞灭，天然的生命也被圣灵杀死，你所活出来的，完全就是所消化进去的基督。这不是模仿基督，也不是效法基督；这乃是借着读经化作祷告，把基督吸取进来，作了你的供应，作了你生命的成分，而起了属灵的作用，使你这个人变质了，以致你所彰显出来的就是基督自己。

　　比方，你读到马太十四章，主分饼分鱼给五千人吃饱的事（14~21）。你读到这些地方时，不要单单注意主的大能，行神迹奇事的一面，乃要注意主处理事情那些细节的地方，并且把它化作祷告。这样，你就更能摸着主的柔细、甜美。你一面读，一面跟着你的感觉祷告说，“主啊，这里有五千个男人，加上妇女和孩童，恐怕有一万多，这些人都饿了。这时候，一听到有饼可吃了，必定一哄而来，你却一点没有慌，没有乱。你先吩咐他们统统坐下，免得彼此践踏。主啊，你真是镇定，真是有智慧。”这就是把读经化作祷告。你还可以再化下去：“主啊，你不但有智慧，你还真有规律，你不只叫他们坐下，还叫他们五十个五十个，一排一排的坐下。”这就是你把读经化作祷告，把主的话化作主的灵，把你对主的认识，化到你的灵里，变作你的成分。你这样一再把读经化作祷告，主的成分就会在你里面一再加多，你就会逐渐变质，变化成为主的形状。正如林后三章十八节下半所说，我们“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”。这不是一个修行，乃是一个享受，一个变化。
 
　God is embodied in Christ so that we may receive Him through the Word and the Spirit. Hence, in order to gain God, we must contact the Word and the Spirit. We contact the Word by reading the Bible, and we contact the Spirit through prayer.

　Even though Christians are familiar with reading the Bible and praying, these two matters are not simple. There are many ways to read the Bible and to pray, each of which has its own benefits. We have spent much time studying different ways; hence, we can conclude that the most simple and effective way to read the Bible and to pray is to read the Bible through prayer.

　Every portion of the Bible that we read should be turned into prayer. This is the basic principle. We must not read the Bible without praying, nor should we separate reading the Bible from praying, as if reading the Bible and praying are unrelated. A brother may read Matthew 17, regarding the transfiguration of the Lord Jesus on the mountain, and then pray for his wife and children. Another brother may read John 10, regarding God giving eternal life to man, and then pray for the prosperity of his business and for healing. In these two instances, reading the Bible and praying do not match. Some saints are better; they read the Gospel of John and pray for the revival of the church. Other saints may read the Gospel of Matthew and pray for the building of the church, or they may read the Gospel of Luke and pray for the saints to exercise the spirit. These are not wrong or improper prayers, but this is not what we are referring to in relation to reading the Bible.

　We are not emphasizing praying for matters. This fellowship is concerning turning the portions of the Word that we read into prayer. After reading a sentence in the Bible, a brother should turn that sentence into prayer. If he is inspired by a point in the Word, he should turn that point into prayer. This way of praying is not related to specific matters; it has nothing to do with such things. This way of praying concentrates on turning what we read in the Bible into prayer. Every local church should take this way. This is not only for those who take the lead; every saint must be brought into this way of praying.

　While a brother reads the Bible during morning watch, he should also pray. This prayer is to digest what he reads in the Bible. He does not need to pray for many matters, all of which the Lord knows: “All these things the Gentiles are anxiously seeking. For your heavenly Father knows that you need all these things” (Matt. 6:32). There is no need for the brother to ask about many things. His prayer should be his enjoying Christ and assimilating Christ according to what he reads in the Bible.

　The same principle applies to the messages that we hear. We should not merely listen to a message and understand it without turning what we have heard and understood into prayer. Our mind can become sharp, and we can become more knowledgeable, but as a result of a lack of prayer, our spirit will wither. Every time we hear a message, we should turn what we have heard into prayer, thus digesting the Lord’s word in prayer. If we are willing to practice turning what we read in the Bible into prayer and what we hear of the Word into prayer, our spirit will become living. Only by such a practice can the Christ revealed in the ministry of the word and in the Bible become the real and living Christ in our spirit. Eventually, our flesh will be swallowed up, our natural life will be killed, and we will live out the Christ whom we have assimilated. This is not a matter of imitating Christ. By turning what we read in the Bible into prayer, we assimilate Christ, and He becomes our supply and life element for our transformation. As a result, we express Christ.

　Suppose a brother reads Mark 6:30-44, which is concerning the Lord feeding five thousand with five loaves and two fish. He should not focus on the Lord’s power that performed the miracle but on the details of how the Lord handled the situation. This is what he should turn into prayer. Then he will touch the Lord’s fineness and sweetness. He might say, “Lord, there were five thousand men, not including the women and children. These people were hungry. As soon as they heard that they would be fed, they must have rushed over to You. But You did not panic; instead, You charged them to recline on the grass so that they would not tread upon one another. Lord, You are so composed and wise.” This is the way to turn what we read in the Bible into prayer. He may also say, “Lord, You are not only wise, but You are also organized. You not only told them to sit down, but You also told them to sit down in groups by hundreds and by fifties.” This is to receive the knowledge in the Word into our spirit. This is the way for the divine element to increase within us and to change our nature, transforming us into the image of the Lord. Second Corinthians 3:18 says that we will be “transformed into the same image from glory to glory, even as from the Lord Spirit.” This is not self-improvement but enjoyment and transformation.
　　我们要来看一点人对基督的认识，以及看见基督异象的问题。人对基督异象的看见，不外两条路，一条是大的看见，一次就看得很完全，很整体。另一条是小的看见，乃是一次过一次逐渐的看见。并且所有看见大异象的人，是先大后小，先有整体的看见，然后再逐步看见各部分。同样的，看见小异象的人，末了都会看见大异象；逐次小的看见，到最后就有一个大的看见。

　　比方，这里有一张台北市地图，你们很快就能把台北市的全貌都看见了，这是大异象。但是请问，就这样一看，台北市的路你都走遍了么？不，你还必须根据你在地图上所看见的，一条街一条巷亲自走过。然后，台北市的街道对你才是实际的，才是经历的；你对台北市的街道，才会有真实地认识，这就是小异象。同样的，有的人不会看地图，也不认识字，不过是在台北踩三轮车的；他今天踩过这条街，明天踩过那条巷。一直踩，踩了三年，末了，全台北的轮廓在他里面清清楚楚。这就是从小异象转成大异象，由局部的看见，累积成全部的看见。所以看见大异象之后，定规有小异象；看见小异象的人，末了，必定累积成大异象。

　　然而，不管大异象也罢，小异象也罢，你迟早总得实际的享用、经历。不管你看见基督有多少，你总得去经历。保罗是看见大异象的，他是一点一点的，天天在他的实际生活中经历。我们是看见小异象的，不像保罗那样，一下子对基督有那么完全的认识。但是如果我们忠诚，照着前面所交通的实行，天天读主的话，天天把主的话化作祷告；就好像天天一条街一条巷的踩过，十年、二十年，这样享受基督到末了，我们也能看见大异象，也能对基督有完满的认识。

　　归纳来说，先看见大的而后经历小的，先经历小的而后看见大的，末了都一样。但无论如何，不能避免的一件事，就是要天天实际的享受基督；而实际享受基督的路，乃在于天天读经化祷，天天读主的话，天天用祷告消化主的话。这样的人，他里面对基督的认识，必定丰满而实际；因为他的认识不是仅仅在头脑里，更是在灵的深处。求主怜悯我们，叫我们在这一种读经化祷，摸着基督，享受基督的事上，有够多的实行，够多的操练。

　　原刊于一九六一年十二月“话语职事”第一百二十六期
 
　Let us now consider our knowledge of Christ and our seeing the vision of Christ. There are two ways to receive a vision of Christ. One way is to see a complete vision once and for all. The other way is to see small progressive visions. All those who see a complete vision will later see the details of the vision. They first see an overall picture, and then they later see different parts of the picture. Contrarily, those who see smaller visions will eventually see the complete vision. They see small visions, which expand into a complete vision.

　For example, when we look at a map of the city of Taipei, we quickly see a panoramic view of Taipei. This is the large vision. But we still need to walk through the streets of Taipei using this map. Then the streets of Taipei will become real, and we will gain knowledge of the streets of Taipei. Knowing the streets of Taipei is the small vision. However, some people, such as pedicab drivers, are illiterate and cannot read a map. They drive to this street today and that street tomorrow. After three years the whole city of Taipei will become clear in their being. This is to have small visions that turn into a large vision, that is, for small visions to accumulate and become a complete vision. A person who first sees a complete vision still needs to see small visions, and a person who first sees small visions will eventually see the complete vision.

　Whether a person sees a complete vision or a small vision, he needs to enjoy and experience what he has seen. We must experience the Christ whom we have seen. Paul saw a complete vision, and then little by little, day by day, he experienced that vision in his daily living. Unlike Paul, who had a full knowledge of Christ, we tend to see small visions. But if we faithfully follow what we have fellowshipped in this chapter, that is, turn what we read and hear into prayer, we will come to the full knowledge of Christ.

　Hence, the end result of seeing the complete vision first is the same as the end result of seeing small visions first. Either way, we enjoy Christ every day. The practical way to enjoy Christ is to read and pray the Bible, daily reading the Word and digesting it by prayer. Those who practice this will surely come to the full knowledge of Christ. Their knowledge will not merely be in their mind but also in their spirit. May the Lord have mercy on us and grant us adequate practice in reading and praying over the Bible to touch and enjoy Christ.

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