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第九篇　祷告调灵流出圣灵的活水

灵的操练与神的建造

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　　读经：诗八四6，珥二23，28~29节，启一5~6，五9~10，彼前二5。
　
　　圣经说到神的灵临到人，有两面的说法：一面是说，神的灵临到人里面，成了人里面的泉源；另一面是说，神的灵临到人身上，如同外面的雨水浇灌人一样。这不仅在新约的时候，有这两面的说法，即使在旧约，当神说到祂恩待人时，也有这两面的讲究。诗八四6说，“他们经过流泪谷，叫这谷变为泉源之地；并有秋雨之福，盖满了这谷。”这里说到神应许那些到锡安朝见神的人，他们虽然行过流泪谷，却将干旱之地，变作泉源之地。同时，神又应许秋雨降下。这就是说到神那丰满的祝福，－诗篇一面是泉源涌流，－诗篇一面是雨水降下。
　　到了新约，主耶稣在约翰四章和七章，说到圣灵进到我们里面，就是说到圣灵进到我们里头成为泉源（约四14），并且从我们流出去，成了活水的江河（七38）。以后到了使徒行传，在五旬节的时候，圣灵浇灌下来，使徒彼得引用申言者约珥的预言说，神要将祂的灵浇灌在人身上，这个浇灌就是像雨水降下一样（徒二16~18，珥二23，28~29）。所以我们要看见，圣灵在我们身上，一直有这两面的讲究，有时候圣灵在我们里面，就像活水的泉源流出来，成为江河；有时候，圣灵也在外面浇灌我们，如同雨水。
　
　　关于圣灵浇灌在人身上，在旧约里有，在新约里也有；但是圣灵进到人里头作了泉源，从人里面涌流出活水的江河，这个在旧约里只有表号和预言，实际的经历乃是到新约才有。到了永世里，在新耶路撒冷城中，有一道生命水的河，从宝座流出来（启二二1），却不再提到雨水。从这里我们可以看见，神临到人的重点，乃是要进到人里面成为泉源，并且流出活水的江河。至于祂在外面像雨水一样降在人身上，那只是一时的滋润，并不是神在新约里正常的作法。神正常的作法，乃是祂亲自进到人里头成为泉源，涌流出活水的江河来。
　　在中国山东省济南府，有一个非常有名的水泉，名叫趵突泉。这泉整年不住地涌出水来，所流的水成了一条河，直通渤海，河上还可以泛舟。因此即使附近有了大旱，长年不下雨，济南府也不会缺水，因为那里有一个不干涸的泉源。
　　旧约记载，耶利哥城有一股泉源，原本水是恶的，经过以利沙的医治，就变成好的水了（王下二19~22）。现在耶利哥城已经被埋在地里，但顶奇妙，那一股水泉直到今天还留在那里，附近一带的人都喝这泉源的水。外表看，那一个泉源并没有多大，但是那个泉水却整天涌流不息。那里的居民就把水储存在泉口外的水池，每天早晨或是黄昏，妇女们都成群结队的顶着水桶来打水。希奇的是，不管有多少人来打水，水池里的水一点也不见减少。由此可知，那里水量有多大。那个泉源不仅供应了周围人民的饮水，并且还流出一道活水，滋润那一带地方。
　　耶利哥平原比海平面低了大约三百公尺，气候非常干燥、闷热，看过去全是沙土，实在是一片不毛之地，但希奇得很，就在那样一片平原里，这泉源的水所流经之处，却是一片青绿，长着棕树、香蕉树、以及其他果树。这些植物不是倚靠天降的雨水，完全是倚靠这一道泉源。所以泉源的供应，远比降雨的供应长远、可靠。
　　这都给我们看见，在神的作法里，祂进到人里头作人经常的供应，远比祂临到人外面作人一时的能力为重。我们今天有了神在我们里头作生命的活水，实在说，就不太需要外面雨水的浇灌了。只要我们里面有一股泉源，日夜涌流不息，就已经够应付我们一切的需要。
　　三十年前，在北方一度盛行所谓的灵恩运动。那时我还年轻，也曾亲自去参加他们的聚会，看到他们的光景。那时候圣灵的工作，强烈得像一阵暴雨一样。然而我们都知道，暴雨一时下得凶猛，当时冲激得虽然非常厉害，但过后留下的水却不一定多。反而是细雨整天不停的下，被吸收到土里的倒相当多。三十多年前北方的灵恩运动，那种圣灵浇灌的光景实在像暴雨，但是没过多久，雨水就干了，看不见多少后果。
　
　　这几年我们在这些事上学了一些功课，也深深地注意到神的话语，是说得非常清楚。神临到人正规的作法，并不是在外面像一阵暴雨，而是亲自进到人里面，作人活水的泉源，然后再从人里面流出活水的江河。
　　比方，约翰一章讲到太初有话，话就是神，话成了肉体，来到我们中间（1，14）。到了四章就说，祂是活水，人若喝祂所赐的水，这水就要在人里面成为泉源，直涌入永远的生命（14）。到了七章，主又说，“信入我的人，…从他腹中要流出活水的江河来。”（38）约翰写到这里就接着解释说，“这话是指着信入祂的人将要受的那灵说的。”（39）这给我们看见，四章的活水就是七章所说的那灵。
　　这在旧约里有很清楚地预表。以色列人在旷野遇见干旱，神要摩西击打磐石，磐石裂开就流出活水，解了以色列人的干渴（出十七6）。这个活水不是在外面浇灌他们，乃是给他们喝到里面。所以，林前十章明明告诉我们，那磐石就是基督，因此所流出来的水乃是预表圣灵（4）。
　　到了启示录，最少也有三次提起生命的水。第一次在七章，说到羔羊要牧养信徒到生命水的泉（17）。第二次在二十一章，说到有生命泉的水白白赐给那口渴的人喝（6）。第三次在二十二章，说到“城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来”（1）。启示录是使徒约翰写的，其中的观念和思想，完全是承接他所写的福音书。他的福音书就是告诉人，神显出来作人的生命，不仅是作粮食给人吃（约六35），并且还像活水一样，流到人里面成为泉源，再从人里面流出来成为江河（四14，七38）。所以，约翰写启示录时，也提起一道生命水的河，从神那里流出来，并且在河的两岸还长着生命树。这一棵生命树就是主耶稣作我们生命的粮食，这一道生命水的河就是圣灵流到我们里面，作生命的活水。这幅图画说出，当圣灵进到我们里面作生命，并且在我们里面自由流通的时候，就把基督带到我们里面，作我们的粮食，作我们生命的供应。这就是基督随着圣灵长在我们里头，也就是圣灵把基督带到我们里头，作我们生命的供应。
　　全本圣经乃是结束在新耶路撒冷，这一座圣城的记载上；而那一条从宝座流出来生命水的河，以及河两岸长着的生命树，又是这一个记载的结论。这样说来，全本圣经最精华、最中心的点，就是在宇宙间有一个宝座，流出生命河，长着生命树。简单的说，这就是指着神自己流出来。这一幅图画，乃是圣灵用象征的笔法，结束全本圣经。因为全本圣经就是讲一位流出来的神，要以生命的方式进到人里面，作人的食物和活水，给人吃喝享受，叫人与祂相调为一。
　　用这一个眼光再读约翰福音，就非常清楚，约翰福音也是说到这一件事。约翰福音说到太初有话，话就是神。这一位是话的神成了肉体，来作人生命的粮食（六35）；而从祂里面流出生命的活水，就是圣灵（七38~39）。约翰就是讲这位神出来了，先是子，作生命的粮；再是灵，作生命的活水。这就是新耶路撒冷城里，那一条长着生命树的生命河！
　　凡是约翰福音里提起关乎主耶稣所是的，就如祂是光、是道路、是实际、是生命等等，这一切都能在新耶路撒冷里看到。新耶路撒冷有祂的光，有祂的生命和实际，有祂所是的一切。
　　不仅如此，约翰又说，这一位话成肉体的主耶稣，就是神的羔羊，也是娶新妇的新郎（一29，三29）。等到约翰写启示录的时候，他就说，新耶路撒冷就是新妇，而娶这位新妇的新郎就是羔羊，就是基督（十九7，二一2，9）。所以到了新耶路撒冷，整本约翰福音的重点都包括在里面。
　　我们若默想全本约翰福音，就要看见没有一点不包括在新耶路撒冷里面。有一天主耶稣说，“我与父原是一。”（约十30）意思是说，祂和父是不能分的。到了新耶路撒冷，神和羔羊，羔羊和神，也完全是一，是不能分的（启二一23，二二1）。所以，整本圣经，特别是约翰福音的内容和要点，都包括在新耶路撒冷里。而在这座圣城里面最中心的一点，乃是从宝座流出生命水的河，两岸长着生命树（二二1~2）。这就是神从祂施恩的宝座上流出来，第一步是在祂儿子里，来作人生命的粮食。第二步是在祂的灵里，来作人生命的活水。历代凡是让神这样流过的人，末了就变作金子、珍珠和宝石这些建造的材料，同被建造，成为神人调和的一个居所，就是新耶路撒冷（二一18~21）。反过来说，凡不让祂这样流过的人，末了都到火湖里，作燃烧的材料，永远灭亡（二十15）。
　　这一幅图画说到这里，该是非常清楚了。愿主开启我们眼睛，能以真实看见，神已经在祂的儿子里流到我们中间，也在祂的圣灵里流到我们里面，成了我们活水的泉源。我们的光景若是正常，就不需要外面的浇灌，因为那在我们里面的泉源，比济南府的趵突泉、或耶利哥的泉源，还要汹涌，还要持久。只要我们肯让祂流通，祂必要从我们里面流出活水的江河来。
　　我们一点都不反对圣灵浇灌，因为好些神的儿女需要这个，他们落到特殊的光景中，需要神特殊的作法来拯救。然而我们若是蒙恩，光景正常，活在神面前，也就是活在神的里面，祂在我们里面就作了活水的泉源，并且要成为活水的江河，从我们流出去。这时候就不太需要圣灵浇灌了。
　
　　很可惜，我们今天有一个大难处，就是我们里头的泉源挖得不够深；我们的泉源不够敞开，不够涌流。这没有别的原因，完全是因为我们的灵启发得不够，操练得不够。请想看，连我们的头脑，都需要经过启发操练，才能显出功用，何况我们的灵呢？
　　我们的灵里虽然有一位无限量的圣灵，有一个非受造的源头，我们却不大应用祂，不大启发祂。虽然我们得救了，我们的灵活过来了，但我们不习惯于用我们的灵。我们喜欢用身体活动，也喜欢用头脑活动，就是不大喜欢用我们的灵，操练我们的灵。这就像家里的小孩，你若是叫他们用手脚打皮球、玩耍、或者作事，他们都欢喜作。但你若是叫他们坐下来，运用头脑，安静读书，他们就不愿意了。今天许多弟兄姊妹都不喜欢用灵的情景，也恰如孩子们不欢喜用头脑一样。你若是请弟兄姊妹来会所作整洁，他们很喜欢；若是有什么特别聚会，或查经聚会，他们也欢喜来参加；但你若是要大家全人安静下来，学习回到里面摸灵的感觉，运用灵，操练灵，启发灵，释放灵，调灵，那真正是难为他们了。近来，我们的聚会几乎都是在调灵，就有人感觉枯燥，不敢来聚会了。从前弟兄姊妹来聚会，只要规规矩矩的坐在那里，有人讲道给大家听，讲完了还有人替大家祷告，聚会一结束，大家就回家去了。现在不是这样，弟兄姊妹只要来聚会，就必须调灵祷告，因此那些不习惯用灵的人，聚起会来就感觉很苦恼。
　　这样形容，是要点给大家看，我们的难处就在于不喜欢用灵。我们喜欢作事，喜欢听道，就是不喜欢用灵。愿神怜悯我们，翻转我们的观念和习惯，叫我们今后最看重的一件事，就是调灵祷告。这个祷告就是挖井，挖泉源。我们只要把泉源挖通了，圣灵的活水自然会涌流出来。
　　调灵不是别的，就是运用灵，操练灵，释放灵，和别人一同在灵里祷告。你是个得救的人，你里面的灵已经活过来，神的灵也已经住在你的灵里，因此你就要运用你的灵。你不应该仅仅是一个喜欢身体活动，喜欢魂活动的人，你应该操练多用你的灵来活动，并且还要和别人的灵调在一起活动，调在一起祷告。所以，这个调灵并不是一时的，也不是季节性的，乃是要一直继续下去的。
　　当以色列人在旷野行走，到了一个地方叫作比珥，他们没有水喝了，于是就在那里掘土挖井。他们一面唱歌说，“井啊，涌上水来！”一面用权杖、用扶杖挖掘（民二一16~18）。我们的调灵祷告，也就是挖井，叫我们里面的灵能够敞开，涌出活水。我们要召会得建造，大家的灵非要活泼刚强不可。召会能否得建造，就看众圣徒的灵调得如何。
　　从前我们虽然也有这个亮光，看见圣徒的灵需要刚强，但是没有看得像现在这么重。现在我们清楚看见，要神的召会得建造，召会必须是一个祭司体系。祭司就是一直在神面前烧香祷告的一班人。祭司的供职并不重在到祭坛那里献祭，乃是重在进入圣所，在香坛那里向神烧香、点灯。点灯就是读经，烧香就是祷告。我们每一次和神交通的时候，都得点灯，也都得烧香；都得好好读主的话，也都得好好在主面前祷告。
　　请记得，每一次我们祷告，都是让圣灵从我们里面通过。一个人若是从来不祷告，圣灵能否从他里面流通？当然不可能。圣灵要从我们里面流通，必须是借着我们的祷告。不管我们听了多少道，受了多少感动，若是我们没有把道化作祷告，那些道很难发生效用。我们读经也是如此，若光是读经而没有祷告，圣经的话对我们不过是一些死的字句知识，仅仅落到我们头脑里，不能变作生命的粮、生命的光、生命的灵，供应到我们灵里。因此无论是听道或读经，必须加上祷告才可以。
　　这些日子我一直觉得，召会的荒凉就是因为大家的祷告太少。当初以色列人还没有荒凉的时候，申言者的职分并不明显。摩西虽然是一个申言者，但他的职分还不重在这方面，乃是重在代表神在以色列人中间掌权。而亚伦的职分，就是作神的祭司。等到大卫、所罗门建造圣殿的时候，也是君王和祭司在神面前供职。
　　后来，以色列人的光景渐渐荒凉，到了亚哈作王的时候，他们中间全数是偶像。在王上十八~十九看到，当时的君王完全不像样，祭司也不知到那里去了，圣殿也几乎关门了。相反的，那时候的申言者，像以利亚、以利沙等，却是特别的显明。在今天堕落的基督教里，碰不到君王掌权和祭司供职的光景，所看见的全是牧师讲道，就是少数人作申言者的光景。连我们中间的情形，也渐渐偏到这一面，各处召会几乎都是倚靠话语执事。来到聚会中，几乎都是碰到讲道和听道，作祭司祷告的人却是非常的少。
　　我里面实在有很重的感觉，求主从现在起给我们厉害的平衡，叫我们这些常常讲道的人看重祷告，如同看重听道一样。不然我们的道都是落在字句和头脑里，这是极端的错误。我们要看见，在神的心意中，祂是要每一个得救的人都作祭司。可惜今天的召会落到一个地步，只有极少数的人实际供祭司的职分。因此，我们今后必须恢复祭司的祷告，召会才能有正常建造的光景。
　
　　盼望从这时候起，弟兄姊妹都能注意祭司的事奉，都能起来在神面前供职。这个供职不是别的，就是常常运用灵祷告神，使我们的灵与神的灵能调成一灵，好让神从我们里面经过、流通，并且灌输出去供应别人。这些日子，同工和家负责差不多都有一点调灵的光景，但愿今后更要加强。这个调灵不是季节性的，乃是要天天操练，经常实行的。我们的灵越操练就越刚强，越操练就越丰富，越操练就越新鲜，越操练就越能点活别人的灵。
　　从这时起，盼望家负责能尽力带排负责、或者排里有追求的人一起调灵。等到把排负责调得差不多了，再去调排里属灵光景稍微差一点的人，最后才去调那些不常聚会，属灵光景落下去的弟兄姊妹，把他们的灵也调起来。若是我们照着主的带领，这样操练实行，使大家的灵都高昂起来，活泼起来，我们中间定规能具体显出祭司的体系，我们众人都要在灵里相调为一，同被建造，成为神在灵里的居所。那就是新耶路撒冷的雏形，今天在地上出现了。愿主怜悯我们。
　　原刊于一九六一年十月“话语职事”第一百二十四期
　　读经：诗篇八十四篇六节，约珥书二章二十三节，二十八至二十九节，启示录一章五至六节，五章九至十节，彼得前书二章五节。
--------本段经节汇集--------
诗84:6  
他们经过流泪谷，叫这谷变为泉源之地；并有秋雨之福，盖满了这谷。
珥2:23  
锡安的子女啊，你们要因耶和华你们的神欢喜快乐；因祂赐给你们公义的秋雨，为你们降下甘霖，就是秋雨、春雨，和起初的时节一样。
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。
启1:5  
并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。祂爱我们，用自己的血，把我们从我们的罪中释放了；
启1:6  
又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。
启5:9  
他们唱新歌，说，你配拿书卷，配揭开它的七印，因为你曾被杀，用自己的血从各支派、各方言、各民族、各邦国中，买了人来归与神，
启5:10  
又叫他们成为国度，作祭司，归与我们的神；他们要在地上执掌王权。
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
------------------------
　
　　圣经说到神的灵临到人，有两面的说法：一面是说，神的灵临到人里面，成了人里面的泉源；另一面是说，神的灵临到人身上，如同外面的雨水浇灌人一样。这不仅在新约的时候，有这两面的说法，即使在旧约，当神说到祂恩待人时，也有这两面的讲究。诗篇八十四篇六节说，“他们经过流泪谷，叫这谷变为泉源之地；并有秋雨之福，盖满了这谷。”这里说到神应许那些到锡安朝见神的人，他们虽然行过流泪谷，却将干旱之地，变作泉源之地。同时，神又应许秋雨降下。这就是说到神那丰满的祝福，一面是泉源涌流，一面是雨水降下。
--------本段经节汇集--------
诗84:6  
他们经过流泪谷，叫这谷变为泉源之地；并有秋雨之福，盖满了这谷。
------------------------
　　到了新约，主耶稣在约翰四章和七章，说到圣灵进到我们里面，就是说到圣灵进到我们里头成为泉源（约四14），并且从我们流出去，成了活水的江河（七38）。以后到了使徒行传，在五旬节的时候，圣灵浇灌下来，使徒彼得引用申言者约珥的预言说，神要将祂的灵浇灌在人身上，这个浇灌就是像雨水降下一样（徒二16~18，珥二23，28~29）。所以我们要看见，圣灵在我们身上，一直有这两面的讲究，有时候圣灵在我们里面，就像活水的泉源流出来，成为江河；有时候，圣灵也在外面浇灌我们，如同雨水。
--------本段经节汇集--------
约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约4:14  
人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
徒2:16  
这正是借着申言者约珥所说的，
徒2:17  
“神说，在末后的日子，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，你们的青年人要见异象，你们的老年人要作异梦。
徒2:18  
在那些日子，我要将我的灵浇灌在我的奴仆和婢女身上，他们就要说预言。
珥2:23  
锡安的子女啊，你们要因耶和华你们的神欢喜快乐；因祂赐给你们公义的秋雨，为你们降下甘霖，就是秋雨、春雨，和起初的时节一样。
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。
约珥书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　关于圣灵浇灌在人身上，在旧约里有，在新约里也有；但是圣灵进到人里头作了泉源，从人里面涌流出活水的江河，这个在旧约里只有表号和预言，实际的经历乃是到新约才有。到了永世里，在新耶路撒冷城中，有一道生命水的河，从宝座流出来（启二二1），却不再提到雨水。从这里我们可以看见，神临到人的重点，乃是要进到人里面成为泉源，并且流出活水的江河。至于祂在外面像雨水一样降在人身上，那只是一时的滋润，并不是神在新约里正常的作法。神正常的作法，乃是祂亲自进到人里头成为泉源，涌流出活水的江河来。
--------本段经节汇集--------
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
------------------------
　　在中国山东省济南府，有一个非常有名的水泉，名叫趵突泉。这泉整年不住地涌出水来，所流的水成了一条河，直通渤海，河上还可以泛舟。因此即使附近有了大旱，长年不下雨，济南府也不会缺水，因为那里有一个不干涸的泉源。　　旧约记载，耶利哥城有一股泉源，原本水是恶的，经过以利沙的医治，就变成好的水了（王下二19~22）。现在耶利哥城已经被埋在地里，但顶奇妙，那一股水泉直到今天还留在那里，附近一带的人都喝这泉源的水。外表看，那一个泉源并没有多大，但是那个泉水却整天涌流不息。那里的居民就把水储存在泉口外的水池，每天早晨或是黄昏，妇女们都成群结队的顶着水桶来打水。希奇的是，不管有多少人来打水，水池里的水一点也不见减少。由此可知，那里水量有多大。那个泉源不仅供应了周围人民的饮水，并且还流出一道活水，滋润那一带地方。
--------本段经节汇集--------
王下2:19  
耶利哥城的人对以利沙说，这城的地势美好，我主看见了；只是水恶劣，以致地不出产。
王下2:20  
以利沙说，你们把一个新瓶里面装盐，拿来给我。他们就拿来给他。
王下2:21  
他出到水源，将盐倒在那里，说，耶和华如此说，我治好了这水，这里必不再有死亡或不出产的事。
王下2:22  
于是那水治好了，直到今日，正如以利沙所说的话。
------------------------
　　耶利哥平原比海平面低了大约三百公尺，气候非常干燥、闷热，看过去全是沙土，实在是一片不毛之地，但希奇得很，就在那样一片平原里，这泉源的水所流经之处，却是一片青绿，长着棕树、香蕉树、以及其他果树。这些植物不是倚靠天降的雨水，完全是倚靠这一道泉源。所以泉源的供应，远比降雨的供应长远、可靠。　　这都给我们看见，在神的作法里，祂进到人里头作人经常的供应，远比祂临到人外面作人一时的能力为重。我们今天有了神在我们里头作生命的活水，实在说，就不太需要外面雨水的浇灌了。只要我们里面有一股泉源，日夜涌流不息，就已经够应付我们一切的需要。　　三十年前，在北方一度盛行所谓的灵恩运动。那时我还年轻，也曾亲自去参加他们的聚会，看到他们的光景。那时候圣灵的工作，强烈得像一阵暴雨一样。然而我们都知道，暴雨一时下得凶猛，当时冲激得虽然非常厉害，但过后留下的水却不一定多。反而是细雨整天不停的下，被吸收到土里的倒相当多。三十多年前北方的灵恩运动，那种圣灵浇灌的光景实在像暴雨，但是没过多久，雨水就干了，看不见多少后果。
　
　　这几年我们在这些事上学了一些功课，也深深地注意到神的话语，是说得非常清楚。神临到人正规的作法，并不是在外面像一阵暴雨，而是亲自进到人里面，作人活水的泉源，然后再从人里面流出活水的江河。　　比方，约翰一章讲到太初有话，话就是神，话成了肉体，来到我们中间（1，14）。到了四章就说，祂是活水，人若喝祂所赐的水，这水就要在人里面成为泉源，直涌入永远的生命（14）。到了七章，主又说，“信入我的人，…从他腹中要流出活水的江河来。”（38）约翰写到这里就接着解释说，“这话是指着信入祂的人将要受的那灵说的。”（39）这给我们看见，四章的活水就是七章所说的那灵。
--------本段经节汇集--------
约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
约1:1  
太初有话，话与神同在，话就是神。
约1:14  
话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。
约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约4:14  
人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
约翰福音四章（略，若需要被汇集，请勾选“不忽略整章”）
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　这在旧约里有很清楚地预表。以色列人在旷野遇见干旱，神要摩西击打磐石，磐石裂开就流出活水，解了以色列人的干渴（出十七6）。这个活水不是在外面浇灌他们，乃是给他们喝到里面。所以，林前十章明明告诉我们，那磐石就是基督，因此所流出来的水乃是预表圣灵（4）。
--------本段经节汇集--------
出17:6  
我必在何烈的磐石那里，站在你面前；你要击打磐石，就必有水从磐石流出来，使百姓可以喝。摩西就在以色列的长老眼前这样行了。
哥林多前书十章（略，若需要被汇集，请勾选“不忽略整章”）
林前10:4  
也都喝了一样的灵水；所喝的是出于随行的灵磐石，那磐石就是基督。
------------------------
　　到了启示录，最少也有三次提起生命的水。第一次在七章，说到羔羊要牧养信徒到生命水的泉（17）。第二次在二十一章，说到有生命泉的水白白赐给那口渴的人喝（6）。第三次在二十二章，说到“城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来”（1）。启示录是使徒约翰写的，其中的观念和思想，完全是承接他所写的福音书。他的福音书就是告诉人，神显出来作人的生命，不仅是作粮食给人吃（约六35），并且还像活水一样，流到人里面成为泉源，再从人里面流出来成为江河（四14，七38）。所以，约翰写启示录时，也提起一道生命水的河，从神那里流出来，并且在河的两岸还长着生命树。这一棵生命树就是主耶稣作我们生命的粮食，这一道生命水的河就是圣灵流到我们里面，作生命的活水。这幅图画说出，当圣灵进到我们里面作生命，并且在我们里面自由流通的时候，就把基督带到我们里面，作我们的粮食，作我们生命的供应。这就是基督随着圣灵长在我们里头，也就是圣灵把基督带到我们里头，作我们生命的供应。
--------本段经节汇集--------
启示录七章（略，若需要被汇集，请勾选“不忽略整章”）
启7:17  
因为宝座中的羔羊必牧养他们，领他们到生命水的泉；神也必从他们眼中擦去一切的眼泪。
启示录二十一章（略，若需要被汇集，请勾选“不忽略整章”）
启21:6  
祂又对我说，都成了。我是阿拉法，我是俄梅嘎；我是初，我是终。我要将生命泉的水白白赐给那口渴的人喝。
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
约4:14  
人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
------------------------
　　全本圣经乃是结束在新耶路撒冷，这一座圣城的记载上；而那一条从宝座流出来生命水的河，以及河两岸长着的生命树，又是这一个记载的结论。这样说来，全本圣经最精华、最中心的点，就是在宇宙间有一个宝座，流出生命河，长着生命树。简单的说，这就是指着神自己流出来。这一幅图画，乃是圣灵用象征的笔法，结束全本圣经。因为全本圣经就是讲一位流出来的神，要以生命的方式进到人里面，作人的食物和活水，给人吃喝享受，叫人与祂相调为一。　　用这一个眼光再读约翰福音，就非常清楚，约翰福音也是说到这一件事。约翰福音说到太初有话，话就是神。这一位是话的神成了肉体，来作人生命的粮食（六35）；而从祂里面流出生命的活水，就是圣灵（七38~39）。约翰就是讲这位神出来了，先是子，作生命的粮；再是灵，作生命的活水。这就是新耶路撒冷城里，那一条长着生命树的生命河！
--------本段经节汇集--------
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
------------------------
　　凡是约翰福音里提起关乎主耶稣所是的，就如祂是光、是道路、是实际、是生命等等，这一切都能在新耶路撒冷里看到。新耶路撒冷有祂的光，有祂的生命和实际，有祂所是的一切。　　不仅如此，约翰又说，这一位话成肉体的主耶稣，就是神的羔羊，也是娶新妇的新郎（一29，三29）。等到约翰写启示录的时候，他就说，新耶路撒冷就是新妇，而娶这位新妇的新郎就是羔羊，就是基督（十九7，二一2，9）。所以到了新耶路撒冷，整本约翰福音的重点都包括在里面。
--------本段经节汇集--------
此处经节“一29”没能在最近的文本中找到卷名，请检查。
启19:7  
我们要喜乐欢腾，将荣耀归与祂；因为羔羊婚娶的时候到了，新妇也自己预备好了。
启21:2  
我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。
启21:9  
拿着七个金碗，盛满末后七灾的七位天使中，有一位来对我说，你来，我要将新妇，就是羔羊的妻，指给你看。
------------------------
　　我们若默想全本约翰福音，就要看见没有一点不包括在新耶路撒冷里面。有一天主耶稣说，“我与父原是一。”（约十30）意思是说，祂和父是不能分的。到了新耶路撒冷，神和羔羊，羔羊和神，也完全是一，是不能分的（启二一23，二二1）。所以，整本圣经，特别是约翰福音的内容和要点，都包括在新耶路撒冷里。而在这座圣城里面最中心的一点，乃是从宝座流出生命水的河，两岸长着生命树（二二1~2）。这就是神从祂施恩的宝座上流出来，第一步是在祂儿子里，来作人生命的粮食。第二步是在祂的灵里，来作人生命的活水。历代凡是让神这样流过的人，末了就变作金子、珍珠和宝石这些建造的材料，同被建造，成为神人调和的一个居所，就是新耶路撒冷（二一18~21）。反过来说，凡不让祂这样流过的人，末了都到火湖里，作燃烧的材料，永远灭亡（二十15）。
--------本段经节汇集--------
约10:30  
我与父原是一。
启21:23  
那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
约翰福音没有二二章，请检查。
约21:18  
我实实在在地告诉你，你年轻的时候，自己束上带子，随意往来；但年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方。
约21:19  
耶稣说这话，是指明彼得要怎样死荣耀神。说了这话，就对他说，你跟从我吧。
约21:20  
彼得转过身来，看见耶稣所爱的那门徒跟着，就是在晚饭的时候，靠着耶稣胸膛说，“主啊，出卖你的是谁？”的那门徒。
约21:21  
彼得看见他，就对耶稣说，主啊，这人怎么样？
约20:15  
耶稣对她说，妇人，为什么哭？你找谁？马利亚以为是看园的，就对祂说，先生，若是你把祂移走了，请告诉我，你把祂放在哪里，我好去取祂。
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　　这一幅图画说到这里，该是非常清楚了。愿主开启我们眼睛，能以真实看见，神已经在祂的儿子里流到我们中间，也在祂的圣灵里流到我们里面，成了我们活水的泉源。我们的光景若是正常，就不需要外面的浇灌，因为那在我们里面的泉源，比济南府的趵突泉、或耶利哥的泉源，还要汹涌，还要持久。只要我们肯让祂流通，祂必要从我们里面流出活水的江河来。　　我们一点都不反对圣灵浇灌，因为好些神的儿女需要这个，他们落到特殊的光景中，需要神特殊的作法来拯救。然而我们若是蒙恩，光景正常，活在神面前，也就是活在神的里面，祂在我们里面就作了活水的泉源，并且要成为活水的江河，从我们流出去。这时候就不太需要圣灵浇灌了。
　
　　很可惜，我们今天有一个大难处，就是我们里头的泉源挖得不够深；我们的泉源不够敞开，不够涌流。这没有别的原因，完全是因为我们的灵启发得不够，操练得不够。请想看，连我们的头脑，都需要经过启发操练，才能显出功用，何况我们的灵呢？　　我们的灵里虽然有一位无限量的圣灵，有一个非受造的源头，我们却不大应用祂，不大启发祂。虽然我们得救了，我们的灵活过来了，但我们不习惯于用我们的灵。我们喜欢用身体活动，也喜欢用头脑活动，就是不大喜欢用我们的灵，操练我们的灵。这就像家里的小孩，你若是叫他们用手脚打皮球、玩耍、或者作事，他们都欢喜作。但你若是叫他们坐下来，运用头脑，安静读书，他们就不愿意了。今天许多弟兄姊妹都不喜欢用灵的情景，也恰如孩子们不欢喜用头脑一样。你若是请弟兄姊妹来会所作整洁，他们很喜欢；若是有什么特别聚会，或查经聚会，他们也欢喜来参加；但你若是要大家全人安静下来，学习回到里面摸灵的感觉，运用灵，操练灵，启发灵，释放灵，调灵，那真正是难为他们了。近来，我们的聚会几乎都是在调灵，就有人感觉枯燥，不敢来聚会了。从前弟兄姊妹来聚会，只要规规矩矩的坐在那里，有人讲道给大家听，讲完了还有人替大家祷告，聚会一结束，大家就回家去了。现在不是这样，弟兄姊妹只要来聚会，就必须调灵祷告，因此那些不习惯用灵的人，聚起会来就感觉很苦恼。　　这样形容，是要点给大家看，我们的难处就在于不喜欢用灵。我们喜欢作事，喜欢听道，就是不喜欢用灵。愿神怜悯我们，翻转我们的观念和习惯，叫我们今后最看重的一件事，就是调灵祷告。这个祷告就是挖井，挖泉源。我们只要把泉源挖通了，圣灵的活水自然会涌流出来。　　调灵不是别的，就是运用灵，操练灵，释放灵，和别人一同在灵里祷告。你是个得救的人，你里面的灵已经活过来，神的灵也已经住在你的灵里，因此你就要运用你的灵。你不应该仅仅是一个喜欢身体活动，喜欢魂活动的人，你应该操练多用你的灵来活动，并且还要和别人的灵调在一起活动，调在一起祷告。所以，这个调灵并不是一时的，也不是季节性的，乃是要一直继续下去的。　　当以色列人在旷野行走，到了一个地方叫作比珥，他们没有水喝了，于是就在那里掘土挖井。他们一面唱歌说，“井啊，涌上水来！”一面用权杖、用扶杖挖掘（民二一16~18）。我们的调灵祷告，也就是挖井，叫我们里面的灵能够敞开，涌出活水。我们要召会得建造，大家的灵非要活泼刚强不可。召会能否得建造，就看众圣徒的灵调得如何。
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民21:16  
以色列人从那里起行，到了比珥；从前耶和华对摩西说，招聚百姓，我好给他们水喝，说的就是这井。
民21:17  
当时，以色列人唱这歌说，井啊，涌上水来！你们要向这井歌唱！
民21:18  
这井是众首领和民中的尊贵人，用权杖用扶杖所挖所掘的。以色列人从旷野往玛他拿去，
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　　从前我们虽然也有这个亮光，看见圣徒的灵需要刚强，但是没有看得像现在这么重。现在我们清楚看见，要神的召会得建造，召会必须是一个祭司体系。祭司就是一直在神面前烧香祷告的一班人。祭司的供职并不重在到祭坛那里献祭，乃是重在进入圣所，在香坛那里向神烧香、点灯。点灯就是读经，烧香就是祷告。我们每一次和神交通的时候，都得点灯，也都得烧香；都得好好读主的话，也都得好好在主面前祷告。　　请记得，每一次我们祷告，都是让圣灵从我们里面通过。一个人若是从来不祷告，圣灵能否从他里面流通？当然不可能。圣灵要从我们里面流通，必须是借着我们的祷告。不管我们听了多少道，受了多少感动，若是我们没有把道化作祷告，那些道很难发生效用。我们读经也是如此，若光是读经而没有祷告，圣经的话对我们不过是一些死的字句知识，仅仅落到我们头脑里，不能变作生命的粮、生命的光、生命的灵，供应到我们灵里。因此无论是听道或读经，必须加上祷告才可以。　　这些日子我一直觉得，召会的荒凉就是因为大家的祷告太少。当初以色列人还没有荒凉的时候，申言者的职分并不明显。摩西虽然是一个申言者，但他的职分还不重在这方面，乃是重在代表神在以色列人中间掌权。而亚伦的职分，就是作神的祭司。等到大卫、所罗门建造圣殿的时候，也是君王和祭司在神面前供职。　　后来，以色列人的光景渐渐荒凉，到了亚哈作王的时候，他们中间全数是偶像。在王上十八至十九章看到，当时的君王完全不像样，祭司也不知到那里去了，圣殿也几乎关门了。相反的，那时候的申言者，像以利亚、以利沙等，却是特别的显明。在今天堕落的基督教里，碰不到君王掌权和祭司供职的光景，所看见的全是牧师讲道，就是少数人作申言者的光景。连我们中间的情形，也渐渐偏到这一面，各处召会几乎都是倚靠话语执事。来到聚会中，几乎都是碰到讲道和听道，作祭司祷告的人却是非常的少。
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王上十八1～十九（略，若需要被汇集，请勾选“不忽略整章”）
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　　我里面实在有很重的感觉，求主从现在起给我们厉害的平衡，叫我们这些常常讲道的人看重祷告，如同看重听道一样。不然我们的道都是落在字句和头脑里，这是极端的错误。我们要看见，在神的心意中，祂是要每一个得救的人都作祭司。可惜今天的召会落到一个地步，只有极少数的人实际供祭司的职分。因此，我们今后必须恢复祭司的祷告，召会才能有正常建造的光景。
　
　　盼望从这时候起，弟兄姊妹都能注意祭司的事奉，都能起来在神面前供职。这个供职不是别的，就是常常运用灵祷告神，使我们的灵与神的灵能调成一灵，好让神从我们里面经过、流通，并且灌输出去供应别人。这些日子，同工和家负责差不多都有一点调灵的光景，但愿今后更要加强。这个调灵不是季节性的，乃是要天天操练，经常实行的。我们的灵越操练就越刚强，越操练就越丰富，越操练就越新鲜，越操练就越能点活别人的灵。　　从这时起，盼望家负责能尽力带排负责、或者排里有追求的人一起调灵。等到把排负责调得差不多了，再去调排里属灵光景稍微差一点的人，最后才去调那些不常聚会，属灵光景落下去的弟兄姊妹，把他们的灵也调起来。若是我们照着主的带领，这样操练实行，使大家的灵都高昂起来，活泼起来，我们中间定规能具体显出祭司的体系，我们众人都要在灵里相调为一，同被建造，成为神在灵里的居所。那就是新耶路撒冷的雏形，今天在地上出现了。愿主怜悯我们。　　原刊于一九六一年十月“话语职事”第一百二十四期
　
THE SPIRIT COMING TO MAN IN TWO WAYS
　According to the Bible, the Spirit comes to man in two ways. On one hand, the Spirit enters into man to become a living spring within him; on the other hand, the Spirit comes as rain and is poured upon man outwardly. These two ways are spoken of in the New Testament. In the Old Testament God spoke of bestowing His grace on man according to these two ways. Psalm 84:6 says, “Passing through the valley of Baca, / They make it a spring; / Indeed the early rain covers it with blessings.” In this verse God promised those on the highway to Zion that even though they would pass through the valley of Baca, He would turn the dry land into a spring. God also promised the early rain. God’s full blessing is a flowing spring and also rain.
　In the New Testament the Lord Jesus spoke of the Spirit entering into the believers. He spoke of the Spirit entering into the believers to become a fountain within them (John 4:14) and also of the Spirit flowing out of the believers to become rivers of living water (7:38). When the Spirit was poured out on the day of Pentecost, the apostle Peter quoted the prophet Joel, who said that God would pour out His Spirit upon all flesh. This pouring out of the Spirit is likened to rain (Acts 2:16-18; 23, Joel 2:28-29). The Spirit comes to us in these two ways. Sometimes the Spirit is like a fountain within us flowing out to become rivers of living water, and sometimes the Spirit is poured out upon us as rain.
　
GOD ENTERING INTO MAN TO BECOME A FOUNTAIN BEING THE NORMAL EXPERIENCE
　The outpouring of the Spirit upon the believers is seen in the Old Testament and also in the New Testament. However, the Spirit entering into the believers to become a fountain flowing out as rivers of living water is spoken of only prophetically in the Old Testament. The actual experience of the Spirit entering into the believers can be found only in the New Testament. The last book of the Bible, Revelation, says that in the New Jerusalem there will be a river of water of life flowing out from the throne of God (22:1), but there is no mention of rain. This shows that God enters into man in order to be a fountain and to flow out as rivers of living water. He descends upon man outwardly as rain for instantaneous watering, but this is not God’s normal relationship with man in the New Testament. God’s normal way is to enter into man in order to become a fountain flowing out as rivers of living water.
　In Tsinan, China, there is a spring called Baotu Spring. Water gushes forth from this spring all year round. Hence, there is no shortage of water in Tsinan.
　In the Old Testament the fountain in Jericho had bad water, but Elisha healed the water (2 Kings 2:19-22). Today the ancient city of Jericho is buried under the earth, but the fountain is still there, and the people who live nearby drink of its water. The water that flows from this fountain is stored in a cistern. Regardless of how many people draw water, the amount of water in the cistern is never reduced. This fountain also supplies drinking water to the people in the surrounding areas.
　The plain of Jericho is approximately three hundred meters below sea level, and its climate is dry and hot. It is a barren land, but wherever the water from the fountain flows, there are palm trees, banana trees, and other fruit trees. These plants do not depend on the rain but on the water from the fountain. The supply from the fountain is more dependable than the supply from the rain.
　God’s way of entering into man in order to be a regular supply is more important than His coming upon man outwardly as power. Since we have God in us as the living water of life, we do not have a great need for Him to come to us as rain. The fountain that is flowing within us is sufficient to meet our every need.
　Thirty years ago the Pentecostal movement was prevailing in northern China. At that time I was still young. I attended their meetings and saw their situation. The work of the Holy Spirit was as strong as a thunderstorm. A thunderstorm can be violent with extreme force, but it may not provide us with drinking water. In contrast, when it rains lightly all day long, a large amount of water is absorbed into the soil. The outpouring of the Holy Spirit that we saw in the Pentecostal movement thirty years ago in northern China was like a thunderstorm. After a short period of time the rainwater dried up, and there was very little result.
　
THE RIVER OF WATER OF LIFE
　We have learned lessons related to the Spirit, and we have studied what the Word of God says concerning the Spirit. The normal way that God comes to man is not as a thunderstorm. Rather, He enters into man in order to be a fountain of living water, and He flows out of man as rivers of living water. John 1 says that the Word was in the beginning, that the Word was God, and that the Word became flesh and tabernacled among us (vv. 1, 14). Chapter 4 says that the Lord is living water and that whoever drinks of the water that He gives will not thirst forever, for this water will become in him a fountain of water springing up into eternal life (vv. 10, 14). In chapter 7 the Lord said that rivers of living water will flow out of those who believe into Him (v. 38). In verse 39 John goes on to explain, “This He said concerning the Spirit, whom those who believed into Him were about to receive.” This means that the living water in chapter 4 is the Spirit in chapter 7.
　There is a clear type of the living water in the Old Testament. When the children of Israel thirsted in the wilderness, God told Moses to strike the rock so that living water would flow out of the cleft rock to quench the thirst of the children of Israel (Exo. 17:6). The living water was not poured on them; rather, they drank the water and took it into them. First Corinthians 10:4 says, “The rock was Christ.” The water that flowed out of the rock typifies the Spirit.
　In Revelation the water of life is spoken of at least three times. Verse 17 of chapter 7 says that the Lamb will shepherd and guide the believers to springs of waters of life, verse 6 of chapter 21 says that he who thirsts will be given to drink from the spring of the water of life freely, and verse 1 of chapter 22 says that a river of water of life, bright as crystal, proceeds out of the throne of God and of the Lamb. The book of Revelation was written by John, and its concept and thought are a continuation of his Gospel. John’s Gospel says that in order to be man’s life, God was manifested not only as food for man to eat (6:35) but also as living water that flows into man to become a spring and flows out of man as rivers (4:14; 7:38). In Revelation John speaks of a river of water of life flowing out from God and of the tree of life growing on both sides of the river (22:1-2). The tree of life signifies the Lord Jesus as our bread of life, and the river of water of life signifies the Spirit flowing into us as the living water of life. According to this picture, the flowing of the Spirit brings Christ to us as bread, our life supply. This is Christ with the Spirit growing in us, and this is also the Spirit bringing Christ into us to be our life supply.
　The entire Bible concludes with the holy city, New Jerusalem, with the river of water of life proceeding out of the throne and the tree of life growing on both sides of the river. The essence of the Bible is that there is a throne out of which flows the river of water of life with the tree of life growing along the river. This is God flowing out. The Spirit uses this picture in a symbolic way of writing in order to conclude the entire Bible. The Bible is concerned with God’s flowing out in order to enter into man in the way of life. He is man’s food, and He is living water for man to eat, drink, and enjoy so that man can be mingled with Him as one.
　The Gospel of John says that the Word was in the beginning, and the Word was God (1:1). God who is the Word became flesh (v. 14) in order to be the bread of life to man (6:35) and to flow out of man as the living water of life, which signifies the Spirit (7:38-39). God came as the Son to be the bread of life and then as the Spirit to be the living water of life. This is the river of life and the tree of life in the New Jerusalem.
　Whatever the Gospel of John says concerning the Lord Jesus—such as His being the light, the way, the reality, and the life—can all be seen in the New Jerusalem. In the New Jerusalem He is light, life, reality, and everything.
　The Gospel of John also says that the Lord Jesus, the Word who became flesh, is the Lamb of God and the Bridegroom who will take the bride (1:29; 3:29). Revelation says that the New Jerusalem is the bride and that the Bridegroom is the Lamb, Christ (19:7; 21:2, 9). All the crucial items in the Gospel of John are also in the New Jerusalem.
　If we consider the Gospel of John, we will see that not one item in it is excluded from the New Jerusalem. The Lord Jesus said, “I and the Father are one” (10:30). This means that He and the Father are inseparable. In the New Jerusalem God and the Lamb are also one and inseparable (Rev. 21:23; 22:1). The crucial points of the entire Bible, including the Gospel of John, are found in the New Jerusalem. The focus of the holy city, New Jerusalem, is the river of water of life proceeding out of the throne and the tree of life growing on both sides of the river (Rev. 22:1-2). This is a picture of God flowing out of the throne of grace in two steps: first, in the Son to be the bread of life to man and, second, in the Spirit to be the living water of life to man. The believers who allow God to flow through them will eventually become the building materials of gold, pearls, and precious stones and will be built up together to be the New Jerusalem, the dwelling place of God mingled with man (21:18-21). Conversely, the people who would not allow God to enter into them will end up in the lake of fire and will perish forever (20:15).
　We need a clear view of this picture. May the Lord open our eyes to see that God has flowed out as the Son and has flowed into us as the Spirit to become the spring of living water to us. If our condition is normal, we will not need the outpouring of the Spirit, because the spring in us is more vigorous than the spring in Tsinan or the spring in Jericho. As long as we let Him flow freely within us, He will flow out of us as rivers of water of life.
　We are not against the outpouring of the Spirit. Many children of God need the outpouring. They have fallen into a particular situation that requires that they be delivered by God in an extraordinary way. However, the normal situation of a believer is to live in God and to have God as the spring of living water flowing out as rivers of living water. If this is our situation, we will not depend on the outpouring of the Spirit.
　
PRAYING AND BLENDING IN SPIRIT
　God is a fountain within us, but we have not dug deeply enough for the living water to spring forth. We have not been taught sufficiently to exercise our spirit. Just as our mind needs to be trained in order for us to function, our spirit also needs to be trained.
　Although the immeasurable Spirit is in our spirit, we do not apply Him. We are saved, and our spirit has been enlivened, but we are not accustomed to exercising our spirit. We like to engage in physical and mental activities, but we do not enjoy exercising our spirit. We are like children who enjoy playing but do not like to study. Many saints do not like to exercise their spirit. They like to clean the meeting hall and even to attend conferences or Bible studies, but they do not like to be calm in order to touch, exercise, and release their spirit. Since we began fellowshipping concerning blending in spirit, some saints have stopped coming to the meetings. In the past they attended meetings in order to hear a message, but now those who come to the meetings must pray and blend in spirit. Hence, the saints who are not accustomed to exercising their spirit feel uncomfortable in the meetings.
　The saints feel uncomfortable because they do not like to exercise their spirit. We like to do things and listen to messages, but we do not like to exercise our spirit. May the Lord be merciful to us and revolutionize our concept so that we would pay attention to blending in spirit by prayer. This kind of prayer is to dig the well. When we dig deeply enough, the Spirit as the living water will spontaneously flow out.
　To blend in spirit is to exercise and release one’s spirit in prayer with others. Every believer has been enlivened in his spirit, and the Spirit of God dwells in his spirit. Hence, we need to exercise our spirit. We should not be persons who only like activities that involve our body and our soul. We should exercise our spirit in all that we do. Moreover, our spirit should blend with the spirit of the other saints in our activities and in prayer. Blending in spirit is not momentary or seasonal; it is continual.
　While the children of Israel journeyed through the wilderness, they came to a place called Beer, where there was no water for drinking. So they used the scepter and staffs to dig the well while they sang, “Spring up, O well!” (Num. 21:16-18). Our blending in spirit by praying is our digging the well so that our spirit can flow forth with living water. In order to build the church, our spirit must be living and strong. Whether or not the church can be built up depends on how much we are blended in spirit.
　Although we received this light several years ago and saw the need for the spirit of the saints to be strong, we did not see its importance as clearly as we do today. In order for the church to be built, the church must be a priesthood. The priests are a group of people who burn the incense by praying in spirit. The focus of their function is not the bronze altar with the offerings but their entering into the Holy Place to light the lamps and to burn the incense at the incense altar. Lighting the lamps signifies reading the Word, and burning the incense signifies praying. Every time we fellowship with God, we need to light the lamps and burn the incense. In other words, we need to read the Word and pray.
　When we pray, we let the Spirit pass through us. The Spirit cannot flow through a person who never prays. The Spirit can flow in us and out of us only through our prayer. It does not matter how many messages we have heard; if we do not turn the messages into prayer, they will not have any effect on us. The same applies to our reading the Bible. If we read the Bible without praying, the words in the Bible will merely be letters related to knowledge, which will remain in our mind and will not become the bread of life, the light of life, and the Spirit of life to be the supply in our spirit. Hence, in addition to listening to messages and reading the Bible, we must pray.
　The desolation of the church is due to a lack of prayer. Before the children of Israel became desolate, the prophethood was not manifest. Moses was a prophet, but his primary function was to represent God as His deputy authority among the people of Israel. Aaron’s function was to serve as a priest to God. At the time of David and when Solomon built the temple, there were kings and priests ministering before God.
　Later, the condition of the Israelites deteriorated to the point that, during the reign of King Ahab, there were idols in their midst. In 1 Kings 18 and 19 the kings were improper, and the priests were nowhere to be found. However, the prophets, such as Elijah and Elisha, were prominent. In degraded Christianity the believers are not exercising God’s authority as kings, nor are they ministering to God as priests. Instead, there are pastors giving sermons; in other words, only a few serve as prophets. Even our situation has degraded to the point of the churches depending on the ministers of the word. The meetings consist mainly of ones giving messages and of others listening to messages; very few saints pray as priests.
　I am burdened that the Lord would balance us so that we would pay as much attention to prayer as we do to listening to messages. Otherwise, the messages that we hear will remain in our mind. We must see that God’s intention is for every believer to be a priest. The church has fallen to the extent that only a few minister as priests. We must recover the prayer of the priests so that the church can be built up.
　
PRAYING BY EXERCISING THE SPIRIT
　The saints must pay attention to the service of the priests and rise up to minister to God. To minister in this way is to exercise our spirit to pray so that our spirit and the Spirit are mingled as one. Then God can flow through us and be transmitted through us to supply others. There has been a great deal of blending in spirit among the co-workers and the leading ones. I hope that this blending will be strengthened. It must not be seasonal. This requires us to exercise and practice daily. The more our spirit is exercised, the stronger, richer, and fresher it will be, and the more we will be able to enliven the saints.
　I hope that the leading ones will endeavor to lead the group meetings to practice blending in spirit. Then the leading ones can stir up the rest of the saints to blend in spirit. If we exercise and practice according to what the Lord has shown us, the saints will be uplifted and living, the priesthood will be manifested among us, and we will be blended in spirit and built together to be the dwelling place of God in spirit. This is the miniature expression of the New Jerusalem on the earth today. May the Lord have mercy on us.
 
　　读经：诗篇八十四篇六节，约珥书二章二十三节，二十八至二十九节，启示录一章五至六节，五章九至十节，彼得前书二章五节。
 
　Scripture Reading: Psa. 84:6; Joel 2:23, 28-29; Rev. 1:5-6; 5:9-10; 1 Pet. 2:5
　　圣经说到神的灵临到人，有两面的说法：一面是说，神的灵临到人里面，成了人里面的泉源；另一面是说，神的灵临到人身上，如同外面的雨水浇灌人一样。这不仅在新约的时候，有这两面的说法，即使在旧约，当神说到祂恩待人时，也有这两面的讲究。诗篇八十四篇六节说，“他们经过流泪谷，叫这谷变为泉源之地；并有秋雨之福，盖满了这谷。”这里说到神应许那些到锡安朝见神的人，他们虽然行过流泪谷，却将干旱之地，变作泉源之地。同时，神又应许秋雨降下。这就是说到神那丰满的祝福，一面是泉源涌流，一面是雨水降下。

　　到了新约，主耶稣在约翰四章和七章，说到圣灵进到我们里面，就是说到圣灵进到我们里头成为泉源（约四14），并且从我们流出去，成了活水的江河（七38）。以后到了使徒行传，在五旬节的时候，圣灵浇灌下来，使徒彼得引用申言者约珥的预言说，神要将祂的灵浇灌在人身上，这个浇灌就是像雨水降下一样（徒二16~18，珥二23，28~29）。所以我们要看见，圣灵在我们身上，一直有这两面的讲究，有时候圣灵在我们里面，就像活水的泉源流出来，成为江河；有时候，圣灵也在外面浇灌我们，如同雨水。
 
　According to the Bible, the Spirit comes to man in two ways. On one hand, the Spirit enters into man to become a living spring within him; on the other hand, the Spirit comes as rain and is poured upon man outwardly. These two ways are spoken of in the New Testament. In the Old Testament God spoke of bestowing His grace on man according to these two ways. Psalm 84:6 says, “Passing through the valley of Baca, / They make it a spring; / Indeed the early rain covers it with blessings.” In this verse God promised those on the highway to Zion that even though they would pass through the valley of Baca, He would turn the dry land into a spring. God also promised the early rain. God’s full blessing is a flowing spring and also rain.

　In the New Testament the Lord Jesus spoke of the Spirit entering into the believers. He spoke of the Spirit entering into the believers to become a fountain within them (John 4:14) and also of the Spirit flowing out of the believers to become rivers of living water (7:38). When the Spirit was poured out on the day of Pentecost, the apostle Peter quoted the prophet Joel, who said that God would pour out His Spirit upon all flesh. This pouring out of the Spirit is likened to rain (Acts 2:16-18; 23, Joel 2:28-29). The Spirit comes to us in these two ways. Sometimes the Spirit is like a fountain within us flowing out to become rivers of living water, and sometimes the Spirit is poured out upon us as rain.
　　关于圣灵浇灌在人身上，在旧约里有，在新约里也有；但是圣灵进到人里头作了泉源，从人里面涌流出活水的江河，这个在旧约里只有表号和预言，实际的经历乃是到新约才有。到了永世里，在新耶路撒冷城中，有一道生命水的河，从宝座流出来（启二二1），却不再提到雨水。从这里我们可以看见，神临到人的重点，乃是要进到人里面成为泉源，并且流出活水的江河。至于祂在外面像雨水一样降在人身上，那只是一时的滋润，并不是神在新约里正常的作法。神正常的作法，乃是祂亲自进到人里头成为泉源，涌流出活水的江河来。

　　在中国山东省济南府，有一个非常有名的水泉，名叫趵突泉。这泉整年不住地涌出水来，所流的水成了一条河，直通渤海，河上还可以泛舟。因此即使附近有了大旱，长年不下雨，济南府也不会缺水，因为那里有一个不干涸的泉源。

　　旧约记载，耶利哥城有一股泉源，原本水是恶的，经过以利沙的医治，就变成好的水了（王下二19~22）。现在耶利哥城已经被埋在地里，但顶奇妙，那一股水泉直到今天还留在那里，附近一带的人都喝这泉源的水。外表看，那一个泉源并没有多大，但是那个泉水却整天涌流不息。那里的居民就把水储存在泉口外的水池，每天早晨或是黄昏，妇女们都成群结队的顶着水桶来打水。希奇的是，不管有多少人来打水，水池里的水一点也不见减少。由此可知，那里水量有多大。那个泉源不仅供应了周围人民的饮水，并且还流出一道活水，滋润那一带地方。

　　耶利哥平原比海平面低了大约三百公尺，气候非常干燥、闷热，看过去全是沙土，实在是一片不毛之地，但希奇得很，就在那样一片平原里，这泉源的水所流经之处，却是一片青绿，长着棕树、香蕉树、以及其他果树。这些植物不是倚靠天降的雨水，完全是倚靠这一道泉源。所以泉源的供应，远比降雨的供应长远、可靠。

　　这都给我们看见，在神的作法里，祂进到人里头作人经常的供应，远比祂临到人外面作人一时的能力为重。我们今天有了神在我们里头作生命的活水，实在说，就不太需要外面雨水的浇灌了。只要我们里面有一股泉源，日夜涌流不息，就已经够应付我们一切的需要。

　　三十年前，在北方一度盛行所谓的灵恩运动。那时我还年轻，也曾亲自去参加他们的聚会，看到他们的光景。那时候圣灵的工作，强烈得像一阵暴雨一样。然而我们都知道，暴雨一时下得凶猛，当时冲激得虽然非常厉害，但过后留下的水却不一定多。反而是细雨整天不停的下，被吸收到土里的倒相当多。三十多年前北方的灵恩运动，那种圣灵浇灌的光景实在像暴雨，但是没过多久，雨水就干了，看不见多少后果。
 
　The outpouring of the Spirit upon the believers is seen in the Old Testament and also in the New Testament. However, the Spirit entering into the believers to become a fountain flowing out as rivers of living water is spoken of only prophetically in the Old Testament. The actual experience of the Spirit entering into the believers can be found only in the New Testament. The last book of the Bible, Revelation, says that in the New Jerusalem there will be a river of water of life flowing out from the throne of God (22:1), but there is no mention of rain. This shows that God enters into man in order to be a fountain and to flow out as rivers of living water. He descends upon man outwardly as rain for instantaneous watering, but this is not God’s normal relationship with man in the New Testament. God’s normal way is to enter into man in order to become a fountain flowing out as rivers of living water.

　In Tsinan, China, there is a spring called Baotu Spring. Water gushes forth from this spring all year round. Hence, there is no shortage of water in Tsinan.

　In the Old Testament the fountain in Jericho had bad water, but Elisha healed the water (2 Kings 2:19-22). Today the ancient city of Jericho is buried under the earth, but the fountain is still there, and the people who live nearby drink of its water. The water that flows from this fountain is stored in a cistern. Regardless of how many people draw water, the amount of water in the cistern is never reduced. This fountain also supplies drinking water to the people in the surrounding areas.

　The plain of Jericho is approximately three hundred meters below sea level, and its climate is dry and hot. It is a barren land, but wherever the water from the fountain flows, there are palm trees, banana trees, and other fruit trees. These plants do not depend on the rain but on the water from the fountain. The supply from the fountain is more dependable than the supply from the rain.

　God’s way of entering into man in order to be a regular supply is more important than His coming upon man outwardly as power. Since we have God in us as the living water of life, we do not have a great need for Him to come to us as rain. The fountain that is flowing within us is sufficient to meet our every need.

　Thirty years ago the Pentecostal movement was prevailing in northern China. At that time I was still young. I attended their meetings and saw their situation. The work of the Holy Spirit was as strong as a thunderstorm. A thunderstorm can be violent with extreme force, but it may not provide us with drinking water. In contrast, when it rains lightly all day long, a large amount of water is absorbed into the soil. The outpouring of the Holy Spirit that we saw in the Pentecostal movement thirty years ago in northern China was like a thunderstorm. After a short period of time the rainwater dried up, and there was very little result.
　　这几年我们在这些事上学了一些功课，也深深地注意到神的话语，是说得非常清楚。神临到人正规的作法，并不是在外面像一阵暴雨，而是亲自进到人里面，作人活水的泉源，然后再从人里面流出活水的江河。

　　比方，约翰一章讲到太初有话，话就是神，话成了肉体，来到我们中间（1，14）。到了四章就说，祂是活水，人若喝祂所赐的水，这水就要在人里面成为泉源，直涌入永远的生命（14）。到了七章，主又说，“信入我的人，…从他腹中要流出活水的江河来。”（38）约翰写到这里就接着解释说，“这话是指着信入祂的人将要受的那灵说的。”（39）这给我们看见，四章的活水就是七章所说的那灵。

　　这在旧约里有很清楚地预表。以色列人在旷野遇见干旱，神要摩西击打磐石，磐石裂开就流出活水，解了以色列人的干渴（出十七6）。这个活水不是在外面浇灌他们，乃是给他们喝到里面。所以，林前十章明明告诉我们，那磐石就是基督，因此所流出来的水乃是预表圣灵（4）。

　　到了启示录，最少也有三次提起生命的水。第一次在七章，说到羔羊要牧养信徒到生命水的泉（17）。第二次在二十一章，说到有生命泉的水白白赐给那口渴的人喝（6）。第三次在二十二章，说到“城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来”（1）。启示录是使徒约翰写的，其中的观念和思想，完全是承接他所写的福音书。他的福音书就是告诉人，神显出来作人的生命，不仅是作粮食给人吃（约六35），并且还像活水一样，流到人里面成为泉源，再从人里面流出来成为江河（四14，七38）。所以，约翰写启示录时，也提起一道生命水的河，从神那里流出来，并且在河的两岸还长着生命树。这一棵生命树就是主耶稣作我们生命的粮食，这一道生命水的河就是圣灵流到我们里面，作生命的活水。这幅图画说出，当圣灵进到我们里面作生命，并且在我们里面自由流通的时候，就把基督带到我们里面，作我们的粮食，作我们生命的供应。这就是基督随着圣灵长在我们里头，也就是圣灵把基督带到我们里头，作我们生命的供应。

　　全本圣经乃是结束在新耶路撒冷，这一座圣城的记载上；而那一条从宝座流出来生命水的河，以及河两岸长着的生命树，又是这一个记载的结论。这样说来，全本圣经最精华、最中心的点，就是在宇宙间有一个宝座，流出生命河，长着生命树。简单的说，这就是指着神自己流出来。这一幅图画，乃是圣灵用象征的笔法，结束全本圣经。因为全本圣经就是讲一位流出来的神，要以生命的方式进到人里面，作人的食物和活水，给人吃喝享受，叫人与祂相调为一。

　　用这一个眼光再读约翰福音，就非常清楚，约翰福音也是说到这一件事。约翰福音说到太初有话，话就是神。这一位是话的神成了肉体，来作人生命的粮食（六35）；而从祂里面流出生命的活水，就是圣灵（七38~39）。约翰就是讲这位神出来了，先是子，作生命的粮；再是灵，作生命的活水。这就是新耶路撒冷城里，那一条长着生命树的生命河！

　　凡是约翰福音里提起关乎主耶稣所是的，就如祂是光、是道路、是实际、是生命等等，这一切都能在新耶路撒冷里看到。新耶路撒冷有祂的光，有祂的生命和实际，有祂所是的一切。

　　不仅如此，约翰又说，这一位话成肉体的主耶稣，就是神的羔羊，也是娶新妇的新郎（一29，三29）。等到约翰写启示录的时候，他就说，新耶路撒冷就是新妇，而娶这位新妇的新郎就是羔羊，就是基督（十九7，二一2，9）。所以到了新耶路撒冷，整本约翰福音的重点都包括在里面。

　　我们若默想全本约翰福音，就要看见没有一点不包括在新耶路撒冷里面。有一天主耶稣说，“我与父原是一。”（约十30）意思是说，祂和父是不能分的。到了新耶路撒冷，神和羔羊，羔羊和神，也完全是一，是不能分的（启二一23，二二1）。所以，整本圣经，特别是约翰福音的内容和要点，都包括在新耶路撒冷里。而在这座圣城里面最中心的一点，乃是从宝座流出生命水的河，两岸长着生命树（二二1~2）。这就是神从祂施恩的宝座上流出来，第一步是在祂儿子里，来作人生命的粮食。第二步是在祂的灵里，来作人生命的活水。历代凡是让神这样流过的人，末了就变作金子、珍珠和宝石这些建造的材料，同被建造，成为神人调和的一个居所，就是新耶路撒冷（二一18~21）。反过来说，凡不让祂这样流过的人，末了都到火湖里，作燃烧的材料，永远灭亡（二十15）。

　　这一幅图画说到这里，该是非常清楚了。愿主开启我们眼睛，能以真实看见，神已经在祂的儿子里流到我们中间，也在祂的圣灵里流到我们里面，成了我们活水的泉源。我们的光景若是正常，就不需要外面的浇灌，因为那在我们里面的泉源，比济南府的趵突泉、或耶利哥的泉源，还要汹涌，还要持久。只要我们肯让祂流通，祂必要从我们里面流出活水的江河来。

　　我们一点都不反对圣灵浇灌，因为好些神的儿女需要这个，他们落到特殊的光景中，需要神特殊的作法来拯救。然而我们若是蒙恩，光景正常，活在神面前，也就是活在神的里面，祂在我们里面就作了活水的泉源，并且要成为活水的江河，从我们流出去。这时候就不太需要圣灵浇灌了。
 
　We have learned lessons related to the Spirit, and we have studied what the Word of God says concerning the Spirit. The normal way that God comes to man is not as a thunderstorm. Rather, He enters into man in order to be a fountain of living water, and He flows out of man as rivers of living water. John 1 says that the Word was in the beginning, that the Word was God, and that the Word became flesh and tabernacled among us (vv. 1, 14). Chapter 4 says that the Lord is living water and that whoever drinks of the water that He gives will not thirst forever, for this water will become in him a fountain of water springing up into eternal life (vv. 10, 14). In chapter 7 the Lord said that rivers of living water will flow out of those who believe into Him (v. 38). In verse 39 John goes on to explain, “This He said concerning the Spirit, whom those who believed into Him were about to receive.” This means that the living water in chapter 4 is the Spirit in chapter 7.

　There is a clear type of the living water in the Old Testament. When the children of Israel thirsted in the wilderness, God told Moses to strike the rock so that living water would flow out of the cleft rock to quench the thirst of the children of Israel (Exo. 17:6). The living water was not poured on them; rather, they drank the water and took it into them. First Corinthians 10:4 says, “The rock was Christ.” The water that flowed out of the rock typifies the Spirit.

　In Revelation the water of life is spoken of at least three times. Verse 17 of chapter 7 says that the Lamb will shepherd and guide the believers to springs of waters of life, verse 6 of chapter 21 says that he who thirsts will be given to drink from the spring of the water of life freely, and verse 1 of chapter 22 says that a river of water of life, bright as crystal, proceeds out of the throne of God and of the Lamb. The book of Revelation was written by John, and its concept and thought are a continuation of his Gospel. John’s Gospel says that in order to be man’s life, God was manifested not only as food for man to eat (6:35) but also as living water that flows into man to become a spring and flows out of man as rivers (4:14; 7:38). In Revelation John speaks of a river of water of life flowing out from God and of the tree of life growing on both sides of the river (22:1-2). The tree of life signifies the Lord Jesus as our bread of life, and the river of water of life signifies the Spirit flowing into us as the living water of life. According to this picture, the flowing of the Spirit brings Christ to us as bread, our life supply. This is Christ with the Spirit growing in us, and this is also the Spirit bringing Christ into us to be our life supply.

　The entire Bible concludes with the holy city, New Jerusalem, with the river of water of life proceeding out of the throne and the tree of life growing on both sides of the river. The essence of the Bible is that there is a throne out of which flows the river of water of life with the tree of life growing along the river. This is God flowing out. The Spirit uses this picture in a symbolic way of writing in order to conclude the entire Bible. The Bible is concerned with God’s flowing out in order to enter into man in the way of life. He is man’s food, and He is living water for man to eat, drink, and enjoy so that man can be mingled with Him as one.

　The Gospel of John says that the Word was in the beginning, and the Word was God (1:1). God who is the Word became flesh (v. 14) in order to be the bread of life to man (6:35) and to flow out of man as the living water of life, which signifies the Spirit (7:38-39). God came as the Son to be the bread of life and then as the Spirit to be the living water of life. This is the river of life and the tree of life in the New Jerusalem.

　Whatever the Gospel of John says concerning the Lord Jesus—such as His being the light, the way, the reality, and the life—can all be seen in the New Jerusalem. In the New Jerusalem He is light, life, reality, and everything.

　The Gospel of John also says that the Lord Jesus, the Word who became flesh, is the Lamb of God and the Bridegroom who will take the bride (1:29; 3:29). Revelation says that the New Jerusalem is the bride and that the Bridegroom is the Lamb, Christ (19:7; 21:2, 9). All the crucial items in the Gospel of John are also in the New Jerusalem.

　If we consider the Gospel of John, we will see that not one item in it is excluded from the New Jerusalem. The Lord Jesus said, “I and the Father are one” (10:30). This means that He and the Father are inseparable. In the New Jerusalem God and the Lamb are also one and inseparable (Rev. 21:23; 22:1). The crucial points of the entire Bible, including the Gospel of John, are found in the New Jerusalem. The focus of the holy city, New Jerusalem, is the river of water of life proceeding out of the throne and the tree of life growing on both sides of the river (Rev. 22:1-2). This is a picture of God flowing out of the throne of grace in two steps: first, in the Son to be the bread of life to man and, second, in the Spirit to be the living water of life to man. The believers who allow God to flow through them will eventually become the building materials of gold, pearls, and precious stones and will be built up together to be the New Jerusalem, the dwelling place of God mingled with man (21:18-21). Conversely, the people who would not allow God to enter into them will end up in the lake of fire and will perish forever (20:15).

　We need a clear view of this picture. May the Lord open our eyes to see that God has flowed out as the Son and has flowed into us as the Spirit to become the spring of living water to us. If our condition is normal, we will not need the outpouring of the Spirit, because the spring in us is more vigorous than the spring in Tsinan or the spring in Jericho. As long as we let Him flow freely within us, He will flow out of us as rivers of water of life.

　We are not against the outpouring of the Spirit. Many children of God need the outpouring. They have fallen into a particular situation that requires that they be delivered by God in an extraordinary way. However, the normal situation of a believer is to live in God and to have God as the spring of living water flowing out as rivers of living water. If this is our situation, we will not depend on the outpouring of the Spirit.
　　很可惜，我们今天有一个大难处，就是我们里头的泉源挖得不够深；我们的泉源不够敞开，不够涌流。这没有别的原因，完全是因为我们的灵启发得不够，操练得不够。请想看，连我们的头脑，都需要经过启发操练，才能显出功用，何况我们的灵呢？

　　我们的灵里虽然有一位无限量的圣灵，有一个非受造的源头，我们却不大应用祂，不大启发祂。虽然我们得救了，我们的灵活过来了，但我们不习惯于用我们的灵。我们喜欢用身体活动，也喜欢用头脑活动，就是不大喜欢用我们的灵，操练我们的灵。这就像家里的小孩，你若是叫他们用手脚打皮球、玩耍、或者作事，他们都欢喜作。但你若是叫他们坐下来，运用头脑，安静读书，他们就不愿意了。今天许多弟兄姊妹都不喜欢用灵的情景，也恰如孩子们不欢喜用头脑一样。你若是请弟兄姊妹来会所作整洁，他们很喜欢；若是有什么特别聚会，或查经聚会，他们也欢喜来参加；但你若是要大家全人安静下来，学习回到里面摸灵的感觉，运用灵，操练灵，启发灵，释放灵，调灵，那真正是难为他们了。近来，我们的聚会几乎都是在调灵，就有人感觉枯燥，不敢来聚会了。从前弟兄姊妹来聚会，只要规规矩矩的坐在那里，有人讲道给大家听，讲完了还有人替大家祷告，聚会一结束，大家就回家去了。现在不是这样，弟兄姊妹只要来聚会，就必须调灵祷告，因此那些不习惯用灵的人，聚起会来就感觉很苦恼。

　　这样形容，是要点给大家看，我们的难处就在于不喜欢用灵。我们喜欢作事，喜欢听道，就是不喜欢用灵。愿神怜悯我们，翻转我们的观念和习惯，叫我们今后最看重的一件事，就是调灵祷告。这个祷告就是挖井，挖泉源。我们只要把泉源挖通了，圣灵的活水自然会涌流出来。

　　调灵不是别的，就是运用灵，操练灵，释放灵，和别人一同在灵里祷告。你是个得救的人，你里面的灵已经活过来，神的灵也已经住在你的灵里，因此你就要运用你的灵。你不应该仅仅是一个喜欢身体活动，喜欢魂活动的人，你应该操练多用你的灵来活动，并且还要和别人的灵调在一起活动，调在一起祷告。所以，这个调灵并不是一时的，也不是季节性的，乃是要一直继续下去的。

　　当以色列人在旷野行走，到了一个地方叫作比珥，他们没有水喝了，于是就在那里掘土挖井。他们一面唱歌说，“井啊，涌上水来！”一面用权杖、用扶杖挖掘（民二一16~18）。我们的调灵祷告，也就是挖井，叫我们里面的灵能够敞开，涌出活水。我们要召会得建造，大家的灵非要活泼刚强不可。召会能否得建造，就看众圣徒的灵调得如何。

　　从前我们虽然也有这个亮光，看见圣徒的灵需要刚强，但是没有看得像现在这么重。现在我们清楚看见，要神的召会得建造，召会必须是一个祭司体系。祭司就是一直在神面前烧香祷告的一班人。祭司的供职并不重在到祭坛那里献祭，乃是重在进入圣所，在香坛那里向神烧香、点灯。点灯就是读经，烧香就是祷告。我们每一次和神交通的时候，都得点灯，也都得烧香；都得好好读主的话，也都得好好在主面前祷告。

　　请记得，每一次我们祷告，都是让圣灵从我们里面通过。一个人若是从来不祷告，圣灵能否从他里面流通？当然不可能。圣灵要从我们里面流通，必须是借着我们的祷告。不管我们听了多少道，受了多少感动，若是我们没有把道化作祷告，那些道很难发生效用。我们读经也是如此，若光是读经而没有祷告，圣经的话对我们不过是一些死的字句知识，仅仅落到我们头脑里，不能变作生命的粮、生命的光、生命的灵，供应到我们灵里。因此无论是听道或读经，必须加上祷告才可以。

　　这些日子我一直觉得，召会的荒凉就是因为大家的祷告太少。当初以色列人还没有荒凉的时候，申言者的职分并不明显。摩西虽然是一个申言者，但他的职分还不重在这方面，乃是重在代表神在以色列人中间掌权。而亚伦的职分，就是作神的祭司。等到大卫、所罗门建造圣殿的时候，也是君王和祭司在神面前供职。

　　后来，以色列人的光景渐渐荒凉，到了亚哈作王的时候，他们中间全数是偶像。在王上十八至十九章看到，当时的君王完全不像样，祭司也不知到那里去了，圣殿也几乎关门了。相反的，那时候的申言者，像以利亚、以利沙等，却是特别的显明。在今天堕落的基督教里，碰不到君王掌权和祭司供职的光景，所看见的全是牧师讲道，就是少数人作申言者的光景。连我们中间的情形，也渐渐偏到这一面，各处召会几乎都是倚靠话语执事。来到聚会中，几乎都是碰到讲道和听道，作祭司祷告的人却是非常的少。

　　我里面实在有很重的感觉，求主从现在起给我们厉害的平衡，叫我们这些常常讲道的人看重祷告，如同看重听道一样。不然我们的道都是落在字句和头脑里，这是极端的错误。我们要看见，在神的心意中，祂是要每一个得救的人都作祭司。可惜今天的召会落到一个地步，只有极少数的人实际供祭司的职分。因此，我们今后必须恢复祭司的祷告，召会才能有正常建造的光景。
 
　God is a fountain within us, but we have not dug deeply enough for the living water to spring forth. We have not been taught sufficiently to exercise our spirit. Just as our mind needs to be trained in order for us to function, our spirit also needs to be trained.

　Although the immeasurable Spirit is in our spirit, we do not apply Him. We are saved, and our spirit has been enlivened, but we are not accustomed to exercising our spirit. We like to engage in physical and mental activities, but we do not enjoy exercising our spirit. We are like children who enjoy playing but do not like to study. Many saints do not like to exercise their spirit. They like to clean the meeting hall and even to attend conferences or Bible studies, but they do not like to be calm in order to touch, exercise, and release their spirit. Since we began fellowshipping concerning blending in spirit, some saints have stopped coming to the meetings. In the past they attended meetings in order to hear a message, but now those who come to the meetings must pray and blend in spirit. Hence, the saints who are not accustomed to exercising their spirit feel uncomfortable in the meetings.

　The saints feel uncomfortable because they do not like to exercise their spirit. We like to do things and listen to messages, but we do not like to exercise our spirit. May the Lord be merciful to us and revolutionize our concept so that we would pay attention to blending in spirit by prayer. This kind of prayer is to dig the well. When we dig deeply enough, the Spirit as the living water will spontaneously flow out.

　To blend in spirit is to exercise and release one’s spirit in prayer with others. Every believer has been enlivened in his spirit, and the Spirit of God dwells in his spirit. Hence, we need to exercise our spirit. We should not be persons who only like activities that involve our body and our soul. We should exercise our spirit in all that we do. Moreover, our spirit should blend with the spirit of the other saints in our activities and in prayer. Blending in spirit is not momentary or seasonal; it is continual.

　While the children of Israel journeyed through the wilderness, they came to a place called Beer, where there was no water for drinking. So they used the scepter and staffs to dig the well while they sang, “Spring up, O well!” (Num. 21:16-18). Our blending in spirit by praying is our digging the well so that our spirit can flow forth with living water. In order to build the church, our spirit must be living and strong. Whether or not the church can be built up depends on how much we are blended in spirit.

　Although we received this light several years ago and saw the need for the spirit of the saints to be strong, we did not see its importance as clearly as we do today. In order for the church to be built, the church must be a priesthood. The priests are a group of people who burn the incense by praying in spirit. The focus of their function is not the bronze altar with the offerings but their entering into the Holy Place to light the lamps and to burn the incense at the incense altar. Lighting the lamps signifies reading the Word, and burning the incense signifies praying. Every time we fellowship with God, we need to light the lamps and burn the incense. In other words, we need to read the Word and pray.

　When we pray, we let the Spirit pass through us. The Spirit cannot flow through a person who never prays. The Spirit can flow in us and out of us only through our prayer. It does not matter how many messages we have heard; if we do not turn the messages into prayer, they will not have any effect on us. The same applies to our reading the Bible. If we read the Bible without praying, the words in the Bible will merely be letters related to knowledge, which will remain in our mind and will not become the bread of life, the light of life, and the Spirit of life to be the supply in our spirit. Hence, in addition to listening to messages and reading the Bible, we must pray.

　The desolation of the church is due to a lack of prayer. Before the children of Israel became desolate, the prophethood was not manifest. Moses was a prophet, but his primary function was to represent God as His deputy authority among the people of Israel. Aaron’s function was to serve as a priest to God. At the time of David and when Solomon built the temple, there were kings and priests ministering before God.

　Later, the condition of the Israelites deteriorated to the point that, during the reign of King Ahab, there were idols in their midst. In 1 Kings 18 and 19 the kings were improper, and the priests were nowhere to be found. However, the prophets, such as Elijah and Elisha, were prominent. In degraded Christianity the believers are not exercising God’s authority as kings, nor are they ministering to God as priests. Instead, there are pastors giving sermons; in other words, only a few serve as prophets. Even our situation has degraded to the point of the churches depending on the ministers of the word. The meetings consist mainly of ones giving messages and of others listening to messages; very few saints pray as priests.

　I am burdened that the Lord would balance us so that we would pay as much attention to prayer as we do to listening to messages. Otherwise, the messages that we hear will remain in our mind. We must see that God’s intention is for every believer to be a priest. The church has fallen to the extent that only a few minister as priests. We must recover the prayer of the priests so that the church can be built up.
　　盼望从这时候起，弟兄姊妹都能注意祭司的事奉，都能起来在神面前供职。这个供职不是别的，就是常常运用灵祷告神，使我们的灵与神的灵能调成一灵，好让神从我们里面经过、流通，并且灌输出去供应别人。这些日子，同工和家负责差不多都有一点调灵的光景，但愿今后更要加强。这个调灵不是季节性的，乃是要天天操练，经常实行的。我们的灵越操练就越刚强，越操练就越丰富，越操练就越新鲜，越操练就越能点活别人的灵。

　　从这时起，盼望家负责能尽力带排负责、或者排里有追求的人一起调灵。等到把排负责调得差不多了，再去调排里属灵光景稍微差一点的人，最后才去调那些不常聚会，属灵光景落下去的弟兄姊妹，把他们的灵也调起来。若是我们照着主的带领，这样操练实行，使大家的灵都高昂起来，活泼起来，我们中间定规能具体显出祭司的体系，我们众人都要在灵里相调为一，同被建造，成为神在灵里的居所。那就是新耶路撒冷的雏形，今天在地上出现了。愿主怜悯我们。

　　原刊于一九六一年十月“话语职事”第一百二十四期
 
　The saints must pay attention to the service of the priests and rise up to minister to God. To minister in this way is to exercise our spirit to pray so that our spirit and the Spirit are mingled as one. Then God can flow through us and be transmitted through us to supply others. There has been a great deal of blending in spirit among the co-workers and the leading ones. I hope that this blending will be strengthened. It must not be seasonal. This requires us to exercise and practice daily. The more our spirit is exercised, the stronger, richer, and fresher it will be, and the more we will be able to enliven the saints.

　I hope that the leading ones will endeavor to lead the group meetings to practice blending in spirit. Then the leading ones can stir up the rest of the saints to blend in spirit. If we exercise and practice according to what the Lord has shown us, the saints will be uplifted and living, the priesthood will be manifested among us, and we will be blended in spirit and built together to be the dwelling place of God in spirit. This is the miniature expression of the New Jerusalem on the earth today. May the Lord have mercy on us.

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