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第六篇　事奉上该提防的危机㈡

建造神家的事奉

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　　在前面的信息中，我们提及在事奉上该提防的两个危机，本篇信息要继续说到另外三个危机。
　
　　我们该提防的第三个危机，就是那产生字句的道理。在基督徒属灵的路程上，字句的道理是个陷阱，是我们应当提防的。什么叫作字句的道理呢？简单的说，就是把一些圣经上的道理讲解固定了，成为死的字句，而失去里面的圣灵和生命。历世历代以来，神借着祂的众仆人，逐步将圣经的真理向我们解开，使我们有新的看见。比方，在改教时，路德马丁和其他人看见了因信称义的真理。从那个时候起，一路下来，有好些人不断有新的看见。有的人看见因信成圣，有的人看见因信而活。有的人看见受浸的意义，有的人看见召会的实行。有的人看见奉献，有的人看见基督的内住，还有的人更深一点，看见十字架的同死。这的确都是神在一个时代、一个时代中，赐给祂召会的亮光。然而在这里产生了一个危机，就是人会把神所给的这些亮光，当作固定的道理。新的亮光一变作固定的道理，就变作了字句，变成了死的知识，而失去了圣灵的权能。
　　我们谦卑的承认，在这些年间，神赐给我们一些新的亮光。这些亮光自然必须释放在神的儿女中间，但在这里也同样有一个危机，这些亮光很可能逐渐变成固定的道理，变成死的字句，变成空洞的知识，而失去属灵的生命，失去圣灵的权能。
　　神曾在我们一系列的训练里，赐给我们许多亮光，都相当的有价值，也相当的有用处。我们说过，盼望每位受训的弟兄姊妹，能一次又一次的温习那些功课。因为有了那些材料，加上多次的温习，是能叫我们得益处的。然而就在这里，会有一个危机，就是产生死的知识、字句的道理。
　　我们曾说得很清楚，训练只能给人智慧，不能给人启示。以弗所一章说到“智慧和启示的灵”（弗一17）。先有智慧，而后启示来了，就有用处。没有智慧上的准备，或者说没有智慧上的操练，当启示来的时候，我们还会有点莫名其妙。所以，训练仅仅是叫我们在智慧上有一个准备，我们还需要在以后的日子中，逐渐得到启示。然而就在这里有一个危机，我们很容易把训练所得的材料或亮光，当作一切。这会叫我们失去启示那一面的东西。在启示那一面，是没有人能帮助我们的。我们要得着启示，必须自己好好活在灵里，好好活在神面前，常常让神摸着我们里头，肯出神所要我们出的代价，接受神的破碎，学属灵的功课。绝对不是说，我们只要把那些训练的功课、那些道、那些亮光都背熟了，就能有属灵的启示；属灵的启示不在这里。属灵的启示乃在于一个人被神遇着了，给神摸着一下，碰到一下，在神面前经过破碎，出过代价，学过功课，也在神面前花过工夫，这样的人才有启示。所以，启示绝对不是从训练得到的。
　　在这一点上，我们感觉有两面的为难。一面，出刊属灵书报，办理训练，是出于负担。我们觉得这是应该作的，因为明显有这个需要。若是我们不作，里头就满有重压。但另一面，这些事作了之后，我们却好像觉得不太痛快，因为有一种光景实在令人担心。我们害怕有些圣徒，他们属灵的生活就单单倚靠这些。譬如，有的人要站讲台了，就把这些书报拿来，把训练的笔记拿来，在这本书中找一点，在那本书里找一点，东拼西凑的成功一篇讲台。好像没有这些东西在手，到讲台上就没有什么可讲的；有这些在手，就有一点办法，有一点材料，有一点内容。危机就在这里，这是错误的，是不该有的光景。
　　弟兄们要在讲台上对神的儿女说话，必须你这个人是与神有接触的。你必须是被神摸过，在灵里有一个负担的；必须是深深地觉得，在某一点上神摸着了你。你这个人是出过代价，花过工夫，学过功课的，你在某一点上才算有看见，才是有启示。等到你要释放这一点的时候，也许你没有足够发表的口才，先后的层次也不清楚，配合的材料又不丰富，这时你才可以在这方面借助于属灵书报。或者你里头有负担，有感觉，而你的领会不够，你觉得在那件事上的智慧还不足；这时那些属灵书报，或训练的记录，对你才有帮助，才成为益处。
　　有时候是在你与神接触之前，你先读到一些东西。借着圣灵，那些东西印在你里头，引起你追求的心；或者启发你里头的领会，叫你与神接触，碰着神。这时你就有了一个启示，有了一个负担，出来释放信息。另有一个可能，就是你所释放的材料，虽然大部分都是用那些书刊里的东西，却不是死的，乃是活的。我们最怕人拿着那些文字材料，按着那些印出来的道理，照着讲，却缺少背后属灵的供应，缺少里头属灵的成分。相信弟兄姊妹能懂得这个难处。
　　不仅站讲台的人有这种难处，即使是好些圣徒，也同样有这种难处。他们很容易把我们所出的书籍文字，当作固定的道理。这样一来，那些东西就变作了死的字句。好像有了这些书刊，就不必自己接触神，不必自己寻求主。如果想要知道在那一点上该怎样讲，该如何作，只要去翻那一本书，或者那一个记录就可以了。好像那些文字、那些记录就是一切。
　　即使在读经的事上，人也很容易受那些文字和记录的影响。譬如，你读到以弗所二章某一句，你立刻想到这一句在训练时已经讲过，它的意义是如何如何。或者你读到马太二十五章，又会想起马太查经记录里是怎么说的。这就是你的读经完全被书刊影响，受到了打岔。这是一个危机。这些就叫你把属灵的东西，变成了死的字句，拦阻了你直接和神的接触，叫圣灵在你里头失去了该有的地位。
　　多年前，我在中国北方遇到一位德国籍的弟兄，他是一个非常赞成达秘（J. N. Darby）的人。有一天我和他有点谈话，谈到一本达秘所写的书。一谈到达秘，他就耸一耸肩膀说，“哦，那是达秘写的。”我没法形容他的表情，那个意思好像是说，那既是达秘所写的书，就是一切，就是最高的，没有比他更高的了。你没有办法讲得比达秘更多，神要对召会说的话，全都在他里头。在那位弟兄看来，如果有什么人说得比达秘多一点，那定规是异端。或者有什么人讲得和达秘不同，那定规是个错道理，是个恶道理。
　　我深怕，那一天我所碰着那位弟兄里面隐藏的东西，今天也会跑到我们中间，叫我们落到陷阱里。我们不是藐视申言者的讲论，凡神借着祂仆人所给我们的，我们都该接受。然而，如果仅仅是一种字句的接受，不要说是神的仆人所给我们的，即使是这一本圣经，也仍旧不过是死的。字句的道理乃是我们的陷阱，是我们的危机，我们应该提防。
　　我们虽然该自己读圣经，自己和神有活的接触，但另一面，还应当接受神的仆人们所给我们的亮光。我们不该愚昧到一个地步，以为我们比别人明白得更多，知道得更多。我们不该愚昧到一个地步，以为我们不需要别人的帮助，我们一切都有了。这样的态度是最愚昧的。另一面，我们也不该把别人的东西接受来，当作金科玉律，以为有了这些就有了一切。我们不可以说，对于这一件事我们有这本书，对于那一件事我们有那本书；讲成圣我们专有一题，讲称义也专有一题，讲信心又专有一题，我们每题都是齐全的。这不是我们该有的态度。
　　当我年轻，初初得救的时候，想到圣经有六十六卷之多，很不容易读，就盼望能找到每一卷的注解，这样，我就成了圣经权威和万能博士了。所以我尽力去买圣经注解，把新旧约各卷的注解差不多都买齐了，并且统统摆在一个地方。若是我读经读到某一卷，某一章，某一节，某一句，有什么不懂的时候，我把那些注解翻一下，就可以懂了。其实，那实在是无知的思想。从经历上可以证明，你若要懂得神的话语，固然需要外面的帮助，但那一个帮助太小。真正明白神话语的途径，乃是需要你和神有接触，需要你摸着神的感觉，需要你肯让神摸你这个人。
　　我在中国北方的时候，常有弟兄姊妹对我说，“李弟兄，某某会的某长老说，你上周所释放关于奉献的道，怎样怎样不对。”我听了之后并不辩论。我只是很幽默的对他说，“既然他要你来告诉我，说我讲的道不对；那么我也托你带一个口信，告诉他说，请他把他所有的每一块钱，都让主耶稣点一点，他就会知道，我所讲的对不对了。”我这话好像很粗，很不好听，但是我确实知道，把钱藏在自己袋里，不肯让主耶稣数一数的人，不能知道我那天所讲的道对不对。
　　没有一个人他真实的光景不被主摸过，而能明白真理的。你必须让主摸着你这个人，摸着你里面的深处，摸着你的背景，你的立场，你的为人，你的地位，你的名声，你的趋向，你的爱好，摸着你的前途，摸着你整个人。你给主摸着有多少，你认识祂的话就有多少。请记得，光用头脑读圣经，没有多少用处。当你被主摸过之后，你所读过，所记牢的圣经，才放光，才明亮。相信我们许多人都有这个经历。
　　读属灵书报的原则也是如此。即使你读得很熟，读得很透，但你能不能真实地认识，能不能有效的使用，能不能用得灵活，用得满有生命，全在于你是否和主有接触，是否让主摸过。凡不让主在里头摸过的，道可以讲得很熟练，话可以说得很流利，但还不过是鸣的锣、响的钹，是死的字句，没有圣灵的权能。
　　盼望我们都能领会，我们需要文字书刊，需要属灵的训练，这些都是不可少的。连使徒保罗到了年老时，还写信给提摩太，说，“我在特罗亚留于加布的那件外衣，你来的时候要带来，还有那些书卷，尤其是那些皮卷。”（提后四13）他是一直的读书，因为没有一个人可以到了一个地步，不必读经，不必读属灵的书报，不必听别人属灵的讲台。如果那样，就叫作骄傲，叫作愚昧。我们该非常的谦卑，随时准备受教，一直接受别人的帮助。但是另一面，你必须站在主面前，与主有接触；你必须让主摸你这个人，必须有自己的感觉。所有从别人接受来的二手真理，都该变作头手的启示。你若没有在主面前，把二手的变作头手的，那么你的道理，不过是死的知识。你应该知道，死的知识在你的聚会中，在你的讲台上，在你的生活中，绝不会有生命的活泼和圣灵的权能。
　　一个人在神面前是这样，一个召会在神面前也是这样。我们骄傲不接受别的，是不该的，但呆板的接受字句道理，也是不该的。我们需要两面平衡；这一点求主怜悯我们。以后主若许可，我们还要多出一些属灵书报，但是求主叫我们一点不落到字句的道理里。我们一直要学习活在主面前，与主有接触，让主摸着我们。
　
　　我们该提防的第四个危机，就是叫圣灵受到限制。在我们中间还有一种可能的趋势，会产生不好的结果，也是我们应当好好提防的，就是叫圣灵受到限制。我们中间一向注意学习顺服权柄，学习在事奉中守住等次，不越轨行动，也不单独行动。这些都是相当好，相当属灵的功课。然而就在这里有一个危险，也带着一个危机，就是很可能叫我们限制了圣灵。要知道，许多时候圣灵的工作，常常是我们料想不到的。我们如果要给圣灵划定范围，圣灵是不肯听我们划定的。人要画一个圈子，让圣灵留在里头，圣灵常常就跳到那个圈外。我们常常盼望圣灵守我们的规矩，但圣灵常常不守我们的规矩。要知道，圣灵常常作例外的事。
　　关于这事，我们可以引旧约的事例来说明。我们都知道，撒母耳这人不是祭司的后裔，按规矩不应该作祭司。然而，神的话不临到祭司以利，却临到撒母耳（撒上三4，6，8）。这就是圣灵从祭司的圈里跳出去，跳到圈外所作的一件事。那时，不但撒母耳不懂得，没有那个经历，即使是有经验的以利，也不懂得。撒母耳听见神呼唤他，他不懂得，就跑到以利那里，说，“你呼唤我，我在这里。”（5上）以利对他说，“我没有呼唤你，回去睡吧。”（5下）神第二次呼唤撒母耳，撒母耳还是跑到以利那里，以利仍旧叫撒母耳回去睡觉（6）。好像以利只懂得睡觉。直等到神第三次呼唤撒母耳，以利才明白是耶和华呼唤撒母耳（8）。以利到底是有学习的人，虽然他老衰了，但他还敬畏神，没有限制那个工作。他让神的工作往前去。
　　再看大卫的例子，神在扫罗之外找着一个少年人大卫（十六11~13）。起初，扫罗和大卫的哥哥们，以及大卫的父亲，都看不起年轻的大卫，认为他没有什么用；但神就是常常这样作例外的事。
　　所以千万不要以为，神今天只在长老、执事中，或者在同工中间兴起有用的人。不一定，神会作例外的事。我们必须承认一个事实，神常常在人的圈外作事。神常常在暗中作事，也常常在人心的深处作隐藏的工作。我们中间不该有一个同工或负责人骄傲到一个地步说，除了我们同工或负责人，神没有可用的人了。如果我们有这样的态度，这样的存心，这就是我们的陷阱，就是我们的危机。
　　要知道，风随着意思吹，圣灵也是这样。两千年来，从没有一班人能控制圣灵。你说我们这一班人什么都好，什么都有，但圣灵可能从最不像样的地方，从最不像样的人中间，兴起一个人来。圣灵要反应给你看，说明祂并不受你的控制。圣灵只要你服祂的权柄，祂并不受你的约束。
　　圣灵是最不守规矩的。在召会初期，连在耶路撒冷的彼得、约翰、雅各，都不认识这件事。在他们想，新约时代最大的执事若不是彼得，就是约翰，或者也该是雅各。岂知神竟在他们圈外挑选了一个人，叫他成为最大的执事之一。他们那个圈是相当好的圈，圣灵却跳出他们的圈，跳到一个反对主最厉害，逼迫召会最坚决的大数人扫罗身上。大数的扫罗，原是不服主，用脚踢犁棒的人。主对他说，“你踢犁棒是难的。”（徒二六14）主要用扫罗，扫罗就得给主用。什么叫作踢犁棒？犁上的刺棒，是为着制伏、驱使套在犁上的牲畜。牲畜若是顽劣不服，举蹄后踢，就会踢在刺棒上。主告诉扫罗：“你踢犁棒是难的；”这意思是：“你老老实实顺服吧。”圣灵就这样临到一个原来悖逆的人身上，把他抓住了。
　　扫罗得救之后，被圣灵带到耶路撒冷，耶路撒冷的门徒都害怕（九26）。因为他们怕扫罗仍旧来迫害他们，他们无法相信这人已经转变。他们不能相信圣灵会在他们圈外作事，他们想不到圣灵会在犹太教的圈中兴起人。可见，圣灵好像是最不守规矩的。那一天，我若是彼得或雅各，我定规连祷告都不能了。我只有向主说，“主啊，我实在莫名其妙，你为什么在他们中间兴起这个人。”主会对我说，“你定规是莫名其妙，因为我的道路本来就高过你的道路。你莫想把我划在你那个小圈里。什么时候你要限制我，什么时候我就跳出去。”
　　我们的态度应当是说，这一切不操在我们手里，这一切都操在圣灵手里。什么时候我们划了小圈圈，什么时候神就越过我们，跳出我们这个圈，不一定跳到那一个人身上。也许那个人素来是顶撞神的，是爱世界最厉害的。所以，千万不要为圣灵划一个范围。你若是划了，就是限制圣灵的作为。你会碰到一个结果，圣灵在别人身上给你一个厉害的反应，而把你撇在一边。你就看见，你这里什么都是枯干的，圣灵的水流不在你这里了。你变作逼迫大卫的扫罗，你顶撞了圣灵。
　　所以，我们要在主面前存敬畏的心，提防这个危机。一切属灵的事，都不操在我们手中。我们要学习忠心，但永远不要控制属灵的事，乃要一直让主有自由的路。然而这些话不该被错误领会，当作任意自由的借口。我们每一个人都要学生命的功课，认识肉体，认识血气。绝不可说，你认为这样作是对的，你就可以自由行动。请记得，凡是照着肉体自由行事的人，定规不是大卫，也不会是大数的扫罗。一切放肆、不按规矩而行、背叛、有背叛观念的人，圣灵定规没有办法使用。
　　凡事都是两面的。即使是大数的扫罗，他虽然是个背叛神的人，但他的背叛和一般的背叛不同。这里有个似乎矛盾的说法，好像大数扫罗的背叛是可悦纳的。有的人一背叛，就得罪主；但有些人即使背叛，主还能眷顾。这是有所不同的。
　　总之，我们中间不该有一种控制，限制圣灵。什么时候一有属灵的控制，马上就限制了圣灵的工作。另一面，在我们中间，也不该有放肆。并不是说，既然没有控制，我们就可以随便了，众人的机会均等，都有发言的机会；这就是肉体，就是血气。求主怜悯我们，叫我们认识这一个危机。
　
　　在已过那些年间，我们的确蒙到了主的祝福，并且祝福越过越多，越过越大。然而要当心，祝福会变作我们的倚靠。祝福一变作我们的倚靠，就成了一个陷阱，一个危机。这包括的也相当多。譬如，你们在一个地方开头聚会时，只有三、五位圣徒，人数很少，环境也艰难。你们因此祷告得多，仰望主的心也迫切，和主交通也多，结果就带进了祝福。等到后来弟兄姊妹多了，环境也容易了，财物的供给也充裕了，这些祝福就变作了你们的倚靠。这些祝福来了，你们的祷告少了，倚靠神的心减退了，在神面前的对付也少了，与神的交通自然更少了。到了这个时候，你马上就看见，召会开始堕落了，因为召会已经落到一个陷阱里。不光一个地方召会如此，各地的召会，整个主的工作，都是如此。
　　有圣徒说，召会的工作在台湾，现在比六、七年前容易得多。六、七年前，当我们刚起来为主作见证时，事奉的人很少，各地的光景都很艰难，各方面必须自己在神面前拼。现在好像都有靠头了，全省有五十多处聚会，有难处可以互相担当，也就没有什么为难，没有什么重担了。一面说，有难处互相担当是好的；但是另一面，这乃是一个陷阱，会叫我们失去向着神的心，会叫我们不肯在神面前接受对付。这样的结果，召会中许多事可以作成功，但至终却失去了神的同在。
　　千万不要以为这是一件小事。我们的事奉，我们的道路，所有的价值就在于神的同在。我们事奉的真实分量，完全在于我们的属灵。一失去神的同在，一失去属灵，我们就什么都完了。好像还可以有这条路，好像还可以有这个立场，但是这些都不过是个外壳，里头真正的东西没有了。一旦里头真正的东西没有了，基督身体的实际也就没有了。这意思是，基督的丰满没有了，基督在我们中间的彰显也失去了。这就是召会最可怜的光景，也就是历代召会堕落的一个主因。
　　所以，我们要在这点上存着恐惧的心和谦卑的灵，千万不要把倚靠摆在神的祝福上。我们一蒙祝福，就要怕祝福比怕别的还厉害。千万不要以为，神给我们祝福，是一件可庆贺的事。要知道，祝福常常会变作我们的偶像，会叫我们失去神的同在，会变作我们和神之间的一道墙垣，叫我们在这里满有神的祝福，却没有神的同在。
　　这些危机都是我们现在会遇到的，因此我们必须仰望主，给我们怜悯，叫我们有所提防，能有好的对付。此外，还有其他危机，譬如陈旧、老旧、老套等，都需要我们在原则上自己去领会。
　
　　末了，我们要看怎样避免这些危机。简单的说，就是不要叫任何事、任何人，成了你和神之间的间隔。无论是在各召会负责的，或是为主作工的，还是一切在事奉上有分的弟兄姊妹，都必须严格的学习，在一切事上和神有直接的接触。任何事，不管多好，多属灵，都不能插到你和神的关系中。你必须学习一直活在神面前。即使你眼前有最好的工作和最好的召会，都不可挡住神的面。你必须学习直接摸着神，不可有一个“以撒”拦阻你爱神。不论神给了你什么祝福，什么恩赐，你都得再一次摆在祭坛上。属灵书报可以读，可以叫你得着宝贵的益处，但是这些还得摆在祭坛上。你还得直接亲近神，直接接触神。召会可以蒙祝福，但是这些祝福还得摆在祭坛上。我这个人还得到神面前，直接受神对付，不能停留在祝福上。工作可以开展，可以有果效，但这些果效，还得摆在死地，不能摆在我和神之间。若是一个果效，变作我和神之间的墙垣，那个果效还应当拆光，应当摔碎。避免危机的路，就是直接接触神，活在神的面光中，摸着神的同在。
　　你若是能这样单纯的活在神面前，你就会看见，一切的制度、系统、组织都失去了地位。无论是什么制度，什么系统，什么组织，在神的面光中都不能存在。你一碰着神的面光，所有字句的道理都粉碎无踪，所有的组织系统都不能存在。
　　我们这些受了神的引导，蒙了主的呼召，出来事奉祂的人，如果失去了和祂的交通，没有活在祂的面光中，即使不想职业化也不能不职业化。只有学习活在神的面光中，摸着神的同在，和神不断地交通，让神摸着你的难处，摸着你的存心，然后你才有负担，接受圣灵的托付，这样才没有职业化的危险。你若是贪爱神的祝福，一直留在神的祝福里，你就要看见，在你的路上，到处都是陷阱。你要避免危机，只有一条路，就是到神面前，一切让神有主权。
　　求主怜悯我们，叫我们学习一直活在祂的面前，让圣灵在我们中间有祂该有的地位。这样，所有的危机都要消失。否则我们今天所定罪的，将来都会发生在我们身上。盼望各地圣徒都为这事祷告，求主在前面的路途中，拯救我们脱离许多的危机，不至于失去祂的同在。
　　一九五六年二月讲于台北同工长老聚会
　　原刊于一九六三年十二月“话语职事”第一百五十期
　　在前面的信息中，我们提及在事奉上该提防的两个危机，本篇信息要继续说到另外三个危机。
　
　　我们该提防的第三个危机，就是那产生字句的道理。在基督徒属灵的路程上，字句的道理是个陷阱，是我们应当提防的。什么叫作字句的道理呢？简单的说，就是把一些圣经上的道理讲解固定了，成为死的字句，而失去里面的圣灵和生命。历世历代以来，神借着祂的众仆人，逐步将圣经的真理向我们解开，使我们有新的看见。比方，在改教时，路德马丁和其他人看见了因信称义的真理。从那个时候起，一路下来，有好些人不断有新的看见。有的人看见因信成圣，有的人看见因信而活。有的人看见受浸的意义，有的人看见召会的实行。有的人看见奉献，有的人看见基督的内住，还有的人更深一点，看见十字架的同死。这的确都是神在一个时代、一个时代中，赐给祂召会的亮光。然而在这里产生了一个危机，就是人会把神所给的这些亮光，当作固定的道理。新的亮光一变作固定的道理，就变作了字句，变成了死的知识，而失去了圣灵的权能。　　我们谦卑的承认，在这些年间，神赐给我们一些新的亮光。这些亮光自然必须释放在神的儿女中间，但在这里也同样有一个危机，这些亮光很可能逐渐变成固定的道理，变成死的字句，变成空洞的知识，而失去属灵的生命，失去圣灵的权能。　　神曾在我们一系列的训练里，赐给我们许多亮光，都相当的有价值，也相当的有用处。我们说过，盼望每位受训的弟兄姊妹，能一次又一次的温习那些功课。因为有了那些材料，加上多次的温习，是能叫我们得益处的。然而就在这里，会有一个危机，就是产生死的知识、字句的道理。　　我们曾说得很清楚，训练只能给人智慧，不能给人启示。以弗所一章说到“智慧和启示的灵”（弗一17）。先有智慧，而后启示来了，就有用处。没有智慧上的准备，或者说没有智慧上的操练，当启示来的时候，我们还会有点莫名其妙。所以，训练仅仅是叫我们在智慧上有一个准备，我们还需要在以后的日子中，逐渐得到启示。然而就在这里有一个危机，我们很容易把训练所得的材料或亮光，当作一切。这会叫我们失去启示那一面的东西。在启示那一面，是没有人能帮助我们的。我们要得着启示，必须自己好好活在灵里，好好活在神面前，常常让神摸着我们里头，肯出神所要我们出的代价，接受神的破碎，学属灵的功课。绝对不是说，我们只要把那些训练的功课、那些道、那些亮光都背熟了，就能有属灵的启示；属灵的启示不在这里。属灵的启示乃在于一个人被神遇着了，给神摸着一下，碰到一下，在神面前经过破碎，出过代价，学过功课，也在神面前花过工夫，这样的人才有启示。所以，启示绝对不是从训练得到的。
--------本段经节汇集--------
以弗所书一章（略，若需要被汇集，请勾选“不忽略整章”）
弗1:17  
愿我们主耶稣基督的神，荣耀的父，赐给你们智慧和启示的灵，使你们充分地认识祂；
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　　在这一点上，我们感觉有两面的为难。一面，出刊属灵书报，办理训练，是出于负担。我们觉得这是应该作的，因为明显有这个需要。若是我们不作，里头就满有重压。但另一面，这些事作了之后，我们却好像觉得不太痛快，因为有一种光景实在令人担心。我们害怕有些圣徒，他们属灵的生活就单单倚靠这些。譬如，有的人要站讲台了，就把这些书报拿来，把训练的笔记拿来，在这本书中找一点，在那本书里找一点，东拼西凑的成功一篇讲台。好像没有这些东西在手，到讲台上就没有什么可讲的；有这些在手，就有一点办法，有一点材料，有一点内容。危机就在这里，这是错误的，是不该有的光景。　　弟兄们要在讲台上对神的儿女说话，必须你这个人是与神有接触的。你必须是被神摸过，在灵里有一个负担的；必须是深深地觉得，在某一点上神摸着了你。你这个人是出过代价，花过工夫，学过功课的，你在某一点上才算有看见，才是有启示。等到你要释放这一点的时候，也许你没有足够发表的口才，先后的层次也不清楚，配合的材料又不丰富，这时你才可以在这方面借助于属灵书报。或者你里头有负担，有感觉，而你的领会不够，你觉得在那件事上的智慧还不足；这时那些属灵书报，或训练的记录，对你才有帮助，才成为益处。　　有时候是在你与神接触之前，你先读到一些东西。借着圣灵，那些东西印在你里头，引起你追求的心；或者启发你里头的领会，叫你与神接触，碰着神。这时你就有了一个启示，有了一个负担，出来释放信息。另有一个可能，就是你所释放的材料，虽然大部分都是用那些书刊里的东西，却不是死的，乃是活的。我们最怕人拿着那些文字材料，按着那些印出来的道理，照着讲，却缺少背后属灵的供应，缺少里头属灵的成分。相信弟兄姊妹能懂得这个难处。　　不仅站讲台的人有这种难处，即使是好些圣徒，也同样有这种难处。他们很容易把我们所出的书籍文字，当作固定的道理。这样一来，那些东西就变作了死的字句。好像有了这些书刊，就不必自己接触神，不必自己寻求主。如果想要知道在那一点上该怎样讲，该如何作，只要去翻那一本书，或者那一个记录就可以了。好像那些文字、那些记录就是一切。　　即使在读经的事上，人也很容易受那些文字和记录的影响。譬如，你读到以弗所二章某一句，你立刻想到这一句在训练时已经讲过，它的意义是如何如何。或者你读到马太二十五章，又会想起马太查经记录里是怎么说的。这就是你的读经完全被书刊影响，受到了打岔。这是一个危机。这些就叫你把属灵的东西，变成了死的字句，拦阻了你直接和神的接触，叫圣灵在你里头失去了该有的地位。
--------本段经节汇集--------
以弗所书二章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音二十五章（略，若需要被汇集，请勾选“不忽略整章”）
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　　多年前，我在中国北方遇到一位德国籍的弟兄，他是一个非常赞成达秘（J. N. Darby）的人。有一天我和他有点谈话，谈到一本达秘所写的书。一谈到达秘，他就耸一耸肩膀说，“哦，那是达秘写的。”我没法形容他的表情，那个意思好像是说，那既是达秘所写的书，就是一切，就是最高的，没有比他更高的了。你没有办法讲得比达秘更多，神要对召会说的话，全都在他里头。在那位弟兄看来，如果有什么人说得比达秘多一点，那定规是异端。或者有什么人讲得和达秘不同，那定规是个错道理，是个恶道理。　　我深怕，那一天我所碰着那位弟兄里面隐藏的东西，今天也会跑到我们中间，叫我们落到陷阱里。我们不是藐视申言者的讲论，凡神借着祂仆人所给我们的，我们都该接受。然而，如果仅仅是一种字句的接受，不要说是神的仆人所给我们的，即使是这一本圣经，也仍旧不过是死的。字句的道理乃是我们的陷阱，是我们的危机，我们应该提防。　　我们虽然该自己读圣经，自己和神有活的接触，但另一面，还应当接受神的仆人们所给我们的亮光。我们不该愚昧到一个地步，以为我们比别人明白得更多，知道得更多。我们不该愚昧到一个地步，以为我们不需要别人的帮助，我们一切都有了。这样的态度是最愚昧的。另一面，我们也不该把别人的东西接受来，当作金科玉律，以为有了这些就有了一切。我们不可以说，对于这一件事我们有这本书，对于那一件事我们有那本书；讲成圣我们专有一题，讲称义也专有一题，讲信心又专有一题，我们每题都是齐全的。这不是我们该有的态度。　　当我年轻，初初得救的时候，想到圣经有六十六卷之多，很不容易读，就盼望能找到每一卷的注解，这样，我就成了圣经权威和万能博士了。所以我尽力去买圣经注解，把新旧约各卷的注解差不多都买齐了，并且统统摆在一个地方。若是我读经读到某一卷，某一章，某一节，某一句，有什么不懂的时候，我把那些注解翻一下，就可以懂了。其实，那实在是无知的思想。从经历上可以证明，你若要懂得神的话语，固然需要外面的帮助，但那一个帮助太小。真正明白神话语的途径，乃是需要你和神有接触，需要你摸着神的感觉，需要你肯让神摸你这个人。　　我在中国北方的时候，常有弟兄姊妹对我说，“李弟兄，某某会的某长老说，你上周所释放关于奉献的道，怎样怎样不对。”我听了之后并不辩论。我只是很幽默的对他说，“既然他要你来告诉我，说我讲的道不对；那么我也托你带一个口信，告诉他说，请他把他所有的每一块钱，都让主耶稣点一点，他就会知道，我所讲的对不对了。”我这话好像很粗，很不好听，但是我确实知道，把钱藏在自己袋里，不肯让主耶稣数一数的人，不能知道我那天所讲的道对不对。　　没有一个人他真实的光景不被主摸过，而能明白真理的。你必须让主摸着你这个人，摸着你里面的深处，摸着你的背景，你的立场，你的为人，你的地位，你的名声，你的趋向，你的爱好，摸着你的前途，摸着你整个人。你给主摸着有多少，你认识祂的话就有多少。请记得，光用头脑读圣经，没有多少用处。当你被主摸过之后，你所读过，所记牢的圣经，才放光，才明亮。相信我们许多人都有这个经历。　　读属灵书报的原则也是如此。即使你读得很熟，读得很透，但你能不能真实地认识，能不能有效的使用，能不能用得灵活，用得满有生命，全在于你是否和主有接触，是否让主摸过。凡不让主在里头摸过的，道可以讲得很熟练，话可以说得很流利，但还不过是鸣的锣、响的钹，是死的字句，没有圣灵的权能。　　盼望我们都能领会，我们需要文字书刊，需要属灵的训练，这些都是不可少的。连使徒保罗到了年老时，还写信给提摩太，说，“我在特罗亚留于加布的那件外衣，你来的时候要带来，还有那些书卷，尤其是那些皮卷。”（提后四13）他是一直的读书，因为没有一个人可以到了一个地步，不必读经，不必读属灵的书报，不必听别人属灵的讲台。如果那样，就叫作骄傲，叫作愚昧。我们该非常的谦卑，随时准备受教，一直接受别人的帮助。但是另一面，你必须站在主面前，与主有接触；你必须让主摸你这个人，必须有自己的感觉。所有从别人接受来的二手真理，都该变作头手的启示。你若没有在主面前，把二手的变作头手的，那么你的道理，不过是死的知识。你应该知道，死的知识在你的聚会中，在你的讲台上，在你的生活中，绝不会有生命的活泼和圣灵的权能。
--------本段经节汇集--------
提后4:13  
我在特罗亚留于加布的那件外衣，你来的时候要带来，还有那些书卷，尤其是那些皮卷。
提摩太后书一章（略，若需要被汇集，请勾选“不忽略整章”）
提摩太后书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　一个人在神面前是这样，一个召会在神面前也是这样。我们骄傲不接受别的，是不该的，但呆板的接受字句道理，也是不该的。我们需要两面平衡；这一点求主怜悯我们。以后主若许可，我们还要多出一些属灵书报，但是求主叫我们一点不落到字句的道理里。我们一直要学习活在主面前，与主有接触，让主摸着我们。
　
　　我们该提防的第四个危机，就是叫圣灵受到限制。在我们中间还有一种可能的趋势，会产生不好的结果，也是我们应当好好提防的，就是叫圣灵受到限制。我们中间一向注意学习顺服权柄，学习在事奉中守住等次，不越轨行动，也不单独行动。这些都是相当好，相当属灵的功课。然而就在这里有一个危险，也带着一个危机，就是很可能叫我们限制了圣灵。要知道，许多时候圣灵的工作，常常是我们料想不到的。我们如果要给圣灵划定范围，圣灵是不肯听我们划定的。人要画一个圈子，让圣灵留在里头，圣灵常常就跳到那个圈外。我们常常盼望圣灵守我们的规矩，但圣灵常常不守我们的规矩。要知道，圣灵常常作例外的事。　　关于这事，我们可以引旧约的事例来说明。我们都知道，撒母耳这人不是祭司的后裔，按规矩不应该作祭司。然而，神的话不临到祭司以利，却临到撒母耳（撒上三4，6，8）。这就是圣灵从祭司的圈里跳出去，跳到圈外所作的一件事。那时，不但撒母耳不懂得，没有那个经历，即使是有经验的以利，也不懂得。撒母耳听见神呼唤他，他不懂得，就跑到以利那里，说，“你呼唤我，我在这里。”（5上）以利对他说，“我没有呼唤你，回去睡吧。”（5下）神第二次呼唤撒母耳，撒母耳还是跑到以利那里，以利仍旧叫撒母耳回去睡觉（6）。好像以利只懂得睡觉。直等到神第三次呼唤撒母耳，以利才明白是耶和华呼唤撒母耳（8）。以利到底是有学习的人，虽然他老衰了，但他还敬畏神，没有限制那个工作。他让神的工作往前去。
--------本段经节汇集--------
撒上3:4  
耶和华呼唤撒母耳。撒母耳说，我在这里。
撒上3:6  
耶和华又呼唤说，撒母耳。撒母耳起来，到以利那里，说，你呼唤我，我在这里。以利说，我儿，我没有呼唤你，回去睡吧。
撒上3:8  
耶和华第三次呼唤撒母耳。撒母耳起来，到以利那里，说，你呼唤我，我在这里。以利才明白是耶和华呼唤童子。
撒上3:5  
他就跑到以利那里，说，你呼唤我，我在这里。以利说，我没有呼唤你，回去睡吧。他就去睡了。
撒上3:5  
他就跑到以利那里，说，你呼唤我，我在这里。以利说，我没有呼唤你，回去睡吧。他就去睡了。
撒上3:6  
耶和华又呼唤说，撒母耳。撒母耳起来，到以利那里，说，你呼唤我，我在这里。以利说，我儿，我没有呼唤你，回去睡吧。
撒上3:8  
耶和华第三次呼唤撒母耳。撒母耳起来，到以利那里，说，你呼唤我，我在这里。以利才明白是耶和华呼唤童子。
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　　再看大卫的例子，神在扫罗之外找着一个少年人大卫（十六11~13）。起初，扫罗和大卫的哥哥们，以及大卫的父亲，都看不起年轻的大卫，认为他没有什么用；但神就是常常这样作例外的事。　　所以千万不要以为，神今天只在长老、执事中，或者在同工中间兴起有用的人。不一定，神会作例外的事。我们必须承认一个事实，神常常在人的圈外作事。神常常在暗中作事，也常常在人心的深处作隐藏的工作。我们中间不该有一个同工或负责人骄傲到一个地步说，除了我们同工或负责人，神没有可用的人了。如果我们有这样的态度，这样的存心，这就是我们的陷阱，就是我们的危机。　　要知道，风随着意思吹，圣灵也是这样。两千年来，从没有一班人能控制圣灵。你说我们这一班人什么都好，什么都有，但圣灵可能从最不像样的地方，从最不像样的人中间，兴起一个人来。圣灵要反应给你看，说明祂并不受你的控制。圣灵只要你服祂的权柄，祂并不受你的约束。　　圣灵是最不守规矩的。在召会初期，连在耶路撒冷的彼得、约翰、雅各，都不认识这件事。在他们想，新约时代最大的执事若不是彼得，就是约翰，或者也该是雅各。岂知神竟在他们圈外挑选了一个人，叫他成为最大的执事之一。他们那个圈是相当好的圈，圣灵却跳出他们的圈，跳到一个反对主最厉害，逼迫召会最坚决的大数人扫罗身上。大数的扫罗，原是不服主，用脚踢犁棒的人。主对他说，“你踢犁棒是难的。”（徒二六14）主要用扫罗，扫罗就得给主用。什么叫作踢犁棒？犁上的刺棒，是为着制伏、驱使套在犁上的牲畜。牲畜若是顽劣不服，举蹄后踢，就会踢在刺棒上。主告诉扫罗：“你踢犁棒是难的；”这意思是：“你老老实实顺服吧。”圣灵就这样临到一个原来悖逆的人身上，把他抓住了。
--------本段经节汇集--------
徒26:14  
我们都仆倒在地上，我就听见有声音，用希伯来语向我说，扫罗，扫罗，你为什么逼迫我？你踢犁棒是难的。
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　　扫罗得救之后，被圣灵带到耶路撒冷，耶路撒冷的门徒都害怕（九26）。因为他们怕扫罗仍旧来迫害他们，他们无法相信这人已经转变。他们不能相信圣灵会在他们圈外作事，他们想不到圣灵会在犹太教的圈中兴起人。可见，圣灵好像是最不守规矩的。那一天，我若是彼得或雅各，我定规连祷告都不能了。我只有向主说，“主啊，我实在莫名其妙，你为什么在他们中间兴起这个人。”主会对我说，“你定规是莫名其妙，因为我的道路本来就高过你的道路。你莫想把我划在你那个小圈里。什么时候你要限制我，什么时候我就跳出去。”　　我们的态度应当是说，这一切不操在我们手里，这一切都操在圣灵手里。什么时候我们划了小圈圈，什么时候神就越过我们，跳出我们这个圈，不一定跳到那一个人身上。也许那个人素来是顶撞神的，是爱世界最厉害的。所以，千万不要为圣灵划一个范围。你若是划了，就是限制圣灵的作为。你会碰到一个结果，圣灵在别人身上给你一个厉害的反应，而把你撇在一边。你就看见，你这里什么都是枯干的，圣灵的水流不在你这里了。你变作逼迫大卫的扫罗，你顶撞了圣灵。　　所以，我们要在主面前存敬畏的心，提防这个危机。一切属灵的事，都不操在我们手中。我们要学习忠心，但永远不要控制属灵的事，乃要一直让主有自由的路。然而这些话不该被错误领会，当作任意自由的借口。我们每一个人都要学生命的功课，认识肉体，认识血气。绝不可说，你认为这样作是对的，你就可以自由行动。请记得，凡是照着肉体自由行事的人，定规不是大卫，也不会是大数的扫罗。一切放肆、不按规矩而行、背叛、有背叛观念的人，圣灵定规没有办法使用。　　凡事都是两面的。即使是大数的扫罗，他虽然是个背叛神的人，但他的背叛和一般的背叛不同。这里有个似乎矛盾的说法，好像大数扫罗的背叛是可悦纳的。有的人一背叛，就得罪主；但有些人即使背叛，主还能眷顾。这是有所不同的。　　总之，我们中间不该有一种控制，限制圣灵。什么时候一有属灵的控制，马上就限制了圣灵的工作。另一面，在我们中间，也不该有放肆。并不是说，既然没有控制，我们就可以随便了，众人的机会均等，都有发言的机会；这就是肉体，就是血气。求主怜悯我们，叫我们认识这一个危机。
　
　　在已过那些年间，我们的确蒙到了主的祝福，并且祝福越过越多，越过越大。然而要当心，祝福会变作我们的倚靠。祝福一变作我们的倚靠，就成了一个陷阱，一个危机。这包括的也相当多。譬如，你们在一个地方开头聚会时，只有三、五位圣徒，人数很少，环境也艰难。你们因此祷告得多，仰望主的心也迫切，和主交通也多，结果就带进了祝福。等到后来弟兄姊妹多了，环境也容易了，财物的供给也充裕了，这些祝福就变作了你们的倚靠。这些祝福来了，你们的祷告少了，倚靠神的心减退了，在神面前的对付也少了，与神的交通自然更少了。到了这个时候，你马上就看见，召会开始堕落了，因为召会已经落到一个陷阱里。不光一个地方召会如此，各地的召会，整个主的工作，都是如此。　　有圣徒说，召会的工作在台湾，现在比六、七年前容易得多。六、七年前，当我们刚起来为主作见证时，事奉的人很少，各地的光景都很艰难，各方面必须自己在神面前拼。现在好像都有靠头了，全省有五十多处聚会，有难处可以互相担当，也就没有什么为难，没有什么重担了。一面说，有难处互相担当是好的；但是另一面，这乃是一个陷阱，会叫我们失去向着神的心，会叫我们不肯在神面前接受对付。这样的结果，召会中许多事可以作成功，但至终却失去了神的同在。　　千万不要以为这是一件小事。我们的事奉，我们的道路，所有的价值就在于神的同在。我们事奉的真实分量，完全在于我们的属灵。一失去神的同在，一失去属灵，我们就什么都完了。好像还可以有这条路，好像还可以有这个立场，但是这些都不过是个外壳，里头真正的东西没有了。一旦里头真正的东西没有了，基督身体的实际也就没有了。这意思是，基督的丰满没有了，基督在我们中间的彰显也失去了。这就是召会最可怜的光景，也就是历代召会堕落的一个主因。　　所以，我们要在这点上存着恐惧的心和谦卑的灵，千万不要把倚靠摆在神的祝福上。我们一蒙祝福，就要怕祝福比怕别的还厉害。千万不要以为，神给我们祝福，是一件可庆贺的事。要知道，祝福常常会变作我们的偶像，会叫我们失去神的同在，会变作我们和神之间的一道墙垣，叫我们在这里满有神的祝福，却没有神的同在。　　这些危机都是我们现在会遇到的，因此我们必须仰望主，给我们怜悯，叫我们有所提防，能有好的对付。此外，还有其他危机，譬如陈旧、老旧、老套等，都需要我们在原则上自己去领会。
　
　　末了，我们要看怎样避免这些危机。简单的说，就是不要叫任何事、任何人，成了你和神之间的间隔。无论是在各召会负责的，或是为主作工的，还是一切在事奉上有分的弟兄姊妹，都必须严格的学习，在一切事上和神有直接的接触。任何事，不管多好，多属灵，都不能插到你和神的关系中。你必须学习一直活在神面前。即使你眼前有最好的工作和最好的召会，都不可挡住神的面。你必须学习直接摸着神，不可有一个“以撒”拦阻你爱神。不论神给了你什么祝福，什么恩赐，你都得再一次摆在祭坛上。属灵书报可以读，可以叫你得着宝贵的益处，但是这些还得摆在祭坛上。你还得直接亲近神，直接接触神。召会可以蒙祝福，但是这些祝福还得摆在祭坛上。我这个人还得到神面前，直接受神对付，不能停留在祝福上。工作可以开展，可以有果效，但这些果效，还得摆在死地，不能摆在我和神之间。若是一个果效，变作我和神之间的墙垣，那个果效还应当拆光，应当摔碎。避免危机的路，就是直接接触神，活在神的面光中，摸着神的同在。　　你若是能这样单纯的活在神面前，你就会看见，一切的制度、系统、组织都失去了地位。无论是什么制度，什么系统，什么组织，在神的面光中都不能存在。你一碰着神的面光，所有字句的道理都粉碎无踪，所有的组织系统都不能存在。　　我们这些受了神的引导，蒙了主的呼召，出来事奉祂的人，如果失去了和祂的交通，没有活在祂的面光中，即使不想职业化也不能不职业化。只有学习活在神的面光中，摸着神的同在，和神不断地交通，让神摸着你的难处，摸着你的存心，然后你才有负担，接受圣灵的托付，这样才没有职业化的危险。你若是贪爱神的祝福，一直留在神的祝福里，你就要看见，在你的路上，到处都是陷阱。你要避免危机，只有一条路，就是到神面前，一切让神有主权。　　求主怜悯我们，叫我们学习一直活在祂的面前，让圣灵在我们中间有祂该有的地位。这样，所有的危机都要消失。否则我们今天所定罪的，将来都会发生在我们身上。盼望各地圣徒都为这事祷告，求主在前面的路途中，拯救我们脱离许多的危机，不至于失去祂的同在。　　一九五六年二月讲于台北同工长老聚会　　原刊于一九六三年十二月“话语职事”第一百五十期
　In the previous chapter we mentioned two dangers that we must guard against in our service. In this chapter we will consider three more dangers.
　
THE THIRD DANGER—DOCTRINES
　In our Christian journey we must guard against doctrines. When we speak of doctrines, we are referring to the truths in the Bible becoming dead letter and losing the Spirit and life. Through His seekers throughout the ages, God has gradually unlocked the truths in the Bible, thereby giving His children new light. For example, Martin Luther and others saw the truth of justification by faith during the Reformation. Since then a considerable number of believers have seen more truths, such as sanctification by faith, living by faith, the meaning of baptism, the practice of the church, consecration, the indwelling of Christ, and co-crucifixion. God has given these truths to His church. The danger, however, is that we may receive these truths as doctrines. Then they lose the power of the Spirit and become dead letter, dead knowledge.
　We humbly acknowledge that over the years God has given us new light that needs to be released to all of God’s children. But there is a danger that the light we have received will gradually become doctrine, dead letter, and empty knowledge; that is, it will lose the divine life and the power of the Spirit.
　God has given us much light in our trainings. We hope that every trainee will continue to review the lessons in order to receive the benefit. Nonetheless, there is still a danger that dead knowledge and doctrines will be produced.
　The benefit of the trainings is not so much that we receive revelation but that we receive wisdom. Ephesians 1:17 mentions “a spirit of wisdom and revelation.” We first receive wisdom and then revelation. Wisdom prepares us to receive revelation. The trainings merely prepare us with wisdom. There is still a need for us to obtain revelation. It is easy to regard the material and the light we received in the trainings as complete. This prevents us from receiving revelation. No one can help us with respect to revelation. In order to receive revelation, we must live in spirit, let God touch us, be willing to pay the price, accept His breaking, and learn spiritual lessons. This does not mean that we need to memorize the training lessons in order to receive spiritual revelation. Spiritual revelation cannot be found in the training lessons. Spiritual revelation depends on our meeting God, being touched by Him, being broken, paying the price, learning the lessons, and spending time in His presence. If we are such persons, we will receive revelation. Hence, revelation does not depend entirely on the trainings.
　We publish spiritual books and hold trainings out of burden. However, we feel that there is still a lack, because some saints depend solely on the publications for their spiritual life. Some brothers who give messages depend only on the material in the books and their notes from the trainings, but they have little experience that is based on contacting God. The brothers who give messages must be persons who contact God so that they have a burden in their spirit. In order to receive revelation, they need to pay the price and spend time to learn lessons. Then they can use the help from the ministry books for utterance to enrich their speaking. The ministry books and training notes are helpful and beneficial to a brother who has a burden but does not sufficiently understand a point.
　A brother might read a spiritual book before he contacts the Lord. Then the Spirit can give him a seeking heart or enlighten his understanding so that he receives revelation and has a burden for a message. It is also possible to use the material in a book to give a message that is living, not dead. We fear that some brothers take the written material and speak according to what is printed, but they lack the spiritual supply. I believe that the saints understand this problem.
　The brothers who give messages are not the only ones with such a problem. Many of the saints have the same problem. It is easy for them to take our publications as doctrine. The truth then becomes dead letter. Such saints do not contact or seek the Lord when they read the publications. It is as if they read the books in order to know how to speak or what to do in a certain situation.
　It is even easy to be influenced when reading the Bible. For example, while a brother is reading Ephesians 2, he might remember that there was a message in the training concerning the significance of this chapter and look for his notes. A sister who is reading Matthew 25 might remember an explanation in Watchman Nee’s Study on Matthew. These saints have been distracted from reading the Bible by ministry publications. This danger causes us to turn spiritual things into dead letter, hinders us from contacting God directly, and causes the Spirit to lose ground within us.
　Many years ago in northern China I met a German brother who approved of J. N. Darby. One day as we were talking, I mentioned a book written by Darby. His response seemed to say, “Since that book was written by Darby, it is the best, and there cannot be anything better. You cannot say anything that compares to what Darby has said. Everything that God wants to say to the church is in his writing.” According to that brother, anything that Darby did not say must be incorrect and even heretical.
　I am deeply concerned that such an attitude might also be in us. We do not despise the speaking of prophets, and we should receive all that God has spoken through His servants. However, if it were merely a matter of receiving doctrine, what God has spoken through His servants would be dead, and even the Bible would be dead. Dead doctrines are a snare and a danger that we face. We must guard against them.
　We should read the Bible, have a living contact with the Lord, and receive the light that God has given through His servants. We must not be so foolish as to believe that we understand and know more than other believers. We must not be so foolish as to believe that we do not need help from other believers or that we know everything. This is a very foolish attitude. At the same time, however, we must not think that we can receive all that we need from others’ books or even our books. We should not say that we have a book for sanctification, a book for justification, and yet another for the faith. We must not have such an attitude.
　When I was a young believer, I thought that the Bible was difficult to understand. Therefore, I bought commentaries on each book in the Old Testament and in the New Testament so that I could become a Bible authority. If there was anything I did not understand in the Bible, I would read about it in the commentaries. However, experience has proven that although we need outward help in order to understand God’s Word, such help is not sufficient. The true way to understand God’s Word is to contact Him, touch His feeling, and let Him touch us.
　A person whose true condition has not been touched by the Lord cannot understand the truth. We must let the Lord touch our being, that is, touch our background, our standing, our walk, our position, our reputation, our tendencies, our preferences, and our future. Our ability to know His Word depends on how much He has worked in us. It is futile to read the Bible merely with the mind. As the Lord works in us, we will receive light from the portions that we have read and memorized. Many saints have had this experience.
　We can apply the same principle to reading the ministry books. A brother may be quite familiar with the books, having read them thoroughly, but whether he truly understands them and can apply them effectively and in a way that is full of life depends on his contact with the Lord. A brother who does not let the Lord work in him might preach proficiently and speak fluently, but his speaking is like sounding brass or a clanging cymbal, and his words are dead, without life and the power of the Spirit.
　It is true that there is an indispensable need for the publications and the trainings. In his old age the apostle Paul wrote to Timothy: “The cloak which I left in Troas with Carpus, bring when you come, and the scrolls, especially the parchments” (2 Tim. 4:13). Paul was always reading. It is not possible to arrive at a point in our Christian life when we do not need to read the Bible or the ministry books, or a point when we do not need to listen to spiritual messages from other believers. A believer who reaches such a point is proud and foolish. We should always humble ourselves in order to be taught and to receive help from others. However, we must maintain our contact with the Lord in His presence. We must let the Lord touch our feelings. The truths that we receive from others should become our revelation. Otherwise, we will be left with dead knowledge. Dead knowledge does not have the vitality of life or the power of the Spirit.
　Not only should the saints have such an attitude, but also the church should have such an attitude. We should not be so proud that we do not accept anything from others, nor should we mechanically accept light in the Word and the ministry as doctrine. We need to be balanced. May the Lord have mercy on us. If the Lord permits, we will publish more ministry books. But may He deliver us from falling into doctrines. We must learn to live in His presence and to contact Him and to let Him touch us.
　
THE FOURTH DANGER—RESTRICTING THE SPIRIT
　We must guard against restricting the Spirit. Although we are learning many spiritual lessons, such as submitting to authority, keeping the order in the work, and not being independent, there is still the danger that we may restrict the Spirit. The work of the Spirit is often contrary to our expectations. He does not abide by the boundaries that we define. We often want the Spirit to abide by our rules, but He does not abide by our rules. The Spirit often makes exceptions to our ways.
　There are examples in the Old Testament. Samuel was not a descendant of Aaron and should not have been a priest. The word of God, however, came not to Eli the priest but to Samuel (1 Sam. 3). The Spirit left the priestly circle to do something new. Samuel did not have any experience, and the elderly Eli did not understand. Samuel heard God call him but did not understand, so he ran to Eli and said, “Here I am, for you called me,” but Eli said to him, “I did not call. Go back and lie down” (v. 5). When God called Samuel a second time, Samuel went to Eli again, and again Eli told Samuel to go back and lie down (v. 6). It was not until the third time that Eli perceived it was Jehovah who was calling Samuel (v. 8). Although Eli was old, he feared God and did not restrict His work, because he told Samuel to then say, “Speak, O Jehovah; for Your servant is listening” (v. 9).
　David is another example. God rejected Saul from being king over Israel and found a young man, David, to replace Saul (16:1-13). Saul and David’s older brothers despised the young David and did not think that he was useful. However, God does not work according to our expectations.
　God does not raise up useful persons only among elders, deacons, or co-workers. He can make exceptions. God often does things in secret; He does a hidden work in man’s heart. The co-workers and the responsible ones should not be so proud as to say, “God does not have anyone whom He can use besides us co-workers and responsible ones.” Such a dangerous attitude is a snare.
　Just as the wind blows where it wills, so also is the Holy Spirit. For the past two thousand years no one has been able to confine the Spirit. When we are comfortable and think that we know everything, the Holy Spirit may raise up someone else. The Spirit does not like pride or display and is not subject to our control. He needs us to be subject to His authority; we cannot restrict Him.
　The Spirit is not subject to regulations. Peter, John, and James in the early church did not understand this matter. Although they considered themselves to be ministers in the New Testament age, God unexpectedly chose someone outside their circle. The Spirit went to Saul of Tarsus, who opposed the Lord and was persecuting the church. The Lord said to Saul, “It is hard for you to kick against the goads” (Acts 26:14). The Lord was determined to use Saul. A goad is a sharp-pointed stick on a plow for subduing the cattle yoked to the plow. If the cattle are stubborn or not submissive, they are prodded with the goad. Many times a cow kicks at the plow and hits the sharp-pointed stick. The Lord said, “It is hard for you to kick against the goads,” meaning, “It is better to submit conscientiously.” The Spirit not only reached a person who was rebellious but also captured him.
　After his salvation Saul was brought by the Spirit to Jerusalem. The disciples in Jerusalem feared him; they did not believe that he was a disciple (9:26). The disciples could not believe that the Spirit would raise up such a person as Saul. If I were Peter or James, I would have said, “Lord, I am really puzzled. Why did You raise up this man from among our persecutors?” The Lord would have said, “No doubt you are puzzled, for My ways are higher than your ways. Do not think that you can limit Me to your small circle. I will jump out whenever you try to restrict Me.”
　Our attitude should be that everything is in the hands of the Spirit, not in our hands. When we define the way that God should work, He will often leave our restrictions and go to someone else. It does not matter whether that person was opposing God and loving the world. Hence, to define a boundary for the Spirit is to restrict His work. If we restrict the Spirit, He may react and set us aside. As a result, we will lose the flow of the Spirit.
　Spiritual matters are not in our hands. We must learn to be faithful but not restrict the Spirit. The Lord must have a free way, and we must not be loose. We must learn the lessons on life and know the flesh. We do not have the freedom to do what we think is right. We must not be persons who live according to the flesh. In relation to the work of the Spirit, David and Saul of Tarsus did not live according to the flesh, and they were not presumptuous, unruly, or rebellious. Saul of Tarsus persecuted the believers, but he was chosen by God. This seems to be contradictory.
　On the one hand, there should not be any control among us. Spiritual control restricts the work of the Spirit. On the other hand, we should not be presumptuous. The absence of control does not mean that we may be loose and express our opinions freely. This is the flesh. By the Lord’s mercy, may we be those who know the Spirit and do not restrict Him.
　
THE FIFTH DANGER—BLESSINGS BECOMING SNARES
　We have been blessed by the Lord in the years past, and we are still being blessed. We must beware lest we depend on the blessings. Once we depend on the blessings, they will become a snare and a danger to us. Many things are encompassed in the blessings. For example, when a locality begins to meet, there may be only three or five saints. Under such difficult circumstances the responsible ones might pray desperately and have much fellowship with the Lord. As a result, the locality might be blessed; that is, the number of saints might increase, and there is an increase in material offerings. The responsible ones might depend on such blessings. With the coming of these blessings, the responsible ones might pray less, have fewer dealings with God, and, as a result, have less fellowship with Him; that is, they depend less on God. This is the beginning of degradation, and the church has fallen into a snare. This can happen in a local church and also in the work of the Lord.
　Some saints say that the work in Taiwan is easier now than it was when we began the Lord’s testimony six to seven years ago. At that time there were very few serving ones, and the situation in every locality was difficult. As a result, the serving ones were desperate. Now it is as if we have support that we can depend on. With over fifty localities in the province, we can bear the problems corporately; hence, the burden is not too heavy. On the one hand, it is good to bear the burden corporately, but on the other hand, this has become a snare that may cause us to lose our heart toward God and our willingness to be dealt with. Consequently, although the church is blessed, it may lose God’s presence.
　The Lord’s presence is not a trivial matter. The value of our service and our way depends on His presence. Once we lose God’s presence, we are finished. Our way and the ground of locality can become a shell without the true content. Without the content, we lose the reality of the Body of Christ. This means that we lose both the fullness of Christ and the expression of Christ. This is one of the main factors of the degradation of the church.
　We must be fearful and humble in spirit so that we do not depend solely upon God’s blessings. We should fear the blessings more than anything else. We should not celebrate because of the blessings that God has given us. We must realize that blessings often become idols, which cause us to lose God’s presence; that is, they can become a wall between us and God. It is possible to have God’s blessing yet be without His presence.
　We must look to the Lord for His mercy so that we may guard against the dangers and deal with them. There are still other dangers, such as staleness and oldness. We need to comprehend the principle of these dangers.
　
AVOIDING THE DANGERS
　The way to avoid the five dangers is to not let anything or anyone become a barrier between us and God. The responsible ones in the churches and the workers must learn to contact God in all things. No matter how good or spiritual something may be, we should not let it come into our relationship with God. We should learn to live always in His presence and not let anything cause Him to hide His face from us. We must not have an “Isaac” who keeps us from loving God. Regardless of what blessings or gifts God gives us, we must place them on the altar. The ministry books that benefit us must be placed on the altar, and the blessings that the church receives must be placed on the altar. We need to be dealt with by God and not remain in the blessings. The work may spread and raise up more churches, but the work and the issue need to be put on the altar; they must not come between us and God. Anything that becomes a wall between us and God should be demolished. The way to avoid any danger is to contact God, live in the light of His face, and touch His presence.
　When we live before God, every institution, system, and organization will lose its position. Institutions, systems, and organizations cannot remain in the light of His face. When we touch the light of His face, doctrines disappear, and systems and organizations cease to exist.
　As those who have been called by the Lord and led to serve Him, if we lose our fellowship with Him and do not live in His presence, our service will become a form of employment. We must learn to live in the light of His face, to touch His presence, to fellowship with Him continually, and to let Him touch our problems and our intentions. Then we will be burdened to accept the commission of the Holy Spirit, and our service will be saved from the danger of becoming an employment. If we covet God’s blessing and remain in it, there will be snares everywhere in our path. The only way to avoid the dangers is to be before the Lord and let Him have authority over all things.
　May the Lord have mercy on us so that we may learn to live before His face continually and let the Spirit have His rightful place among us. Then the dangers will disappear. Otherwise, the very things that we condemn today will transpire among us in the future. I hope that the saints in every locality will pray concerning this fellowship and ask the Lord to deliver us from the many dangers in our path and from losing His presence.
 
　　在前面的信息中，我们提及在事奉上该提防的两个危机，本篇信息要继续说到另外三个危机。
 
　In the previous chapter we mentioned two dangers that we must guard against in our service. In this chapter we will consider three more dangers.
　　我们该提防的第三个危机，就是那产生字句的道理。在基督徒属灵的路程上，字句的道理是个陷阱，是我们应当提防的。什么叫作字句的道理呢？简单的说，就是把一些圣经上的道理讲解固定了，成为死的字句，而失去里面的圣灵和生命。历世历代以来，神借着祂的众仆人，逐步将圣经的真理向我们解开，使我们有新的看见。比方，在改教时，路德马丁和其他人看见了因信称义的真理。从那个时候起，一路下来，有好些人不断有新的看见。有的人看见因信成圣，有的人看见因信而活。有的人看见受浸的意义，有的人看见召会的实行。有的人看见奉献，有的人看见基督的内住，还有的人更深一点，看见十字架的同死。这的确都是神在一个时代、一个时代中，赐给祂召会的亮光。然而在这里产生了一个危机，就是人会把神所给的这些亮光，当作固定的道理。新的亮光一变作固定的道理，就变作了字句，变成了死的知识，而失去了圣灵的权能。

　　我们谦卑的承认，在这些年间，神赐给我们一些新的亮光。这些亮光自然必须释放在神的儿女中间，但在这里也同样有一个危机，这些亮光很可能逐渐变成固定的道理，变成死的字句，变成空洞的知识，而失去属灵的生命，失去圣灵的权能。

　　神曾在我们一系列的训练里，赐给我们许多亮光，都相当的有价值，也相当的有用处。我们说过，盼望每位受训的弟兄姊妹，能一次又一次的温习那些功课。因为有了那些材料，加上多次的温习，是能叫我们得益处的。然而就在这里，会有一个危机，就是产生死的知识、字句的道理。

　　我们曾说得很清楚，训练只能给人智慧，不能给人启示。以弗所一章说到“智慧和启示的灵”（弗一17）。先有智慧，而后启示来了，就有用处。没有智慧上的准备，或者说没有智慧上的操练，当启示来的时候，我们还会有点莫名其妙。所以，训练仅仅是叫我们在智慧上有一个准备，我们还需要在以后的日子中，逐渐得到启示。然而就在这里有一个危机，我们很容易把训练所得的材料或亮光，当作一切。这会叫我们失去启示那一面的东西。在启示那一面，是没有人能帮助我们的。我们要得着启示，必须自己好好活在灵里，好好活在神面前，常常让神摸着我们里头，肯出神所要我们出的代价，接受神的破碎，学属灵的功课。绝对不是说，我们只要把那些训练的功课、那些道、那些亮光都背熟了，就能有属灵的启示；属灵的启示不在这里。属灵的启示乃在于一个人被神遇着了，给神摸着一下，碰到一下，在神面前经过破碎，出过代价，学过功课，也在神面前花过工夫，这样的人才有启示。所以，启示绝对不是从训练得到的。

　　在这一点上，我们感觉有两面的为难。一面，出刊属灵书报，办理训练，是出于负担。我们觉得这是应该作的，因为明显有这个需要。若是我们不作，里头就满有重压。但另一面，这些事作了之后，我们却好像觉得不太痛快，因为有一种光景实在令人担心。我们害怕有些圣徒，他们属灵的生活就单单倚靠这些。譬如，有的人要站讲台了，就把这些书报拿来，把训练的笔记拿来，在这本书中找一点，在那本书里找一点，东拼西凑的成功一篇讲台。好像没有这些东西在手，到讲台上就没有什么可讲的；有这些在手，就有一点办法，有一点材料，有一点内容。危机就在这里，这是错误的，是不该有的光景。

　　弟兄们要在讲台上对神的儿女说话，必须你这个人是与神有接触的。你必须是被神摸过，在灵里有一个负担的；必须是深深地觉得，在某一点上神摸着了你。你这个人是出过代价，花过工夫，学过功课的，你在某一点上才算有看见，才是有启示。等到你要释放这一点的时候，也许你没有足够发表的口才，先后的层次也不清楚，配合的材料又不丰富，这时你才可以在这方面借助于属灵书报。或者你里头有负担，有感觉，而你的领会不够，你觉得在那件事上的智慧还不足；这时那些属灵书报，或训练的记录，对你才有帮助，才成为益处。

　　有时候是在你与神接触之前，你先读到一些东西。借着圣灵，那些东西印在你里头，引起你追求的心；或者启发你里头的领会，叫你与神接触，碰着神。这时你就有了一个启示，有了一个负担，出来释放信息。另有一个可能，就是你所释放的材料，虽然大部分都是用那些书刊里的东西，却不是死的，乃是活的。我们最怕人拿着那些文字材料，按着那些印出来的道理，照着讲，却缺少背后属灵的供应，缺少里头属灵的成分。相信弟兄姊妹能懂得这个难处。

　　不仅站讲台的人有这种难处，即使是好些圣徒，也同样有这种难处。他们很容易把我们所出的书籍文字，当作固定的道理。这样一来，那些东西就变作了死的字句。好像有了这些书刊，就不必自己接触神，不必自己寻求主。如果想要知道在那一点上该怎样讲，该如何作，只要去翻那一本书，或者那一个记录就可以了。好像那些文字、那些记录就是一切。

　　即使在读经的事上，人也很容易受那些文字和记录的影响。譬如，你读到以弗所二章某一句，你立刻想到这一句在训练时已经讲过，它的意义是如何如何。或者你读到马太二十五章，又会想起马太查经记录里是怎么说的。这就是你的读经完全被书刊影响，受到了打岔。这是一个危机。这些就叫你把属灵的东西，变成了死的字句，拦阻了你直接和神的接触，叫圣灵在你里头失去了该有的地位。

　　多年前，我在中国北方遇到一位德国籍的弟兄，他是一个非常赞成达秘（J. N. Darby）的人。有一天我和他有点谈话，谈到一本达秘所写的书。一谈到达秘，他就耸一耸肩膀说，“哦，那是达秘写的。”我没法形容他的表情，那个意思好像是说，那既是达秘所写的书，就是一切，就是最高的，没有比他更高的了。你没有办法讲得比达秘更多，神要对召会说的话，全都在他里头。在那位弟兄看来，如果有什么人说得比达秘多一点，那定规是异端。或者有什么人讲得和达秘不同，那定规是个错道理，是个恶道理。

　　我深怕，那一天我所碰着那位弟兄里面隐藏的东西，今天也会跑到我们中间，叫我们落到陷阱里。我们不是藐视申言者的讲论，凡神借着祂仆人所给我们的，我们都该接受。然而，如果仅仅是一种字句的接受，不要说是神的仆人所给我们的，即使是这一本圣经，也仍旧不过是死的。字句的道理乃是我们的陷阱，是我们的危机，我们应该提防。

　　我们虽然该自己读圣经，自己和神有活的接触，但另一面，还应当接受神的仆人们所给我们的亮光。我们不该愚昧到一个地步，以为我们比别人明白得更多，知道得更多。我们不该愚昧到一个地步，以为我们不需要别人的帮助，我们一切都有了。这样的态度是最愚昧的。另一面，我们也不该把别人的东西接受来，当作金科玉律，以为有了这些就有了一切。我们不可以说，对于这一件事我们有这本书，对于那一件事我们有那本书；讲成圣我们专有一题，讲称义也专有一题，讲信心又专有一题，我们每题都是齐全的。这不是我们该有的态度。

　　当我年轻，初初得救的时候，想到圣经有六十六卷之多，很不容易读，就盼望能找到每一卷的注解，这样，我就成了圣经权威和万能博士了。所以我尽力去买圣经注解，把新旧约各卷的注解差不多都买齐了，并且统统摆在一个地方。若是我读经读到某一卷，某一章，某一节，某一句，有什么不懂的时候，我把那些注解翻一下，就可以懂了。其实，那实在是无知的思想。从经历上可以证明，你若要懂得神的话语，固然需要外面的帮助，但那一个帮助太小。真正明白神话语的途径，乃是需要你和神有接触，需要你摸着神的感觉，需要你肯让神摸你这个人。

　　我在中国北方的时候，常有弟兄姊妹对我说，“李弟兄，某某会的某长老说，你上周所释放关于奉献的道，怎样怎样不对。”我听了之后并不辩论。我只是很幽默的对他说，“既然他要你来告诉我，说我讲的道不对；那么我也托你带一个口信，告诉他说，请他把他所有的每一块钱，都让主耶稣点一点，他就会知道，我所讲的对不对了。”我这话好像很粗，很不好听，但是我确实知道，把钱藏在自己袋里，不肯让主耶稣数一数的人，不能知道我那天所讲的道对不对。

　　没有一个人他真实的光景不被主摸过，而能明白真理的。你必须让主摸着你这个人，摸着你里面的深处，摸着你的背景，你的立场，你的为人，你的地位，你的名声，你的趋向，你的爱好，摸着你的前途，摸着你整个人。你给主摸着有多少，你认识祂的话就有多少。请记得，光用头脑读圣经，没有多少用处。当你被主摸过之后，你所读过，所记牢的圣经，才放光，才明亮。相信我们许多人都有这个经历。

　　读属灵书报的原则也是如此。即使你读得很熟，读得很透，但你能不能真实地认识，能不能有效的使用，能不能用得灵活，用得满有生命，全在于你是否和主有接触，是否让主摸过。凡不让主在里头摸过的，道可以讲得很熟练，话可以说得很流利，但还不过是鸣的锣、响的钹，是死的字句，没有圣灵的权能。

　　盼望我们都能领会，我们需要文字书刊，需要属灵的训练，这些都是不可少的。连使徒保罗到了年老时，还写信给提摩太，说，“我在特罗亚留于加布的那件外衣，你来的时候要带来，还有那些书卷，尤其是那些皮卷。”（提后四13）他是一直的读书，因为没有一个人可以到了一个地步，不必读经，不必读属灵的书报，不必听别人属灵的讲台。如果那样，就叫作骄傲，叫作愚昧。我们该非常的谦卑，随时准备受教，一直接受别人的帮助。但是另一面，你必须站在主面前，与主有接触；你必须让主摸你这个人，必须有自己的感觉。所有从别人接受来的二手真理，都该变作头手的启示。你若没有在主面前，把二手的变作头手的，那么你的道理，不过是死的知识。你应该知道，死的知识在你的聚会中，在你的讲台上，在你的生活中，绝不会有生命的活泼和圣灵的权能。

　　一个人在神面前是这样，一个召会在神面前也是这样。我们骄傲不接受别的，是不该的，但呆板的接受字句道理，也是不该的。我们需要两面平衡；这一点求主怜悯我们。以后主若许可，我们还要多出一些属灵书报，但是求主叫我们一点不落到字句的道理里。我们一直要学习活在主面前，与主有接触，让主摸着我们。
 
　In our Christian journey we must guard against doctrines. When we speak of doctrines, we are referring to the truths in the Bible becoming dead letter and losing the Spirit and life. Through His seekers throughout the ages, God has gradually unlocked the truths in the Bible, thereby giving His children new light. For example, Martin Luther and others saw the truth of justification by faith during the Reformation. Since then a considerable number of believers have seen more truths, such as sanctification by faith, living by faith, the meaning of baptism, the practice of the church, consecration, the indwelling of Christ, and co-crucifixion. God has given these truths to His church. The danger, however, is that we may receive these truths as doctrines. Then they lose the power of the Spirit and become dead letter, dead knowledge.

　We humbly acknowledge that over the years God has given us new light that needs to be released to all of God’s children. But there is a danger that the light we have received will gradually become doctrine, dead letter, and empty knowledge; that is, it will lose the divine life and the power of the Spirit.

　God has given us much light in our trainings. We hope that every trainee will continue to review the lessons in order to receive the benefit. Nonetheless, there is still a danger that dead knowledge and doctrines will be produced.

　The benefit of the trainings is not so much that we receive revelation but that we receive wisdom. Ephesians 1:17 mentions “a spirit of wisdom and revelation.” We first receive wisdom and then revelation. Wisdom prepares us to receive revelation. The trainings merely prepare us with wisdom. There is still a need for us to obtain revelation. It is easy to regard the material and the light we received in the trainings as complete. This prevents us from receiving revelation. No one can help us with respect to revelation. In order to receive revelation, we must live in spirit, let God touch us, be willing to pay the price, accept His breaking, and learn spiritual lessons. This does not mean that we need to memorize the training lessons in order to receive spiritual revelation. Spiritual revelation cannot be found in the training lessons. Spiritual revelation depends on our meeting God, being touched by Him, being broken, paying the price, learning the lessons, and spending time in His presence. If we are such persons, we will receive revelation. Hence, revelation does not depend entirely on the trainings.

　We publish spiritual books and hold trainings out of burden. However, we feel that there is still a lack, because some saints depend solely on the publications for their spiritual life. Some brothers who give messages depend only on the material in the books and their notes from the trainings, but they have little experience that is based on contacting God. The brothers who give messages must be persons who contact God so that they have a burden in their spirit. In order to receive revelation, they need to pay the price and spend time to learn lessons. Then they can use the help from the ministry books for utterance to enrich their speaking. The ministry books and training notes are helpful and beneficial to a brother who has a burden but does not sufficiently understand a point.

　A brother might read a spiritual book before he contacts the Lord. Then the Spirit can give him a seeking heart or enlighten his understanding so that he receives revelation and has a burden for a message. It is also possible to use the material in a book to give a message that is living, not dead. We fear that some brothers take the written material and speak according to what is printed, but they lack the spiritual supply. I believe that the saints understand this problem.

　The brothers who give messages are not the only ones with such a problem. Many of the saints have the same problem. It is easy for them to take our publications as doctrine. The truth then becomes dead letter. Such saints do not contact or seek the Lord when they read the publications. It is as if they read the books in order to know how to speak or what to do in a certain situation.

　It is even easy to be influenced when reading the Bible. For example, while a brother is reading Ephesians 2, he might remember that there was a message in the training concerning the significance of this chapter and look for his notes. A sister who is reading Matthew 25 might remember an explanation in Watchman Nee’s Study on Matthew. These saints have been distracted from reading the Bible by ministry publications. This danger causes us to turn spiritual things into dead letter, hinders us from contacting God directly, and causes the Spirit to lose ground within us.

　Many years ago in northern China I met a German brother who approved of J. N. Darby. One day as we were talking, I mentioned a book written by Darby. His response seemed to say, “Since that book was written by Darby, it is the best, and there cannot be anything better. You cannot say anything that compares to what Darby has said. Everything that God wants to say to the church is in his writing.” According to that brother, anything that Darby did not say must be incorrect and even heretical.

　I am deeply concerned that such an attitude might also be in us. We do not despise the speaking of prophets, and we should receive all that God has spoken through His servants. However, if it were merely a matter of receiving doctrine, what God has spoken through His servants would be dead, and even the Bible would be dead. Dead doctrines are a snare and a danger that we face. We must guard against them.

　We should read the Bible, have a living contact with the Lord, and receive the light that God has given through His servants. We must not be so foolish as to believe that we understand and know more than other believers. We must not be so foolish as to believe that we do not need help from other believers or that we know everything. This is a very foolish attitude. At the same time, however, we must not think that we can receive all that we need from others’ books or even our books. We should not say that we have a book for sanctification, a book for justification, and yet another for the faith. We must not have such an attitude.

　When I was a young believer, I thought that the Bible was difficult to understand. Therefore, I bought commentaries on each book in the Old Testament and in the New Testament so that I could become a Bible authority. If there was anything I did not understand in the Bible, I would read about it in the commentaries. However, experience has proven that although we need outward help in order to understand God’s Word, such help is not sufficient. The true way to understand God’s Word is to contact Him, touch His feeling, and let Him touch us.

　A person whose true condition has not been touched by the Lord cannot understand the truth. We must let the Lord touch our being, that is, touch our background, our standing, our walk, our position, our reputation, our tendencies, our preferences, and our future. Our ability to know His Word depends on how much He has worked in us. It is futile to read the Bible merely with the mind. As the Lord works in us, we will receive light from the portions that we have read and memorized. Many saints have had this experience.

　We can apply the same principle to reading the ministry books. A brother may be quite familiar with the books, having read them thoroughly, but whether he truly understands them and can apply them effectively and in a way that is full of life depends on his contact with the Lord. A brother who does not let the Lord work in him might preach proficiently and speak fluently, but his speaking is like sounding brass or a clanging cymbal, and his words are dead, without life and the power of the Spirit.

　It is true that there is an indispensable need for the publications and the trainings. In his old age the apostle Paul wrote to Timothy: “The cloak which I left in Troas with Carpus, bring when you come, and the scrolls, especially the parchments” (2 Tim. 4:13). Paul was always reading. It is not possible to arrive at a point in our Christian life when we do not need to read the Bible or the ministry books, or a point when we do not need to listen to spiritual messages from other believers. A believer who reaches such a point is proud and foolish. We should always humble ourselves in order to be taught and to receive help from others. However, we must maintain our contact with the Lord in His presence. We must let the Lord touch our feelings. The truths that we receive from others should become our revelation. Otherwise, we will be left with dead knowledge. Dead knowledge does not have the vitality of life or the power of the Spirit.

　Not only should the saints have such an attitude, but also the church should have such an attitude. We should not be so proud that we do not accept anything from others, nor should we mechanically accept light in the Word and the ministry as doctrine. We need to be balanced. May the Lord have mercy on us. If the Lord permits, we will publish more ministry books. But may He deliver us from falling into doctrines. We must learn to live in His presence and to contact Him and to let Him touch us.
　　我们该提防的第四个危机，就是叫圣灵受到限制。在我们中间还有一种可能的趋势，会产生不好的结果，也是我们应当好好提防的，就是叫圣灵受到限制。我们中间一向注意学习顺服权柄，学习在事奉中守住等次，不越轨行动，也不单独行动。这些都是相当好，相当属灵的功课。然而就在这里有一个危险，也带着一个危机，就是很可能叫我们限制了圣灵。要知道，许多时候圣灵的工作，常常是我们料想不到的。我们如果要给圣灵划定范围，圣灵是不肯听我们划定的。人要画一个圈子，让圣灵留在里头，圣灵常常就跳到那个圈外。我们常常盼望圣灵守我们的规矩，但圣灵常常不守我们的规矩。要知道，圣灵常常作例外的事。

　　关于这事，我们可以引旧约的事例来说明。我们都知道，撒母耳这人不是祭司的后裔，按规矩不应该作祭司。然而，神的话不临到祭司以利，却临到撒母耳（撒上三4，6，8）。这就是圣灵从祭司的圈里跳出去，跳到圈外所作的一件事。那时，不但撒母耳不懂得，没有那个经历，即使是有经验的以利，也不懂得。撒母耳听见神呼唤他，他不懂得，就跑到以利那里，说，“你呼唤我，我在这里。”（5上）以利对他说，“我没有呼唤你，回去睡吧。”（5下）神第二次呼唤撒母耳，撒母耳还是跑到以利那里，以利仍旧叫撒母耳回去睡觉（6）。好像以利只懂得睡觉。直等到神第三次呼唤撒母耳，以利才明白是耶和华呼唤撒母耳（8）。以利到底是有学习的人，虽然他老衰了，但他还敬畏神，没有限制那个工作。他让神的工作往前去。

　　再看大卫的例子，神在扫罗之外找着一个少年人大卫（十六11~13）。起初，扫罗和大卫的哥哥们，以及大卫的父亲，都看不起年轻的大卫，认为他没有什么用；但神就是常常这样作例外的事。

　　所以千万不要以为，神今天只在长老、执事中，或者在同工中间兴起有用的人。不一定，神会作例外的事。我们必须承认一个事实，神常常在人的圈外作事。神常常在暗中作事，也常常在人心的深处作隐藏的工作。我们中间不该有一个同工或负责人骄傲到一个地步说，除了我们同工或负责人，神没有可用的人了。如果我们有这样的态度，这样的存心，这就是我们的陷阱，就是我们的危机。

　　要知道，风随着意思吹，圣灵也是这样。两千年来，从没有一班人能控制圣灵。你说我们这一班人什么都好，什么都有，但圣灵可能从最不像样的地方，从最不像样的人中间，兴起一个人来。圣灵要反应给你看，说明祂并不受你的控制。圣灵只要你服祂的权柄，祂并不受你的约束。

　　圣灵是最不守规矩的。在召会初期，连在耶路撒冷的彼得、约翰、雅各，都不认识这件事。在他们想，新约时代最大的执事若不是彼得，就是约翰，或者也该是雅各。岂知神竟在他们圈外挑选了一个人，叫他成为最大的执事之一。他们那个圈是相当好的圈，圣灵却跳出他们的圈，跳到一个反对主最厉害，逼迫召会最坚决的大数人扫罗身上。大数的扫罗，原是不服主，用脚踢犁棒的人。主对他说，“你踢犁棒是难的。”（徒二六14）主要用扫罗，扫罗就得给主用。什么叫作踢犁棒？犁上的刺棒，是为着制伏、驱使套在犁上的牲畜。牲畜若是顽劣不服，举蹄后踢，就会踢在刺棒上。主告诉扫罗：“你踢犁棒是难的；”这意思是：“你老老实实顺服吧。”圣灵就这样临到一个原来悖逆的人身上，把他抓住了。

　　扫罗得救之后，被圣灵带到耶路撒冷，耶路撒冷的门徒都害怕（九26）。因为他们怕扫罗仍旧来迫害他们，他们无法相信这人已经转变。他们不能相信圣灵会在他们圈外作事，他们想不到圣灵会在犹太教的圈中兴起人。可见，圣灵好像是最不守规矩的。那一天，我若是彼得或雅各，我定规连祷告都不能了。我只有向主说，“主啊，我实在莫名其妙，你为什么在他们中间兴起这个人。”主会对我说，“你定规是莫名其妙，因为我的道路本来就高过你的道路。你莫想把我划在你那个小圈里。什么时候你要限制我，什么时候我就跳出去。”

　　我们的态度应当是说，这一切不操在我们手里，这一切都操在圣灵手里。什么时候我们划了小圈圈，什么时候神就越过我们，跳出我们这个圈，不一定跳到那一个人身上。也许那个人素来是顶撞神的，是爱世界最厉害的。所以，千万不要为圣灵划一个范围。你若是划了，就是限制圣灵的作为。你会碰到一个结果，圣灵在别人身上给你一个厉害的反应，而把你撇在一边。你就看见，你这里什么都是枯干的，圣灵的水流不在你这里了。你变作逼迫大卫的扫罗，你顶撞了圣灵。

　　所以，我们要在主面前存敬畏的心，提防这个危机。一切属灵的事，都不操在我们手中。我们要学习忠心，但永远不要控制属灵的事，乃要一直让主有自由的路。然而这些话不该被错误领会，当作任意自由的借口。我们每一个人都要学生命的功课，认识肉体，认识血气。绝不可说，你认为这样作是对的，你就可以自由行动。请记得，凡是照着肉体自由行事的人，定规不是大卫，也不会是大数的扫罗。一切放肆、不按规矩而行、背叛、有背叛观念的人，圣灵定规没有办法使用。

　　凡事都是两面的。即使是大数的扫罗，他虽然是个背叛神的人，但他的背叛和一般的背叛不同。这里有个似乎矛盾的说法，好像大数扫罗的背叛是可悦纳的。有的人一背叛，就得罪主；但有些人即使背叛，主还能眷顾。这是有所不同的。

　　总之，我们中间不该有一种控制，限制圣灵。什么时候一有属灵的控制，马上就限制了圣灵的工作。另一面，在我们中间，也不该有放肆。并不是说，既然没有控制，我们就可以随便了，众人的机会均等，都有发言的机会；这就是肉体，就是血气。求主怜悯我们，叫我们认识这一个危机。
 
　We must guard against restricting the Spirit. Although we are learning many spiritual lessons, such as submitting to authority, keeping the order in the work, and not being independent, there is still the danger that we may restrict the Spirit. The work of the Spirit is often contrary to our expectations. He does not abide by the boundaries that we define. We often want the Spirit to abide by our rules, but He does not abide by our rules. The Spirit often makes exceptions to our ways.

　There are examples in the Old Testament. Samuel was not a descendant of Aaron and should not have been a priest. The word of God, however, came not to Eli the priest but to Samuel (1 Sam. 3). The Spirit left the priestly circle to do something new. Samuel did not have any experience, and the elderly Eli did not understand. Samuel heard God call him but did not understand, so he ran to Eli and said, “Here I am, for you called me,” but Eli said to him, “I did not call. Go back and lie down” (v. 5). When God called Samuel a second time, Samuel went to Eli again, and again Eli told Samuel to go back and lie down (v. 6). It was not until the third time that Eli perceived it was Jehovah who was calling Samuel (v. 8). Although Eli was old, he feared God and did not restrict His work, because he told Samuel to then say, “Speak, O Jehovah; for Your servant is listening” (v. 9).

　David is another example. God rejected Saul from being king over Israel and found a young man, David, to replace Saul (16:1-13). Saul and David’s older brothers despised the young David and did not think that he was useful. However, God does not work according to our expectations.

　God does not raise up useful persons only among elders, deacons, or co-workers. He can make exceptions. God often does things in secret; He does a hidden work in man’s heart. The co-workers and the responsible ones should not be so proud as to say, “God does not have anyone whom He can use besides us co-workers and responsible ones.” Such a dangerous attitude is a snare.

　Just as the wind blows where it wills, so also is the Holy Spirit. For the past two thousand years no one has been able to confine the Spirit. When we are comfortable and think that we know everything, the Holy Spirit may raise up someone else. The Spirit does not like pride or display and is not subject to our control. He needs us to be subject to His authority; we cannot restrict Him.

　The Spirit is not subject to regulations. Peter, John, and James in the early church did not understand this matter. Although they considered themselves to be ministers in the New Testament age, God unexpectedly chose someone outside their circle. The Spirit went to Saul of Tarsus, who opposed the Lord and was persecuting the church. The Lord said to Saul, “It is hard for you to kick against the goads” (Acts 26:14). The Lord was determined to use Saul. A goad is a sharp-pointed stick on a plow for subduing the cattle yoked to the plow. If the cattle are stubborn or not submissive, they are prodded with the goad. Many times a cow kicks at the plow and hits the sharp-pointed stick. The Lord said, “It is hard for you to kick against the goads,” meaning, “It is better to submit conscientiously.” The Spirit not only reached a person who was rebellious but also captured him.

　After his salvation Saul was brought by the Spirit to Jerusalem. The disciples in Jerusalem feared him; they did not believe that he was a disciple (9:26). The disciples could not believe that the Spirit would raise up such a person as Saul. If I were Peter or James, I would have said, “Lord, I am really puzzled. Why did You raise up this man from among our persecutors?” The Lord would have said, “No doubt you are puzzled, for My ways are higher than your ways. Do not think that you can limit Me to your small circle. I will jump out whenever you try to restrict Me.”

　Our attitude should be that everything is in the hands of the Spirit, not in our hands. When we define the way that God should work, He will often leave our restrictions and go to someone else. It does not matter whether that person was opposing God and loving the world. Hence, to define a boundary for the Spirit is to restrict His work. If we restrict the Spirit, He may react and set us aside. As a result, we will lose the flow of the Spirit.

　Spiritual matters are not in our hands. We must learn to be faithful but not restrict the Spirit. The Lord must have a free way, and we must not be loose. We must learn the lessons on life and know the flesh. We do not have the freedom to do what we think is right. We must not be persons who live according to the flesh. In relation to the work of the Spirit, David and Saul of Tarsus did not live according to the flesh, and they were not presumptuous, unruly, or rebellious. Saul of Tarsus persecuted the believers, but he was chosen by God. This seems to be contradictory.

　On the one hand, there should not be any control among us. Spiritual control restricts the work of the Spirit. On the other hand, we should not be presumptuous. The absence of control does not mean that we may be loose and express our opinions freely. This is the flesh. By the Lord’s mercy, may we be those who know the Spirit and do not restrict Him.
　　在已过那些年间，我们的确蒙到了主的祝福，并且祝福越过越多，越过越大。然而要当心，祝福会变作我们的倚靠。祝福一变作我们的倚靠，就成了一个陷阱，一个危机。这包括的也相当多。譬如，你们在一个地方开头聚会时，只有三、五位圣徒，人数很少，环境也艰难。你们因此祷告得多，仰望主的心也迫切，和主交通也多，结果就带进了祝福。等到后来弟兄姊妹多了，环境也容易了，财物的供给也充裕了，这些祝福就变作了你们的倚靠。这些祝福来了，你们的祷告少了，倚靠神的心减退了，在神面前的对付也少了，与神的交通自然更少了。到了这个时候，你马上就看见，召会开始堕落了，因为召会已经落到一个陷阱里。不光一个地方召会如此，各地的召会，整个主的工作，都是如此。

　　有圣徒说，召会的工作在台湾，现在比六、七年前容易得多。六、七年前，当我们刚起来为主作见证时，事奉的人很少，各地的光景都很艰难，各方面必须自己在神面前拼。现在好像都有靠头了，全省有五十多处聚会，有难处可以互相担当，也就没有什么为难，没有什么重担了。一面说，有难处互相担当是好的；但是另一面，这乃是一个陷阱，会叫我们失去向着神的心，会叫我们不肯在神面前接受对付。这样的结果，召会中许多事可以作成功，但至终却失去了神的同在。

　　千万不要以为这是一件小事。我们的事奉，我们的道路，所有的价值就在于神的同在。我们事奉的真实分量，完全在于我们的属灵。一失去神的同在，一失去属灵，我们就什么都完了。好像还可以有这条路，好像还可以有这个立场，但是这些都不过是个外壳，里头真正的东西没有了。一旦里头真正的东西没有了，基督身体的实际也就没有了。这意思是，基督的丰满没有了，基督在我们中间的彰显也失去了。这就是召会最可怜的光景，也就是历代召会堕落的一个主因。

　　所以，我们要在这点上存着恐惧的心和谦卑的灵，千万不要把倚靠摆在神的祝福上。我们一蒙祝福，就要怕祝福比怕别的还厉害。千万不要以为，神给我们祝福，是一件可庆贺的事。要知道，祝福常常会变作我们的偶像，会叫我们失去神的同在，会变作我们和神之间的一道墙垣，叫我们在这里满有神的祝福，却没有神的同在。

　　这些危机都是我们现在会遇到的，因此我们必须仰望主，给我们怜悯，叫我们有所提防，能有好的对付。此外，还有其他危机，譬如陈旧、老旧、老套等，都需要我们在原则上自己去领会。
 
　We have been blessed by the Lord in the years past, and we are still being blessed. We must beware lest we depend on the blessings. Once we depend on the blessings, they will become a snare and a danger to us. Many things are encompassed in the blessings. For example, when a locality begins to meet, there may be only three or five saints. Under such difficult circumstances the responsible ones might pray desperately and have much fellowship with the Lord. As a result, the locality might be blessed; that is, the number of saints might increase, and there is an increase in material offerings. The responsible ones might depend on such blessings. With the coming of these blessings, the responsible ones might pray less, have fewer dealings with God, and, as a result, have less fellowship with Him; that is, they depend less on God. This is the beginning of degradation, and the church has fallen into a snare. This can happen in a local church and also in the work of the Lord.

　Some saints say that the work in Taiwan is easier now than it was when we began the Lord’s testimony six to seven years ago. At that time there were very few serving ones, and the situation in every locality was difficult. As a result, the serving ones were desperate. Now it is as if we have support that we can depend on. With over fifty localities in the province, we can bear the problems corporately; hence, the burden is not too heavy. On the one hand, it is good to bear the burden corporately, but on the other hand, this has become a snare that may cause us to lose our heart toward God and our willingness to be dealt with. Consequently, although the church is blessed, it may lose God’s presence.

　The Lord’s presence is not a trivial matter. The value of our service and our way depends on His presence. Once we lose God’s presence, we are finished. Our way and the ground of locality can become a shell without the true content. Without the content, we lose the reality of the Body of Christ. This means that we lose both the fullness of Christ and the expression of Christ. This is one of the main factors of the degradation of the church.

　We must be fearful and humble in spirit so that we do not depend solely upon God’s blessings. We should fear the blessings more than anything else. We should not celebrate because of the blessings that God has given us. We must realize that blessings often become idols, which cause us to lose God’s presence; that is, they can become a wall between us and God. It is possible to have God’s blessing yet be without His presence.

　We must look to the Lord for His mercy so that we may guard against the dangers and deal with them. There are still other dangers, such as staleness and oldness. We need to comprehend the principle of these dangers.
　　末了，我们要看怎样避免这些危机。简单的说，就是不要叫任何事、任何人，成了你和神之间的间隔。无论是在各召会负责的，或是为主作工的，还是一切在事奉上有分的弟兄姊妹，都必须严格的学习，在一切事上和神有直接的接触。任何事，不管多好，多属灵，都不能插到你和神的关系中。你必须学习一直活在神面前。即使你眼前有最好的工作和最好的召会，都不可挡住神的面。你必须学习直接摸着神，不可有一个“以撒”拦阻你爱神。不论神给了你什么祝福，什么恩赐，你都得再一次摆在祭坛上。属灵书报可以读，可以叫你得着宝贵的益处，但是这些还得摆在祭坛上。你还得直接亲近神，直接接触神。召会可以蒙祝福，但是这些祝福还得摆在祭坛上。我这个人还得到神面前，直接受神对付，不能停留在祝福上。工作可以开展，可以有果效，但这些果效，还得摆在死地，不能摆在我和神之间。若是一个果效，变作我和神之间的墙垣，那个果效还应当拆光，应当摔碎。避免危机的路，就是直接接触神，活在神的面光中，摸着神的同在。

　　你若是能这样单纯的活在神面前，你就会看见，一切的制度、系统、组织都失去了地位。无论是什么制度，什么系统，什么组织，在神的面光中都不能存在。你一碰着神的面光，所有字句的道理都粉碎无踪，所有的组织系统都不能存在。

　　我们这些受了神的引导，蒙了主的呼召，出来事奉祂的人，如果失去了和祂的交通，没有活在祂的面光中，即使不想职业化也不能不职业化。只有学习活在神的面光中，摸着神的同在，和神不断地交通，让神摸着你的难处，摸着你的存心，然后你才有负担，接受圣灵的托付，这样才没有职业化的危险。你若是贪爱神的祝福，一直留在神的祝福里，你就要看见，在你的路上，到处都是陷阱。你要避免危机，只有一条路，就是到神面前，一切让神有主权。

　　求主怜悯我们，叫我们学习一直活在祂的面前，让圣灵在我们中间有祂该有的地位。这样，所有的危机都要消失。否则我们今天所定罪的，将来都会发生在我们身上。盼望各地圣徒都为这事祷告，求主在前面的路途中，拯救我们脱离许多的危机，不至于失去祂的同在。

　　一九五六年二月讲于台北同工长老聚会

　　原刊于一九六三年十二月“话语职事”第一百五十期
 
　The way to avoid the five dangers is to not let anything or anyone become a barrier between us and God. The responsible ones in the churches and the workers must learn to contact God in all things. No matter how good or spiritual something may be, we should not let it come into our relationship with God. We should learn to live always in His presence and not let anything cause Him to hide His face from us. We must not have an “Isaac” who keeps us from loving God. Regardless of what blessings or gifts God gives us, we must place them on the altar. The ministry books that benefit us must be placed on the altar, and the blessings that the church receives must be placed on the altar. We need to be dealt with by God and not remain in the blessings. The work may spread and raise up more churches, but the work and the issue need to be put on the altar; they must not come between us and God. Anything that becomes a wall between us and God should be demolished. The way to avoid any danger is to contact God, live in the light of His face, and touch His presence.

　When we live before God, every institution, system, and organization will lose its position. Institutions, systems, and organizations cannot remain in the light of His face. When we touch the light of His face, doctrines disappear, and systems and organizations cease to exist.

　As those who have been called by the Lord and led to serve Him, if we lose our fellowship with Him and do not live in His presence, our service will become a form of employment. We must learn to live in the light of His face, to touch His presence, to fellowship with Him continually, and to let Him touch our problems and our intentions. Then we will be burdened to accept the commission of the Holy Spirit, and our service will be saved from the danger of becoming an employment. If we covet God’s blessing and remain in it, there will be snares everywhere in our path. The only way to avoid the dangers is to be before the Lord and let Him have authority over all things.

　May the Lord have mercy on us so that we may learn to live before His face continually and let the Spirit have His rightful place among us. Then the dangers will disappear. Otherwise, the very things that we condemn today will transpire among us in the future. I hope that the saints in every locality will pray concerning this fellowship and ask the Lord to deliver us from the many dangers in our path and from losing His presence.

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