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第三篇　在身体里受引导㈠

事奉主者的异象、职事与引导

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　　读经：徒一4~5，8节，十三1~4。
　　我们曾说过，为主作工当注意的第一点是呼召，第二点是异象或启示，第三点是恩赐，第四点是职事。一个为主作工的人，这四点是他的本钱。如同一个人去作生意，要有资本；去教书，要受过教育。同样的，你为主作工，也要有本钱，这本钱就是这四个点。
　
　　关于职事方面，可以说，职事乃是圣灵组织成功的。在一个弟兄或姊妹身上，职事要显出来，必须有圣灵在他身上组织才可以。比方，宾路易师母（Mrs. Jessie Penn－Lewis）是认识神相当深的人，她兴起来所给召会的供应，都是关于基督十字架的方面。在宾路易师母出来之先，召会历史有一千多年之久，讲十字架的书寥寥无几。等到宾路易师母出来了，她传十字架同死的信息，最少传了十多年。她自己编了一个报，叫“得胜报”，里面所传的都是十字架的同死。她一直讲基督的十字架如何结束旧造，结束旧人，成功了神永远的旨意。她在神面前所受的托付，就是传十字架的信息。十字架的信息在她身上，不光是恩赐的发表，十字架在她身上还有更深刻的组织，成了她的职事；她那个人就是十字架的信息。所以，职事总得经过圣灵一段时间的组织才可以。
　　千万不要以为，我们身上有了恩赐，就可以夸口了。在召会中，应该越过越有职事显出来。在我们身上，最少应该有一个职事显出来。经过圣灵多年组织的工作，主的生命在我们里面，使我们无须讲那个道，我们自己就是那个道，因为那个道在我们里面成了职事。我们怕召会中没有恩赐，但更怕召会中只有恩赐而没有职事。
　　我们仰望主怜悯我们，叫我们不只有信息，乃是有信息组织的生命；不只传十字架，乃是让十字架在我们里面组织，变作一个生命的职事。我们不应该宝贝传讲信息的恩赐过于职事。
　　要了解恩赐，旧约里有一个很明显的例子，就是巴兰骑的驴子突然会说人话（民二二28~30）。一只驴能说人话，就是因为它得着了一个恩赐。那天它得到了一个恩赐，就会说人话。但并不是说，它会说人话就能变作人了。它是讲了人话，但它还是一只驴。恩赐是得着了，但它本身没有改变。
　　有的人讲十字架的道，实在讲得有条有理，也很动听，但是刚刚讲完，下了讲台就发脾气了。然而像摩西作为神的仆人，特别到他年老时，他不只会说神的话，并且他已经变作神人了。诗篇九十篇的标题，是说“神人摩西的祷告”。那时，摩西不只会说神的话，甚至他就是神人。神在他里面经过了几十年，组织了几十年。不错，他仍是一个人，但神组织在他这个人里面。所以，等到他一百二十岁的时候，他在那里对以色列人说话，不是恩赐，乃是职事。到那时候，他说的话，就是神的话；他所祝福的，就是神所祝福的。他不只口里说神的话，他这人里面就是神自己。这个就是职事。召会中必须要有职事；有职事显出来，召会才刚强。
　
　　除了呼召、异象、恩赐和职事之外，为主作工的第五件要事，乃是引导的问题。我们必须学习受引导。事奉主必须受引导，而不能照着自己的看法、心意和拣选。你所有的行动，都得受主引导。关于受引导这件事，非常有讲究，我们必须仔细来看。
　　一个人要清楚如何为主作工，就要把使徒行传好好读过。许多人说，使徒行传告诉人如何得着圣灵。这虽不错，但使徒行传里还有一件事，和得着圣灵一样重要，就是受引导。首先，使徒们受圣灵，就是受引导而得着的。在一章主对门徒说，不要离开耶路撒冷，就必得着父所应许的圣灵（徒一4~5，8）。若是那一百二十人，不肯留在耶路撒冷，反而回加利利去，请问他们能不能得着圣灵的浇灌？绝对不能。所以，他们连受圣灵都是因为接受了引导。可见在使徒行传里，第一个重要的不是受圣灵，乃是受引导。
　　第二，使徒行传所给我们看见的引导，特别是工作上的引导，难得有个人的，可以说都是团体的。在一章里，主不是对彼得一个人说，你自己在耶路撒冷等候圣灵降下来。主乃是叫门徒们一同在耶路撒冷等候，这是团体的。不是彼得个人、约翰个人、或马利亚个人受引导等候圣灵，乃是一百二十个人团体的受引导。
　　在圣经里有一个原则，凡头一次记载的那件事，就立定了那一类事的原则。头一件如何，接下来的也如何。使徒行传里的第一个引导是团体的，不是个人的。然后我们看见，二章也不是个人受引导。那里说，“彼得同十一位使徒。”（徒二14）虽然八章记载腓利是一个人到撒玛利亚传福音，但圣灵还是把一部分工作扣住了。撒玛利亚人听了，信了，但是不能得着圣灵的浇灌。乃是等彼得、约翰来按手祷告，圣灵才降在他们身上（二14~17）。这意思是，仅有腓利个人的行动，圣灵不出来；圣灵乃是要等候团体的印证。所以，腓利好像是个人受引导，事实上，他受的引导，包括在团体里面。他不是一个人单独行动，乃是在召会的行动里受引导。
　　到了十三章，神工作的流从耶路撒冷流出来，流到了安提阿。当神工作的流在往前的时候，一个一个人被带到流里，都不是零散的、个人的。今天的基督教里虽然有许多人在作工，但都是各作各的。然而，当初使徒们在事奉主的事上，所受的引导不是零散的，乃是一道流。这道流，彼得在其中，约翰在其中，保罗在其中；有先得救的，有后得救的，他们来去都在流里。你明明看见，从徒二章起，这道流一直流，一直流，流到了安提阿。到了十三章，这道流好像要转一个弯，转向西方去。这时在安提阿的召会中，有五个申言者和教师受引导（徒十三1）。他们不是五个独立的申言者和教师，他们乃是在召会里，他们五个人所受的引导是召会的引导；这给我们看见团体的原则。
　
　　在此我们都必须受提醒。比方，你也许说，“我现在有一个清楚地引导，要到某地作工。”要知道，你这样说是有危险的，就是单独行动的危险。所以，你要查问你的引导是单独接受的呢，还是在召会里，和一同事奉的人共同接受的？在安提阿的召会中，乃是那五位申言者和教师，一同禁食祷告，圣灵才吩咐说，“要为我分别巴拿巴和扫罗，去作我召他们所作的工。”（徒十三2）不错，是他们五个人，但他们是在安提阿的召会中；所以，他们所受的引导是团体的引导。你所受的引导是否如此？请记得，个人受的引导，与一同事奉主的人共同受的引导，这二者很不同。个人的引导会叫你在事奉主的事上，有单独的行动，作你个人的工作；团体在主面前所接受的引导，乃是叫你在基督里有召会的行动。二者有很大的不同。
　　圣经说，在安提阿当地的召会中，有五位申言者和教师，祷告的时候，圣灵说，“要为我分别巴拿巴和扫罗。”（徒十三1~2）这里有一个大圈，是安提阿的召会；还有一个小圈，是五位申言者和教师。巴拿巴和扫罗所受的引导，就是从这里出来的，一点个人的成分都没有。从大圈来说，他们在召会中；从小圈来说，他们在同工中；而同工并不是在召会之外的一个团体，乃是在召会中。
　
　　愿主怜悯，叫我们看见这些基本的原则。因着今天的基督教走样了，堕落了，才有这么多个人的引导，才有这么多个人的工作，和这么多单独的行动。在我们之外的一班基督徒，常常对我们不解，说我们不和人合作。然而主知道，我们是要和人合呢，还是要和人分？请想想看，外面一个个基督教团体，他们是合的么？他们最多是联合，不是合一。但我们是要合一，不是要联合。召会是合一的，召会不是联合的，这个分别很大。
　　我二十二岁的时候，有一天，一位引导我的牧师，和我谈到基督教的联合会。那时我虽然很年轻，但已经蒙了一点光照。因着我是受带领的，所以恭恭敬敬的听。他说，“我们基督教成立联合会了，从前不相容的，现在联合在一起了。”我说，“某某牧师，各公会需要联合，岂不证明已经分了？”他听了立时变了脸色。的确，分不是需要联合来解决的，分乃是需要合一来解决的。
　　以今天的联合国为例，各国代表在那里一直议论。极权在里面，民主也在里面，至终联合的结果，英国还是英国，美国还是美国，法国还是法国。同样的，基督教里讲的联合是什么？就是大家来在一起，但是你保守你的美以美会，我保守我的长老会，他保守他的路德会，谁也不要破碎自己，大家都保守自己；你不要碰我，我不要碰你，大家来联合。然而在事奉主的事上，没有独立门户。所有的事都是你在圣灵里，和一同事奉主的人走同一条道路。召会乃是一，没有联合，只有合一。如果需要联合，就证明你已经独立门户了。
　　我们都知道召会是基督的身体，身体就是一。什么时候身体不一了，身体就有毛病，脱节了。召会的行动，召会的工作，召会的事奉乃是一。我们没有意思要独树一帜，那是可咒诅的。我们只有一个意思，凡不是出乎主的，不是合乎圣经的，我们都摆在一边。不管别人怎样赞成那个东西，我们绝不苟同。我们要的是召会的路，不是我们的路；要的是召会的立场，不是我们的立场。什么人要站在这立场上都可以，这立场不是我们独占的。
　　今天我们一同在这里事奉，是你跟随我呢，还是我跟随你？到底是谁跟谁？请记得，不是你跟随我，也不是我跟随你，乃是你有一颗心单纯的要基督，我也有一颗心单纯的要基督，结果我们就同走一条爱主的路。因着主的怜悯，你我里面是服下来的，乐意接受别人的帮助，也乐意帮助别人，这是我们所蒙的恩典。我们乃是学习共同受引导。
　　有的弟兄姊妹很怕我，也怕某某负责弟兄。我们没有管辖你们。但因着主的怜悯和主的引导，我和负责弟兄们一同定规事情，有时也一同责备不规矩的事。我们每个人要学习活在主面前，不要怕前头的负责弟兄，乃要敬畏我们的主。我常说，事情只要弟兄姊妹说得通，看得过，都可以作。在我们中间没有人的组织，没有人的权柄，人的权柄在我们中间是可咒可诅的。
　　有人说，我们中间的组织非常严密；我不承认我们有组织。在我们中间，乃是一位弟兄蒙怜悯，爱主跟随主；另一位弟兄也蒙怜悯，爱主跟随主；这位姊妹蒙怜悯，爱主跟随主；那位姊妹也蒙怜悯，爱主跟随主。众人都在这样的灵里，同走这条路，自然就在这里合一，不必组织就是一了。
　　事奉主的引导，乃是这样出来的。所以，人什么时候不活在主里面，不跟随灵而行，有自己的贪求，有自己的欲望，有自己的目的，马上就在这个一之外，有个人的单独行动。
　
　　常有弟兄姊妹很尊敬的对我说，“李弟兄，我愿意从你知道，我的前途该怎样定规。”我就会告诉他们说，“最好你和当地召会的负责弟兄谈一谈。”我们实在应该学习活在召会中。不要以为有人真能通透万事，这是错误的观念。真实地引导，乃是你和一同事奉主的人，在召会中一同接受的；凡不是这样的都不准确。你总得看见，事奉不是你一个人的，乃是你在召会里和弟兄姊妹一同事奉。你该如何受引导，别人难懂得，但和你在召会中一同事奉主的人，他们懂得。关于你事奉主的前途该怎样定规，除了主清楚之外，最清楚地就是和你一同事奉的人。若是他们说，他们对这位弟兄的事一点也不清楚，我们就当知道那个召会有问题。召会若没有问题，众人同心合意，在一里面事奉主，一同配搭的弟兄姊妹定规清楚，神在你身上的旨意和带领。所以不要忘了，引导是在身体里大家共同事奉时所受的；这身体就是召会。
　
　　问：有一位弟兄到某地作工，先是他个人受引导，然后才有召会的印证，变作召会的引导，这种引导是否准确？
　　答：这很清楚地显出，他和召会的交通有一点欠缺，因此在起初的时候，他只注意个人受引导。一旦他注意到召会的交通，这个引导就变成在召会里的事。
　　问：正常情形的引导该是如何？
　　答：正常的引导，基本的条件乃是活在召会的交通里。你不活在召会的交通里，就难以得到召会所受交通的引导。或许就着有些弟兄姊妹来说，需要五年之后才懂得这个要求。这个要求要你脱离自己的眼光，脱离自己的选择，脱离自己的爱好。这个要求要你脱离个人，而活在召会的交通里。
　　我们常听见弟兄姊妹和有些人谈到事奉主的行动时，谈来谈去，末了，他们几乎都是说这句话：“等我看看主怎样引导。”这句话有好的方面，也有不好的方面。好的方面表示说，这人在主面前相当敬畏，不敢随意。不好的方面，是因为他里面有一个愿望，所以他要回去衡量自己的愿望。以后他回来说，“我知道主的旨意不要我这样作。”实在说，不是主不要他这样作，是他自己不愿意这样作。十个弟兄中，难得有一个真肯受主引导的，因为引导需要一个先决条件，就是把自己对付出去。这个条件很少人能够履行。
　　原刊于一九六四年十一月“话语职事”第一百六十一期
　　读经：使徒行传一章四至五节，八节，十三章一至四节。
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徒1:4  
耶稣同他们聚集的时候，嘱咐他们说，不要离开耶路撒冷，却要等候父所应许的，就是你们听我说过的；
徒1:5  
因为约翰是在水里施浸，但过不多几日，你们要在圣灵里受浸。
徒1:8  
但圣灵降临在你们身上，你们就必得着能力，并要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。
徒13:1  
在安提阿当地的召会中，有几位申言者和教师，就是巴拿巴和称呼尼结的西面，古利奈人路求，与分封王希律同养的马念，并扫罗。
徒13:2  
他们事奉主，禁食的时候，圣灵说，要为我分别巴拿巴和扫罗，去作我召他们所作的工。
徒13:3  
于是禁食祷告，按手在他们身上，就打发他们去了。
徒13:4  
他们既被圣灵差遣，就下到西流基，从那里坐船往居比路去。
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　　我们曾说过，为主作工当注意的第一点是呼召，第二点是异象或启示，第三点是恩赐，第四点是职事。一个为主作工的人，这四点是他的本钱。如同一个人去作生意，要有资本；去教书，要受过教育。同样的，你为主作工，也要有本钱，这本钱就是这四个点。
　
　　关于职事方面，可以说，职事乃是圣灵组织成功的。在一个弟兄或姊妹身上，职事要显出来，必须有圣灵在他身上组织才可以。比方，宾路易师母（Mrs. Jessie Penn－Lewis）是认识神相当深的人，她兴起来所给召会的供应，都是关于基督十字架的方面。在宾路易师母出来之先，召会历史有一千多年之久，讲十字架的书寥寥无几。等到宾路易师母出来了，她传十字架同死的信息，最少传了十多年。她自己编了一个报，叫“得胜报”，里面所传的都是十字架的同死。她一直讲基督的十字架如何结束旧造，结束旧人，成功了神永远的旨意。她在神面前所受的托付，就是传十字架的信息。十字架的信息在她身上，不光是恩赐的发表，十字架在她身上还有更深刻的组织，成了她的职事；她那个人就是十字架的信息。所以，职事总得经过圣灵一段时间的组织才可以。
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传道书十章（略，若需要被汇集，请勾选“不忽略整章”）
传道书十章（略，若需要被汇集，请勾选“不忽略整章”）
传道书十章（略，若需要被汇集，请勾选“不忽略整章”）
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　　千万不要以为，我们身上有了恩赐，就可以夸口了。在召会中，应该越过越有职事显出来。在我们身上，最少应该有一个职事显出来。经过圣灵多年组织的工作，主的生命在我们里面，使我们无须讲那个道，我们自己就是那个道，因为那个道在我们里面成了职事。我们怕召会中没有恩赐，但更怕召会中只有恩赐而没有职事。　　我们仰望主怜悯我们，叫我们不只有信息，乃是有信息组织的生命；不只传十字架，乃是让十字架在我们里面组织，变作一个生命的职事。我们不应该宝贝传讲信息的恩赐过于职事。　　要了解恩赐，旧约里有一个很明显的例子，就是巴兰骑的驴子突然会说人话（民二二28~30）。一只驴能说人话，就是因为它得着了一个恩赐。那天它得到了一个恩赐，就会说人话。但并不是说，它会说人话就能变作人了。它是讲了人话，但它还是一只驴。恩赐是得着了，但它本身没有改变。
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民22:28  
耶和华开了驴的口，驴对巴兰说，我向你行了什么，你竟打我这三次呢？
民22:29  
巴兰对驴说，因为你戏弄我，我若手中有刀，早就把你杀了。
民22:30  
驴对巴兰说，我不是你从小时直到今日所骑的驴么？我素常向你这样行过么？巴兰说，没有。
民数记一章（略，若需要被汇集，请勾选“不忽略整章”）
民数记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　有的人讲十字架的道，实在讲得有条有理，也很动听，但是刚刚讲完，下了讲台就发脾气了。然而像摩西作为神的仆人，特别到他年老时，他不只会说神的话，并且他已经变作神人了。诗篇九十篇的标题，是说“神人摩西的祷告”。那时，摩西不只会说神的话，甚至他就是神人。神在他里面经过了几十年，组织了几十年。不错，他仍是一个人，但神组织在他这个人里面。所以，等到他一百二十岁的时候，他在那里对以色列人说话，不是恩赐，乃是职事。到那时候，他说的话，就是神的话；他所祝福的，就是神所祝福的。他不只口里说神的话，他这人里面就是神自己。这个就是职事。召会中必须要有职事；有职事显出来，召会才刚强。
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诗篇九十篇（略，若需要被汇集，请勾选“不忽略整章”）
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　　除了呼召、异象、恩赐和职事之外，为主作工的第五件要事，乃是引导的问题。我们必须学习受引导。事奉主必须受引导，而不能照着自己的看法、心意和拣选。你所有的行动，都得受主引导。关于受引导这件事，非常有讲究，我们必须仔细来看。　　一个人要清楚如何为主作工，就要把使徒行传好好读过。许多人说，使徒行传告诉人如何得着圣灵。这虽不错，但使徒行传里还有一件事，和得着圣灵一样重要，就是受引导。首先，使徒们受圣灵，就是受引导而得着的。在一章主对门徒说，不要离开耶路撒冷，就必得着父所应许的圣灵（徒一4~5，8）。若是那一百二十人，不肯留在耶路撒冷，反而回加利利去，请问他们能不能得着圣灵的浇灌？绝对不能。所以，他们连受圣灵都是因为接受了引导。可见在使徒行传里，第一个重要的不是受圣灵，乃是受引导。
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使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
徒1:4  
耶稣同他们聚集的时候，嘱咐他们说，不要离开耶路撒冷，却要等候父所应许的，就是你们听我说过的；
徒1:5  
因为约翰是在水里施浸，但过不多几日，你们要在圣灵里受浸。
徒1:8  
但圣灵降临在你们身上，你们就必得着能力，并要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。
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　　第二，使徒行传所给我们看见的引导，特别是工作上的引导，难得有个人的，可以说都是团体的。在一章里，主不是对彼得一个人说，你自己在耶路撒冷等候圣灵降下来。主乃是叫门徒们一同在耶路撒冷等候，这是团体的。不是彼得个人、约翰个人、或马利亚个人受引导等候圣灵，乃是一百二十个人团体的受引导。
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使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在圣经里有一个原则，凡头一次记载的那件事，就立定了那一类事的原则。头一件如何，接下来的也如何。使徒行传里的第一个引导是团体的，不是个人的。然后我们看见，二章也不是个人受引导。那里说，“彼得同十一位使徒。”（徒二14）虽然八章记载腓利是一个人到撒玛利亚传福音，但圣灵还是把一部分工作扣住了。撒玛利亚人听了，信了，但是不能得着圣灵的浇灌。乃是等彼得、约翰来按手祷告，圣灵才降在他们身上（二14~17）。这意思是，仅有腓利个人的行动，圣灵不出来；圣灵乃是要等候团体的印证。所以，腓利好像是个人受引导，事实上，他受的引导，包括在团体里面。他不是一个人单独行动，乃是在召会的行动里受引导。
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使徒行传二章（略，若需要被汇集，请勾选“不忽略整章”）
徒2:14  
彼得同十一位使徒站起来，高声对众人说，诸位，犹太人和一切住在耶路撒冷的人哪，这件事你们当知道，也当侧耳听我的话。
徒2:14  
彼得同十一位使徒站起来，高声对众人说，诸位，犹太人和一切住在耶路撒冷的人哪，这件事你们当知道，也当侧耳听我的话。
徒2:15  
这些人并不是像你们所想的喝醉了，因为时候不过是上午九时；
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。
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　　到了十三章，神工作的流从耶路撒冷流出来，流到了安提阿。当神工作的流在往前的时候，一个一个人被带到流里，都不是零散的、个人的。今天的基督教里虽然有许多人在作工，但都是各作各的。然而，当初使徒们在事奉主的事上，所受的引导不是零散的，乃是一道流。这道流，彼得在其中，约翰在其中，保罗在其中；有先得救的，有后得救的，他们来去都在流里。你明明看见，从行传二章起，这道流一直流，一直流，流到了安提阿。到了十三章，这道流好像要转一个弯，转向西方去。这时在安提阿的召会中，有五个申言者和教师受引导（徒十三1）。他们不是五个独立的申言者和教师，他们乃是在召会里，他们五个人所受的引导是召会的引导；这给我们看见团体的原则。
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使徒行传十三章（略，若需要被汇集，请勾选“不忽略整章”）
徒13:1  
在安提阿当地的召会中，有几位申言者和教师，就是巴拿巴和称呼尼结的西面，古利奈人路求，与分封王希律同养的马念，并扫罗。
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　　在此我们都必须受提醒。比方，你也许说，“我现在有一个清楚地引导，要到某地作工。”要知道，你这样说是有危险的，就是单独行动的危险。所以，你要查问你的引导是单独接受的呢，还是在召会里，和一同事奉的人共同接受的？在安提阿的召会中，乃是那五位申言者和教师，一同禁食祷告，圣灵才吩咐说，“要为我分别巴拿巴和扫罗，去作我召他们所作的工。”（徒十三2）不错，是他们五个人，但他们是在安提阿的召会中；所以，他们所受的引导是团体的引导。你所受的引导是否如此？请记得，个人受的引导，与一同事奉主的人共同受的引导，这二者很不同。个人的引导会叫你在事奉主的事上，有单独的行动，作你个人的工作；团体在主面前所接受的引导，乃是叫你在基督里有召会的行动。二者有很大的不同。
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徒13:2  
他们事奉主，禁食的时候，圣灵说，要为我分别巴拿巴和扫罗，去作我召他们所作的工。
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　圣经说，在安提阿当地的召会中，有五位申言者和教师，祷告的时候，圣灵说，“要为我分别巴拿巴和扫罗。”（徒十三1~2）这里有一个大圈，是安提阿的召会；还有一个小圈，是五位申言者和教师。巴拿巴和扫罗所受的引导，就是从这里出来的，一点个人的成分都没有。从大圈来说，他们在召会中；从小圈来说，他们在同工中；而同工并不是在召会之外的一个团体，乃是在召会中。
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徒13:1  
在安提阿当地的召会中，有几位申言者和教师，就是巴拿巴和称呼尼结的西面，古利奈人路求，与分封王希律同养的马念，并扫罗。
徒13:2  
他们事奉主，禁食的时候，圣灵说，要为我分别巴拿巴和扫罗，去作我召他们所作的工。
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　愿主怜悯，叫我们看见这些基本的原则。因着今天的基督教走样了，堕落了，才有这么多个人的引导，才有这么多个人的工作，和这么多单独的行动。在我们之外的一班基督徒，常常对我们不解，说我们不和人合作。然而主知道，我们是要和人合呢，还是要和人分？请想想看，外面一个个基督教团体，他们是合的么？他们最多是联合，不是合一。但我们是要合一，不是要联合。召会是合一的，召会不是联合的，这个分别很大。　　我二十二岁的时候，有一天，一位引导我的牧师，和我谈到基督教的联合会。那时我虽然很年轻，但已经蒙了一点光照。因着我是受带领的，所以恭恭敬敬的听。他说，“我们基督教成立联合会了，从前不相容的，现在联合在一起了。”我说，“某某牧师，各公会需要联合，岂不证明已经分了？”他听了立时变了脸色。的确，分不是需要联合来解决的，分乃是需要合一来解决的。　　以今天的联合国为例，各国代表在那里一直议论。极权在里面，民主也在里面，至终联合的结果，英国还是英国，美国还是美国，法国还是法国。同样的，基督教里讲的联合是什么？就是大家来在一起，但是你保守你的美以美会，我保守我的长老会，他保守他的路德会，谁也不要破碎自己，大家都保守自己；你不要碰我，我不要碰你，大家来联合。然而在事奉主的事上，没有独立门户。所有的事都是你在圣灵里，和一同事奉主的人走同一条道路。召会乃是一，没有联合，只有合一。如果需要联合，就证明你已经独立门户了。　　我们都知道召会是基督的身体，身体就是一。什么时候身体不一了，身体就有毛病，脱节了。召会的行动，召会的工作，召会的事奉乃是一。我们没有意思要独树一帜，那是可咒诅的。我们只有一个意思，凡不是出乎主的，不是合乎圣经的，我们都摆在一边。不管别人怎样赞成那个东西，我们绝不苟同。我们要的是召会的路，不是我们的路；要的是召会的立场，不是我们的立场。什么人要站在这立场上都可以，这立场不是我们独占的。　　今天我们一同在这里事奉，是你跟随我呢，还是我跟随你？到底是谁跟谁？请记得，不是你跟随我，也不是我跟随你，乃是你有一颗心单纯的要基督，我也有一颗心单纯的要基督，结果我们就同走一条爱主的路。因着主的怜悯，你我里面是服下来的，乐意接受别人的帮助，也乐意帮助别人，这是我们所蒙的恩典。我们乃是学习共同受引导。　　有的弟兄姊妹很怕我，也怕某某负责弟兄。我们没有管辖你们。但因着主的怜悯和主的引导，我和负责弟兄们一同定规事情，有时也一同责备不规矩的事。我们每个人要学习活在主面前，不要怕前头的负责弟兄，乃要敬畏我们的主。我常说，事情只要弟兄姊妹说得通，看得过，都可以作。在我们中间没有人的组织，没有人的权柄，人的权柄在我们中间是可咒可诅的。　　有人说，我们中间的组织非常严密；我不承认我们有组织。在我们中间，乃是一位弟兄蒙怜悯，爱主跟随主；另一位弟兄也蒙怜悯，爱主跟随主；这位姊妹蒙怜悯，爱主跟随主；那位姊妹也蒙怜悯，爱主跟随主。众人都在这样的灵里，同走这条路，自然就在这里合一，不必组织就是一了。　　事奉主的引导，乃是这样出来的。所以，人什么时候不活在主里面，不跟随灵而行，有自己的贪求，有自己的欲望，有自己的目的，马上就在这个一之外，有个人的单独行动。
　
　　常有弟兄姊妹很尊敬的对我说，“李弟兄，我愿意从你知道，我的前途该怎样定规。”我就会告诉他们说，“最好你和当地召会的负责弟兄谈一谈。”我们实在应该学习活在召会中。不要以为有人真能通透万事，这是错误的观念。真实地引导，乃是你和一同事奉主的人，在召会中一同接受的；凡不是这样的都不准确。你总得看见，事奉不是你一个人的，乃是你在召会里和弟兄姊妹一同事奉。你该如何受引导，别人难懂得，但和你在召会中一同事奉主的人，他们懂得。关于你事奉主的前途该怎样定规，除了主清楚之外，最清楚地就是和你一同事奉的人。若是他们说，他们对这位弟兄的事一点也不清楚，我们就当知道那个召会有问题。召会若没有问题，众人同心合意，在一里面事奉主，一同配搭的弟兄姊妹定规清楚，神在你身上的旨意和带领。所以不要忘了，引导是在身体里大家共同事奉时所受的；这身体就是召会。
　
　　问：有一位弟兄到某地作工，先是他个人受引导，然后才有召会的印证，变作召会的引导，这种引导是否准确？　　答：这很清楚地显出，他和召会的交通有一点欠缺，因此在起初的时候，他只注意个人受引导。一旦他注意到召会的交通，这个引导就变成在召会里的事。　　问：正常情形的引导该是如何？　　答：正常的引导，基本的条件乃是活在召会的交通里。你不活在召会的交通里，就难以得到召会所受交通的引导。或许就着有些弟兄姊妹来说，需要五年之后才懂得这个要求。这个要求要你脱离自己的眼光，脱离自己的选择，脱离自己的爱好。这个要求要你脱离个人，而活在召会的交通里。　　我们常听见弟兄姊妹和有些人谈到事奉主的行动时，谈来谈去，末了，他们几乎都是说这句话：“等我看看主怎样引导。”这句话有好的方面，也有不好的方面。好的方面表示说，这人在主面前相当敬畏，不敢随意。不好的方面，是因为他里面有一个愿望，所以他要回去衡量自己的愿望。以后他回来说，“我知道主的旨意不要我这样作。”实在说，不是主不要他这样作，是他自己不愿意这样作。十个弟兄中，难得有一个真肯受主引导的，因为引导需要一个先决条件，就是把自己对付出去。这个条件很少人能够履行。　　原刊于一九六四年十一月“话语职事”第一百六十一期
　Scripture Reading: Acts 1:4-5, 8; 13:1-4
　The four points that we have spoken of in regard to our service—calling, vision, gifts, and ministry—are the “capital” of a Lord’s worker. Just as a businessman needs capital to do business and a teacher needs education to teach, we need these four points as our “capital” in our work for the Lord.
　
CONCERNING MINISTRY
　Ministry is the issue of the Spirit’s constitution. Ministry can be manifested only in a person who has experienced the constituting work of the Spirit. Mrs. Jessie Penn-Lewis knew the Lord in a deep way, and she was raised up to minister concerning the cross of Christ. Before Mrs. Penn-Lewis was raised up, there was hardly any book on the cross, despite there being over a thousand years of church history. When Mrs. Penn-Lewis came, she preached for at least a decade on our co-crucifixion with Christ on the cross. She founded a magazine called The Overcomer that spoke only of our co-crucifixion on the cross. She spoke on how the cross of Christ ended the old creation and the old man and accomplished God’s eternal will. The commission that she received before God was to preach the message of the cross. Her message, however, did not come merely from gifted utterance but from the deeper constitution of ministry in her being; she was the message of the cross. This shows that ministry comes out of the Spirit’s constitution over time.
　We have no basis for boasting merely because we may have a gift. Instead, we should focus on the manifestation of ministry in us for the church. Through the constituting work of the Spirit, the operation of the Lord’s life in us over time will make us the message, and our message will become our ministry. Although I appreciate gifts in the church, I am more fearful of gifts without ministry. We must look to the Lord for His mercy so that we would experience His message-constituting life in order to manifest a ministry of life. We should not treasure the gift of giving a message more than ministry.
　The example of Balaam’s donkey speaking human language in the Old Testament is helpful in understanding the limitation of gifts (Num. 22:28-30). Balaam’s donkey received the ability to speak a human language, but it was still a donkey. Even though it could speak a human language, the donkey did not become human. There was no change in its constitution.
　Some people can speak concerning the cross in a clear and appealing way, but they lose control of their temper once they leave the podium. In contrast, Moses, as a genuine servant of God, not only spoke for God but also became a man of God, especially in his old age. Psalm 90 is entitled “A Prayer of Moses, the man of God.” Moses not only spoke God’s words, but he also was a man of God. God’s words were constituted into him over a period of several decades. He was a man, but God’s words were constituted in him. Consequently, when he was a hundred twenty years old, his speaking to the children of Israel did not come from gift but from ministry. His words were God’s words, and his blessings were God’s blessings. He not only spoke the word of God with his mouth, but his words manifested the work of God in his being. This is ministry. There must be ministry in the church; the church is strong only when ministry is manifested.
　
THE LEADING OF THE WORK BEING CORPORATE
　In addition to calling, vision, gifts, and ministry, the fifth important item in working for the Lord relates to the matter of leading. We must learn to be led. Those who serve the Lord must be led by the Lord, not by their own views, desires, and choices. All our actions must be according to the leading of the Lord. The matter of being led is a very particular aspect of service, and we must look at it carefully.
　The Acts of the Apostles present a clear picture of how to work for God. Although many say that Acts speaks of how to receive the Holy Spirit, it presents another matter that is just as important as receiving the Holy Spirit—the matter of being led. In fact, the apostles received the Holy Spirit through the Lord’s leading. The Lord told the disciples not to depart from Jerusalem but to wait for the promise of the Father, the Holy Spirit (1:4-5, 8). If the one hundred and twenty had left Jerusalem and returned to Galilee, they would not have received the outpouring of the Holy Spirit. They received the Holy Spirit by following the Lord’s leading. Thus, the foremost matter in Acts is not related to receiving the Holy Spirit but to being led.
　Acts also shows that the Lord’s leading, especially His leading for the work, is rarely an individual matter; it is a corporate matter. The Lord did not tell only Peter to wait in Jerusalem for the Holy Spirit to descend. The Lord told the disciples to wait together in Jerusalem; this is corporate. His leading was not for Peter, John, or Mary individually but to the hundred and twenty corporately.
　There is a principle in the Bible that relates to the first mention of a matter; that is, the first mention of a matter establishes the principle of that matter. In Acts the first mention related to the Lord’s leading is corporate, not individual. Thus, in 2:14 we do not see individuals; instead, we see “Peter, standing with the eleven.” Furthermore, even though chapter 8 records Philip preaching the gospel by himself in Samaria, it also shows that part of the Spirit’s work was withheld until Peter and John went to pray and lay hands on the Samaritan believers (vv. 14-17). Only then did the Samaritans, who had heard and believed through Philip’s preaching, receive the outpouring of the Holy Spirit. This shows that the Holy Spirit did not confirm the move of an individual, Philip, but rather, the corporate move of the church. Although Philip apparently was being led individually, his leading was associated with the move of the church.
　When the flow of God’s work advances, people are not brought separately or individually into the flow. In Acts 13 God’s work flowed from Jerusalem to Antioch. Verse 2 says, “As they were ministering to the Lord and fasting, the Holy Spirit said, Set apart for Me now Barnabas and Saul for the work to which I have called them.” Although many are working in Christianity today, everyone is doing his own work. However, the apostles were not led separately but corporately in the flow of the Lord’s work. Peter was in this flow, John was in this flow, and Paul was in this flow. The move of those who were saved first as well as those who were saved later was in this flow. The flow that began in a corporate way in Acts 2 also flowed until it reached Antioch in chapter 13 in a corporate way. The flow seemed to turn and go westward. At that time five prophets and teachers in the church in Antioch were led in a corporate way (v. 1). They were not independent prophets and teachers; they were in the church, and their leading was the leading of the church. This speaks of the principle of a corporate leading in the work.
　
INDIVIDUALISTIC LEADING PRODUCING AN INDIVIDUALISTIC MOVE
　We need to remember this principle, especially when we are tempted to say, “I have a clear leading to work in a certain place.” There is a danger in being so certain; it is the danger of acting individualistically. We must ask ourselves whether we have received our leading individualistically or with those whom we serve with in the church. When the five prophets and teachers in the church in Antioch were praying together and fasting, the Holy Spirit charged them, saying, “Set apart for Me now Barnabas and Saul for the work to which I have called them” (v. 2). This was a corporate leading. We need to ask ourselves whether or not we have been led in this way. There is a great difference between an individual leading and a leading that comes from the Lord through those with whom we are serving. In the matter of serving the Lord, an individual leading will cause us to act individualistically and do an individualistic work. In contrast, a corporate leading before the Lord will enable us to move in Christ with the church. The two leadings are quite different.
　Barnabas and Saul received the Lord’s leading without any individual component. Five prophets and teachers were praying when the Holy Spirit said, “Set apart for Me now Barnabas and Saul.” These five were part of both the larger circle of the believers in the church in Antioch and the smaller circle of the Lord’s work in the church. In both circles the five served together corporately.
　
THE CHURCH BEING ONE AND NOT INDIVIDUALISTIC
　May the Lord have mercy on us so that we may see this basic principle. Because Christianity has become degraded, there are many individual leadings, many individual works, and many individual actions. Christians who do not meet with us often misunderstand us and say that we are uncooperative, but the Lord knows that we desire to be one with other believers. When we consider various Christians, the most we can say is that they have a desire to be united. Our desire, however, is for more than just unity; we want oneness. The church is one; it is not united. There is a great difference.
　When I was twenty-two years old, a pastor who was leading me talked about the federation of churches in Christianity. Although I was very young at the time, I received some light. I listened respectfully because I was the one being led. He said, “We in Christianity have formed a federation; those who could not get along before are now united.” I asked, “If the denominations need to be united, does this not prove that they are divided?” His countenance changed upon hearing this. Indeed, division cannot be eliminated by unity but by being one.
　The United Nations is an example of unity. Delegates from various countries meet and discuss matters; some countries are totalitarian, and others are democratic. The end result of this union is that Britain is still Britain, France is still France, and America is still America. In Christianity unity means that the Methodist denomination, the Presbyterian denomination, the Lutheran denomination, and other denominations do not criticize each other, but each denomination still keeps their own things. There are, however, no independent entities in the Lord’s service; instead, everyone should be the same as their fellow serving ones in the Spirit. The church is one. The church is not an issue of unity but of oneness. If we need to be united, it proves that we have already formed independent entities.
　We all know that the church is the Body of Christ and that the Body is one. If our physical body is not one, it means that some member has been “dislocated.” Likewise, the move, work, and service of the church must be one; anything less than this speaks of “dislocation.” Setting up a special group of our own is a matter to be accursed. We need to do only one thing—to set aside everything that is not of the Lord and not in accordance with the Bible. Even if others approve of such things, we should never approve. We want the way of the church, not our way; we want the ground of the church, not our ground. Anyone can stand on this ground if he so desires; the ground of the church is not something that we desire to monopolize.
　In our service today, who follows whom? Our service is not a matter of you following me or of me following you; it is a matter of both of us desiring Christ with a pure heart and, consequently, of taking the way of loving the Lord together. By the Lord’s mercy, we can both be submissive within, accept help from others, and render help to others. This is our blessing; we are learning to be led together.
　Some brothers and sisters are timid toward me and other responsible brothers, but we do not rule over the saints. By the Lord’s mercy and leading, we decide on certain matters and occasionally rebuke some misconduct. Each of us needs to learn to live before the Lord and not be afraid of the responsible brothers; we need to fear the Lord. Anything that is acceptable or fitting to the brothers and sisters can be done. There is no human organization or human authority among us; human authority should be accursed.
　Some say that we have a very tight organization, but I do not see such an “organization.” Instead, a brother among us loves the Lord and follows Him by His mercy, while yet other brothers and sisters love the Lord and follow Him by His mercy. When everyone takes this way, there is a spontaneous oneness, and there is no need for any organization.
　The leading for serving the Lord comes from living in the Lord and following the Spirit. However, when we take an individualistic way according to our own greed, lust, and purpose, there is an individualistic move that is outside this oneness.
　
RECEIVING THE LEADING TOGETHER WITH FELLOW SERVING ONES
　Out of respect, brothers and sisters often ask me about the direction that they should take, but I only tell them to speak with the responsible brothers in their local church. We need to learn to live in the church. It is not possible for one person to truly know all things; this is a misconception. The true leading of the Lord is received together with our fellow serving ones in the church. Anything that is not received in this way is not accurate. Service is not an individual matter; it is carried out by brothers and sisters in the church. It may be hard for a brother to know how he should be led, but those who are serving together with him in the church will know. Next to the Lord, our fellow serving ones are the ones who are most clear about the direction that we should take in the service of the Lord. If they do not know about our situation, there must be a problem. However, if everyone is in one accord and serving the Lord in oneness, the brothers and sisters coordinating together will surely be clear concerning the Lord’s will and leading for their fellow serving ones. Thus, the Lord’s leading is received by those who are serving together in the Body, the church.
　
BEING DELIVERED FROM THE SELF IN ORDER TO BE LED
　Question: A brother went to a certain place to work according to his personal leading, but only later was this confirmed by the church. Was his leading accurate?
　Answer: This clearly shows that in the beginning there was some lack in his fellowship with the church because he only heeded his personal leading. However, once he heeded the church’s fellowship, the leading became a matter in the church.
　Question: What is a normal experience of leading?
　Answer: The basic requirement for the normal experience of leading is to live in the fellowship of the church. If we do not live in the fellowship of the church, it will be difficult for us to receive the leading in the fellowship of the church. It may take some brothers and sisters five years to understand this requirement. This requires that we be delivered from our own views, our own choices, and our own preferences. It requires that we be delivered from individualism and live in the fellowship of the church.
　At the end of a discussion related to service, we often hear brothers and sisters say, “I will wait and see how the Lord leads.” This speaks of something positive but also of something negative. On the one hand, it shows that such persons fear the Lord very much and are not loose. On the other hand, it shows that there is a desire in them that must be weighed against the fellowship of their fellow serving ones. Often such ones return and say, “I do not think that it is the Lord’s will for me to do this.” Actually, the one who is unwilling is not the Lord but the brothers and sisters. There is hardly one saint out of ten who is truly being led by the Lord in this way, because the prerequisite to being led is to be willing to deal with oneself. Few fulfill this prerequisite.
 
　　读经：使徒行传一章四至五节，八节，十三章一至四节。

　　我们曾说过，为主作工当注意的第一点是呼召，第二点是异象或启示，第三点是恩赐，第四点是职事。一个为主作工的人，这四点是他的本钱。如同一个人去作生意，要有资本；去教书，要受过教育。同样的，你为主作工，也要有本钱，这本钱就是这四个点。
 
　Scripture Reading: Acts 1:4-5, 8; 13:1-4

　The four points that we have spoken of in regard to our service—calling, vision, gifts, and ministry—are the “capital” of a Lord’s worker. Just as a businessman needs capital to do business and a teacher needs education to teach, we need these four points as our “capital” in our work for the Lord.
　　关于职事方面，可以说，职事乃是圣灵组织成功的。在一个弟兄或姊妹身上，职事要显出来，必须有圣灵在他身上组织才可以。比方，宾路易师母（Mrs. Jessie Penn－Lewis）是认识神相当深的人，她兴起来所给召会的供应，都是关于基督十字架的方面。在宾路易师母出来之先，召会历史有一千多年之久，讲十字架的书寥寥无几。等到宾路易师母出来了，她传十字架同死的信息，最少传了十多年。她自己编了一个报，叫“得胜报”，里面所传的都是十字架的同死。她一直讲基督的十字架如何结束旧造，结束旧人，成功了神永远的旨意。她在神面前所受的托付，就是传十字架的信息。十字架的信息在她身上，不光是恩赐的发表，十字架在她身上还有更深刻的组织，成了她的职事；她那个人就是十字架的信息。所以，职事总得经过圣灵一段时间的组织才可以。

　　千万不要以为，我们身上有了恩赐，就可以夸口了。在召会中，应该越过越有职事显出来。在我们身上，最少应该有一个职事显出来。经过圣灵多年组织的工作，主的生命在我们里面，使我们无须讲那个道，我们自己就是那个道，因为那个道在我们里面成了职事。我们怕召会中没有恩赐，但更怕召会中只有恩赐而没有职事。

　　我们仰望主怜悯我们，叫我们不只有信息，乃是有信息组织的生命；不只传十字架，乃是让十字架在我们里面组织，变作一个生命的职事。我们不应该宝贝传讲信息的恩赐过于职事。

　　要了解恩赐，旧约里有一个很明显的例子，就是巴兰骑的驴子突然会说人话（民二二28~30）。一只驴能说人话，就是因为它得着了一个恩赐。那天它得到了一个恩赐，就会说人话。但并不是说，它会说人话就能变作人了。它是讲了人话，但它还是一只驴。恩赐是得着了，但它本身没有改变。

　　有的人讲十字架的道，实在讲得有条有理，也很动听，但是刚刚讲完，下了讲台就发脾气了。然而像摩西作为神的仆人，特别到他年老时，他不只会说神的话，并且他已经变作神人了。诗篇九十篇的标题，是说“神人摩西的祷告”。那时，摩西不只会说神的话，甚至他就是神人。神在他里面经过了几十年，组织了几十年。不错，他仍是一个人，但神组织在他这个人里面。所以，等到他一百二十岁的时候，他在那里对以色列人说话，不是恩赐，乃是职事。到那时候，他说的话，就是神的话；他所祝福的，就是神所祝福的。他不只口里说神的话，他这人里面就是神自己。这个就是职事。召会中必须要有职事；有职事显出来，召会才刚强。
 
　Ministry is the issue of the Spirit’s constitution. Ministry can be manifested only in a person who has experienced the constituting work of the Spirit. Mrs. Jessie Penn-Lewis knew the Lord in a deep way, and she was raised up to minister concerning the cross of Christ. Before Mrs. Penn-Lewis was raised up, there was hardly any book on the cross, despite there being over a thousand years of church history. When Mrs. Penn-Lewis came, she preached for at least a decade on our co-crucifixion with Christ on the cross. She founded a magazine called The Overcomer that spoke only of our co-crucifixion on the cross. She spoke on how the cross of Christ ended the old creation and the old man and accomplished God’s eternal will. The commission that she received before God was to preach the message of the cross. Her message, however, did not come merely from gifted utterance but from the deeper constitution of ministry in her being; she was the message of the cross. This shows that ministry comes out of the Spirit’s constitution over time.

　We have no basis for boasting merely because we may have a gift. Instead, we should focus on the manifestation of ministry in us for the church. Through the constituting work of the Spirit, the operation of the Lord’s life in us over time will make us the message, and our message will become our ministry. Although I appreciate gifts in the church, I am more fearful of gifts without ministry. We must look to the Lord for His mercy so that we would experience His message-constituting life in order to manifest a ministry of life. We should not treasure the gift of giving a message more than ministry.

　The example of Balaam’s donkey speaking human language in the Old Testament is helpful in understanding the limitation of gifts (Num. 22:28-30). Balaam’s donkey received the ability to speak a human language, but it was still a donkey. Even though it could speak a human language, the donkey did not become human. There was no change in its constitution.

　Some people can speak concerning the cross in a clear and appealing way, but they lose control of their temper once they leave the podium. In contrast, Moses, as a genuine servant of God, not only spoke for God but also became a man of God, especially in his old age. Psalm 90 is entitled “A Prayer of Moses, the man of God.” Moses not only spoke God’s words, but he also was a man of God. God’s words were constituted into him over a period of several decades. He was a man, but God’s words were constituted in him. Consequently, when he was a hundred twenty years old, his speaking to the children of Israel did not come from gift but from ministry. His words were God’s words, and his blessings were God’s blessings. He not only spoke the word of God with his mouth, but his words manifested the work of God in his being. This is ministry. There must be ministry in the church; the church is strong only when ministry is manifested.
　　除了呼召、异象、恩赐和职事之外，为主作工的第五件要事，乃是引导的问题。我们必须学习受引导。事奉主必须受引导，而不能照着自己的看法、心意和拣选。你所有的行动，都得受主引导。关于受引导这件事，非常有讲究，我们必须仔细来看。

　　一个人要清楚如何为主作工，就要把使徒行传好好读过。许多人说，使徒行传告诉人如何得着圣灵。这虽不错，但使徒行传里还有一件事，和得着圣灵一样重要，就是受引导。首先，使徒们受圣灵，就是受引导而得着的。在一章主对门徒说，不要离开耶路撒冷，就必得着父所应许的圣灵（徒一4~5，8）。若是那一百二十人，不肯留在耶路撒冷，反而回加利利去，请问他们能不能得着圣灵的浇灌？绝对不能。所以，他们连受圣灵都是因为接受了引导。可见在使徒行传里，第一个重要的不是受圣灵，乃是受引导。

　　第二，使徒行传所给我们看见的引导，特别是工作上的引导，难得有个人的，可以说都是团体的。在一章里，主不是对彼得一个人说，你自己在耶路撒冷等候圣灵降下来。主乃是叫门徒们一同在耶路撒冷等候，这是团体的。不是彼得个人、约翰个人、或马利亚个人受引导等候圣灵，乃是一百二十个人团体的受引导。

　　在圣经里有一个原则，凡头一次记载的那件事，就立定了那一类事的原则。头一件如何，接下来的也如何。使徒行传里的第一个引导是团体的，不是个人的。然后我们看见，二章也不是个人受引导。那里说，“彼得同十一位使徒。”（徒二14）虽然八章记载腓利是一个人到撒玛利亚传福音，但圣灵还是把一部分工作扣住了。撒玛利亚人听了，信了，但是不能得着圣灵的浇灌。乃是等彼得、约翰来按手祷告，圣灵才降在他们身上（二14~17）。这意思是，仅有腓利个人的行动，圣灵不出来；圣灵乃是要等候团体的印证。所以，腓利好像是个人受引导，事实上，他受的引导，包括在团体里面。他不是一个人单独行动，乃是在召会的行动里受引导。

　　到了十三章，神工作的流从耶路撒冷流出来，流到了安提阿。当神工作的流在往前的时候，一个一个人被带到流里，都不是零散的、个人的。今天的基督教里虽然有许多人在作工，但都是各作各的。然而，当初使徒们在事奉主的事上，所受的引导不是零散的，乃是一道流。这道流，彼得在其中，约翰在其中，保罗在其中；有先得救的，有后得救的，他们来去都在流里。你明明看见，从行传二章起，这道流一直流，一直流，流到了安提阿。到了十三章，这道流好像要转一个弯，转向西方去。这时在安提阿的召会中，有五个申言者和教师受引导（徒十三1）。他们不是五个独立的申言者和教师，他们乃是在召会里，他们五个人所受的引导是召会的引导；这给我们看见团体的原则。
 
　In addition to calling, vision, gifts, and ministry, the fifth important item in working for the Lord relates to the matter of leading. We must learn to be led. Those who serve the Lord must be led by the Lord, not by their own views, desires, and choices. All our actions must be according to the leading of the Lord. The matter of being led is a very particular aspect of service, and we must look at it carefully.

　The Acts of the Apostles present a clear picture of how to work for God. Although many say that Acts speaks of how to receive the Holy Spirit, it presents another matter that is just as important as receiving the Holy Spirit—the matter of being led. In fact, the apostles received the Holy Spirit through the Lord’s leading. The Lord told the disciples not to depart from Jerusalem but to wait for the promise of the Father, the Holy Spirit (1:4-5, 8). If the one hundred and twenty had left Jerusalem and returned to Galilee, they would not have received the outpouring of the Holy Spirit. They received the Holy Spirit by following the Lord’s leading. Thus, the foremost matter in Acts is not related to receiving the Holy Spirit but to being led.

　Acts also shows that the Lord’s leading, especially His leading for the work, is rarely an individual matter; it is a corporate matter. The Lord did not tell only Peter to wait in Jerusalem for the Holy Spirit to descend. The Lord told the disciples to wait together in Jerusalem; this is corporate. His leading was not for Peter, John, or Mary individually but to the hundred and twenty corporately.

　There is a principle in the Bible that relates to the first mention of a matter; that is, the first mention of a matter establishes the principle of that matter. In Acts the first mention related to the Lord’s leading is corporate, not individual. Thus, in 2:14 we do not see individuals; instead, we see “Peter, standing with the eleven.” Furthermore, even though chapter 8 records Philip preaching the gospel by himself in Samaria, it also shows that part of the Spirit’s work was withheld until Peter and John went to pray and lay hands on the Samaritan believers (vv. 14-17). Only then did the Samaritans, who had heard and believed through Philip’s preaching, receive the outpouring of the Holy Spirit. This shows that the Holy Spirit did not confirm the move of an individual, Philip, but rather, the corporate move of the church. Although Philip apparently was being led individually, his leading was associated with the move of the church.

　When the flow of God’s work advances, people are not brought separately or individually into the flow. In Acts 13 God’s work flowed from Jerusalem to Antioch. Verse 2 says, “As they were ministering to the Lord and fasting, the Holy Spirit said, Set apart for Me now Barnabas and Saul for the work to which I have called them.” Although many are working in Christianity today, everyone is doing his own work. However, the apostles were not led separately but corporately in the flow of the Lord’s work. Peter was in this flow, John was in this flow, and Paul was in this flow. The move of those who were saved first as well as those who were saved later was in this flow. The flow that began in a corporate way in Acts 2 also flowed until it reached Antioch in chapter 13 in a corporate way. The flow seemed to turn and go westward. At that time five prophets and teachers in the church in Antioch were led in a corporate way (v. 1). They were not independent prophets and teachers; they were in the church, and their leading was the leading of the church. This speaks of the principle of a corporate leading in the work.
　　在此我们都必须受提醒。比方，你也许说，“我现在有一个清楚地引导，要到某地作工。”要知道，你这样说是有危险的，就是单独行动的危险。所以，你要查问你的引导是单独接受的呢，还是在召会里，和一同事奉的人共同接受的？在安提阿的召会中，乃是那五位申言者和教师，一同禁食祷告，圣灵才吩咐说，“要为我分别巴拿巴和扫罗，去作我召他们所作的工。”（徒十三2）不错，是他们五个人，但他们是在安提阿的召会中；所以，他们所受的引导是团体的引导。你所受的引导是否如此？请记得，个人受的引导，与一同事奉主的人共同受的引导，这二者很不同。个人的引导会叫你在事奉主的事上，有单独的行动，作你个人的工作；团体在主面前所接受的引导，乃是叫你在基督里有召会的行动。二者有很大的不同。

　　圣经说，在安提阿当地的召会中，有五位申言者和教师，祷告的时候，圣灵说，“要为我分别巴拿巴和扫罗。”（徒十三1~2）这里有一个大圈，是安提阿的召会；还有一个小圈，是五位申言者和教师。巴拿巴和扫罗所受的引导，就是从这里出来的，一点个人的成分都没有。从大圈来说，他们在召会中；从小圈来说，他们在同工中；而同工并不是在召会之外的一个团体，乃是在召会中。
 
　We need to remember this principle, especially when we are tempted to say, “I have a clear leading to work in a certain place.” There is a danger in being so certain; it is the danger of acting individualistically. We must ask ourselves whether we have received our leading individualistically or with those whom we serve with in the church. When the five prophets and teachers in the church in Antioch were praying together and fasting, the Holy Spirit charged them, saying, “Set apart for Me now Barnabas and Saul for the work to which I have called them” (v. 2). This was a corporate leading. We need to ask ourselves whether or not we have been led in this way. There is a great difference between an individual leading and a leading that comes from the Lord through those with whom we are serving. In the matter of serving the Lord, an individual leading will cause us to act individualistically and do an individualistic work. In contrast, a corporate leading before the Lord will enable us to move in Christ with the church. The two leadings are quite different.

　Barnabas and Saul received the Lord’s leading without any individual component. Five prophets and teachers were praying when the Holy Spirit said, “Set apart for Me now Barnabas and Saul.” These five were part of both the larger circle of the believers in the church in Antioch and the smaller circle of the Lord’s work in the church. In both circles the five served together corporately.
　　愿主怜悯，叫我们看见这些基本的原则。因着今天的基督教走样了，堕落了，才有这么多个人的引导，才有这么多个人的工作，和这么多单独的行动。在我们之外的一班基督徒，常常对我们不解，说我们不和人合作。然而主知道，我们是要和人合呢，还是要和人分？请想想看，外面一个个基督教团体，他们是合的么？他们最多是联合，不是合一。但我们是要合一，不是要联合。召会是合一的，召会不是联合的，这个分别很大。

　　我二十二岁的时候，有一天，一位引导我的牧师，和我谈到基督教的联合会。那时我虽然很年轻，但已经蒙了一点光照。因着我是受带领的，所以恭恭敬敬的听。他说，“我们基督教成立联合会了，从前不相容的，现在联合在一起了。”我说，“某某牧师，各公会需要联合，岂不证明已经分了？”他听了立时变了脸色。的确，分不是需要联合来解决的，分乃是需要合一来解决的。

　　以今天的联合国为例，各国代表在那里一直议论。极权在里面，民主也在里面，至终联合的结果，英国还是英国，美国还是美国，法国还是法国。同样的，基督教里讲的联合是什么？就是大家来在一起，但是你保守你的美以美会，我保守我的长老会，他保守他的路德会，谁也不要破碎自己，大家都保守自己；你不要碰我，我不要碰你，大家来联合。然而在事奉主的事上，没有独立门户。所有的事都是你在圣灵里，和一同事奉主的人走同一条道路。召会乃是一，没有联合，只有合一。如果需要联合，就证明你已经独立门户了。

　　我们都知道召会是基督的身体，身体就是一。什么时候身体不一了，身体就有毛病，脱节了。召会的行动，召会的工作，召会的事奉乃是一。我们没有意思要独树一帜，那是可咒诅的。我们只有一个意思，凡不是出乎主的，不是合乎圣经的，我们都摆在一边。不管别人怎样赞成那个东西，我们绝不苟同。我们要的是召会的路，不是我们的路；要的是召会的立场，不是我们的立场。什么人要站在这立场上都可以，这立场不是我们独占的。

　　今天我们一同在这里事奉，是你跟随我呢，还是我跟随你？到底是谁跟谁？请记得，不是你跟随我，也不是我跟随你，乃是你有一颗心单纯的要基督，我也有一颗心单纯的要基督，结果我们就同走一条爱主的路。因着主的怜悯，你我里面是服下来的，乐意接受别人的帮助，也乐意帮助别人，这是我们所蒙的恩典。我们乃是学习共同受引导。

　　有的弟兄姊妹很怕我，也怕某某负责弟兄。我们没有管辖你们。但因着主的怜悯和主的引导，我和负责弟兄们一同定规事情，有时也一同责备不规矩的事。我们每个人要学习活在主面前，不要怕前头的负责弟兄，乃要敬畏我们的主。我常说，事情只要弟兄姊妹说得通，看得过，都可以作。在我们中间没有人的组织，没有人的权柄，人的权柄在我们中间是可咒可诅的。

　　有人说，我们中间的组织非常严密；我不承认我们有组织。在我们中间，乃是一位弟兄蒙怜悯，爱主跟随主；另一位弟兄也蒙怜悯，爱主跟随主；这位姊妹蒙怜悯，爱主跟随主；那位姊妹也蒙怜悯，爱主跟随主。众人都在这样的灵里，同走这条路，自然就在这里合一，不必组织就是一了。

　　事奉主的引导，乃是这样出来的。所以，人什么时候不活在主里面，不跟随灵而行，有自己的贪求，有自己的欲望，有自己的目的，马上就在这个一之外，有个人的单独行动。
 
　May the Lord have mercy on us so that we may see this basic principle. Because Christianity has become degraded, there are many individual leadings, many individual works, and many individual actions. Christians who do not meet with us often misunderstand us and say that we are uncooperative, but the Lord knows that we desire to be one with other believers. When we consider various Christians, the most we can say is that they have a desire to be united. Our desire, however, is for more than just unity; we want oneness. The church is one; it is not united. There is a great difference.

　When I was twenty-two years old, a pastor who was leading me talked about the federation of churches in Christianity. Although I was very young at the time, I received some light. I listened respectfully because I was the one being led. He said, “We in Christianity have formed a federation; those who could not get along before are now united.” I asked, “If the denominations need to be united, does this not prove that they are divided?” His countenance changed upon hearing this. Indeed, division cannot be eliminated by unity but by being one.

　The United Nations is an example of unity. Delegates from various countries meet and discuss matters; some countries are totalitarian, and others are democratic. The end result of this union is that Britain is still Britain, France is still France, and America is still America. In Christianity unity means that the Methodist denomination, the Presbyterian denomination, the Lutheran denomination, and other denominations do not criticize each other, but each denomination still keeps their own things. There are, however, no independent entities in the Lord’s service; instead, everyone should be the same as their fellow serving ones in the Spirit. The church is one. The church is not an issue of unity but of oneness. If we need to be united, it proves that we have already formed independent entities.

　We all know that the church is the Body of Christ and that the Body is one. If our physical body is not one, it means that some member has been “dislocated.” Likewise, the move, work, and service of the church must be one; anything less than this speaks of “dislocation.” Setting up a special group of our own is a matter to be accursed. We need to do only one thing—to set aside everything that is not of the Lord and not in accordance with the Bible. Even if others approve of such things, we should never approve. We want the way of the church, not our way; we want the ground of the church, not our ground. Anyone can stand on this ground if he so desires; the ground of the church is not something that we desire to monopolize.

　In our service today, who follows whom? Our service is not a matter of you following me or of me following you; it is a matter of both of us desiring Christ with a pure heart and, consequently, of taking the way of loving the Lord together. By the Lord’s mercy, we can both be submissive within, accept help from others, and render help to others. This is our blessing; we are learning to be led together.

　Some brothers and sisters are timid toward me and other responsible brothers, but we do not rule over the saints. By the Lord’s mercy and leading, we decide on certain matters and occasionally rebuke some misconduct. Each of us needs to learn to live before the Lord and not be afraid of the responsible brothers; we need to fear the Lord. Anything that is acceptable or fitting to the brothers and sisters can be done. There is no human organization or human authority among us; human authority should be accursed.

　Some say that we have a very tight organization, but I do not see such an “organization.” Instead, a brother among us loves the Lord and follows Him by His mercy, while yet other brothers and sisters love the Lord and follow Him by His mercy. When everyone takes this way, there is a spontaneous oneness, and there is no need for any organization.

　The leading for serving the Lord comes from living in the Lord and following the Spirit. However, when we take an individualistic way according to our own greed, lust, and purpose, there is an individualistic move that is outside this oneness.
　　常有弟兄姊妹很尊敬的对我说，“李弟兄，我愿意从你知道，我的前途该怎样定规。”我就会告诉他们说，“最好你和当地召会的负责弟兄谈一谈。”我们实在应该学习活在召会中。不要以为有人真能通透万事，这是错误的观念。真实地引导，乃是你和一同事奉主的人，在召会中一同接受的；凡不是这样的都不准确。你总得看见，事奉不是你一个人的，乃是你在召会里和弟兄姊妹一同事奉。你该如何受引导，别人难懂得，但和你在召会中一同事奉主的人，他们懂得。关于你事奉主的前途该怎样定规，除了主清楚之外，最清楚地就是和你一同事奉的人。若是他们说，他们对这位弟兄的事一点也不清楚，我们就当知道那个召会有问题。召会若没有问题，众人同心合意，在一里面事奉主，一同配搭的弟兄姊妹定规清楚，神在你身上的旨意和带领。所以不要忘了，引导是在身体里大家共同事奉时所受的；这身体就是召会。
 
　Out of respect, brothers and sisters often ask me about the direction that they should take, but I only tell them to speak with the responsible brothers in their local church. We need to learn to live in the church. It is not possible for one person to truly know all things; this is a misconception. The true leading of the Lord is received together with our fellow serving ones in the church. Anything that is not received in this way is not accurate. Service is not an individual matter; it is carried out by brothers and sisters in the church. It may be hard for a brother to know how he should be led, but those who are serving together with him in the church will know. Next to the Lord, our fellow serving ones are the ones who are most clear about the direction that we should take in the service of the Lord. If they do not know about our situation, there must be a problem. However, if everyone is in one accord and serving the Lord in oneness, the brothers and sisters coordinating together will surely be clear concerning the Lord’s will and leading for their fellow serving ones. Thus, the Lord’s leading is received by those who are serving together in the Body, the church.
　　问：有一位弟兄到某地作工，先是他个人受引导，然后才有召会的印证，变作召会的引导，这种引导是否准确？

　　答：这很清楚地显出，他和召会的交通有一点欠缺，因此在起初的时候，他只注意个人受引导。一旦他注意到召会的交通，这个引导就变成在召会里的事。

　　问：正常情形的引导该是如何？

　　答：正常的引导，基本的条件乃是活在召会的交通里。你不活在召会的交通里，就难以得到召会所受交通的引导。或许就着有些弟兄姊妹来说，需要五年之后才懂得这个要求。这个要求要你脱离自己的眼光，脱离自己的选择，脱离自己的爱好。这个要求要你脱离个人，而活在召会的交通里。

　　我们常听见弟兄姊妹和有些人谈到事奉主的行动时，谈来谈去，末了，他们几乎都是说这句话：“等我看看主怎样引导。”这句话有好的方面，也有不好的方面。好的方面表示说，这人在主面前相当敬畏，不敢随意。不好的方面，是因为他里面有一个愿望，所以他要回去衡量自己的愿望。以后他回来说，“我知道主的旨意不要我这样作。”实在说，不是主不要他这样作，是他自己不愿意这样作。十个弟兄中，难得有一个真肯受主引导的，因为引导需要一个先决条件，就是把自己对付出去。这个条件很少人能够履行。

　　原刊于一九六四年十一月“话语职事”第一百六十一期
 
　Question: A brother went to a certain place to work according to his personal leading, but only later was this confirmed by the church. Was his leading accurate?

　Answer: This clearly shows that in the beginning there was some lack in his fellowship with the church because he only heeded his personal leading. However, once he heeded the church’s fellowship, the leading became a matter in the church.

　Question: What is a normal experience of leading?

　Answer: The basic requirement for the normal experience of leading is to live in the fellowship of the church. If we do not live in the fellowship of the church, it will be difficult for us to receive the leading in the fellowship of the church. It may take some brothers and sisters five years to understand this requirement. This requires that we be delivered from our own views, our own choices, and our own preferences. It requires that we be delivered from individualism and live in the fellowship of the church.

　At the end of a discussion related to service, we often hear brothers and sisters say, “I will wait and see how the Lord leads.” This speaks of something positive but also of something negative. On the one hand, it shows that such persons fear the Lord very much and are not loose. On the other hand, it shows that there is a desire in them that must be weighed against the fellowship of their fellow serving ones. Often such ones return and say, “I do not think that it is the Lord’s will for me to do this.” Actually, the one who is unwilling is not the Lord but the brothers and sisters. There is hardly one saint out of ten who is truly being led by the Lord in this way, because the prerequisite to being led is to be willing to deal with oneself. Few fulfill this prerequisite.

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