🏠 首页 🔝
事奉类 › 事奉主者的异象、职事与引导 › 第五篇　专一的工作

第五篇　专一的工作

事奉主者的异象、职事与引导

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　本篇信息我们要说到，一个事奉主的人必须学习作确定的工作，专一的工作。换句话说，一个事奉主的人，不能作普通的工作。工作一普通，就变成无所谓。要知道，很多所谓事奉主的人，他们的工作都是无所谓的，都是普通的。你给他一个机会作工，他就作。既会讲神，也会讲主，讲罪，讲十字架，好像没有不会讲的。然而，他作了一段时间之后，你回头观察他的工作，你找不出那个工作的中心。好像一个人写文章，长篇大论，话很多，但人读完那么长的篇幅，却读不出重点何在；因为他的文章是散漫的。我们事奉主的人，必须学习脱离无所谓的作工。
　　试问你们事奉主，为主作的工是否专一、确定？我们要出来学习作主工作的人，在这一点上不能轻易过去，总得有对付，有追求，有学习。你在主面前不该作普通的工作，平常的工作，总要找出一个工作的目标，并且作专一的工作。这一点相当难，讲究相当大，需要你这个人在主面前有破碎。
　
　　天然的人都有天性，每个天性都有一个特点。天然的人没有破碎，所作的总归带着天性的特点。请记得，在主的工作上，天性不能带进来。作工要专一，但那个专一不该出于天性。若是人的天性没有破碎，或者没有被否认，这个人在神面前，就难得学会专一的功课，难得看见主要他专一作的事。所以，你若要作专一的工，有专一的目标，基本条件就是要学习拒绝自己的眼光，拒绝天然的看法，拒绝天然的天性。
　　举例来说，有位弟兄得救前，就有特别的眼光、看法和主张。他得救之后，并没有被主破碎，以至于还活在他的眼光、看法和主张里。这样，他不可能接受主的托付，作一个专一的工作。他原来的眼光、看法、主张、脾气、性情，全是他的主观；所以，他无法有从神来的眼光，无法接受从神来的托付，无法为神作专一的工作。人要作专一的工作，就需要先破碎自己的主张。
　　愿意我们都看见，在事奉主的事上，要作专一的工作，定规要从主得着异象，得着托付。然而，要从主得着异象，得着托付，我们天然的看法，天然的主张，一切从天性里出来的东西，非破碎不可。不破碎就来事奉主，神儿女里面的灵就不回应，并且圣灵在神的儿女里面就不说话，不印证，不响应。结果工作就作不通，自然落得在果效上无所谓了。
　　比方，有位弟兄在得救前就有帮助孤儿的观念。这观念不坏，在人看是好的。有一天他得救了，他从圣经读到神是孤儿的父（诗六八5），这话正好符合他得救前的观念，他就以为得了启示。他心想：“我现在是神的儿女，应该体贴神的心肠，作帮助孤儿，看顾孤儿的事。”于是这位弟兄就在交通聚会中起来说，“我们应该看顾孤儿，因为神是孤儿的父。”头一周大家没有动静，第二周他再讲：“你们不顾孤儿，光顾自己的儿女。”大家还是没有动静，到第三次他又讲，仍然没有动静。到第四次、第五次，他一开口，弟兄姊妹的头都低了下去。他想，既然在这里讲不通，就到别处讲。结果在别处也碰壁。他又到另一处去讲，结果又碰壁。久而久之，他就觉得弟兄们都太自私。这时候，他在主张上变作失意的人，变作无所谓的人。这位弟兄天然的主张，叫他在神面前无法看见神的光，拦阻他看见异象。天然的主张，总是根据天然的天性而来。每一个事奉神的人，要在主的工作上有分，首先要把自己的主张摆在一边。
　
　　其次，你必须认识神整个工作的步骤，祂不要人有自己的主张，乃要人有大路的看法。比方，刚才的那位弟兄得救了，就说神要他办孤儿院。这不是大路，不是神中心的道路。圣经里的大路，乃是给我们看见，神是怎样一回事，人是怎样一回事；神在人身上有什么愿望；人堕落犯罪，神怎样成功救赎；圣灵怎样来引人悔改；人该怎样悔改，相信，得着主，有主的生命而活在主里面；这些都是大路上的点。一个弟兄主张要办孤儿院，我不敢说错，但这不能说是正品的。圣经里正品的内容，要给人看见的，第一是神，第二是人，第三是罪，第四是神的救赎，第五是基督，第六是圣灵，第七是召会。要事奉主，就得注意这些大路上的点。
　　你若注意过这些大的点，再听弟兄姊妹的见证，就看见很多见证都构不上这些点。比方，一个弟兄见证，他某日下班回家，把贵重的自来水笔撇在办公室；回家发现了，就求主保守那只笔。结果主保守，笔落到工友的手里。第二天他去上班，工友就把笔还给他了。弟兄姊妹的见证，很多是这类不在大路上的事，听了让人里面很难过。
　　又比方，有的人长久跟随主，还是斤斤计较自己的得失。虽然没有说世界的话，完全说属灵的话，但说到末了，还是在意自己属灵的得失。这样的人，就是一直没有从他的小里面出来，一直都是他的得失，他的学功课。他没有看见，今天的问题不是他自己，乃是主在他身上有没有出路。
　　然而，人若看见大的东西，看见基督的十字架，看见基督在人里面作人的生命，就没有工夫顾到琐碎的事。只有尚未看见什么叫作神的国和神的义的人，才天天为着吃什么、穿什么祷告。这样的人，在这类事上得到一点神的眷顾，就像孩子得到了一块糖一样，到处作见证。
　　我们作主工的人，应该看见大路的东西。我们要把自己的看法、主张摆在一边，到神面前，并在祂的话语里看见大的东西。把大路的东西都找出来，让那些琐碎的去吧。
　　所以请不要误会，我并不反对神在生活小事上的带领。但是我们要看见，我们被主兴起来作工，乃是要给人看见什么是神、人、罪、十字架、救赎、基督、生命、圣灵、召会和将来的国度。大的事情能让你从永远看到永远，知道神在永远里有一个计划，借着那个计划彰显祂的智慧，彰显祂的儿子基督；让你看见神的创造，神为什么创造人又救赎人，人是什么，基督十字架的意义，基督的生命怎样进到人里面，召会是什么，召会如何彰显基督并带进国度，永远又是什么。所有奉献自己，要专心事奉主的人，都要看见这些大路、正品的项目。
　　你看见了这些大路的项目，就该在主面前把自己预备好，接受专一的托付，看神要你专一的注重那一段。或者神托付你专一的讲罪，你就要好好讲。千万不要以为，罪不是一个大项目；有的人就是专一的接受托付来讲罪。也许有一个地方，那里的弟兄们知道这个真理，但是讲不出味道。等你去一讲，就给你讲活了。传福音讲罪，造就也讲罪，因为罪这个东西你看见了。你在那里住了三、四个月，就给弟兄姊妹看见罪，给罪人看见罪。
　　我觉得弟兄们的福音讲台太普通，不专一。今天讲是这一套；过一周讲还是这一套；过两周讲还是这一套，总归不外乎信耶稣得救，罪得赦免，脱离沉沦，有永远的生命；再多讲一点，讲信的人有主耶稣在里面。这样不够专一。应该用一两个小时专专讲罪，或者用一两个小时专专讲神的爱，把一个专一的东西说出来。
　　慕迪（D. L. Moody）有一次去英国传福音时，有一位少年人慕尔豪斯（Harry Moore－ house），自告奋勇对慕迪说，“好不好，我和你一同去美国传道？”慕迪不好意思拒绝，但是有一点轻看他，不愿意把船期告诉他。结果等慕迪回美国，慕尔豪斯也去了。他到了就发一封信给慕迪，希望慕迪给他机会讲道。那段期间慕迪正好要出门，就让他试试看。第一天，他讲约三16，大家很受感动。第二天再讲约三16，大家更受感动。大概到第四天或第五天，慕迪回来了，很不放心的问妻子说，“那个少年人讲什么？”妻子说，“和你讲的不同。”慕迪说，“是异端么？”妻子说，“你听听就晓得。”慕迪那天听的时候一直落泪，他才知道什么是神的爱。在那天之前，他只讲神的公义，神的审判。等到慕尔豪斯到他那里时，他才知道神的爱。以后慕迪的会所烧掉了，新的会所盖好，慕尔豪斯再来，他一上讲台就说，“老的会所烧掉了，但老的题目不能烧掉，还是讲约三16。”你看见，这个人知道什么是神的爱。
　　我们事奉主的人，该在主面前拼上去，受对付，到一个地步，我们所作的不是普通的，乃是专一的。我们身上该有一个东西是神托付的，是专一的。请记得，普通的工作都是无所谓的，有你也可以，没有你也可以。－约翰一个人作普通的工，果效总是有限。作工必须到一个地步，非你不可。我们是不应该骄傲的说这话，但是该有这个事实。没有慕尔豪斯到芝加哥，就没有人能那样认识神的爱。没有宾路易师母兴起来，就难得有人这么认识十字架。新约圣经里，约翰写的东西有一个中心，保罗写的书信虽有十四卷，题目也都不同，但中心只有－约翰一个。保罗所作的，是专一的。你我都必须学习作专一的工作。
　
　　第三，要作厉害的人。作普通工作的都是不厉害的人，厉害的人都是作专一的工作。我觉得你们不够厉害。从你们的生活方式，以及作事的方法，我能看出你们不厉害。如果你们学习要厉害，要真，那个中心的东西就会给你逼出来。你在一个地方讲祷告，很动听，很感动人；结果到另一个地方，也讲祷告。这个作法一面说可以，但是另一面说，不可以。你要问主说，“主，是你要我讲这个么？”这不是骄傲，这是厉害。我就怕你们不厉害，同样的道在这里讲过，又拿去那里讲。为主作工的人一定要厉害。没有一个不厉害的人，能够作厉害的工作。
　
　　第四，你必须学习活在你所看见的亮光里，活在你所看见的真理里。凡你所看见而活在主里的那一点，定规是你专一的工作。你不必特意专一，你所看见的那个点定规成为你专一的工作。你看见十字架，你就活在十字架里面，十字架的信息定规在你身上是你的中心。你看见住在主里面，你就和主交通，那个定规是你专一的工作。
　　所以，这里又回头摸着职事的问题。中心的东西，就是你的职事，也就是神组织在你里面的东西。你看见什么是破碎，什么是接受破碎，这一个在你里面有够多的组织，在你身上就变作你的职事，而成为你职事的内容。这就是你中心的工作；你无论到什么地方，一开口就是这个。所以你所看见的真理，要活在其中，要从其中经过，要有经历。你所活在其中的，你所经历的，就是你中心的工作，就是你工作的目标。
　
　　第五，你的工作虽是专一的、中心的，却不该是孤立的。比方一位弟兄专注意破碎，但他不能碰到车夫讲破碎，碰到卖菜的也讲破碎，这叫作孤立。你必须看见，工作有其路线。比方，你这些年学了一个功课就是破碎，然后你受差遣到花莲；但是你到了那里，看见圣徒仅仅得救，罪没有对付，奉献还没有解决，和主的交通也谈不上。这时你不能说，“我这些年所学的是破碎，破碎是我专一的工作，是我工作的中心，工作的目标。所以我头一件事就是讲破碎。”因为弟兄姊妹还不懂什么叫作破碎，所以，你不能先讲破碎，乃要先带他们对付罪，奉献，与主交通；这些都作进去了，才能提起十字架破碎的问题。
　　用盖房子作比方，房子刚刚打好地基，柱子还没有立起来，屋顶也没有完成；但是这里瓦也有，石头也有，木头也有。现在请你来作工，你该有一个目标，知道你要作什么。地基既有了，就要把房子盖起来。虽然你的工作是专门装门窗的，但因为柱子没有立好，所以还不能装。必须把柱子立好了，才能专一装门窗。若来了几个人，把木头刨得光滑，很好看。过了些日子，又来了一班人，把木头和砖头也堆整齐。这样作了许多日子的工，房子还是出不来。作工并不是只把几块木头刨得好看，砖头堆得整齐，乃是要把木头、石头、砖头建造起来变作房子。会作工不会作工，就在这里。
　　再以姊妹们作长衫来比方。一位姊妹来了，作上几针；另一位姊妹来了，也作了几针；好些姊妹都来作几针，但一件长衫还没有作好。然而若是会作的人，一看就知道什么地方该作，什么地方不该作。所以，我们要看见，什么是工作的路和工作的阶段；工作是有阶段性的。
　　为主作工，必须有工作的蓝图。用蓝图对照所服事的召会，就可以看出已有的部分、和缺乏的部分。盼望所有要专心事奉主的弟兄姊妹，在这一点上必须有厉害的追求。否则，天天都作无所谓的工，作工的结果终归是无所谓的。
　　我头一次到马尼拉，正好有一位名牧师也在那里领会。这位名牧师一直来找我，要和我谈谈。以后有人劝我说，“李弟兄，你最好也去会见那位牧师，回访回访。”但是我拒绝了，没有去回访。我不觉得我从他得帮助，也不觉得我可以帮助他；我没有一个需要去拜访他。我没有一丝一毫的骄傲，但我实在没有负担作这样的事。第一，他来拜访我，我去回访他，这是礼尚往来。礼尚往来的事，在人看是礼貌，在神看是衣服上的麻风（利十三47）。第二，我觉得主引导我到这里，负担不是作这些事。我来这里之先，里面已有蓝图，我天天要忙作工，那里有空和人礼尚往来。
　　以后又有人来问我说，“李弟兄，如果公会请你去讲道，你去不去？”我唯一的答复是：“没有可去，也没有不可去；我受差遣来不是作这件事。我如果是闲站的人，要我到那里讲，我就到那里去讲。”比方，你天天去办公上班，如果今天有人对你说，“某某先生，我家里有一个厕所没有打扫，请你帮帮我的忙，好不好？”你定规回答：“我那里有工夫。我天天上班办公，一天要作好多事，没有多余的工夫。”所以你们要看见，不是去不去的问题。就我来说，主托付我作的，已经让我每天从早忙到晚，到了晚上十点钟，已经一点力气都没有，那里还能作别的？所以不是该作不该作，乃是有没有工夫作。别人要作我不批评，这不是我的托付、负担。神差遣我来，我清楚祂要我作的是什么。你们既要专一事奉主，就必须蒙拯救，脱离无所谓的工作；否则，你们的时间就荒废了。
　
　　问：大使徒有蓝图，小使徒也有蓝图么？
　　答：有人以为，大使徒有蓝图，小使徒没有蓝图，但这个说法在圣经里读不出来。我们最多只能说，像保罗那样的大使徒，是直接从神接受蓝图；而小使徒像提摩太，是从保罗那里接受蓝图。提摩太虽是小使徒，但他也不是瞎作一场。保罗告诉提摩太，那样的人可以作长老，那样的人可以作执事，这就是保罗给提摩太的蓝图。提摩太作了一段时间，就把成全人作长老、执事的事作成功了，他不是乱作。
　　三、四十年前，中国有一句话：“事奉的人不拿人薪水。”这话一出来，许多人就说要自由传道，许多自由传道的人都作了无所谓的工作。他们看了几篇报刊，读了几本书报，到这里讲一讲，到那里讲一讲。你若问他们：“你从岁首到年终，作的是什么？”他们说，“我作传道。”你问：“你带领人蒙恩，把他们带到哪里去呢？”他们说，“这是神的事，不是我的事。”然而使徒保罗不是这样无所谓，他说，“我…好像一个智慧的工头，立好了根基。”（林前三10）他知道要作什么。他也说，“我这样奔跑，不像无定向的；我这样斗拳，不像打空气的。”（九26）
　　我们要把自由传道那一套丢在一边，甚至踏在脚下，那不是我们该走的路，不是我们该作的工。主开了我们的眼睛，叫我们看见异象，看见蓝图，我们就要照着那个蓝图，作神要我们作的事。我们谨慎、儆醒、战兢恐惧的照着蓝图，朝着目标去作，要叫神在我们身上完成祂的目的。
　　问：若是一个弟兄好像有蓝图，但是他作的时候作不通，作到半途，发现自己有肉体。这是蓝图有问题呢，还是经历有问题？
　　答：第一，对蓝图的认识的确有讲究。若是蓝图不对，就很麻烦；所以一个弟兄或姊妹，最好不要自己定蓝图，要几个同工一起定。第二，即使蓝图对了，进行的路，进行的方法也可能不对。该从什么地方着手，这一个要研究。第三，你若把肉体、血气带进来，那定规什么也作不成功。凭肉体，凭血气作工就完了，因为圣灵从不与血气同在。我们大家要学习，一摸主的工作，就要拒绝肉体、血气；对付血气，对付肉体，乃是一切工作的先决条件。
　　原刊于一九六五年一月“话语职事”第一百六十三期
　　本篇信息我们要说到，一个事奉主的人必须学习作确定的工作，专一的工作。换句话说，一个事奉主的人，不能作普通的工作。工作一普通，就变成无所谓。要知道，很多所谓事奉主的人，他们的工作都是无所谓的，都是普通的。你给他一个机会作工，他就作。既会讲神，也会讲主，讲罪，讲十字架，好像没有不会讲的。然而，他作了一段时间之后，你回头观察他的工作，你找不出那个工作的中心。好像一个人写文章，长篇大论，话很多，但人读完那么长的篇幅，却读不出重点何在；因为他的文章是散漫的。我们事奉主的人，必须学习脱离无所谓的作工。　　试问你们事奉主，为主作的工是否专一、确定？我们要出来学习作主工作的人，在这一点上不能轻易过去，总得有对付，有追求，有学习。你在主面前不该作普通的工作，平常的工作，总要找出一个工作的目标，并且作专一的工作。这一点相当难，讲究相当大，需要你这个人在主面前有破碎。
　
　　天然的人都有天性，每个天性都有一个特点。天然的人没有破碎，所作的总归带着天性的特点。请记得，在主的工作上，天性不能带进来。作工要专一，但那个专一不该出于天性。若是人的天性没有破碎，或者没有被否认，这个人在神面前，就难得学会专一的功课，难得看见主要他专一作的事。所以，你若要作专一的工，有专一的目标，基本条件就是要学习拒绝自己的眼光，拒绝天然的看法，拒绝天然的天性。　　举例来说，有位弟兄得救前，就有特别的眼光、看法和主张。他得救之后，并没有被主破碎，以至于还活在他的眼光、看法和主张里。这样，他不可能接受主的托付，作一个专一的工作。他原来的眼光、看法、主张、脾气、性情，全是他的主观；所以，他无法有从神来的眼光，无法接受从神来的托付，无法为神作专一的工作。人要作专一的工作，就需要先破碎自己的主张。　　愿意我们都看见，在事奉主的事上，要作专一的工作，定规要从主得着异象，得着托付。然而，要从主得着异象，得着托付，我们天然的看法，天然的主张，一切从天性里出来的东西，非破碎不可。不破碎就来事奉主，神儿女里面的灵就不回应，并且圣灵在神的儿女里面就不说话，不印证，不响应。结果工作就作不通，自然落得在果效上无所谓了。　　比方，有位弟兄在得救前就有帮助孤儿的观念。这观念不坏，在人看是好的。有一天他得救了，他从圣经读到神是孤儿的父（诗六八5），这话正好符合他得救前的观念，他就以为得了启示。他心想：“我现在是神的儿女，应该体贴神的心肠，作帮助孤儿，看顾孤儿的事。”于是这位弟兄就在交通聚会中起来说，“我们应该看顾孤儿，因为神是孤儿的父。”头一周大家没有动静，第二周他再讲：“你们不顾孤儿，光顾自己的儿女。”大家还是没有动静，到第三次他又讲，仍然没有动静。到第四次、第五次，他一开口，弟兄姊妹的头都低了下去。他想，既然在这里讲不通，就到别处讲。结果在别处也碰壁。他又到另一处去讲，结果又碰壁。久而久之，他就觉得弟兄们都太自私。这时候，他在主张上变作失意的人，变作无所谓的人。这位弟兄天然的主张，叫他在神面前无法看见神的光，拦阻他看见异象。天然的主张，总是根据天然的天性而来。每一个事奉神的人，要在主的工作上有分，首先要把自己的主张摆在一边。
--------本段经节汇集--------
诗68:5  
神在祂的圣所作孤儿的父，作寡妇的伸冤者。
诗篇一篇（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　其次，你必须认识神整个工作的步骤，祂不要人有自己的主张，乃要人有大路的看法。比方，刚才的那位弟兄得救了，就说神要他办孤儿院。这不是大路，不是神中心的道路。圣经里的大路，乃是给我们看见，神是怎样一回事，人是怎样一回事；神在人身上有什么愿望；人堕落犯罪，神怎样成功救赎；圣灵怎样来引人悔改；人该怎样悔改，相信，得着主，有主的生命而活在主里面；这些都是大路上的点。一个弟兄主张要办孤儿院，我不敢说错，但这不能说是正品的。圣经里正品的内容，要给人看见的，第一是神，第二是人，第三是罪，第四是神的救赎，第五是基督，第六是圣灵，第七是召会。要事奉主，就得注意这些大路上的点。　　你若注意过这些大的点，再听弟兄姊妹的见证，就看见很多见证都构不上这些点。比方，一个弟兄见证，他某日下班回家，把贵重的自来水笔撇在办公室；回家发现了，就求主保守那只笔。结果主保守，笔落到工友的手里。第二天他去上班，工友就把笔还给他了。弟兄姊妹的见证，很多是这类不在大路上的事，听了让人里面很难过。　　又比方，有的人长久跟随主，还是斤斤计较自己的得失。虽然没有说世界的话，完全说属灵的话，但说到末了，还是在意自己属灵的得失。这样的人，就是一直没有从他的小里面出来，一直都是他的得失，他的学功课。他没有看见，今天的问题不是他自己，乃是主在他身上有没有出路。　　然而，人若看见大的东西，看见基督的十字架，看见基督在人里面作人的生命，就没有工夫顾到琐碎的事。只有尚未看见什么叫作神的国和神的义的人，才天天为着吃什么、穿什么祷告。这样的人，在这类事上得到一点神的眷顾，就像孩子得到了一块糖一样，到处作见证。　　我们作主工的人，应该看见大路的东西。我们要把自己的看法、主张摆在一边，到神面前，并在祂的话语里看见大的东西。把大路的东西都找出来，让那些琐碎的去吧。　　所以请不要误会，我并不反对神在生活小事上的带领。但是我们要看见，我们被主兴起来作工，乃是要给人看见什么是神、人、罪、十字架、救赎、基督、生命、圣灵、召会和将来的国度。大的事情能让你从永远看到永远，知道神在永远里有一个计划，借着那个计划彰显祂的智慧，彰显祂的儿子基督；让你看见神的创造，神为什么创造人又救赎人，人是什么，基督十字架的意义，基督的生命怎样进到人里面，召会是什么，召会如何彰显基督并带进国度，永远又是什么。所有奉献自己，要专心事奉主的人，都要看见这些大路、正品的项目。　　你看见了这些大路的项目，就该在主面前把自己预备好，接受专一的托付，看神要你专一的注重那一段。或者神托付你专一的讲罪，你就要好好讲。千万不要以为，罪不是一个大项目；有的人就是专一的接受托付来讲罪。也许有一个地方，那里的弟兄们知道这个真理，但是讲不出味道。等你去一讲，就给你讲活了。传福音讲罪，造就也讲罪，因为罪这个东西你看见了。你在那里住了三、四个月，就给弟兄姊妹看见罪，给罪人看见罪。　　我觉得弟兄们的福音讲台太普通，不专一。今天讲是这一套；过一周讲还是这一套；过两周讲还是这一套，总归不外乎信耶稣得救，罪得赦免，脱离沉沦，有永远的生命；再多讲一点，讲信的人有主耶稣在里面。这样不够专一。应该用一两个小时专专讲罪，或者用一两个小时专专讲神的爱，把一个专一的东西说出来。　　慕迪（D. L. Moody）有一次去英国传福音时，有一位少年人慕尔豪斯（Harry Moore－ house），自告奋勇对慕迪说，“好不好，我和你一同去美国传道？”慕迪不好意思拒绝，但是有一点轻看他，不愿意把船期告诉他。结果等慕迪回美国，慕尔豪斯也去了。他到了就发一封信给慕迪，希望慕迪给他机会讲道。那段期间慕迪正好要出门，就让他试试看。第一天，他讲约翰三章十六节，大家很受感动。第二天再讲约翰三章十六节，大家更受感动。大概到第四天或第五天，慕迪回来了，很不放心的问妻子说，“那个少年人讲什么？”妻子说，“和你讲的不同。”慕迪说，“是异端么？”妻子说，“你听听就晓得。”慕迪那天听的时候一直落泪，他才知道什么是神的爱。在那天之前，他只讲神的公义，神的审判。等到慕尔豪斯到他那里时，他才知道神的爱。以后慕迪的会所烧掉了，新的会所盖好，慕尔豪斯再来，他一上讲台就说，“老的会所烧掉了，但老的题目不能烧掉，还是讲约翰三章十六节。”你看见，这个人知道什么是神的爱。
--------本段经节汇集--------
约3:16  
神爱世人，甚至将祂的独生子赐给他们，叫一切信入祂的，不至灭亡，反得永远的生命。
约3:16  
神爱世人，甚至将祂的独生子赐给他们，叫一切信入祂的，不至灭亡，反得永远的生命。
约3:16  
神爱世人，甚至将祂的独生子赐给他们，叫一切信入祂的，不至灭亡，反得永远的生命。
------------------------
　　我们事奉主的人，该在主面前拼上去，受对付，到一个地步，我们所作的不是普通的，乃是专一的。我们身上该有一个东西是神托付的，是专一的。请记得，普通的工作都是无所谓的，有你也可以，没有你也可以。一个人作普通的工，果效总是有限。作工必须到一个地步，非你不可。我们是不应该骄傲的说这话，但是该有这个事实。没有慕尔豪斯到芝加哥，就没有人能那样认识神的爱。没有宾路易师母兴起来，就难得有人这么认识十字架。新约圣经里，约翰写的东西有一个中心，保罗写的书信虽有十四卷，题目也都不同，但中心只有一个。保罗所作的，是专一的。你我都必须学习作专一的工作。
　
　　第三，要作厉害的人。作普通工作的都是不厉害的人，厉害的人都是作专一的工作。我觉得你们不够厉害。从你们的生活方式，以及作事的方法，我能看出你们不厉害。如果你们学习要厉害，要真，那个中心的东西就会给你逼出来。你在一个地方讲祷告，很动听，很感动人；结果到另一个地方，也讲祷告。这个作法一面说可以，但是另一面说，不可以。你要问主说，“主，是你要我讲这个么？”这不是骄傲，这是厉害。我就怕你们不厉害，同样的道在这里讲过，又拿去那里讲。为主作工的人一定要厉害。没有一个不厉害的人，能够作厉害的工作。
　
　　第四，你必须学习活在你所看见的亮光里，活在你所看见的真理里。凡你所看见而活在主里的那一点，定规是你专一的工作。你不必特意专一，你所看见的那个点定规成为你专一的工作。你看见十字架，你就活在十字架里面，十字架的信息定规在你身上是你的中心。你看见住在主里面，你就和主交通，那个定规是你专一的工作。　　所以，这里又回头摸着职事的问题。中心的东西，就是你的职事，也就是神组织在你里面的东西。你看见什么是破碎，什么是接受破碎，这一个在你里面有够多的组织，在你身上就变作你的职事，而成为你职事的内容。这就是你中心的工作；你无论到什么地方，一开口就是这个。所以你所看见的真理，要活在其中，要从其中经过，要有经历。你所活在其中的，你所经历的，就是你中心的工作，就是你工作的目标。
　
　　第五，你的工作虽是专一的、中心的，却不该是孤立的。比方一位弟兄专注意破碎，但他不能碰到车夫讲破碎，碰到卖菜的也讲破碎，这叫作孤立。你必须看见，工作有其路线。比方，你这些年学了一个功课就是破碎，然后你受差遣到花莲；但是你到了那里，看见圣徒仅仅得救，罪没有对付，奉献还没有解决，和主的交通也谈不上。这时你不能说，“我这些年所学的是破碎，破碎是我专一的工作，是我工作的中心，工作的目标。所以我头一件事就是讲破碎。”因为弟兄姊妹还不懂什么叫作破碎，所以，你不能先讲破碎，乃要先带他们对付罪，奉献，与主交通；这些都作进去了，才能提起十字架破碎的问题。　　用盖房子作比方，房子刚刚打好地基，柱子还没有立起来，屋顶也没有完成；但是这里瓦也有，石头也有，木头也有。现在请你来作工，你该有一个目标，知道你要作什么。地基既有了，就要把房子盖起来。虽然你的工作是专门装门窗的，但因为柱子没有立好，所以还不能装。必须把柱子立好了，才能专一装门窗。若来了几个人，把木头刨得光滑，很好看。过了些日子，又来了一班人，把木头和砖头也堆整齐。这样作了许多日子的工，房子还是出不来。作工并不是只把几块木头刨得好看，砖头堆得整齐，乃是要把木头、石头、砖头建造起来变作房子。会作工不会作工，就在这里。　　再以姊妹们作长衫来比方。一位姊妹来了，作上几针；另一位姊妹来了，也作了几针；好些姊妹都来作几针，但一件长衫还没有作好。然而若是会作的人，一看就知道什么地方该作，什么地方不该作。所以，我们要看见，什么是工作的路和工作的阶段；工作是有阶段性的。
--------本段经节汇集--------
但以理书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　为主作工，必须有工作的蓝图。用蓝图对照所服事的召会，就可以看出已有的部分、和缺乏的部分。盼望所有要专心事奉主的弟兄姊妹，在这一点上必须有厉害的追求。否则，天天都作无所谓的工，作工的结果终归是无所谓的。　　我头一次到马尼拉，正好有一位名牧师也在那里领会。这位名牧师一直来找我，要和我谈谈。以后有人劝我说，“李弟兄，你最好也去会见那位牧师，回访回访。”但是我拒绝了，没有去回访。我不觉得我从他得帮助，也不觉得我可以帮助他；我没有一个需要去拜访他。我没有一丝一毫的骄傲，但我实在没有负担作这样的事。第一，他来拜访我，我去回访他，这是礼尚往来。礼尚往来的事，在人看是礼貌，在神看是衣服上的麻风（利十三47）。第二，我觉得主引导我到这里，负担不是作这些事。我来这里之先，里面已有蓝图，我天天要忙作工，那里有空和人礼尚往来。
--------本段经节汇集--------
利13:47  
染了麻风灾病的衣服，无论是羊毛衣服或麻布衣服，
------------------------
　　以后又有人来问我说，“李弟兄，如果公会请你去讲道，你去不去？”我唯一的答复是：“没有可去，也没有不可去；我受差遣来不是作这件事。我如果是闲站的人，要我到那里讲，我就到那里去讲。”比方，你天天去办公上班，如果今天有人对你说，“某某先生，我家里有一个厕所没有打扫，请你帮帮我的忙，好不好？”你定规回答：“我那里有工夫。我天天上班办公，一天要作好多事，没有多余的工夫。”所以你们要看见，不是去不去的问题。就我来说，主托付我作的，已经让我每天从早忙到晚，到了晚上十点钟，已经一点力气都没有，那里还能作别的？所以不是该作不该作，乃是有没有工夫作。别人要作我不批评，这不是我的托付、负担。神差遣我来，我清楚祂要我作的是什么。你们既要专一事奉主，就必须蒙拯救，脱离无所谓的工作；否则，你们的时间就荒废了。
　
　　问：大使徒有蓝图，小使徒也有蓝图么？　　答：有人以为，大使徒有蓝图，小使徒没有蓝图，但这个说法在圣经里读不出来。我们最多只能说，像保罗那样的大使徒，是直接从神接受蓝图；而小使徒像提摩太，是从保罗那里接受蓝图。提摩太虽是小使徒，但他也不是瞎作一场。保罗告诉提摩太，那样的人可以作长老，那样的人可以作执事，这就是保罗给提摩太的蓝图。提摩太作了一段时间，就把成全人作长老、执事的事作成功了，他不是乱作。　　三、四十年前，中国有一句话：“事奉的人不拿人薪水。”这话一出来，许多人就说要自由传道，许多自由传道的人都作了无所谓的工作。他们看了几篇报刊，读了几本书报，到这里讲一讲，到那里讲一讲。你若问他们：“你从岁首到年终，作的是什么？”他们说，“我作传道。”你问：“你带领人蒙恩，把他们带到哪里去呢？”他们说，“这是神的事，不是我的事。”然而使徒保罗不是这样无所谓，他说，“我…好像一个智慧的工头，立好了根基。”（林前三10）他知道要作什么。他也说，“我这样奔跑，不像无定向的；我这样斗拳，不像打空气的。”（九26）
--------本段经节汇集--------
林前3:10  
我照神所给我的恩典，好像一个智慧的工头，立好了根基，有别人在上面建造，只是各人要谨慎怎样在上面建造。
林前9:26  
所以我这样奔跑，不像无定向的；我这样斗拳，不像打空气的；
------------------------
　　我们要把自由传道那一套丢在一边，甚至踏在脚下，那不是我们该走的路，不是我们该作的工。主开了我们的眼睛，叫我们看见异象，看见蓝图，我们就要照着那个蓝图，作神要我们作的事。我们谨慎、儆醒、战兢恐惧的照着蓝图，朝着目标去作，要叫神在我们身上完成祂的目的。　　问：若是一个弟兄好像有蓝图，但是他作的时候作不通，作到半途，发现自己有肉体。这是蓝图有问题呢，还是经历有问题？　　答：第一，对蓝图的认识的确有讲究。若是蓝图不对，就很麻烦；所以一个弟兄或姊妹，最好不要自己定蓝图，要几个同工一起定。第二，即使蓝图对了，进行的路，进行的方法也可能不对。该从什么地方着手，这一个要研究。第三，你若把肉体、血气带进来，那定规什么也作不成功。凭肉体，凭血气作工就完了，因为圣灵从不与血气同在。我们大家要学习，一摸主的工作，就要拒绝肉体、血气；对付血气，对付肉体，乃是一切工作的先决条件。　　原刊于一九六五年一月“话语职事”第一百六十三期
　A serving one of the Lord must learn to do a definite work, a specific work. In other words, a serving one of the Lord cannot do an ordinary work. If a work is ordinary, it becomes something of little consequence. The works of many so-called serving ones of the Lord are of little consequence. Although a serving one may be able to do some work, such as speaking concerning God, the Lord, sin, and the cross, it is difficult to find a focus in his work. His work is like a long-winded writing that obscures the crucial points because of its lack of focus. As serving ones of the Lord, we must learn to be delivered from such works.
　Our work must be specific and definite. Those of us who are learning to serve the Lord must never regard this point lightly; rather, we must deal with the Lord concerning this matter, pursue it, and always be learning. We should not do an ordinary work, a common work before the Lord, but always focus on the goal of our work and do a specific work. Learning this lesson requires that we be broken before the Lord.
　
BEING BROKEN IN OUR NATURAL DISPOSITION
　The natural man has a natural disposition, and every natural disposition has particular traits. Although the natural man always bears these natural traits, we cannot bring our natural disposition into the Lord’s work. Our work should be specific, but this specific work cannot come out of our natural disposition. If our natural disposition has not been broken, we will not be able to learn the lesson of being specific before God or be able to see what the Lord specifically wants us to do. Rejecting our natural views and natural disposition is a basic requirement for doing a specific work with a specific goal.
　A brother has particular views and opinions before he is saved. After he is saved, he will continue to live according to his views and opinions if he does not experience the breaking of his natural disposition. Hence, it will be impossible for him to receive the Lord’s commission to do a specific work. Since his natural views and opinions are part of his subjective constitution, he will not have God’s view, receive God’s commission, or be able to do a specific work for God. A specific work is possible only when one allows his opinions to be broken.
　In order to do a specific work in serving the Lord, we must receive a vision and a commission from the Lord. However, in order to receive a vision and a commission from the Lord, our natural views and natural opinions must be broken. If we serve the Lord without being broken, there will be no response in the spirit of God’s people and no speaking, confirmation, or echo of the Holy Spirit within God’s people. As a result, there will be no benefit and little consequence in our work.
　For example, a brother may have a desire to help orphans before he is saved. Such a thought is not bad; in fact, it is good in man’s eyes. After his salvation, when he reads Psalm 68:5, which says that God is “a Father to the orphans and a Judge for the widows,” he assumes that he has received a revelation. Since this word corresponds with his natural concept, it is easy for him to say to himself, “Now that I am a child of God, I should be considerate of God’s heart by helping and caring for orphans.” He may even stand up in a meeting and say, “We should care for the orphans, because God is a Father to the orphans.” If no one responds the first week, he may speak a week later, saying, “We should care about orphans, not just for our own children.” He may continue to speak about the need to care for orphans, but if there is no response from the saints, he will eventually say to himself, “Since I cannot get through here, I will try somewhere else.” But even if he goes elsewhere, he will continue to “hit a wall.” Eventually, he will regard others as being selfish and become frustrated and indifferent toward them because of his opinions. Thus, the natural opinions of this brother will hinder him from seeing God’s light, from seeing a vision. Natural opinions always come out of our natural disposition. As serving ones of the Lord, we must set aside our opinions in order to take part in His work.
　
HAVING A CENTRAL VIEW AND QUALITY CONTENT
　We also must know the steps related to God’s work; God does not want man to work according to his own opinions but according to a central view of His work. In the foregoing example, the work of the brother who wanted to run an orphanage was not according to the central view of God’s work, as revealed in the Scriptures. The Bible speaks of God and of man, of God’s desire for man and of man’s fall, of God’s accomplishment of redemption and of man’s being led by the Holy Spirit to repent, believe, and receive the Lord in order to have the Lord’s life and to live in the Lord for His church and kingdom. These are the central points. While I dare not call a brother’s thought of running an orphanage wrong, the quality of its content cannot be considered to be high. The content of quality in the Bible points to God, man, sin, redemption, Christ, life, the Holy Spirit, the church, and the kingdom. To serve the Lord, we must pay attention to this content.
　When we consider these major points and then listen to the testimonies of the brothers and sisters, it is clear that many testimonies fall short of these points. For example, a brother may testify about praying to the Lord for the return of his misplaced fountain pen and of the pen being found by a janitor and returned to him the next day. Many testimonies of the brothers and sisters are like this; they are not according to the central view, and it is sad to hear them.
　The testimonies of others, who have been following the Lord for a long time, also seem to focus on gains and losses in spiritual matters. Their words are not worldly, but they have a concern only for their own spiritual gains and losses. Such persons remain in their “smallness” even with all the spiritual lessons they have learned. They are unable to see that they have imprisoned the Lord within them.
　If a person sees the central items, such as the cross of Christ and Christ being life in man, he does not have time for trivial matters. However, those who have not seen God’s kingdom and God’s righteousness pray every day for things related to food and clothing (Matt. 6:25-33) and testify of God’s slightest blessing like excited children who have received some candy.
　The Lord’s serving ones must see the central items. We need to set aside our own views and opinions, enter into God’s presence, and see the central items in His Word. We should search out the central items and avoid the trivial items.
　Please do not misunderstand me; I am not opposed to God’s leading in the little things of our human life. However, we need to see that we have been raised up by the Lord for His work to present to man the things related to God, man, sin, redemption, Christ, life, the Holy Spirit, the church, and the coming kingdom. The major items span from eternity to eternity. God’s plan in eternity demonstrates His wisdom and expresses His Son, Christ. This explains every other matter, such as God’s creation. God created man and redeemed man for His expression. Christ’s redemption on the cross and the life of Christ entering into man are for His expression. The church, which brings in the eternal kingdom, is also for His expression. All those who consecrate themselves to serve the Lord must see these central items.
　Once we see these central items, we must prepare ourselves before the Lord to receive a specific commission, to see what God wants us to focus on specifically. Perhaps God will commission someone to specifically speak on sin; if so, he needs to speak of it in a serious manner. Sin is not a minor point, so some need to receive a specific commission to speak on it. Sometimes the brothers in a certain place cannot convey this truth with a proper emphasis even though they know this truth. When a brother who is commissioned to speak on this matter goes to this locality, the matter will become living to the saints, and his speaking will even impact the preaching of the gospel and the edification of the saints. After he serves for three or four months, all the brothers and sisters will see the matter of sin clearly.
　I feel that the gospel preaching of the brothers is too ordinary and not specific. They have a set pattern of preaching. It is always along the line of believing in Jesus to be saved, receiving the forgiveness of sins, escaping eternal perdition, and having eternal life. Sometimes they go further and speak of believers having the Lord Jesus in them. This is not specific enough. They should devote one or two hours to develop specific items, such as sin or God’s love.
　When D. L. Moody was preaching the gospel in England, a young man, Harry Moorehouse, spoke to Moody and asked if he could preach with Moody in America. Moody could not refuse him, but he would not tell him his sailing date. Nevertheless, Moorehouse followed Moody to America. When Moorehouse arrived, he sent a letter to Moody in the hope that he would be given an opportunity to preach. When Moody had to go out of town, he decided to let Moorehouse preach. The first day he preached on John 3:16, and everyone was quite touched. The second day he preached on John 3:16 again, and all were moved even more. When Moody returned, he asked his wife, “What did the young man preach?” She said, “Something different from what you preach.” Moody asked, “Was it heresy?” and she said, “You will know when you hear him.” When Moody listened, his tears flowed because he saw the matter of God’s love. Before that day he had preached only on God’s righteousness and judgment, but he did not know God’s love until he heard Moorehouse’s preaching. Later, when Moody’s meeting place burned down in a fire and a new one was built, Moorehouse came to preach. When he got to the podium, he said, “The old place of meeting has been burned, but the old topic cannot be burned. It is still John 3:16.” Moorehouse knew God’s love and God’s specific commission.
　As serving ones of the Lord, we should give our all to the Lord and be dealt with to such an extent that we do a specific work. There should be something in us that is God-commissioned and specific. Ordinary works are dispensable, and those who do ordinary works likewise are dispensable. The issue of an ordinary work is always limited. We must work to such an extent that we become indispensable. We should not say this out of pride but because it is a fact. If Moorehouse had not gone to Chicago, God’s love would not have been known to such an extent. Without Mrs. Jessie Penn-Lewis’s being raised up, the depths of the cross would not have been known to such an extent. In the New Testament John’s writings have a focus, and Paul’s Epistles have a focus. Paul’s fourteen Epistles have a specific focus. We must learn to do a specific work.
　
BEING STRICT PERSONS
　We also need to be strict persons. Those who do an ordinary work are not strict persons; only rigorous persons can do a specific work. I feel that many of us are not strict enough. From our way of living and working, I can tell that we are not strict. If we learn to be strict and genuine, we will focus on the central items. It is not enough to speak on prayer in one place, persuading and moving many, and then speak on prayer in another place. We need to be willing to ask the Lord, “Do You want me to speak this?” This is being strict. It is easy to speak the same thing everywhere and not be strict. The Lord’s serving ones must be strict. Loose persons cannot do a specific work.
　
LIVING IN THE LIGHT WE HAVE SEEN
　We must learn to live in the light of the truth that we have seen. What we see and live in is our specific work. We do not need to make a special effort to be specific; the truth that we see will become our specific work. If we see the cross, we will live in the cross, and the message of the cross will be our center. If we see the matter of abiding in the Lord, we will have fellowship with the Lord, and it will become our specific work.
　This touches the matter of ministry. Our ministry is something that God has constituted into us. If we have seen the matter of breaking and have even accepted the breaking in our experience, this matter will be constituted into us to become the content of our ministry and the center of our work. Then, wherever we go, we will be able to speak about it because we have lived in, passed through, and experienced the truth that we have seen. Thus, our living and our experience will become the center of our work.
　
NOT BEING NARROW
　Even though our work may be specific and according to the central view, it cannot be narrow. For example, a brother may focus on the matter of being broken, but he cannot speak on this to everyone indiscriminately; this is to be narrow. We must see that there is a line in the work. For example, we may have learned the lesson of being broken over the years, but if we are sent to Hualien, the saints may not have progressed even to the point of dealing with sins, consecrating themselves, or fellowshipping with the Lord. Consequently, we cannot say, “I have learned the matter of being broken; this is my specific work, the focus of my work, the goal of my work, and hence, I will speak on the matter of being broken.” If the brothers and sisters do not have any understanding concerning being broken, we cannot speak of this matter first. We must first bring them to deal with their sins, to consecrate themselves, and to fellowship with the Lord. When these matters have been worked into them, we can bring them to the matter of being broken by the cross.
　Consider the construction of a house. After the foundation of the house has been laid, pillars need to be erected to support the roof. At the site there may be roof tiles and piles of stone and wood. When a person who has a specific job of installing doors and windows arrives at the work site, he cannot install them if the pillars have not yet been erected. He can only install doors and windows once the pillars have been erected. Even if some workers cut the wood and others make neat piles of stone, the house will not be built. A building work involves more than cut wood and stones. All these items must be built together into a house in order for doors and windows to be installed. This illustrates the difference between knowing how to work and not knowing how to work.
　Likewise, it is not possible for sisters to make a shirt if one sister sews a few stitches in one place and another sews a few stitches in another place. A knowledgeable sister, however, will know what needs to be done and even the order in which it should be done. We must see the way of the work and the stages of the work; the work has stages.
　We must have a blueprint for the work in order to serve the Lord. When we compare the church in which we serve with the blueprint, we will see the building material that is present and the building material that is lacking. I hope that all the brothers and sisters who are consecrated to serve the Lord will pursue this point seriously. Otherwise, we will only do a dispensable work that yields dispensable results.
　The first time I went to Manila, a well-known pastor would come to talk with me. Later, someone advised me, saying, “Brother Lee, it would be good if you go to see that pastor and repay his visit,” but I refused. I did not feel that I had received help from him, and I did not feel that I could help him. This was not a matter of pride but of having no burden to merely be involved in the reciprocation of outward civility. The reciprocation of civility may be associated with good manners, but it is akin to touching leprosy in a garment (Lev. 13:47). I also felt that the Lord’s burden in leading me to Manila had a specific goal according to a clear blueprint, which did not involve the mere reciprocation of outward civility. The Lord’s requirement was that I be busy with His work every day. How could I spare the time for the mere reciprocation of civility?
　Later, others asked, “Brother Lee, if the denominations invited you to speak, would you go?” I replied, “Whether I should go or not go is not the issue. I was not sent to do such things. If I were an idle person, I would speak wherever people wanted me to speak, but I must work according to the Lord’s commission. At work we have specific responsibilities. If someone came to you and said, ‘My toilet needs to be cleaned. Would you come to my house and clean it?’ you would certainly reply, ‘In my work I need to do many things. I do not have extra time.’ Hence, it is not a matter of going or not going. The Lord’s commission to me keeps me busy from morning to evening. How can I do other things?” I do not criticize others for doing these things, but this is not my commission, my burden. God has sent me, and I am clear concerning what He wants me to do. Since we are consecrated to serving the Lord, we must be delivered from doing a dispensable work; otherwise, our time will be wasted.
　
THE BLUEPRINT AND ITS EXECUTION
　Question: The great apostles have a blueprint; do small apostles have a blueprint as well?
　Answer: Some people believe that great apostles have a blueprint, but small apostles do not. We cannot find such a thought in the Bible. The most we can say is that some apostles, such as Paul, received a blueprint directly from God, but other apostles, such as Timothy, received the same blueprint from Paul. Although Timothy was such an apostle, he did not work blindly. Paul told Timothy what kind of persons could be elders and what kind of persons could be deacons; this was a blueprint that Paul gave to Timothy. Timothy then perfected people in their function as elders and deacons; he did not work randomly.
　In response to the situation in China thirty to forty years ago, a saying became common: “Serving ones do not receive wages from people.” Once this word was sounded out, many saw an opportunity to become freelance preachers, but they did dispensable works. It was easy for them to read magazines and books and preach a little here and a little there. If you asked them, “What do you do from the beginning of the year to the end of the year?” they would say, “I am a preacher.” If you asked, “Where do you bring your saved ones?” they would say, “That’s God’s business, not my business.” The apostle Paul, however, was not so indifferent. He said, “As a wise master builder I have laid a foundation” (1 Cor. 3:10). He knew how to build. He said also, “I therefore run in this way, not as though without a clear aim; I box in this way, not as though beating the air” (9:26).
　We need to cast aside any “freelance” work and even trample it under our feet. We should not take such a way or do such a work. The Lord has opened our eyes to see the vision, the blueprint, and we need to do what God wants us to do according to the blueprint. We should work according to the blueprint, watchfully and with fear and trembling, so that God can fulfill His purpose in us.
　Question: If a brother seems to have a blueprint yet cannot get through in his work because of his flesh, is there a problem with his blueprint or his experience?
　Answer: Knowing the blueprint is not a simple matter. It is quite a problem if the blueprint is incorrect; hence, it is best for brothers and sisters not to establish a blueprint on their own but with other co-workers. Even if the blueprint is correct, however, the method to carry it out may not be correct. We must be willing to study the situation. Finally, if we bring in the flesh, we will not accomplish anything no matter what we do. We are finished if we work by the flesh because the Holy Spirit has no relationship with the flesh. We all must learn to reject the flesh once we touch the Lord’s work; dealing with the flesh is a prerequisite to all work.
 
　　本篇信息我们要说到，一个事奉主的人必须学习作确定的工作，专一的工作。换句话说，一个事奉主的人，不能作普通的工作。工作一普通，就变成无所谓。要知道，很多所谓事奉主的人，他们的工作都是无所谓的，都是普通的。你给他一个机会作工，他就作。既会讲神，也会讲主，讲罪，讲十字架，好像没有不会讲的。然而，他作了一段时间之后，你回头观察他的工作，你找不出那个工作的中心。好像一个人写文章，长篇大论，话很多，但人读完那么长的篇幅，却读不出重点何在；因为他的文章是散漫的。我们事奉主的人，必须学习脱离无所谓的作工。

　　试问你们事奉主，为主作的工是否专一、确定？我们要出来学习作主工作的人，在这一点上不能轻易过去，总得有对付，有追求，有学习。你在主面前不该作普通的工作，平常的工作，总要找出一个工作的目标，并且作专一的工作。这一点相当难，讲究相当大，需要你这个人在主面前有破碎。
 
　A serving one of the Lord must learn to do a definite work, a specific work. In other words, a serving one of the Lord cannot do an ordinary work. If a work is ordinary, it becomes something of little consequence. The works of many so-called serving ones of the Lord are of little consequence. Although a serving one may be able to do some work, such as speaking concerning God, the Lord, sin, and the cross, it is difficult to find a focus in his work. His work is like a long-winded writing that obscures the crucial points because of its lack of focus. As serving ones of the Lord, we must learn to be delivered from such works.

　Our work must be specific and definite. Those of us who are learning to serve the Lord must never regard this point lightly; rather, we must deal with the Lord concerning this matter, pursue it, and always be learning. We should not do an ordinary work, a common work before the Lord, but always focus on the goal of our work and do a specific work. Learning this lesson requires that we be broken before the Lord.
　　天然的人都有天性，每个天性都有一个特点。天然的人没有破碎，所作的总归带着天性的特点。请记得，在主的工作上，天性不能带进来。作工要专一，但那个专一不该出于天性。若是人的天性没有破碎，或者没有被否认，这个人在神面前，就难得学会专一的功课，难得看见主要他专一作的事。所以，你若要作专一的工，有专一的目标，基本条件就是要学习拒绝自己的眼光，拒绝天然的看法，拒绝天然的天性。

　　举例来说，有位弟兄得救前，就有特别的眼光、看法和主张。他得救之后，并没有被主破碎，以至于还活在他的眼光、看法和主张里。这样，他不可能接受主的托付，作一个专一的工作。他原来的眼光、看法、主张、脾气、性情，全是他的主观；所以，他无法有从神来的眼光，无法接受从神来的托付，无法为神作专一的工作。人要作专一的工作，就需要先破碎自己的主张。

　　愿意我们都看见，在事奉主的事上，要作专一的工作，定规要从主得着异象，得着托付。然而，要从主得着异象，得着托付，我们天然的看法，天然的主张，一切从天性里出来的东西，非破碎不可。不破碎就来事奉主，神儿女里面的灵就不回应，并且圣灵在神的儿女里面就不说话，不印证，不响应。结果工作就作不通，自然落得在果效上无所谓了。

　　比方，有位弟兄在得救前就有帮助孤儿的观念。这观念不坏，在人看是好的。有一天他得救了，他从圣经读到神是孤儿的父（诗六八5），这话正好符合他得救前的观念，他就以为得了启示。他心想：“我现在是神的儿女，应该体贴神的心肠，作帮助孤儿，看顾孤儿的事。”于是这位弟兄就在交通聚会中起来说，“我们应该看顾孤儿，因为神是孤儿的父。”头一周大家没有动静，第二周他再讲：“你们不顾孤儿，光顾自己的儿女。”大家还是没有动静，到第三次他又讲，仍然没有动静。到第四次、第五次，他一开口，弟兄姊妹的头都低了下去。他想，既然在这里讲不通，就到别处讲。结果在别处也碰壁。他又到另一处去讲，结果又碰壁。久而久之，他就觉得弟兄们都太自私。这时候，他在主张上变作失意的人，变作无所谓的人。这位弟兄天然的主张，叫他在神面前无法看见神的光，拦阻他看见异象。天然的主张，总是根据天然的天性而来。每一个事奉神的人，要在主的工作上有分，首先要把自己的主张摆在一边。
 
　The natural man has a natural disposition, and every natural disposition has particular traits. Although the natural man always bears these natural traits, we cannot bring our natural disposition into the Lord’s work. Our work should be specific, but this specific work cannot come out of our natural disposition. If our natural disposition has not been broken, we will not be able to learn the lesson of being specific before God or be able to see what the Lord specifically wants us to do. Rejecting our natural views and natural disposition is a basic requirement for doing a specific work with a specific goal.

　A brother has particular views and opinions before he is saved. After he is saved, he will continue to live according to his views and opinions if he does not experience the breaking of his natural disposition. Hence, it will be impossible for him to receive the Lord’s commission to do a specific work. Since his natural views and opinions are part of his subjective constitution, he will not have God’s view, receive God’s commission, or be able to do a specific work for God. A specific work is possible only when one allows his opinions to be broken.

　In order to do a specific work in serving the Lord, we must receive a vision and a commission from the Lord. However, in order to receive a vision and a commission from the Lord, our natural views and natural opinions must be broken. If we serve the Lord without being broken, there will be no response in the spirit of God’s people and no speaking, confirmation, or echo of the Holy Spirit within God’s people. As a result, there will be no benefit and little consequence in our work.

　For example, a brother may have a desire to help orphans before he is saved. Such a thought is not bad; in fact, it is good in man’s eyes. After his salvation, when he reads Psalm 68:5, which says that God is “a Father to the orphans and a Judge for the widows,” he assumes that he has received a revelation. Since this word corresponds with his natural concept, it is easy for him to say to himself, “Now that I am a child of God, I should be considerate of God’s heart by helping and caring for orphans.” He may even stand up in a meeting and say, “We should care for the orphans, because God is a Father to the orphans.” If no one responds the first week, he may speak a week later, saying, “We should care about orphans, not just for our own children.” He may continue to speak about the need to care for orphans, but if there is no response from the saints, he will eventually say to himself, “Since I cannot get through here, I will try somewhere else.” But even if he goes elsewhere, he will continue to “hit a wall.” Eventually, he will regard others as being selfish and become frustrated and indifferent toward them because of his opinions. Thus, the natural opinions of this brother will hinder him from seeing God’s light, from seeing a vision. Natural opinions always come out of our natural disposition. As serving ones of the Lord, we must set aside our opinions in order to take part in His work.
　　其次，你必须认识神整个工作的步骤，祂不要人有自己的主张，乃要人有大路的看法。比方，刚才的那位弟兄得救了，就说神要他办孤儿院。这不是大路，不是神中心的道路。圣经里的大路，乃是给我们看见，神是怎样一回事，人是怎样一回事；神在人身上有什么愿望；人堕落犯罪，神怎样成功救赎；圣灵怎样来引人悔改；人该怎样悔改，相信，得着主，有主的生命而活在主里面；这些都是大路上的点。一个弟兄主张要办孤儿院，我不敢说错，但这不能说是正品的。圣经里正品的内容，要给人看见的，第一是神，第二是人，第三是罪，第四是神的救赎，第五是基督，第六是圣灵，第七是召会。要事奉主，就得注意这些大路上的点。

　　你若注意过这些大的点，再听弟兄姊妹的见证，就看见很多见证都构不上这些点。比方，一个弟兄见证，他某日下班回家，把贵重的自来水笔撇在办公室；回家发现了，就求主保守那只笔。结果主保守，笔落到工友的手里。第二天他去上班，工友就把笔还给他了。弟兄姊妹的见证，很多是这类不在大路上的事，听了让人里面很难过。

　　又比方，有的人长久跟随主，还是斤斤计较自己的得失。虽然没有说世界的话，完全说属灵的话，但说到末了，还是在意自己属灵的得失。这样的人，就是一直没有从他的小里面出来，一直都是他的得失，他的学功课。他没有看见，今天的问题不是他自己，乃是主在他身上有没有出路。

　　然而，人若看见大的东西，看见基督的十字架，看见基督在人里面作人的生命，就没有工夫顾到琐碎的事。只有尚未看见什么叫作神的国和神的义的人，才天天为着吃什么、穿什么祷告。这样的人，在这类事上得到一点神的眷顾，就像孩子得到了一块糖一样，到处作见证。

　　我们作主工的人，应该看见大路的东西。我们要把自己的看法、主张摆在一边，到神面前，并在祂的话语里看见大的东西。把大路的东西都找出来，让那些琐碎的去吧。

　　所以请不要误会，我并不反对神在生活小事上的带领。但是我们要看见，我们被主兴起来作工，乃是要给人看见什么是神、人、罪、十字架、救赎、基督、生命、圣灵、召会和将来的国度。大的事情能让你从永远看到永远，知道神在永远里有一个计划，借着那个计划彰显祂的智慧，彰显祂的儿子基督；让你看见神的创造，神为什么创造人又救赎人，人是什么，基督十字架的意义，基督的生命怎样进到人里面，召会是什么，召会如何彰显基督并带进国度，永远又是什么。所有奉献自己，要专心事奉主的人，都要看见这些大路、正品的项目。

　　你看见了这些大路的项目，就该在主面前把自己预备好，接受专一的托付，看神要你专一的注重那一段。或者神托付你专一的讲罪，你就要好好讲。千万不要以为，罪不是一个大项目；有的人就是专一的接受托付来讲罪。也许有一个地方，那里的弟兄们知道这个真理，但是讲不出味道。等你去一讲，就给你讲活了。传福音讲罪，造就也讲罪，因为罪这个东西你看见了。你在那里住了三、四个月，就给弟兄姊妹看见罪，给罪人看见罪。

　　我觉得弟兄们的福音讲台太普通，不专一。今天讲是这一套；过一周讲还是这一套；过两周讲还是这一套，总归不外乎信耶稣得救，罪得赦免，脱离沉沦，有永远的生命；再多讲一点，讲信的人有主耶稣在里面。这样不够专一。应该用一两个小时专专讲罪，或者用一两个小时专专讲神的爱，把一个专一的东西说出来。

　　慕迪（D. L. Moody）有一次去英国传福音时，有一位少年人慕尔豪斯（Harry Moore－ house），自告奋勇对慕迪说，“好不好，我和你一同去美国传道？”慕迪不好意思拒绝，但是有一点轻看他，不愿意把船期告诉他。结果等慕迪回美国，慕尔豪斯也去了。他到了就发一封信给慕迪，希望慕迪给他机会讲道。那段期间慕迪正好要出门，就让他试试看。第一天，他讲约翰三章十六节，大家很受感动。第二天再讲约翰三章十六节，大家更受感动。大概到第四天或第五天，慕迪回来了，很不放心的问妻子说，“那个少年人讲什么？”妻子说，“和你讲的不同。”慕迪说，“是异端么？”妻子说，“你听听就晓得。”慕迪那天听的时候一直落泪，他才知道什么是神的爱。在那天之前，他只讲神的公义，神的审判。等到慕尔豪斯到他那里时，他才知道神的爱。以后慕迪的会所烧掉了，新的会所盖好，慕尔豪斯再来，他一上讲台就说，“老的会所烧掉了，但老的题目不能烧掉，还是讲约翰三章十六节。”你看见，这个人知道什么是神的爱。

　　我们事奉主的人，该在主面前拼上去，受对付，到一个地步，我们所作的不是普通的，乃是专一的。我们身上该有一个东西是神托付的，是专一的。请记得，普通的工作都是无所谓的，有你也可以，没有你也可以。一个人作普通的工，果效总是有限。作工必须到一个地步，非你不可。我们是不应该骄傲的说这话，但是该有这个事实。没有慕尔豪斯到芝加哥，就没有人能那样认识神的爱。没有宾路易师母兴起来，就难得有人这么认识十字架。新约圣经里，约翰写的东西有一个中心，保罗写的书信虽有十四卷，题目也都不同，但中心只有一个。保罗所作的，是专一的。你我都必须学习作专一的工作。
 
　We also must know the steps related to God’s work; God does not want man to work according to his own opinions but according to a central view of His work. In the foregoing example, the work of the brother who wanted to run an orphanage was not according to the central view of God’s work, as revealed in the Scriptures. The Bible speaks of God and of man, of God’s desire for man and of man’s fall, of God’s accomplishment of redemption and of man’s being led by the Holy Spirit to repent, believe, and receive the Lord in order to have the Lord’s life and to live in the Lord for His church and kingdom. These are the central points. While I dare not call a brother’s thought of running an orphanage wrong, the quality of its content cannot be considered to be high. The content of quality in the Bible points to God, man, sin, redemption, Christ, life, the Holy Spirit, the church, and the kingdom. To serve the Lord, we must pay attention to this content.

　When we consider these major points and then listen to the testimonies of the brothers and sisters, it is clear that many testimonies fall short of these points. For example, a brother may testify about praying to the Lord for the return of his misplaced fountain pen and of the pen being found by a janitor and returned to him the next day. Many testimonies of the brothers and sisters are like this; they are not according to the central view, and it is sad to hear them.

　The testimonies of others, who have been following the Lord for a long time, also seem to focus on gains and losses in spiritual matters. Their words are not worldly, but they have a concern only for their own spiritual gains and losses. Such persons remain in their “smallness” even with all the spiritual lessons they have learned. They are unable to see that they have imprisoned the Lord within them.

　If a person sees the central items, such as the cross of Christ and Christ being life in man, he does not have time for trivial matters. However, those who have not seen God’s kingdom and God’s righteousness pray every day for things related to food and clothing (Matt. 6:25-33) and testify of God’s slightest blessing like excited children who have received some candy.

　The Lord’s serving ones must see the central items. We need to set aside our own views and opinions, enter into God’s presence, and see the central items in His Word. We should search out the central items and avoid the trivial items.

　Please do not misunderstand me; I am not opposed to God’s leading in the little things of our human life. However, we need to see that we have been raised up by the Lord for His work to present to man the things related to God, man, sin, redemption, Christ, life, the Holy Spirit, the church, and the coming kingdom. The major items span from eternity to eternity. God’s plan in eternity demonstrates His wisdom and expresses His Son, Christ. This explains every other matter, such as God’s creation. God created man and redeemed man for His expression. Christ’s redemption on the cross and the life of Christ entering into man are for His expression. The church, which brings in the eternal kingdom, is also for His expression. All those who consecrate themselves to serve the Lord must see these central items.

　Once we see these central items, we must prepare ourselves before the Lord to receive a specific commission, to see what God wants us to focus on specifically. Perhaps God will commission someone to specifically speak on sin; if so, he needs to speak of it in a serious manner. Sin is not a minor point, so some need to receive a specific commission to speak on it. Sometimes the brothers in a certain place cannot convey this truth with a proper emphasis even though they know this truth. When a brother who is commissioned to speak on this matter goes to this locality, the matter will become living to the saints, and his speaking will even impact the preaching of the gospel and the edification of the saints. After he serves for three or four months, all the brothers and sisters will see the matter of sin clearly.

　I feel that the gospel preaching of the brothers is too ordinary and not specific. They have a set pattern of preaching. It is always along the line of believing in Jesus to be saved, receiving the forgiveness of sins, escaping eternal perdition, and having eternal life. Sometimes they go further and speak of believers having the Lord Jesus in them. This is not specific enough. They should devote one or two hours to develop specific items, such as sin or God’s love.

　When D. L. Moody was preaching the gospel in England, a young man, Harry Moorehouse, spoke to Moody and asked if he could preach with Moody in America. Moody could not refuse him, but he would not tell him his sailing date. Nevertheless, Moorehouse followed Moody to America. When Moorehouse arrived, he sent a letter to Moody in the hope that he would be given an opportunity to preach. When Moody had to go out of town, he decided to let Moorehouse preach. The first day he preached on John 3:16, and everyone was quite touched. The second day he preached on John 3:16 again, and all were moved even more. When Moody returned, he asked his wife, “What did the young man preach?” She said, “Something different from what you preach.” Moody asked, “Was it heresy?” and she said, “You will know when you hear him.” When Moody listened, his tears flowed because he saw the matter of God’s love. Before that day he had preached only on God’s righteousness and judgment, but he did not know God’s love until he heard Moorehouse’s preaching. Later, when Moody’s meeting place burned down in a fire and a new one was built, Moorehouse came to preach. When he got to the podium, he said, “The old place of meeting has been burned, but the old topic cannot be burned. It is still John 3:16.” Moorehouse knew God’s love and God’s specific commission.

　As serving ones of the Lord, we should give our all to the Lord and be dealt with to such an extent that we do a specific work. There should be something in us that is God-commissioned and specific. Ordinary works are dispensable, and those who do ordinary works likewise are dispensable. The issue of an ordinary work is always limited. We must work to such an extent that we become indispensable. We should not say this out of pride but because it is a fact. If Moorehouse had not gone to Chicago, God’s love would not have been known to such an extent. Without Mrs. Jessie Penn-Lewis’s being raised up, the depths of the cross would not have been known to such an extent. In the New Testament John’s writings have a focus, and Paul’s Epistles have a focus. Paul’s fourteen Epistles have a specific focus. We must learn to do a specific work.
　　第三，要作厉害的人。作普通工作的都是不厉害的人，厉害的人都是作专一的工作。我觉得你们不够厉害。从你们的生活方式，以及作事的方法，我能看出你们不厉害。如果你们学习要厉害，要真，那个中心的东西就会给你逼出来。你在一个地方讲祷告，很动听，很感动人；结果到另一个地方，也讲祷告。这个作法一面说可以，但是另一面说，不可以。你要问主说，“主，是你要我讲这个么？”这不是骄傲，这是厉害。我就怕你们不厉害，同样的道在这里讲过，又拿去那里讲。为主作工的人一定要厉害。没有一个不厉害的人，能够作厉害的工作。
 
　We also need to be strict persons. Those who do an ordinary work are not strict persons; only rigorous persons can do a specific work. I feel that many of us are not strict enough. From our way of living and working, I can tell that we are not strict. If we learn to be strict and genuine, we will focus on the central items. It is not enough to speak on prayer in one place, persuading and moving many, and then speak on prayer in another place. We need to be willing to ask the Lord, “Do You want me to speak this?” This is being strict. It is easy to speak the same thing everywhere and not be strict. The Lord’s serving ones must be strict. Loose persons cannot do a specific work.
　　第四，你必须学习活在你所看见的亮光里，活在你所看见的真理里。凡你所看见而活在主里的那一点，定规是你专一的工作。你不必特意专一，你所看见的那个点定规成为你专一的工作。你看见十字架，你就活在十字架里面，十字架的信息定规在你身上是你的中心。你看见住在主里面，你就和主交通，那个定规是你专一的工作。

　　所以，这里又回头摸着职事的问题。中心的东西，就是你的职事，也就是神组织在你里面的东西。你看见什么是破碎，什么是接受破碎，这一个在你里面有够多的组织，在你身上就变作你的职事，而成为你职事的内容。这就是你中心的工作；你无论到什么地方，一开口就是这个。所以你所看见的真理，要活在其中，要从其中经过，要有经历。你所活在其中的，你所经历的，就是你中心的工作，就是你工作的目标。
 
　We must learn to live in the light of the truth that we have seen. What we see and live in is our specific work. We do not need to make a special effort to be specific; the truth that we see will become our specific work. If we see the cross, we will live in the cross, and the message of the cross will be our center. If we see the matter of abiding in the Lord, we will have fellowship with the Lord, and it will become our specific work.

　This touches the matter of ministry. Our ministry is something that God has constituted into us. If we have seen the matter of breaking and have even accepted the breaking in our experience, this matter will be constituted into us to become the content of our ministry and the center of our work. Then, wherever we go, we will be able to speak about it because we have lived in, passed through, and experienced the truth that we have seen. Thus, our living and our experience will become the center of our work.
　　第五，你的工作虽是专一的、中心的，却不该是孤立的。比方一位弟兄专注意破碎，但他不能碰到车夫讲破碎，碰到卖菜的也讲破碎，这叫作孤立。你必须看见，工作有其路线。比方，你这些年学了一个功课就是破碎，然后你受差遣到花莲；但是你到了那里，看见圣徒仅仅得救，罪没有对付，奉献还没有解决，和主的交通也谈不上。这时你不能说，“我这些年所学的是破碎，破碎是我专一的工作，是我工作的中心，工作的目标。所以我头一件事就是讲破碎。”因为弟兄姊妹还不懂什么叫作破碎，所以，你不能先讲破碎，乃要先带他们对付罪，奉献，与主交通；这些都作进去了，才能提起十字架破碎的问题。

　　用盖房子作比方，房子刚刚打好地基，柱子还没有立起来，屋顶也没有完成；但是这里瓦也有，石头也有，木头也有。现在请你来作工，你该有一个目标，知道你要作什么。地基既有了，就要把房子盖起来。虽然你的工作是专门装门窗的，但因为柱子没有立好，所以还不能装。必须把柱子立好了，才能专一装门窗。若来了几个人，把木头刨得光滑，很好看。过了些日子，又来了一班人，把木头和砖头也堆整齐。这样作了许多日子的工，房子还是出不来。作工并不是只把几块木头刨得好看，砖头堆得整齐，乃是要把木头、石头、砖头建造起来变作房子。会作工不会作工，就在这里。

　　再以姊妹们作长衫来比方。一位姊妹来了，作上几针；另一位姊妹来了，也作了几针；好些姊妹都来作几针，但一件长衫还没有作好。然而若是会作的人，一看就知道什么地方该作，什么地方不该作。所以，我们要看见，什么是工作的路和工作的阶段；工作是有阶段性的。

　　为主作工，必须有工作的蓝图。用蓝图对照所服事的召会，就可以看出已有的部分、和缺乏的部分。盼望所有要专心事奉主的弟兄姊妹，在这一点上必须有厉害的追求。否则，天天都作无所谓的工，作工的结果终归是无所谓的。

　　我头一次到马尼拉，正好有一位名牧师也在那里领会。这位名牧师一直来找我，要和我谈谈。以后有人劝我说，“李弟兄，你最好也去会见那位牧师，回访回访。”但是我拒绝了，没有去回访。我不觉得我从他得帮助，也不觉得我可以帮助他；我没有一个需要去拜访他。我没有一丝一毫的骄傲，但我实在没有负担作这样的事。第一，他来拜访我，我去回访他，这是礼尚往来。礼尚往来的事，在人看是礼貌，在神看是衣服上的麻风（利十三47）。第二，我觉得主引导我到这里，负担不是作这些事。我来这里之先，里面已有蓝图，我天天要忙作工，那里有空和人礼尚往来。

　　以后又有人来问我说，“李弟兄，如果公会请你去讲道，你去不去？”我唯一的答复是：“没有可去，也没有不可去；我受差遣来不是作这件事。我如果是闲站的人，要我到那里讲，我就到那里去讲。”比方，你天天去办公上班，如果今天有人对你说，“某某先生，我家里有一个厕所没有打扫，请你帮帮我的忙，好不好？”你定规回答：“我那里有工夫。我天天上班办公，一天要作好多事，没有多余的工夫。”所以你们要看见，不是去不去的问题。就我来说，主托付我作的，已经让我每天从早忙到晚，到了晚上十点钟，已经一点力气都没有，那里还能作别的？所以不是该作不该作，乃是有没有工夫作。别人要作我不批评，这不是我的托付、负担。神差遣我来，我清楚祂要我作的是什么。你们既要专一事奉主，就必须蒙拯救，脱离无所谓的工作；否则，你们的时间就荒废了。
 
　Even though our work may be specific and according to the central view, it cannot be narrow. For example, a brother may focus on the matter of being broken, but he cannot speak on this to everyone indiscriminately; this is to be narrow. We must see that there is a line in the work. For example, we may have learned the lesson of being broken over the years, but if we are sent to Hualien, the saints may not have progressed even to the point of dealing with sins, consecrating themselves, or fellowshipping with the Lord. Consequently, we cannot say, “I have learned the matter of being broken; this is my specific work, the focus of my work, the goal of my work, and hence, I will speak on the matter of being broken.” If the brothers and sisters do not have any understanding concerning being broken, we cannot speak of this matter first. We must first bring them to deal with their sins, to consecrate themselves, and to fellowship with the Lord. When these matters have been worked into them, we can bring them to the matter of being broken by the cross.

　Consider the construction of a house. After the foundation of the house has been laid, pillars need to be erected to support the roof. At the site there may be roof tiles and piles of stone and wood. When a person who has a specific job of installing doors and windows arrives at the work site, he cannot install them if the pillars have not yet been erected. He can only install doors and windows once the pillars have been erected. Even if some workers cut the wood and others make neat piles of stone, the house will not be built. A building work involves more than cut wood and stones. All these items must be built together into a house in order for doors and windows to be installed. This illustrates the difference between knowing how to work and not knowing how to work.

　Likewise, it is not possible for sisters to make a shirt if one sister sews a few stitches in one place and another sews a few stitches in another place. A knowledgeable sister, however, will know what needs to be done and even the order in which it should be done. We must see the way of the work and the stages of the work; the work has stages.

　We must have a blueprint for the work in order to serve the Lord. When we compare the church in which we serve with the blueprint, we will see the building material that is present and the building material that is lacking. I hope that all the brothers and sisters who are consecrated to serve the Lord will pursue this point seriously. Otherwise, we will only do a dispensable work that yields dispensable results.

　The first time I went to Manila, a well-known pastor would come to talk with me. Later, someone advised me, saying, “Brother Lee, it would be good if you go to see that pastor and repay his visit,” but I refused. I did not feel that I had received help from him, and I did not feel that I could help him. This was not a matter of pride but of having no burden to merely be involved in the reciprocation of outward civility. The reciprocation of civility may be associated with good manners, but it is akin to touching leprosy in a garment (Lev. 13:47). I also felt that the Lord’s burden in leading me to Manila had a specific goal according to a clear blueprint, which did not involve the mere reciprocation of outward civility. The Lord’s requirement was that I be busy with His work every day. How could I spare the time for the mere reciprocation of civility?

　Later, others asked, “Brother Lee, if the denominations invited you to speak, would you go?” I replied, “Whether I should go or not go is not the issue. I was not sent to do such things. If I were an idle person, I would speak wherever people wanted me to speak, but I must work according to the Lord’s commission. At work we have specific responsibilities. If someone came to you and said, ‘My toilet needs to be cleaned. Would you come to my house and clean it?’ you would certainly reply, ‘In my work I need to do many things. I do not have extra time.’ Hence, it is not a matter of going or not going. The Lord’s commission to me keeps me busy from morning to evening. How can I do other things?” I do not criticize others for doing these things, but this is not my commission, my burden. God has sent me, and I am clear concerning what He wants me to do. Since we are consecrated to serving the Lord, we must be delivered from doing a dispensable work; otherwise, our time will be wasted.
　　问：大使徒有蓝图，小使徒也有蓝图么？

　　答：有人以为，大使徒有蓝图，小使徒没有蓝图，但这个说法在圣经里读不出来。我们最多只能说，像保罗那样的大使徒，是直接从神接受蓝图；而小使徒像提摩太，是从保罗那里接受蓝图。提摩太虽是小使徒，但他也不是瞎作一场。保罗告诉提摩太，那样的人可以作长老，那样的人可以作执事，这就是保罗给提摩太的蓝图。提摩太作了一段时间，就把成全人作长老、执事的事作成功了，他不是乱作。

　　三、四十年前，中国有一句话：“事奉的人不拿人薪水。”这话一出来，许多人就说要自由传道，许多自由传道的人都作了无所谓的工作。他们看了几篇报刊，读了几本书报，到这里讲一讲，到那里讲一讲。你若问他们：“你从岁首到年终，作的是什么？”他们说，“我作传道。”你问：“你带领人蒙恩，把他们带到哪里去呢？”他们说，“这是神的事，不是我的事。”然而使徒保罗不是这样无所谓，他说，“我…好像一个智慧的工头，立好了根基。”（林前三10）他知道要作什么。他也说，“我这样奔跑，不像无定向的；我这样斗拳，不像打空气的。”（九26）

　　我们要把自由传道那一套丢在一边，甚至踏在脚下，那不是我们该走的路，不是我们该作的工。主开了我们的眼睛，叫我们看见异象，看见蓝图，我们就要照着那个蓝图，作神要我们作的事。我们谨慎、儆醒、战兢恐惧的照着蓝图，朝着目标去作，要叫神在我们身上完成祂的目的。

　　问：若是一个弟兄好像有蓝图，但是他作的时候作不通，作到半途，发现自己有肉体。这是蓝图有问题呢，还是经历有问题？

　　答：第一，对蓝图的认识的确有讲究。若是蓝图不对，就很麻烦；所以一个弟兄或姊妹，最好不要自己定蓝图，要几个同工一起定。第二，即使蓝图对了，进行的路，进行的方法也可能不对。该从什么地方着手，这一个要研究。第三，你若把肉体、血气带进来，那定规什么也作不成功。凭肉体，凭血气作工就完了，因为圣灵从不与血气同在。我们大家要学习，一摸主的工作，就要拒绝肉体、血气；对付血气，对付肉体，乃是一切工作的先决条件。

　　原刊于一九六五年一月“话语职事”第一百六十三期
 
　Question: The great apostles have a blueprint; do small apostles have a blueprint as well?

　Answer: Some people believe that great apostles have a blueprint, but small apostles do not. We cannot find such a thought in the Bible. The most we can say is that some apostles, such as Paul, received a blueprint directly from God, but other apostles, such as Timothy, received the same blueprint from Paul. Although Timothy was such an apostle, he did not work blindly. Paul told Timothy what kind of persons could be elders and what kind of persons could be deacons; this was a blueprint that Paul gave to Timothy. Timothy then perfected people in their function as elders and deacons; he did not work randomly.

　In response to the situation in China thirty to forty years ago, a saying became common: “Serving ones do not receive wages from people.” Once this word was sounded out, many saw an opportunity to become freelance preachers, but they did dispensable works. It was easy for them to read magazines and books and preach a little here and a little there. If you asked them, “What do you do from the beginning of the year to the end of the year?” they would say, “I am a preacher.” If you asked, “Where do you bring your saved ones?” they would say, “That’s God’s business, not my business.” The apostle Paul, however, was not so indifferent. He said, “As a wise master builder I have laid a foundation” (1 Cor. 3:10). He knew how to build. He said also, “I therefore run in this way, not as though without a clear aim; I box in this way, not as though beating the air” (9:26).

　We need to cast aside any “freelance” work and even trample it under our feet. We should not take such a way or do such a work. The Lord has opened our eyes to see the vision, the blueprint, and we need to do what God wants us to do according to the blueprint. We should work according to the blueprint, watchfully and with fear and trembling, so that God can fulfill His purpose in us.

　Question: If a brother seems to have a blueprint yet cannot get through in his work because of his flesh, is there a problem with his blueprint or his experience?

　Answer: Knowing the blueprint is not a simple matter. It is quite a problem if the blueprint is incorrect; hence, it is best for brothers and sisters not to establish a blueprint on their own but with other co-workers. Even if the blueprint is correct, however, the method to carry it out may not be correct. We must be willing to study the situation. Finally, if we bring in the flesh, we will not accomplish anything no matter what we do. We are finished if we work by the flesh because the Holy Spirit has no relationship with the flesh. We all must learn to reject the flesh once we touch the Lord’s work; dealing with the flesh is a prerequisite to all work.

返回事奉主者的异象、职事与引导 ｜ 返回事奉类首页