第三篇　事奉上该有的认识和注意㈠

　　我们要专特的说到，我们该有的一些认识和注意；这些该知道并注意的事，与我们并我们的事奉有密切的关系。

　In this chapter we will consider specific points that are intimately related to us and to our service.

　　今天所谓的基督教有两大支流，一个是所谓的旧教，一个是所谓的新教。旧教包括罗马教，就是天主教，和东方希腊教；新教就是所谓的更正教。我们承认新教比旧教对得多，也好得多；但不论旧教或新教，其中都有属乎主的人，都有得救的人，也就是蒙了主的恩典，罪得赦免，得着重生的人。

　　罗马教虽然离开圣经真理太远，错得太离谱，但是其中也有蒙恩得救的人。不过，按比例说，这样的人定规比更正教里的少。或许有人要问，到底我们是旧教还是新教？要知道，我们既不是罗马教，也不是更正教。那么，我们是什么呢？我们什么都不是，不过是一班蒙恩得救，聚集在一起事奉神的基督徒。

　　我们不愿意效法罗马教的作法，也不愿意跟随更正教的作法，只愿意简简单单照着圣经敬拜、事奉我们所相信的神。我们不愿属乎那一宗或那一派，更不愿自己成为一宗一派。我们不是什么宗派或派别，我们不过是一班卑微简单地基督徒，蒙了神的恩典，紧紧照着圣经，照着神的话，在召会的立场上，敬拜、事奉这位赐恩给我们的神。我们不在意罗马教或更正教，只知道这位活的神把圣经交在我们手里，我们乃是凭着圣经的话相信祂。

　　我们因着相信神，就蒙了祂的救恩，祂的圣灵和祂的生命就进到我们里面，使我们得着重生。我们既蒙了祂这样的恩待，就乐意事奉祂。我们事奉祂，是照着祂的话语，就是祂所给我们的这本圣经。除了圣经之外，我们没有别的根据。我们不愿意受任何一宗一派的影响，只愿意单单纯纯、简简单单，照着圣经事奉神。我们没有意思反对基督教任何一宗一派，也不愿意过问任何一宗一派的事。因为我们认为所谓的罗马教和更正教，都有好些地方离开了圣经；我们不能赞成她们，更不能属于她们。然而，我们也无须反对她们，因为那并不是我们的事。

　　神没有叫我们作那些消极的事，乃是叫我们在积极方面，简简单单照着祂的话事奉祂。不管是那一宗、那一派里面蒙恩的人，不管是新教或旧教里面蒙恩的人，只要他是一个在主里蒙恩得救的人，我们就愿意承认他是我们在主里面的一位弟兄或姊妹。也许他们不了解我们，那是他们的事；在我们这一面，我们没有派别，没有宗派。所有蒙恩得救、属乎主的人，不分中外，不分新教旧教，我们都承认他们是主里面的弟兄姊妹。至于他们是否乐意和我们一同事奉神，那是他们的事；我们不愿意干涉。我们不干涉人，也不愿意人干涉我们，只喜欢和蒙恩的人一同事奉神，维持主的见证，靠着主的恩典和能力把祂的福音传出去。这就是我们的立场。

　There are two main branches in Christianity: old Christianity and new Christianity. Old Christianity includes Roman Catholicism and the Eastern Orthodox Church, and new Christianity refers to Protestantism. There are people in Roman Catholicism, Eastern Orthodoxy, and Protestantism who have been forgiven of their sins and who have been regenerated by the Lord’s grace. Thus, they are saved, and they belong to the Lord.

　Roman Catholicism has departed from the truth of the Bible, but some who are saved are still there. However, there are more saved ones in Protestantism than in Roman Catholicism. Some may ask whether we are old or new Christianity. We are neither Roman Catholicism nor Protestantism. We are simply saved Christians meeting together to serve God.

　We do not want to imitate the practices of Roman Catholicism or of Protestantism. We worship and serve the God in whom we believe according to the Bible. We do not belong to a denomination, nor do we want to become a denomination. We are not a denomination; we are lowly, simple Christians who worship and serve our grace-bestowing God on the ground of the church according to the Bible, the Word of God. We do not care for Roman Catholicism or Protestantism. The living God has put the Bible into our hands, and we believe in Him according to the Bible.

　God saved us because we believed into Him, and His Spirit and life entered into us and regenerated us. With such a blessing, we happily serve Him according to His Word, the Bible. We have no stand apart from the Bible. We do not want to be under the influence of any denomination or sect. We want only to serve God according to the Bible. We do not need to oppose the denominations, nor do we want to interfere with their matters. Although we believe that Roman Catholicism and Protestantism have deviated from the Bible in many matters, and we cannot approve of them, there is no need for us to oppose them. This is not our work.

　God has not called us to do a negative work but to serve Him positively and in simplicity according to His Word. Even if a person is in a denomination, we will acknowledge him as our brother in the Lord as long as he is saved in the Lord. Even if the denominations misunderstand our ground, we are not a denomination. A person’s understanding us is not our basis for acknowledging him as being our brother in the Lord. All that matters is whether he belongs to the Lord, not whether he is Chinese, Caucasian, Protestant, or Catholic. Whether the denominations are willing to serve God with us is not important. We will not interfere with them, and we do not want them to interfere with us. We just want to serve God, to maintain His testimony, and to spread the gospel by His grace. This is our stand.

　　我们中间虽然没有人的组织，但并不代表我们是紊乱、散漫的。我们众人来在一起聚会事奉神是有根据的：

　　第一，根据人里面有没有蒙了神的救恩，得着神的重生。任何人都可以到我们中间和我们一起聚会、事奉；我们是来者不拒。然而，我们要承认一个人是在主里的弟兄或姊妹，就必须查清楚他是否蒙了主的恩典；他是不是诚心悔改，接受主耶稣作他的救主，而在里面得着了神的生命。我们必须查出他有这种事实，我们才能承认他是在主里的一位弟兄或姊妹。所以，凡能够算作我们中间一分子的，必须是蒙了神的救恩，得着重生的人。如果说我们是一个组织，我们这个组织的第一个根据，乃是根据人的得救，人的蒙恩。

　　第二，根据人向着主的心情。一个人得救了，如果他向着主的心情和我们不同，我们就不愿意批评，也不愿意干涉。若是他得救之后，向着主的心情和我们是一样的，也愿意作这样简简单单的基督徒，不属于任何宗派，只单纯照着圣经事奉神，我们就认为，这样蒙恩的弟兄姊妹是和我们同心事奉神的人。

　　第三，根据圣经的教训。清楚欧美基督教的人都知道，他们每一宗、每一会都有所谓的信条、教条；但我们没有这些，我们只有一本圣经。我们一切都是根据这本圣经，一切问题的最终断案都取决于这本圣经。尽管我们可能对圣经明白得不多，但我们盼望，凡我们所明白的都能遵行。开头时，也许我们所明白的只有这么多，我们就照着所明白的事奉神。过一段时间，我们从圣经里看见了更多，就照着我们所看见的，叫我们的事奉有进步。以后，或许有更多的看见，就再有更多的改进。所以，我们中间没有固定的作法，一切都是随时遵照圣经。圣经中的教训，我们没有看见的，当然没法遵行；但凡我们所看见的，都愿意尽力一一遵守。

　　第四，根据圣灵在圣徒身上的带领和显明。我们中间一切带责任的弟兄姊妹，都不是选举出来的，乃是让圣灵在圣徒中间掌权，带领众圣徒长进，使每一个人各尽其职，显出各人的功用。什么弟兄在圣灵的带领中长进得最多，自然在我们中间就是最前头负责的长老。什么弟兄或姊妹，因着圣灵恩典的带领，殷勤事奉神，服事召会，服事圣徒，自然在我们中间就是一个显出来的执事。在我们中间没有人意的组织，没有人意的安排，只有圣灵在弟兄姊妹身上的显明。谁让圣灵在他身上作得最多，最蒙恩，最爱主，最肯出代价，最肯接受破碎，最肯为主活，最认识主和主的道路，谁给我们的带领就最多，这样的弟兄自然是我们中间最前头的长老。谁跟从圣灵的带领，因着主爱的激励，甘心劳苦，服事召会，服事圣徒，谁自然就是召会中的执事。

　　我们中间一切在事奉上有分的人，都是在圣灵的带领下显出来的，都是在生命中长出来的。我们中间一切在事奉上的安排，也都是根据圣灵在弟兄姊妹身上的显明。我们不愿意有人的意思和人的组织，只愿意让圣灵在众弟兄姊妹身上有显明。

　　我们在各地实际的经验，能证明我们中间没有人意的组织和人意的安排，只有圣灵的带领和显明。圣灵在我们中间有绝对的自由；只要圣灵在谁身上有某种带领和显明，谁在我们中间就是某种有责任的人。若是在台中召会，某位弟兄让圣灵掌权，比众人更属灵，更长进，他就是台中召会第一个带领弟兄姊妹的人。请想想看，我们中间会不会有一只手拦阻他？当然不会！反而全台的弟兄姊妹都要说，“主，感谢赞美你！你在台中兴起这样的弟兄，照顾你的召会，牧养你的群羊。”他一在生命的长进里，被圣灵显出是主所设立的一位长老，圣灵立刻就在弟兄姊妹里面印证，他是当地召会前头的负责弟兄，他有亚伦发芽的杖（民十七8），有生命的权柄。所以，他就是当地召会前头的带领人。在我们中间，谁让圣灵作得多，谁就是前头带领的人。任何弟兄姊妹在我们中间，都有绝对的机会发展他所蒙的恩典，没有一点限制，没有一点拦阻。

　　因着我们中间没有出于人的组织，也就没有组织上的限制。各地召会中，不是现在有了负责人，就不可再有负责人，若要再有，就得等到现有的任期终了再定规。绝没有这件事。若是现有的负责人爱主的心减少了，或者冷淡退后了，对主不再迫切追求，在属灵上没有长进，他们的任期不终了也得终了。我们中间所有的责任，没有所谓的任期、限期。我们没有人意组织上死的定规，只有圣灵在我们中间自由的带领，随时的显明。

　　若是在一个地方召会中，有几位弟兄虽然现在不是负责人，但以后肯爱主，肯受对付，在属灵的路上的确比当地现有的负责人跑得更快，那时他们自然就是当地召会前头的负责人，现有的负责人就落在后面了。这像赛跑一样，前五分钟，他们三个跑在前头，后五分钟他们落在后面。我们中间没有组织上死的定规所产生的限制，各地有责任的弟兄姊妹，都不能限制圣灵在众弟兄姊妹身上的带领和显明。

　　所以，盼望各地召会负责弟兄们，千万不要以为你们现在是某地召会前头的长老，就永远是这样。这样的存心和态度是不对的。虽然你现在是某地召会的长老，但你该有一个存心，若是有弟兄比你更蒙恩，更爱主，更属灵，你就要低下头来，赞美主作了这样恩典的工作，显出比你更认识主的人。你就要这样承认，让他在前头作带领的人。你要让圣灵在圣徒中间有完全的地位，有绝对的自由。

　　请记得，召会的权柄乃是在召会的元首基督手里。目前，祂还没有得着比我们更合乎祂心意的人，只好暂时把召会管理的权柄，交在我们这现有的负责人手中。一旦祂找着比我们更合乎祂心意，更让圣灵在他们身上有地位、有权柄的人，祂就可以设立他们在我们前头作召会的权柄。这是人的手所不能限制的。各地有责任的弟兄姊妹，都得好好抓牢这一点，千万不要因为在负责的地位上，就限制主在弟兄姊妹身上的带领，限制弟兄姊妹属灵的发展。我们要让所有弟兄姊妹都有绝对的机会，发展他们所蒙的恩典。

　We are not a human organization. This, however, does not mean that we are disorderly or loose. We will now consider the basis for our meeting and serving God together.

　Any person can meet and serve with us; we will not turn anyone away. However, before we acknowledge that a person is our brother in the Lord, we must be clear that he has been saved, regenerated. Before acknowledging him as our brother in the Lord, we must be clear that he has repented, received the Lord Jesus, and has God’s life. Only those who are saved are our fellow believers. The status of a person’s salvation is the first item related to meeting and serving together.

　The second item related to meeting and serving together is a person’s heart for the Lord. A believer’s heart for the Lord may differ from our heart, but we will not criticize him. However, if his heart for the Lord matches ours, that is, if he is willing to be a simple Christian, one who does not belong to a denomination and who serves God according to the Bible, we will recognize him as a fellow serving one.

　The third item related to meeting and serving together is the teaching of the Bible. Every denomination in Europe and America has a so-called creed. We do not have a creed; we only have the Bible. We base everything on the Bible and settle all questions with the Bible. Even though we may not have a thorough understanding of the Bible, we aspire to practice all that we understand. In the beginning of the Lord’s recovery, we understood only a little, but we served God according to what we understood. However, the more we have seen in the Bible, the more our service has progressed. There is no fixed practice among us, because we base everything on the Bible. We will not practice a teaching that we do not see in the Bible, but we endeavor to practice all that we have seen.

　The fourth item related to meeting and serving together is the leading and manifestation of the Holy Spirit in the saints. We do not “elect” the responsible saints among us. The saints fulfill their service and manifest their function by letting the Spirit reign in them and by growing in life. The brothers who have grown in life under the leading of the Spirit are spontaneously manifested as responsible ones. The brothers or sisters who diligently serve God, the church, and the saints by the gracious leading of the Spirit are spontaneously manifested as well. There is no human organization or arrangement among us. We have only the manifestation of the Spirit in the brothers and sisters. A brother who lets the Spirit work in him unhindered, who loves the Lord fervently, who is willing to pay the price to be broken, who lives for the Lord, and who knows the Lord and His ways will spontaneously be manifested as a responsible one. Similarly, those who follow the Spirit’s leading and are constrained by the Lord’s love to labor and serve the church and the saints will spontaneously serve in the church.

　The saints who participate in the service are manifested through the leading of the Spirit and the growth in life. All our service arrangements are based on the manifestation of the Spirit in the saints. We do not want human will or human organization. We let the Spirit make things manifest in the saints.

　Our experience in the localities proves that there is no organization among us; we have only the leading and the manifestation of the Spirit. The Spirit has absolute freedom among us, and the saints in whom the Spirit is manifested bear responsibility among us. If a brother in a local church lets the Spirit reign in him so that his spiritual growth and progress are evident, he will be manifested as a leading one among the saints in his locality. No one will object to this; instead, all will praise and thank the Lord for raising up such a brother to care for the church and shepherd the sheep. When a brother is manifested by the Spirit as an elder, the Spirit will immediately confirm in the saints that he is one who possesses Aaron’s budding rod with the authority of life (Num. 17:8). The saints who let the Spirit work in them are the leading ones among us. Every saint among us has the opportunity to develop the grace that has been given in an unrestricted and unhindered way.

　We do not have organizational limitations, because we are not an organization. In the churches we are not waiting for responsible ones to finish a “term” before other responsible ones can be added. If a brother stops loving the Lord, becomes cold or backslidden, no longer pursues the Lord desperately, or does not progress spiritually, he will not be a responsible one even if his “term of office” has not come to an end. No one who bears responsibility among us has a “term of office” or a “term limit.” We do not have the dead regulations of human organizations. There are only the leading and manifestation of the Spirit.

　If some brothers in a local church love the Lord, and they are willing to accept the Lord’s dealings and run in the spiritual course, they will spontaneously become responsible ones in their locality. If the elders and deacons do not similarly pursue, they will fall behind. It is possible for those bearing responsibility to fall behind, even if they are currently running well. We are not bound by the restrictions of dead, organizational regulations. The responsible brothers and sisters in the various localities cannot hinder the leading and manifestation of the Spirit in the brothers and sisters.

　Consequently, the responsible brothers in the churches should not think that they have been “appointed for life” to be an elder or deacon. Such an attitude is wrong. An elder should bow his head and praise the Lord for His work of grace if the Spirit manifests other brothers who love the Lord more and are more spiritual. An elder should be willing to let such ones take the lead. We must let the Spirit have the full ground and absolute freedom among the saints.

　The authority of the church is in the hand of Christ, the Head of the church. It may be that He has not yet gained those who are closer to His heart; hence, He can only put the administrative oversight of the church into our hands temporarily. Then, when He gains those who are more according to His heart and who give the Spirit more ground in their being, He can establish them as authorities in the church. Our human hands cannot limit the work of the Head. In every locality the responsible saints must firmly follow this point. We must never use our position of authority to limit the Lord’s leading in the saints or their spiritual development. We must give the saints the opportunity to develop the grace that they have received.

　　我们中间不该有地位和名利的念头。在社会中，一个人在一个团体里负一点责任，都有一点地位和名利。然而在召会中，或者说在我们中间，地位和名利不是荣耀的事，乃是羞耻的事。如果有什么弟兄或姊妹，在我们中间要得着地位，得着名利，这不只是我们看为羞耻的，并且是要定罪的。在我们中间没有地位，只有劳苦；没有名利，只有损失。我们中间所有服事的人，没有贪图，只有牺牲。我们的损失就是我们的得着，我们的低下就是我们的地位。我们对弟兄姊妹只该有爱心，有服事，有劳苦，有牺牲，不该盼望从他们得到爱戴、推崇、高举、尊敬和报酬。这是一个服事主者该有的正确存心与态度。

　　我们每一位有责任的人，不只不该有地位和名利的念头，即使是地位和名利的感觉也都该去掉。有时我听见圣徒称某位弟兄为某长老，我实在觉得不舒服。这样的称呼，表示在圣徒里面总有一点地位的观念。好像称他为弟兄，不大合式；称他为牧师，他又不承认；只好把长老的头衔挂上去，称他为长老。这是从人而来的地位观念。长老在圣经里是个职分，但把长老当头衔称呼某弟兄为某长老，却是圣经里找不到的。这样的称呼，无非是证明有些圣徒那出于人的地位观念还没有去掉。这种地位观念在我们中间绝对不该有，应该从我们中间去除得干干净净。

　There should be no consideration for position and honor among us. Anyone who bears responsibility in human society is granted position and honor. However, position and honor in the church are not a glory but a shame. It is shameful for a brother or sister to seek position, honor, and fame; this is something that we condemn. Among us there are only labor and loss, not position and gain. Serving ones must not covet; they should only sacrifice. Our loss is our gain, and our lowliness is our position. We should only love, serve, and labor for the saints. We should sacrifice for them. We should not expect the saints to love, praise, exalt, honor, or repay us. This is the proper intention and attitude of the Lord’s serving ones.

　Every responsible one should reject thoughts of position and honor. We must be free from feelings for position and honor. I feel uneasy when the saints address a brother as Elder So-and-so. Such a title shows that the saints have a concept of position. Although the saints do not speak of a brother as Pastor So-and-so, they feel uneasy about addressing an elder merely as a brother. Consequently, they use Elder as if it were a title. This is a human concept related to position. According to the Bible, the eldership is a service related to maturity. The Bible does not indicate that the word elder is a title. Addressing a brother as Elder So-and-so proves that some saints still have a human concept of position. Such a concept should not be among us. It must be completely removed.

　　圣经的真理，乃是信徒和召会的根基；属灵的生命，乃是信徒和召会的内容。一个召会要根基稳固，内容丰富，里面必须有人对圣经的真理有够多的认识，对属灵的生命有够多的经历。只有圣经的真理能叫我们稳固、准确，也只有属灵的生命能叫我们丰富、活泼。此二者合起来，才能叫我们有真理的准确，而不会流于过与不及；有生命的活泼，而不至于发死呆板。我们让真理与生命二者在我们身上结合，在我们中间产生的事奉，才能稳固而丰富，准确而活泼，既合乎圣经亮光，又充满属灵实际。

　　因此，所有担负责任的弟兄姊妹都该绝对有两面的追求：一面追求圣经真理的认识，一面追求属灵生命的长进。若要你们的服事叫圣徒得到真实属灵的帮助，你们就必须自己有属灵的经历，并对圣经的真理有相当的认识。就如怎样对付罪，怎样受引导，怎样凭灵而活，怎样在里面经历基督，怎样祷告与神有交通，怎样走十字架的道路，怎样接受破碎，血气怎样受对付，自己怎样受限制，而让主在里面掌权，在里面充满；这一类属灵生命的事，你们都该具体彻底的经历。

　　我们中间所有的长老、执事，都该有这些经历，都该追求这些。同时对圣经的真理也得有追求，有认识；至少，对圣经要有大体的明白，圣经的原则以及真理的奥秘都必须晓得。不然，对圣徒们的带领就会不正确，对召会事情的定规也会偏离真理。为着认识真理，必须熟读圣经。

　The truth of the Bible is the foundation of the believers and the church, and the divine life is the content of the believers and the church. In order for a church to have a firm foundation and rich content, the saints must have an adequate knowledge of the truth and a sufficient experience of life. Only the truth of the Bible can make us firm and accurate, rather than excessive, and only life can make us rich and living, rather than dead or dull. When we have both truth and life, our service will be firm, rich, accurate, living, and full of light and spiritual reality.

　Therefore, all the responsible saints should pursue to know the truth of the Bible and to grow in life. In order for our service to render spiritual help to the saints, we must know the truth and have experiences related to dealing with sin, being led by the Spirit, living by the Spirit, experiencing Christ, and praying to fellowship with God. We must also know the truth and have experiences related to taking the way of the cross, being broken, and dealing with the flesh and the self so that the Lord may reign in us and fill us. We must have specific and thorough experiences in these matters of life.

　The elders and deacons should have such experiences, and they should pursue to know the truth of the Bible. They should have an overall understanding of the Bible and know the principles of the Bible and the mysteries of the truth. Without this, our leading of the saints will not be proper, and our decisions concerning church affairs will deviate from the truth. This means that we must be well-read in the Bible.

　　召会事奉的目的乃是将基督的生命供应给人，并不是我们把事办好，把工作作成，目的就达到了。许多时候，我们即使把事办好了，把工作作成了，还是没有属灵的价值。因为我们没有借着那些事情和工作，把基督的生命供应给人。如果我们的事奉够正常，我们就会在召会一切的事工上，将基督的生命供应给人。关于这一点，我们要看得非常的重。召会中的事工不是作好就成功。所有的事工并不是目的，不过是手续，为要把基督的生命供应给人。无论我们是作长老或是作执事，都得注意这一点，并操练这一点。

　　比方，在书房售书的弟兄姊妹不可有百货店售货员的味道，乃要把属灵的东西供应给人。书房售书的弟兄姊妹不只要客气，显出爱来，更要趁着人来买书的机会，与人有交通，把属灵的东西供应给人。这样，你不只把字句的书报卖给他，更把活的基督供应给他。或许有人来买圣经，刚好圣经缺货，但是你能将活的圣经，就是基督，供应给他，让他带回去。

　　我们的执事室不该像个小衙门。有人到执事室询问、接洽事情，值班的圣徒不该和一般机关的职员一样，光把事情作好；这并不宝贵。乃是当你值班的时候，无论是弟兄姊妹或是外邦人来和你接触，你就趁机会将基督供应到他们里面；这样，你所作的才有属灵的价值。

　　有时候作长老的，不免有点官僚味道。例如，有外埠的圣徒要来办理接纳的事宜，有的长老就像官僚在那里办公，而不像事奉主的人在那里供应生命。作长老的人，该在任何与圣徒接触的事上，把握机会给圣徒生命的供应。所以，即使在办理接纳的事，也该和被接纳的人有属灵的交通，给他们一些生命的供应。召会的责任不重在事工，乃重在属灵的供应。在我们的事奉里，一切的事工都该是凭借，叫人借此得着基督的生命，得到属灵的供应。我们一切的服事，都该叫人感觉和其他机关的办公是不同的。

　　所有召会中的事工，都是叫我们与人接触，而有机会把基督在我们里面的生命传输给人。可惜许多时候，我们失去那些机会，并且所作的正好相反。比方，许多弟兄姊妹的施浸服事，叫受浸的人感觉不出多少属灵的空气，反而感到一些世人作事的味道。再比方，弟兄姊妹在聚会中作招待，常会给人觉得太凶、太强，而没有从里面流露基督的温柔，叫人闻到基督的香气。召会中的服事虽不一定是重大的事工，却都是给我们机会，把基督供应给人，把基督服事到人里面。要能这样作，我们就得在里面充满基督，在外面接受破碎。只有这样的人才能流露基督，叫所有和他接触的人碰到基督的生命，而得着属灵的供应。

　　一九五二年二月讲于台北

　　原刊于一九五二年六月“话语职事”第十二期

　The purpose of the service of the church is to supply Christ as life to others. This cannot be achieved merely by taking care of the details of outward matters. Often, the matters that we take care of are without spiritual value, because we do not supply the life of Christ to others through them. If our service is normal, we will supply the divine life to others in all the affairs of the church that we touch. This point is very serious. Merely accomplishing a church service does not make the service successful. The services are not our goal; rather, the services are the means to supply the life of Christ to others. The elders and deacons must pay attention to this point and practice it.

　For example, the saints who sell books in the bookroom should not have the air of department-store salesmen. They should supply something spiritual. The saints who serve in book sales should be polite and loving, and they should seize the opportunity to fellowship with those who buy books and to supply something spiritual to them. In this way they will not only sell books of letters but also supply the living Christ. A person who comes to buy a Bible can be supplied with the living Word, Christ.

　Our business office should not be like a bureaucratic government office. The saints serving in the business office should not take care of things like common government officials. This is not valuable. Instead, those who serve should seize the opportunity to supply Christ to the brothers and sisters and to the unbelievers. Then our service will have spiritual value.

　Sometimes the elders handle church affairs like bureaucratic officials, not like serving ones who supply life. The elders should seize every opportunity in their contact with the saints to supply life to them. Even when giving hospitality, the elders should have fellowship with the saints who are being received and should supply life to them. The responsibility of the church is not focused on matters or work but on supplying life. Every aspect of our service should be a means for people to gain the spiritual supply of Christ’s life. Our service should be different from handling business matters in the world.

　Every service in the church is for us to contact people, to give us an opportunity to transmit the life of Christ into others. Regrettably, we often miss these opportunities. For example, the baptismal service often does not render a spiritual atmosphere to the persons being baptized. Rather, the saints in this service exhibit an attitude that they are merely doing things. In addition, the ushering saints are often harsh and strong; they do not express the meekness of Christ so that people can smell the savor of Christ. The services in the church are not monumental, but they are opportunities for us to supply and minister Christ to others. If we want to supply and minister Christ to others, we must be filled with Christ and allow our outer man to be broken. Only in this way can we express Christ so that those whom we contact can touch the life of Christ and can receive the spiritual supply.