总题：按照神对召会的经纶生活并事奉
GENERAL SUBJECT:LIVING AND SERVING ACCORDING TO GOD'S ECONOMY CONCERNING THE CHURCH

第四篇　为着正确召会生活的正确祷告生活
A Proper Prayer Life for a Proper Church Life

读经：提前二1~4、8，出二八29~30，三一1~3，西四2

Scripture Reading: 1 Tim. 2:1-4, 8; Exo. 28:29-30; 31:1-3; Col. 4:2

壹　“所以我劝你，第一要为万人祈求、祷告、代求、感谢；为君王和一切有权位的也该如此，使我们可以十分敬虔庄重地过平静安宁的生活。这在我们的救主神面前，是美好且蒙悦纳的”—提前二1~3：

I.　"I exhort therefore, first of all, that petitions, prayers, intercessions, thanksgivings be made on behalf of all men; on behalf of kings and all who are in high position, that we may lead a quiet and tranquil life in all godliness and gravity. This is good and acceptable in the sight of our Savior God"—1 Tim. 2:1-3:

一　保罗说到神的经纶，并嘱咐提摩太要为神的经纶打那美好的仗（一3~4、18）以后，指明祷告的职事乃是地方召会行政和牧养的先决条件（二1~3、8）。

A.　After speaking of God's economy and after charging Timothy to war the good warfare for God's economy (1:3-4, 18), Paul indicates that a prayer ministry is the prerequisite for the administrating and shepherding of a local church (2:1-3, 8).

二　今天在主的恢复里要有正确召会生活的先决条件，是要有祷告的生活；正确的召会乃是祷告的召会；所有在主恢复里的人都必须多多祷告，并抵挡不祷告的罪—撒上十二23。

B.　A prerequisite for having a proper church life in the Lord's recovery today is to have a prayer life; a proper church is a praying church; all in the Lord's recovery must be prayerful and stand against the sin of prayerlessness—1 Sam. 12:23.

三　召会中的长老必须接受保罗的嘱咐，“第一”要祷告（提前二1）；在众地方召会中领头的人，必须有祷告的生活；我们若操练自己有祷告的生活，召会就会活泼且拔高。

C.　The elders in the church must take up Paul's charge to "first of all" pray (1 Tim. 2:1); those who take the lead in the churches must have a prayer life; if we exercise ourselves to have a prayer life, the church will be living and uplifted.

四　我们不该说这么多，甚至不该作这么多，乃该更多祷告；我们为一件事透彻祷告以后，才可以为这事作决定，并非单凭我们自己，乃与主是一并照着祂的引导而作决定。

D.　Instead of talking so much and even instead of working so much, we should pray more; only after we have prayed for a matter thoroughly should we make a decision concerning it, not by ourselves independently, but in oneness with the Lord and according to His leading.

五　“代求”原文意，个人倾心吐意地亲近神；即在神面前关心别人的事，为他们求益处。

E.　The Greek word for intercessions denotes an approaching of God in a personal and confiding manner, that is, an intervening, an interfering, before God in others' affairs for their benefit.

六　“最近，我的活动暂时受限制，使我能休息，并顾到我的健康。我听见某些需要，就为这些需要祷告。可能主限制我，使我对祷告比工作更重要的这事实有深刻的印象。愿我们都学习这功课：要有美好召会生活的路乃是祷告。这是要紧的。我们的谈话若转为祷告，我们所在地的召会就会变化”—提摩太前书生命读经，三五页。

F.　"Recently, my activity was limited for a time so that I could rest and care for my health. When I heard about certain needs, I prayed for them. Perhaps the Lord limited me that He might impress me with the fact that prayer is more important than work. May we all learn the lesson that the way to have a good church life is to pray. This is crucial. If our talking is turned into praying, the church in our locality will be transformed"—Life-study of 1 Timothy, second edition, p. 28.

七　我们该为万人祷告，因为我们的救主神愿意万人得救，并且完全认识真理；神的愿望需要我们的祷告使其实现—提前二4。

G.　We should pray on behalf of all men because God our Savior desires all men to be saved and to come to the full knowledge of the truth; our prayer is required for the carrying out of God's desire—1 Tim. 2:4.

八　“我愿男人无忿怒，无争论，举起虔圣的手，随处祷告”—8节：

H.　"I desire therefore that men pray in every place, lifting up holy hands, without wrath and reasoning"—v. 8:

１　手象征我们的所作所为；因此，虔圣的手表征虔圣的生活，就是虔诚属于神，圣的生活；这样圣的生活，能加强我们祷告的生活。

1.　Hands symbolize our doings; hence, holy hands signify a holy living, a living that is pious and that belongs to God; such a holy life strengthens our prayer life.

２　倘若我们的手不圣，我们的生活就不是圣而为着神的；我们的祷告就没有支持的力量，在祷告中就没有虔圣的手可以举起。

2.　If our hands are not holy, our living is not holy and is not for God; we then have no supporting strength to pray, no holy hands to lift up in prayer.

３　忿怒与争论杀死我们的祷告；忿怒是出于我们的情感，争论是出于我们的心思。

3.　Wrath and reasoning kill our prayer; wrath is of our emotion, and reasoning is of our mind.

４　要有祷告的生活，并且不住地祷告，我们的情感和心思就必须规律到正常的情况，受我们灵中那灵的管治。

4.　To have a prayer life and pray unceasingly, our emotion and mind must be regulated to be in a normal condition, under the control of the Spirit in our spirit.

贰　长老们要被神的指示所灌注，以照料召会，就必须有多而彻底的祷告，好进入“读圣徒”的实际里，正如旧约里的大祭司在神面前，凭乌陵和土明读胸牌上的宝石一样—出二八29~30：

II.　In order to be infused with the instruction of God to care for the church, the elders must have much and thorough prayer so that they can enter into the reality of "reading the saints," just as the high priest in the Old Testament read the stones on the breastplate with the Urim and Thummim in the presence of God—Exo. 28:29-30:

一　乌陵和土明放在胸牌里，胸牌就不仅作为记念，也成为决断的胸牌—30节：

A.　After the Urim and the Thummim were put into the breastplate, it became not only a memorial but also a breastplate of judgment—v. 30:

１　“乌陵”意思是“光”，“照明物”—30节：

1.　Urim means "lights," "illuminators"—v. 30:

a　乌陵是一种照明物，安在胸牌里面十二块宝石底下，能装油以供燃烧，而用以燃烧这油的火是来自祭坛。

a.　The Urim was an illuminator inserted into the breastplate under the twelve stones; it had the capacity to contain oil for burning, and the fire used to burn the oil came from the altar.

b　乌陵有十二个照明物，每一个照亮胸牌上十二块透明宝石中的一块，使宝石能发出光来（DavidBaron，巴伦）。

b.　The Urim had twelve illuminators, one to illuminate each of the twelve transparent precious stones on the breastplate so that they could shine with light (David Baron).

c　乌陵预表基督作为光，照明者（约八12，路一78~79），借着那灵（油）和十字架（来自祭坛的火）而照耀。

c.　The Urim typifies Christ as lights, illuminators (John 8:12; Luke 1:78-79), shining through the Spirit (the oil) and the cross (the fire from the altar).

２　“土明”意思是“成全者”，“完成者”—出二八30：

2.　Thummimmeans "perfecters," "completers"—Exo. 28:30:

a　胸牌十二块宝石上的名字，仅包含希伯来文二十二个字母中的十八个；其余的四个字母安在土明上，使土明成为成全者和完成者（DavidBaron，巴伦）。

a.　The names on the twelve stones on the breastplate contained only eighteen of the twenty-two letters of the Hebrew alphabet; the remaining four letters were put on the Thummim, making it the perfecter and completer (David Baron).

b　借着乌陵照亮个别的宝石，也借着一些宝石变暗了，全部二十二个字母就可用来拼出单字和句子。

b.　By the shining of the Urim on the individual precious stones and by the darkening of the stones, the full alphabet of twenty-two letters could be used to spell out words and sentences.

c　土明预表基督是成全者和完成者（来十二2）；如此，祂是属灵的字母，为着书写，也为着完成（参启二二13上）。

c.　The Thummim typifies Christ as the perfecter and completer (Heb. 12:2); thus, He is the spiritual alphabet for both inscribing and completing (cf. Rev. 22:13a).

d　乌陵和土明一起预表基督是神的见证人，神的见证（三14），是神对祂子民说话的凭借（来一2）。

d.　Together, the Urim and the Thummim typify Christ as God's witness, God's testimony (3:14), as the means for God to speak to His people (Heb. 1:2).

e　在新约，乌陵和土明的实际乃是调和的灵，就是神掲示的灵（圣灵）内住于我们接受的灵（我们重生之人的灵）—罗八4、14、16，启一10，四2，十七3，二一10。

e.　In the New Testament, the reality of the Urim and the Thummim is the mingled spirit—the unveiling Spirit of God, the Holy Spirit, indwelling our receiving spirit, our regenerated human spirit—Rom. 8:4, 14, 16; Rev. 1:10; 4:2; 17:3; 21:10.

二　按照旧约，乌陵和土明加到胸牌上，是神对祂子民说话的凭借，向他们指明祂的引导；因此我们可以说，决断的胸牌乃是“引导的胸牌”—利八8，民二七21，申三三8，书七16~21，撒上二三6、9~12，二八6，拉二63，尼七65。

B.　According to the Old Testament, the Urim and the Thummim added to the breastplate were a means for God to speak to His people to indicate to them His leading; thus, we may say that the breastplate of judgment is a "breastplate of leading"—Lev. 8:8; Num. 27:21; Deut. 33:8; Josh. 7:16-21; 1 Sam. 23:6, 9-12; 28:6; Ezra 2:63; Neh. 7:65.

三　在属灵的经历中，我们要知道神的引导，就必须审判凡出于肉体、己、旧人和世界的一切；神乃是借着胸牌说话作为祂的引导，这表征神借着召会使祂的子民认识祂的引导。

C.　In spiritual experience, in order to know God's leading we must judge whatever is of the flesh, the self, the old man, and the world; the fact that God's speaking as His leading was through the breastplate signifies that God makes His leading known to His people through the church.

四　表明神引导的决断胸牌，功用就像属天、神圣、属灵的打字机一样，神借着带有乌陵和土明的胸牌来说话的方式，与我们所期待的正好相反：

D.　The breastplate of judgment for God's leading was like a heavenly, divine, and spiritual typewriter, and His way of speaking through the breastplate with the Urim and the Thummim is the opposite of what we would expect:

１　神不是借着发亮的宝石说话，而是借着变暗的宝石说话；这意思是说，神是借着消极的光景说话；因为主凭决断胸牌的说话是借着消极的光景，这样的说话就是一种决断。

1.　God speaks not through the stones that are shining but through the stones that become dark; this means that God speaks through negative situations; because the Lord's speaking by the breastplate of judgment is through negative situations, that speaking is a judgment.

２　按正常的情形来说，胸牌里的十二块宝石都在乌陵的照耀之下；忽然间刻着某个名字的宝石变暗了，这块宝石变暗就是神即时的说话：

2.　Normally the twelve stones in the breastplate were under the shining of the Urim; suddenly a piece inscribed with a certain name would become dark; this darkening of a particular stone was God's instant speaking:

a　保罗的书信以及主耶稣给亚西亚七个召会的七封书信（启二~三）都是根据这个原则写的；这些书信不是根据召会里积极的事情写的，而是根据召会消极的光景写的。

a.　Paul's Epistles and the seven epistles of the Lord Jesus to the seven churches in Asia (Rev. 2—3) were all written according to this principle; they were written according to the negative situation of the churches, not according to the positive things found in the churches.

b　保罗照着他对哥林多消极的光景所读出来的，写了哥林多前书；虽然他的著作是基于消极的事情，但在这封书信里，他却把积极的东西—基督的丰富—服事给召会—参一9。

b.　Paul wrote 1 Corinthians according to his reading of the negative situation at Corinth, but although his writing was based on the negative things, in this Epistle he ministered positive things—the riches of Christ—to the church—cf. 1:9.

c　哥林多的圣徒成了保罗写信时所用属灵打字机的字母；同样的，在一个地方召会里，领头的人必须读出圣徒真实的情况和光景，来寻求主的引导。

c.　The saints in Corinth became the letters used by Paul in the spiritual typesetting of his Epistle; in the same way, in a local church the leading ones need to seek the Lord's guidance by reading the actual situation and condition of the saints.

d　今天基督徒中间的难处乃是因着有太多的黑暗，神就无法来暴露黑暗；要显明黑暗，首先必须有光的照耀；神是借着在光的照耀中一些变为消极的事来说话—参弗五8~9。

d.　The problem among Christians today is that because there is so much darkness, there is no way for God to expose the darkness; in order for the darkness to be made known, there must first be the shining of the light; God speaks through things that become negative in the midst of the shining of the light—cf. Eph. 5:8-9.

e　我们这样来读消极的光景，就晓得神的引导，神的决断；然后在我们所在的地方，我们就会晓得神要我们作什么，然后我们就该跟随祂的引导。

e.　By reading the negative situations in this way, we come to know God's leading, His judgment; then in our locality we will know what God wants us to do, and we should then follow His leading.

五　胸牌就是身体生活的建造，也是我们知道神对祂子民旨意的凭借；借着多而彻底的祷告，我们得以经历胸牌的实际；然后我们才能接受主的判断，知道我们该作什么或不该作什么；我们会认识主的道路，然后全召会就能按主的判断往前去。

E.　The breastplate is the building up of the Body life and the means for us to know God's will concerning His people; by much and thorough prayer, we can experience the reality of the breastplate; then we will receive the Lord's judgment of what we have to do or what we must not do; we will know the Lord's way, and the whole church will go on according to the judgment given by the Lord.

六　长老不仅要有圣经，还要有圣灵，并要有众弟兄姊妹作字母；这意思是，他们需要把弟兄姊妹怀搋到神面前，在神面前读每一位弟兄姊妹的光景；这样，长老聚会就成为全召会的“守望台”；长老们就可以知道，在召会生活中，神要他们怎么作，以及神当前的旨意是什么。

F.　The elders need not only the Bible and the Holy Spirit but also the brothers and sisters as the alphabet; this means that they need to bear the brothers and sisters before God and read the condition of every brother and sister before God; in this way the elders' meeting will become the watchtower of the church, and the elders will know what God wants them to do and what God's present will is in the church life.

叁　领头的人，那些在召会中服事话语的人，该领头有祷告的生活；他们必须“坚定持续的祷告，在此儆醒感恩”—西四2，徒六4：

III.　The leading ones, those who minister the word in the church, should take the lead to have a prayer life; they need to "persevere in prayer, watching in it with thanksgiving"—Col. 4:2; Acts 6:4:

一　召会是否活泼、新鲜、丰富，在于这一件事—我们不断被那灵充满；我们要不断被那灵充满，就需要是乐意、倒空并祷告的人—腓二13，太五3、8，路一53，弗五18。

A.　Whether the church is living and fresh and enriched depends on this one thing—that we are being filled continuously with the Spirit; in order to be filled continuously with the Spirit, we need to be those who are willing, empty, and praying—Phil. 2:13; Matt. 5:3, 8; Luke 1:53; Eph. 5:18.

二　建造召会的尊贵工作所需要的智慧、悟性、知识和技巧，必须是对我们成了那灵的神自己；唯有神的灵才能借着我们建造祂自己的居所—出三一1~3，亚四6。

B.　The wisdom, understanding, knowledge, and skill for the noble work of building up the church must be God Himself as the Spirit to us; only the Spirit of God can build His own dwelling place through us—Exo. 31:1-3; Zech. 4:6.

三　长老们缺少祷告，所以缺少那灵；乃是当我们在祷告中，在主内住同在之光的照耀下，完全被定罪时，我们对于环境、对于人、对于召会，才能得着主的智慧和真正的领会。

C.　Because the elders are short of prayer, they are short of the Spirit; it is when we are fully condemned in our prayer under the shining of the light of the Lord's indwelling presence that we receive wisdom and the real understanding of the Lord concerning the situation, concerning people, and concerning the church.

四　如果各召会里的众圣徒都坚定持续地祷告，主的恢复就会大大地得着丰富并被拔高；不仅如此，众圣徒也会享受主，享受主的同在和祂即时并常时的膏油涂抹；他们会终日享受主的笑脸，基督活的人位会成为他们的经历和享受。

D.　If all the saints in all the churches persevere in prayer, the recovery will be greatly enriched and uplifted; furthermore, the saints will enjoy the Lord, His presence, and His instant and constant anointing; all day long they will enjoy the smile of the Lord's face, and the living person of Christ will become their experience and enjoyment.