诗歌：大本563首

读经：赛五六7，太十八18~19，可十一17上，弗一20~23，二6

Scripture Reading: Isa. 56:7; Matt. 18:18-19; Mark 11:17a; Eph. 1:20-23; 2:6

　　可十一17 ……我的殿必称为万国祷告的殿……。

　　徒二36 所以，以色列全家当确实地知道，你们钉在十字架上的这位耶稣，神已经立祂为主为基督了。

　　弗五30 因为我们是祂身体上的肢体。

　　我们要……来看召会得胜的祷告。这种祷告乃是时代的祷告。……我们基督徒也许懂得一些祷告的事，但在圣经里，特别在新约里，有一种祷告远超过我们人的观念。进入这种祷告，需要属天的异象（李文集一九六三年第一册，一九八页）。

　　Mark 11:17 ...“My house shall be called a house of prayer for all the nations”...

　　Acts 2:36 Therefore let all the house of Israel know assuredly that God has made Him both Lord and Christ, this Jesus whom you have crucified.

　　Eph. 5:30 Because we are members of His Body.

　　We will... consider the prevailing prayer of the church. This prayer is the prayer of the age…. As Christians, we may know something concerning prayer, but in the Scriptures, especially in the New Testament, there is one kind of prayer that is far beyond our human concept. To enter into this kind of prayer, we need a heavenly vision. (CWWL, 1963, vol. 1, “The Prayer of the Age,” p. 159)

　　首先，基督的升天指明，主的救赎工作已经完全完成。主升到天上以后，就坐在神的右边（来一3，十12）。……当人坐下时，意思是他必须作的每一件事都完成、成就了。……关于救赎的工作，主已经完全成就了每一件事。没有一件未成就的；每一件事都成就了。因此，主现今坐在天上安息了。基督的升天指明救赎工作已完全成就。

　　第二，基督的升天指明基督为主的身分已得着建立。基督为主的身分乃是借着基督的升天得着建立的。……我们需要看见，今天主基督不仅仅是创造宇宙的主。今天主基督也是神成了肉体来作人。今天有一个人已经被高举到天上，被立为宇宙的主。

　　再者，以弗所一章二十二节告诉我们，基督“向着召会”作万有的头。主所得着并所达到的一切，不仅是为着祂自己，也是向着召会。这意思是说，祂所得着并所达到的一切，正向着召会传输。我们需要看见这属天事实的属天异象。

　　第三个要点是关于基督身体的权柄。……身体的权柄乃是身体所运用之头的权柄。因此，身体的权柄就是头的权柄。身体有这权柄，这权柄不仅是客观的，乃是非常主观的。这意思是说，这权柄必须由身体取用并施行。取用一样东西，意思是把一样东西用于自己。我们作为召会，基督的身体，需要取用基督的权柄。主复活以后，告诉门徒，天上地上所有的权柄都已经赐给祂了。然后祂嘱咐他们传扬喜信给万民。主说，“天上地上所有的权柄，都赐给我了。所以你们要去，使万民作我的门徒。”（太二八18下~19上）主得着所有的权柄，就嘱咐我们带着这权柄去传福音。……主也清楚告诉我们，祂已赐给我们权柄，胜过仇敌的能力（路十19）。仇敌有能力，但身体有权柄。权柄比能力更强而有力。基督是头，有权柄；我们是祂的身体，也自动有这权柄。

　　第四个要点是作基督身体之召会的祷告。这种祷告不是个别信徒的祷告，乃是召会作为基督身体的祷告。……这祷告是基于我们已经得着基督的地位和权柄这个事实。在这种祷告里，我们不是乞求主为我们作一些事；我们乃是支取主已经得着并达到的。然而，我们要这样祷告，就必须看见主已经得着并达到了什么。基督已经得着为主的身分和元首的身分；祂乃是主，是万有的头。为主的身分和元首的身分是主所得着的最重要方面（李文集一九六三年第一册，一九九至二○三页）。

　　参读：李文集一九六三年第一册，在基督升天的立场上祷告，第一章。

　　First, the ascension of Christ indicates that the Lord’s redemptive work is fully complete. After the Lord ascended to the heavens, He sat down at the right hand of God (Heb. 1:3; 10:12)….When someone sits down, it means that everything that he had to do has been finished and accomplished…. The Lord has accomplished everything related to the work of redemption in a full way. Second, the ascension of Christ indicates that the lordship of Christ has been established. The lordship of Christ was established by the ascension of Christ….We need to realize that today the Lord Christ is not merely the Lord who created the universe. The Lord Christ today is also God who was incarnated to be a man. Today there is a man in the heavens who has been exalted and established to be the Lord of the universe.

　　Moreover, Ephesians 1:22 tells us that Christ was given to be Head over all things “to the church.” Everything that the Lord has obtained and attained is not only for Himself but is also to the church. This means that everything that He has obtained and attained is being transmitted to the church. We need to see a heavenly vision of this heavenly fact.

　　The third main point... concerns the authority of the Body…. The authority of the Body is the authority of the Head exercised by the Body. Thus, the authority of the Body is the authority of the Head. Although the Body has this authority, this authority is not merely objective but is very subjective. This means that this authority must be assumed and exercised by the Body. To assume something means to take something upon oneself. As the church, the Body of Christ, we need to assume the authority of Christ. After His resurrection the Lord told the disciples that all authority in heaven and on earth had been given to Him. Then He commanded them to preach the glad tidings to all the nations. The Lord said, “All authority has been given to Me in heaven and on earth. Go therefore and disciple all the nations” (Matt. 28:18b-19a). Having received all authority, the Lord commanded us to go with this authority and preach the gospel….The Lord also told us clearly that He has given us the authority to overcome the power of the enemy (Luke 10:19). The enemy has power, but the Body has authority. Authority is much stronger than power. Christ as the Head has the authority, and as His Body, we automatically have this authority also.

　　The fourth main point... is the prayer of the church as the Body of Christ. This kind of prayer is not the prayer of individual believers but the prayer of the church as the Body of Christ….This is prayer that is based on the fact that we have the position and authority of Christ. In this kind of prayer we do not beg the Lord to do something for us. Instead, we claim what the Lord has obtained and attained. However, to pray in this way, we must have some realization of what the Lord has obtained and attained. Christ has obtained the lordship and the headship; He is the Lord, the Head over all things. The lordship and the headship are the most important aspects of what the Lord has obtained. (CWWL, 1963, vol. 1, “The Prayer of the Age,” pp. 159-162)

　　Further Reading: CWWL, 1963, vol. 1, pp. 153-157

　　弗一19~21 以及祂的能力向着我们这信的人，照祂力量之权能的运行，是何等超越的浩大，就是祂在基督身上所运行的，使祂从死人中复活，叫祂在诸天界里，坐在自己的右边，远超过一切执政的、掌权的、有能的、主治的、以及一切受称之名……。

　　事实上，运用基督为主的身分和元首的身分很简单。假设你遇见一位弟兄在可怜的光景中。你遇见他时，可能感觉他在主面前的光景和地位不对。……在这情形中，你可以有两种方式祷告。一种方式是一般的，是大部分信徒为别人祷告时所采取的方式。你可能以这种一般的方式到主面前，告诉祂：“主，这位弟兄的光景很可怜。主，怜悯他。在他身上作一些事。在他灵里作工。”这是为别人祷告一般的方式。然而，还有另一种祷告的方式。……在这种祷告的方式里，你对主是放胆的。你可以到主面前，说，“主，这里有一位弟兄，还不在你的元首身分之下。我不同意这事。我不赞成这种情形。主，我站起来宣告你的为主身分，在这情形里取用它。”我们可以用同样的方式为罪人祷告：“主，你的为主身分必须运用在这人身上。主，我支取这个。”（李文集一九六三年第一册，二○三至二○四页）

　　Eph. 1:19-21 And what is the surpassing greatness of His power toward us who believe, according to the operation of the might of His strength, which He caused to operate in Christ in raising Him from the dead and seating Him at His right hand in the heavenlies, far above all rule and authority and power and lordship and every name that is named...

　　Actually, it is very simple to exercise the lordship and the headship of Christ. Suppose you meet a brother who is in a poor condition. When you meet him, you may sense that his condition and position are not right with the Lord…. In this situation there are two ways you can pray. One way is the general way, the way taken by most believers when praying for others. In this general way you may go to the Lord and tell Him, “Lord, this brother is in a poor condition. Lord, be merciful to him. Do something with him. Work within his spirit.” This is the general way to pray for someone. However, there is another way to pray…. In this way of prayer you are bold with the Lord. You may go to the Lord and say, “Lord, here is a brother who is still not under Your headship. I do not agree with this. I do not go along with this kind of situation. Lord, I am standing up to proclaim Your lordship and to claim it over this situation.” We can pray in this same way for a sinner: “Lord, Your lordship must be exercised over this person. Lord, I claim this.” (CWWL, 1963, vol. 1, “The Prayer of the Age,” pp. 162-163)

　　在这第二种祷告的方式里，我们摸着基督的权柄。然而，我们必须看见，我们绝不能凭自己这样祷告。这意思不是说，我们必须始终在肉身一面与其他一些弟兄们聚在一起。在物质环境一面，你可能在自己的房间里独自祷告，但在属灵一面，你与基督的身体是一。当你独自在你的房间里时，有时你也许选择不用“我”这个代名词，反而用“我们”这个代名词，祷告说，“主，我们不同意目前的光景。作为你的身体，我们取用你升天的立场，并支取你的为主身分，以应付目前的光景。”这是一种不同的祷告。这不是祷告乞求主为你作什么事；而是祷告支取主所已经得着的。

　　我们也需要学习如何运用主所已经达到的，因为主不仅得到最大的限度，祂也达到最高的高度。举个例来说，假设你生病了。你若对主已经得着并达到的有异象，当你在这种光景中，你会祷告：“主，你是超越的一位。你已被高举到诸天之上。主，我们是你的身体。我们与你一同坐在诸天界里。万有都已经服在你的脚下，因此万有也在我们脚下。这小病包括在‘万有’里，所以这小病也必须在我的脚下。我现在与你一同超越。”……几乎每一次我们生病时，我们就到主那里乞求：“主，医治我。主，怜悯我。主，恩待我。”这像是乞丐的祷告。我们若有异象，看见我们是头的身体，并且头已经升到天上，现今是超越的，我们就会取用这立场，支取主所已经达到的。我们只要向疾病宣称、宣扬并宣告：“不要搅扰我；你是在我脚下！”我们能以同样的方式对付罪、软弱和世俗。我们不该像乞丐般对付这些事。我们能告诉这一切消极的事物说，“不要搅扰我；到火湖里去！我是超越的，你不能摸我，你是在我脚下。”每当魔鬼听见这种祷告，他就逃走。我们只要宣告我们是谁，以及我们在哪里。我们在身体里，身体在头里，而头是超越的（李文集一九六三年第一册，二○四至二○五页）。

　　参读：祷告的意义与目的，第三篇。

　　In this second way of prayer we touch the authority of Christ. We must see, however, that we can never pray in this way by ourselves. This does not mean that we must always physically gather together with a few other brothers. Physically, you may be praying in your room by yourself, but spiritually, you are one with the Body. When you are alone in your room, sometimes you may choose not to use the pronoun I; instead, you may use the pronoun we, praying, “Lord, we do not go along with the present situation. As Your Body, we take the ground of Your ascension and claim Your lordship over the present situation.” This is a different kind of prayer. This is not prayer that begs the Lord to do something for you; this is prayer that claims what the Lord has obtained.

　　We also need to learn how to exercise what the Lord has attained, because the Lord has not only obtained to the highest extent; He has also attained to the highest height. Suppose, for example, that you become ill. If you have the vision of what the Lord has obtained and attained, when you are in this situation, you will pray, “Lord, You are the transcendent One. You have been exalted to the heaven of heavens. Lord, we are Your Body. We are sitting with You in the heavenlies. All things have been subjected under Your feet, and therefore all things are also under our feet. This little sickness is included in ‘all things, ’ so this little sickness also must be under my feet. I am now transcendent with You.” ...Nearly every time we become sick, we go to the Lord and beg, “Lord, heal me. Lord, be merciful to me. Lord, be gracious to me.” This is to pray like a beggar. If we have the vision that we are the Body of the Head and that the Head has ascended to the heavens and is now transcendent, we will take the ground and claim what the Lord has attained. We will simply claim, proclaim, and declare to the sickness, “Do not trouble me; you are under my feet!” We can deal with sins, weakness, and worldliness in the same way. We should not deal with these things like a beggar. We can tell all these negative things, “Do not bother me. Go to the lake of fire! I am transcendent. You cannot touch me. You are under my feet.” Whenever the devil hears this kind of prayer, he runs away. We should simply declare who we are and where we are. We are in the Body, the Body is in the Head, and the Head is transcendent. (CWWL, 1963, vol. 1, “The Prayer of the Age,” pp. 163-164)

　　Further Reading: CWWL, 1956, vol. 1, “The Meaning and Purpose of Prayer,” ch. 3

　　林前十二27 你们就是基督的身体，并且各自作肢体。

　　太十六19 我要把诸天之国的钥匙给你，凡你在地上捆绑的，必是在诸天之上已经捆绑的；凡你在地上释放的，必是在诸天之上已经释放的。

　　我们必须取用基督升天的立场来祷告，但我们必须看见这立场不是为着个人。反之，这立场是为着身体。基督是头，我们是身体（西一18）。今天我们作为基督的身体，需要支取基督升天的立场。我相信这是五旬节那天以前门徒祷告的方式。我相信借着圣灵的帮助，他们祷告，求主向地上的人证实祂的升天。我们不该像可怜的罪人向神乞求。反之，我们必须取用基督升天的立场，宣称：“主，我们是你的身体。我们在你里面。你是头，我们是身体。你向着我们，就是你的身体，作万有的头；因此，我们支取你所得着的一切，并你所达到的一切。”我们只要支取这立场，告诉主，我们不同意这地上所发生的一些事。我们也需要告诉祂，我们对祂子民目前的光景、情形和状况不满意。我们需要忘记一切我们个人的难处，而宣告：“阿利路亚！我是身体的肢体，身体是在头里，而在万有之上的头是在天上。”（李文集一九六三年第一册，一九五至一九六页）

　　1 Cor. 12:27 Now you are the Body of Christ, and members individually.

　　Matt. 16:19 I will give to you the keys of the kingdom of the heavens, and whatever you bind on the earth shall have been bound in the heavens, and whatever you loose on the earth shall have been loosed in the heavens.

　　We must pray, taking the ground of Christ’s ascension, but we must realize that this ground is not for individuals. Rather, this ground is for the Body. Christ is the Head, and we are the Body (Col. 1:18). Today as the Body of Christ, we need to claim the ground of the ascension of Christ. I believe that this was the way the disciples prayed before the day of Pentecost. I believe that by the help of the Holy Spirit they prayed that the Lord would verify His ascension to the people on the earth. We should not cry to God as poor sinners. Rather, we must take the ground of Christ’s ascension and claim, “Lord, we are Your Body. We are in You. You are the Head and we are the Body. You are Head over all things to us as the Body; therefore, we claim all that You have obtained and all that You have attained.” We simply need to claim this ground and tell the Lord that we do not agree with certain things that are happening on this earth. We also need to tell Him that we are not satisfied with the present condition, situation, and state of His people. We need to forget about all our personal problems and declare, “Hallelujah! I am a member of the Body, the Body is in the Head, and the Head, who is over all things, is in the heavens.” (CWWL, 1963, vol. 1, p. 156)

　　身体既分享头的权柄，主就告诉祂的门徒，凡他们在地上捆绑的，必是在诸天之上已经捆绑的；凡他们在地上释放的，必是在诸天之上已经释放的（太十六19，十八18）。当我们用身体的权柄祷告，我们在地上释放的任何事物，就是在诸天之上已经释放的；我们在地上捆绑的任何事物，就是在诸天之上已经捆绑的。因着身体与在诸天之上的头是一，身体就有权柄捆绑或释放在诸天之上所已经捆绑或释放的。

　　召会是建造在磐石上，这磐石就是升天的基督。结果，阴间的门不能胜过召会（十六18）。我们有胜过阴间的立场。因此，我们必须学习祷告，运用头派定给身体的权柄。

　　要完全进入这种祷告，有另外两件事是我们必须领悟的。第一，我们必须看见，我们是身体的肢体，我们必须在身体里生活、行事并行动。第二，在我们的日常生活中，我们必须一直穿上新人（弗四24）。新人是由头和身体，就是基督和召会所组成（二15~16）。在消极一面，我们需要脱去旧人；在积极一面，我们需要穿上新人。我们借着在身体里生活，并穿上新人，就能运用头赐给身体的权柄。

　　我们需要看见升天基督的异象，并学习权柄的祷告。两千年来这些事被忽略了，但我们相信在这末后的日子，主要恢复这些事。我们太多时候不取用基督升天的立场，不支取祂所得着并所达到的。然而，我们相信主要恢复这失去的立场。这是美地的最高峰，最高的山。在这末后的日子，主要恢复这最高峰，这最高的山。我们必须领悟这事实，取用这立场，支取头所得着并所达到的。这是召会得胜的祷告。这是时代的祷告（李文集一九六三年第一册，二○六至二○七页）。

　　参读：倪柝声文集第二辑第二十四册，第八十七篇。

　　Since the Body shares the authority of the Head, the Lord told His disciples that whatever they bound on earth would have been bound in heaven, and whatever they loosed on earth would have been loosed in heaven (Matt. 16:19; 18:18). When we pray with the authority of the Body, anything that we loose on the earth will be something that has already been loosed in the heavens, and anything that we bind on the earth will be something that has already been bound in the heavens. Because the Body is one with the Head in the heavens, the Body has the authority to bind or loose what has already been bound or loosed in the heavens.

　　The church is built upon a rock, and this rock is the ascended Christ. As a result, the gates of Hades cannot prevail against the church (16:18). We have the ground over Hades. Thus, we must learn to pray, exercising the authority that has been assigned to the Body by the Head.

　　To fully enter into this kind of prayer, there are two additional things that we must realize. First, we must realize that we are members of the Body, and we must live, act, and move in the Body. Second, in our daily life we must always put on the new man (Eph. 4:24). The new man is composed of the Head with the Body, Christ with the church (2:15-16). On the negative side, we need to put off the old man, and on the positive side, we need to put on the new man. By living in the Body and putting on the new man, we will be able to exercise the authority given to the Body by the Head.

　　We need to see the vision of the ascended Christ and learn to pray the prayer of authority. For two thousand years these matters have been neglected, but we believe that in these last days the Lord is going to recover them. Too often we do not take the ground of Christ’s ascension and claim what He has obtained and attained. Nevertheless, we believe that the Lord will recover this lost ground. This is the highest peak, the highest mountain of the good land. In these last days the Lord will recover this highest peak, this highest mountain. We must realize the facts, take the ground, and claim what the Head has obtained and attained. This is the prevailing prayer of the church. This is the prayer of the age. (CWWL, 1963, vol. 1, “The Prayer of the Age,” pp. 164-165)

　　Further Reading: CWWN, vol. 44, ch. 87

　　王上八48　 他们……向着自己的地，就是你赐给他们列祖之地，和你所选择的城，并我为你名所建造的殿，向你祷告。

　　约十四13~14 你们在我的名里无论求什么，我必作成，叫父在子身上得荣耀。你们若在我的名里求我什么，我必作成。

　　从圣经里我们能够看见什么是祷告，祷告乃是：第一，神有一个需要，神有一个目的；第二，神借着圣灵，将这心意放在人的心里，要人也觉得这需要；第三，人将这心意借着祷告送到神那里；第四，神就作工，成全这心意。这就是祷告。

　　所有正式的祷告，都是从神的心里起头的，……也都是表明神的心意的。祷告乃是说，神心里有一个愿望要达到，但祂不直接去作，祂要地上有人与祂合作，于是祂让人知道祂的心意，并且要人为祂的心意祷告，然后祂才成功祂的心意（倪柝声文集第二辑第二十四册，七至八页）。

　　1 Kings 8:48 ...And they pray to You toward their land that You have given to their fathers, the city that You have chosen, and the house that I have built for Your name.

　　John 14:13-14 And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it.

　　The Bible shows us what prayer is. First, God has a need; He has a purpose. Second, He puts this purpose within man through the Holy Spirit so that man feels this need as well. Third, man responds by uttering this purpose back to God through prayer. Fourth, God does His work and accomplishes this purpose. This is the meaning of prayer.

　　All proper prayers issue from God’s heart and express God’s desire. Prayer implies that God has a desire. He wants to fulfill such a desire, yet He does not want to do it directly; He wants man to cooperate with Him on earth. For this reason He unveils His desire to man and charges man to pray. Only after man prays will He fulfill His desire. (CWWN, vol. 44, pp. 735-736)

　　〔在王上八章四十六至五十三节，所罗门〕为着神的民将来的被掳祷告。……他祷告在神的民被掳时，耶和华垂听祂民的祷告，为他们施行公理，只要他们肯全心全魂归向神，又向着神赐给……之地，和神……的城，并……神……的殿祷告。……关于神垂听祂选民〔的〕祷告，……〔四十八节〕强调三件事：圣地，预表基督是神分给信徒的分（西一12）；圣城，表征在基督里神的国；圣殿，表征神在地上的家，召会。这三件事—圣地、圣城和圣殿，是关乎神经纶的三件紧要的事。在被掳到巴比伦期间，但以理把窗户开向耶路撒冷，一日三次，向着圣地、圣城与圣殿祷告（但六10）。这指明我们向神的祷告，必须是向着神永远经纶里的目标，就是基督、神的国、与神的家，这样神必垂听我们的祷告。

　　圣地、圣城和圣殿，都是基督的预表。基督是我们美地；基督是我们的城，我们的国；基督也是殿，神的居所。今天，我们的祷告该对准圣地、圣城和圣殿。这意思是说，我们的祷告该对准神的权益，就是对准基督与召会—神在地上的权益。……神权益的属灵意义，就是基督自己。这指明不论我们为谁祷告，我们的祷告必须对准基督，就是神的权益。我们需要为圣徒祷告，但我们的祷告不该对准他们。一面我们为他们祷告，另一面我们是因着神的权益为他们祷告。倘若我们的祷告只对准我们所代祷的人，这会带进仇敌的攻击。这是属灵争战中的属灵战略。

　　我们需要记得，祷告与三方有关：我们、神和撒但。有时我们为某人祷告，撒但就来攻击他，使他的情形变得更糟。这原因乃是我们的权益是在于那人，不在于神的经纶。不论我们为谁祷告，我们的祷告都该对准神的基督，就是神在祂经纶中的权益。

　　我们要正确地祷告，就必须在主耶稣的名里向神祷告（约十六24），对准神为着祂经纶的权益。我说“在主耶稣的名里”这辞，意思不是指任何传统形式的祷告。在耶稣的名里祷告，就是为着神在地上的权益祷告；神在地上的权益，就是基督作神给我们的分，作神的国，并作神的居所。我们的祷告该全然为着神的权益，以完成神的经纶（列王纪生命读经，四六至四八页）。

　　参读：列王纪生命读经，第六篇。

　　[In 1 Kings 8:46-53 Solomon] prayed that in the [future] captivity of His people Jehovah would hear His people’s prayer and maintain their cause when they would return to Him with all their heart and with all their soul and pray to Him toward the land, …toward the city, ...and toward the house. Concerning God’s listening to the prayers of His elect, three things are stressed [in] verse 48: the Holy Land, typifying Christ as God’s allotted portion to the believers (Col. 1:12); the holy city, signifying the kingdom of God in Christ; and the holy temple, signifying God’s house, the church, on the earth. These three things—the holy land, the holy city, and the holy temple—are the three crucial things regarding God’s economy. During the Babylonian captivity Daniel prayed for the holy land, the holy city, and the holy temple three times a day by opening his window toward Jerusalem (Dan. 6:10). This indicates that God will listen to our prayer in the way that our prayer to God must be toward Christ, the kingdom of God, and the house of God as the goal in God’s eternal economy.

　　The holy land, the holy city, and the holy temple are all types of Christ. Christ is our good land; Christ is our city, our kingdom; and Christ is the temple, God’s dwelling place. Today, our prayers should be aimed at the holy land, the holy city, and the holy temple. This means that our prayers should be aimed at the interest of God, that is, at Christ and the church as God’s interest on earth. The spiritual significance of God’s interest is Christ Himself. This indicates that no matter for whom we are praying, our prayer must be aimed at Christ as God’s interest. We need to pray for the saints, but we should not aim our prayers at them. On the one hand we pray for them, but on the other hand we pray for them because of God’s interest. If in our prayer we aim at the one for whom we pray, this will bring in the enemy’s attack. This is a spiritual strategy in the spiritual warfare.

　　We need to remember that prayer involves three parties: us, God, and Satan. Sometimes when we pray for a certain person, Satan comes to attack him, and his situation becomes worse. The reason for this is that our interest is in that person, not in God’s economy. No matter for whom we are praying, we should aim our prayer at God’s Christ, who is God’s interest in His economy.

　　To pray properly, we must pray to God in the name of the Lord Jesus (John 16:24), aiming at God’s interest for His economy. By the expression in the name of the Lord Jesus I do not mean any traditional form of prayer. To pray in the name of Jesus is to pray for the interest of God on earth, which is Christ as God’s portion to us, as God’s kingdom, and as God’s dwelling place. Our prayer should be altogether for God’s interest to fulfill God’s economy. (Life-study of 1 & 2 Kings, pp. 38-40)

　　Further Reading: Life-study of 1 & 2 Kings, msg. 6

　　西三1 所以你们若与基督一同复活，就当寻求在上面的事，那里有基督坐在神的右边。

　　弗一22~23 将万有服在祂的脚下，并使祂向着召会作万有的头；召会是祂的身体，是那在万有中充满万有者的丰满。

　　你要看见，升天是一个地位，而在这个地位上，就有一个权柄。基督徒的属灵生活，不光是一个生命问题，还是一个地位问题，因此也不光是一个能力问题，还是一个权柄问题。生命带进能力，地位带进权柄。复活是能力的问题，升天是权柄的问题。你必须在那个地位上，才有那个权柄。你在属天的境界里，自然就有属天的权柄。我们所有真实的祷告，都是在升天的地位里面，运用属天的权柄。

　　祷告的地位就是升天的地位。你只能在天的境界里祷告。什么时候你从天的境界里出来，你就失去了祷告的地位。你可以祷告，但那个祷告算不得数（祷告，二三二至二三三页）。

　　Col. 3:1 If therefore you were raised together with Christ, seek the things which are above, where Christ is, sitting at the right hand of God.

　　Eph. 1:22-23 And He subjected all things under His feet and gave Him to be Head over all things to the church, which is His Body, the fullness of the One who fills all in all.

　　We need to see that ascension is a position, and with such a position there is the corresponding authority. The spiritual life of a Christian is not only a matter of life but also a matter of position. Hence, it is not only a matter of power but also a matter of authority. Life brings in power, whereas position brings in authority. Resurrection is a matter of power, whereas ascension is a matter of authority. In order to have a certain measure or kind of authority, you need to be in a certain position. If you are in the heavenly realm, you will spontaneously have the heavenly authority. All our genuine prayers are the exercising of heavenly authority in the heavenly position.

　　The position of prayer is the position of ascension. You can pray only in the heavenly sphere. Whenever you leave the heavenly realm, you lose the position of prayer. You may pray, but that prayer does not count before God. (CWWL, 1959, vol. 4, “Lessons on Prayer,” p. 182)

　　所有在升天里面的祷告，都是权柄的祷告。就在这里我们才懂得，祷告乃是对神的吩咐。我们的祷告不是苦求，乃是吩咐。……在以赛亚书里面神有一句话说，“你们可以吩咐我。”〔四五11〕这个吩咐，有的是直接吩咐神，有的是间接吩咐环境。就像摩西在红海边，吩咐海水裂开；主耶稣在船上吩咐风和海平静，或者吩咐疾病离开人。你若学过站在升天的境界里祷告，你都能吩咐贫穷离开你。

　　你若真要在神面前有一点有价值的祷告，就必须能在神面前发出权柄的命令来。我能站在神面前告诉大家，在已过的年日中，在有的地方，我们在工作上、在召会中，遇到为难的时候，就有这种命令的祷告。我们在神面前很厉害地表示说，“神，我们不能许可这件事。”如果你的地位不对，情形不是在天的境界里，你这个祷告就等于亵渎神。但你的地位若是对了，你的情景也是在属天的境界里，这样的祷告非但不亵渎神，神还顶喜欢。你祷告的话就等于神的行政，等于在那里执行祂的命令。我能作见证，这样的祷告神都垂听。

　　有了升天的地位，有了升天的权柄，也能发出权柄的祷告来，一到这个时候，你这个人就是在宝座上，和主一同在掌权的地位上。祂如何在神的右边掌权，你也如何与祂一同在升天的境界里掌权。到了这个时候，你的祷告不光是个权柄的祷告，也是个掌权的祷告。你的祷告就是执掌权柄，执行神的命令。所以这个时候，你所有的祷告都变作神的行政，变作神管理的一个执行。

　　总之，祷告只有一个地位，就是升天的境界。一从这里出去，就没有祷告的地位。祷告不仅是对付事情，更是对付地位。必须在升天的境界里，才有祷告的地位，才能发出权柄的祷告，才是一个在宝座上的人发出宝座上的祷告来（祷告，二三八至二四一页）。

　　参读：祷告，第十七篇；初信造就，第十篇。

　　All prayers in ascension are prayers of authority. We know that prayer in ascension is a command to God. Our prayer is not begging but commanding…. In Isaiah 45:11, God says, “Command Me.” Sometimes this commanding is a direct command to God, and sometimes it is an indirect command to the environment. Examples are: Moses standing on the shore of the Red Sea commanding the water to be divided, the Lord Jesus in the boat commanding the wind and the sea to be still, and the Lord commanding sickness to leave men. If you have learned to pray by standing in the realm of ascension, you can even command poverty to leave you.

　　If you really wish to have some worthwhile prayers before God, you need to be able to give out some authoritative commands before God. Standing before God, I can tell you that in the past years in some places, as we encountered some problems in the work or in the church, we prayed this kind of commanding prayer. We expressed ourselves boldly before God, saying, “God, we cannot allow this matter.” If your position is wrong and your condition is not in the heavenly realm, such prayer would be an insult to God. But if your position is right and your state is in the heavenly sphere, then such prayer would be a real pleasure to Him. The words you pray are equal to God’s administration; they are equivalent to executing His commands. I can testify that God answers such prayers.

　　When you come to the point where you have the heavenly position and the heavenly authority and are thus able to utter forth authoritative prayers, you are one who is on the throne, standing in the ruling position together with the Lord. Just as He reigns at the right hand of God, so you also reign together with Him in the heavenly realm. At this time your prayer is not only an authoritative prayer but also a reigning prayer. Your prayer is to rule with authority, executing God’s orders. So at this time all your prayers become God’s administration, the execution of God’s rule.

　　In summary, there is only one position for prayer—the heavenly sphere. Once you leave this sphere, you lose the position of prayer. Prayer is not only concerned with certain matters, but much more, it is concerned with a certain position. You need to be in the heavenly sphere. Then you have the position to pray, you are able to pray with authority, and you are one sitting on the throne, uttering forth prayers of the throne. (CWWL, 1959, vol. 4, “Lessons on Prayer,” pp. 186-188)

　　Further Reading: CWWL, 1959, vol. 4, “Lessons on Prayer,” ch. 17; CWWN, vol. 48, “Messages for Building Up New Believers (1),” ch. 10

　　太十八18~19 ……凡你们在地上捆绑的，必是在诸天之上已经捆绑的；凡你们在地上释放的，必是在诸天之上已经释放的。我又实在告诉你们，你们中间若有两个人在地上，在他们所求的任何事上和谐一致，他们无论求什么，都必从我在诸天之上的父，得着成全。

　　〔马太十八章十八节〕的特点是说，地上的举动，在天上的举动之先；不是天上先捆绑，乃是地上先捆绑，不是天上先释放，乃是地上先释放。是在地上已经捆绑了，天上也捆绑；是在地上已经释放了，天上也释放。天上的举动，受地上的举动的支配。一切和神相反的都需要捆绑，一切和神相合的都需要释放；所有的事，不管它该受捆绑也好，不管它该被释放也好，那一个捆绑，那一个释放，是从地上起头的。地上的举动是在天上的举动之先，是地上支配天上（倪柝声文集第二辑第二册，一五二至一五三页）。

　　Matt. 18:18-19 …Whatever you bind on the earth shall have been bound in heaven, and whatever you loose on the earth shall have been loosed in heaven. Again, truly I say to you that if two of you are in harmony on earth concerning any matter for which they ask, it will be done for them from My Father who is in the heavens.

　　The special thing [about Matthew 18:18] is that there must be a move on earth before there is a move in heaven. It is not heaven that binds first but the earth that binds first. It is not heaven that looses first but the earth that looses first. After the earth binds, heaven binds; after the earth looses, heaven looses. The move in heaven is controlled by the move on earth. Everything contrary to God has to be bound, and everything in harmony with God has to be released. Everything, whether it is something to be bound or loosed, should have its binding or its loosing originate from the earth. The move on the earth precedes the move in heaven. The earth controls heaven. (CWWN, vol. 22, “The Prayer Ministry of the Church,” p. 138)

　　我们从几个旧约里的例子，来看地上如何支配了天上。……摩西在山顶上，他何时举手，以色列人就得胜；何时垂手，亚玛力人就得胜（出十七9~11）。山下的胜败，到底是谁定规的呢？是神出的主意呢，或者是摩西出的主意？……你要看见神工作的原则，神举动的秘诀：神所要作的，人如果不要作，神也不能作。你不能叫神作祂所不要作的，但你能拦阻神作祂所要作的。胜败，在天上是神定规的，但是在人面前是摩西定规的。在天上神要以色列人得胜，但在地上的摩西如果不举手，以色列人就失败，如果举手，以色列人就得胜。是地上支配了天上。

　　神有一个目的，就是要加增以色列家的人数，叫以色列人多起来如羊群一样。不认识神的人要说，神要加增以色列家的人数如羊群那么多，神要加就加好了，谁能拦阻祂呢？但是，在〔以西结三十六章三十七节〕有一句话，就是神说，祂要在这件事上被他们求问之后，才给他们成就。这一个原则是顶清楚的：神有一个旨意，神已经定规好了，但是神不能立刻作，神要等以色列人为这件事向神求问之后，神才替他们成就。神要地上来支配天上。

　　召会虽然有一个自由的意志，但是召会是把她的意志服在神的权柄之下，好像在神的旨意以外没有另外一个自由意志一样，神要怎么作就怎么作。今天因着召会把她的意志完全摆在神的旨意之下，神就好像在永世里一样，好像在宇宙中没有第二个意志来反对祂一样。这是神的荣耀！……我们不能把召会拉低到一个地步说，召会不过是聚会而已。不！召会是一班人蒙宝血所救赎，被圣灵所重生，同时将自己交在神的手里，乐意接受神的旨意，乐意遵行神的旨意，乐意为着神站在地上来维持神的见证的。

　　我们必须看见，神今天作事有一个定律，就是因着地上有自由意志的缘故，神不肯用祂自己的旨意来抹煞人。……这是事实。神是在天上，而祂今天在地上所要作的一切事，都得先有地上的意志这样定规，这样赞成，然后祂才有所举动。祂不肯不顾地上的意志，祂不肯剥夺地上的意志，而有单独的举动。所有和祂发生关系的事，都得有地上的意志来与神合作，神才作。是地上要作，所以神作；是地上定规，所以神作。神必须得着人的意志与祂的旨意和谐，这一种和谐的意志，是神极大的荣耀！（倪柝声文集第二辑第二册，一五三至一五四、一五八页）

　　参读：教会祷告的职事，第一篇；倪柝声文集第一辑十一册，一四○至一四四页。

　　We can see how the earth controls heaven from a few cases in the Old Testament. When Moses was on the mountain, the Israelites won every time he raised his hands, and the Amalekites won every time he lowered his hands (Exo. 17:9-11). Who decided the victory at the bottom of the mountain? Did God decide or did Moses decide?.. We have to see God’s principle of work and the key to His move. God cannot do what He wants to do unless man wants it. We cannot make God do what He does not want to do, yet we can stop God from doing what He wants to do. The victory was decided by God in heaven, but the victory was decided by Moses before men. Truly, God in heaven wanted the Israelites to win, but if Moses had not raised his hands on earth, the Israelites would have lost. When he raised his hands, the Israelites won. The earth controls heaven.

　　God has a purpose to increase the number of the house of Israel so that the Israelites would increase like a flock. Those who do not know God will say, “If God wants to increase the number of the Israelites like a flock, He could go ahead and do it. Who could stop Him?” But Ezekiel 36:37 says that God must be inquired of first before He will accomplish it for them. This is a clear principle: Even though God decides on a matter, He will not do it immediately. He would increase the house of Israel only after they inquired of Him. He wants the earth to control heaven.

　　Although the church has a free will, it submits this will to God’s authority as if no other will existed. This allows God to do whatever He wants to do. When the church places its will under God’s will today, He will move in the same way that He will in eternity; He will move as if no other will were opposing Him. This is a glory to God! We cannot make the church so low by suggesting that it is merely a meeting. No, the church is a group of people who have been redeemed by the blood, who have been regenerated by the Holy Spirit, who have committed themselves to God’s hand, and who are willing to take God’s will, do His will, and stand for God on earth for the sake of maintaining His testimony.

　　We have to see that God works according to a law. Since there is free will on earth, God will not annul man by His own will….This is a fact. God is in heaven. Yet all His works on earth can be accomplished only when there is a will on earth that agrees with and decides to do the works. He will not put aside man’s will on earth. He will not usurp man’s will on earth and act independently. Everything related to Him can be accomplished only when there is a will on earth that cooperates with Him. When the earth works, God works. When the earth decides, God acts. God must have man’s will in harmony with His will. This harmony in will is a great glory to God! (CWWN, vol. 22, “The Prayer Ministry of the Church,” pp. 138-139, 142)

　　Further Reading: CWWN, vol. 22, “The Prayer Ministry of the Church,” ch. 1; CWWN, vol. 11, pp. 774-777