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创世记生命读经 · 第25篇

人第二次的堕落（三）

The Second Fall of Man (3)
1在本篇信息中，我们要来看创世记四章的最后两节。我们已经看过，在创世记头几章所看到的每项事物，几乎都是一粒种子，要在圣经以后各卷得著发展。虽然创世记四章二十五至二十六节非常简略，但也包含一粒非常重要的种子。不过，在未说到这粒种子之前，我们要先来看一些别的事。
1In this message we come to the last two verses of Genesis 4. We have seen that nearly every item found in the first chapters of Genesis is a seed that is developed in the following books of the Bible. Although Genesis 4:25-26 is such a brief portion of the Word, it contains a very significant seed. However, before we consider this seed, we need to cover some other matters
ｅ逃避之路
5. The Way to Escape
2人第一次的堕落发生在创世记三章，第二次的堕落发生在创世记四章。我们已经看过，逃避第一次堕落的路是相信女人的后裔主耶稣，并且接受神救恩的方法。然而，这次堕落的结果，是撒但进入了我们的性情;这是第二次堕落的主要原因。我们要怎样逃避第二次的堕落呢？
2The first fall of man occurred in Genesis 3, and the second fall in Genesis 4. We have seen that the way to escape from the first fall is to believe in the seed of the woman, that is, the Lord Jesus, and to take God’sway of salvation. Nevertheless, as a result of this fall, Satan is within our nature. This was the main cause of the second fall. What is the way of escape from this second fall
（一） 不随己意自作主张
a. Not Presumptuous according to One’sOwn Concept
3要逃避人第二次的堕落，我们必须小心不可自作主张。自作主张是甚么意思？就是不照神的启示，只照人的观念行善、敬拜神、事奉神。我们看过该隐的例子。（创四3。）凭我们自己作任何事，无论照我们看是多好，都是自作主张，都是与魔鬼是一。我们是堕落的人，在我们的性情里有撒但，所以我们必须拒绝自己所发起的一切事物。我们所作的一切，都必须照著神所启示的方法，才能避开魔鬼，避开进一步的堕落。
3In order to escape from the second fall of man we must be careful of being presumptuous. What does it mean to be presumptuous? It means to do good, to worship God, and to serve God according to our human concept and not according to God’sr evelation. We have seen this illustrated in the case of Cain (4:3). Doing anything of ourselves, regardless of how good it is according to our own concept, is presumptuous and is one with the Devil. As fallen man with Satan in our nature, we must reject anything that originates with ourselves. We must do everything according to the way revealed by God that we may be kept from the Devil and from the furtherance of the fall
（二） 照神的方法为神而活并敬拜祂
b. Living for God and Worshipping Him according to His Way
4再者，我们若要逃避人第二次的堕落，就必须像亚伯那样，照神的方法为神而活并敬拜祂。（创四2，4，参三21，来十一4。）就消极一面说，我们不该自作主张;就积极一面说，我们要照神的启示，按神的方法为神而活并敬拜祂。不仅要为神而活并敬拜神，乃要照神所启示的方法这样作。我们必须留在神的方法里，避开进一步的堕落。
4Furthermore, if we want to escape the second fall of man, we must live for God and worship God according to His way, as Abel did (4:2, 4; cf. 3:21; Heb. 11:4). On the negative side, we should not be presumptuous; on the positive side, we should live for God and worship Him according to His revelation and in His way. It is not only to live for God and to worship God, but to do so according to the way of God’sr evelation. We must remain in God’sway that we may be kept from any further fall.
（三） 认识人生的虚空
c. Realizing the Vanity of Human Life
5在创世记四章有两个特别有意义的名字，第一个是亚伯，意思是『虚空。』堕落的结果，人生变得『虚空。』请看今天的人，虽然非常忙碌，内心却是一片空白、虚空。在他们的深处是一片空虚的感觉。不论你的社会地位如何，不论你多有钱或多有成就，当你在静夜或清晨独处时，都会觉得内心有所缺如。这种缺如的感觉就是我所说的虚空。这正是智慧的所罗门王所说，虚空的虚空，在日光之下都是虚空。（传一2～3。）要逃避人第二次的堕落，必须认识我们是堕落无神的人，我们的所是，所有和所作，全是虚空。我们不过是虚空。
5In Genesis 4 we find two names which are especially meaningful. The first one is Abel, which means “vanity.” As a result of the fall, the human life became a vanity. Look at people today. Although they are very busy, within them there is a gap, a void. Deep within them is a sense of emptiness. Regardless of your social status, regardless how wealthy or how successful you are, when you sit alone in the quiet of the night or early morning, you know there is a gap within you. That emptiness is the vanity that I am talking about. This is exactly what the wise King Solomon meant when he said, “Vanity of vanities, all under the sun are vanity” (Eccl. 1:2-3). In order to escape the second fall of man we must realize that as fallen men without God everything we are, have, and do is empty. We are nothing but vanity
（四） 认识人的脆弱
d. Realizing the Fragility of Man
6第二个有特殊意义的名字是以挪士，以挪士的意义是『脆弱、必死的人。』人堕落之后，不但人生变为虚空，人也变成脆弱必死。我们必须承认我们既脆弱又软弱，非常容易破碎。我们何等容易失败！人是必死的！没有人能夸口，他下礼拜一定活著。没有人知道他的明天如何。要逃避人第二次的堕落，我们必须认识人生的虚空和人的脆弱。我们若有这个认识，就不会信靠自己;这样，也就不会离开神的路，自以为是了。
6The second name which is especially meaningful is Enosh, which means “frail, mortal man.” After the fall, not only did human life become a vanity, but man also became frail and mortal. We must admit that we are frail, weak, and easily broken. How easily we fail! Man is mortal. No one can boast that he will live another week. No man knows his tomorrow. To escape the second fall of man we need to realize both the vanity of human life and the fragility of man. If we have this realization, we will have no trust in ourselves and, thus, we will not be presumptuous in departing from the way of God
（五） 呼求耶和华的名－那『我是』
e. Calling On the Name of Jehovah—the “I Am
7当我们看见不该自以为是，乃该照神的方法为神而活并敬拜神，又认识人生的虚空和人的脆弱之后，我们会说，『主阿，我不该自以为是，我必须照你的方法为你而活并敬拜你。主，我的人生虚空，我是脆弱且必死的。』当我们看见我们人生的虚空，我们自己的脆弱，我们就会自然而然的呼求主名。这就是为甚么创世记四章二十六节说，『那时候人才呼求（直译）耶和华的名。』从人类的第三代以挪士开始，人才认识他们的软弱、脆弱和必死，而呼求主的名。
7When we see that we should not be presumptuous, but should live for God and worship Him according to His way and realize the vanity of human life and the fragility of man, we will say, “O Lord, I shouldn’t be presumptuous. I must live for You and worship You in Your way. Lord, my life is vanity. I am frail and mortal.” When we see that our life is vanity and that we ourselves are frail, spontaneously we will call upon the name of the Lord. This is the reason that Genesis 4:26 says, “Then began men to call upon the name of the Lord.” From the time of Enosh, the third generation of mankind, men began to call upon the name of the Lord, realizing their weakness, fragility, and mortality
8在希伯来文里，神这名称最初是用在创世记一章，神与造物的关系上;『耶和华』这名是从创世记二章开始，用在祂与人的关系上。耶和华是神来与人发生亲密关系时的名。因此，创世记四章二十六节不说人呼求神的名，而说呼求耶和华的名。人不是呼求那位创造万物者，乃是呼求那与他们非常接近，非常亲密的一位。耶和华这名的意思是『我就是那我是;』（创四26，参出三14;）就是说，祂是从永远存到永远的一位。祂是那昔是、今是、以后永是的一位。祂是那永存者。当人看见自己的脆弱和必死，他们就开始呼求耶和华那永存者。这就是呼求主的名。这呼求从人类第三代就开始了。
8In Hebrew, the word for “the Lord” is Jehovah (4:26; cf. Exo. 3:14). The title “God” is primarily used for God’s relation to His creation in Genesis 1. The name Jehovah is primarily used for God in relation to man starting from Genesis 2. Jehovah is the name for God coming into an intimate relationship with man. Hence, Genesis 4:26 does not say that men began to call on the name of God, but on the name of Jehovah. Men did not call on the One who created all things, but on the One who was so near to them, on the One who was closely related to them. The name Jehovah means “I am that I am,” that is, He is the One existing from eternity to eternity. He is the One who was in the past, who is in the present, and who will be in the future forever. He is the everlasting One. When men realized that they were fragile and mortal, they began to call on Jehovah, the everlasting One. This is the calling on the name of the Lord. This calling began even with the third human generation.
9当我们对神不在意时，我们不会呼求祂的名。然而，当我们认识必须用祂的方法为祂而活并敬拜祂，并且当我们认识自己的脆弱和必死，我们的人生不过是虚空时，我们自然而然的，会从深处祷告并呼求主名。所以，我们必须思考呼求主名这粒最重要的种子。这是在旧约和新约中最重要的事。
9When we are careless about God, we do not call on His name. However, when we realize that we must live for Him and worship Him in His way, and when we realize that we are frail and mortal and that our life is nothing but vanity, spontaneously, from deep within us, we not only pray, but call upon the name of the Lord. Therefore, we must consider this most important seed of calling on the name of the Lord. It is a most significant matter in both the Old and New Testaments
（1） 呼求主名的定义
1) The Definition of Calling On the Lord
10首先我们需要知道呼求主名的意义。有些基督徒以为呼求主名和祷告主一样;从前我们也是这样想法，然而有一天主给我看见，呼求主名与仅仅祷告不同。不错，呼求是祷告的一种方式，因为那是我们祷告中的一部分，但呼求不仅是祷告。希伯来文『呼求』的意思是『向…呼喊』（call），『向…呼叫』（tocryunto），就是呼喊。希腊文『呼求』的意思是『向人恳求』（toinvokeaperson），『呼叫人的名字』（tocallapersonbyname）。换句话说，就是用听得见的声音呼叫一个人的名字。祷告有时可以不出声，但呼求必
10Firstly, we need to learn the meaning of calling on the name of the Lord. Some Christians think that calling on the Lord is the same as praying to Him. Formerly, I held the same concept. One day, however, the Lord showed me that calling on His name is different from merely praying. Yes, calling is a type of prayer, for it is a part of our prayer, but calling is not merely praying. The Hebrew word for call means out to to “call out to,” “to cry unto,” that is, to cry out. The Greek word for call means “to invoke a person,” “to call a person by name.” In other words, it is to call a person by naming him audibly. Although prayer may be silent, calling must be audible.
11须是听得见的。
11
12呼求主的意思也是向主呼喊，并且经历属灵的呼吸。『耶和华阿，我从深牢中呼求你的名。你曾听见我的声音;求你不要掩耳不听我的呼吸，不听我的呼叫。』（哀三55～，另译。）这些经文指明，呼求也是呼叫和呼吸。呼叫是最好的呼吸。有人告诉我，哭叫是婴儿最好的运动。每当你呼叫的时候，你就自然而然且深深的呼吸。藉著呼叫和呼吸，我们一面呼出，一面吸入。吸入总是紧随著呼出。藉著呼出，我们把一切消极的事物呼出去；每当你把消极的事物呼出去，主的积极事物就要充满你。以发脾气为例，当你快要发脾气时，不要想去抑制，只要呼喊：『哦，主耶稣！』然后加上一句短祷：『主耶稣，我要发脾气了！』这样试试看你还发不发脾气。藉著呼求主名，你会呼出你的脾气，吸入主耶稣。你要成为圣别么？成为圣别的路就是呼求主耶稣的名。藉著呼求祂的名，一切的罪、邪恶和不洁之物，都要呼出去，而一切积极的事物─主的丰富─都要被你吸入。
12To call on the Lord also means to cry to Him and to experience spiritual breathing. “I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice: hide not thine ear at my breathing, at my cry” (Lam. 3:5 5-5 6). These verses indicate that calling is also crying and breathing. Crying is 56 the best breathing. I have been told that crying is the best exercise for little babies. Whenever you cry out, you breathe spontaneously and deeply. By crying and breathing we both exhale and inhale. Inhaling always follows exhaling. By exhaling we breathe out all the negative things. Whenever you breathe out the negative things, the positive things of the Lord will fill you up. Let me take the example of losing your temper. When you are about to lose your temper, do not try to suppress it, but call, “O Lord Jesus.” Then add a short prayer, “Lord Jesus, I am going to lose my temper.” Do this and see whether you still lose your temper. By calling on the name of the Lord you will breathe out your temper and you will breathe in the Lord Jesus. You will exhale your temper and inhale the Lord. Do you want to be holy? The way to be holy is to call on the name of the Lord Jesus. By calling on His name all the sinful, evil, and unclean things will be breathed out, and all the positive things—the riches of the Lord— will be breathed into you.
13宣信弟兄写过一首呼吸主的诗歌。（诗歌第二一○首。）让我们来读其中的几节：
13A. B. Simpson wrote a hymn on breathing the Lord. Let us read some of the stanzas
14主，求你向我吹圣灵，教我如何吸入你；助我向你胸怀一倾我的犯罪与自己。我是呼出我的愁苦，呼出我罪污；我是吸入，一直吸入，你所有丰富。呼出我的罪律桎梏，你已为我全除摒；吸入你的圣洁丰富，发现惟你是生命。
14O Lord, breathe Thy Spirit on me, Teach me how to breathe Thee in; Help me pour into Thy bosom All my life of self and sin. I am breathing out my sorrow, Breathing out my sin; I am breathing, breathing, breathing, All Thy fulness in. Breathing out my sinful nature, Thou hast borne it all for me; Breathing in Thy cleansing fulness, Finding all my life in Thee
15在一九六三年，我将这首诗歌介绍给美国的一些圣徒。有一天当我们唱完这首诗歌，一位亲爱的圣徒来对我说，『我不懂这首诗歌，吸入，吸入，吸入，吸入甚么？』他觉得有点困扰。几年之后，我们的诗歌出版了，那位圣徒对我说，『弟兄，在诗歌本中我最喜欢的，就是那首吸入主的诗歌。』
15In 1963 I introduced this hymn to some of the saints in the United States. One day, after we had sung this hymn, a dear saint came to me and said, “I can’t understand this hymn. Breathing, breathing, breathing—breathing what?” He was somewhat bothered. A few years later, after we had published our hymnal, this same saint said to me, “Brother, my favorite hymn in the hymnal is that hymn on breathing the Lord
16我们如何吸入主？是藉著向主敞开自己，并呼求祂的名。我们需要向祂呼求，甚至向祂呼叫，就像耶利米所说，呼求主就是向祂呼叫，他从深牢中向主呼叫。每当我们下沉，那就是下在深牢中，那时我们必须用呼叫来呼求祂，这样就能从监禁中得释放，并把主更多接受到我们里面。
16How do we breathe the Lord? We breathe the Lord by opening ourselves to the Lord and calling upon His name. We need to call out to Him and even cry to Him, for, as Jeremiah has told us, calling on the Lord is to cry out to Him. He did this out of the low dungeon. Whenever we are low, that is, down in a “dungeon,” we have to call on the Lord by crying out to Him that we may be released from confinement and receive more of the Lord into us.
17以赛亚也告诉我们，呼求主就是向主呼叫。『看哪，神是我的拯救；我要倚靠祂，并不惧怕；因为主耶和华是我的力量，是我的诗歌；祂也成了我的拯救。所以你们必从救恩的泉源欢然取水。在那日，你们要说，当称谢耶和华，呼求（直译）祂的名，…你们要向耶和华唱歌；…锡安的居民哪，当呼叫并呼喊；（直译；）因为在你们中间的以色列圣者，乃为至大。』（赛十二2～6。）在这些经节里，以赛亚告诉我们要赞美、歌唱、呼叫并呼喊。这一切都与四节的呼求相配。在二节他说，神是我们的拯救，我们的力量。神是我们的一切。我们只需要从神救恩的泉源取水。我们如何能从救恩的泉源欢然取水？方法就是呼求祂的名，赞美主，唱诗歌，呼叫并呼喊。四节把赞美与呼求摆在一起，六节把呼叫与呼喊摆在一起。这证明呼求主就是向祂呼叫并呼喊。许多基督徒从来没有呼喊过。你若从未在神面前呼喊过，我怀疑你是否丰富的享受过主。试试看在神面前喊一喊。你若从来没有为著主之于你的所是呼喊过，我鼓励你试试看。你越呼喊：『哦，主耶稣，你对我太好了！』你就越脱离自己，越被主充满。你会在三层天上。因此，甚至在旧约时代，以赛亚就曾告诉人赞美主，呼求祂的名，呼叫并呼喊。
17Isaiah also tells us that our calling on the Lord is our crying to Him. “Behold, God is my salvation; I will trust and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon his name...Sing unto the Lord...Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isa. 12:2-6). In these verses Isaiah tells us to praise, sing, cry out, and shout. All of these match the calling mentioned in verse 4. In verse 2 he says that God is our salvation and our strength. God is everything to us. We simply need to draw water out of the wells of God’ss alvation. How can we with joy draw water out of the wells of salvation? The way is to call on His name, to praise the Lord, to sing a hymn, and to cry out and shout. In verse 4 we find that praising and calling are put together, and in verse 6 we find that crying and shouting are put together. This proves that to call on the Lord is to cry and shout to Him. Many Christians have never shouted. If you have never shouted before the Lord, I doubt that you could have enjoyed the Lord in a rich way. Try shouting before Him. If you have never shouted about what the Lord is to you, I encourage you to try it. The more you shout, “O Lord Jesus, You are so good to me,” the more you will be released from your self and be filled with the Lord. You will be in the third heaven. Thus, Isaiah, even in Old Testament times, told people to praise the Lord, call upon His name, cry out and shout
18让我和你们分享我自己呼求主的一些见证。我是在南浸信会中长大的，得救以后因著追求神的话，在一个非常严格的弟兄会中留了几年。他们的作法就是安静。在他们的聚会中，就是一根针掉在地上也听得见。我没有形容得太过。我们就是在这种方式里受到训练。我坐在那些弟兄会教师的脚前，听他们的教训。为著那个我感谢主。我虽然爱主和祂的话，却未得著生命上合式的帮助。我得到的惟一帮助是明白白纸黑字的字句经文。
18Let me share with you something of my own testimony regarding calling on the Lord. I was raised in the Southern Baptist Church. After I was saved, due to my seeking after the Word, I stayed for several years with a very strict Brethren assembly. Their practice was always to be silent. It is no exaggeration to say that even if a needle fell on the floor in their meetings, it would have been heard. We were trained in that way. I sat under the feet of these Brethren teachers, listening to their teachings. I thank the Lord for that. Although I loved the Lord and the Word, I did not receive the proper help of life. The only help I received was in understanding the black and white letters of the Scriptures
19在一九三一年八月，有一天我正行在街上，圣灵在我里面说话：『看你自己，你得著这么多的知识，你知道了豫言和豫表，但看看你是多死！』立刻在我的深处感到又饥又渴，好像有东西要爆发出来。然而因著我宗教的背景，我不敢在街上那样作。我抑制自己，那个下午、傍晚及夜里都非常难过。我等待著早晨来到，那时就可以在主面前释放自己。我家在一座小山下。当早晨来到，我奔向那座山的山顶，向主倾吐我的心意。我没有意思要喊，但有些东西从我里面爆发出来，说，『哦，主耶稣！』我很自然的呼求了主。没有人教我呼求主，我也没有在圣经里看见关于呼求主的事，我就是自然而然的实行了。虽然我没有『享受主』和『释放灵』这些说法，但我有了这二者的实际。我的确操练并释放了我的灵，我也的确享受了主。此后几乎每天早晨我都去山顶，每次都呼求主名。藉著呼求主名，我就被主充满。每天早晨我从山上下来，都充满了喜乐。我是在诸天之上，全地和地上的一切都在我的脚下。
19One day, in August, 1931, while I was walking on the street, the Spirit spoke within me, “Look at yourself. You have so much knowledge. You know the prophecies and the types, but look at how dead you are.” Immediately deep within I was conscious of a thirst and a hunger. Something within wanted to burst out. However, because of my religious background, I would not do that on the street. I restrained myself, suffering for the remainder of that afternoon, evening, and night, waiting for morning to come, when I would be able to release myself before the Lord. My home was at the foot of a small mountain. When morning came, I ran to the top of that mountain and released what was on my heart. I had no intention to shout, but something burst forth from within, saying, “O Lord Jesus.” I spontaneously called on the Lord. No one taught me to call on the Lord, and I had not seen anything in the Bible regarding it. I simply did it spontaneously. Although I did not have the terms “enjoying the Lord” and “the release of the spirit,” I had the reality of them both. I did exercise and release my spirit and I certainly enjoyed the Lord. Nearly every morning thereafter I went to the top of the mountain, calling on the Lord each time. By calling on the Lord I was filled with the Lord. Each morning as I descended from the top of that mountain, I was filled with joy. I was in the heavens, and the whole earth with everything in it was under my feet
20然而，因著我的背景，我从未将这事带进教训中，教导别人来实行。十二年以后，在一九四三年，我被侵华日军关在监中。有一天他们正在逼迫我，鞭打我，我不能作别的，自然而然的就喊：『哦，主耶稣！』他们马上停止鞭打我。但是，因著我的宗教背景，我仍然没有把这带进日常的实行中，我不知道我们可以在日常生活中实行这事。
20However, due to my background, I never brought this matter into the teaching. I did not teach others to practice it. Twelve years later, in 1943, I was put into prison by the Japanese army which had invaded China. One day they were persecuting me and beating me. I could do nothing. Spontaneously I called, “O Lord Jesus,” and they stopped beating me. Nevertheless, due to my religious background, I still did not bring it into the daily practice. I did not realize that we could do it in our daily life
21二十四年以后，在一九六七年，呼求主名的事在洛杉矶发生了，那时我觉得需要研读神的话以印证这事。我花了许多工夫查考神的话中关于呼求主名的事，结果发现这是古时圣徒所实行的，在几千年前就开始了。我用圣经汇编找到许许多多呼求主名的经节，我也注意到呼求主名各种不同的方面。那时我就得到证实和加强，不仅自己操练呼求主，也教导别人，帮助别人呼求主。自从一九六七年以来，呼求主名已成了主恢复中的一项。我们发现这是接触主最好的方法。同年我访问远东，把这事带给那里的圣徒，我可以见证，成千的圣徒藉著呼求主名得著了释放和丰富。
21Twenty- four years later, in 1967, the matter of calling on the Lord came forth in Los Angeles. At that time I felt the need to verify this matter by studying the Word. As a result of spending much time in the Word regarding calling on the Lord, I discovered that it was a practice of the saints in ancient times. It started thousands of years ago. Using a concordance, I found a great many references to calling on the Lord and I noted the various aspects of calling. At that time I was confirmed and strengthened not only to practice calling on the Lord, but also to teach others and to help others to call on Him. Since 1967, calling on the Lord has been one of the items in the Lord’s recovery. It was discovered that it was the best way to touch the Lord. In that same year I visited the Far East and brought this to the saints. I can testify that thousands of saints were released and enriched through calling on the name of the Lord.
（2） 呼求主的历史
2) The History of Calling On the Lord
22不要以为呼求主是我们发明的。这不是新发明，最多只能称为一种新发现，或说是主恢复的一部分。我们看过，呼求主开始于人类的第三代，塞特的儿子以挪士。夏娃给她第二个儿子起名亚伯，意思是虚空。然后亚伯的弟弟塞特，称他的儿子为以挪士，指明塞特认识人生是软弱、脆弱和必死的。藉著称他的儿子为以挪士，塞特可能告诉他儿子，他既软弱又脆弱。因著以挪士认识了人生的脆弱，他开始呼求那位永存之主的名。所以当我们认识我们是无有、软弱而脆弱时，该怎么办？我们该简单的呼求：『哦，主耶稣！』
22Do not think that calling on the Lord was invented by us. It is not a new invention. At most, it may be called a new discovery or a part of the Lord’s recovery. Calling on the Lord began, as we have seen, with the third generation of the human race. Enosh, the son of Seth, was the third generation. Eve named her second son Abel, which means vanity. Then Seth, Abel’s brother, called his son Enosh, which indicates that Seth realized that human life was weak, frail, and mortal. By calling his son Enosh, Seth might have told his son that he was weak and fragile. Since Enosh realized the fragility of human life, he began to call on the name of the everlasting Lord. Therefore, when we realize that we are nothing, that we are weak and frail, what should we do? We should simply call, “O Lord Jesus
23呼求主名的历史延续在整本圣经中，我们可以列举许多呼求主名的人：亚伯拉罕、（创十二8、）以撒、（创二六、）摩西、（申四7、）约伯、（伯十二4、）雅比斯、（代上四10、）参孙、（士十六28、）撒母耳、（撒上十二18、）大卫、（撒下二二4、）约拿、（拿二2、）以利亚、（王上十八、）以利沙、（王下五11、）耶利米。（哀三55。）旧约的圣徒不但呼求主，他们甚至豫言人要呼求祂的名。（珥二32，番三9，亚十三9。）虽然许多人很熟悉约珥那关于圣灵的豫言，但很少人注意一件事，就是接受浇灌的圣灵，需要我们呼求主名。约珥一面豫言，神要将祂的灵浇灌下来；一面又豫言，人要呼求主的名。神的浇灌需要我们呼求祂来配合。约珥的豫言是在五旬节那天应验的。
23The history of calling on the Lord’s name continues throughout the Bible, and we may list the names of many of those who called on His name: Abraham (Gen. 12:8), Isaac (Gen. 26:25), Moses (Deut. 4:7), Job (Job 25 1 2:4), Jabez (1 Chron. 4:1 0), Samson (Judg. 1 6:2 8), Samuel (1 Sam. 12:10), David (2 Sam. 22:4), Jonah (Jonah 1:6), Elijah (1 Kings 18:24), Elisha (2 Kings 5:11), Jeremiah (Lam. 3:55). Not only did the Old Testament saints call on the Lord; they even prophesied that 24 people would call on His name (Joel 2:32; Zeph. 3:9; Zech. 1 3:9). Although many are familiar with Joel’s prophecy regarding the Holy Spirit, not many have paid attention to the fact that receiving the outpoured Holy Spirit requires our calling on the name of the Lord. On the one hand, Joel prophesied that God would pour out His Spirit; on the other hand, he prophesied that people would call on the name of the Lord. God’so ut pouring needs the cooperation of our calling on Him. Joel’s prophecy was fulfilled on the day of Pentecost.
24呼求主名也为新约的圣徒所实行。这事开始于五旬节。（徒二21。）在五旬节那天，神将祂的灵浇灌下来，初期的圣徒就是藉著呼求祂的名接受这灵。他们的呼求是对神将祂的灵浇灌下来的反应。司提反也呼求主名。当他被石头打死时，他呼求著主的名。（徒七59。）他呼求著主的名而死。主若迟延祂的再来，我希望我们能呼求著主的名而死。
24Calling on the name of the Lord was also practiced by the New Testament saints. It began on the day of Pentecost (Acts 2:21). On the day of Pentecost God poured out His Spirit, and the early saints received the Spirit by calling on the name of the Lord. Their calling was a response to God’s pouring out of His Spirit. Stephen also called on the Lord’s name. While he was being stoned to death, he was calling on the name of the Lord (Acts 7:59). He died calling on the Lord’s name. If the Lord delays His coming and we die, I hope that we die calling on His name.
25所有新约的圣徒都实行呼求主名这2事。（徒九14，二二16，林前一2，提后二22。）当保罗还是大数的扫罗时，他从祭司长得来权柄，要捆绑一切呼求主名的人。（徒九14。）这指明早期所有的圣徒都是呼求耶稣的人。他们的呼求主名，成了他们作基督徒的记号，标记。因此，大数的扫罗觉得在大马色要认出基督徒非常容易，因为他们都呼求主名。他们不但祷告主，还呼求主。许多真基督徒天天祷告主，但他们的邻居、朋友、以及同学，却不知道他们是基督徒。我们可以称他们为无声的基督徒。然而，他们若作个呼求主名的基督徒，他们的呼求就将他们基督徒的身分标明出来。早期的基督徒就是这样的光景。
25All the New Testament believers practiced the matter of calling on the Lord (Acts 9:14; 22:16; 1 Cor. 1:2; Tim. 2:22). When Paul was Saul of Tarsus he received authority from the chief priests to bind all that call on the name of the Lord (Acts 9:14). This indicates that all the early saints were Jesus callers. Their calling on the name of the Lord was a sign, a mark, that they were Christians. Thus, Saul of Tarsus felt that it would be easy to identify the Christians in Damascus by the fact that they called on the Lord’s name. They not only prayed to the Lord, but called on Him. There are many true Christians who pray to the Lord daily, yet their neighbors, friends, and classmates do not know that they are Christians. We may describe them as silent Christians. However, if they become Christians who call on the name of the Lord, their calling will mark them out as Christians. It was this way with the early Christians.
26你知道，当扫罗去大马色捆绑所有呼求主名的人时，在路上发生了甚么事？他被主捉住了，他的眼晴瞎了。然后主差遣一个名叫亚拿尼亚的小门徒来找他，把主的话告诉他。请听亚拿尼亚所说的话：『现在你为甚么耽延？起来，呼求著祂的名受浸，洗去你的罪。』(徒二二16,。)照著英文文法，『呼求』这辞是形容动词『洗。』扫罗有甚么罪需要洗去?他的罪就是捆绑那些呼求耶稣之名的人。他曾在耶路撒冷这样作，现在又想到大马色去作。所有的基督徒都知道他是这样的恶人。在他们眼中，扫罗犯的罪是逼迫圣徒，捆绑呼求耶稣的人。因此，洗去他的罪最好的方法是呼求耶稣的名。他这样作，所有的信徒就都清楚他是真悔改归主了。从前那捆绑呼求主名的，现在自己呼求主的名。
26Do you know what happened to Saul when he was on the way to Damascus with the intention of binding all that call on the Lord’s name? He was captured by the Lord and was blinded. The Lord sent a little disciple named Ananias to visit Saul and to speak a word from the Lord to him. Listen to what Ananias said: “ And now, why do you delay? Rise up and be baptized, and wash away your sins, calling on His name” (Acts 22:16). According to the grammar of the English language, the word “calling” modifies the verb “wash.” What sin did Saul need to wash away? The sin of binding those who called on the name of Jesus. He did this at Jerusalem and intended to do it at Damascus. All the Christians knew that he was such an evil one. In their eyes, Saul sinned by persecuting the saints and by binding the callers of Jesus. Thus, the best way for him to wash away his sins was to call on the name of Jesus. By doing this it would be made clear to all the believers that he was truly converted. He who once bound those who called on the name now called on the Lord’s name
27有些基督徒误解行传二十二章十六节，以为『洗去你的罪』是形容『受浸。』根据文法，不是那个意思。在本节说到两件事─『受浸』和『洗去你的罪，』原文用『并且』连接这两件事，所以受浸是一件事，洗去你的罪又是另一件事。『起来』形容『受浸，』而『呼求』形容『洗。』大数的扫罗，逼害了那么多呼求主名的人，被主抓住了。然后亚拿尼亚被主差遣，告诉扫罗要藉呼求主名受浸并洗去他的罪。扫罗若仅仅受浸，许多基督徒会怀疑他是否真的悔改归主。他们也许会说，『亚拿尼亚，你不该为这样一个不开口的信徒施浸。』然而，当亚拿尼亚要为扫罗施浸时，他似乎这样告诉扫罗：『弟兄，藉著呼求耶稣的名洗去你的罪。扫罗弟兄，你捆绑过许多基督徒，在圣徒眼中你是邪恶的。你曾设法捆绑所有呼求耶稣的人。现在，在他们眼中，你要洗去你的罪最好的方法就是呼求：『哦，主耶稣。』扫罗一呼求主名，所有的基督徒都能看见，那逼迫人的现在成了他们的弟兄。他的呼求主是他已经悔改归主的证明。
27Some Christians misinterpret Acts 2 2:1 6, thinking that “wash away your sins” modifies “be baptized.” According to grammar, that cannot be the meaning. There are two things mentioned in this verse —” be baptized” and “wash away your sins”—and the Greek word kai, translated “and” in English, connects them. Thus, to be baptized is one thing and to wash away your sins is another. Saul was baptized and washed away his sins, calling on the name of the Lord. Saul of Tarsus, who had persecuted so many who called on the name of the Lord, was captured by the Lord. Then Ananias, who had been sent by the Lord, told Saul to be baptized and to wash away his sins by calling on the name of the Lord. If Saul had only been baptized, many of the believers would have doubted that he had actually been converted. They might have said, “Ananias, you should not have baptized such a silent believer.” However, when Ananias was about to baptize Saul, he seemed to tell him, “Brother, wash away your sins by calling on the name of the Lord Jesus. Brother Saul, you have bound many Christians. You are evil in the eyes of the saints. You have tried to bind all the Jesus callers. Now the best way in their eyes for you to wash away your sins is to call, `O Lord Jesus.’” Once Saul called on the name of the Lord, all the Christians could see that the persecutor had become one of their brothers. His calling on the Lord was the proof that he had been converted.
28保罗写罗马书时，他自己也强调呼求主名的事。他说，『因为犹太人和希利尼人并没有分别，众人同有一位主，祂对一切呼求祂的人是丰富的。因为「凡呼求主名的，就必得救。」』（罗十12～13。）在罗马十章十二节保罗说，主对一切呼求祂的人是丰富的，在十三节他引约珥的豫言说，『凡呼求主名的，就必得救。』保罗在林前也说到呼求主，他说，『…同著所有在各处呼求我们主耶稣基督之名的人；基督是他们的，也是我们的。』（林前一2。）他又在提后告诉提摩太，要同那清心呼求主的人追求属灵的事。（提后二22。）由这些经节我们看见，头一世纪的基督徒相当实行呼求主名这件事。所以在整个的旧约时代，和早期的基督徒时代，圣徒都呼求主的名。何等可惜，长久以来，大多数的基督徒忽略了这事。我信今天主要恢复这事，并要我们实行呼求主名，使我们能享受祂生命的丰富。
28Paul himself stressed the matter of calling when he wrote the book of Romans. He said, “For there is no difference between Jew and Greek; for the same Lord of all is rich to all who call upon Him. For, Whoever calls upon the name of the Lord shall be saved” (Rom. 10:12-13). In Romans 10:12 Paul said that the Lord is rich unto all who call on Him, and in verse 13 he quoted the prophecy of Joel which says that whoever calls on the Lord’s name will be saved. Paul also spoke of calling on the Lord in 1 Corinthians when he wrote the words, “with all those who call upon the name of our Lord Jesus Christ in every place, theirs and ours” (1 Cor. 1:2). Furthermore, in 2 Timothy he told Timothy to pursue spiritual things with those who call on the Lord out of a pure heart (2 Tim. 2:22). By all of these verses we can see that in the first century the Christians practiced the matter of calling on the name of the Lord very much. Therefore, throughout the Old Testament as well as in the early days of the Christian age, the saints called on the Lord’s name. How regrettable that it has been neglected by most Christians for a long time. I believe that today the Lord wants to recover this matter and to have us practice it that we also may enjoy the riches of His life
（3） 呼求主的目的
3) The Purpose of Calling On the Lord
（a）得救
a) To Be Saved
29为甚么我们需要呼求主的名？人要得救，就需要呼求主名。（罗十13。）假如某人听了福音开始信主，你可以叫他安静的祷告，帮助他得救，我看见很多人是这样得救的。然而，你若不仅帮助他祷告，并且帮助他呼求主，他得救的经历会更强。第一种方法，静静的祷告，可以帮助人得救，但并不太丰富。第二种方法，大声呼求主的名，能帮助人更丰富、更彻底的得救。所以我们需要鼓励人敞开自己，呼求主耶稣的名。
29Why do we need to call on the name of the Lord? Men need to call on the name of the Lord in order to be saved (Rom. 10:13). Suppose a particular person hears the gospel and begins to believe in the Lord. You can help him to be saved by having him pray to the Lord in a very quiet way, and I have seen many persons saved in this manner. However, if you would not only help him to pray, but also to call upon the name of the Lord, his experience of salvation would be much stronger. The first way, the way of praying quietly, does help people to be saved, but not so richly. The second way, the way of calling loudly, helps people to be saved in a richer and more thorough way. Thus, we need to encourage people to open themselves and to call on the name of the Lord Jesus.
（b）从急难、患难、愁苦、痛苦中蒙拯救
b) To Be Rescued from Distress, Trouble,Sorrow, and Pain
30另一个呼求主名的理由是从急难、（诗十八6，一一八5、）患难、（诗五十15，八六7，八一7─和合本译作急难、）以及愁苦和痛苦（诗一一六3～4）中蒙拯救。有些人不同意呼求主，但在遭受患难和病痛时，自己也呼求祂。当我们的生活没有患难时，我们会不同意呼求主。然而当患难来临时，不用别人告诉你呼求主，你会自然而然的呼求。呼求主拯救并救拔我们。在急难和患难中，我们需要呼求主。再者，诗篇一百十六篇三至四节告诉我们，呼求主名拯救我们脱离许多消极的事物，如痛苦、愁苦、死亡和阴间。你若要从这些难处中蒙拯救，你需要呼求主。
30Another reason for calling on the Lord is to be rescued from distress (Psa. 18:6; 118:5), from trouble (Psa. 50:15; 86:7; 81:7), and from sorrow and pain (Psa. 116:3-4). People who have argued about calling on the Lord found themselves calling on Him when they were subject to a certain trouble or illness. When our lives are free from trouble, we will argue about calling on the Lord. However, when trouble comes, there will be no need for anyone to tell you to call on Him. You will call spontaneously. Calling on the Lord rescues us and delivers us. We need to call on the Lord when in distress and trouble. Furthermore, Psalm 116:3-4 tells us that calling on the name of the Lord rescues us from many negative things such as pain, sorrow, death, and hell. If you want to be delivered from such things, you need to call on the Lord
（c）有分于主的怜悯
c) To Participate in the Lord’s Mercy
31诗篇八十六篇五节说，主本为良善，乐意饶恕人，有丰盛的怜悯，（钦定英文译本，）赐给凡呼求祂的人。使我们有分于祂丰盛的怜悯之路是呼求祂。我们越呼求祂，就越享受祂的怜悯。
31Psalm 86:5 says that the Lord is good, ready to forgive, and plenteous in mercy to all them that call upon Him. The way for us to participate in the Lord’s plenteous mercy is to call upon Him. The more we call upon Him, the more we enjoy His mercy
（d）有分于主的救恩
d) To Partake of the Lord’sS alvation
32诗篇一百十六篇告诉我们，藉著呼求主，我们也能有分于主的救恩，『我要举起救恩的杯，呼求耶和华的名。』（诗一一六13，直译。）在同篇四次题到呼求主。（诗一一六2，4，13，17。）这里的呼求是为著有分于祂的救恩。我们已经看过，从救恩泉源取水的方法乃是呼求主名。（赛十二2～4。）
32Psalm 116 also tells us that we may partake of the Lord’ss alvation by calling on Him. “I will take the cup of salvation, and call upon the name of the Lord” (v. 13). In this one psalm calling on the Lord is mentioned four times (vv. 2, 4, 13, 17). The calling here is for the purpose of partaking of the Lord’ss alvation. As we have seen earlier, the way to draw water out of the wells of salvation is to call upon the name of the Lord (Isa. 12:2-4
（e）接受圣灵
e) To Receive the Spirit
33呼求主的另一个理由是接受圣灵。（徒二17，21。）要被圣灵充满，最好、最容易的方法就是呼求主耶稣的名。圣灵已经浇灌下来，我们只要呼求主而接受祂。我们随时都可以这样作。你若多次呼求主的名，就会被圣灵充满。
33Another reason for calling on the Lord is to receive the Spirit (Acts 2:17, 21). The best and easiest way to be filled with the Holy Spirit is to call on the name of the Lord Jesus. The Spirit has already been poured out. We simply need to receive Him by calling on the Lord. We can do it anytime. If you call on the name of the Lord several times, you will be filled with the Spirit.
（f）饮灵水吃灵粮以得满足
f) To Drink the Spiritual Water and to Eat the Spiritual Food for Satisfaction
34以赛亚五十五章一节说，『你们一切干渴的都当就近水来；没有银钱的也可以来；你们都来，买了吃；不用银钱，不用价值，也来买酒和奶。』吃喝主的路是甚么？以赛亚在同章六节告诉我们方法：『当趁耶和华可寻找的时候寻找祂，相近的时候呼求（另译）祂。』因此，饮灵水，吃灵粮，使我们满足的方法是寻找主，并呼求祂的名。
34Isaiah 55:1 says, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” What is the way to eat and drink the Lord? Isaiah gives us the way in verse 6 of the same chapter: “Seek ye the Lord while he may be found, call ye upon him while he is near.” Thus, the way to drink the spiritual water and to eat the spiritual food for our satisfaction is to seek the Lord and to call upon His name
（g）享受主的丰富
g) To Enjoy the Riches of the Lord
35罗马十章十二节说，万有的主对一切呼求祂的人是丰富的。主是丰富的，祂对一切呼求祂的人是丰富的。享受主丰富的方法是呼求祂。主不但是丰富的，而且同章八节说，祂也是相近且便利的，因为祂是赐生命的灵。祂是灵，所以是无所不在的。随时随地，我们都可以呼求祂的名。当我们呼求祂，祂这灵就临到我们，我们就享受祂的丰富。当你呼求耶稣，那灵就来到。
35Romans 10:12 says that the Lord of all is rich to all who call upon Him. The Lord is rich and rich to all who call upon Him. The way to enjoy the riches of the Lord is to call upon Him. The Lord is not only rich, but also nigh and available as mentioned in verse 8 of the same chapter because He is the life-giving Spirit. As the Spirit, He is omnipresent. At any time and in any place we may call on His name. When we call on Him, He comes to us as the Spirit, and we enjoy His riches. When you call on Jesus, the Spirit comes
36林前是一本享受基督的书。在十二章，保罗告诉我们如何享受祂。享受祂的方法就是呼求祂的名。（林前十二3，一2。）每当我们说『主耶稣，』我们就饮于祂这赐生命的灵。（林前十二13。）十五章四十五节告诉我们，主现在就是那赐生命的灵。每当我们呼叫『主耶稣，』祂这灵就临到我们。我若呼叫一个人的名字，他若是真的、活的，又在旁边，就必到我这里来。主是真的、活的、同在的，祂对我们总是便利的。所以每当我们呼求，祂就来了。就是在旧约时代，摩西也这样说到主：『那一大国的人有神与他们相近，像耶和华我们的神，在我们呼求祂的时候与我们相近呢？』（申四7，另译。）每当我们呼求祂的名，祂便与我们相近。（诗一四五18，直译。）你要不要享受主的同在，连同祂一切的丰富？经历祂的同在连同祂一切的丰富，最好的方法就是呼求主的名。你在高速公路上驾车，或在工作时，都要呼求祂。你随时随地呼求，主总是与你相近，并且对你是丰富的。
36First Corinthians is a book on the enjoyment of Christ. In chapter twelve Paul tells us how to enjoy Him. The way to enjoy the Lord is to call on His name (12:3; 1:2). Whenever we say, “Lord Jesus,” we drink of Him, the life-giving Spirit (v. 13). In 15:45 we are told that the Lord is now the life - giving Spirit. Whenever we call, “Lord Jesus,” He comes as the Spirit. If I call a person’s name, and if he is real, living, and present, then that person will come to me. The Lord Jesus is real, living, and present. He is always available. Whenever we call on Him, He comes. Even during the Old Testament times Moses said of the Lord, “For what nation is there so great, who hath God so nigh unto them, as the Lord our God is whenever we call upon him” (Deut. 4:7, Heb.). Whenever we call upon His name, He is nigh (Psa. 145:18). Do you want to enjoy the Lord’s presence with all His riches? The best way to experience His presence with all His riches is to call on His name. Call on Him while you are driving on the freeway or while you are at work. Anywhere and anytime you call, the Lord is nigh and rich to you.
（h）挑旺我们自己
h) To Stir Up Ourselves
37藉著呼求主名，我们能挑旺自己。以赛亚六十四章七节说，『并且无人呼求你的名，无人奋力抓住你。』（直译。）当我们感觉下沉或低落时，我们能藉呼求主耶稣的名而得著高扬挑旺。
37By calling on the name of the Lord we can stir up ourselves. Isaiah 64:7 says, “And there is none that calleth upon thy name, that stirreth up himself to take hold of thee.” When we feel that we are down or low, we can lift and stir ourselves up by calling on the name of the Lord Jesus
（4） 如何呼求主
4) How to Call On the Lord
38现在我们需要来看，该如何呼求主。第一，我们必须从清洁的心呼求祂。（提后二22。）我们的心是源头，必须是清洁的，除主以外不寻求别的。第二，我们必须以清洁的嘴唇呼求祂。（番三9，直译。）我们需要注意我们的言语，因为闲谈最玷污我们的嘴唇。我们的嘴唇若因闲谈而不洁，我们就很难呼求主，除了清洁的心和嘴唇以外，还需要张开的口。（诗八一10，比7。）我们需要大大张口呼求主。此外，我们还要团体的呼求主。提后二章二十二节说，『你要逃避青年人的私欲，同那清心呼求主的人，竭力追求公义、信、爱、和平。』我们需要来在一起，为的是呼求主名。诗篇八十八篇九节说，『耶和华阿，我天天呼求你。』（直译。）因此，我们当每天呼求祂的名。呼求主名这事不是道理，乃是非常实际的，我们需要每天每时的实行。我们绝不能停止呼吸。我们都知道，呼吸停止会发生甚么事。另外，诗篇一百十六篇二节说，『所以我要一生呼求祂。』（直译。）我们当一生呼求主的名。我希望有更多主的子民，特别是新得救的，开始实行这样的呼求。你若这样作，就会看见这是享受主丰富最好的方法。
38Now we need to consider how we should call on the Lord. Firstly, we must call on Him out of a pure heart (2 Tim. 2:22). Our heart, which is the source, must be pure, seeking nothing but the Lord Himself. Secondly, we must call with a pure lip (Zeph. 3:9, Heb.). We need to watch our speech, for nothing contaminates our lips more than loose talk. If our lips are impure due to loose talk, it will be difficult for us to call on the Lord. Along with a pure heart and pure lips, we need to have an open mouth (Psa. 81:10; cf. v. 7). We need to open our mouth wide to call on the Lord. Furthermore, we need to call on the Lord corporately. Second Timothy 2:22 says, “Flee youthful lusts, and pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.” We need to come together for the purpose of calling on the name of the Lord. Psalm 88:9 says, “Lord, I have called daily upon thee.” Hence, we should call daily upon His name. This matter of calling on the name of the Lord is not a doctrine. It is very practical. We need to practice it daily and hourly. We should never stop breathing. We all know what happens when breathing ceases. Furthermore, Psalm 116:2 says, “Therefore will I call upon him as long as I live.” As long as we live we should call on the name of the Lord. I hope that many more of the Lord’sp eople, especially the new ones, will begin this practice of calling on the Lord. If you do it, you will see that it is the best way to enjoy the Lord’s riches
39自从呼求主名成了主恢复的一项之后，有的人就问我，『主不是在我们里面么？为甚么你还说，呼求主的时候主是近的？』他们认为，主已经在我们里面，我们就不需要呼求主。对于这班人，我也有个问题要问：『你里面不是有气么？既然你里面已经有气，为甚么还需要呼吸？』这问题的逻辑与主已经在我们里面还要呼求主一样。主已经在我们里面，我们不需要再呼求祂，这话好像很合逻辑，却不合实际。就著呼吸这事，没有人因为里面有气，就不呼吸。我们必须不断呼吸以维持生存。同样，虽然主在我们里面，我们还是要呼求祂，更多的吸入祂。
39Ever since the matter of calling on the name of the Lord has become an item in the Lord’s recovery, some people have checked with me, “Is not the Lord within us? Why do you need to say that the Lord is near you when you call?” I have a question to address to those who think that we do not need to call on the Lord since He is already within us. Do you not have breath within you? Since the breath is already within you, why do you still need to breathe? The logic of this question is the same as that pertaining to calling on the Lord when He is already within us. Although it may sound logical to say that we need not call on Him since He already indwells us, it is not practical. No one would practice this with respect to breathing. No one would say that since the breath is in us we no longer need to breathe. We must keep breathing in order to exist. Likewise, the Lord is in us, but we still need to call on Him and breathe Him in the more.
40有人问：『你们为甚么这样大声叫喊？难道我们的神是聋子？难道祂听不见我们的默祷么？』他们辩论说，因为主不是聋子，我们不需要高声呼喊祷告祂。然而，请看希伯来五章七节，主是如何祷告：『基督在肉身的日子，强烈的哭号，流泪向那能救祂出死的，献上祈祷和恳求，因祂的虔诚，就蒙了垂听。』本节『强烈的哭号，』当然不是默祷。你若埋怨那些大声呼求主的人，你也要去问主耶稣，为甚么祂要强烈的哭号著来祷告。父神既不是聋子，为甚么主要那样祷告？此外，在约翰福音里，主至少有两次说到，祂不是独自一人，父常与祂同在。（约十六32，八29。）父既不断的与祂同在，祂为甚么还需要强烈哭号祷告父神？
40Others have asked, “Why do you call so loudly? Is our God deaf? Can’tHe hear our silent prayer?” They argue that since the Lord is not deaf, we need not to pray loudly by calling on Him. However, look at how the Lord prayed as described in Hebrews 5:7. “Who in the days of his flesh, having offered up petitions and supplications with strong crying and tears to Him who was able to save Him out of death, and having been heard because of His piety.” The “strong crying” in this verse surely is not a silent prayer. If you complain about those who call on the Lord loudly, you need to ask the Lord Jesus why He prayed with strong crying. Since God the Father is not deaf, why did the Lord pray in that way? Moreover, at least twice in the Gospel of John the Lord Jesus said that He was not alone, that the Father was always with Him (16:32; 8:29). Since the Father was continually with Him, why did He need to cry out strongly in prayer to the Father
41还有，诗篇多次告诉我们，要向主欢乐喧嚷。（诗六六1，八一1，九五1，2，九八4，6，一○○1。）请注意，这里的原文不是欢呼，乃是欢乐喧嚷。我们都知道喧嚷和声音的差别。我们需要向主欢乐喧嚷，因为主喜欢听这样的喧嚷。
41Furthermore, several times in the Psalms we are told to make a joyful noise to the Lord (66:1; 81:1; 95:1, 2; 98:4, 6; 100:1). Notice that it does not say a joyful voice, but a joyful noise. We all know the difference between a voice and a noise. We need to make a joyful noise to the Lord, for the Lord likes to hear such a noise
42无论如何，真正的问题不是神听不听得见我们，乃是我们需要操练我们的灵，释放我们灵里和心里所有的，好让主这赐生命的灵进到我们里面。这不是被听见的问题，乃是享受主并有分于祂一切丰富的问题。在这一篇信息中，我的负担和用意就是要说明圣经中有关呼求主的事。你若思考圣经所说呼求主的事，就会相信呼求主名不是新近的发明，这乃是圣经中神圣事物的一个恢复。正如我们在创世记四章二十六节所看见的，呼求主名早在数千年以前，甚至从人类的第三代，就已经开始了。
42Nevertheless, the real issue is not whether or not God hears us. The point is that we need to exercise our spirit, releasing what is in our spirit and on our heart, that the Lord as the life-giving Spirit may get into us. It is not a matter of being heard, but of enjoying the Lord and participating in all His riches. My burden and intention in this message are simply to give an account of the Bible regarding the matter of calling on the Lord. If you consider what the Bible says about calling on the Lord, you will be convinced that calling on His name is not a recent invention. It is a recovery of one of the holy things in the Bible. As we have seen from Genesis 4:26, calling on the name of the Lord began thousands of years ago, even from the third generation of mankind.