Truth and Life

Perfecting Training

(3)

Prayer and the Word

November 10, 2007

Vaudreuil-Dorion, Quebec, Canada
PRAYER － Fellowship with the Lord
(E784, S336, C568)
1. Pray to fellowship with Jesus,
In the spirit seek His face;
Ask and listen in His presence,
Waiting in the secret place.
Pray to fellowship with Jesus,
In the spirit seek His face;
Ask and listen in His presence,
Waiting in the secret place.
2. Pray to fellowship with Jesus,
Fully opened from within,
With thy face unveiled, beholding,
Single, pure, and genuine.
3. Pray to fellowship with Jesus,
Seeking Him in confidence;
Learn to touch Him as the Spirit,
Looking up in reverence.
4. Pray to fellowship with Jesus,
Speaking nothing in pretense;
Ask according to the spirit,
Praying by the inner sense.
5. Pray to fellowship with Jesus,
List'ning earnestly to Him;
Be impressed with His intentions,
Yielding to Him from within.
6. Pray to fellowship with Jesus,
Bathing in the His countenance;
Saturated with His beauty,
Radiate His exellence.
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THE CHURCH － Her Building
(E846, S361, C614)
1. Oh, may my spirit flow,
Oh, may it flow!
Now I beseech Thee, Lord,
Oh, may it flow!
My past I would forsake,
The iron walls would break,
My spirit free would make;
Oh, may it flow!
2. Oh, may my spirit flow,
Oh, may it flow!
Now I implore Thee, Lord,
Oh, may it flow!
No more self-satisfied,
No more in self-bound pride,
No more my spirit tied;
Oh, may it flow!
3. Oh, may my spirit flow,
Oh, may it flow!
For this I plead with Thee,
Oh, may it flow!
High-minded, not to be,
Pride shall not prison me,
I'll flow unceasingly,
In spirit flow.
4. Oh, may my spirit flow,
Oh, may it flow!
For this I seek Thee, Lord,
Oh, may it flow!
No more to isolate,
Nor self to perfect make,
My spirit nought abate,
Deeply to flow.
5. Oh, may my spirit flow,
Oh, may it flow!
I ask Thee, gracious Lord,
Oh, may it flow!
My trust in self o'erthrow,
Down from self's throne I'll go,
That living water flow
In spirit, Lord.
6. Oh, may my spirit flow,
Oh, may it flow!
Answer my prayer, dear Lord,
Oh, may it flow!
Not just commune with Thee,
I long to builded be,
Mingled with others free
In spirit, Lord.
 Message One

Being Vitalized and Blended through Prayer,

Fellowship, and Care in the Vital Groups

Hymns: 784, 846

Scripture Reading: 1 Thes. 5:16-18; Eph. 6:18; Matt. 26:41; Jude 20-21

I. There is no other way to be vital except by prayer—Eph. 6:18:

A. We are made vital:
1. Through absolute, clear, and thorough fellowship with the Lord continuously—1
John 1:3.
2. Through the thorough confession of our sins to the Lord—v. 9.
3. Through the absolute and thorough consecration of oneself with everything to the
Lord—Rom. 12:1.
4. Through unceasing and desperate prayer—1 Thes. 5:17.
5. Through the soaking of the infilling and outpouring of the Spirit—Acts 4:31.
B. When we pass through the stages of fellowship, confession, and consecration, we
enter into a prayer life in which we pray ourselves into the Spirit; in this way we are
really vital.
II. For the vital groups, the first thing is our prayer; we need to build up a
prayer life—1 Tim. 2:1; Jude 20-21:
A. To pray is not only to entreat the Lord to do things for His move but also to cause
our spirit to be exercised and strengthened—2 Tim. 1:6; Eph. 6:18.
B. A prayer life is a life that revolts and rebels against our natural being—Mark 9:29;
Gal. 2:20.
C. We build up a prayer life by continuing steadfastly in prayer—Acts 2:42; 6:4.
D. We need to be watchful, on the alert, for the maintaining of our prayer life—Matt.
26:41; Eph. 6:18.
E. When budgeting our time, we should set up at least two or three times for prayer—
Dan. 6:10b.
F. We need to exercise our spirit to pray unceasingly—1 Thes. 5:16-17.
G. If you are a person of prayer, you will be a person living, walking, and doing
everything in your spirit—Rom. 8:4.
III. For the blending in the vital groups we not only need to pray by ourselves
privately but also have much and thorough prayer together:
A. We are blended by much and thorough prayer, as fine flour, with all the members of
our group, with the Spirit as the oil, through the death of Christ as the salt, and in
the resurrection of Christ as the frankincense, into a dough for the Lord—1 Cor. 5:6-
7a; Lev. 2:1-13.
B. All the members of the vital groups should endeavor to attend the prayer meeting of
the church:

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 1. When we come together to pray, we should not merely exercise our spirit but also
release our spirit by praying short prayers—Luke 18:41.
2. When our spirit is released, we can be blended together in this released spirit.

IV. For the blending in the vital groups, we also need mutual fellowship,
intercession, shepherding and care:
A. For the vital groups to practice the blending there should be the foundation of
intimate and thorough fellowship; fellowship is the basis for blending; by the mutual
fellowship, we can know one another’s situation and consider one another; to
“consider” implies fellowship—Heb. 10:24.
B. This kind of fellowship will spontaneously usher in the intercession for one another.
C. This intercession for one another will bring us into the mutual care for one another;
for example, following intercession, we may have some mutual care for a brother in
our group who was in an automobile accident, some may go to visit him; this is
shepherding.
D. Along with the shepherding we may spontaneously need to render some help; we
should consider his family and financial situation, etc.

Ministry Excerpts:
We have made it clear that the way to produce the vital groups is that each of us must
take the lead to be vital. In order to be vital, we first must have a thorough fellowship with the
Lord. Then that fellowship will bring us into a kind of realization that we are totally sinful.
Then we will be brought into a thorough confession of our sins. Spontaneously, we will re-
consecrate ourselves. We will pray, “Lord, now I would like to consecrate myself to You anew.”
Then that will bring us into a prayer life. No one can pray unceasingly without reaching this
stage. When we pass through the stages of fellowship, confession, and consecration, we enter
into a prayer life. It is in this prayer life that we pray ourselves into the Spirit—the essential
Spirit, the economical Spirit, the all-inclusive Spirit. Then we learn how to follow this Spirit by
exercising our spirit. If this is the case with us, we are really vital. Actually, this is all revealed,
unveiled, in the New Testament, especially in Paul’s Epistles. (Fellowship Concerning the
Urgent Need of the Vital Groups, pp. 231-232)
Now we have to start our action for the increase. Recently I visited a group of saints, and
I made a very positive discovery. I found out that they were not vital and that they do not pray
much. They have not gotten into the prayer life. The only way that we can touch the Spirit is by
prayer. In the Bible the Spirit is linked with our prayer. Praying and the Spirit are one. If we
are without prayer, we will be without the Spirit. Of course, we can also say that without the
Spirit, there can be no prayer. This is why we are told that we have to pray in spirit (Eph. 6:18).
Since we are regenerated believers in Christ, our human spirit and the Holy Spirit are mingled
together as one spirit (1 Cor. 6:17). (Ibid., p. 205)
In Ephesians 6:18 Paul said that we need to pray at every time in spirit and watch unto
this in all perseverance. We need to be watchful, on the alert, for the maintaining of our prayer
life. Praying must be followed by watching. We have to add watching to our praying. After we
make the decision to pray, many things will rise up to keep us away from praying. This is why
we have to watch unto our prayer in all perseverance. To watch means that we are on the
battlefield. The battle is raging, and there are enemies around us.
If we want to continue steadfastly in prayer, we need to schedule and even to budget our
time in the way that we would budget our money. If we do not budget our money, we will spend

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it without any control. Since we budget our money, we should also budget our time. In the
budget of our time, we should set up at least two or three times for prayer. In the morning, we
could pray for at least fifteen minutes. Then according to our schedule, we could budget another
time for prayer in the mid-morning, noon, or afternoon. Then we can budget another time in the
evening before going to bed. We should budget these three times for prayer.
If you make a decision beginning from tomorrow to pray at certain times, be prepared for
things in the environment rising up to frustrate you. As you begin to pray, someone may knock
on the door. Throughout the days of the year, no one knocked on your door at this time except
after you made the decision to use this time to pray. When you go to the door to see who it is,
you may find out that the person knocked on the wrong door. That may cause you to be angry
and lose your heart to pray. Thus, the fifteen minutes which you set aside for prayer will be
annulled. If you decide to pray at 10 A.M., three friends may come to visit you at that time to
spend an hour with you. We have to realize that such things are the attack of the enemy against
our prayer.
It is best not to answer the door or the telephone during our prayer time. Actually, we
are too busy to go to the door or answer the phone during our time of prayer. We are busy in
contacting our Lord, our King. Since we are with our King, how can we go away from Him to
attend to other things? We should not allow anything to interrupt our prayer time, our time
with our King.…We need to pray at every time in spirit and watch unto this prayer in all
perseverance. Perseverance means to be very strong in our insistence. Our attitude in our
prayer should be that we are now with our King and that we would not be interrupted from
having this time with Him.
The proper prayer always releases us. If we pray and our spirit is not exercised and
released, our prayer is wrong. Prayer must exercise our spirit and release our spirit. When our
spirit is released by our prayer, we are released persons. When we are no longer bound but
released, we are always happy. This is why Paul said, “Always rejoice, unceasingly pray” (1
Thes. 5:16-17). To rejoice all the time is related to praying unceasingly.
Furthermore, if we are not released, we cannot be blended with others. If we come to the
meeting with a quiet spirit, we are bound. If we attend the vital group meetings in this way,
there is no possibility of our being blended. When you are released, when I am released, and
when everyone is released, that is the real blending. The way for us to become blended is
through prayer that releases our spirit. (Ibid., pp. 108-110)
For us to pray merely in our vital group meetings is not adequate. For the blending we
need to pray day and night. First, we need to pray by ourselves privately. We can be blended by
much and thorough prayer, as fine flour of the wheat, with all the members of our group, with
the Spirit as the oil, through the death of Christ as the salt, and in the resurrection of Christ as
the frankincense, into a dough for the Lord (1 Cor. 5:6-7a; Lev. 2:1-13). We need to pray, on our
knees if possible, “Lord Jesus, blend me. Blend me, Lord. Grant me the proper prayer I need. I
really don’t know what much and thorough prayer is, but grant me this experience to be
blended. Lord, blend me as the fine flour of the wheat.” We should pray to get through on every
point so that we can be blended. (Ibid., pp. 95-96)
For the vital groups, the first thing is our prayer. Thus, the first matter in this training
will be to train the vital group members concerning how to pray in the new way to meet the new
need. First, we should not repeat our old prayers. Our way of prayer has become a form; week
after week we pray in a habitual way, repeating the same prayers to the Lord. Such prayers are
not genuine prayers. When we pray, we should simply tell the Lord directly what we want:
“Lord, we want to be revived. We are dead and cold. We want to be burning.” To say this much
is good enough. In the Bible we cannot find any example of habitually repetitious prayers. In
Luke 18:41 the Lord Jesus asked the blind man, “What do you want Me to do for you?” The

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blind man answered, “Lord, that I may receive my sight!” The Lord said to him, “Receive your
sight,” and instantly the man received his sight (vv. 42-43). In the Lord’s table meeting we can
pray, “Lord Jesus, You are so fair. You are the chief among ten thousand; I love You, Lord.”
That is good enough. There is no need for us to pray long prayers in which we teach, explain,
and expound the Scriptures to the Lord. (Ibid., pp. 67)
If we would practice the blending, we should not forget the matter of fellowship. Fellowship
is the basis for blending. Thus, we must practice the fellowship. By so doing we will lay the
foundation for the blending. However, instead of practicing the fellowship, we have practiced
hypocrisy for years; we have all been hiding ourselves under a mask. Without the foundation of
intimate and thorough fellowship, there can be no blending. (Ibid., p. 87)
First, the group meeting must take care of the proper fellowship. Many things should have
happened since the group meeting the previous week. Therefore, when we come together, we
should fellowship with each other. This kind of fellowship can spontaneously turn to
intercession for one another. Then following intercession, we may have some mutual care. After
praying for the brother who has had the automobile accident, someone may know if he is at
home or in the hospital. Then immediately some may go to visit him. This is shepherding.
Along with the shepherding, we may need to render some help. We should consider this
brother's family and the financial situation. Some sisters may want to go to visit his wife and
children. All these things can be done in a very spontaneous way. In the group meeting, we
have to take care of fellowship, intercession, mutual care, and shepherding.
By the mutual fellowship, we can know one another's situation and consider one another.
In Hebrews 10:24-25 there are three important words concerning the group meeting. Verse 24
says that we should "consider one another for inciting to love and good works." To "consider"
implies fellowship. If we do not fellowship, how can we consider one another? The next word is
"inciting." This considering should issue in our inciting one another to love and good works.
Then in verse 25, we are to be those "exhorting" one another. We should not take these three
words---consider, inciting, and exhorting—as a doctrine, but we should immediately practice
these things in our group meetings. If we consider one another, we will surely have something
to fellowship when we come together. This kind of fellowship will spontaneously usher the
meeting into intercession. This prayer for one another will bring us into a mutual care for one
another. Then, the mutual care leads to shepherding, and the shepherding leads to the
rendering of help, whether it be spiritual, practical, or material. Through these practices, our
group meeting will thoroughly cover the needs of the saints. (The Exercise and Practice of the God-
ordained Way, pp. 236-237)

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 STUDY OF THE WORD － STUDY OF THE WORD －
Feeding on the Word Feeding on the Word
(E812, S344, C588) (E811, S343, C586)

1. I come to Thee, dear Lord, 1. My heart is hungry, my spirit doth thirst;

I come to Thee, Lord, to seek Thy supply;
My heart doth thirst for Thee; All that I need is none other but Thee,
Thou canst my hunger and thirst satisfy.
Of Thee I'd eat, of Thee I'd drink,

Enjoy Thee thoroughly. (Chorus)Feed me, Lord Jesus, give me to drink,

Fill all my hunger, quench all my thirst;
2. Just to behold Thy face,
Flood me with joy, be the strength of my life,
For this my heart doth cry; Fill all my hunger, quench all my thirst.

I deeply long to drink of Thee

2. Thou art the food and the water of life,
My thirst to satisfy. Thou canst revive me, my spirit upbear;
I long to eat and to drink here of Thee,
3. Thy glorious, radiant face Thyself enjoy through my reading and prayer.

My heart delights to see;

3. Thou art the Word with God's fulness in Thee,
Here I'd abide and ne'er depart, Thou too the Spirit that God my life be;
Thee in the Word I enjoy as my food,
Beholding constantly.
Thou as the Spirit art water to me.
4. In such a fellowship
4. Thou from the heavens as food camest down,
Thou, Lord, art grace to me;
Thou to be drink hast been smitten for me;
My heart and spirit gladdened, filled, Thou as the food, my exaustless supply,
Thou as the water, a stream unto me.
I enter rest in Thee.

5. Lord, I would linger here, 5. Thou in the Word art the Spirit and life,
Thus by the Word I may feed upon Thee;
Still seeking after Thee, Thou dost as Spirit in my spirit live,

Continue in the Word and prayer Thus I may drink in the spirit of Thee.

Till Thou dost flow thru me. 6. Now to enjoy Thee I come to Thy Word,
On Thee to feed till my hunger is o'er.
Now in my spirit I turn unto Thee,
Of Thee to drink till I'm thirsty no more.

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 Message Two

Being Constituted with the Full Knowledge of the Truth

By Reading the Word of the Truth

Hymns: 812,811

Scripture Reading: 1 Tim. 2:4; John 17:17; 2 Tim. 2:15; 3:14-17

I. The Triune God, the God of truth, is Himself the unique truth or reality in the
universe—Psa. 31:5; John 14:6; 16:13-15; 1 John 1:6, note 6; cf. S.S. 4:8, note 3:
A. God, who is light and love, incarnated to be the reality of the divine things, is the
reality—John 1:1, 14-17; Psa. 31:5.
B. Christ, who is God incarnated and in whom all the fullness of the Godhead dwells
bodily, as the reality of all the divine and spiritual things, is the reality—John 1:14;
Col. 2:9; John 14:6; Eph. 4:21.
C. The Spirit, who is Christ transfigured, as the reality of Christ and of the divine
revelation, is the reality—John 15:26; 16:13-15.
II. Such a God of truth, as the one divine reality, is the substance of the word of
God as the divine revelation which not only reveals but also conveys the reality
of God, Christ, and of all the divine and spiritual things; hence the word of God
also is the reality—John 17:17 and note 3.
III. It is the desire of the God of truth that all men may come to the full knowledge
of the truth so that the earth may be filled with the knowledge of Him—1 Tim.
2:4; Isa. 11:8-10.
IV. To carry out the heart’s desire of the God of truth requires that we be
constituted with the word of the truth through the God-breathed Scriptures—
John 17:17; Eph. 1:13; Col. 1:5; 2 Tim. 2:15; 3:14-17.
V. To receive the word of the truth, we need to realize what the word of God is, and
have a proper attitude, way, and practice in reading it:
A. First, we must know that the Bible is the word of God—full of God’s life and light—2
Pet. 1:21; 2 Tim. 3:16; John 5:39; 6:63; Psa. 119:130, 105; 2 Pet. 1:19.
B. Then, we need a proper attitude in reading the Bible:
1. This attitude is based on our knowledge of the Bible; sense we know that the Bible
is the word of God, containing life and light, we should have a serious attitude
when we read the Bible.
2. When we read the Bible we should have the attitude of contacting God Himself,
inwardly prepared to meet God, with a true and sincere heart to draw near to God,
and a quiet and open spirit to fellowship with Him—Matt. 5:8; Eph. 1:18; Matt. 5:3.
3. When we read the Bible, we should have the attitude of coming to receive the life
supply with our spirit, taking the bread of life from the treasure store of God’s
Word—Matt. 4:4.
4. We should also have an attitude of coming to receive enlightenment; this requires
both our heart and our spirit; hence, we should pray when we read the Bible saying,
“Lord, I come to Your Word to contact You, not merely to read. Cause my heart to
incline toward You and my spirit to open to You. Cause me to love You more than
knowledge and doctrine. May my inner being be nourished and enlightened by
Your Word.”

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 5. Only when we realize what the word of God is and have a proper attitude toward
the Word of God, will we gain the real benefit from the Bible—Eph. 1:17-18.
C. We should take the following simple ways to read the Bible:
1. We should read the books of the Bible sequentially, consecutively and not
randomly.
2. We should not read too much at one time; rather, we should consider our own
situation and develop a workable schedule; the most important thing is to be
persistent and avoid impulsive reading.
3. We should learn to remember the main points when reading the Bible; (note: The
Recovery Version has outlines for every chapter that will help you to know what
these main points are).
4. In reading the Bible, we should receive inspiration and turn it into prayer,
blending our reading of the Word with prayer; the moment we receive inspiration,
we should briefly stop our reading, turn the inspiration into prayer and then
continue reading; this is the most beneficial way to obtain nourishment from
reading the Word.
5. We should learn to memorize the precious verses in the Bible; even if we are unable
to accurately memorize every word, we should memorize the main idea—Psa. 119:52,
16, 93.
6. We should learn to underline precious verses and portions that impress us; this is
also an important aspect of reading the Bible.
7. We should not seek too much understanding when reading the Bible which may
cause us to be preoccupied with matters we are not prepared to understand.
8. If time permits, we should also muse on the Word, recalling it and considering it
with other portions of the Word; such recalling, musing and comparing does not
need to take place while we are reading the Bible, but during any free time—Psa.
119:15 and note 1.
D. We need to set aside regular times for reading the Bible:
1. The best time to read the Bible is in the morning; when we come to the Bible every
morning, we are actually seeking to touch the Lord and receive Him as the bread of
life—Psa. 119:147-148; John 6:33, 35; cf. Exo. 16.
2. It is best to read the New Testament in the morning and also find another time
during the day, for example, after dinner or before bed to read the Old Testament.
3. It is best to spend about twenty to thirty minutes each time we read the Bible, but
at least we should spend ten minutes.
VI. We need to build up the habit of reading the Recovery Version with the
footnotes:
A. Set aside definite times for reading the Word—reading the Bible prayerfully, regularly
and habitually—building up a habit in a strict way.
B. Read the Bible consecutively, book after book without selection, choice or preference.
C. Read in the morning for at least ten minutes preferably in the New Testament.
D. Read later in the day—after work, school, or before bed—in the Old Testament.
E. Use a two year “Reading Schedules with the footnotes” found in the back of any Holy
Word for Morning Revival or print them off the internet: www.recoveryversion.org.
F. Alternatively, you may create a customized schedule to fit your particular
circumstances by going to: www.ReadHisWord.com.

(Roman numeral V. of this outline is based on Lessons for New Believers, pp. 79-83
by Witness Lee, published by Living Stream Ministry)

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 Appendix

Treasuring the Recovery Version and Applying Its

Four Purposes in Building up a Bible-reading Habit

Scripture Reading: Eph. 1:10; 3:9; 1 Tim. 1:4; Luke 24:27, 27, 44-45; Acts 8:29-35; 17:11

I. The Recovery Version is unique among all the Bibles available today:
A. To appreciate the Recovery Version we need to see the background of
degradation and recovery:
1. According to the facts of history, after the writing of the Bible was completed,
over the succeeding centuries the truths in the Bible gradually became lost.
2. In the sixteenth century, at the time of the Reformation, God began to
recover the truths of the Bible.
3. In the following centuries, God used a number of His servants to
progressively recover the truths in His Word.
4. Eventually, at the end of the twentieth century the recovery of the biblical
truths was essentially complete.
B. Throughout the centuries, the understanding of the divine revelation possessed
by the saints has always been based upon the light they received, and this
understanding has progressed steadily:
1. The consummation of this understanding forms the basis of this translation
and its footnotes.
2. In determining the original form of any verse, the translators of the Recovery
Version gave careful consideration to the larger context of chapter and book
and to similar portions of the Old and New Testaments.
3. Hence, this translation and the accompanying footnotes could be called the
“crystallization” of the understanding of the divine revelation which the
saints everywhere have attained to in the past two thousand years.
C. The Recovery Version is unique also because it relates all the divine truths in the
Bible to one crucial matter—the economy of God.
1. The Bible uses the word economy to describe God’s great enterprise in the
universe which is to dispense Himself into man so that He and man may be
one—Eph. 1:10; 3:9; 1 Tim. 1:4.
2. This economy is the central theme in the Bible.
3. In order to understand the various truths in the Bible in a proper context, we
need to look at “the picture on the box” of the Bible, that is, at the central
theme of the Bible, unfolded from Genesis to Revelation.
4. Everything God did in the past, is doing in the present, and will do in the
future is for the accomplishing of His economy.
5. The unveiling of the truth in the Bible from the perspective of God’s economy
is the foundation for all Christian experience.
D. Therefore, the Recovery Version is unique among all the study Bibles available
today.
1. It is more than an accurate and readable translation of the biblical text.
2. It contains additional elements that convey the full breadth of the divine
truths breathed out by God and recovered by God’s people.
3. Its outlines, footnotes and margin references unveil the divine revelation in
the Scriptures and guide the reader into a discovery of the rich treasures
hidden under the surface of the printed pages.

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 II. We need to apply the four purposes of the Recovery Version with the notes:
A. To present the truth—to bring you into the truth.
B. To minister the life supply—to give you much nourishment.
C. To solve the common and hard problems in the Bible—to remove all the obstacles
on your “driveway” so you can drive your “study car” through any book of the
Bible without stops.
D. To open up the books of the Bible—to “open up the mine” in the Bible, to expose
the treasures so it is easy for you to dig out the treasures.
III. We need to become familiar with the features of the Recovery Version:
A. OutlinesConvey the spiritual meaning of each book and provide a bird’s-eye
view of each chapter and book.
1. Appear at the beginning of each book and are embedded within the text.
2. Sample outline—Philippians, see p. 894 in the Recovery Version.
B. Subject statements—Express the spiritual meaning and give a clear and
concise understanding of the focus of each book.
1. Appear at the beginning of each book.
2. Sample subject statement—Matthew, see p. 5 in the Recovery Version.
C. Footnotes—Stress the revelation of the truth, the spiritual light, and the supply
of life conveyed in the Word of God.
1. Identified by superscript numbers embedded in the text.
2. Sample footnote—Matthew 1:1, note 1, p. 5 in the Recovery Version.
D. Cross-references—Lead to other verses not only with the same expressions and
facts, but also with related spiritual revelation.
1. Identified by superscript letters embedded in the text.
2. Sample cross-reference—Revelation 1:1, reference a, p. 1232 in the Recovery
Version.
E. Text—Accurately expresses the meaning of the original Greek text with English
that is to the point, easy to understand, and readable.
IV. We need to build up the habit of reading the Recovery Version with the
footnotes:
A. Set aside definite times for reading the Word—reading the Bible prayerfully,
regularly and habitually—building up a habit in a strict way.
B. Read the Bible consecutively, book after book without selection, choice or
preference.
C. Read in the morning for at least ten minutes preferably in the New Testament.
D. Read later in the day—after work, school, or before bed—in the Old Testament.
E. Use a two year “Reading Schedules with the footnotes” found in the back of any
Holy Word for Morning Revival or print them off the internet:
www.recoveryversion.org.
F. Alternatively, you may create a customized schedule to fit your particular
circumstances by going to: www.ReadHisWord.com.

(Roman numeral I.B. and III. drawn from “A Brief Explanation”

in The New Testament Recovery Version
II. is based on Elders’ Training, Book 3, pp. 90-93
by Witness Lee, published by Living Stream Ministry)

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