一 我们需要以祷告的灵接受神那活而有功效的话，使我们得以建立我们的新人，并使我们得以辨明我们的灵与魂—来四12： |
Ａ We need to receive the living and operative word of God with a praying spirit so that we can build up our new man and so that we may be able to discern our spirit from our soul—Heb. 4:12: |
１ 仇敌的计谋总是要使我们的灵与我们的魂掺杂在一起；掺杂是我们最大的难处；我们越被神的光—神的同在—所充满，就越认识神，也就越宝贵干净过于宝贵能力—太五8，路十一34~36，诗一一九105、130。 |
１ The enemy’s strategy is always to mix our spirit up with our soul; our greatest problem is our mixture; the more we know God by being filled with His light, His presence, the more we will treasure purity over power—Matt. 5:8; Luke 11:34-36; Psa. 119:105, 130. |
２ 除去这掺杂的路是借着圣灵的启示；灵与魂的分开，乃是有神的话光照我们，在我们里面照亮，给我们看见我们心中的思念和主意—三六9，彼前二9。 |
２ The way to purge such mixture is through the revelation of the Holy Spirit; the dividing of the soul and the spirit occurs when God’s word illuminates us, shining within us to reveal the thoughts and intentions of our heart—36:9; 1 Pet. 2:9. |
３ 在神话语的光中所看见的，也就在光中杀死了；光杀死，乃是基督徒经历中最大的事；灵与魂的分开乃是靠着光照—赛六1~8，徒九1~4，十三9~10。 |
３ Whatever we see under the shining of God from the word of God is killed by the light; the greatest thing in the Christian experience is the killing that comes from light; the dividing of the soul and the spirit comes from the shining—Isa. 6:1-8; Acts 9:1-4; 13:9-10. |
４ 启示就是我们看见神所看见的；启示就是神开我们的眼睛，叫我们认识我们的主意，认识我们里面最深处的思念，像祂认识我们一样；神只要将我们的思念显露，将我们心中的主意给我们看一下，我们的灵与魂就分开了。 |
４ Revelation is seeing what God sees; it is God opening our eyes to see our intentions and the deepest thoughts in our being as God sees them; as soon as God exposes our thoughts and shows us the intentions of our heart, our soul will be separated, divided, from our spirit. |
５ 若没有祷读，箴言就仅仅是格言的汇集，但我们带着祷告读箴言，也就是祷读箴言时，我们的祷读就使所有的箴言对我们成为灵和生命。 |
５ Apart from pray-reading, the book of Proverbs is merely a collection of proverbs, but when we read Proverbs prayerfully, that is, when we pray-read Proverbs, our pray-reading causes all the proverbs to become words of spirit and life to us. |
二 我们不该来到箴言跟前作一个守字句的人，乃该作一个寻求神的人；我们应当作全心寻求神，借着寻求神的面而求祂的恩，求神用脸光照我们，并且行在神面前的人—诗二七8，一○五4，一一九2、10、58、135、168，林后三6。 |
Ｂ We should not come to Proverbs as a letter-keeper but as a God-seeker; we should be those who seek God with all our heart, who seek God’s favor by entreating His countenance, who ask God to cause His face to shine upon us, and who walk in God’s presence—Psa. 27:8; 105:4; 119:2, 10, 58, 135, 168; 2 Cor. 3:6. |
肆 以弗所四章二十二至二十四节清楚地告诉我们，在基督里的信徒有两个人—旧人和新人；旧人借着我们天然的出生，乃是属亚当的，新人借着新生、重生，乃是属基督的；我们应当过脱去旧人，穿上新人的生活；照着神的经纶，箴言不该用来培养并建立我们的旧人，乃该培养并建立我们重生的新人： |
Ⅳ Ephesians 4:22-24 tells us clearly that a believer in Christ has two men—the old man and the new man; the old man is of Adam through our natural birth, and the new man is of Christ by a new birth, regeneration; we need to live a life of putting off the old man and putting on the new man; according to God’s economy, Proverbs should not be used to cultivate and build up our old man but to cultivate and build up our regenerated new man: |
一 为要照着神的经纶而进入箴言这卷书的内在意义，我们应当成为照着新造而活的人（加六15）；旧造是我们在亚当里的旧人（弗四22），是我们与生俱来天然的人，没有神的生命和神的性情；新造是在基督里的新人（24），是我们由那灵重生的人（约三6），有神的生命和神的性情作到其中（36，彼后一4），有基督为其构成成分（西二10~11），成为新的构成。 |
Ａ In order to enter into the intrinsic significance of the book of Proverbs according to God’s economy, we need to be those who are living according to the new creation (Gal. 6:15); the old creation is our old man in Adam (Eph. 4:22), our natural being by birth, without God’s life and the divine nature; the new creation is the new man in Christ (v. 24), our being that is regenerated by the Spirit (John 3:6), having God’s life and the divine nature wrought into it (v. 36; 2 Pet. 1:4), having Christ as its constituent (Col. 3:10-11), and having become a new constitution. |
晨兴喂养
来四12 因为神的话是活的，是有功效的，比一切两刃的剑更锋利，能以刺入、甚至剖开魂与灵，骨节与骨髓，连心中的思念和主意都能辨明。 提后一6~7 为这缘故，我提醒你，将……你里面神的恩赐，再如火挑旺起来。因为神赐给我们的，不是胆怯的灵，乃是能力、爱、并清明自守的灵。 希伯来信徒当时正不知如何对待他们老旧的希伯来宗教……。所以希伯来书作者说，神的话，就是引自旧约的话，像两刃的利剑，能刺入他们的犹疑，将他们的魂与灵剖开。骨髓如何深藏在骨节里，灵也照样深藏在魂里。要使骨髓与骨节分开，主要的是骨节必须破碎。同样的原则，要使灵与魂分开，魂也必须破碎。希伯来信徒的魂及其犹疑的心思，怀疑神救恩的法则，考虑到自己的利益，必须被神活的、有功效、能刺入的话破碎，好使他们的灵与魂分开（圣经恢复本，来四12注2）。 |
Heb. 4:12 For the word of God is living and operative and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit,…able to discern the thoughts and intentions of the heart. 2 Tim. 1:6-7 For which cause I remind you to fan into flame the gift of God, which is in you….For God has not given us a spirit of cowardice, but of power and of love and of sobermindedness. The Hebrew believers were wondering what they should do with their old Hebrew religion…. So the writer of this book said that the word of God, that is, what was quoted from the Old Testament, could pierce into their wondering like a sharp two-edged sword and divide their soul from their spirit. As the marrow is concealed deep in the joints, so the spirit is deep in the soul. The dividing of the marrow from the joints requires mainly the breaking of the joints. In the same principle, the dividing of the spirit from the soul requires the breaking of the soul. The Hebrew believers’ soul, with its wondering mind, its doubting concerning God’s way of salvation, and its considering of its own interests, had to be broken by the living, operative, and piercing word of God that their spirit might be divided from their soul. (Heb. 4:12, footnote 2) |
信息选读
希伯来四章十二节用了“辨明”这个辞。……我们的思念通常是欺骗人的。但我们若操练我们的灵，就会辨明我们的思念是邪恶的，因为在我们的思念背后有邪恶的主意。辨明心中的思念和主意，等于剖开灵与魂。……仇敌的计谋总是要使我们的灵一直与我们的魂掺杂在一起。在今天的世界里，几乎每一个人都在掺杂的情形里，他们的灵与魂掺杂在一起。什么时候有了这样的掺杂，灵就失败，魂就得胜。……一个弟兄开始要对他妻子说到另一个人时，他必须想一想：“这是出于我的灵，还是出于我的魂？”如果这是出于他的魂，他所说的就是闲话或批评。如果这是出于他的灵，他所说的必是受主的引导。这表明我们必须辨明我们的灵与魂。 事实上，我们的人位，我们的所是，是相当复杂的，……因为我们有三部分。我们有坏的肉体，有好的灵，也有介于中间的魂。我们应当一直跟随我们的灵，并且在一切事上照着我们的灵而行，这是根据罗马八章四节。我们应当一直保持警觉，辨明一切不是出于灵，而是出于魂的事。这样，我们就会一直留在灵里。这就是操练、使用、运用我们的灵。……我们很容易知道什么是出于肉体的，什么是出于灵的；但在什么是出于魂的与什么是出于灵的这二者之间，通常是混淆不清的。 我们基督徒的行事为人是非常细的。如果我们要照着灵而行，我们必须学习作事不要太快，说话也不要太快；等一等比较保险。我在回信的事上有这样的经历。有时候我写了信，等一天再寄出。第二天可能有新的想法临到我，要包括在那封信里，或者发现自己说了什么错的话。这样等，会帮助我们照着灵而行。 在我们里面，在灵与肉体之间也有争战；在灵与魂之间，更是这样。所以我们必须操练灵，运用灵，就是将我们的灵如火挑旺起来。然后我们该学习将心思置于灵，而控制我们的心思。我们也应当一直辨明什么是出于灵，什么是出于魂。如果一件事不是出于灵，我们就不要说，也不要作。这就是运用、操练我们的灵。盼望我们都操练用我们的灵，直到我们建立起操练灵的坚强习惯（那灵同我们的灵，九六至九七页）。 参读：人的破碎与灵的出来，第七至八篇；那灵同我们的灵，第八章。 |
In Hebrews 4:12 the word discern is used….Quite often our thoughts are deceiving. But if we exercise our spirit, there is a discernment that our thoughts are evil, because behind our thoughts there is an evil intention. To discern the thoughts and intents of the heart equals the dividing of the soul from the spirit….The enemy’s strategy is always to mix our spirit up with our soul. In today’s world nearly everyone is in a mixed situation. They mix up their spirit with their soul. Whenever such mixing is there, the spirit loses and the soul wins. Before a brother begins to talk to his wife about another brother, he has to consider, “Is this of my spirit or of my soul?” If it is of his soul, what he says will be either gossip or criticism. If it is of his spirit, what he says will be something led by the Lord. This shows that we have to discern our spirit from our soul. Actually, our person, our being, is quite complicated …because we have three parts. We have the flesh, which is bad; the spirit, which is good; and the soul, which is in between. We should always follow our spirit and walk in all things according to our spirit. This is according to Romans 8:4. We should always be on the alert to discern anything that is not of the spirit but of the soul. Then we will remain in the spirit all the time. This is to exercise, to use, to employ, our spirit. It is easy to know what is of the flesh and what is of the spirit; but quite often it is a very mixed-up situation between what is of the soul and what is of the spirit. Our Christian walk is a very fine walk. If we are going to walk according to our spirit, we must learn not to do things too fast or to say things too quickly. It is safe to wait awhile. I have had this experience in writing answers to letters. Sometimes I will write a letter and then keep it for another day before I mail it. The next day a new thought might come to me to include in that letter, or I may realize that I said something wrong. To wait in this way helps us to walk according to our spirit. Within us there is a battle between the spirit and the flesh and even more between the spirit and the soul. So we have to exercise our spirit, to use our spirit, that is, to fan our spirit into flame. Then we should learn how to control our mind by setting our mind on our spirit. We should also always discern what is of the spirit and what is of the soul. If something is not of the spirit, we do not want to say it or do it. This is to use, to exercise, our spirit. I hope that we will practice using our spirit until we build up a strong habit of exercising our spirit. (CWWL, 1993, vol. 2, “The Spirit with Our Spirit,” pp. 186-187) Further Reading: CWWN, vol. 54, “The Breaking of the Outer Man and the Release of the Spirit,” chs. 7-8; CWWL, 1993, vol. 2, “The Spirit with Our Spirit,” ch. 8 |