诗歌：大本606首

读经：太十六22~26，加二20，林后一8~9，二15，三3~6，四5，五20，弗六20

Scripture Reading: Matt. 16:22-26; Gal. 2:20; 2 Cor. 1:8-9; 2:15; 3:3-6; 4:5; 5:20; Eph. 6:20

　　太十六23~25 祂却转过来，对彼得说，撒但，退我后面去吧！你是绊跌我的，因为你不思念神的事，只思念人的事。于是耶稣对门徒说，若有人要跟从我，就当否认己，背起他的十字架，并跟从我。因为凡要救自己魂生命的，必丧失魂生命；凡为我丧失自己魂生命的，必得着魂生命。

　　在我的职事中，我用了个性与性格这些辞来说到属灵的生命，因为我不得不找些用辞，来帮助圣徒明白魂生命、己、“我”和旧人。“天然的生命”和“天然的”这些辞，也用来说到对付我们己的属灵经历。己乃是我们的魂生命，而我们的魂生命乃是天然的。除了这些辞以外，保罗在罗马六章六节还提到旧人。这些辞各指明某一属灵的实际。……魂生命也叫作旧人。己、魂生命和旧人，全都是天然的，属于天然的生命。

　　我们乃是按着属灵的意义给（个性和性格）这些辞下定义。……我们里面有个性，外面有性格。个性是我们里面的所是，性格是我们外面的表现。里面的个性和外面的性格，乃是我们这人的精粹、素质。如果拿走了我们的性格和个性，我们这人就一无所有了（生命的经历与长大，一六九至一七○页）。

　　Matt. 16:23-25 …He turned and said to Peter, Get behind Me, Satan! You are a stumbling block to Me, for you are not setting your mind on the things of God, but on the things of men…. If anyone wants to come after Me, let him deny himself and take up his cross and follow Me. For whoever wants to save his soul-life shall lose it; but whoever loses his soul-life for My sake shall find it.

　　I have used the words disposition and character in my ministry concerning the spiritual life because I was forced to find terms that would help the saints to understand the soul-life, the self, the “I,” and the old man. The terms natural life and natural have also been used related to the spiritual experiences of dealing with our self. The self is our soulish life, and the soulish life is something natural. In addition to these terms Paul mentions the old man in Romans 6:6. Each of these terms denotes a certain spiritual reality…. The soul-life is also called the old man. The self, the soul-life, and the old man are all something natural, something of the natural life.

　　We define these terms [disposition and character] according to their spiritual significance…. Within we have our disposition, and without we have our character. Disposition is what we are within, and character is what we express without. The inward disposition and the outward character are the extract, the essence, of our being. If our character and disposition were taken away, there would be nothing left to our being. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” pp. 129-130)

　　新约里找不到性格和个性这些辞，但在一些经节中，就如马太十六章二十六节和路加九章二十五节，却含示了这些事实。马太十六章二十六节和路加九章二十五节这两节是平行的，将己和魂生命用作同义辞。马太十六章二十六节说，“人若赚得全世界， 却赔上自己的魂生命，有什么益处？”路加九章二十五节说，“人若赚得全世界，却丧失自己，赔上自己，有什么益处？”马太十六章二十六节的魂生命，就是路加九章二十五节的自己。魂是己的生命；而个性和性格，与己和魂都非常有关。

　　我们可以用不同的动物为例，说明个性上的不同。就如龟与兔：龟走得慢，兔跑得快。每种动物的活动乃是与这动物性情里的某个特点有关。……龟和兔各有自己的个性，自己的组成。

　　你的个性是指你与生俱来之组成里的所是。……你若是慢的，你乃是天生被组成是慢的；慢就是你的个性。同样，你若是快的，快就是你的个性。一个人可能是安静的，或是爱讲话的；二者都是里面个性的事。我们的个性虽然是神所造的，却仍需要被神对付。这似乎很矛盾—神所赐的必须被神对付。然而，这非常合乎神圣的启示，也是我们的经历所印证的。

　　性格指我们（里面的人）外面的表现。……个性总是外显于我们的性格中。……性格的组成，约百分之三十是你的天性，百分之七十是你的习性。比方说，一个小孩若放在中国家庭里，他就会被摆进中国的模子里。同一个小孩被放在别种国籍的家庭里，长大了就会像那种国籍的人。

　　我们无法改变我们里面的性情，但我们能改变或改正我们外面的性格。……许多弟兄服兵役时受过训练。他们刚开始服兵役时不是很守时，但受过一些训练和严厉地惩治以后，他们就被调整成为守时的。……这种训练改变了他们外面的性格（生命的经历与长大，一七○至一七二页）。

　　参读：为着召会的建造正常结果子和牧养的路，第一至三、五、七至八章。

　　The terms character and disposition cannot be found in the New Testament, but the facts are implied in verses such as Matthew 16:26 and Luke 9:25. Matthew 16:26 and Luke 9:25 are parallel portions that use self and soul-life as synonyms. Matthew 16:26 says, “What shall a man be profited if he gains the whole world, but forfeits his soul-life?” Luke 9:25 says, “What is a man profited if he gains the whole world but loses or forfeits himself?” The soul-life in Matthew 16:26 is the self in Luke 9:25. The soul is the life of the self, and the matters of disposition and character are very much related to both the self and the soul.

　　To illustrate the differences in disposition, we may use different animals, such as a turtle and a rabbit. A turtle walks slowly, and a rabbit runs quickly. Each activity is related to a particular thing within the nature of each animal…. The turtle and the rabbit each has its own disposition, its own makeup.

　　Your disposition denotes what you are in your makeup by birth…. If you are slow, you were made slow by birth; being slow is your disposition. Likewise, if you are quick, quickness is your disposition. One may be silent or talkative; both are matters of inward disposition. Although our disposition is something made by God, it still needs to be dealt with by God. This seems to be contradictory—something given by God must be dealt with by God. However, this is very much according to the divine revelation, and it is also confirmed by our experience.

　　Character refers to our outward expression… [of] our inner being. The disposition is always explicitly expressed in our character…. Character is composed of about thirty percent nature and of about seventy percent habits. For example, if a child is placed in a Chinese home, he will be cast into a Chinese mold. The same child placed in a family of another nationality will resemble a person of that nationality when he grows up.

　　We cannot change our inward nature, but we can change or correct our outward character…. Many brothers have been trained in the military service. When they first entered the military service, they were not very punctual, but after some training and severe discipline, they were adjusted to be punctual…. This kind of training changed their outward character. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” pp. 130-131)

　　Further Reading: CWWL, 1973-1974, vol. 2, “The Normal Way of Fruit-bearing and Shepherding for the Building Up of the Church,” chs. 1-3, 5, 7-8

　　罗六6　 知道我们的旧人已经与祂同钉十字架，使罪的身体失效，叫我们不再作罪的奴仆。

　　加二20 我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着；并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的，祂是爱我，为我舍了自己。

　　在我们的基督徒生活与召会生活中，最损害我们用处的，就是照我们的个性而活。……有些弟兄姊妹在他们的个性中有很强的成分，使他们不能与别人配搭合作。有些弟兄姊妹如果受安排作一些事，他们就不能包容别人在那件工作上一同来帮助，他们必须包办一切。这样的弟兄姊妹通常很能干，但也很容易在召会生活中引起难处。

　　主的工作是身体的工作，也是借着身体的工作；所以配搭是迫切需要的。使徒保罗很有才干，但他还需要别人帮助他，并与他配搭。……连主自己也需要与别人配搭。事实上，我们大多数人不喜欢与别人一同作工。我们若是懒惰松散的人，可能会喜欢别人为我们劳苦；但我们若是殷勤的人，一直的在劳苦，就不喜欢别人与我们一同作工，因为无论别人作什么，都会搅扰我们正在作的事。

　　在我们属灵生活、基督徒生活、召会生活并主的工作中，我们必须学习作个一直反对自己的人。……反对自己就是反对我们的个性（生命的经历与长大，一九二至一九三页）。

　　Rom. 6:6 Knowing this, that our old man has been crucified with Him…that the body of sin might be annulled, that we should no longer serve sin as slaves.

　　Gal. 2:20 I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me; and the life which I now live in the flesh I live in faith, the faith of the Son of God, who loved me and gave Himself up for me.

　　The thing that most damages our usefulness in the Christian life and church life is our living according to our disposition…. Some brothers and sisters have a strong element in their disposition that hinders them from coordinating and cooperating with others. If certain brothers or sisters are assigned a certain work, no one else can be included with them to help in that work; they must do it exclusively. Such brothers or sisters are usually very capable, and they can also easily stir up trouble in the church life.

　　The Lord’s work is a work of the Body and by the Body; therefore, coordination is desperately needed. The apostle Paul was very capable, but he also needed a number of others to help him and coordinate with him…. Even the Lord Jesus Himself needed to coordinate with others. Actually, most of us do not like to work with others. If we are lazy, careless persons, we may like others to labor for us. But if we are diligent persons, laboring all the time, we may not like others to work with us, because whatever they do interferes with what we are doing.

　　In our spiritual life, in our Christian life, in our church life, and in the Lord’s work, we must learn to be people who are always opposing ourselves…. To oppose ourselves is to oppose our disposition. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” p. 146)

　　照我多年的观察，我们在神圣生命的长大上，真正的敌人乃是我们的个性。我们的个性也是破坏我们在主手中用处的因素。

　　……我发现许多圣徒最终在神圣的生命上停止长大，不能更进一步往前，……（是）由于他们个性上特别、怪僻的一面。……他们放弃了世界，为主牺牲了许多事物。他们也听了许多信息，并且爱这些信息。然而，还有特别、怪僻的一面留在他们里面。他们本性的那一部分成了坚固的营垒，使他们无法在生命长大上进步。

　　我们怪僻的特性可以比作木块中的木纹。……一块木头的质料可能很好，但若有节瘤，就不容易锯切，而没有什么用处。凡没有任何怪僻特性的基督徒，是长得最多、最快的人。……在事奉上，最有用处的人，是那些一直拒绝并否认他们所是的人。

　　在我们属灵生命的开头几年，我们可能长得很快。然而，由于我们的个性，我们的成长可能慢下来，甚至停顿下来。……我们必须留意我们本性中，个性中的“瘤”。我们若对付这个“瘤”，就会长得快，并在属灵生命上步入坦途，在生命长大上没有什么阻挠，对主也会更为有用。

　　所有圣徒，特别是那些受训练全时间事奉主的人，若都能治死他们的个性，凡事就能顺遂。不然，每一个受了训的人都会成为召会潜在的难处。我们若受了训练，却用我们的野心和才干来实行，结果就是难处。……你对主有多少用处，或对召会造成多少难处，乃在于你的个性有多少被治死。所以，对付个性是一件紧要的事（生命的经历与长大，一九八至一九九、二○三、一九六页）。

　　参读：生命的经历与长大，第二十三至二十五篇。

　　According to my observation over many years, the real enemy of our growth in the divine life is our disposition. Our disposition is also the factor that spoils our usefulness in the hand of the Lord…. I have learned that many saints eventually stopped growing in the divine life and could make no further progress… due to a particular, peculiar aspect of their disposition. They had given up the world and had sacrificed many things for the Lord. They also listened to the messages and loved them. However, a particular, peculiar aspect remained in their being. That part of their makeup became a stronghold that held them back from making progress in the growth in life.

　　Our particular traits can be compared to the grain in a piece of wood…. A piece of wood may be of good quality, but if it has a knot or burl, it cannot be sawed easily; it is not useful. The Christians who do not have any peculiarity, any peculiar traits, are the ones who grow the most and the fastest…. In the service the ones who are the most useful are the ones who always reject and deny what they are.

　　In the first few years of our spiritual life, we may have grown quickly. However, our growth may have slowed down or even come to a standstill because of our disposition…. We must learn to take care of the “burl” in our makeup, our disposition. If we deal with the “burl,” we will grow quickly and have a free way in our spiritual life without any hindrances to our growth in life. We will also become more useful to the Lord.

　　If all the saints, especially those who are being trained to serve the Lord full time, kill their disposition, everything will be very good. Otherwise, each trained one becomes a potential problem to the church. If we pick up the training and practice it with our ambition and capacity, trouble will be the result…. How useful you will be to the Lord or how much trouble you will make to the church depends upon how much your disposition is killed. Therefore, dealing with the disposition is a crucial matter. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” pp. 150, 153, 148)

　　Further Reading: CWWL, 1989, vol. 3, “The Experience and Growth in Life,” msgs. 13, 21-25

　　林后三5~6 并不是我们凭自己够资格……；我们之所以够资格，乃是出于神；祂使我们够资格作新约的执事，这些执事不是属于字句，乃是属于灵，因为那字句杀死人，那灵却叫人活。

　　一9 自己里面也断定是必死的，叫我们不信靠自己，只信靠那叫死人复活的神。

　　什么样的人能在主面前给主用呢？……第一，他必须是个爱主、要主的人。不爱主，不要主的人根本谈不到给主用。……第二，他总得有一点遇着主，总得有一点看见了主。他总得有一个启示，看见说，神永远的旨意就是要把基督作到人里面来，并且要把基督彰显在人身上。……第三，他的自己，他这个人总归碰着了一点十字架。他看见说，凡是出乎他的，凡是他自己的，都不能带到主的事奉上来。……只有看见你自己不过是荆棘，不过是大麻风，是天然的人，是属肉体的，你才宝贝十字架的经历。这一个叫作天然的启示也可以，叫作十字架的启示也可以。有了爱主的心之后，起码你要看见两个启示，一个是关乎基督的，一个是关乎自己的，也就是关乎十字架的。

　　但是光有这三步还不行。光有这三步，你能作有价值的，但是你不能作够多的。……你定规是把基督作出去的，你定规是把基督事奉出去的。但是……也许你一年只能一次把基督服事出去，也许你半年只能把基督服事给一个人（性格，五○至五一页）。

　　2 Cor. 3:5-6 Not that we are sufficient of ourselves…; but our sufficiency is from God, who has also made us sufficient as ministers of a new covenant, ministers not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.

　　1:9 Indeed we ourselves had the response of death in ourselves, that we should not base our confidence on ourselves but on God, who raises the dead.

　　What kind of person is useful to the Lord?… First, he must love and desire the Lord. Do not even talk about being used by the Lord if you do not love and desire Him…. Second, he must have a vision of the Lord and an encounter with Him. He needs to have a revelation that God’s eternal purpose is to work Christ into us and to express Christ through us…. Third, his self, his person, must have been dealt with by the cross. He must realize that whatever he has and whatever comes out of him cannot be brought into the Lord’s service…. Only when you have seen that you are fleshly and nothing but a thornbush, a leper, and a natural man will you treasure the experience of the cross. This can be called the revelation of the natural man or the revelation of the cross. After you have a heart to love the Lord, you must have at least two revelations, one concerning Christ and the other concerning the self, which also concerns the cross.

　　However, these three aspects are not sufficient. With these you can do something valuable but nothing extensive. You will surely dispense Christ and minister Christ, though perhaps only once a year, or to one person in six months. (CWWL, 1953, vol. 3, “Character,” p. 577)

　　（第四个）问题完全是出在性格上（的乖僻）。……我们不是把我们的性格给人，乃是用性格把基督托出去。

　　（比方说），一位弟兄记性不强，性格善忘，请问这一个善忘的性格，能不能代表这位弟兄里面所认识的基督？不能。但是这一个性格影响他的事奉实在大。他要合于主的使用，就必须补上这一个东西。他要学习记事情，身上要带着小册子，把该作的事都记在上面。

　　我们今天既是奉献给主的人，前途也不要了，什么都不要了，就是为着事奉主，我们就应该有相当的功用。但是很可惜，我们显出来的功用太少了，我们受个性的限制太大了。若是我们不把老旧的个性翻掉，我们在主手中的用处恐怕就到此为止。

　　有的弟兄个性非常自信，自信他能作什么，他这个自信就叫他看不见光。他在一个地方作工，过了一年、两年，什么也没有作出来。……但是他一直不觉得是自己不行，只觉得别人不行。……你翻掉你的自信就有用处了。……若是我们能冲破个性的界限，我们工作的果效……应该加三倍还不止。……有的人……若是环境不齐备、条件不够，他就不作。要知道，在我们这个工作里头要环境齐备是很难的。……（乃）在于你随机应变，……你非要就环境不可。……不要有一个个性，一定要怎样才能作工（性格，五二至五三、六四至六五页）。

　　新约的执事……是靠着生命（不是任何恩赐）与神同工，这生命是全丰全足、全然成熟的，能适应一切处境，忍受任何对待，接受各样环境，在各种情形里作工，并把握各种机会，好完成他们的职事（圣经恢复本，林后六1注1）。

　　参读：性格，第三、五至七篇；事奉主者的存心、配搭与功用，第三至四篇。

　　The fourth aspect [is] the aspect of character… We do not minister our character to others, but we bear Christ to them by our character. For example, a certain brother may be absent-minded and forgetful. Can his forgetful character replace the Christ whom he knows inwardly? Not at all. But his character greatly affects his service. He must make up this lack if he wants to be suitable for the Lord’s use. He must learn to remember things. He should carry a pocket notebook to record things that need to be done. This is just a small example.

　　Since we have consecrated ourselves to the Lord and have given up our future and everything to serve Him, we should be very useful. Unfortunately, we are extremely limited by our disposition and, as a result, too little of our function is manifested. If we do not overthrow our old disposition, I am afraid that our usefulness in the hand of the Lord will cease.

　　The disposition of some brothers reflects a strong self-confidence. They believe that they can do anything and are thus blinded by their self-confidence. After working in one place for a year or two, they may have accomplished nothing…. However, they always feel that this is because of others’ shortage and never their own…. You will be useful only if such confidence is overthrown…. If we can break through the constraints of our disposition, the effectiveness of our work will more than triple. Some people do not know how to utilize their environment … [but] expect their environment to suit them. They refuse to work as long as the circumstances are not perfect or the conditions are not adequate. You must realize that in our work it is almost impossible to have a perfect environment…. It all depends on how flexible we are to adapt to our circumstances and adjust to all environments…. Reject the disposition that requires a particular environment before you can work. (CWWL, 1953, vol. 3, “Character,” pp. 578-579, 588-589)

　　The ministers of the new covenant…worked together with God by a life (not by any gift) that was all-sufficient and all-mature, able to fit all situations, that is, able to endure any kind of treatment, to accept any kind of environment, to work in any kind of condition, and to take any kind of opportunity, for the carrying out of their ministry. (2 Cor. 6:1, footnote 1)

　　Further Reading: CWWL, 1953, vol. 3, “Character,” chs. 3, 5-7; CWWL, 1968, vol. 2, pp. 225-241, 449-454

　　太十九25~26 门徒听见了，就极其惊讶，说，这样谁能得救？耶稣看着他们说，在人这是不能的，在神凡事都能。

　　我们的个性以不同的形式表现出来。（天然的个性）有一类是“英雄”型。有这一型个性的弟兄姊妹，作什么事都要作得令人印象深刻，作得完全而完整。他们若要说话，就要说得很突出，不然就不说。他们作事也很强、很快。……“非英雄”型……的人作什么事都不彻底、不完全（生命的经历与长大，一八九页）。

　　Matt. 19:25-26 And when the disciples heard this, they were greatly astonished and said, Who then can be saved? And looking upon them, Jesus said to them, With men this is impossible, but with God all things are possible.

　　Our disposition is expressed in many forms. One type is that of the “hero.” Brothers or sisters who have this type of disposition must do everything in an impressive, perfect, and complete way. If they are to speak, they must do it in an outstanding way, or they will not speak. They are also very strong and quick in doing things…. Another type, the “non-hero” does not do anything in a thorough or complete way. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” p. 144)

　　王下四章说到那个书念的妇人接待以利沙的事，圣经记载说，“……有一个大户的妇人，强留他吃饭。此后，以利沙每从那里经过，就转进去吃饭。妇人对丈夫说，我看出那常从我们这里经过的是圣别的神人。”（8~9）以利沙……没有讲过一篇道，没有行过一件神迹，他每从那里经过，就是进去吃饭。那个女人凭着他的吃饭，就看出他是一个神人。

　　今天我们也要问一问自己：“我们给人的印象是什么？”……我们外面的人（若没有）被破碎……，我们所给人的印象，就都是我们那个外面的人。我们每一次到人面前去的时候，或者叫人心里难受，觉得你是一个爱自己、……刚硬、……骄傲的人；或者……是一个聪明、……口才非常好的人。也许你是给人一个所谓好的印象。但是，……神不满意这个，召会也不需要这个。

　　弟兄们，神是要求我们的灵能出去，召会也是需要我们的灵能出去。……我们外面的人必须被破碎。如果外面的人没有被破碎，我们的灵就不能出去，我们就不能给人一个灵的印象。

　　有一个弟兄在那里……讲的题目是圣灵，但是，他所有的话语、所有的态度以及所引的故事，都是充满了他自己。人坐在那里听，实在难受。他……讲的话语是圣灵，给人的印象是自己。……如果我们这个人没有受对付，我们在神的工作上就没有多大用处。

　　如果主拆毁了我们外面的人，我们和人来往的时候，就不再是以我们刚硬的己去碰人；反之，我们每一次遇见人的时候，我们的灵就能出去（人的破碎与灵的出来，一○七至一○八、一一六页）。

　　在四福音里，彼得在主面前最难的对付是与他的个性有关。即使到了加拉太二章十一至二十一节，那时彼得的个性还没有完全受对付。……但按照整本新约的记载，彼得至终有了突破。在加拉太二章，保罗当面责备彼得，因为彼得多多少少还活在他的个性里。但在彼后三章十五至十六节，彼得对保罗有很高的推荐。彼得若是仍旧活在他的个性里，就不会对曾经责备他的人作这样强而有力的推荐。责备人会得罪人，但彼得没有被触犯。这可能指明，他的“瘤”，就是造成难处的因素，已经从他挪去。

　　人的手无法挪去个性的因素，但是在主的手中就有办法。在马太十九章二十五节，门徒问主：“这样谁能得救？”主回答说，“在人这是不能的，在神凡事都能。”（26）……我们不可能突破我们个性上的难处，但主能作到（生命的经历与长大，二○二页）。

　　参读：人的破碎与灵的出来，第六至八篇。

　　Second Kings 4 gives us the account of the Shunammite woman’s reception of Elisha. The Bible says…”there was a wealthy woman…, who compelled him to have a meal. So whenever he passed through, he would turn aside and have a meal there. And she said to her husband, Now I know that this man who continually passes through unto us is a holy man of God” (vv. 8-9). Elisha… did not give one message or perform one miracle. Every time he passed through, he turned aside and had a meal there. The woman identified him as a man of God by the way he took his meal.

　　Today we have to ask ourselves, “What is the impression that we give to others?”… If the outer man is not broken, the impression that others receive from us will be nothing but the outer man. Every time we contact others, we may give them an unpleasant feeling that we are self-loving, stubborn, and proud or…clever and extremely eloquent. Perhaps we give others a so-called good impression…. God is not satisfied, and the church has no need of our so-called good impressions.

　　Brothers, God requires that our spirit be released, and the church also requires that our spirit be released. We have a… crucial need: Our outer man must be broken. If the outer man is not broken, our spirit will not be released, and the impression we give to others will not be an impression of the spirit.

　　A brother once was speaking on the subject of the Holy Spirit, but all his words, attitude, and stories exposed him as a man full of the self. While others were listening, they were uncomfortable…. His words were on the Holy Spirit, but the impression he gave to others was of his self…. If our person is not dealt with, we will be of little use to God’s work. If the Lord breaks our outer man, we will no longer present others with our strong self when we touch them. Instead, our spirit will flow out whenever we touch men. (CWWN, vol. 54, “The Breaking of the Outer Man and the Release of the Spirit,” pp. 238-239, 244-245)

　　In the four Gospels Peter’s most difficult dealing before the Lord was related to his disposition. Even by the time of Galatians 2:11-21, Peter’s disposition had not yet been thoroughly dealt with…. According to the record of the whole New Testament, however, Peter eventually broke through. In Galatians 2 Paul rebuked Peter to his face because Peter still lived in his disposition to some degree, but in 2 Peter 3:15-16 Peter highly commended Paul. If Peter had been still living in his disposition, he would not have made such a strong commendation of the one who rebuked him. Rebuking offends people, but Peter was not offended. This may indicate that the “burl,” the troublemaking factor, had been removed from him.

　　By man’s hand there is no way to remove the factor of the disposition, but in the Lord’s hand there is a way. In Matthew 19:25 the disciples asked the Lord, “Who then can be saved?” The Lord replied, “With men this is impossible, but with God all things are possible” (v. 26)…. It is impossible for us to break through the problem of our disposition, but it is possible for the Lord to do it. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” pp. 152-153)

　　Further Reading: CWWN, vol. 54, “The Breaking of the Outer Man and the Release of the Spirit,” chs. 6-8

　　太十六24~25 于是耶稣对门徒说，若有人要跟从我，就当否认己，背起他的十字架，并跟从我。因为凡要救自己魂生命的，必丧失魂生命；凡为我丧失自己魂生命的，必得着魂生命。

　　我们有基督这宝贝在可怜的瓦器里（林后四7）。我们也许以为自己相当好，但实际上并不好。……我们没有一个人比别人好；我们都是亚当的子孙，有同样堕落的性情。

　　我们需要领悟，天然的生命是神和基督的仇敌。……我们若要跟从主，第一个条件就是否认己，并一直将十字架杀死的能力应用在己身上（参太十六24）。我们需要让……十字架治死己。我们要跟从主，不需要教训，也不需要在行为上受调整。我们乃是需要被治死，需要被破碎（李文集一九六八年第二册，五六七至五六八页）。

　　2 Cor. 4:7 But we have this treasure in earthen vessels that the excellency of the power may be of God and not out of us.

　　10 Always bearing about in the body the putting to death of Jesus that the life of Jesus also may be manifested in our body.

　　We have Christ as the treasure in a poor earthen vessel (2 Cor. 4:7). We may think that we are quite good, but in reality we are not good…. None of us is better than others; we are all descendants of Adam with the same fallen nature.

　　We need to realize that the natural life is the enemy of God and of Christ…. If we intend to follow the Lord, the first condition is that we deny ourselves and apply the killing power of the cross to the self constantly [cf. Matt. 16:24]. We need to… [let] the cross put the self to death. In order to follow the Lord, we do not need teaching; neither do we need to be adjusted in our behavior. Rather, we need to be put to death; we need to be broken. (CWWL, 1968, vol. 2, pp. 450-451)

　　我们的个性就是我们的己。……个性在我们里面，个性就是我们。我们的个性使我们难以释放我们的灵。……外面之人的破碎就是我们个性的破碎。……我们在年轻的时候对付个性是比较容易的（生命的经历与长大，一八一至一八二页）。

　　倪弟兄看见我们天然的所是算不得什么；唯有那灵在我们这人里面所构成的才算数。我们与生俱来的所是，无论好坏，无论有没有用，都是天然的，都是拦阻圣灵将神圣的生命构成到我们这人里面。为这缘故，我们天然的力量、天然的智慧、天然的聪明、天然的个性、天然的缺点、天然的美德和天然的属性，加上我们的性格和习惯，都必须被拆毁，好使圣灵在我们里面形成新的个性、新的性格、新的习惯、新的美德和新的属性。为了完成这重新构成的工作，神的圣灵在我们里面运行，用神圣的生命光照、感动、引导并浸透我们；祂也在我们的环境里作工，安排我们处境里的每一细节和人事物，好拆毁我们天然的所是。祂也许将某个人安排在我们家里，为要拆毁我们天然的快或慢。祂也许安排某些事，废掉我们天然的聪明或迟钝。祂也许安排另一种处境，拆毁我们天然的智慧或愚拙。祂用各种人事物拆毁我们天然人的各方面，为要将我们模成基督的形像（倪柝声—今时代神圣启示的先见，一一八至一一九页）。

　　许多时候，是主在那里打我们，但我们一直把人当作对象，这是完全找错了路。我们向着主要有一个态度：“因为这是你所作的，我就闭口不语。”（诗三九9）我们要记得，对付你的不是你的弟兄，不是你的姊妹，不是你的亲戚朋友，对付你的不是什么人，对付你的乃是神。你总得看见这一个。我们要看见：这么多年，主在我身上一直管治我，要对付我这个人，可是因为我无知，我就在那里怪人，我就在那里怪命运，这是不认识神的手，这是错了。你要记得，所有的事都是神“量”给你的。你所遇见的该有多少、多长、多重，该到哪里为止，都是经祂量过的。主在那里定规一切临到你身上的事，没有别的目的，就是要打掉你那个突出点，打掉你那个刚硬的地方，打掉你那个难对付的地方。盼望主恩待我们，能看见主在我们身上工作的意义；也盼望主多给我们光，把我们的自己显露出来，叫我们爬不起来（人的破碎与灵的出来，一一五至一一六页）。

　　参读：倪柝声—今时代神圣启示的先见，第十五至十七章；倪柝声文集第三辑第十一册，第二十五篇；主工人的性格，第三章。

　　Our disposition is our self…. It is in us, and it is us. Our disposition makes it hard for us to release our spirit…. The breaking of the outer man is the breaking of our disposition…. It is easier to deal with our disposition when we are young. (CWWL, 1989, vol. 3, “The Experience and Growth in Life,” p. 138)

　　Watchman Nee saw that what we are by nature means nothing; only what the Spirit constitutes within our being counts. Whatever we are by birth, whether good or bad, whether useful or not, is natural and altogether a hindrance to the Holy Spirit in constituting the divine life into our being. For this reason our natural strength, natural wisdom, natural cleverness, natural disposition, natural shortcomings, natural virtues, and natural attributes, plus our character and habits, must all be torn down in order that the Holy Spirit may form in us a new disposition, new character, new habits, new virtues, and new attributes. In order to accomplish this work of reconstitution, the Holy Spirit of God moves within us to enlighten, inspire, lead, and saturate us with the divine life. He also works in our environment to arrange every detail, person, matter, and thing in our situation to tear down what we are naturally. He may arrange to place a certain person in our home in order to tear down our natural quickness or slowness. He may arrange certain matters to abolish our natural cleverness or dullness. He may arrange another situation to tear down our natural wisdom or folly. He uses all kinds of persons, matters, and things to tear down all aspects of our natural being in order that He may conform us to the image of Christ. (Watchman Nee—a Seer of the Divine Revelation in the Present Age, pp. 115-116)

　　The Lord often chastises us, but we turn our attention to men and take the wrong track. Our attitude before the Lord should be as the psalmist said, “I did not open my mouth; for You have done this” (Psa. 39:9). We have to remember that it is not our brother, sister, friends and relatives, or any other person who is dealing with us. It is God who is dealing with us. We have to see this. We have to realize that the Lord has been disciplining us and dealing with us all these years. Because of our ignorance we have put the blame on others or even on fate. This is total ignorance of God’s hand. It is wrong. We have to remember that everything has been measured to us by our God. The amount, the length, and the intensity of what befalls us are all measured by Him. He orders everything around us, the only purpose of which is to break our conspicuous, obtuse, and hard spots. May the Lord be gracious to us and show us the meaning of His work in us. May He grant us much light to expose us and to humble us. (CWWN, vol. 54, “The Breaking of the Outer Man and the Release of the Spirit,” p. 244)

　　Further Reading: Watchman Nee—a Seer of the Divine Revelation in the Present Age, chs. 15-17; CWWN, vol. 57, ch. 25; CWWN, vol. 52, “The Character of the Lord’s Worker,” ch. 3

　　创二五26 随后以扫的弟弟也出来了，他的手抓住以扫的脚跟，因此给他起名叫雅各。……

　　四七7 约瑟领他父亲雅各进去，站在法老面前，雅各就给法老祝福。

　　说到天然，创世记里的雅各……是最好的代表人物。……雅各一生的故事中，最突出的点，还是他天然的努力和办法。所有有办法的人都难免诡诈，雅各也是这样。他的诡诈不过是浮面的表现，天然的生命才是他潜在的特点。雅各在成熟以前，他所有的故事，都给我们看见他的天然。他有能力、有办法、有本事、有干才、有手腕，实在是一个天然很强的人。

　　许多的折磨、打击、难为，都是为着破碎他的天然。……雅各的天然受到这样彻底的破碎，他的生命在神里面就达到了丰满成熟的境地。他……不再是一个诡诈能抓（“雅各”的意思）的人，乃是神的王子（“以色列”的意思）（生命的经历，二九七至二九九页）。

　　Gen. 25:26 And after that his brother came forth, and his hand was holding on to Esau’s heel, so his name was called Jacob…

　　47:7 And Joseph brought in Jacob his father and set him before Pharaoh, and Jacob blessed Pharaoh.

　　When speaking of the natural constitution, Jacob, in the book of Genesis, is the best representative…. The most outstanding characteristic in the entire life of Jacob is his natural endeavoring and scheming. All those who scheme are inevitably crafty. So also was Jacob. His craftiness was but the superficial expression; his natural constitution was his hidden characteristic. Before Jacob became matured, all his history revealed his natural constitution. He was able, resourceful, full of schemes, and very capable and skillful; he was truly one who was exceedingly strong in the natural constitution.

　　The afflictions, sufferings, and troubles that beset him were for the breaking of his natural constitution…. When Jacob’s natural constitution was thoroughly broken, his life in God attained to a mature and full stage…. He was no more a supplanter (the meaning of Jacob) but a prince of God (the meaning of Israel). (CWWL, 1953, vol. 3, “The Experience of Life,” pp. 413-415)

　　神在我们身上的拆毁，不是苦待我们，乃是恩待我们。……神所拆毁的，不过是我们没有价值的己。然而，神所建造的，乃是将至宝、无限量的神自己赐给我们。到了圣经最末了，给我们看见新耶路撒冷，其中有生命树的果子。……新耶路撒冷乃是纯金、珍珠、宝石的构成；这些都是指着神自己说的。新耶路撒冷在性质、形状、性情和荣耀上都是神自己。

　　雅各的一生表明一个生来天然的人必须经过破碎，才能成为“以色列”，就是神的王子。一个人要充满神的成分，非经过拆毁的过程不可。这是雅各在圣经里所代表的地位。……他被起名叫雅各，意思就是抓脚跟的人，是一个抓夺的人（创二五26）；同时，他也是个诡诈、满了章程的人。然而，雅各被神破碎再破碎，拆毁再拆毁，对付再对付，到一个地步，雅各的名字改了，神称他为“以色列”（三二28），意即神的王子。……这意思是，雅各经过神的拆毁后，里面满了神的成分（认识生命与召会，三二二、三二○页）。

　　雅各一生的记载……给我们看见，神在祂拣选、预定和呼召上的定旨，是要将罪人变化为神的王子，有神的形像彰显祂，并施行神的管治权代表祂（参创一26）。神命定雅各终生要过挣扎的生活。不仅如此，神主宰安排了雅各一生中的每一个环境、遭遇和人物，并使这些都互相效力，叫雅各得益处，使祂可以将雅各这抓夺者，抓脚跟的人，变化成以色列，神的王子。……神对付雅各，乃是圣灵在新约信徒里面管教和变化工作的一幅完整图画（罗八28~29，十二2，林后三18）（圣经恢复本，创二五26注1）。

　　雅各生命成熟最有力的表显，乃是他祝福每一个人，包括法老（创四七7、10）、雅各的两个孙子（四八）以及他自己的十二个儿子（四九1~28）。雅各抓夺的手变成祝福的手（四八14~16）。生命成熟是被神这生命充满，祝福是借着在生命里成熟而涌流生命，涌流神。祝福人乃是将人带进神的同在里，并将神带进人里面作恩典、爱和交通，使他们享受三一神—父、子、灵（十四18~19，民六23~27，林后十三14）。雅各祝福法老，指明他比法老更大（来七7）（创四七7注1）。

　　参读：生命的经历，第十一至十二篇；认识生命与召会，第十九至二十篇；创世记生命读经，第六十七篇。

　　God’s breaking is not a matter of being cruel to us but of being gracious to us…. What He tears down is our worthless self. However, what God builds into us is Himself, the peerless and infinite One. The end of the Bible shows the New Jerusalem with the tree of life…. The New Jerusalem is a structure built with pure gold, pearl, and precious stones, all of which refer to God Himself. The New Jerusalem is just God Himself in essence, appearance, nature, and glory.

　　Jacob’s life shows that a natural person must pass through breaking in order to become Israel, that is, a prince of God. For a person to be filled with God’s element, he must pass through the process of breaking. This is what Jacob represents in the Bible…. His name Jacob means “heel holder, supplanter” (Gen. 25:26). He was a person full of schemes and plots, but he was broken, torn down, and dealt with by God again and again to the point that God changed his name and called him Israel (32:28), meaning “prince of God.”…This means that after passing through God’s breaking, Jacob was filled with the element of God. (CWWL, 1953, vol. 1, “Knowing Life and the Church,” pp. 338, 336)

　　The record of Jacob’s life… shows us that the purpose of God in His selecting, predestinating, and calling is to transform sinners into royal sons of God who bear God’s image to express Him and exercise God’s dominion to represent Him (cf. Gen. 1:26). God destined Jacob to live a struggling life all his days. Furthermore, God sovereignly arranged every circumstance, situation, and person in Jacob’s life and caused them all to work together for Jacob’s good, so that He could transform Jacob, a supplanter and a heel holder, into Israel, a prince of God…. God’s dealing with Jacob is a full picture of the Holy Spirit’s discipline and His transforming work in the New Testament believers (Rom. 8:28-29; 12:2; 2 Cor. 3:18). (Gen. 25:26, footnote 1)

　　The strongest manifestation of Jacob’s maturity in life is the fact that Jacob blessed everyone, including Pharaoh (Gen. 47:7, 10), Jacob’s two grandsons (ch. 48), and his own twelve sons (49:1-28). Jacob’s supplanting hands became blessing hands (48:14-16). Maturity in life is a matter of being filled with God as life, and blessing is the overflow of life, the overflow of God through the maturity in life. To bless others is to bring them into the presence of God and to bring God into them as grace, love, and fellowship that they may enjoy the Triune God—the Father, the Son, and the Spirit (14:18-19; Num. 6:23-27; 2 Cor. 13:14). That Jacob blessed Pharaoh indicates that he was greater than Pharaoh (Heb. 7:7). (Gen. 47:7, footnote 1)

　　Further Reading: CWWL, 1953, vol. 3, “The Experience of Life,” chs. 11-12; CWWL, 1953, vol. 1, “Knowing Life and the Church,” chs. 19-20; Life-study of Genesis, msg. 67