五 天然的个性有一类是“英雄”型，这一型的人作什么事都要作得令人印象深刻，作得完全而完整；另一类的天然个性是“非英雄”型，非英雄型的人作什么事都不彻底、不完全。 |
E One type of natural disposition is that of the “hero”; this type must do everything in an impressive, perfect, and complete way; another type of natural disposition is that of the “non-hero”; the non-hero does not do anything in a thorough or complete way. |
六 有些负责弟兄在他们天然的个性中有很强的成分，使他们不能与别人配搭合作；这样的弟兄通常很能干，但也很容易在召会生活中引起难处；他们的个性甚至会带着支配的态度、压制的灵、批评的说话以及注重规条且不赦免的灵。 |
F Some responsible brothers have a strong element in their natural disposition that hinders them from coordinating and cooperating with others; these ones usually are very capable, and they can also easily stir up trouble in the church life; their disposition can even be one with a dominating attitude, a suppressing spirit, critical speaking, and a legalistic and unforgiving spirit. |
七 其他的负责弟兄可能有一种天然的个性，希望所有人都喜欢他们，不愿意得罪任何人；这限制了他们在主工作中的功用，因为当主要借着他们诚实坦率地向圣徒们说警戒或警告的话时，他们不会开口—参西一27~29，帖前五12~13，林前十5~13，来三7~19，十二25： |
G Other responsible brothers may have a natural disposition that wants everyone to like them and does not want to offend anyone; this limits their effectiveness in the Lord’s work, because when the Lord wants to speak an honest or frank word of admonishment or warning to the saints through them, they will not do it—cf. Col. 1:27-29; 1 Thes. 5:12-13; 1 Cor. 10:5-13; Heb. 3:7-19; 12:25: |
１ 不仅如此，那些有这样个性的人会对圣徒表现出天然情感的“凡火”，甚至到一个程度，使他们在照料召会、圣徒和工作时缺少正确的鉴别力与合式的监督—利二11，十1~2，民六6~7，腓一9，彼前二25，五2，来十三17。 |
１ Furthermore, those with such a disposition can express the “strange fire” of natural affection toward the saints, even to such a degree that causes them to be lacking the proper discernment and the proper oversight in their care for the church, the saints, and the work—Lev. 2:11; 10:1-2; Num. 6:6-7; Phil. 1:9; 1 Pet. 2:25; 5:2; Heb. 13:17. |
２ 拿细耳人之愿的主要部分乃是使自己与来自天然感情的死亡分开（民六6~7）；此外，素祭里没有蜜，意思是在基督里没有天然的感情或天然的良善（利二11，太十二46~50，可十18）。 |
２ A major part of the Nazarite vow is to separate ourselves from the deadness that comes through natural affection (Num. 6:6-7); also, the meal offering being without honey means that in Christ there is no natural affection or natural goodness (Lev. 2:11; Matt. 12:46-50; Mark 10:18). |
八 我们中间任何一次背叛的源头乃是与人天然的个性有关；要得地位的野心（从撒但来的）是每一个堕落之人天然个性的主要元素；异议的根源乃是己，天然的个性—赛十四12~13，民十二1~2，十六1~3，撒上十五10~12，太十八1~4，二十20~28，路二二25~27，林后十4~5。 |
H The source of any rebellion among us was the natural disposition of the persons involved; ambition for position (which comes from Satan) is the primary element of every fallen person’s natural disposition; the root of dissent is the self, the natural disposition—Isa. 14:12-13; Num. 12:1-2; 16:1-3; 1 Sam. 15:10-12; Matt. 18:1-4; 20:20-28; Luke 22:25-27; 2 Cor. 10:4-5. |
九 王下四章八至十节说到书念的妇人接待以利沙的事，以利沙每从那里经过，妇人都请他吃饭；他没有讲过一篇道，没有行过一件神迹，但那个妇人凭着他的吃饭，就看出他是“圣别的神人”；这就是以利沙给人的印象，所以我们也要问一问自己：“我们给人的印象是什么？”—参林后二15，五20，弗六20。 |
I Second Kings 4:8-10 gives the account of the Shunammite woman’s reception of Elisha by providing a meal for him whenever he passed by; he did not give one message or perform one miracle, but the woman identified him as “a holy man of God” by the way he took his meal; this was the impression that Elisha gave to others, so we have to ask ourselves, “What is the impression that we give to others?”—cf. 2 Cor. 2:15; 5:20; Eph. 6:20. |
十 如果主拆毁了我们外面的人连同我们天然的个性，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；我们不可能突破我们天然个性上的难处，但主能作到—约七37~38，路十八24~27，十九2。 |
J If the Lord breaks our outer man with our natural disposition, we will no longer present others with our strong self when we touch them; instead, our spirit will flow out whenever we touch men; it is impossible for us to break through the problems of our natural disposition, but it is possible for the Lord to do it—John 7:37-38; Luke 18:24-27; 19:2. |
晨兴喂养
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) |
信息选读
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 |