事奉类 › 灵与灵的事奉 › 第七篇　魂的拒绝与拆毁

第七篇　魂的拒绝与拆毁

灵与灵的事奉

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　读经：
　　林后四7：“我们有这宝贝放在瓦器里，要显明这莫大的能力，是出于神，不是出于我们。”
　　10节：“身上常带着耶稣的死，使耶稣的生，也显明在我们的身上。”
　　16节：“所以我们不丧胆；外面的人虽然毁坏，里面的人却一天新似一天。”
　
　　昨天晚上，我们看过，要如何在灵里事奉，要如何运用灵来事奉神，所以我们必须拒绝魂。我们也看过，魂里面所有的，就是心思，情感，和意志这些东西。我们要拒绝魂，就得拒绝魂里面的这些东西。这些东西虽然好，我们还得拒绝。我们不能凭着这些东西事奉神。在事奉神的事上，这些东西有它们的地位，但不该居在第一。在事奉神的事上，我们只该让灵居首位。我们若凭着心思，情感，或是意志事奉神，我们的灵必定受欺，被贬，不得地位。这些东西在我们对神的事奉上作了主，我们的灵就失去地位，不能显出功用。
　　我们永远不该让我们的事奉是从魂里出来的。我们总得审判魂，定罪魂，拒绝魂。我们所有的事奉，都该以灵为源头，都该是从灵里出来的，让灵作主，让灵掌权，让灵来支配一切。但这不是说，心思，情感，和意志，在事奉神的事上，一点用处也没有了。这些东西仍有它们的地位，不过是次要的，不是首要的。它们不应该作主，乃应该受灵的支配。
　　但是这件事有点不容易。因为我们活在心思，情感，或意志里，太习惯了，很难脱离。不要说作别的事，就是我们祷告，读经，都常是在这些东西里面。我们活在这些东西里面太久了，太深了，不容易脱离，不容易出来。不只如此，这些东西根本就是人的自己。你想看，一个人怎能脱离他自己？这是非常难的事！我们脱离罪恶比较容易，脱离世界也比较容易，因为这些都是外来的。但是我们不凭自己，就是一件不容易的事，因为这不只是在我们里面，并且这就是我们自己。要我们不凭自己活着，不凭心思，情感，或意志活着，要我们拒绝魂里的这些东西，而没有自己来活着相当不容易。要我们不作坏事，不作不对的事。而作好事，而作对的事，这都比较不难，但是要我们不凭着自己，不凭着魂作事，而凭着灵作事，这就真是有些难。
　　但是我们要知道，我们若不凭着灵作事，我们在事奉神的事上，就没有多少重量，就没有多少价值。同时，我们若不能凭着灵而活，我们在属灵的生命上也难得长进。可以说，这是一个非常重要的关键。我们在事奉上能否有价值，在生命上能否有长进，这一切问题，都是在乎我们能否脱离自己，能否拒绝魂，能否不凭着魂，而凭着灵生活并事奉。
　
　　我们要拒绝魂里的东西，就必须在神面前清楚看见，凡是出乎我们心思，情感，和意志的，都是灵的拦阻，都是灵的仇敌。我们看见这一个，就会定罪我们的心思，情感，和意志，就会拒绝这些东西。从前我们很喜欢这些东西，很宝贝这些东西。也许你原是思路丰富的，有头脑，有聪明；也许你原是富于情感的，对人容易同情，关心；也许你原是意志坚强的，有脊骨，有主张。从前你夸口这些东西，宝贝这些东西，看重这些东西。现在你看见这些东西虽然好，却是你属灵的拦阻，叫你不能摸着灵。你宝贝这些东西，看重这些东西，你就不能学习运用灵，不能好好摸着灵，不能在灵里事奉神。你看见这一个，你就会厌恶你的思想、聪明，厌恶你对人的同情、关心，厌恶你的主张、意见，而定罪这些东西。从前你看这些是长处，现在你看这些是难处。所以你就定罪这些。不只如此，并且你每一次碰到事情，都是恐惧战兢的，怕你的思想先来，怕你的情感先来，怕你的意志先来。所以在每一件事情上，你都是不敢先用这些东西，你都是先拒绝这些东西。
　
　　就在这时候，也只有在这样的情形之下，你才能回到灵里，灵在你里面才能有机会，给你摸着灵的感觉，使你能随从灵，运用灵，而在灵里事奉神。一个在灵里事奉神的人，定规是恨恶自己，定罪自己，审判自己，怕自己比怕罪恶和世界还厉害。这样，就能使他在灵里接触神，摸着神，和神有交通，而事奉神。
　　没有一个人能用魂里的东西接触神。神是灵，我们要接触祂，必须用灵。我们只能在灵里接触祂，和祂有交通。什么时候我们活在魂里面，什么时候我们就不能接触神，就失去了神的交通。我们凭着心思，情感，和意志活着的时候，就是我们失去神的时候。所以我们要厌恶，定罪，拒绝我们魂里的东西。我们若肯这样，就能回到灵里，去接触神，去摸着神的感觉，而对神有事奉。
　
　　我们的事奉，必须是在灵里接触神而有的。但是有好多的事奉，不是这样。比方讲道，有的光是从头脑出来的，光是从思路讲出的，没有在灵里和神的交通，没有出于神的感觉。这样的讲道，乃是出乎魂里的心思的，不必接触神，和神有交通，反而是和神失去交通的，是和神断了的。
　　但是还有另一种的讲道，是出乎神的，是接触神，和神交通而有的，每一句话都觉得摸着神。这样的讲道，听的人有没有受感动，是第二个问题，讲的人自己里面总是受感动的，总是摸着神的，总是从神的交通里讲出来的。
　　这两种不同的讲道，第一种不需要拒绝自己，不需要和神交通，不需要厌恶自己，不需要摸着神。可能讲的人已经好久和神没有交通，没有接触，而能凭着头脑讲出一篇道来。这样的讲道，和世人的演讲，没有两样，不过题目不同而已。世人的演讲，是世界的题目；这样的讲道，是圣经的题目。但是世人的演讲，怎样是从头脑出来的，这样的讲道，也怎样是从头脑出来的。这不需要接触神，和神交通，因为头脑已经够用了。
　　但是这样的讲道，在神面前，比罪恶还污秽！因为这样的讲道，是属于死亡的东西。死亡在神面前，比罪恶还污秽。旧约给我们看见，最顶撞神的乃是死亡。罪恶乃是顶撞神的手续，死亡乃是顶撞神的自己。所以旧约的人，一摸着死亡，都得好长久的自洁。凡在用灵接触神之外的事奉，在神看都是死的，都是属于死亡的，所以在神看是非常污秽的。
　　所有凭头脑的讲道，所有凭头脑的祷告，好像是属灵的，是圣洁的，在神看却是死亡的东西，是从死亡里面出来的，是从人里面，从魂里面出来的，是非常污秽的，里面没有神的灵，没有神的生命，没有神的成分。我们在主面前，若是受过光照，就会怕这样的讲道，祷告，比怕犯一个大罪还厉害。你若在神面前有亮光，就会怕自己作一件事奉神的事，比怕犯一个罪还厉害。
　　今天神的儿女很多的问题就在这里。许多的事奉，许多的工作，许多的讲道，许多的祷告，都不是经过神的，都不是出于神的，都不是从神来的，都不是和神接触交通出来的。并且也好像不需要经过神，不需要接触神；人的聪明，人的思路，人的魄力，人的毅力，人的热心，已经够叫人作出这些工作。人在这些工作上，不必接触神，不必和神交通，不必倚靠神，满可以向神宣告独立。但是这些工作是出乎魂的，是出乎人的，是出乎人自己的，在神看像死亡一样的污秽。
　　我们的主说，你们要住在我里面，我也住在你们里面，你们才能结果子，因为离了我，你们就不能作什么。主这话不是说我们什么都不能作，乃是说就是我们能作许多，在神面前也算不得数。凡我们凭着自己，不用和神有交通，不用在灵里接触神，我们自己就能作出来的，都不是出乎灵的，都不是出乎生命的，都不能叫人得着生命的供应，在神面前不但都没有价值，都算不得数，反倒都被神定罪。所以我们要学习从这些工作里出来，回到里面，去凭着灵接触神。若是没有在灵里接触神，宁可不作工。要把自己逼到一个地步，非用灵接触神不可。若不然，就是你能作许多，还是要被神定罪，不能蒙神悦纳。
　
　　就是为着这缘故，许多时候，神在外面的环境上对我们有管治，安排人事物来对付我们这个人─对付我们的心思，对付我们的情感，对付我们的意志。比方，你是非常有思想的，常喜欢用头脑，无论在什么事上，你的头脑总归先来。在你这样的人身上，若不是神对付得够厉害，就很难认识你的头脑多可怕。你的思路在神面前该被定罪，但是你若不给神光照到这个地步，就很不容易放下你的思路。那么神就兴起环境来，在你身上作破碎的工作。你有一些遭遇，回头看就很清楚，是专一为着对付你的思想，对付你的头脑。你是一个有思路用头脑的人，神给你碰到一些事情，百思不得一解。神特为用这些事情，来对付你的思路，来对付你的头脑，来对付你的聪明。像你这样聪明有头脑，也喜欢用头脑的人，若不给神光照，就得受神对付。神若用光来照亮你不成功，就得用环境来击打你，特别来对付你喜欢用的聪明头脑。
　　有的人原来很聪明，给神对付过，不是说不聪明了，但他的聪明给神打破了。他不能再用他的聪明。你碰到他还能看出一个生来聪明的人，但是你觉得他的聪明是给神破碎过的。他再碰到事情，不敢再用自己的聪明，而怕自己的聪明。不是说他没有聪明，乃是说他怕用聪明。他给神击打过，对付过。他在聪明上吃过苦。聪明虽然还在，但是已经破碎了。在这破碎之中，有灵出来。再碰到事情，他要用灵摸摸看，不是先用头脑，乃是先用灵，不是凭思路，乃是凭灵感。
　　有的人富于情感，凭情感活着，神也会兴起事情来，打他的情感，碰他的情感。在这样的对付上，神的手常是打得很准，敲得很重。一个人在情感上经过神的打击，再摸主的工作，再碰到事情，就会怕情感，而不敢用情感。这不是说他就变作一个木头人了，乃是说他的情感已经受过对付，已经给神破碎了，就不能再在他身上居首位了。情感一破碎，里面的灵就能出来，就能得着机会。这就是神兴起环境管治的目的。
　　有的人意志很强，生活为人完全凭着意志。可以说他的意志，就是他属灵的难处。能拦阻他活在灵里的，能使他没法在灵里事奉神的，就是他的意志。他对于这一点，也许有感觉，也许蒙过神的光照，但他不肯学习在凡事上拒绝他的意志。所以神也就安排环境，兴起环境来对付他，直到他的意志被破碎了，被折服了。你再碰着他的时候，一面觉得他是一个意志强的人，一面又觉得他这人的意志是被打过的，是破碎了的。你看见他的灵是出来的，是刚强的，他一摸着事奉神的事，不是意志先来，乃是灵先来。
　　我们所遇着的苦难，所遭到的环境，多是来对付我们的天然，就是来对付我们魂里的东西。我们的心思，我们的情感，我们的意志，多少时候，都是需要神用环境来对付的。没有环境的对付，这些东西就不容易破碎。这些东西不破碎，我们里面的灵，就是我们里面的生命，也就是我们里面的人，就不能出来。为着要使我们里面的灵能够出来，神常是用环境来破碎我们外面的这些东西，也就是来破碎我们外面的人，打碎我们外面的壳子。
　
　　这就是哥林多后书四章所给我们看见的。那里说，我们有这宝贝放在瓦器里。我们知道，这宝贝就是主的生命。主的生命，实在是一个宝贝，给我们得着了。但这宝贝是放在瓦器里，不容易显出来，所以神就来打碎这瓦器。这瓦器就是我们外面的人。神用环境对付我们外面的人，就是打碎这瓦器。神借着环境的对付，打碎，是治死我们外面的人。我们因着神的对付，打碎，而有的那些痛苦，在我们身上像死一样地作工，来破碎我们这外面的瓦器，这外面的人，就是魂和魂的一切。我们这外面的人经过死的破碎，主在我们里面那宝贝的生命，和我们里面的人，就是那有主的生命住在其中的灵，就得以出来。这外面的人虽然毁坏，那里面的人，就是那重生的灵，却要一天新似一天，－哥林多后书一天强似一天。这外面的人被破碎了，里面人里的宝贝就出来了。
　　从我们外面的人─就是我们的魂─所出来的东西，无论有多好，不但不是那在我们里面的宝贝，反倒拦阻那宝贝从我们里面出来。就是为着这缘故，许多时候我们追求长进，神都是兴起事情来，在我们身上作破碎，毁坏，拆毁的工作。你是个有头脑的人，神就兴起环境来专专对付你的头脑，为要破碎，拆毁你的头脑。你是个富于情感的人，或是个喜欢用意志的，神就安排事情来专专对付你的情感或意志，为要破碎，拆毁你的情感或意志。你在魂所有的东西那一点上特长，神就特别在那一点上对付你，你也就特别在那一点上感觉痛苦。这好像我们的面孔碰着墙壁，先碰着并最感觉痛的地方，乃是我们面孔最高的部分，就是鼻子。我们那一部分特长，那一部分厉害，当我们碰到神的对付，那一部分就特别给神碰着，就特别感觉痛苦。如果你意志特别强，神的对付先碰着的，就是你的意志，你最感觉痛苦的，也是你的意志。如果你情感特别盛，或是心思特别灵，神所给你的遭遇，就先碰着你的情感，或是你的心思。你在那一点上厉害，就必在那一点上特别感觉痛苦。你在那一点上最感觉痛苦，刚刚好你就是在那一点上该被破碎，因为就是那一点是你灵的拦阻，是你灵的仇敌。那一点不被破碎，不被拆毁，你的灵，你里面的人，和其中主的生命，就永没有出来的可能。所以神必须来破碎，来拆毁那一点。
　　从我们得救或是复兴以后，在我们追求属灵长进的时候，神来到我们身上，不是建立我们原有的东西，乃是拆毁我们原有的东西。拆毁我们的头脑，智慧，拆毁我们的情感，热诚，拆毁我们的意志，主张。哦，弟兄姊妹，神的救恩不是在我们身上建立我们自己的东西。不，神的救恩乃是在我们身上建立祂的东西，建立基督的东西，建立属灵的东西，好叫我们里面生命的灵，就是我们里面的新人，－哥林多后书一天过一天的壮大起来，而我们原有的东西，就是我们外面旧人的一切，都得拆毁，都得破碎。
　
　　我们看见这一点，就清楚知道我们的事奉该是在什么地方。不该是在外面的人里面，只该是在里面的人里面；不该是在魂里面，只该是在灵里面；不该是在心思，情感，或意志里面，只该是在生命的灵里面。我们若是认识这一个，有这一个经历，我们就能分辨人的事奉到底是从灵里出来的，或是从魂里出来的；就能不凭着人外面所作所是的，来断定他在神面前的价值；就能摸着人的里面，知道他今天的生活，是在魂里，或是在灵里，他是凭魂活着，还是凭灵活着。
　　人今天许多的称赞，都是外行，都不准确。比方有一位弟兄，他所有的，不过是他自己的好处，他自己的长处。可是许多弟兄姊妹都称赞他很属灵。他的生活，他所是所作的，并没有摸着灵，都是在魂里，都是在自己里。所以弟兄姊妹称赞他很属灵，乃是外行。不是他有好处，有长处，就是属灵。也不是他作的对，就是属灵。我们还要问，还要摸，到底他的好处，长处，他的对，是从灵里出来的，还是从魂里出来的？到底他的魂有没有被神破碎过？他的心思，情感，和意志，有没有被神对付过？他的自己有没有被神拆毁过？他有没有遇见过神？有没有给神碰过？你若有这样的经历，你碰着人，就能觉出他是活在魂里，或是活在灵里；就能觉出，前面所说的那位弟兄，好是好，对是对，却是活在魂里，没有被破碎一点，是一个完完整整属天然的人。他所有的生活，规矩是规矩，完全是完全，却是从他自己出来的，不是从神出来的。你能这样分辨，你有这分辨的能力。
　
　　也许有人要说，我们的心思，情感，和意志，都破碎了，我们岂不就要像傻瓜一样么？不，神破碎我们的心思，情感，和意志，不是抹煞我们这些东西。我们这些东西还在。并且真属灵的人，他的心思要比从前加倍的灵敏，他的意志也要比从前加倍的坚强，就是他的情感，也要比从前加倍的丰盛。越属灵的人，心思越灵敏，情感越丰盛，意志越坚强。不过属灵的人，不是让这些居首位，乃是让灵居先。每逢遇到事情，都是让灵先来，然后才用心思，情感，和意志。他们这样拒绝自己的心思，情感，和意志，而让灵先来，结果就会使他们的心思更灵敏，情感更丰盛，意志更坚强。神的灵在他们里面有地位，在他们里面掌权，不光是在他们的灵里，还进到他们的心思里，所以他们的心思就变作灵敏聪慧。这是自然的。一个人越拒绝自己，他的头脑就越聪明。一个人如果只要主，不要自己，他就是第一个聪明的人。因为神的灵在他里面，没有什么能赶得上神的灵聪明。在宇宙中，还有什么比神的灵聪明？神的灵既在他里面掌权，进到他里面的各部分去，难怪他聪明！不只他的灵里面有圣灵，连他的心思里面也有圣灵。圣灵在他里面得着地位，能进入他的心思，所以他的心思就变作非常聪明。
　　情感也是如此。顶属灵的人，必是情感顶盛的人。所有没有情感的人，都是不属灵的人。假使一个人看见好的东西，不会欣赏，碰到伤心的事，也不会落泪，遇着高兴的事，也不会喜笑，不知什么叫作艰难，也不知什么叫作容易，在他痛哭和喜乐没有什么差别，艰难和容易也没有多少两样，这样的人没有法子属灵。所有属灵的人，都是情感盛的人。因为在他们里面充满他们，占有他们的神，乃是富有情感的。他们让祂在他们里面掌权，祂的灵就进到他们的情感里，所以他们的情感定规会丰盛。许多时候，他们落泪，比别人落得多；他们喜笑也比别人喜笑得厉害。他们像那属灵的使徒保罗一样，喜乐就真是喜乐，难过也真是难过，情感是比别人更丰盛的，但却不是放肆的，乃是受约束，由圣灵在他们里面管治支配的。你碰到他们的情感，你就觉得他们里面满有神的同在。他们虽然富于情感，但不是活在情感里面，而是活在灵里面。
　　同样，属灵的人，意志也是非常坚强。一个属灵的人，意志也定规强。因为圣灵在他里面作主，使他的意志刚强。越属灵的人，意志越刚强。同时越属灵的人，意志也越柔顺。属灵人的意志，一面是刚强的，一面是柔顺的，一面是站得起来的，一面是服得下去的，真是刚强，也真是柔顺。他服在神的权下，让神的灵进到他的意志里掌权，使他的意志刚柔相济，该刚能刚，该柔能柔。
　　所以人活在灵里，人凭灵活着，不是就没有心思，就没有情感，就没有意志了。反而人越活在灵里，越凭灵活着，人的心思越灵敏，情感越丰盛，意志越刚强，因为圣灵在他里面作主，在他里面掌权。圣灵在他里面有地位，就能进到他的心思，情感，和意志，就是他全人的各部分里面，作主掌权，使他全人的各部分，都被圣灵加强，也都受圣灵支配。这样，他的各部分，不只能越过越强，并且能用得非常适当。
　　所以我们要看见，我们一活在灵里，让灵得着该得的地位，我们魂里的心思，情感，和意志，就得以强盛正常。但是我们要记得，这些都该是次要的，首要的是灵。灵是源头，灵是第一，灵是主人，来支配这些。凡事该先从灵来，该先让灵来，该让灵在我们的各部分里掌权支配。这样，我们的生活，我们的事奉，才是出于灵的，才能在灵里，才能摸着灵，才能供应灵。愿神祝福我们！
　　读经：　　哥林多后书四章七节：“我们有这宝贝放在瓦器里，要显明这莫大的能力，是出于神，不是出于我们。”
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林后4:7  
但我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们；
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　　十节：“身上常带着耶稣的死，使耶稣的生，也显明在我们的身上。”　　十六节：“所以我们不丧胆；外面的人虽然毁坏，里面的人却一天新似一天。”
　
　　昨天晚上，我们看过，要如何在灵里事奉，要如何运用灵来事奉神，所以我们必须拒绝魂。我们也看过，魂里面所有的，就是心思，情感，和意志这些东西。我们要拒绝魂，就得拒绝魂里面的这些东西。这些东西虽然好，我们还得拒绝。我们不能凭着这些东西事奉神。在事奉神的事上，这些东西有它们的地位，但不该居在第一。在事奉神的事上，我们只该让灵居首位。我们若凭着心思，情感，或是意志事奉神，我们的灵必定受欺，被贬，不得地位。这些东西在我们对神的事奉上作了主，我们的灵就失去地位，不能显出功用。　　我们永远不该让我们的事奉是从魂里出来的。我们总得审判魂，定罪魂，拒绝魂。我们所有的事奉，都该以灵为源头，都该是从灵里出来的，让灵作主，让灵掌权，让灵来支配一切。但这不是说，心思，情感，和意志，在事奉神的事上，一点用处也没有了。这些东西仍有它们的地位，不过是次要的，不是首要的。它们不应该作主，乃应该受灵的支配。　　但是这件事有点不容易。因为我们活在心思，情感，或意志里，太习惯了，很难脱离。不要说作别的事，就是我们祷告，读经，都常是在这些东西里面。我们活在这些东西里面太久了，太深了，不容易脱离，不容易出来。不只如此，这些东西根本就是人的自己。你想看，一个人怎能脱离他自己？这是非常难的事！我们脱离罪恶比较容易，脱离世界也比较容易，因为这些都是外来的。但是我们不凭自己，就是一件不容易的事，因为这不只是在我们里面，并且这就是我们自己。要我们不凭自己活着，不凭心思，情感，或意志活着，要我们拒绝魂里的这些东西，而没有自己来活着相当不容易。要我们不作坏事，不作不对的事。而作好事，而作对的事，这都比较不难，但是要我们不凭着自己，不凭着魂作事，而凭着灵作事，这就真是有些难。　　但是我们要知道，我们若不凭着灵作事，我们在事奉神的事上，就没有多少重量，就没有多少价值。同时，我们若不能凭着灵而活，我们在属灵的生命上也难得长进。可以说，这是一个非常重要的关键。我们在事奉上能否有价值，在生命上能否有长进，这一切问题，都是在乎我们能否脱离自己，能否拒绝魂，能否不凭着魂，而凭着灵生活并事奉。
　
　　我们要拒绝魂里的东西，就必须在神面前清楚看见，凡是出乎我们心思，情感，和意志的，都是灵的拦阻，都是灵的仇敌。我们看见这一个，就会定罪我们的心思，情感，和意志，就会拒绝这些东西。从前我们很喜欢这些东西，很宝贝这些东西。也许你原是思路丰富的，有头脑，有聪明；也许你原是富于情感的，对人容易同情，关心；也许你原是意志坚强的，有脊骨，有主张。从前你夸口这些东西，宝贝这些东西，看重这些东西。现在你看见这些东西虽然好，却是你属灵的拦阻，叫你不能摸着灵。你宝贝这些东西，看重这些东西，你就不能学习运用灵，不能好好摸着灵，不能在灵里事奉神。你看见这一个，你就会厌恶你的思想、聪明，厌恶你对人的同情、关心，厌恶你的主张、意见，而定罪这些东西。从前你看这些是长处，现在你看这些是难处。所以你就定罪这些。不只如此，并且你每一次碰到事情，都是恐惧战兢的，怕你的思想先来，怕你的情感先来，怕你的意志先来。所以在每一件事情上，你都是不敢先用这些东西，你都是先拒绝这些东西。
　
　　就在这时候，也只有在这样的情形之下，你才能回到灵里，灵在你里面才能有机会，给你摸着灵的感觉，使你能随从灵，运用灵，而在灵里事奉神。一个在灵里事奉神的人，定规是恨恶自己，定罪自己，审判自己，怕自己比怕罪恶和世界还厉害。这样，就能使他在灵里接触神，摸着神，和神有交通，而事奉神。　　没有一个人能用魂里的东西接触神。神是灵，我们要接触祂，必须用灵。我们只能在灵里接触祂，和祂有交通。什么时候我们活在魂里面，什么时候我们就不能接触神，就失去了神的交通。我们凭着心思，情感，和意志活着的时候，就是我们失去神的时候。所以我们要厌恶，定罪，拒绝我们魂里的东西。我们若肯这样，就能回到灵里，去接触神，去摸着神的感觉，而对神有事奉。
　
　　我们的事奉，必须是在灵里接触神而有的。但是有好多的事奉，不是这样。比方讲道，有的光是从头脑出来的，光是从思路讲出的，没有在灵里和神的交通，没有出于神的感觉。这样的讲道，乃是出乎魂里的心思的，不必接触神，和神有交通，反而是和神失去交通的，是和神断了的。　　但是还有另一种的讲道，是出乎神的，是接触神，和神交通而有的，每一句话都觉得摸着神。这样的讲道，听的人有没有受感动，是第二个问题，讲的人自己里面总是受感动的，总是摸着神的，总是从神的交通里讲出来的。　　这两种不同的讲道，第一种不需要拒绝自己，不需要和神交通，不需要厌恶自己，不需要摸着神。可能讲的人已经好久和神没有交通，没有接触，而能凭着头脑讲出一篇道来。这样的讲道，和世人的演讲，没有两样，不过题目不同而已。世人的演讲，是世界的题目；这样的讲道，是圣经的题目。但是世人的演讲，怎样是从头脑出来的，这样的讲道，也怎样是从头脑出来的。这不需要接触神，和神交通，因为头脑已经够用了。
--------本段经节汇集--------
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　但是这样的讲道，在神面前，比罪恶还污秽！因为这样的讲道，是属于死亡的东西。死亡在神面前，比罪恶还污秽。旧约给我们看见，最顶撞神的乃是死亡。罪恶乃是顶撞神的手续，死亡乃是顶撞神的自己。所以旧约的人，一摸着死亡，都得好长久的自洁。凡在用灵接触神之外的事奉，在神看都是死的，都是属于死亡的，所以在神看是非常污秽的。　　所有凭头脑的讲道，所有凭头脑的祷告，好像是属灵的，是圣洁的，在神看却是死亡的东西，是从死亡里面出来的，是从人里面，从魂里面出来的，是非常污秽的，里面没有神的灵，没有神的生命，没有神的成分。我们在主面前，若是受过光照，就会怕这样的讲道，祷告，比怕犯一个大罪还厉害。你若在神面前有亮光，就会怕自己作一件事奉神的事，比怕犯一个罪还厉害。　　今天神的儿女很多的问题就在这里。许多的事奉，许多的工作，许多的讲道，许多的祷告，都不是经过神的，都不是出于神的，都不是从神来的，都不是和神接触交通出来的。并且也好像不需要经过神，不需要接触神；人的聪明，人的思路，人的魄力，人的毅力，人的热心，已经够叫人作出这些工作。人在这些工作上，不必接触神，不必和神交通，不必倚靠神，满可以向神宣告独立。但是这些工作是出乎魂的，是出乎人的，是出乎人自己的，在神看像死亡一样的污秽。　　我们的主说，你们要住在我里面，我也住在你们里面，你们才能结果子，因为离了我，你们就不能作什么。主这话不是说我们什么都不能作，乃是说就是我们能作许多，在神面前也算不得数。凡我们凭着自己，不用和神有交通，不用在灵里接触神，我们自己就能作出来的，都不是出乎灵的，都不是出乎生命的，都不能叫人得着生命的供应，在神面前不但都没有价值，都算不得数，反倒都被神定罪。所以我们要学习从这些工作里出来，回到里面，去凭着灵接触神。若是没有在灵里接触神，宁可不作工。要把自己逼到一个地步，非用灵接触神不可。若不然，就是你能作许多，还是要被神定罪，不能蒙神悦纳。
　
　　就是为着这缘故，许多时候，神在外面的环境上对我们有管治，安排人事物来对付我们这个人─对付我们的心思，对付我们的情感，对付我们的意志。比方，你是非常有思想的，常喜欢用头脑，无论在什么事上，你的头脑总归先来。在你这样的人身上，若不是神对付得够厉害，就很难认识你的头脑多可怕。你的思路在神面前该被定罪，但是你若不给神光照到这个地步，就很不容易放下你的思路。那么神就兴起环境来，在你身上作破碎的工作。你有一些遭遇，回头看就很清楚，是专一为着对付你的思想，对付你的头脑。你是一个有思路用头脑的人，神给你碰到一些事情，百思不得一解。神特为用这些事情，来对付你的思路，来对付你的头脑，来对付你的聪明。像你这样聪明有头脑，也喜欢用头脑的人，若不给神光照，就得受神对付。神若用光来照亮你不成功，就得用环境来击打你，特别来对付你喜欢用的聪明头脑。　　有的人原来很聪明，给神对付过，不是说不聪明了，但他的聪明给神打破了。他不能再用他的聪明。你碰到他还能看出一个生来聪明的人，但是你觉得他的聪明是给神破碎过的。他再碰到事情，不敢再用自己的聪明，而怕自己的聪明。不是说他没有聪明，乃是说他怕用聪明。他给神击打过，对付过。他在聪明上吃过苦。聪明虽然还在，但是已经破碎了。在这破碎之中，有灵出来。再碰到事情，他要用灵摸摸看，不是先用头脑，乃是先用灵，不是凭思路，乃是凭灵感。　　有的人富于情感，凭情感活着，神也会兴起事情来，打他的情感，碰他的情感。在这样的对付上，神的手常是打得很准，敲得很重。一个人在情感上经过神的打击，再摸主的工作，再碰到事情，就会怕情感，而不敢用情感。这不是说他就变作一个木头人了，乃是说他的情感已经受过对付，已经给神破碎了，就不能再在他身上居首位了。情感一破碎，里面的灵就能出来，就能得着机会。这就是神兴起环境管治的目的。　　有的人意志很强，生活为人完全凭着意志。可以说他的意志，就是他属灵的难处。能拦阻他活在灵里的，能使他没法在灵里事奉神的，就是他的意志。他对于这一点，也许有感觉，也许蒙过神的光照，但他不肯学习在凡事上拒绝他的意志。所以神也就安排环境，兴起环境来对付他，直到他的意志被破碎了，被折服了。你再碰着他的时候，一面觉得他是一个意志强的人，一面又觉得他这人的意志是被打过的，是破碎了的。你看见他的灵是出来的，是刚强的，他一摸着事奉神的事，不是意志先来，乃是灵先来。　　我们所遇着的苦难，所遭到的环境，多是来对付我们的天然，就是来对付我们魂里的东西。我们的心思，我们的情感，我们的意志，多少时候，都是需要神用环境来对付的。没有环境的对付，这些东西就不容易破碎。这些东西不破碎，我们里面的灵，就是我们里面的生命，也就是我们里面的人，就不能出来。为着要使我们里面的灵能够出来，神常是用环境来破碎我们外面的这些东西，也就是来破碎我们外面的人，打碎我们外面的壳子。
　
　　这就是哥林多后书四章所给我们看见的。那里说，我们有这宝贝放在瓦器里。我们知道，这宝贝就是主的生命。主的生命，实在是一个宝贝，给我们得着了。但这宝贝是放在瓦器里，不容易显出来，所以神就来打碎这瓦器。这瓦器就是我们外面的人。神用环境对付我们外面的人，就是打碎这瓦器。神借着环境的对付，打碎，是治死我们外面的人。我们因着神的对付，打碎，而有的那些痛苦，在我们身上像死一样地作工，来破碎我们这外面的瓦器，这外面的人，就是魂和魂的一切。我们这外面的人经过死的破碎，主在我们里面那宝贝的生命，和我们里面的人，就是那有主的生命住在其中的灵，就得以出来。这外面的人虽然毁坏，那里面的人，就是那重生的灵，却要一天新似一天，一天强似一天。这外面的人被破碎了，里面人里的宝贝就出来了。
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哥林多后书四章（略，若需要被汇集，请勾选“不忽略整章”）
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　　从我们外面的人─就是我们的魂─所出来的东西，无论有多好，不但不是那在我们里面的宝贝，反倒拦阻那宝贝从我们里面出来。就是为着这缘故，许多时候我们追求长进，神都是兴起事情来，在我们身上作破碎，毁坏，拆毁的工作。你是个有头脑的人，神就兴起环境来专专对付你的头脑，为要破碎，拆毁你的头脑。你是个富于情感的人，或是个喜欢用意志的，神就安排事情来专专对付你的情感或意志，为要破碎，拆毁你的情感或意志。你在魂所有的东西那一点上特长，神就特别在那一点上对付你，你也就特别在那一点上感觉痛苦。这好像我们的面孔碰着墙壁，先碰着并最感觉痛的地方，乃是我们面孔最高的部分，就是鼻子。我们那一部分特长，那一部分厉害，当我们碰到神的对付，那一部分就特别给神碰着，就特别感觉痛苦。如果你意志特别强，神的对付先碰着的，就是你的意志，你最感觉痛苦的，也是你的意志。如果你情感特别盛，或是心思特别灵，神所给你的遭遇，就先碰着你的情感，或是你的心思。你在那一点上厉害，就必在那一点上特别感觉痛苦。你在那一点上最感觉痛苦，刚刚好你就是在那一点上该被破碎，因为就是那一点是你灵的拦阻，是你灵的仇敌。那一点不被破碎，不被拆毁，你的灵，你里面的人，和其中主的生命，就永没有出来的可能。所以神必须来破碎，来拆毁那一点。　　从我们得救或是复兴以后，在我们追求属灵长进的时候，神来到我们身上，不是建立我们原有的东西，乃是拆毁我们原有的东西。拆毁我们的头脑，智慧，拆毁我们的情感，热诚，拆毁我们的意志，主张。哦，弟兄姊妹，神的救恩不是在我们身上建立我们自己的东西。不，神的救恩乃是在我们身上建立祂的东西，建立基督的东西，建立属灵的东西，好叫我们里面生命的灵，就是我们里面的新人，一天过一天的壮大起来，而我们原有的东西，就是我们外面旧人的一切，都得拆毁，都得破碎。
　
　　我们看见这一点，就清楚知道我们的事奉该是在什么地方。不该是在外面的人里面，只该是在里面的人里面；不该是在魂里面，只该是在灵里面；不该是在心思，情感，或意志里面，只该是在生命的灵里面。我们若是认识这一个，有这一个经历，我们就能分辨人的事奉到底是从灵里出来的，或是从魂里出来的；就能不凭着人外面所作所是的，来断定他在神面前的价值；就能摸着人的里面，知道他今天的生活，是在魂里，或是在灵里，他是凭魂活着，还是凭灵活着。　　人今天许多的称赞，都是外行，都不准确。比方有一位弟兄，他所有的，不过是他自己的好处，他自己的长处。可是许多弟兄姊妹都称赞他很属灵。他的生活，他所是所作的，并没有摸着灵，都是在魂里，都是在自己里。所以弟兄姊妹称赞他很属灵，乃是外行。不是他有好处，有长处，就是属灵。也不是他作的对，就是属灵。我们还要问，还要摸，到底他的好处，长处，他的对，是从灵里出来的，还是从魂里出来的？到底他的魂有没有被神破碎过？他的心思，情感，和意志，有没有被神对付过？他的自己有没有被神拆毁过？他有没有遇见过神？有没有给神碰过？你若有这样的经历，你碰着人，就能觉出他是活在魂里，或是活在灵里；就能觉出，前面所说的那位弟兄，好是好，对是对，却是活在魂里，没有被破碎一点，是一个完完整整属天然的人。他所有的生活，规矩是规矩，完全是完全，却是从他自己出来的，不是从神出来的。你能这样分辨，你有这分辨的能力。
　
　　也许有人要说，我们的心思，情感，和意志，都破碎了，我们岂不就要像傻瓜一样么？不，神破碎我们的心思，情感，和意志，不是抹煞我们这些东西。我们这些东西还在。并且真属灵的人，他的心思要比从前加倍的灵敏，他的意志也要比从前加倍的坚强，就是他的情感，也要比从前加倍的丰盛。越属灵的人，心思越灵敏，情感越丰盛，意志越坚强。不过属灵的人，不是让这些居首位，乃是让灵居先。每逢遇到事情，都是让灵先来，然后才用心思，情感，和意志。他们这样拒绝自己的心思，情感，和意志，而让灵先来，结果就会使他们的心思更灵敏，情感更丰盛，意志更坚强。神的灵在他们里面有地位，在他们里面掌权，不光是在他们的灵里，还进到他们的心思里，所以他们的心思就变作灵敏聪慧。这是自然的。一个人越拒绝自己，他的头脑就越聪明。一个人如果只要主，不要自己，他就是第一个聪明的人。因为神的灵在他里面，没有什么能赶得上神的灵聪明。在宇宙中，还有什么比神的灵聪明？神的灵既在他里面掌权，进到他里面的各部分去，难怪他聪明！不只他的灵里面有圣灵，连他的心思里面也有圣灵。圣灵在他里面得着地位，能进入他的心思，所以他的心思就变作非常聪明。　　情感也是如此。顶属灵的人，必是情感顶盛的人。所有没有情感的人，都是不属灵的人。假使一个人看见好的东西，不会欣赏，碰到伤心的事，也不会落泪，遇着高兴的事，也不会喜笑，不知什么叫作艰难，也不知什么叫作容易，在他痛哭和喜乐没有什么差别，艰难和容易也没有多少两样，这样的人没有法子属灵。所有属灵的人，都是情感盛的人。因为在他们里面充满他们，占有他们的神，乃是富有情感的。他们让祂在他们里面掌权，祂的灵就进到他们的情感里，所以他们的情感定规会丰盛。许多时候，他们落泪，比别人落得多；他们喜笑也比别人喜笑得厉害。他们像那属灵的使徒保罗一样，喜乐就真是喜乐，难过也真是难过，情感是比别人更丰盛的，但却不是放肆的，乃是受约束，由圣灵在他们里面管治支配的。你碰到他们的情感，你就觉得他们里面满有神的同在。他们虽然富于情感，但不是活在情感里面，而是活在灵里面。　　同样，属灵的人，意志也是非常坚强。一个属灵的人，意志也定规强。因为圣灵在他里面作主，使他的意志刚强。越属灵的人，意志越刚强。同时越属灵的人，意志也越柔顺。属灵人的意志，一面是刚强的，一面是柔顺的，一面是站得起来的，一面是服得下去的，真是刚强，也真是柔顺。他服在神的权下，让神的灵进到他的意志里掌权，使他的意志刚柔相济，该刚能刚，该柔能柔。　　所以人活在灵里，人凭灵活着，不是就没有心思，就没有情感，就没有意志了。反而人越活在灵里，越凭灵活着，人的心思越灵敏，情感越丰盛，意志越刚强，因为圣灵在他里面作主，在他里面掌权。圣灵在他里面有地位，就能进到他的心思，情感，和意志，就是他全人的各部分里面，作主掌权，使他全人的各部分，都被圣灵加强，也都受圣灵支配。这样，他的各部分，不只能越过越强，并且能用得非常适当。　　所以我们要看见，我们一活在灵里，让灵得着该得的地位，我们魂里的心思，情感，和意志，就得以强盛正常。但是我们要记得，这些都该是次要的，首要的是灵。灵是源头，灵是第一，灵是主人，来支配这些。凡事该先从灵来，该先让灵来，该让灵在我们的各部分里掌权支配。这样，我们的生活，我们的事奉，才是出于灵的，才能在灵里，才能摸着灵，才能供应灵。愿神祝福我们！
　Scripture Reading: 2 Cor. 4:7, 10, 16
　
REJECTING THE THINGS OF THE SOUL
　In the previous chapter we saw how to serve in spirit and how to serve God by exercising our spirit. Therefore, we must reject our soul. We also saw that the soul is composed of three functions: the mind, the emotion, and the will. If we would reject the soul, we must reject these functions of the soul. Although they are good, we still must reject them. We should not serve God by these organs. In the service to God these organs have their positions, but they should not occupy the first place. We should allow only the spirit to have the preeminence in our service to God. If we serve God by the mind, emotion, or will, then our spirit will definitely be suppressed and depreciated and will not have its proper position. If these functions dominate our service to God, then our spirit will lose its position and will not be able to manifest its function.
　We should never allow our service to come out of our soul. We must always judge, condemn, and reject the soul. All our services should have the spirit as their source. They should all come out from the spirit and allow the spirit to be dominant, to have authority, and to control everything. This does not mean, however, that our mind, emotion, and will are of absolutely no use in our service to God. These faculties still have their place, which is secondary and not primary. They should not take the lead; rather, they should be under the control of the spirit.
　This matter, however, is somewhat difficult. Because we are too accustomed to living in the mind, emotion, and will, it is hard for us to get out of them. We are in these faculties even when we pray or read the Bible, not to mention when we are doing other things. We have lived in our mind, emotion, and will too deeply and for too long, so it is not easy for us to be saved from them or to get out of them. Moreover, these items are basically man himself. Just consider this: How can a person get out of himself? This is a difficult thing! It is easier for us to get out of sins and the world because these are from outside of us. It is very difficult, however, for us to not live by the self because it is not merely inside of us, but also it is simply us. It is truly hard for us not to live by the self—the mind, emotion, and will—and to live without the self by rejecting the functions of the soul. It is relatively easy not to do the things that are evil or wrong but to do the things that are good and right. However, it is truly difficult not to do things by the self or the soul but to do things by the spirit.
　We must know, though, that if we do not do things by the spirit, then what we do in our service to God does not have much weight or value. Furthermore, if we do not live by the spirit, it is difficult for us to grow in the spiritual life. This may be considered a very crucial point. Whether our service will have any value and whether our spiritual life will have any growth, all these questions depend on whether we can be delivered from the self, whether we can reject the soul, and whether we can live and serve by the spirit instead of by the soul.
　
THE WAY OF REJECTING
　If we would reject the things of the soul, then we must clearly see before God that anything that comes out of our mind, emotion, or will is a hindrance and an enemy to the spirit. If we see this, we will condemn and reject our mind, emotion, and will. In the past we loved and appreciated these things. Perhaps you were one who had imagination, intelligence, and cleverness. Maybe you were one who was rich in emotions and could easily sympathize with and care for others. Or perhaps you were one who was strong in will and had backbone and opinions. In the past you boasted in these things, and you appreciated and thought highly of them. Now, however, you realize that although these things are good, they are spiritual hindrances that prevent you from touching your spirit. If you appreciate and think highly of these things, you will not be able to learn to exercise your spirit, to really touch your spirit, or to serve God in spirit. Once you have this realization, you will hate your thinking and cleverness, your sympathy and concern for others, and your views and opinions. You will condemn all these things. In the past you considered these things to be your advantages, but now you see them as your problems. This is why you condemn them. Moreover, every time you meet with some situation, you are in fear and trembling, being afraid that your mind, emotion, or will may come out first. Therefore, in every situation you do not dare to use these items first. Rather, you reject them.
　
THE RESULT OF REJECTING
　Only at this time and only under such circumstances, can you truly return to the spirit. Only then can the spirit in you have the opportunity to let you touch its feeling. Thus, you can walk by the spirit, exercise the spirit, and serve God in spirit. One who serves God in spirit must be one who hates, condemns, and judges the self and who fears the self much more than he fears sin and the world. Thus, he will be able to serve God by contacting Him, touching Him, and fellowshipping with Him in spirit.
　No one can contact God with the things of the soul. Since God is Spirit, if we want to contact Him, we must use our spirit. We can contact Him and fellowship with Him only in spirit. Whenever we live in our soul, we cannot contact God; instead, we lose our fellowship with Him. When we live according to our mind, emotion, and will, then we lose God. Thus, we must hate, condemn, and reject the things of our soul. If we are willing to do this, then we can return to our spirit to contact God and touch His feeling, thereby serving Him.
　
THE NECESSITY OF CONTACTING GOD
　Our service must be the issue of our contact with God in spirit. However, this is not the case with most of our service. For example, when we preach, sometimes we speak only from our mind and our clear thinking, without having fellowship with God in our spirit and without touching His feeling. This kind of preaching, which is from the mind of the soul, does not require us to contact God and fellowship with Him. On the contrary, in this kind of preaching we have lost our fellowship with God and have become disconnected from Him.
　There is another kind of preaching, however, which comes from God as the issue of one’s contact and fellowship with God. Every sentence gives people the sense of touching God. With this kind of preaching, it is a secondary matter whether the listeners are moved, but the speaker himself surely is moved, touches God, and speaks out of his fellowship with God.
　With respect to these two different kinds of preaching, the first kind does not require the denial of the self, fellowship with God, hating of the self, or contact with God. It is possible that the speaker has gone for a long time without fellowshipping with God or contacting Him, yet he is able to speak a message according to his mind. This kind of preaching is similar to a worldly person’s making a speech; the only difference is the topic. The worldly people cover secular topics, whereas this kind of preacher covers scriptural topics. Just as the worldly speechmaking is from the mind, so also this kind of preaching is from the mind. It does not require contact or fellowship with God because the mind is sufficient.
　Before God, however, this kind of preaching is more filthy than sin. The reason is that this kind of preaching belongs to death. Before God, death is more filthy than sin. The Old Testament shows that the greatest offense to God is death. Sin offends against God’s ways, and death offends against God Himself. Therefore, when the Old Testament people touched death, they had to purify themselves for a long time. Any service rendered apart from one’s contact with God in spirit is dead in God’s eyes and is something belonging to death; hence, in God’s view it is very filthy.
　The preachings and prayers according to the mind seem to be spiritual and holy. In God’s eyes, however, they all belong to death and come out of death, and they also come from man, from the soul. Hence, they are very filthy and void of God’s Spirit, life, or element. If we have been enlightened before the Lord, we will fear this kind of preaching and prayer more than we fear committing a gross sin. If we have the light before God, then we will fear the self doing anything of service to God even more than we fear committing a sin.
　Many problems of the children of God today are right here. Many services, works, preachings, and prayers have not passed through God. They are not of God, from God, or the result of the fellowship and contact with God. Moreover, it seems there is no need for them to pass through God or contact God. Rather, human cleverness, human thinking, human decisiveness, human perseverance, and human zeal are sufficient for man to do these works. Man does not need to contact God, fellowship with God, or depend on God in doing these works but is fully able to declare his independence from God. These works, however, are of the soul, of man, of man’s self, and in God’s eyes they are as filthy as death.
　Our Lord said that we can bear fruit only if we abide in Him and He in us, because apart from Him we can do nothing (John 15:5). This does not mean that we cannot do anything at all, but that even if we can do many things, they do not count before God. Whatever we can do by ourselves without needing to fellowship with God or to contact Him in spirit is neither of the spirit nor of life and is incapable of ministering life. Hence, it has no value and does not count before God. Not only so, it is even condemned by God. Therefore, we must learn to come out of this kind of work and turn within to contact God in spirit. Unless we do this, we would rather not do any work. We must force ourselves to such an extent that we absolutely must contact God in spirit. Otherwise, regardless of how much we can do, our work will still be condemned by God and will not be acceptable to Him.
　
THE DISCIPLINE OF GOD
　For this reason God often disciplines us through outward circumstances. He arranges persons, matters, or things to deal with our being, including our mind, emotion, and will. For example, you may be a person who is very thoughtful and who always likes to use the mind. Your mind always comes first in your dealing with any matter. Unless God deals with you severely, it will be difficult for someone like you to realize how terrible your mind is. If you do not allow God to enlighten you to such an extent so that you see that your thoughts must be condemned before Him, then it will not be easy for you to put them aside. Therefore, God raises up certain environments to do a breaking work on you. When you look back on some of the things that happened to you, you will become clear that they were solely to deal with your mind with its thoughts. You are a person with a thoughtful mind, so God allows you to encounter some situations that are beyond your comprehension. God especially uses these situations to deal with your thinking, your intelligence, and your cleverness. People like you, who are so clever and have much intelligence and who like to use their minds, must be dealt with by God if they do not allow Him to enlighten them. If God is not successful in trying to enlighten you by His light, then He must strike you with the environment to deal especially with the clever mind, which you always love to use.
　A person might be very clever formerly, but after he has been dealt with by God, even though we cannot say he is no longer clever, his cleverness has been broken. Such a person cannot use his cleverness any longer. When you touch him, you can still tell that he was born a very clever person, but you feel that his cleverness has been broken by God. When he faces any situation now, he does not dare use his cleverness; rather, he is afraid of it. This is not to say that he is no longer clever, but he is afraid to use his cleverness. He has been struck and dealt with by God. He has suffered in his cleverness. His cleverness is still here, but it has been broken. In this breaking, there is the release of the spirit. When he encounters any situation now, he uses his spirit to feel. Instead of using his mind, he uses his spirit first, and instead of acting according to his thinking, he acts according to the sense of his spirit.
　With someone who is rich in emotion and who lives in his emotion, God will also raise up environments to strike and touch his emotion. In this kind of dealing, God’s hand usually strikes precisely and heavily. After a person has been struck by God in his emotion, whenever he touches the Lord’s work or meets with certain situations again, he will be afraid of his emotion and will not dare use it. This does not mean that he becomes a wooden person. Rather, it means that his emotion has been dealt with and broken by God and can no longer occupy the first place within him. Once the emotion is broken, the spirit within can come out and have a chance. This is God’s purpose in raising up environments to discipline us.
　Someone may have a very strong will and live entirely according to his will. With such a person, his will becomes his spiritual problem. His will hinders him from living in spirit and disables him from serving God in spirit. He may have some sense regarding this problem and may even have been enlightened by God, but he is not willing to learn to reject his will in every situation. Therefore, God arranges and raises up some circumstances to deal with him until his will has been broken and subdued. When you touch him after this, on the one hand, you can sense that he has a strong will, but on the other hand, you can also feel that his human will has been struck and broken. You can see that his spirit is released and strong. Whenever he touches the service of God, it is his spirit instead of his will that comes first.
　The sufferings we face and the circumstances we encounter are mostly to deal with our natural man and the things in our soul. Many times our mind, emotion, and will all require God’s environmental dealings. These things are not easily broken without the dealings in our environment. If these things are not broken, then the spirit within, the life within, which is our inner man, cannot be released. In order to release our spirit from within, God often uses the environment to break our outer man, our outer shell.
　
GOD’S TEARING DOWN
　This is shown in 2 Corinthians 4, which says, “We have this treasure in earthen vessels” (v. 7). We know that this treasure denotes the Lord’s life. The Lord’s life is truly a treasure that we have obtained. However, since this treasure is put into an earthen vessel, it is not easily manifested, so God must come in to break the earthen vessel. The earthen vessel refers to our outer man. God uses the environment to deal with our outer man, that is, to break the earthen vessel. Through the environmental dealing and breaking, God puts to death our outer man. The afflictions we have due to God’s dealing and breaking are just like death working in us to break us as earthen vessels. This is to break our outer man, which is our soul and all the things of our soul. After our outer man passes through the breaking of death, the Lord’s life, which is the treasure in us, and our inner man, which is our spirit indwelt by the Lord’s life, are released. Although the outer man is decaying, the inner man, the regenerated spirit, is being renewed and is growing stronger day by day. The outer man is broken, but the treasure in the inner man is released.
　Regardless of how good the things released from our outer man—our soul—are, they are not the treasure within us. Rather, they frustrate that treasure from being released. For this reason, while we are pursuing the growth in life, God often raises certain circumstances to do a work of breaking, consuming, and tearing down in us. If you are a thoughtful person, God will raise up circumstances to deal particularly with your mind in order to break it and tear it down. If you are one who is rich in emotion or one who loves to use your will, God will arrange environments to deal specifically with your emotion or will in order to break them and tear them down. Whichever part of your soul is especially prominent, that is the part that God will come in to deal with specifically, and you will experience particular sufferings in that part. This may be compared to our face hitting a wall; the part of our face that hits first and suffers most is our nose, the most protruding part of our face. Whatever part is especially prominent or strong will be especially touched by God when we meet with His dealing, and that is the part that will truly feel the pain. If your will is especially strong, then it will be the first part touched by God’s dealing, and it will be the part in which you feel the most pain. If your emotion is especially rich or your mind exceptionally sharp, then they will be the first parts touched by the circumstances given by God. You will suffer particularly in the point in which you are strong. Wherever you suffer the most is the place where you most need to be broken, because that is the point that has become a hindrance and an enemy to your spirit. If that particular point is not broken or torn down, then there will be no possibility for your spirit, your inner man, and the Lord’s life within it to be released. This is why God must come in to break and tear down that particular point.
　After we are saved or revived, in our pursuit of the spiritual growth, God comes to us not to build up but to tear down what we originally had. He will tear down our mind with its cleverness, our emotion with its zeal, and our will with its opinions. Oh, brothers and sisters, God’s salvation is not to build up the things of the self in us. No, God’s salvation is to build up His own things in us, to build up the things of Christ, the spiritual things, so that the spirit of life in us, that is, our new inner man, can grow stronger day by day, and the things we had originally, that is, everything of our old man, can be torn down and broken.
　
SPIRITUAL DISCERNMENT
　If we see this point, we will clearly know where our service should be: not in the outer man but in the inner man; not in the soul but in the spirit; not in the mind, emotion, or will but in the spirit of life. If we know this and have this experience, we will be able to discern if a person’s service is from the spirit or from the soul. We will not try to determine someone’s worth before God according to what he is and does outwardly. We will be able to touch a person’s inner parts to know if his living today is in the soul or in the spirit and to know if he is living in the soul or in the spirit.
　A great deal of man’s praises today are immature and inaccurate. For example, a certain brother may have some good points or strong points, which are all of the self. Many brothers and sisters, however, praise him as being very spiritual. His living and what he is and does have not touched the spirit but are all in the soul and the self. Therefore, the brothers and sisters who praise him as being spiritual are inexperienced. Simply because he has strengths and good points does not mean that he is spiritual. Just because he does the right thing does not mean that he has acted spiritually. We still must ask and touch whether his strengths, good points, and being right are from the spirit or from the soul. Has his soul truly been broken by God? Has God dealt with his mind, emotion, and will? Has God torn down the self in him? Has he ever met God? Has he ever been touched by God? If you have had these kinds of experiences, then when you touch others, you will be able to tell if they are living in the soul or in the spirit. You will be able to sense that this brother, although he is good and right, is living actually in the soul and has never been broken. He is altogether a natural man. All his living may be well-disciplined and perfect, but it is from the self and not from God. You can discern this; you have such a discerning ability.
　
THE MIND, EMOTION, AND WILL OF A SPIRITUAL MAN
　Some may ask, If our mind, emotion, and will are all broken, will we not become simpletons? No, God breaks our mind, emotion, and will but does not nullify them. We still have them. Furthermore, the mind of a truly spiritual person is many times sharper than it was before, his will is many times stronger, and his emotion is many times richer. The more spiritual a person is, the sharper his mind, the richer his emotion, and the stronger his will. The spiritual man, however, does not allow these things to take the preeminence. Rather, his spirit takes the first place. Whenever he encounters a situation, he lets his spirit come in first, and only then does he use his mind, emotion, and will. When he rejects his mind, emotion, and will and allows his spirit to come first in this way, the result is that his mind becomes sharper, his emotion richer, and his will stronger. The Spirit of God has the ground within him and rules not only in his spirit but also in his mind, so his mind becomes sharper and wiser. This is the natural outcome. The more a person denies himself, the wiser his mind will be. If a person only wants the Lord and rejects himself, he will be the wisest person because the Spirit of God is in him, and no one can be wiser than the Spirit of God. In this universe, is there anyone wiser than the Spirit of God? Since the Spirit of God reigns in him and enters into his inward parts to such an extent, it is no wonder that he is wise! He has the Holy Spirit not only in his spirit, but he has the Holy Spirit even in his mind. Because the Holy Spirit has gained the ground in him to enter his mind, his mind becomes very wise.
　It is the same with the emotion. The most spiritual person must be the one with the richest emotion. The emotionless ones are the nonspiritual ones. Suppose a person sees something good but cannot appreciate it, encounters a sad situation but cannot cry, meets with a happy event but cannot laugh, or does not know what difficulty and ease are, because to him suffering and joy, difficulty and ease, make no difference. In this case, he has no way to be spiritual. Every spiritual person is rich in emotion because the God who has entered into him and filled his emotion is rich in emotion. Because such ones allow God to reign in them, His Spirit can enter into their emotion. Therefore, they are definitely abounding in emotions. Many times they shed more tears than others, and they also laugh more joyfully than others. Like the spiritual apostle Paul, they are truly joyful when they are happy and truly sorrowful when they are sad. Although they are richer than others in emotion, they are not wild but restrained. They are directed and governed inwardly by the Holy Spirit. When you touch their emotion, you sense that they are full of the presence of God within them. Although they are rich in emotion, they do not live in their emotion; instead, they live in their spirit.
　In the same way, a spiritual person also has a very strong will. This is because the Holy Spirit reigns in him to strengthen his will. The more spiritual a person is, the stronger his will. At the same time, the more spiritual a person is, the more pliable his will. The will of a spiritual person is strong, on the one hand, and pliable, on the other hand. It can stand up, and it can also bend. It is truly both strong and pliant. Such a person submits to God’s authority, allowing the Spirit of God to enter and rule over his will so that his will is balanced between strength and pliancy. When he should be firm, he is firm; when he should bend, he bends.
　Thus, it does not mean that if one lives in and by his spirit, then he loses his mind, emotion, and will. On the contrary, the more a person lives in and by his spirit, the sharper his mind is, the richer his emotion is, and the stronger his will is, because the Holy Spirit dominates him and reigns in him. The Holy Spirit within him has the ground and is able to enter and reign in every part of his being, including his mind, emotion, and will. Thus, every part of his being, under the strengthening and control of the Holy Spirit, not only becomes stronger but also is used properly.
　Therefore, we must see that once we live in the spirit and allow it to have the proper ground in us, the mind, emotion, and will of our soul will be strengthened and made normal. We must remember, however, that they are of secondary importance and that the spirit is of primary importance. They are under the direction of the spirit as the source, the preeminent part, and the dominant part. In every matter we should begin from the spirit, allowing the spirit to come in first. Then we should allow the spirit to direct and control every part of our being. If we do this, and only then, our living and service will be of the spirit, in the spirit, touching the spirit, and supplying others with the spirit. May God bless us in this way!
 
　　读经：

　　哥林多后书四章七节：“我们有这宝贝放在瓦器里，要显明这莫大的能力，是出于神，不是出于我们。”

　　十节：“身上常带着耶稣的死，使耶稣的生，也显明在我们的身上。”

　　十六节：“所以我们不丧胆；外面的人虽然毁坏，里面的人却一天新似一天。”
 
　Scripture Reading: 2 Cor. 4:7, 10, 16
　　昨天晚上，我们看过，要如何在灵里事奉，要如何运用灵来事奉神，所以我们必须拒绝魂。我们也看过，魂里面所有的，就是心思，情感，和意志这些东西。我们要拒绝魂，就得拒绝魂里面的这些东西。这些东西虽然好，我们还得拒绝。我们不能凭着这些东西事奉神。在事奉神的事上，这些东西有它们的地位，但不该居在第一。在事奉神的事上，我们只该让灵居首位。我们若凭着心思，情感，或是意志事奉神，我们的灵必定受欺，被贬，不得地位。这些东西在我们对神的事奉上作了主，我们的灵就失去地位，不能显出功用。

　　我们永远不该让我们的事奉是从魂里出来的。我们总得审判魂，定罪魂，拒绝魂。我们所有的事奉，都该以灵为源头，都该是从灵里出来的，让灵作主，让灵掌权，让灵来支配一切。但这不是说，心思，情感，和意志，在事奉神的事上，一点用处也没有了。这些东西仍有它们的地位，不过是次要的，不是首要的。它们不应该作主，乃应该受灵的支配。

　　但是这件事有点不容易。因为我们活在心思，情感，或意志里，太习惯了，很难脱离。不要说作别的事，就是我们祷告，读经，都常是在这些东西里面。我们活在这些东西里面太久了，太深了，不容易脱离，不容易出来。不只如此，这些东西根本就是人的自己。你想看，一个人怎能脱离他自己？这是非常难的事！我们脱离罪恶比较容易，脱离世界也比较容易，因为这些都是外来的。但是我们不凭自己，就是一件不容易的事，因为这不只是在我们里面，并且这就是我们自己。要我们不凭自己活着，不凭心思，情感，或意志活着，要我们拒绝魂里的这些东西，而没有自己来活着相当不容易。要我们不作坏事，不作不对的事。而作好事，而作对的事，这都比较不难，但是要我们不凭着自己，不凭着魂作事，而凭着灵作事，这就真是有些难。

　　但是我们要知道，我们若不凭着灵作事，我们在事奉神的事上，就没有多少重量，就没有多少价值。同时，我们若不能凭着灵而活，我们在属灵的生命上也难得长进。可以说，这是一个非常重要的关键。我们在事奉上能否有价值，在生命上能否有长进，这一切问题，都是在乎我们能否脱离自己，能否拒绝魂，能否不凭着魂，而凭着灵生活并事奉。
 
　In the previous chapter we saw how to serve in spirit and how to serve God by exercising our spirit. Therefore, we must reject our soul. We also saw that the soul is composed of three functions: the mind, the emotion, and the will. If we would reject the soul, we must reject these functions of the soul. Although they are good, we still must reject them. We should not serve God by these organs. In the service to God these organs have their positions, but they should not occupy the first place. We should allow only the spirit to have the preeminence in our service to God. If we serve God by the mind, emotion, or will, then our spirit will definitely be suppressed and depreciated and will not have its proper position. If these functions dominate our service to God, then our spirit will lose its position and will not be able to manifest its function.

　We should never allow our service to come out of our soul. We must always judge, condemn, and reject the soul. All our services should have the spirit as their source. They should all come out from the spirit and allow the spirit to be dominant, to have authority, and to control everything. This does not mean, however, that our mind, emotion, and will are of absolutely no use in our service to God. These faculties still have their place, which is secondary and not primary. They should not take the lead; rather, they should be under the control of the spirit.

　This matter, however, is somewhat difficult. Because we are too accustomed to living in the mind, emotion, and will, it is hard for us to get out of them. We are in these faculties even when we pray or read the Bible, not to mention when we are doing other things. We have lived in our mind, emotion, and will too deeply and for too long, so it is not easy for us to be saved from them or to get out of them. Moreover, these items are basically man himself. Just consider this: How can a person get out of himself? This is a difficult thing! It is easier for us to get out of sins and the world because these are from outside of us. It is very difficult, however, for us to not live by the self because it is not merely inside of us, but also it is simply us. It is truly hard for us not to live by the self—the mind, emotion, and will—and to live without the self by rejecting the functions of the soul. It is relatively easy not to do the things that are evil or wrong but to do the things that are good and right. However, it is truly difficult not to do things by the self or the soul but to do things by the spirit.

　We must know, though, that if we do not do things by the spirit, then what we do in our service to God does not have much weight or value. Furthermore, if we do not live by the spirit, it is difficult for us to grow in the spiritual life. This may be considered a very crucial point. Whether our service will have any value and whether our spiritual life will have any growth, all these questions depend on whether we can be delivered from the self, whether we can reject the soul, and whether we can live and serve by the spirit instead of by the soul.
　　我们要拒绝魂里的东西，就必须在神面前清楚看见，凡是出乎我们心思，情感，和意志的，都是灵的拦阻，都是灵的仇敌。我们看见这一个，就会定罪我们的心思，情感，和意志，就会拒绝这些东西。从前我们很喜欢这些东西，很宝贝这些东西。也许你原是思路丰富的，有头脑，有聪明；也许你原是富于情感的，对人容易同情，关心；也许你原是意志坚强的，有脊骨，有主张。从前你夸口这些东西，宝贝这些东西，看重这些东西。现在你看见这些东西虽然好，却是你属灵的拦阻，叫你不能摸着灵。你宝贝这些东西，看重这些东西，你就不能学习运用灵，不能好好摸着灵，不能在灵里事奉神。你看见这一个，你就会厌恶你的思想、聪明，厌恶你对人的同情、关心，厌恶你的主张、意见，而定罪这些东西。从前你看这些是长处，现在你看这些是难处。所以你就定罪这些。不只如此，并且你每一次碰到事情，都是恐惧战兢的，怕你的思想先来，怕你的情感先来，怕你的意志先来。所以在每一件事情上，你都是不敢先用这些东西，你都是先拒绝这些东西。
 
　If we would reject the things of the soul, then we must clearly see before God that anything that comes out of our mind, emotion, or will is a hindrance and an enemy to the spirit. If we see this, we will condemn and reject our mind, emotion, and will. In the past we loved and appreciated these things. Perhaps you were one who had imagination, intelligence, and cleverness. Maybe you were one who was rich in emotions and could easily sympathize with and care for others. Or perhaps you were one who was strong in will and had backbone and opinions. In the past you boasted in these things, and you appreciated and thought highly of them. Now, however, you realize that although these things are good, they are spiritual hindrances that prevent you from touching your spirit. If you appreciate and think highly of these things, you will not be able to learn to exercise your spirit, to really touch your spirit, or to serve God in spirit. Once you have this realization, you will hate your thinking and cleverness, your sympathy and concern for others, and your views and opinions. You will condemn all these things. In the past you considered these things to be your advantages, but now you see them as your problems. This is why you condemn them. Moreover, every time you meet with some situation, you are in fear and trembling, being afraid that your mind, emotion, or will may come out first. Therefore, in every situation you do not dare to use these items first. Rather, you reject them.
　　就在这时候，也只有在这样的情形之下，你才能回到灵里，灵在你里面才能有机会，给你摸着灵的感觉，使你能随从灵，运用灵，而在灵里事奉神。一个在灵里事奉神的人，定规是恨恶自己，定罪自己，审判自己，怕自己比怕罪恶和世界还厉害。这样，就能使他在灵里接触神，摸着神，和神有交通，而事奉神。

　　没有一个人能用魂里的东西接触神。神是灵，我们要接触祂，必须用灵。我们只能在灵里接触祂，和祂有交通。什么时候我们活在魂里面，什么时候我们就不能接触神，就失去了神的交通。我们凭着心思，情感，和意志活着的时候，就是我们失去神的时候。所以我们要厌恶，定罪，拒绝我们魂里的东西。我们若肯这样，就能回到灵里，去接触神，去摸着神的感觉，而对神有事奉。
 
　Only at this time and only under such circumstances, can you truly return to the spirit. Only then can the spirit in you have the opportunity to let you touch its feeling. Thus, you can walk by the spirit, exercise the spirit, and serve God in spirit. One who serves God in spirit must be one who hates, condemns, and judges the self and who fears the self much more than he fears sin and the world. Thus, he will be able to serve God by contacting Him, touching Him, and fellowshipping with Him in spirit.

　No one can contact God with the things of the soul. Since God is Spirit, if we want to contact Him, we must use our spirit. We can contact Him and fellowship with Him only in spirit. Whenever we live in our soul, we cannot contact God; instead, we lose our fellowship with Him. When we live according to our mind, emotion, and will, then we lose God. Thus, we must hate, condemn, and reject the things of our soul. If we are willing to do this, then we can return to our spirit to contact God and touch His feeling, thereby serving Him.
　　我们的事奉，必须是在灵里接触神而有的。但是有好多的事奉，不是这样。比方讲道，有的光是从头脑出来的，光是从思路讲出的，没有在灵里和神的交通，没有出于神的感觉。这样的讲道，乃是出乎魂里的心思的，不必接触神，和神有交通，反而是和神失去交通的，是和神断了的。

　　但是还有另一种的讲道，是出乎神的，是接触神，和神交通而有的，每一句话都觉得摸着神。这样的讲道，听的人有没有受感动，是第二个问题，讲的人自己里面总是受感动的，总是摸着神的，总是从神的交通里讲出来的。

　　这两种不同的讲道，第一种不需要拒绝自己，不需要和神交通，不需要厌恶自己，不需要摸着神。可能讲的人已经好久和神没有交通，没有接触，而能凭着头脑讲出一篇道来。这样的讲道，和世人的演讲，没有两样，不过题目不同而已。世人的演讲，是世界的题目；这样的讲道，是圣经的题目。但是世人的演讲，怎样是从头脑出来的，这样的讲道，也怎样是从头脑出来的。这不需要接触神，和神交通，因为头脑已经够用了。

　　但是这样的讲道，在神面前，比罪恶还污秽！因为这样的讲道，是属于死亡的东西。死亡在神面前，比罪恶还污秽。旧约给我们看见，最顶撞神的乃是死亡。罪恶乃是顶撞神的手续，死亡乃是顶撞神的自己。所以旧约的人，一摸着死亡，都得好长久的自洁。凡在用灵接触神之外的事奉，在神看都是死的，都是属于死亡的，所以在神看是非常污秽的。

　　所有凭头脑的讲道，所有凭头脑的祷告，好像是属灵的，是圣洁的，在神看却是死亡的东西，是从死亡里面出来的，是从人里面，从魂里面出来的，是非常污秽的，里面没有神的灵，没有神的生命，没有神的成分。我们在主面前，若是受过光照，就会怕这样的讲道，祷告，比怕犯一个大罪还厉害。你若在神面前有亮光，就会怕自己作一件事奉神的事，比怕犯一个罪还厉害。

　　今天神的儿女很多的问题就在这里。许多的事奉，许多的工作，许多的讲道，许多的祷告，都不是经过神的，都不是出于神的，都不是从神来的，都不是和神接触交通出来的。并且也好像不需要经过神，不需要接触神；人的聪明，人的思路，人的魄力，人的毅力，人的热心，已经够叫人作出这些工作。人在这些工作上，不必接触神，不必和神交通，不必倚靠神，满可以向神宣告独立。但是这些工作是出乎魂的，是出乎人的，是出乎人自己的，在神看像死亡一样的污秽。

　　我们的主说，你们要住在我里面，我也住在你们里面，你们才能结果子，因为离了我，你们就不能作什么。主这话不是说我们什么都不能作，乃是说就是我们能作许多，在神面前也算不得数。凡我们凭着自己，不用和神有交通，不用在灵里接触神，我们自己就能作出来的，都不是出乎灵的，都不是出乎生命的，都不能叫人得着生命的供应，在神面前不但都没有价值，都算不得数，反倒都被神定罪。所以我们要学习从这些工作里出来，回到里面，去凭着灵接触神。若是没有在灵里接触神，宁可不作工。要把自己逼到一个地步，非用灵接触神不可。若不然，就是你能作许多，还是要被神定罪，不能蒙神悦纳。
 
　Our service must be the issue of our contact with God in spirit. However, this is not the case with most of our service. For example, when we preach, sometimes we speak only from our mind and our clear thinking, without having fellowship with God in our spirit and without touching His feeling. This kind of preaching, which is from the mind of the soul, does not require us to contact God and fellowship with Him. On the contrary, in this kind of preaching we have lost our fellowship with God and have become disconnected from Him.

　There is another kind of preaching, however, which comes from God as the issue of one’s contact and fellowship with God. Every sentence gives people the sense of touching God. With this kind of preaching, it is a secondary matter whether the listeners are moved, but the speaker himself surely is moved, touches God, and speaks out of his fellowship with God.

　With respect to these two different kinds of preaching, the first kind does not require the denial of the self, fellowship with God, hating of the self, or contact with God. It is possible that the speaker has gone for a long time without fellowshipping with God or contacting Him, yet he is able to speak a message according to his mind. This kind of preaching is similar to a worldly person’s making a speech; the only difference is the topic. The worldly people cover secular topics, whereas this kind of preacher covers scriptural topics. Just as the worldly speechmaking is from the mind, so also this kind of preaching is from the mind. It does not require contact or fellowship with God because the mind is sufficient.

　Before God, however, this kind of preaching is more filthy than sin. The reason is that this kind of preaching belongs to death. Before God, death is more filthy than sin. The Old Testament shows that the greatest offense to God is death. Sin offends against God’s ways, and death offends against God Himself. Therefore, when the Old Testament people touched death, they had to purify themselves for a long time. Any service rendered apart from one’s contact with God in spirit is dead in God’s eyes and is something belonging to death; hence, in God’s view it is very filthy.

　The preachings and prayers according to the mind seem to be spiritual and holy. In God’s eyes, however, they all belong to death and come out of death, and they also come from man, from the soul. Hence, they are very filthy and void of God’s Spirit, life, or element. If we have been enlightened before the Lord, we will fear this kind of preaching and prayer more than we fear committing a gross sin. If we have the light before God, then we will fear the self doing anything of service to God even more than we fear committing a sin.

　Many problems of the children of God today are right here. Many services, works, preachings, and prayers have not passed through God. They are not of God, from God, or the result of the fellowship and contact with God. Moreover, it seems there is no need for them to pass through God or contact God. Rather, human cleverness, human thinking, human decisiveness, human perseverance, and human zeal are sufficient for man to do these works. Man does not need to contact God, fellowship with God, or depend on God in doing these works but is fully able to declare his independence from God. These works, however, are of the soul, of man, of man’s self, and in God’s eyes they are as filthy as death.

　Our Lord said that we can bear fruit only if we abide in Him and He in us, because apart from Him we can do nothing (John 15:5). This does not mean that we cannot do anything at all, but that even if we can do many things, they do not count before God. Whatever we can do by ourselves without needing to fellowship with God or to contact Him in spirit is neither of the spirit nor of life and is incapable of ministering life. Hence, it has no value and does not count before God. Not only so, it is even condemned by God. Therefore, we must learn to come out of this kind of work and turn within to contact God in spirit. Unless we do this, we would rather not do any work. We must force ourselves to such an extent that we absolutely must contact God in spirit. Otherwise, regardless of how much we can do, our work will still be condemned by God and will not be acceptable to Him.
　　就是为着这缘故，许多时候，神在外面的环境上对我们有管治，安排人事物来对付我们这个人─对付我们的心思，对付我们的情感，对付我们的意志。比方，你是非常有思想的，常喜欢用头脑，无论在什么事上，你的头脑总归先来。在你这样的人身上，若不是神对付得够厉害，就很难认识你的头脑多可怕。你的思路在神面前该被定罪，但是你若不给神光照到这个地步，就很不容易放下你的思路。那么神就兴起环境来，在你身上作破碎的工作。你有一些遭遇，回头看就很清楚，是专一为着对付你的思想，对付你的头脑。你是一个有思路用头脑的人，神给你碰到一些事情，百思不得一解。神特为用这些事情，来对付你的思路，来对付你的头脑，来对付你的聪明。像你这样聪明有头脑，也喜欢用头脑的人，若不给神光照，就得受神对付。神若用光来照亮你不成功，就得用环境来击打你，特别来对付你喜欢用的聪明头脑。

　　有的人原来很聪明，给神对付过，不是说不聪明了，但他的聪明给神打破了。他不能再用他的聪明。你碰到他还能看出一个生来聪明的人，但是你觉得他的聪明是给神破碎过的。他再碰到事情，不敢再用自己的聪明，而怕自己的聪明。不是说他没有聪明，乃是说他怕用聪明。他给神击打过，对付过。他在聪明上吃过苦。聪明虽然还在，但是已经破碎了。在这破碎之中，有灵出来。再碰到事情，他要用灵摸摸看，不是先用头脑，乃是先用灵，不是凭思路，乃是凭灵感。

　　有的人富于情感，凭情感活着，神也会兴起事情来，打他的情感，碰他的情感。在这样的对付上，神的手常是打得很准，敲得很重。一个人在情感上经过神的打击，再摸主的工作，再碰到事情，就会怕情感，而不敢用情感。这不是说他就变作一个木头人了，乃是说他的情感已经受过对付，已经给神破碎了，就不能再在他身上居首位了。情感一破碎，里面的灵就能出来，就能得着机会。这就是神兴起环境管治的目的。

　　有的人意志很强，生活为人完全凭着意志。可以说他的意志，就是他属灵的难处。能拦阻他活在灵里的，能使他没法在灵里事奉神的，就是他的意志。他对于这一点，也许有感觉，也许蒙过神的光照，但他不肯学习在凡事上拒绝他的意志。所以神也就安排环境，兴起环境来对付他，直到他的意志被破碎了，被折服了。你再碰着他的时候，一面觉得他是一个意志强的人，一面又觉得他这人的意志是被打过的，是破碎了的。你看见他的灵是出来的，是刚强的，他一摸着事奉神的事，不是意志先来，乃是灵先来。

　　我们所遇着的苦难，所遭到的环境，多是来对付我们的天然，就是来对付我们魂里的东西。我们的心思，我们的情感，我们的意志，多少时候，都是需要神用环境来对付的。没有环境的对付，这些东西就不容易破碎。这些东西不破碎，我们里面的灵，就是我们里面的生命，也就是我们里面的人，就不能出来。为着要使我们里面的灵能够出来，神常是用环境来破碎我们外面的这些东西，也就是来破碎我们外面的人，打碎我们外面的壳子。
 
　For this reason God often disciplines us through outward circumstances. He arranges persons, matters, or things to deal with our being, including our mind, emotion, and will. For example, you may be a person who is very thoughtful and who always likes to use the mind. Your mind always comes first in your dealing with any matter. Unless God deals with you severely, it will be difficult for someone like you to realize how terrible your mind is. If you do not allow God to enlighten you to such an extent so that you see that your thoughts must be condemned before Him, then it will not be easy for you to put them aside. Therefore, God raises up certain environments to do a breaking work on you. When you look back on some of the things that happened to you, you will become clear that they were solely to deal with your mind with its thoughts. You are a person with a thoughtful mind, so God allows you to encounter some situations that are beyond your comprehension. God especially uses these situations to deal with your thinking, your intelligence, and your cleverness. People like you, who are so clever and have much intelligence and who like to use their minds, must be dealt with by God if they do not allow Him to enlighten them. If God is not successful in trying to enlighten you by His light, then He must strike you with the environment to deal especially with the clever mind, which you always love to use.

　A person might be very clever formerly, but after he has been dealt with by God, even though we cannot say he is no longer clever, his cleverness has been broken. Such a person cannot use his cleverness any longer. When you touch him, you can still tell that he was born a very clever person, but you feel that his cleverness has been broken by God. When he faces any situation now, he does not dare use his cleverness; rather, he is afraid of it. This is not to say that he is no longer clever, but he is afraid to use his cleverness. He has been struck and dealt with by God. He has suffered in his cleverness. His cleverness is still here, but it has been broken. In this breaking, there is the release of the spirit. When he encounters any situation now, he uses his spirit to feel. Instead of using his mind, he uses his spirit first, and instead of acting according to his thinking, he acts according to the sense of his spirit.

　With someone who is rich in emotion and who lives in his emotion, God will also raise up environments to strike and touch his emotion. In this kind of dealing, God’s hand usually strikes precisely and heavily. After a person has been struck by God in his emotion, whenever he touches the Lord’s work or meets with certain situations again, he will be afraid of his emotion and will not dare use it. This does not mean that he becomes a wooden person. Rather, it means that his emotion has been dealt with and broken by God and can no longer occupy the first place within him. Once the emotion is broken, the spirit within can come out and have a chance. This is God’s purpose in raising up environments to discipline us.

　Someone may have a very strong will and live entirely according to his will. With such a person, his will becomes his spiritual problem. His will hinders him from living in spirit and disables him from serving God in spirit. He may have some sense regarding this problem and may even have been enlightened by God, but he is not willing to learn to reject his will in every situation. Therefore, God arranges and raises up some circumstances to deal with him until his will has been broken and subdued. When you touch him after this, on the one hand, you can sense that he has a strong will, but on the other hand, you can also feel that his human will has been struck and broken. You can see that his spirit is released and strong. Whenever he touches the service of God, it is his spirit instead of his will that comes first.

　The sufferings we face and the circumstances we encounter are mostly to deal with our natural man and the things in our soul. Many times our mind, emotion, and will all require God’s environmental dealings. These things are not easily broken without the dealings in our environment. If these things are not broken, then the spirit within, the life within, which is our inner man, cannot be released. In order to release our spirit from within, God often uses the environment to break our outer man, our outer shell.
　　这就是哥林多后书四章所给我们看见的。那里说，我们有这宝贝放在瓦器里。我们知道，这宝贝就是主的生命。主的生命，实在是一个宝贝，给我们得着了。但这宝贝是放在瓦器里，不容易显出来，所以神就来打碎这瓦器。这瓦器就是我们外面的人。神用环境对付我们外面的人，就是打碎这瓦器。神借着环境的对付，打碎，是治死我们外面的人。我们因着神的对付，打碎，而有的那些痛苦，在我们身上像死一样地作工，来破碎我们这外面的瓦器，这外面的人，就是魂和魂的一切。我们这外面的人经过死的破碎，主在我们里面那宝贝的生命，和我们里面的人，就是那有主的生命住在其中的灵，就得以出来。这外面的人虽然毁坏，那里面的人，就是那重生的灵，却要一天新似一天，一天强似一天。这外面的人被破碎了，里面人里的宝贝就出来了。

　　从我们外面的人─就是我们的魂─所出来的东西，无论有多好，不但不是那在我们里面的宝贝，反倒拦阻那宝贝从我们里面出来。就是为着这缘故，许多时候我们追求长进，神都是兴起事情来，在我们身上作破碎，毁坏，拆毁的工作。你是个有头脑的人，神就兴起环境来专专对付你的头脑，为要破碎，拆毁你的头脑。你是个富于情感的人，或是个喜欢用意志的，神就安排事情来专专对付你的情感或意志，为要破碎，拆毁你的情感或意志。你在魂所有的东西那一点上特长，神就特别在那一点上对付你，你也就特别在那一点上感觉痛苦。这好像我们的面孔碰着墙壁，先碰着并最感觉痛的地方，乃是我们面孔最高的部分，就是鼻子。我们那一部分特长，那一部分厉害，当我们碰到神的对付，那一部分就特别给神碰着，就特别感觉痛苦。如果你意志特别强，神的对付先碰着的，就是你的意志，你最感觉痛苦的，也是你的意志。如果你情感特别盛，或是心思特别灵，神所给你的遭遇，就先碰着你的情感，或是你的心思。你在那一点上厉害，就必在那一点上特别感觉痛苦。你在那一点上最感觉痛苦，刚刚好你就是在那一点上该被破碎，因为就是那一点是你灵的拦阻，是你灵的仇敌。那一点不被破碎，不被拆毁，你的灵，你里面的人，和其中主的生命，就永没有出来的可能。所以神必须来破碎，来拆毁那一点。

　　从我们得救或是复兴以后，在我们追求属灵长进的时候，神来到我们身上，不是建立我们原有的东西，乃是拆毁我们原有的东西。拆毁我们的头脑，智慧，拆毁我们的情感，热诚，拆毁我们的意志，主张。哦，弟兄姊妹，神的救恩不是在我们身上建立我们自己的东西。不，神的救恩乃是在我们身上建立祂的东西，建立基督的东西，建立属灵的东西，好叫我们里面生命的灵，就是我们里面的新人，一天过一天的壮大起来，而我们原有的东西，就是我们外面旧人的一切，都得拆毁，都得破碎。
 
　This is shown in 2 Corinthians 4, which says, “We have this treasure in earthen vessels” (v. 7). We know that this treasure denotes the Lord’s life. The Lord’s life is truly a treasure that we have obtained. However, since this treasure is put into an earthen vessel, it is not easily manifested, so God must come in to break the earthen vessel. The earthen vessel refers to our outer man. God uses the environment to deal with our outer man, that is, to break the earthen vessel. Through the environmental dealing and breaking, God puts to death our outer man. The afflictions we have due to God’s dealing and breaking are just like death working in us to break us as earthen vessels. This is to break our outer man, which is our soul and all the things of our soul. After our outer man passes through the breaking of death, the Lord’s life, which is the treasure in us, and our inner man, which is our spirit indwelt by the Lord’s life, are released. Although the outer man is decaying, the inner man, the regenerated spirit, is being renewed and is growing stronger day by day. The outer man is broken, but the treasure in the inner man is released.

　Regardless of how good the things released from our outer man—our soul—are, they are not the treasure within us. Rather, they frustrate that treasure from being released. For this reason, while we are pursuing the growth in life, God often raises certain circumstances to do a work of breaking, consuming, and tearing down in us. If you are a thoughtful person, God will raise up circumstances to deal particularly with your mind in order to break it and tear it down. If you are one who is rich in emotion or one who loves to use your will, God will arrange environments to deal specifically with your emotion or will in order to break them and tear them down. Whichever part of your soul is especially prominent, that is the part that God will come in to deal with specifically, and you will experience particular sufferings in that part. This may be compared to our face hitting a wall; the part of our face that hits first and suffers most is our nose, the most protruding part of our face. Whatever part is especially prominent or strong will be especially touched by God when we meet with His dealing, and that is the part that will truly feel the pain. If your will is especially strong, then it will be the first part touched by God’s dealing, and it will be the part in which you feel the most pain. If your emotion is especially rich or your mind exceptionally sharp, then they will be the first parts touched by the circumstances given by God. You will suffer particularly in the point in which you are strong. Wherever you suffer the most is the place where you most need to be broken, because that is the point that has become a hindrance and an enemy to your spirit. If that particular point is not broken or torn down, then there will be no possibility for your spirit, your inner man, and the Lord’s life within it to be released. This is why God must come in to break and tear down that particular point.

　After we are saved or revived, in our pursuit of the spiritual growth, God comes to us not to build up but to tear down what we originally had. He will tear down our mind with its cleverness, our emotion with its zeal, and our will with its opinions. Oh, brothers and sisters, God’s salvation is not to build up the things of the self in us. No, God’s salvation is to build up His own things in us, to build up the things of Christ, the spiritual things, so that the spirit of life in us, that is, our new inner man, can grow stronger day by day, and the things we had originally, that is, everything of our old man, can be torn down and broken.
　　我们看见这一点，就清楚知道我们的事奉该是在什么地方。不该是在外面的人里面，只该是在里面的人里面；不该是在魂里面，只该是在灵里面；不该是在心思，情感，或意志里面，只该是在生命的灵里面。我们若是认识这一个，有这一个经历，我们就能分辨人的事奉到底是从灵里出来的，或是从魂里出来的；就能不凭着人外面所作所是的，来断定他在神面前的价值；就能摸着人的里面，知道他今天的生活，是在魂里，或是在灵里，他是凭魂活着，还是凭灵活着。

　　人今天许多的称赞，都是外行，都不准确。比方有一位弟兄，他所有的，不过是他自己的好处，他自己的长处。可是许多弟兄姊妹都称赞他很属灵。他的生活，他所是所作的，并没有摸着灵，都是在魂里，都是在自己里。所以弟兄姊妹称赞他很属灵，乃是外行。不是他有好处，有长处，就是属灵。也不是他作的对，就是属灵。我们还要问，还要摸，到底他的好处，长处，他的对，是从灵里出来的，还是从魂里出来的？到底他的魂有没有被神破碎过？他的心思，情感，和意志，有没有被神对付过？他的自己有没有被神拆毁过？他有没有遇见过神？有没有给神碰过？你若有这样的经历，你碰着人，就能觉出他是活在魂里，或是活在灵里；就能觉出，前面所说的那位弟兄，好是好，对是对，却是活在魂里，没有被破碎一点，是一个完完整整属天然的人。他所有的生活，规矩是规矩，完全是完全，却是从他自己出来的，不是从神出来的。你能这样分辨，你有这分辨的能力。
 
　If we see this point, we will clearly know where our service should be: not in the outer man but in the inner man; not in the soul but in the spirit; not in the mind, emotion, or will but in the spirit of life. If we know this and have this experience, we will be able to discern if a person’s service is from the spirit or from the soul. We will not try to determine someone’s worth before God according to what he is and does outwardly. We will be able to touch a person’s inner parts to know if his living today is in the soul or in the spirit and to know if he is living in the soul or in the spirit.

　A great deal of man’s praises today are immature and inaccurate. For example, a certain brother may have some good points or strong points, which are all of the self. Many brothers and sisters, however, praise him as being very spiritual. His living and what he is and does have not touched the spirit but are all in the soul and the self. Therefore, the brothers and sisters who praise him as being spiritual are inexperienced. Simply because he has strengths and good points does not mean that he is spiritual. Just because he does the right thing does not mean that he has acted spiritually. We still must ask and touch whether his strengths, good points, and being right are from the spirit or from the soul. Has his soul truly been broken by God? Has God dealt with his mind, emotion, and will? Has God torn down the self in him? Has he ever met God? Has he ever been touched by God? If you have had these kinds of experiences, then when you touch others, you will be able to tell if they are living in the soul or in the spirit. You will be able to sense that this brother, although he is good and right, is living actually in the soul and has never been broken. He is altogether a natural man. All his living may be well-disciplined and perfect, but it is from the self and not from God. You can discern this; you have such a discerning ability.
　　也许有人要说，我们的心思，情感，和意志，都破碎了，我们岂不就要像傻瓜一样么？不，神破碎我们的心思，情感，和意志，不是抹煞我们这些东西。我们这些东西还在。并且真属灵的人，他的心思要比从前加倍的灵敏，他的意志也要比从前加倍的坚强，就是他的情感，也要比从前加倍的丰盛。越属灵的人，心思越灵敏，情感越丰盛，意志越坚强。不过属灵的人，不是让这些居首位，乃是让灵居先。每逢遇到事情，都是让灵先来，然后才用心思，情感，和意志。他们这样拒绝自己的心思，情感，和意志，而让灵先来，结果就会使他们的心思更灵敏，情感更丰盛，意志更坚强。神的灵在他们里面有地位，在他们里面掌权，不光是在他们的灵里，还进到他们的心思里，所以他们的心思就变作灵敏聪慧。这是自然的。一个人越拒绝自己，他的头脑就越聪明。一个人如果只要主，不要自己，他就是第一个聪明的人。因为神的灵在他里面，没有什么能赶得上神的灵聪明。在宇宙中，还有什么比神的灵聪明？神的灵既在他里面掌权，进到他里面的各部分去，难怪他聪明！不只他的灵里面有圣灵，连他的心思里面也有圣灵。圣灵在他里面得着地位，能进入他的心思，所以他的心思就变作非常聪明。

　　情感也是如此。顶属灵的人，必是情感顶盛的人。所有没有情感的人，都是不属灵的人。假使一个人看见好的东西，不会欣赏，碰到伤心的事，也不会落泪，遇着高兴的事，也不会喜笑，不知什么叫作艰难，也不知什么叫作容易，在他痛哭和喜乐没有什么差别，艰难和容易也没有多少两样，这样的人没有法子属灵。所有属灵的人，都是情感盛的人。因为在他们里面充满他们，占有他们的神，乃是富有情感的。他们让祂在他们里面掌权，祂的灵就进到他们的情感里，所以他们的情感定规会丰盛。许多时候，他们落泪，比别人落得多；他们喜笑也比别人喜笑得厉害。他们像那属灵的使徒保罗一样，喜乐就真是喜乐，难过也真是难过，情感是比别人更丰盛的，但却不是放肆的，乃是受约束，由圣灵在他们里面管治支配的。你碰到他们的情感，你就觉得他们里面满有神的同在。他们虽然富于情感，但不是活在情感里面，而是活在灵里面。

　　同样，属灵的人，意志也是非常坚强。一个属灵的人，意志也定规强。因为圣灵在他里面作主，使他的意志刚强。越属灵的人，意志越刚强。同时越属灵的人，意志也越柔顺。属灵人的意志，一面是刚强的，一面是柔顺的，一面是站得起来的，一面是服得下去的，真是刚强，也真是柔顺。他服在神的权下，让神的灵进到他的意志里掌权，使他的意志刚柔相济，该刚能刚，该柔能柔。

　　所以人活在灵里，人凭灵活着，不是就没有心思，就没有情感，就没有意志了。反而人越活在灵里，越凭灵活着，人的心思越灵敏，情感越丰盛，意志越刚强，因为圣灵在他里面作主，在他里面掌权。圣灵在他里面有地位，就能进到他的心思，情感，和意志，就是他全人的各部分里面，作主掌权，使他全人的各部分，都被圣灵加强，也都受圣灵支配。这样，他的各部分，不只能越过越强，并且能用得非常适当。

　　所以我们要看见，我们一活在灵里，让灵得着该得的地位，我们魂里的心思，情感，和意志，就得以强盛正常。但是我们要记得，这些都该是次要的，首要的是灵。灵是源头，灵是第一，灵是主人，来支配这些。凡事该先从灵来，该先让灵来，该让灵在我们的各部分里掌权支配。这样，我们的生活，我们的事奉，才是出于灵的，才能在灵里，才能摸着灵，才能供应灵。愿神祝福我们！
 
　Some may ask, If our mind, emotion, and will are all broken, will we not become simpletons? No, God breaks our mind, emotion, and will but does not nullify them. We still have them. Furthermore, the mind of a truly spiritual person is many times sharper than it was before, his will is many times stronger, and his emotion is many times richer. The more spiritual a person is, the sharper his mind, the richer his emotion, and the stronger his will. The spiritual man, however, does not allow these things to take the preeminence. Rather, his spirit takes the first place. Whenever he encounters a situation, he lets his spirit come in first, and only then does he use his mind, emotion, and will. When he rejects his mind, emotion, and will and allows his spirit to come first in this way, the result is that his mind becomes sharper, his emotion richer, and his will stronger. The Spirit of God has the ground within him and rules not only in his spirit but also in his mind, so his mind becomes sharper and wiser. This is the natural outcome. The more a person denies himself, the wiser his mind will be. If a person only wants the Lord and rejects himself, he will be the wisest person because the Spirit of God is in him, and no one can be wiser than the Spirit of God. In this universe, is there anyone wiser than the Spirit of God? Since the Spirit of God reigns in him and enters into his inward parts to such an extent, it is no wonder that he is wise! He has the Holy Spirit not only in his spirit, but he has the Holy Spirit even in his mind. Because the Holy Spirit has gained the ground in him to enter his mind, his mind becomes very wise.

　It is the same with the emotion. The most spiritual person must be the one with the richest emotion. The emotionless ones are the nonspiritual ones. Suppose a person sees something good but cannot appreciate it, encounters a sad situation but cannot cry, meets with a happy event but cannot laugh, or does not know what difficulty and ease are, because to him suffering and joy, difficulty and ease, make no difference. In this case, he has no way to be spiritual. Every spiritual person is rich in emotion because the God who has entered into him and filled his emotion is rich in emotion. Because such ones allow God to reign in them, His Spirit can enter into their emotion. Therefore, they are definitely abounding in emotions. Many times they shed more tears than others, and they also laugh more joyfully than others. Like the spiritual apostle Paul, they are truly joyful when they are happy and truly sorrowful when they are sad. Although they are richer than others in emotion, they are not wild but restrained. They are directed and governed inwardly by the Holy Spirit. When you touch their emotion, you sense that they are full of the presence of God within them. Although they are rich in emotion, they do not live in their emotion; instead, they live in their spirit.

　In the same way, a spiritual person also has a very strong will. This is because the Holy Spirit reigns in him to strengthen his will. The more spiritual a person is, the stronger his will. At the same time, the more spiritual a person is, the more pliable his will. The will of a spiritual person is strong, on the one hand, and pliable, on the other hand. It can stand up, and it can also bend. It is truly both strong and pliant. Such a person submits to God’s authority, allowing the Spirit of God to enter and rule over his will so that his will is balanced between strength and pliancy. When he should be firm, he is firm; when he should bend, he bends.

　Thus, it does not mean that if one lives in and by his spirit, then he loses his mind, emotion, and will. On the contrary, the more a person lives in and by his spirit, the sharper his mind is, the richer his emotion is, and the stronger his will is, because the Holy Spirit dominates him and reigns in him. The Holy Spirit within him has the ground and is able to enter and reign in every part of his being, including his mind, emotion, and will. Thus, every part of his being, under the strengthening and control of the Holy Spirit, not only becomes stronger but also is used properly.

　Therefore, we must see that once we live in the spirit and allow it to have the proper ground in us, the mind, emotion, and will of our soul will be strengthened and made normal. We must remember, however, that they are of secondary importance and that the spirit is of primary importance. They are under the direction of the spirit as the source, the preeminent part, and the dominant part. In every matter we should begin from the spirit, allowing the spirit to come in first. Then we should allow the spirit to direct and control every part of our being. If we do this, and only then, our living and service will be of the spirit, in the spirit, touching the spirit, and supplying others with the spirit. May God bless us in this way!

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