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第四篇　供应生命的事奉

建造神家的事奉

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　　本篇信息我们要专一说到在召会的事奉中，特别是在长老和执事的事奉中，如何供应生命。长老和执事的事奉，有许多该注意的地方，这里乃要专一说到事奉中一件基本的事，就是供应生命。
　
　　首先，每个事奉主的人，都得非常清楚的认识，所有的事奉都应该是生命的供应。千万不要以为，作长老的不过是在召会中处置一些事务，管理一些事情；好像只要事情管理好，事务处置好，事奉就作好了。作执事的也不要以为，在事务上尽力服事，事奉就差不多了。要知道，召会的事奉乃是生命的供应，生命的服事。如果我们只作了一些事务，或者只管理了一些事情，却没有将神的生命供应出去，我们的事奉就是失败、虚空的。千万不要以为，尽话语职事的人才是作生命供应的人，而长老和执事所服事的，不过是处理一点事务，管理一点事情而已。这个观念是错误的，需要改正。
　　在召会里，无论哪一种事奉，是传福音也好，讲道也好，管理也好，看望也好；不论在人看是属灵的一面，还是事务的一面，都应该是一个凭借，来供应我们所领受的生命。传福音该是供应生命，尽话语职事该是供应生命，看望人该是供应生命，值班该是供应生命，甚至扫地、擦窗这类平常的事，也都应该是供应生命的凭借。从外表看，召会的事奉分作许多项目，但从属灵一面看，都只有一个目的，就是供应生命。
　　这些原则和重点，相信圣徒们都已经听过并知道；但今天我还要提起，盼望大家能郑重地看待这事。无论你是作长老的也罢，作执事的也罢，是管理的也罢，服事的也罢，是售书的也罢，无论你作什么，你里面都应该清楚，都应该抓牢，这是你的凭借，为将生命供应给别人。关于这点，作长老、作执事的要牢牢抓住。
　　有时我们宁可容让人把事情作糟了，而叫生命能出去。这比光把事情作对了，却没有把生命供应出去好得多。所以要看见，我们虽然是在作事，但重点不在于事情的成功，乃在于生命的供应。
　　召会和社会是不同的，召会是生命的、属灵的，而社会是事业的。召会不在于事务办得好不好，乃在于借着作事把生命供应出去。如果召会光是作事，不能供应生命，就已经失去召会的性质，和社会没有什么两样。这点弟兄姊妹必须抓牢。
　　然而这不是说，我们可以把事情作得一塌糊涂。有时候事情作错了，很叫弟兄姊妹里面不得造就，不得供应。因此，我们在主面前还得恐惧战兢的作事，不让事情作差了。然而我们不能停在这里，还得把事情作对到一个地步，叫人得着生命的供应。盼望弟兄姊妹对这点有极深刻的感觉，在一切事上仰望神，愿意一切的事奉，都能作祂生命的出口。我们愿意在神面前蒙拯救脱离错误，但这脱离错误不是重在把事情作成功，乃是重在让生命借此得以出去。
　
　　然而，到底如何才能把生命供应出去？我们都知道，生命乃是在圣灵里，圣灵是神生命的一个住处。罗马八章说，神的灵乃是“生命之灵”（罗八2）。因着神的生命是在圣灵里，所以圣灵就变作生命的灵。同时我们也知道，神的生命进到我们里面，乃是在我们的灵里。所以，今天神的生命是在祂自己的灵里，同时也是在我们的灵里。
　　神的生命不在人的思想里，不在人的看法和意见里，不在人的一切里；神的生命乃是在祂的灵里，而又住在我们灵里。可以说，神的生命今天是在两层的灵里。这意思是，神的生命原来只在祂自己的灵里，现今神的生命也住在我们灵里。所以，神的生命好像是装在双重的器皿里。因此，罗马八章所提的灵，很难断定是专指神的灵，或专指我们人的灵。因为二者的确是混合在－罗马一起，像水和酒混合在－罗马一起一样。在八章，圣灵和人的灵变作了一个。－罗马二者的性质是相同的，因为都是灵。神的灵调在人的灵里，而神的生命就住在、放在、存在、长在人的灵里。所以，我们要供应生命，叫生命出去，就得让灵出去，因为生命是在灵里。灵若是不能释放出去，生命就无法出去。
　
　　说到这里，我们要看见，所谓的供应生命到底是指什么。今天有些基督徒也说到供应生命，但那个生命不过是指一个人的良善、品德、好行为、好举止而已，并不是指神的话里所说那个生命。圣经说，“死是在我们身上发动，生命却在你们身上发动。”（林后四12）这意思是死在我们身上发动，生命就在别人身上发动；这个生命不是一种品德，不是一种举止，乃是指神的生命。这个分别太大了。
　　我们事奉神，无论在那方面确实都该有好的品德，好的举止，好的善行。我们若是没有好的善行，好的举止，好的品德，这就成了我们给人的拦阻，叫人不能得着生命。为着不拦阻人从我们身上得着生命的供应，我们当然应该要有好行为、好品德。然而，好行为、好品德从我们身上出去，并不是指神的生命从我们身上出去。许多时候，我们在事奉上能作一个无可指责、受人称赞的人，但从我们身上出去的，不过是我们的人格，我们的完全，我们的美德和长处，那并不是神的生命。
　　今天神的儿女中，能这样分辨什么叫作生命，什么叫作品德，什么叫作行为的人并不多。但无论如何，能分辨也好，不能分辨也好，总之，你供给人什么，人得着的就是什么。你供给人黄土，人得着的就是黄土。你供给人黄金，人得着的就是黄金。并且你我在这里若是多供应生命，恐怕很多神的儿女对生命的认识就有了眼光。人不识货，是因为没有常常看见那货。若是常常看见那货，不识货的人也就识货了。今天人不认识生命，是因为神的儿女在召会中，流露生命的成分实在太少；反而所彰显出来的，不过是好品德、好行为。他们以为这就是圣经里所提的好品德、好行为。然而，我们要绝对的说，圣经里的好品德、好行为，不是别的，乃是神的生命在人的灵里，从人身上经过，而显出来的一种光景。借这简单地话，盼望你们都能清楚什么叫作生命，什么叫作生命的流露。这个认识对于我们的事奉有很大的关系。
　
　　我们还要进一步看见，到底神的生命怎样从我们里面流露出去。要知道，神在我们里面的生命，乃是在神的灵里；而神的灵，就是神的自己。神成了肉体，就是基督；基督从死里复活，就成为灵；所以圣灵就是基督，基督就是神。神在基督里，基督成为灵，所以圣灵就是神。换句话说，神在圣灵里，意思是神的生命在圣灵里。你我今天要将神的生命供应出去，就必须在灵里和神有交通。什么时候你和神断了交通，什么时候你和神的生命就断绝了。这要从经历方面领会，不是从道理上领会。
　　神的生命和神自己，是无法分开的；你如果要接受神的生命，就得接受神自己。你不能说你要神的生命，而不要神自己。这是不可能的。没有一个生命可以和其自身分开；你得着神，就得着神的生命，你拒绝神，就不能得着神的生命。同样的，你不能盼望你和神没有交通，和神脱节，而神的生命能从你出去；绝对没有这件事。我们一次有了神的生命，就和神永远不能分开。然而在经历上，你和神一断了交通，立刻你和神的生命就断绝了；这是一个事实。
　　一个要流露神生命的人，一个要供应神生命的人，他必须是在里面和神交得通的人；不只天天，并且时时和神有接触。只有你和神接触了，神的生命才能从你身上出去。
　　关于交通，我们要说，这一个交通必须好好的经历。因着我们是软弱的，所以我们必须划出相当的时间，一定的时间，每天和神有交通。没有一个人可以不用时间祷告，而能和神有交通。尤其像我们这样有事奉的人，天天都得有够多的时间，够好的时间，划出来和神有交通，有祷告。在这样的祷告里，不注重神给我们东西，不注重神为我们作事，乃是注重在灵里和神有来往，特别在神里面作深呼吸，享受神，与神有交通。这样与神交通，呼吸神，享受神的时间，越长越好。
　　这个交通的时间，最好在早晨。难得有一个人在早晨和神没有好好的交通，而能让神的生命从他身上流露出去。如果有这样的人，那他在主里已经相当深了，不过也不容易。所以，我们在早晨得有够多的时间在神里面，享受神，与神有交通。
　　另一面，我们不该只在一段时间里和神有交通，我们要保守自己一整天不断和神有交通。不可让一件事插到我们和神中间；任何一件事插进来，那个就变作我们和神之间的间隔。不管是一个思想、一个念头、一分感情，或者是一个人、一个东西，不管是什么，一插到你和神中间，你一觉察到，就要立刻拒绝，立刻审判，立刻定罪。这样的定罪、审判，不只能维持你和神的交通，并且还能加深你和神的交通。凡插进来的东西，你都要审判，都要定罪。这样审判、定罪的结果，就会叫你和神的交通更加深厚。只有这样和神交通的人，才能天天、时时让神的生命从他身上出去。不管他作什么事，接触什么人，说什么话，生命总归会从他身上出去。你碰见他，总会叫你感觉神。
　
　　还有一个更重要的点，就是我们这个人需要被破碎。没有一个人能干干净净的流露神的生命，除非他这个人被破碎。所以，我们提到流露神生命的时候，必须注意我们这个人的破碎。保罗在加二20说，“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。”保罗所说的“同钉十字架…，不再是我”，从经历来说，就是被破碎。只有破碎过的人，才能经历二十节的同钉十字架，和不再是我。这节又说，“乃是基督在我里面活着，”这就是生命的流露。基督从我身上出去，就是生命从我身上流露出去。
　　同时，保罗说得很清楚：“死是在我们身上发动，生命却在你们身上发动。”（林后四12）那个死就是杀死，就是我们的被破碎。我们这个人被破碎越多，神的生命从我们身上出去的就越多。
　　人破碎了，人才能供应生命，相信这道理大家都很明白，但现在需要众人摆在实行里。生命是在圣灵中，住在我们的灵里，但人在灵之外，还有魂，还有身体；魂和身体都是灵的遮蔽。所以生命要从灵里出来，人的魂和身体都得受对付，被破碎。然而在我们这些人身上，身体的难处不是太大，最大的还是魂里的难处。魂里的东西就是人的思想、人的情感、人的意志。这三者都是非常难破碎、难对付的。魂总归是包围着灵，遮蔽着灵；灵要从人里面出来，人的魂总得破碎，总得被对付。若不然，人里面的那个生命，无法从灵里流露出来。
　　什么叫作人的魂，或者人的己被破碎呢？破碎不是说，你没有思想了，没有意志了，没有情感了。你的思想、意志、情感还是有的，只不过都被折服、屈服下来，都受了对付。换言之，都是受了破碎的。一个无法让灵出来的人，乃是他的思想在他身上作主，他的意志、情感在他身上作主。一个让灵出来的人，乃是把他的己，把他的思想、意志、情感屈服下来，摆在灵的管治之下，让灵作主的人。这一个摆下来的己，折服下来的己，就是破碎的己、失丧的己，就是同钉的己。这个己乃是折服到灵的管理之下。
　　我们如何来经历这个呢？你每一次碰到事情的时候，是思想先来呢，还是灵先来？是情感先来呢，还是灵先来？是意志先来呢，还是灵先来？请记得，你让谁先来，就是让谁作主。如果你让灵先来，灵就作主，思想就被折服了。如果你让思想先来，你就是把灵扣在一边。思想出来，就代表你这个人，而不是代表生命。灵先出来，就叫你的思想被破碎，被扣下，被拒绝。你这样把思想一扣下，一拒绝，让灵先来，把思想摆在灵之下，让灵掌权，这个灵里的生命就出去了。
　　比方，有一位弟兄或姊妹来对你说，某位弟兄遇见一件很艰难的事；当你听到的时候，不要让你的情感先出来，这出来的定规代表你这个人。虽然你是个粗野无羁的人，你还得把你的己勒牢，让灵出来碰这件事。每一次碰到事情时，我们都该存着敬畏的心，不敢用自己的情感，不敢用自己的意志，不敢用自己的心思，而是把这些摆在灵之下，让灵出来。
　　至于什么叫作让灵出来，这一点非常难说明。比方，你碰到一件事，光是用心思想它，那一个是思想；你若用灵感觉它，那一个就是灵。或者你听到一件伤心的事，你的情感就像无羁之马出来乱跑；你如果要流露生命，就该勒住这匹情感的马，回到你里面，用你最里面的灵感觉这件伤心的事。你这样来感觉，就是你在运用灵。一个意志强的人，什么事一定规就定规了，没有法子改动。这一个只能代表意志强的人，不能代表神。什么叫作让灵先来呢？就是当你碰到一件事的时候，先让里面的灵来感觉。如果这样，生命定规从你身上出去。
　　有的人思想重，是思想的人；有的人意志强，是意志的人；有的人情感盛，是情感的人。到底你这人是思想的人？意志的人？还是情感的人？你若要知道，就可查一查每一次你碰到事情时，是什么先来。若是思想先来，你就是思想的人。若是情感先来，你就是情感的人。若是意志先来，你就是意志的人。比方，脸碰着墙壁时，定规先碰着鼻子，因为鼻子在脸上是最突出的。同样，你若是思想的人，人一碰你这个人，定规碰到你的思想，因为你的思想最重。你若是意志的人，人碰到你就碰着你的意志，因为你的意志最强。你若是情感的人，人一碰着你就碰着你的情感，因为你的情感最盛。你这个人有没有破碎，就看你碰到事情时，是思想先出来，是意志先出来，还是情感先出来？这就是问题的所在。
　　我们要让主的生命从我们身上出去，就得学习与主有交通，学习魂被折服，学习在每一件事上让灵作主，让灵掌权。无论是作长老的弟兄也罢，作执事的弟兄姊妹也罢，是探望的也罢，是传福音的也罢，都得学习运用灵，学习折服我们的思想，折服我们的情感，折服我们的意志，用我们的灵在一切活动上摸一切事。如此一来，主的生命就能流露出去。不是作得规矩就可以了，乃是运用灵，生命才能从我们身上出去。
　　讲时讲地不详
　　原刊于一九六五年七月“话语职事”第一百六十九期
　　本篇信息我们要专一说到在召会的事奉中，特别是在长老和执事的事奉中，如何供应生命。长老和执事的事奉，有许多该注意的地方，这里乃要专一说到事奉中一件基本的事，就是供应生命。
　
　　首先，每个事奉主的人，都得非常清楚的认识，所有的事奉都应该是生命的供应。千万不要以为，作长老的不过是在召会中处置一些事务，管理一些事情；好像只要事情管理好，事务处置好，事奉就作好了。作执事的也不要以为，在事务上尽力服事，事奉就差不多了。要知道，召会的事奉乃是生命的供应，生命的服事。如果我们只作了一些事务，或者只管理了一些事情，却没有将神的生命供应出去，我们的事奉就是失败、虚空的。千万不要以为，尽话语职事的人才是作生命供应的人，而长老和执事所服事的，不过是处理一点事务，管理一点事情而已。这个观念是错误的，需要改正。　　在召会里，无论哪一种事奉，是传福音也好，讲道也好，管理也好，看望也好；不论在人看是属灵的一面，还是事务的一面，都应该是一个凭借，来供应我们所领受的生命。传福音该是供应生命，尽话语职事该是供应生命，看望人该是供应生命，值班该是供应生命，甚至扫地、擦窗这类平常的事，也都应该是供应生命的凭借。从外表看，召会的事奉分作许多项目，但从属灵一面看，都只有一个目的，就是供应生命。　　这些原则和重点，相信圣徒们都已经听过并知道；但今天我还要提起，盼望大家能郑重地看待这事。无论你是作长老的也罢，作执事的也罢，是管理的也罢，服事的也罢，是售书的也罢，无论你作什么，你里面都应该清楚，都应该抓牢，这是你的凭借，为将生命供应给别人。关于这点，作长老、作执事的要牢牢抓住。　　有时我们宁可容让人把事情作糟了，而叫生命能出去。这比光把事情作对了，却没有把生命供应出去好得多。所以要看见，我们虽然是在作事，但重点不在于事情的成功，乃在于生命的供应。　　召会和社会是不同的，召会是生命的、属灵的，而社会是事业的。召会不在于事务办得好不好，乃在于借着作事把生命供应出去。如果召会光是作事，不能供应生命，就已经失去召会的性质，和社会没有什么两样。这点弟兄姊妹必须抓牢。　　然而这不是说，我们可以把事情作得一塌糊涂。有时候事情作错了，很叫弟兄姊妹里面不得造就，不得供应。因此，我们在主面前还得恐惧战兢的作事，不让事情作差了。然而我们不能停在这里，还得把事情作对到一个地步，叫人得着生命的供应。盼望弟兄姊妹对这点有极深刻的感觉，在一切事上仰望神，愿意一切的事奉，都能作祂生命的出口。我们愿意在神面前蒙拯救脱离错误，但这脱离错误不是重在把事情作成功，乃是重在让生命借此得以出去。
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路得记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　然而，到底如何才能把生命供应出去？我们都知道，生命乃是在圣灵里，圣灵是神生命的一个住处。罗马八章说，神的灵乃是“生命之灵”（罗八2）。因着神的生命是在圣灵里，所以圣灵就变作生命的灵。同时我们也知道，神的生命进到我们里面，乃是在我们的灵里。所以，今天神的生命是在祂自己的灵里，同时也是在我们的灵里。
--------本段经节汇集--------
罗马书八章（略，若需要被汇集，请勾选“不忽略整章”）
罗8:2  
因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。
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　　神的生命不在人的思想里，不在人的看法和意见里，不在人的一切里；神的生命乃是在祂的灵里，而又住在我们灵里。可以说，神的生命今天是在两层的灵里。这意思是，神的生命原来只在祂自己的灵里，现今神的生命也住在我们灵里。所以，神的生命好像是装在双重的器皿里。因此，罗马八章所提的灵，很难断定是专指神的灵，或专指我们人的灵。因为二者的确是混合在一起，像水和酒混合在一起一样。在八章，圣灵和人的灵变作了一个。二者的性质是相同的，因为都是灵。神的灵调在人的灵里，而神的生命就住在、放在、存在、长在人的灵里。所以，我们要供应生命，叫生命出去，就得让灵出去，因为生命是在灵里。灵若是不能释放出去，生命就无法出去。
--------本段经节汇集--------
罗马书八章（略，若需要被汇集，请勾选“不忽略整章”）
罗马书八章（略，若需要被汇集，请勾选“不忽略整章”）
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　　说到这里，我们要看见，所谓的供应生命到底是指什么。今天有些基督徒也说到供应生命，但那个生命不过是指一个人的良善、品德、好行为、好举止而已，并不是指神的话里所说那个生命。圣经说，“死是在我们身上发动，生命却在你们身上发动。”（林后四12）这意思是死在我们身上发动，生命就在别人身上发动；这个生命不是一种品德，不是一种举止，乃是指神的生命。这个分别太大了。
--------本段经节汇集--------
林后4:12  
这样，死是在我们身上发动，生命却在你们身上发动。
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　　我们事奉神，无论在那方面确实都该有好的品德，好的举止，好的善行。我们若是没有好的善行，好的举止，好的品德，这就成了我们给人的拦阻，叫人不能得着生命。为着不拦阻人从我们身上得着生命的供应，我们当然应该要有好行为、好品德。然而，好行为、好品德从我们身上出去，并不是指神的生命从我们身上出去。许多时候，我们在事奉上能作一个无可指责、受人称赞的人，但从我们身上出去的，不过是我们的人格，我们的完全，我们的美德和长处，那并不是神的生命。　　今天神的儿女中，能这样分辨什么叫作生命，什么叫作品德，什么叫作行为的人并不多。但无论如何，能分辨也好，不能分辨也好，总之，你供给人什么，人得着的就是什么。你供给人黄土，人得着的就是黄土。你供给人黄金，人得着的就是黄金。并且你我在这里若是多供应生命，恐怕很多神的儿女对生命的认识就有了眼光。人不识货，是因为没有常常看见那货。若是常常看见那货，不识货的人也就识货了。今天人不认识生命，是因为神的儿女在召会中，流露生命的成分实在太少；反而所彰显出来的，不过是好品德、好行为。他们以为这就是圣经里所提的好品德、好行为。然而，我们要绝对的说，圣经里的好品德、好行为，不是别的，乃是神的生命在人的灵里，从人身上经过，而显出来的一种光景。借这简单地话，盼望你们都能清楚什么叫作生命，什么叫作生命的流露。这个认识对于我们的事奉有很大的关系。
　
　　我们还要进一步看见，到底神的生命怎样从我们里面流露出去。要知道，神在我们里面的生命，乃是在神的灵里；而神的灵，就是神的自己。神成了肉体，就是基督；基督从死里复活，就成为灵；所以圣灵就是基督，基督就是神。神在基督里，基督成为灵，所以圣灵就是神。换句话说，神在圣灵里，意思是神的生命在圣灵里。你我今天要将神的生命供应出去，就必须在灵里和神有交通。什么时候你和神断了交通，什么时候你和神的生命就断绝了。这要从经历方面领会，不是从道理上领会。　　神的生命和神自己，是无法分开的；你如果要接受神的生命，就得接受神自己。你不能说你要神的生命，而不要神自己。这是不可能的。没有一个生命可以和其自身分开；你得着神，就得着神的生命，你拒绝神，就不能得着神的生命。同样的，你不能盼望你和神没有交通，和神脱节，而神的生命能从你出去；绝对没有这件事。我们一次有了神的生命，就和神永远不能分开。然而在经历上，你和神一断了交通，立刻你和神的生命就断绝了；这是一个事实。　　一个要流露神生命的人，一个要供应神生命的人，他必须是在里面和神交得通的人；不只天天，并且时时和神有接触。只有你和神接触了，神的生命才能从你身上出去。　　关于交通，我们要说，这一个交通必须好好的经历。因着我们是软弱的，所以我们必须划出相当的时间，一定的时间，每天和神有交通。没有一个人可以不用时间祷告，而能和神有交通。尤其像我们这样有事奉的人，天天都得有够多的时间，够好的时间，划出来和神有交通，有祷告。在这样的祷告里，不注重神给我们东西，不注重神为我们作事，乃是注重在灵里和神有来往，特别在神里面作深呼吸，享受神，与神有交通。这样与神交通，呼吸神，享受神的时间，越长越好。　　这个交通的时间，最好在早晨。难得有一个人在早晨和神没有好好的交通，而能让神的生命从他身上流露出去。如果有这样的人，那他在主里已经相当深了，不过也不容易。所以，我们在早晨得有够多的时间在神里面，享受神，与神有交通。　　另一面，我们不该只在一段时间里和神有交通，我们要保守自己一整天不断和神有交通。不可让一件事插到我们和神中间；任何一件事插进来，那个就变作我们和神之间的间隔。不管是一个思想、一个念头、一分感情，或者是一个人、一个东西，不管是什么，一插到你和神中间，你一觉察到，就要立刻拒绝，立刻审判，立刻定罪。这样的定罪、审判，不只能维持你和神的交通，并且还能加深你和神的交通。凡插进来的东西，你都要审判，都要定罪。这样审判、定罪的结果，就会叫你和神的交通更加深厚。只有这样和神交通的人，才能天天、时时让神的生命从他身上出去。不管他作什么事，接触什么人，说什么话，生命总归会从他身上出去。你碰见他，总会叫你感觉神。
--------本段经节汇集--------
何西阿书一章（略，若需要被汇集，请勾选“不忽略整章”）
何西阿书一章（略，若需要被汇集，请勾选“不忽略整章”）
何西阿书一章（略，若需要被汇集，请勾选“不忽略整章”）
何西阿书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　还有一个更重要的点，就是我们这个人需要被破碎。没有一个人能干干净净的流露神的生命，除非他这个人被破碎。所以，我们提到流露神生命的时候，必须注意我们这个人的破碎。保罗在加拉太二章二十节说，“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。”保罗所说的“同钉十字架…，不再是我”，从经历来说，就是被破碎。只有破碎过的人，才能经历二十节的同钉十字架，和不再是我。这节又说，“乃是基督在我里面活着，”这就是生命的流露。基督从我身上出去，就是生命从我身上流露出去。
--------本段经节汇集--------
加2:20  
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。
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　　同时，保罗说得很清楚：“死是在我们身上发动，生命却在你们身上发动。”（林后四12）那个死就是杀死，就是我们的被破碎。我们这个人被破碎越多，神的生命从我们身上出去的就越多。
--------本段经节汇集--------
林后4:12  
这样，死是在我们身上发动，生命却在你们身上发动。
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　　人破碎了，人才能供应生命，相信这道理大家都很明白，但现在需要众人摆在实行里。生命是在圣灵中，住在我们的灵里，但人在灵之外，还有魂，还有身体；魂和身体都是灵的遮蔽。所以生命要从灵里出来，人的魂和身体都得受对付，被破碎。然而在我们这些人身上，身体的难处不是太大，最大的还是魂里的难处。魂里的东西就是人的思想、人的情感、人的意志。这三者都是非常难破碎、难对付的。魂总归是包围着灵，遮蔽着灵；灵要从人里面出来，人的魂总得破碎，总得被对付。若不然，人里面的那个生命，无法从灵里流露出来。　　什么叫作人的魂，或者人的己被破碎呢？破碎不是说，你没有思想了，没有意志了，没有情感了。你的思想、意志、情感还是有的，只不过都被折服、屈服下来，都受了对付。换言之，都是受了破碎的。一个无法让灵出来的人，乃是他的思想在他身上作主，他的意志、情感在他身上作主。一个让灵出来的人，乃是把他的己，把他的思想、意志、情感屈服下来，摆在灵的管治之下，让灵作主的人。这一个摆下来的己，折服下来的己，就是破碎的己、失丧的己，就是同钉的己。这个己乃是折服到灵的管理之下。　　我们如何来经历这个呢？你每一次碰到事情的时候，是思想先来呢，还是灵先来？是情感先来呢，还是灵先来？是意志先来呢，还是灵先来？请记得，你让谁先来，就是让谁作主。如果你让灵先来，灵就作主，思想就被折服了。如果你让思想先来，你就是把灵扣在一边。思想出来，就代表你这个人，而不是代表生命。灵先出来，就叫你的思想被破碎，被扣下，被拒绝。你这样把思想一扣下，一拒绝，让灵先来，把思想摆在灵之下，让灵掌权，这个灵里的生命就出去了。　　比方，有一位弟兄或姊妹来对你说，某位弟兄遇见一件很艰难的事；当你听到的时候，不要让你的情感先出来，这出来的定规代表你这个人。虽然你是个粗野无羁的人，你还得把你的己勒牢，让灵出来碰这件事。每一次碰到事情时，我们都该存着敬畏的心，不敢用自己的情感，不敢用自己的意志，不敢用自己的心思，而是把这些摆在灵之下，让灵出来。　　至于什么叫作让灵出来，这一点非常难说明。比方，你碰到一件事，光是用心思想它，那一个是思想；你若用灵感觉它，那一个就是灵。或者你听到一件伤心的事，你的情感就像无羁之马出来乱跑；你如果要流露生命，就该勒住这匹情感的马，回到你里面，用你最里面的灵感觉这件伤心的事。你这样来感觉，就是你在运用灵。一个意志强的人，什么事一定规就定规了，没有法子改动。这一个只能代表意志强的人，不能代表神。什么叫作让灵先来呢？就是当你碰到一件事的时候，先让里面的灵来感觉。如果这样，生命定规从你身上出去。　　有的人思想重，是思想的人；有的人意志强，是意志的人；有的人情感盛，是情感的人。到底你这人是思想的人？意志的人？还是情感的人？你若要知道，就可查一查每一次你碰到事情时，是什么先来。若是思想先来，你就是思想的人。若是情感先来，你就是情感的人。若是意志先来，你就是意志的人。比方，脸碰着墙壁时，定规先碰着鼻子，因为鼻子在脸上是最突出的。同样，你若是思想的人，人一碰你这个人，定规碰到你的思想，因为你的思想最重。你若是意志的人，人碰到你就碰着你的意志，因为你的意志最强。你若是情感的人，人一碰着你就碰着你的情感，因为你的情感最盛。你这个人有没有破碎，就看你碰到事情时，是思想先出来，是意志先出来，还是情感先出来？这就是问题的所在。　　我们要让主的生命从我们身上出去，就得学习与主有交通，学习魂被折服，学习在每一件事上让灵作主，让灵掌权。无论是作长老的弟兄也罢，作执事的弟兄姊妹也罢，是探望的也罢，是传福音的也罢，都得学习运用灵，学习折服我们的思想，折服我们的情感，折服我们的意志，用我们的灵在一切活动上摸一切事。如此一来，主的生命就能流露出去。不是作得规矩就可以了，乃是运用灵，生命才能从我们身上出去。　　讲时讲地不详　　原刊于一九六五年七月“话语职事”第一百六十九期
　This chapter is concerning how to supply life in the service of the church, particularly in the service of the elders and the deacons. There are many areas in the service of the elders and deacons that require our attention. In this chapter we will focus on a basic matter in service, which is supplying life.
　
SERVICE BEING THE OUTFLOW OF LIFE
　Those who serve the Lord must be clear that every service should supply life. The elders should not think that their responsibility in the church is merely to handle business affairs and manage matters. The elders should not say that as long as they manage matters and handle business affairs properly, their service is adequate. The deacons should not say that their service is complete after they finish taking care of the business affairs. The church service is to supply life, for it is a service of life. If we merely handle business affairs or manage matters but do not supply others with the life of God, our service is a failure and is vain. We should never think that only those who minister the word are the ones who supply life but that the service of the elders or deacons is merely to handle business affairs and to manage matters. Such a concept is wrong and needs to be corrected.
　Every service, whether preaching the gospel, giving messages, managing business affairs, or visitation, that is, whether the service is spiritual or administrative, should be a means for us to supply the life that we have received. Preaching the gospel is for the supply of life. Ministering the word is for the supply of life. Visitation is for the supply of life, and serving in the church business office is for the supply of life. Even ordinary things, such as sweeping and cleaning the windows, are a means to supply life. Apparently, there are many items in the church service, but spiritually, these many items have one purpose, which is to supply life.
　Although the saints have heard the principles concerning service, I am fellowshipping concerning this again because we need to consider our service. No matter what our service may be, we should be clear that our service is a means to supply life to others. The elders and the deacons must uphold this point.
　Whether or not we are adequate in our service, our focus is on supplying life, not on accomplishing something.
　The church is different from a society. The church is of life and is spiritual, but a society is like a business. In the church the point is not whether we do a good job but whether life is supplied. If the church were only for taking care of matters, not supplying life, the church would lose its nature and would be a society. The saints must uphold this point.
　I am not saying that we can be sloppy in our service. When things are done incorrectly, the saints are not edified. We must serve in fear and trembling before the Lord lest our service be haphazard. However, we cannot be content with doing a service. We must serve in such a way that others may receive the supply of life. We need to be deeply impressed with this point and look to the Lord so that our service becomes an outlet for His life. We want to be delivered from mistakes, but the focus of such deliverance is not on doing a successful job but on the flowing out of life.
　
LIFE BEING IN THE SPIRIT
　The life that we supply to others is in the Spirit. This means that the Spirit is the dwelling place of the life of God. In Romans 8:2 the Spirit is referred to as the “Spirit of life.” Since the life of God is in the Spirit, the Spirit is the Spirit of life. In addition, as children of God, we have His life in our spirit. The life of God is in the Spirit and in our spirit.
　The life of God is not in human thoughts, views, or opinions. The life of God is in the Spirit and dwells in the regenerated human spirit. The divine life is in the two spirits, the Spirit mingled with our human spirit. Initially, the divine life was only in the Spirit, but now the divine life dwells also in our spirit. It is difficult for expositors to determine whether the spirit in Romans 8 refers specifically to the Spirit of God or to our human spirit, for the two spirits are mingled together. In chapter 8 the Spirit and the human spirit have become one spirit. Both the divine Spirit and the human spirit are similar in nature, for they are both spirit. The Spirit is mingled with our human spirit, and the life of God is located, abides, and grows in our mingled spirit. Hence, if we are to supply the saints with life, we must release our spirit, for the divine life is in our mingled spirit. If our spirit cannot be released, the divine life has no way to be released.
　
THE DISTINCTION BETWEEN LIFE AND MORAL CHARACTER
　Let us consider what it means to supply life. Christianity speaks of being good, which involves moral character, good deeds, and good behavior. Christianity does not speak of the divine life referred to in the Word of God. The Bible says, “Death operates in us, but life in you” (2 Cor. 4:12). This means that when the death of Christ operates in us, life operates in others. This life is not moral character or behavior; rather, it is the life of God. This is a great distinction.
　Those who serve God should indeed have good moral character, have good behavior, and do good deeds; otherwise, they will hinder others from receiving the divine life. In order not to hinder others from receiving the supply of life, we must do good deeds and have good moral character. However, good deeds and good moral character do not necessarily mean that the life of God is expressed through us. We may be irreproachable and commendable in our service yet express merely good character, perfection, and human virtues, but these are not the life of God.
　Few among God’s children can distinguish between life and good behavior. If a brother supplies others with copper, they will receive copper. If he supplies them with gold, they will receive gold. If we supply the saints with life, God’s children will have a taste for life. People cannot have a taste for something that they have not seen. Christians do not have a taste for life, because the element of life is lacking in Christianity. What is expressed in Christianity is good moral character and good behavior. We need to understand that the moral character and good behavior spoken of in the Bible are none other than the life of God being expressed through man. Our service depends on our knowing what is life and what is the outflow of life.
　
FELLOWSHIP WITH GOD BEING TO FLOW OUT LIFE
　Let us consider how the life of God flows out from us. The Spirit is life, and the Spirit is God Himself (John 6:63; 4:24). Through incarnation God became a man by the name Jesus Christ and lived a perfect human life, was crucified, and resurrected. In resurrection Christ became the Spirit. Therefore, the Spirit is Christ, and Christ is God. Since the Spirit is God, the life of God is in the Spirit. In order to supply others with the life of God, we must be in spirit, and we must fellowship with God. When we cease fellowshipping with God, we are cut off from the divine life. Fellowshipping with God must become our experience and not merely doctrinal knowledge.
　God and the life of God are inseparable. Hence, a person who receives the life of God also receives God. We cannot say that we want the life of God but that we do not want God, because a person cannot be separated from his life. When we received God, we gained His life, but when we reject God, we cannot gain His life. Likewise, we should not expect the life of God to be expressed through us when we do not fellowship with God and do not live one with Him. Although we cannot be separated from God because we have His life, in our experience we are cut off from the flow of the divine life when we do not maintain our fellowship with God.
　If we want the life of God to flow out of us so that we can supply others with this life, we must have unhindered fellowship with God, contacting Him not only every day but every moment. Only when we are contacting God can the life of God flow out of us.
　We must have the proper experience of fellowship. We need to daily set aside definite times to fellowship with God. No one can fellowship with God without spending time in prayer. In particular, the saints who serve must daily allocate enough quality time to fellowship with God in prayer. The focus of such prayer is not for God to give us things or to do things for us but for us to commune with God in spirit, that is, for us to breathe in God and enjoy Him. The more time we spend fellowshipping with God, breathing Him in, and enjoying Him, the better.
　It is best to have a time of fellowship in the morning. It is difficult for us to let the divine life flow out without having sufficient fellowship with the Lord in the morning. A person who can do such will be quite deep in the Lord. We must spend enough time in the morning to enjoy the Lord and to fellowship with Him.
　Besides having set times to fellowship with the Lord, we should also keep ourselves in unceasing fellowship with Him. We should not let anything come between us and the Lord. Anything that comes between us and the Lord becomes a barrier. Such an item can be a thought, an intention, an emotion, a person, or a thing. Once we perceive that something has come between us and God, we must immediately reject, judge, and condemn it. Such condemning and judging will not only maintain our fellowship with God but also deepen it. Only those who have such moment-by-moment fellowship with God can supply others with the divine life. Then no matter what we do, whom we contact, or what we say, life will always flow out of us. Furthermore, those who contact us will sense God.
　
BEING BROKEN FOR THE RELEASE OF THE SPIRIT
　Another important point is the need to be broken. In order for there to be a pure flow of the life of God, we must be broken. Therefore, when we consider supplying others with the divine life, we must pay attention to our being broken. In Galatians 2:20 Paul says, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” The statement I am crucified...and it is no longer I refers to the experience of being broken. Only those who are broken are crucified with Christ and can say, “It is no longer I.” The statement but it is Christ who lives in me refers to the flowing out of the divine life. Christ being expressed through us is life flowing out of us.
　The operation of death within us, spoken of in 2 Corinthians 4:12, is the killing. The operation of death is our being broken. The more we are broken, the more the life of God will flow out of us.
　A brother who is broken can supply life. We may understand this doctrinally, but we still need to put it into practice. The Spirit of life abides in our spirit. However, besides our human spirit, we also have a soul and a body. Our soul and body encase our spirit. Therefore, in order for life to be released from our spirit, our soul and body must be dealt with and broken. The body does not pose much of a problem, but our soul poses a great problem. The things of the soul, which is composed of our mind, emotion, and will, are difficult to deal with. The soul surrounds and encases the spirit. Hence, our soul must be dealt with and broken in order for our spirit to be released. Otherwise, there cannot be a pure flow of the divine life.
　When we say that the soul needs to be dealt with and broken, we do not mean that a person no longer uses his mind, expresses his emotions, or exercises his will. Our mind, emotion, and will still function, but they have been dealt with, subdued, and made submissive to our spirit. In other words, they have been broken. A person who cannot release his spirit is dominated by his mind, emotion, and will. A person who can release his spirit has subdued his mind, emotion, and will. The three parts of his soul are under the ruling of his spirit and let his spirit dominate.
　When some brothers encounter something, their mind is the first to react, not their spirit. With some sisters their emotion is the first to react, not their spirit. With some saints their will is the first to react, not their spirit. The part that reacts first is the part that dominates our being. When we let our spirit respond first, the mind is subdued. When our mind responds first, our spirit is pushed back. Our mind represents the natural man; it does not possess the life of God. When our spirit is released, our mind is dealt with, broken, and held under the ruling of our spirit. Then the divine life in our spirit can be released.
　When we hear that a brother has encountered a difficult situation, our emotion should not be the first to respond. The emotions also represent the natural man. Even if we are rough persons, we must deal with the self and let our spirit touch the matter. We must be fearful every time we encounter something. We dare not use our mind, emotion, or will; rather, we must put them under our spirit so that our spirit can be released.
　It is difficult to explain the way to release the spirit. When we only think of something, we are using our mind. When some sisters hear a sad matter, their emotions run wild like an unbridled horse. If they want life to flow out, they must suppress their wild emotions, and they must use their spirit to sense the situation. It is difficult for a brother with a strong will to change what he has decided. When such a brother expresses his strong will, he does not represent God. When we encounter situations with our spirit, life will flow out of us.
　Some people live in the mind, others have a strong will, and there are those who are full of emotion. If we want to know the kind of person that we are, we should check what part of our being is the first to respond when we encounter something. If our mind responds first, we live in the mind. If our emotion responds first, we are emotional persons. If our will responds first, we are men of will. When a face hits a wall, the nose gets hit first because it is the foremost part of a face. Similarly, if a brother lives in his mind, those who contact him will touch his mind, his strongest part. If a brother has a very strong will, others will touch his will, his strongest part. If a sister is an emotional person, others will touch her emotions, her strongest part. Whether or not we are broken can be determined by how we respond to things.
　In order for the Lord’s life to be released from within us, we must learn to fellowship with the Lord, be subdued in our soul, and let our spirit dominate and rule over every matter. Whether we are elders or deacons or are involved in visitation or preaching the gospel, we must learn to use our spirit and to subdue our mind, emotion, and will so that we touch things with our spirit. Then the Lord’s life will be able to flow out. Our supplying others with life does not depend on our doing things properly but on our exercising our spirit.
 
　　本篇信息我们要专一说到在召会的事奉中，特别是在长老和执事的事奉中，如何供应生命。长老和执事的事奉，有许多该注意的地方，这里乃要专一说到事奉中一件基本的事，就是供应生命。
 
　This chapter is concerning how to supply life in the service of the church, particularly in the service of the elders and the deacons. There are many areas in the service of the elders and deacons that require our attention. In this chapter we will focus on a basic matter in service, which is supplying life.
　　首先，每个事奉主的人，都得非常清楚的认识，所有的事奉都应该是生命的供应。千万不要以为，作长老的不过是在召会中处置一些事务，管理一些事情；好像只要事情管理好，事务处置好，事奉就作好了。作执事的也不要以为，在事务上尽力服事，事奉就差不多了。要知道，召会的事奉乃是生命的供应，生命的服事。如果我们只作了一些事务，或者只管理了一些事情，却没有将神的生命供应出去，我们的事奉就是失败、虚空的。千万不要以为，尽话语职事的人才是作生命供应的人，而长老和执事所服事的，不过是处理一点事务，管理一点事情而已。这个观念是错误的，需要改正。

　　在召会里，无论哪一种事奉，是传福音也好，讲道也好，管理也好，看望也好；不论在人看是属灵的一面，还是事务的一面，都应该是一个凭借，来供应我们所领受的生命。传福音该是供应生命，尽话语职事该是供应生命，看望人该是供应生命，值班该是供应生命，甚至扫地、擦窗这类平常的事，也都应该是供应生命的凭借。从外表看，召会的事奉分作许多项目，但从属灵一面看，都只有一个目的，就是供应生命。

　　这些原则和重点，相信圣徒们都已经听过并知道；但今天我还要提起，盼望大家能郑重地看待这事。无论你是作长老的也罢，作执事的也罢，是管理的也罢，服事的也罢，是售书的也罢，无论你作什么，你里面都应该清楚，都应该抓牢，这是你的凭借，为将生命供应给别人。关于这点，作长老、作执事的要牢牢抓住。

　　有时我们宁可容让人把事情作糟了，而叫生命能出去。这比光把事情作对了，却没有把生命供应出去好得多。所以要看见，我们虽然是在作事，但重点不在于事情的成功，乃在于生命的供应。

　　召会和社会是不同的，召会是生命的、属灵的，而社会是事业的。召会不在于事务办得好不好，乃在于借着作事把生命供应出去。如果召会光是作事，不能供应生命，就已经失去召会的性质，和社会没有什么两样。这点弟兄姊妹必须抓牢。

　　然而这不是说，我们可以把事情作得一塌糊涂。有时候事情作错了，很叫弟兄姊妹里面不得造就，不得供应。因此，我们在主面前还得恐惧战兢的作事，不让事情作差了。然而我们不能停在这里，还得把事情作对到一个地步，叫人得着生命的供应。盼望弟兄姊妹对这点有极深刻的感觉，在一切事上仰望神，愿意一切的事奉，都能作祂生命的出口。我们愿意在神面前蒙拯救脱离错误，但这脱离错误不是重在把事情作成功，乃是重在让生命借此得以出去。
 
　Those who serve the Lord must be clear that every service should supply life. The elders should not think that their responsibility in the church is merely to handle business affairs and manage matters. The elders should not say that as long as they manage matters and handle business affairs properly, their service is adequate. The deacons should not say that their service is complete after they finish taking care of the business affairs. The church service is to supply life, for it is a service of life. If we merely handle business affairs or manage matters but do not supply others with the life of God, our service is a failure and is vain. We should never think that only those who minister the word are the ones who supply life but that the service of the elders or deacons is merely to handle business affairs and to manage matters. Such a concept is wrong and needs to be corrected.

　Every service, whether preaching the gospel, giving messages, managing business affairs, or visitation, that is, whether the service is spiritual or administrative, should be a means for us to supply the life that we have received. Preaching the gospel is for the supply of life. Ministering the word is for the supply of life. Visitation is for the supply of life, and serving in the church business office is for the supply of life. Even ordinary things, such as sweeping and cleaning the windows, are a means to supply life. Apparently, there are many items in the church service, but spiritually, these many items have one purpose, which is to supply life.

　Although the saints have heard the principles concerning service, I am fellowshipping concerning this again because we need to consider our service. No matter what our service may be, we should be clear that our service is a means to supply life to others. The elders and the deacons must uphold this point.

　Whether or not we are adequate in our service, our focus is on supplying life, not on accomplishing something.

　The church is different from a society. The church is of life and is spiritual, but a society is like a business. In the church the point is not whether we do a good job but whether life is supplied. If the church were only for taking care of matters, not supplying life, the church would lose its nature and would be a society. The saints must uphold this point.

　I am not saying that we can be sloppy in our service. When things are done incorrectly, the saints are not edified. We must serve in fear and trembling before the Lord lest our service be haphazard. However, we cannot be content with doing a service. We must serve in such a way that others may receive the supply of life. We need to be deeply impressed with this point and look to the Lord so that our service becomes an outlet for His life. We want to be delivered from mistakes, but the focus of such deliverance is not on doing a successful job but on the flowing out of life.
　　然而，到底如何才能把生命供应出去？我们都知道，生命乃是在圣灵里，圣灵是神生命的一个住处。罗马八章说，神的灵乃是“生命之灵”（罗八2）。因着神的生命是在圣灵里，所以圣灵就变作生命的灵。同时我们也知道，神的生命进到我们里面，乃是在我们的灵里。所以，今天神的生命是在祂自己的灵里，同时也是在我们的灵里。

　　神的生命不在人的思想里，不在人的看法和意见里，不在人的一切里；神的生命乃是在祂的灵里，而又住在我们灵里。可以说，神的生命今天是在两层的灵里。这意思是，神的生命原来只在祂自己的灵里，现今神的生命也住在我们灵里。所以，神的生命好像是装在双重的器皿里。因此，罗马八章所提的灵，很难断定是专指神的灵，或专指我们人的灵。因为二者的确是混合在一起，像水和酒混合在一起一样。在八章，圣灵和人的灵变作了一个。二者的性质是相同的，因为都是灵。神的灵调在人的灵里，而神的生命就住在、放在、存在、长在人的灵里。所以，我们要供应生命，叫生命出去，就得让灵出去，因为生命是在灵里。灵若是不能释放出去，生命就无法出去。
 
　The life that we supply to others is in the Spirit. This means that the Spirit is the dwelling place of the life of God. In Romans 8:2 the Spirit is referred to as the “Spirit of life.” Since the life of God is in the Spirit, the Spirit is the Spirit of life. In addition, as children of God, we have His life in our spirit. The life of God is in the Spirit and in our spirit.

　The life of God is not in human thoughts, views, or opinions. The life of God is in the Spirit and dwells in the regenerated human spirit. The divine life is in the two spirits, the Spirit mingled with our human spirit. Initially, the divine life was only in the Spirit, but now the divine life dwells also in our spirit. It is difficult for expositors to determine whether the spirit in Romans 8 refers specifically to the Spirit of God or to our human spirit, for the two spirits are mingled together. In chapter 8 the Spirit and the human spirit have become one spirit. Both the divine Spirit and the human spirit are similar in nature, for they are both spirit. The Spirit is mingled with our human spirit, and the life of God is located, abides, and grows in our mingled spirit. Hence, if we are to supply the saints with life, we must release our spirit, for the divine life is in our mingled spirit. If our spirit cannot be released, the divine life has no way to be released.
　　说到这里，我们要看见，所谓的供应生命到底是指什么。今天有些基督徒也说到供应生命，但那个生命不过是指一个人的良善、品德、好行为、好举止而已，并不是指神的话里所说那个生命。圣经说，“死是在我们身上发动，生命却在你们身上发动。”（林后四12）这意思是死在我们身上发动，生命就在别人身上发动；这个生命不是一种品德，不是一种举止，乃是指神的生命。这个分别太大了。

　　我们事奉神，无论在那方面确实都该有好的品德，好的举止，好的善行。我们若是没有好的善行，好的举止，好的品德，这就成了我们给人的拦阻，叫人不能得着生命。为着不拦阻人从我们身上得着生命的供应，我们当然应该要有好行为、好品德。然而，好行为、好品德从我们身上出去，并不是指神的生命从我们身上出去。许多时候，我们在事奉上能作一个无可指责、受人称赞的人，但从我们身上出去的，不过是我们的人格，我们的完全，我们的美德和长处，那并不是神的生命。

　　今天神的儿女中，能这样分辨什么叫作生命，什么叫作品德，什么叫作行为的人并不多。但无论如何，能分辨也好，不能分辨也好，总之，你供给人什么，人得着的就是什么。你供给人黄土，人得着的就是黄土。你供给人黄金，人得着的就是黄金。并且你我在这里若是多供应生命，恐怕很多神的儿女对生命的认识就有了眼光。人不识货，是因为没有常常看见那货。若是常常看见那货，不识货的人也就识货了。今天人不认识生命，是因为神的儿女在召会中，流露生命的成分实在太少；反而所彰显出来的，不过是好品德、好行为。他们以为这就是圣经里所提的好品德、好行为。然而，我们要绝对的说，圣经里的好品德、好行为，不是别的，乃是神的生命在人的灵里，从人身上经过，而显出来的一种光景。借这简单地话，盼望你们都能清楚什么叫作生命，什么叫作生命的流露。这个认识对于我们的事奉有很大的关系。
 
　Let us consider what it means to supply life. Christianity speaks of being good, which involves moral character, good deeds, and good behavior. Christianity does not speak of the divine life referred to in the Word of God. The Bible says, “Death operates in us, but life in you” (2 Cor. 4:12). This means that when the death of Christ operates in us, life operates in others. This life is not moral character or behavior; rather, it is the life of God. This is a great distinction.

　Those who serve God should indeed have good moral character, have good behavior, and do good deeds; otherwise, they will hinder others from receiving the divine life. In order not to hinder others from receiving the supply of life, we must do good deeds and have good moral character. However, good deeds and good moral character do not necessarily mean that the life of God is expressed through us. We may be irreproachable and commendable in our service yet express merely good character, perfection, and human virtues, but these are not the life of God.

　Few among God’s children can distinguish between life and good behavior. If a brother supplies others with copper, they will receive copper. If he supplies them with gold, they will receive gold. If we supply the saints with life, God’s children will have a taste for life. People cannot have a taste for something that they have not seen. Christians do not have a taste for life, because the element of life is lacking in Christianity. What is expressed in Christianity is good moral character and good behavior. We need to understand that the moral character and good behavior spoken of in the Bible are none other than the life of God being expressed through man. Our service depends on our knowing what is life and what is the outflow of life.
　　我们还要进一步看见，到底神的生命怎样从我们里面流露出去。要知道，神在我们里面的生命，乃是在神的灵里；而神的灵，就是神的自己。神成了肉体，就是基督；基督从死里复活，就成为灵；所以圣灵就是基督，基督就是神。神在基督里，基督成为灵，所以圣灵就是神。换句话说，神在圣灵里，意思是神的生命在圣灵里。你我今天要将神的生命供应出去，就必须在灵里和神有交通。什么时候你和神断了交通，什么时候你和神的生命就断绝了。这要从经历方面领会，不是从道理上领会。

　　神的生命和神自己，是无法分开的；你如果要接受神的生命，就得接受神自己。你不能说你要神的生命，而不要神自己。这是不可能的。没有一个生命可以和其自身分开；你得着神，就得着神的生命，你拒绝神，就不能得着神的生命。同样的，你不能盼望你和神没有交通，和神脱节，而神的生命能从你出去；绝对没有这件事。我们一次有了神的生命，就和神永远不能分开。然而在经历上，你和神一断了交通，立刻你和神的生命就断绝了；这是一个事实。

　　一个要流露神生命的人，一个要供应神生命的人，他必须是在里面和神交得通的人；不只天天，并且时时和神有接触。只有你和神接触了，神的生命才能从你身上出去。

　　关于交通，我们要说，这一个交通必须好好的经历。因着我们是软弱的，所以我们必须划出相当的时间，一定的时间，每天和神有交通。没有一个人可以不用时间祷告，而能和神有交通。尤其像我们这样有事奉的人，天天都得有够多的时间，够好的时间，划出来和神有交通，有祷告。在这样的祷告里，不注重神给我们东西，不注重神为我们作事，乃是注重在灵里和神有来往，特别在神里面作深呼吸，享受神，与神有交通。这样与神交通，呼吸神，享受神的时间，越长越好。

　　这个交通的时间，最好在早晨。难得有一个人在早晨和神没有好好的交通，而能让神的生命从他身上流露出去。如果有这样的人，那他在主里已经相当深了，不过也不容易。所以，我们在早晨得有够多的时间在神里面，享受神，与神有交通。

　　另一面，我们不该只在一段时间里和神有交通，我们要保守自己一整天不断和神有交通。不可让一件事插到我们和神中间；任何一件事插进来，那个就变作我们和神之间的间隔。不管是一个思想、一个念头、一分感情，或者是一个人、一个东西，不管是什么，一插到你和神中间，你一觉察到，就要立刻拒绝，立刻审判，立刻定罪。这样的定罪、审判，不只能维持你和神的交通，并且还能加深你和神的交通。凡插进来的东西，你都要审判，都要定罪。这样审判、定罪的结果，就会叫你和神的交通更加深厚。只有这样和神交通的人，才能天天、时时让神的生命从他身上出去。不管他作什么事，接触什么人，说什么话，生命总归会从他身上出去。你碰见他，总会叫你感觉神。
 
　Let us consider how the life of God flows out from us. The Spirit is life, and the Spirit is God Himself (John 6:63; 4:24). Through incarnation God became a man by the name Jesus Christ and lived a perfect human life, was crucified, and resurrected. In resurrection Christ became the Spirit. Therefore, the Spirit is Christ, and Christ is God. Since the Spirit is God, the life of God is in the Spirit. In order to supply others with the life of God, we must be in spirit, and we must fellowship with God. When we cease fellowshipping with God, we are cut off from the divine life. Fellowshipping with God must become our experience and not merely doctrinal knowledge.

　God and the life of God are inseparable. Hence, a person who receives the life of God also receives God. We cannot say that we want the life of God but that we do not want God, because a person cannot be separated from his life. When we received God, we gained His life, but when we reject God, we cannot gain His life. Likewise, we should not expect the life of God to be expressed through us when we do not fellowship with God and do not live one with Him. Although we cannot be separated from God because we have His life, in our experience we are cut off from the flow of the divine life when we do not maintain our fellowship with God.

　If we want the life of God to flow out of us so that we can supply others with this life, we must have unhindered fellowship with God, contacting Him not only every day but every moment. Only when we are contacting God can the life of God flow out of us.

　We must have the proper experience of fellowship. We need to daily set aside definite times to fellowship with God. No one can fellowship with God without spending time in prayer. In particular, the saints who serve must daily allocate enough quality time to fellowship with God in prayer. The focus of such prayer is not for God to give us things or to do things for us but for us to commune with God in spirit, that is, for us to breathe in God and enjoy Him. The more time we spend fellowshipping with God, breathing Him in, and enjoying Him, the better.

　It is best to have a time of fellowship in the morning. It is difficult for us to let the divine life flow out without having sufficient fellowship with the Lord in the morning. A person who can do such will be quite deep in the Lord. We must spend enough time in the morning to enjoy the Lord and to fellowship with Him.

　Besides having set times to fellowship with the Lord, we should also keep ourselves in unceasing fellowship with Him. We should not let anything come between us and the Lord. Anything that comes between us and the Lord becomes a barrier. Such an item can be a thought, an intention, an emotion, a person, or a thing. Once we perceive that something has come between us and God, we must immediately reject, judge, and condemn it. Such condemning and judging will not only maintain our fellowship with God but also deepen it. Only those who have such moment-by-moment fellowship with God can supply others with the divine life. Then no matter what we do, whom we contact, or what we say, life will always flow out of us. Furthermore, those who contact us will sense God.
　　还有一个更重要的点，就是我们这个人需要被破碎。没有一个人能干干净净的流露神的生命，除非他这个人被破碎。所以，我们提到流露神生命的时候，必须注意我们这个人的破碎。保罗在加拉太二章二十节说，“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。”保罗所说的“同钉十字架…，不再是我”，从经历来说，就是被破碎。只有破碎过的人，才能经历二十节的同钉十字架，和不再是我。这节又说，“乃是基督在我里面活着，”这就是生命的流露。基督从我身上出去，就是生命从我身上流露出去。

　　同时，保罗说得很清楚：“死是在我们身上发动，生命却在你们身上发动。”（林后四12）那个死就是杀死，就是我们的被破碎。我们这个人被破碎越多，神的生命从我们身上出去的就越多。

　　人破碎了，人才能供应生命，相信这道理大家都很明白，但现在需要众人摆在实行里。生命是在圣灵中，住在我们的灵里，但人在灵之外，还有魂，还有身体；魂和身体都是灵的遮蔽。所以生命要从灵里出来，人的魂和身体都得受对付，被破碎。然而在我们这些人身上，身体的难处不是太大，最大的还是魂里的难处。魂里的东西就是人的思想、人的情感、人的意志。这三者都是非常难破碎、难对付的。魂总归是包围着灵，遮蔽着灵；灵要从人里面出来，人的魂总得破碎，总得被对付。若不然，人里面的那个生命，无法从灵里流露出来。

　　什么叫作人的魂，或者人的己被破碎呢？破碎不是说，你没有思想了，没有意志了，没有情感了。你的思想、意志、情感还是有的，只不过都被折服、屈服下来，都受了对付。换言之，都是受了破碎的。一个无法让灵出来的人，乃是他的思想在他身上作主，他的意志、情感在他身上作主。一个让灵出来的人，乃是把他的己，把他的思想、意志、情感屈服下来，摆在灵的管治之下，让灵作主的人。这一个摆下来的己，折服下来的己，就是破碎的己、失丧的己，就是同钉的己。这个己乃是折服到灵的管理之下。

　　我们如何来经历这个呢？你每一次碰到事情的时候，是思想先来呢，还是灵先来？是情感先来呢，还是灵先来？是意志先来呢，还是灵先来？请记得，你让谁先来，就是让谁作主。如果你让灵先来，灵就作主，思想就被折服了。如果你让思想先来，你就是把灵扣在一边。思想出来，就代表你这个人，而不是代表生命。灵先出来，就叫你的思想被破碎，被扣下，被拒绝。你这样把思想一扣下，一拒绝，让灵先来，把思想摆在灵之下，让灵掌权，这个灵里的生命就出去了。

　　比方，有一位弟兄或姊妹来对你说，某位弟兄遇见一件很艰难的事；当你听到的时候，不要让你的情感先出来，这出来的定规代表你这个人。虽然你是个粗野无羁的人，你还得把你的己勒牢，让灵出来碰这件事。每一次碰到事情时，我们都该存着敬畏的心，不敢用自己的情感，不敢用自己的意志，不敢用自己的心思，而是把这些摆在灵之下，让灵出来。

　　至于什么叫作让灵出来，这一点非常难说明。比方，你碰到一件事，光是用心思想它，那一个是思想；你若用灵感觉它，那一个就是灵。或者你听到一件伤心的事，你的情感就像无羁之马出来乱跑；你如果要流露生命，就该勒住这匹情感的马，回到你里面，用你最里面的灵感觉这件伤心的事。你这样来感觉，就是你在运用灵。一个意志强的人，什么事一定规就定规了，没有法子改动。这一个只能代表意志强的人，不能代表神。什么叫作让灵先来呢？就是当你碰到一件事的时候，先让里面的灵来感觉。如果这样，生命定规从你身上出去。

　　有的人思想重，是思想的人；有的人意志强，是意志的人；有的人情感盛，是情感的人。到底你这人是思想的人？意志的人？还是情感的人？你若要知道，就可查一查每一次你碰到事情时，是什么先来。若是思想先来，你就是思想的人。若是情感先来，你就是情感的人。若是意志先来，你就是意志的人。比方，脸碰着墙壁时，定规先碰着鼻子，因为鼻子在脸上是最突出的。同样，你若是思想的人，人一碰你这个人，定规碰到你的思想，因为你的思想最重。你若是意志的人，人碰到你就碰着你的意志，因为你的意志最强。你若是情感的人，人一碰着你就碰着你的情感，因为你的情感最盛。你这个人有没有破碎，就看你碰到事情时，是思想先出来，是意志先出来，还是情感先出来？这就是问题的所在。

　　我们要让主的生命从我们身上出去，就得学习与主有交通，学习魂被折服，学习在每一件事上让灵作主，让灵掌权。无论是作长老的弟兄也罢，作执事的弟兄姊妹也罢，是探望的也罢，是传福音的也罢，都得学习运用灵，学习折服我们的思想，折服我们的情感，折服我们的意志，用我们的灵在一切活动上摸一切事。如此一来，主的生命就能流露出去。不是作得规矩就可以了，乃是运用灵，生命才能从我们身上出去。

　　讲时讲地不详

　　原刊于一九六五年七月“话语职事”第一百六十九期
 
　Another important point is the need to be broken. In order for there to be a pure flow of the life of God, we must be broken. Therefore, when we consider supplying others with the divine life, we must pay attention to our being broken. In Galatians 2:20 Paul says, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” The statement I am crucified...and it is no longer I refers to the experience of being broken. Only those who are broken are crucified with Christ and can say, “It is no longer I.” The statement but it is Christ who lives in me refers to the flowing out of the divine life. Christ being expressed through us is life flowing out of us.

　The operation of death within us, spoken of in 2 Corinthians 4:12, is the killing. The operation of death is our being broken. The more we are broken, the more the life of God will flow out of us.

　A brother who is broken can supply life. We may understand this doctrinally, but we still need to put it into practice. The Spirit of life abides in our spirit. However, besides our human spirit, we also have a soul and a body. Our soul and body encase our spirit. Therefore, in order for life to be released from our spirit, our soul and body must be dealt with and broken. The body does not pose much of a problem, but our soul poses a great problem. The things of the soul, which is composed of our mind, emotion, and will, are difficult to deal with. The soul surrounds and encases the spirit. Hence, our soul must be dealt with and broken in order for our spirit to be released. Otherwise, there cannot be a pure flow of the divine life.

　When we say that the soul needs to be dealt with and broken, we do not mean that a person no longer uses his mind, expresses his emotions, or exercises his will. Our mind, emotion, and will still function, but they have been dealt with, subdued, and made submissive to our spirit. In other words, they have been broken. A person who cannot release his spirit is dominated by his mind, emotion, and will. A person who can release his spirit has subdued his mind, emotion, and will. The three parts of his soul are under the ruling of his spirit and let his spirit dominate.

　When some brothers encounter something, their mind is the first to react, not their spirit. With some sisters their emotion is the first to react, not their spirit. With some saints their will is the first to react, not their spirit. The part that reacts first is the part that dominates our being. When we let our spirit respond first, the mind is subdued. When our mind responds first, our spirit is pushed back. Our mind represents the natural man; it does not possess the life of God. When our spirit is released, our mind is dealt with, broken, and held under the ruling of our spirit. Then the divine life in our spirit can be released.

　When we hear that a brother has encountered a difficult situation, our emotion should not be the first to respond. The emotions also represent the natural man. Even if we are rough persons, we must deal with the self and let our spirit touch the matter. We must be fearful every time we encounter something. We dare not use our mind, emotion, or will; rather, we must put them under our spirit so that our spirit can be released.

　It is difficult to explain the way to release the spirit. When we only think of something, we are using our mind. When some sisters hear a sad matter, their emotions run wild like an unbridled horse. If they want life to flow out, they must suppress their wild emotions, and they must use their spirit to sense the situation. It is difficult for a brother with a strong will to change what he has decided. When such a brother expresses his strong will, he does not represent God. When we encounter situations with our spirit, life will flow out of us.

　Some people live in the mind, others have a strong will, and there are those who are full of emotion. If we want to know the kind of person that we are, we should check what part of our being is the first to respond when we encounter something. If our mind responds first, we live in the mind. If our emotion responds first, we are emotional persons. If our will responds first, we are men of will. When a face hits a wall, the nose gets hit first because it is the foremost part of a face. Similarly, if a brother lives in his mind, those who contact him will touch his mind, his strongest part. If a brother has a very strong will, others will touch his will, his strongest part. If a sister is an emotional person, others will touch her emotions, her strongest part. Whether or not we are broken can be determined by how we respond to things.

　In order for the Lord’s life to be released from within us, we must learn to fellowship with the Lord, be subdued in our soul, and let our spirit dominate and rule over every matter. Whether we are elders or deacons or are involved in visitation or preaching the gospel, we must learn to use our spirit and to subdue our mind, emotion, and will so that we touch things with our spirit. Then the Lord’s life will be able to flow out. Our supplying others with life does not depend on our doing things properly but on our exercising our spirit.

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