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第二篇　恩赐与职事

事奉主者的异象、职事与引导

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　　读经：林后三5~9，18节，四1~2，7~11节，16节。
　　我们已经看过异象、启示的事，本篇信息我们要来看职事。说到“职事”这辞，在中文有两个读音相同的辞，就是执事和职事。执事是说到人，职事是说到职务；前者是指人，后者是指事。
　
　　一个为主作工，事奉神的人，必须有五项基本认识，就是蒙召、异象或启示、恩赐、职事和引导。一个人若是盼望他的事奉有分量，并且能摸着神的旨意，就是神永远的计划，他对于这五件基本的事，必须有透彻的认识。如果你事奉神，却对呼召不清楚，对异象没有看见，恩赐不明显，职事不彻底，在引导上也是糊涂的，你就只能作一个在基督教里所谓的传道人，不能作神的仆人，作神的使者。你若是个神所兴起、所差遣、所使用的一个仆人，在你身上定规呼召是清楚地，启示是清楚地，恩赐是明显的，职事是确定的，而且活在引导里。盼望我们众人都记牢这五件事。这五件事在我们每一个事奉神的人里面，必须有相当的地位和分量。
　
　　约伯记给我们看见，当时在全地上有一个最敬畏神的人，那就是约伯（伯一1）。在全地上难得找出一个比约伯更敬畏神的人，可以说，约伯是无可指责的。甚至神能告诉撒但说，地上没有人像约伯那样完全且正直，敬畏神，远离恶事（一8）。但约伯记给我们看见一件事，就是人所谓的完全，人自己的义，如何遮蔽了人的眼睛，叫人不能看见神的启示，不能看见神的光。约伯这个人实在是好，但整卷约伯记给我们看见，起初约伯虽好，却没有亮光，没有启示。约伯敬畏神，无可指责，但他没有亮光，没有活在神的面光中。直到约伯记末了，约伯给神遇着了，他才说，“我从前风闻有你，现在亲眼看见你。”（四二5）
　　在四十二章以前，约伯不过是一个自义的人，他风闻有神，却没有看见神的亮光。在十三章，约伯曾说，“但我要对全能者说话，我愿与神理论。”（伯十三3）约伯要和神理论，要神说明他的错在哪里？这话证明两件事。第一，证明约伯这个人的确完全，否则怎敢说出那样的话。他的朋友们都对他说，神是公义的，你若没有错，神绝不会使你受这样的责打，但是约伯拒绝接受他朋友的说法。第二，证明约伯没有找着神。他虽是一个完全人，一个敬畏神，有义行的人，但是他没有光。神容让撒但来对付约伯，不是因为约伯有错，反而是因为他太没有错了。
　　神对付约伯不是因为他错，乃是因为他太对了，对到一个地步，撒但也没有法子对付他；他对到一个地步，要在宇宙中向神挑战，找神理论。然而请记得，对的人，常常是瞎眼的人。自义叫人眼瞎，自义遮蔽人，叫人看不见亮光，看不见神。
　　这个自义害了约伯，这个对害了约伯。这个对是约伯的难处，也是神的仇敌，所以神不宝贝约伯的完全，约伯的对。神让撒但来破碎，来击打，打得约伯越来越糊涂。全本圣经没有一卷书记载人吵嘴的篇幅像约伯记那样长。在约伯记全卷四十二章里，有三十三章都是记载人吵嘴。约伯同他的三个朋友，吵嘴吵得很厉害。第一个朋友吵了三篇，约伯不服（四~七，十五~十七，二二~二四）；第二个朋友也吵了三篇，约伯又不服（八~十，十八~十九，二五~三一）；第三个朋友又吵二篇，约伯也把他驳倒（十一~十三，二十~二一）。三个朋友合起来至少吵了八篇，但是都被约伯驳倒了。后来又来了一个青年以利户，再吵一篇（三二~三七）。等到末了，约伯遇着神时，他就说，“谁用无知的言语，使你的旨意隐藏呢？”（四二3。）
　　我们都知道，与人交谈时，最好先等人把话说完。神最有忍耐，－约伯记一直让他们吵，吵到末了，－约伯记三个朋友和以利户都讲完了，约伯也反驳完了，这时候神才进来。神不说别的，神问了约伯许多问题（三八4~三九30，四十15~四一34）。约伯记末了几章，都是神问约伯的问题；然而，约伯一个也答不出来。乃是这样一问，约伯里面明亮了，马上说，“谁用无知的言语，使你的旨意隐藏呢？…我从前风闻有你，现在亲眼看见你。因此我厌恶自己，在尘土和炉灰中懊悔。”（四二3，5~6）约伯懊悔什么？他懊悔自己。不是懊悔不好的自己，乃是懊悔好的自己；不是懊悔败坏的自己，乃是懊悔完全、良善的自己。这个完全良善的自己，遮蔽了神的亮光。
　　－约伯记一个人若要看见神的异象，看见神的亮光，他的自己要停下来，他的话要说完。有些弟兄姊妹，直到今天在神面前的话还没有完，他们有自己的看法，有自己的眼光；并且他们觉得，他们的看法最对，他们的眼光最准。就在不久前，有一位弟兄来见我，说，“为什么我们不这样作？为什么不那样作？这样作怎样好，那样作怎样有益处。”遇到这样的问题时，我只有－约伯记一个答复：“顶好请你去作。”这话的意思是，我们常不知道自己说的是什么，当我们去作的时候，才会看见我们说有神的同在，事实上找不着神；我们说蒙神悦纳，事实上没有碰着神。我们真往前走的时候，就发现我们所看的不准确。
　　当约伯没有碰着神时，以为整个宇宙中，没有一个人比他自己更对。约伯自义到一个地步，竟然说，“惟愿我知道在那里可以寻见神，使我可以到祂的座前！我要在祂面前将我的案件陈明，满口辩白。”（伯二三3~4）约伯这种说法，显示他没有遇见神。没有遇见神光照的人，不知道自己多糊涂，多瞎眼。等过了一段时间，神进来了；约伯看见神，才服下来。他末了那段话，意思是说，“我从前不过风闻有你，现在才亲眼看见你。我从前那么多的话，都是无知的言语，毫无益处，只能叫你的旨意隐藏，只能叫你的光受遮蔽。现在我懊悔，只懊悔这个完全的自己。”（参伯四二1~6）这指明约伯看见了光。
　　看见光的人，定规是话说完了的人，定规是定下来的人。盼望我们事奉神的人，都能看见这个。你里外都能定下，能够不动，神就能够出来。什么时候你在说话，什么时候神就不说了。这就是马利亚和马大的分别。马利亚是定下来的，马大是不肯停的（路十38~42）。结果一个得着主的说话，一个没有得着。难道主真的没有对马大说话么？不！不是主没有说话，是因为马大里面停不下来，所以她听也听不见。
　　在事奉主的事上，每一位弟兄姊妹都要学习把自己定下来，不把自己的意见、眼光和看法带进来。你要能在神面前说，“神啊，我整个人打住了，整个人停下来，里头的话语止息了。”你这样来读圣经，亲近神，定规有亮光，有启示，有异象，能摸着神在地上所要走的道路，所要作的工作。
　　没有亮光的人，总归是因为他里面有问题；没有异象的人，总归是因为他里面有东西。难处不在神那一面，难处都在人这一面。请记得，人若没有异象，没有启示，就不能事奉主，只能事奉自己的看法、见地、眼光和办法。你只能作自己的工作，不能作神的工作；因为你没有神的启示，没有神的异象，没有看见神所要给你的。
　
　　异象有了，启示有了，接着是恩赐的问题。恩赐应该是接着异象的。有异象，就能看见主自己，看见事奉的内容；然而怎样能把所看见的异象事奉出去呢？这就需要恩赐。比方，我从外面买了鱼回来，但是我不会烧，没有烧鱼的恩赐，结果这鱼就无法给人吃。我虽然蒙召，有异象，也有启示，看见该作什么，但是我不会作，没有恩赐，这样也不行。恩赐是一种属灵的本能，没有属灵的本能，就不会作属灵的事。因此，我们学习事奉主的人，都要羡慕恩赐，操练恩赐，使其成为自己属灵的本能。
　　然而，恩赐在我们的事奉上，并不是最好的东西。恩赐在事奉上，乃是神一时的借用，不是长远的。比方，一个地方的弟兄姊妹，好些都是得救两、三年的，虽然有几位得救年数较长，但属灵的认识不多。大家被主兴起来聚会，聚会就要有人传讲信息，因此一些有心的弟兄就祷告说，“主啊！求你在我们中间兴起人来说话！”这祷告好像蒙到垂听，就有弟兄站起来说话，说了一次很像样，说了二次更像样，说了三次也没有问题，大家都很喜乐，以为某某弟兄大概是神兴起来说话的。这就是神在那里兴起一个恩赐，在召会中能传讲信息。
　　这位弟兄就学习把圣经多读一点，把属灵的书籍看了再看，想了再想，讲起道来，很多人受感动。他什么道都能讲，讲爱主，讲奉献，讲破碎，讲什么叫作对付，走十字架的道路，基督活在我们里面，我们活在主里面。可能保罗今天到他们中间，也不一定能讲出更好的。然而我们要明白，这位弟兄所讲的道，都是恩赐的。对于十字架的破碎和活在主里面，他懂是懂，却只是在头脑里懂，在话语上懂。在他身上有没有十字架的破碎，有没有实际活在主里面，可能还是个问题。
　　或许你们要问，难道这位弟兄作了不该作的么？不，他作的一点都不错。如果那地方没有这位弟兄，大家都要睡觉了。他那样作，有他的功用。刚被主兴起来的人，只有恩赐。但是一个人事奉主的年日久了，一个地方召会兴起的年日长了，在召会中，在事奉主的人身上，光有恩赐是不行的，是会出问题的。一个事奉主的人，必须把恩赐变作职事，召会才能被建造。
　　以十字架的破碎来说，这位弟兄或许已经讲过二、三十次十字架破碎的道，但是这位弟兄身上不一定有十字架破碎的生命。十字架破碎的道，能从他恩赐的口出来，但十字架破碎的生命，在他这作口的人身上，不一定能看见。这不是祷告三天能得着的；祷告也许能叫人得着恩赐，但光是祷告，不能叫人得着职事。
　
　　这位弟兄要得着职事，必须从他看见十字架破碎的光那天起，就服在所看见的光里面，接受十字架的破碎。破碎到有一天，他这个人就是十字架的破碎，十字架破碎的生命就组织在他里面。十字架的破碎在他身上不光是一篇信息，一个道理，一种讲法；十字架乃是一个组织，一个生命，变作了他这个人。
　　召会需要恩赐，也需要职事。然而，你不能盼望一个召会兴起来两年，就有职事产生出来；这也许需要再过五年、十年，甚至二十年。如果神的圣灵和神的生命，在某位弟兄身上得到合作，圣灵能把十字架的破碎，组织在他里面；有一天，这位弟兄要讲十字架的破碎时，圣经不必读，参考书也不必看，他这个人就是十字架的破碎。经过八年、十年圣灵的工作和组织，十字架的破碎，不光是在他口里的一篇道，更是成了他这个人。
　　哥林多前书说到使徒对付恩赐的问题，后书给我们看见什么叫作职事。哥林多人非常注重恩赐，保罗曾对他们说，“你们在恩赐上一无所缺。”（林前一7）所以到了12、十四章，保罗就说出他们各种的恩赐。但是我们看见，一个有恩赐的人，可能很幼稚，一个有恩赐的召会，可能很紊乱。哥林多召会恩赐很齐全，似乎一无所缺；但哥林多召会很乱，不仅有淫乱、分争、结党等，其他各式各样紊乱的事都有。
　　因此，保罗在前书不是讲恩赐，乃是对付恩赐。他给哥林多召会看见，光有恩赐不能应付召会的需要，不能解决召会的难处。所以他说，“我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并这位钉十字架的。”（二2）保罗给他们看见，恩赐不能解决难处，只有钉十字架的基督，才能解决难处。恩赐能应付召会一部分的需要，但不能应付所有的需要。恩赐能够叫召会得着帮助，但是当召会发生难处时，能叫召会的难处得到解决的，乃是钉十字架的基督。
　　到了后书，保罗不提恩赐，他给我们看见，一个活出钉十字架的基督的使徒，到底是如何。他一章一章的给我们看见，他身上不光有恩赐，乃是有职事。保罗不光讲十字架的道，乃是天天让主的死在他身上作工，让十字架显在他身上，结果他这人就变作职事。到这时候，保罗对人讲钉十字架的基督，就不是一个道理，乃是一个生活。道理是恩赐，生活是职事。职事不光口讲那篇道，乃是人就活在那篇道里面。
　　初兴起来的召会，当然只能有恩赐，不能有职事。也许职事的种子种在那里，但是还未成形，还未结出丰满的果子。等过了一段时间之后，就应当有职事。有恩赐的人，至终都该有职事组织在他们里面。什么叫作恩赐呢？恩赐就是主的灵临到你身上，给你一个属灵的本能，叫你作别人不会作的事。什么叫职事呢？职事乃是你活在圣灵的生命里，活在你所传的信息里，活在你所看见的亮光里，让圣灵在你里面一直作组织的工作，把你所讲的道，调和在你里面，调和到一个地步，你这个人就是那篇道，你这个人就是那篇道的职事。
　　用恩赐讲道相当不容易，圣经要多读，参考书要多看，甚至整周都要预备。等到上了讲台，又是战兢恐惧，深怕讲了头尾，忘了当中。等讲过之后，又相当后悔，怎么把使人感动的话都忘了。这都是用恩赐讲道的故事。等到恩赐变作职事，你到讲台上说话时，永远不会忘记要讲什么，怎样讲都条条是道，因为道就活在你这个人里头，你这个人也活在道里头。你不是用恩赐讲道，你乃是用职事证道，用话语在职事里把道说出来。
　　事奉主的人光有恩赐不行，恩赐必须变作职事才可以。已过我鼓励弟兄姊妹要羡慕恩赐，因为你们刚开始事奉主，必须有恩赐。现在我告诉你们，光有恩赐不值钱，还得在主手里有剥夺，有破碎，让你所讲的道能组织在你里头，变作你这个人，让你的恩赐变作你的职事。
　　也许你们要问，传福音这个恩赐能变作职事么？当然能。我曾看见有的少年弟兄很有传福音的恩赐；他到讲台上传福音时，难得有人不受感动，难得有人不佩服。然而，等他下了讲台，即使看见许多人没有得救，也丝毫无动于衷。这就是光有福音的恩赐，而没有福音的职事。他站福音讲台时，福音的灵出来了，福音的口才出来了，但是到了私下，不只福音的灵没有，连福音也没有了，这就是只有恩赐。
　　我曾看见过一位西国教士，她在福州住了十几年，年迈时在上海。你不觉得她身上有多少福音的恩赐，但是你碰到她的时候，觉得她这个人就是福音。福音在她身上组织了五、六十年之久，她这个人就变作一个福音的职事。她不必传福音，就是传福音。她的确有传福音的力量，她分发单张实在有福音的灵，结果没有人不受感动。福音在她里面组织到一个地步，在她身上变成一个职事。
　　以学语言为例，我从幼年就学英文，一直到今天，可能是口才太差，所以英文还是一塌糊涂。然而，我说中国话一点也没有困难。用比方说，我说中国话是恩赐呢，还是职事？是职事。因为我不必想就能说中国话，中国话就组织在我里头，已经变作我这个人。但如果要我用英语讲一篇道，那我真是要用九牛二虎之力，并且要去看参考书，好好预备才行。这就是恩赐。中国话在我身上是职事，英语在我身上只是恩赐。所以恩赐就是你平时不在它里面，临时拿来用而已。职事就是你平日在它里面，你就是它，它就是你。
　　林后三9说，那职事是有荣光的。保罗接着在18节说，“我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。”保罗以没有帕子遮蔽的脸，观看并返照主，就变化成为与祂同样的形像，从荣耀到荣耀，所以保罗的职事是有荣光的。
　　到四章保罗又说，我们有宝贝在瓦器里（林后四7）。我们要看见，从宝贝进到我们里面的那一天开始，外面就没有平安的日子。里面有宝贝，外面有击打，无非是叫这宝贝一天一天的长大。死在我们身上作工，主也在我们身上作工。这不是话语所能言传的，乃是一个生命的道，在保罗身上变作职事。
　
　　召会中该有恩赐，但是召会中也怕有恩赐。哥林多召会的难处，可以说就在于恩赐多。比方有一处召会，神实在恩待他们，兴起了两位有讲道恩赐的弟兄。起头的时候，两个人很新鲜，也很有主的祝福，许多圣徒蒙了恩。但过了不久，两个人在真理的看法上很不同。比方，第一个起来讲一篇道，说到我们与主同死，需要有启示，有看见，讲得头头是道，非常好。过了一周，另一个弟兄也来讲与主同死，他说光看见没有用，还得天天随从圣灵，治死肢体的恶行才可以，讲得也相当有道理。再过一周，第一个弟兄又上台讲罗马六章，说到人若没有看见与基督同死，定规死不了。钉十字架是无法自己把自己钉上去的。众人听了，觉得他说得很对。又过一周，第二个弟兄再说，“歌罗西书明明说，要治死你们在地上的肢体（西三5），怎么说钉不上去呢？”结果这一个讲台就重演约伯记的故事。这样讲了两年，把弟兄姊妹都讲跑了。前一年用恩赐带进来的人，听他们这样讲，越听越没有路可走。两个人在讲台上讲死，却没有一个愿意死。无论是讲钉上去也好，没有钉上去也好，总归两个人都没有钉上去。两个人传十字架的道，结果都没有钉十字架。有十字架的话，没有十字架的生命。十字架的话从他们口里出来，但十字架的生命没有组织在他们里面，没有变作他们的职事。
　　这给我们看见，恩赐变作职事，是一个极重要的问题。当我看见许多弟兄姊妹心里爱主，要事奉主，把时间摆出来，前途完全不要时，我知道这不是一件小事。一面，我觉得宝贝，也觉得喜乐。但是另一面，我替你们担心，如果人出来事奉主，光有恩赐没有职事，再过几年，全台各地的弟兄姊妹都要吵起来。这不是假设，因为无论最近或在召会历史上，我都能举出例证。最近的，就是我们在中国大陆已经有这样的事发生；在召会历史上，我们也看见弟兄会当初之所以分成两大派，全是因为有恩赐的人在道理上有了争执。两个有恩赐的人相争，争得非常厉害，就把召会分了。
　　我们许多人都看过怀特腓乔治（George Whitefield）的传记。与怀特腓同期的，有一位叫卫斯理约翰（John Wesley），他们都曾经从新生铎夫（N. L. Zinzendorf）得帮助。然而，当我们读他们的传记时，就读出卫斯理和怀特腓在起头的时候，是很好的同工，后来两个人发生难处。对于圣洁的问题，新生铎夫说，我们没有圣洁，也没有法子圣洁，我们的圣洁就是基督。怀特腓也同意这个主张。但是卫斯理说，我们的圣洁就是里面有一个能力，把我们里面的罪赶走了，叫我们完全洁净，圣洁就是无罪的完全。在这点上，他们两个人发生很厉害的争执，甚至以后无法同工。
　　所以，你若没有看见什么叫作恩赐变作职事，将来定规产生一种情形，你讲多少道，就会有多少辩论。许多的辩论不过就是道理而已，等你活在其中时，你就看见无可辩论，是就是是，不是就是不是，不需要辩论。盼望召会的负责弟兄，碰到有人想辩论时，就请辩论的人去作作看。所有的辩论都不用反驳；要消除辩论，就是要提议的人自己去作。
　　恩赐的地位，只在起头一段时间，拖长了没有益处。若是在职事之外，恩赐的寿命一直延长，反而会为害召会。恩赐必须在职事里结束它的生命，才不至为害召会。因为若是一个人能说，能作，却不能活出多少，那么这人所说的、所作的，在起头的时候还能帮助召会，末了却要为害召会。若是人说过、作过之后，所说所作不能变作生活，不能组织在人里头，这人所说所作的，都要变作召会的难处。
　　盼望所有有恩赐的弟兄姊妹都看见，召会需要恩赐，但是恩赐不能活太久，恩赐的寿命不能太长。恩赐应该像蚕一样，要变作蛹，再变成蛾。恩赐要快快变作职事。恩赐若不变作职事，在起头的时候对召会有帮助，以后却要把所建造的召会拆毁。
　　我从头一天出来事奉主就有同工，至今有二十年之久。但是你难得听见我讲一篇道，或者写一篇稿，不赞成什么同工所讲的。或许你要问我说，“李弟兄，二十年来你对真理的看法，和所有的同工都一样么？”我要告诉你：“绝不是。有很多地方，我们不一定有一样的看法。”那为什么不争呢？因为每一次我想要讲那个不同点的时候，里面有一个东西制止我。你叫它十字架也可以，叫主的对付也可以，叫圣灵的管治也可以，这个东西杀死了我里面的争，叫我仍然能和同工一同往前。所以，你若是一味地凭恩赐作工，后果相当危险。你可能落在极端的错误里，自己还不以为错。恩赐可用，但不能一味地凭恩赐，恩赐只能用到某一个程度，以后就要让它在职事里结束它的寿命。
　　愿主怜悯我们，叫这些话在我们里面发光，叫许多青年同工虽然宝贝恩赐，但不活在恩赐里，而能学习活在十字架的阴影下，受圣灵管治，让十字架的信息组织在我们里面，使恩赐变作职事。这样，我们就能给召会帮助，而不会变作召会的难处；只会建造召会，而不会拆毁召会。
　　原刊于一九六四年十月“话语职事”第一百六十期
　　读经：哥林多后书三章五至九节，十八节，四章一至二节，七至十一节，十六节。
--------本段经节汇集--------
林后3:5  
并不是我们凭自己够资格将什么估计作像是出于我们自己的；我们之所以够资格，乃是出于神；
林后3:6  
祂使我们够资格作新约的执事，这些执事不是属于字句，乃是属于灵，因为那字句杀死人，那灵却叫人活。
林后3:7  
若那用字刻在石头上属死的职事，尚且是带着荣光立的，以致以色列子孙因摩西面上渐渐废去的荣光，不能定睛看他的脸，
林后3:8  
何况那灵的职事，岂不更带着荣光？
林后3:9  
若定罪的职事有荣光，那称义的职事，就越发充盈着荣光了。
林后3:18  
但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。
林后4:1  
因此，我们既照所蒙的怜悯，受了这职事，就不丧胆，
林后4:2  
乃将那些可耻隐密的事弃绝了，不以诡诈行事，也不搀混神的话，只将真理显扬出来，借以在神面前将自己荐与各人的良心。
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；
林后4:8  
我们四面受压，却不被困住；出路绝了，却非绝无出路；
林后4:9  
遭逼迫，却不被撇弃；打倒了，却不至灭亡；
林后4:10  
身体上常带着耶稣的治死，使耶稣的生命也显明在我们的身体上。
林后4:11  
因为我们这活着的人，是常为耶稣被交于死，使耶稣的生命，也在我们这必死的肉身上显明出来。
林后4:16  
所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。
------------------------
　　我们已经看过异象、启示的事，本篇信息我们要来看职事。说到“职事”这辞，在中文有两个读音相同的辞，就是执事和职事。执事是说到人，职事是说到职务；前者是指人，后者是指事。
　
　　一个为主作工，事奉神的人，必须有五项基本认识，就是蒙召、异象或启示、恩赐、职事和引导。一个人若是盼望他的事奉有分量，并且能摸着神的旨意，就是神永远的计划，他对于这五件基本的事，必须有透彻的认识。如果你事奉神，却对呼召不清楚，对异象没有看见，恩赐不明显，职事不彻底，在引导上也是糊涂的，你就只能作一个在基督教里所谓的传道人，不能作神的仆人，作神的使者。你若是个神所兴起、所差遣、所使用的一个仆人，在你身上定规呼召是清楚地，启示是清楚地，恩赐是明显的，职事是确定的，而且活在引导里。盼望我们众人都记牢这五件事。这五件事在我们每一个事奉神的人里面，必须有相当的地位和分量。
　
　　约伯记给我们看见，当时在全地上有一个最敬畏神的人，那就是约伯（伯一1）。在全地上难得找出一个比约伯更敬畏神的人，可以说，约伯是无可指责的。甚至神能告诉撒但说，地上没有人像约伯那样完全且正直，敬畏神，远离恶事（一8）。但约伯记给我们看见一件事，就是人所谓的完全，人自己的义，如何遮蔽了人的眼睛，叫人不能看见神的启示，不能看见神的光。约伯这个人实在是好，但整卷约伯记给我们看见，起初约伯虽好，却没有亮光，没有启示。约伯敬畏神，无可指责，但他没有亮光，没有活在神的面光中。直到约伯记末了，约伯给神遇着了，他才说，“我从前风闻有你，现在亲眼看见你。”（四二5）
--------本段经节汇集--------
伯1:1  
乌斯地有一个人名叫约伯；这人完全且正直，敬畏神，远离恶事。
伯1:8  
耶和华问撒但说，你曾用心察看我的仆人约伯没有？地上没有人像他完全且正直，敬畏神，远离恶事。
伯42:5  
我从前风闻有你，现在亲眼看见你。
------------------------
　　在四十二章以前，约伯不过是一个自义的人，他风闻有神，却没有看见神的亮光。在十三章，约伯曾说，“但我要对全能者说话，我愿与神理论。”（伯十三3）约伯要和神理论，要神说明他的错在哪里？这话证明两件事。第一，证明约伯这个人的确完全，否则怎敢说出那样的话。他的朋友们都对他说，神是公义的，你若没有错，神绝不会使你受这样的责打，但是约伯拒绝接受他朋友的说法。第二，证明约伯没有找着神。他虽是一个完全人，一个敬畏神，有义行的人，但是他没有光。神容让撒但来对付约伯，不是因为约伯有错，反而是因为他太没有错了。
--------本段经节汇集--------
伯13:3  
但我要对全能者说话，我愿与神理论。
约伯记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　神对付约伯不是因为他错，乃是因为他太对了，对到一个地步，撒但也没有法子对付他；他对到一个地步，要在宇宙中向神挑战，找神理论。然而请记得，对的人，常常是瞎眼的人。自义叫人眼瞎，自义遮蔽人，叫人看不见亮光，看不见神。　　这个自义害了约伯，这个对害了约伯。这个对是约伯的难处，也是神的仇敌，所以神不宝贝约伯的完全，约伯的对。神让撒但来破碎，来击打，打得约伯越来越糊涂。全本圣经没有一卷书记载人吵嘴的篇幅像约伯记那样长。在约伯记全卷四十二章里，有三十三章都是记载人吵嘴。约伯同他的三个朋友，吵嘴吵得很厉害。第一个朋友吵了三篇，约伯不服（四~七，十五~十七，二二~二四）；第二个朋友也吵了三篇，约伯又不服（八~十，十八~十九，二五~三一）；第三个朋友又吵二篇，约伯也把他驳倒（十一~十三，二十~二一）。三个朋友合起来至少吵了八篇，但是都被约伯驳倒了。后来又来了一个青年以利户，再吵一篇（三二~三七）。等到末了，约伯遇着神时，他就说，“谁用无知的言语，使你的旨意隐藏呢？”（四二3。）
--------本段经节汇集--------
伯42:3  
谁用无知的言语，使你的旨意隐藏呢？故此我说了我所不明白的；这些事对我太奇妙，是我不知道的。
------------------------
　　我们都知道，与人交谈时，最好先等人把话说完。神最有忍耐，一直让他们吵，吵到末了，三个朋友和以利户都讲完了，约伯也反驳完了，这时候神才进来。神不说别的，神问了约伯许多问题（三八4~三九30，四十15~四一34）。约伯记末了几章，都是神问约伯的问题；然而，约伯一个也答不出来。乃是这样一问，约伯里面明亮了，马上说，“谁用无知的言语，使你的旨意隐藏呢？…我从前风闻有你，现在亲眼看见你。因此我厌恶自己，在尘土和炉灰中懊悔。”（四二3，5~6）约伯懊悔什么？他懊悔自己。不是懊悔不好的自己，乃是懊悔好的自己；不是懊悔败坏的自己，乃是懊悔完全、良善的自己。这个完全良善的自己，遮蔽了神的亮光。
--------本段经节汇集--------
此处经节“三九30”没能在最近的文本中找到卷名，请检查。
伯42:3  
谁用无知的言语，使你的旨意隐藏呢？故此我说了我所不明白的；这些事对我太奇妙，是我不知道的。
伯42:5  
我从前风闻有你，现在亲眼看见你。
伯42:6  
因此我厌恶自己，在尘土和炉灰中懊悔。
------------------------
　　一个人若要看见神的异象，看见神的亮光，他的自己要停下来，他的话要说完。有些弟兄姊妹，直到今天在神面前的话还没有完，他们有自己的看法，有自己的眼光；并且他们觉得，他们的看法最对，他们的眼光最准。就在不久前，有一位弟兄来见我，说，“为什么我们不这样作？为什么不那样作？这样作怎样好，那样作怎样有益处。”遇到这样的问题时，我只有一个答复：“顶好请你去作。”这话的意思是，我们常不知道自己说的是什么，当我们去作的时候，才会看见我们说有神的同在，事实上找不着神；我们说蒙神悦纳，事实上没有碰着神。我们真往前走的时候，就发现我们所看的不准确。　　当约伯没有碰着神时，以为整个宇宙中，没有一个人比他自己更对。约伯自义到一个地步，竟然说，“惟愿我知道在那里可以寻见神，使我可以到祂的座前！我要在祂面前将我的案件陈明，满口辩白。”（伯二三3~4）约伯这种说法，显示他没有遇见神。没有遇见神光照的人，不知道自己多糊涂，多瞎眼。等过了一段时间，神进来了；约伯看见神，才服下来。他末了那段话，意思是说，“我从前不过风闻有你，现在才亲眼看见你。我从前那么多的话，都是无知的言语，毫无益处，只能叫你的旨意隐藏，只能叫你的光受遮蔽。现在我懊悔，只懊悔这个完全的自己。”（参伯四二1~6）这指明约伯看见了光。
--------本段经节汇集--------
伯23:3  
惟愿我知道在那里可以寻见神，使我可以到祂的座前！
伯23:4  
我要在祂面前将我的案件陈明，满口辩白。
约伯记一章（略，若需要被汇集，请勾选“不忽略整章”）
伯42:1  
约伯回答耶和华说，
伯42:2  
我知道你万事都能作，你的定旨是不能拦阻的。
伯42:3  
谁用无知的言语，使你的旨意隐藏呢？故此我说了我所不明白的；这些事对我太奇妙，是我不知道的。
伯42:4  
求你听我，我要说话；我要问你，求你指示我。
伯42:5  
我从前风闻有你，现在亲眼看见你。
伯42:6  
因此我厌恶自己，在尘土和炉灰中懊悔。
------------------------
　　看见光的人，定规是话说完了的人，定规是定下来的人。盼望我们事奉神的人，都能看见这个。你里外都能定下，能够不动，神就能够出来。什么时候你在说话，什么时候神就不说了。这就是马利亚和马大的分别。马利亚是定下来的，马大是不肯停的（路十38~42）。结果一个得着主的说话，一个没有得着。难道主真的没有对马大说话么？不！不是主没有说话，是因为马大里面停不下来，所以她听也听不见。
--------本段经节汇集--------
路10:38  
他们走路的时候，耶稣进了一个村庄；有一个女人名叫马大，接待祂到家里。
路10:39  
她有一个妹妹，名叫马利亚，在主脚前坐着听祂的话。
路10:40  
马大伺候的事多，各方忙乱，就进前来，说，主啊，我妹妹留下我独自一人伺候，你不在意么？请吩咐她同我作她分内该作的事。
路10:41  
主回答她说，马大，马大，你为许多的事思虑烦扰；
路10:42  
但是不可少的只有一件，马利亚已经选择那美好的分，是不能从她夺去的。
路加福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在事奉主的事上，每一位弟兄姊妹都要学习把自己定下来，不把自己的意见、眼光和看法带进来。你要能在神面前说，“神啊，我整个人打住了，整个人停下来，里头的话语止息了。”你这样来读圣经，亲近神，定规有亮光，有启示，有异象，能摸着神在地上所要走的道路，所要作的工作。　　没有亮光的人，总归是因为他里面有问题；没有异象的人，总归是因为他里面有东西。难处不在神那一面，难处都在人这一面。请记得，人若没有异象，没有启示，就不能事奉主，只能事奉自己的看法、见地、眼光和办法。你只能作自己的工作，不能作神的工作；因为你没有神的启示，没有神的异象，没有看见神所要给你的。
　
　　异象有了，启示有了，接着是恩赐的问题。恩赐应该是接着异象的。有异象，就能看见主自己，看见事奉的内容；然而怎样能把所看见的异象事奉出去呢？这就需要恩赐。比方，我从外面买了鱼回来，但是我不会烧，没有烧鱼的恩赐，结果这鱼就无法给人吃。我虽然蒙召，有异象，也有启示，看见该作什么，但是我不会作，没有恩赐，这样也不行。恩赐是一种属灵的本能，没有属灵的本能，就不会作属灵的事。因此，我们学习事奉主的人，都要羡慕恩赐，操练恩赐，使其成为自己属灵的本能。　　然而，恩赐在我们的事奉上，并不是最好的东西。恩赐在事奉上，乃是神一时的借用，不是长远的。比方，一个地方的弟兄姊妹，好些都是得救两、三年的，虽然有几位得救年数较长，但属灵的认识不多。大家被主兴起来聚会，聚会就要有人传讲信息，因此一些有心的弟兄就祷告说，“主啊！求你在我们中间兴起人来说话！”这祷告好像蒙到垂听，就有弟兄站起来说话，说了一次很像样，说了二次更像样，说了三次也没有问题，大家都很喜乐，以为某某弟兄大概是神兴起来说话的。这就是神在那里兴起一个恩赐，在召会中能传讲信息。　　这位弟兄就学习把圣经多读一点，把属灵的书籍看了再看，想了再想，讲起道来，很多人受感动。他什么道都能讲，讲爱主，讲奉献，讲破碎，讲什么叫作对付，走十字架的道路，基督活在我们里面，我们活在主里面。可能保罗今天到他们中间，也不一定能讲出更好的。然而我们要明白，这位弟兄所讲的道，都是恩赐的。对于十字架的破碎和活在主里面，他懂是懂，却只是在头脑里懂，在话语上懂。在他身上有没有十字架的破碎，有没有实际活在主里面，可能还是个问题。　　或许你们要问，难道这位弟兄作了不该作的么？不，他作的一点都不错。如果那地方没有这位弟兄，大家都要睡觉了。他那样作，有他的功用。刚被主兴起来的人，只有恩赐。但是一个人事奉主的年日久了，一个地方召会兴起的年日长了，在召会中，在事奉主的人身上，光有恩赐是不行的，是会出问题的。一个事奉主的人，必须把恩赐变作职事，召会才能被建造。　　以十字架的破碎来说，这位弟兄或许已经讲过二、三十次十字架破碎的道，但是这位弟兄身上不一定有十字架破碎的生命。十字架破碎的道，能从他恩赐的口出来，但十字架破碎的生命，在他这作口的人身上，不一定能看见。这不是祷告三天能得着的；祷告也许能叫人得着恩赐，但光是祷告，不能叫人得着职事。
　
　　这位弟兄要得着职事，必须从他看见十字架破碎的光那天起，就服在所看见的光里面，接受十字架的破碎。破碎到有一天，他这个人就是十字架的破碎，十字架破碎的生命就组织在他里面。十字架的破碎在他身上不光是一篇信息，一个道理，一种讲法；十字架乃是一个组织，一个生命，变作了他这个人。　　召会需要恩赐，也需要职事。然而，你不能盼望一个召会兴起来两年，就有职事产生出来；这也许需要再过五年、十年，甚至二十年。如果神的圣灵和神的生命，在某位弟兄身上得到合作，圣灵能把十字架的破碎，组织在他里面；有一天，这位弟兄要讲十字架的破碎时，圣经不必读，参考书也不必看，他这个人就是十字架的破碎。经过八年、十年圣灵的工作和组织，十字架的破碎，不光是在他口里的一篇道，更是成了他这个人。　　哥林多前书说到使徒对付恩赐的问题，后书给我们看见什么叫作职事。哥林多人非常注重恩赐，保罗曾对他们说，“你们在恩赐上一无所缺。”（林前一7）所以到了十二、十四章，保罗就说出他们各种的恩赐。但是我们看见，一个有恩赐的人，可能很幼稚，一个有恩赐的召会，可能很紊乱。哥林多召会恩赐很齐全，似乎一无所缺；但哥林多召会很乱，不仅有淫乱、分争、结党等，其他各式各样紊乱的事都有。
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林前1:7  
以致你们在恩赐上一无所缺，热切等待我们主耶稣基督的显现；
林前1:12  
我是说，你们各人说，我是属保罗的，我是属亚波罗的，我是属矶法的，我是属基督的。
哥林多前书十四章（略，若需要被汇集，请勾选“不忽略整章”）
哥林多前书一章（略，若需要被汇集，请勾选“不忽略整章”）
哥林多前书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　因此，保罗在前书不是讲恩赐，乃是对付恩赐。他给哥林多召会看见，光有恩赐不能应付召会的需要，不能解决召会的难处。所以他说，“我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并这位钉十字架的。”（二2）保罗给他们看见，恩赐不能解决难处，只有钉十字架的基督，才能解决难处。恩赐能应付召会一部分的需要，但不能应付所有的需要。恩赐能够叫召会得着帮助，但是当召会发生难处时，能叫召会的难处得到解决的，乃是钉十字架的基督。　　到了后书，保罗不提恩赐，他给我们看见，一个活出钉十字架的基督的使徒，到底是如何。他一章一章的给我们看见，他身上不光有恩赐，乃是有职事。保罗不光讲十字架的道，乃是天天让主的死在他身上作工，让十字架显在他身上，结果他这人就变作职事。到这时候，保罗对人讲钉十字架的基督，就不是一个道理，乃是一个生活。道理是恩赐，生活是职事。职事不光口讲那篇道，乃是人就活在那篇道里面。　　初兴起来的召会，当然只能有恩赐，不能有职事。也许职事的种子种在那里，但是还未成形，还未结出丰满的果子。等过了一段时间之后，就应当有职事。有恩赐的人，至终都该有职事组织在他们里面。什么叫作恩赐呢？恩赐就是主的灵临到你身上，给你一个属灵的本能，叫你作别人不会作的事。什么叫职事呢？职事乃是你活在圣灵的生命里，活在你所传的信息里，活在你所看见的亮光里，让圣灵在你里面一直作组织的工作，把你所讲的道，调和在你里面，调和到一个地步，你这个人就是那篇道，你这个人就是那篇道的职事。　　用恩赐讲道相当不容易，圣经要多读，参考书要多看，甚至整周都要预备。等到上了讲台，又是战兢恐惧，深怕讲了头尾，忘了当中。等讲过之后，又相当后悔，怎么把使人感动的话都忘了。这都是用恩赐讲道的故事。等到恩赐变作职事，你到讲台上说话时，永远不会忘记要讲什么，怎样讲都条条是道，因为道就活在你这个人里头，你这个人也活在道里头。你不是用恩赐讲道，你乃是用职事证道，用话语在职事里把道说出来。　　事奉主的人光有恩赐不行，恩赐必须变作职事才可以。已过我鼓励弟兄姊妹要羡慕恩赐，因为你们刚开始事奉主，必须有恩赐。现在我告诉你们，光有恩赐不值钱，还得在主手里有剥夺，有破碎，让你所讲的道能组织在你里头，变作你这个人，让你的恩赐变作你的职事。　　也许你们要问，传福音这个恩赐能变作职事么？当然能。我曾看见有的少年弟兄很有传福音的恩赐；他到讲台上传福音时，难得有人不受感动，难得有人不佩服。然而，等他下了讲台，即使看见许多人没有得救，也丝毫无动于衷。这就是光有福音的恩赐，而没有福音的职事。他站福音讲台时，福音的灵出来了，福音的口才出来了，但是到了私下，不只福音的灵没有，连福音也没有了，这就是只有恩赐。　　我曾看见过一位西国教士，她在福州住了十几年，年迈时在上海。你不觉得她身上有多少福音的恩赐，但是你碰到她的时候，觉得她这个人就是福音。福音在她身上组织了五、六十年之久，她这个人就变作一个福音的职事。她不必传福音，就是传福音。她的确有传福音的力量，她分发单张实在有福音的灵，结果没有人不受感动。福音在她里面组织到一个地步，在她身上变成一个职事。　　以学语言为例，我从幼年就学英文，一直到今天，可能是口才太差，所以英文还是一塌糊涂。然而，我说中国话一点也没有困难。用比方说，我说中国话是恩赐呢，还是职事？是职事。因为我不必想就能说中国话，中国话就组织在我里头，已经变作我这个人。但如果要我用英语讲一篇道，那我真是要用九牛二虎之力，并且要去看参考书，好好预备才行。这就是恩赐。中国话在我身上是职事，英语在我身上只是恩赐。所以恩赐就是你平时不在它里面，临时拿来用而已。职事就是你平日在它里面，你就是它，它就是你。　　林后三章九节说，那职事是有荣光的。保罗接着在十八节说，“我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。”保罗以没有帕子遮蔽的脸，观看并返照主，就变化成为与祂同样的形像，从荣耀到荣耀，所以保罗的职事是有荣光的。
--------本段经节汇集--------
林后3:9  
若定罪的职事有荣光，那称义的职事，就越发充盈着荣光了。
林后3:18  
但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。
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　　到四章保罗又说，我们有宝贝在瓦器里（林后四7）。我们要看见，从宝贝进到我们里面的那一天开始，外面就没有平安的日子。里面有宝贝，外面有击打，无非是叫这宝贝一天一天的长大。死在我们身上作工，主也在我们身上作工。这不是话语所能言传的，乃是一个生命的道，在保罗身上变作职事。
--------本段经节汇集--------
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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　　召会中该有恩赐，但是召会中也怕有恩赐。哥林多召会的难处，可以说就在于恩赐多。比方有一处召会，神实在恩待他们，兴起了两位有讲道恩赐的弟兄。起头的时候，两个人很新鲜，也很有主的祝福，许多圣徒蒙了恩。但过了不久，两个人在真理的看法上很不同。比方，第一个起来讲一篇道，说到我们与主同死，需要有启示，有看见，讲得头头是道，非常好。过了一周，另一个弟兄也来讲与主同死，他说光看见没有用，还得天天随从圣灵，治死肢体的恶行才可以，讲得也相当有道理。再过一周，第一个弟兄又上台讲罗马六章，说到人若没有看见与基督同死，定规死不了。钉十字架是无法自己把自己钉上去的。众人听了，觉得他说得很对。又过一周，第二个弟兄再说，“歌罗西书明明说，要治死你们在地上的肢体（西三5），怎么说钉不上去呢？”结果这一个讲台就重演约伯记的故事。这样讲了两年，把弟兄姊妹都讲跑了。前一年用恩赐带进来的人，听他们这样讲，越听越没有路可走。两个人在讲台上讲死，却没有一个愿意死。无论是讲钉上去也好，没有钉上去也好，总归两个人都没有钉上去。两个人传十字架的道，结果都没有钉十字架。有十字架的话，没有十字架的生命。十字架的话从他们口里出来，但十字架的生命没有组织在他们里面，没有变作他们的职事。
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罗马书六章（略，若需要被汇集，请勾选“不忽略整章”）
西3:5  
所以要治死你们在地上的肢体，就是淫乱、污秽、邪情、恶欲和贪婪，贪婪就是拜偶像，
传道书十章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这给我们看见，恩赐变作职事，是一个极重要的问题。当我看见许多弟兄姊妹心里爱主，要事奉主，把时间摆出来，前途完全不要时，我知道这不是一件小事。一面，我觉得宝贝，也觉得喜乐。但是另一面，我替你们担心，如果人出来事奉主，光有恩赐没有职事，再过几年，全台各地的弟兄姊妹都要吵起来。这不是假设，因为无论最近或在召会历史上，我都能举出例证。最近的，就是我们在中国大陆已经有这样的事发生；在召会历史上，我们也看见弟兄会当初之所以分成两大派，全是因为有恩赐的人在道理上有了争执。两个有恩赐的人相争，争得非常厉害，就把召会分了。　　我们许多人都看过怀特腓乔治（George Whitefield）的传记。与怀特腓同期的，有一位叫卫斯理约翰（John Wesley），他们都曾经从新生铎夫（N. L. Zinzendorf）得帮助。然而，当我们读他们的传记时，就读出卫斯理和怀特腓在起头的时候，是很好的同工，后来两个人发生难处。对于圣洁的问题，新生铎夫说，我们没有圣洁，也没有法子圣洁，我们的圣洁就是基督。怀特腓也同意这个主张。但是卫斯理说，我们的圣洁就是里面有一个能力，把我们里面的罪赶走了，叫我们完全洁净，圣洁就是无罪的完全。在这点上，他们两个人发生很厉害的争执，甚至以后无法同工。　　所以，你若没有看见什么叫作恩赐变作职事，将来定规产生一种情形，你讲多少道，就会有多少辩论。许多的辩论不过就是道理而已，等你活在其中时，你就看见无可辩论，是就是是，不是就是不是，不需要辩论。盼望召会的负责弟兄，碰到有人想辩论时，就请辩论的人去作作看。所有的辩论都不用反驳；要消除辩论，就是要提议的人自己去作。　　恩赐的地位，只在起头一段时间，拖长了没有益处。若是在职事之外，恩赐的寿命一直延长，反而会为害召会。恩赐必须在职事里结束它的生命，才不至为害召会。因为若是一个人能说，能作，却不能活出多少，那么这人所说的、所作的，在起头的时候还能帮助召会，末了却要为害召会。若是人说过、作过之后，所说所作不能变作生活，不能组织在人里头，这人所说所作的，都要变作召会的难处。　　盼望所有有恩赐的弟兄姊妹都看见，召会需要恩赐，但是恩赐不能活太久，恩赐的寿命不能太长。恩赐应该像蚕一样，要变作蛹，再变成蛾。恩赐要快快变作职事。恩赐若不变作职事，在起头的时候对召会有帮助，以后却要把所建造的召会拆毁。　　我从头一天出来事奉主就有同工，至今有二十年之久。但是你难得听见我讲一篇道，或者写一篇稿，不赞成什么同工所讲的。或许你要问我说，“李弟兄，二十年来你对真理的看法，和所有的同工都一样么？”我要告诉你：“绝不是。有很多地方，我们不一定有一样的看法。”那为什么不争呢？因为每一次我想要讲那个不同点的时候，里面有一个东西制止我。你叫它十字架也可以，叫主的对付也可以，叫圣灵的管治也可以，这个东西杀死了我里面的争，叫我仍然能和同工一同往前。所以，你若是一味地凭恩赐作工，后果相当危险。你可能落在极端的错误里，自己还不以为错。恩赐可用，但不能一味地凭恩赐，恩赐只能用到某一个程度，以后就要让它在职事里结束它的寿命。　　愿主怜悯我们，叫这些话在我们里面发光，叫许多青年同工虽然宝贝恩赐，但不活在恩赐里，而能学习活在十字架的阴影下，受圣灵管治，让十字架的信息组织在我们里面，使恩赐变作职事。这样，我们就能给召会帮助，而不会变作召会的难处；只会建造召会，而不会拆毁召会。　　原刊于一九六四年十月“话语职事”第一百六十期
　Scripture Reading: 2 Cor. 3:5-9, 18—4:2, 7-11, 16
　In this chapter we will consider the matter of ministry. In the Chinese language the word for ministry has the same pronunciation as the word for minister. Minister speaks of the person, and ministry speaks of a person’s work; the former refers to a person, and the latter refers to a thing.
　
KNOWING FIVE BASIC ITEMS IN WORKING FOR THE LORD
　A person who serves the Lord must know five basic items—calling, vision, gifts, ministry, and leading. Anyone who wants his service to be in line with God’s will, that is, God’s eternal plan, must have a thorough understanding of these five basic items. If we serve the Lord without a clear calling, without any vision or manifestation of gifts, without being constituted with a ministry, and without any focus in our leading, at the most we will be a “preacher,” but we will not be a servant or messenger of the Lord. A servant who is raised up, sent, and used by the Lord will have a specific calling, a clear vision, a manifested gift, a living ministry, and a focused leading. These five items must have considerable ground and bear considerable weight within everyone who serves the Lord.
　
STOPPING ONESELF TO SEE THE LIGHT
　The book of Job speaks of a very God-fearing man, Job, and of his time on the earth (1:1). Of those who lived on the earth, Job was unreprovable. Even God told Satan that there was none like Job on the earth, a perfect and upright man, who feared God and turned away from evil (v. 8). Job’s so-called perfection and self-righteousness, however, veiled his eyes so that he could not see God’s light. Job was a good man, but the book of Job shows that he had no light and no revelation. Job feared God and was unreprovable, yet he had no light and did not live in God’s presence. It is only at the end of the book, after Job met God, that he said, “I had heard of You by the hearing of the ear, / But now my eye has seen You” (42:5).
　Before chapter 42 Job was merely a self-righteous man who had heard about God but had not seen God’s light. In chapter 13 he said, “I would speak to the Almighty, / And I desire to argue with God” (v. 3). Job was willing to argue with God, because he wanted God to explain his wrongdoing. This shows that Job was indeed perfect and upright; otherwise, he would not have dared to speak in this way. Job’s friends told him that God, who is righteous, would have struck him only if he was wrong in some way. Job, however, rejected this argument. This also shows that Job had not found God. Though he was a perfect and upright man, a God-fearing man with righteous deeds, he had no light. God allowed Satan to deal with Job, not because of his faults but because he was too faultless.
　God dealt with Job not because he was wrong but because he was so right that even Satan had nothing against him; he was so right that he was willing to challenge God and argue with Him. Those who are upright are often blind. Self-righteousness blinds us, and self-righteousness veils us so that we cannot see light and cannot see God.
　Job’s self-righteousness was detrimental to him; it was a problem to him and a frustration to God. Therefore, God did not value Job’s perfection; instead, He allowed Satan to break, to strike, Job to the point that he became more and more confused. No book in the Bible records such lengthy quarrels as the book of Job. Of the forty-two chapters in Job, thirty-three are a record of his quarrels with his three friends. Job had fierce quarrels with these friends. His first friend quarreled with him in three sections (chs. 4—7; 15—17; 22—24), but Job was not convinced. A second friend also quarreled with him in three sections (chs. 8—10; 18—19; 25—31), but Job was not convinced. Then a third friend quarreled with him in two sections (chs. 11—13; 20—21), but Job refuted him as well. Together his three friends quarreled with him in eight separate sections, but Job countered them all. Lastly, Elihu came and quarreled with him in a final section (chs. 32—37). When Job finally met God, he said, “Who is this who hides counsel without knowledge?” (42:3).
　When talking with others, it is best to let them finish. God is very patient, and He let Job and his friends quarrel until they were finished talking, and Job was finished refuting. When God came in, He did not say anything in the way of argument; instead, He asked Job questions (38:4—39:30; 40:15—41:34). The last chapters of the book of Job present God’s questions to Job, none of which he could answer. Through those questions Job was enlightened and immediately said, “Who is this who hides counsel without knowledge? / ...I had heard of You by the hearing of the ear, / But now my eye has seen You; / Therefore I abhor myself, and I repent / In dust and ashes” (42:3, 5-6). Job repented for his self. He did not repent for his bad self but for his good self, not for his corrupt self but for his perfect and upright self, which was veiled to God’s light.
　In order to see God’s vision, God’s light, we must stop ourselves and finish our “talking.” Some brothers and sisters cannot stop “talking.” They think that their views and insights are accurate and commendable. Recently, a brother came to see me and said, “We should do this, and we should do that. It would be good if we do this and beneficial if we do that.” I often have only one reply when I encounter such speaking. I say, “It would be good if you could do it.” I say this because a person who does not truly know what he is speaking about loses the Lord’s presence when he does something on his own. Even though he thinks that his way is acceptable, he does not touch God. Thus, when he attempts to take his own way, he learns that his views and insights are not accurate.
　Before Job touched God, he thought that he was the most proper person in the universe. In his self-righteousness Job said, “Oh that I knew where I might find Him, / That I might come to His seat! / I would present my cause in order before Him, / And I would fill my mouth with arguments” (23:3-4). This word shows that Job had not met God. Those who have not met God’s shining have no comprehension of their foolishness and blindness. But when God came to Job and he saw God, he was subdued. After seeing God, Job’s speaking indicated that he had merely heard of God by the hearing of his ear but that now he truly saw God. He realized that his words were without knowledge and that he had been hidden and veiled from God’s shining. Thus, he repented even for his perfect and upright self (cf. 42:1-6). This shows that Job saw light.
　We see light only when our “talking” ceases and we are still. I hope that all God’s serving ones can see this. When we are still within and quiet without, God can come. When we speak, God does not speak. This is the difference between Mary and Martha. Mary was still, but Martha could not stop (Luke 10:38-42). Consequently, Mary gained the Lord’s speaking, but Martha did not. Martha, however, did not miss the Lord’s speaking because He would not speak to her; rather, she could not hear the Lord’s speaking because she could not stop her self and be still.
　In serving the Lord, every brother or sister must learn to be still and to not bring in his or her own opinions, insights, views, and ways. We should be able to say before God, “I have stopped my whole being, and I have finished my speaking.” When we read the Bible and draw near to God in this way, we will have vision and light, and we will be able to know the way that God wants us to take and the work that God wants us to do on the earth.
　If we have no vision and no light, there must be some problem, but the problem is not on God’s side, it is on our side. Without a vision we can only serve the Lord with our own opinions, insights, views, and ways. Thus, our “work” will only be our work, not God’s work, because we will not have a vision of God or of our place in His work.
　
GIFTS BEING LIMITED IN BENEFIT
　In addition to vision and revelation, service also involves gifts. Gifts follow vision. Vision involves seeing the Lord and seeing the content of His service. In order for vision to result in ministry, there is a need for gifts. For example, I can buy a fish and bring it home to eat, but I still need to know how to cook it. If I do not have the gift of cooking a fish, I will not be able to feed anyone. Thus, even if we have been called and have received a vision, we will not be able to carry out this vision without gifts. Gifts speak of the spiritual capacity that is needed in order to carry out spiritual matters. Hence, in learning to serve the Lord, we must seek and exercise our gifts so that we may have the spiritual capacity to carry out spiritual matters.
　Gifts, however, have only a temporary benefit in the service. Consider a locality that has brothers and sisters who have been saved for a short period of time and saints who have been saved longer but do not have much spiritual knowledge. After the Lord raises them up to meet, there is a need for speaking in the meetings, so the burdened brothers pray, “Lord, raise up some among us to speak!” When a brother gets up to speak and sounds quite good the first time, even better the second time, and nearly perfect the third time, it seems as if their prayer has been answered. Then everyone rejoices, thinking that God has raised up Brother So-and-so as a gift to speak.
　This brother then begins to read the Bible even more, and he also reads and considers spiritual books. When he speaks, many are moved, and he can speak on anything, including loving the Lord, consecration, being broken, being dealt with, taking the way of the cross, Christ living in us, and our living in the Lord. It even seems as if Paul could not speak as well as this brother if he were among us today. We need to realize, however, that the speaking of this brother comes out of his gift, not necessarily his constitution. He may be able to speak about the breaking of the cross and about living in the Lord, but whether or not he has been broken by the cross and lives in the Lord is another matter.
　Some may ask, “Does this mean that the brother has done something that he should not have done?” No, his speaking is not a problem, because it has been useful in the meetings. However, when a person who has been raised up by the Lord has only gifts, it can become a problem if he serves the Lord merely according to his gift for an extended period of time. The gift of a serving one must become a ministry so that the church can be built up.
　Consider the matter of the breaking of the cross. This brother may have spoken twenty or thirty times on the breaking of the cross, yet he may not manifest a life that has been broken by the cross. Messages on the breaking of the cross may come forth from his gifted mouth, but a life that issues from the breaking of the cross may not be evident within him. Such a constitution cannot be obtained after a few days of prayer; the constitution of ministry cannot be obtained merely by prayer.
　
GIFTS NEEDING TO BECOME MINISTRY
　In order for this brother to be constituted with a ministry, he must be subdued in the light of the breaking of the cross and accept the breaking of the cross. He needs to be broken until his very person speaks of the breaking of the cross because the breaking of the cross has been constituted into him. Then the breaking of the cross will not simply be a message, a doctrine, or a speaking in him; the cross will be his constitution, his life.
　The church needs ministry as well as gifts. However, we should not expect ministry to be manifested in a church that has been raised up for only a few years. The producing of ministry takes five, ten, or even twenty years. If a brother cooperates with the Holy Spirit, and God’s life is allowed to operate, the Holy Spirit will be able to constitute him with the breaking of the cross. Then when this brother speaks on the breaking of the cross, he will not need to read the Bible or reference books, for he himself will be a testimony of the breaking of the cross. After years of the Holy Spirit’s work and constitution, the matter of the breaking of the cross will become more than just a message in his mouth; it will become his very being.
　In 1 Corinthians Paul deals with the matter of gifts, but in 2 Corinthians he speaks about the matter of ministry. The Corinthians emphasized gifts very much; Paul even says, “You do not lack in any gift” (1 Cor. 1:7), and in chapters 12 and 14 he lists various gifts. Nevertheless, these gifted persons were quite childish, and the local church of these gifted ones was quite chaotic. The church in Corinth seemingly lacked nothing in the way of gifts, but it was a mess and full of divisions, factions, fornication, and chaos.
　Thus, Paul deals with gifts in his first Epistle to the church. He shows the Corinthians that gifts alone could not meet the need nor solve the problems of the church. He says, “I did not determine to know anything among you except Jesus Christ, and this One crucified” (2:2). He shows them that only the crucified Christ can solve the problems of the church. Gifts can meet some—but not all—the needs of the church. Gifts can help the church, but only the crucified Christ can solve the problems of the church.
　Paul does not mention gifts in his second Epistle. Instead, he demonstrates the living of the crucified Christ. Chapter by chapter he shows that he had a ministry, not just gifts. Paul not only preached the cross but let the Lord’s death operate in him so that the cross was manifested in him. As a result, he became the ministry. Paul’s speaking concerning the crucified Christ was not a message but a living. Gifts are related to a message, but ministry is related to a living. Ministry involves more than giving a message; it involves a person living the message.
　It is possible for a newly raised up church to have gifts but not ministry. Even if the seed of ministry has been sown, it will take time for this seed to take form and bear fruit. Eventually, the ministry will be constituted into those who have gifts. Gifts speak of a spiritual capacity given by the Spirit to enable one to function in unique and needed ways. Ministry speaks of living according to the Spirit and of letting the Holy Spirit constitute into us the light that we see and the message that we give to the point that we become the message, and we become the ministry of the message.
　It is not easy to speak merely according to gift, because such speaking requires much reading of the Bible and reference books and extensive preparation. A speaker who is speaking merely according to his preparation is also in fear and trembling, because he is concerned that he will cover points at the beginning and the end but forget points in the middle. After speaking, he usually has some regret over failing to mention some inspiring words. This is common when one speaks merely by gift. However, when gift becomes ministry, the words that need to be spoken will be spoken because the message that he is will be the message that is spoken. This is not a speaking according to gift but a testifying through ministry.
　It is not enough for the Lord’s serving ones to have merely gifts; gifts must become ministry. In the past I encouraged the brothers and sisters to desire gifts because gifts are needed when we first start to serve the Lord. Now I would like to say that merely having gifts is not worth much; we must be stripped and broken in the Lord’s hand so that the messages we give will be constituted into us and become our ministry.
　I have seen some young brothers who are very gifted in preaching the gospel. When some of them preach, nearly everyone is moved or convicted. Nevertheless, when they leave the podium, they are indifferent toward those who are unsaved. Thus, they have a gift related to preaching the gospel but not to the ministry of the gospel. Their words related to the gospel are eloquent, but these brothers seem to have the spirit of the gospel only when they are preaching publicly, not when they contact unbelievers personally.
　I know of a Western missionary who lived in Foochow for over a decade and then in Shanghai into her old age. At first glance, she did not seem to have any gift related to the gospel, yet after spending time with her, I had the feeling that she was the gospel. The gospel was constituted into her for over fifty to sixty years, and her living became the ministry of the gospel. She could preach the gospel without preaching the gospel. Everyone she touched was moved because the gospel had been constituted into her to such an extent that it became a ministry in her.
　The difference between gift and constitution can be seen in relation to language. From an early age I have been learning English, but my English is still poor. In contrast, I have no difficulty speaking Chinese. According to this illustration, my speaking Chinese is a ministry, because I can speak Chinese without any effort. The Chinese language has been constituted into me and has become me. If I want to give a message in English, however, I need much preparation, including reading reference books. The words that come out of my speaking of English are related to gift, but the words that come out of my speaking of Chinese are related to ministry. We use gifts provisionally in our living, not normally. Ministry is what we are normally.
　Second Corinthians 3:9 says that there is glory with the ministry. In verse 18 Paul says, “We all with unveiled face, beholding and reflecting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.” Paul beheld and reflected the glory of the Lord with an unveiled face, and he was transformed into the same image from glory to glory. There was glory with Paul’s ministry.
　In 4:7-8 Paul says, “We have this treasure in earthen vessels that the excellency of the power may be of God and not out of us. We are pressed on every side but not constricted.” From the day that this treasure entered into us, we began to be pressed. There is a treasure within, but there is pressing without. This pressing is needed in order for the treasure to grow day by day. When death operates in us, the life of the Lord operates in us as well (v. 12). This life cannot be conveyed merely through the words of a message but through the living of a ministry.
　
THE CHURCH SUFFERING LOSS IF GIFTS ARE NOT TURNED INTO MINISTRY
　Although gifts are needed in the church, gifts can be a source of problems. The problems in the church in Corinth were related to gifts. For example, a church may truly be blessed when God raises up two brothers to speak. Initially, the two are quite fresh, and many saints are blessed, but soon the two can come to different views related to the truth. One may give a message on the need for a revelation to experience our co-crucifixion with the Lord, and his speaking may be clear and logical. The next week, however, the second brother may say that it is futile to merely see the matter of our co-crucifixion with the Lord but that we should instead follow the Holy Spirit daily and put to death the practices of our members. His speaking also seems clear and logical. In subsequent meetings the first brother may say that seeing our co-crucifixion with Christ is necessary because we cannot crucify ourselves, while the second brother says that it is possible to crucify ourselves because Colossians 3:5 says, “Put to death therefore your members which are on the earth.” Thus, the “arguments” of Job are repeated from the podium. After two years of such speaking, all the brothers and sisters will be hindered in their pursuit. Although the two brothers talked about our co-crucifixion with Christ, neither was willing to die, and although they talked about crucifixion, neither was crucified. There were messages about the cross but no crucifixion. They had the word of the cross in their mouths but not the life of the cross in their constitution.
　It is exceedingly important for gift to become ministry. It is not a small thing when brothers and sisters love the Lord with their whole heart and desire to serve the Lord with their time and give up their future altogether. On the one hand, I treasure this and rejoice, but on the other hand, I am cautious. If we serve the Lord with gifts rather than ministry, it will not be long before the brothers and sisters all over Taiwan are quarrelling with one another. This is not a mere supposition; I know of many examples in our recent history and throughout church history. We have recently learned of a case in mainland China, and even the Brethren were divided over doctrinal disagreements among some of their gifted brothers.
　Both George Whitefield and John Wesley received help from Count von Zinzendorf. According to the biography of George Whitefield, Wesley and Whitefield were co-workers, but eventually some problems developed. In regard to the matter of sanctification, Zinzendorf said that we have no holiness in ourselves and that we cannot be holy in ourselves; instead, our holiness is Christ. Whitefield agreed with this view. Wesley, however, said that holiness is a power within us that drives sins away so that we can be completely clean; therefore, holiness is sinless perfection. The two disagreed so much on this point that they could no longer work together.
　If we do not see what it means for gifts to become ministry, our speaking eventually will produce only debates over doctrines. Doctrines produce debates, but a living stops all debate. The yes of a constituted living is yes, and the no of such a living is no. There is no need for debate. When the responsible brothers encounter those who want to debate like Job, there is no need for refutation. Instead, let them try to implement their suggestion. Their loss of the Lord’s presence will eliminate all debate.
　Gifts have a place in the beginning, but there is no benefit from relying upon them for a prolonged period of time. If gifts do not become ministry, they will damage the church. Gifts must result in ministry, or they will damage the church. If a man can only speak and work without constitution, the church may be helped initially, but eventually it will be damaged. If what we say and do are not a part of our living and constitution, our gifts will become a problem to the church.
　I hope that all the gifted brothers and sisters will see that the church needs gifts, yet gifts cannot be relied upon for long. Gifts should be like silkworms that turn into pupas and then into moths. A gift needs to become a ministry quickly. If a gift does not turn into a ministry, it will help the church initially but later destroy the church.
　I have had many co-workers from the day I started serving the Lord. Yet it is hard for anyone to find anything that I have spoken concerning the co-workers in a way of disapproval. When others have asked me if my view of the truth has been the same as all the other co-workers over the past twenty years, I must truthfully say that we have not always had the same view on many things. Nevertheless, I do not argue. Something within me stops me when I want to talk about a differing point. This can be called the cross, the dealing of the Lord, or the discipline of the Holy Spirit, but it kills the debate within me so that I can go on with the co-workers. It is quite dangerous to work merely according to gift. It is easy to be mistaken without realizing it. Gifts are useful, but we should not rely upon them. Gifts can be used to a certain extent, but they should issue in ministry.
　May the Lord have mercy on us so that this word may shine in us and cause the co-workers to treasure gifts but not live in them, to learn to live under the shadow of the cross, and to be disciplined by the Holy Spirit so that the message of the cross may be constituted into us and that our gifts may become ministry. Then we will render help to the church and not become a problem to the church, and we will build the church, not destroy the church.
 
　　读经：哥林多后书三章五至九节，十八节，四章一至二节，七至十一节，十六节。

　　我们已经看过异象、启示的事，本篇信息我们要来看职事。说到“职事”这辞，在中文有两个读音相同的辞，就是执事和职事。执事是说到人，职事是说到职务；前者是指人，后者是指事。
 
　Scripture Reading: 2 Cor. 3:5-9, 18—4:2, 7-11, 16

　In this chapter we will consider the matter of ministry. In the Chinese language the word for ministry has the same pronunciation as the word for minister. Minister speaks of the person, and ministry speaks of a person’s work; the former refers to a person, and the latter refers to a thing.
　　一个为主作工，事奉神的人，必须有五项基本认识，就是蒙召、异象或启示、恩赐、职事和引导。一个人若是盼望他的事奉有分量，并且能摸着神的旨意，就是神永远的计划，他对于这五件基本的事，必须有透彻的认识。如果你事奉神，却对呼召不清楚，对异象没有看见，恩赐不明显，职事不彻底，在引导上也是糊涂的，你就只能作一个在基督教里所谓的传道人，不能作神的仆人，作神的使者。你若是个神所兴起、所差遣、所使用的一个仆人，在你身上定规呼召是清楚地，启示是清楚地，恩赐是明显的，职事是确定的，而且活在引导里。盼望我们众人都记牢这五件事。这五件事在我们每一个事奉神的人里面，必须有相当的地位和分量。
 
　A person who serves the Lord must know five basic items—calling, vision, gifts, ministry, and leading. Anyone who wants his service to be in line with God’s will, that is, God’s eternal plan, must have a thorough understanding of these five basic items. If we serve the Lord without a clear calling, without any vision or manifestation of gifts, without being constituted with a ministry, and without any focus in our leading, at the most we will be a “preacher,” but we will not be a servant or messenger of the Lord. A servant who is raised up, sent, and used by the Lord will have a specific calling, a clear vision, a manifested gift, a living ministry, and a focused leading. These five items must have considerable ground and bear considerable weight within everyone who serves the Lord.
　　约伯记给我们看见，当时在全地上有一个最敬畏神的人，那就是约伯（伯一1）。在全地上难得找出一个比约伯更敬畏神的人，可以说，约伯是无可指责的。甚至神能告诉撒但说，地上没有人像约伯那样完全且正直，敬畏神，远离恶事（一8）。但约伯记给我们看见一件事，就是人所谓的完全，人自己的义，如何遮蔽了人的眼睛，叫人不能看见神的启示，不能看见神的光。约伯这个人实在是好，但整卷约伯记给我们看见，起初约伯虽好，却没有亮光，没有启示。约伯敬畏神，无可指责，但他没有亮光，没有活在神的面光中。直到约伯记末了，约伯给神遇着了，他才说，“我从前风闻有你，现在亲眼看见你。”（四二5）

　　在四十二章以前，约伯不过是一个自义的人，他风闻有神，却没有看见神的亮光。在十三章，约伯曾说，“但我要对全能者说话，我愿与神理论。”（伯十三3）约伯要和神理论，要神说明他的错在哪里？这话证明两件事。第一，证明约伯这个人的确完全，否则怎敢说出那样的话。他的朋友们都对他说，神是公义的，你若没有错，神绝不会使你受这样的责打，但是约伯拒绝接受他朋友的说法。第二，证明约伯没有找着神。他虽是一个完全人，一个敬畏神，有义行的人，但是他没有光。神容让撒但来对付约伯，不是因为约伯有错，反而是因为他太没有错了。

　　神对付约伯不是因为他错，乃是因为他太对了，对到一个地步，撒但也没有法子对付他；他对到一个地步，要在宇宙中向神挑战，找神理论。然而请记得，对的人，常常是瞎眼的人。自义叫人眼瞎，自义遮蔽人，叫人看不见亮光，看不见神。

　　这个自义害了约伯，这个对害了约伯。这个对是约伯的难处，也是神的仇敌，所以神不宝贝约伯的完全，约伯的对。神让撒但来破碎，来击打，打得约伯越来越糊涂。全本圣经没有一卷书记载人吵嘴的篇幅像约伯记那样长。在约伯记全卷四十二章里，有三十三章都是记载人吵嘴。约伯同他的三个朋友，吵嘴吵得很厉害。第一个朋友吵了三篇，约伯不服（四~七，十五~十七，二二~二四）；第二个朋友也吵了三篇，约伯又不服（八~十，十八~十九，二五~三一）；第三个朋友又吵二篇，约伯也把他驳倒（十一~十三，二十~二一）。三个朋友合起来至少吵了八篇，但是都被约伯驳倒了。后来又来了一个青年以利户，再吵一篇（三二~三七）。等到末了，约伯遇着神时，他就说，“谁用无知的言语，使你的旨意隐藏呢？”（四二3。）

　　我们都知道，与人交谈时，最好先等人把话说完。神最有忍耐，一直让他们吵，吵到末了，三个朋友和以利户都讲完了，约伯也反驳完了，这时候神才进来。神不说别的，神问了约伯许多问题（三八4~三九30，四十15~四一34）。约伯记末了几章，都是神问约伯的问题；然而，约伯一个也答不出来。乃是这样一问，约伯里面明亮了，马上说，“谁用无知的言语，使你的旨意隐藏呢？…我从前风闻有你，现在亲眼看见你。因此我厌恶自己，在尘土和炉灰中懊悔。”（四二3，5~6）约伯懊悔什么？他懊悔自己。不是懊悔不好的自己，乃是懊悔好的自己；不是懊悔败坏的自己，乃是懊悔完全、良善的自己。这个完全良善的自己，遮蔽了神的亮光。

　　一个人若要看见神的异象，看见神的亮光，他的自己要停下来，他的话要说完。有些弟兄姊妹，直到今天在神面前的话还没有完，他们有自己的看法，有自己的眼光；并且他们觉得，他们的看法最对，他们的眼光最准。就在不久前，有一位弟兄来见我，说，“为什么我们不这样作？为什么不那样作？这样作怎样好，那样作怎样有益处。”遇到这样的问题时，我只有一个答复：“顶好请你去作。”这话的意思是，我们常不知道自己说的是什么，当我们去作的时候，才会看见我们说有神的同在，事实上找不着神；我们说蒙神悦纳，事实上没有碰着神。我们真往前走的时候，就发现我们所看的不准确。

　　当约伯没有碰着神时，以为整个宇宙中，没有一个人比他自己更对。约伯自义到一个地步，竟然说，“惟愿我知道在那里可以寻见神，使我可以到祂的座前！我要在祂面前将我的案件陈明，满口辩白。”（伯二三3~4）约伯这种说法，显示他没有遇见神。没有遇见神光照的人，不知道自己多糊涂，多瞎眼。等过了一段时间，神进来了；约伯看见神，才服下来。他末了那段话，意思是说，“我从前不过风闻有你，现在才亲眼看见你。我从前那么多的话，都是无知的言语，毫无益处，只能叫你的旨意隐藏，只能叫你的光受遮蔽。现在我懊悔，只懊悔这个完全的自己。”（参伯四二1~6）这指明约伯看见了光。

　　看见光的人，定规是话说完了的人，定规是定下来的人。盼望我们事奉神的人，都能看见这个。你里外都能定下，能够不动，神就能够出来。什么时候你在说话，什么时候神就不说了。这就是马利亚和马大的分别。马利亚是定下来的，马大是不肯停的（路十38~42）。结果一个得着主的说话，一个没有得着。难道主真的没有对马大说话么？不！不是主没有说话，是因为马大里面停不下来，所以她听也听不见。

　　在事奉主的事上，每一位弟兄姊妹都要学习把自己定下来，不把自己的意见、眼光和看法带进来。你要能在神面前说，“神啊，我整个人打住了，整个人停下来，里头的话语止息了。”你这样来读圣经，亲近神，定规有亮光，有启示，有异象，能摸着神在地上所要走的道路，所要作的工作。

　　没有亮光的人，总归是因为他里面有问题；没有异象的人，总归是因为他里面有东西。难处不在神那一面，难处都在人这一面。请记得，人若没有异象，没有启示，就不能事奉主，只能事奉自己的看法、见地、眼光和办法。你只能作自己的工作，不能作神的工作；因为你没有神的启示，没有神的异象，没有看见神所要给你的。
 
　The book of Job speaks of a very God-fearing man, Job, and of his time on the earth (1:1). Of those who lived on the earth, Job was unreprovable. Even God told Satan that there was none like Job on the earth, a perfect and upright man, who feared God and turned away from evil (v. 8). Job’s so-called perfection and self-righteousness, however, veiled his eyes so that he could not see God’s light. Job was a good man, but the book of Job shows that he had no light and no revelation. Job feared God and was unreprovable, yet he had no light and did not live in God’s presence. It is only at the end of the book, after Job met God, that he said, “I had heard of You by the hearing of the ear, / But now my eye has seen You” (42:5).

　Before chapter 42 Job was merely a self-righteous man who had heard about God but had not seen God’s light. In chapter 13 he said, “I would speak to the Almighty, / And I desire to argue with God” (v. 3). Job was willing to argue with God, because he wanted God to explain his wrongdoing. This shows that Job was indeed perfect and upright; otherwise, he would not have dared to speak in this way. Job’s friends told him that God, who is righteous, would have struck him only if he was wrong in some way. Job, however, rejected this argument. This also shows that Job had not found God. Though he was a perfect and upright man, a God-fearing man with righteous deeds, he had no light. God allowed Satan to deal with Job, not because of his faults but because he was too faultless.

　God dealt with Job not because he was wrong but because he was so right that even Satan had nothing against him; he was so right that he was willing to challenge God and argue with Him. Those who are upright are often blind. Self-righteousness blinds us, and self-righteousness veils us so that we cannot see light and cannot see God.

　Job’s self-righteousness was detrimental to him; it was a problem to him and a frustration to God. Therefore, God did not value Job’s perfection; instead, He allowed Satan to break, to strike, Job to the point that he became more and more confused. No book in the Bible records such lengthy quarrels as the book of Job. Of the forty-two chapters in Job, thirty-three are a record of his quarrels with his three friends. Job had fierce quarrels with these friends. His first friend quarreled with him in three sections (chs. 4—7; 15—17; 22—24), but Job was not convinced. A second friend also quarreled with him in three sections (chs. 8—10; 18—19; 25—31), but Job was not convinced. Then a third friend quarreled with him in two sections (chs. 11—13; 20—21), but Job refuted him as well. Together his three friends quarreled with him in eight separate sections, but Job countered them all. Lastly, Elihu came and quarreled with him in a final section (chs. 32—37). When Job finally met God, he said, “Who is this who hides counsel without knowledge?” (42:3).

　When talking with others, it is best to let them finish. God is very patient, and He let Job and his friends quarrel until they were finished talking, and Job was finished refuting. When God came in, He did not say anything in the way of argument; instead, He asked Job questions (38:4—39:30; 40:15—41:34). The last chapters of the book of Job present God’s questions to Job, none of which he could answer. Through those questions Job was enlightened and immediately said, “Who is this who hides counsel without knowledge? / ...I had heard of You by the hearing of the ear, / But now my eye has seen You; / Therefore I abhor myself, and I repent / In dust and ashes” (42:3, 5-6). Job repented for his self. He did not repent for his bad self but for his good self, not for his corrupt self but for his perfect and upright self, which was veiled to God’s light.

　In order to see God’s vision, God’s light, we must stop ourselves and finish our “talking.” Some brothers and sisters cannot stop “talking.” They think that their views and insights are accurate and commendable. Recently, a brother came to see me and said, “We should do this, and we should do that. It would be good if we do this and beneficial if we do that.” I often have only one reply when I encounter such speaking. I say, “It would be good if you could do it.” I say this because a person who does not truly know what he is speaking about loses the Lord’s presence when he does something on his own. Even though he thinks that his way is acceptable, he does not touch God. Thus, when he attempts to take his own way, he learns that his views and insights are not accurate.

　Before Job touched God, he thought that he was the most proper person in the universe. In his self-righteousness Job said, “Oh that I knew where I might find Him, / That I might come to His seat! / I would present my cause in order before Him, / And I would fill my mouth with arguments” (23:3-4). This word shows that Job had not met God. Those who have not met God’s shining have no comprehension of their foolishness and blindness. But when God came to Job and he saw God, he was subdued. After seeing God, Job’s speaking indicated that he had merely heard of God by the hearing of his ear but that now he truly saw God. He realized that his words were without knowledge and that he had been hidden and veiled from God’s shining. Thus, he repented even for his perfect and upright self (cf. 42:1-6). This shows that Job saw light.

　We see light only when our “talking” ceases and we are still. I hope that all God’s serving ones can see this. When we are still within and quiet without, God can come. When we speak, God does not speak. This is the difference between Mary and Martha. Mary was still, but Martha could not stop (Luke 10:38-42). Consequently, Mary gained the Lord’s speaking, but Martha did not. Martha, however, did not miss the Lord’s speaking because He would not speak to her; rather, she could not hear the Lord’s speaking because she could not stop her self and be still.

　In serving the Lord, every brother or sister must learn to be still and to not bring in his or her own opinions, insights, views, and ways. We should be able to say before God, “I have stopped my whole being, and I have finished my speaking.” When we read the Bible and draw near to God in this way, we will have vision and light, and we will be able to know the way that God wants us to take and the work that God wants us to do on the earth.

　If we have no vision and no light, there must be some problem, but the problem is not on God’s side, it is on our side. Without a vision we can only serve the Lord with our own opinions, insights, views, and ways. Thus, our “work” will only be our work, not God’s work, because we will not have a vision of God or of our place in His work.
　　异象有了，启示有了，接着是恩赐的问题。恩赐应该是接着异象的。有异象，就能看见主自己，看见事奉的内容；然而怎样能把所看见的异象事奉出去呢？这就需要恩赐。比方，我从外面买了鱼回来，但是我不会烧，没有烧鱼的恩赐，结果这鱼就无法给人吃。我虽然蒙召，有异象，也有启示，看见该作什么，但是我不会作，没有恩赐，这样也不行。恩赐是一种属灵的本能，没有属灵的本能，就不会作属灵的事。因此，我们学习事奉主的人，都要羡慕恩赐，操练恩赐，使其成为自己属灵的本能。

　　然而，恩赐在我们的事奉上，并不是最好的东西。恩赐在事奉上，乃是神一时的借用，不是长远的。比方，一个地方的弟兄姊妹，好些都是得救两、三年的，虽然有几位得救年数较长，但属灵的认识不多。大家被主兴起来聚会，聚会就要有人传讲信息，因此一些有心的弟兄就祷告说，“主啊！求你在我们中间兴起人来说话！”这祷告好像蒙到垂听，就有弟兄站起来说话，说了一次很像样，说了二次更像样，说了三次也没有问题，大家都很喜乐，以为某某弟兄大概是神兴起来说话的。这就是神在那里兴起一个恩赐，在召会中能传讲信息。

　　这位弟兄就学习把圣经多读一点，把属灵的书籍看了再看，想了再想，讲起道来，很多人受感动。他什么道都能讲，讲爱主，讲奉献，讲破碎，讲什么叫作对付，走十字架的道路，基督活在我们里面，我们活在主里面。可能保罗今天到他们中间，也不一定能讲出更好的。然而我们要明白，这位弟兄所讲的道，都是恩赐的。对于十字架的破碎和活在主里面，他懂是懂，却只是在头脑里懂，在话语上懂。在他身上有没有十字架的破碎，有没有实际活在主里面，可能还是个问题。

　　或许你们要问，难道这位弟兄作了不该作的么？不，他作的一点都不错。如果那地方没有这位弟兄，大家都要睡觉了。他那样作，有他的功用。刚被主兴起来的人，只有恩赐。但是一个人事奉主的年日久了，一个地方召会兴起的年日长了，在召会中，在事奉主的人身上，光有恩赐是不行的，是会出问题的。一个事奉主的人，必须把恩赐变作职事，召会才能被建造。

　　以十字架的破碎来说，这位弟兄或许已经讲过二、三十次十字架破碎的道，但是这位弟兄身上不一定有十字架破碎的生命。十字架破碎的道，能从他恩赐的口出来，但十字架破碎的生命，在他这作口的人身上，不一定能看见。这不是祷告三天能得着的；祷告也许能叫人得着恩赐，但光是祷告，不能叫人得着职事。
 
　In addition to vision and revelation, service also involves gifts. Gifts follow vision. Vision involves seeing the Lord and seeing the content of His service. In order for vision to result in ministry, there is a need for gifts. For example, I can buy a fish and bring it home to eat, but I still need to know how to cook it. If I do not have the gift of cooking a fish, I will not be able to feed anyone. Thus, even if we have been called and have received a vision, we will not be able to carry out this vision without gifts. Gifts speak of the spiritual capacity that is needed in order to carry out spiritual matters. Hence, in learning to serve the Lord, we must seek and exercise our gifts so that we may have the spiritual capacity to carry out spiritual matters.

　Gifts, however, have only a temporary benefit in the service. Consider a locality that has brothers and sisters who have been saved for a short period of time and saints who have been saved longer but do not have much spiritual knowledge. After the Lord raises them up to meet, there is a need for speaking in the meetings, so the burdened brothers pray, “Lord, raise up some among us to speak!” When a brother gets up to speak and sounds quite good the first time, even better the second time, and nearly perfect the third time, it seems as if their prayer has been answered. Then everyone rejoices, thinking that God has raised up Brother So-and-so as a gift to speak.

　This brother then begins to read the Bible even more, and he also reads and considers spiritual books. When he speaks, many are moved, and he can speak on anything, including loving the Lord, consecration, being broken, being dealt with, taking the way of the cross, Christ living in us, and our living in the Lord. It even seems as if Paul could not speak as well as this brother if he were among us today. We need to realize, however, that the speaking of this brother comes out of his gift, not necessarily his constitution. He may be able to speak about the breaking of the cross and about living in the Lord, but whether or not he has been broken by the cross and lives in the Lord is another matter.

　Some may ask, “Does this mean that the brother has done something that he should not have done?” No, his speaking is not a problem, because it has been useful in the meetings. However, when a person who has been raised up by the Lord has only gifts, it can become a problem if he serves the Lord merely according to his gift for an extended period of time. The gift of a serving one must become a ministry so that the church can be built up.

　Consider the matter of the breaking of the cross. This brother may have spoken twenty or thirty times on the breaking of the cross, yet he may not manifest a life that has been broken by the cross. Messages on the breaking of the cross may come forth from his gifted mouth, but a life that issues from the breaking of the cross may not be evident within him. Such a constitution cannot be obtained after a few days of prayer; the constitution of ministry cannot be obtained merely by prayer.
　　这位弟兄要得着职事，必须从他看见十字架破碎的光那天起，就服在所看见的光里面，接受十字架的破碎。破碎到有一天，他这个人就是十字架的破碎，十字架破碎的生命就组织在他里面。十字架的破碎在他身上不光是一篇信息，一个道理，一种讲法；十字架乃是一个组织，一个生命，变作了他这个人。

　　召会需要恩赐，也需要职事。然而，你不能盼望一个召会兴起来两年，就有职事产生出来；这也许需要再过五年、十年，甚至二十年。如果神的圣灵和神的生命，在某位弟兄身上得到合作，圣灵能把十字架的破碎，组织在他里面；有一天，这位弟兄要讲十字架的破碎时，圣经不必读，参考书也不必看，他这个人就是十字架的破碎。经过八年、十年圣灵的工作和组织，十字架的破碎，不光是在他口里的一篇道，更是成了他这个人。

　　哥林多前书说到使徒对付恩赐的问题，后书给我们看见什么叫作职事。哥林多人非常注重恩赐，保罗曾对他们说，“你们在恩赐上一无所缺。”（林前一7）所以到了十二、十四章，保罗就说出他们各种的恩赐。但是我们看见，一个有恩赐的人，可能很幼稚，一个有恩赐的召会，可能很紊乱。哥林多召会恩赐很齐全，似乎一无所缺；但哥林多召会很乱，不仅有淫乱、分争、结党等，其他各式各样紊乱的事都有。

　　因此，保罗在前书不是讲恩赐，乃是对付恩赐。他给哥林多召会看见，光有恩赐不能应付召会的需要，不能解决召会的难处。所以他说，“我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并这位钉十字架的。”（二2）保罗给他们看见，恩赐不能解决难处，只有钉十字架的基督，才能解决难处。恩赐能应付召会一部分的需要，但不能应付所有的需要。恩赐能够叫召会得着帮助，但是当召会发生难处时，能叫召会的难处得到解决的，乃是钉十字架的基督。

　　到了后书，保罗不提恩赐，他给我们看见，一个活出钉十字架的基督的使徒，到底是如何。他一章一章的给我们看见，他身上不光有恩赐，乃是有职事。保罗不光讲十字架的道，乃是天天让主的死在他身上作工，让十字架显在他身上，结果他这人就变作职事。到这时候，保罗对人讲钉十字架的基督，就不是一个道理，乃是一个生活。道理是恩赐，生活是职事。职事不光口讲那篇道，乃是人就活在那篇道里面。

　　初兴起来的召会，当然只能有恩赐，不能有职事。也许职事的种子种在那里，但是还未成形，还未结出丰满的果子。等过了一段时间之后，就应当有职事。有恩赐的人，至终都该有职事组织在他们里面。什么叫作恩赐呢？恩赐就是主的灵临到你身上，给你一个属灵的本能，叫你作别人不会作的事。什么叫职事呢？职事乃是你活在圣灵的生命里，活在你所传的信息里，活在你所看见的亮光里，让圣灵在你里面一直作组织的工作，把你所讲的道，调和在你里面，调和到一个地步，你这个人就是那篇道，你这个人就是那篇道的职事。

　　用恩赐讲道相当不容易，圣经要多读，参考书要多看，甚至整周都要预备。等到上了讲台，又是战兢恐惧，深怕讲了头尾，忘了当中。等讲过之后，又相当后悔，怎么把使人感动的话都忘了。这都是用恩赐讲道的故事。等到恩赐变作职事，你到讲台上说话时，永远不会忘记要讲什么，怎样讲都条条是道，因为道就活在你这个人里头，你这个人也活在道里头。你不是用恩赐讲道，你乃是用职事证道，用话语在职事里把道说出来。

　　事奉主的人光有恩赐不行，恩赐必须变作职事才可以。已过我鼓励弟兄姊妹要羡慕恩赐，因为你们刚开始事奉主，必须有恩赐。现在我告诉你们，光有恩赐不值钱，还得在主手里有剥夺，有破碎，让你所讲的道能组织在你里头，变作你这个人，让你的恩赐变作你的职事。

　　也许你们要问，传福音这个恩赐能变作职事么？当然能。我曾看见有的少年弟兄很有传福音的恩赐；他到讲台上传福音时，难得有人不受感动，难得有人不佩服。然而，等他下了讲台，即使看见许多人没有得救，也丝毫无动于衷。这就是光有福音的恩赐，而没有福音的职事。他站福音讲台时，福音的灵出来了，福音的口才出来了，但是到了私下，不只福音的灵没有，连福音也没有了，这就是只有恩赐。

　　我曾看见过一位西国教士，她在福州住了十几年，年迈时在上海。你不觉得她身上有多少福音的恩赐，但是你碰到她的时候，觉得她这个人就是福音。福音在她身上组织了五、六十年之久，她这个人就变作一个福音的职事。她不必传福音，就是传福音。她的确有传福音的力量，她分发单张实在有福音的灵，结果没有人不受感动。福音在她里面组织到一个地步，在她身上变成一个职事。

　　以学语言为例，我从幼年就学英文，一直到今天，可能是口才太差，所以英文还是一塌糊涂。然而，我说中国话一点也没有困难。用比方说，我说中国话是恩赐呢，还是职事？是职事。因为我不必想就能说中国话，中国话就组织在我里头，已经变作我这个人。但如果要我用英语讲一篇道，那我真是要用九牛二虎之力，并且要去看参考书，好好预备才行。这就是恩赐。中国话在我身上是职事，英语在我身上只是恩赐。所以恩赐就是你平时不在它里面，临时拿来用而已。职事就是你平日在它里面，你就是它，它就是你。

　　林后三章九节说，那职事是有荣光的。保罗接着在十八节说，“我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。”保罗以没有帕子遮蔽的脸，观看并返照主，就变化成为与祂同样的形像，从荣耀到荣耀，所以保罗的职事是有荣光的。

　　到四章保罗又说，我们有宝贝在瓦器里（林后四7）。我们要看见，从宝贝进到我们里面的那一天开始，外面就没有平安的日子。里面有宝贝，外面有击打，无非是叫这宝贝一天一天的长大。死在我们身上作工，主也在我们身上作工。这不是话语所能言传的，乃是一个生命的道，在保罗身上变作职事。
 
　In order for this brother to be constituted with a ministry, he must be subdued in the light of the breaking of the cross and accept the breaking of the cross. He needs to be broken until his very person speaks of the breaking of the cross because the breaking of the cross has been constituted into him. Then the breaking of the cross will not simply be a message, a doctrine, or a speaking in him; the cross will be his constitution, his life.

　The church needs ministry as well as gifts. However, we should not expect ministry to be manifested in a church that has been raised up for only a few years. The producing of ministry takes five, ten, or even twenty years. If a brother cooperates with the Holy Spirit, and God’s life is allowed to operate, the Holy Spirit will be able to constitute him with the breaking of the cross. Then when this brother speaks on the breaking of the cross, he will not need to read the Bible or reference books, for he himself will be a testimony of the breaking of the cross. After years of the Holy Spirit’s work and constitution, the matter of the breaking of the cross will become more than just a message in his mouth; it will become his very being.

　In 1 Corinthians Paul deals with the matter of gifts, but in 2 Corinthians he speaks about the matter of ministry. The Corinthians emphasized gifts very much; Paul even says, “You do not lack in any gift” (1 Cor. 1:7), and in chapters 12 and 14 he lists various gifts. Nevertheless, these gifted persons were quite childish, and the local church of these gifted ones was quite chaotic. The church in Corinth seemingly lacked nothing in the way of gifts, but it was a mess and full of divisions, factions, fornication, and chaos.

　Thus, Paul deals with gifts in his first Epistle to the church. He shows the Corinthians that gifts alone could not meet the need nor solve the problems of the church. He says, “I did not determine to know anything among you except Jesus Christ, and this One crucified” (2:2). He shows them that only the crucified Christ can solve the problems of the church. Gifts can meet some—but not all—the needs of the church. Gifts can help the church, but only the crucified Christ can solve the problems of the church.

　Paul does not mention gifts in his second Epistle. Instead, he demonstrates the living of the crucified Christ. Chapter by chapter he shows that he had a ministry, not just gifts. Paul not only preached the cross but let the Lord’s death operate in him so that the cross was manifested in him. As a result, he became the ministry. Paul’s speaking concerning the crucified Christ was not a message but a living. Gifts are related to a message, but ministry is related to a living. Ministry involves more than giving a message; it involves a person living the message.

　It is possible for a newly raised up church to have gifts but not ministry. Even if the seed of ministry has been sown, it will take time for this seed to take form and bear fruit. Eventually, the ministry will be constituted into those who have gifts. Gifts speak of a spiritual capacity given by the Spirit to enable one to function in unique and needed ways. Ministry speaks of living according to the Spirit and of letting the Holy Spirit constitute into us the light that we see and the message that we give to the point that we become the message, and we become the ministry of the message.

　It is not easy to speak merely according to gift, because such speaking requires much reading of the Bible and reference books and extensive preparation. A speaker who is speaking merely according to his preparation is also in fear and trembling, because he is concerned that he will cover points at the beginning and the end but forget points in the middle. After speaking, he usually has some regret over failing to mention some inspiring words. This is common when one speaks merely by gift. However, when gift becomes ministry, the words that need to be spoken will be spoken because the message that he is will be the message that is spoken. This is not a speaking according to gift but a testifying through ministry.

　It is not enough for the Lord’s serving ones to have merely gifts; gifts must become ministry. In the past I encouraged the brothers and sisters to desire gifts because gifts are needed when we first start to serve the Lord. Now I would like to say that merely having gifts is not worth much; we must be stripped and broken in the Lord’s hand so that the messages we give will be constituted into us and become our ministry.

　I have seen some young brothers who are very gifted in preaching the gospel. When some of them preach, nearly everyone is moved or convicted. Nevertheless, when they leave the podium, they are indifferent toward those who are unsaved. Thus, they have a gift related to preaching the gospel but not to the ministry of the gospel. Their words related to the gospel are eloquent, but these brothers seem to have the spirit of the gospel only when they are preaching publicly, not when they contact unbelievers personally.

　I know of a Western missionary who lived in Foochow for over a decade and then in Shanghai into her old age. At first glance, she did not seem to have any gift related to the gospel, yet after spending time with her, I had the feeling that she was the gospel. The gospel was constituted into her for over fifty to sixty years, and her living became the ministry of the gospel. She could preach the gospel without preaching the gospel. Everyone she touched was moved because the gospel had been constituted into her to such an extent that it became a ministry in her.

　The difference between gift and constitution can be seen in relation to language. From an early age I have been learning English, but my English is still poor. In contrast, I have no difficulty speaking Chinese. According to this illustration, my speaking Chinese is a ministry, because I can speak Chinese without any effort. The Chinese language has been constituted into me and has become me. If I want to give a message in English, however, I need much preparation, including reading reference books. The words that come out of my speaking of English are related to gift, but the words that come out of my speaking of Chinese are related to ministry. We use gifts provisionally in our living, not normally. Ministry is what we are normally.

　Second Corinthians 3:9 says that there is glory with the ministry. In verse 18 Paul says, “We all with unveiled face, beholding and reflecting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.” Paul beheld and reflected the glory of the Lord with an unveiled face, and he was transformed into the same image from glory to glory. There was glory with Paul’s ministry.

　In 4:7-8 Paul says, “We have this treasure in earthen vessels that the excellency of the power may be of God and not out of us. We are pressed on every side but not constricted.” From the day that this treasure entered into us, we began to be pressed. There is a treasure within, but there is pressing without. This pressing is needed in order for the treasure to grow day by day. When death operates in us, the life of the Lord operates in us as well (v. 12). This life cannot be conveyed merely through the words of a message but through the living of a ministry.
　　召会中该有恩赐，但是召会中也怕有恩赐。哥林多召会的难处，可以说就在于恩赐多。比方有一处召会，神实在恩待他们，兴起了两位有讲道恩赐的弟兄。起头的时候，两个人很新鲜，也很有主的祝福，许多圣徒蒙了恩。但过了不久，两个人在真理的看法上很不同。比方，第一个起来讲一篇道，说到我们与主同死，需要有启示，有看见，讲得头头是道，非常好。过了一周，另一个弟兄也来讲与主同死，他说光看见没有用，还得天天随从圣灵，治死肢体的恶行才可以，讲得也相当有道理。再过一周，第一个弟兄又上台讲罗马六章，说到人若没有看见与基督同死，定规死不了。钉十字架是无法自己把自己钉上去的。众人听了，觉得他说得很对。又过一周，第二个弟兄再说，“歌罗西书明明说，要治死你们在地上的肢体（西三5），怎么说钉不上去呢？”结果这一个讲台就重演约伯记的故事。这样讲了两年，把弟兄姊妹都讲跑了。前一年用恩赐带进来的人，听他们这样讲，越听越没有路可走。两个人在讲台上讲死，却没有一个愿意死。无论是讲钉上去也好，没有钉上去也好，总归两个人都没有钉上去。两个人传十字架的道，结果都没有钉十字架。有十字架的话，没有十字架的生命。十字架的话从他们口里出来，但十字架的生命没有组织在他们里面，没有变作他们的职事。

　　这给我们看见，恩赐变作职事，是一个极重要的问题。当我看见许多弟兄姊妹心里爱主，要事奉主，把时间摆出来，前途完全不要时，我知道这不是一件小事。一面，我觉得宝贝，也觉得喜乐。但是另一面，我替你们担心，如果人出来事奉主，光有恩赐没有职事，再过几年，全台各地的弟兄姊妹都要吵起来。这不是假设，因为无论最近或在召会历史上，我都能举出例证。最近的，就是我们在中国大陆已经有这样的事发生；在召会历史上，我们也看见弟兄会当初之所以分成两大派，全是因为有恩赐的人在道理上有了争执。两个有恩赐的人相争，争得非常厉害，就把召会分了。

　　我们许多人都看过怀特腓乔治（George Whitefield）的传记。与怀特腓同期的，有一位叫卫斯理约翰（John Wesley），他们都曾经从新生铎夫（N. L. Zinzendorf）得帮助。然而，当我们读他们的传记时，就读出卫斯理和怀特腓在起头的时候，是很好的同工，后来两个人发生难处。对于圣洁的问题，新生铎夫说，我们没有圣洁，也没有法子圣洁，我们的圣洁就是基督。怀特腓也同意这个主张。但是卫斯理说，我们的圣洁就是里面有一个能力，把我们里面的罪赶走了，叫我们完全洁净，圣洁就是无罪的完全。在这点上，他们两个人发生很厉害的争执，甚至以后无法同工。

　　所以，你若没有看见什么叫作恩赐变作职事，将来定规产生一种情形，你讲多少道，就会有多少辩论。许多的辩论不过就是道理而已，等你活在其中时，你就看见无可辩论，是就是是，不是就是不是，不需要辩论。盼望召会的负责弟兄，碰到有人想辩论时，就请辩论的人去作作看。所有的辩论都不用反驳；要消除辩论，就是要提议的人自己去作。

　　恩赐的地位，只在起头一段时间，拖长了没有益处。若是在职事之外，恩赐的寿命一直延长，反而会为害召会。恩赐必须在职事里结束它的生命，才不至为害召会。因为若是一个人能说，能作，却不能活出多少，那么这人所说的、所作的，在起头的时候还能帮助召会，末了却要为害召会。若是人说过、作过之后，所说所作不能变作生活，不能组织在人里头，这人所说所作的，都要变作召会的难处。

　　盼望所有有恩赐的弟兄姊妹都看见，召会需要恩赐，但是恩赐不能活太久，恩赐的寿命不能太长。恩赐应该像蚕一样，要变作蛹，再变成蛾。恩赐要快快变作职事。恩赐若不变作职事，在起头的时候对召会有帮助，以后却要把所建造的召会拆毁。

　　我从头一天出来事奉主就有同工，至今有二十年之久。但是你难得听见我讲一篇道，或者写一篇稿，不赞成什么同工所讲的。或许你要问我说，“李弟兄，二十年来你对真理的看法，和所有的同工都一样么？”我要告诉你：“绝不是。有很多地方，我们不一定有一样的看法。”那为什么不争呢？因为每一次我想要讲那个不同点的时候，里面有一个东西制止我。你叫它十字架也可以，叫主的对付也可以，叫圣灵的管治也可以，这个东西杀死了我里面的争，叫我仍然能和同工一同往前。所以，你若是一味地凭恩赐作工，后果相当危险。你可能落在极端的错误里，自己还不以为错。恩赐可用，但不能一味地凭恩赐，恩赐只能用到某一个程度，以后就要让它在职事里结束它的寿命。

　　愿主怜悯我们，叫这些话在我们里面发光，叫许多青年同工虽然宝贝恩赐，但不活在恩赐里，而能学习活在十字架的阴影下，受圣灵管治，让十字架的信息组织在我们里面，使恩赐变作职事。这样，我们就能给召会帮助，而不会变作召会的难处；只会建造召会，而不会拆毁召会。

　　原刊于一九六四年十月“话语职事”第一百六十期
 
　Although gifts are needed in the church, gifts can be a source of problems. The problems in the church in Corinth were related to gifts. For example, a church may truly be blessed when God raises up two brothers to speak. Initially, the two are quite fresh, and many saints are blessed, but soon the two can come to different views related to the truth. One may give a message on the need for a revelation to experience our co-crucifixion with the Lord, and his speaking may be clear and logical. The next week, however, the second brother may say that it is futile to merely see the matter of our co-crucifixion with the Lord but that we should instead follow the Holy Spirit daily and put to death the practices of our members. His speaking also seems clear and logical. In subsequent meetings the first brother may say that seeing our co-crucifixion with Christ is necessary because we cannot crucify ourselves, while the second brother says that it is possible to crucify ourselves because Colossians 3:5 says, “Put to death therefore your members which are on the earth.” Thus, the “arguments” of Job are repeated from the podium. After two years of such speaking, all the brothers and sisters will be hindered in their pursuit. Although the two brothers talked about our co-crucifixion with Christ, neither was willing to die, and although they talked about crucifixion, neither was crucified. There were messages about the cross but no crucifixion. They had the word of the cross in their mouths but not the life of the cross in their constitution.

　It is exceedingly important for gift to become ministry. It is not a small thing when brothers and sisters love the Lord with their whole heart and desire to serve the Lord with their time and give up their future altogether. On the one hand, I treasure this and rejoice, but on the other hand, I am cautious. If we serve the Lord with gifts rather than ministry, it will not be long before the brothers and sisters all over Taiwan are quarrelling with one another. This is not a mere supposition; I know of many examples in our recent history and throughout church history. We have recently learned of a case in mainland China, and even the Brethren were divided over doctrinal disagreements among some of their gifted brothers.

　Both George Whitefield and John Wesley received help from Count von Zinzendorf. According to the biography of George Whitefield, Wesley and Whitefield were co-workers, but eventually some problems developed. In regard to the matter of sanctification, Zinzendorf said that we have no holiness in ourselves and that we cannot be holy in ourselves; instead, our holiness is Christ. Whitefield agreed with this view. Wesley, however, said that holiness is a power within us that drives sins away so that we can be completely clean; therefore, holiness is sinless perfection. The two disagreed so much on this point that they could no longer work together.

　If we do not see what it means for gifts to become ministry, our speaking eventually will produce only debates over doctrines. Doctrines produce debates, but a living stops all debate. The yes of a constituted living is yes, and the no of such a living is no. There is no need for debate. When the responsible brothers encounter those who want to debate like Job, there is no need for refutation. Instead, let them try to implement their suggestion. Their loss of the Lord’s presence will eliminate all debate.

　Gifts have a place in the beginning, but there is no benefit from relying upon them for a prolonged period of time. If gifts do not become ministry, they will damage the church. Gifts must result in ministry, or they will damage the church. If a man can only speak and work without constitution, the church may be helped initially, but eventually it will be damaged. If what we say and do are not a part of our living and constitution, our gifts will become a problem to the church.

　I hope that all the gifted brothers and sisters will see that the church needs gifts, yet gifts cannot be relied upon for long. Gifts should be like silkworms that turn into pupas and then into moths. A gift needs to become a ministry quickly. If a gift does not turn into a ministry, it will help the church initially but later destroy the church.

　I have had many co-workers from the day I started serving the Lord. Yet it is hard for anyone to find anything that I have spoken concerning the co-workers in a way of disapproval. When others have asked me if my view of the truth has been the same as all the other co-workers over the past twenty years, I must truthfully say that we have not always had the same view on many things. Nevertheless, I do not argue. Something within me stops me when I want to talk about a differing point. This can be called the cross, the dealing of the Lord, or the discipline of the Holy Spirit, but it kills the debate within me so that I can go on with the co-workers. It is quite dangerous to work merely according to gift. It is easy to be mistaken without realizing it. Gifts are useful, but we should not rely upon them. Gifts can be used to a certain extent, but they should issue in ministry.

　May the Lord have mercy on us so that this word may shine in us and cause the co-workers to treasure gifts but not live in them, to learn to live under the shadow of the cross, and to be disciplined by the Holy Spirit so that the message of the cross may be constituted into us and that our gifts may become ministry. Then we will render help to the church and not become a problem to the church, and we will build the church, not destroy the church.

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