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第五篇　复兴的律的应用

召会的事奉与复兴的律

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　　借着神圣的启示，我们认识复兴乃是基督徒属灵生命中的一个定律；我们必须借着一再的复兴，才得以在主里逐渐长大。有了这个认识，对我们经历神作生命有相当大的帮助。本篇信息我们要继续来看，如何经常应用这个复兴的律。
　　在召会各种聚会中，我们看见许多弟兄姊妹虽然来聚会，却一点也不活。他们坐在那里，脸拉得长长的，嘴巴闭得紧紧的，不仅自己不出声祷告，连别人祷告也不说阿们。那种垂头丧气、无精打采的样子，就像没有吃饱、喝足、睡够一样。当然，从肉身一面说，他们来聚会前，定规都吃饱，喝足，也睡够了；但从灵性一面说，他们所显出的光景，就像没有足够的吃、喝、睡一样。若是偶尔为之，因为太忙以致灵性上来不及睡觉、吃饭、喝水，还说得过去；但若是一次又一次，他们聚会都如此，一直打不起属灵的精神，这就有问题。
　　为什么许多人的灵性会这样长久不睡，不吃，不喝？追根究柢，要归纳到“律”的问题。按我们的观察，这在于众人对复兴的律认识得不够，以致没有经常应用这律。因着我们不懂得这律，也没有活在这个律里，以致过着无纪律的生活。一般而言，人的饮食起居有纪律，生活有纪律，身体就会健康。照样，在属灵一面，我们也需要经常保持一种纪律的生活。现在，我们要来看这个复兴的纪律问题。
　
　　首先，我们要看见，人类历史已经几千年，今天无论中外，几乎所有的人都懂得，肉身的生命是有定律的，人必须照着定律生活。以人肉身生命的定律而言，每天要睡八小时，早、午、晚要各吃一餐，讲究一点，要再加两三次点心，并且每天要喝足量的水；这些都是不可少的。人按这个定律活着，久而久之，就养成习惯，变成一种纪律。比方睡觉，并不是到精神实在支撑不住，非睡不可，才被迫睡觉。除了极少数例外，大部分的人到了一定的时候，不论困或不困，都得上床睡觉；这就是生活的纪律。这个纪律乃是根据人肉身生命的需要，逐渐养成的。
　　同样的，早晨睡醒了，不论饿不饿，我们都要吃一餐。我们吃或不吃，不一定是根据饿不饿的感觉，乃是照着一个纪律。生活有纪律的人，不仅吃的时间，连吃的量都是固定的；不是想吃就大吃，不想吃就少吃一点。想吃是吃那么多，不想吃也是吃那么多，这就是生活的纪律。早晨吃过，到了十二点还要再吃，到了晚上同样再吃，之后到了十点多，就上床睡觉。睡到早晨又起来，起来后又吃。这一切都不是感觉逼着人作的，乃是一个定律给人认识了，人就照着这个定律生活，而过一种有纪律的生活，结果人的身体必定正常且强壮。
　　其次，我们要看见，这样的睡觉和吃喝，其结果都是一个复兴。比方，前一天夜里你非常疲惫，但经过一夜的睡眠，早晨起来，洗一洗脸，吃一顿早餐，精神就恢复了，这就是一个复兴。然后，经过上午四个小时的消耗，到了中午，这个复兴就进入一个结束，你又觉得疲倦、困乏了。你再去吃一顿午饭，睡个午觉，下午精神又恢复了，这又是一个复兴。接着你又有一个经过，到了傍晚，再有一个结束，又觉得困乏了，就需要再好好吃一餐。吃过之后又复元，又复兴了，晚上去聚会就精神焕发，非常有劲。这又是一个复兴。然后经过几小时的活动，又疲困了，你就回家好好睡一觉；到早晨起来，又是一个复兴。
　　所以你看见，每一次睡够就是一个复兴，每一次吃饱是一个复兴，每一次喝足也是一个复兴。有了一个复兴，就是有了一个开始，然后再一个经过，末了就有一个结束。结束之后再睡，再吃，再喝，再有复兴，再有开始；这样周而复始，你就不断地经历复兴。
　　由此可见，我们肉身的生命，天天经历复兴是很便当的事。每一次觉得倦了，那就是一个信号，要你去睡；每一次觉得饿了，那就是一个信号，要你去吃；每一次觉得渴了，那就是一个信号，要你去喝；你一睡够、吃饱、喝足，就是一个复兴。过一阵子，你又倦了、饿了、渴了，这又是一个信号，要你再去睡，去吃，去喝，然后又是一个复兴。每一次睡够、吃饱、喝足，都是一个复兴，但这一个复兴并非一劳永逸，它不过是个开始，接着经过一个过程，最后就有一个结束，之后，就需要再一个复兴。我们肉身的生命所以能生存、长大并强壮，就是靠着这些不断地复兴。这就是我们肉身生命的一个律。
　
　　物质的事总是隐征属灵的事，肉身生命的故事常指明属灵生命里的讲究。我们因着认识肉身生命的律，就根据这律过一个有纪律的生活，以致身体健壮，没有难处。然而，对于属灵生命的律，我们都得承认，我们认识得不够。因此我们在灵性上，无法过一个有纪律的生活。在肉身方面，虽然我们不一定个个都很严格的过纪律的生活，但大致上是差不多，所以我们在早晨、中午、晚上，多少都有点精神。换句话说，我们整天都不断有复兴。然而，我们在灵性一面，因着不够认识复兴的律，而没有过纪律的生活，以致少有复兴的情形，聚会、事奉经常提不起精神。这实在是很严重的问题。
　　一次，我遇到一位弟兄，问他：“你最近光景如何？”他回答说，“唉，我的光景真不行，已经三周了，灵都起不来。”为什么呢？因为他的妻子生了重病。又有一回，我问一位姊妹最近如何，她愁眉苦脸的回答说，“哦，真是没有办法，家里每个月的收入都不够开销。”我碰到好些弟兄姊妹都是这种光景，很少遇见几个是活的。用象征的话说，很少遇见几个是睡足了，吃饱了，也喝够了，实在是精神饱满、复兴过来的。有时，我们到聚会里和弟兄姊妹接触，这一个无精打采，那一个下沉枯干，再一个老旧死寂，还有一个痛苦受压。这就是没睡好、没吃饱、没喝够的光景。若再追问下去，你会惊奇，有的人竟然在这种光景里好几年了，一直觉得下沉软弱。不来聚会过不去，来聚会又摸不着；不事奉过不去，来事奉又觉得背重担。三、五年之久都是如此。试问，这种光景合理么？一个基督徒该不该三、五年一直下沉呢？谁都知道这绝对不该，但竟然有好些圣徒都是如此。只因为不认识复兴的律，在灵性上没有过纪律的生活。
　　若是有人告诉你：“我太疲倦了，真是没有力气，因为我三年没有睡好觉。”你必定大大惊奇，问他说，“你为什么三年之久不好好睡觉呢？”同样的，若有人喊说，“我又饿又渴啊！”我们要问他：“为什么不去吃？不去喝？”饥饿和口渴是一个信号，告诉你要吃，要喝。你不吃不喝，光喊叫是没有用的。是不是没有可吃可喝的呢？不，基督已经住在我们里面，祂就是我们永远生命的食物，也是我们活水的泉源。我们不吃不喝，不是因为我们没有可吃可喝的，乃是因为我们不认识复兴的律，不过纪律的生活，不懂得饿了就要回到里面去吃，渴了就要回到里面去喝，倦了就得到主面前休息。我们懂得肉身生命的定律，并且活在其中，倦了睡，饿了吃，渴了喝；然而，属灵生命的定律，我们却不懂得，以致落在困乏、饥饿、枯干里，长久下沉、老旧、死寂、痛苦，而爬不起来。这实在是不必要。
　　复兴的律并不像一般基督徒所领会的，以为是一个人犯罪堕落了才需要复兴。属灵的生命包含一个律，就是必须借着一再的复兴，才得以长大。就肉身一面说，我们每一次的吃、喝、睡，都叫我们长大，我们乃是靠着吃、喝、睡而长大。照样，在灵性一面，我们也是靠着一再的吃、喝、睡，靠着一再的复兴而长大。在肉身上，每一次渴了，都是一个信号叫我们去喝；每一次饿了，都是一个信号叫我们去吃；每一次困了，也都是一个信号叫我们去睡。我们懂得肉身的这个律，所以一渴就喝，一饿就吃，一困就睡，结果就复兴了。然而，在灵性上我们不懂得这个律；渴的时候不喝，饿了不吃，困了也不睡，只会唉声叹气，这真是不该有的光景。
　　这不是说，我们从来没有吃饱、喝足、睡够。有时弟兄姊妹也有吃饱、喝足、睡够的经历，可惜不是经常的。比方，有弟兄渴了好久，有一天碰巧喝了一下，高兴极了，就到聚会里作见证。或者他饿了好几个月，有一天碰巧吃了一个饱，就高兴起来，到聚会里发出一篇赞美。这种情形都是碰巧、偶尔的，也是很不正常的。他们不认识复兴的律，没照着这律过有纪律的生活，所以不能经常复兴，对于复兴的事没有把握。
　
　　我们若知道这个复兴的律，每一次里面下沉，就需要赶紧与主接触；一接触到主，里面就起来了，复兴了。过一些日子，又觉得陈旧了，就再简单地接触主，一接触到主，里面又新鲜了，又是一次复兴。若是这样，在我们属灵的生活里，就会常有复兴，有大复兴，有小复兴，甚至一天当中就有好几次复兴。这样复兴多的人，他的属灵生命就长进得快，因为他是照着生命的律在往前。
　　什么叫作大复兴、小复兴呢？就肉身生命来说，一年四季是一个循环，每到春天总有一个大的起头，这个大起头就是大复兴。一年有三百六十五天，每一天从早到晚，都是一个小循环，每一个早晨也有一个小的起头，就是小的复兴。说得再细一点，每天二十四小时之内，需要吃三餐，每一餐又是一个小复兴；此外，还有睡眠、休息等，都是小复兴。我们肉身的生命得以生存、长大并壮实，乃是借着这些周而复始、循环不息、大大小小的许多复兴。
　　我们属灵的生命也是如此。我们若追查已往属灵的过程，就能看见我们灵性里，也有大复兴和小复兴。譬如，我们得救从死里复活，得着了神的生命，这乃是一个大复兴。再如，我们舍弃一切，把自己完全奉献给主，这又是一个大复兴。当我们经历这种大复兴时，感觉上真是在地如同在天，整个人像腾云驾雾般，非常兴奋喜乐。这样的感觉经过一段时间结束了，于是再有一次复兴临到，这个复兴就叫我们脱离感觉的生活，完全活在信心里。当我们从自己的感觉里出来，凭信心活着时，我们就更深的进入主里面，这也是个大复兴。通常，一个基督徒至少有这三个大复兴：第一是得救，第二是奉献，第三是脱离自己的感觉，活在信心里。
　　除了这些大复兴之外，我们日常生活里还有许多小复兴。比方，你忽然收到一个电报，得知母亲生了重病，这使你非常受压。但你认识复兴的律，知道这个受压乃是一个信号，要你去和基督接触，再来仰望基督，得着基督，经历基督。你这样一经历基督，立刻里面又高昂、上升了，这就是个小复兴。再比方，在公司里有同事和你过不去，说了几句冷嘲热讽的话，叫你实在伤痛，这个伤痛的感觉又是一个信号，要你再次和基督接触，把这个重担交给祂，在这件事上再享受基督。你这样经历基督，立即又得着了一次小复兴。有的人就这样，早晨有一次复兴，中午有一次复兴，晚上又有一次复兴；一天能有三、四次的复兴。
　　除了这些外面环境中的故事，还有我们里面心境的故事。若是原本你和主交通得很好，很有味道，但今天早晨忽然交不通了，里头没有味道，觉得非常下沉。这个下沉就是一个信号，告诉你应该追求复兴。此外，这个下沉会叫你看见自己的弱点，这个弱点又会带你认识基督的一个特点，因为这个弱点就是基督特点的返照。你这样一看见，立刻照着自己的弱点，享受基督的特点；基督这个特点一给你享受了，就是复兴。类似这种里面复兴的故事，在一天之中可以有好几次。
　
　　使徒保罗在林后十二10说，他什么时候软弱，什么时候就有能力。保罗懂得，一软弱就支取基督的能力，一痛苦就享用基督的喜乐。他不仅认识，并且会应用这个属灵生命的律，所以不断有复兴的情形。今天我们也应当这样认识并应用这律，以经常的经历复兴。这样，当我们碰到难处时，就不必一再受压和痛苦。
　　有时你碰见一位弟兄，问他为什么好几个月没来聚会，他可能诉苦说，家里孩子多，妻子生病，经济情形又不佳，实在万分为难，因此影响他的心情，不想来聚会。请问，你对这个诉苦有何感觉？我一面为他的处境万分同情，另一面又不能称义他；因为他是个属乎主的人，那位住在保罗里面的基督，今天也照样住在他里面。保罗能说，“我什么时候软弱，什么时候就有能力了，”（林后十二10）难道他不能？他若懂得属灵生命的律，的确也能这样说。这个环境正是主允许临到他的一个信号，叫他知道他需要再一次的复兴。这个复兴不需要他大声哭号的苦求，只需要他看见住在他里面的主是复活，是有大能的，是冲破死亡的。他只要看见、相信并接受这个，就可以了。他甚至能对撒但说，“你可以再多制造一些苦难，再多兴风作浪一点，我就更享受基督一点。我什么时候受压，什么时候就释放了；什么时候软弱，什么时候就刚强了；什么时候痛苦，什么时候就喜乐了。”立刻，这位弟兄就复兴了。虽然他家里的生活可能仍极其为难，但环境非但不会打岔他聚会，反而当他来聚会时，精神十足，灵里释放，全人上升、高昂。他能在聚会中站起来，一面流泪，一面见证，主在难处中怎样眷顾了他，与他同在。这可说是他遇见主，享受基督了；但实在说，是他又一次的复兴。
　　我们若认识复兴的律，要得着复兴，实在是简单的事。我们不必一再受压，一直下沉，直到有一天受不了，才到主面前祷告，到主面前拼，碰巧摸着主了，里面才起来。我们只要认识这个律，知道主带着一切丰盛，已经住在我们里面。每当我们里面感觉死寂、受压、下沉，或者在环境中遭遇打击时，只要即刻回到里面，支取这个莫大的能力，立刻就是一个复兴。所以，只要认识这个复兴的律，就简单了；正如吃饭、喝水一样，饿了就吃，渴了就喝，一点不是难事。
　
　　今天，在新约之下，基督乃是我们的一切。你下沉么？祂是上升。你发死么？祂是复活。你软弱么？祂是刚强。你黑暗么？祂是亮光。你里头的每一个弱点，都是祂一个特点的返照。祂的每一个特点，恰好能应付你每一个弱点的需要。所以你今天作基督徒，没有理由一直痛苦；你什么时候痛苦，什么时候就该喜乐。你也没有理由长久软弱；你什么时候软弱，什么时候就该刚强。按表征说，你今天没有理由可以一直在挨饿。若是大旱三年，食粮不足，你挨饿还有理由；但今天我们是在丰富里，基督在祂的复活里已经住在我们里面，作了我们一切的供应。既是这样，我们怎能再挨饿？我们实在没有理由再唉声叹气，因为我们饿了就吃吧，这是很简单的事。
　　总而言之，我们来聚会再没有理由发死，也再没有理由不活，因为我们什么时候发死，什么时候就活了。正如保罗所说，什么时候软弱，什么时候就有能力。要知道，保罗所说的软弱和有能力，都是象征性的说法。软弱包括痛苦、黑暗、下沉、受压、死寂、关闭等一切反面的情形；同样，有能力包括快乐、明亮、上升、释放、活泼、开启等一切正面的光景。因此保罗所说，“什么时候软弱，什么时候就有能力”的原则，正可以应用到我们各种不同的光景中。
　　关于该怎样凭信心活着，怎样享受基督的丰盛，怎样吃喝享受神，与主交通，活在交通中，我们都曾详细的向弟兄姊妹陈明。然而，对于这个复兴的律，我们却相当忽略。如今主带领我们看见，在属灵生命所该有的生活中，还有一个律，就是一再的复兴。在你属灵的生命里，这个复兴越多，你这个人就越新鲜，越活泼，越刚强，越开启，越长进。
　
　　有时，即使我们的灵性很顺利地往前，也会很自然的感到复兴的需要。到了一个时候，你很自然的觉得自己各方面都陈旧了，这就是一个信号，要你再有更新，再有复兴。比方站讲台，从前这样讲很好，现在照样讲就不行。这就是一个信号，要你在站讲台这件事上，再有一个新的起头，有一个新的复兴。又如读经，你从前这样读很好，很满足，今天再这样读不行了，里头不满足，这个不满足也是一个信号，要你在读经的事上，再有复兴，再有新的起头。
　　除了里面的故事之外，主还在外面给我们圣灵的管治，给我们制造各种环境，逼我们觉得需要复兴。也许一个消息传来，叫你心痛；一句误会的话，叫你受打击；或者在家庭里，在弟兄姊妹中，在事业上，发生了难处，这一切都是信号，告诉你需要一个新的复兴。从前你告诉人，主在太十一28说，“凡劳苦担重担的，可以到我这里来，我必使你们得安息。”但那对你自己不过是个道理，根本没有什么经历。现在圣灵制造环境，重担压在你身上，这些重担、重压就是一个信号，叫你再来享受基督，经历基督。同时，这些重担、重压不过是个返照，照出基督就是你的安息。因此，你凭信心接受这一位可安息的基督，享受祂的安息，这样你就再次得着了复兴。
　　一般来说，环境一来，就要赶快回到里面与主交通，把难处交给主；这是对的。但是今天我们要看见，不只是把难处交给主的问题，而是有一个律，叫我们的灵性再次得着复兴的问题。有的人一碰到难处，就一直留在那个难处里，不到主这里接触主，经历主，叫他再得一次复兴；这就是不认识复兴的律。在肉身方面我们都懂得复兴的律，并且很自然的活在这个律里，饿了就吃，渴了就喝，借着一吃一喝，我们就得着了复兴。然而在灵性上，我们却饿了不吃，渴了不喝，碰到难处也不到主面前与主接触，只在那里一直唉声叹气，一直拖延，这叫我们受了莫大的亏损。
　　愿神叫我们真实地看见这个复兴的律，并且常时应用这律。我们越复兴，就越脱离自己，进入基督。我们越复兴，我们的成分就越减少，基督的成分就越加增，我们就刚强、长大了。这样，不论我们在那一个过程里，或是在那一种遭遇中，我们都是活的、新鲜的、复兴的。
　
　　另一面，我们还要学习敞开；一复兴，一活了，就不要关闭，反而要敞开。这样一敞开，我们和圣徒之间就流通了。我们能让活水从里面流出去，也能让活水从别人流到我们里面。我们流出越多，流进也越多，结果不仅我们个人活了，别人也都活了。
　　这些年，弟兄姊妹听道听得够多，但总是不活；因此，我们不需要再多的道，只需要去点活人。我们自己要先活过来，再把别人也点活；这样，一个个都点活过来，我们才会有路。我们不能墨守成规，照着老样子聚会事奉，等因奉此。我们要在聚会中翻转人，把每一个来聚会的人都点活。这不一定有什么规律，乃是来一个点活一个。这也没有什么道可讲，众人就是来在一起，为要点活人。重点是必须带领的人先是活的，然后才能把别人点活。所以，我们自己必须先复兴，先活过来。我们活过来的路，在于认识复兴的律，并且经常应用这律，时时复兴，保持自己一直活在一种新鲜、活泼的光景中。
　　原刊于一九六一年一月“话语职事”第一百十五期
　　借着神圣的启示，我们认识复兴乃是基督徒属灵生命中的一个定律；我们必须借着一再的复兴，才得以在主里逐渐长大。有了这个认识，对我们经历神作生命有相当大的帮助。本篇信息我们要继续来看，如何经常应用这个复兴的律。　　在召会各种聚会中，我们看见许多弟兄姊妹虽然来聚会，却一点也不活。他们坐在那里，脸拉得长长的，嘴巴闭得紧紧的，不仅自己不出声祷告，连别人祷告也不说阿们。那种垂头丧气、无精打采的样子，就像没有吃饱、喝足、睡够一样。当然，从肉身一面说，他们来聚会前，定规都吃饱，喝足，也睡够了；但从灵性一面说，他们所显出的光景，就像没有足够的吃、喝、睡一样。若是偶尔为之，因为太忙以致灵性上来不及睡觉、吃饭、喝水，还说得过去；但若是一次又一次，他们聚会都如此，一直打不起属灵的精神，这就有问题。　　为什么许多人的灵性会这样长久不睡，不吃，不喝？追根究柢，要归纳到“律”的问题。按我们的观察，这在于众人对复兴的律认识得不够，以致没有经常应用这律。因着我们不懂得这律，也没有活在这个律里，以致过着无纪律的生活。一般而言，人的饮食起居有纪律，生活有纪律，身体就会健康。照样，在属灵一面，我们也需要经常保持一种纪律的生活。现在，我们要来看这个复兴的纪律问题。
　
　　首先，我们要看见，人类历史已经几千年，今天无论中外，几乎所有的人都懂得，肉身的生命是有定律的，人必须照着定律生活。以人肉身生命的定律而言，每天要睡八小时，早、午、晚要各吃一餐，讲究一点，要再加两三次点心，并且每天要喝足量的水；这些都是不可少的。人按这个定律活着，久而久之，就养成习惯，变成一种纪律。比方睡觉，并不是到精神实在支撑不住，非睡不可，才被迫睡觉。除了极少数例外，大部分的人到了一定的时候，不论困或不困，都得上床睡觉；这就是生活的纪律。这个纪律乃是根据人肉身生命的需要，逐渐养成的。　　同样的，早晨睡醒了，不论饿不饿，我们都要吃一餐。我们吃或不吃，不一定是根据饿不饿的感觉，乃是照着一个纪律。生活有纪律的人，不仅吃的时间，连吃的量都是固定的；不是想吃就大吃，不想吃就少吃一点。想吃是吃那么多，不想吃也是吃那么多，这就是生活的纪律。早晨吃过，到了十二点还要再吃，到了晚上同样再吃，之后到了十点多，就上床睡觉。睡到早晨又起来，起来后又吃。这一切都不是感觉逼着人作的，乃是一个定律给人认识了，人就照着这个定律生活，而过一种有纪律的生活，结果人的身体必定正常且强壮。　　其次，我们要看见，这样的睡觉和吃喝，其结果都是一个复兴。比方，前一天夜里你非常疲惫，但经过一夜的睡眠，早晨起来，洗一洗脸，吃一顿早餐，精神就恢复了，这就是一个复兴。然后，经过上午四个小时的消耗，到了中午，这个复兴就进入一个结束，你又觉得疲倦、困乏了。你再去吃一顿午饭，睡个午觉，下午精神又恢复了，这又是一个复兴。接着你又有一个经过，到了傍晚，再有一个结束，又觉得困乏了，就需要再好好吃一餐。吃过之后又复元，又复兴了，晚上去聚会就精神焕发，非常有劲。这又是一个复兴。然后经过几小时的活动，又疲困了，你就回家好好睡一觉；到早晨起来，又是一个复兴。　　所以你看见，每一次睡够就是一个复兴，每一次吃饱是一个复兴，每一次喝足也是一个复兴。有了一个复兴，就是有了一个开始，然后再一个经过，末了就有一个结束。结束之后再睡，再吃，再喝，再有复兴，再有开始；这样周而复始，你就不断地经历复兴。　　由此可见，我们肉身的生命，天天经历复兴是很便当的事。每一次觉得倦了，那就是一个信号，要你去睡；每一次觉得饿了，那就是一个信号，要你去吃；每一次觉得渴了，那就是一个信号，要你去喝；你一睡够、吃饱、喝足，就是一个复兴。过一阵子，你又倦了、饿了、渴了，这又是一个信号，要你再去睡，去吃，去喝，然后又是一个复兴。每一次睡够、吃饱、喝足，都是一个复兴，但这一个复兴并非一劳永逸，它不过是个开始，接着经过一个过程，最后就有一个结束，之后，就需要再一个复兴。我们肉身的生命所以能生存、长大并强壮，就是靠着这些不断地复兴。这就是我们肉身生命的一个律。
　
　　物质的事总是隐征属灵的事，肉身生命的故事常指明属灵生命里的讲究。我们因着认识肉身生命的律，就根据这律过一个有纪律的生活，以致身体健壮，没有难处。然而，对于属灵生命的律，我们都得承认，我们认识得不够。因此我们在灵性上，无法过一个有纪律的生活。在肉身方面，虽然我们不一定个个都很严格的过纪律的生活，但大致上是差不多，所以我们在早晨、中午、晚上，多少都有点精神。换句话说，我们整天都不断有复兴。然而，我们在灵性一面，因着不够认识复兴的律，而没有过纪律的生活，以致少有复兴的情形，聚会、事奉经常提不起精神。这实在是很严重的问题。　　一次，我遇到一位弟兄，问他：“你最近光景如何？”他回答说，“唉，我的光景真不行，已经三周了，灵都起不来。”为什么呢？因为他的妻子生了重病。又有一回，我问一位姊妹最近如何，她愁眉苦脸的回答说，“哦，真是没有办法，家里每个月的收入都不够开销。”我碰到好些弟兄姊妹都是这种光景，很少遇见几个是活的。用象征的话说，很少遇见几个是睡足了，吃饱了，也喝够了，实在是精神饱满、复兴过来的。有时，我们到聚会里和弟兄姊妹接触，这一个无精打采，那一个下沉枯干，再一个老旧死寂，还有一个痛苦受压。这就是没睡好、没吃饱、没喝够的光景。若再追问下去，你会惊奇，有的人竟然在这种光景里好几年了，一直觉得下沉软弱。不来聚会过不去，来聚会又摸不着；不事奉过不去，来事奉又觉得背重担。三、五年之久都是如此。试问，这种光景合理么？一个基督徒该不该三、五年一直下沉呢？谁都知道这绝对不该，但竟然有好些圣徒都是如此。只因为不认识复兴的律，在灵性上没有过纪律的生活。
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　　若是有人告诉你：“我太疲倦了，真是没有力气，因为我三年没有睡好觉。”你必定大大惊奇，问他说，“你为什么三年之久不好好睡觉呢？”同样的，若有人喊说，“我又饿又渴啊！”我们要问他：“为什么不去吃？不去喝？”饥饿和口渴是一个信号，告诉你要吃，要喝。你不吃不喝，光喊叫是没有用的。是不是没有可吃可喝的呢？不，基督已经住在我们里面，祂就是我们永远生命的食物，也是我们活水的泉源。我们不吃不喝，不是因为我们没有可吃可喝的，乃是因为我们不认识复兴的律，不过纪律的生活，不懂得饿了就要回到里面去吃，渴了就要回到里面去喝，倦了就得到主面前休息。我们懂得肉身生命的定律，并且活在其中，倦了睡，饿了吃，渴了喝；然而，属灵生命的定律，我们却不懂得，以致落在困乏、饥饿、枯干里，长久下沉、老旧、死寂、痛苦，而爬不起来。这实在是不必要。　　复兴的律并不像一般基督徒所领会的，以为是一个人犯罪堕落了才需要复兴。属灵的生命包含一个律，就是必须借着一再的复兴，才得以长大。就肉身一面说，我们每一次的吃、喝、睡，都叫我们长大，我们乃是靠着吃、喝、睡而长大。照样，在灵性一面，我们也是靠着一再的吃、喝、睡，靠着一再的复兴而长大。在肉身上，每一次渴了，都是一个信号叫我们去喝；每一次饿了，都是一个信号叫我们去吃；每一次困了，也都是一个信号叫我们去睡。我们懂得肉身的这个律，所以一渴就喝，一饿就吃，一困就睡，结果就复兴了。然而，在灵性上我们不懂得这个律；渴的时候不喝，饿了不吃，困了也不睡，只会唉声叹气，这真是不该有的光景。　　这不是说，我们从来没有吃饱、喝足、睡够。有时弟兄姊妹也有吃饱、喝足、睡够的经历，可惜不是经常的。比方，有弟兄渴了好久，有一天碰巧喝了一下，高兴极了，就到聚会里作见证。或者他饿了好几个月，有一天碰巧吃了一个饱，就高兴起来，到聚会里发出一篇赞美。这种情形都是碰巧、偶尔的，也是很不正常的。他们不认识复兴的律，没照着这律过有纪律的生活，所以不能经常复兴，对于复兴的事没有把握。
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出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我们若知道这个复兴的律，每一次里面下沉，就需要赶紧与主接触；一接触到主，里面就起来了，复兴了。过一些日子，又觉得陈旧了，就再简单地接触主，一接触到主，里面又新鲜了，又是一次复兴。若是这样，在我们属灵的生活里，就会常有复兴，有大复兴，有小复兴，甚至一天当中就有好几次复兴。这样复兴多的人，他的属灵生命就长进得快，因为他是照着生命的律在往前。　　什么叫作大复兴、小复兴呢？就肉身生命来说，一年四季是一个循环，每到春天总有一个大的起头，这个大起头就是大复兴。一年有三百六十五天，每一天从早到晚，都是一个小循环，每一个早晨也有一个小的起头，就是小的复兴。说得再细一点，每天二十四小时之内，需要吃三餐，每一餐又是一个小复兴；此外，还有睡眠、休息等，都是小复兴。我们肉身的生命得以生存、长大并壮实，乃是借着这些周而复始、循环不息、大大小小的许多复兴。　　我们属灵的生命也是如此。我们若追查已往属灵的过程，就能看见我们灵性里，也有大复兴和小复兴。譬如，我们得救从死里复活，得着了神的生命，这乃是一个大复兴。再如，我们舍弃一切，把自己完全奉献给主，这又是一个大复兴。当我们经历这种大复兴时，感觉上真是在地如同在天，整个人像腾云驾雾般，非常兴奋喜乐。这样的感觉经过一段时间结束了，于是再有一次复兴临到，这个复兴就叫我们脱离感觉的生活，完全活在信心里。当我们从自己的感觉里出来，凭信心活着时，我们就更深的进入主里面，这也是个大复兴。通常，一个基督徒至少有这三个大复兴：第一是得救，第二是奉献，第三是脱离自己的感觉，活在信心里。　　除了这些大复兴之外，我们日常生活里还有许多小复兴。比方，你忽然收到一个电报，得知母亲生了重病，这使你非常受压。但你认识复兴的律，知道这个受压乃是一个信号，要你去和基督接触，再来仰望基督，得着基督，经历基督。你这样一经历基督，立刻里面又高昂、上升了，这就是个小复兴。再比方，在公司里有同事和你过不去，说了几句冷嘲热讽的话，叫你实在伤痛，这个伤痛的感觉又是一个信号，要你再次和基督接触，把这个重担交给祂，在这件事上再享受基督。你这样经历基督，立即又得着了一次小复兴。有的人就这样，早晨有一次复兴，中午有一次复兴，晚上又有一次复兴；一天能有三、四次的复兴。　　除了这些外面环境中的故事，还有我们里面心境的故事。若是原本你和主交通得很好，很有味道，但今天早晨忽然交不通了，里头没有味道，觉得非常下沉。这个下沉就是一个信号，告诉你应该追求复兴。此外，这个下沉会叫你看见自己的弱点，这个弱点又会带你认识基督的一个特点，因为这个弱点就是基督特点的返照。你这样一看见，立刻照着自己的弱点，享受基督的特点；基督这个特点一给你享受了，就是复兴。类似这种里面复兴的故事，在一天之中可以有好几次。
　
　　使徒保罗在林后十二章十节说，他什么时候软弱，什么时候就有能力。保罗懂得，一软弱就支取基督的能力，一痛苦就享用基督的喜乐。他不仅认识，并且会应用这个属灵生命的律，所以不断有复兴的情形。今天我们也应当这样认识并应用这律，以经常的经历复兴。这样，当我们碰到难处时，就不必一再受压和痛苦。
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林后12:10  
因此，我为基督的缘故，就以软弱、凌辱、贫困、逼迫、困苦为可喜悦的，因我什么时候软弱，什么时候就有能力了。
哥林多后书一章（略，若需要被汇集，请勾选“不忽略整章”）
哥林多后书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　有时你碰见一位弟兄，问他为什么好几个月没来聚会，他可能诉苦说，家里孩子多，妻子生病，经济情形又不佳，实在万分为难，因此影响他的心情，不想来聚会。请问，你对这个诉苦有何感觉？我一面为他的处境万分同情，另一面又不能称义他；因为他是个属乎主的人，那位住在保罗里面的基督，今天也照样住在他里面。保罗能说，“我什么时候软弱，什么时候就有能力了，”（林后十二10）难道他不能？他若懂得属灵生命的律，的确也能这样说。这个环境正是主允许临到他的一个信号，叫他知道他需要再一次的复兴。这个复兴不需要他大声哭号的苦求，只需要他看见住在他里面的主是复活，是有大能的，是冲破死亡的。他只要看见、相信并接受这个，就可以了。他甚至能对撒但说，“你可以再多制造一些苦难，再多兴风作浪一点，我就更享受基督一点。我什么时候受压，什么时候就释放了；什么时候软弱，什么时候就刚强了；什么时候痛苦，什么时候就喜乐了。”立刻，这位弟兄就复兴了。虽然他家里的生活可能仍极其为难，但环境非但不会打岔他聚会，反而当他来聚会时，精神十足，灵里释放，全人上升、高昂。他能在聚会中站起来，一面流泪，一面见证，主在难处中怎样眷顾了他，与他同在。这可说是他遇见主，享受基督了；但实在说，是他又一次的复兴。
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林后12:10  
因此，我为基督的缘故，就以软弱、凌辱、贫困、逼迫、困苦为可喜悦的，因我什么时候软弱，什么时候就有能力了。
哥林多后书一章（略，若需要被汇集，请勾选“不忽略整章”）
哥林多后书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我们若认识复兴的律，要得着复兴，实在是简单的事。我们不必一再受压，一直下沉，直到有一天受不了，才到主面前祷告，到主面前拼，碰巧摸着主了，里面才起来。我们只要认识这个律，知道主带着一切丰盛，已经住在我们里面。每当我们里面感觉死寂、受压、下沉，或者在环境中遭遇打击时，只要即刻回到里面，支取这个莫大的能力，立刻就是一个复兴。所以，只要认识这个复兴的律，就简单了；正如吃饭、喝水一样，饿了就吃，渴了就喝，一点不是难事。
　
　　今天，在新约之下，基督乃是我们的一切。你下沉么？祂是上升。你发死么？祂是复活。你软弱么？祂是刚强。你黑暗么？祂是亮光。你里头的每一个弱点，都是祂一个特点的返照。祂的每一个特点，恰好能应付你每一个弱点的需要。所以你今天作基督徒，没有理由一直痛苦；你什么时候痛苦，什么时候就该喜乐。你也没有理由长久软弱；你什么时候软弱，什么时候就该刚强。按表征说，你今天没有理由可以一直在挨饿。若是大旱三年，食粮不足，你挨饿还有理由；但今天我们是在丰富里，基督在祂的复活里已经住在我们里面，作了我们一切的供应。既是这样，我们怎能再挨饿？我们实在没有理由再唉声叹气，因为我们饿了就吃吧，这是很简单的事。　　总而言之，我们来聚会再没有理由发死，也再没有理由不活，因为我们什么时候发死，什么时候就活了。正如保罗所说，什么时候软弱，什么时候就有能力。要知道，保罗所说的软弱和有能力，都是象征性的说法。软弱包括痛苦、黑暗、下沉、受压、死寂、关闭等一切反面的情形；同样，有能力包括快乐、明亮、上升、释放、活泼、开启等一切正面的光景。因此保罗所说，“什么时候软弱，什么时候就有能力”的原则，正可以应用到我们各种不同的光景中。　　关于该怎样凭信心活着，怎样享受基督的丰盛，怎样吃喝享受神，与主交通，活在交通中，我们都曾详细的向弟兄姊妹陈明。然而，对于这个复兴的律，我们却相当忽略。如今主带领我们看见，在属灵生命所该有的生活中，还有一个律，就是一再的复兴。在你属灵的生命里，这个复兴越多，你这个人就越新鲜，越活泼，越刚强，越开启，越长进。
　
　　有时，即使我们的灵性很顺利地往前，也会很自然的感到复兴的需要。到了一个时候，你很自然的觉得自己各方面都陈旧了，这就是一个信号，要你再有更新，再有复兴。比方站讲台，从前这样讲很好，现在照样讲就不行。这就是一个信号，要你在站讲台这件事上，再有一个新的起头，有一个新的复兴。又如读经，你从前这样读很好，很满足，今天再这样读不行了，里头不满足，这个不满足也是一个信号，要你在读经的事上，再有复兴，再有新的起头。　　除了里面的故事之外，主还在外面给我们圣灵的管治，给我们制造各种环境，逼我们觉得需要复兴。也许一个消息传来，叫你心痛；一句误会的话，叫你受打击；或者在家庭里，在弟兄姊妹中，在事业上，发生了难处，这一切都是信号，告诉你需要一个新的复兴。从前你告诉人，主在马太十一章二十八节说，“凡劳苦担重担的，可以到我这里来，我必使你们得安息。”但那对你自己不过是个道理，根本没有什么经历。现在圣灵制造环境，重担压在你身上，这些重担、重压就是一个信号，叫你再来享受基督，经历基督。同时，这些重担、重压不过是个返照，照出基督就是你的安息。因此，你凭信心接受这一位可安息的基督，享受祂的安息，这样你就再次得着了复兴。
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太11:28  
凡劳苦担重担的，可以到我这里来，我必使你们得安息。
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　　一般来说，环境一来，就要赶快回到里面与主交通，把难处交给主；这是对的。但是今天我们要看见，不只是把难处交给主的问题，而是有一个律，叫我们的灵性再次得着复兴的问题。有的人一碰到难处，就一直留在那个难处里，不到主这里接触主，经历主，叫他再得一次复兴；这就是不认识复兴的律。在肉身方面我们都懂得复兴的律，并且很自然的活在这个律里，饿了就吃，渴了就喝，借着一吃一喝，我们就得着了复兴。然而在灵性上，我们却饿了不吃，渴了不喝，碰到难处也不到主面前与主接触，只在那里一直唉声叹气，一直拖延，这叫我们受了莫大的亏损。
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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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　　愿神叫我们真实地看见这个复兴的律，并且常时应用这律。我们越复兴，就越脱离自己，进入基督。我们越复兴，我们的成分就越减少，基督的成分就越加增，我们就刚强、长大了。这样，不论我们在那一个过程里，或是在那一种遭遇中，我们都是活的、新鲜的、复兴的。
　
　　另一面，我们还要学习敞开；一复兴，一活了，就不要关闭，反而要敞开。这样一敞开，我们和圣徒之间就流通了。我们能让活水从里面流出去，也能让活水从别人流到我们里面。我们流出越多，流进也越多，结果不仅我们个人活了，别人也都活了。　　这些年，弟兄姊妹听道听得够多，但总是不活；因此，我们不需要再多的道，只需要去点活人。我们自己要先活过来，再把别人也点活；这样，一个个都点活过来，我们才会有路。我们不能墨守成规，照着老样子聚会事奉，等因奉此。我们要在聚会中翻转人，把每一个来聚会的人都点活。这不一定有什么规律，乃是来一个点活一个。这也没有什么道可讲，众人就是来在一起，为要点活人。重点是必须带领的人先是活的，然后才能把别人点活。所以，我们自己必须先复兴，先活过来。我们活过来的路，在于认识复兴的律，并且经常应用这律，时时复兴，保持自己一直活在一种新鲜、活泼的光景中。
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希伯来书一章（略，若需要被汇集，请勾选“不忽略整章”）
希伯来书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　原刊于一九六一年一月“话语职事”第一百十五期
　
THE SPIRITUAL EXPERIENCES OF AN INDIVIDUAL AND OF THE CHURCH BEING TO BE BROKEN
　In the secular world people know that a person’s ideal condition often differs from his real situation. This can also be applied to spiritual matters. Believers who seek and follow the Lord eventually discover that there is often a substantial difference between their real condition and the condition that they desire. Very few believers have learned the lessons or have been worked on by the Lord. Few can testify that since the day of their salvation there have not been any problems in their pursuit of the Lord, that they have accomplished what they want, or that they have arrived at the spiritual condition they desire. The biographies of spiritual believers reveal that their experiences were primarily of being broken.
　Let us consider the matter of reading the Bible. After salvation or after being revived, many believers make a vow to read the Bible every day. They even consider which method they should use to complete the Bible in a year. Their plan is ideal. However, very few believers are able to achieve their ideal plan, and when they do, there does not seem to be much benefit. In contrast, those who can read the Bible properly experience being broken in their reading. They desire to read the Bible diligently, but God arranges many situations in their environment that interrupt them. They have an earnest desire to set aside several hours a day to read the Bible, but God arranges unavoidable circumstances, such as a brother seeking help because of a family problem or a sister coming for fellowship because she is unhappy with her husband, not to mention their own problems. These situations make it impossible for them to fulfill their desire in reading the Bible. They can read only a short portion of the Bible and ponder over it briefly in the midst of their chaos. I can testify that reading the Bible in this way often issues in special enlightenment from God and yields unexpected results. However, those who are able to read the Bible according to their plan may not receive any light. They might become well versed in the Bible, but they are dead. Those who can receive light from reading the Bible often experience being broken.
　This principle applies not only to reading the Bible but also to prayer and to other spiritual activities. This principle also applies to the Lord’s work and to the church. We can say that the history of the church is a matter of being broken. Such experiences, however, issue in genuine growth in life.
　Bible expositors have highly appraised the church at Pentecost. They consider the early church to have been blameless and faultless. As far as God’s work is concerned, there was no problem, but the church experienced serious problems. For example, in Acts 1 through 4 the condition of the church was wonderful, but in chapter 5 something negative occurred—Ananias and his wife, Sapphira, lied to the Holy Spirit (vv. 1-11). In this portion even though the morning had just begun, it seemed as though the sun had begun to set. Then in chapter 6 complaints arose because of the distribution of food (vv. 1-2). Hence, the church at Pentecost was not so spiritual or so good. Whatever God does is good, but our situations are not ideal, because we must be tried and broken in order to become dependable. This applies to the church and to the individual believers.
　The condition of the church at Pentecost can be compared to an unfired clay brick with a newly painted pattern. The pattern must be burned onto the brick by passing through fire. God did a work of grace in the early church and provided it with a wonderful situation. Soon afterward the church passed through a great trial; it went through a “furnace” in order to be broken. God supplied the church with grace, and He allowed the church to be tried. However, the church failed and became desolate. Hence, the apostle Paul, who preached the gospel to the Gentile world, said that all who were in Asia had turned away from him (2 Tim. 1:15). This shows how desolate the church had become.
　According to its outward condition, the church had become worse than it was at Pentecost. But according to its intrinsic nature, the church at the time of Pentecost was inferior to the church at the time of Paul’s rejection.
　This principle can be applied to our present situation. For example, a local church that is flourishing and thriving in the beginning of the year may fall because of two small problems in the second half of the year and never recover its initial condition. However, according to its intrinsic nature, the condition of this church may be stronger in the second half of the year than in the first half of the year.
　
BEING BROKEN IN ORDER TO BE PURIFIED
　God often allows an individual believer or even a church to stumble and be broken. God first adorns us, and then He breaks us. He first equips us, and then He lets us pass through the furnace. He first revives us, and then He tries us. Sometimes the breaking, burning, and trying are in the form of external persecutions and attacks, and at other times they are in the form of internal disputes and discord. We cannot say that a church or a brother in these circumstances has fallen. We must remember that although the outward condition may be bad, the intrinsic nature is being purified and built up.
　The individual believers and the church are filled with mixture even though they are being revived. This mixture includes everything of the natural man, such as our feelings, interests, preferences, disposition, and pleasures. Even though a revival is the work of the Holy Spirit, it is mixed with the human element. Hence, God gives us grace for us to rise up, and He also breaks us in order to purify us. God knows our measure, and He knows how to break us; He is not severe. We may feel that we are about to die under God’s breaking, but He knows how much breaking we need. The breaking will neither be too heavy nor too light. We may feel as if we are dead, but we are not, for He will enliven us again. After we are made alive, He will give us another revival, in which we will think that we are doing well. We do not realize that there is still much mixture in us and that God must break us yet again. We must understand that we are filled with mixture and, hence, require God’s repeated breaking.
　A brother once testified that while he was traveling, he saw a mountain range and was reminded of Christ’s position in creation. This caused a sense of reverence to rise up in his heart. At the same time, however, a sense of pride also rose up in him, and he began to consider how commendable it was for him to be the first to receive such a revelation and vision concerning Christ in creation. This shows how easy it is for the human element to be manifested. Let us consider this example. God in His mercy visited this brother and caused him to remember and touch Christ while sightseeing. But the brother became proud and considered himself to be important. This example exposes the mixture in us.
　We need to be tried because we are filled with mixture. We are so full of mixture that we do not know ourselves. We have no idea how much mixture there is in our motive, intention, aim, will, and inclination and in what we desire to achieve and gain. Our mixture needs trials in order to be exposed so that we may be purified. To be tried is to be purified.
　It is not simple to be purified; we cannot be purified through one trial. After a trial we may think that our mixture has been removed, but after two years it is still present. It is even possible for something that we think has been removed to still be present after twenty years. Those who have learned some lessons know what their problems are when they pass through trials. For example, Abraham lied when he went down to Egypt (Gen. 12:9-20). Later, he returned to the place where his tent had been at the beginning, and he called on the name of Jehovah (13:1-4), but the element of lying was still in him. Hence, when the circumstance arose again, he lied again (ch. 20). However, he was different; his first failure left a mark that caused him to somewhat know himself.
　We cannot gain spiritual stature from one experience. We experience salvation once, but every other spiritual matter is not experienced only once. God first equips us, and then He tries us. He first gives us grace and then breaks us. This cycle occurs again and again. When we are in the process, we feel miserable and dejected. We fail in one matter and fall short in another. When our condition improves slightly, we fail again; when our work has a result, a storm blows away the issue of our toil. We may have labored in a local church for seven years, but suddenly trouble arises, and we suffer loss and are in anguish. We must remember that this process is necessary.
　
NEEDING THE REVELATION OF RESURRECTION IN THE ENVIRONMENT OF DEATH
　In the book of Philippians Paul wrote, “To know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (3:10). He did not write this in Romans, 1 and 2 Corinthians, or any other Epistle. When Paul wrote Romans, he was busy traveling, and when he wrote 1 and 2 Corinthians, his work was spreading. When we are busy and our work is spreading, we cannot sense the need to know the Lord’s resurrection. The apostle Paul was not an exception. It was not until he was put into prison and was in bonds, like a grain of wheat that is buried in the ground, that he sensed the deep need to know Christ’s resurrection. He realized that he needed the revelation of Christ’s resurrection.
　At this time Paul could write the Epistle to the Philippians concerning his pursuing to know resurrection by being conformed to Christ’s death. At this point he was put into an environment of death. In principle, his prison was his tomb. Paul could not endure this environment by himself. Hence, in the depths of his being he sensed his need to know Christ and the power of His resurrection and to be conformed to His death.
　
THE EXPERIENCE IN SONG OF SONGS PROGRESSING FROM FEELING TO REVELATION
　We need to consider the vision in Song of Songs. The experience in Song of Songs is progressive. The experiences of the maiden, who represents the Lord’s seeker, go higher and deeper step by step. Not only so, she grows step by step. In the beginning her beloved praises her as a mare among Pharaoh’s chariots (1:9). This means that even though she was swift to pursue her beloved, she used her natural strength. This strength must be dealt with. For this reason her beloved says, “We will make you plaits of gold / With studs of silver” (v. 11). Studs of silver signify the killing work of the cross, and plaits of gold signify the constituting work of the Holy Spirit. The killing work of the cross and the constituting work of the Holy Spirit gradually transform us from being natural to being spiritual.
　In verse 15 the maiden is praised: “Your eyes are like doves.” This signifies being single in her desire for her beloved. In chapter 2 she is like a lily (v. 2), and in chapter 3 she is like pillars of smoke (v. 6). These indicate that she is gradually ascending. She is also praised as a palanquin for Solomon (v. 9). In chapter 6 she is “as terrible as an army with banners,” which means that she is strong and victorious (v. 4). She is also “as beautiful as the moon” and “as clear as the sun,” which means that she is bright, solid, and transcendent, living in a heavenly realm (v. 10). The maiden has risen to this heavenly realm from Egypt (1:9). Not only so, she is also as beautiful as Tirzah and as lovely as Jerusalem, which indicates that she has grown into a built-up city (6:4). This is the process of her growth.
　Her experience and knowledge of her beloved are also progressive. Chapter 1 begins with her saying that his love is better than wine (v. 2). In verse 12 she is at the table with her beloved. Because she has his presence and enjoys his abundance, she says, “My beloved is to me a bundle of myrrh,” indicating that he is fragrant within her (v. 13). She also says, “My beloved is to me a cluster of henna flowers,” indicating that he is her beauty (v. 14). In chapter 2 she enters deeper into her beloved’s presence and enjoys him in his banqueting house (v. 4). She compares him to an apple tree: “In his shade I delighted and sat down, / And his fruit was sweet to my taste” (v. 3). Here she fully enjoys his sweetness. In the beginning her feeling of love toward her beloved is not solid or concrete. When she compares him to myrrh and henna flowers, her feeling is a little more solid and a little more concrete. Later, when she says that he is like an apple tree under which she can sit down and enjoy the sweetness of its fruit, she has been perfected by her beloved.
　In the beginning of her seeking, the maiden asks, “Tell me... Where do you pasture your flock? / Where do you make it lie down at noon?” (1:7). In chapter 2 she not only finds her beloved; she is under his shade, his covering, and enjoys his presence (vv. 3-6). How satisfied and restful she is! Up until this point, her words issue from the experience of her enjoyment, and her knowledge is mainly based on what she has enjoyed.
　In the second stage of her experience, her knowledge of her beloved changes. In verses 8 and 9 the maiden says, “Now he comes, / Leaping upon the mountains, / Skipping upon the hills. / My beloved is like a gazelle or a young hart.” This is a special vision. Formerly, she said that her beloved was like myrrh, henna flowers, and an apple tree. These are an expression of her feelings in her enjoyment; they are not a revelation or a vision. Now her beloved comes to give her a vision. Hence, it is no longer a matter of enjoyment but of power and vitality. We need to see that the Lord is full of resurrection power and that He comes leaping upon the mountains and skipping upon the hills like a young hart full of vigor and vitality. No mountain or hill can hold Him back. At this stage a seeker’s knowledge of the Lord has progressed from enjoyment to seeing and from feeling to revelation.
　
A FURTHER REVELATION
　
Knowing the Lord’s Resurrection
　The saints in the church life do not have sufficient light and revelation concerning the Lord. They know the Lord mainly according to the feelings realized in their experiences. Such knowledge reaches its fullness in experiencing the Lord as an apple tree. Many saints say, “O Lord, Your love is better than wine. Draw me, and I will run after You. I want to be satisfied and have Your presence.” They have indeed enjoyed the Lord’s presence and tasted His sweetness. They can also say from their experience that the Lord is like myrrh within and henna flowers without. Some can also testify that they have enjoyed the Lord’s sweetness, received His protection, and tasted the rich fruit in His shade. Many saints can give such a testimony. However, very few have received a revelation, a vision, of the Lord coming like a young hart full of vigor, leaping upon the mountains and skipping upon the hills.
　The Lord wants to give us a new vision. He wants us not only to experience His sweetness and enjoy His riches; He wants us to see His resurrection, to see that He is the hind of the dawn. He bore our sins on the cross, was forsaken by God, and entered into resurrection to be the hind of the dawn (Psa. 22 title). The Lord is calling us to see that He, as the hind of the dawn, is full of vigor and vitality and is coming to us. He is leaping upon the mountains and skipping upon the hills. In Song of Songs the beloved says to the maiden, “Rise up...and come away; / For now the winter is past; / The rain is over and gone. / Flowers appear on the earth; / The time of singing has come, / And the voice of the turtledove is heard in our land” (2:10-12). This indicates that the Lord is leading us to see the vision of resurrection and is bringing us out of our personal spiritual experience and enjoyment so that we may go forward with Him in resurrection. This is the Lord’s call to us today.
　
Experiencing Death in Order to Know Resurrection
　We must experience death in order to know the Lord’s resurrection. Paul was spiritual, but he also needed to experience many sufferings, including prison. To be in prison signifies the bondage and restriction that make it impossible for us to be as free as we were previously. Formerly, we had “wings” and could fly wherever we wanted without any restrictions. Now, however, the Lord has put us in a prison under restriction. To be in prison has broad implications. We are in prison when we are down or when our spirit cannot rise. These experiences are necessary, for it is while we are in prison that we experience the Lord’s death and the power of His resurrection. The suffering in prison is not merely outward persecution or difficulties; it is a spiritual killing that will put to death the natural elements in us so that we may be delivered from the self and conformed to His death. The Lord’s death is a mold that puts to death all that belongs to us and resurrects all that belongs to Him.
　When the Lord places us in the prison of trials, He gives us a vision of Himself as a gazelle and a young hart. We may be imprisoned behind walls, but He is not obstructed by mountains or hills, because He leaps upon the mountains and skips upon the hills. When He shows us this vision, He calls us to rise up and come away with Him because the winter is past and the rain is over and gone (v. 11). This means that death is gone. According to our feeling, we are still in death, but He says, “All the things of death are over and gone, so you must rise up and come away with Me.” This is resurrection. Hence, when Paul wrote the book of Philippians in prison, he repeatedly said that he rejoiced, and he exhorted the believers to rejoice in the Lord also (2:17-18; 4:4). Paul was transcendent. He was not bound by the environment on the earth, because he knew resurrection, and he knew how to apply resurrection power to his suffering of imprisonment. The suffering of imprisonment, on the one hand, caused Paul’s natural elements to be put to death and, on the other hand, caused all the elements of God to be lived out from within Paul. This is to be conformed to Christ’s death.
　
Being Conformed to Christ’s Death
　In order to make a cake, the dough must be pressed into a mold. Then the dough will have the same form as the mold. The death of the Lord Jesus is a mold, and our person and our living are the dough. God places us in all kinds of environments to “mold” us until we are conformed to the Lord’s death. To be in the form of the Lord’s death means that everything of man, including that which is bad and also that which is good, has to die. When the Lord Jesus became a man, He put on the God-created humanity. His humanity was not bad. Nevertheless, it needed to be put to death. Through His death the things of man were crucified, and the things of God were brought forth. Hence, some things will be terminated through death, but other things will come out of death. The mold of the death of the Lord Jesus has these two aspects.
　Our experience of the Lord’s death also has these two aspects. As descendants of Adam, we have both his God-created humanity and his fallen and sinful human element. However, we also have God’s element because we are regenerated. By His mercy we need to experience many revivals, have many new beginnings, because we are still full of mixture. Hence, the Lord needs to remove the unclean and improper fallen things of Adam, and He also needs to put to death the good and proper things of our God-created humanity.
　A person cannot be put to death by merely enjoying the Lord’s love, His abundance, or His sweetness, that is, by knowing Him as “a bundle of myrrh” and “a cluster of henna flowers” or by taking Him as “the apple tree.” On the contrary, the more a person touches the Lord’s love and enjoys His sweetness in these ways, the more the element of the self is present. Therefore, the Lord must change the environment and put us into trials, into “prisons,” such as health problems, family problems, problems in the work, changes in the arrangement among the co-workers, or turmoils in the church. Initially, the believers in Asia welcomed Paul, but eventually, they all turned away from him (2 Tim. 1:15). This turning away was more severe than the Roman prison. But it was for Paul to experience being broken and thereby know the resurrection of Christ.
　Our spiritual experiences are not according to our desire. It is difficult to find a person who loves the Lord at a young age, who has good health and mental prowess, who advances speedily in every aspect, and who later marries a spiritual spouse and has children who are like Samuel or Timothy, being obedient, intelligent, seeking to be spiritual, having morning watch at the age of seven, reading the Bible with understanding at the age of eight, and knowing how to fellowship with the Lord at the age of nine. Such a child would be ideal, perfect. However, this is all wishful thinking. Similarly, we should not expect that our work will always be effective, that our co-workers will always be in one accord, or that the church under our care will always be prosperous. These are what we desire, but they are never fulfilled.
　Our experience is always one of being broken. We may become sick for no reason, and our health may not improve. We may also discover that our spiritual spouse is not spiritual. We may also discover that our child is foolish when we expect him to be intelligent, is mischievous when we expect him to be obedient, and does not love the Lord when we expect him to be spiritual. We may also experience many situations in the work, with our co-workers, with the saints, and in the church, which are like thorns that prick and wound us. Throughout our life’s journey our experience is one of being broken. Perhaps some would say that this is very bad, but we must remember that this is a necessary process; it is the pathway that every seeker of the Lord must follow.
 
　　借着神圣的启示，我们认识复兴乃是基督徒属灵生命中的一个定律；我们必须借着一再的复兴，才得以在主里逐渐长大。有了这个认识，对我们经历神作生命有相当大的帮助。本篇信息我们要继续来看，如何经常应用这个复兴的律。

　　在召会各种聚会中，我们看见许多弟兄姊妹虽然来聚会，却一点也不活。他们坐在那里，脸拉得长长的，嘴巴闭得紧紧的，不仅自己不出声祷告，连别人祷告也不说阿们。那种垂头丧气、无精打采的样子，就像没有吃饱、喝足、睡够一样。当然，从肉身一面说，他们来聚会前，定规都吃饱，喝足，也睡够了；但从灵性一面说，他们所显出的光景，就像没有足够的吃、喝、睡一样。若是偶尔为之，因为太忙以致灵性上来不及睡觉、吃饭、喝水，还说得过去；但若是一次又一次，他们聚会都如此，一直打不起属灵的精神，这就有问题。

　　为什么许多人的灵性会这样长久不睡，不吃，不喝？追根究柢，要归纳到“律”的问题。按我们的观察，这在于众人对复兴的律认识得不够，以致没有经常应用这律。因着我们不懂得这律，也没有活在这个律里，以致过着无纪律的生活。一般而言，人的饮食起居有纪律，生活有纪律，身体就会健康。照样，在属灵一面，我们也需要经常保持一种纪律的生活。现在，我们要来看这个复兴的纪律问题。
 
　　首先，我们要看见，人类历史已经几千年，今天无论中外，几乎所有的人都懂得，肉身的生命是有定律的，人必须照着定律生活。以人肉身生命的定律而言，每天要睡八小时，早、午、晚要各吃一餐，讲究一点，要再加两三次点心，并且每天要喝足量的水；这些都是不可少的。人按这个定律活着，久而久之，就养成习惯，变成一种纪律。比方睡觉，并不是到精神实在支撑不住，非睡不可，才被迫睡觉。除了极少数例外，大部分的人到了一定的时候，不论困或不困，都得上床睡觉；这就是生活的纪律。这个纪律乃是根据人肉身生命的需要，逐渐养成的。

　　同样的，早晨睡醒了，不论饿不饿，我们都要吃一餐。我们吃或不吃，不一定是根据饿不饿的感觉，乃是照着一个纪律。生活有纪律的人，不仅吃的时间，连吃的量都是固定的；不是想吃就大吃，不想吃就少吃一点。想吃是吃那么多，不想吃也是吃那么多，这就是生活的纪律。早晨吃过，到了十二点还要再吃，到了晚上同样再吃，之后到了十点多，就上床睡觉。睡到早晨又起来，起来后又吃。这一切都不是感觉逼着人作的，乃是一个定律给人认识了，人就照着这个定律生活，而过一种有纪律的生活，结果人的身体必定正常且强壮。

　　其次，我们要看见，这样的睡觉和吃喝，其结果都是一个复兴。比方，前一天夜里你非常疲惫，但经过一夜的睡眠，早晨起来，洗一洗脸，吃一顿早餐，精神就恢复了，这就是一个复兴。然后，经过上午四个小时的消耗，到了中午，这个复兴就进入一个结束，你又觉得疲倦、困乏了。你再去吃一顿午饭，睡个午觉，下午精神又恢复了，这又是一个复兴。接着你又有一个经过，到了傍晚，再有一个结束，又觉得困乏了，就需要再好好吃一餐。吃过之后又复元，又复兴了，晚上去聚会就精神焕发，非常有劲。这又是一个复兴。然后经过几小时的活动，又疲困了，你就回家好好睡一觉；到早晨起来，又是一个复兴。

　　所以你看见，每一次睡够就是一个复兴，每一次吃饱是一个复兴，每一次喝足也是一个复兴。有了一个复兴，就是有了一个开始，然后再一个经过，末了就有一个结束。结束之后再睡，再吃，再喝，再有复兴，再有开始；这样周而复始，你就不断地经历复兴。

　　由此可见，我们肉身的生命，天天经历复兴是很便当的事。每一次觉得倦了，那就是一个信号，要你去睡；每一次觉得饿了，那就是一个信号，要你去吃；每一次觉得渴了，那就是一个信号，要你去喝；你一睡够、吃饱、喝足，就是一个复兴。过一阵子，你又倦了、饿了、渴了，这又是一个信号，要你再去睡，去吃，去喝，然后又是一个复兴。每一次睡够、吃饱、喝足，都是一个复兴，但这一个复兴并非一劳永逸，它不过是个开始，接着经过一个过程，最后就有一个结束，之后，就需要再一个复兴。我们肉身的生命所以能生存、长大并强壮，就是靠着这些不断地复兴。这就是我们肉身生命的一个律。
 
　　物质的事总是隐征属灵的事，肉身生命的故事常指明属灵生命里的讲究。我们因着认识肉身生命的律，就根据这律过一个有纪律的生活，以致身体健壮，没有难处。然而，对于属灵生命的律，我们都得承认，我们认识得不够。因此我们在灵性上，无法过一个有纪律的生活。在肉身方面，虽然我们不一定个个都很严格的过纪律的生活，但大致上是差不多，所以我们在早晨、中午、晚上，多少都有点精神。换句话说，我们整天都不断有复兴。然而，我们在灵性一面，因着不够认识复兴的律，而没有过纪律的生活，以致少有复兴的情形，聚会、事奉经常提不起精神。这实在是很严重的问题。

　　一次，我遇到一位弟兄，问他：“你最近光景如何？”他回答说，“唉，我的光景真不行，已经三周了，灵都起不来。”为什么呢？因为他的妻子生了重病。又有一回，我问一位姊妹最近如何，她愁眉苦脸的回答说，“哦，真是没有办法，家里每个月的收入都不够开销。”我碰到好些弟兄姊妹都是这种光景，很少遇见几个是活的。用象征的话说，很少遇见几个是睡足了，吃饱了，也喝够了，实在是精神饱满、复兴过来的。有时，我们到聚会里和弟兄姊妹接触，这一个无精打采，那一个下沉枯干，再一个老旧死寂，还有一个痛苦受压。这就是没睡好、没吃饱、没喝够的光景。若再追问下去，你会惊奇，有的人竟然在这种光景里好几年了，一直觉得下沉软弱。不来聚会过不去，来聚会又摸不着；不事奉过不去，来事奉又觉得背重担。三、五年之久都是如此。试问，这种光景合理么？一个基督徒该不该三、五年一直下沉呢？谁都知道这绝对不该，但竟然有好些圣徒都是如此。只因为不认识复兴的律，在灵性上没有过纪律的生活。

　　若是有人告诉你：“我太疲倦了，真是没有力气，因为我三年没有睡好觉。”你必定大大惊奇，问他说，“你为什么三年之久不好好睡觉呢？”同样的，若有人喊说，“我又饿又渴啊！”我们要问他：“为什么不去吃？不去喝？”饥饿和口渴是一个信号，告诉你要吃，要喝。你不吃不喝，光喊叫是没有用的。是不是没有可吃可喝的呢？不，基督已经住在我们里面，祂就是我们永远生命的食物，也是我们活水的泉源。我们不吃不喝，不是因为我们没有可吃可喝的，乃是因为我们不认识复兴的律，不过纪律的生活，不懂得饿了就要回到里面去吃，渴了就要回到里面去喝，倦了就得到主面前休息。我们懂得肉身生命的定律，并且活在其中，倦了睡，饿了吃，渴了喝；然而，属灵生命的定律，我们却不懂得，以致落在困乏、饥饿、枯干里，长久下沉、老旧、死寂、痛苦，而爬不起来。这实在是不必要。

　　复兴的律并不像一般基督徒所领会的，以为是一个人犯罪堕落了才需要复兴。属灵的生命包含一个律，就是必须借着一再的复兴，才得以长大。就肉身一面说，我们每一次的吃、喝、睡，都叫我们长大，我们乃是靠着吃、喝、睡而长大。照样，在灵性一面，我们也是靠着一再的吃、喝、睡，靠着一再的复兴而长大。在肉身上，每一次渴了，都是一个信号叫我们去喝；每一次饿了，都是一个信号叫我们去吃；每一次困了，也都是一个信号叫我们去睡。我们懂得肉身的这个律，所以一渴就喝，一饿就吃，一困就睡，结果就复兴了。然而，在灵性上我们不懂得这个律；渴的时候不喝，饿了不吃，困了也不睡，只会唉声叹气，这真是不该有的光景。

　　这不是说，我们从来没有吃饱、喝足、睡够。有时弟兄姊妹也有吃饱、喝足、睡够的经历，可惜不是经常的。比方，有弟兄渴了好久，有一天碰巧喝了一下，高兴极了，就到聚会里作见证。或者他饿了好几个月，有一天碰巧吃了一个饱，就高兴起来，到聚会里发出一篇赞美。这种情形都是碰巧、偶尔的，也是很不正常的。他们不认识复兴的律，没照着这律过有纪律的生活，所以不能经常复兴，对于复兴的事没有把握。
 
　　我们若知道这个复兴的律，每一次里面下沉，就需要赶紧与主接触；一接触到主，里面就起来了，复兴了。过一些日子，又觉得陈旧了，就再简单地接触主，一接触到主，里面又新鲜了，又是一次复兴。若是这样，在我们属灵的生活里，就会常有复兴，有大复兴，有小复兴，甚至一天当中就有好几次复兴。这样复兴多的人，他的属灵生命就长进得快，因为他是照着生命的律在往前。

　　什么叫作大复兴、小复兴呢？就肉身生命来说，一年四季是一个循环，每到春天总有一个大的起头，这个大起头就是大复兴。一年有三百六十五天，每一天从早到晚，都是一个小循环，每一个早晨也有一个小的起头，就是小的复兴。说得再细一点，每天二十四小时之内，需要吃三餐，每一餐又是一个小复兴；此外，还有睡眠、休息等，都是小复兴。我们肉身的生命得以生存、长大并壮实，乃是借着这些周而复始、循环不息、大大小小的许多复兴。

　　我们属灵的生命也是如此。我们若追查已往属灵的过程，就能看见我们灵性里，也有大复兴和小复兴。譬如，我们得救从死里复活，得着了神的生命，这乃是一个大复兴。再如，我们舍弃一切，把自己完全奉献给主，这又是一个大复兴。当我们经历这种大复兴时，感觉上真是在地如同在天，整个人像腾云驾雾般，非常兴奋喜乐。这样的感觉经过一段时间结束了，于是再有一次复兴临到，这个复兴就叫我们脱离感觉的生活，完全活在信心里。当我们从自己的感觉里出来，凭信心活着时，我们就更深的进入主里面，这也是个大复兴。通常，一个基督徒至少有这三个大复兴：第一是得救，第二是奉献，第三是脱离自己的感觉，活在信心里。

　　除了这些大复兴之外，我们日常生活里还有许多小复兴。比方，你忽然收到一个电报，得知母亲生了重病，这使你非常受压。但你认识复兴的律，知道这个受压乃是一个信号，要你去和基督接触，再来仰望基督，得着基督，经历基督。你这样一经历基督，立刻里面又高昂、上升了，这就是个小复兴。再比方，在公司里有同事和你过不去，说了几句冷嘲热讽的话，叫你实在伤痛，这个伤痛的感觉又是一个信号，要你再次和基督接触，把这个重担交给祂，在这件事上再享受基督。你这样经历基督，立即又得着了一次小复兴。有的人就这样，早晨有一次复兴，中午有一次复兴，晚上又有一次复兴；一天能有三、四次的复兴。

　　除了这些外面环境中的故事，还有我们里面心境的故事。若是原本你和主交通得很好，很有味道，但今天早晨忽然交不通了，里头没有味道，觉得非常下沉。这个下沉就是一个信号，告诉你应该追求复兴。此外，这个下沉会叫你看见自己的弱点，这个弱点又会带你认识基督的一个特点，因为这个弱点就是基督特点的返照。你这样一看见，立刻照着自己的弱点，享受基督的特点；基督这个特点一给你享受了，就是复兴。类似这种里面复兴的故事，在一天之中可以有好几次。
 
　　使徒保罗在林后十二章十节说，他什么时候软弱，什么时候就有能力。保罗懂得，一软弱就支取基督的能力，一痛苦就享用基督的喜乐。他不仅认识，并且会应用这个属灵生命的律，所以不断有复兴的情形。今天我们也应当这样认识并应用这律，以经常的经历复兴。这样，当我们碰到难处时，就不必一再受压和痛苦。

　　有时你碰见一位弟兄，问他为什么好几个月没来聚会，他可能诉苦说，家里孩子多，妻子生病，经济情形又不佳，实在万分为难，因此影响他的心情，不想来聚会。请问，你对这个诉苦有何感觉？我一面为他的处境万分同情，另一面又不能称义他；因为他是个属乎主的人，那位住在保罗里面的基督，今天也照样住在他里面。保罗能说，“我什么时候软弱，什么时候就有能力了，”（林后十二10）难道他不能？他若懂得属灵生命的律，的确也能这样说。这个环境正是主允许临到他的一个信号，叫他知道他需要再一次的复兴。这个复兴不需要他大声哭号的苦求，只需要他看见住在他里面的主是复活，是有大能的，是冲破死亡的。他只要看见、相信并接受这个，就可以了。他甚至能对撒但说，“你可以再多制造一些苦难，再多兴风作浪一点，我就更享受基督一点。我什么时候受压，什么时候就释放了；什么时候软弱，什么时候就刚强了；什么时候痛苦，什么时候就喜乐了。”立刻，这位弟兄就复兴了。虽然他家里的生活可能仍极其为难，但环境非但不会打岔他聚会，反而当他来聚会时，精神十足，灵里释放，全人上升、高昂。他能在聚会中站起来，一面流泪，一面见证，主在难处中怎样眷顾了他，与他同在。这可说是他遇见主，享受基督了；但实在说，是他又一次的复兴。

　　我们若认识复兴的律，要得着复兴，实在是简单的事。我们不必一再受压，一直下沉，直到有一天受不了，才到主面前祷告，到主面前拼，碰巧摸着主了，里面才起来。我们只要认识这个律，知道主带着一切丰盛，已经住在我们里面。每当我们里面感觉死寂、受压、下沉，或者在环境中遭遇打击时，只要即刻回到里面，支取这个莫大的能力，立刻就是一个复兴。所以，只要认识这个复兴的律，就简单了；正如吃饭、喝水一样，饿了就吃，渴了就喝，一点不是难事。
 
　　今天，在新约之下，基督乃是我们的一切。你下沉么？祂是上升。你发死么？祂是复活。你软弱么？祂是刚强。你黑暗么？祂是亮光。你里头的每一个弱点，都是祂一个特点的返照。祂的每一个特点，恰好能应付你每一个弱点的需要。所以你今天作基督徒，没有理由一直痛苦；你什么时候痛苦，什么时候就该喜乐。你也没有理由长久软弱；你什么时候软弱，什么时候就该刚强。按表征说，你今天没有理由可以一直在挨饿。若是大旱三年，食粮不足，你挨饿还有理由；但今天我们是在丰富里，基督在祂的复活里已经住在我们里面，作了我们一切的供应。既是这样，我们怎能再挨饿？我们实在没有理由再唉声叹气，因为我们饿了就吃吧，这是很简单的事。

　　总而言之，我们来聚会再没有理由发死，也再没有理由不活，因为我们什么时候发死，什么时候就活了。正如保罗所说，什么时候软弱，什么时候就有能力。要知道，保罗所说的软弱和有能力，都是象征性的说法。软弱包括痛苦、黑暗、下沉、受压、死寂、关闭等一切反面的情形；同样，有能力包括快乐、明亮、上升、释放、活泼、开启等一切正面的光景。因此保罗所说，“什么时候软弱，什么时候就有能力”的原则，正可以应用到我们各种不同的光景中。

　　关于该怎样凭信心活着，怎样享受基督的丰盛，怎样吃喝享受神，与主交通，活在交通中，我们都曾详细的向弟兄姊妹陈明。然而，对于这个复兴的律，我们却相当忽略。如今主带领我们看见，在属灵生命所该有的生活中，还有一个律，就是一再的复兴。在你属灵的生命里，这个复兴越多，你这个人就越新鲜，越活泼，越刚强，越开启，越长进。
 
　The saints in the church life do not have sufficient light and revelation concerning the Lord. They know the Lord mainly according to the feelings realized in their experiences. Such knowledge reaches its fullness in experiencing the Lord as an apple tree. Many saints say, “O Lord, Your love is better than wine. Draw me, and I will run after You. I want to be satisfied and have Your presence.” They have indeed enjoyed the Lord’s presence and tasted His sweetness. They can also say from their experience that the Lord is like myrrh within and henna flowers without. Some can also testify that they have enjoyed the Lord’s sweetness, received His protection, and tasted the rich fruit in His shade. Many saints can give such a testimony. However, very few have received a revelation, a vision, of the Lord coming like a young hart full of vigor, leaping upon the mountains and skipping upon the hills.

　The Lord wants to give us a new vision. He wants us not only to experience His sweetness and enjoy His riches; He wants us to see His resurrection, to see that He is the hind of the dawn. He bore our sins on the cross, was forsaken by God, and entered into resurrection to be the hind of the dawn (Psa. 22 title). The Lord is calling us to see that He, as the hind of the dawn, is full of vigor and vitality and is coming to us. He is leaping upon the mountains and skipping upon the hills. In Song of Songs the beloved says to the maiden, “Rise up...and come away; / For now the winter is past; / The rain is over and gone. / Flowers appear on the earth; / The time of singing has come, / And the voice of the turtledove is heard in our land” (2:10-12). This indicates that the Lord is leading us to see the vision of resurrection and is bringing us out of our personal spiritual experience and enjoyment so that we may go forward with Him in resurrection. This is the Lord’s call to us today.
　　有时，即使我们的灵性很顺利地往前，也会很自然的感到复兴的需要。到了一个时候，你很自然的觉得自己各方面都陈旧了，这就是一个信号，要你再有更新，再有复兴。比方站讲台，从前这样讲很好，现在照样讲就不行。这就是一个信号，要你在站讲台这件事上，再有一个新的起头，有一个新的复兴。又如读经，你从前这样读很好，很满足，今天再这样读不行了，里头不满足，这个不满足也是一个信号，要你在读经的事上，再有复兴，再有新的起头。

　　除了里面的故事之外，主还在外面给我们圣灵的管治，给我们制造各种环境，逼我们觉得需要复兴。也许一个消息传来，叫你心痛；一句误会的话，叫你受打击；或者在家庭里，在弟兄姊妹中，在事业上，发生了难处，这一切都是信号，告诉你需要一个新的复兴。从前你告诉人，主在马太十一章二十八节说，“凡劳苦担重担的，可以到我这里来，我必使你们得安息。”但那对你自己不过是个道理，根本没有什么经历。现在圣灵制造环境，重担压在你身上，这些重担、重压就是一个信号，叫你再来享受基督，经历基督。同时，这些重担、重压不过是个返照，照出基督就是你的安息。因此，你凭信心接受这一位可安息的基督，享受祂的安息，这样你就再次得着了复兴。

　　一般来说，环境一来，就要赶快回到里面与主交通，把难处交给主；这是对的。但是今天我们要看见，不只是把难处交给主的问题，而是有一个律，叫我们的灵性再次得着复兴的问题。有的人一碰到难处，就一直留在那个难处里，不到主这里接触主，经历主，叫他再得一次复兴；这就是不认识复兴的律。在肉身方面我们都懂得复兴的律，并且很自然的活在这个律里，饿了就吃，渴了就喝，借着一吃一喝，我们就得着了复兴。然而在灵性上，我们却饿了不吃，渴了不喝，碰到难处也不到主面前与主接触，只在那里一直唉声叹气，一直拖延，这叫我们受了莫大的亏损。

　　愿神叫我们真实地看见这个复兴的律，并且常时应用这律。我们越复兴，就越脱离自己，进入基督。我们越复兴，我们的成分就越减少，基督的成分就越加增，我们就刚强、长大了。这样，不论我们在那一个过程里，或是在那一种遭遇中，我们都是活的、新鲜的、复兴的。
 
　We must experience death in order to know the Lord’s resurrection. Paul was spiritual, but he also needed to experience many sufferings, including prison. To be in prison signifies the bondage and restriction that make it impossible for us to be as free as we were previously. Formerly, we had “wings” and could fly wherever we wanted without any restrictions. Now, however, the Lord has put us in a prison under restriction. To be in prison has broad implications. We are in prison when we are down or when our spirit cannot rise. These experiences are necessary, for it is while we are in prison that we experience the Lord’s death and the power of His resurrection. The suffering in prison is not merely outward persecution or difficulties; it is a spiritual killing that will put to death the natural elements in us so that we may be delivered from the self and conformed to His death. The Lord’s death is a mold that puts to death all that belongs to us and resurrects all that belongs to Him.

　When the Lord places us in the prison of trials, He gives us a vision of Himself as a gazelle and a young hart. We may be imprisoned behind walls, but He is not obstructed by mountains or hills, because He leaps upon the mountains and skips upon the hills. When He shows us this vision, He calls us to rise up and come away with Him because the winter is past and the rain is over and gone (v. 11). This means that death is gone. According to our feeling, we are still in death, but He says, “All the things of death are over and gone, so you must rise up and come away with Me.” This is resurrection. Hence, when Paul wrote the book of Philippians in prison, he repeatedly said that he rejoiced, and he exhorted the believers to rejoice in the Lord also (2:17-18; 4:4). Paul was transcendent. He was not bound by the environment on the earth, because he knew resurrection, and he knew how to apply resurrection power to his suffering of imprisonment. The suffering of imprisonment, on the one hand, caused Paul’s natural elements to be put to death and, on the other hand, caused all the elements of God to be lived out from within Paul. This is to be conformed to Christ’s death.
　　另一面，我们还要学习敞开；一复兴，一活了，就不要关闭，反而要敞开。这样一敞开，我们和圣徒之间就流通了。我们能让活水从里面流出去，也能让活水从别人流到我们里面。我们流出越多，流进也越多，结果不仅我们个人活了，别人也都活了。

　　这些年，弟兄姊妹听道听得够多，但总是不活；因此，我们不需要再多的道，只需要去点活人。我们自己要先活过来，再把别人也点活；这样，一个个都点活过来，我们才会有路。我们不能墨守成规，照着老样子聚会事奉，等因奉此。我们要在聚会中翻转人，把每一个来聚会的人都点活。这不一定有什么规律，乃是来一个点活一个。这也没有什么道可讲，众人就是来在一起，为要点活人。重点是必须带领的人先是活的，然后才能把别人点活。所以，我们自己必须先复兴，先活过来。我们活过来的路，在于认识复兴的律，并且经常应用这律，时时复兴，保持自己一直活在一种新鲜、活泼的光景中。

　　原刊于一九六一年一月“话语职事”第一百十五期
 
　In order to make a cake, the dough must be pressed into a mold. Then the dough will have the same form as the mold. The death of the Lord Jesus is a mold, and our person and our living are the dough. God places us in all kinds of environments to “mold” us until we are conformed to the Lord’s death. To be in the form of the Lord’s death means that everything of man, including that which is bad and also that which is good, has to die. When the Lord Jesus became a man, He put on the God-created humanity. His humanity was not bad. Nevertheless, it needed to be put to death. Through His death the things of man were crucified, and the things of God were brought forth. Hence, some things will be terminated through death, but other things will come out of death. The mold of the death of the Lord Jesus has these two aspects.

　Our experience of the Lord’s death also has these two aspects. As descendants of Adam, we have both his God-created humanity and his fallen and sinful human element. However, we also have God’s element because we are regenerated. By His mercy we need to experience many revivals, have many new beginnings, because we are still full of mixture. Hence, the Lord needs to remove the unclean and improper fallen things of Adam, and He also needs to put to death the good and proper things of our God-created humanity.

　A person cannot be put to death by merely enjoying the Lord’s love, His abundance, or His sweetness, that is, by knowing Him as “a bundle of myrrh” and “a cluster of henna flowers” or by taking Him as “the apple tree.” On the contrary, the more a person touches the Lord’s love and enjoys His sweetness in these ways, the more the element of the self is present. Therefore, the Lord must change the environment and put us into trials, into “prisons,” such as health problems, family problems, problems in the work, changes in the arrangement among the co-workers, or turmoils in the church. Initially, the believers in Asia welcomed Paul, but eventually, they all turned away from him (2 Tim. 1:15). This turning away was more severe than the Roman prison. But it was for Paul to experience being broken and thereby know the resurrection of Christ.

　Our spiritual experiences are not according to our desire. It is difficult to find a person who loves the Lord at a young age, who has good health and mental prowess, who advances speedily in every aspect, and who later marries a spiritual spouse and has children who are like Samuel or Timothy, being obedient, intelligent, seeking to be spiritual, having morning watch at the age of seven, reading the Bible with understanding at the age of eight, and knowing how to fellowship with the Lord at the age of nine. Such a child would be ideal, perfect. However, this is all wishful thinking. Similarly, we should not expect that our work will always be effective, that our co-workers will always be in one accord, or that the church under our care will always be prosperous. These are what we desire, but they are never fulfilled.

　Our experience is always one of being broken. We may become sick for no reason, and our health may not improve. We may also discover that our spiritual spouse is not spiritual. We may also discover that our child is foolish when we expect him to be intelligent, is mischievous when we expect him to be obedient, and does not love the Lord when we expect him to be spiritual. We may also experience many situations in the work, with our co-workers, with the saints, and in the church, which are like thorns that prick and wound us. Throughout our life’s journey our experience is one of being broken. Perhaps some would say that this is very bad, but we must remember that this is a necessary process; it is the pathway that every seeker of the Lord must follow.

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