第四篇　事奉上该有的认识和注意㈡

　　在召会中事奉常会遇到一个难处，就是圣徒中间有是非。圣徒们虽然蒙主恩典，有主作生命，也爱主，敬畏主，并且受主的光照和教导，但因为在肉身之内，仍有血气和老旧的天性，难免彼此摩擦、争执，有了是非。是非在召会中是一个难处，是弟兄姊妹中间很难过去的事，也是不容易解决的问题。所以对于这种事，我们必须在主面前寻求出一条解决的路，一个对付的方法。

　　首先我们必须知道，是非并不是生命，乃是与生命相对的死亡。圣经清楚给我们看见，生命树旁边，或者说对面，就是善恶树；而善恶树的结果就是死亡（创二9，16~17）。这叫我们认识，善与恶都不是生命，乃是与生命相对的死亡。我们常以为，恶是死亡，善是生命；但神的话清楚告诉我们，恶如何不是生命，乃是死亡，善也如何是死亡，不是生命。善与恶二者都不是生命，乃是死亡。所以摸着善恶，就是摸着死亡。

　　当初人堕落，就因为没有照神的心意接触生命树的生命，而随从撒但的引诱，摸了善恶树的善恶，结果就摸着死亡，带进死亡，并得着死亡（16~17，三1~19）。善恶亦即是非；“是”就是善，“非”就是恶。所以，是非乃是属善恶的东西，与生命相对，是带进死亡的。我们若注意是非，在是非里，绝不会摸着生命，反而会摸着死亡，带进死亡。

　　主的意思是要我们摸生命，撒但的诡计是要我们摸是非。摸生命的结果，就是生命；摸是非的结果，就是死亡。所以，我们要抓牢一个原则，在召会中，遇到弟兄姊妹中间有是非时，绝不要在是非的范围里摸是非，解决是非。虽然有是非，但不要注意是非的问题，乃要把有了是非的圣徒带到生命的光中，接受生命的对付。是非总是叫人摸着死亡。即使事情的是与非弄清楚、解决了，结果仍是死亡。只有在生命的光中，接受生命的对付，才能摸着生命。生命吞灭死亡，并且必要吞灭死亡。所以一摸着生命，生命就必吞灭一切属死亡的是非。

　　这原则是相当清楚地。假设有两位弟兄起争执。一般来说，两人有争执，不是一个对，一个不对，就是两个都不对，或者两个都有点对，也都有点不对。对的即“是”，不对的即“非”。对的人大多据理力争，争他的对；不对的人多半不服气，不承认他的不对，所以两个就相持不下。到了一天，他们会把他们的是非带到长老面前，甲控告乙，乙控告甲。那时作长老的要怎样解决他们的问题呢？若是我们对属灵的事不够认识，没有看见是非与生命相对，就去摸他们的是非，希望能解决他们的难处，结果必定摸着死亡。

　　如果我们清楚看见，“非”如何是死亡，“是”也如何不是生命，是与非二者都是生命的对头，就不会在是非的范围里解决问题，必要把他们一个个带到主那里，叫他们看见，他们这样争执，到底里面觉得主赞成，还是不赞成？这样，就很容易在生命的光中，带领他们接受生命的对付。他们在主面前蒙了生命的光照，受了生命的对付，不只在生命上有得着、有长进，并且自然会放弃他们的争执，消解他们的问题。

　　再举一个例子：有一对夫妇都是相当好的弟兄姊妹，但他们中间发生了争执，二人争得很厉害。有一天，妻子来找我，把他们争执的起因和经过都告诉我。我听了之后，按我的天然说，也要替她抱不平，说她丈夫实在是错，应该受责备，受对付。然而，我不能那样作；我若那样作，就落到他们的是非里，无法给他们生命的帮助，使他们有属灵的学习。摸是非的路，是不能通到生命的，这条路在召会中是没有用，也是不可用的。我们一摸是非，总归落到是非里，结果那些有是非的人在死亡里，我们这些摸是非的人也在死亡里。

　　那么，要怎样帮助那位姊妹呢？我对她说，“姊妹，照你所告诉我的，我承认你对，但我觉得主无意要我说你对，或说你先生错，却要我问你几个问题。你虽然对，但你这样和丈夫争，是出于圣灵，是属灵的，还是出于肉体，是属血气的？是主要你这样争，还是你自己要这样争？你这个情形，有没有借着祷告带到主面前？你有没有问主说，‘主啊，什么都是我对，我丈夫错，所以我和他争。主啊，你喜不喜悦我这样争？若是你喜悦，求你在我里面印证。’你把你们争的经过都告诉我，问我怎么办，但你有没有告诉主，问主怎么说？”

　　这时她的脸色变了，然后说，“李弟兄，从我和丈夫争执的那天起，我就没有祷告，也不能祷告。我知道这是因为我和丈夫争。我也知道，这样争是不对的，是主不喜欢的。但人就是人，我怎能认输呢？明明是他错了，我怎能不争呢？但是要争，我里面一直不平安，所以来请教你怎么办。”我就再对她说，“我不能评判你们的是非，更不能替你出气。主已经在你里面给你感觉了，现在仍在你里面运行，叫你知道祂所喜欢的是什么。你应该因着祂的爱，从心里服下来。”这时，她整个人松下来了，我就和她一同祷告，带她到主面前。

　　她流着泪祷告说，“主啊，在丈夫跟前我虽然不感觉有错，但是在你面前，我却满了错。我明明觉得不该和丈夫争，却一直违背你所给我的感觉，求你赦免我。”这时，她碰着了主，生命就吞灭了死亡。她祷告完，眼里虽然含着泪，脸却带着笑容。她说，“难处过去了，我不再争了。不要说我丈夫只错这一点，即使他错得再多，我也不争了。感谢主，我清楚了，他那样作，是叫我在主面前学功课。”

　　经过这样的交通，这位姊妹就在生命的光中被带到主面前，摸着了生命。我们不要摸她的是非问题。她已经受了那恶者的迷惑，摸了善恶树，受了死亡的侵害，我们就要带她在主的血底下，到主面前摸生命树。主的生命能供应她，在她里面掌权、作工，吞灭一切死亡。她不只能不争，并且能充满基督，充满生命的回到家中，使她那因错而争的丈夫也受感动，能悄悄到主面前祷告认罪，以致他也碰着了主，摸着了生命，而向他妻子认错。至终，他们中间不但难处完全消除了，并且充满了主的同在。这就是不摸是非，只摸生命的结果。

　　我们常以为，弟兄姊妹中间有了争执，我们若能把他们的是非排解清楚，就可以解决他们的难处。这样作也许可以解决他们争执的难处，但不能帮助他们认识他们的肉体和血气，更不能带领他们接受主的对付，而摸着主的生命，使他们在生命上有属灵的长进。人里面讲是非的理性，也就是讲是非的血气，乃是因人吃了善恶树的果子而有的。“是非”总是人堕落天性里的东西；所以当主耶稣在地上时，无论人带什么问题来问祂，祂很少答复“是”或“非”，总是把人带到神面前，或是带到祂自己里面。人只有遇着神，摸着主，才能真认识是非，超越是非，胜过是非，而让生命吞灭是非。主不是要解决是非，乃是要用祂超越是非的生命，吞灭人讲是非的生命。

　　我们在召会中，每一次碰到弟兄姊妹发生争执，都要避免摸他们的是非，而把他们带到主面前，叫他们得着生命的帮助。然而，我们的天然最爱知道人的是非，最喜欢摸人的是非。姊妹们特别有这个难处，尤其是年长的姊妹。有时，讲台上信息虽然讲得撼动人心，她们却没有听进去，反而后排有姊妹说到是非的事，她们就听见了。人最爱听是非；听是非，知道是非，是人肉体的喜好。所以，各地召会负责的人都要定罪这事。我们要定罪听人的长短，拒绝知道人的是非。知道是非，很容易落到是非里；摸着是非，就必摸着死亡。我们该牢记，善恶树是撒但的目标，生命树才是神的目的。我们永远不该摸善恶，摸是非，只该摸生命。

　Serving according to right and wrong is a common problem in the church service. As believers and serving ones, we have the Lord as our life. We love the Lord, fear Him, and are being shined upon and taught by Him, but we still have the flesh and our natural disposition. As serving ones, we still have conflicts and disputes because we live in the flesh according to what is right and what is wrong. Living in the realm of right and wrong is not an easy problem to solve. We must know how to deal with this matter before the Lord.

　The matter of right and wrong is not related to life; it is related to death, which is the opposite of life. According to the Bible, the tree of the knowledge of good and evil was next to the tree of life, and the issue of the tree of the knowledge of good and evil was death (Gen. 2:9, 16-17). Hence, neither good nor evil is related to the tree of life. We often regard evil as being equivalent to death and regard good as being equivalent to life. God’s Word, however, reveals that both good and evil are related to death, not life. Both good and evil are death. Thus, touching good or touching evil is the same as touching death.

　Man fell because he did not contact the tree of life according to God’s desire. Instead, man followed Satan’s enticement and contacted the tree of the knowledge of good and evil, and this brought in death (vv. 16-17; 3:1-19). Good and evil are the same as right and wrong. Good is the same as right, and evil is the same as wrong. Hence, right and wrong belong to good and evil and bring in death; right and wrong are the opposite of life. If we pay attention to right and wrong, we will touch death and be in death; we will not touch life.

　The Lord’s will is for us to touch life. Satan’s scheme is for us to touch right and wrong. The issue of touching life is life, but the issue of touching right and wrong is death. Therefore, when we encounter matters that are related to right and wrong among the saints, we should not try to solve these matters by being in the realm of right and wrong. Instead of paying attention to matters according to right and wrong, we should bring the saints into the light of life in order that they would accept the dealing of life. Right and wrong always cause us to touch death. Even if problems related to right and wrong are seemingly resolved, the issue will always be death. We can touch life only by being in the light of life and by accepting the dealing of life. Life always swallows up death. If we touch life, life will swallow up any death related to right and wrong. This is a clear principle.

　Generally speaking, disputes among brothers arise because one brother thinks that he is right and that the other brother is wrong. The brother who thinks that he is right will argue boldly, but the second brother often is not convinced and is not willing to admit that he is wrong. As a consequence, such brothers often bring their argument to the elders. Brother A then accuses Brother B, and Brother B accuses Brother A. How should the elders solve such a problem? If they do not understand spiritual matters or know that right and wrong are the opposite of life, they will touch the realm of right and wrong in hope of solving the problem, but the issue will be death.

　If we understand that both right and wrong are the opposite of life, we will not attempt to solve problems that are related to the realm of right and wrong. Instead, we will bring people to the Lord so that they may see whether the Lord within them approves of their dispute. Then it will be easy to lead them to accept the dealings of life in the light of life. When the light of life shines on the saints and when they are dealt with in life, they drop their arguments, their problems are solved, they gain life, and they grow in life.

　Here is another example. One day a sister spoke to me about a dispute with her husband. Although both the sister and the brother were good saints, I sympathized with the injustice that she was suffering. According to my natural man, I could have said that her husband was wrong. However, saying this would have been to fall into the realm of right and wrong, without rendering her any spiritual help in life. It is useless to deal with right and wrong, because it does not lead to life. When we touch right and wrong, we fall into the realm of right and wrong, and as a result, everyone involved is brought into death.

　In order to help this sister, I said, “Sister, from what you have spoken, I could say that you are right. But the Lord does not want me to say that you are right and that your husband is wrong. Rather, He wants me to ask if your dispute with your husband is of the Holy Spirit and spiritual or if it is of the flesh and fleshly? Did the Lord want you to quarrel with your husband, or was that your decision? Have you brought this situation to the Lord in prayer? Have you asked the Lord whether He is pleased with your quarreling and whether He supports you? You have told me the details of your quarrel, but have you told the Lord, and have you asked Him what He would say?”

　Then her countenance changed, and she said, “Brother Lee, I have not prayed since the day that I quarreled with my husband, and I have even been unable to pray. I know that this is wrong and not pleasing to the Lord, but I am a human being. How can I admit defeat? He is wrong. Even though I do not feel peaceful when I quarrel, how can I not quarrel? What should I do?” I replied, “I cannot judge matters according to right and wrong, and I cannot offer you words based on right and wrong. You have an inward sense from the Lord, and He is operating in you to make known what pleases Him. You should submit to Him because of His love for you.” Then her whole being relaxed, and I prayed with her to bring her to the Lord.

　She prayed with tears, saying, “Lord, I do not feel that I am wrong before my husband, but I feel that I am wrong before You. I sensed from You that I should not quarrel with my husband, but I acted contrary to Your sense. Please forgive me.” In her prayer she touched the Lord, and life swallowed up death. The problem was over. She realized that even if her husband was wrong, she should not quarrel with him. She also realized that this situation was for her to learn lessons before the Lord.

　Through our fellowship this sister was brought to the Lord in the light of life, and she touched life. We should not touch matters in the realm of right and wrong. The evil one deceived this sister so that she touched the tree of the knowledge of good and evil, and she was damaged by death. Under the Lord’s blood she was led to touch the tree of life. The Lord’s life supplied her, reigned in her, and operated in her to swallow up death. Thus, she was able not only to stop quarreling but also to be filled with Christ, filled with life. Even her husband was moved to go to the Lord in prayer, to confess his sins, to meet Him, to touch life, and to admit his wrongdoing to his wife. Their problem was solved, and they were filled with the Lord’s presence. This is the issue of touching life instead of touching right and wrong.

　We often think that we can solve the problems among the saints if we can determine who is right and who is wrong. This may solve a dispute, but it will not help the saints to know their flesh, nor will it lead them to accept the Lord’s dealing and touch His life so that they may grow spiritually. Both our rationalizations and our flesh are involved with right and wrong. Right and wrong are always related to our fallen nature. When the Lord Jesus was on the earth, He brought people to God. He did not answer questions based on right and wrong. When a person meets God, he can recognize right and wrong, transcend right and wrong, conquer right and wrong, and experience life swallowing up right and wrong. The Lord does not want to solve problems in the realm of right and wrong. He wants to swallow up right and wrong with His transcending life.

　We must avoid touching right and wrong with the saints. Instead, we should bring them to the Lord so that they may receive help in life. Our natural man loves to judge matters according to right and wrong. This is a problem especially with sisters. Instead of listening to a message, sisters often prefer to listen to those who are talking in the back row. This is a preference of the human flesh. Hence, the responsible ones in the churches should condemn and reject matters that are related to right and wrong. When we know matters related to right and wrong, it is easy to fall into this realm, and the result will be death. We must remember that the tree of the knowledge of good and evil is Satan’s goal, but the tree of life is God’s goal. We should never touch good and evil or right and wrong. We should touch life.

　　所有在事奉上有分，在召会中有责任的人，要绝对约束脾气和话语。人不能没有脾气；没有脾气的人，在主手里没有多大用处。在主手里有用的人，都是相当有脾气的，但他们的脾气在主里面受了对付。不是有脾气的人，在主手里就有用，乃是有脾气而受了对付的人，在主手里才有用。没有脾气，没有用；有脾气，不受对付，也没有用。从来不会生气，不会冒火，不会着急的人，在事奉上必定没有什么用处。一下子就生气、冒火、着急的人，在召会中也一样没有多少用处。人必须是会生气、冒火、着急，却因受了对付而不生气、不冒火、不着急；这样，他在召会的事奉上才有用处。盼望我们不只是有脾气的人，并且都是有脾气而受了对付的人。

　　事奉的人，脾气都必须受对付，特别是长老。长老在召会中承担的责任是沉重的，所要处理、面对的事情是烦杂的，也是容易叫人生气、冒火的。在召会中，让长老发脾气的机会是多而容易的，没有另外一种人，像长老那样容易有发脾气的机会。但是长老在召会中，在任何机会里，都发不得脾气。长老一发脾气，他的身分、分量、功用和价值，就完了。当然，作长老的人定规有脾气，但必须脾气受对付，能不发脾气；不是没有脾气，乃是有脾气而能不发，才能作长老，才能作好的长老。一个好的长老，定规是一个满有脾气，却完全受了对付，被破碎得像一个破皮球的人。许多时候，有人出了问题，有了事情，几乎要让他发脾气了，但他身上有个破口，让脾气散出去，而发不出来。

　　在召会中，弟兄姊妹好像常给他惹气，但因着他是让主作过工，被十字架破碎过的人，气打进来，立刻就消了；刚刚气得膨胀，一下又消气了。这样的人才能作长老，才配作长老。不只作长老的人该如此，作执事或别种事奉的人，也必须这样。脾气必须被破碎，受约束，否则我们不能服事召会，也不能服事主。

　　再者，我们的话语也要受约束。圣经说，“唯独舌头没有人能制伏。”（雅三8）“若有人在话语上没有过失，他就是完全人，也能勒住全身。”（2）所以，话语是我们的试验；说话常显明我们是怎样的人，也常证明我们在主面前所受的对付，和所有的学习有多少。我们若真是敬畏主，活在主面前，我们的说话就不能随便。我们若受过够多的对付，有了够好的学习，我们在话语上必会受引导，受约束。我们若能为着主不说话，才能为着主说话。反过来说，我们若不能为着神不说话，也不能为着神说话。我们的舌头若不受圣灵的管治，就不能得着圣灵的口才，为圣灵使用。我们的口若不受神的约束，我们这个人就不能事奉神，也可以说，就没有资格事奉神。

　　所罗门说，“多言多语难免有过。”（箴十19）在召会中，人多事杂，若多言多语，就难免闯祸，难免产生事故；有时还会在无意中传播是非，以致引起口舌，启发争端；或者因不知不觉所言不确，话语失实，使召会事工受了亏损，叫弟兄姊妹的生命受了伤害。所以我们说话必须谨慎，受约束。不只要查看所说的话是否正确、准确、属灵，还要查看说话的地方、时间、并听话的人，是否合式。无论在说话的内容上，或是在说话的地方、时间，或听话的对象上，都要受主的约束和引导；否则，就是多言多语。这好像是微不足道的事，其实是相当重要，值得我们注意并提防。

　　一九五二年二月讲于台北

　　原刊于一九五二年七月“话语职事”第十三期

　Those who take part in the service and bear responsibilities in the church must restrict their temper and their words. A person without a temper is not very useful in the Lord’s hand. Having a temper, however, does not necessarily make one useful in the Lord’s hand. Useful ones are not without a temper, but their temper has been dealt with by the Lord. In order to be useful in the Lord’s hand, our temper must be dealt with. A person who does not have a temper is useless, but a person whose temper has not been dealt with is also useless. A person who is never angry or anxious will not be that useful in the service, nor will a person who is quick to become angry or anxious be useful. In order to be useful in the service of the church, a serving one must be capable of getting angry or of being anxious; however, his anger and anxiety must be dealt with. I hope that we will not be those who have a temper but those whose temper has been dealt with.

　The temper of all the serving ones, especially of the elders, must be dealt with. The elders bear the responsibility in the church. They must deal with many chaotic things, which can easily provoke them to anger. Every situation is an opportunity for the elders to lose their temper. No one has as many opportunities to lose his temper as the elders. But the elders must not lose their temper. Once an elder loses his temper, his position, weightiness, function, and value are finished. The elders must have a temper, but their temper must be dealt with and restricted. We should not think that the elders do not have a temper. The elders who have a restricted temper can be good elders. The temper of a good elder can be compared to a punctured rubber ball. Although many problems and situations may push him to lose his temper, there should be a “hole” in him that enables his temper to leak out.

　Although such an elder may be provoked by the saints, his anger will quickly dissipate because he has been worked on by the Lord and broken by the cross. As soon as his anger “inflates,” it “deflates.” Only such brothers can be elders, and only such brothers are worthy of being elders. This should be the experience not only of the elders but also of the deacons and the serving ones. Our temper must be broken and restricted; otherwise, we cannot serve the church or the Lord.

　Furthermore, our words must be restricted. James 3:8 says, “The tongue no one among men is able to tame; it is a restless evil, full of deadly poison,” and verse 2 says, “If anyone does not stumble in word, this one is a perfect man, able to bridle the whole body as well.” Our words are a test to us. They manifest the kind of person we are and often prove how much we have been dealt with and the lessons we have learned before the Lord. If we fear the Lord and live in His presence, we will not be loose with our words. If we have been dealt with and are learning the lessons, we will be restricted in our words. We can speak for the Lord only when we learn to not speak for the Lord’s sake. If we cannot learn how to not speak for the Lord’s sake, we are not qualified to speak for Him. If our tongue cannot be disciplined by the Spirit, we will not have the utterance of the Spirit, nor will we be used by the Spirit. If our mouth is not restricted by God, we cannot serve Him, and we are not qualified to serve Him.

　Solomon says, “When there are many words transgression does not cease” (Prov. 10:19). In the church there are many people with many matters. If we speak “many words,” it is inevitable that we will get into trouble. We may unconsciously spread right and wrong, initiate strife, cause the work of the church to suffer loss, and hurt the life of the saints by being inaccurate or false in our speaking. We must be cautious and restricted in our speaking. We should examine whether our words are correct, accurate, and spiritual, and we should examine whether the place and the time of our speaking are fitting and whether the audience is fitting. When we speak, we must be restricted and led by the Lord with regard to the content, the place, the time, and the audience. Otherwise, we will utter “many words.” This may seem trivial, but it is quite important and worthy of our attention. We must be watchful.