生命的經歷(八): 十字架的破碎治死與復活的聰明才幹
約十二24~25 我實實在在的告訴你們，一粒麥子不落在地里死了，仍舊是一粒；若是死了，就結出許多子粒來。愛惜自己魂生命的，就喪失魂生命；在這世上恨惡自己魂生命的，就要保守魂生命歸入永遠的生命。
弗腓三10~11 使我認識基督、並他復活的大能、以及同他受苦的交通，模成他的死，或者我可以達到那從死人中傑出的復活。
天然的本能和才幹，經過了對付，絕不是沒有了。十字架在我們身上的破碎與治死，並不是最終的一步。沒有一個真正十字架的死，不帶進復活來。拿撒勒人耶穌在十字架上釘死了，但基督卻復活了。
雅各到了創世記三十五章以後，就對付倒了，但一個成熟的以色列卻出來了。所以十字架的對付，總是會帶進復活的東西來。一個人的才幹，越給十字架破碎，這人就越有才幹；一個人的聰明越給十字架破碎，這人就越有聰明。並且這些才幹和聰明，都是復活的。
如何鑑別天然的才幹，和復活的才幹？怎樣知道甚麼是原有的才幹，甚麼是經過破碎的才幹？這可以分七個點來比較。我們先說天然的才幹：
第一，所有天然的才幹，都是自私自利的，這才幹的辦法、手腕，都是為自己着想的。第二，所有天然的才幹，都有肉體、血氣攙雜在裡面，人若不贊同，就會動怒。第三，所有天然的才幹，都帶着詭詐，會弄手腕。
第四，所有天然的才幹都有驕傲，覺得自己行，自己能，而自誇自耀。第五，所有天然的才幹，都不受聖靈的約束，作起事來，膽子非常大。第六，所有天然的才幹，都是不理、不顧神的旨意，要作就作，要干就干，完全憑着己意而行。第七，天然的才幹，都不倚靠神，也不必倚靠神，都是只憑自己就行了。
復活的才幹，正是相反：
第一，所有被破碎過而復活的才幹，都不為着自己，也沒有己的成分。第二，所有復活的才幹，都沒有血氣。第三，復活的才幹，絕不弄手腕。第四，復活的才幹，都沒有驕傲，不誇耀自己。
第五，復活的才幹，都是受聖靈的約束，不敢任意妄為。第六，復活的才幹，都是作在神的旨意裡面。第七，復活的才幹都倚靠神，雖然真是能作，也真是會作，但也真是倚靠神，不敢憑着自己作（生命的經歷下冊，三○三至三○四頁）。
十字架的工作了結我們的己，使我們在復活里經歷神。十字架的經歷總是帶進對復活之神的享受。這樣的經歷產生並形成職事（林後一4~6）。這在四章七至十二節有進一步的描述。保羅的話給我們看見，我們需要被了結。
我們需要被帶到盡頭。然後我們就學會不信靠自己，乃信靠神。我們說我們需要信靠神，不信靠自己，是容易的；但要在這事上被作透，是需要一些經歷的。
神借着十字架作工來了結我們；神在作工，好把我們帶到盡頭，甚至把我們的屬靈、我們屬靈的成就，帶到盡頭。你也許非常信靠你屬靈的成就，但甚至這成就也必須被了結。
達到傑出的復活，意即我們全人已在逐漸不斷的復活。神首先使我們死了的靈復活，然後他從我們的靈，繼續使我們的魂和必死的身體復活，直到我們的全人─靈、魂、體─借着並同着他的生命，從我們的舊人完全復活過來。
這是我們在生命里必經的歷程，也是我們當跑的賽程，直到我們達到傑出的復活，作為獎賞。因此，傑出的復活，該是我們基督徒生活的目標和目的。我們惟有借着過釘十字架的生活，模成基督的死，才能達到這目標。
在基督的死里，我們憑着復活，經過從舊造到新造的過程。
聖經是深奧的，其中所啟示的許多事物都是奧秘的。戶蘭似乎沒有理由屬於拿弗他利支派，但〔王上七章十三至十四節〕清楚的告訴我們，他屬於這支派。我們若看見但、推羅和拿弗他利的意義，我們就要敬拜神。
但人是虺蛇支派的人，咬傷在神賽程中的馬；推羅是貿易中心，聯於撒但。由虺蛇支派的婦人和聯於撒但的男子所生的人，最後竟能成為拿他利支派的人，這是何等的奇妙！拿弗他利是母鹿，對神是有用的。
按照聖經，母鹿象徵在無望的情況里信靠神的人。母鹿也表徵基督經過釘十字架的苦難，已經為教會的緣故進入復活〔來二11~12〕。因此母鹿表徵信靠神，行走在山頂上的人，並表徵為着神的建造，憑着復活的基督而活的人。
在我們重生的生命中有個奧秘的元素。不錯，我們是『但』母親和『推羅』父親所生的，但我們已經重生成了另一個人。甚至我們中間的年輕人也能作見證，有些奧秘的事發生在他們身上。
我們天然的性能、天然的才幹、天然的美德若不被除去，就會造成許多難處，並成為大錯的根源。但我們若讓我們天然的性能、才幹和美德被帶到十字架上治死，我們就必復活。
然後在復活里，我們的性能、才幹和美德，會比在天然生命里強上許多倍。
這些東西仍是我們的，卻經過了死與埋葬，現今在復活里。這就是說，我們自己，同我們的性能、才幹和美德，都進入了復活。我們繼續存在，但我們同我們天然的才幹，已被帶進復活里。復活的實際是那靈，而那靈是終極完成的三一神。
所以，復活是終極完成的三一神。我們天然的性能、才幹和美德，需要借着死與埋葬，從我們天然的生命遷到終極完成的三一神里。
我們在自己裡面是天然的，但我們從自己遷到那是復活的神裡面，我們就進入復活。神需要受過高等教育的人。他需要像摩西這樣的人，『在埃及人的一切智慧上受了訓練』（徒七22）。摩西若不是受過教育的人，神就不會使用他頒賜律法。
然而，我們不該信靠我們天然的智慧或教育；信靠這樣的事物是冒險的。我們需要與神是一。我們若與神是一，就會將我們天然的智慧和教育置於十字架。我們越這樣作，就越在復活里。
將我們天然才幹的『種子』種在地里，絕不是損失。我們撒種，雖然暫時失去種子，但至終必有在復活里的收成。
在尼希米自己裡面，他的進取是天然的，但在神裡面，他的進取是在復活里。尼希米是進取的人；他愛神、聖地、聖殿和聖城，他接觸神，與神交通，信靠神，並與神是一。結果，他成為神的代表。
參讀：生命的經歷，第十一篇；一個在靈里之人的自傳，第一章。
創世記生命讀經，第八十五至八十六篇。
(英文版)
John 12:24-25 "Truly, truly, I
say to you, Unless the grain of wheat falls into the ground and dies, it abides
alone; but if it dies, it bears much fruit. He who loves his soul-life loses
it; and he who hates his soul-life in this world shall keep it unto eternal
life."
Phil. 3:10-11 "To know Him and the
power of His resurrection and the fellowship of His sufferings, being conformed
to His death, if perhaps I may attain to the out-resurrection from the
dead."
Natural ability and capability do not come to naught after having been
dealt with. The brokenness and putting to death by the cross is not the final
step. The real death of the cross always brings in resurrection. Jesus of
Nazareth was put to death on the cross, yet Christ was resurrected. After
Genesis 35, Jacob was completely dealt
with and finished, yet a matured Israel came forth. Therefore, the dealing of
the cross always brings in resurrection. The more one’s capabilities are dealt
with by the cross, the more capable one becomes. The more one’s wisdom is dealt
with by the cross, the wiser one becomes. Furthermore, this capability and
wisdom are in resurrection. (The Experience of Life, pp. 248-249)
How can we differentiate natural ability from resurrected ability? How
can we tell which is an inherent ability and which is the ability that has been
broken? There are seven points of comparison. We shall look first at natural
ability.
First, all natural ability is selfish, and all its schemes and devices
are for the sake of self. Second, all natural ability is mingled with the
elements of flesh and temper; therefore, when it is disapproved, it becomes
provoked. Third, all natural ability involves craftiness and maneuvering.
Fourth, all natural ability contains pride and makes oneself feel capable,
thereby resulting in boasting and self-glorification. Fifth, all natural
ability is not under the control of the Holy Spirit and is extremely daring in
doing
anything. Sixth, all natural ability
has no regard for the will of God; it acts entirely according to self-will.
Seventh, natural ability does not rely on God and does not have to rely on God,
but relies wholly upon self.
Resurrected ability is exactly the opposite. First, all ability that has
been broken and resurrected is not for self, neither does it contain any
element of self. Second, all resurrected ability is devoid of the flesh. Third,
resurrected ability does not scheme. Fourth, resurrected ability is not proud
nor does it boast in itself. Fifth, resurrected ability is controlled by the
Holy Spirit and does not dare to act according to its wishes. Sixth,
resurrected ability is for the will of God. Seventh, resurrected ability relies
upon God and does not dare to act according to self, though truly able and
capable. (The Experience of Life, p. 249)
The working of the cross terminates our self so that we may experience
God in resurrection. The experience of the cross always issues in the enjoyment
of the God of resurrection. Such experience produces and forms the ministry (2
Cor. 1:4-6). This experience is further described in 4:7-12.
Paul’s word shows us that we need to
be terminated. We need to be brought to an end. Then we will learn not to trust
in ourselves but in God. For us to say that we need to trust in God and not in
ourselves is easy, but to be wrought through in this matter needs a certain
amount of experience. God is working through the cross to terminate us. God is
working to bring us to an end, even to bring our spirituality, our spiritual
attainment, to an end. We may trust so much in our spiritual attainment, but
even that has to be terminated. (CWWL, 1967, vol. 2, p. 139)
To arrive at the out-resurrection indicates that our entire being has
been gradually and continually resurrected. God first resurrected our deadened
spirit (Eph. 2:5-6); then from our spirit He proceeds to resurrect our soul
(Rom. 8:6) and our mortal body (Rom. 8:11), until our entire being─spirit, soul, and
body─is
fully resurrected out of our old being by and with His life. This is a process
in life through which we must pass and a race that we must run until we arrive
at the out-resurrection as the prize. Hence, the outresurrection should be the
goal and destination of our Christian life. We can reach this goal only by
being conformed to the death of Christ, by living a crucified life. In the
death of Christ we are processed in resurrection from the old creation to the
new. (Phil. 3:11, footnote 2)
The Bible is profound, and many things revealed in it are mysterious.
Although there seems to be no reason for Hiram to be of the tribe of Naphtali,
[1 Kings 7:13-14] clearly tells that he was of this tribe. If we consider the
significance of Dan, Tyre, and Naphtali, we shall worship God. Dan was a people
of the serpent that bit the horse in the race of God (Gen. 49:17), and Tyre, a
center filled with commerce, was related to Satan (Ezek. 28:12, 16). How
marvelous that a man born of a woman of the people of the
serpent and of a man of the people
related to Satan could eventually become one of the tribe of Naphtali. Naphtali
is a hind (Gen. 49:21), which is useful to God. (Life-study of Genesis, p.
1106)
According to the Bible, a hind signifies a person who trusts in God when
he is in a desperate situation [Hab. 3:17-19]....The hind also signifies the
very Christ who, having passed through the suffering of crucifixion, has
entered into resurrection for the sake of the church [Heb.
2:11-12]....Therefore, the
hind signifies a person who trusts in
God, who walks upon the mountaintops, and who lives by the resurrected Christ
for God’s building.
There is a mysterious element in our regenerated life. Yes, we were born
of a “ Danite” mother and of a “Tyrian” father, but we have been regenerated to
be another person. Even the young ones among us can testify that certain
mysterious things have happened to them....The more you take this way, the more
mysterious you will become. (Life-study of Genesis, pp. 1106-1107)
If our natural capacity, natural ability, and natural virtues are
not crossed out, they will cause a great
deal of trouble and will be the source ofbig mistakes. But if we allow our
natural capacity, ability, and virtues to be brought to the cross and die, we
will be resurrected. Then in resurrection our capability, ability, and virtues
will be many times greater than they were in the natural life. These things are
still ours, but having passed through death and burial, they are now in
resurrection. This means that we ourselves, with our capacity, ability, and
virtues, have entered into resurrection. We continue to exist, but we with our
natural ability have been brought into resurrection.
The reality of resurrection is the Spirit, and the Spirit is the
consummated Triune God. Resurrection, therefore, is the consummated Triune God.
Our natural capacity, ability, and virtue need to be transferred from our
natural life into the consummated Triune God through death and burial. In
ourselves we are natural, but when we are transferred out of ourselves into
God, who is resurrection, we enter into resurrection.
God needs people who are highly educated. For example, he needed someone
like Moses, who was “educated in all the wisdom of the Egyptians” (Acts 7:22).
If Moses had not been an educated person, God would not have used him to give
the law. However, we should not trust our natural wisdom or
education. It is risky to put our
trust in such things. We need to be one with God. If we are one with God, we
will put our natural wisdom and education to the cross. The more we do this,
the more we will be in resurrection.
It is never a loss to sow the “seed” of our natural ability into the
ground. When we sow a seed, we lose it temporarily, but eventually there will
be a harvest in resurrection.
In himself Nehemiah’s aggressiveness was natural, but in God his
aggressiveness was in resurrection. Nehemiah was an aggressive person who loved
God, the holy land, the holy temple, and the holy city, who contacted God and
had fellowship with Him, who trusted in God, and who was one with God.
As a result, he became the
representative of God. We need to be clear about this in order to understand
the intrinsic significance of the type according to the insight given by the
Spirit. (Life-study of Nehemiah, pp. 14-15)
Further Reading: The Experience of
Life, ch. 11; CWWL,1967, vol. 2, “An Autobiography of a Person in the Spirit,”
pp. 135-142; Life-study of Genesis,
msgs. 85-86.
- 未完待續
