列王纪结晶读经
第五篇 为着召会作基督生机身体的建造，天然的才能与生命成熟之复活的才能相对
Natural Ability versus the Resurrected Ability of the Maturity of Life for the Building Up of the Church as the Organic Body of Christ
读经： 王上三1，十一1~8，书九14，林前一24、30，赛四五15，三七31，太六6
壹 所罗门成了智慧的人，也成了明辨的人（代下一10，参西二2下~3）；然而，因为他娶了许多异教女子，敬拜她们的偶像，并为百姓建造敬拜偶像的地方，他就失去神所赐的智慧和明辨，以致变得非常愚昧，损毁了他的国（王上三1，十一1~8）：─ 引用经文
I. Solomon became a man of wisdom and a man of understanding (2 Chron. 1:10; cf. Col. 2:2b-3); however, because he took many pagan women and worshipped their idols and built places for the people to worship idols, he lost his God-given wisdom and his God-given understanding; he became very foolish and brought in damage to his kingdom (1 Kings 3:1; 11:1-8):
一 所罗门的父亲大卫，一个合乎神心的人，同样因放纵情欲这粗鄙且丑恶的罪而失败（撒下十一）；所罗门在这属撒但的试诱下失败，更甚于他父亲；他的堕落乃在于放纵情欲，宠爱许多外邦女子（王上十一1~3）；在于离弃曾两次向他显现的神（9下）；并在于受他所宠爱外邦女子的引诱，去敬拜外邦偶像（4~8）。─ 引用经文
A. Solomon's father David, a man according to God's heart, failed in this same gross and ugly sin of indulging his lust (2 Sam. 11); Solomon's failure in this satanic temptation was much greater than his father's; his fall was in his indulging his lust by loving many foreign women (1 Kings 11:1-3), in his forsaking God, who appeared to him twice (v. 9b), and in his worshipping the Gentile idols through the seducing by the foreign women whom he loved (vv. 4-8).
二 所罗门有妃七百，嫔三百（3）；为满足她们的欲望，他建立了邱坛；他的妃嫔“使他的心偏离，去随从别神”（4）；“所罗门随从西顿人的女神亚斯他录，和亚扪人的可憎之物米勒公”（5）。─ 引用经文
B. Solomon had seven hundred wives and three hundred concubines (v. 3); in order to satisfy their desire, he built up high places; his wives "turned his heart after other gods" (v. 4); "Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable thing of the Ammonites" (v. 5).
三 “所罗门为摩押的可憎之物基抹，和亚扪人的可憎之物摩洛，在耶路撒冷对面的山上建筑邱坛”─7节：
C. "Solomon built a high place to Chemosh the detestable thing of Moab in the mountain that is before Jerusalem and to Molech the detestable thing of the children of Ammon"—v. 7:
1 所罗门在位时，圣殿在耶路撒冷建造起来，主的荣光充满了圣殿；建造圣殿的时代是以色列历史的黄金时代─ 八10~11。
1. During the reign of Solomon the temple was built in Jerusalem, and the glory of the Lord filled the temple; the age of the building of the temple was a golden time in the history of the children of Israel—8:10-11.
2 耶路撒冷这独一的地方表征一，而邱坛表征分裂；正如各样邪恶与可憎的事都与邱坛的设立有关，用新约的说法，各种恶事都与分裂有关─ 林前一10与注3。
2. The unique place, Jerusalem, signifies oneness, whereas the high places signify division; just as all manner of evil and abominable things were related to the setting up of the high places, so in New Testament terms, all manner of evil is related to division—1 Cor. 1:10 and footnote 3.
3 令人惊讶的是，所罗门，就是那照着神的渴望，在神子民一的立场上建造圣殿者，竟然带头再次建筑邱坛─ 王上十一6~8。
3. It is remarkable that Solomon, the very one who had built the temple according to God's desire on the ground of the oneness of God's people, took the lead to build up the high places once again—1 Kings 11:6-8.
四 这使他的子孙丧失百分之九十以上的国度，导致神选民中间历世历代的分裂与混乱；至终，他们失去神所赐之地，在外邦拜偶像之地成为俘虏。
D. This caused his descendants to lose more than ninety percent of their kingdom and caused the people of God's elect to suffer division and confusion among themselves throughout many generations; eventually, they lost the God-given land and became captives in the foreign lands of idol worship.
五 因着所罗门的失败，以色列国现今仍在受苦；这对我们该是何等的警戒和警示！我们必须谨慎；在放纵情欲上甚至一点失败，也会破坏召会，扼杀召会生活光辉的一面。
E. The nation of Israel is still suffering because of Solomon's failure; what a warning and an alarm this should be to us! We must be careful; even a little failure in the indulgence of lust can damage the church life and kill the splendid aspects of the church life.
六 因此，我们必须谨慎，甚至在最小的事上也是如此；我们应当凡事照着灵而行（罗八4，参亚四8~10）；神的子民该与祂同活，一直倚靠祂，并与祂是一─ 书九14，林后六1上，林前三9，太一23。
F. Therefore, we must be careful, even in the smallest thing; we should walk according to the spirit in everything (Rom. 8:4; cf. Zech. 4:8-10); God's people should co-live with Him, always relying on Him and being one with Him (Josh. 9:14; 2 Cor. 6:1a; 1 Cor. 3:9; Matt. 1:23).
七 所罗门的崩逝（王上十一41~43）是在沮丧失望之中；他的荣美像草上的花凋谢（太六29，彼前一24），他荣华的一生成了“虚空的虚空”，正如他所传讲的（传一2）。─ 引用经文
G. Solomon's decease was in gloomy disappointment (1 Kings 11:40-43); his glory fell off like the flower of grass (Matt. 6:29; 1 Pet. 1:24), and his splendid career became "vanity of vanities," as he had preached (Eccl. 1:2).
贰 我们需要在属灵生命的光下来看所罗门的失败：
II. We need to see Solomon's failure under the light of the spiritual life:
一 所罗门是智慧人而不是属灵人；他是有才干的人，却不是生命的人；他借着神所给的恩赐，对神所赐美地的享受达到最高水平；然而，因着他属灵生命的成熟度量很小，放纵情欲不受约束，就从神经纶之美地的享受截断─ 林前二14~15，三1、3。
A. Solomon was a wise man but not a spiritual man; a man of capability, not a man of life; his enjoyment of the God-given good land reached the highest level through his God-given gift; however, because of his small measure in the maturity of the spiritual life, he was cut off from the enjoyment of the good land in God's economy because of his unbridled indulgence of his lust—1 Cor. 2:14-15; 3:1, 3.
二 所罗门蒙神所赐的智慧，使他在他的时代，在世上非常伟大；然而，所罗门的智慧完全是在物质的范围里，没有一点属灵的成分；他的智慧是那要来之真智慧的影儿，与保罗的智慧截然不同─ 一24、30。
B. Solomon's God-given wisdom made him great in the world in his days; however, his wisdom was absolutely in the physical realm, without any spiritual element; his wisdom was a shadow of the real wisdom that was to come, and it was altogether different from the wisdom of Paul—1:24, 30.
三 保罗的智慧是属灵的智慧，论到基督安家在我们心里（弗三17），我们照着灵行事为人（罗八4），以及二灵─神的灵和人的灵─调和成为一灵（16，林前六17）。─ 引用经文
C. Paul's wisdom was a spiritual wisdom concerning Christ making His home in our hearts (Eph. 3:17), our walking and having our being according to the spirit (Rom. 8:4), and the two spirits—the divine Spirit and the human spirit—mingled together as one spirit (v. 16; 1 Cor. 6:17).
四 神经纶的奥秘主要是宣示与保罗（西二2，弗三3~5、9~10）；今天我们若要认识宇宙中最高的智慧，就必须进入保罗书信中真理的结晶；真正的智慧乃是神，祂具体化身在基督里，基督又成了我们的智慧，在我们里面，使我们与神是一，并使我们在生命和性情上成为神，只是无分于神格；我们因而成为三一神的杰作，也是祂的诗章，彰显祂无穷的智慧和神圣的设计（林前一24、30，弗二10，三9~11）。─ 引用经文
D. The mysteries of God's economy were disclosed mainly to Paul (Col. 2:2; Eph. 3:3-5, 9-10); today, if we would know the highest wisdom in the universe, we must get into the crystallization of the truths in Paul's Epistles; the real wisdom is God, who is embodied in Christ, who has become our wisdom to be in us, making us one with God and making us God in life and in nature but not in the Godhead; thus, we become the masterpiece of the Triune God, His poem, displaying His infinite wisdom and divine design (1 Cor. 1:24, 30; Eph. 2:10; 3:9-11).
叁 所罗门是有天然才能的人，却不是生命的人；他的智慧是恩赐，而不是生命的度量；他一生的成就，乃是证明他有来自神所给智慧之恩赐的才干，而不是显出神圣生命成熟的才能─ 来六1，西一28~29，腓三12~15：
III. Solomon was a man full of natural ability but not a man of life, a man whose wisdom was a gift, not a measure of life; the careers he accomplished were evidences of his capacity from the God-given gift of wisdom, not manifestations of the ability of the maturity of life—Heb. 6:1; Col. 1:28-29; Phil. 3:12-15:
一 我们需要看见天然的才能与经过死而复活的才能之间的不同；我们需要看见，在神的事上我们天然的人和天然的才能是无能、不够资格的─ 徒七22，出三2~3、14~15，林前二14，腓三3~9，林后三5~6。
A. We need to see the difference between our natural ability and the ability that has passed through death and resurrection; we need to realize the impotence, the insufficiency, of our natural being and natural ability in the things of God—Acts 7:22; Exo. 3:2-3, 14-15; 1 Cor. 2:14; Phil. 3:3-9; 2 Cor. 3:5-6.
二 在神的事上，我们不该信靠我们天然的人；反之，我们必须学习拒绝我们天然的人，而在一切事上操练灵，好为着基督身体生机的建造─ 腓三3，罗八4，提前四7。
B. We should not have any trust in our natural being in the things of God; rather, we must learn to reject our natural being and exercise our spirit in everything for the organic building up of the Body of Christ—Phil. 3:3; Rom. 8:4; 1 Tim. 4:7.
三 在主的恢复里，我们天然的人没有地位；主恢复中的众召会是基督活的身体的各部分，会自动拒绝任何天然的事─ 林前十二12~13。
C. In the Lord's recovery there is no place for our natural being; the churches in the Lord's recovery, as parts of the living Body of Christ, will spontaneously reject anything that is natural—1 Cor. 12:12-13.
四 在召会的建造中，我们里面一切天然的东西必须破碎，我们才能联络一起；当我们天然的人破碎以后，我们才能被建造─ 诗歌六〇三首第六至七节。
D. In the building of the church, every natural thing in us must be broken before we can be joined together; we can be built only after we have been broken in our natural being—Hymns, #837, stanzas 6 and 7.
五 天然的才能以自我为中心，并且使我们骄傲，结果是自夸自耀；复活的才能没有骄傲，不夸耀自己─ 参西一17下、18下，腓三3，林后十二9。
E. Natural ability is egocentric and causes us to become proud, resulting in boasting and self-glorification; resurrected ability is not proud and does not boast in itself—cf. Col. 1:17b, 18b; Phil. 3:3; 2 Cor. 12:9.
六 天然的才能是自私自利的，这才能的办法、手腕，都是为自己着想的，不顾神的旨意；复活的才能是为着神的旨意，是经过了破碎，不为着自己，也没有己的成分─ 参太十六24。
F. Natural ability is selfish, and all its schemes and devices are for the sake of the self without any regard for the will of God; resurrected ability is for the will of God; it has been broken and is not for self and has no element of self—cf. Matt. 16:24.
七 天然的才能叫我们信靠自己，并对自己有把握，凭自己行事，使我们倚靠自己而不倚靠神；复活的才能虽然真是能作，也真是会作，却倚靠神，不敢凭着自己作；复活的才能乃是受圣灵的约束，不敢任意妄为─ 参林后一8~9，四6~7，十二7~9。
G. Natural ability causes self-reliance and self-confidence, acting on its own and causing us to depend on ourselves and not on God; resurrected ability relies upon God and does not dare to act according to self, though truly able and capable; resurrected ability is controlled by the Holy Spirit and does not dare to act according to its wishes—cf. 2 Cor. 1:8-9; 4:6-7; 12:7-9.
八 天然的才能没有神圣的成分；天然的才能寻求自己的荣耀，满足自己的愿望；天然的才能搀杂着肉体、血气的成分；因此人若不赞同，就会动怒；复活的才能没有肉体─ 参帖前二4。
H. Natural ability has no divine element; it seeks its own glory and satisfies its own desires; it is mingled with the elements of flesh and temper; therefore, when it is disapproved, it is provoked; resurrected ability is devoid of the flesh—cf. 1 Thes. 2:4.
九 天然的才能是短暂的，经不起试验、打击或顶撞；复活的才能颂扬父，承认父的美意─ 太十一20~26，约二19，徒二24。
I. Natural ability is temporary and is unable to withstand tests, setbacks, or opposition; resurrected ability extols the Father, acknowledging the Father's will—Matt. 11:20-26; John 2:19; Acts 2:24.
十 凡凭着天然的才能事奉的，都盼望有报酬或别人的感激；凡凭复活的才能事奉的，渴望赢得基督，并且怀着雄心大志，要讨主的喜悦─ 腓三8，创十五1，来十一5~6，林后五9。
J. Those who serve according to natural ability desire rewards or appreciation from others; those who serve according to resurrected ability desire to win Christ and are determined to gain the honor of being well pleasing to Him—Phil. 3:8; Gen. 15:1; Heb. 11:5-6; 2 Cor. 5:9.
十一 天然的才能喜欢显扬，愿意给人知道，也是愿意作在人面前的；复活的才能喜欢在隐密中行事，与“自隐的神”是一，并且“往下扎根，向上结果”─ 赛四五15，三七31，太六4、6、17~18。
K. Natural ability likes to manifest itself, to be known by man, and to be carried out in front of man; resurrected ability likes to do things in secret to be one with the "God who hides Himself " and to "take root downward and bear fruit upward"—Isa. 45:15; 37:31; Matt. 6:4, 6, 17-18.
十二 天然的才能和才干离了生命就像蛇，毒害神的子民；生命乃像鸽子，以生命供应神的子民，并且使我们成为借着祂芬芳的美德，在祂的人性里彰显全备之神丰富属性的人；生命使我们犹如荆棘中长出的百合花，又如黑夜里明亮的星─ 参出四1~9，太三16~17。
L. Natural ability and capability apart from life are like a snake, poisoning God's people; life is like a dove, supplying God's people with life and causing us to become a person who expresses in his humanity the bountiful God in His rich attributes through His aromatic virtues; life causes us to become like a lily growing out of brambles and like a bright star shining in the dark night—cf. Exo. 4:1-9; Matt. 3:16-17. >
十三 什么时候人把天然的才能带进召会，召会的实际就失去了；只有经过死而复活的，才能带进召会─ 林前三16~17。
M. Whenever people try to bring their natural ability into the church, the reality of the church is lost; only that which passes through death and resurrection can be brought into the church—1 Cor. 3:16-17.
肆 以色列和犹大的四十一个王都在最高的地位上，但他们在享受美地上不谨慎；甚至大卫也没有完全享受美地；我们该将他们的例子应用到自己身上：
IV. The forty-one kings of Israel and Judah were in the highest position, but they were not careful in their enjoyment of the good land; not even David enjoyed the good land in full; we should apply their example to ourselves:
一 那些恶王邪恶的根，正如以色列人邪恶的根一样，乃是他们离弃神这活水的泉源，并转向异教的偶像作他们破裂不能存水的池子；这两件恶事把他们淹没在拜偶像和放纵情欲的死水中─ 耶二13。
A. The root of the evil of the evil kings, like that of the evil of the people of Israel, was their forsaking the very God as the fountain of living waters and their turning away to the pagan idols as broken cisterns that hold no water; these two evils drowned them in the death waters of idolatry and of the indulgence of lusts—Jer. 2:13.
二 今天我们乃是君王，借着领受洋溢之恩与洋溢之义的恩赐，在生命中与基督一同作王（罗五10、17）；我们该竭力跟随保罗的榜样，他能宣告，他已经与基督同钉十字架，并且现在活着的，不再是他，乃是基督在他里面活着（加二20）；他又说，借着领受耶稣基督之灵全备的供应，就是基督身体的供应，他活基督以显大基督（腓一19~21上）。─ 引用经文
B. Today we are kings who are reigning with Christ in life by receiving the abundance of grace and of the gift of righteousness (Rom. 5:10, 17); we should endeavor to follow the pattern of Paul, who could declare that he had been crucified with Christ and that he no longer lived but Christ lived in him (Gal. 2:20); he said that he lived Christ for His magnification by receiving the bountiful supply of the Spirit of Jesus Christ, the supply of the Body (Phil. 1:19-21a).
三 基督在复活里成了赐生命的灵，作三一神的终极完成（林前十五45下）；这神圣、包罗万有的灵进入我们灵里，与我们重生的灵调和，使神与人，人与神，在调和的灵里成为一；这二灵现今调和在一起，成为一个实体（六17，罗八16）。─ 引用经文
C. In resurrection Christ became the life-giving Spirit as the consummation of the Triune God (1 Cor. 15:45b); this divine, all-inclusive Spirit enters into our spirit and mingles with our regenerated spirit, causing God and man, man and God, to become one in the mingled spirit; the two spirits are now mingled together as one entity (6:17; Rom. 8:16).
四 今天，那是灵的神乃是包罗万有的灵、复合的灵、施膏的灵、启示的灵以及终极完成的灵，作经过过程之三一神的终极完成─ 腓一19，出三十22~25，约壹二27，林前二10，启二二17上。
D. Today God the Spirit is the all-inclusive Spirit, the compound Spirit, the anointing Spirit, the revealing Spirit, and the consummated Spirit as the consummation of the processed Triune God—Phil. 1:19; Exo. 30:22-25; 1 John 2:27; 1 Cor. 2:10; Rev. 22:17a.
五 在主今天的恢复里，我们应该完全留意调和的灵，就是那与我们的灵调和的灵，并且我们该照着这调和的灵生活行动并行事为人，使我们能真正地在生命中作王（罗八4，五10、17）；这调和的灵乃是基督身体的开始，要终极完成于新耶路撒冷（弗一17，二22，三5、16，四23，五18，六18，启二一10）。─ 引用经文
E. In the Lord's recovery today, we should pay our full attention to the mingled spirit, the Spirit mingled with our spirit, and should live, walk, and have our being in and according to this mingled spirit so that we can truly reign in life (Rom. 8:4; 5:10, 17); this mingled spirit is the beginning of the Body of Christ and will consummate in the New Jerusalem (Eph. 1:17; 2:22; 3:5, 16; 4:23; 5:18; 6:18; Rev. 21:10).