2028 人的破碎 THE BREAKING OF

与灵的出来 THE OUTER MAN AND THE RELEASE OF THE SPIRIT

著者 : 倪柝声
ISBN：978-957-513-033-6

简介 PREFACE
本书说到基督的仆人需要学习的一个基本的功课，就是 This book discusses a fundamental lesson facing a servant of Christ—the breaking
被主破碎外面的人，好让灵能彀出来。惟有出乎灵的工作， of the outer man by the Lord for the release of the spirit. The only work God approves
才是神所要的工作；也惟有破碎外面的人，才能让灵自由 is that of the spirit, and the breaking of the outer man is the only way that the spirit can
的工作。 have full freedom.
本书为倪弟兄于一九四八年和一九四九年，在福州鼓岭 All of these messages were given by Watchman Nee during his training in Kuling for
对有心事奉者的训练内容。望读众能学得其中所载，有心 his co-workers in 1948 and 1949. May the Lord bless the readers through these pages.
事奉主者必学的宝贵功课。
 ◎目录 CONTENTS
内容提要 Introduction
第一篇 破碎的紧要 Chapter 1. The Importance of Breaking
第二篇 未破碎与破碎后 Chapter 2. Before and After the Breaking
第三篇 手中的事 Chapter 3. Things in the Hands
第四篇 如何认识人 Chapter 4. How to Know Men
第五篇 教会与神的工作 Chapter 5. The Church and the Work of God
第六篇 破碎与管治 Chapter 6. Breaking and Discipline
第七篇 分开与启示 Chapter 7. Separation and Revelation
第八篇 印象与灵的情形 Chapter 8. Impression and the Condition of the Spirit
第九篇 拆毁后柔软的情形 Chapter 9. Pliableness After the Breaking
◎目录附纲要 ◎ Contents With Outline
 内容提要 INTRODUCTION
本书说到基督的仆人需要学习的一个基本的功课，就是 This book discusses a fundamental lesson facing a servant of Christ—the breaking
被主破碎外面的人，好让灵能够出来。唯有出乎灵的工作， of the outer man by the Lord for the release of the spirit. The only work God approves
才是神所要的工作；也唯有破碎外面的人，才能让灵自由 is that of the spirit, and the breaking of the outer man is the only way that the spirit can
的工作。 have full freedom.
读经：约十二 24，来四 12 ～ 13，约四 23 ～ 24，林前二 Scripture Reading: John 12:24; Heb. 4:12-13; John 4:23-24; 1 Cor. 2:11-14; 2 Cor. 3:6;
11 ～ 14，林后三 6，罗一 9，七 6，八 4 ～ 8，加五 16， Rom. 1:9; 7:6; 8:4-8; Gal. 5:16, 22-23, 25 (RCV)
22 ～ 23，25
约翰福音十二章二十四节：“我实实在在的告诉你们， John 12:24 “Truly, truly, I say to you, Unless the grain of wheat falls into the ground
一粒麦子不落在地里死了，仍旧是一粒；若是死了，就结 and dies, it abides alone; but if it dies, it bears much fruit.”
出许多子粒来。”
希伯来书四章十二至十三节：“神的道是活泼的，是有 Heb. 4:12-13 “For the word of God is living and operative and sharper than any
功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓， two-edged sword, and piercing even to the dividing of soul and spirit and of joints and
都能刺入剖开，连心中的思念和主意，都能辨明。并且被 marrow, and able to discern the thoughts and intentions of the heart. And there is no
造的，没有一样在祂面前不显然的；原来万物，在那与我 creature that is not manifest before Him, but all things are naked and laid bare to the
们有关系的主眼前，都是赤露敞开的。” eyes of Him to whom we are to give our account.”
约翰福音四章二十三至二十四节：“时候将到，如今就 John 4:23-24 “But an hour is coming, and it is now, when the true worshippers
是了，那真正拜父的，要用心灵和诚实拜祂，因为父要这 will worship the Father in spirit and truthfulness, for the Father also seeks such to
样的人拜祂。神是个灵；所以拜祂的，必须用心灵和诚实 worship Him. God is Spirit, and those who worship Him must worship in spirit and
拜祂。” truthfulness.”
哥林多前书二章十一至十四节：“除了在人里头的灵， 1 Cor. 2:11-14 “For who among men knows the things of man, except the spirit of
谁知道人的事；象这样，除了神的灵，也没有人知道神的 man which is in him? In the same way, the things of God also no one has known except
事。我们所领受的，并不是世上的灵，乃是从神来的灵， the Spirit of God. But we have received not the spirit of the world but the Spirit which is
叫我们能知道神开恩赐给我们的事。并且我们讲说这些事， from God, that we may know the things which have been graciously given to us by God;
不是用人智慧所指教的言语，乃是用圣灵所指教的言语， Which things also we speak, not in words taught by human wisdom but in words taught
将属灵的话，解释属灵的事。然而属血气的人不领会神圣 by the Spirit, interpreting spiritual things with spiritual words. But a soulish man does
灵的事，反倒以为愚拙；并且不能知道，因为这些事唯有 not receive the things of the Spirit of God, for they are foolishness to him and he is not
属灵的人才能看透。” able to know them because they are discerned spiritually.”
哥林多后书三章六节：“祂叫我们能承当这新约的执事； 2 Cor. 3:6 “Who has also made us sufficient as ministers of a new covenant,
不是凭着字句，乃是凭着圣灵；因为那字句是叫人死，圣 ministers not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.”
灵是叫人活。”

2028 人的破碎与灵的出来 - 第 3 页 The Breaking Of The Outer Man And The Release Of The Spirit - Page 3
 罗马书一章九节：“我在祂儿子福音上，用心灵所事奉 Rom. 1:9 “For God is my witness, whom I serve in my spirit in the gospel of His Son,
的神，可以见证我怎样不住的提到你们。” how unceasingly I make mention of you always in my prayers,”
七章六节：“但我们既然在捆我们的律法上死了，现今 7:6 “But now we have been discharged from the law, having died to that in which we
就脱离了律法；叫我们服事主，要按着心灵的新样，不按 were held, so that we serve in newness of spirit and not in oldness of letter.”
着仪文的旧样。”
八章四至八节：“使律法的义，成就在我们这不随从肉 8:4-8 “That the righteous requirement of the law might be fulfilled in us, who do not
体，只随从圣灵的人身上。因为随从肉体的人，体贴肉体 walk according to the flesh but according to the spirit. For those who are according to the
的事；随从圣灵的人，体贴圣灵的事。体贴肉体的就是死； flesh mind the things of the flesh; but those who are according to the spirit, the things of
体贴圣灵的乃是生命平安；原来体贴肉体的，就是与神为仇； the Spirit. For the mind set on the flesh is death, but the mind set on the spirit is life and
因为不服神的律法，也是不能服。而且属肉体的人，不能 peace. Because the mind set on the flesh is enmity against God; for it is not subject to the
得神的喜欢。” law of God, for neither can it be. And those who are in the flesh cannot please God.”
加拉太书五章十六节：“我说，你们当顺着圣灵而行， Gal. 5:16 “But I say, Walk by the Spirit and you shall by no means fulfill the lust of
就不放纵肉体的情欲了。” the flesh.”
二十二至二十三节：“圣灵所结的果子，就是仁爱、喜乐、 22-23 “But the fruit of the Spirit is love, joy, peace, long-suffering, kindness,
和平、忍耐、恩慈、良善、信实、温柔、节制；这样的事， goodness, faithfulness, Meekness, self-control; against such things there is no law.”
没有律法禁止。”
二十五节：“我们若是靠圣灵得生，就当靠圣灵行事。” 25 “If we live by the Spirit, let us also walk by the Spirit.”
（ 以 上 所 引 圣 经 中 的“ 心 灵，” 按 照 原 文 都 可 译 作
“灵。”）

2028 人的破碎与灵的出来 - 第 4 页 The Breaking Of The Outer Man And The Release Of The Spirit - Page 4
 第一篇
破碎的紧要
每一个事奉神的人，迟早都会发现，拦阻他工作的并不是
别人，正是他自己。每一个事奉神的人，迟早也都要找出，
他外面的人和他里面的人不一致，里面的人是倾向一个方向，
外面的人是倾向另外一个方向。每一个事奉神的人，迟早都
要感觉，他外面的人不能顺服灵的管理，不能按着神最高的
命令去作。每一个事奉神的人，迟早总要找出，他工作最大
的难处就在他这个外面的人，这个外面的人就是拦阻他使用
灵的。本来每一个事奉神的人，都能够使用他的灵，都能够
用灵与神同在，用灵认识神的话，用灵摸人的情形，用灵将
神的话送出去，也能够用灵摸着和接受神的启示，但是，因
着这个外面的人的打扰，就不能使用灵。许多事奉神的人不
能作基本的工作，就是因为他外面的人没有在基本上受过对
付。这个基本的对付一缺少，结果就不可能作基本的工作。
任何的奋兴、任何的热忱、任何的苦求，都变作白花工夫。
只有这个基本的对付，才能使我们在神面前作一个有用的人。
里面的人与外面的人
罗马书里面有一句话：“按着我里面的人，我是喜欢神的律。”
（罗七 22。）我们里面的人，是喜欢神的律的。以弗所书也给我
们看见：“借着祂的灵，叫你们里面的人的力量刚强起来。”（弗
三 16，照原文另译。）保罗在别的地方也给我们看见：“外面的
人虽然毁坏，里面的（人）却一天新似一天。”（林后四 16，照
原文另译。）圣经把我们人分作里面的人和外面的人。神所住的
那个人是里面的人，神所住的那个人之外的人是外面的人。换句
话说，我们这个人的灵就是里面的人，一般人所感觉得到的人就
是外面的人。我们里面的人是穿上了一个外面的人，好象穿上了
一件衣服一样。神将祂自己摆在我们里面，神将祂的灵摆在我们
里面，神将祂的生命、能力都摆在我们里面，乃是摆在我们这个
里面的人里面；在这个里面的人的外面，有我们的思想，有我们
的情感，有我们的意志；最外面有我们的身体，有我们整个肉体。
我们要知道，一个人能为神作工，就是他里面的人能出
来。里面的人不能冲过外面的人而出来，这是事奉神的人
2028 人的破碎与灵的出来 - 第 5 页
CHAPTER ONE
THE IMPORTANCE OF BREAKING
Sooner or later a servant of God discovers that he himself is the greatest frustration
to his work. Sooner or later he finds that his outer man does not match his inner man.
The inner man heads in one direction, while the outer man heads in another direction.
He discovers that his outer man cannot be subject to the rule of the spirit and cannot
walk according to God’s highest demands. He discovers that the greatest hindrance
to his work is his outer man and that this outer man frustrates him from exercising
his spirit. Every servant of God should be able to exercise his spirit, to secure God’s
presence in his spirit, to know God’s word through his spirit, to touch men’s condition
by his spirit, to convey God’s word through his spirit, and to sense and receive divine
revelation with his spirit. Yet the frustration of the outer man makes it impossible for
him to use his spirit. Many servants of the Lord are fundamentally unfit for the Lord’s
work because they have never been dealt with by the Lord in a fundamental way.
Without this dealing, they are basically unqualified for any work. All excitement, zeal,
and earnest pleading is vain. This kind of fundamental dealing is the only way for us to
become a useful vessel to the Lord.
THE OUTER MAN AND THE INNER MAN
Romans 7:22 says, “For I delight in the law of God according to the inner man.”
Our inner man delights in the law of God. Ephesians 3:16 also tells us “to be
strengthened with power through His Spirit into the inner man.” In 2 Corinthians
4:16 Paul also said, “Though our outer man is decaying, yet our inner man is being
renewed day by day.” The Bible divides our being into the outer man and the inner
man. God resides in the inner man, and the man outside this God-occupied inner
man is the outer man. In other words, our spirit is the inner man, while the person
that others contact is the outer man. Our inner man puts on our outer man like a
garment. God has placed Himself, His Spirit, His life, and His power in us, that is, in
our inner man. Outside of our inner man is our mind, emotion, and will. Outside of
all these is our body, our flesh.
In order for a man to work for God, his inner man must be released. The
fundamental problem with many servants of God is that their inner man cannot
The Breaking Of The Outer Man And The Release Of The Spirit - Page 5
基本的难处。里面的人要出来，必须冲过外面的人。所以，
我们在神面前必须认准，我们工作的第一个难处不是在对
方的人身上，而是在我们自己身上。我们里面的人是一个
受监禁的人，象关在监牢里一样。我们的灵就象被罩子罩
着一样，不容易出来。如果我们没有学习怎样让我们的灵
冲过外面的人而出来，我们就不能工作。没有一件东西能
拦阻我们，象这个外面的人一样。我们的工作能不能有果
效，就是看我们外面的人有没有被主打碎，让里面的人经
过这个破碎的外面的人而出来。这是基本的问题。主要拆
毁我们外面的人，让里面的人有一条路出来。里面的人一
出来，许多的罪人都要蒙福，许多的基督徒都要蒙恩。
死与结子粒
主耶稣在约翰十二章告诉我们：“一粒麦子不落在地里
死了，仍旧是一粒；若是死了，就结出许多子粒来。”生
命是在麦子里面；麦子的外面有一层壳子，相当厉害的壳
子；这一层壳子一天不裂开，麦子一天不能生长。“一粒
麦子不落在地里死了，”这个死是什么？就是地里面的温
度、水分等等所起的作用，使这个壳子裂开。壳子裂开了，
然后麦子才能长出来。所以问题不仅是里面有没有生命，
并且是外面的壳子有没有裂开。这段圣经的下文又说，人
如果爱惜自己的生命，就要失去生命；人如果恨恶自己的
生命，就要保守生命到永生。主在这里给我们看见：外面
的壳子就是我们自己的生命，里面的生命就是祂所给我们
的永生的生命。如果要让里面的生命出来，外面的生命就
非损失不可。外面的不破碎，里面的就出不来。
在全世界的人中间，有一班是有主生命的人。在这么多有
主生命的人中，有两种不同的情形：一种是生命受限制，生
命受监禁，生命受包围，生命不能出来的人；一种是主在他
身上打通了一条路，生命从他身上能出来的人。今天的问题，
不是我们怎样才可以得着生命，乃是怎样才可以让生命从我
们身上出来。我们说需要主破碎我们，这并不是一种说法，
也不是一种道理，乃是我们这个人是应当被主破碎。不是主
的生命不能遍满全地，乃是主的生命被我们锁住了！不是主
不能祝福教会，乃是主的生命被锁在我们里面，被监禁在我
们里面，没有路出去！外面的人不被破碎，我们永远不能变
作教会的祝福，我们也不能盼望世人能从我们身上蒙神的恩！
2028 人的破碎与灵的出来 - 第 6 页
break out of their outer man. In order for the inner man to be released, it must
break out of the outer man. We have to be clear that the first obstacle to our work
is ourselves, not other things. If our inner man is an imprisoned, confined man, our
spirit is shrouded and not easily released. If we have never learned to break through
our outer man with our spirit, we cannot work for the Lord. Nothing frustrates us
like the outer man. Whether or not our work will be effective depends on whether
the Lord has broken down our outer man and whether the inner man can be
released through our broken, outer man. This is a very fundamental issue. The Lord
has to dismantle our outer man in order to make way for our inner man. As soon as
the inner man is released, many sinners will be blessed and many Christians will
receive grace.
DEATH AND THE BEARING OF FRUIT
In John 12:24 the Lord Jesus said, “Unless the grain of wheat falls into the ground
and dies, it abides alone; but if it dies, it bears much fruit.” Life is in the grain.
However, there is a shell outside of the grain, a very powerful shell. As long as this
shell does not break open, the grain cannot grow. “Unless the grain of wheat falls
into the ground and dies.” What is this death? It is the action of the temperature and
moisture of the earth upon the grain which results in the breaking of the shell. When
the shell breaks, the grain grows. Therefore, it is not a matter of whether or not the
grain has life, but whether the outer shell is broken. The very next verse says, “He
who loves his soul-life loses it; and he who hates his soul-life in this world shall keep
it unto eternal life” (v. 25). According to the Lord the outer shell is our own life, and
the inner life is the eternal life that He dispenses. In order for the inner life to be
released, the outer life must suffer loss. If that which is outward is not broken, that
which is inward cannot be released.
Among all the people in the world, some have the Lord’s life within them. Among
those who have the Lord’s life, we find two different kinds of conditions. With the first,
the life is bound, surrounded, and locked up. With the second, the Lord has opened up
a way and the life can be released. The problem with us today is not how we can have
life, but how we can allow this life to flow out of us. When we say that the Lord has to
break us, this is not a figure of speech or a doctrine. Our very being has to be broken
by the Lord. The Lord’s life is well able to spread over the whole earth. However,
it is locked up within us! The Lord is well able to bless the church, yet His life is
imprisoned, contained, and blocked in us! If the outer man is not broken, we can never
become a blessing to the church, nor can we expect the world to receive God’s grace
through us!
The Breaking Of The Outer Man And The Release Of The Spirit - Page 6
 玉瓶要打破
圣经告诉我们，有真哪哒香膏。神的话特意把“真”
字放在里面，是真哪哒香膏，实实在在是属灵的。但是
玉瓶不打破，真哪哒香膏就不能出来。希奇！许多人还
在欣赏玉瓶，觉得玉瓶比香膏更值钱，许多人还以为他
外面的人比里面的人更可宝贵。这是在教会里的难处。
你宝贵你的聪明，以为你自己是了不起的人；他宝贵他
的情感，以为他自己是了不起的人；许多人宝贵他的自
己，觉得自己比别人好得多，口才比别人好，作事比别
人快，下的断案比别人准。…但是，我们不是玩古董的
人，我们不是欣赏玉瓶的人，我们乃是要闻着香膏的人。
外面的不破碎，里面的就出不来；这样，不只我们自己
没有路走，并且连教会也没有路走。所以我们不能一直
那样的宝贵自己。
圣灵并没有停止祂的工作，圣灵在许多人身上都没有停
止祂的工作。一个遭遇再来一个遭遇，一件事情再来一件
事情，这些圣灵的管治只有一个目的，就是要打破我们外
面的人，就是要拆毁我们外面的人，让我们里面的人能够
冲得出来。但是我们的难处就在这里：我们稍微受一点难
为就不平，稍微受一点挫折就发怨言。主是在那里预备一
条路要用我们，但主的手刚在我们身上摸一下，我们就不
乐意，甚至就和神闹意见，就消极。自从我们得救到今天，
主多次多方的作工在我们身上，目的就是要拆毁我们这个
人。不管我们知道也好，不知道也好，主的目的总是要拆
毁我们这外面的人。
宝贝是在瓦器里，但是谁需要你的瓦器？教会所缺少的
是宝贝，不是瓦器；世人所缺少的是宝贝，不是瓦器。瓦
器如果没有打破，谁能看见里面的宝贝？主在我们身上所
作的事到底为着什么？就是在那里打破我们这个瓦器，打
破我们这个玉瓶，要把我们的外壳打破。主盼望在属乎祂
的人身上能有一条祝福的路通到世界去。这是一条祝福的
路，也是一条有血迹的路，的的确确是有血在那里，有伤
痕在那里。这个外面的人的破碎是何等的紧要。因为如果
不是这样，就绝对没有工作。我们把自己奉献给主，为着
事奉主，我们就得预备被破碎。我们在这里不能放松，不
2028 人的破碎与灵的出来 - 第 7 页
THE NEED FOR THE BREAKING OF THE ALABASTER FLASK
The Bible speaks of ointment of pure nard (John 12:3). God’s Word purposely uses the
adjective pure. It is ointment of pure nard, something truly spiritual. Unless the alabaster
flask is broken, however, the ointment of pure nard cannot be released. It is strange that
many people appreciate the alabaster flask. They think that the flask is more precious
than the ointment. Many people think that their outer man is more precious than their
inner man. This is the problem facing the church today. We may treasure our own wisdom
and think that we are quite superior. Another person may treasure his emotions and also
think that he is quite outstanding. Many people treasure themselves; they think that they
are much better than others. They think their eloquence, their ability, their discernment,
and their judgment are better. But we are not antique collectors; we are not admirers of
alabaster flasks. We are those who are after the aroma of the ointment. If the outer part
is not broken, the inner part will not be released. We will have no way to go on, and the
church will have no way to go on. We no longer should be so protective of ourselves.
The Holy Spirit has never stopped working. Many people can testify that this
work has never stopped in them. They face one trial after another, encounter one
incident after another. The Holy Spirit has only one goal in all of His disciplining
work: To break and dismantle the outer man so that the inner man can break forth.
But the trouble with us is that we murmur as soon as we suffer a little hardship, and
we complain as soon as we suffer a little defeat. The Lord has prepared a way for us.
He is ready to use us. As soon as His hand is upon us, however, we become unhappy.
Either we argue with Him, or we complain about everything to Him. From the day we
were saved, the Lord has been working on us in many different ways for the purpose
of breaking the self. We may or may not know it, but the Lord’s goal is always to
break our outer man.
The treasure is in the earthen vessel. Who needs to see your earthen vessel? The
church lacks the treasure, not the earthen vessels. The world lacks the treasure, not the
earthen vessels. If the earthen vessel is not broken, who will find the treasure within?
The Lord works in us in so many different ways for the purpose of breaking the earthen
vessel, the alabaster flask, the outer shell. The Lord wants to prepare a way to bring His
blessing to the world through those who belong to Him. This is a way of blessing, but
it is also a way stained with blood. Blood must be shed, and wounds are unavoidable.
How crucial the breaking of this outer man is! Unless the outer man is broken, there
cannot be any spiritual work. If we are consecrated to the Lord for His service, we have
to be prepared to be broken by Him. We cannot excuse ourselves or preserve ourselves.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 7
能保留自己，要让主把我们这个外面的人完全破碎了，让
主的工作有路可以出去。
我们每一个人都得替自己找出来，主在我们身上到底有
什么用意。有一件非常可惜的事，就是有许多人，主在他
身上作什么事，有什么用意，他自己不知道。但愿我们每
一个人能找出到底主对于我有什么用意。当主开我们的眼
睛的时候，我们就看见，我们一生一世所经过的事，每一
件都是有意义的。主没有白作一件事。当我们明白主的目
的是为着要破碎我们外面的人，我们就很明显的看见，每
一件的遭遇，都是有意义的，都是主在那里要达到同一个
目的，就是要拆毁我们这个人，要打碎我们这个人。
但是，有许多人，主的手还没有动，他已经不乐意了。
我们要知道，主所已经给的那些经历，主所已经给的那些
困难，主所已经给的那些遭遇，都是为着我们最高的好处。
我们不能盼望主给更好的，这已经是最好的了。如果有人
到主面前去求主，说，“主啊！请你让我拣选一件最好的；”
我们相信主要告诉他说，“我所给你的就是最好的；你每
天遭遇的，就是你最高的好处。”主为我们安排的一切，
目的就是要拆毁我们外面的人。我们外面的人被拆毁，灵
能够出来的时候，我们才有使用灵的可能。
破碎与时间
主是用两种不同的举动来破碎我们外面的人，一种是
积蓄的，一种是忽然的。有的人，主给他一个忽然间的
拆毁，后来逐渐逐渐的再拆毁他；这是忽然的在前，积
蓄的在后。有的人，是天天都有遭遇，天天都有事情，
到有一天，主忽然给他一个大的拆毁；这是积蓄的在前，
忽然的在后。一般人的被拆毁总是这样，不是先忽然，
后积蓄，就是先积蓄，后忽然。一般说来，路走得正直
的人，主也总得花几年的工夫在他身上，才能作成拆毁
的工作。
这个时间，我们不能叫它缩短，却能叫它拖长。在有的人身
上，经过几年的工夫，主能够作成这个工作；但是，在有的人
身上，可能过了十年、二十年，这个工作还没有作好。这是一
件严肃的事！没有一件事更可怜过于浪费神的时间。许多时候，
2028 人的破碎与灵的出来 - 第 8 页
We have to allow the Lord to break our outer man completely so that He can have a free
way through us.
We all have to find out God’s intention for us. It is unfortunate that many people
do not know what the Lord is doing in them or what the Lord intends for them.
May every one of us know the Lord’s intention for us. When the Lord opens our
eyes, we will see that everything that has happened to us throughout our lives is
meaningful. The Lord never does anything in vain. After we realize that the Lord’s
goal is to break our outer man, we will realize that everything that has happened to
us is significant. The Lord is trying to achieve one goal: To break and dismantle our
outer man.
The trouble with many is that before the Lord is able to move even a finger, they
show signs of displeasure already. We must realize that all the experiences, difficulties,
and trials from the Lord are for our highest good. We cannot ask for anything better;
they are the best. If anyone goes to the Lord and says, “Lord, please let me choose the
best,” I believe the Lord will tell him, “I have given you the best. What you are facing
every day is for your highest good.” The Lord has arranged everything for us for the
purpose of breaking our outer man. We can put our spirit to full use only as our outer
man is broken and our spirit is released.
BREAKING AND TIMING
The Lord breaks our outer man in two ways. First, He breaks it in a cumulative
way, and second, He breaks it in a sudden way. The Lord gives some people a sudden
breaking first, followed by more gradual breakings; the sudden work comes first and the
cumulative work follows. Other people face situations and problems every day. Then one
day, they suddenly receive one great blow from the Lord; the cumulative work comes first
and the sudden work follows. These are different patterns of breaking that we ordinarily
experience. Either the sudden breaking comes, followed by the cumulative breaking, or it
is the other way around. Generally speaking, even with those who have not deviated and
detoured, the Lord has to spend a few years before He can complete this breaking work.
We cannot reduce the time this breaking takes, but we can extend this time. The
Lord completes the work in some in a few years. However, with others, the work is not
completed after ten or twenty years. This is a very solemn matter! Nothing is more
pitiful than wasting God’s time. Too often the church is deprived of blessing because of
The Breaking Of The Outer Man And The Release Of The Spirit - Page 8
教会不能蒙福，是因着我们！我们的思想能传道，我们的情感
能鼓动人来传道；但是，我们不能使用灵，神不能借着我们用
祂的灵来摸着人。这样，我们把时间拉得太长，损失就非常大。
所以，如果我们从前没有一次彻底的奉献，我们盼望现
在能彻底的将自己奉献给主，说，“主！为着教会的前途，
为着福音的前途，为着你的路，也为着我个人的生命，我
把我自己无条件、无保留的交在你手里。主！我乐意把我
自己交在你手里，我乐意你从我身上打出一条路来。”
十字架的意义
我们一直听见十字架，十字架，也许听得很熟了；但是，
究竟什么叫作十字架？十字架的意义，就是破碎外面的人。
十字架是使外面的人死了，是使人的壳子裂开了。十字架要
把你外面的人的一切都毁了，要把你的意见毁了，要把你
的办法毁了，要把你的聪明毁了，要把你的自爱毁了，要把
你的一切都毁了。你外面的人一被拆毁，你里面的人就能出
来，你的灵就能被使用。这条路是清楚的，是非常清楚的。
我们外面的人一被拆毁，我们的灵就容易出来。象有一
位弟兄，认识他的人都承认，他是一个思想非常好，意志
非常强，情感非常冷、非常深的人。可是遇见他的人，总
觉得是遇见他的灵，不是遇见他那刚强的意志、聪明的思
想、又冷又深的情感。人每逢与他交通的时候，是遇见一
个灵，一个干净的灵。缘故在哪里？就是因为他这个人是
被拆毁过的。又有一位姊妹，认识她的人都知道，她是非
常快的人，思想快，说话快，认罪快，写信快，撕信也快。
可是遇见她的人，不是遇见她的快，而是遇见她的灵。她
这个人是被拆毁过的。外面的人被拆毁，这是基本的事。
我们不能一直保守我们的缺点，不能叫主在那里对付我们
五年、十年，还是同样的味道。我们总得让主从我们身上
打出一条路来。这是主对我们基本的要求。
不能被拆毁的两个原因
为什么有的人经过多少年的对付，还是那么一回事呢？有的
人意志强，主能把他拆掉；有的人情感强，主能把他拆掉；有
的人思想强，主也能把他拆掉；但是，为什么有的人已经有这
么多年了，还是没有被拆掉？我们相信有两个最大的原因：
2028 人的破碎与灵的出来 - 第 9 页
us! We can preach with our mind and incite people with our emotion, but we cannot
exercise our spirit. God cannot use His Spirit to touch others through us. When we
delay the work, we incur great loss.
If we have never consecrated ourselves to the Lord in a thorough way in the past,
we have to do it now. We have to say, “Lord, for the sake of the church, for the going on
of the gospel, for You to have a way, and for the sake of my going on in my own life, I
commit myself unreservedly and unconditionally to Your hand. Lord, I gladly put myself
in Your hand. I am willing to let You find a way to release Yourself through me.”
THE MEANING OF THE CROSS
We have heard about the cross for a long time. We may be very familiar with it
already, but what is the cross? The meaning of the cross is the breaking of the outer
man. The cross puts the outer man to death and breaks open the shell. The cross
destroys everything of the outer man. It destroys our opinions, methods, wisdom, self-
love, and everything. Once the outer man is broken, the inner man is released, and the
spirit is able to function. The way before us is very clear indeed.
Once our outer man is broken, it becomes easy to release our spirit. One brother
has a good mind; those who know him all acknowledge this. His will is strong and his
emotions are reserved and deep. Yet when others meet him, they realize that they are
touching his spirit, not his strong will, good mind, or reserved and deep emotions.
Every time others fellowship with him, they touch a spirit, a pure spirit because
this man is broken. Another sister is quick. Everyone who knows her realizes this.
She is quick in thoughts, quick in words, quick to confess, quick to write, and quick
to throw away what she has written. But when others meet her, they do not touch
her quickness but her spirit. Her very person has been broken. The breaking of the
outer man is a very fundamental issue. We cannot hold on to our weaknesses all
the time. We cannot have the same flavor after the Lord has dealt with us for five or
ten years. We must allow the Lord to have a way through us. This is the Lord’s basic
requirement of us.
TWO REASONS FOR NOT BEING BROKEN
Why do so many people remain unchanged after being dealt with for years?
Others have a strong will, strong emotions, or a strong mind, yet the Lord can still
break them. There are two main reasons that many people are not broken in spite of
the passing of years.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 9
 第一，是因为他们住在黑暗里，他们看不见神的手。神
在那里作，神在那里拆毁，他们并不知道是神作的。他们
缺少光，他们没有活在光里面。他们所看见的只是人，他
们只看见人和他们作对；他们只看见环境，以为环境太坏，
所以总是怪环境。但愿神给我们一个启示，看见这是神的
手，跪下来对主说，“这是你，这是你，我接受。”我们
至少得认识那对付我们的手是谁的手。至少要认识那对付
我们的手，不是世人，不是我们家里的人，不是教会里的
弟兄姊妹，乃是神的手。是神对付我们。我们要学习象盖
恩夫人那样跪下来亲那只手，宝贵那只手。这个光我们总
得有，我们必须看见，凡是主所作的事，我们就接受，就
相信，因为主所作的事不会错。
第二，是因为他们太自爱。自爱是人被拆毁的一个大拦
阻。我们必须求神除去我们爱自己的心。当神要把我们那
个自爱的心除去的时候，我们要敬拜着说，“主啊！如果
这是你的手，就让我从心里接受。”我们要记得，所有的
误会，所有的不平，所有的不满，只有一个原因，就是我
们私下的自爱。因着我们私下自爱的缘故，所以我们在那
里想法子拯救自己。这是极大的难处。许多时候发生问题，
就是因为我们又在那里想拯救自己。
上了十字架而不喝苦胆调醋的人，才是认识主的人！许
多人勉强上了十字架，还是想喝苦胆调醋来减轻他的感觉。
凡说“我父所给我的那杯，我岂可不喝”的人，就不喝苦
胆调醋的杯。他只喝一个杯，不喝两个杯。这样的人是完
全不自爱的人。自爱是基本的难处。但愿主今天在我们里
面说话，但愿我们能祷告说，“我的神啊！我看见了这一
切都是出乎你。过去这五年，过去这十年，过去这二十年，
我所有的路都是出乎你；你这样作，没有别的，就是要达
到你的目的，好使你的生命能从我身上活出来。但是，我
愚昧，没有看见。我因为自爱，作了许多事来拯救我自己，
所以耽误了你的时间。今天我看见你的手，我愿意将我自
己奉献给你，我再一次将我自己交在你的手里。”
盼望看见创口
没有人能象一个被打碎的人那样美丽。一个刚硬的人、
自爱的人，被神打碎了之后，就显得美丽。我们看旧约里
2028 人的破碎与灵的出来 - 第 10 页
First, these ones are living in darkness. They do not see God’s hand. God is working
and breaking, yet they do not know that God is doing the work. They are short of light,
and they are not living in the light. They only see men, thinking that men are opposing
them. Or they only see the environment, complaining that it is too harsh. They put all
the blame on the environment. May the Lord grant us the revelation to see God’s hand.
May we kneel down and say, “This is You. This is You. I accept it.” At a minimum we have
to know whose hand is dealing with us. At a minimum we have to know that hand and
see that it is not the world, our family, or the brothers and sisters in the church who
are dealing with us. We have to see God’s hand. God is the One who is dealing with us.
We have to learn from Madame Guyon, who would kiss such a hand and treasure such
a hand. We must have this light. We have to accept and believe everything that the Lord
has done. He can never be wrong in what He does.
Second, a person is not broken because he loves himself too much. Self-love is a
great obstacle to breaking. We have to ask God to remove all self-love from us. When
God plucks this self-love from us, we have to worship Him, saying, “Lord! If this is Your
hand, I accept it from my heart.” We have to remember that all misunderstandings,
complaints, and dissatisfactions arise from only one thing—secret self-love. Because
we love ourselves secretly, we try to save ourselves. This is a big problem. Many times
problems arise because we try to save ourselves.
Those who know the Lord go to the cross without taking the vinegar mingled with
gall! Many go to the cross reluctantly. They try to taste the vinegar mingled with gall in
an attempt to relieve their feelings. Those who say, “The cup which the Father has given
me, shall I not drink it?”, will not take a cup that is filled with vinegar mingled with gall.
They only take one cup, not both cups. These ones do not have any self-love in them.
Self-love is the root of our problem. May the Lord speak within us today, and may we
pray, “My God! I now see that everything comes from You. My experiences of the past
five, ten, or twenty years have all come from You. All of these things were done with
only one purpose in mind—that Your life would be expressed through me. I have been
foolish. I did not see this. Through self-love I have done many things to save myself,
and I have wasted much of Your time. Today I see Your hand, and I willingly consecrate
myself to You. I commit myself to Your hand once again.”
EXPECTING WOUNDS
No person expresses more charm than one who has passed through such a
breaking process. A stubborn and self-loving person becomes charming after he is
The Breaking Of The Outer Man And The Release Of The Spirit - Page 10
的雅各，他在母腹里就已经与哥哥相争，他是一个调皮、
诡诈、多计多谋的人。可是，他的一生充满了痛苦，少年
时就逃到外面去，二十年之久受拉班的欺骗，心爱的妻子
拉结中途死掉，心爱的儿子约瑟被卖掉，过了多少年，便
雅悯又被扣留在埃及，他接二连三的被神对付，他遭遇了
许多不顺利的事。他一次被神击打，两次被神击打，可以
说雅各的历史就是被神击打的历史。雅各经过神多次的对
付，他这个人改变了。到他末了的几年，他真是明亮得很。
他在埃及回答法老的话是多么庄严。他临终的时候，扶着
杖头敬拜神，是多么美丽。他为他的儿孙们祝福，是多么
清楚。我们读他末了的一段历史，我们要低下头来敬拜神，
在这里有一个人成熟了，在这里有一个人是认识神的。雅
各经过几十年的对付，他的外面的人被拆毁了，到他老年
的时候，我们看见了一幅美丽的图画。我们各个人多少都
有一点雅各的性情在身上，或许不只有一点，乃是有不少。
我们就是盼望主在我们身上打出一条路来，把我们外面的
人拆毁到一个地步，让里面的人能出得来、能看得见。这
是宝贵的事，这就是事奉主的人的路。是这样，我们才能
事奉；是这样，我们才能带领人到主面前去；是这样，我
们才能带领人认识神。其余的，没有多大用处，道理没有
多大用处，神学没有多大用处。光有圣经的知识有什么用？
只有神能从他身上出来的人才有用。
我们外面的人被击打、受对付，经过各种的遭遇，留下创
口在我们身上，留下伤痕在我们身上，就能让里面的灵从我
们身上出来。我们怕遇见有的弟兄、有的姊妹，整个人还是
完整的，从来没有受过对付，从来没有改变过。求神怜悯我
们，把这条路清楚的摆在我们面前，给我们知道这是唯一的
路，没有第二条，并且也给我们看见，主在过去这几年、这
十年、这二十年，在我们身上所有的对付，都是为着这个，
目的都在这里。所以，没有一个人能轻视主在我们身上所
作的。愿意主真是给我们看见，什么叫作外面的人被拆毁。
外面的人如果不被拆毁，所有的都是在头脑里，都是在知识
里，那就没有用。盼望主给我们一个彻底的对付。
2028 人的破碎与灵的出来 - 第 11 页
broken by God. Consider Jacob in the Old Testament. He wrestled with his brother
from the time they were in their mother’s womb. He was a naughty, cunning, and
conniving person. Yet he went through many sufferings throughout his lifetime. In
his youth he ran away from home and was cheated by Laban for twenty years. His
beloved wife Rachel died on the way home, and his cherished son Joseph was sold.
Many years later Benjamin was detained in Egypt. Jacob was dealt with by God again
and again, and he met with numerous misfortunes. He was smitten by God time after
time. Jacob’s history is a history of God’s smiting. After repeated dealings by God, he
changed. During his final years, he became a truly transparent person. How dignified
he was in Egypt when he stood before Pharaoh and spoke to him! At his deathbed
he worshipped God leaning on his staff. How beautiful this picture is! How clear his
blessing to his children and grandchildren was! In reading the last part of his history,
we cannot help but bow down and worship God. Here was a matured person, one who
knew God. After being dealt with for decades, Jacob’s outward man was broken. In
his old age we see a beautiful picture. All of us have something of Jacob in us. Perhaps
more than a little! Hopefully the Lord will find a way through us. May our outer man
be broken to such an extent that the inner man can be released and expressed. This is
precious, and this is the way of the servants of the Lord. We can only serve when we
have reached this point, and we can only lead others to the Lord and to the knowledge
of God when we have reached this point. Nothing else will work. Doctrines and
theology will not work. Mere Bible knowledge will not profit us. The only thing that is
useful is for God to come out of us.
When our outer man is smitten, dealt with, and humbled by all kinds of
misfortune, the scars and wounds that are left behind will be the very places from
which the spirit flows out from within. I am afraid that some brothers and sisters are
too whole; they have never suffered any dealings and have never changed in any way.
May the Lord be merciful to us and set a straight course before us. May we see that
this is the only way. May we see that all of the dealings that we have received from the
Lord during the past ten or twenty years are for achieving this one goal. Therefore,
we should not despise the Lord’s work in us. May the Lord truly show us the meaning
of the breaking of the outer man. Unless the outer man is broken, everything we have
is in the mind and in the realm of knowledge and is useless. May the Lord grant us a
thorough dealing.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 11
 第二篇
未破碎与破碎后
外面的人的破碎，乃是每一个事奉神的人基本的经历。
神需要把我们外面的人破碎了，才能使我们为祂作出有效
的工作。
一个事奉神的人在他作工的时候，有两个可能发生：第一个
可能是因着他外面的人没有被破碎，他的灵不动，他的灵出不
来，他的灵发不出能力，而是他这个人的思想或者情感在那里
作工。他是一个聪明的人，他的思想在那里作工；他是一个热
情的人，他的情感在那里作工。这样的工作，不能使人遇见神。
第二个可能是因着他外面的人没有被分开，他的灵出来的时候
披着思想而出来，或者披着情感而出来，这就是搀杂、不干净。
这样的工作，使人在经历的时候也会有搀杂、不干净。以上这
两种情形，都使我们不能好好的事奉神。
“叫人活着的乃是灵”
我们如果要作有效的工作，有一件事是我们必须有一次基
本的承认的，就是“叫人活着的乃是灵。”这个问题，我们
今年不解决，明年也得解决；我们信主的第一天不解决，十
年之后也得解决。我们迟早总得承认这个事实。有许多人需
要被带到山穷水尽的地步，需要在工作上只有虚空的成就，
结果才知道许多的思想都没有用，许多的情感都没有用。思
想无论能得着多少人，情感无论能得着多少人，结果都没有
用。我们迟早都要承认：“叫人活着的乃是灵。”只有灵能
叫人活；就是你自己最好的思想也不能叫人活，就是你自己
最好的情感也不能叫人活。人只能因着灵而活。主说的话总
是事实。能够叫人活的乃是灵。许多作主的工的人，经过了
很大的痛苦之后，经过了很多的失败之后，才真的看见这个
事实。因为叫人活的乃是灵，所以只有让灵出来，罪人才能
得重生，只有让灵出来，信徒才能得建立。重生是灵传递生
命叫人得生命，建立是灵传递生命叫信徒得建立。没有灵就
没有重生，没有灵就没有建立。
2028 人的破碎与灵的出来 - 第 12 页
CHAPTER TWO
BEFORE AND AFTER THE BREAKING
The breaking of the outer man is a basic experience which every servant of the Lord
must go through. God has to break our outer man before we can render any effective
service to Him.
A servant of the Lord faces two possibilities in working for the Lord. First, his outer
man is never broken and his spirit is never aroused. His spirit cannot be released, and
no power flows out from it. Only his mind or his emotions are active. If he is a clever
person, his mind is active. If he is a sentimental person, his emotions are active. This
kind of work does not bring anyone to God. Second, it is possible that his outer man
is not separated clearly from his inner man. When his spirit is released, it is wrapped
in his mind or his emotions. The result is mixture and impurity. This kind of work
produces mixed and impure experiences in others. These two conditions frustrate a
man from serving the Lord in a proper way.
“IT IS THE SPIRIT WHO GIVES LIFE”
If we want to engage ourselves in effective works, we have to have a basic
acknowledgment of one thing at least once: “It is the Spirit who gives life” (John 6:63).
If we do not settle this issue this year, we will have to settle it next year. If we do not
settle it the first day we believe in the Lord, we will have to settle it sooner or later, even
if it is ten years later. Many people have to be brought to the end of themselves and
realize the vanity of their work before they see the futility of their many thoughts and
feelings. No matter how many people can be gained through our thoughts and feelings,
the result is vain. Sooner or later we have to confess, “It is the Spirit who gives life.”
Only the Spirit can give life. Even our best thoughts and feelings cannot give life. A man
can have life only through the Spirit. The Lord’s word is always true. What gives life is
the Spirit. Many workers of the Lord have to go through many pains and failures before
they see this fact. Since the Spirit alone gives life, it is only as the spirit is released
that sinners are regenerated and believers are built up. Regeneration is a matter of
transmission of life resulting in others receiving life, while building up is also a matter
of the transmission of life resulting in believers being built up. Without the Spirit there
can be no regeneration, and there can be no building up.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 12
 有一件事是最奇妙的，就是神没有意思要将祂的灵和我
们的灵分开。在圣经里有许多地方不能分别那个灵字是指
着人的灵说的，那个灵字是指着神的灵说的。这件事，许
多精读希腊文的人都没有法子分别。历代以来，所有翻译
圣经的人，从德国的路德，英国钦定本的译者，一直传下
来，都没有法子确定新约里面这么多次的灵字，到底哪些
是指着人的灵说的，哪些是指着神的灵说的。
罗马八章恐怕是圣经里面用到灵字最多的一章；有谁
知道在罗马八章里有多少灵字是指着人的灵说的，有多
少灵字是指着神的灵说的呢？翻译圣经的人，译到罗马
八章，只好让人自己去看，是指人的灵或者是指神的灵。
英文圣经翻译“勃纽玛”（“灵”）这个字，有的大写，
有的小写，许多种译本都不同，没有一个人的意见可以
作为定论，因为圣灵和人的灵实在没有法子分。我们得
着新的灵时，也得着神的灵；我们人的灵从死里活过来
的时候，也就是我们得着圣灵的时候。我们说圣灵是住
在我们的灵里，但是我们要分什么是圣灵，什么是我们
自己的灵，就不容易分。圣灵和我们的灵有分别，但是
不容易分开。所以，灵的出去不只是人的灵出去，灵的
出去也就是圣灵借着人的灵出去。因着圣灵和人的灵是
合而为一的，所以我们在名词上虽然可以分别圣灵和人
的灵，但是在事实上就没有法子分开。灵的出去是人的
灵出去，也就是圣灵出去。人摸着你的灵也就是摸着圣
灵。你如果能使人摸着你的灵，感谢神，神的灵也给人
摸着了，你的灵把神的灵带到人中间去了。
神的灵工作时，要用着人的灵把祂背出去。就如：电灯
的电并不象天上的闪电那样走法，电灯的电是借着电线走
的。今天不只有电力，并且有电线，是电线背负这个电力，
在物理学上称它作电荷，荷的意思就是背负。你如果使用
电，就需要有电线来荷它，背它。神的灵也是这样，祂要
使用人的灵来荷圣灵，借着人的灵把圣灵带到、背到人中
间去。
每一个人蒙恩以后，都有圣灵住在他的灵里。一个人能
被主用和不能被主用，分别不是在他的灵，分别乃是在他
外面的人。有的人的难处就是他外面的人没有被破碎，在
2028 人的破碎与灵的出来 - 第 13 页
The interesting thing is that God has no intention to separate His Spirit from our
spirit. In many places in the Bible it is impossible to say whether the spirit being
spoken of refers to the human spirit or God’s Spirit. Even many Greek experts cannot
tell the difference. Throughout the ages Bible translators, from Luther in Germany to
the translators of the King James Version, have been unable to ascertain which of the
many references to the spirit in the New Testament denote the human spirit and which
denote God’s Spirit.
Romans 8 is perhaps the chapter with the most references to the word spirit. Who can
tell which words refer to the human spirit and which refer to God’s Spirit? When Bible
translators come to Romans 8, they leave the readers to decide for themselves which spirit
refers to the human spirit and which refers to God’s Spirit. When the English versions come
to the word pneuma, some use an upper-case Spirit, and others use a lower-case spirit. All
versions differ in this respect, and no one person’s view is authoritative. The truth is that it
is impossible to differentiate between the Holy Spirit and man’s spirit. When we received a
new spirit, we received God’s Spirit at the same time. When our human spirit was revived
from its deadened state, we received the Holy Spirit at the same time. The Holy Spirit resides
in our spirit, but it is difficult to tell which is the Holy Spirit and which is our spirit. There
is a distinction between the Holy Spirit and our spirit, but the two are not separate. Hence,
the release of the spirit is not merely a release of man’s spirit but a release of the Holy Spirit
through man’s spirit, because the two spirits are one. We can differentiate the two spirits as
terms but not in fact. The release of the spirit is the release of the human spirit. It is also the
release of the Holy Spirit. When others touch our spirit, they are touching the Holy Spirit at
the same time. If we can provide others the opportunity to touch our spirit, we should thank
the Lord because they are being provided with an opportunity to touch God’s Spirit at the
same time. In fact, our spirit brings God’s Spirit to men.
When God’s Spirit operates, He has to operate through the human spirit. This is
similar to electricity that runs household appliances; it cannot travel like the lightning
in the air. It travels through the electrical wires. Today we not only have electrical
power but electrical wires. The wire bears the electricity. In physics there is such
a thing as an electrical charge. To be charged is to bear a burden. If we are to carry
electricity, we have to carry the charge by means of electrical wires. This same principle
holds true for God’s Spirit. He needs the human spirit as a medium to bear His Spirit.
Through the human spirit the Holy Spirit is conveyed and carried to men.
After a man is saved, the Holy Spirit resides in his spirit. Whether or not a man
can be used by the Lord depends more on his outer man than on his spirit. The
problem with some people is that their outer man has never been broken. There
The Breaking Of The Outer Man And The Release Of The Spirit - Page 13
那里没有一条血迹的路，在那里没有创口、没有伤痕；结果，
神的灵被拘禁在人的灵里，没有法子出去。有时候，我们
外面的人动了，里面的人没有动；仅仅是外面的人出去，
而不是里面的人出去。
几个实际问题
我们从几个实际问题来看。象讲道，许多时候我们在那
里讲，很热切的在那里讲，真是讲得好，头头是道，但是
有一个难处，就是里面是冷冰冰的，想感动别人，却感不
动自己。外面的人在那里作，里面的人不加进去，外面的
人和里面的人不一致，外面的人和里面的人不统一，外面
的人热，里面的人却是冷冰冰的。我们能对人说，主的爱
多大，但是我们里面一点没有感觉。我们能对人说，十字
架的苦难多惨，但是我们回到房间里去会笑。这种情形真
是没有办法。原因是里面的人和外面的人不统一，外面的
人在那里作工，里面的人根本没有动。这就是上面所说的
第一种的情形。是思想在那里作，不是灵作；是情感在那
里作，不是灵作；是外面的人在那里动，里面的人没有动。
好象外面的人在那里表演，里面的人在那里参观，外面的
人是外面的人，里面的人是里面的人，两个不一致。
另外有一种情形，就是里面的人非常热切，里面要喊，
但是说不出来，说了半天好象是兜圈子。里面越急，外面
越冷，一直要说，说不出来。看见罪人，里面巴不得哭一场，
但是哭不出来。里面有一个迫切的心，上讲台的时候要喊
出来，但是外面不知道说到哪里去了。这种情形，使我们
感觉痛苦。这也是因为外面的人没有被破碎，里面的人就
不能出来。外面的壳子还在身上，外面不听里面的指挥。
里面哭了，外面不哭；里面难受，外面不难受；里面充满
了意思，外面的思想不给你传出去。里面有感觉而冲不出
去，灵没有办法冲过外面的壳子。
这些情形，乃是外面的人没有被破碎时的情形：或者是
灵不动，外面的人动；或者是灵动，外面的人把灵拦阻了。
所以，外面的人的破碎乃是每一个学习事奉神的人的第一
个功课。每一个事奉神的人基本的学习，就是要叫里面的
人能够通过外面的人而出来。每一个真实被神用的人，乃
2028 人的破碎与灵的出来 - 第 14 页
is not a blood-stained pathway; there is no wound, no scar. The result is that God’s
Spirit is locked up within their spirit and cannot be released. Sometimes the outer
man moves, but the inner man does not respond. The outer man is released, but the
inner man is still bound.
A FEW PRACTICAL CONSIDERATIONS
Let us consider a few practical matters. First, in the matter of preaching, we often
preach earnestly, persuasively, and logically. Yet within us we are ice cold. We try to
convince others, but we cannot even convince ourselves. The outer man is working,
but the inner man does not join in. The outer man and the inner man do not match;
they are not in unison. The outer man is excited, but the inner man remains ice
cold. We tell others how great the Lord’s love is, but we do not have the slightest
feeling within us. We can tell others of the pain of the cross, but when we return to
our room, we have no problem laughing. It is a hopeless situation when the outer
man and the inner man are not in union. The outer man may be working, but the
inner man is not moving at all. This is the first condition: The mind and emotions
are working, but the spirit is not. The outer man acts, but the inner man does not
respond. It is as if the inner man is a spectator of the outer man’s performance. The
outer man remains the outer man, and the inner man remains the inner man. The
two are not in harmony.
At other times, the inner man can be very desperate; it wants to cry out, but it cannot
utter anything. Whatever is said just beats around the bush. The more desperate the inner
man becomes, the colder the outer man is. The person may want to speak, but nothing
comes out. He sees a sinner and wants to cry, but no tears come out. He has an earnestness
to shout on the platform, but the outer man is nowhere to be found. This is a great suffering.
This frustration is the result of the outer man not being broken. As a result, the inner man
is not released. When the outer shell remains, the outer man does not take orders from the
inner man. When the inner man weeps, the outer man does not weep. When the inner man
grieves, the outer man does not grieve. The inner man may have much to say, but the outer
man does not direct its thoughts to convey them. The inner man may have many feelings,
but they cannot be expressed. The spirit cannot break the outer shell.
The above descriptions fit the condition of those whose outer man is not broken.
Either their spirit does not move and the outer man acts alone, or their spirit moves
but the outer man blocks its passage. Therefore, the breaking of the outer man is the
first lesson confronting everyone who desires to enter the service of the Lord. The
fundamental training for every servant of God is to allow his inner man to come out
The Breaking Of The Outer Man And The Release Of The Spirit - Page 14
是外面的思想不单独行动，外面的情感不单独行动，而是
里面的人要出来的时候，外面能让它出来，灵能从外面的
人冲出来达到人身上。这一点我们如果没有学会，我们在
工作上的功效就有限得很。盼望神把我们带到外面的人被
破碎的地步，盼望神指引我们一条路，使我们知道怎样能
够在主面前成为一个破碎的人。
一个人一被主破碎，自然而然再没有表演的事了。外面
很热闹，里面不动，这样的事没有了。是里面有感觉，里
面有话，外面就作。也绝没有里面要哭，外面不哭的事；
绝没有里面有意思，外面在那里绕圈子，一直说不出来的
事。思想的贫穷不会发生，两句话能说出来的，不必用
二十句话来说。思想会帮灵的忙，思想不会挡住灵。情感
也是一个很硬的壳子，许多人要喜乐不能喜乐，要哭不能
哭，外面的人不听他的话。主如果借着圣灵的管治或者光
照，把我们外面的人重重的击打一下，我们感觉喜乐就能
喜乐得出来，我们感觉忧伤就能忧伤得出来，我们里面的
灵就能很自由的出来，一点不受拦阻。
外面的人的破碎，使灵能自由的出来。灵自由的出来，不
只在工作上有用处，也在我们个人的生活上有用处。灵如果
能出来，我们就能继续不断的与神同在。灵如果能出来，我
们就自然而然会摸着圣经里面默示的灵。灵如果能出来，我
们也就自然而然能用我们的灵来接受启示。灵如果能出来，
就自然而然当我们作见证的时候，或者传说神话语的时候，
用神的话来服事人的时候，就是作话语的执事的时候，我们
就有能力用我们的灵将神的话送出去。还不只，如果灵能
出来，自然而然我们能用我们的灵去摸别人的灵。一个人来
到我们面前说话的时候，我们的灵能把他测量出来，他是什
么种的人，他是什么种的态度，他是什么种的基督徒，他的
需要是什么。我们的灵能摸着他的灵。我们的灵如果是自由
的、释放的，就自然而然别人也很容易摸着我们的灵，我们
的灵很容易给人摸着。有的人，我们只能遇见他的思想，只
能遇见他的情感，只能遇见他的意志，却摸不着他的灵。有
的人，我们和他谈三个钟头，我们是基督徒，他也是基督徒，
但是摸不着他。他外面的壳子很厚，别人没有法子摸着他里
面的情形。外面的人的破碎，能使灵流露，能使人敞开。我
们的灵敞开，就容易被人摸着。
2028 人的破碎与灵的出来 - 第 15 页
of his outer man. Every true servant of God does not allow his outer thoughts and
emotions to act independently. When his inner man needs to be released, the outer
man affords a channel; the spirit can break out of the outer man to reach others. If
we have not learned this lesson, our effectiveness in the work is very limited. May the
Lord bring us to the place where our outer man is broken. May God show us the way to
become broken before the Lord.
Once we are broken, all performances and acts will cease. We will no longer be
excited outwardly and indifferent inwardly. When we have proper feelings and utterances
inwardly, we will act accordingly outwardly. Nor will we experience the embarrassment of
the inner man trying to weep while the outer man is unable to shed any tears. We will not
complain of having things to say inwardly yet going around in circles and not being able
to say them outwardly. Poverty of thoughts will not occur, and we will not need to use
twenty words to utter what can be said in two words. Our mind will aid the spirit instead
of frustrating it. Our emotions can be a very strong shell as well. Many people want to
rejoice but cannot rejoice. They want to weep but cannot weep. The outer man will not
respond. But if the Lord renders a heavy blow to the outer man through the discipline or
enlightening of the Holy Spirit, they will be able to rejoice when they need to rejoice and
grieve when they need to grieve. Their spirit will be released liberally and freely.
The breaking of the outer man leads to the free release of the spirit. The free release
of the spirit is not only necessary to our work; it is profitable to our personal walk as
well. If the spirit is released, we can constantly abide in God’s presence. If the spirit is
released, we spontaneously touch the spirit of inspiration that lies behind the Bible.
We spontaneously receive revelation through the exercise of our spirit. If the spirit is
released, we spontaneously will have power in our testimony when we deliver God’s
word with our spirit. We will also experience this in our preaching of God’s word,
that is, in ministering God’s word to others as a minister of the word. Moreover, if our
spirit is released, we will touch others’ spirits with our spirit. When a person comes
and speaks to us, we will be able to “measure him” with our spirit. We will know the
kind of person he is, the kind of attitude he has, the kind of Christian life he lives, and
the kind of needs he has. Our spirit will be able to touch his spirit. If our spirit is free
and released, it will be easy for others to touch our spirit; our spirit will become very
touchable. With some people, we can only touch their thoughts, emotions, or will; we
cannot touch their spirit. They are Christians, and we are Christians, but after we sit
down and talk for two or three hours, we still cannot touch them. Their outer shell is
very hard, and no one can touch their inward condition. When the outer man is broken,
the spirit will be open and free to flow to others, and when the spirit is open and free,
others can easily touch it.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 15
 出去与回来
外面的人如果能破碎，自然而然人的灵就能继续不断的
在神面前。有一位弟兄信主第二年的时候，就读劳伦斯着
的“与神同在”那本书。读了之后，感觉非常痛苦，因为
劳伦斯能继续不断的与神同在，能一直享受神的同在，但
是他不能。那时他和另外一位弟兄就定规，每一个钟头有
一次祷告。为什么这样作呢？因为圣经有话说，要常常祈
求，他们就改作时时祈求。他们每一小时都祈求一下，每
一次听见敲钟就祷告一下。他们因为一直觉得不能维持神
的同在，所以只得尽力量多回到神面前来。好象作事的时
候人出去了，需要赶快回到神面前来；读书的时候人也出
去了，需要赶快回到神面前来。不回来就变作整天出去了。
他们常常祷告，礼拜天整天祷告，礼拜六半天祷告，这样
一直维持了两三年。然而难处在这里：回到神的面前的时
候是感觉神的同在，可是一出去就失掉了。这不仅是他们
的难处，也是许多基督徒的一个很大的痛苦。这是靠着人
的记性来一直维持神的同在。这一种的与神同在，是记得
的时候就有同在；一忘记，同在就没有了。这一种用记性
来维持神的同在，是愚昧的，因为神的同在是在灵里，不
是在记性里。
要解决与神同在的问题，就得先解决外面的人破碎的问
题。我们的情感和神是不同性质的东西，不能联在一起；
我们的思想和神也是不同性质的东西，不能联在一起。约
翰四章给我们看见，神的性质是什么，神是个灵。只有我
们的灵和神是同性质的，只有我们的灵才能和神永远和谐。
所以我们如果是用思想来得着神的同在，思想一放，同在
就失去；我们如果是用情感来得着神的同在，情感一放，
同在也失去。有的时候我们很喜乐，就以为神是同在了，
但是喜乐会停止，喜乐一停止，同在也就失去了。或者我
们以为感觉悲伤流泪的时候，就能觉得神的同在，但是我
们不能一辈子流泪，流泪总得停止，不流泪的时候就不觉
得神的同在了。因为思想情感的活动都不过是行为，没有
一个行为是不会停止的。如果用行为来维持神的同在，只
要行为一停止，同在也就失去。必须是性质相同的东西，
象空气和空气，水和水，才不容易分开。因为性质相同，
所以能同在。里面的人的性质是与神的性质一样的，所以
2028 人的破碎与灵的出来 - 第 16 页
GOING AND COMING BACK
If the outer man is broken, the spirit spontaneously will remain in the Lord all the
time. A brother read Brother Lawrence’s book The Practice of the Presence of God
the second year after he was saved. He struggled very much because he was not able
to enjoy God’s presence continually like Brother Lawrence. He made a pact with a
brother to pray once every hour. He wanted to follow the biblical teaching of praying
unceasingly. Every time the clock struck the hour, they would try to kneel down to
pray. Nevertheless, they felt as if they could not maintain God’s presence, and they
wrestled to turn back to God all the time. It was as if they wandered away from God
whenever they went about their own business or became engaged in their studies so
that they had to hurriedly turn back to God. If they did not turn back, they felt that
they would be gone forever. They prayed all the time. On Sundays they prayed the
whole day, and on Saturdays they prayed half of the day. They did this for two or three
years. But even though they felt His presence when they turned back to God, they
would lose it as soon as they turned away. The problem of maintaining God’s presence
with human memory is a great frustration to many Christians, not just to these
brothers. To them, the “presence” of God can only be maintained when their memory
is fresh; when their memory fails, the “presence” is gone. Such attempts to preserve
the divine presence with human memory are foolish. God’s presence is in the spirit,
not in the memory.
In order to deal with God’s presence, we have to first deal with the matter of the
breaking of the outer man. The nature of our emotion is different from the nature of
God; the two can never be joined as one. The same can be said of our mind. John 4 shows
us that God’s nature is Spirit. Only our spirit is of the same nature as God, and only our
spirit can be in harmony with God forever. If we try to retain God’s presence in our mind,
this presence is lost as soon as we are not in complete control of our mind. If we try to
retain God’s presence in our emotion, the same is true; this presence is gone as soon as
we are not in complete control of our emotion. Sometimes when we are happy, we think
we have God’s presence. But this happiness does not stay. When it goes away, our sense
of His presence is gone. We may think that we have God’s presence when we weep, but
we cannot weep all the time. Sooner or later our tears will stop, and when they stop,
God’s presence seemingly stops as well. The function of the mind and the function of
the emotion are both activities, and no activity can go on forever. If we try to maintain
God’s presence with activity, this presence will be gone as soon as the activity stops. Two
substances will blend together only when they are of the same nature, such as water
with water or air with air. Things with the same nature can enjoy each other’s presence.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 16
能借着神的灵将同在显出来。外面的人都是活在行为里，
所以能打扰里面的人。外面的人不只不是一个帮助，反而
是一个拦阻。外面的人被破碎的时候，里面的人在神面前
就不受打扰。
灵乃是神摆在我们里面作祂的反应的。外面的人乃是为
着反应外面的事的。一个人丧失神的同在，不能享受神的
同在，乃是因为他外面的人一直对于外面的事有响应。我
们没有法子把外面的事都除灭，但是我们有法子破碎外面
的人。我们没有法子把外面的事停止，世界上千万亿兆的
事都要继续。如果外面的人没有被破碎，只要外面一有事，
我们里面就响应。我们不能安静的继续的享受神的同在，
就是因为有这个外面的人的响应。所以与神同在是根据于
外面的人的破碎。
神如果怜悯我们，把我们外面的人破碎了，我们就有以下
的情形：本来我们是非常好奇的，今天没有法子叫我们好奇
了。本来我们是情感非常强的，一有一件事，就能激动我们，
或者激动我们最细嫩的感觉，就是爱；或者激动我们最粗的
感觉，就是脾气。只要外面一有事情，我们就有响应，我们
就活到那个里面去，就失去神的同在。但是，神怜悯了我们，
把我们外面的人打破，打破到一个地步，有许多事情来的时
候，我们里面不动，神的同在还在那里，我们里面是安静的。
我们必须看见，享受神的同在是根据于我们外面的人
的破碎。一个人能继续不断享受神的同在，乃是靠着外
面的人的破碎。象劳伦斯，他在厨房里面工作，许多人
向他要东西的时候，声音嘈杂，盘子乱响，但是劳伦斯
的里面不受他们的影响。他在祷告的时候感觉神的同在，
他在工作忙碌的时候也感觉神的同在。何以他在忙碌中
还能感觉神的同在？因为外面的声音不影响到他里面去。
有的人为什么会失去神的同在？因为一有外面的声音，
就影响到他里面去。
有些不认识神的人，想要保守神的同在，他们怎么作呢？
他们要寻找一个环境是没有盘子响的。他们以为离开人越
远，离开事越远，就越能感觉神的同在。他们误会了，以
为难处是在盘子上，是在人的搅扰上。不，难处是在他们
自己身上。神不是拯救我们脱离一切的盘子，祂是拯救我
2028 人的破碎与灵的出来 - 第 17 页
The inner man is of the same nature as God; therefore, it can realize God’s presence
through His Spirit. The outer man is constantly in the realm of activity; therefore, it is a
frustration to the inner man. The outer man is not a help but a hindrance. The inner man
will be free from distractions only when the outer man is broken.
God has installed a spirit within us to respond to Him. The outer man, however,
only responds to outward signals. A man loses God’s presence and the enjoyment
of it because his outer man is constantly responding to outside activity. We cannot
eliminate all outward signals, but the outer man can be broken. We cannot stop all
outside activity. Millions and billions of things in this world are occurring outside
of us. If the outer man is not broken, we will react whenever something happens
outside of us. We cannot enjoy God’s presence calmly and continually because the
outer man is constantly reacting. God’s presence is based on the breaking of the
outer man.
If God grants us mercy and breaks our outer man, we will manifest the following
traits: Our old curiosity will be dead; we will no longer be curious. Formerly, we were
very strong in our emotion; we were easily stirred up in the tender sentiment of love or
in the raw sentiment of anger whenever something happened. We reacted as soon as
something happened around us, and we were caught up in those things. As a result, we
lost God’s presence. But if God is merciful to us, He will break our outer man, and our
inner man will no longer be touched when many things happen to us. We will remain
calm, and God’s presence will abide with us.
We must see that the enjoyment of God’s presence is based on the breaking of the
outer man. A man can only enjoy God’s uninterrupted presence when his outer man is
broken. Brother Lawrence worked in a kitchen. Many people would come and demand
service from him. There was noise all around him; plates were shuffled back and forth.
Yet Brother Lawrence was not affected by all these things. He had God’s presence when
he prayed, and he also had God’s presence when he was busily working. How could he
maintain God’s presence in the midst of his hectic work? The secret is that no outward
noise could affect his inward being. Some people lose God’s presence because they are
inwardly affected as soon as they hear any noise around them.
Some who do not know God try to hold on to God’s presence. What do they do?
They look for an environment where there is “no shuffling of plates.” They think that
the farther away they are from people and activities, the closer they will be to God’s
presence. They are mistaken. They think that the problem is with the “plates,” the
human distractions. No, the problem is with them. God is not delivering us from the
The Breaking Of The Outer Man And The Release Of The Spirit - Page 17
们脱离一切的响应。外面尽管闹，但是里面根本不响应；
外面尽管敲，但是里面根本不响应。主把我们外面的人一
打碎，我们里面就不响应，里面好象没有听见。感谢神，
我们可以有一个非常灵的耳朵，但是因为恩典在我们身上
的缘故，因为主在我们身上作了工的缘故，因为外面的人
被破碎的缘故，那些事情来到我们外面的人身上的时候，
就不再影响到里面来，盘子响的时候就象独自祷告的时候
一样，能专一的在神面前。
一个人外面的人一被破碎，他就不必再回到神面前来，
因为他原是在神面前，所以不必回来。一个未经破碎的人，
他去办一次事情，就需要回到神面前一次，因为他是出去
了，所以要赶快回来。一个已经破碎的人，他从来没有出
去，所以用不着回来。许多人因为他外面的人没有被破碎，
所以一直出去，连作主的工都是出去的。他最好不动，一
动就出去。但是，一切真实认识神的人，他们没有出去，
所以他们不必回来。他们今天一天继续的在神面前祷告，
是享受神的同在；今天一天忙着擦地板，还是享受神的同
在。外面的人一被破碎，我们就能活在神面前，不必回来，
没有回来的感觉，也没有回来的需要。
我们的习惯，都是到神面前来的时候才觉得神的同在。
我们作任何的事情，不管多么小心，总是觉得自己出去了
一点。我们各人的经历，恐怕都是这样：虽然把自己保守
得很紧，但是多作一点事情，还是会出去。许多弟兄姊妹
总是觉得，要把手中的事放下了，才能去祷告。好象到神
面前来的景况，和作事情的景况，总有一点不一样。比方：
我们在这里帮助一个人，或者是传福音给他听，或者是造
就他，等一等，我们觉得要跪下来祷告，要祷告的时候，
总是觉得要回到神面前一下，总觉得和人谈话是离开神一
点，要祷告就得向神挪近一点。刚才好象是出去了，现在
是要回到神面前来。刚才是失掉了神的同在，现在需要再
得着。或者我们作一点日常生活上的事，象擦地板，象作
手艺，作了这些事之后，要祷告，总是觉得要回来一下，
好象有一大段的路要回来。任何要回来的感觉，都是告诉
我们刚才已经出去了。外面的人的拆毁，就是使我们不必
回来。我们和一个人谈话，要象和他一同跪下来祷告一样
的感觉神的同在。我们擦地板、作手艺，要象祷告一样的
2028 人的破碎与灵的出来 - 第 18 页
“plates”; He is delivering us from being influenced by them. Everything around us
can be in turmoil, but within we can remain untouched. Everything around us can be
clamorous, but within we can be perfectly still. Once the Lord breaks our outer man,
our inner being will not respond to such things; we will have a deaf ear to these noises.
Thank God that we can have very sensitive ears. However, the action of grace and the
operation of His work will break our outer man, and nothing that comes upon our
outer man will affect us any longer. When the “plates” clamor, we can hide ourselves in
God’s presence as much as when we are praying by ourselves alone.
Once the outer man is broken, a man does not have to come back to God because he is with
God all the time. There is no need for a coming back. An unbroken man needs to come back to
God whenever he goes about with his business because he has moved away. This is the reason
he has to come back. A broken man never moves away; therefore, he does not need to come
back. Many people move away all the time, even while they are working for the Lord. This is
because their outer man has never been broken. It is best that they not do anything at all. As
soon as they do something, they move away. But those who know God in a genuine way never
move away. Therefore, they never need to come back. If they spend the whole day praying to
God, they enjoy His presence. If they spend the whole day busily scrubbing the floor, they still
enjoy His presence. As soon as our outer man is broken, we will live before God. We will not
need to come back. There will not be the feeling nor need to come back.
We usually feel God’s presence only when we come to Him. Whatever we do, even when we
exercise the utmost care, we feel that we have turned away from God a little. I am afraid that
this is most of our experience. Although we conscientiously try to rein ourselves in, we turn
away as soon as we engage in some activity. Many brothers and sisters feel that they have to
drop the things they have in their hands before they can pray. They somehow feel that there
is a difference between being in God and doing some form of work. For example, we may be
helping a person by preaching the gospel to him or by edifying him. Halfway through our
conversation, we may feel that we have to pray and come back to God. We feel that we have
somehow drifted from God in talking to others and that by praying we can come back to Him
once more. It seems as if we have moved and are returning to God. We have lost His presence,
and now we are regaining it. We may be conducting some daily chores such as scrubbing the
floor or working at some craft. After we are finished with this work, we feel that we have to
come back before we can pray. We feel that there is a great distance between where we are and
where we want to be. Any feeling of coming back is a sign that we have moved. The breaking
of the outer man will bring us to the point where we will not have to come back any longer.
We will feel as much of God’s presence in talking to others as when we are kneeling down and
praying with them. We will feel as much of God’s presence in scrubbing the floor and working
The Breaking Of The Outer Man And The Release Of The Spirit - Page 18
与神同在。这些事不能使我们从神面前出去，所以我们也
不必回来。
我们引一个极端的比方：在人的感觉里，最粗的是人的怒
气。圣经并没有禁止怒气，有的怒气与罪并无关系。圣经说
发怒（生气）却不要犯罪，可见发怒可以不犯罪。但是，发
怒是何等的粗，发怒是已经近乎罪了。神的话里没有说，爱
却不要犯罪，因为爱离开罪很远。神的话里也没有说，温柔
却不要犯罪，因为温柔离开罪很远。可是神的话里是说，发
怒却不要犯罪，可见发怒近乎罪。有的时候，有弟兄犯了很
大的错误，需要严严的责备他，但这是最不容易作的事。慈
爱的感觉容易用，发怒的感觉不容易用，因为一不小心，就
落到另外一个地方去。所以，要按着神的旨意发怒，是不容
易的。如果有弟兄、有姊妹认识，什么叫作外面的人的破碎，
而能享受在神面前的同在，灵因着不受外面的人的打扰，能
继续的与神同在，那么，当他严严的责备一个弟兄的时候，
和他在神面前祷告的时候，是同样的在神的同在中。或者这
样说，当他严严的责备一个弟兄之后，他到神面前去祷告，
不必有要回到神面前去的感觉。任何要回到神面前去的感
觉，都是证明他出去了。我们承认这件事是非常难的。但是，
我们外面的人如果被破碎了，我们就能责备一个弟兄而不必
回到神面前来，神的同在还是同样的继续被享受。
外面的人
与里面的人分开
外面的人被破碎，就是使你所有外面的事只到外面为止，
而里面的人能一直继续的活在神面前。许多人的难处，就
是他外面的人和里面的人是联合在一起的，所以，影响到
外面的人的东西，也都影响到里面的人。其实，外面的事
只能影响外面的人，而外面的人则能影响里面的人。在没
有被破碎的人身上，外面的人能影响里面的人。在被破碎
的人身上，外面的人不能影响里面的人。如果神施怜悯，
破碎我们外面的人，把我们外面的人和里面的人分开，那
就外面的事只能影响外面的人，外面的事就不影响里面的
人。因为外面的人和里面的人已经分开，所有的扰乱都到
此为止，不得进去。你能用你外面的人和人谈话，你还能
用你里面的人和神交通。你外面的人听见盘子响，但是里
2028 人的破碎与灵的出来 - 第 19 页
on our craft as when we are praying. These things will not take us away from God’s presence
any longer. As a result, we will no longer need to come back.
Let me give a more extreme example. The most raw sentiment a man can have
is temper. The Bible does not say that we cannot be angry; some forms of anger are
unrelated to sin. The Bible says that we should “be angry, yet do not sin” (Eph. 4:26).
This shows that a person can become angry without sinning. Yet anger is a very raw
sentiment. In fact, it is close to sinning. God’s Word never says that we should love
yet not sin, because love is far from sin. Nor does God’s Word say that we should be
patient yet not sin, because patience is also far from sin. But God’s Word says, “Be
angry, yet do not sin.” This shows that anger is very close to sin. Sometimes a brother
commits a big mistake, and we have to rebuke him. But this is a very hard thing to do.
It is easy to exercise kindness but very hard to exercise anger. Once we are careless,
we will fall into a different state. It is not easy to be angry according to God’s will.
If we know the breaking of the outer man, we can enjoy God’s continual presence
without interruption from the outer man, whether we are rebuking a brother
severely or praying in the presence of God. Putting this a different way, we will not
have the feeling that we are turning back to God when we pray after rebuking a
brother severely. Any feeling of turning back to God is a proof that we have left God. I
admit that rebuking a brother is a difficult thing to do, but if our outer man is broken,
we can rebuke a brother without the need of turning back to God because God’s
presence will be with us all the time.
THE SEPARATION OF THE OUTER MAN
FROM THE INNER MAN
When the outer man is broken, all outward activities are confined to the outward
realm while the inner man continues to enjoy God’s presence. The problem with many
people is that their outer man and inner man are entangled together. Whatever affects
the outer man affects the inner man. Strictly speaking, the outward things can only
affect the outer man; but the outer man, in turn, affects the inner man. With those who
are not yet broken, their outer man can affect their inner man. With those who are
broken, their outer man cannot affect their inner man. If God is merciful to us and if
our outer man is broken, it will be separated from our inner man, and outward things
will only affect the outer man; they will not affect the inner man. When the outer man
is separated from the inner man, all distractions are confined to the outer realm; they
cannot enter the inner realm. A man can converse with others with his outer man while
his inner man is still fellowshipping with God. The outer man can be conscious of the
The Breaking Of The Outer Man And The Release Of The Spirit - Page 19
面的人还活在神面前。你能用你外面的人去办事、去劳碌、
去与世界形形色色的东西接触，但是所有的都到此为止，
你里面的人不受影响，你仍然活在神面前，你既然没有出
去过，所以也不必回来。比方说，有一位弟兄在那里筑路，
如果他外面的人和里面的人是分开的，那么外面的事就不
能扰动他里面的人。他能用他外面的人在那里作工，而他
里面的人能一直向着神。或者有的作父母的人，他外面的
人是在带着小孩子笑，带着小孩子玩，带着小孩子说；等
一等一有属灵的事，立刻可以将他里面的人送出去，他那
个里面的人从来没有离开过神。我们外面的人和里面的人
分开，与我们的工作和生命都有极重大的关系。因为只有
这样，才能使我们继续不断的作工，而不必回到神面前来。
有的人，他的人是一个；有的人，他的人是两个。有的
人，他里面的人和外面的人是一个；有的人，他里面的人
和外面的人是分开的。有的人只有一个人，他怎么样呢？
他办理事务的时候，整个人都去办事，他从神面前出去了；
等到祷告的时候，就要把事情丢掉，整个人都到神面前来
祷告。他需要整个人去作事，他也需要整个人到神面前来
祷告。所以这个人常常要出去，也常常要回来。这个人是
外面的人没有被破碎的人。另外有人，他外面的人被主破
碎了，外面的人不再影响里面的人了。这个人能用外面的
人办外面的事，又能用里面的人一直继续在神面前，一直
继续与神同在，什么时候需要里面的人彰显在人面前，一
转就能出去，他和神的同在没有间断。所以问题是这个人
是一个人呢，或者是两个人；换句话说，这个人的外面的
人和里面的人有没有分开，这个分别非常大。
你如果蒙神怜悯，给你有分开的经历，那就当你在那里
办事的时候，你外面虽然在动，但你知道你里面还有一个
人连动都没有动。一个是出来的，一个是在神面前。外面
的人管外面的事，外面的事只到外面的人为止，不通到里
面的人来。认识神的同在，就是外面的人对付外面的事，
里面的人在神面前，两个一点都不混在一起；可以象劳
伦斯那样，外面在事务上虽然劳碌，但是另外一个人在神
面前，神的同在一直没有断绝。这样，我们就能在工作上
省去许多时间。许多人是因为里面的人和外面的人没有分
开，他需要整个人出来，等一等他也需要整个人回去。许
2028 人的破碎与灵的出来 - 第 20 页
“shuffling of the plates,” while the inner man continues to live before God. He can work
and labor with his outer man, interact with the myriads of things in the outer world,
yet confine all the activities to just that realm. His inner man is not affected, and he
can continue to live before God. He has never left; therefore, he never needs to return.
Suppose a brother is building a road. If his outer man is separated from his inner man,
outward things will not affect his inner being. He can work with his outer man while
his inner man is turned to God continually. Some parents can laugh and play with their
children according to their outer man, but when the occasion calls for them to take
up spiritual work, they can exercise their inner man immediately. Their inner man
has never left God. The separation of our outer man from our inner man is very much
related to our work and our life. This is the only way we can continue in our work
without the need to come back to God all the time.
Some people live as one person, one entity. Others live as two persons. With some
people, the outer man and the inner man are one person, one entity. With others, the
two are separate. What happens to those who are one person in themselves? When they
attend to their affairs, their whole being is involved in the work, and they move away
from God. When they pray, they have to drop what they are doing and turn their whole
being back to God. They need to apply their whole being to their work, and they need to
apply their whole being to pray to God. Such ones move away all the time and need to
turn back all the time. Their outer man has not yet been broken. Those who are broken
by the Lord will find that their outer man no longer influences their inner man. They
can take care of outward things with their outer man, while at the same time continue
to abide in God and in His presence. Whenever the need arises for them to demonstrate
their inner man before men, they can do so with ease; they are not cut off from the
presence of God. The issue, therefore, is whether we are one person or two. In other
words, is our outer man separated from our inner man? This difference is very great.
If God is merciful to us and we have such an experience of separation, we will conduct
business and move around in our outer man, but our inner man will be unmoved. One
person moves around, while the other person is still before God. The outer man will only
mind the outward things, and the outward things will stop with the outer man; they will
not get to the inner man. Those who know God apply the outer man to outward affairs
while their inner man remains in God. The two men do not mix. They are like Brother
Lawrence, who was busy with outward affairs, yet who had another person within him
who lived before God. God’s presence never went away in him. This can save us much
time in our work. Many people do not have this separation of the outer man from the
inner man. As a result, their whole being moves away at one time, and then they move
The Breaking Of The Outer Man And The Release Of The Spirit - Page 20
多人在办事上遇见难处，就是因为里面的人跟着外面的人
一同出去。如果里面的人与外面的人分开，只用外面的人
去办事，里面的人不动，外面的事就不会办错。这种情形
能保守我们对于外面的事不受血气的影响，也不摸着我们
里面的人。
总而言之，人的灵能不能使用，是根据于神的两个工作：
一个工作是要破碎我们外面的人，另外一个工作是要把我
们的灵和魂分开，或者说要把我们里面的人和我们外面的
人分开。只有当神在我们身上作了这两件事之后，我们才
能使用我们的灵。外面的人的破碎，是借着圣灵的管治；
外面的人和里面的人的分开，是借着圣灵的启示。
2028 人的破碎与灵的出来 - 第 21 页
their whole being back later. Many people face difficulties with their work because their
inner man tags along with their outer man. If the inner man is separated from the outer
man and remains untouched while the outer man is involved in business, many outward
things will be properly handled. This kind of exercise will isolate us from the influence
of the flesh through outward things; they will no longer touch our inner being.
Simply put, whether or not man’s spirit can be useful to God depends on two kinds
of work of the Lord. One work is the breaking of our outer man. The other work is the
separating of our spirit from our soul or the dividing of our inner man from our outer
man. God must accomplish these two things in us before we can put our spirit to use. The
breaking of the outer man is accomplished through the discipline of the Holy Spirit, and the
separation of the outer man from the inner man is through the revelation of the Holy Spirit.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 21
 第三篇
手中的事
让我们先把本篇的题目解释一下。比方：有一个父亲要他
的儿子去作一件事，这是父亲的吩咐。但是儿子回答说，“我
手中还有事，等我手中的事作完了，就去作你所吩咐的事。”
这就是“手中的事”的意思。“手中的事，”就是在父亲
吩咐儿子之前，儿子手中已经有的事。我们个个人都有手中
的事。我们行走在神路上的时候，常是这手中的事拦阻了我
们。我们作了手中的事，神所要我们作的事就受了耽搁。难
得有人没有手中的事，总是在神没有说话之先，在手中已经
有了事。外面的人没有经过破碎的时候，总是有很多手中的
事。我们外面的人有他的事，我们外面的人有他的物，我们
外面的人有他的劳碌，有他各种的作用；因此，神的灵在我
们灵里作工的时候，我们外面的人就不能应付神的要求。就
是这个手中的事，使我们不能作一个真有属灵用处的人。
外面的人的力量是有限的
我们人的力量是有限的。比方：有一个弟兄身体的力量不太
大，也许只能挑五十斤。如果他已经挑了五十斤，别人请他再
挑十斤，他就挑不动。他是有限制的人，他不能作没有限制的
事。他已经挑了五十斤，就不能再加上十斤。他已经挑的五十
斤，就是他手中的事。这是用身体的力量来作比方。我们身体
的力量是有限的，我们这个外面的人的力量也是有限的。
许多人能领会身体的力量是有限的，但是没有看见他们
外面的人的力量也是有限的，所以就把他们外面的人的力
量浪费了。比方有一个人，他把他的爱完全用在他父母身
上，这个人就再也没有力量能够爱弟兄，再也没有力量能
够爱众人。他的力量只有那么多，他把他的力量用完了，
就没有法子把他的力量再用在别的地方。
照样，人思想的力量也是有限的，没有一个人能无限
量的思想。人如果多注意了某件事，在思想上多花了工夫
在某件事上，他就没有力量再想到其他的事。罗马八章告
诉我们，赐生命之灵的律会释放我们脱离罪和死的律。但
2028 人的破碎与灵的出来 - 第 22 页
CHAPTER THREE
THINGS IN THE HANDS
Let me first explain the title of this chapter. Suppose a father wants his son to do
something for him. The father gives the order, but the son says, “I have something in
my hands. When I am finished with what is in my hands, I will do what you want me to
do.” This is the meaning of having something in one’s hands. Before the father asks the
son to do something, the son already has something in his hands. Every one of us has
something in our hands. In our course of following the Lord, we often are hindered by
things in our hands. We have to tend to the things in our hands first. As a result, God’s
assignment is delayed. It is hard to find a person who does not have anything in his
hands. We always have things in our hands prior to God’s speaking, and we always have
many things in our hands before the outer man is broken. The outer man is involved
in business, things, labor, and activities. When God’s Spirit operates in our spirit, it
becomes impossible for our outer man to meet the demands. The things in our hands
disqualify us from being useful spiritually in any real way.
THE OUTER MAN BEING LIMITED IN STRENGTH
Our outer man’s strength is limited. Suppose a brother is not very strong and can
only lift fifty catties of weight [Translator’s note: a Chinese measure of weight]. If he has
fifty catties on his shoulder, he cannot add ten catties. He is limited. He is not unlimited
in the things he can carry. He can carry fifty catties and cannot add ten more. These fifty
catties are the things in his hands. This is an analogy. The strength of our outer man is
limited, just as the strength of our body is limited.
Many people realize that the strength of their body is limited. But they do not see
that the strength of their outer man is also limited. As a result, they squander and waste
the strength of their outer man. Suppose a person expends all his love on his parents.
He will have no strength to love the brothers or to love all men. He only has so much
strength, and when he has exhausted his strength, he has no more strength to spend on
other things.
A man’s mental strength is also limited. No one has an unlimited supply of mental
energy. If a man spends more time in one thing, that is, if his mind is set fully on one thing,
he will have no strength to think about other things. Romans 8 tells us that the law of
the Spirit of life has freed us from the law of sin and of death. Why then is the law of the
The Breaking Of The Outer Man And The Release Of The Spirit - Page 22
是，为什么生命之灵的律在有的人身上不发生果效？圣经
又告诉我们，律法的义，只成就在随从圣灵的人身上。换
句话说，生命之灵的律只能在属灵的人身上发生果效。谁
是属灵的人呢？就是那些思念（“体贴”可译作“思念”）
属灵的事的人。什么种的人是思念属灵的事的人呢？乃是
不思念肉体的事的人。不思念肉体的事的人才能思念属灵
的事。“思念”或者可以译作“注念，”也可以译作“当
心。”比方：有一个母亲要出门，她把一个小孩子托给一
位女朋友说，“请你替我当心他一下。”什么叫当心他？
就是要一直注意他。一个人只能有一个注念，不能有两个
注念；人托你当心一个孩子，你不能又当心孩子，又当心
在山上的牛羊。你当心了这一个孩子，就不能再去当心另
外的事。不注念肉体的事的人，才能注念属灵的事；注念
属灵的事的人，才能得着圣灵的律的果效。我们的思想的
力量是有限的，我们在肉体方面把我们思想的力量都用尽
了，在属灵方面我们思想的力量就来不及，就赶不上。如
果我们在那里注念肉体的事，我们就没有力量再去注念属
灵的事了。
我们千万要看准一件事，就是我们外面的人的力量是有
限的，就象我们两个肩膀的力量是有限的一样。所以，你
有了手中的事，神的事就不能作；你手中的事有多少，事
奉神的力量就减少多少。手中的事实在是一个拦阻，是一
个非常大的拦阻。
比方：有一个人在情感上有了手中的事，他有各种各样
纷乱的羡慕，各种各样纷乱的盼望，这也要，那也要，这
也感觉，那也感觉，他手中的事有这么多；等到神有要求
的时候，他就没有情感好用，因为他把他的情感都用光了，
最少他把他这两天的情感都用光了，要再等两天才能感觉，
才能说话。情感是有限的，你不能无限制的用它。
也有人意志非常坚强，作人也非常强硬。我们想：这个
人一定在意志里有无限的力量能够使用。但是，许多最强
硬的人，要他在神面前真的定规一件事的时候，他的意志
就游移不定，这也好，那也好。看上去好象是坚强的人，
但是在神的事情上，真的要用意志的时候，就用不出来。
有的人是顶会出主意的，什么事情都有他的主意，一会儿
这样，一会儿那样，就是会出花样。但是，真的在属灵的
2028 人的破碎与灵的出来 - 第 23 页
Spirit of life not working in some people? The Bible also shows us that the righteousness
of the law is fulfilled in those who walk according to the spirit. In other words, the law of
the Spirit of life only has an effect on those who are spiritual. The spiritual ones are those
who set their mind on spiritual things. Those who set their mind on spiritual things do not
have their mind set on the flesh. Only those who do not set their mind on the flesh can set
their mind on spiritual things. The expression setting the mind on can also be translated as
“paying attention to” or “taking care of.” Suppose a mother leaves the house and entrusts
her young child to a friend, saying, “Please take care of her for me.” What does it mean to
take care of the child? It means to pay attention to her all the time. A man can only pay
attention to one thing; he cannot pay attention to two things at the same time. If a person
commits a child to our care, we cannot take care of it on the one hand and take care of the
sheep and cows on the mountain on the other hand. If we take care of the child, we cannot
take care of anything else. Only those who do not take care of the things of the flesh are
able to take care of the things of the spirit, and only those who take care of the things of the
spirit receive the benefit of the law of the Spirit. Our mental strength is limited. If we waste
our mental strength on the things of the flesh, we will not have enough mental energy to
take care of the things of the spirit. If we set our mind on the things of the flesh, we will
have no further strength to set our mind on the things of the spirit.
We must be very clear about this one thing: Our outer man is limited in strength,
in the same way that our two arms are limited in their strength. Therefore, if there are
already things in our hands, we cannot take up God’s things. How much we have in our
hands is inversely proportional to the power we have in our service to God. The things
we have in our hands are a great hindrance, a very great frustration.
Suppose a man has “things in his hands” with respect to his emotion. He has all
kinds of distracting desires and expectations. He wants and craves many things. He has
so many things in his hands. When God has need of him, he has no emotions to spare
because all of his emotions are used up. If he has used up all of his emotions within
the last two days, he will be unable to feel or say anything for another two days. Our
emotions are limited; we cannot draw from them endlessly.
Some people have a strong will; they are very determined. We may think that they
have unlimited strength in their will. But even the strongest person finds himself with
a wavering will when it comes to making a decision before the Lord. He will wonder
if one choice is as good as another. He may appear to be a strong person, but when
a situation calls for the genuine exercise of the will in the course of God’s business,
he cannot do it. Many people like to express their opinions. They have an opinion for
everything. One minute they have one opinion; the next minute they have another
The Breaking Of The Outer Man And The Release Of The Spirit - Page 23
事上要断定什么是神的旨意的时候，他就游移不定，手足
无措，不知道如何定规。原因在哪里？原因在他整个外面
的人充满了手中的事。在这个人的手里，在这个人的眼前，
东西太多了，把他整个人消耗完了，整个外面的人的力量
都用完了，没有了。
所以，我们必须看见，我们外面的人的力量是有限的，
我们一有手中的事，我们外面的人就受限制。
灵要用被破碎的外面的人
外面的人一受限制，我们的灵就受限制，因为灵不能
越过外面的人而作工在人身上。神没有用祂自己的灵越
过人的灵来作工在人身上，神也没有用我们的灵越过我
们外面的人来作工在人身上。这是相当紧要的原则，我
们必须弄清楚。圣灵不越过人作工在人身上，我们的灵
也不能越过我们外面的人作工在人身上。我们的灵需要
经过我们外面的人，才能作工在人身上。所以，什么时
候我们外面的人有了手中的事，把力量用完了，神所要
作的工就没有法子作，人的灵没有路，圣灵也没有路。
是外面的人抵挡了里面的人，是外面的人拦阻了里面的
人，使里面的人没有法子出来。所以，我们一直着重的
说，这个外面的人要被破碎。
外面的人有了手中的事，里面的人就没有法子得着一条
出路，神的工作就受拦阻。手中的事，是在神的工作还没
有作的时候，它就已经在那里了。换句话说，手中的事根
本不是神的事。手中的事是毋需神的命令，毋需神的能力，
毋需神的定规就已经在那里作的。手中的事，不是服在神
手下的事；手中的事，乃是单独行动的事。
神需要把你外面的人打碎了，才能用你这个外面的人。
神需要把你的爱打碎了，才能用你的爱去爱众弟兄。你外
面的人没有被打碎，你是作你自己的事，你是走你自己的
路，你是爱你自己的人。神必须把你外面的人先打碎，然
后神才能用你这个被打碎的爱来爱众弟兄，你的这个爱才
能被扩充。外面的人一被打碎，里面的人就出来。里面的
人还得爱，不过里面的人要用外面的人去爱。外面的人如
果有了手中的事，里面的人就没有东西好用。
2028 人的破碎与灵的出来 - 第 24 页
opinion. They are never short of opinions. But when it comes to making a judgment on
God’s will, they are very hesitant. They are lost and cannot decide because their outer
man is full of “things in the hands.” There are too many things before their eyes and in
their hands. Their entire person is consumed by these things, and all the strength of
their outer man is used up and gone.
We must see that the strength of our outer man is limited. As soon as we have things
in our hands, our outer man is bound.
THE SPIRIT USING AN OUTER MAN THAT IS BROKEN
As soon as our outer man is bound, our spirit becomes bound as well. The spirit
cannot bypass the outer man to operate in others. God never bypasses man’s spirit
when His Spirit works in man. Nor does God allow our spirit to bypass our outer man
when it operates in others. This is a very important principle, and we must be clear
about it. The Holy Spirit never works on man apart from man, and our spirit can never
work on man apart from our outer man. Our spirit must pass through our outer man
before it can operate in others. Whenever our outer man is occupied by “things in the
hands” and has exhausted its strength, we cannot participate in God’s work. If our spirit
does not have a way to go on, the Holy Spirit does not have a way to go on either. The
outer man can block the way of the inner man. The outer man can frustrate the inner
man and prevent it from coming out. This is the reason that we repeatedly emphasize
the breaking of the outer man.
Once the outer man has things in its hands, the inner man has no way to break
out, and God’s work is frustrated. Things in the hands refer to things which are
present before God’s work comes into view. In other words, things in the hands
are things that are unrelated to God. These things are perpetuated without God’s
command, power, or ordination. They are not under God’s hand; rather, they are
independent entities.
God has to break the outer man before He can use the inner man. He has to break
our love before He can use our love to love the brothers. If the outer man is not
broken, we are still doing our own things, taking our own way, and loving our own
preferences. God must first break our outer man before He can use our “broken”
love to love the brothers and before our love can be expanded. Once the outer man is
broken, the inner man is released. The inner man must love, but it must love through
the outer man. If the outer man has things in its hands, the inner man will have
nothing to work through.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 24
 我们的意志也是坚强的，不只坚强，并且是硬，非常硬。
里面的人需要用意志，却寻不到意志，因为意志在那里单
独行动，意志已经有了它手中的事。神需要用重大的击打，
把我们的意志打碎，打到我们要伏在灰尘中说，“主，我
不敢想，我不敢求，我不敢定规，事事处处，我需要你。”
我们被打到那一个地步，意志就没有单独的行动，里面的
人就能用这个意志。
如果没有外面的人可使用，里面的人就无工可作。没有
身体，我们能不能用神的话来讲道？没有口怎么能讲道？
不错，讲道需要灵，但是讲道也需要口。有灵的人没有口
怎么办？五旬节有圣灵的工作，五旬节也赐下口才。没有
口才，就没有话来讲透神的话。人没有话的时候，就也没
有神的话。人的话并不就是神的话，但是神的话要借着人
的话传出来。人没有话的时候，神的话也就没有。有人的
话才有神的话。
比方：有一个弟兄，要传神的话，在他的灵里有话，在
他的灵里有负担，并且是相当重的负担。但他如果寻不到合
用的心思，他的负担就无法释放，至终连负担也没有了。我
们不是轻看负担，乃是说整个灵里充满了负担，而心思不能
传出去，负担就没有用，负担就被挡住了出不去。我们不能
光用灵里的负担去救人，我们灵里的负担必须借着心思而出
去。我们里面有负担，外面还得有口，外面还得有声音，外
面还得有身体帮忙。今天的难处是：我们里面的人神能用，
我们里面的人神能给负担；但是我们外面的人的心思一天到
晚忙得很，乱得很，一天到晚出花样，一会儿出这个花样，
一会儿出那个花样。在这种情形之下，灵就没有出路。
今天神的灵必须通过人而出来：必须有人的爱，才能有
神的爱；必须有人的思想，才能有神的思想；必须有人的
定规，才能有神的旨意。但是，人的难处是外面的人已经
作他自己的事，他有他的看法，他有他的思想，他忙他的，
里面的人就没有路走。这就需要神来把我们外面的人打碎
了。不是把意志打得没有了，乃是把意志的那些手中的事
打得没有了，叫意志不会单独行动。不是没有思想，乃是
不自己思想，不自己出花样，不跟着自己流荡的思想在那
里想。不是没有情感，乃是情感能受约束，能受里面的人
2028 人的破碎与灵的出来 - 第 25 页
Our will is strong. It is not only strong; it is also stubborn. When our inner man
needs the will, it cannot find it, because our will has been moving too independently
and has too many things in its hands. God has to give us a heavy blow; He has to smash
our will and humble us so much that we are forced to say, with our face in the dust, “Lord,
I dare not think. I dare not ask. I dare not decide. I need You in everything.” We must be
so smitten that our will can no longer act independently. Only then can the inner man
take hold of the will and use it.
If the outer man is not available, the inner man will be unemployed. Can we preach
God’s word if we do not have a physical body? How can we preach without a mouth?
It is true that one needs the spirit to preach. But preaching also requires one’s mouth.
What can a person do if he only has a spirit but not a mouth? At Pentecost there was
the work of the Holy Spirit. But at Pentecost there was also the dispensing of the gift of
speaking. Without utterance one does not have the word to release and explain God’s
word. If man does not speak, God has no speaking. Man’s word certainly is not God’s
word, but God’s word is conveyed through man’s word. If man does not speak, there
will be no word of God. There must be man’s word before there can be God’s word.
Suppose a brother is preparing to speak God’s word. He may have the word and
a burden in his spirit, and the burden may be very heavy. But if he does not have the
suitable thoughts, his burden can never be released. In the end even his burden will
disappear. We do not despise the burden, but even if our entire spirit is full of burden,
this burden is useless and bound up if our mind is not fruitful. We cannot save men
with our burden alone. The burden in our spirit must be released through our mind.
After we have a burden within us, we still need a mouth. We still need a voice and the
help of the body. The trouble today is that while our inner man is available to receive a
burden from God, the mind in our outer man is too busy and confused. From morning
to night it is giving its own suggestions and expressing its own opinions. Under such
circumstances, the spirit does not have an outlet.
Today God’s Spirit must be released through man. Man’s love must be available before others
can see God’s love. Man’s thoughts must be available before others can see God’s thoughts. Man’s
decision must be found before others can touch God’s will. But the trouble with man is that his
outer man is too busy with his own things. He has his own views, his own thoughts. He is too
busy with himself. As a result, the inner man has no way to be released. This is the reason God
has to break the outer man. This does not mean that the will has to be annihilated. However, it
does mean that the “things in the hands,” that is, in the will, have to be stripped so that the will
no longer acts independently. It does not mean that our thoughts have to be annihilated. It means
that we will no longer think according to ourselves, that we will no longer come up with all
The Breaking Of The Outer Man And The Release Of The Spirit - Page 25
的支配。这样，里面的人就有意志可用，就有思想可用，
就有情感可用。
灵需要情感来发表，灵需要思想来发表，灵也需要意志来
发表。灵需要一个活的外面的人，灵不需要一个死的外面的
人。灵需要一个被击打、有伤痕、被破碎的外面的人，灵不
需要一个原封不动的外面的人。今天最大的拦阻是在我们身
上，神的灵在我们身上没有出路。神的灵是住在我们的灵里，
但是，神的灵没有法子从我们的灵里出来，因为我们外面的
人已经都满了，已经都有了手中的事。必须求神怜悯我们，
给我们外面的人有一个破碎，让里面的人有路可以出来。
神不消灭我们外面的人，也不让我们外面的人完整如初，
不被破碎。神是要从我们外面的人经过，要我们的灵借着
我们外面的人去爱，借着外面的人去想，借着外面的人去
定规。神的工作必须经过我们破碎的外面的人，才能成功。
我们要事奉神，就必须在神面前受这个基本的对付。我们
外面的人如果没有破碎，主在我们身上就没有出路。主必
须从我们外面的人出去达到人身上。
在外面的人没有破碎的时候，里面的人和外面的人是对
立的。里面的人是整整的一个人，外面的人也是整整的一个
人。外面的人是完整的一个外面的人，外面的人是独立的一
个外面的人。结果，外面的人是自由的，是充满了手中的事，
里面的人则被监禁。当外面的人真的被破碎之后，外面的人
就不能再单独行动。他并没有消灭，他乃是变作不再和里面
的人对立，而是受里面的人支配。这样，在我们身上就只剩
下一个人，外面的人变作零零碎碎的东西给里面的人去用。
一个外面的人被破碎的人，他的人是统一的，他外面的
人受里面的人的支配。一个没有得救的人，他的人也是统
一的，不过是掉一个头，是里面的人受外面的人的支配。
一个没有得救的人，他的灵是存在的，但是他外面的人的
力量大到一个地步，把里面的人打倒了，里面的人至多只
有一点良心的抗议而已。在一个没有得救的人身上，他里
面的人是完全被打倒了，是完全服从于外面的人的。人得
救以后，应该掉一个头，应该把外面的人完全打碎，使他
完全听从里面的人。一个没有得救的人，他外面的人如何
2028 人的破碎与灵的出来 - 第 26 页
kinds of ideas or be led astray by our own wandering mind. It does not mean that our emotion is
annihilated. It means that our emotion will be under the control and direction of the inner man.
In this way the inner man will find a mind, an emotion, and a will that are available for use.
The spirit needs a mind, an emotion, and a will to express itself. It needs a living
outer man, not a dead one, to express itself. It needs a smitten, wounded, and broken
outer man, not a sealed and untouched outer man. Today the biggest obstacle is with
us. God’s Spirit cannot break through us. His Spirit lives in our spirit, yet He cannot
come out of our spirit. Our outer man is too full; it is full of things in its hands. We have
to ask God for mercy so that the outer man will be broken and the inner man will have
a way to come out.
God does not destroy our outer man. But neither will He allow it to remain
intact and unbroken. He wants to pass through our outer man. He wants our spirit
to love, think, and make decisions through the outer man. God’s work can only be
accomplished through a broken outer man. If we want to serve God, we have to pass
through this basic dealing. If our outer man is not broken, the Lord will not be able
to have a way through us. He has to break through our outer man before He can
reach others.
Before the outer man is broken, the inner man and the outer man stand in
opposition to one another. The inner man is a complete person, and the outer man is
also a complete person. The outer man is complete and independent; it is free and full
of things in the hands. Meanwhile, the inner man is imprisoned. After the outer man is
genuinely broken, it no longer acts independently. It is not destroyed, but it no longer
stands in opposition to the inner man; it is subject to the inner man. In this way there
will be only one person left in us. The outer man will be broken into pieces and ready
for the inner man’s use.
Those whose outer man has been broken are “unified” men. Their outer man is
under the control of the inner man. An unsaved person is also a “unified” man, but
the roles of his two men are reversed: His inner man is controlled by his outer man.
An unsaved person has a spirit, but his outer man is so strong that his inner man
is completely subdued. At the most the inner man can voice some protest in the
conscience. The inner man of an unsaved person is completely defeated and dominated
by the outer man. After a man is saved, he should turn everything around. The outer
man should be completely crushed and be fully under the control of the inner man. Just
as an unsaved person finds his outer man dominating his inner man, we should turn
The Breaking Of The Outer Man And The Release Of The Spirit - Page 26
管辖他里面的人，今天我们应该掉一个头，让里面的人也
如何来完全管辖外面的人。比方：骑自行车的时候，有两
种情形，一种是轮滚路，一种是路滚轮。在平路的时候，
脚踏了轮，轮就滚，是轮滚路；但是在下坡的时候，脚不
用踏，轮还是会滚，是路滚轮。当我们里面的人刚强，外
面的人破碎的时候，我们是用轮来滚路，要滚不要滚是我
们定规的，我们要快就快，我们要慢就慢。但是，如果外
面的人刚硬，没有破碎，就象我们骑自行车下坡一样，路
会把我们滚下去，它要滚，我们没有法子停止。这就是外
面的人支配里面的人。
一个人在神面前有没有用处，就是看他的灵到底能不能从这
个外面的人出去。我们里面的人不能出来的时候，什么事情都
是外面的人在那里作，外面的人在那里单独行动，外面的路在
那里滚那个轮子。主如果赐恩，把我们外面的下坡路全部弄平
了，外面的人破碎了，外面的人就不会出主张，就不会定规，
里面的人就能够出来，里面的人就能不受外面的人的阻碍，而
自由的出来。主如果给我们一点恩典，破碎我们外面的人，我
们就变作能使用灵的人，我们的灵要出去就能出去。
是人不是道理
我们不是学了道理就能作工，基本的问题还是我们这个
人如何。作工的是我们这个人。问题是在我们这个人在神
面前有没有经过对付。把对的道理给了一个错的人，他有
什么法子拿东西出去供应教会？所以我们基本的学习是要
这个人变作可用的器皿；要这个人变作可用的器皿，就必
须把我们外面的人破碎了。
神一直在我们身上作事。虽然我们自己不清楚，但神是
天天在那里要打破我们。多少年的痛苦，多少年的难处，
多少次神的拦阻临到你身上，你要这样，神把你挡住，你
要那样，神又把你挡住；在这一切的遭遇里面，你如果
还没有看见神在你身上所要作的是什么，你就要求神说，
“神哪！求你开我的眼睛，让我看见你的手。”许多时候，
驴子的眼睛比自以为是先知的眼睛明亮。驴子的眼睛已经
看见了耶和华的使者，但自以为是先知的却没有看见。驴
子知道神的拦阻，自以为是先知的还不知道是神的拦阻。
我们要知道，破碎是神在我们身上的路。这么多年来，神
2028 人的破碎与灵的出来 - 第 27 页
things around and allow the inner man to take control of the outer man. In riding a
bicycle a person can be in one of two conditions: Either the wheels work on the road or
the road works on the wheels. On flat terrain, the legs peddle the wheels and the wheels
work on the road. On a downward slope, the legs do not have to work. The wheels roll
by themselves, and in this case, the road, that is, the slope, works on the wheels. When
our inner man is strong and the outer man is broken, the wheels work on the road; that
is, we decide when and how fast we want to move. But if the outer man is stubborn and
unbroken, it is like riding a bicycle downhill; the slope works on the wheels. The wheels
will roll by themselves, and we can do nothing about it. This is what happens when the
outer man controls the inner man.
Whether or not a man is useful before the Lord depends on whether his spirit can
be released through his outer man. When our inner man is bound, the outer man does
everything by itself. The outer man acts independently; the wheels turn by themselves.
By the Lord’s grace, when He levels the slopes and breaks the outer man, the outer man
no longer offers suggestions and makes decisions. When this happens, the inner man
will be released freely without any hindrance from the outer man. If the Lord grants us
the grace and breaks our outer man, we will become a person adept at exercising our
spirit, and we will be able to release it whenever we want to.
THE PERSON, NOT THE DOCTRINES
We do not become qualified for God’s work simply by learning some doctrines. The
basic problem is our very person. Our person is the means by which we carry on our
work. It is a matter of whether or not our person has passed through God’s dealings.
If the right doctrines are committed to a wrong person, what can be ministered to the
church? The basic lesson for us is to make ourselves usable vessels. In order to make
ourselves usable vessels, our outer man must be broken.
God has been working in us all these years. Although we are not very clear about
this work ourselves, nevertheless, God has been carrying on the breaking day by day.
We have gone through sufferings and difficulties for years. Time after time God’s
hand has halted us. We want to go one way, but God does not let us do it. We want to
go another way, but God stops us again. If we do not see God’s operation through the
working together of all these environments, we have to pray, “God! Open my eyes so
that I may see Your hand.” The eyes of the donkey are often sharper than the eyes of a
self-proclaimed prophet. The donkey has seen Jehovah’s messenger already, but the
self-proclaimed prophet has not seen it yet. The donkey realizes God’s halting hand,
but the self-proclaimed prophet is still ignorant of it. We have to realize that breaking
The Breaking Of The Outer Man And The Release Of The Spirit - Page 27
是一步一步的要把我们外面的人打碎，要破碎我们这个
人，不让我们作一个完整的人。可惜，有人以为所缺少的
是道理，以为如果能多听些道理，能增加些讲道的材料，
能多明白些圣经的解释就好。这是完全错误的路。神的手
在你身上，必须作一件事，就是把你打碎。不能凭你的意
旨，要凭神的意旨；不能凭你的思想，要凭神的思想；不
能凭你的定规，要凭神的定规。神是要你完全被打碎。但
我们的难处是神一次一次的挡住我们，而我们却怪这个，
怪那个，也象那先知一样，自己看不见神的手，却怪驴子
不肯跑。
我们一切的遭遇都是有意义的，一切的遭遇都是有神的
安排的；没有一个基督徒的事是偶然的，是没有神的安排
的。我们必须服在神的安排之下。我们总得求神开我们的
眼睛，让我们看见：神在我们身上有安排，神在我们身上
有目的，神在事事处处都击打我们。有一天神赐恩给我们，
我们能接受神在环境上的安排，我们的灵就能出去，我们
就能使用我们的灵。
是律不是祷告
神对付我们，破碎我们这个人，让灵能出来，叫我们能
使用我们的灵，这是按着神的律，不是按着我们的祷告。
这话是什么意思呢？意思就是，我们里面的人经过我们被
破碎的外面的人出来，这是一个律，不是我们的祷告能叫
它这样或者叫它不这样。
一个律不能因祷告而被改变。你一面祷告，一面把手摆
在火里去烧，你的手还是要被烧痛。（这不是说神迹，是
说天然。）你的祷告不能改变那个律。所以，我们应该学
习作一个顺服神的律的人。不要以为只要祷告就有用。你
要手不灼伤，就不要摆到火里去烧。不要一面祷告，一面
又把手摆到火里去烧。神对付我们是按着律来对付我们。
里面的人必须经过外面的人出来，这是一个律。你外面的
人如果不打碎，不磨成粉，你里面的人就不能出来。无论
如何，这是主的路，主必定要打破你这个人，主才能有路
出来。我们千万不要不顺服这个律，而用许多祷告来求这
个祝福，求那个祝福。这样的祷告没有用。你的祷告不会
更改神的律。
2028 人的破碎与灵的出来 - 第 28 页
is God’s way with us. For years God has been trying to break our outer man. He has
been trying to crush us so that we will not remain intact. Unfortunately, many people
think that what they lack is doctrines. They wish they can hear more doctrines, pick
up more ideas for preaching, and understand more expositions of the Bible. But this is
absolutely the wrong way. God’s hand is doing only one thing in us—breaking us. We
cannot have our way; we have to take God’s way. We cannot have our thoughts; we have
to take God’s thoughts. We cannot have our decisions; we have to take God’s decisions.
God has to break us down completely. The trouble with us is that while God stops us
time after time, we blame this and that for the blockage. We are like the prophet who
did not see God’s hand; instead, we blame our “donkey” for halting.
Everything that comes our way is meaningful and under God’s sovereign
arrangement. Nothing accidental happens to a Christian. Nothing is outside God’s
ordering. We have to humble ourselves under God’s sovereign arrangements. May the
Lord open our eyes to see that God is arranging everything around us; He has a purpose
in us. Through everything He is crushing us. When God grants us the grace one day, we
will gladly accept all the arrangements He places in our environment. Our spirit will be
released, and we will be able to use our spirit.
A LAW, NOT A MATTER OF PRAYER
In dealing with us and in breaking us for the release and exercise of the spirit, God
works according to His law, not according to our prayer. What does this mean? This
means that the release of the inner man through a broken outer man is a law. It is not
something that we secure by means of prayer.
A law cannot be altered by prayer. If we put our hand into the fire while we pray,
our hand will still be burned. (I am not speaking about miracles here. I am speaking
about a natural law.) Our prayer cannot change the law. We have to learn to obey
God’s law. Do not think that prayer alone will work. If we do not want our hand to
be burned, we should not put it in the fire. We should not pray and put our hand
in the fire at the same time. God deals with us according to law. The inner man can
only be released through the outer man. This is a law. If the outer man is not broken
and pulverized, the inner man will not be released. This is the Lord’s way. He has to
break us before He can have an outlet through us. We should never challenge this
law while praying for this or that blessing. Such prayers do not work. Our prayer
cannot change God’s law.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 28
 属灵工作的路是要神能从我们身上出去，只有这条路是神
合用的路。没有被破碎的人，福音在他身上没有路，神在他
身上没有路，他自己无论如何也没有路可走。要俯伏，实实
在在要俯伏。顺服神的律比我们许多的祷告更好。无知的来
求神祝福，求神替我这样工作，求神替我那样工作，远赶不
上有一分钟知道神的路是这样走的。一切这样的祷告都没有
用，更好是把这样的祷告停止，向神说，“神，我伏在你面
前。”许多时候，我们求祝福的祷告都是拦阻。许多时候，
我们羡慕祝福，还是看不见神的怜悯。我们要求祂的光照，
要学习服在祂的手下，要顺服这个律。这个顺服就是祝福。
2028 人的破碎与灵的出来 - 第 29 页
The way to true spiritual work is for God to be released through us. This is the
only way God will take. If a man is not broken, the gospel will not go out through
him, and God cannot use him. He will have no way to go on. We have to truly
prostrate ourselves. Submission to God’s law is better than many prayers. A minute
of revelation of God’s way is better than an incessant, ignorant pleading for God’s
blessings and His help in our works. It is better to stop such prayer and say to the
Lord, “I humble myself before You.” Our prayer for blessing often is nothing but a
hindrance to God. We often long for blessing but do not even find mercy. We have to
ask for light. We have to learn to humble ourselves under His hand and obey this law.
With obedience there is blessing.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 29
 第四篇
如何认识人
认识人的紧要
我们作工的人，有一件要紧的事，就是认识人。当一个
人来到我们的面前，我们必须认识他属灵的情形，必须知
道他本来是什么种的人，现在他是到了什么地步；必须知
道他口里说了什么话，心里实在是要说什么话，他口里和
他心里所不同的到底在哪里，他在我们面前遮盖了什么；
也必须知道他的特点是什么，他是不是一个刚硬的人，他
是不是一个谦卑的人，他的谦卑是真的或者是假的。我们
作工有没有功效，与我们能不能知道人的属灵情形有极大
的关系。如果神的灵借着我们的灵给我们看见，来到我们
面前的人是什么种的情形，我们就能对他说合式的话。
我们在福音书里看见，每逢有人到主面前来，主都对他
说合式的话。这是一件非常奇妙的事。主并没有对撒玛利
亚的那个妇人讲重生的道，主也没有对尼哥底母讲活水的
道。重生的道是对尼哥底母讲的，活水的道是对撒玛利亚
的妇人讲的，这是何等的合式。对于没有跟从祂的人，祂
呼召他们来；对于要来跟从祂的人，祂要他们背十字架。
对于自告奋勇而来的人就讲估计代价，对于迟慢的来跟从
的人就讲要让死人埋葬死人。主的话对于每一个人都是合
式的，因为主认识每一个人。人来到主面前，不管是来寻
求，不管是来窥探，我们的主都认识他们，所以主对他们
说的话都是有功效的，都是合式的。在应付人的事情上，
主是远远的在我们前面，我们是远远的跟从祂。虽然是远
远的跟从，但是我们还得跟从，方向还得一样。求神怜悯
我们，使我们能学祂那样认识人。
一个灵魂摆在一个不认识人的弟兄手里，这个弟兄根本
不知道如何对付。他只是凭着主观来说话，他那一天有什
么感觉，就无论对谁都说那一个感觉，他有一个特别喜欢
的题目，就无论对谁都说那个题目。这样的工作能有什么
功效呢？没有一个医师可以只用一个药方给所有的病人吃。
2028 人的破碎与灵的出来 - 第 30 页
CHAPTER FOUR
HOW TO KNOW MEN
KNOWING MEN BEING CRUCIAL
It is crucial for a worker of the Lord to be able to know men. When a person comes
to us, we have to know his spiritual condition. We have to know what kind of person he
was and what he has now become. We have to know what he is saying with his mouth
and what he is really saying in his heart, and what is the difference between the two.
We have to know what he is trying to hide from us. We have to know his outstanding
characteristics, whether he is stubborn or humble, and whether his humility is real or
artificial. The effectiveness of our work very much depends on our ability to discern the
spiritual condition of others. If the Spirit of God shows our spirit the condition of those
who come to us, we will be able to give them a suitable word.
Whenever men came to the Lord in the Gospels, He spoke a suitable word to them.
This is amazing! The Lord did not speak to the Samaritan woman about the truth of
regeneration. Neither did He speak to Nicodemus about the living water. The word
on regeneration was for Nicodemus, and the word on the living water was for the
Samaritan woman. How fitting! To those who had never followed Him, He issued a
calling. To those who wanted to follow Him, He spoke of bearing the cross. To those
who volunteered, He spoke of counting the cost. To those who were hesitant to follow,
He spoke of letting the dead bury the dead. The Lord has a suitable word for everyone,
because He knows everyone. Whether a person comes to the Lord with a seeking
heart or a prying attitude, our Lord knows him. This is the reason His word is forever
effective and suitable. Our Lord is far ahead of us in dealing with men. We are following
Him only from a distance. Although we are following at a distance, we still have to
follow; the direction has to be the same. May the Lord be merciful to us so that we may
learn to know men as He does.
If we place a soul in the hand of a brother who has no discernment of men, he will
not know how to deal with him. He will only speak according to his subjectivity. If
he has a certain feeling on a certain day, he will speak of this feeling to whomever he
meets. If he has a favorite subject, he will speak to everyone about that subject. How can
such a person do an effective work? No doctor can prescribe only one kind of medicine
The Breaking Of The Outer Man And The Release Of The Spirit - Page 30
可惜有些事奉神的人，只有一个药方。他不认识人的病，
但又在那里治人的病。他不能分别人的难处在哪里，不知
道人复杂的情形，没有学会认识人属灵的情形，竟然在那
里好象全套都预备好，可以应付人似的。这实在是愚昧的
事。我们不能盼望只用一种属灵的药方来医治一切属灵的
病，这是不可能的事，完全不可能的事。
我们不要以为感觉迟钝的人不能分辨人，思想敏锐的人
就能分辨人。思想敏锐和感觉迟钝，在分辨人的事上同样
的没有分。人不能用思想和感觉来分辨人。人的思想无论
多敏锐，并不能把人深处的情形显出来，并不能摸着人深
处的情形。
作工的人遇见一个人的时候，第一件事，基本的事，
就是先要找出他在神面前实在的需要是什么。有的时候，
连他回答的话都靠不住。他说头痛，真的头里有病么？
也许头痛是一种症状，病却不在头部。他告诉你觉得很
热，但不一定有热度。他对你说许许多多的话，你能找
出来他所说的话不一定都靠得住。很少有一个病人真的
知道他自己生什么病。他不知道他生什么病，要你诊断
他生的是什么病，要你定规他所需要的到底是什么。你
要他自己说出他的需要，他不一定说得对。必须懂得病
理的人，学习过认识属灵难处的人，才能告诉他，他所
需要的到底是什么。
你在那里说的时候，要真的知道才可以，不是勉强说
他生什么病。主观的人是要勉强人生他所想像的病。主观
的人要硬说人生的是什么病。人生病，人有难处，人不会
说，你要会说，但你不能用你的主观勉强的说他生的是什
么病。
我们能不能帮助弟兄姊妹，就看我们能不能摸出弟兄姊
妹的难处，对症下药。如果我们的诊断准确，我们就有法
子帮助他们。或者你找出来这一个难处不是你所能帮助的，
事情也就清楚。你应当知道，有的人属灵的情形是你所能
帮助的；你也应当知道，有的人是超过你的能力，不是你
所能帮助的。你总不要冒昧到一个地步，以为所有的工作
你全能作，以为所有的人你都能帮助。有的人你能帮助，
你就把你所有的都摆进去帮助他。有的人你不能帮助，你
2028 人的破碎与灵的出来 - 第 31 页
to all of his patients. Unfortunately, some servants of God have only one prescription.
They do not understand others’ illnesses, yet they try to heal them. They do not know
the problem, they do not know the complexity of men, and they have never learned to
know the spiritual condition of others. Nevertheless, they act as if they have a ready
treatment for everyone. This is indeed foolish. We cannot expect to heal every spiritual
sickness with just one spiritual prescription. This is absolutely impossible.
We should not think that those who are slow in feeling will have a difficult time discerning
men, but that those who are sharp in mind will have an easy time discerning men. Neither
slowness in feeling nor sharpness of mind have anything to do with discerning men. We
cannot discern men with our mind or our feelings. No matter how sharp our mind is, we
cannot bring the hidden things in man to light, nor can we touch the depth of man’s condition.
When a worker contacts a man, the first and most basic thing for him to do is to
learn what this person’s real need is before God. Sometimes even the person’s own
answer is unreliable. When he says that he has a headache, does he really mean that
only his head hurts? Perhaps the headache is merely a symptom; his sickness may not
be in the head. Or he may say that he feels feverish, but this does not necessarily mean
that he has a temperature. He can say many things, but the things he says may not be
that reliable. Very few patients really know what is wrong with them. They do not know
the kind of sickness they have. They need us to diagnose them and tell them of their
need. If we want them to tell us what is wrong with them, they may not be able to tell
us the right thing. Only those who have studied medicine, that is, those who are trained
in discerning spiritual problems, can tell them what they need.
When we are making a diagnosis, we must know what we are speaking of. We
cannot impose a diagnosis upon others. A subjective person will insist that others are
sick with what he imagines the illness is; he will impose an illness upon others. When a
person is sick or in difficulty, he cannot identify his problem. We have to point it out to
him. Yet we should not insist on our diagnosis in a subjective way.
Whether or not we can render help to the brothers and sisters depends on whether
we can identify their problems and give them the right prescription. If our diagnosis
is correct, we will help them. Sometimes we may find out that their problem is beyond
our ability, but at least a course of action is clear. Some spiritual conditions are within
our ability to help, while others are beyond our ability to help. We should not be so
foolish as to assume that we can do everything and can help everyone. Some people
are within our ability to help, and we should give our whole being to help them. Some
people are beyond our ability to help, and we should tell the Lord: “This is beyond my
The Breaking Of The Outer Man And The Release Of The Spirit - Page 31
就可以告诉主说，“这是超过我力量之外的，这个病我不
能治，这个我没有学习，我不能应付这个难处，主啊！你
施怜悯。”或者你看见肢体的功用，你觉得某件事是某弟
兄能作的，某件事是某姊妹能作的，你就让他们去解决这
些事。你知道你自己是有限的，你知道你自己只能到此为
止。我们不能以为所有属灵的工作我们都会作，我们不能
以为所有属灵的工作自己一个人能包办。我们要看见自己
的限度，同时也看见别的肢体的供应，能去找别的弟兄说，
“这是我力量之外的事，这是你的事。”在这里我们看见
有同工的问题，有身体的问题，我们绝不能单独行动。
每一个作主的工的人，要事奉主的人，总得在主面前
学习认识人。不认识人属灵的情形，就没有法子作工。
何等可惜，许多人的灵性，经过那些没有学习的弟兄的
手就糟了。他们没有法子给人帮助，他们只能给人主观
的意见，而不能满足客观的需要。这是最大的难处。人
不能因着我们这样想就生这个病。人属灵的情形是怎样
就是怎样。我们的责任是要把人的属灵的情形找出来。
所以，我们自己如果没有弄得好，我们就没有法子来帮
助其他神的儿女。
认识人的工具
一个医生看病的时候，他有很多的医疗器械来帮他的忙。
但是，我们没有医疗器械，我们没有体温表，我们没有爱克
司光，我们没有任何物质的东西来测量人属灵的情形。那
么，我们用什么东西来断定一个弟兄有病或者没有病呢？用
什么东西来断定他的病是什么病呢？神的工作就在这里，神
是要把我们这个人变作测量的标准。神要作工在我们身上，
作到一个地步，我们能测量出人有没有病，测量出人生的是
什么病。主就是要这样用我们。这个工作，比医生的工作难
得多。因此，我们要深深的觉得，我们的责任是何等重大。
假定说，世界上从来没有发明过体温表，那么，医生的
手必须一摸就知道人有热度没有热度，医生的手就是体温
表。这样，他的手必须非常敏锐；不只敏锐，还应当非常
准确。在属灵的工作上就是这一种情形。我们就是某种的
体温表，我们就是某种的医疗器械。因此，我们就需要经
过严格的训练，严格的对付。因为在我们身上所容留的，
2028 人的破碎与灵的出来 - 第 32 页
power. I cannot deal with this sickness. I have never been trained in this matter, and I
cannot deal with this problem. Lord, be merciful to him!” Perhaps the specific function
of some members of the Body will come to our mind, and we may realize that this is
something that that brother or sister can do. We then can refer the matter to him or
her. We know our own limitations, and we know that this is all we can do. We should
not think that we can take every kind of spiritual work upon ourselves; we cannot
monopolize everything. We have to see our limitations. At the same time, we have to
know the supply in the other members. We should be able to look to them and say,
“This is something beyond my ability. This is your business.” This is the principle of co-
working together, the principle of the Body. We can never move independently.
Every worker of the Lord and servant of God has to learn to know men. Those who
do not know others’ spiritual conditions are not qualified to work. It is unfortunate
that the spiritual well-being of many people is ruined in the hands of inexperienced
brothers. These brothers cannot render others any help. They can only impose their
subjective views on them; they cannot meet the objective needs. This is our most
serious problem. Others are not sick in a certain way just because we think that is
their sickness. Whatever their spiritual condition may be, they are what they are. Our
responsibility is to learn their spiritual condition. If we are not properly calibrated, we
will not be able to render help to other children of God.
THE TOOL TO KNOW PEOPLE
When a doctor diagnoses a patient, he needs the help of many instruments. We,
however, do not have any instruments. We do not have any thermometers or X-ray
machines. We do not have any physical instruments to measure the spiritual condition
of others. How can we decide whether or not a brother is sick? How can we diagnose
him? This is where God’s work comes in. God must turn our whole being into the very
standard of measurement. God has to work on us to the extent that we can measure
others to determine whether they are sick and to determine the nature of their
sickness. This is how the Lord uses us. This work is much more difficult than the work
of a doctor. We have to have a deep realization of the grave responsibility that faces us.
Suppose a doctor does not have a thermometer. The doctor then would have to feel
the patient with his hand to determine whether or not he has a fever. His hand would
have to function as a thermometer. If this were the case, his hand would need to be
very sensitive indeed. It would not only need to be sensitive but accurate as well. This
is exactly what is going on in spiritual work. We are the thermometers; we are the
medical instruments. Therefore, we have to go through strict trainings and dealings.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 32
将来在别人身上也必定容留；在我们身上所没有学习的功
课，我们就不能帮助别人学习。先决的问题，在乎我们自
己在神面前有没有学习。我们所学习的越完全、越彻底，
我们在神工作里的用处就越大。我们所学习的越少，换句
话说，我们所付上的代价越少，我们所保全的自己越多，
我们拯救自己的骄傲，拯救自己的狭窄，拯救自己的意见，
拯救自己的喜乐，这样，我们就是一个没有多大用处的人。
这些东西我们都拯救了，都没有从我们身上失去，这些东
西在别人身上，我们也就没有法子去对付。骄傲的人不能
对付骄傲的人，狭窄的人不能对付狭窄的人，虚假的人不
能对付虚假的人，放松的人不能对付放松的人。自己是哪
一种的人，不定罪哪一种的病，他就没有法子找出别人是
什么种的人，有什么种的病。一个医生可能会医别人，不
会医自己，但在属灵的事上却不能这样。作工的人，自己
就是病人，必须自己的病得着了医治，才能医治别人。自
己所没有看见的，就不能带领别人看见；自己所没有经过
的，就不能带领别人经过；自己所没有学习的，就不能带
领别人学习。
我们必须在神面前看见，我就是神所预备来认识人的器
械，所以，我这个人必须可靠，我的感觉必须可靠，我的
诊断必须可靠。为要我的感觉可靠，我就祷告说，“主啊！
求你不放松我。”为要我的感觉可靠，我就让神在我身上
作我从来没有梦想到的工作，并且让神作到一个地步，使
我成为神所能用的人。如果有一支体温表，度数的高低不
够准，医生就不肯用它。体温表应该准确，体温表应该可
靠。我们摸人属灵的难处，比摸人身体的疾病更严重，不
知道要严重到多少倍。可是，我们有自己的思想，有自己
的情感，有自己的意见，有自己的办法，一会儿会作这个，
一会儿会作那个，我们是不可靠，不能用的人。我们必须
经过神的对付，才能有用。
我们有没有感觉到我们责任的重大？神的灵不肯直接作
工在人身上，祂无论如何要经过人来作。一个人有什么种
的需要，虽然一方面有圣灵的管治在那里替他安排，而另
一方面，神作工是借着话语，是借着话语的执事。如果没
有话语执事的供应，就不能解决弟兄姊妹属灵的难处。这
个责任落在我们身上，是非常严重的一件事—我这个人可
2028 人的破碎与灵的出来 - 第 33 页
What is untouched in us will remain untouched in others. We can never expect to help
others in the areas that we ourselves have not first learned the lessons. The first matter
we have to settle is whether or not we have learned the lesson before the Lord. The
more completely and thoroughly we learn our lessons, the more useful we will be to
God’s work. The less we learn, that is, the less price we pay and the more we hold back
ourselves, our pride, our narrowness, our opinions, and our joy, the less useful we will
be. If we spare and save these things in ourselves, we will be unable to deal with them
in others. A proud person cannot deal with a proud person. A narrow person cannot
deal with a narrow person. A spurious person cannot deal with a spurious person. A
loose person cannot deal with a loose person. If we are a certain kind of person and are
afraid of condemning that kind of illness in others, we will be unable to know whether
or not others have a similar illness, much less help them. It is possible that a medical
doctor can heal others but cannot heal himself. In spiritual matters, however, the same
principle does not apply. First the worker is the patient; he must be healed of the
sickness before he can heal others who have the same sickness. He cannot make others
see what he has never seen himself. He cannot make others experience what he has
never experienced himself. He cannot make others learn the lessons that he has never
learned himself.
Before the Lord we have to see that we are the very instruments which God uses
to discern men. Therefore, our very person must be very reliable. Our feelings and
judgment must be very reliable. In order for our feelings to be reliable, we have to pray,
“Lord! Do not let me go.” In order for our feelings to be reliable, we have to allow God to
perform works that we have never dreamed of. We have to allow God to work on us to
such an extent that we become useful to Him. If a thermometer cannot accurately gauge
temperature, a doctor cannot use it. A thermometer has to be reliable and accurate.
When we try to identify others’ spiritual problems, we are facing an issue far more
serious than identifying physical illnesses. Yet we have our own thoughts, feelings,
opinions, and ways. One minute we try to do one thing and the next minute we try to do
something else. Because we are unreliable and unusable, we have to go through God’s
dealing before we can become useful.
Do we feel the gravity of our responsibility? God’s Spirit does not work directly
on man. He only works through some men. Although the discipline of the Holy Spirit
does bring a person what he needs, nevertheless, God works through the minister’s
speaking, that is, through the ministry of the word. Without the ministry of the word,
the spiritual problems of the brothers and sisters will remain. This responsibility is
upon us. This is a very sober matter. Whether or not we, the person, can be used by God
The Breaking Of The Outer Man And The Release Of The Spirit - Page 33
用不可用，要影响教会能不能得着供应。
比方说：有某种病，热度一定要高到某一个度数，假定
是华氏一百零三度，你不能用手摸一摸说，这大概是一百
零三度。必须准确又准确的是一百零三度了，你才能断定
是某种病。神用我们来诊断人生了什么病，就是用我们这
个人。如果我们的感觉是错的，我们的思想是错的，我们
的意见是错的，我们灵里的认识是错的，我们在神面前的
学习是不够的，而我们竟然去替人诊病，那未免太冒险了。
如果我们在神面前作一个准确的人，作一个可靠的人，作
一个神所能信任的人，神的灵就可以从我们出去。
属灵工作的起点，就是在乎我们在神面前经过校对又校
对。一支体温表，必须依照一定的标准来制造，经过仔细
的检查，是合乎规格的，在使用的时候，才能准确、可靠。
我们就象那个表，如果不准确，就要把许多问题都弄错了。
我们要准确，就要受过极精密的对付。我们是医生，我们
也就是医生所用的器械，所以，我们必须好好的学习。
认识人的路—
病人方面
我们怎样才能认识一个病人的情形？这个问题要从两方
面来看：一方面从病人身上来看，一方面从我们身上来看。 two sides: From the side of the patient and from our side.
从病人方面来看，我们怎样才能看出他的病来呢？你要
知道一个人的病在哪里，你只要看他突出的部分是在哪里。
突出的部分是最显露的，不管你如何隐藏都藏不住。一个
骄傲的人，所显出来的就是骄傲。即使他在那里谦卑，连
他的谦卑都是骄傲，没有法子假冒。一个忧愁的人，连他
的笑都是忧愁的。什么种的人必定露出什么种的情形来，
什么种的人必定给你什么种的印象，这是一定的。
圣经里面多次说到人属灵的情形：人有暴躁的灵，人
有刚愎的灵，人有忧伤的灵等等。事实上，我们能用各
种各样的字眼来讲论一个人属灵的情形，我们能说一个
人有轻浮的灵，一个人有沉闷的灵等等。这些灵的情形
是从哪里来的？比如说，灵的刚硬，这个刚硬是从哪里
来的？灵的骄傲，这个骄傲是从哪里来的？灵的狂放，
2028 人的破碎与灵的出来 - 第 34 页
directly affects the supply that comes to the church.
Suppose a certain illness always results in a temperature of 103 degrees Fahrenheit.
We cannot feel the patient with our hand and say, “This roughly feels like 103 degrees.”
We have to be very accurate and certain that it is 103 degrees before we can say that
he has an illness that is associated with this temperature. God is using us, the person,
to diagnose others’ sicknesses. It is too risky for us to diagnose others if our feelings,
thoughts, opinions, or spiritual understandings are wrong, or if we have not learned
enough from the Lord. But if we are accurate and reliable persons, ones whom God can
trust, His Spirit will flow out of us.
The beginning of all spiritual work is based on our repeated calibration before the
Lord. A thermometer must be made according to certain specifications. It must be carefully
checked according to the standard before it will give reliable and accurate readings. We are
like the thermometer. If we are not accurate, we will only bring in confusion. In order for
us to be accurate, we have to be calibrated through fine dealings. We are the doctors, and
we are the instruments as well. Therefore, we have to learn our lessons properly.
THE WAY TO KNOW MEN—
FROM THE SIDE OF THE PATIENT
In order to know the condition of a patient, we have to consider this matter from
From the side of the patient, how can we determine his sickness? If we want to know
a person’s sickness, we have to find the most conspicuous and unusual point about
him. The unusual point is the most obvious point. No matter how hard he tries to hide
it, he cannot keep it out of sight. A proud person will be found in his pride. Even when
he is acting humbly, his humility still exposes his pride. He cannot hide it. A sad person
conveys his sadness even when he smiles. The kind of person a man is dictates the kind
of expression he displays and the kind of impression he gives to others. This is a fact.
The Bible describes man’s spiritual condition in many ways. Some have a spirit of
wrath; others have a spirit of stubbornness or a contrite spirit. In fact, we can use all
kinds of words to describe man’s spiritual condition. We can say that a man has a frivolous
spirit or a downtrodden spirit, etc. What is the source of all of these spiritual conditions?
For example, when we say that the spirit is stubborn, where does this stubbornness
come from? When we say that the spirit is proud, where does this pride come from?
The Breaking Of The Outer Man And The Release Of The Spirit - Page 34
这个狂放是从哪里来的？正常的灵本来是没有色彩的，
灵自己除了彰显出神的灵之外，本来是没有色彩的。但
是为什么又说刚硬的灵、骄傲的灵、狂妄的灵、不赦
免的灵、忌恨的灵等等呢？这是因为外面的人和里面的
人没有分开，外面的人的情形就变作里面的人的情形。
你看见一个灵是刚硬的，这是因为里面的灵穿上外面的
人的刚硬。一个骄傲的灵，就是外面的人的骄傲穿在里
面的人身上。一个忌恨的灵，就是外面的人的忌恨盖在
里面的人身上。这就是外面的人和里面的人没有分开。
灵本来是没有色彩的，是外面的人的色彩变作灵的色
彩。外面的人没有被破碎，灵就是以外面的人作它的
色彩。
灵是出乎神的，本来是没有色彩的，是我们自己外面的
人错了，所以灵也受影响。灵会骄傲，灵会刚硬，都是因
为外面的人没有被破碎，外面的人的情形搀杂在灵上，所
以一个人的灵出来的时候，外面的人的情形就套在灵上面，
和灵一同出来。骄傲的人就把骄傲套在灵上，和灵一同出
来；刚硬的人就把刚硬套在灵上，和灵一同出来；嫉妒的
人就把嫉妒套在灵上，和灵一同出来。因此，在经历里，
我们看见有骄傲的灵，有刚硬的灵，有嫉妒的灵等等。这
些实在不是灵自己的色彩，乃是外面的人的色彩。所以，
要叫一个人的灵干净，不必去对付灵，只要去对付外面的
人。难处不在灵上，难处是在外面的人上。一个人的灵带
着什么色彩而出来，我们就知道这个人在什么事上没有被
破碎。你摸着一个人的灵是什么种的灵，就是说这一个人
的外面的人是什么种的情形，也就是说他在这件事上没有
被破碎。他将这些东西给了他自己的灵，戴在他自己的灵
上，挂在他自己的灵上，他的灵就不得自由，他的灵就披
上了他外面的人的这些情形。
如果我们会摸人的灵，我们就知道这个弟兄的需要是在
哪里，因为认识人的秘诀就是摸人的灵。我们总得摸着那
个人灵里的东西。不是他的灵本身有什么东西，乃是他的
灵带上了那个东西。知道他灵的情形，就知道他外面的人
的情形。我们要着重的说，认识人的基本原则，就是这一
个。人的灵的情形，就是人外面的人的情形。灵是什么样
2028 人的破碎与灵的出来 - 第 35 页
When we say that the spirit is wild, where does this wildness come from? A normal spirit
has no characteristic of its own. It has no characteristic other than to manifest God’s
Spirit. We speak of a stubborn spirit, a proud spirit, a haughty spirit, an unforgiving
spirit, a jealous spirit, etc., because the outer man has not been separated from the inner
man. The condition of the outer man is the condition of the inner man. When we say
that a spirit is stubborn, we mean that the inner man of that person has assumed the
characteristics of the stubborn outer man. When we say that a spirit is proud, we mean
that the inner man of that person has been covered with the proud outer man. When we
say that a spirit is jealous, we mean that the inner man of that person has been shrouded
with the jealousy of the outer man. This occurs when the outer man and the inner man
are not separated. The spirit itself has no characteristic of its own. The characteristics of
the outer man have become the characteristics of the spirit. When the outer man is not
broken, the spirit takes on the characteristics of the outer man.
The spirit is of God and does not have any characteristic of its own. But when our
outer man is aberrant in nature, the spirit is affected. The spirit can be proud or stubborn
because the condition of the outer man is mixed up with the spirit when the outer man
is not broken. When the spirit is released, the condition of the outer man tags on to the
spirit and is released together with the spirit. A proud person tags his pride on to his
spirit and releases it together with his spirit. A stubborn person tags his stubbornness on
to his spirit and releases it together with his spirit. A jealous person tags his jealousy on to
his spirit and releases it together with his spirit. This is why, according to our experience,
we have proud spirits, stubborn spirits, and jealous spirits. These are, strictly speaking,
not characteristics of the spirit itself but characteristics of the outer man. Therefore, in
order to have a clean spirit, a man does not have to deal with his spirit; he only needs to
deal with his outer man. The trouble is not with the spirit but with the outer man. The
characteristics a man displays when his spirit is released tell us the areas in which he
is unbroken. The kind of spirit we touch in a person identifies the characteristics of his
outer man. It also tells us the areas in which he has remained unbroken. He has passed
these things on to his spirit, tagging them and pegging them to his spirit. As a result, his
spirit is bound and shrouded with the many conditions of his outer man.
If we know how to touch others’ spirit, we will know a brother’s need because
the secret to knowing man is to touch his spirit. We have to touch the very thing that
is attached to a person’s spirit. I do not mean that the spirit itself has anything that
we have to touch. I mean that the spirit always carries something with it. Knowing
the condition of a man’s spirit means knowing the condition of his outer man. We
have to repeat: This is the basic principle in knowing a person. The condition of
The Breaking Of The Outer Man And The Release Of The Spirit - Page 35
子，外面的人就也是什么样子。灵的色彩，就是外面的人
的色彩。一个弟兄在哪一点上是突出的，在哪一点上特别
强，好象有一个东西碰到你面前来，你一摸就摸到那个东
西，你一碰就碰到那个东西，你就知道那个东西就是他没
有被破碎的外面的人。你只要摸他的灵，你就能知道他的
情形怎样，你就能知道他所显露出来的是什么东西，或者
他所想要遮盖的是什么东西。我们要认识人，就是根据他
的灵来认识他。
认识人的路—
我们方面
在我们方面怎样来认识人的灵的情形？这一点，是我们
所要特别注意的。圣灵在我们身上的管治，都是神给我们学
的功课。圣灵管治我们一次，我们就破碎一次；圣灵管治
我们一点，我们就破碎一点；我们在哪一件事上受圣灵的管
治，我们也就在哪一件事上被破碎。并不是一次的管治或一
次的破碎就够了。在我们身上有许多问题，要经过许多次的
管治，许多次的破碎，才能叫我们达到可用的地步。我们能
用灵去摸弟兄，这并不是说，我们能用灵去摸所有的弟兄，
也不是说，我们能用灵去摸一个弟兄一切的属灵情形。这乃
是说，我们自己在某件事上受了圣灵的管治，在某件事上被
主破碎了，我们也就是在那一件事上能摸着弟兄。我们自己
在某件事上没有被主破碎，我们自己的灵没有感觉，我们自
己的灵不能用，在那件事上，我们就不能供应弟兄姊妹的需
要。换句话说，我们所受圣灵的管治有多少，我们的灵的感
觉就也有多少；我们自己所受的破碎有多少，我们的灵的出
去就也有多少；我们在哪一件事上受了破碎，我们的灵在哪
一件事上就也能出去。这是一个属灵的事实，是无法勉强
的，你有就有，没有就没有。因此，我们要接受圣灵的管治，
要接受圣灵的破碎。只有历练多的人，他的事奉才能多；只
有破碎多的人，他的感觉才能多；只有损失多的人，他才有
多的可以给人。我们如果想要在某一件事上拯救自己，我们
就在那一件事上没有属灵的用处。我们在哪一件事上保留自
己，原谅自己，我们就在哪一件事上没有属灵的感觉，也没
有属灵的供应。这是基本的原则。
2028 人的破碎与灵的出来 - 第 36 页
a man’s spirit is the condition of his outer man. Whatever the spirit manifests is
a reflection of the state of the outer man. The characteristics of the spirit are the
characteristics of the outer man. A brother may be very strong and conspicuous in a
certain point, which strikes our attention as soon as we come into contact with him.
It is the first thing we touch and sense, and we immediately know that it is from his
unbroken outer man. Once we touch his spirit, we know his condition, and we know
the things he is trying to show as well as the things he is trying to hide. We know a
person by knowing his spirit.
THE WAY TO KNOW MEN—
FROM THE SIDE OF OURSELVES
What must we do before we can know the condition of man’s spirit? We have to pay
special attention to this point. All of the discipline we receive from the Holy Spirit is
a lesson from God. Whenever the Holy Spirit disciplines us, we become more broken.
As we receive more discipline, we experience more breaking. In whatever matter we
receive the Spirit’s discipline, we are broken in that same matter. This discipline and
breaking is not once for all. Many areas in our lives require repeated discipline and
breaking before we can become useful to the Lord. When we find that we can touch
a brother with our spirit, it does not mean that we can touch every brother with our
spirit, nor does it mean that we can touch every spiritual aspect of a brother with our
spirit. It only means that as we have been disciplined by the Holy Spirit and broken in a
certain aspect, we are able to touch a brother in that same aspect. If we have not been
broken by the Lord in a certain matter and our spirit is insensitive or unprofitable in
that matter, we cannot minister to the brother’s need. In other words, the discipline we
receive from the Holy Spirit is proportional to our spiritual sense. The more breaking
we receive, the more our spirit will be released. In whatever matter we experience
the breaking, our spirit will be released in that matter. This is a spiritual fact; it can
never be artificially engineered. If we have it, we have it. If we do not have it, we do
not have it. This is the reason we must accept the discipline and breaking of the Holy
Spirit. Those who have much experience will be able to render much service. Only
those who have gone through much breaking will acquire much feeling. Only those who
suffer much loss will have much to give others. If we try to save ourselves in a certain
matter, we will lose our spiritual usefulness in that matter. If we try to protect or excuse
ourselves in a certain matter, we will lose our spiritual sense and supply in that matter.
This is a very basic principle.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 36
 只有学过的人，才是能事奉的人。一个人可以把十年
的功课在一年之中来学，也可以把一年的功课摊在二十
年、三十年之中来学。人如果耽搁自己的学习，就是耽
搁了自己的事奉。神若在我们心里给我们一个意念要事
奉，我们就要把道路认准了，事奉神的路乃是被破碎的
路，乃是受圣灵管治的路。没有受圣灵管治的人，没有
被破碎的人，就不可能有事奉。受圣灵的管治有多少，
被破碎有多少，他的事奉就也有多少。这是没法勉强的，
有就是有，没有就是没有。在这里，人的情感没有用，
聪明也没有用。神在你身上作了多少，就是多少。越受
对付的人，就越能认识人；越经过圣灵管治的人，就越
能用自己的灵来摸着别人。
有一件事使我们非常痛苦，就是有许多弟兄姊妹在属灵
的事上不会分辨，有许多出乎主的，他们不觉得，有许多
出乎天然的，他们也不觉得，一个人用他的脑力在那里作
工，他们也不觉得，一个人用他的情感在那里作工，他们
也不觉得。所以不会分辨，就是因为自己所学的太少。神
的灵是神一次给了我们，但我们的灵的学习是一生一世的。
我们多学一次，就多看见一次。主在什么事情上严严的对
付过我们，以后这件事情在别的弟兄身上只要一发苗，我
们就立刻知道，不必多出来，只要发一点苗就知道。主在
我们身上作了多少工作，我们也就知道多少。属灵的感觉，
是一个一个得着的，是一次一次得着的。经过多少次对付
的人，他最多只有多少次的感觉。比方说，有的人在他的
头脑里能定骄傲为罪，这个道理他也能讲，但是在他的灵
里并不觉得骄傲不对。别人骄傲出来的时候，他灵里不厌
烦，他里面好象充满了同情。直到有一天，神的灵在他身
上作工，给他看见什么是骄傲，他受了神的对付，骄傲在
他身上被烧掉了。结果，他口里所讲的定骄傲为罪的道，
也许仍象从前一样，但是有一个基本的分别，就是每逢有
一个骄傲的灵从一位弟兄身上出来，他就觉得不对；他不
只觉得不对，他也厌烦。他从神那里所学习的，所看见的，
能叫他里面有感觉，叫他里面厌烦。厌烦这两个字，用来
表明那种感觉，是最恰当的。从那时起，他就能服事那个
弟兄，因为他认识那个病。那个病他也生过，他先得了医治；
虽然他不敢说完全得了医治，但最少他能说得了一点医治。
这是属灵知识的来源。
2028 人的破碎与灵的出来 - 第 37 页
Only those who have learned their lessons can participate in the service. A man can learn
the lessons of ten years in one year, or he can drag out the lessons of one year for twenty or
thirty years. If a man delays his learning, he delays his service. If God has given us a heart to
serve Him, we must be clear about our way. The way of our service is the way of breaking;
it is a way acquired through the discipline of the Holy Spirit. It is impossible for those who
have never experienced the discipline of the Holy Spirit and who have never been broken
to participate in the service. The amount of discipline by the Spirit and the amount of our
breaking determine the amount of service. No one can change this. If a person has this
experience, he has it. If he does not have it, he does not have it. Human affection and wisdom
have no place here. The degree of God’s work on us determines the capacity of our service.
The more we are dealt with, the more we will know people. The more we experience the
discipline of the Holy Spirit, the more we will be able to touch others with our spirit.
It hurts me very much to see many brothers and sisters so lacking in discernment
in many spiritual things. Some are of the Lord, yet they do not know it. Others are of
the natural man, yet they are ignorant of this as well. They do not know when a person
is exercising his mental strength or working by his own emotion. They do not have
the discernment because they are too poor in their learning. God has given us His
Spirit once for all, but learning lessons in our spirit is a lifetime endeavor. The more
we learn, the more we see. Once the Lord gives us a severe blow in a certain matter,
we immediately will be alerted when the same seed sprouts in other brothers. It
does not have to develop into a big plant; a little sprout is all that is needed for us to
detect it. The extent of the Lord’s work on us is the extent to which we acquire such
discernment. Spiritual senses are acquired one by one, time after time. A man can only
have feelings as often as he has been dealt with. Suppose a person condemns pride
in his mind. He may even be able to preach on the subject of pride. But in his spirit he
does not feel the evil of pride. When others are proud, he does not feel sickened. On
the contrary, he seems to be full of sympathy for them. When God’s Spirit operates on
him, he will see what pride is. He will experience God’s dealing, and the very matter of
pride itself will be burned away from him. When he opens his mouth to condemn pride
again, the teaching may be the same, but a basic difference will be evident. As soon as a
proud spirit comes out of a brother, he will feel that something is wrong. In fact, he will
feel sickened. What he has learned and seen from God will give him a sick feeling. No
other word describes this feeling better than the word sick. From that point onward he
will be able to serve this brother because he knows his illness; he has passed through
the same illness and has received healing from it. Although he cannot say that he is
completely healed, he can say that he has been healed a little. This is how we acquire
our spiritual knowledge.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 37
 神赐圣灵给我们是一次的，我们得着属灵的感觉是多次的。
有多少次的学习，就有多少样的感觉。少了一次学习，就少
了一样感觉。所以，拯救自己、保全自己有什么用！凡拯救
了自己生命的人，就要失丧生命。我们在哪一件事上保守自
己少受痛苦，我们就在哪一件事上失去主所要我们得着的。
所以，要求主在我们身上不停止祂自己的手。盼望祂在我们
身上作工，盼望祂一次过一次的作。最可惜的是，主在我们
身上作了一次没有结果，作了两次仍没有结果，一次过一次，
我们不知道主的手在那里作什么，我们没有注意主所作的，
我们甚至是在那里抵挡。人所以没有属灵的窍，不会有属灵
的分辨，就是因为缺少属灵的学习。所以，我们盼望在神面
前能知道，我们所受的对付越多，我们所认识的人也就越多，
我们所认识的事也就越多，我们所供应人的也就越多。我们
要扩充事奉的范围，就要扩充我们受对付的范围。我们如果
要事奉的范围扩充，而受对付的范围不扩充，这是不可能的。
实行的方法
我们受了这些对付之后，有了这些基本的学习之后，
我们的灵就能出来，我们的灵就能去摸别的弟兄，我们
的灵就能认识别人的情形。现在我们要学习在实行上怎
样认识人。
我们要摸人的灵，总得听他开口说话。我们也承认，有
的人不必等人开口，就能摸着人的灵。但达到这样地步的
人非常少。普通的时候，总是要等人开口。神的话是说，
人心里所充满的，口里就说出来。一个人不管他用意如何，
手腕如何，总是他口里所说的是他心里所充满的。口里说
的时候，自然而然灵就出来。他如果是狂傲的，狂傲的灵
就出来；他如果是虚假的，虚假的灵就出来；他如果是忌
恨的，忌恨的灵就出来。你听他的说话，你就能摸着他的
灵。一个人在那里说话的时候，你不要光注意他说了些什
么话，你更要注意他的灵是什么种的情形。我们不是凭着
人的话来认识人，乃是凭着人的灵来认识人。
有一次主耶稣往耶路撒冷去的时候，两个门徒看见撒玛
利亚人不接待祂，就对主说，“主啊，你要我们吩咐火从
天上降下来，烧灭他们，象以利亚所作的么？”他们这样
一说，他们的灵就出来了。主说，“你们的灵如何，你们
2028 人的破碎与灵的出来 - 第 38 页
God’s gift of the Holy Spirit is once for all. But acquiring spiritual senses is a
continual process. The more we learn, the more feelings we acquire. The less we learn,
the less feelings we have. What use is there in trying to save ourselves or preserve
ourselves? Those who will save their own life will lose it. If we try to save ourselves
from pain in a certain matter, we will lose the chance of gaining what the Lord wants
us to gain in that same matter. We have to ask the Lord not to release us from His hand.
May He work on us time after time. The saddest thing is to see the Lord working on us
once, twice, with no result at all. Time after time, we are ignorant of the work of the
Lord’s hand. We do not pay attention to what He is doing. We even oppose His work. A
man is short of spiritual understanding and discernment because he is short in spiritual
learning. May we realize before the Lord that the more dealings we receive, the more
knowledge we will acquire concerning men and many things, and the more we will
have to offer others. In order to expand the sphere of our service, we must expand the
sphere of our dealings. It is impossible to have an expanded sphere of service without
an expanded sphere of dealing.
SOME PRACTICAL POINTS
After we are dealt with by the Lord and have learned our basic lessons, our spirit
will be released, and we will be able to use our spirit to touch other brothers, and we
will know their condition. Here we should discuss some practical steps in learning to
know men.
In order to touch others’ spirit, we have to let them speak. Of course, some
people can touch others’ spirit without waiting for them to open their mouths. But
such persons are rare. Generally speaking, we have to wait for others to open their
mouth. God’s Word says that out of the abundance of the heart the mouth speaks.
No matter what intention or tactic a man may have, what he says comes out of the
abundance of his heart. If he is spurious, a spurious spirit will come out. If he is
jealous, a jealous spirit will come out. We can touch a person’s spirit by listening
to what he says. When a man is speaking, we have to pay attention not only to the
things he is saying but to the condition of his spirit. We do not know men merely by
their words but by their spirits.
When the Lord Jesus was on His way to Jerusalem and two disciples saw the
Samaritans rejecting Him, they said, “Lord, do You want us to command fire to come
down from heaven and consume them?” Once they opened their mouths, their
spirits came out. The Lord said, “You do not know of what kind of spirit you are”
The Breaking Of The Outer Man And The Release Of The Spirit - Page 38
并不知道。”（“心”照原文可译作“灵。”—路九 54 ～
55。）主在这里给我们看见，听人的话，要知道人的灵。
话一出来，灵就出来。心里所充满的，口里就说出来。他
心里面是什么情形，他话里面一定说出来。
还有一点，你听人说话的时候，不要去注意那件事，而
要注意人的灵。比方：今天有两个弟兄出事情，甲说乙不对，
乙说甲不对。这件事放到我们面前来，我们要怎样对付？
当事情发生时，只有他们两个在场，我们没有法子知道。
但是，两个人一开口，有一件事情是我们能知道的，就是
他们两个人的灵如何。在基督徒中间，不只是事情错了就
是错，乃是灵错了就是错。一个弟兄一开口，我们能说事
情如何我们不知道，但是灵错了我们知道。你说是他骂你，
但是你的灵不对。所有的问题都在乎灵。灵错的人，不只
这一件事情错，连他的人也错了。在神面前的是非是凭着
灵来定规的，不是单凭着事情来定规的。所以听人话的时
候要摸着人的灵。在教会里面，许多事情常是灵错，不只
是事情错。如果什么都是光凭着事情来断定，就要把教会
带到另外一个范围里面去。我们是在灵的范围里，不是在
事情的范围里，我们不能被拖到事情里面去。
如果我们的灵能出去，我们就能摸着各种各样的灵的情
形。有的时候我们也会摸着一种情形，就是对方的灵是关
闭的，不出来，那时，我们就要会用我们的灵来断定事情，
来认识人。但愿我们能和保罗一样的说，“我们从今以后，
不凭着肉体认人了。”（林后五 16。）我们不是凭着肉体
来认识人，我们是凭着灵来认识人。我们学会这个基本的
功课，在神的工作上就有路走。
2028 人的破碎与灵的出来 - 第 39 页
(Luke 9:54-55). Here the Lord showed that one’s spirit can be discerned by listening
to his words. As soon as words come out, the spirit is exposed. Out of the abundance
of the heart the mouth speaks. Whatever the condition of the heart is, the mouth
will reflect it.
In listening to others, we should pay attention not only to their story but also to
their spirit. Suppose two brothers are arguing, and both say that the other is wrong.
When the matter is presented to us, how should we deal with it? When the argument
broke out, only the two brothers were present. We do not know what happened. But as
soon as they open their mouths, we can find out something; we can know their spirits.
Among Christians, wrong is not judged by mistakes in facts but by deviations in spirits.
When a brother opens his mouth, we may not be able to tell if he is wrong according to
facts, but we immediately can tell whether he is wrong in spirit. He may accuse others
of slandering him, but his own spirit is wrong. The whole issue depends on the spirit.
A person with a wrong spirit is wrong not only in the things he has done but also in his
very own person. Right and wrong before God are determined by the spirit, not merely
by facts. Therefore, in listening to others, we have to touch their spirit. In the church
many problems are related to the spirit, not to facts. If we judge everything according
to the facts, we will bring the church into another realm. We are in the realm of the
spirit, not in the realm of facts. We should never be dragged away by the facts.
If our spirit is open, we will be sensitive to all kinds of spiritual conditions.
Sometimes we will sense when the other party has a closed and bound spirit. At such
times we have to make discernments with our spirit and learn to know him. May we be
able to echo Paul’s word: “We, from now on, know no one according to the flesh” (2 Cor.
5:16). We should not know men by the flesh. We should know men by the spirit. Once
we learn this basic lesson, we have a way to go on in God’s work.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 39
 第五篇
教会与神的工作
如果我们真的认识神的工作，我们就不能不承认这外面
的人的确是非常大的拦阻。我们能说，神今天是受人的限
制。神的儿女必须明白教会的用处到底是什么，也必须明
白教会与神的能力和神的工作的关系。
神的彰显与神的被限制
曾有一次神将祂自己摆在一个人的身体里面，这个人就是拿
撒勒人耶稣。这个肉身可能成为神的限制，也可能就是神的丰
富。当道成肉身之前，神的丰富是没有边际的。当道成肉身之
后，神的工作就在这肉身之内，神的能力也就在这肉身之内，
神不在这个肉身之外作什么，也就是说，神要受这个肉身的限
制。但我们在圣经里所看见的，这一个肉身并没有限制神。它
可能限制神，但事实上没有限制神。这一个肉身充充满满的彰
显了神的丰富。神的丰富就是这一个肉身的丰富。
那时神将祂自己摆在这一个肉身之内，今天神将祂自己摆
在教会里面。今天神的能力在教会里面，今天神的工作也在
教会里面。在福音书里的时候，神不在那一个肉身之外有祂
的工作，所有的工作都赐给子；今天也照样，神将所有的工
作都交给教会，在教会之外神不作工。神不单独作工，神也
没有借着别的来作工，神乃是借着教会来作工。从五旬节一
直到今天，神的工作是借着教会作出来的。当初，神如何将
祂自己完全的、无限的、没有保留的摆在一个人里面，摆在
基督里面，今天神也是完全的、无限的、没有保留的将祂自
己摆在教会里面。所以，教会在神面前的责任是何等重，教
会可能限制了神的工作，教会可能限制了神的出来。
拿撒勒人耶稣，祂就是神。神在祂里面彰显，祂并没有
使神受限制，因为祂从里面到外面完全是为着神的。祂的
情感是神的情感，祂的思想是神的思想，祂生活在地上的
时候，祂自己能说，我不是要按自己的意思行，乃是要按
那差我来者的意思行。（约六 38。）子凭着自己不能作什
么，子所作的乃是从父那里所看见的；（五 30；）子凭着
2028 人的破碎与灵的出来 - 第 40 页
CHAPTER FIVE
THE CHURCH AND THE WORK OF GOD
If we truly know the meaning of God’s work, we will have to acknowledge that the
outer man is indeed a great hindrance. We can say that God is restricted by man today.
God’s children must understand the function of the church and its relationship with
God’s power and His work.
GOD’S MANIFESTATION OR GOD’S LIMITATION
There was a time when God confined Himself within the body of a man—
Jesus of Nazareth. With that flesh there was the possibility of either limiting God
or manifesting God’s riches. Before incarnation God’s riches were not limited. But
after incarnation God’s work and power were limited to this flesh. God would not do
anything apart from that flesh. God was willing to be limited by that flesh. Of course,
the Bible shows us that God was not limited in any way by that flesh. It could have
limited God, but it did not; rather, it manifested God’s riches in a full way. God’s riches
became the riches of that flesh.
God put Himself into flesh at the time of incarnation. Today God has put Himself into
the church. His power and work are found in the church. At the time of the four Gospels,
God did not do anything apart from that flesh. All of His works were committed to
the Son. In the same way God has entrusted all of His works to the church. He does
not do anything apart from the church. God does not work independently; He works
exclusively through the church. From Pentecost until today, God’s work has always been
carried out through the church. Just as He committed Himself wholly, unequivocally,
and unreservedly to one person—Christ, He has given Himself wholly, unequivocally,
and unreservedly to the church. How great the church’s responsibility before God is!
The church can limit God’s work; it can limit God’s release.
Jesus of Nazareth was God. God was manifested in Him. He did not limit God
because everything within and without Him was taken up by God. His emotions were
God’s emotions. His thoughts were God’s thoughts. While He was on earth He did
not come to do His own will but the will of the One who sent Him (John 6:38). The
Son did nothing from Himself; He only did what He saw the Father doing (5:19). He
did not say anything from Himself. What He heard from the Father, these things He
The Breaking Of The Outer Man And The Release Of The Spirit - Page 40
自己不能说什么，子所说的乃是从父那里所听见的。（八
26。）在这里，我们看见有一个人，神将祂自己摆在祂里面，
能够说，祂是道成肉身，是神成为人，是完全的。到有一
天，神将祂里面的生命分给人的时候，祂能说，一粒麦子
落在地里死了，就结出许多子粒来。（十二 24。）祂将生
命释放出来，祂没有拦阻，祂没有限制。今天神也挑选教
会作祂的器皿，神也将祂自己摆在教会里面，神也把祂的
能力和工作摆在教会里面。神要借着教会有一条路走出去。
教会是神说话的器皿，教会是神彰显能力的器皿，教会是
神作工的器皿。今天教会若能让神有一条路出来，神就能
彰显祂的能力和工作。今天教会如果不行，也就限制了神。
福音书基本的教训，就是神在一个人里面；书信基本的教训，
就是神在教会里面。福音书告诉我们，神只在一个人里面，没
有在第二个人里面，没有在任何其他的人里面，神只在耶稣基
督一个人里面。书信也是给我们看见，神只在教会里面，神不
在任何的团体里面，神不在任何的集会里面，神只在祂的教会
里面。愿我们的眼睛能被开启，看见这个荣耀的事实。
当我们看见这个荣耀的事实，我们就自然而然仰起头来
远远的望着天说，“神啊！我们所给你的拦阻是何等大！”
当全能的神住在基督里面的时候，全能的神仍然是全能的，
没有一点限制，没有一点减少；今天神的盼望，神的目的，
乃是当祂自己住在教会里面的时候，全能的神仍然是全能
的，是没有限量的。神要在教会里也象祂在基督里一样没
有拦阻的彰显出祂自己来。所以教会如果有限制，那也就
是神受了限制。教会的无能，就变作神的无能。这是一件
非常严肃的事。这些话，我们只能恭恭敬敬的来说它。简
单说来，我们每一个人身上的拦阻，就变作神的拦阻；我
们每一个人身上的限制，就变作神的限制。神如果不能从
教会身上出来，神就没有出路。今天神的路是在教会里。
为什么圣灵的管治这么紧要，灵和魂的分开这么紧要？
为什么外面的人必须破碎，必须借着圣灵的管治来破碎？
这没有别的缘故，就是要让神能从我们身上有路出去。
千万不要误会我们所讲的只是个人属灵经历的问题。我们
所讲的不只是个人属灵经历的问题，乃是和神的路发生关
系，和神的工作发生关系。这是一个大的问题：我们人该
不该限制神？神在我们身上自由不自由？只有我们在神面
前受了对付，受了破碎，神在我们身上才能不受限制。
2028 人的破碎与灵的出来 - 第 41 页
spoke to the world (8:26). In Him we see a man in whom God entrusted Himself. God
could say that this was the Word becoming flesh, God becoming man in a full way.
When God wanted to dispense His life to men, this One could readily respond, “If [the
grain of wheat] dies, it bears much fruit” (12:24). He was able to release His life. He
did not become a hindrance or a frustration. Today God has chosen the church to be
His vessel. He has put Himself, His power, and His work into the church. His desire
is to release Himself through the church. The church is the oracle of God, the vessel
through which God manifests His power and accomplishes His work. If the church
affords God a way today, God’s power and work will be expressed. If the church fails,
God will be limited.
The fundamental teaching of the Gospels is that God was in a man, while the
fundamental teaching of the Epistles is that God is in the church. The Gospels tell us
that God was only in one man. He was only in Jesus Christ. The Epistles show us that
God is only in the church. He is not in any organization or congregation. He is only
found in the church. May our eyes be opened to see this glorious fact.
Once our eyes are opened to this glorious fact, we will spontaneously lift our gaze
heavenward and say, “My God, how I have restricted You!” When the Almighty God
dwelt in Christ, He was still the Almighty One; He was not limited or diminished in
any way. God’s hope and goal today is that in the church He would continue to be the
Almighty One, the infinite One. God wants to freely express Himself in the church
just as He was expressed in Christ. If the church is restricted, God is restricted. If
the church is powerless, God is powerless. This is a very serious matter. We can only
speak such a word humbly and respectfully. Simply put, any obstacle in us becomes
an obstacle to God. Any limitation in us becomes a limitation to God. If God is not
released through the church, He does not have a way to go on. God’s way today is
through the church.
Why is the discipline of the Holy Spirit so important? Why is the dividing of the soul
from the spirit so important? Why must the outer man be broken by the disciplining
work of the Holy Spirit? It is because God needs to have a way through us. We should
never think that this is merely about personal, spiritual edification. It is not merely
a matter of personal, spiritual experiences. It is very much related to God’s way and
work. This is a big issue. Should we limit God? Does God have the liberty in us? Only as
we are dealt with and broken will God find full freedom in us.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 41
 教会如果要给神一条路，我们这些人就必须受神的对付，
让神来拆毁我们外面的人。这个外面的人，就是我们最大
的拦阻。外面的人的问题不解决，教会作神的路的问题就
不能解决。如果神施恩，叫我们外面的人能被拆毁，祂在
祂的工作上就要怎样的用我们作祂的路！
拆毁与神工作的路
现在我们要来看，外面的人被拆毁以后，我们如何能读
神的话，如何能作话语的执事，如何能传福音。
读圣经
关于读圣经，有一个事实，就是什么种的人就读出什么
种的圣经来。许多时候，人是用他那个不顺服的思想，纷
乱的思想，自作聪明的思想在那里读圣经。这样，他所读
出来的圣经，都是他的思想，而摸不着圣经的灵。我们如
果盼望能从圣经里遇见主的自己，我们那个不顺服的思想，
不和谐的思想，就必须被神打破。如果我们的思想仍然是
那样的不顺服、不和谐，那么，不管我们是多聪明，这个
聪明一点用处都没有。我们可以把自己的聪明看为了不得，
但是从神看来却是一个大拦阻。不管我们多聪明，我们总
没有法子凭着自己的聪明进入神的思想。
读圣经最少有两个需要：第一需要我们的思想进入圣经
的思想，第二需要我们的灵进入圣经的灵。写圣经的人，
或者是保罗，或者是约翰，他在写那一段话的时候是怎样
想的，你也怎样想，你的思想要进入他的思想。他的思想
怎样开始，你的思想也怎样开始；他的思想怎样发展，你
的思想也怎样发展；他想到什么理由，你也能想到什么理
由，他想到那里有个什么教训，你也能想到那里有个什么
教训。换句话说，你的思想象一个齿轮一样，他的思想也
象一个齿轮一样，他的齿轮和你的齿轮是合得起来的。你
的思想进入了保罗的思想，你的思想进入了约翰的思想，
你的思想进入了圣经的思想，你的思想进入了被神默示的
思想，这样，你才能明白圣经的话到底是什么。
有的人读圣经，是以他自己的思想为主体，不过想采纳
一点圣经里的思想，作他的材料。在他的头脑里，有他自
2028 人的破碎与灵的出来 - 第 42 页
If the church is to afford God a free way, we must undergo His stripping and allow
Him to break our outer man. The greatest hindrance to this is our outer man. If the
matter of the outer man is not settled, the issue of the church as God’s channel can
never be settled. If our outer man is broken by God’s grace, there is no limit to how God
will employ us as channels to His work.
BREAKING AND THE WAY GOD’S WORK OPERATES
After the outer man is broken, how does a man approach God’s Word, how does he
serve as a minister of His word, and how does he preach the gospel? Let us turn our
attention to these questions.
Studying the Word
One undeniable fact in studying God’s Word is that the kind of person we are
determines the kind of Bible we have in our hands. A man often approaches the Bible
with his rebellious, confused, and seemingly clever mind. What he gets out of the
Bible is the product of his mind; he does not touch the spirit of the Word. If we want
to meet the Lord through the Bible, our rebellious and uncooperative mind must be
broken. If our mind is always rebellious and uncooperative, none of our cleverness
will do us any good. We may think that our cleverness is outstanding, but it is a great
hindrance to God. No matter how clever we are, we can never know God’s thought
through our cleverness.
There are at least two things that we should do when we come to the Bible. First,
our thoughts must be identified with the thoughts of the Bible. Second, our spirit
must be identified with the spirit of the Bible. We have to think like the writers of the
Bible. Men like Paul and John had certain thoughts behind them when they wrote the
various portions of the Word. We have to get into the same thoughts. We have to begin
from where they began, and develop our thoughts along the same line they developed.
We have to reason the same way they reasoned, and consider the same teachings
they considered. In other words, our thoughts are like a cog, and their thoughts are
also like a cog. The two cogs have to interlock with one another. Our thoughts have to
enter Paul’s and John’s thoughts. As our thoughts enter the Bible’s thoughts and our
mentality becomes one with the mentality behind God’s inspiration, we will understand
what the Bible says.
Some people read the Bible with their mind as the principal organ. They read in the
hope of picking up some ideas from the thoughts in the Bible. They have a whole set of
The Breaking Of The Outer Man And The Release Of The Spirit - Page 42
己的道理在那里转动，他不过盼望从圣经里面得着一点材
料来装在他的道理里面而已。我们站起来讲道，一个有经
历的人，只要听我们讲五分钟、十分钟，就能知道我们是
用自己的思想在那里引圣经呢，或者是我们的思想进入了
圣经的思想。这两个完全不一样，是在两个世界里讲道。
有的人站起来讲道，他也许是照着圣经在那里讲，讲得很
好听；但是，他的思想是和圣经的思想相左的，是和圣经
的思想合不起来的。另一种相反的情形，就是当他在讲圣
经的时候，他的思想进入了圣经的思想里面，他的思想是
和圣经的思想一致的，是和圣经的思想合得起来的。这一
种情形是正常的，但不是每一个人所能达到的。要使自己
的思想能进入圣经的思想，就需要破碎外面的人。外面的
人不破碎，连读圣经都不行。不要以为因为没有人教我们，
所以我们读圣经读不好，要知道是因为我们这个人不行，
我们的思想没有被神制伏，所以我们读圣经读不好。你一
被神打碎，你就没有你自己的活动，你就没有你主观的想
法，你就慢慢的，好象很软弱的，零零碎碎的，起首摸着
主在想什么，你就能摸着写圣经者的思想，跟着他去想。
必须在外面的人被打破之后，才能进入神话语的思想，外
面的人就不再是你的拦阻。
读圣经，要你的思想能进入写圣经者的思想，要你的
思想能进入圣灵的思想，这是要紧的，但还不过是初步。
没有这个，不能读圣经，有了这个，也不一定就能读圣
经，因为圣经不光是思想。圣经有一个最重要的特点，
就是在这本书里面，神的灵出来了。不管是彼得，是约
翰，是马太，是马可，每一个写圣经的人，当圣灵默示
他们写圣经的时候，一面他们是顺着思想写，另一面他
们的灵是顺着圣灵出来了。有一件事是世界上的人所没
有法子明白的，就是在圣经的话语里有灵，灵被释放出
来，就象先知的讲道一样。你今天如果听见一篇先知的
讲道，你要看见不只有话，不只有思想，还有一个东西，
是莫名其妙的东西；但在你里面是清楚的，那个我们称
它作灵。在圣经里不只有思想，并且是灵出来了。所以
读圣经还有一个基本的条件，也是最要紧的条件，就是
你的灵能出来，能摸着圣经的灵。你的灵要摸着圣经的
灵，你才能领会圣经说的是什么。
2028 人的破碎与灵的出来 - 第 43 页
doctrines spinning in their minds already, and they only want to collect material from
the Bible to strengthen their doctrines. When we stand up to speak, an experienced
person, after five to ten minutes of our speaking, knows whether we are quoting
Scriptures with our mind or whether our thoughts are merged with the thoughts of the
Bible. These are two entirely different things. These two kinds of preaching belong to
two entirely different worlds. When some stand up to preach, they may be scriptural
and their sermons may be very attractive, but their thoughts are contrary to the
thoughts of the Bible; the two are incompatible with each other. However, others are
different. When they speak on the Bible, their thoughts are merged with the thoughts
of the Bible. The two become one and are in harmony with each other. This is the right
way. But not everyone can do this. In order for our thoughts to merge with the Bible’s
thoughts, our outer man has to be broken. If the outer man is not broken, we cannot
even read the Bible. We should not think that our study of the Bible is poor because
we cannot find anyone to teach us. It is poor because our very person is wrong; our
thoughts have not subjected themselves to God. As soon as we are broken, we will
cease our own activity. We will not have any subjective notion of our own. Gradually,
faintly, and little by little, we will touch the Lord’s thinking. We will touch the thoughts
behind the writers of the Bible, and we will think as they did. The outer man must be
broken before we can enter into the thoughts behind God’s Word. When this happens,
the outer man is no longer a hindrance.
It is important in our study of the Word to have our thoughts enter into the thoughts
of the writers of the Bible and to have our thoughts enter into the thoughts of the Holy
Spirit. However, this is only the initial step. Without this step, we cannot study the Bible
at all. But even when we have made this step, we may not be reading the Bible correctly.
The Bible is not made up just of thought. The most important thing about the Bible is that
God’s Spirit is released through this book. Peter, John, Matthew, Mark, and every writer of
the Bible had the same experience: As they were writing the Bible under the inspiration
of the Holy Spirit, they wrote according to a certain train of thought, but at the same time,
their spirits were released along with the release of the Holy Spirit. The world can never
understand that behind the words of the Scriptures there is the Spirit. When the Spirit
is released, the prophets come alive, as it were, and speak to us once again. If we hear a
prophet speaking today, we have to realize that his speaking contains not only words and
thoughts but something else. This something is mysterious, even though within us we
are clear that this “something” is the Spirit. The Bible contains not only thoughts but the
release of the Spirit. Therefore, the basic and most crucial requirement of all in reading
the Bible is to be able to release one’s spirit to touch the spirit of the Bible. We have to
strike the spirit of the Bible with our own spirit before we can understand the Bible.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 43
 比方说，一个顽皮的孩子故意把人家的玻璃窗打破了，那个
人家的主人就出来，很重的责备这个孩子。孩子的母亲知道了
这件事，也把她的孩子责备一顿。在这里我们觉得，那个房主
人责备孩子，和那个母亲责备孩子不一样。外面同样是责备，
但是里面责备的“灵”却不一样。那个房主人的责备是生气，
他的灵是怒气的灵；那个母亲那样责备她的孩子，她在那里有
爱，有教育，也有盼望。她那个责备是有盼望的责备，是有教
育的责备，是充满了爱的责备。那个灵完全不一样。
这不过是一个很浅的比喻。写圣经的灵，比这个强多了。
写圣经的灵乃是永远的灵，写圣经的灵今天还在这里，一
直充满在圣经里。如果我们外面的人被打破了，我们的灵
能出去，就当我们读圣经的时候，不只思想能进入圣经的
思想，并且还能摸着那个灵，摸着当初写圣经时候的灵。
如果你的灵不能出去，不能摸着写圣经者的灵，你就无论
如何不能明白神的话，圣经在你手里就是一本死的书。所
以，话又得说回头，基本的问题是外面的人有没有被破碎。
只有当我们外面的人被破碎，我们的思想才能变作可用，
我们的灵也才能出来，神在这件事上才不会受我们的限制。
所有的难处，就是我们一直拦阻神，连在读圣经的事上我
们都拦阻神，都不能给神自由的路。
话语的执事
神在祂的工作里，一面要我们明白祂的话，这是祂工作的
起点；另一面祂愿意将祂的话一句或者几句摆在我们的灵里，
象一个负担一样，要我们将这一句或者几句的话拿来服事教
会。行传六章四节说，“我们要专心以祈祷传道为事。”在
希腊文里面，“道”是一个名词，“传”也是一个名词。“传
道”这个辞译得更准一点，就是道的执事，话语的执事。“执
事”的意思就是服事。话语的执事，就是用神的话来服事人。
我们的难处是什么？就是里面有话，却不能释放出去。
有的人灵里的确有话，里面有相当重的负担，觉得要把这
个话传出去给弟兄姊妹知道，但是他站在讲台上讲了一句，
里面还是那么重，讲了两句，里面还是那么重；讲了一分钟，
里面还是那么重，讲了一点钟，里面还是那么重。话语不
出去，外面的人不能替他传达里面的负担。他要把里面的
负担传出去，他要把里面的道讲出去，可是他外面的人没
2028 人的破碎与灵的出来 - 第 44 页
Suppose a naughty boy breaks a window of a neighbor’s house and the owner of the
house runs out to scold the child. When the mother finds out, she will scold the child
as well. But there is a different feeling associated with the scolding of the owner than
with the scolding of the mother. Outwardly, both are scoldings. But the “spirits” behind
the scoldings are different. The owner of the house scolds out of anger; his is a spirit
of wrath. The mother’s scolding is filled with love, hope, and education. Her rebuke
is a rebuke of love, a rebuke of hope, and a rebuke for education. The two spirits are
entirely different.
This is a simple illustration. The Spirit behind the writing of the Bible is much
stronger than the kind of “spirit” mentioned above. The Spirit behind the writing of
the Bible is an eternal Spirit. It is still with us today; it forever saturates the Bible. If
our outer man is broken and our spirit is released, our thoughts will not only become
one with the thoughts of the Bible, but our whole being will touch the very Spirit that
is behind the writing of the Bible. If our spirit is not released and we are cut off from
the spirit of the authors of the Bible, we will never understand God’s Word; the Bible
will be a dead book to us. Hence, we are back to the same fundamental issue: The outer
man has to be broken. Our thoughts will become fruitful and our spirit will be free to
flow only when the outer man is broken. Only then will God not be restricted by us. The
problem we face today is that we are constantly frustrating God. Even in the study of
the Bible we frustrate God and limit His freedom.
Ministering the Word
On the one hand, God wants us to understand His Word—this is the beginning of
His work. On the other hand, He desires to place one or two words in our spirit. These
words become a burden to us, and He desires that we minister these one or two words
to the church. Acts 6:4 says, “But we will continue steadfastly in prayer and in the
ministry of the word.” Ministry is service, and the ministry of the word is a service that
serves men with God’s word.
What is our problem? Our problem is that we have the word within us but cannot
release it. Some people have a word and a very heavy burden within their spirit. They
want to convey this word to the brothers and sisters. Yet as they speak on the platform,
the burden is bound within them. After speaking one or two sentences, a minute, or even
an hour, the burden is still not released. The word cannot be released, and the outer man
cannot convey the inward burden. They want to discharge the burden and the message
that is within them, but their outer man cannot provide them with any utterance. No
The Breaking Of The Outer Man And The Release Of The Spirit - Page 44
有给他一句相当的话，怎么说还是那么重。他来的时候担
子是多么重，他去的时候担子还是多么重。这只有一个缘
故，就是他外面的人没有被破碎，外面的人不能帮助里面
的人，反而成了里面的人的拦阻。
如果他外面的人被破碎过，他就自然能说得出来；他里
面有负担、有话，他外面的人的思想会有一句合式的话，
刚刚好来表明他里面的意思。他里面的话一说出去，他里
面的负担就轻了。他觉得越说越轻松，他觉得这是他的工
作，这是用神的话来服事了教会。所以，里面的负担需要
外面的思想给它恰当的话。如果外面的人没有被破碎，外
面的人不顺服里面的意思，外面的人不顺服里面的感觉，
外面的人不顺服里面的灵，那么，外面的人要去摸里面的
感觉却摸不着，要说一句恰当的话却说不出，结果，神就
没有法子从他里面出来，神受了拦阻，神得不着路，教会
也得不着帮助。
我们要记得，外面的人在话语的执事里是一个最大的
拦阻。许多人以为聪明的人有用。这是错误的思想。不
管你多聪明，外面的人绝不能代替里面的人。只有外面
的人被拆毁，被打碎了，就自然而然里面的人能生出思
想来，生出话语来，从外面的人冲出去。就是这个外面
的人的壳子必须被神打破。这个壳子越被打破，灵里的
生命就越能出来。壳子如果留着，灵里的负担就不能出
来，神的生命，神的能力，就没有法子从你身上流到教
会去，你就不能作话语的执事。神的生命和能力，最多
的时候是借着话语供应出去的。你外面的人没有被击打，
没有伤口，你里面的人就没有法子出去。来听你讲道的
人，听见了你的声音，但是摸不着生命。你要给人，但
人还是不能得着。你里面有话，但你外面说不出，外面
的人在那里拦阻你。
主耶稣的事是非常宝贵的，有人摸着祂衣裳的繸子，就
得着祂的能力。主耶稣的衣裳繸子是在祂人的最外面的地
方；在祂人的最外面的地方，也能摸着祂的能力。我们的
难处就是里面有生命，外面流不出生命；里面有话，外面
说不出来；里面有神的工作，外面有了拦阻，没有法子出去。
这就是神在我们身上没有自由的路，神不能从我们身上自
由的出去。
2028 人的破碎与灵的出来 - 第 45 页
matter how much they speak, they feel that the burden remains unchanged. They come
with a burden and leave with the same burden. The only explanation for this is that their
outer man is not broken. Their outer man cannot render any help to their inner man. On
the contrary, it becomes a stumbling block to the inner man.
If our outer man is broken, it is easy to say what we want to say. When we have
a burden or a word within, our outer man will come up with a suitable word to fitly
express our inner thoughts. As soon as the word within us is released, the burden
within us is lifted as well. The more we speak, the lighter we will feel. We will realize
that our work is to serve the church with God’s word. Therefore, the burden within
must be matched by suitable words from our thoughts without. If the outer man is
not broken, it will not yield to the will of the inner man. It will not obey the inner
feeling or the spirit within. When the outer man tries to probe the feeling of the inner
man, it will find nothing. It will not find the necessary and suitable words, and God
will not be released. God will be stalled and blocked, and the church will not receive
any help.
We must remember that the outer man constitutes the greatest hindrance to the
ministry of the word. Many people think that cleverness is somewhat useful. This is
wrong. No matter how clever a person is, the outer man can never replace the inner
man. The inner man will come up with the right thoughts and proper words to flow
out only as the outer man is broken and smashed. The outer shell must be broken by
God. The more this shell is broken, the more the life in the spirit will be released. If the
shell remains, the burden in the spirit will remain, and God’s life and power will not
flow to the church. Such a person will not be able to serve as a minister of the word.
God’s power and life primarily are released through the ministry of the word. If the
outer man is not smitten and does not have any open wounds, the inner man will have
no outlet. Those who come for the message will hear sound only; they will not touch
life. The speaker may be eager to deliver something, but the audience will not receive
anything. He will have the word within him, but he will not be able to speak it out
because his outer man is blocking the way.
We find a precious story in the life of the Lord Jesus. A person touched only the hem
of His garment, and she received His strength. The hem of His garment is the outermost
part of His being. This person could feel His power even in His outermost part. The
problem with us is that we have God’s life within us, but this life cannot flow out. We
have the word within us, but we cannot release this word. We have God’s word within
us, but we have obstacles around us. As a result, this word cannot be released. When
God does not have any freedom in us, He cannot flow freely out of us.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 45
传福音
人常有一个错误的领会，以为人听福音乃是听见道理对
了才相信，或者以为人的情感被激动了所以才相信。但事
实并不是如此；凡只被情感激动而表示信主的人，不会长久；
凡是思想被说服的人，也不会长久。思想可以用，情感也
可以用；但光是思想，光是情感，就不够，因为人得救不
是从情感、从思想来的。一个罪人能俯伏在神面前，就是
因为你那个灵能发出光来，你那个灵能这么一下冲出去，
人就倒下去。所以我们需要一个能出去的灵，才能有福音
传出去。
有一位作矿工的弟兄，他是被神重用的。他写了一本书，
叫作“见与闻，”说到他传福音的经历。我们读这本书的时
候很受感动。他不是一个特别有学问的人，也不是一个特别
有恩赐的人，他是一个很平常的弟兄，但是因为他把自己
完全交给主，主就重用他到这个地步。他的特点在哪里呢？
他的特点就是他的人是被破碎的，他有一个出来的灵。他第
一次讲道，是在二十三岁，也就是他初得救的时候。他在一
个聚会里面听一位传道人讲道，他心里迫切的要救人，他就
请求传道人让他上去讲。可是他一上去，一句话也讲不出。
他心里充满了救人灵魂的热火，眼泪象潮水那样涌出来，最
后，他喊着讲了两三句话。那时，神的灵充满了聚会的地方，
人都感觉到自己的罪和失丧的情形。在这里有一个人，他虽
然年纪轻，但他外面的人是被破碎的，他没有多少话，但他
的灵出来了，人也就得救了。他一生救了很多人。我们读他
的历史，就知道这个人是有灵出来的人。
这就是传福音的路。传福音的路就是灵的出来。外面的
人的刚硬没有了，外面的人是破碎的，所以灵能出来。你
每一次看见人还没有得救，你就觉得非救他不可，你的灵
就能出去。这是基本的问题。传福音纯粹是在乎外面的人
被破碎，里面的灵能够出来摸着人。是你的灵出去把人的
灵碰一下，是神的灵出去把人黑暗的灵点一下，人就莫名
其妙的得救了。如果你那个外面的人捆住灵，神在你身上
就没有路，福音在你身上就没有路。我们一直注意对付外
面的人，就是因为所有的难处都在我们这个人身上。我们
这个人没有受对付，道理再背得多一点也没有用。能救人
2028 人的破碎与灵的出来 - 第 46 页
Preaching the Gospel
Many people have the wrong concept that a man believes in the gospel because he
has heard the right teachings, or because he is touched in his emotion. But this is far
from the truth. Those who base their acceptance of the Lord on emotional impulses
will not last, nor will those who are convinced by persuasion in the mind. There is
nothing wrong with using the mind and the emotion, but these things are not enough.
A man is not saved through emotion and thought. A sinner falls at the Lord’s feet
because the speaker’s spirit has released light through his speaking. As soon as our
spirit gushes out, others are struck. This is the reason we need a released spirit to
preach the gospel.
A coal miner was greatly used by the Lord in preaching the gospel. He wrote a book
entitled Seen and Heard in which he described his experience with the gospel. We
were deeply touched by this book. This brother was not an educated or gifted man;
he was only an ordinary brother. But his absolute consecration to the Lord became
the basis for the Lord to use him greatly. Do you know what was so special about him?
He was a broken man. His spirit could be released easily. He started to preach at the
age of twenty-three, when he first experienced salvation. In one meeting the word of
a preacher kindled a burning desire within him to save souls. He asked to be allowed
to speak. After he stood up, he was unable to say anything, even though his heart
was burning with fire for lost souls. His tears came down like a torrent. In the end he
could only utter one or two sentences. God’s Spirit filled the meeting, and everyone
was convicted of his own sin and waywardness. Here was a man who, in spite of his
young age, was broken in the outer man. He did not have much to say, yet his spirit
was released and men were saved. He led many people to salvation during his lifetime.
When we read his biography, we sense that he was a man with a released spirit.
This is the way to preach the gospel. The way to preach the gospel is to release the spirit.
When the hardness of the outer man is removed and the outer man is broken, the spirit is
released. If the very sight of an unsaved person compels us to do something to save him,
it means that our spirit is released. This is the basic issue. The preaching of the gospel has
everything to do with the breaking of the outer man. When the outer man is broken, our spirit
will be released and will touch others. It is our spirit that reaches others’ spirits. It is God’s
Spirit that touches the darkened spirit of man. When this happens, a man is saved, and no
reason can account for this change. However, when the outer man chokes the spirit, God does
not have a way through us and the gospel will not be released. We always have to pay attention
to the matter of the breaking of the outer man because all of our problems lie in the outer
The Breaking Of The Outer Man And The Release Of The Spirit - Page 46
的，是我们的灵摸着人的灵。我们的灵如果摸着人的灵，
这个人非仆倒在神面前不可。我们的灵如果能大大的释放
出去，人就没有法子不俯伏在神面前。
神在这些年间是走恢复的路。神不愿意人相信得救了，
过多少年才对付罪，过多少年才奉献，过多少年才听见呼
召跟从主。主正在走恢复的路，福音也得恢复，福音的果
子也得恢复。应该是人一相信就从罪恶里出来，人一相信
就完全奉献给主，人一相信就打破玛门的力量，就象在福
音书里，在使徒行传里，主当初所拯救的人一样。如果福
音是走恢复的路，那么传福音的人必须让主在他身上有通
达的路。
我们相信，在主走恢复的路的时候，恩典的福音要和天
国的福音合为一个。在福音书里，天国的福音和恩典的福
音没有分别，到了后来，好象听见恩典福音的人没有听过
天国的福音，好象恩典的福音和天国的福音是两个。但是
到了一个时候，恩典的福音仍旧要和天国的福音合一，接
受主的人也就是撇下一切的人，接受主的人也就是完全奉
献给主的人。人的得救，不是贫穷的得救，而是厉害的得
救，彻底的得救。
这样，我们就得在主面前低下头来说，福音要恢复，传
福音的人也要恢复。要福音能进到人中间去，就要让神从
我们身上出去。传福音需要更大的能力，也就需要付上更
大的代价。如果我们盼望福音能被恢复，如果我们盼望传
福音的人能被恢复，我们就必须把一切都摆上，对主说，
“主！我把我自己一切都摆上，我盼望你在我身上有路，
我盼望教会在我身上也有路；我盼望我不作拦阻你的人，
我盼望我不作拦阻教会的人。”
主耶稣从来不是神的限制，祂从来没有限制过神。将近
二千年来，神在教会里一直作工，要作到一个地步，教会
也不是神的限制。基督如何完全彰显神，而不是神的拦阻，
教会也要如何完全彰显神，而不是神的拦阻。神一步一步
的教训，神一步一步的对付，神一次又一次在祂儿女身上
2028 人的破碎与灵的出来 - 第 47 页
man. If we, the person, are not dealt with, it is useless for us to memorize more teachings. The
only thing that will bring salvation to men is for our spirit to touch others’ spirits. If our spirit
touches others’ spirits, they will fall on their face before God. If our spirit is discharged in a
strong way, they will have no choice but to prostrate themselves before the Lord.
During these years God has been taking the way of recovery. God does not want to see
a saved person wait for many years before he deals with his sins. He does not want to see
him wait for many years before he consecrates himself to the Lord or answers the Lord’s
call to follow Him. The Lord is taking the way of recovery. The gospel has to be recovered,
and the fruit of the gospel has to be recovered as well. As soon as a man is saved, he should
be delivered from sin and should consecrate himself absolutely to the Lord. As soon as he
is saved, he should break the power of mammon in him. He should be like the ones who
were saved by the Lord in the Gospels and in Acts. If the gospel is indeed to be recovered,
the preachers of the gospel must allow the Lord to cut a free way through them.
We believe that as the Lord takes the way of recovery, the gospel of grace will
become one with the gospel of the kingdom. In the Gospels we see no separation
between the gospel of the kingdom and the gospel of grace. Later, it seems as though
those who heard the gospel of grace did not have a chance to hear the gospel of the
kingdom. The gospel of grace seems to have been separated from the gospel of the
kingdom. But the time will come when the gospel of grace will become one with
the gospel of the kingdom once again. Those who receive the Lord will also give up
everything for Him. Those who accept Him will also consecrate everything to Him. Men
will no longer be saved in a poor way but in a strong and thorough way.
We have to humble ourselves before the Lord and say, “The gospel needs to be
recovered, and the ones who preach the gospel also need to be recovered.” In order for
the gospel to reach men, we have to allow God to work through us. A greater power is
needed for the preaching of the gospel. Even so, a greater price needs to be paid. If we
expect both the gospel as well as the ones who preach the gospel to be recovered, we
have to give everything to the Lord and say, “Lord, I give my all to You. I pray that You
will find a way through me. I pray that the church will also find a way through me. I do
not want to hinder You or the church.”
The Lord Jesus was never a limitation to God. He never limited God in any way.
Throughout the past two thousand years God has been working in the church. The
goal is for the church to eventually not be a limitation to Him either. Just as Christ was
God’s manifestation rather than His limitation, the church should be His manifestation
rather than His limitation. God has been teaching, buffeting, stripping, and smiting His
The Breaking Of The Outer Man And The Release Of The Spirit - Page 47
剥夺，神一次又一次在祂儿女身上击打，神就是这样对付
教会，神一直这样作，要作到有一天，使教会不是神的拦
阻，而是神的彰显。我们今天只得低下头来说，“主啊！
我们惭愧；主啊，我们耽误了你的工作，我们拦阻了你的
生命，我们拦阻了你的福音，我们拦阻了你的能力。”我
们每一个都要对神说，“神啊！我把我所有的都摆上，我
盼望你在我身上有路。”如果我们盼望福音有彻底的恢复，
我们自己就得有彻底的奉献。愚昧的就是我们只觉得我们
传福音的能力赶不上当初教会的能力，而忘记了当初的奉
献和我们的奉献不一样。福音要被恢复，奉献就得恢复，
两方面要一样的彻底。盼望神在我们身上有路可以出去。
2028 人的破碎与灵的出来 - 第 48 页
children continually. This is how He deals with the church. He will continue this work in
the church until the church no longer is a limitation to Him but a manifestation of Him
instead. Today we can only bow down our heads and say, “Lord! We are ashamed that
we have delayed Your work. We have frustrated Your life, Your gospel, and Your power.”
Each one of us has to say to the Lord, “I give my all to You. I pray that You will have a
way through me.” If we want to see an absolute recovery of the gospel, we have to have
an absolute consecration. It is foolish to only lament the fact that our gospel is not as
powerful as that of the early church. We have to acknowledge that our consecration is
not as absolute as the consecration of the early church. In order to recover the gospel,
we have to recover the consecration; both have to be absolute and thorough. May the
Lord find a way through us.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 48
 第六篇
破碎与管治
奉献与管治
我们要外面的人被破碎，就需要在主面前有奉献；但是，
我们的奉献解决不了所有的问题。奉献只是表示我们这一
边的意思，表示我们愿意无条件、无保留、无限制的奉献
给神。我们可以在五分钟、一分钟之内将自己交在神手里，
但这并不是说，神在五分钟、一分钟之内就把我们这个人
对付好了。我们愿意完全的奉献，不过是说我们在属灵的
路上刚刚起头走，并不是说神已经作好了祂的工作。所以
一个人能不能被神用，奉献还不是一切的条件。有了奉献，
还要有圣灵的管治。圣灵的管治是非常要紧的事。这和我
们能不能被神用发生极大的关系。需要我们的奉献加上圣
灵的管治，然后才有可用的器皿。没有奉献，圣灵的管治
在许多时候就有困难；但奉献也不能代替圣灵的管治。所
以我们要注意圣灵的管治。
奉献乃是我们在我们所得着的光里来把我们自己奉献给
神，管治乃是圣灵在祂的光里来对付我们。奉献只能照着
我们所领会到的来奉献，只能照着我们属灵的眼睛所能看
见的来奉献。到底我们的奉献包括有多大，老实说，我们
自己都不知道。我们不是充满了无限亮光的人，我们的光
非常有限。我们认为得着最大的光的时候，从神看过来可
能还是黑暗。我们凭着自己的光所奉献给神的，永远不能
满足神的要求。换句话说，神的要求超越过我们所能奉献
的。我们的奉献不能满足神的心，因为我们知道的有限，
我们的光有限。但是，圣灵的管治就完全不一样。圣灵的
管治是神在祂自己的光中看我们有什么需要。不是我们看，
是神看。神知道我们有某种的需要，神就借着祂的灵在环
境里替我们安排某种的遭遇，来把我们外面的人拆毁。所
以，圣灵的管治远超过我们的奉献，并且是超越过不知道
多少倍，这里面有极大的差别。
2028 人的破碎与灵的出来 - 第 49 页
CHAPTER SIX
BREAKING AND DISCIPLINE
CONSECRATION AND DISCIPLINE
In order for our outer man to be broken, we need to consecrate ourselves to the Lord.
Consecration, however, does not take care of all the problems. It is only an expression of
our intention to willingly give ourselves unconditionally, unreservedly, and unequivocally
to God. We can consecrate ourselves to God in just a few minutes. This willingness to offer
ourselves unreservedly to Him only constitutes the initial step in our spiritual journey. It
does not mean that God has finished all of His work with this one step. Whether or not a
man can be used by God does not depend on consecration alone. After consecration there
is still the need of discipline from the Holy Spirit. This is very important, and whether or
not we will become useful to God depends a great deal on this. The discipline of the Holy
Spirit must be added to our consecration before we can become a useful vessel to the
Lord. Without consecration, it often will be hard to go on with the discipline of the Holy
Spirit. However, consecration alone cannot replace the Spirit’s discipline. Therefore, we
have to turn our attention to the matter of the Spirit’s discipline.
In consecration we offer ourselves to God according to the light we have received. In
disciplining us the Holy Spirit deals with us according to the light that He dispenses to us.
We can only consecrate according to what we know. We can only consecrate according
to what we can see with our spiritual eyes. In reality even we do not know how much is
included in our consecration. The amount of light we have received is not infinite; our
light is very limited. Even when we think that we have the greatest light, God’s eyes still
may find us in darkness. What we consecrate to God according to our perceived light will
never satisfy His demand. In other words, God’s demand is always higher than what we
can offer. Our consecration cannot satisfy God’s heart because our knowledge is limited
and our light is limited. But the discipline of the Holy Spirit is altogether different; it
evaluates our need in God’s own light. It is not what we see, but what God sees. He knows
that we have certain needs, and He operates through His Spirit in the environment for us
to experience these things, the purpose of which is to break our outer man. Therefore,
the disciplining work of the Holy Spirit goes far beyond our consecration. It is many times
greater than our consecration. There is a big difference here.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 49
 圣灵的工作乃是根据于神的光，圣灵的工作是照着神所
看见的来作。所以只有圣灵的管治才是彻底的、完全的。
我们自己是莫名其妙，到底我们该遭遇什么，我们不知道。
就是我们拣选最好的时候，还是充满了错误。我们自己以
为这是我们所需要的，常常不是神所认为我们需要的。我
们这一边所看见的，也许不过是千万分之一，但是圣灵在
那一边替我们安排的时候，祂是按着神的光来安排的。圣
灵所安排的管治，是远超过我们的思想的。许多时候，我
们没有预备得着这个管治，我们也以为根本没有这个需要，
所以当圣灵的管治临到我们身上，就叫我们惊奇骇异。圣
灵在环境里所安排给我们的，不是我们所料想得到的。有
许多圣灵的管治都是突然而来的，好象神没有预先通知我
们，就给我们一个相当大的击打。我们自以为活在光中，
但神看这是非常微细的光，甚至神不以为是光，而圣灵是
以神的光来对付我们。我们想我们认识自己的情形，但事
实上我们不认识，只有神认识。从我们接受祂起，祂就替
我们安排我们的遭遇。祂所安排的都与我们有最大的益处，
因为祂认识我们，祂知道我们的需要。
圣灵在我们身上的工作，有积极的部分，也有消极的部
分；有建立的部分，也有拆毁的部分。我们重生以后，圣
灵住在我们里面了，但是我们外面的人叫祂不得自由，好
象人穿了一双又硬又窄的新鞋，反而不能走路。外面的人
给里面的人难为，里面的人不能支配外面的人。因此从我
们得救的时候起，神就要对付我们外面的人，破碎我们外
面的人。神对付我们这个外面的人，不是用我们所认为需
要的方法，乃是祂看我们需要什么，祂看我们这个人在什
么地方过分的强，在什么地方是我们里面的人所不能支配
的，祂就按着祂所知道的来对付我们。
圣灵破碎我们外面的人的方法，不是借着叫我们里面的人刚
强，不是借着叫我们里面的人多得恩典。这不是说不要里面的
人刚强，乃是说神对付我们外面的人，另有祂的方法。圣灵是
借着外面的事来叫我们外面的人衰微。如果要里面的人来对付
外面的人，这不大容易，因为这两个性质不一样，里面的人不
容易叫外面的人受伤，里面的人不容易叫外面的人受击打。但
是，外面的人和外面的事的性质是一样的，外面的人很容易受
外面的事的影响。外面的事能叫外面的人受击打，外面的事能
2028 人的破碎与灵的出来 - 第 50 页
The work of the Holy Spirit is based on the light of God. The Spirit works
according to what God sees. Therefore, only the discipline of the Holy Spirit is
thorough and complete. We often are ignorant in ourselves; we do not know what
we need to go through. Even our wisest choices are full of errors. What we think we
need often is not what we actually need according to God. What we see from our side
may only be a tiny fraction of the whole picture. The Holy Spirit, however, orders
things for us according to God’s light. The discipline of the Holy Spirit far exceeds
what our mind can fathom. We often are not prepared for a certain discipline, and
we think that there is no need for it. When the Spirit’s discipline does come upon
us, we are taken by surprise. What the Spirit has ordered for us in the environment
is not what we expected. Much discipline from the Holy Spirit comes without any
warning from God. Suddenly we are struck with a heavy blow. We may think that we
are living under God’s light, but to God this light may be a very feeble flicker. He may
not even consider it as light at all. The Holy Spirit, however, deals with us according
to God’s light. We think that we know our condition, but actually we do not. Only God
knows us. From the time we accepted Him, He has been ordering our environment.
Everything that He has ordered is for our greatest benefit because He knows us and
He knows our needs.
The work of the Holy Spirit in us has a positive aspect and a negative aspect to it.
There is a building-up aspect and a tearing-down aspect. After we are regenerated, the
Holy Spirit lives in us, yet our outer man limits His freedom. This is like a man wearing
a pair of new shoes; the shoes are too stiff and tight, and he finds it difficult to walk
in them. The outer man gives the inner man a difficult time. The inner man cannot
control the outer man. This is the reason that God has been dealing with our outer man
and breaking it from the day we were saved. God does not deal with our outer man
according to our perceived need but according to our need as He sees it. He finds out
what is tenacious in us and what is beyond the control of the inner man, and He deals
with us according to what He knows.
The Holy Spirit does not deal with our outer man by strengthening our inner man.
He does not deal with it by supplying our inner man with more grace. This does not
mean that the inner man does not need to be strengthened. It means that God has a
different way of dealing with the outer man. The Holy Spirit diminishes our outer man
by means of outward things. It is not too easy to tackle the outer man with the inner
man, because they are of different natures. It is hard for the inner man to bruise or
crush the outer man. The nature of the outer man corresponds to the nature of outward
things; the outer man is easily affected by the outward things. The outward things
The Breaking Of The Outer Man And The Release Of The Spirit - Page 50
叫外面的人痛，外面的事能伤外面的人，远过于里面的人所能
作的。神是用外面的事来对付我们外面的人。
圣 经 上 说，“ 两 个 麻 雀， 不 是 卖 一 分 银 子 么？”（ 太 十
29。）又说，“五个麻雀，不是卖二分银子么？”（路十二 6。）
一分买两个，两分买五个，这是很便宜的，第五个是加给你的，
是不要钱的，但是，“若是你们的父不许，一个也不能掉在地
上。”（太十 29。）圣经又说，“就是你们的头发，也都被
数过了。”（30。）“数过”译作“号过”更准确，不只每一
根都数过，并且每一根都是编过号的。因此，我们就可以明白，
在基督徒身上所有的环境，都是神安排的，没有一个环境是我
们偶然遇见的。神要我们看见，一切都在祂的安排之下。
神安排这一切的时候，是根据于祂所知道的我们的需要。
祂知道怎样能与我们里面的人最有益处，怎样能把我们外
面的人拆毁干净。祂知道某一件外面的事可以拆毁我们外
面的人，就叫我们一次遇见，两次遇见，接二连三的遇见。
你要在神面前看见，过去这五年十年，你所遇见的事，都
是神替你安排，来教育你的。你如果埋怨谁害了你，你就
太不认识神的手；你如果以为自己命运不好，你就根本不
认识圣灵的管治。我们要记得，我们身上所有的事，都是
神的手量好了给我们的，这一切都是与我们最有益处的。
我们自己也许不会挑选这个，但是神知道这与我们最有益
处。如果不是神安排这些管治，我们不知道已经落到什么
地步。这些安排是保守我们干净，把我们摆在祂的路上。
这些安排是最好的，神不能给我们比这些更好的。许多人
不能顺服，口里有埋怨，心里有反感，这是很愚昧的事。
我们要记得，这一切都是圣灵所量给我们的，都是最好的。
一个人一得救之后，圣灵就开始作这些事。但圣灵要能
自由的作这些事，还要等到一个时候。什么时候圣灵才能
自由的作呢？要等我们奉献。人得救的那一天，就是圣灵
开始给我们管治的时候；人奉献的那一天，就是圣灵自由
的给我们管治的时候。人得救以后，虽然还没有奉献，还
是非常爱自己，很少爱主的心，但是你不能说圣灵的管治
没有在他身上，圣灵还是在那里安排，圣灵还是借着各种
事情要带他到神面前去，要把他外面的人打破。不过，在
这样一个没有奉献的人身上，圣灵并没有自由的作。是当
一个人蒙了神的光照，把自己奉献给神之后，圣灵才自由
2028 人的破碎与灵的出来 - 第 51 页
can crush, inflict pain, and bruise the outer man much better than the inner man can.
Therefore, God deals with our outer man with outward things.
Matthew 10:29 says, “Are not two sparrows sold for an assarion?” Luke 12:6 says,
“Are not five sparrows sold for two assaria?” One assarion buys two sparrows, and two
assaria buy five. This is cheap. The fifth one is a bonus; it is free. Yet, “not one of them
will fall to the earth apart from your Father” (Matt. 10:29). The Bible also says, “Even
the hairs of your head are all numbered” (v. 30). Not only are all the hairs counted; they
are numbered. This leads us to realize that everything that happens to a Christian is
under God’s ordering. No environment comes to us by accident. God wants us to see
that everything is under His sovereign arrangement.
God arranges all these things according to our need as He sees it. He knows what is
best for our inner man and how best to break and dismantle our outer man. He knows
that a certain thing will break our outer man, and He orders it to come upon us once,
twice, and again and again. We have to see that all the things we have encountered
during the past five or ten years have all been under God’s ordering and are for our
education. If we murmur against any person, we are indeed ignorant of God’s hand. If
we think that it was bouts of bad luck, we have no idea what the discipline of the Holy
Spirit is. We have to remember that all the things that come upon us are measured by
our God’s hand. All these are for our good. We may not know to choose them, but God
knows that they are for our good. I am not sure what misery we would have fallen into
had it not been for such discipline from God. Such arrangements keep us pure; they
preserve us in God’s pathway. They are the best for us. God can give us nothing better.
Many people cannot submit themselves. They murmur with their mouth and resent in
their heart. This is indeed foolish. We have to remember that everything is measured to
us by the Holy Spirit and is the best that it can be.
As soon as a person is saved, the Holy Spirit begins this work. But a period of time
has to lapse before He can gain full liberty through this work. When does the Holy Spirit
have the full liberty? It is when we consecrate ourselves. The day that a man is saved is
the day that the Holy Spirit begins the disciplining work, and the day that he consecrates
himself is the day that the Holy Spirit has the full freedom to perform such a work. After a
man is saved and before he is consecrated, he still loves himself dearly and has little love
for the Lord. One cannot say that the Holy Spirit is not disciplining him; He does order
things to bring him to God and to break his outer man. But with an unconsecrated man,
He does not have the full liberty to do this work. After a man is enlightened by God and
has consecrated himself to God, the Holy Spirit will have the liberty to do His work. At a
The Breaking Of The Outer Man And The Release Of The Spirit - Page 51
的作。你到了一个地步，觉得你这个人不能凭着自己活，
不能为着自己活，你在你那一边所有的微细的光中，来到
神面前说，“我把我自己奉献给你；生也好，死也好，我
把我自己奉献给你。”这样，圣灵在你身上的工作就要加
强。奉献是要紧的，奉献能让圣灵自由的作，不受限制的
作。所以你不要希奇，为什么当你奉献之后，有许多遭遇
都是在你理想之外的。这没有别的，因为你曾将你自己无
条件的交在主的手里，因为你曾对主说，“主！按着你的
看法，把对我最有益的事作成功在我身上。”你这样奉献
之后，圣灵就自由的作在你身上，没有顾忌的作在你身上。
我们不走主的路则已，我们要走主的路，就绝对要注意圣
灵管治的工作。
最大的受恩之法
一个基督徒自从得救那天起，神一直给他恩典来造就他。
人从神面前得着恩典，有许多方法，这些方法我们叫它作
受恩之法。象祷告就是一个受恩之法，因为我们借着祷告
能到神面前去得恩典；听道也是一个受恩之法，因为我们
借着听道能到神面前去得恩典。“受恩之法”这个说法相
当好，教会这几百年来都接受这个说法。我们需要有受恩
之法来接受恩典。我们自从作基督徒起，天天的生活都是
一个受恩之法又加上一个受恩之法，再加上一个受恩之法。
这就是说，我们聚会，我们听道，我们祷告，我们这样，
我们那样，我们都能从中得着恩典。在这里我们要注意一
件事，就是有一个最大的受恩之法，是我们所不可忽略的，
这就是圣灵的管治。也就是说，在基督徒的生活中，大部
分的受恩之法是在圣灵的管治里。你的祷告，你的读经，
你的聚会，你的听道，你的等候，你的默想，你的赞美，
你所有的受恩之法，都不及圣灵的管治这一个受恩之法。
神给我们这么多的受恩之法，没有一件比圣灵的管治更要
紧。圣灵的管治是最大的受恩之法。
我们回头去查看我们的受恩之法，就知道我们在神面前
到底走了多少路。如果我们属灵的长进光是靠着祷告，或者
光是靠着听道，光是靠着读圣经；如果我们主要的受恩之法
不过是这一些的话，我们就已经失去了一个最主要的受恩之
法。我们天天所经过的事，无论是在家庭里的，在学校里的，
2028 人的破碎与灵的出来 - 第 52 页
certain point, a man will feel that he can no longer live by himself or for himself. Under
the feeble light that he apprehends, he will come to God and say, “I consecrate myself
to You. Whether the outcome is death or life, I will consecrate myself to You.” When this
happens, the Holy Spirit’s work in him will be intensified. Consecration is important.
Through consecration we allow the Holy Spirit to have the full and unconditional
freedom to do His work. We should not be surprised when many things come upon us
unexpectedly after we have consecrated ourselves. The only reason for such things to
come upon us is that we have committed ourselves unconditionally to the Lord. We
have said, “Lord, accomplish in me what is most profitable in Your sight!” Because we
consecrated ourselves in this way, the Holy Spirit is free to do His work in us without
concern for resistance on our part. Either we do not take the Lord’s way at all, or if we do,
we have to pay the utmost attention to the disciplining work of the Holy Spirit.
THE GREATEST MEANS OF RECEIVING GRACE
From the day a person is saved, God has been edifying him through the impartation
of grace. A man can receive grace from God through many ways. We call these ways the
means of receiving grace. For example, prayer is a means of receiving grace because we
can go to God and receive grace through prayer. Listening to a message can also be a
means of receiving grace because we can go to God and receive grace through listening.
The expression means of receiving grace, or simply means of grace, is a good expression.
The church has been using this expression for hundreds of years. We receive grace
through means of grace. From the day we became a Christian, our daily life has been
one in which we receive one means of grace after another. Our meetings, our listening
to messages, our prayer, and many other things we do are means by which we obtain
grace. Here we would like to point out one thing: The greatest means of receiving grace,
one which we should never neglect, is the discipline of the Holy Spirit. The chief means
of receiving grace in the Christian life is the discipline of the Holy Spirit. No other means
of grace, such as prayer, Bible study, meeting together, listening to messages, waiting,
meditation, or praise, can match this means of grace—the discipline of the Holy Spirit.
Of all the means of grace that we receive from God, none is more important than this.
The discipline of the Holy Spirit is the greatest means of receiving grace.
When we look back and examine our experience of the various means of grace,
we will get an idea of how much we have gone on with God. If our spiritual progress
has been through prayer, listening to messages, and reading the Bible alone, we have
missed the chief means of receiving grace. All the things that come upon us every day
in the family, in our school, in our work, or even on the street are arranged by the
The Breaking Of The Outer Man And The Release Of The Spirit - Page 52
在工厂里的，甚至走在路上遇见的，这各种各样的事，都是
圣灵在那里为我们安排，为的是叫我们得着最高的帮助，得
着最大的益处。如果这些益处我们没有得着，如果我们不知
道这个最大的受恩之法，没有接受这个最大的受恩之法，这
就是最大的损失。圣灵的管治是非常重要的，是基督徒一生
中最主要的受恩之法。读圣经不能代替圣灵的管治，祷告不
能代替圣灵的管治，聚会不能代替圣灵的管治，各种各样其
他的受恩之法都不能代替圣灵的管治。我们需要祷告，我们
需要读圣经，我们需要听道，我们需要各种各样的受恩之法，
这些都是极宝贵的，但是，没有一样能代替圣灵的管治。如
果我们在圣灵的管治这一方面没有学习，我们一定作不好基
督徒，也一定没有法子事奉神。听道可以叫我们里面得喂养，
祷告可以叫我们里面得苏醒，读神的话可以叫我们里面得滋
润，帮助别人也可以叫我们的灵得释放；但是，如果我们外
面的人仍然那样强，那么，人遇见我们的时候，就遇见搀杂，
就觉得我们这一个人不是干净的。人一面觉得你的热心，一
面又觉得你的搀杂；一面觉得你实在爱主，一面又觉得你也
爱你自己；一面觉得在这里有一个宝贵的弟兄，一面又觉得
在这里有一个刚硬的弟兄，外面的人没有被拆毁。我们得着
造就，不只在听道的时候，不只在祷告的时候，不只在读经
的时候，我们最大的造就，是在圣灵的管治里面。
所以在我们这一边需要一个完全的奉献，但绝不可以认为奉
献能代替圣灵的管治。要知道奉献乃是给圣灵一个机会自由去
作。你说，“主！我把自己交在你手里，让你自由去作。主！
你觉得我需要什么，你就给我什么。”我们对于圣灵所安排的，
如果能服得下来，我们就要得益处。就是这个服得下来叫我们
得益处。我们如果服不下来，一直和神闹意见，常常要凭着自
己作，那么，无论怎么作，路总是不正直的。在我们这一边，
基本的问题就是能不能没有条件的，没有限制的，没有保留的
将自己交给神，让神自由的对付我们。如果我们明白神一切的
安排都是为着我们最高的益处，就是使我们感觉为难的事，也
都是我们的益处，我们肯把自己那样的交给神，我们就要看见
圣灵利用各方面的事来对付我们这个人。
各样的对付
2028 人的破碎与灵的出来 - 第 53 页
Holy Spirit for our highest good and profit. If we have not received profit from them
and if we remain ignorant and closed to this greatest means of grace, we will suffer
the greatest loss. The discipline of the Holy Spirit is too crucial; it is a Christian’s
main means of receiving grace throughout his life. Our reading of the Bible cannot
replace the discipline of the Holy Spirit. Our prayer cannot replace the discipline
of the Holy Spirit. Our meetings cannot replace the discipline of the Holy Spirit. No
other means of grace can replace the discipline of the Holy Spirit. We need to pray, to
study the Bible, to listen to messages, and to have all kinds of means of grace. They
are all precious, but none of them can replace the discipline of the Holy Spirit. If we
have not learned the proper lessons in the discipline of the Holy Spirit, we cannot be
proper Christians and can never serve God. Listening to messages can nourish our
inner being. Prayer can revive us inwardly. Reading God’s Word can refresh us within.
Helping others can release our spirit. However, if our outer man remains strong,
others will encounter mixture when they encounter us; they will realize that we are
not that pure. On the one hand, they will feel our zeal; on the other hand, they will
sense our mixture. On the one hand, they will see that we do love the Lord; on the
other hand, they also will know that we love ourselves. On the one hand, they can
say that here is a precious brother; on the other hand, they have to say that here is a
stubborn brother. The outer man is not yet broken. We are edified not only when we
pray, listen to messages, and study the Bible. Our greatest edification comes when we
are under the discipline of the Holy Spirit.
We need an absolute consecration on our side. But we can never assume that
consecration can replace the discipline of the Holy Spirit. Consecration affords the
Holy Spirit a chance to work on us freely. We should say, “Lord, I commit myself to Your
hand. I allow You to work freely. Lord, give me what You think I need.” If we yield to
the arrangement of the Holy Spirit, we will reap the benefit. The very act of yielding
will bring us benefit. But if we do not yield, instead arguing with God and walking
according to our own will, we will end up taking the crooked path no matter what way
we take. The basic issue is whether or not we can give ourselves to God unconditionally,
unreservedly, and unequivocally for Him to deal with us freely. If we realize that all
of God’s arrangements are for our highest good, including those things that bring us
embarrassment, and if we are willing to give ourselves to God in this way, we will find
the Holy Spirit dealing with us in many things.
ALL KINDS OF DEALINGS
The Breaking Of The Outer Man And The Release Of The Spirit - Page 53
 有的人特别在某些东西上得不着释放，主就在他的东西上
特别对付他，一件过一件的对付他，连衣服饮食那些最细微
的东西，神都不放松。圣灵是何等仔细，祂不忽略一件东西。
你爱一件东西，你自己还不知道，祂却知道，祂会对付，对
付得非常仔细。到有一天，这些东西被拆光了，你就得着释
放，得着完全的自由。有许多人，圣灵是在某些事情上来对
付他，他所舍不得的事，主一件一件不放松的对付。在这些
对付里面，我们能看见圣灵是何等周到，我们自己所没有想
到的事，我们自己所忘掉的事，主都想到，主都没有忘掉。
神的工作是完全的。没有达到完全，神不停止祂的工作。没
有达到完全，神不满意。有的时候，神要借着人来对付你，
安排你所生气的人，安排你所妒忌的人，或者安排你所看不
起的人来对付你，也常常安排你所爱的人来对付你。在你没
有受对付之前，你还不知道自己是多污秽，多搀杂；你受了
神的对付，你才看见你的搀杂是何等的多。已往你还以为你
是完全为着主，等到受了圣灵的管治，你才知道许多外面的
事对于你的影响有多么大。
有的时候，祂对付我们的思想。因为我们的思想混乱，
我们的思想野蛮，我们的思想凭着自己，我们的思想没有
约束，我们常常自作聪明，我们以为什么都晓得，我们常
常觉得自己比别人想得更周到，所以，主让我们一次碰壁，
二次跌倒，叫我们不敢乱用我们的思想。我们如果大蒙恩
典，我们就要怕自己的思想象怕火一样。手一碰到火，立
刻就收回来；我们一碰到自己的思想，也立刻就退回说，
这不是我所该想的，我怕我的思想。或者神在环境里有各
种各样的安排，来对付我们的情感。有的人情感过分强烈，
他觉得快乐的时候，没有法子叫他停下来；他觉得苦闷的
时候，没有法子叫他得安慰；他整个人都生活在情感里。
他如果觉得苦闷，就没有法子叫他唱诗；他如果觉得快乐，
就没有法子叫他不轻浮；快乐引他到轻浮，苦闷引他到懒
惰，他完全受情感的支配。当他活在情感里的时候，他以
为情感是对的。因此，神要借着各种各样的环境来对付他
的情感，叫他忧愁也不敢忧愁，快乐也不敢快乐，他这个
人只能靠着神的恩典活着，只能靠着神的怜恤活着，不能
靠着他的情感活着。
2028 人的破碎与灵的出来 - 第 54 页
Some people are particularly bound by certain things. The Lord deals with them in
those particular things. He deals with them item by item, including such minute details
as their food and clothing. God will not let them go. How fine the Holy Spirit is! He does
not neglect anything. We may love a certain thing without even realizing it ourselves.
Yet God knows, and He will deal with us in a very detailed way. When all these things
are taken away, we will be completely free. The Holy Spirit deals with many people
by touching certain things. He goes after their cherished items relentlessly. Through
such dealings, we begin to appreciate the way the Spirit attends to all the details. Even
things that we have missed and forgotten are picked up by the Lord. He never forgets
anything. God’s work is perfect. He will not stop working until He reaches perfection.
He will not be satisfied until He reaches that point. Sometimes God deals with us
through men. He puts men around us whom we hate, envy, or despise and deals with
us through them. He also puts lovable men around us to deal with us. Before we pass
through the dealings, we have no realization of how filthy and impure we are. After we
pass through His dealings, we will see how impure we are. We think that we are totally
given to the Lord. But after we pass through the discipline of the Holy Spirit, we will
realize how much outward things affect us.
Sometimes God touches our thoughts. Our thoughts are confused, wild, self-
motivated, and undisciplined. We think that we are clever, that we know everything,
and that we can think of things that others cannot think of. Because of this, the
Lord allows us to make mistakes and stumble again and again so that we would be
wary of our own thoughts. If we find great grace in the Lord, we will shy away from
our thoughts as much as we shy away from fire. As soon as the hand touches fire, it
pulls back. In the same way as soon as we touch our thoughts, we turn back and tell
ourselves, “This is not what I should think. I fear my own thoughts.” Sometimes God
deals with our emotions through ordering various circumstances for us. Some people
are too strong in their emotions. When they are happy, they cannot stop rejoicing.
When they are depressed, they cannot be comforted. Their whole life revolves around
their emotions. If they are sad, no one can make them sing. If they are happy, no one can
make them sober. Their happiness drives away their sobriety, and their sadness leads
them into passivity. They are fully manipulated by their own emotions. Because they
live in their emotions this way, they even justify their own emotions. For this reason
God has to deal with their emotions through all kinds of circumstances. They have to be
so dealt with that they dare not be sad or happy any longer; they can only live by God’s
grace and mercy, not by their own emotion.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 54
 有的人的难处特别是在思想上，有的人的难处特别是在
情感上。不过，这种反常的思想或者反常的情感，并不是每
一个人都有的；（虽然有这种情形的人也不在少数；）外面
的人最大的难处，最普遍的难处，是在意志。因为我们的意
志没有被对付，我们的情感才变作难处，这个根是在我们的
意志里。因为我们的意志没有被对付，我们的思想才变作难
处，这个根也是在意志里。我们口里说“不要照我的意思，
只要照你的意思，”是一件相当容易的事，但是碰见事情的
时候，我们有多少时候真是让主作主呢？人越不认识自己，
越容易说这话。人在神面前越没有蒙光照，越以为顺服神是
容易的事。人越是说出便宜的话来，越是证明他还没有出过
代价。话说得很亲近的人，恐怕离开神还很远。因为没有光
就很容易说亲近的话，但事实上不知道离开神有多远。是要
经过神的对付之后，才真的看见自己是何等刚硬的人，何等
会出主意的人。神要对付我们的意志，叫我们这个人变作软
的、驯的。有的人意志相当硬，他总是相信自己，自己的意
见总是对的，自己的感觉总是对的，自己的办法总是对的，
自己的看法总是对的。保罗在神面前蒙恩的点有好几个，其
中最重要的一个，我们想就是腓立比书所说的，“不靠着肉
体，”意思就是我再也不信任我的肉体。我们也要被神带到
一个地步，不敢相信自己的断案。神要让我们一直错，错到
一个地步，我们不得不承认说，我已往都是错的，将来还是
要错的，我实在需要主的恩典。许多时候，主让你因着自己
的断案得着非常严重的后果。你断定一件事，结果失败了；
再断定一件事，又失败了；而且失败得凄惨，甚至落到不堪
收拾的地步。主使你一次一次受击打，到你下一次再下断案
的时候，你要说，“我怕我的断案，象怕地狱的火。我怕我
的断案有病，我怕我的看法有病，我怕我的办法有病。主！
我真是会错的人，我就是会错！主！你若不怜悯我，你若不
扶持我，你的手若不挡住我，我就是错！”这样，你外面的
人就起首被拆毁，你就不敢相信自己。有许多时候，我们的
断案是那么轻易，看法是那么简单，但是，等到我们在神面
前一次一次受对付，被拆毁，经过各种失败之后，就会服下
来说，“神，我不敢想，我也不敢定规。”神要借着各种的
事情，各种的人，从各方面来对付我们，这就是圣灵的管治。
2028 人的破碎与灵的出来 - 第 55 页
The weakness of some people relates to their thoughts, while with others it
relates to their emotions. Abnormal thoughts and emotions, however, are not
common to everyone (though not a few have them). The biggest weakness and the
most common one relates to the will. Because our will is untouched, our emotion
becomes a problem to us. The root lies in the will. It is easy for us to say, “Not
according to my will, but according to Your will.” But when we go through our
experiences, how many times do we truly own Him as Lord? The less a man knows
himself, the easier it is for him to talk like this. The less a man is enlightened by God,
the more he thinks that he will have no trouble obeying God. The quicker a man
makes loud claims, the more it proves that he has never paid any price. Those whose
words pretend intimacy with God are probably farthest away from Him. When one
does not have the light, it is easy for him to claim intimacy with God. Actually such
ones are far from God. A man must go through God’s dealings before he will find out
how stubborn and opinionated he is. He always believes in himself and considers his
own opinions, feelings, methods, and views to be right. Paul found grace with God
in many ways, the chief one of which, I believe, lies in his words in Philippians 3:3:
“Have no confidence in the flesh.” This means that he no longer trusted in his flesh.
We also have to be led by God to realize that we dare not trust in our own judgment.
God allows us to make mistakes again and again until we are forced to confess that
we have been wrong in the past and that we will be wrong again in the future. We
will acknowledge that we need the Lord’s grace. The Lord often allows our judgment
to bring us serious consequences. We make certain judgments, and they turn out
to be wrong. We make other judgments, and they turn out to be wrong again, so
terribly wrong that we cannot even salvage the loss. Time after time the Lord smites
us, until a point is reached when as soon as we need to make a judgment, we will
say, “I fear my own judgment as much as I fear hell fire. I am afraid that my judgment
is flawed. I am afraid that my view and my methods are flawed. Lord, I am prone to
mistakes. I am simply a man of mistakes! Lord, unless You grant me mercy and hold
me by my hand and protect me with Your hand, I will fall into mistakes!” When we
pray this way, our outer man will begin to crumble. We no longer will dare to trust
in ourselves. We often make rash judgments; our views are too simplistic. But after a
man is dealt with and broken by God time after time, and after he has passed through
all kinds of failures, he will humble himself and say, “God, I dare not think, and I dare
not decide.” God deals with us in many ways through all kinds of things and people.
This is the discipline of the Holy Spirit.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 55
 圣灵的管治这个功课，是永远不会缺少的。有的时候，
话语的供应会缺少，别的受恩之法会缺少，但是，圣灵的
管治这个受恩之法是永远不会缺少的。在话语的供应上，
可以因着环境的限制而没有得着，但是圣灵的管治没有环
境的限制，圣灵的管治反而因着环境的限制更彰显。你能
说，没有机会听道，你不能说，没有机会顺服圣灵的管治。
你能说，没有机会得着话语的供应，你不能说，没有机会
得着圣灵的教训。因为圣灵是天天在那里有安排，随时随
地都给你机会去学习功课。
你如果能降服在神面前，那么，圣灵的管治就正合你用，
而且远超过话语的供应。我们应该认识这条路，千万不要弄
错了，以为只有话语的供应是受恩之法，而忘记了圣灵的管
治乃是最大的受恩之法。在这么多受恩之法中，圣灵的管治
是最大的受恩之法。圣灵的管治不是有学问的人能得着，没
有学问的人不能得着；不是聪明的人能得着，迟钝的人不能
得着；不是有恩赐的弟兄能得着，没有恩赐的弟兄不能得着。
圣灵的管治没有偏待，无论谁，凡是神的儿女，都能无条件
的把自己交在神的手里，都能看见有圣灵的管治在他身上。
在圣灵的管治里面，能够得到非常实际的学习。有的人也许
要想，我如果有了话语的供应，有了祷告的恩典，有了信徒
的交通，有了许多受恩之法，岂不是很好么？要知道其他所
有的受恩之法没有一样能代替圣灵的管治。祷告不能代替圣
灵的管治，话语的供应不能代替圣灵的管治，读经不能代替
圣灵的管治，默想也不能代替圣灵的管治，因为你不只需要
被建立，你还需要被拆毁。在你这个人身上，有太多的东西，
不能带到永世里去的东西，都要被拆毁。
实行的十字架
十字架不光是道理，并且要实行出来。十字架要实行在
我们身上，把我们自己的东西都拆毁了。我们一次被击打，
二次三次被击打，十次二十次被击打，自然而然，到了一个
时候，我们就不敢放肆，不敢骄傲了。不是当我们骄傲的时
候赶快用记性去记得不应该骄傲。记住的不骄傲，五分钟就
过去。只有经过神的责打，骄傲才爬不起来。本来我是骄傲
的，经过神责打一次、二次、十次、二十次，我服下来了，
2028 人的破碎与灵的出来 - 第 56 页
The discipline of the Holy Spirit is a lesson that will never slacken in us. Sometimes we
lack the ministry of the word or other means of grace. But this means of receiving grace—
the discipline of the Holy Spirit—is never lacking. The supply of the word can vary according
to limitations in circumstances. But the discipline of the Holy Spirit is not limited by any
circumstance. In fact, it becomes more manifest through limitations in the circumstance.
Sometimes, we can say that we do not have the opportunity to listen to a message, but we can
never say that we do not have the opportunity to obey the discipline of the Holy Spirit. We can
say that we do not have the opportunity to receive the ministry of the word, but we cannot say
that we do not have the opportunity to receive the teaching of the Holy Spirit. The Holy Spirit is
arranging things every day and providing us with plenty of opportunities to learn our lessons.
If we can yield to God, the discipline of the Holy Spirit will be found to be a very
fitting means for us, more so than the ministry of the word. We have to be clear about
this way. We should never be mistaken to think that the supply of the word is the only
means of receiving grace. Do not forget that the greatest means of receiving grace is
the discipline of the Holy Spirit. It is the chiefest among all means of receiving grace.
It is not available just to those who are educated, clever, and gifted but to those who
are uneducated, dull, and short of gifts as well. The discipline of the Holy Spirit does
not grant special favor to anyone. As long as a person is a child of God, he can commit
himself unconditionally to God no matter who he is, and he can witness the discipline
of the Holy Spirit. Through the discipline of the Holy Spirit, one learns many practical
lessons. Some may think that it is good enough for them to have the ministry of the
word, the grace of prayer, the fellowship with other believers, and many other means of
grace. But they have to realize that no means of grace can replace the discipline of the
Holy Spirit. Prayer cannot replace the discipline of the Holy Spirit, nor can the ministry
of the word, the study of the Scriptures, or meditation. This is because we not only need
the building up but also the tearing down. There are too many things in us that cannot
go into eternity, and these must all be torn down.
THE CROSS IN PRACTICE
The cross is not merely a doctrine. It has to be carried out in practice. The cross
has to be realized in us; all the things that belong to us have to be destroyed. As we
are smitten once, twice, many times, there will come a time when spontaneously we
will become sober; we will no longer be arrogant. The way is not through denying our
arrogance when our memory reminds us of it. That kind of denial will disappear in five
minutes. Only after a man passes through God’s chastisement will his pride be forever
stripped. A man may be proud at first, but after he is smitten by God once, twice,
The Breaking Of The Outer Man And The Release Of The Spirit - Page 56
我就不再骄傲了。教训、道理、记性，不能拆毁外面的人。
只有神的责打，只有圣灵的管治，能拆毁我们外面的人。是
被神对付到一个地步，自然而然我不敢骄傲。并不是勉强去
记住，并不是因为前几天听见某弟兄这样说，所以我要这样
作，根本不是照着这些教训去作，而是我的骄傲被打掉了，
打走了，看见我自己的办法、看法，就象看见火一样，怕给
它烧痛。我们乃是靠神的恩典，不是靠记性。神要把我们打
到一个地步，不管我们记得不记得，我们总是那个样子。这
个工作是可靠的工作，是长久的工作。等到有一天，主将这
些事作成在我们身上的时候，不只我们里面能受恩，不只我
们里面能刚强，并且这个外面的人，从前拦阻主的，破坏主
工作的，破坏主旨意的，打断主同在的，也被破碎了。从前
外面的人和里面的人不能连在一起，今天外面的人是恐惧战
兢的，谦卑俯伏的，是服在神面前的，而不是和里面的人合
不起来，好象闹别扭似的。
我们每一个人在主面前都是需要受对付的。我们回头去
看已往的年日，主是一件一件在那里对付我们，非把我们
外面的壳子打破不可，非把我们外面的独立、骄傲、自私
打掉不可。回头去看，主所作的都是有意义的。
我们盼望神的儿女能看见什么叫作圣灵的管治。神要叫
人认识：我自己是可怜的人，我是多次抵挡主，我是多次
失败，我是多次看不见光，我是多次凭着自己，我是多次
骄傲，我是多次狂放，如今我知道主的手要破碎我这个人，
我愿意没有限制的，没有保留的交在主的手里，盼望这个
破碎能成功在我身上。弟兄姊妹们，外面的人非被破碎不
可！不要一方面保留外面的人不被破碎，一方面又想要里
面的人得着建立。我们要注意破碎的工作，我们也就自然
会看见建立的工作。
2028 人的破碎与灵的出来 - 第 57 页
many times, he will begin to humble himself, and his arrogance will begin to erode
away. No teaching, doctrine, or memorization will destroy the outer man. Only God’s
chastisement and the Spirit’s discipline will destroy it. When a person is dealt with by
God, spontaneously he will not dare to be proud. He does not have to force himself to
remember this lesson. He does not act this way because he has heard a message a few
days ago about it. He is not acting according to teaching. His pride has been knocked
out, removed. He abhors his own methods and views them like fire; he is afraid of being
burned. We live by God’s grace, not by our memory. God has to smite us to the extent
that we will be the same whether or not we remember to act that way. Such a work is
reliable and lasting. When the Lord finishes such a work in us, we will not only receive
grace and be strong in our inner being, but the outer man which was once a hindrance
and frustration to the Lord’s word, purpose, and presence will now be broken.
Formerly, the outer man and the inner man could not be joined together. Now the outer
man prostrates in fear and trembling; it has yielded itself to God and is no longer at
odds with the inner man.
Every one of us needs to go through dealings from the Lord. In looking back, we find
the Lord dealing with us item by item. He is continually breaking our outer shell and
knocking down our outward independence, pride, and selfishness. When we look back
at all that has happened in the past, we have to acknowledge that everything the Lord
has done is meaningful.
I hope that God’s children would see the significance of the discipline of the Holy
Spirit. God wants us to see that we are poor, that we have been going against Him, that
we have failed, that we have lived in darkness, walked by ourselves, and been proud
and arrogant for a long time. Now we know that the Lord’s hand is on us to break us.
Let us put ourselves in His hand unreservedly and unconditionally, praying that this
breaking work will be accomplished in us. Brothers and sisters, the outer man must
be broken! Do not try to save the outer man from being wrecked while hoping to build
up the inner man. As we pay attention to the work of breaking, we will spontaneously
witness the work of building.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 57
 第七篇
分开与启示
神对于我们外面的人，不只要破碎，还要分开。神要拆
毁我们外面的人，神也要我们外面的人不缠累里面的人，
神要使我们的灵与魂—里面的人与外面的人—能够分开。
搀杂的灵
在神的儿女身上有一个难处，就是灵与魂的搀杂。什么
时候他的灵一出来，他的魂也出来。你难得看见人有干净
的灵。许多人就是缺少这个干净。就是因着这个搀杂，所
以神不能用他。工作的头一个条件，乃是灵的干净不干净，
而不是能力的大或小。多少人盼望有大的能力，却忽略了
灵的干净。他虽然有能力来建造，但是他缺少干净，所以
他的工作就不能不被拆毁。一面他在那里用能力来建造，
另一面他用他的搀杂来拆毁。一面他的确有神的能力，可
是同时他这个人的灵有搀杂。
有人也许以为只要在神面前得着了能力，那么所有属乎
他自己的一切好象都可以升华，都可以被神使用。其实绝
没有这件事，属乎外面的人的东西仍然是外面的人的。我
们越认识神，就越宝贵干净过于宝贵能力。我们宝贵这个
干净。干净就是在属灵的能力之外，没有外面的人的搀杂。
一个人外面的人没有受对付，就不能盼望他出来的能力是
干净的。他不能因着他有属灵的能力，有工作的果效，就
认为可以把他自己搀杂在里面；如果是这样的话，这就是
一个困难，这就是一个罪。
多少青年弟兄，一面他们知道福音是神的大能，而另一
面，在他们传福音的时候，把自己的聪明也摆到里面去，
把自己的轻浮也摆到里面去，把自己的笑话也摆到里面去，
把自己个人的感觉也摆到里面去，叫人同时摸着神的能力，
也摸着他们的自己。也许他们本人还不觉得，但是在干净
的人身上立刻觉得这里有搀杂。多少时候，我们作神的工
作，外表上是热心，事实上有我们的喜好搀杂在里面。多
2028 人的破碎与灵的出来 - 第 58 页
CHAPTER SEVEN
SEPARATION AND REVELATION
God not only wants to break our outer man, but also to separate it from the inner
man. He wants to dismantle our outer man so that our outer man does not become an
encumbrance to the inner man. He wants our spirit and our soul, that is, our inner man
and our outer man, to be separated from each other.
A MIXED SPIRIT
A problem among God’s children is the mixture of the soul with the spirit. Whenever
their spirit is released, their soul is released as well. It is hard to find a person whose
spirit is pure. With many people this purity is lacking. It is this mixture that disqualifies
them from being used by God. The first qualification in the work is a purity of the
spirit, not a measure of power. Many people hope to have great power, yet they pay no
attention to purity in the spirit. Although they have the power to build, they are short in
purity. As a result their work is bound for destruction. On the one hand, they build with
power. On the other hand, they destroy with their impurity. They demonstrate God’s
power, yet at the same time their spirit is a mixed spirit.
Some people think that as long as they receive power from God, everything that
they have will be sublimated and be taken up by God for His service. But this will never
happen. Whatever belongs to the outer man will forever belong to the outer man. The
more we know God, the more we will treasure purity over power. We cherish this purity.
This purity is different from spiritual power, and it is free from any contamination of the
outer man. If a man has never experienced any dealing in his outer man, it is impossible
to expect the power that issues from him to be pure. He cannot assume that just because
he has spiritual power and has produced some results in his work that he is free to mix
his self with his spirit. If he does this, he will become a problem. This, in fact, is a sin.
Many young brothers and sisters know that the gospel is the power of God. But
when they preach the gospel, they add in their own cleverness, frivolity, jokes, and
personal feelings. Others can sense God’s power with them, but at the same time they
also sense the self. The preachers themselves may not feel anything, but the pure ones
immediately will sense the presence of mixture. We often are zealous for God’s work
outwardly, yet in reality we mix in our own preferences. We often are doing God’s
will outwardly, but actually it is only a coincidence that God’s will matches our will.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 58
少时候，以外表来看，我们是遵行神的旨意，但事实上乃
是因为这一次神的旨意恰巧合乎我们的意思。多少神的旨
意里面搀杂了人的喜好！多少热切里面搀杂了人的感觉！
多少坚强为神站住的里面搀杂了人刚硬的性格！
搀杂是我们最大的难处。所以神在我们身上的工作，就是
要破碎我们外面的人，同时要除去我们的搀杂。一方面，神一
步一步的破碎我们，叫我们外面的人不能再完整，叫我们外面
的人一次经过破碎，十次经过破碎，二十次经过破碎，到了有
一天，真的破碎了，我们在神面前就不再有那一个硬的壳子。
另一面，这个外面的人这样搀杂在我们的灵里面，那要怎么办
呢？要作另外一部分的工作，就是除去的工作。这个工作不只
是借着圣灵的管治，许多时候乃是借着圣灵的启示。除去搀杂
的路，和破碎外面的人的路不一样。除去搀杂的路，更多的时
候是借着启示。所以我们要看见：神在我们身上有两个不同的
对付，一个是外面的人的破碎，一个是外面的人和灵的分开；
一个是借着圣灵的管治，一个是借着圣灵的启示。
破碎与分开的需要
破碎与分开对于我们的需要是不同的，但这两个的关系
又是相当深，要切开却是不可能的。外面的人需要破碎，
灵才能出去。灵出去的时候，还要不带着外面的人的情形，
不带着外面的人的色彩，不带着一切从人出来的，这就不
只是灵能不能出来的问题，并且是灵干净不干净的问题，
灵纯不纯的问题。许多时候，我们听见一个弟兄站起来说
话，我们觉得有灵，我们能摸着神，但同时我们也能在他
的话语里碰着他的自己，碰着他那最强的一点。他的灵不
干净。他能给我们多少可赞美的理由，他也能在许多地方
使我们感觉痛苦。所以问题不只是灵能不能出来，并且是
灵干净不干净。
一个人如果没有蒙神光照，不知道什么叫作外面的人，
也没有在神面前深深的受审判，自然他的灵一出来就把
他外面的人也带了出来。多少人在神面前说话的时候，我
们能摸着他这个人出来了。他能够把神带出来，但因为在
他身上有许多东西没有经过审判，所以当他的灵出来的时
候，就把他没有经过审判的自己也带了出来。每一次我们
碰着人的时候，总是我们那最显露、最刚强的一点碰着
2028 人的破碎与灵的出来 - 第 59 页
Many so-called wills of God are mixed up with man’s preferences! Much zeal is mixed
up with man’s sentiment! Many stout testimonies for God are mixed up with man’s
stubborn disposition!
Our greatest problem is our mixture. Hence, God has to work on us to break our
outer man as well as to remove our mixture. God is breaking us step by step so that our
outer man will no longer be whole. After our outer man is battered once, ten, twenty
times, we will be broken and our hard outer shell before God will be gone. But what
should we do with the mixture of the outer man in our spirit? This requires another
work—the work of purging. This work is carried out not only through the discipline
of the Spirit, but also through the revelation of the Spirit. The way to purge mixture
is different from the way to break the outer man. The way to purge mixture is often
through revelation. Therefore, we find God dealing with us in two ways. One is the
breaking of the outer man, and the other is the separation of the outer man from the
spirit. One comes through the discipline of the Holy Spirit, and the other is the result of
the revelation of the Holy Spirit.
THE NEED OF BREAKING AND SEPARATION
Breaking and separation are our two different needs. Yet there is a strong
relationship between the two, and it is impossible to disassociate the two altogether.
The outer man needs to be broken before the spirit can be released. But when the spirit
is released, it must not be mixed with the sentiments and characteristics of the outer
man. It must not carry any element that comes from man. This is not merely a matter
of the release of the spirit, but a matter of the purity and quality of the spirit. Many
times when a brother stands up to speak, on the one hand, we feel the spirit and the
presence of God. However, on the other hand, we touch his self in his words; we touch
his conspicuous spot. His spirit is not pure. He can give us a cause for praise, yet at
the same time be a source of pain. The issue is not whether the spirit is released, but
whether the spirit is pure.
If a man has never been enlightened by God or judged by Him in a deep way,
thereby gaining a knowledge of his outer man, the release of his spirit naturally will
be accompanied by his outer man. When many people speak, we can sense the release
of their very person. They release God, but the release of their spirit is accompanied
by their own uncondemned self because many things in them have never passed
through judgment. When we contact others, they are primarily touched by our most
conspicuous and outstanding elements. If our outer man is not condemned, what will
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人。一个人外面的人如果没有受审判，他碰着人的时候，
他外面的人最强的一点就也出来了。这是没有办法装假
的。多少人在房间里不属灵，盼望到讲台上去立刻就属
灵，没有这件事。多少人记性不好的时候不属灵，要靠着
记性叫他属灵，也没有这件事。你绝不能想：今天是我在
这里讲道，今天是我在这里作工，所以我要靠着记性把我
自己勒住。记性不是我们的救法，人靠着记性不能得救。
你是什么样的人，你一开口，你那个人就出来。人不管如
何装假，不管如何造作，不管如何掩饰，只要一开口，他
的灵就出来。你是什么样的灵，你的灵搀杂什么东西，在
你开口的时候就出来了。所以在属灵的事情上，我们没有
办法假冒。
你如果要在神面前得着拯救，你那个拯救就必须是基本
的，而不是枝节的。神总得在你身上作一个工作，就是对付
你那个强的点。神总得把你那强的一点打碎了，这样，你的
灵出来的时候，才不会带着那些搀杂的东西到人身上去。如
果你没有在基本上被神对付，那么，当你记得的时候，可能
作得似乎属灵一点，但在忘记的时候，又是你自己出来了。
其实你记得的时候和你忘记的时候，你出来的灵都是一样
的，你的灵所带出来的东西也都是一样的，没有两样。
搀杂的问题，乃是作工的人身上最大的问题。多少时候，
我们在弟兄身上摸着生命，但也摸着死亡；在弟兄身上摸着
神，但也摸着他自己；在弟兄身上摸着温柔的灵，但也摸着
他刚硬的自己。人在他身上看见圣灵，也在他身上看见肉
体。他站起来说话，给人摸着的是一个搀杂的灵，不是干净
的灵。所以，神如果要叫你在祂的话语上事奉祂，你如果必
须为着神来开口，你就必须求神赐恩，说，“神，你在我身
上作工，破碎我这个外面的人，拆毁我这个外面的人，分开
我这个外面的人。”如果你没有得着这样的拯救，那么，当
你每一次开口的时候，不知不觉，总是把你外面的人带到人
面前去，没有方法隐藏。话一出去，灵就出去。你是什么人，
就是什么人，装假不来。你如果要作一个能被神使用的人，
你就必须有灵出去，并且灵要干净。人需要得着洁净，外面
的人需要拆毁。如果我们外面的人不拆毁，就当我们作话语
执事的时候，我们自己的东西也一同带到人面前去，主的名
就要受亏损。不是因为我们没有得着生命，使主的名受亏
损，乃是因为我们有搀杂，使主的名受亏损，教会也受亏损。
2028 人的破碎与灵的出来 - 第 60 页
be exposed as soon as we come in contact with others will be the most conspicuous
element of the outer man. No one can hide this. Many people who are not even
spiritual in their own room expect to be spiritual when they stand on the platform.
This is impossible. Many people lose their spirituality as soon as their memory fails to
remind them. Their spirituality is sustained by their memory. But this is an impossible
proposition. We should not think, “I will remember to muzzle myself today because I
have to give a message; I have to work.” Our memory is not our salvation. We cannot
be saved by our memory. Whatever kind of person we are will be exposed as soon as
we open our mouth. No matter how hard a person tries to pretend, act, or cover up
himself, his spirit comes out as soon as he opens his mouth. Whatever kind of spirit we
have and whatever mixture there is in our spirit will be obvious to everyone as soon as
we open our mouth. In spiritual matters, there is no way to pretend.
If we want to experience deliverance from God, this deliverance must be
fundamental, not fragmentary. God has to work in us to deal with our strong point,
and He has to break it. Only then will our spirit be released without mixture being
imparted to others. If we have never been touched by God in a fundamental way, we
may act somewhat spiritual when we remember to do it, but we will manifest the self
once our memory slips. Actually, in both cases, whether we remember or we forget,
the spirit that we release is the same, and the things that are carried by the spirit are
the same.
The problem of mixture is the biggest problem among workers. We often touch
life in the brothers, but also touch death. We touch God in the brothers, but also touch
their self. We touch a spirit of meekness, but also touch a stubborn self. We find the
Holy Spirit in them, but also find the flesh in them. When they stand up to speak,
others sense a mixed spirit, an impure spirit. If God intends for us to serve Him in the
ministry of the word and if we have to speak for God, we have to ask for grace. We
have to say, “God, work in me. Break my outer man, tear it down, and separate it from
the inner man.” If we have not experienced this deliverance, we will express our outer
man subconsciously every time we open our mouth. There is no way for us to hide it.
As soon as the word goes out, the spirit goes out as well. We are the kind of person we
are; we cannot pretend. If we want to be used by God, our spirit must be released, and
this spirit must be pure. In order for us to be pure, our outer man must be destroyed.
If our outer man is not destroyed, we will carry our own cargo with us when we serve
as ministers of the word. The Lord’s name will suffer loss, not on account of our lack
of life, but on account of our mixture. The Lord’s name will suffer, and the church will
suffer as well.
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 我们已经提起过圣灵的管治，现在我们要提起圣灵的
启示。可能圣灵的管治是在圣灵的启示之先，也可能圣
灵的启示是在圣灵的管治之先。我们说的时候，可以分
前后来说，但在圣灵工作的时候，就不一定哪个在先，
哪个在后。这在经历上是没有一定的。有的人这一个在
前面，有的人那一个在前面，是不一样的。也有的人先
得着圣灵的管治，再得着圣灵的启示，然后又得着圣灵
的管治。也有的人先得着圣灵的启示，再得着圣灵的管
治，然后又得着圣灵的启示。不过，在神的儿女的生活
中，圣灵的管治是多过于圣灵的启示。我们是讲经历，
不是讲道理。许多人都是管治多于启示。总之，灵与魂
必须分开，里面的人与外面的人必须分开，外面的人必
须完全打破，完全粉碎，完全分开。这样，你的灵才能
自由的出来，并且能干净的出来。
怎样分开
希伯来四章十二至十三节：“神的道是活泼的，是有功效
的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能
刺入剖开，连心中的思念和主意，都能辨明。并且被造的，
没有一样在祂面前不显然的；原来万物，在那与我们有关系
的主眼前，都是赤露敞开的。”十二节的“道”也可以译作
“话，”在希腊文里是“劳高斯”（λόγος）。十三节的“关
系，”在希腊文里也是“劳高斯，”这个辞有算账的意思，
所以也可以译作审判。十三节这句话可以这样译：“原来万
物，在那审判我们的主眼前，都是赤露敞开的。”或者译作：
“原来万物在主眼前都是赤露敞开的。主就是我们的审判。”
第一件事我们要注意的，就是圣经在这里告诉我们说，神的
话是活泼的。神的话真的被我们看见的时候，必定是活泼的。
当我们还不觉得神的话是活泼的时候，我们就还没有看见神的
话。有的人，圣经的字句虽然给他读过了，但是他还没有看见
神的话。“神的话是活泼的，”译得准一点，可作“神的话是
活的。”什么时候我们摸着活的东西，我们才摸着神的话。
约翰三章十六节说，“神爱世人，甚至将祂的独生子赐给
他们，叫一切信祂的，不至灭亡，反得永生。”有一个人听
见了这句话，就跪下来说，“主！我感谢你，赞美你，你爱
我，你救我。”我们看见在这里有一个人摸着了神的话，因
2028 人的破碎与灵的出来 - 第 61 页
We have spoken of the discipline of the Holy Spirit. Now we would like to speak on the
revelation of the Holy Spirit. It is possible for the discipline of the Spirit to come before
the revelation of the Spirit, and it is possible for the order to be reversed. We can make
a distinction in sequence, but when the Holy Spirit works, He does not necessarily do
one thing first and then the other. In our experience there is no set order of events. Some
people experience discipline first. Other people experience revelation first. Everyone’s
experience is different. Some receive the discipline of the Spirit first, then the revelation
of the Spirit, and then more discipline. Others receive the revelation of the Spirit first,
then discipline, and then more revelation. However, among God’s children there is always
more discipline of the Holy Spirit than revelation of the Holy Spirit. Here we are speaking
about experience, not doctrine. With many people, discipline occurs more often than
revelation. In short, the soul and the spirit have to be separated. The inner man must be
separated from the outer man. The outer man must be broken, pulverized, and completely
separated from the inner man. Only then will our spirit be free and pure.
HOW TO BE SEPARATED
Hebrews 4:12-13 says, “For the word of God is living and operative and sharper than
any two-edged sword, and piercing even to the dividing of soul and spirit and of joints
and marrow, and able to discern the thoughts and intentions of the heart. And there is
no creature that is not manifest before Him, but all things are naked and laid bare to the
eyes of Him to whom we are to give our account.” Word in verse 12 is logos in Greek.
Account in verse 13 is also logos in Greek. This carries the meaning of judgment. The
last part of verse 13 can be translated as “all things are naked and laid bare to the eyes
of Him who judges us” or “all things are naked and laid bare to the eyes of the Lord; the
Lord is our Judge.”
The first thing we have to realize is that the Bible tells us that God’s word is living.
If we really touch God’s word, it will be living to us. If we do not sense the livingness
of God’s word, it proves that we have not touched God’s word. Some people have read
through all the words of the Bible. But they have not touched God’s word. Only to
the extent that we have touched something living can we claim that we have touched
God’s word.
John 3:16 says, “For God so loved the world that He gave His only begotten Son,
that every one who believes into Him would not perish, but would have eternal life.”
One person hears this word and kneels down, praying, “Lord, I thank and praise You
because You love me and save me.” This is a person who has touched God’s word,
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为这话在他身上是活的。另外有一个人坐在旁边，同样听见
这句话，这句话的声音是一样的，但是他不过听见了声音，
没有听见神的话，因为他听了这句话并没有活的反应。神的
话是活的；如果听见神的话而不是活的，那就没有听见神的
话。我们看见神所用的就是祂自己的话，这话是活的。
神的话不只是活的，并且是有功效的。活的，是指它的性质
说的；有功效的，是指它在人身上会成功神所要成功的事。神
的话不是马马虎虎的过去，神的话要作出它的事情来，要有结
果。神的话不是说了就算了，而是在人身上要发生功效的。
神的话是活的，是有功效的，那么，它对于我们人作些什
么事呢？它能“刺入剖开。”神的话是锋利的，它“比一切
两刃的剑更快。”这个快是快到怎样呢？快到“甚至魂与灵，
骨节与骨髓，都能刺入剖开。”在这里有一个对照：一面是
两刃的剑对骨节与骨髓，一面是神的话对魂与灵。骨节与
骨髓，是人的身体最深的地方。分开骨节，就是把骨头的上
下分开；分开骨髓，就是把骨头的内外分开。两刃的剑能把
骨头的上下内外都分开来。在我们的身体上，在物质上，两
刃的剑能作到这个地步。但是，有两样东西比骨节与骨髓更
不容易分开，就是灵与魂。最快的两刃的剑能分开骨节与骨
髓，却不能分开灵与魂；它不能告诉我们什么是灵，什么是
魂；它不能叫我们看见哪一个是出于魂的，哪一个是出于灵
的。但是，圣经给我们看见，有一个是能分开灵与魂的，是
比一切两刃的剑还要厉害的，就是神的话。神的话是活的，
神的话是有功效的，神的话也能刺入，也能剖开。它所刺入
的不是骨节，它所剖开的不是骨髓，它所刺入、所剖开的是
人的灵与魂，它能把人的灵与魂分开。
有人也许要问：我好象并不觉得神的话能作什么特别的事。
我听了多少次神的话，也得着了神的启示，但是我并没有得
着什么特别的东西，我不知道什么叫作刺入，什么叫作剖开。
神的话要刺入，要剖开，要分开灵与魂，这个我也知道，但
是在我的经历里，却不知道什么叫作刺入，什么叫作剖开。
这个问题，圣经替我们这样解释：上面说，“甚至魂与
灵，骨节与骨髓，都能刺入剖开，”什么叫作魂与灵的刺
入和剖开呢？下面就说，“连心中的思念和主意，都能辨
明。”“主意”也可以译作“存心。”思念是我们心里所
2028 人的破碎与灵的出来 - 第 62 页
because His word has become living to him. Another man sitting right next to him may
hear the same word. The sound may be the same, but he only is hearing the sound; he
does not hear God’s word. There is no living response within him when he hears the
word. God’s word is living. If a man hears the word and does not become living, he has
not heard the word. God uses His own word, and this word is living.
God’s word is not only living, but operative. Living refers to its nature, and operative
refers to the works which it accomplishes in man according to God’s will. God’s word
does not pass away lightly. It always results in something. It produces results. God’s
word does not come to us void. It operates to produce results in man.
God’s word is living and operative. What does this word do to man? It pierces and
divides. God’s word is sharp, even “sharper than any two-edged sword.” It pierces
“even to the dividing of soul and spirit and of joints and marrow.” Here is a contrast.
On the one side, we have a two-edged sword versus the joints and marrow. On the
other side, we have God’s word versus the soul and the spirit. The joints and marrow
are the deepest parts of man. To divide the joints is to divide the bone outwardly. To
divide the marrow is to divide the bone inwardly. A two-edged sword can divide a
bone outwardly and inwardly. Physically, a two-edged sword can do this to our body.
But there are two things which are harder to divide than the joints and the marrow:
the soul and the spirit. A sharp, two-edged sword can divide joints and marrow, but
it cannot divide soul and spirit. It cannot tell us what the soul is and what the spirit
is. It cannot show us what is of the soul and what is of the spirit. But the Bible says
that one thing, which is sharper than any two-edged sword, can divide the soul and
the spirit. It is the word of God. God’s word is living, and God’s word is operative. It
can pierce and divide. What it pierces is not the joints and what it divides is not the
marrow. It pierces to the dividing of the soul and the spirit. It can separate the soul
from the spirit.
Some may say, “I do not feel that God’s word can do anything. I have been listening
to God’s word for a long time, and I have accepted His revelation. But I have not
received anything special. I do not know what it means to pierce and to divide. I know
that God’s word pierces even to the dividing of soul and spirit. But in my experience I
do not know what it means to pierce and to divide.”
The Bible answers this concern. In the first part of the verse it says, “Piercing even
to the dividing of soul and spirit and of joints and marrow.” What does it mean to pierce
to the dividing of soul and spirit? The next part of the verse says, “And able to discern
the thoughts and intentions of the heart.” Thoughts are what we think in our heart, and
The Breaking Of The Outer Man And The Release Of The Spirit - Page 62
想的，存心是我们的用意和目的。神的话能辨明我们心中
所想的，也能辨明我们里面的存心。
多少时候，我们会说，这个是属乎我们外面的人的，这个
是属乎魂的，这个是属乎肉体的，这不过是血气，这不过是
出乎我们的自己。但是，我们话虽然会说，实际上我们根本
没有看见。直等到有一天神怜悯我们，光照我们，厉害的、
沉重的对我们说话：“你多次所说的自己，这就是，这就是
你的自己！你平常那么便宜的，无所谓的所谈论的肉体，
这就是！就是这个是神所恨的，就是这个是神所不能容让
的。”当我们没有看见的时候，我们会说笑话似的说肉体；
当我们在光底下的时候，就要倒下来说，“就是这一个！我
所说的肉体，原来就是这一个！”灵与魂的分开，不是知识
上的分开，乃是有神的话到我们身上来，指明给我们看见：
你心中的思念是这样，你心中的主意是这样。灵与魂的分
开，乃是我们在神的光照之下看见：原来我这个意念是属乎
肉体的，原来我这个思想是属乎肉体的，原来我这样作就是
属乎肉体，原来我的存心就是为着我自己。
比方说，这里有两个罪人，他们都是罪人，但并不相同。
一个是有知识的罪人，他来到聚会里，听了许多道，知道人
是罪人，人这样是罪人，人那样是罪人。讲道的人讲得很清
楚，他听到了很多知识，他也承认自己是罪人。但是，当
他讲到他自己是罪人的时候，是谈笑风生的讲，是满不在乎
的讲。另外有一个人，他听见了同样的话，同时有神的光照
在他身上，他就俯伏在地上说，“阿呀！这就是我！我是个
罪人！”他听见神的话说他是罪人，他也看见自己真是个罪
人，他就定罪自己，他就俯伏，他就仆倒。这个蒙神光照的
人能够俯伏认罪，能够得到神的拯救。那个谈笑风生的说自
己是罪人的人，他没有真的看见，他也不能够得救。
今天你听见说，外面的人是一个严重的问题，这个属血
气的人必须被主打碎。你如果随随便便的把这些话当作一个
题目来讲，对你就毫无用处。一个人如果蒙神怜悯，看见了
神的光，他就要说，“主啊！我今天才知道我自己，我今天
才知道这就是我外面的人。”神的光把你一照，给你看见什
么是你外面的人，你就倒下去，你就爬不起来，你就立刻看
见，你就是这样的人。本来你说你爱主，当神光照你的时候，
你就看见不是那样一回事，你都是爱你自己。你给这个光一
2028 人的破碎与灵的出来 - 第 63 页
intentions are our motives and purpose. God’s word can discern what we think in our
heart as well as our motives.
We often concede that something is of our outer man, that it is of the soul, of the
flesh, and is fleshly. We concede that it is something that originates from ourselves.
Yet even as we are saying this, we do not see this matter in actuality. When God
grants us mercy and enlightens us, He will speak to us in a serious and sober way,
as if to say, “This is it! This is the self that you have been talking about for a long
time. This is your self! You have been talking so glibly and lightheartedly about the
flesh. This is it! This is what I hate. This is what I abhor.” When we do not see the
flesh, we speak about it jokingly. When we are under the light, we will fall on our
face and confess: “This is it! The flesh that I was speaking of is this very thing!” The
dividing of the soul and the spirit is not a division in knowledge. It occurs when
God’s word comes to us and reveals the thoughts and intentions of our heart. The
dividing of the soul and the spirit happens when, under God’s shining, we see that
our thoughts, our mind, and our actions are all of the flesh and that our motives are
all for the self.
Suppose two sinners are before us. Both are sinners, but they are not the same.
One is a sinner with knowledge. He comes to the meeting and hears many teachings.
He knows that man is a sinner, and that he is a sinner by virtue of this and that fact.
The preacher is lucid in his preaching, and our friend has picked up much knowledge.
He confesses that he is a sinner. Yet in talking about himself being a sinner, he is very
jovial and unconcerned. The other man hears the same thing, but God’s light is upon
him, and he falls on his face and says, “My goodness, this is me! I am a sinner!” He hears
God’s word telling him that he is a sinner, and he sees that he is a sinner. He condemns
himself and falls on his face. This enlightened one prostrates himself on the floor and
confesses his sins; he receives God’s salvation. The other one who jokes about being a
sinner does not see anything, and he is not saved.
Today we have heard that the outer man is a serious problem and that the fleshly
man must be broken. If we speak about this subject lightly as if it is a subject for
conversation, it will do us no good. If we receive God’s mercy to see the light, we will
say, “Lord! Today I know myself. I now know what is my outer man.” When God’s light
shines on us, we will see what the outer man is, and we will fall down and not be
able to rise again. We immediately will see that we are that very person. We say that
we love the Lord, but when God’s light shines on us, we will see that we did not love
the Lord at all but instead only loved ourselves. When the light comes, it divides. The
The Breaking Of The Outer Man And The Release Of The Spirit - Page 63
照，光就把你分出来。不是你的头脑把你分出来，不是道理
把你分出来，是神的光把你分出来。原来你说你热心，现在
神的光给你看见，你这个热心完全是血气的行为。本来你传
福音，以为是爱罪人，后来光来了，给你看见，原来你这样
的传福音，是由于你的好动，是你喜欢说话，是你天然的倾
向。光一照你，就把你心中的存心，心中的思念都照出来了。
本来你以为你的思念、你的存心都是出乎主的，等到光来的
时候就显明出来，这完全是出乎你自己，不是出乎主。就是
这样一光照，给你一看，你就仆倒在神面前。有多少我们所
认为出乎主的，在事实上都是出乎我们的自己。我们本来胡
里胡涂说，这也是为着主，那也是为着主，等到有一天光来
的时候，才知道为着主所作的是何等少，许许多多都是为着
我们自己作的。也有许多的工作，我们说是主作的，但事实
上都是我们自己作的。许多的道，你说是主给你的，但等到
神光照你的时候，你就知道没有多少是主对你讲的，也许主
根本没有对你讲。许多的工作，你以为是主叫你作的，等到
有一天光从天上来的时候，你才看见，这么多的工作，都不
过是你血气的活动而已。就是这个真相的被看见，这个实际
的被显露，就叫我们明亮了，就叫我们知道有多少是出乎我
们自己的，有多少是出乎主的，有多少是从魂里出来的，有
多少是从灵里出来的。光照着了，灵与魂就分开了，心中的
思念和存心也就辨明了。
这个，我们没有法子用道理来讲。要用道理来分别什么是
出乎自己的，什么是出乎主的，什么是出乎肉体的，什么是
出乎圣灵的，什么是出乎血气的，什么是出乎主恩典的，什
么是我外面的人作的，什么是我里面的人作的，你就是把整
张单子细细的去写，细细的去背，你还是不清楚，你还是那
样去作，你还是没有法子除去你那个外面的人，那些东西一
直在你身上，你没有法子脱离。你能说肉体是不应该有的，
血气是不应该有的；你能谈笑风生的说肉体是这样，肉体是
那样，血气是这样，血气是那样；但是，这并不能叫你得着
拯救。拯救不是从这里来，拯救乃是从神的光而来。神的光
就是这么照你一下，你就看见，原来那么多的拒绝肉体也就
是肉体，原来那么多的批评血气也就是血气。主把你心中的
思念显露出来，主也把你心中的存心显露出来，你看见你心
里实在的思念，你看见你心里实在的存心，你就倒下来说，
2028 人的破碎与灵的出来 - 第 64 页
mind does not divide us. Doctrines do not divide us. God’s light divides us. We boast
of our zeal, but God’s light will reveal this zeal as nothing but activities of the flesh. We
preach the gospel and think that we love sinners, but when light comes, we will see
that our preaching of the gospel was the result of our restlessness and talkativeness;
it was only our natural inclination. When light comes, the motive and thoughts in our
heart are exposed. We think that our thoughts and intentions are of the Lord, but when
light comes, everything is exposed, and we will find that these were all of ourselves,
not of the Lord at all. Once the light comes we will see, and when we see, we will fall at
God’s feet. Many things which we think are of the Lord will be found to be of ourselves.
We foolishly claim that such and such is for the Lord, but when the light comes, we
will realize how little of what we have done was for the Lord. Most of the things were
done for ourselves. We think that many works have been done by the Lord. Actually
they all have been done by us. We boast that many messages that we preach are from
the Lord. But when God’s light shines on us, we will find that very little of what we
have said were words given by the Lord. Perhaps there were no such words at all. We
think that many works are commissioned by the Lord, but when the light breaks from
heaven, we will see that all the works we have done were merely activities of the flesh.
This revelation of our true state of affairs and the confrontation of reality become
light to us. Then we will realize how much of what we have is of ourselves, of the soul,
and how much is of the Lord and of the spirit. As soon as the light shines, the soul is
divided from the spirit, and there is the discerning of the thoughts and intentions of
the heart.
We cannot make this matter clear with doctrines. If we try to discern doctrinally
what is of the self, what is of the Lord, what is of the flesh, what is of the Holy
Spirit, what is of the Lord’s grace, what is of the outer man, and what is of the inner
man, we can spell out a long list and can even memorize the list, but we will still
be in darkness. We will still do the same things. We will still be unable to get rid of
the outer man. The things will still be with us, and we will still not be able to free
ourselves from them. We can say that the flesh is wrong. We can jokingly point out
that this is the flesh and that is the flesh, but this will not save us. Deliverance does
not come this way; it comes from God’s light. As soon as God’s light shines on us,
we will realize that even our rejection of the flesh is an act of the flesh. Even our
criticism of the flesh is a word of the flesh. The Lord will discern the thoughts and the
intentions of our heart. We will see the real condition of the thoughts and intentions
of our hearts, and we will bow down and say, “Lord! Now I know that these things
belong to the outer man.” Brothers and sisters, only this light will separate our outer
The Breaking Of The Outer Man And The Release Of The Spirit - Page 64
“主啊！现在我知道这就是我外面的人的东西。”弟兄姊妹
们，只有这个光照能分开我们外面的人。外面的人的分开，
不是从我们的拒绝来的，也不是在乎我们勉强的说我不要它，
连这个不要也靠不住。多少时候，连我们的认罪也都是不干
净的，我们认罪的眼泪还需要摆在血里去洗。人会愚昧的想，
我头脑里所晓得的就是我所有的，但是，神不是这样看。
神说，我的话是活的，我的话是会产生功效的，我的话是
最快最利的，我的话来到人身上的时候，能把灵与魂分开，
象两刃的剑一样能把骨节与骨髓分开。怎么分呢？就是把你
的存心显露出来，把你的思念显露出来。没有多少人认识自
己的心！弟兄姊妹们，只有在光底下的人才认识自己的心。
不在光底下，没有人认识自己的心，连一个也没有！我们完
全不认识自己的心。只有神的话来的时候，我们才看见，原
来我一切都是为着自己，都是为着满足我自己，都是为着荣
耀我自己，我是为着自己寻求，我是要抬高我自己的地位，
我是盼望建造我的自己。弟兄姊妹，光来的时候，自己就露
出来了，自己就显明了，你就在神面前仆倒下来了。
怎样才是启示
圣经接下去说，“并且被造的，没有一样在祂面前不显然
的；原来万物，在那审判我们的主眼前，都是赤露敞开的。”
在这里主给我们看见：到底祂用光照亮我们，把我们的思念
和存心都分辨出来，有什么标准？怎样才叫作圣灵的启示？
我们要看见到什么地步，才叫作得着启示？这就是十三节所
要说的话。用一句话来说，光的标准就是神的标准，启示就
是叫我们在神的标准之下有所看见。万物在祂面前都是赤露
敞开的，没有一样是能遮盖的。一切的遮盖都不过是遮盖自
己的眼睛，不能遮盖主的眼睛。启示就是神开我们的眼睛，
叫我们认识我们的存心，认识我们里面最深处的思念，象祂
认识我们一样。我们在祂面前是如何的赤露敞开，得到启示
以后，我们在自己面前也是如何的赤露敞开。我们在祂面前
是如何的显然，得到启示以后，我们在自己面前也是如何的
显然。这就叫作启示。启示就是我们看见主所看见的。
如果神怜悯我们，稍微给我们一点启示，稍微给我们看
见一点祂所认识的我们，稍微给我们看见一点我们在祂面
前到底是怎么一回事，我们就会立刻仆倒在地。你不必故
2028 人的破碎与灵的出来 - 第 65 页
man from our inner man. The separation of the outer man does not come from
denial. We cannot grit our teeth and say that we reject it. Our rejection is unreliable.
Our confession is unclean. Even the tears of our confession have to be washed by the
blood. We foolishly think that we possess what we know in our mind. But God does
not see things this way.
God says that His word is living and operative. His word is sharper than anything
else. When this word comes to us, the soul and the spirit are divided, even as a two-
edged sword divides the joints and the marrow. It divides us by exposing the thoughts
and intentions of the heart. Not many of us know our heart! Brothers and sisters, only
those who are under the light know their own heart. Those who are not under the light
never know their own heart. There is no exception to this! We do not know our heart at
all. Only when God’s word comes to us will we see that we have been only for ourselves.
We live for our own satisfaction, our own glory, our own pursuit, our own position, and
our own edification. Brothers and sisters, when the self is exposed and made manifest
by the light, we will fall on our faces before God.
WHAT IS A REVELATION?
Hebrews 4:13 continues, saying, “And there is no creature that is not manifest
before Him, but all things are naked and laid bare to the eyes of Him to whom we are
to give our account.” Here the Lord shows us the standard by which He enlightens us
and discerns our thoughts and intentions. What constitutes a revelation of the Holy
Spirit? To what extent do our eyes have to be opened before we can say that we have
a revelation? This is what verse 13 tells us. Putting it in one sentence, the standard of
light is the standard of God. Revelation means that we see things according to God’s
standard. All things are naked and laid bare before Him, and nothing is hidden from
Him. Hiding something only hides it from our eyes; nothing can be hidden from the
Lord’s eyes. Revelation is God opening our eyes to see our intentions and the deepest
thoughts in our being as God sees them. Just as we are naked and laid bare before Him,
we are naked and laid bare before ourselves after we receive revelation. Just as we are
manifest before God, we are manifest before ourselves after we receive revelation. This
is revelation. Revelation is seeing what the Lord sees.
If God is merciful to us and grants us a little revelation, if we see a little of
ourselves as God sees us, and if He reveals to us a little of what we are like, we will
immediately fall on our face before the Lord. We will not have to force ourselves to be
The Breaking Of The Outer Man And The Release Of The Spirit - Page 65
意的谦卑，你自己会倒下去。在光中的人，就是要骄傲都
骄傲不来。人只有在黑暗里才会骄傲。人能够趾高气扬，
就是因为他在神的光之外。一切在光中的人，在启示里面
的人，必定仆倒下来。
所以，怎么能分别什么是属灵的，什么是属魂的，什么是
里面的人作的，什么是外面的人作的，这个问题，如果要用
道理来说，就很难解释清楚；但是如果有启示，这个问题就
非常简单。神只要将你的心意显露，神只要将你自己的存心
给你看一下，你的灵与魂就分开了。什么时候你能够辨明你
心中的思念和存心，什么时候你也就能够分开灵与魂了。
如果你要作一个有用的人，迟早你总得让这个光照亮你。
也只有这个光临到你的时候，你才能得着主的审判。你受了
审判，就能仰起头来说，“神啊，我完全靠不住，连我责备
自己的时候都不行，连我认罪的时候认什么罪都不知道，
只有在光中才知道。”你没有得着光照的时候，你说你自己
是罪人，但是你一点没有罪人的感觉；你说你恨恶自己，但
是你一点没有恨恶自己的感觉；你说你拒绝自己，但是你一
点没有拒绝自己的感觉。这一些必须主来光照。光一照你，
就照出你那个“原来。”原来我一辈子都是爱自己，我不是
爱主。原来我是一个欺骗自己的人，原来我是一个欺骗主的
人，我不是一个爱主的人。这个光给你看见你自己是怎样的
人，给你看见你从前所作的是什么事。从那一天起，你才知
道什么是出乎灵的，什么是出乎魂的。只有从那一天起，你
才从里面知道，那么多的东西都是出乎你自己。人只有从光
中受了审判才能知道。若不是从光中受审判，学也学不象。
是神用大光照亮你一下，你才看见这就是你的魂。光的审判
能叫你辨明里面的人和外面的人。辨明里面的人和外面的人
的时候，也就是你这个人的灵与魂分开的时候。主在我们身
上所作的，就是用一次无比的大光照耀我们。或者在我们听
道的时候，或者在我们祷告的时候，或者在我们和别的弟兄
交通的时候，或者在我们个人走路的时候，有一次无比的光
照耀我们，给我们知道有多少是出乎我们自己的。当我们被
摆在这一个大光之下，才知道在我们一生之中，出乎主的简
直是何等的少。说来说去都是我们自己，活动的也是我们自
己，作工的也是我们自己，忙碌的也是我们自己，热心的也
是我们自己，讲道的也是我们自己，帮助弟兄姊妹的也是我
2028 人的破碎与灵的出来 - 第 66 页
humble; we will fall by ourselves. Those who are in the light cannot be proud even if
they want to. Only those who are in darkness are proud. A man is arrogant because
he does not have God’s light. All those who are in the light and in revelation surely
will fall on their faces.
How do we know what is spiritual and what is soulish, what is from the inner man
and what is from the outer man? It is hard to clarify this matter by means of doctrine.
But if we have revelation, we will find this question simple to answer. As soon as
God exposes our thoughts and shows us the intentions of our heart, our soul will be
separated from our spirit. Whenever we are able to discern the thoughts and intentions
of our heart, we are able to divide our soul from our spirit.
If we want to be useful, sooner or later we have to allow this light to shine upon
us. Only when this light comes to us will we be under the Lord’s judgment. When we
are judged, we will be able to lift up our head and say, “God, I am totally unreliable.
Even when I am rebuking myself, I am not trustworthy. Even while I am confessing
my sins, I am still ignorant of what I am confessing. I can only know through the light.”
Before we receive light, we may say that we are sinners, but we do not have the sense
of being a sinner. We say that we hate ourselves, but we do not have the feeling that
we are actually hating ourselves. We say that we are denying ourselves, but we do
not have the feeling that we are denying ourselves. This will only come through the
Lord’s shining. As soon as the light shines, our true self will be exposed. We will find
that all our lives we have been loving ourselves, not the Lord. We have been deceiving
ourselves and deceiving the Lord. We did not love the Lord at all. Light will show
us the kind of persons we are and the kind of things we did before. From that day
onward, we will know what is of the spirit and what is of the soul. We will know that
many things were of ourselves. A man can only say that he knows after he has been
judged by the light. If he is not judged by the light, he will not be what he claims to be
even if he tries to imitate. Only as God shines a great light upon us can we say, “This
is my soul.” The judgment that comes with the light will distinguish the inner man
from the outer man. When the inner man and the outer man are distinguished from
one another, then our soul and spirit will be divided. The Lord does a kind of one-
time shining in us with His unprecedented, great light. It may happen while we are
listening to a message. It may happen while we are praying, fellowshipping with other
brothers, or walking along the road. The unprecedented light shines, and we discover
ourselves. Once we are placed under this great light, we will discover how little of
what we have done in our lifetime has been of the Lord. It always has been ourselves.
We have been the ones who have been acting, busily and zealously working, speaking,
The Breaking Of The Outer Man And The Release Of The Spirit - Page 66
们自己，传福音的也是我们自己。光照亮你的时候，你才知
道你的自己是何等的普遍，你才知道你的自己是何等的广
阔，你才知道你的自己所包罗的一共有多少。
已往在隐藏里面的自己，今天变作明显了；已往你没
有感觉到的自己，今天你感觉到了。你现在清楚了，原
来你的自己所包括的是这么大，原来你的自己所作的有
这么多。已往那许多都以为是奉主的名作的，今天才知
道，在骨子里，那许多都是出乎你自己的。你一看见这
个，就自然而然能定外面的人为罪。只有在光中看见的，
下一次才会审判。你在光中看见了一次，第二次如果有
同样原则的事情、话语、存心出来，你就知道前一次所
对付的就是这个，你就能立刻拒绝。如果在光中审判过，
下一次从这里面再出来一点点的芽，再出来一点点的苗，
你立刻就能审判。乃是从这个光照之后，你才能分开灵
与魂。在这个光照之前，你所有的不过是道理，就象一
个罪人谈笑自若的说他是罪人一样。若没有光，连你的
对付都没有用。唯有在光中的对付才有用。当你这样活
在主面前的时候，你的灵就能出去，就能干净，主要用
你也就没有难处。
灵与魂的分开乃是靠着光照。什么叫作光照呢？求神怜悯
我们，叫我们看见什么叫作光照。光照就是叫我们看见神所
看见的。神所看见的是什么？就是我们所看不见的。我们所
看不见的是什么？就是出乎我们自己的，就是我们所认为出
乎神的，其实不是出乎神的。光照就是给我们看见，在我们
的生活中有多少我们认为是出乎神的，事实上都是出乎我们
自己的。光照就是叫我们看见：有多少本来我们以为是行的，
今天都变作不行了；本来我们以为是对的，今天都变作不对
了；本来我们以为是属灵的，今天都变作属魂的了；本来我
们以为是出乎神的，今天都变作出乎己的了。我们到那个时
候才能说，“主！我现在才认识我自己。我是一个瞎眼的人，
瞎了二十年、三十年还不知道。你所看见的，我没有看见。”
就是那个看见，把你的那个东西去掉。看见就是对付。
不要以为看见是一件事，对付又是一件事。神的话是有功
效的，神的话发光照你，你的那个外面的人就去掉了。不
是听见了神的话，将来慢慢的去作；不是神的光叫你看见，
再叫你把所看见的除去；不是看见是一步，除去又是一步。
2028 人的破碎与灵的出来 - 第 67 页
helping the brothers and sisters, and preaching the gospel. When the light shines on
us, we will realize how pervasive our presence is, how we have extended ourselves
into everything, and what our self encompasses.
The self that was previously hidden now will be exposed. The self that was removed
from our consciousness now will be clearly felt. Everything will be clear, and we will
realize that the self actually involves so much, including activities so numerous. We
thought that many things were done in the name of the Lord. Now we will see that in
essence they are all of ourselves. Once we see this, we will spontaneously condemn the
outer man. The things that we see under the light will be condemned by us when they
surface again. What we have seen under the light will be rejected by us again when
things, words, or intentions of a similar nature arise a second time; we immediately will
see that what we are faced with is the same thing that we were trying to deal with the
first time. Anything that has passed through the judgment of light once will be judged
again as soon as a little seed sprouts forth. After we have received this shining we will
be able to divide the soul from the spirit. Before this shining, all we had were doctrines,
and we spoke like a sinner glibly talking about his own sin. If we do not have the light,
even our effort to deal with ourselves is useless. The only kind of dealing that is useful
is the dealing under the light. When we live before the Lord in this way, our spirit will
be released. We will become pure, and the Lord will not have any trouble using us.
The dividing of the soul and the spirit comes from the shining. What is the shining?
May the Lord be merciful to us to show us what the shining is. Shining is seeing what
God sees. What does God see? He sees what we do not see. What do we not see? We
do not see the things that are of ourselves, the things that we think are of God but
which are not. Light shows us how much of what we thought was of God is actually of
ourselves. It shows us how much of what we thought was good is actually not good,
how much of what we thought was right is actually wrong, how much of what we
thought was spiritual is actually soulish, and how much of what we thought was of God
is actually of ourselves. Then we will say, “Lord! Now I know myself. I am a blind man. I
have been blind for twenty or thirty years, yet I have not realized it. I did not see what
You have seen.”
This seeing will take away what we have. Our seeing is the dealing. Do not think that
seeing is one thing and dealing another thing. God’s word is operative. Once His word
shines on us, our outer man is gone. We do not hear God’s word and then gradually
experience the dealing afterwards. We do not see something through God’s light and
then deal with what we have seen afterwards. We do not have seeing as one step and
The Breaking Of The Outer Man And The Release Of The Spirit - Page 67
光照就是除去。光照和除去是同时的，光一照，肉体就死。
人的肉体摆在光底下都活不了。人遇见这个光，不必谦卑，
就完全仆倒。在这个光底下的人，他所有的肉体都枯了。
弟兄姊妹们，这就是功效。神的话是活的，神的话是有功
效的。不是神说了话等你自己再去产生功效，是这话在你
身上就有功效。
求主开我们的眼睛，叫我们看见这两方面的事：一方面
是圣灵的管治，一方面是启示。这两方面合起来，就把我
们外面的人对付了。盼望神施恩给我们，叫我们能把自己
摆在神的光底下，也盼望这个光能有一次临到我们身上，
我们能倒下来，我们真的能对主说，“主，我是愚昧的，
瞎眼的，愚昧瞎眼到一个地步，多少年都是把我自己的当
作你的。主，求你怜悯我！”
2028 人的破碎与灵的出来 - 第 68 页
dealing as another. The shining is the removing; both happen at the same time. As
soon as the light shines, the flesh dies. No flesh survives when it is exposed to the light.
When a man sees light, he does not have to humble himself; he will fall on his face
immediately. Under the light his flesh will wilt away. Brothers and sisters, this is what it
means to be operative. God’s word is living and operative. This does not mean that God
speaks, and then we make it operative. The word itself is operative in us.
May the Lord open our eyes to see these two things. On the one hand, we have the
discipline of the Holy Spirit. On the other hand, we have revelation. These two things
combined together will deal with our outer man. May the Lord be gracious to us so
that we will put ourselves under His light, and may this light shine on us so that we
will prostrate ourselves and say to the Lord, “I am indeed foolish and blind. I have been
so foolish and blind that for years I have taken what is of myself to be of You. Lord, be
merciful to me!”
The Breaking Of The Outer Man And The Release Of The Spirit - Page 68
 第八篇
印象与灵的情形
破碎与印象
我们能不能作主的工，问题并不在乎我们说的是什么，
也不在乎我们作的是什么，乃是在乎从我们身上出去的是
什么。如果我们所说的是一件事，从我们身上出去的又是
一件事；我们所作的是一件事，从我们身上出去的又是一
件事，这就叫人得不着帮助。所以，从我们身上出去的到
底是什么，这是要紧的问题。
我们常说，我对某人的印象很好，或者我对某人的印象
不好。这个印象是从哪里来的呢？印象不是照着他的说话。
如果是照着他的说话，那他说好当然是好，说不好当然是
不好，此外没有什么另外的印象可言了。但是，事实上是
有一个另外的东西，莫名其妙的东西，给我们一个印象。
他所给我们的这个印象，是在他的说话和行为之外的另一
个东西。在他说话的时候，或者在他有行为的时候，有另
外一个东西从他身上出来，就使我们得着了一个印象。
给人印象的都是我们身上最强的东西。如果我们的思想从来
没有被神打破过，我们的思想是一个不规则的、野蛮的思想，
自然而然当我们遇见弟兄姊妹的时候，是用我们自己的思想去
碰人，因此人所觉得的就是我们的那一个思想。或者我们有一
个反常的情感，我们的情感过分的热烈或者过分的冷淡，我们
的情感没有被主打破过，结果，很自然的，每一次我们和人来
往的时候，就是我们的情感出去，人在我们身上所得着的印象
就也是情感。我们身上最强的点是什么，从我们身上出来的也
就是什么，人所得着的印象也就是什么。我们有法子约束我们
的言语，有法子约束我们的行为，但是没有法子约束那从我们
身上出去的东西。自然而然，你有什么，出去的也就是什么。
王下四章说到那个书念的妇人接待以利沙的事，圣经记
载说，“一日以利沙走到书念；在那里有一个大户的妇人， The Bible says that “one day Elisha was passing through Shunem; and there was a wealthy
强留他吃饭。此后，以利沙每从那里经过，就进去吃饭。 woman there, who compelled him to have a meal. So whenever he passed through, he
妇人对丈夫说，我看出那常从我们这里经过的，是圣洁的 would turn aside and have a meal there. And she said to her husband, Now I know that this
CHAPTER EIGHT
IMPRESSION AND THE CONDITION OF THE SPIRIT
BREAKING AND IMPRESSION
Whether or not we can be a worker of the Lord depends not on what we say
or do but on what comes out of us. If we say and do one thing, yet what comes out
of us is another thing, others will not receive help. What comes out of us is a very
crucial matter.
Sometimes we say that we have a good impression of a certain person, or that we
have a bad impression of another person. Where does this impression come from? The
impression does not come from a person’s words. If it does, then we would say that
a person is good if his words are good and that he is bad if his words are bad; there
would not be the need to talk about impression at all. Yet in reality there is something
inexplicable which gives us certain impressions. The impressions that we receive of
a person are something apart from his words and deeds. As he is speaking or acting,
something else comes out of his being which impresses us with an impression.
What generates an impression in others is the strongest spots we have in
ourselves. If our thoughts have never been broken and are lawless and wild, when
we meet the brothers and sisters, they spontaneously will touch our thoughts. This
will be all that impresses them. We may possess an abnormal emotion; it may be
exceptionally warm or cold. If our emotion has never been broken by the Lord, it will
spontaneously come out of us when we contact others. The impression others will
receive will be of our emotion. Our strong spot will be what comes out of us, and it
will be the impression that others receive. We can control our words and our actions,
but we cannot control what flows out of us. Whatever we have will flow out of us
spontaneously.
Second Kings 4 gives us the account of the Shunammite woman’s reception of Elisha.

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神人。”（王下四 8 ～ 9。）以利沙经过书念，没有讲过一
篇道，没有行过一件神迹，他每从那里经过，就是进去吃
饭。那个女人凭着他的吃饭，就认识他是一个神人。这就
是以利沙所给人的印象。
今天我们也要问一问自己，我们所给人的印象是什么，
或者说，从我们身上出去的是什么东西。我们一再提起，
我们外面的人必须被破碎。如果不是这样，我们所给人的
印象，就都是我们那个外面的人。我们每一次到人面前去
的时候，或者叫人心里难受，觉得你是一个爱自己的人，
觉得你是一个刚硬的人，觉得你是一个骄傲的人；或者你
给人一个另外的印象，叫人觉得你是一个聪明的人，觉得
你是一个口才非常好的人。也许你是给人一个所谓好的印
象。但是，这一个印象能满足神的心么？这一个印象能满
足教会的需要么？神不满意这个，教会也不需要这个。
弟兄们，神是要求我们的灵能出去，教会也是需要我们的灵
能出去。所以，我们有一个非常大的需要。也是一个非常要紧
的需要，就是我们外面的人必须被破碎。如果外面的人没有被
破碎，我们的灵就不能出去，我们就不能给人一个灵的印象。
有一个弟兄在那里讲圣灵，他讲的题目是圣灵，但是，
他所有的话语、所有的态度、以及所引的故事，都是充满
了他自己。人坐在那里听，实在难受。他满口是圣灵，满
身却是自己；讲的话语是圣灵，给人的印象是自己，这样，
有什么用呢？所以，我们不要专注重道理，要紧的是从我
们身上出去的到底是什么。如果你出来的就是你的自己，
别人所觉得的都是你这个人，尽管你的题目好得很，你的
道理好得很，那有什么用呢？神不要我们一直注意道理上
的进步，神是要对付我们这个人。如果我们这个人没有受
对付，我们在神的工作上就没有多大用处。我们只能给人
属灵的道理，却不能给人属灵的印象。如果我们所讲的道
理是属灵的，我们所给人的印象却是自己，那就可怜得很！
所以我们一直提起要让神拆毁我们外面的人。
一次过一次，神在环境里安排我们的遭遇，来把我们那
个强点打碎。你强，一次击打没有过去，第二次又来了。
你若还是强，第三次的击打又来了。神不放松你，总要把
你的强点打破，祂无论如何不停止祂的工作。
2028 人的破碎与灵的出来 - 第 70 页
man who continually passes through unto us is a holy man of God” (vv. 8-9). Elisha passed
through Shunem. He did not give one message or perform one miracle. Every time he
passed through, he turned aside and had a meal there. The woman identified him as a man
of God by the way he took his meal. This was the impression that Elisha gave to others.
Today we have to ask ourselves, “What is the impression that we give to others?
What is the thing that comes out of us?” We have spoken repeatedly that the outer
man must be broken. If the outer man is not broken, the impression that others
receive from us will be nothing but the outer man. Every time we contact others, we
may give them an unpleasant feeling that we are self-loving, stubborn, and proud. Or
we may give them an impression that we are clever and extremely eloquent. Perhaps
we give others a so-called good impression. But does this impression satisfy God?
Does it meet the church’s need? God is not satisfied, and the church has no need of our
so-called good impressions.
Brothers, God requires that our spirit be released, and the church also requires
that our spirit be released. We have a very great and crucial need: Our outer man
must be broken. If the outer man is not broken, our spirit will not be released, and the
impression we give to others will not be an impression of the spirit.
A brother once was speaking on the subject of the Holy Spirit, but all his words,
attitude, and stories exposed him as a man full of the self. While others were listening,
they were uncomfortable. The Holy Spirit was in his mouth, but the self was in his
being. His words were on the Holy Spirit, but the impression he gave to others was of
his self. What purpose does this serve? We must not pay attention to doctrines alone.
The important thing is what comes out of us. If what comes out of us is the self, others
will only touch the self. Even though our subject may be wonderful and our message
excellent, what good will it serve? God has no intention for us to make progress in
doctrine alone. He has to deal with the person. If our person is not dealt with, we will
be of little use to God’s work. We will only be able to give others spiritual teachings; we
will not be able to give others spiritual impressions. It is a great pity if our teachings
are spiritual but the impressions we give to others are of the self! This is the reason we
repeatedly have spoken of the need for God to break our outer man.
Time after time, God has been arranging our circumstances to break our strong
spot. It may be so strong that one blow is not enough to take it away. Therefore, a
second blow comes. If our strong spot is still unyielding, a third blow will come. God
will not let us go. He has to break our strong spot. He will never stop His work.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 70
 圣灵借着管治成就在我们身上的，不象普通的听道。
普通的听道是先在心思里明白道理，然后经过多少月，
也许经过多少年，神才带我们进入那一个真理。是听道
在先，进入真理在后。但圣灵的管治不是这样。圣灵的
管治有一个特点，就是当你看见那一个真理的时候，也
就是你得着的时候。两个是同时的，不是先看见道理然
后才得着。我们是愚昧的人，听道的领会比较快，而对
于管治的学习却非常慢。许多道理听一次就记得，但是
对于圣灵的管治，可能十次还莫名其妙，不知道到底圣
灵管治我们的是什么。主作了一次打不碎，还得再来作
一次，作两次。你被圣灵管治一次、两次、十次、百次，
管治到主把这件事成功在你身上，也就是那一天你看见
那个真理。你看见那个真理的时候，你也同时得着那个
东西。所以，圣灵的管治就是圣灵的拆毁和建立，就是
圣灵的工作。一个人经过圣灵的管治，同时看见真理也
得着造就，同时被拆毁也得着建立。你被圣灵管治到有
一天，你真是在主面前有所看见、有所摸着的时候，你
要说，“感谢主，原来主过去花五年的工夫、十年的工
夫一直对付我，就是要把这件事对付掉。”感谢主，经
过多次对付，这个东西就真的掉下去了。
光照与杀死
光照也是圣灵的工作。圣灵就是用这两个工作—管治和
光照—来对付我们外面的人。有的时候同时作，有的时候
轮流作。有的时候，是圣灵的管治在环境里，一直要把我
们那个强点对付掉。有的时候，神有特别的恩典，就特别
用光来照亮。有一件事是我们要清楚看见的，就是肉体只
能隐藏在黑暗里，没有黑暗，肉体就没有地方隐藏。许多
肉体的行为所以能存在，就是因为我们根本不认识它是肉
体。光照给我们看见什么是肉体，我们就惧怕，就不敢动。
在教会丰富的时候，在神有话出来的时候，在话语的职事
强的时候，在先知的讲道不缺少的时候，光就出来得多，光
就出来得厉害。这个光一临到你，你才知道，你口里所说的
骄傲，原来就是这个东西叫骄傲。本来你说到你骄傲的时候，
你还以为你的骄傲是可夸口的事。但在光中看见骄傲的时候，
你就要说，“阿呀！这就是骄傲，原来骄傲是这样可恨，原
2028 人的破碎与灵的出来 - 第 71 页
What the Holy Spirit accomplishes in us through His disciplining work is different from what
we receive through ordinary preaching. In receiving a message, we generally understand the
doctrine in our mind and then wait for months and even years before God leads us into the truth
subjectively. We receive the message, and then we enter into the truth. But the discipline of the
Holy Spirit works differently. It is characterized by the fact that the instant we see the truth, we
receive the content of that truth itself. These two things occur at the same time. We do not see
the doctrine and then receive the content later. We are foolish men; we understand doctrines
quickly, but we learn from the discipline slowly. We can remember many teachings after hearing
them once. Yet the discipline of the Holy Spirit may come to us ten times, and we still may be
bewildered and astonished as to what we are being disciplined for. If the Lord cannot break us
with one blow, He will do it again and again. As we experience the discipline of the Holy Spirit
once, twice, ten times, or even a hundred times, the Lord will wrought something into us, and
in that same moment we will see the truth. The moment we see the truth is the moment we
acquire the thing itself. Hence, the discipline of the Holy Spirit equals both the breaking down
and the building up of the Holy Spirit. This is the work of the Holy Spirit. After a man passes
through the Spirit’s discipline, he will be edified as well as see the truth; he will be built up as
well as torn down. When he has experienced so much discipline from the Holy Spirit, he will see
and touch something real before the Lord, and he will say, “Thank the Lord. Now I know that the
Lord has used the past five or ten years to deal with me just for the purpose of getting rid of this
one thing.” Thank the Lord that He removes our obstacles through repeated dealings.
SHINING AND KILLING
Shining is another work of the Holy Spirit. The Spirit deals with our outer man
by these two means: discipline and shining. Sometimes He works by both means
simultaneously and at other times consecutively. Sometimes, the Holy Spirit disciplines
us through the environment to knock out our strong spots. At other times, He grants
us special grace by enlightening us in a special way. We must be clear that the flesh can
only take shelter in darkness. When darkness is gone, the flesh has no place to hide.
Many acts of the flesh remain because we do not know them as the flesh. As soon as light
comes and we see them as the flesh, we become fearful to act the way we have before.
When the church is rich, when God’s word is released, when the ministry of the
word is strong, and when prophesying is common, light is frequent and prevailing. Once
light shines, we realize what pride is. We begin to know the very thing that we have
been talking about in the past. When we spoke of pride previously, it was something we
boasted of. But when we see pride under the light, we can only exclaim, “My goodness!
This is pride. Now I know that pride is so evil and filthy!” The pride that we see under
The Breaking Of The Outer Man And The Release Of The Spirit - Page 71
来骄傲是这样污秽。”在启示的光中所看见的骄傲，和平常
口里所说的骄傲，是完全不同的。随便说说的骄傲，你不觉
得它的可恨，你不觉得它污秽到什么地步。你在那里说自己
的骄傲，但是你缺少感觉。等到有一天在光底下被照明，就
完全不一样。光照叫你看见你的真相。你今天所看见的自己，
比你已往所说的自己，不知道可恨到多少倍，是千万倍的可
恨，千万倍的污秽。到这个时候，你那个骄傲，你那个自己，
你那个肉体就除去了，就萎下去了，就没有方法再活了。
这是一件最奇妙的事，就是在光中所看见的，也就在光中
杀死了。不是看见是一步，杀死又是一步。不是说我在光中
看见我自己不行，然后经过多少年，慢慢的把我这个不行的
东西除掉。而是我在启示的光照之下看见我自己的不行时，
我那个不行就了了，就倒在地上了。光能杀死，这是在基督
徒经历中最奇妙的事。圣灵启示你的时候，你那个人也就受
对付。所以，启示乃是看见而杀死，借着那个看见，肉体就
萎下去了。启示就是神作工的方法，启示就是神的工作。光
一启示就是杀死。光启示出来叫人看见，就是那一个看见把
你看死了。哪一种的污秽，哪一种的可恨，哪一种的被主定
罪，能够给你看见，你那个东西就活不了。
光杀死，乃是基督徒经历中最大的事。保罗不是被光
照了就赶快跪在路旁，乃是被光一照就倒下去。保罗本
来什么事情都会想，都有把握，但是，光一照，他第一
个反应是仆倒下去，是胡涂，是不知道。光会叫他仆倒
在地。我们要注意，这件事是一步，不是两步。不要照
着我们的头脑去想：神先光照我，叫我懂得，然后我就
去作；神先光照我，叫我知道我不行，然后我就去改。
不是这样，神的工作不是这样。神是给你看见，你那样
可恨，你那样污秽，你那样不行，你一看见就要说，“阿
呀！我是这样污秽的人，我是这样可恨的人。”神把你
的那个真相给你看一下，你就倒下去，你就萎掉，你爬
也爬不起来。一个骄傲的人被主光照之后，你请他骄傲
也骄傲不起来。如果有一次，你在神的光中看见你的真
面目，看见你的骄傲是怎么一回事，那个印象在你身上
永远不会过去；有一个东西叫你觉得痛，叫你觉得你是
没有用的，叫你不能骄傲。
2028 人的破碎与灵的出来 - 第 72 页
the light of revelation is completely different from the pride that we speak of with our
mouth. The pride that we so glibly speak of does not appear loathsome and filthy to us.
Even while we are speaking about it, we have very little feeling. But when we are under
the light, everything becomes different. Light exposes our true condition. The self that
we see today is thousands of times more evil and filthy than the self that we spoke of in
the past. Under such circumstances, our pride, self, and flesh will wilt away. They will
be removed and no longer survive.
The wonderful thing is that whatever we see under the light is killed by the
light. The seeing and the killing do not happen consecutively. We do not see our
shortcomings and then remove them gradually years later. When we see our
shortcomings under the shining, the shortcomings are finished immediately; they are
killed immediately. Light kills; this is the most wonderful thing about the Christian
experience. As the Holy Spirit enlightens us, we are dealt with. Therefore, revelation
comprises seeing as well as killing. Through seeing, the flesh withers away. Revelation
is God’s way of operation. In fact, revelation is God’s operation itself. As soon as light
reveals, it kills. When light shines, we see, and our seeing kills everything. Once we
see how filthy and evil something is and see the Lord’s condemnation of it, it can no
longer survive.
The greatest thing in the Christian experience is the killing that comes from light.
Paul did not receive a shining and then hasten to kneel beside the road; the very instant
he was enlightened, he fell down. Prior to that, he was able to plan for everything, and
he was confident about everything. However, his first reaction when the light came was
to fall down. He became foolish and ignorant. Light brought him down. We should take
note that these two things happen as one step, not two steps. It does not happen the
way we think. God does not shine on us and make us understand, and then we carry out
what He has shown us. God does not enlighten us concerning our shortcomings, and
then we begin to change these shortcomings. No, God does not work this way. He shows
us how evil, filthy, and short we are, and as soon as we see this, we exclaim, “My! What
a filthy and evil man I am!” As soon as God shows us our true condition, we fall. We
wither away and are not able to stand up any longer. Once a proud man is enlightened,
he is no longer able to be proud even if he tries. Once we have seen our true condition
under God’s light and once we have seen what our pride is, the impression will never
leave us. Something will remain in us that will give us pain, that will give us the feeling
that we are useless, and we will no longer be able to be proud.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 72
 另一面，当神光照的时候，乃是我们相信的时候、俯伏
的时候，不是求的时候。有许多弟兄姊妹，当神说话的时
候，他们在那里祷告，结果就看不见光。我们得救时的原
则，和神后来作工的原则是一样的。我们得救蒙光照的时
候，只要跪下来说，“主，我接受你作救主，”接下去就
有事情发生。如果有人听了福音，祷告说，“主，我求你
作我的救主，”也许祷告几天还不觉得主救他。所以，主
一光照我们，我们应该立刻俯伏在光底下，对主说，“主，
我接受你的断案，我接受你对我的看法。”这样，神能立
时给你更多的光，叫你看见你自己是多么污秽。
当神光照的日子，多少事情，我们过去以为都是奉着主
的名去作的，是为着爱主的缘故去作的，现在，这幅图画
都变色了，你发现在你以为最高尚的目的中，都有最低、
最卑鄙的存心。你本来以为是完全为着神的，现在发现你
里面为着自己的是何等多，并且多到叫你只有伏到地上去。
人的自己是无孔不入的，连神的荣耀都打算偷窃，还有什
么是人所不能作的！在神光照的日子，你要发现原来我自
己是这样的人。只要有神的启示，我们的情形就赤露敞开。
祂把我们赤露敞开到一个地步，叫我们能看见自己。本来
只有祂认识我们，我们在祂面前是赤露敞开的，但我们对
于自己不认识，我们对于自己不是赤露敞开的。当神将我
们里面所有的思念、所有的存心都翻出来给我们看的时候，
我们就不只赤露在神的面前，也是赤露在自己面前。当我
们赤露在自己面前的时候，我们就抬不起头来。当我们没
有被显明的时候，我们不认识自己，我们还马马虎虎的以
为无所谓。但是我们在神的光中看见了自己，我们就要羞
耻到无地自容。原来我是这样的！我已往所夸口的到今天
才知道是这么一回事！我本来以为我比别人好，今天我知
道原来我是这么一个人！我在神面前不能用更好的字眼来
说我自己，我是污秽的，我是可恨的。你要说，这么多年，
我的眼睛是这么瞎，是这么看不见。你越看见自己的污秽，
你就越是感觉羞耻，好象全世界的羞耻都压在你身上，你
就倒在主面前，你起首在神面前懊悔说，“我懊悔我自己，
我恨恶我自己，我承认我自己是无法可医的人。”
就是这个光照，就是这个懊悔，就是这个惭愧，就是这
个恨恶，就是这个抬不起头来，把你多少年来所脱不掉的
2028 人的破碎与灵的出来 - 第 73 页
When God shines on us, it is a time for believing and prostrating ourselves, not the
time for petitioning. Many brothers and sisters busy themselves in prayer when God is
speaking to them. As a result they do not see any light. The principle that brought us
our initial salvation holds true for all subsequent works of God. At the time we were
enlightened for our salvation, we did only one thing: We knelt down and prayed, “Lord,
I accept You as my Savior.” Following this, something happened. If a man prays after he
hears the gospel, “Lord, I beg that You would be my Savior,” he may pray the same prayer
for a few days without feeling that the Lord has saved him. As soon as the Lord shines on
us, we have to fall under His light and say, “Lord, I accept Your judgment. I accept Your
view.” If we do this, God will give us more light and will show us how filthy we are.
The day that God shines His light on us, many things will change before our eyes.
We thought that we had done many things in the name of the Lord and for love’s
sake. Now the picture changes. We discover that hidden beneath our noblest goals
are base and ugly motives. We thought that we were absolutely for God. Now we
discover that we are full of plans for ourselves. In fact we are so full of these things
that we can only fall on our faces. Man’s self creeps into every nook and cranny;
it even tries to usurp God’s glory. “Is there anything that man cannot do?” Under
God’s shining, we find out the kind of person we are. As soon as God’s revelation
comes, our condition is exposed and laid bare. He exposes us, and we see ourselves.
Previously, only the Lord knew us. We were naked and laid bare before Him, but not
before ourselves; we still did not know ourselves. But when God exposes all of the
thoughts and intentions of the heart to us, we become naked not only before Him,
but before ourselves as well. When we are naked and laid bare before ourselves,
we no longer dare to lift up our heads. Before we are exposed, we do not know
ourselves, and we can easily get by. But when we see ourselves under God’s light,
we are so ashamed that no place is good enough for us to hide ourselves. Now we
know what kind of person we are! Now we know the kind of boasts we made! We
thought we were better than others. Now we know the kind of persons we are! We
cannot find more fitting terms before the Lord to describe ourselves; we can only
say that we are filthy and evil. We admit that our eyes have been blind for years, that
they have seen nothing. The more we see our filth, the more ashamed we become.
It seems as if all the shame of the whole world is upon us. We prostrate before
the Lord and repent, saying, “I repent of myself. I hate myself. I admit that I am an
incurable man.”
This shining, repentance, shame, loathing, and prostration will shake off what
we have been unable to shake off all these years. Man’s salvation comes from this
The Breaking Of The Outer Man And The Release Of The Spirit - Page 73
东西，一下子就脱掉了。所以人的蒙拯救，就是在乎那一
下子的看见。看见与除去是一步的工作，是连在一起的。
主在哪里光照，主也就在哪里拯救。光照也就是拯救，看
见也就是脱离。我们在主面前需要有这个看见，需要有这
个光的照亮，我们的骄傲才会除掉，我们那个肉体的行为
才会停止，我们外面的壳子才会破碎。
管治与启示的比较
这两件主要的事摆在我们面前—一件是圣灵的管治，
一件就是神的光照，或者称它作圣灵的启示。在这里我
们把它稍微比较一下：圣灵的管治，普通说来是相当迟
慢的，都是一次过一次的，有的时候对付一件事需要好
几年。还有，圣灵的管治不一定借着职事的供应，许多
时候，没有职事的供应，圣灵却在那里有管治。但是，
圣灵的启示就不一样。许多时候，乃是很快的，也许是
几天之内，或者几分钟之内就来了。在神光照之中，也
许几分钟，也许几天，你看见：我这个人了了，真是一
点用处都没有，我已往所有的夸口都是我的羞耻。还有，
圣灵的启示，许多时候是借着话语的供应。所以当教会
强的时候，话语的职事多的时候，圣灵的启示就也多。
但即使没有话语的职事，即使缺少圣灵的启示，也没有
一个人可以活在主面前而保留他外面的人。因为即使缺
少话语，即使缺少启示，圣灵的管治还是有的。你就是
多少年没有机会遇见另外一个信徒，圣灵还是在那里管
治你，你在主面前所学的，还是能摸得很高。有的人因
为教会软弱的缘故，失去了话语的供应，也有人因着自
己的愚昧，连圣灵的管治都失去了。这不是说没有圣灵
的管治，乃是说圣灵管治了多少年，而管治不出东西来，
管治得没有结果。主一次击打，我们不晓得那个意思；
主两次击打，我们仍不晓得那个意思；经过主十年的击
打，我们还是一直好象无知的骡马，不知道主的意思；
这是可怜的事。管治在我们身上必定不会稀少，所稀少
的是我们看不见主的手。
许多时候，是主在那里打我们，但我们一直把人当作对象，
这是完全找错了路。我们向着主要有一个态度：“因我所遭遇
的是出于你，我就默然不语。”（诗三九 9。）我们要记得，
2028 人的破碎与灵的出来 - 第 74 页
instant enlightening. The seeing and removing are one work; the two are joined
together. As the Lord shines, He saves. The shining is the saving, and the seeing
is the deliverance. We need this kind of seeing before the Lord. Only this kind of
shining will remove our pride, and only this light will stop our fleshly activities and
break our outer shell.
A COMPARISON BETWEEN DISCIPLINE AND REVELATION
We have these two main things before us—the Spirit’s discipline and God’s shining,
or we can say the Spirit’s revelation. Let us make a comparison of the two things. The
discipline of the Holy Spirit is generally a slow process. It comes to us slowly, little by
little. Sometimes it takes a few years for Him to deal with us concerning a certain thing.
Moreover, this discipline does not come necessarily through the ministry of the word.
Many times there is no ministry of the word, yet the Spirit still exercises His discipline.
But the revelation of the Holy Spirit is different. Often it comes quickly, maybe in days or
even in minutes. God’s light may shine on a man for a few minutes or a few days. Under
this light he sees that he is finished, that he is absolutely useless, and that all of his former
boasts are now his shame. Such revelation of the Holy Spirit often comes through the
ministry of the word. This is the reason the revelation of the Holy Spirit occurs more
frequently when the church is strong and the ministry of the word abundant. But even
when there is no ministry of the word, and consequently little revelation from the Spirit,
no one can remain in the Lord’s presence while still preserving his outer man. The word
and the revelation may be lacking, but there is still the discipline of the Holy Spirit. Even if
a person has not come into contact with any other believer for years, the Holy Spirit still
performs His disciplining work on him, and a man can still learn and touch something
high before the Lord. Some do not have the ministry of the word because the church is
weak. Some even think that they have lost the discipline of the Spirit through their own
foolishness. This does not mean that there is no longer any discipline of the Holy Spirit.
Rather, it means that the Holy Spirit has been disciplining for years without producing
anything or arriving at any result. The Lord may strike once, and we may not know what
it means. He may strike again, and we still may not know what it means. He may strike
for ten years, while we act like a mule without reason, unaware of His intentions. This is a
pity. Discipline never falls short in us; what falls short is our vision of the Lord’s hand.
The Lord often chastises us, but we turn our attention to men and take the
wrong track. Our attitude before the Lord should be as the psalmist said, “I did not
open my mouth; for You have done this” (Psa. 39:9). We have to remember that it
The Breaking Of The Outer Man And The Release Of The Spirit - Page 74
对付你的不是你的弟兄，不是你的姊妹，不是你的亲戚朋友，
对付你的不是什么人，对付你的乃是神。你总得看见这一个。
我们要看见：这么多年，主在我身上一直管治我，要对付我这
个人，可是因为我无知，我就在那里怪人，我就在那里怪命运，
这是不认识神的手，这是错了。你要记得，所有的事都是神
“量”给你的。你所遇见的该有多少、多长、多重，该到哪里
为止，都是经祂量过的。主在那里定规一切临到你身上的事，
没有别的目的，就是要打掉你那个突出点，打掉你那个刚硬的
地方，打掉你那个难对付的地方。盼望主恩待我们，能看见主
在我们身上工作的意义；也盼望主多给我们光，把我们的自己
显露出来，叫我们爬不起来。如果主拆毁了我们外面的人，我
们和人来往的时候，就不再是以我们刚硬的人去碰人。我们每
一次遇见人的时候，我们的灵就能出去。
我们盼望教会能空前的认识神，神的儿女能空前的得着
神的赐福。主是要把我们的人带到对了。不只福音对，乃
是传福音的人也对；不只道理对，乃是讲道的人也对。问
题是在这里：神能不能借着我们的灵出去。灵出去就遇见
世界上许多需要灵的人。没有一个工作比这个更要紧，也
没有一个工作比这个更彻底，没有一个工作能代替这一个。
主不是注重你的道理，不是注重你的教训，不是注重你的
讲章，主是要问：你能给人什么种的印象？到底从你身上
出来的是什么东西？你是叫人觉得你自己呢，还是叫人觉
得主？你是给人摸着道理呢，还是给人摸着主？这是非常
严重的问题，这个问题如果没有解决，那么，所有的劳碌，
所有的工作，都没有多大价值。
弟兄们，主注意从你身上出来的，远超过注意你口里所
说的。你每一次和人接触的时候，总有东西从你身上出去。
如果不是你自己出去，就是神出去；如果不是你外面的人
出去，就是灵出去。弟兄们，我们要重复的说，到底你站
在人面前的时候，从你身上出去的是什么东西？这是一个
基本的问题。求神赐福给我们，盼望我们能看见光。
2028 人的破碎与灵的出来 - 第 75 页
is not our brother, sister, friends and relatives, or any other person who is dealing
with us. It is God who is dealing with us. We have to see this. We have to realize that
the Lord has been disciplining us and dealing with us all these years. Because of our
ignorance we have put the blame on others or even on fate. This is total ignorance of
God’s hand. It is wrong. We have to remember that everything has been measured
to us by our God. The amount, the length, and the intensity of what befalls us are all
measured by Him. He orders everything around us, the only purpose of which is to
break our conspicuous, obtuse, and hard spots. May the Lord be gracious to us and
show us the meaning of His work in us. May He grant us much light to expose us and
to humble us. If the Lord breaks our outer man, we will no longer present others
with our strong self when we touch them. Instead, our spirit will flow out whenever
we touch men.
We pray that the church will come to know God in a way as never before. We also
pray that God’s children will receive unprecedented blessings from God. The Lord has
to adjust our being until we become proper. Not only must the gospel be proper; the
gospel preacher also must be proper. Not only must the teaching be right; the teacher
also must be right. The question is whether or not God will be released through our
spirit. When the spirit is released, it will touch many in this world who are in need of
the spirit. No work is more important or basic than this, and no other work can replace
this. The Lord’s attention is not on our doctrine, our teaching, or our message. He is
asking what impression we are giving to others. What is coming out of us? Are we
drawing others to ourselves or to the Lord? Do they touch doctrines, or do they touch
the Lord through us? This is a very serious question. If this question is not resolved, all
of our labor and work will not be worth much.
Brothers, the Lord cares more for what comes out of us than for what we say with
our mouth. Every time we contact someone, invariably something comes out of us.
Either our self comes out or God comes out. Either the outer man comes out or the
spirit comes out. Brothers, let me repeat the question: “When we stand before men,
what comes out of us?” This is a fundamental question that needs to be resolved. May
God bless us and may we see the light.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 75
 第九篇
拆毁后柔软的情形
意志的破碎与柔软
神拆毁我们外面的人的路并不一样，所以，圣灵的管治
所击打的点也不一样。有的人，神是在那里对付他自爱的
心，一次、十次的借着环境对付他的自爱。有的人，神是
在那里对付他的骄傲，一次、十次的借着环境击打他的骄
傲。有的人，神是在那里拆毁他的智慧，拆毁他倚靠自己
的聪明行事为人，神叫他在环境中没有一件事作得对，没
有一件事不失败。神让他一直的失败，就叫他学习不相信
自己的聪明，到了一个地步，能说，“我活着不是靠人的
智慧，乃是靠神的怜悯。”有的人，也许圣灵在他身上所
安排的管治又是一种，圣灵借着环境所击打他的，乃是他
这个人的主观。有许多人就是充满了意见，就是充满了主
张，就是满了办法。圣经里有一句话说，“耶和华岂有难
成的事么？”有的弟兄的态度，好象在他也没有难成的事。
没有一件事落在他的手里，他能低下头来说，我不知道，
我不能作。因此，主的灵在环境里就要对付他这一点，让
他一次过一次的受击打。他说他能作事，却没有一件事能
作成。他所看为很容易的事，却没有一件不作坏，没有一
件不失败。圣灵是从这条路来击打他。总之，圣灵对于每
一个人所击打的点并不一样。
圣灵击打人的速率也不一样。有的人，主在他身上是接二
连三一直的击打，一点不放松。有的人，也许主有一个时候对
付他，有一个时候不对付他。不过，主心里所爱的人就没有不
被责打的。我们能从神的儿女身上寻到许多圣灵击打的点。每
一次击打的点虽然不一样，但每一次所成功的却是一样的；不
管外面所击打的是什么，里面受伤的总是人的自己。神对付我
们的自爱也好，神对付我们的骄傲也好，神对付我们的聪明也
好，神对付我们的主观也好，不管神在外面是对付哪一点，每
一次对付的结果，总是叫我们的自己比从前更软弱。一次过一
次，总有一天叫我们的自己被打伤了，叫我们的自己软下来。
有的人在情感上特别受对付，有的人在思想上特别受对付，不
2028 人的破碎与灵的出来 - 第 76 页
CHAPTER NINE
PLIABLENESS AFTER THE BREAKING
PLIABLENESS AND THE BREAKING OF THE WILL
God uses many ways to break our outer man, and these ways vary from person to person.
This is the reason the Holy Spirit directs different kinds of disciplining works to different
persons. With some people, God deals specifically with their self-love. Again and again God
orders environments that deal with their self-love. With other people, God deals with their
pride. Again and again God orders environments that break their pride. With still others,
God deals with their wisdom. He tears down their trust in their kind of walk which has its
source in their own wisdom. He allows them to blunder and fail in everything they lay hold
of around them. God allows them to fail again and again in order that they learn not to trust
in their own wisdom, until they say, “I live not by man’s wisdom but by the mercy of God.”
With some people, the Holy Spirit may order yet another kind of discipline; He may use the
environment to shatter their subjectivity. Many people are very opinionated. They are full of
ideas and methods. The Bible says, “I am Jehovah...is there anything too hard for me?” (Jer.
32:27, Darby). With some brothers, it seems that there is nothing too hard for them. They
never find one thing which prompts them to bow down and confess their ignorance and
inability. The Lord’s Spirit has to deal with them through all kinds of environments; He has to
strike again and again. These ones will find that in spite of their boasting about everything,
they cannot accomplish anything. Things they consider to be easy turn out to be the causes of
failure and embarrassment. The Holy Spirit chooses to humble them through this way. Simply
put, the Spirit strikes different men at different points.
The Spirit also deals with everyone at different speeds. With some, the Lord’s rod
visits them in a relentless, rapid sequence. With others, the Lord deals with them
for a while and then gives them a period of respite. But one thing is unchanging: He
always scourges those whom He loves. We should find many bruised spots among
God’s children. These are the result of the work of the Holy Spirit. When chastisement
comes, it may hit different spots, but the goal is the same. Whatever outward form the
chastisement takes, inwardly these chastisements always wound the person himself.
God may choose to deal with our self-love. He may choose to deal with our pride, our
wisdom, or our subjectivity. Whatever point He touches, the result of every dealing is
to make us weaker than before. He deals with us repeatedly until our self is wounded
and we are weakened. Some are touched in a particular way in their emotion. Others
The Breaking Of The Outer Man And The Release Of The Spirit - Page 76
管他这个人所受的对付是哪一点，那最终的结果总是叫他的意
志被破碎。他所受的击打也许是某一点，但被破碎的总是他的
自己，他的意志。我们每一个都是刚硬的人，我们的意志都是
刚硬的。来维持我们刚硬的意志的，乃是我们的思想，我们的
主张，我们的自爱，我们的情感，我们的聪明。维持我们刚硬
意志的东西并不一样，可是我们的意志在神面前的刚硬都是一
样的。圣灵所击打、所对付、所拆毁的，在我们每一个人身上
好象不一样，但是，在最终，最里面的那一个对付，都是一样
的，都是要对付我们的自己，要击打我们的意志。
所以，每一个因着启示而倒下来的人，或者因着管治而倒
下来的人，都有一个基本的特点，就是他变作一个柔软的人。
柔软是被破碎的人的特点。所有被神破碎的人，在神面前都
变作一个柔软的人。我们所以能刚硬，所以在外面有这个壳
子，乃是因为有许多维持我们刚硬的东西。我们好象一所房
子，有许多柱子在那里把它撑着，叫它不倒。神把这些柱子一
根一根拆掉之后，房子就一定倒下来。外面支持的东西一拆
掉，里面的自己就自然倒塌了。我们不要以为声音轻的人，他
的意志不刚硬，不要以为在人面前不大说话的人，他的意志
必柔软。许多声音轻的人里面顶刚硬。刚硬是性情的问题，
刚硬不是声音的问题。有的人在外表上好象比一个脾气急的
人、声音大的人柔软得多，但事实上，他在神面前是一样的固
执，一样的刚硬，一样的自私，一样的相信自己。我们所靠着
来撑住里面的建筑物的东西不一样，但是里面的建筑物完全
是一样的。我们的那个自己，那个意志，是同样的刚硬。主要
把维持我们刚硬的东西，一样一样拿走，一个一个打破，所
以祂一次对付我们，两次对付我们，几十次对付我们。也许
蒙神恩典，有一样东西从我们身上失去了。因为我们所受的责
打是这样的厉害，所以就叫我们下一次要再作这件事的时候，
心里就有一点害怕。我们知道，如果再作，主要再打，如果
再说，主要再打，我们不敢象已往那样任意而行了。神所对
付的似乎是外面的一点，可是事实上我们这个人就软下来，
在那一点上就爬不起来。你觉得，在某一点上，不敢违背主，
不敢再坚持自己的主张。你怕主的击打，你不敢动。你敬畏
神，你就在那一件事上柔软。当神的对付越增加的时候，你
的柔软也增加。神在你身上拆毁的工作作得越多，范围越广
的时候，你就越柔软下来。所以柔软就是经过破碎的现象。
2028 人的破碎与灵的出来 - 第 77 页
are touched in a particular way in their mind. Whatever area a man is touched in, the
end result is the breaking of the will. He may be hit in one area, but the breaking is
always applied to the self and the will. We are all stubborn. Our will is stubborn. Our
stubborn will is boosted by our mind, our proposals, our self-love, our emotion, and
our wisdom. The things that sustain our stubborn will may be different, but in every
case there is a hardness of the will. The smiting, dealing, and breaking work of the
Holy Spirit may be different, but the final and intrinsic cutting work is the same—it
deals with the self and strikes at the will.
Therefore, everyone who is subdued, either by revelation or by discipline, shows
one characteristic—pliableness. Pliableness is a mark of a broken man. Those who are
broken by God are pliable before Him. Our outward shell is hard and closed because
there are many things which prop up these hard things in us. We are like a house that
is supported by many pillars. These pillars keep the house from collapsing. When God
removes the pillars one by one, the house collapses. Once the outward supporting
structure is dismantled, the inward self collapses. We should not think that those who
speak softly are free from any stubbornness in the will. We should not think that those
who are subdued in their voice are pliable in their will. Many soft-spoken ones are
very hard within. Hardness has to do with our nature, not with our voice. Many people
seem to be outwardly milder than others; they appear to be not as quick and loud. But
before God they are just as stubborn, hard, selfish, and self-confident. The supporting
elements which prop up our inner structure may be different, but the inner structure is
the same. The self, the will, is just as strong. The Lord has to remove these supporting
elements one by one. He has to break them one by one. This is the reason He deals
with us once, twice, and repeatedly. By the grace of God, something will be knocked
off of us through these repeated dealings. Such a severe chastisement will produce a
fear in us when we try to do the same thing again. We will know that if we do the same
thing again, the Lord will smite us again. If we say the same thing again, the Lord will
chastise us again. We no longer will be so free to act. It seems as if God has only touched
something outward. But actually, our very being has become softened; we no longer
can stand in the area in which we are touched. At least in that particular area we will
not dare to disobey the Lord or insist on our ideas anymore. Out of fear of the Lord’s
chastisement, we no longer dare to move. We fear God, and we become mellowed in that
particular area. The more we experience God’s dealing, the more pliable we will become.
The more God carries out the breaking work in us and the wider the scope of this
breaking becomes, the quicker we will be mellowed. Pliableness is a result of breaking.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 77
 有的人，当你和他来往的时候，你能说某某弟兄的确是
一个有恩赐的人，但同时你常常觉得他是没有被破碎的人。
许多人就是这种情形，是一个有恩赐的人，却没有被破碎。
那个没有破碎，人看得出来，人一碰就知道他硬得很。人
被破碎了，就必定柔软；人没有被破碎，就必定刚硬。人
在哪一点上受过神的鞭打，就在哪一点上不敢夸口，不敢
骄傲，不敢随便，不敢放肆，就在哪一点上敬畏神，就在
哪一点上变作柔软的人。
在圣经里对于圣灵有许多比方，说圣灵象火，说圣灵象水。
火是说到祂的力量，水是说到祂的洁净。在说到圣灵的性情
时，乃是说祂象鸽子。换句话说，圣灵的性情是鸽子的性情，
乃是柔软、安息、温和的性情，而不是刚硬。当神的灵将祂
的性情一步一步建造在我们里面的时候，我们就要有更多的
鸽子的性情。敬畏所产生的柔软，乃是被圣灵破碎的记号。
柔软的情形
人一被圣灵破碎，就自然而然有因着敬畏神而产生的柔
软。当人和他接触的时候，他就没有那么硬，他就没有那
么凶，他就没有那么厉害，他就被主带到一个地步，声音
是柔软的，态度也是柔软的。他从里面敬畏神，就自然而
然在态度上、言语上流露出他里面的敬畏来，他自然而然
变作一个柔软的人。
容易对付
什么种的人是柔软的人呢？柔软的人是容易对付的人。
柔软的人是一个容易说话，容易请求的人。一个人在神面
前一被破碎，连他的认罪也容易，连他的流泪也都是容易
的。有的人要他流泪是何等的难。这不是说流泪有什么特
别的用处，乃是说一个人受过神的对付，他外面的性情给
神磨碎的时候，他的思想、他的情感、他的意志被神磨碎
的时候，他就容易看见他自己的错，也很容易认罪。他不
是一个难说话的人。在他身上的那一个壳子打破了，叫他
在情感上、在思想上，都容易接受别人的意见，容易让别
人告诉他，容易让别人教训他。从那一天起，他就要被神
带到一个新的境界里，能事事处处都得着造就。
2028 人的破碎与灵的出来 - 第 78 页
When we contact certain brothers, we can say that they are gifted, but we have the
feeling that they are not yet broken. This is the condition of many people: They are
gifted, but they are not broken. Others can sense this. As soon as they touch these ones,
they can sense the hardness in them. Once they are broken, they become soft. If a man
is never broken, he will surely remain hard. In whatever area a man experiences God’s
chastisement, he will be purged from boasting, pride, carelessness, and lawlessness in
that same area. He will fear God with respect to that area, and he will become pliable in
that area.
The Bible uses many symbols for the Holy Spirit. The Spirit is symbolized by fire
as well as by water. Fire speaks of the power of the Spirit, whereas water speaks of
His purity. In symbolizing the Spirit’s nature, the dove is used. The Spirit’s nature is a
dove’s nature—pliable, peaceful, and meek. It is not hard. As the Spirit of God works
His nature into us step by step, we acquire a dove’s nature. The pliableness that comes
as a result of a godly fear is a mark of the Spirit’s breaking work.
DIFFERENT MANIFESTATIONS OF PLIABLENESS
Once a man is broken by the Holy Spirit, he will manifest a pliableness that comes
from a fear of God. When others contact him, they no longer will find him as hard,
fierce, and severe as before. Having been dealt with by the Lord, his voice becomes
subdued, and his attitude becomes softened. He begins to fear God inwardly, and
this fear spontaneously flows out through his attitude and words. Spontaneously, he
becomes a pliable man.
Easy to Be Dealt With
What is a pliable person? A pliable person is one who is easy to be dealt with. It is
easy for him to speak to others and easy for him to ask from others. When a man is
broken before God, it becomes easy even for him to make confessions and to weep.
It is very hard for some people to weep. This does not mean that weeping has any
merit in itself. But it does means that when a man has passed through God’s dealing,
his outward disposition, thoughts, emotion, and will are shattered, and it becomes
easy for him to see his mistakes and to make confessions. It will not be difficult for
others to talk to him. The shell in him is broken, and his emotion and mind will have
the capacity to accept others’ opinions and to allow others to speak to him and teach
him. He will be brought into a new realm, and he will be able to receive help anytime
and anywhere.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 78
容易感觉
一个柔软的人也是容易感觉的人。因为他外面的人被破
碎的缘故，他的灵就很容易出来，并且他也容易摸着弟兄
姊妹的灵。人的灵稍微有一点动作，他就知道。他的感觉
变得非常敏锐，能一下子就知道一件事的对不对，人的灵
一动，他这一边就有反应。他就不会作一件木头木脑的事，
不会作一件得罪人感觉的事。许多时候，别人的灵觉得这
件事不对，但是我们还能继续去作，这是因为我们外面的
人没有破碎，别人的灵有感觉，我们却没有感觉。许多时
候，有的弟兄姊妹在聚会里祷告，别人觉得厌烦，觉得他
应该停下来，但是他仍然继续下去。别人的灵已经出来说，
不要祷告下去，但他没有感觉。人所感觉的，在他身上没
有反应。这就是因为他外面的人没有被破碎。人如果是一
个破碎的人，他的灵就很容易摸着别人的灵，也很容易感
觉别人所感觉的。他不会象一个没知没觉的人，他不会作
一个许多人都知道，而他自己不知道的人。
只有外面的人被破碎了的，他才起首知道什么叫作基督
的身体，他才能摸着身体的灵，摸着别的肢体的感觉，不至
于你作你的，他感觉他的。一个人如果没有感觉，他在身体
中就象一个假的肢体，就象是装上去的一只假手一样。假手
也能随着身体活动，但是它缺少一个东西，它没有感觉。有
的人是没有感觉的肢体。整个身体都感觉了，但是，他这个
肢体没有感觉。外面的人一破碎，他就能摸着教会的良心，
能摸着教会的感觉。他的灵是开起来的，他能让教会的灵摸
着他的灵，让教会把所感觉的交通给他的灵。这是一件非常
宝贵的事，每逢我们错了，我们就能知道自己错了。外面的
人的破碎，并不是叫我们从今以后不会错，乃是有了一个机
关，叫我们很快就知道自己的错。弟兄姊妹知道你的错，他
们口还没有开，你却一碰他们就知道自己的错，你只要一碰
他们的灵，就能知道他们对这件事是反对或是同情。这乃是
身体生活里基本上所需要的。没有这个，身体的生活就不可
能。基督的身体，不是大家在那里商量了才知道这是怎么一
回事，乃是象我们这个身体那样，不必商量，自然而然各个
肢体有共同的感觉。那个感觉是表示身体的意思，那个感觉
也表示元首的意思，头的意思。元首的意思乃是通过身体的
意思而表明出来。我们外面的人被破碎了，我们就容易被更
正，容易有身体的感觉。
2028 人的破碎与灵的出来 - 第 79 页
Easy to Have Feelings
A pliable man is one who has sensitive feelings. Because his outer man is broken,
it is easy for his spirit to be released, and it is easy for him to touch the brothers’ and
sisters’ spirits. As soon as their spirits move, he will sense it. His feelings become very
sensitive. He immediately knows whether something is right or wrong. As soon as
others’ spirits move, he will respond. He will not do anything foolish or insensitive, and
he will not do anything that offends others’ feelings. We often carry on with things that
others’ spirits disapprove of. We behave this way because our outer man is not broken.
Others’ spirits are sensitive about what we are doing, but we have no feeling. Some
brothers and sisters often offer such tiresome prayers in the meetings that others wish
they would stop, yet they keep on going. The spirits of the others speak out and plead
for them to stop, but they do not have any feeling in themselves. The feelings of others
do not produce any response in them. This is because their outer man is not broken. If
a man is broken, it is easy for his spirit to touch the spirits of others, and it is easy for
him to feel what others feel. He does not act like an insensitive person who is ignorant
of things that others are clear about.
Only those whose outer man is broken will know the meaning of the Body of Christ.
Only they can touch the spirit of the Body, the feeling of the other members. They
will no longer act or feel independently. If a man is void of feelings, he will be like an
artificial limb, perhaps a mechanical arm in a body. A mechanical arm can move with
the body, but it is short of one thing—feelings. Some people are members without
feelings. The whole Body feels something, yet they do not feel anything. Once the outer
man is broken, a man will touch the conscience and feelings of the church. His spirit
will be open, and the church will easily touch his spirit and communicate its feelings to
his spirit. This is a precious thing. Every time we are wrong, we will know that we are
wrong. However, the breaking of the outer man does not guarantee that we no longer
will be wrong. It merely provides us with a faculty that tells us when we are wrong. The
brothers and sisters may realize that we are wrong without opening their mouth to
point this out. Yet as soon as we touch them, we realize that we are wrong. As soon as
we touch their spirit, we know whether they are for or against the matter in question.
This is a basic requirement in the Body life. Without this, there is no possibility
of having the Body life. The Body of Christ does not arrive at a consensus through
discussion and debates, just as there is no need for discussion in our own bodies. Every
member spontaneously feels the same thing. This common feeling is the will of the
Body; it is also the will of the Head. The will of the Head is expressed through the will
of the Body. As our outer man is broken, it will be easy for us to be adjusted, and it will
be easy for us to have the feeling of the Body.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 79
容易得造就
最大的帮助还不在我们的错误能得到校正，最大的帮助，
乃是我们外面的人一破碎，我们的灵就变作敞开的灵，能
显出来，同时也能叫我们得着众灵的供应。我们的灵不只
能出去，并且叫我们无论到哪里都能得着属灵的帮助。如
果外面的人没有被破碎，就不容易得着别人的帮助。比方，
一个弟兄，他外面的人没有被破碎，是因为他思想特别强。
这个弟兄来到聚会里，就很不容易得着造就。因为一个思
想强的人，除非给他更强的思想，他不能得着帮助。别的
弟兄在那里说话，他觉得这个思想也不行，那个思想也不
行，他以为这也没有意思，那也没有意思，这也不能帮助
他，那也不能帮助他。一个月、两个月，一年、两年，也
许他一次的帮助都没有得着。他有一个思想的壳子，他只
能从思想里得着帮助，他不能得着属灵的造就。但是主如
果进来，一次、十次、几十次，一年、二年、几年的工夫，
把他思想的壳子拆光，给他看见他的头脑是何等无用，结
果，他就变作一个婴孩，很容易听人说话，再也不敢那样
轻看别人了。他在那里听一位弟兄讲道的时候，不是听他
念的字音如何，不是听他道理讲得对不对，意义讲得明白
不明白，乃是在那里用自己的灵去碰他的灵。主在讲的人
身上有一点工作，他里面的灵有一点出来，他里面的灵动
一动，听的人的灵就得着苏醒，就得着造就。如果一个人
的灵是破碎的，每一次弟兄的灵一出来，他就得着造就，
不是道理上得造就，那是另外一件事。人的灵在神面前受
的对付越多，外面的人的破碎就越彻底，所能得着的帮助
也越多。在任何弟兄姊妹身上神的灵有一点动，他就能得
着帮助。他也就不再用道理来批评人，不再用字句来测量
人，他不是注意某弟兄讲的意思好不好，某弟兄的口才好
不好，或者解经解得好不好。他的态度完全改变了。所以，
我们能得着多少人的帮助，就看我们的灵如何。许多时候，
人从我们面前经过，因着我们的壳子硬得很，我们就不能
摸着人的灵，就不能得着造就。
什么叫作受造就？造就不是思想的增加，造就不是意义的
增加，造就也不是道理的增加，造就乃是我的灵多一次和神的
灵接触。不管神的灵借着什么人出来，无论是在聚会里，或者
是在平日的交通里，神的灵在别人身上轻轻的动一下，我就吃
2028 人的破碎与灵的出来 - 第 80 页
Easy to Receive Edification
The greatest help that we can receive does not come simply from the correction
of our mistakes. The greatest help comes as our outer man is broken and our spirit
becomes open and free. When this happens, we will receive supply from others’ spirits.
Our spirit will not only be released; it also will receive spiritual help wherever we go.
If our outer man is not broken, it will be hard for us to receive any help from anyone.
Suppose a brother is not broken in the outer man because his mind is too strong. When
this brother comes to the meeting, it will be hard for him to receive any edification.
Unless a head-strong person is confronted with another strong mind, he will not
receive any help from anyone. While other brothers are speaking, he will despise
various thoughts, finding them too dull and dry. Others will not be able to render him
any help. He may go on in the same way for a month, two months, a year, or two years
without receiving any help at all. He has a shell in his mentality, and he can only receive
help in the mental realm; he cannot receive any spiritual edification. But if the Lord
steps into his situation and works on him repeatedly for one, two, or a few years, the
shell of his mentality will be broken. He will realize the futility of his mentality. He will
become like a child, and it will be very easy for him to listen to others. He will no longer
dare despise others. When he listens to another brother, he will no longer try to catch
flaws in his pronunciation, mistakes in his teaching, or ambiguities in meaning. He will
instead touch the speaker’s spirit with his own spirit. As soon as the Lord moves a little
in the speaker and his spirit is activated, the brother’s spirit will be revived, and he
will receive the edification. If a person’s spirit is broken, whenever others release their
spirit, he will receive edification. He does not receive edification in doctrine only—that
is altogether a different matter. The more dealings a man’s spirit receives from God, the
more thorough will be the breaking of the outer man, and the more help he will receive.
Whenever the Spirit of God moves in a brother or sister, he will receive the help. He will
no longer criticize others according to his doctrines or measure others according to
the letter. He will no longer pay attention to the nicety of the sermon, the eloquence of
the speech, or the soundness of the interpretation. His entire attitude will change. The
degree to which we can be helped by others depends on the condition of our spirit. Men
often pass by us, but we cannot touch their spirit and cannot receive any edification
from them because our shell is too thick.
What is edification? It is not the increase of thoughts, ideas, or doctrines. Edification
is when our spirit touches God’s Spirit. The Spirit of God can come out of any man.
Whether in the meeting or in private fellowship, we will experience the feeding and
the reviving as soon as God’s Spirit is activated in others. Our spirit is like a mirror.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 80
了一顿饱，我就得了苏醒。我们的灵象镜子一样，每一次我们
得着造就，就象有人把我们的灵擦一擦叫它亮一下。造就的意
思没有别的，就是我们的灵被别人的灵摸着，我们的灵被圣灵
摸着。圣灵借着别人的灵摸我们一下，我们就得着造就。从灵
出来的东西，一碰就亮，就象电灯一样，不管灯罩的颜色是红
的绿的，不管电线的包皮是白的黑的，电通过来的时候总是发
亮。灯罩如何我们不管，我们注意的是电的出来。别人的灵稍
微出来一点，你就已经亮了。你把你所知道的神学都忘记了，
你只知道在这里有灵出来；感谢神，你得着了苏醒，你在神面
前吃了一顿饱。这样，你就成了很容易得着帮助的人。有些人
是何等不容易得着人的帮助。你想要帮助他，你要花多少工夫
去祷告，你要花多少力气才能帮助他。刚硬的人非常不容易受
帮助，柔软的人才容易得着帮助。
所以，在这里有两条完全不同的路。一条路是外面的，
思想进去，道理进去，解经进去，有人也能说他得着了帮
助。另一条，完全不同，乃是灵和灵的接触，灵接触了，
就在灵性上得着帮助。你摸着后一条路，你才摸着真实的
基督教，这才真的叫作造就。你如果只知道听道，今天你
听过了一篇道，到下个主日你又去聚会，刚刚好又遇见这
个弟兄，又听见他讲这一篇道，你就有点不耐烦，你就想
走。你觉得同样的道只要听一次就够了。你以为基督教是
道理，你是把道理装在脑子里。但是你要知道，造就不是
道理的问题，是灵的问题。那个弟兄上一次在那里讲的时
候，如果他的灵出来，把你整个的人摸一下，碰一下，你
就好象被他洗过一下，你就得了苏醒。你下一次又去，这
个弟兄的灵又出来，你又在那里得着帮助。尽管题目是旧
的题目，道理是旧的道理，但是他的灵又出来一下，你就
又得着一次洁净，象被水洗过一样。我们要记得，造就是
灵和灵的接触，不是思想的增加。造就是灵和灵的事，不
是一个外面的人给你得着了多少道理，给你得着了多少教
训。一切的教训，一切的道理，如果不是有灵的接触，那
个教训，那个道理，我们只能说它是死的。
你外面的人被破碎之后，你就变作容易得着造就的人，
你所得着的造就就会很多。有人来问你一个问题，你能
从他身上得着造就。一个罪人来寻求主，你和他一同祷
告，你也得着造就。一个弟兄大错，主叫你和他说很重
2028 人的破碎与灵的出来 - 第 81 页
Every time we are edified, it is as if someone has polished our spirit a little and made
it shine more. The meaning of edification is nothing less than our spirit being touched
by others’ spirits or by the Holy Spirit. When the Holy Spirit touches our spirit through
others’ spirits, we receive edification. What comes out of the spirit ignites us as soon
as we touch it. We are like an electric lamp that shines as soon as electricity passes
through it, without regard to whether the lamp shade is red or green or whether the
wires are white or black. We do not care what the “lamp shade” is like; our attention is
on the release of “electricity” and the fact that we have been revived, that we have been
fed before God. Thank God! If we can do this, we will become persons who can receive
help easily. It is very hard for many people to receive help. If we want to help them, we
have to exert much energy to pray and work on them before they will allow us to do
anything. A hard person does not receive help easily. Only those who are pliable will
receive help easily.
There are two entirely different approaches to edification. One way is outward,
involving thoughts, doctrines, and expositions of the Scriptures. Some can claim that
they have received help in this way. The other way is entirely different, involving the
touching of spirit with spirit. When spirits touch, spiritual help is found. We only touch
true Christianity as we touch the second way. This is true edification. If all we know
is to listen to sermons, we may hear a good message today. If we happen to hear the
same brother preaching on the same message the next Sunday, we will be bored and
will want to leave. We think we need to listen to a message only once. As far as we are
concerned, Christianity involves doctrines. We keep doctrines in our head. However,
we must realize that edification has nothing to do with doctrines; it has to do with the
spirit. If a brother preaches the first time with the release of his spirit, he will touch and
change our entire being; we will be washed and revived. If we listen to him a second
time and he releases his spirit again, we will receive help once again. The subject may
be old and the doctrines may be the same, but we will receive a cleansing and washing
every time his spirit is released. We have to remember that edification is a contact of
spirit with spirit; it is not the increase of thoughts. Edification is an exchange between
spirits. It has nothing to do with receiving some doctrines and teachings from the outer
man. The best that can be said of doctrines and teachings that are not vitally linked
with the spirit is that they are dead.
After our outer man is broken, it will become easy for us to receive edification; in
fact, we will receive much edification. When others ask us a question, we will receive
edification from their asking. When a sinner comes to us seeking the Lord, we will
receive edification as we pray with him. A brother may be in gross error, and the Lord
The Breaking Of The Outer Man And The Release Of The Spirit - Page 81
的话，责备的话，你摸着他的灵出来，你又得着造就。
你能得着许多方面的造就，你能得着许多方面的供应，
你觉得整个身体都在供应你这个肢体。无论哪一个肢体
都能供应你，无论怎样你都是得着。你成了能够接受的
人，全教会都是你的供应。这是何等的丰富！你就真的
能说元首的丰富是身体的丰富，身体的丰富是我的丰富。
这与思想和道理的增加是何等的不同，这一个不同是太
大的不同。
一个人得着的帮助越多，得着的帮助越广，就越证明他
是破碎的人。一个难以得到帮助的人，并不是他比别人更
聪明，而是证明他外面的壳子比别人更硬，所以什么都不
能吸引他。主如果怜悯他，把他这个人打破，重重的打破，
多方的打破，到了有一天，他就能得着全教会的供应。我
们要问自己，我们能不能得着别人的供应？你如果是有硬
壳子的人，就当圣灵从别的弟兄身上出来的时候，你不会
遇见灵。你若被神打碎，只要人的灵一动，你就得着帮助。
虽然细微得很，但不是细微不细微的问题，是遇见不遇见
的问题。就是这个灵的遇见叫你得着苏醒，得着造就。所
以，弟兄姊妹们，千万要看见这个外面的人的被拆毁，乃
是我们在神面前到底能不能得着帮助，到底能不能得着造
就，到底能不能作工的基本条件。
灵里的交通
交通不是思想和思想的交通，交通不是意见和意见的调
和，交通乃是灵和灵的接触。我们的灵摸着别的弟兄的灵，
灵的接触是交通。所以只有当我们在主面前蒙怜悯，把我
们外面的壳子打破，把我们外面的人拆毁了，我们的灵才
得出去，才能摸着弟兄姊妹的灵。从那一天起，我们才开
始明白圣徒的交通。从那一天起，我们才开始明白圣经里
为什么说灵里的交通。才开始明白交通是灵里的交通，不
是彼此看法的交通。灵里有交通，就能有同心的祷告。多
少人的祷告是用头祷告，这样就难以寻到同心的人，因为
要找到人的头和他的头相同的话，也许跑遍天下都没有。
事实上交通乃是在灵里有交通。一切得着重生有圣灵住在
里面的人和我们都能有交通。如果让神把拦阻除掉，把我
们外面的人拆掉，就我们的灵是打开为着所有的人。我们
2028 人的破碎与灵的出来 - 第 82 页
may want us to speak a strong word to him. When we touch his spirit, we will be
edified once again. We can receive edification and supply from many directions. We will
feel that the whole Body is supplying us. Any member, whoever he may be, can render
us supply. We will always receive help, and we will become persons who are good at
receiving. The whole church will become our supply. What riches we will find! We truly
will be able to say that God’s riches have now become the riches of the Body, and the
riches of the Body have now become our riches. How different is this from the increase
of thoughts and doctrines! The difference is too great.
The more help a person can receive and the broader the scope of supply he draws,
the more we can say that he is a broken man. Those who hardly receive any help from
anyone are not wiser than others. It only proves that their outer shell is harder than
others’ and that nothing can arouse them. If the Lord grants them mercy and deals
with them in strong and multifarious ways, they will receive supply from the whole
church. We have to check with ourselves: Can we receive help from others? If we
have a hard shell around us, we will not sense the spirit even when the Holy Spirit is
released through other brothers. If we are broken by God, however, we will receive help
whenever others’ spirits move. Even though the move may be very small, what matters
is not whether the move is big or small but whether or not we have touched the spirit.
As soon as we touch the spirit, we are revived and edified. Brothers and sisters, may we
all realize that the breaking of the outer man has a great deal to do with receiving help
and edification from God. It is the fundamental qualification for working for God.
Fellowship in the Spirit
Fellowship is not a communication of the mind with the mind or an exchange
of opinions; it is the contact of spirit with spirit. When our spirit touches another
brother’s spirit, that contact of the spirit is fellowship. It is only as we receive mercy
from the Lord to break the outer shell and to tear down the outer man that our spirit
is released. Only then will we touch the spirits of the brothers and sisters, and only
then will we understand the meaning of fellowship with the saints. From that point
forward we will understand what the Bible means when it speaks of the fellowship
of the spirit. We will realize that fellowship is a matter conducted in the spirit; it is
not a fellowship of opinions. When there is fellowship in the spirit, there is prayer in
one accord. Many people pray with their mind. It is hard for them to find like-minded
companions, because they cannot find another mind to match their own even if they
searched the whole world. Actually, fellowship is carried on in the spirit. Everyone
who is regenerated and who has the Holy Spirit within him can fellowship with us. If
The Breaking Of The Outer Man And The Release Of The Spirit - Page 82
的灵能打开接纳任何弟兄的灵，我们的灵能被任何弟兄的
灵摸着，我们的灵也能摸着任何弟兄的灵。我们能摸着基
督的身体，我们也就是基督的身体，我们的灵就是基督的
身体。诗篇四十二篇七节说，深处与深处响应（“深渊”
也可译作“深处”），深处的的确确是在呼喊深处。你里
面的深处在那里呼喊，盼望能摸着我的深处；我里面的深
处也在那里呼喊，盼望能摸着全教会的深处。这是深处和
深处的交通，深处和深处的呼喊，深处和深处的响应。如
果我们外面的人被拆毁，里面的人能出来，我们就能摸着
教会的灵，我们就能在主面前作比较有用的人。
不能效法
我们所提起的外面的人的拆毁，只有圣灵能作，人不能
效法，效法没有用。我们说人要变作一个柔软的人，但并
不是劝人从明天起就去作一个柔软的人。你如果这样去作，
有一天你要看见，你自己所造出来的柔软也要拆毁。人自
己造作的柔软没有用，必须是圣灵工作结果的柔软才有用。
一切在我们身上的成功，不是靠着我们，乃是靠着圣灵。
只有圣灵知道我们的需要，祂在环境里替我们安排遭遇，
祂在那里替我们拆毁。
我们的责任乃是求神给一点光，叫我们能知道，能承认
圣灵的手，能作一个服在神大能手下的人，承认祂所作的都
是对的。我们不要作一个蒙昧无知的骡马，我们情愿把自
己交给主拆毁，我们情愿接受主的工作。你把自己交在主大
能的手下，你就要看见，这个工作也许前五年前十年已经开
始了，可是在这五年十年中，在你身上没有显出果效。今天
你将自己交在主手里说，“主，我从前好象瞎子，你要从哪
里带领我，我不知道，你要把我带到哪里，我也不知道。今
天我知道你要拆毁我，今天我把自己交给你。”这样，也许
前五年十年没有结果的，今天要有结果。主在你身上能够拆
掉许许多多已往你所不知道的东西。有了这些拆毁之后，你
就在那里不骄傲，你就在那里不自爱，你就在那里不高抬自
己。这个拆毁，叫你的灵得着自由，叫你的灵能出来，叫你
变成有用。到了这个日子，你才能使用灵。
在这里附带要提起两个问题。第一个问题是：外面的人
的破碎需要圣灵的工作，用不着自己去效法，那么，我明
2028 人的破碎与灵的出来 - 第 83 页
God removes our barriers and our outer man is dismantled, our spirit will be open to
all men. Our spirit will be open to receive the spirits of all the brothers; it will touch
and be touched by the spirits of all the brothers. We will touch the Body of Christ. We
will be the Body of Christ; our spirits will be the Body of Christ. Psalm 42:7 says, “Deep
calls unto deep.” The “deep” is indeed calling the “deep.” The “deep” within us is calling
and yearning to touch the “deep” within others, and our “deep” is calling and yearning
to touch the whole church’s “deep.” This is the fellowship of deep with deep. It is the
calling and responding between deep and deep. If our outer man is broken and our
inner man released, we will touch the spirit of the church, and we will be more useful
to the Lord.
NO IMITATION
The breaking of the outer man that we refer to can only be done by the Holy Spirit.
Man cannot imitate this. No imitation will work. When we say that a man must be meek,
we are not telling everyone to try to be meek the next day. If a person tries to do this, he
eventually will find that even his manmade meekness needs to be torn down. Manmade
meekness is worthless. The only meekness that will work comes from the work of the
Holy Spirit. Our experience tells us that no achievement comes through us but through
the Holy Spirit. Only the Holy Spirit knows our need. He orders experiences for us in
our environment. He does the breaking work.
Our responsibility is to ask for a little light from God so that we will know and
acknowledge His hand. We want to be humbled under the mighty hand of God to
confess that whatever He does is right. We should not be a senseless mule. Rather, we
should commit ourselves to His breaking. We should accept His work. When we hand
ourselves over to His mighty hand, we will see that this work should have started five
or ten years ago. But nothing has been accomplished during the past five or ten years.
Today we should commit ourselves into His hand and say, “Lord, I have been a blind
man. I did not know where You were leading me from and where You were leading me
to. But now I know that You want to break me, and I offer myself to You.” Perhaps the
fruitlessness of the past five or ten years will end today, and we can become fruitful.
The Lord will demolish many things in us which we previously were not aware of. Once
these things are demolished, we will no longer be proud, self-loving, or self-exalting.
This demolition will free and liberate our spirit and make it useful to the Lord. Then we
will be able to use our spirit.
Here we have to raise two matters. First, we must know that the breaking of the
outer man is a work of the Holy Spirit. There is no need for imitation by the self. But if
The Breaking Of The Outer Man And The Release Of The Spirit - Page 83
明知道有一个活动是出于肉体的，还是我自己去阻止它活
动呢，还是等候圣灵来打破，或者等候大的光照，我一点
也不去约束它？
关于这一个问题，我们是这样看：所有肉体的动作，我
们都应该停止它。这和装作不同。今天我要骄傲，我拒绝
我的骄傲，但是我不装作谦卑。今天我要发脾气骂人，我
拒绝发脾气，但是我不装作温柔的样子。停止是停止消极
方面的，装作是装作积极方面的。如果消极的方面要爬起
来，我就在那里拒绝它，不放松它，但是我绝不装作积极
的方面。骄傲是消极的，我要对付它；谦卑是积极的，我
不能模仿它。比方你这个人本来是顶刚硬的，声音是硬的，
态度是硬的，今天你受对付拒绝这个硬，但你并不装作温
柔。所以你所认识的一切肉体的活动和行为，你要停止它，
但是积极方面的美德，你不用效法来得着，你可以将自己
交给主说，“主，我不用力量去效法，我仰望你作工。”
你看见神就在那里拆毁，神就在那里建立。
外面的效法，不是神作的，乃是人自己作的。所以凡
是追求的人，要从里面学，不要从外面效法。要让神从
你的里面作成了，而在你的外面彰显。凡是人在外面作
的，都不是真的，人造出来的都要拆毁。一个人有了假
冒的东西，不只别人会受欺骗，连他自己也会受欺骗。
我们外面的模仿一多，造作一多，结果我们就相信自己
是这样的人。有一天，你就是指明给他看，这不是真的，
要除去，但他自己都不知道是真的还是假的。所以我们
千万不要在外表上效法，作人还是自然一点的好，让神
在我们身上建立。我们简简单单的作一个自然的人，我
们不在外面模仿、效法，而是天天盼望主将我们所该有
的美德加在我们身上。
第二个问题是：有的人在他天然方面也有一些美德，比
如说温柔吧，有的人天然就是温柔的，这样，从天然而来
的温柔与从管治而来的温柔有什么分别呢？
关于这一个问题，我们可以提起两点。第一，所有天
然的东西都是独立的，都不需要灵和它联络在一起。从
圣灵管治而来的东西，是受灵的支配的，灵动它才动，
2028 人的破碎与灵的出来 - 第 84 页
we know that an activity is of the flesh, should we try to stop it ourselves, or should we
wait for the Holy Spirit to break it? Should we wait for a great light to come and not try
to put any restraint on it at all?
Our answer to the above question is: We should cease all activities of the flesh.
This is different from pretension. If I have the tendency to become proud, I should
deny my pride. However, I should not pretend to be humble. If I am about to lose
my temper at someone, I should deny my temper. But I should not pretend to be
meek. Ceasing doing something is a negative prevention, while pretending to act
a certain way is a positive move. Pride is something negative, and we should deal
with it. Humility is something positive, and we cannot imitate it. Suppose we are
very stubborn with a harsh voice and an unbending attitude. We have to deny this
harshness, but we should not pretend to be meek. We have to stop all activities and
works of the flesh that we are aware of. But we should not imitate any of the positive
virtues. We should offer ourselves to the Lord and say, “Lord, I will not try to imitate
anything. I will look to You for Your work.” If we do this, we will find God breaking us
and building us up.
All outward imitations are not God’s work; they are man’s work. Therefore, every
seeking person should learn the inward lessons, not the outward imitations. He should
allow God to effect something in him. It is through this work that he will derive his
outward expressions. Anything that a person does in an outward way is not genuine.
All manmade structures have to be demolished. When a man puts up something false,
he will not only cheat others but also cheat himself. As we give ourselves to imitations
and artificiality, we will gradually be led to believe that we are what we pretend to be.
Even if others point out that we do not have anything real and that we have to get rid of
it, we will still wonder whether their words are true. We should never imitate anything
in an outward way. It is better to be a little bit more natural in the way we conduct
ourselves and allow God to build up something in us instead. We should live in a simple
and unpretentious way. We should not engage in any outward imitating or copying;
rather, we should look to the Lord to daily add the virtues that we need.
The second matter is that some people have some virtues in the natural realm.
For example, some are naturally very meek. What is the difference between natural
meekness and a meekness that comes as a result of discipline?
We should point out two things in reference to this question. First, everything
natural is independent; it does not need to be joined to the spirit. Anything that
comes from the discipline of the Holy Spirit is controlled by the spirit. When the
The Breaking Of The Outer Man And The Release Of The Spirit - Page 84
灵不动它就不动。天然的温柔也会成为灵的拦阻，而一
切拦阻灵的都是刚硬的。换句话说，我天然的温柔都会
变作刚硬。一个人如果天然是温柔的，他那个温柔是独
立的，是他自己温柔。假定说，主需要他站起来说两句
重话，他天然的温柔就能变作拦阻，他会说，“唉！这
个我作不来，我一生一世都没有说过这样的话，这话只
好请别人来说，我不能。”你就看见，他天然的温柔，
不能受灵的管辖。任何出乎天然的东西都是有它自己的
意志的，都是刚硬的，都是它作它的，灵没有法子用它。
从破碎而来的温柔就完全两样，那一种的温柔是灵所能
用的，它没有抵挡，没有反对，也没有一点意见，它完
全受灵的管辖。
第二，一个天然温柔的人，你顺着他的意志的时候，他是
温柔的，你要他作他所不愿意作的事，摸着他所不乐意的事
的时候，他就不温柔了。所以人一切天然的美德都不能叫他
舍己，人一切天然的美德都是给他利用来建立他自己的。这
是一定的，所有天然的美德，不只是温柔，每一件都是给他
本人用来建立自己的。所以，什么时候摸着他的自己，他所
有的美德就都不见了。天然温柔的人，你一摸着他那个命根
的时候，他就温柔不来。什么时候摸着一件事是他所不愿意
的，他那个谦卑就没有了，他那个温柔就没有了，他什么都
没有了。从管治而来的美德就完全两样。乃是你的自己被拆
毁了，才有那些美德。什么时候神在那里拆毁你的自己，你
那个美德反而出来。你的自己越受伤，你就越温柔。天然的
美德和圣灵的果子是有基本上的不同的。
应当刚强
外面的人必须被拆毁，这一个，我们没有法子装作，也
没有别的东西可以代替。我们必须服在神大能的手下，接
受祂在我们身上的对付。外面的人一被拆毁，里面的人就
刚强。也有少数的人外面的人虽被拆毁，里面的人还不够
刚强。但是里面的人是应当刚强的。如果你外面的人被拆
毁了，而里面的人还不刚强，你就不是要去祷告求刚强，
你乃是要说，“我要刚强。”圣经是命令我们“应当刚强。”
顶奇妙的事就是，你外面的人一被拆毁，你说刚强就刚强，
你要刚强就刚强，你定规刚强就刚强，你试试看，你在那
2028 人的破碎与灵的出来 - 第 85 页
spirit moves, it moves. When the spirit does not move, it does not move. Natural
meekness sometimes is a hindrance to the spirit, and anything that hinders the spirit
is stubborn in nature. In other words, even our natural meekness can become a kind
of stubbornness. If a man is naturally meek, his meekness is independent; he is meek
in himself. If the Lord wants him to stand up to say a few severe words, his natural
meekness will become a hindrance to him. He will say, “Oh, I cannot do this. I have
never said such a thing in my life. I must let others say such a word. I cannot say that.”
In this instance his natural meekness is not subject to the control of the spirit. Anything
from the natural realm is motivated by its own will. It is stubborn, and it follows
its own wishes. The spirit cannot use it in any way. However, meekness that comes
from brokenness is totally different; it is useful to the spirit. It offers no resistance,
opposition, or opinion but is fully under the control of the spirit.
Second, a naturally meek person is meek when his will takes the lead. But when
he is asked to do what he does not want to do, or when something challenges his
reluctance, he is meek no longer. Therefore, all natural virtues do not lead to self-
denial. All human, natural virtues can only be utilized by man to build up himself. Not
just meekness, but every kind of natural virtue, is used by man to build up himself. For
this reason, whenever his very self is threatened, all of his virtues disappear. As soon
as we touch the innermost self of a naturally meek person, his meekness disappears.
As soon as he comes across something that he is reluctant to do, his humility is gone
and his meekness is gone; everything he has is gone. Virtues that result from discipline
are different. These virtues are produced only to the extent that the self is broken.
Whenever God destroys the self, these virtues are made manifest. The more the self is
wounded, the more the man becomes meek. There is a fundamental difference between
natural virtues and the fruit of the Spirit.
BE STRONG
The outer man must be broken. We cannot pretend, and we cannot replace it with
anything else. We must humble ourselves under the mighty hand of God and accept
His dealings. As soon as the outer man is broken, the inner man becomes strong.
Nevertheless, a few people are not strong in the inner man in spite of the fact that their
outer man has been broken already. But the inner man should be strong. If the inner
man is not strong when the outer man is broken, we should not pray for strength.
Instead, we should say, “Be strong.” The Bible commands us to be strong. The wonderful
thing is that when the outer man is broken, we can be strong when we want to be
strong. We can be strong when we have to be strong and are determined to be strong.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 85
里说我要这样，就是这样。外面的人的问题一解决，刚强
的问题也解决了。要刚强，就刚强，必定刚强。从今天起，
谁也不能拦阻你。就是你要一下，定规一下，就是这么一
下，奇妙的事就发生。主说，“要刚强。”你说，靠着主
你要刚强，就是这样，你刚强了。
外面的人必须被拆毁，里面的人才能自由，这是学习事
奉神的基本的路。
2028 人的破碎与灵的出来 - 第 86 页
Try this. When we say that we will do it, it will be done. As soon as the problem of the
outer man is settled, the issue of being strong is also settled. We can and will be strong
whenever we want to. From that day forward, no one can stop us. We only need to say
that we will do something or that we are determined to do something. A little willing
and determination will bring about wonderful things. The Lord says, “Be strong.” When
we say that we will be strong in the Lord, we will become strong.
The outer man must be broken before the inner man can find freedom. This is the
fundamental path that a servant of the Lord must learn to take.
The Breaking Of The Outer Man And The Release Of The Spirit - Page 86
 ◎目录附纲要 ◎ Contents with Outline
● 内容提要 ●Introduction
第一篇 破碎的紧要 Chapter One: The Importance Of Breaking
● 里面的人与外面的人 ●The Outer Man And The Inner Man
● 死与结子粒 ●Death And The Bearing Of Fruit
● 玉瓶要打破 ●The Need For The Breaking Of The Alabaster Flask
● 破碎与时间 ●Breaking And Timing
● 十字架的意义 ●The Meaning Of The Cross
● 不能被拆毁的两个原因 ●Two Reasons For Not Being Broken
● 盼望看见创口 ●Expecting Wounds
第二篇 未破碎与破碎后 Chapter Two: Before And After The Breaking
●“叫人活着的乃是灵” ●“It Is The Spirit Who Gives Life”
● 几个实际问题 ●A Few Practical Considerations
● 出去与回来 ●Going And Coming Back
● 外面的人与里面的人分开 ●The Separation Of The Outer Man From The Inner Man
第三篇 手中的事 Chapter Three: Things In The Hands
● 外面的人的力量是有限的 ●The Outer Man Being Limited In Strength
● 灵要用被破碎的外面的人 ●The Spirit Using An Outer Man That Is Broken
● 是人不是道理 ●The Person, Not The Doctrines
● 是律不是祷告 ●A Law, Not A Matter Of Prayer

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第四篇 如何认识人 Chapter Four: How To Know Men
● 认识人的紧要 ●Knowing Men Being Crucial
● 认识人的工具 ●The Tool To Know People
● 认识人的路—病人方面 ●The Way To Know Men—From The Side Of The Patient
● 认识人的路—我们方面 ●The Way To Know Men—From The Side Of Ourselves
● 实行的方法 ●Some Practical Points
第五篇 教会与神的工作 Chapter Five: The Church And The Work Of God
● 神的彰显与神的被限制 ●God’s Manifestation Or God’s Limitation
● 拆毁与神工作的路 ●Breaking And The Way God’s Work Operates
▫ 读圣经 ▫Studying the Word
▫ 话语的执事 ▫Ministering the Word
▫ 传福音 ▫Preaching the Gospel
第六篇 破碎与管治 Chapter Six: Breaking And Discipline
● 奉献与管治 ●Consecration And Discipline
● 最大的受恩之法 ●The Greatest Means Of Receiving Grace
● 各样的对付 ●All Kinds Of Dealings
● 实行的十字架 ●The Cross In Practice
第七篇 分开与启示 Chapter Seven: Separation And Revelation
● 搀杂的灵 ●A Mixed Spirit
● 破碎与分开的需要 ●The Need Of Breaking And Separation
● 怎样分开 ●How To Be Separated
● 怎样才是启示 ●What Is A Revelation?
第八篇 印象与灵的情形 Chapter Eight: Impression And The Condition Of The Spirit
● 破碎与印象 ●Breaking And Impression

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● 光照与杀死 ●Shining And Killing
● 管治与启示的比较 ●A Comparison Between Discipline And Revelation
第九篇 拆毁后柔软的情形 Chapter Nine: Pliableness After The Breaking
● 意志的破碎与柔软 ●Pliableness And The Breaking Of The Will
● 柔软的情形 ●Different Manifestations Of Pliableness
▫ 容易对付 ▫Easy to Be Dealt With
▫ 容易感觉 ▫Easy to Have Feelings
▫ 容易得造就 ▫Easy to Receive Edification
▫ 灵里的交通 ▫Fellowship in the Spirit
● 不能效法 ●No Imitation
● 应当刚强 ●Be Strong

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