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Now we will see the last main point concerning the knowledge of life — light and life. From both the words of God and our own experiences, we see that light is especially related to life. We may say that it is due to our being enlightened that we receive life. And the measure of life we receive corresponds exactly with the measure of our enlightenment. Only the shining of light can bring forth life, and only the shining of light can increase life. Therefore, if we want to know life, we need to see the relationship between light and life.
We have said again and again that God’s intention in saving us is not for us to be good men but for us to be life-men or God-men. Therefore, after we are saved, we should not merely attain to the standard of morality in our behavior and live out the goodness of man, but we should reach the standard of life in our living and live out the life of God. Hence, the way we take today is not the way of self-improvement but the way of life. Our pursuits are not improvement of behavior but growth in life. In order that we may go forward in the way of life, not swerving either to the left or to the right, we must be able to distinguish the difference between life and behavior.
Life and behavior are indeed different. In the very beginning the Bible mentions two trees in the garden of Eden: one, the tree of life, and the other, the tree of good and evil. The tree of life denotes the life of God, whereas the tree of the knowledge of good and evil denotes good and evil behavior. The tree of life and the tree of the knowledge of good and evil are not one tree but two trees. This shows that life and behavior are really two different categories of things.
We need to see the fundamental difference between life and behavior. Simply speaking, life is natural growth, whereas behavior is human work. For example, consider a house and a tree. The house is the result of conduct, the product of human work, whereas the tree is an expression of life, of natural growth. The doors and windows of the house are put there by work; the flowers and leaves of the tree arrive there by growth. The house, which is built, demonstrates a kind of behavior; the tree, which has grown, proves a kind of life. The difference between these two is very evident. With us as Christians, the difference between behavior and life is just like this. That which is produced by exerting our own human effort is behavior, whereas only that which is produced from the growth of the life of God within us is life. Some brothers and sisters are very loving, patient, humble, and meek. At first glance it seems that they really have life, but actually these virtues are only a certain form of behavior worked out by themselves, not life grown out from within. Though their behavior has been much improved, their life has grown but little.
Although life and behavior are indeed different, yet in outward appearance these two are often very much alike, and it is difficult to distinguish between them. How can we differentiate between life and behavior?
First, we can differentiate between them by their taste or smell. A form of behavior can closely resemble life, but it definitely does not have the taste or smell of life. For example, there may be two trees that outwardly appear the same; one, however, is a real tree with life, while the other is an artificial tree without life. On the real tree with life many fruits are borne, whereas on the artificial tree without life someone has placed some fruits. The fruits of both trees have the same form and the same color; there is hardly any difference in outward appearance. But if we simply smell or taste the fruit, we can immediately tell the difference. The real fruit is tasteful, but the artificial fruit is tasteless; it can only afford to be observed, not tasted. What we Christians manifest in our daily living is also like this. With some brothers and sisters, the form and the manner of their daily living seem very much of life; yet if you smell carefully, there is no smell of life. Some sisters come quite close in imitating Madame Guyon’s manner of prayer and fellowship, but the smell is not right. Some brothers imitate the humble manners of Jesus the Nazarene, but, though outwardly they really act the part, the smell is missing inwardly. Such are the works of men, not the growth of life; such is the acting out of behavior, not the living out of life. Thus, by its taste or smell we can discern whether a Christian’s living stems from life or is merely a form of behavior. All that stems from life has the taste or smell of life, the taste or smell of God; if it is only behavior, it has only the taste and smell of man.
Second, we can distinguish between life and behavior through the test of environmental changes. All that stems from life can stand the change of environment; though it suffers blows, it can still survive. It is not so with behavior. The moment a blow comes, the behavior is either changed in nature or is extinguished. For example, if we bury a seed with life in the earth, it will grow and bear much fruit. But if we bury a stone without life in the earth, nothing will issue from it. Many times it is very difficult to distinguish whether that which a Christian expresses is life or behavior; and at times it is even hard to differentiate by its taste or smell. Then we can only let the change in environment be the test. When God allows all kinds of enticements, temptations, difficulties, or blows from the environment to come upon a Christian, if what he has is from the life of God, it can still survive after passing through all these circumstances, and it is even more manifested. This is because the life of God contains the great power of resurrection; it does not fear blow, destruction, or death, and cannot be suppressed by any adverse environment; on the contrary, it breaks through all, overcomes all, and flourishes incorruptibly forever. However, if what he has is merely from human behavior, once it meets adverse environment, blows, destruction or trials, it changes its nature or is extinguished. Since all human behavior issues from human labor, it cannot stand blows or destruction; neither can it overcome temptation or tests; once the environment changes, it finds it difficult to exist in the same way.
Once there was a sister who imitated Madame Guyon to such an extent that no matter what she encountered she was never troubled; she always took everything calmly. Not only had she learned to act like Madame Guyon outwardly; even the taste or smell resembled hers. But the day came when her most beloved son, her “only son, Isaac,” suddenly fell ill. Then all that she had learned escaped her, and she was more anxious than anyone. This proves that when she formerly showed no anxiety, it was of human effort; therefore, it could not stand the test.
Thus, we should not hastily judge the spiritual condition of brothers and sisters, neither should we be quick to praise the expression of their living. Our observation and feeling are often not reliable. Only what God has proven by time is accurate. What is merely of human behavior will fall with the passing of time; either it will change in nature, or it will be destroyed. That which stems from the life of God, however, will survive the passing of time. This testing by time is of God; it causes us to see what is life and what is behavior.
Let me refer here to some personal matters in order to illustrate the difference between life and behavior. Soon after I believed in the Lord, I heard that those in the seminaries were pious in their daily living, behavior, and attitude and were also very reverent toward the Lord. When I heard that, I admired them greatly. Later, I also heard that someone, after being saved, became an entirely different person from before. When I heard this, I was even more moved. From then on I determined to have the pious living of the students in the seminaries. I also wanted to be a Christian who was an entirely different person from before. Thus, every day I made an effort to behave and learn. Such doing and learning did not stem from life, but was due to outward influences and the admiration in my heart. I tried my best with my own effort to imitate others; hence, it was entirely a form of behavior.
Consider another example. At that time the custom of celebrating the new year was still very prevalent among the Chinese. However, through the Lord’s deliverance, such things had no more ground within me. In the morning of the first day of that year, after I arose, I knelt down as usual to pray and read the Bible and fully experienced the presence of the Lord. When I finished praying and had risen, my mother told me to put on the new gown that was prepared for me. I took it casually, put it on, and went with my family to eat the new year feast. When I had eaten and returned to my room, I again knelt down and prayed, but I had strangely lost the presence of God within. I felt as if God within me had left. Then I had a deep feeling that I should not have worn that gown. I immediately took it off and put on my old gown. Then again I prayed. At this time I touched the presence of God; I felt that God had returned.
Oh, brothers and sisters, this is life! This was not an outward encouragement, resolution or behavior; neither was it a teaching, practice, or imitation. It was the life of God in my deepest part giving me a certain consciousness and making known to me that I should not wear that new gown. This consciousness within was also the power of life, rescuing me. From that day forth, the custom of festivity fell completely away from me. How different this is from the previous example of outward admiration and imitation. This is the expression of life.
In 1940 in Shanghai, there was a training meeting for the co-workers, and many came. At that time a brother told me, “If the growth in life of the brothers and sisters who are staying here is not adequate, they will have to act more.” These words are quite meaningful, for in that environment, one will naturally act in order to be a little more pious and a little more spiritual. All these activities are not life.
Whenever, because of the influence of a certain environment or due to admiration or fear, we respond with a certain way of living, such living is merely an act, a form of behavior; and one day, when the environment changes, it too will change. Thus, our living must not be the result of the influence of environment but the result of the sense of life within. When the outward environment suits me, I live thus; when the outward environment does not suit me, I also live thus. The environment may change, but my living should not change. Such living then is of life.
Now that we have seen the difference between life and behavior, we should examine our own living and check it point by point. How much of it is not a performance? How much is not imitation? How much of it is lived out from the life within us? Once we examine ourselves in this way, we will immediately see that much of it is only behavior, imitation, submission, and adaptation to certain outward regulations because of outward influence; very little of it is lived out by the life within. This indicates that we have not completely forsaken the behavior of human labor.
How then can we leave the behavior of human labor and live out life? We must realize that behavior is born of another’s encouragement and teaching or one’s own imitation or practice, whereas life springs from the enlightening of God. Behavior does not require any enlightenment; it can be worked out by human effort. Life, however, can be produced only by the shining of light. Therefore, if we want to be delivered from our behavior and live out life, we must be enlightened. Without enlightening, we can at most work out behavior; but with the shining of light, we can live out life.
The whole Bible reveals that life comes from the shining of light. When light enters, life follows. Where light is, there life is. The amount of life is in direct proportion to the amount of light. Genesis 1 and 2 say that before God began His recovery work, the entire earth was void and dark, which means that it was filled with death, for darkness is the symbol of death. Therefore, the first step of God’s work was to command that there be light. When light came, it destroyed the death that belongs to darkness and began to bring in life. Thus, life follows light, and life begins from light.
The first day God commanded the light; then the plant life was brought forth on the third day. For the plant life the light of the first day was sufficient. Yet for higher life stronger light was required. Therefore, on the fourth day God commanded the sun, the moon, and the stars to shine forth. In this way higher life was brought in. Not only were there birds, fish, beasts, and all kinds of animal life but also the life of man, who was in the image of God. Finally, on the seventh day God, who was represented by the tree of life, came forth. God, as the highest light, brought in the highest life, which is the life of God. The process of the appearing of various kinds of life shows that life always follows light. Life begins with light, and life proceeds higher as light becomes stronger.
The light of the first day was not concrete; therefore, it brought in the plant life, the lowest life, a life that is without consciousness. This symbolizes the shining of light that we received within when we were first saved (2 Cor. 4:6). Although this light brought the life of God into us, it only imparted to us a life in the initial stage, a life that does not have much substance and is without form.
The light of the fourth day was stronger than the light of the first day. It was more clear and definite, more concrete. Therefore, it brought in higher life, the animal life. Because the light was more substantial and strong, the life was also more substantial and high. Light progressed and, following it, life also progressed. This typifies our experience: as within us we receive stronger, clearer, more definite, and more concrete shining of light, the life within us also grows and becomes more defined in form. Thus, Christ is “formed” within us.
The light of the seventh day was the highest; therefore, it brought in the highest life, the life of God, which was represented by the tree of life. When light reached the apex, life also attained to the peak. When light becomes complete, life also becomes full. When within us the shining of light we receive has reached the apex, our spiritual life will also have become full and mature and will have reached the state of being completely like God.
In Genesis 1 and 2 the Holy Spirit continually shows that life follows light. He shows that light is divided into three stages — the first day, the fourth day, and the seventh day; therefore, life is also divided into three stages. Light marks the beginning of each stage. The light of a particular stage brings in the life of that particular stage. The degree of light of that stage determines the degree of life it brings in.
The purpose of God was that man, who was created in the light of the fourth day, might touch the tree of life, which was manifested in the light of the seventh day, and thereby receive the uncreated life of God represented by this tree. Unfortunately, before man received this life, Satan came to tempt him. He persuaded man to receive the life of Satan, which was represented by the tree of the knowledge of good and evil, and thus man became corrupted. Then, since man was corrupted, God could only blockade the tree of life so that man could not touch it (Gen. 3:24). In this way the life brought in by the light of the seventh day was put aside. Then one day God Himself was made flesh and came to the earth to be light and life. John spoke of Him, saying, “In Him was life, and the life was the light of men” (John 1:4). He Himself also said, “I am the light of the world; he who follows Me...shall have the light of life” (8:12). Thus, the coming of the Lord Jesus to earth meant that the light of the seventh day accompanied by the life of the seventh day was again manifested among men so that all who believe and receive Him can receive this life in them. In this way the original intention of God is fulfilled.
In Revelation 21 and 22 the New Jerusalem appears. Within that city there is the light of the glory of God; therefore, there is no need of the light of the sun or of the moon. There is also no longer any night. At the same time, in the middle of the street of the city, there is a river of water of life, and on both sides of the river is the tree of life. All those who are saved may freely drink of the water of life and partake of the tree of life. Thus, the interior of that city is filled with light and life. On the one hand, light chases away darkness; on the other hand, life swallows up death. This is the glorious scene when the life in the light of the seventh day is received by men and mingled with men. It is also the ultimate consummation of God being received by men as life in light.
All these passages show that there is a line in the whole Bible that continuously speaks of life and light together. Where light is, there is life. This is a great principle in the Bible. Psalm 36:9 says, “With You is the fountain of life; / In Your light we see light.” This also clearly speaks of the relationship between life and light. Life always follows light, and only light can bring forth life.
Therefore, if we want to know the condition of life in a man, we must see the state of the enlightenment within him. We often think that if a man becomes a little more zealous, his life has grown; or if he is a little more pious, his life is improved. Such concepts are totally incorrect. Life is not in the zeal of man; neither is it in the piety of man. There is only one realm and one source of life, and that is light. Life rests with light; life also comes from light. To determine whether a person has grown in life, we must observe the condition of his enlightenment within.
Thus, if we want to help others to grow in life, we must help them to be enlightened. If others can receive enlightenment from us, they can grow in life. For example, in the ministry of the word, if what we say is but a kind of encouragement or teaching, it can only stir people, influence people, and cause them to improve in behavior; it cannot produce the end result of life. Our work also can only have temporary effect; its issue cannot remain long. If we ourselves have been enlightened and live in the shining of light, then the words we release can bring light, which makes manifest the actual difficulties of men. (Ephesians 5:13 refers to this when it says that all things which are reproved are made manifest by the light.) After men hear such words, they may not remember the doctrine clearly, yet deep within them there is left something living, which constantly moves them, touches them, and effects changes in their daily living. Such changes are not outward reform through human effort, but are the manifestation of life from the receiving of enlightening within; therefore, the issue can endure without change.
In preaching the gospel, the same principle applies. Some who preach the gospel can convince men by their words; yet they cannot cause men to touch from within the shining light of the gospel. Therefore, though a man says with his mouth that he believes and even is determined in his heart to believe, he cannot from within receive life to be born again and be saved. Nevertheless, some who preach the gospel preach words that are full of light. While men are listening, the light of the gospel shines into them. They may continually shake their heads and say, “I do not believe,” yet after they return home, something inside continually tells them, “Believe, believe!” Then they cannot help but believe. This is the result of that shining of light which causes men to receive life from within and thus be born again and saved. These examples all reveal that life comes out of light. With light, life can be brought forth; without light, life cannot be brought forth. Life springs indeed from light.
Since life rests with light, with what then does light rest? From the Bible we see that light rests with the word of God. This is also a great principle in the Bible. Psalm 119:105 says, “Your word is a lamp to my feet / And a light to my path.” And verse 130 says, “The opening of Your words gives light.” These verses show that light rests indeed with the word of God. Therefore, if we want to obtain light, we must obtain the word of God. Whenever we obtain the word of God, we obtain light. The reason we do not have light is that we lack the word of God.
The word of God we speak of here does not refer to the written word in the Bible but to the word that the Holy Spirit speaks to us from within. The Bible is God’s written word; this is certainly correct. But such a word, composed of mere fixed letters, does not have the power of shining light and cannot be light to us. However, when the Holy Spirit reveals anew the word of the Bible, opening and making it alive to us, the word then has the power of shining light and can be our light. If we only read the Bible, though we read it thoroughly and even memorize it, what we obtain are but doctrines of letters. We have not as yet obtained the word of God; hence, we have not obtained light. Only when the Holy Spirit in our spirit gives us revelation, opening up the word of the Bible to us, does the word become the living Word of God that can cause us to obtain the light of God.
In John 6:63 the Lord said, “The words which I have spoken to you are spirit and are life.” Here the Lord spoke of words, spirit, and life — three things together. Since both life and spirit are within us, it is clear that the words which the Lord spoke of here must also refer to the words that are spoken within us, not the letters of the Bible without. All the words outside of us are mere knowledge, not light. Only the words that enter into our spirit are the living, shining words of God. If, when we read the Bible, we constantly exercise our spirit in fellowship in order to read and open our spirit to receive, the words of the Bible will become spirit and life to us. They can enter into our spirit and become living words, bringing the light of life.
Since light is in the word of God, we must respect the word of God. Whenever the Holy Spirit speaks to us from within, we should absolutely obey and not be negligent or disobedient. Isaiah 66:2 says that God will look to him who trembles at His word. And verse 5 says that he who trembles at God’s word should hear His word. If we disobey the word of God, we refuse the light of God. Whenever we refuse light, light disappears. When light disappears, life is also gone, the presence of the Holy Spirit and God is withdrawn, and all spiritual riches and spiritual blessings are lost as well. This is really a great loss! Thus, whenever one who really knows God touches the word of God, he fears and trembles and dares not refuse or disobey.
If God speaks to you once and you heed not, if He speaks to you again and you disobey, if then the third time He speaks to you and you again let Him pass by, there is definitely not a bit of light within you, not the least opening, and life also has no entrance whatsoever. If you obey whenever God speaks to you, your experience is quite different: your first obedience to the word of God produces an opening within through which light can shine in; and when you obey the word of God again, there is another opening through which more light can shine in. If you continue to thus obey, you will be like the four living creatures, full of eyes around and within (Rev. 4:8), being so transparent, full of light and full of life. Hence, we see that life is in light, and light is in the word of God.
We have seen that light is in the word of God and that this word of God refers to the word the Holy Spirit speaks to us from within; therefore, the light that we receive is not a kind of outward, objective light but an inward, subjective light.
John 1:4 says that the life of God is in the Lord Jesus, and this life is the light of men. When we receive the Lord Jesus as our Savior, this life enters into us and becomes our “light of life” (8:12). Therefore, strictly speaking, this light is not an objective light that enlightens us from without but a subjective light that enlightens us from within.
Ephesians 1:17-18 says that as we receive the spirit of revelation, the eyes of our heart are enlightened, which also means that we receive the shining of light within. Since revelation of the Holy Spirit is an inward, subjective matter, the light brought by this revelation must definitely not be an objective light outside of us but a subjective light within us.
Since the light is within us, every time the light shines, it causes us to have a certain consciousness within. Thus, we may say that light is our inner sense. Consider the example of my wearing the new gown at the new year’s time. When I wore the new gown, I felt no peace within. That feeling was the inner enlightening. Thus, the light within is the sense within, and the sense within is also the light within. More than ten years ago we seldom used this word, sense. Now we are very clear that if we speak of the shining of light, we cannot avoid speaking of a sense, because all the sense we have within is the enlightening we obtain.
Today, whether we are in light or darkness, whether we have been enlightened much or little, depends on the condition of the consciousness within us. A person without consciousness is in darkness and does not allow the light of God to shine within him. A person with consciousness is in the light and allows the light of God to shine within him. Thus, a person who is full of consciousness is full of light and transparent.
There are some brothers and sisters whose condition before the Lord is like this. When others contact them, they feel that they are transparent and clear as crystal. I was told that there was a brother who, whenever he spoke, gave others the feeling that he was transparent. This word is true. When some speak, you feel that they are not transparent. Others, you feel, have a little light within, but are not quite transparent. And still others, as soon as they rise and speak, impart the sense that they are completely transparent. They are like this because they are full of inner sense. It is always such that the more consciousness a man feels, the more transparent he is.
How can we be full of this sense and become transparent? This depends on how we treat the Holy Spirit when He enlightens us and gives us consciousness. If we do not obey the consciousness given by the Holy Spirit, we will not be transparent within, and our sense will become unavoidably slow and dull. If we disobey again and again, the consciousness within will become more dull, more dim, as time goes on until it is completely darkened, having no feeling at all. If we are willing to continually obey the consciousness that the Holy Spirit gives, the Holy Spirit will gain increasing ground within us and have increasing opportunity to work; the enlightening within will become brighter and brighter, and the consciousness will be increasingly richer and more sensitive.
How can we receive enlightening? What does enlightening depend upon? Speaking from God’s side, enlightening rests absolutely on the mercy of God. He will have mercy on whomever He will have mercy, and He will have compassion on whomever He will have compassion (Rom. 9:15). He who receives revelation is the one to whom God gives revelation. He who obtains enlightening is the one whom God enlightens. It is entirely up to God; it is not up to us. Hence, no one can demand light, and no one can control light. When light comes, it comes without your seeking it. When light does not come, even if you seek it, it does not come. It is just like the rising of the sun. When the sun rises, it rises. You may not want it to rise, but it will not listen to you. When the sun does not rise, it does not rise; though you may want it to rise, it will not listen to you. Likewise, if God enlightens us, we can be enlightened; but if God does not enlighten us, there is nothing we can do. One day on the road to Damascus, Saul, who had opposed God, had no heart to seek light; yet the light from heaven flashed around him, causing him to prostrate himself and be greatly blessed (Acts 9:3-4). God had mercy on him. Thus, the light of God is not controlled by the hand of man but by the hand of God. It absolutely rests upon the mercy of God.
Therefore, if we want to be enlightened, we can only wait for God, look to Him, and trust in Him; there is not a bit more that we can do. When we do other things, we can decide by ourselves, but we cannot decide to be enlightened. We cannot say that such and such a brother knows how to read the Bible, and I also know how to read the Bible; he can receive light from the Bible, and I also can receive light from the Bible. It is difficult for all who are thus minded to obtain light.
Some may say that though we cannot control natural light, we can make light of our own by means of electricity or by burning oil lamps or candles. However, if we wish to be enlightened in spiritual matters, we cannot do this. We can only wait for God to shine. If God does not enlighten us, we definitely should not manufacture light ourselves nor seek light ourselves. Concerning this matter, Isaiah 50:10-11 says, “Who among you fears Jehovah; / Who hears the voice of His servant; / Who walks in darkness / And has no light? / Let him trust in the name of Jehovah, / And rely on his God. Indeed, all of you who kindle a fire, / Who surround yourselves with firebrands, / Walk into the light of your fire / And into the firebrands which you have lit. / You will have this from My hand: / You will lie down in torment.” In the entire Bible this is the passage that speaks most clearly concerning the matter of being enlightened. On one hand, it points out the proper way: if we fear God, obey God’s voice, and suddenly fall into darkness and have no light, we should not do anything but trust in the name of the Lord, rely on our God, and wait for the light of God to shine. This is because only God is light, only God is the source of light, and only in the light of God can we see light. On the other hand, this verse warns us that when we have no light, we should not find a way out ourselves by kindling a fire or making our own light. For if we do not wait for God but instead surround ourselves with self-made light, though we may walk in the light of our own fire for a time, in the end we will lie down in torment.
At the same time, we also cannot borrow the light of others, taking the light others have received as our own for our use. For example, suppose that someone in a fellowship meeting has testified how, when encountering difficulties, he accepted the dealing of the cross and was thus blessed by God. A certain brother, after hearing such a testimony, may be greatly moved, and, upon returning home, may determine from that day forward to accept the dealing of the cross. Though this is neither seeking light by oneself nor manufacturing light by oneself, it is borrowing light from others; it is taking the light that others have received as one’s own. He who does this, after not too long a time, will definitely abandon such light. Thus, borrowed light has no use; it cannot take the place of real light.
Those among us who fear God, hear His voice and encounter darkness, should remember not to do anything but trust in God, rely on God, look wholeheartedly to Him, wait quietly on Him, and seek His mercy once more. Whenever God comes, whenever God bestows mercy, the light of His countenance is our light, His appearing is our vision, and His presence is our gain. If we just touch Him, we see light. The moment He hides His face from us, we are immediately in darkness. No matter how much we strive for light, it is of no use; regardless of how much we struggle, it is in vain. It is not that you are a little loose, so you cannot see light, and that I am a little pious, therefore, light comes; or that you are a little lazy, so you cannot see light, and I am a little diligent, therefore, I see light. Enlightening does not depend on our striving and struggling but depends on the mercy of God. Alas, how many there are today who make their own light by lighting lamps and kindling fires. When darkness comes, they do not wait until dawn, until the sun rises; they themselves go to kindle a fire, to make light themselves. God says that all those who kindle a fire to enlighten themselves will end in torment. This is God’s decree. What a serious matter this is! May we submit ourselves to fear God and look to Him for mercy.
Since enlightenment rests wholly in the controlling hand of God and depends entirely upon His mercy, should we then be completely passive and indifferent? No, not at all. From the teaching of the Bible and our own experiences, we see that we still bear responsibility. Second Corinthians 4:6 says, “Because the God who said, Out of darkness light shall shine, is the One who shined in our hearts.” This verse says that God has already had mercy on us, has already shined on us. The God who shines in our hearts is our light. As long as we are saved, we already have God within us, and we already have light. Therefore, the question now is not how we may ask for light or seek light, but how we may obtain enlightening or how we may allow the light to shine. When the sun has already risen, we do not need to seek the sun again; we only need to receive its shining. Only fools look for the sun when it is already past daybreak. Ephesians 5:14 says, “Awake, sleeper, and arise from the dead, and Christ will shine on You.” You only need to awake; then you will receive the shining. Thus, enlightening is a matter of obtaining, a matter of accepting; it is not a matter of demanding or seeking. The responsibility we bear is to remove the coverings in order to accept light and be one who is enlightened. This includes at least the following points:
First, we must want the shining. Since light depends not on our asking or seeking, but upon our accepting and receiving, then whether we are willing to accept and receive is the first condition of our being enlightened. The sun has already risen; therefore, you need not seek or ask; you only need to be shined upon by the light and receive the shining of light. If you are not willing to receive the shining, if you do not want to be shined upon, but continually cover yourself, then even if there is sun every day, it still cannot shine on you. The light of life is also like this; it has already shined within us. Today it is not that we wait for the light but that the light is waiting for us. The light is within us, constantly waiting for us to receive its shining. Therefore, if we want the shining and accept the shining, we can be enlightened. If we do not want it and do not accept it, it is difficult for us to be enlightened.
Very few today really want the shining. Some do not want it because they are indifferent in heart, and others do not want it because they have made up their mind to reject it. Thousands of things have become veils to the light within us. If we are not willing to remove the veils, we are those who do not want the shining and refuse it. Naturally, then, there is no way for us to be enlightened. For example, in the morning when we read the Bible and pray, if we really want the shining, it will definitely come. When the shining comes, then we can see something inwardly. This seeing is our inner sense. Whenever we have a certain consciousness deep within us, it is a proof that the shining of light has come. The question now is whether we obey the consciousness of this shining. If we obey the consciousness of this shining and have certain dealings, then we remove the veils from us. Thus, we are those who want the shining and accept the shining of light, and we will continually have the shining. If we do not deal according to the sense of the shining, it means that we are not willing to remove the veils from us. Then we are those who do not want the shining, who refuse the shining of light. Thus, we cannot obtain the shining.
Second, we should open ourselves to the Lord. The Lord is light, so if our whole heart is turned toward Him, we definitely will have light; but if we turn away from Him and incline toward other things, we definitely will not have light. Second Corinthians 3:16 says, “Whenever their heart turns to the Lord, the veil is taken away.” When the heart is not turned toward the Lord, the veil is there; but when it turns to the Lord, the veil is taken away. Then one can see the Lord face to face; then one can see light. Therefore, if we want to receive the shining, we must open ourselves to the Lord and, from deep within, release ourselves, putting ourselves before the Lord without a bit of reservation or holding back. Thus, it will be very easy to obtain light.
But the problem is that it is not easy for us to open ourselves to the Lord. We still often hide ourselves; we still hold back. Not only do we dare not open ourselves to the Lord; we even dare not to pray to the Lord. It is like a child who is sometimes afraid to see his parents’ face. When his parents call him, he answers with his mouth; yet he is not willing to come, for behind their back he has done things that he cannot tell them. Oh, there are many whose condition before the Lord is like this. Because they have things and affairs that are not pleasing to the Lord, they hide themselves and hold back. They fear that the Lord might touch these things and affairs — then what would they do? The Lord might want them to deal with such things and affairs — then what would they do? The Lord might want them to submit to Him something that they treasure — then what would they do? Since they are so afraid of being enlightened by the Lord, they dare not open themselves to Him. Hence, they are like a piece of paper that is tightly rolled up, never willing to unfold and allow God to write the words He wants to write.
Though such people who are not willing to open to the Lord still use their mind to listen to messages and read the Bible, the messages they hear and the Bible they read only become a reference for them to judge others, an instrument to criticize others, while they themselves receive not a bit of light. This situation is like a man who is in a room at night. If the room is bright, he cannot see clearly the things outside; if the room is dark, he can see the things outside very clearly. Likewise, those who close themselves to the Lord are experts in judging and criticizing others. They are very clear about others’ condition, but they do not know a bit concerning their own condition. This proves that they are entirely in darkness!
Those who are not willing to open themselves to the Lord can even preach and work for the Lord. Though they themselves are not willing to accept the shining, they can persuade others to seek the shining. Though they often hope the Lord will be gracious to them and give them abundant life, equipping them and bestowing gifts on them so that they can minister and work, they are afraid of the Lord’s shining and even refuse the Lord’s shining. Thus, the words they minister and the works they do are but dead exhortations that cannot impart to men the living shining of light.
When men are thus unwilling to open themselves to the Lord, they become inwardly waste and void, dark and without light. It is like being in a cellar: no matter how strong the light is outside, it cannot shine within. But for one who is open to the Lord, the condition is entirely different. He completely releases himself, and from inside to outside spreads all things before the Lord without any reservation, allowing the light of God to shine. Such a person will definitely and frequently obtain enlightenment. Whether it is in hearing a message or reading the Bible, as soon as he receives the shining of light, he humbly accepts it, on the one hand being sorrowful and on the other hand worshipping the Lord. He is sorrowful because of his own desolation and failure; he worships the Lord because of His mercy and the shining of God. Being in the light, he does not see others’ faults but only his own deficiencies. Thus, he does not condemn others; he only feels that he himself is a most pitiful person, like a worm or a maggot, which cannot lift up its head before the holy Lord. He also looks to God for mercy, asks God to save him, and is willing to receive deeper shining of light. In this way the light of God continually enlightens him within, and the life of God continually grows within him. He then becomes a transparent person, full of consciousness.
Third, we should put a stop to ourselves. What does it mean to put a stop to ourselves? It is to put a stop to our views, our ways of looking at things, our feelings, opinions and words, etc. We all know that to stop is not an easy matter. There are only a very few who can really stop in this way. Yet being unable to put a stop to ourselves is also a veil, a serious veil, which prevents us from being enlightened.
For example, some brothers when reading the Bible always read with their own feelings and ideas and put their own thoughts into its meaning. The Bible clearly says, “Simon Peter,” but when they read it, it becomes “Peter Simon.” The Bible clearly says, “Paul, an apostle of Jesus Christ,” but when they read it, it becomes “Paul, an apostle of Christ Jesus.” When they are not reading the Word of God, their opinions are not in evidence; but as soon as they read the Word of God, their opinions arise. Therefore, whenever they read the Bible, there is not one passage concerning which they do not have an opinion and feeling; yet they know not that such opinions and feelings are all wood, hay and stubble, of no value. Some brothers are like this in their ministry. When they are preaching, their words fly all over the sky, without a central or main point. Some brothers and sisters, when listening to the ministry, simply miss all the important and essential points, even after many repetitions. Yet they remember clearly the fragments, the nonessential words, which people normally forget after speaking. This also is because they have many thoughts and feelings that they cannot stop. Such brothers and sisters who are always extremely busy outwardly and indulge in fancy imaginations inwardly cannot stop any part of their entire being. Consequently, they cannot obtain one bit of light.
In the New Testament there is such an example. Luke 10 and John 11 both speak of one who was busy and could not be stopped — Martha. Luke 10 records how busy she was outwardly, while John 11 records how active she was inwardly. We may say that her whole person was in a flurry. Not only did she have many opinions and feelings, but she also had many words; she could not be stopped for a moment. Therefore, not one word of what the Lord spoke to her could enter into her. When she met the Lord, before the Lord could open His mouth, she opened hers and blamed the Lord, saying, “Lord, if You had been here, my brother would not have died.” The Lord replied, “Your brother will rise again.” Then she immediately had an opinion and answered, “I know that he will rise again in the resurrection in the last day.” She expounded the Lord’s words so wonderfully that the time of resurrection was put off until several thousand years later. Again, the Lord said to her, “I am the resurrection and the life; he who believes into Me, even if he should die, shall live; and everyone who lives and believes into Me shall by no means die forever. Do you believe this?” She said, “Yes, Lord; I have believed that You are the Christ, the Son of God.” Her reply in no way answered His question. She did not hear at all what the Lord had said; she was so opinionated and talkative. When she finished these words, she immediately went away and called her sister Mary secretly, saying, “The Teacher is here and is calling you.” This was entirely her fabrication; it was her idea put forward for the Lord. Those who are talkative and opinionated are those who can give suggestions and express opinions. Such people cannot stop a bit; thus, they are totally veiled from the light, and there is really no way for them to be enlightened.
The difficulty of being unable to stop lies within man. Many read the Bible without light and hear the ministry without grasping the essential points, not because they are sinful and worldly, but because they are full of opinions, feelings, ideas and words. Strictly speaking, sin and the world are like a piece of worn-out clothing, which is not difficult to throw out. But the opinions, feelings, and ideas in us are not easy to cast off. That is why they become today the most serious veil in us; they render us unable to obtain the shining of the Lord.
Thus, if we desire to be enlightened, we must quiet ourselves and put a stop to ourselves. Not only should our outward activities be stopped; even the opinions, feelings, ideas, views and words within us should be stopped. When a person who is completely stopped comes before the Lord, he can be exceedingly simple and single in receiving the word of the Lord. Whatever the Lord says, he hears and comprehends. When he reads the Bible, he does not read his own opinion and explanation into it; rather, he reads the meaning in the Bible into himself. In the beginning it seems that he does not understand what he reads. But when the light comes, the great things in the Bible shine in him, causing him to have revelation. The same is true when he hears a message. His whole person from within to without waits quietly before the Lord, desiring to hear His speaking. Thus, when the words are released, he can grasp the essential point of the message and receive from within the Lord’s word. Such a person, because he can stop himself, is able to receive unceasingly the living word of God, which means the light of God, for the light of God rests within the word of God. Thus, the third requirement for being enlightened is to stop oneself.
Fourth, we should not dispute with the light. This is another basic requirement for being enlightened. As soon as we have the enlightening and sense within, we should immediately accept, submit, and deal accordingly; we cannot have any disputation. Whenever we dispute with the light, the light is withdrawn.
When the Holy Spirit performs this enlightening work within man, it is a very tender and delicate matter. As soon as He meets resistance from man, He immediately withdraws. To cause the Holy Spirit to withdraw by resisting Him is extremely easy, but to ask Him to return is quite difficult. Even if we confess, repent, and thereby obtain the Lord’s forgiveness, the Holy Spirit may still not come back immediately. We read of such a situation in the Song of Songs. When the Lord knocked on His loved one’s door, she did not open the door. Later, when she realized what she had done and went to open the door, the Lord could not be found. When the Lord hides Himself in this way, it is His punishment toward us.
Not only does the Holy Spirit work in this way; even those who have the ministry of the Holy Spirit work in this way. A servant who knows God and is used by God is always happy to help others. Yet if you criticize him or intentionally resist him, he will not contend with you, reason with you, or argue concerning right or wrong. He has only one way: He simply withdraws, having nothing more to say to you and being no longer able to help you. Thus, he who likes to contend is foolish, and the loss he suffers is tremendous! Toward one who has the ministry of the Holy Spirit, we should really be careful! You may freely criticize those who walk on the street, but you should not freely criticize nor purposely dispute with one who has the ministry of the Holy Spirit. This does not mean that your criticism is not right or your disputation not reasonable; perhaps all your criticisms are right, and all your disputes are reasonable; but one thing is certain: as soon as you criticize him and dispute with him, his ministry toward you is finished. He may be able to help thousands of people, but he cannot help you. It is not that he would not help you, but he cannot help you. Even if he wants to help you, you would gain nothing. What a serious matter this is! How careful we should be!
Thus, toward both the Holy Spirit who speaks within us and the ministers who speak without, we cannot engage in criticism or dispute. The enlightening of the Holy Spirit within man cannot be disputed with, for once you dispute with Him, you will be in darkness for at least several days. This period of darkness is both a punishment and reminder to you. You think it does not matter to offend God once, for you can still ask His forgiveness. Yes, He can forgive you, but God has His government; you cannot escape the punishment He has for you. And if you offend Him many times, your end will definitely be even more tragic. The people of Israel in the wilderness continually disputed with God and offended God. When they reached Kadesh-barnea, the hand of God’s government came forth: they could only return to the wilderness to wander. Though they wept and repented, there was no way to restore the situation. Thus, whether it be the enlightening we receive from the Holy Spirit or the enlightening we receive from the ministers of God’s Word, we should obey and not dispute. This also is a serious principle in the pursuit of spiritual things.
When the Holy Spirit enlightens us, if we are really weak and cannot submit, the most we can say is, “O God, I should obey in this matter, but I am weak; have compassion on me.” This kind of attitude is still of His mercy. But it is best when we are enlightened to immediately submit and not dispute in the least. In this way we can allow God to enlighten us continuously.
Fifth, we should continuously live in the light. When in a particular matter we receive shining and thereby come to know the will of God, it is not a matter of obeying once, and that is all. We should learn to continually keep ourselves under the enlightening that we have received. This means that when you receive shining in a certain matter, you should submit not only at that particular time, but you should continually submit according to that principle.
These five points are the way to obtain enlightening. If before the Lord we pay careful attention to these five points, we can obtain frequent enlightening and live in the light. At this stage, whatever kind of leading we need within, God will give us that kind of leading; whatever kind of light we need, God will show us that kind of light; and whatever growth our life needs, God will, by the shining of light, cause our life to have that growth. May the Lord be gracious to us!
