SELF ｜ 自我

ENSELF—under two contrasted aspects: I. Self-exaltation and self-pleasing; II. Self-surrender and self-denial. I. Self-exaltation and self-pleasing, the state of man by nature. These are concentrated in the term Selfishness, or its recent but fit equivalent, Selfism, which is the root and essence of sin. In these equivalent terms is described the permanent moral condition of a man whose supreme and ruling estimates, desires, choices and actions are exercised with sole reference to his own gratification or advantage. It is a state of will and heart wherein the spirit and the life of the man have become exclusively and utterly self-centered. Such a man neither recognizes nor regards the supreme obligation of duty to God and to his fellow-man; his thoughts and purposes, his ambitions and pursuits, are limited to the interests, occupations, gains and pleasures of this brief life. Heedless of God and of the future, he makes no provision for the judgment and the life to come. Such are the men often referred to by the inspired moralists in Job, Ecclesiastes and the Proverbs; by the psalmists and prophets; by Christ in many parables and warning utterances; and hinted at in the Epistles and the Revelation. In a word, the Bible abounds in the plainest illustrations and pitying denunciations of selfishness and selfism, as the source and ever-flowing fountain of moral evil and of its consequent experience of abiding misery.

BSB2 Timothy 3:2 For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy,

中自我——从两个相对照的方面来看：一、自高与自娱；二、自我交出与克己。一、自高与自娱，这是人天然的光景。这两样都凝聚在『自私』（selfishness）这个词里，或用一个晚近却贴切的同义词——『自我主义』（selfism）；它正是罪的根与罪的本质。这两个同义词所描述的，是这样一个人固定的道德状况：他最高、最起主导作用的评估、欲望、抉择与行为，全都只以自己的满足或利益为着眼点。这是一种意志与心的状态，其中人的心灵与生命已经变得完完全全、彻彻底底地以自我为中心。这样的人，对于向神、向同胞当尽之本分那至高的责任，既不承认也不理会；他的思想与心志、他的野心与追求，都被限制在今生这短暂的利益、事务、所得与享乐之中。他不把神与将来放在心上，也不为审判与来生作任何预备。约伯记、传道书与箴言中受默示的道德教训者所常提到的，正是这等人；诗人与先知所提到的，基督在许多比喻与警戒话语中所提到的，书信与启示录中所暗指的，也是这等人。一言以蔽之，圣经中满是关于自私与自我主义最浅白的例证与充满怜悯的谴责——因为它正是道德之恶及其所致长久愁苦的源头与永不断流的泉眼。

ENA few texts and points of so broad a theme, in aid of the reader's larger investigation. Touching self-conceit and vainglory: Prov. 26:12. Seest thou a man wise in his own conceit? there is more hope of a fool than of him. Gal. 5:26. Let us not be desirous of vain glory, provoking one another, envying one another. Touching self-pleasing: Rom. 15:1-3. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves . . . For even Christ pleased not Himself. James 4:4-7. Know ye not that the friendship of the world is enmity with God? Self-seekers are self-losers and self-destroyers, according to Christ's word: Luke 17:33. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. Matt. 16:26. For what is a man profited, if he shall gain the whole world, and lose his own soul? Prominent illustrations: Saul, Absalom, Ahithophel, Haman, Judas, and Ananias.

BSBMatthew 16:26 What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?

中就这样宽广的一个主题，此处只列几处经文与要点，以助读者作更广的查考。论自负与虚荣：箴言 26:12 —— 你见自以为有智慧的人吗？愚昧人比他更有指望。加拉太书 5:26 —— 不要贪图虚名，彼此惹气，互相嫉妒。论自娱（只求自己喜悦）：罗马书 15:1-3 —— 我们坚固的人应该担代不坚固人的软弱，不求自己的喜悦……因为基督也不求自己的喜悦。雅各书 4:4-7 —— 岂不知与世俗为友就是与神为敌吗？按基督的话，求自己的人正是丧己、毁己的人：路加福音 17:33 —— 凡想要保全生命的，必丧掉生命；凡丧掉生命的，必救活生命。马太福音 16:26 —— 人若赚得全世界，赔上自己的生命，有什么益处呢？显著的例证：扫罗、押沙龙、亚希多弗、哈曼、犹大、亚拿尼亚。

ENII. Self-surrender and self-denial, the state of renewed man by grace. This is a complete reversal of man's normal moral state, and, on the human side, is the sole remedy and relief from the disastrous effects of moral evil. It means a radical change in the supreme center of thought and desire, of aim and action, from self to God. Self-surrender is simply rightful and reasonable submission to God. It is rightful and reasonable, since God is the Author and Sustainer of our being, as our condition of conscious absolute dependence assures us; since He is the Ruler of our spirits, as the conscience within us unwaveringly affirms; and since He sustains the higher characters and dearer relations of Father, of Redeemer by voluntary suffering and self-sacrifice, and of Renewer and Sanctifier. These sublime relations, with their inestimably precious effects, not only make the response of submission rightful and reasonable, but they exalt and ennoble the gladly self-humbled and submitting spirit. By no other act can man, in his state of nature, more honor and glorify God than by displacing self through the enthronement of God—in the person of the kingly Saviour, Christ—in heart and will and life. Hence the foremost command of God in all His word is submission and obedience; and upon its honest, prompt and hearty acceptance all hope and all promise of blessing is conditioned. Upon every page of Israel's history—by Moses and Joshua, by Samuel and all the faithful kings and prophets—we read this one demand: "Obey My voice!" And the record everywhere reveals blessings following submissive obedience, and afflictions attending willful disobedience. 2 Chron. 30:8. Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the Lord. James 4:7, 10. Submit yourselves therefore to God . . . Humble yourselves in the sight of the Lord, and He shall lift you up. 1 Pet. 5:6. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.

BSBJames 4:10 Humble yourselves before the Lord, and He will exalt you.

中二、自我交出与克己，这是人蒙恩更新后的光景。这是人正常道德状态的彻底翻转；就人这一面而言，也是脱离道德之恶所致灾祸的唯一解药与纾解。它意味着人思想与欲望、目标与行动的最高中心发生根本转移——由自我转向神。自我交出，无非就是向神作出正当而合理的降服。它之所以正当合理，是因为神是我们存在的创始者与托住者（我们那种自觉绝对倚赖的处境即可为证）；因为他是我们心灵的治理者（我们里面的良心坚定不移地如此断言）；也因为他还兼具更高的身分与更亲的关系——父、以自愿受苦与舍己而成的救赎主、以及更新者与成圣者。这些崇高的关系及其无从估价的宝贵果效，不但使『降服』这一回应成为正当合理的，而且抬举并尊贵了那甘愿自卑、甘心降服的心灵。人在其天然的状态中，再没有别的举动能比这更尊崇、更荣耀神：即把自我挪下去，让神——以那位为王之救主基督的位格——在心、在意志、在生命中登位。所以神在他全部话语中最首要的命令，就是降服与顺服；一切盼望、一切蒙福的应许，都以人诚实、迅速、由衷地接受这命令为条件。在以色列历史的每一页上——藉摩西与约书亚，藉撒母耳以及一切忠心的君王与先知——我们读到的都是这同一项要求：『你们要听从我的话！』而那记载处处显明：顺服降伏之后随来的是福，任意悖逆之后伴来的是祸。历代志下 30:8 —— 现在不要像你们列祖硬着颈项，只要归顺耶和华。雅各书 4:7, 10 —— 故此你们要顺服神……务要在主面前自卑，主就必叫你们升高。彼得前书 5:6 —— 所以你们要自卑，服在神大能的手下，到了时候，他必叫你们升高。

ENSelf-denial adds to surrender the positive element of resistance to self. Self-sacrifice and self-crucifixion (Gal. 6:14) are only more intense equivalent expressions. The deliberate and principled denial of self-demands—even to the measure of sacrifice and suffering—springs from, and is actuated solely by, a ruling principle of unselfish love and devotion to God and to man. Self-sacrifice is an essential precedent and condition of self-control and of self-consecration; in the present circumstances of man's existence it is a law of spiritual life and progress. Even in merely human associations it affords the only impressive evidence of an unselfish spirit; by its costly fruits of cheer and help it commends itself as beautiful, elevating and ennobling, even to a selfish soul. Hence it finds such frequent expression among the earnest injunctions of the Master, whose whole life was its perfect illustration. "Sell all that thou hast, and distribute unto the poor . . . and come, follow Me," said Jesus to the rich young ruler, whom for his human excellences He loved; and in principle He requires a corresponding sacrifice of all: Luke 9:23, 24. If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me. For whosoever will save his life shall lose it: but whosoever will lose his life for My sake, the same shall save it. Self-renunciation is the law of self-preservation. [We, as Christians, are to live not for ourselves, but for that race which Christ came to redeem. We are to aim at the enlightenment of the ignorant, the reclamation of the depraved, the restoration of the fallen, the salvation of the lost; and thus to promote, not the mere perfection of the race for time, but throughout the countless ages of eternity, in increasing the number of the redeemed and filling heaven with glorified inhabitants. Forgetfulness of self is our great duty; self-sacrifice is the great lesson to be learned from the cross. "He that findeth his life shall lose it; and he that loseth his life for My sake shall find it"—this is the maxim of our Lord and King, the announcement of Christianity. If we live for ourselves, we shall die; if we live for others, in a word for the race, we shall live. Here is an altruism more exalted than the philosophers of this world ever taught or imagined: an altruism not bounded, as theirs is, by time, but which penetrates into eternity; which regards men, not as they do, as mortal, but as immortal beings; and which receives its inspiration from Him who is the world's Lord, and who sacrificed His life for the world's redemption. F. J. Gloag.]

BSBLuke 9:23 Then Jesus said to all of them, “If anyone wants to come after Me, he must deny himself and take up his cross daily and follow Me.

中克己则在『交出』之上再加一项积极的成分：抵抗自我。舍己与把自我钉十字架（加拉太书 6:14）不过是同一件事更强烈的说法。有意识、有原则地否决自我的种种要求——甚至到了牺牲与受苦的地步——只出于、也只被一条主导原则所推动：就是无私地爱神爱人、并向神向人的献身。舍己是自制与自献必不可少的前提与条件；在人现今生存的处境下，它乃是属灵生命与长进的一条定律。即便在纯粹人间的交往中，它也是无私心志唯一有说服力的凭据；靠着它以高昂代价结出的鼓舞与帮助之果，它甚至能在一个自私的灵魂面前，证明自己是美的、能提升人的、能使人高贵的。因此，它在主恳切的教训中屡屡出现——而主自己的一生，正是它完美的例证。耶稣对那位少年财主（他因其人性上的优点而爱他）说：『你要变卖你一切所有的，分给穷人……你还要来跟从我。』就原则而言，他向所有人都要求相应的舍弃：路加福音 9:23-24 —— 若有人要跟从我，就当舍己，天天背起他的十字架来跟从我。因为凡要救自己生命的，必丧掉生命；凡为我丧掉生命的，必救了生命。舍弃自我，正是保全自我的定律。〔我们作基督徒的，不当为自己而活，乃当为基督来救赎的那个人类而活。我们的目标应当是：使无知的人得开导，使败坏的人得挽回，使跌倒的人得复原，使失丧的人得拯救；并且如此推进的，不只是人类在今世的完善，而是要在永恒无数的世代中，加增蒙救赎者的人数，使天上充满得荣耀的居民。忘记自我是我们重大的本分；舍己是从十字架当学的伟大功课。『得着生命的，将要丧掉生命；为我丧掉生命的，将要得着生命』——这是我们主与王的格言，是基督教的宣告。我们若为自己活，就必死；我们若为别人活——一言以蔽之，为人类而活——就必存活。这里有一种利他主义，比这世界的哲学家所曾教导或设想的更为崇高：它不像他们的那样以今生为界，而是穿透进永恒；它看人不像他们那样看作必死的，而是看作不朽的存在；并且它从那位世界之主领受激励——他为世界的救赎舍了自己的生命。葛洛格（F. J. Gloag）〕