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What Kind of Person Will Be Perfected by God

Classic Selections From Sermons and Fellowship on Entry Into Life

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What Kind of Person Will Be Perfected by God

What True Self-knowledge Is, and What the Effect of Self-knowledge Is

In your entry into life, there is one stage that is of great importance, and which is also crucial: self-knowledge. In knowing yourself, what effect should be achieved to truly know yourself? And what role does self-knowledge play in entering the reality of the truth? As has often been mentioned in previous fellowships, the effect that must be achieved in knowing yourself is knowing the true face of your corruption by Satan. What does the “true face of your corruption by Satan” refer to? It refers to the extent of your corruption by Satan, to whether you have any semblance of humanity, to just whether what you live out now is the image of man or that of a demon. If you think your corruption is not so deep, that half of you is the image of man and the other half isn’t, is such knowledge correct? Such knowledge is relatively superficial. If there is a day in your experiences when you come to know that there is truly not the slightest semblance of man in you, when you realize just what the devil really is, just what a filthy demon is, then at that time your knowledge of yourself will be almost there. If a day comes when you see that, after believing in God for several years, your every doing still opposes God, that you are like an enemy of God, that you deserve to be cast into hell, cast into perdition, that you should be punished, and even damn yourself—when your self-knowledge has reached this point, it has truly hit the mark. So has your self-knowledge hit the mark? Some people say, “Am I really so profoundly corrupt? Is it right for me to try to know myself in this way when I am not so deeply corrupted?” You are not being asked to follow rules, but to experience the work of God, to pursue the truth—and if you really do pursue the truth, then sooner or later a day will come when your knowledge reaches that point, which fulfills God’s words: “Thus, God’s work will end when people see themselves as the sons of hell” (“Interpretation of the Thirtieth Utterance” in The Word Appears in the Flesh). What is the meaning of these words? They mean that this stage of God’s work has had an effect, that the truths expressed by God have been utterly fulfilled in you; you understand, you know, and God’s words have not been spoken in vain unto you. If someone’s knowledge has truly reached this point, if they see that they are a demon, they feel that whoever says that demons are evil spirits in the spiritual realm is wrong—the whole of corrupt mankind are demons, including they themselves—then when their knowledge has reached this extent, will they not be capable of obeying God? Will they not be able to leave themselves at the mercy of God? Could they ever again ask for things for themselves? Thus, they will truly fall to their knees and utterly obey the arrangements of God. So why are people so arrogant now? They have so many extravagant desires, they always demand so much of God. What causes them to be like this? Their satanic nature and their corrupt flesh. If a day comes when their knowledge of themselves truly reaches a certain point, they will be without any extravagant desires. When such people speak there will be no trace of arrogance, nor will they have any of their own demands or desires, nor will they pursue wielding the power of kings. Their thoughts will not turn to death even when they are without status, and they will leave themselves at the mercy of God’s arrangements, and say, “If God asks me to be a leader, I’ll be a leader; if He asks me to spread the gospel, I’ll spread the gospel; I’ll perform whatever duty He asks me to, I ask for nothing but to obey. I do not obey anything that is born of Satan, I accept and obey all of the church’s arrangements that are not made in error.” …

How should you practice when you want to truly know yourself? In which matters must you know yourself? Which areas of yourself must you know to practice self-knowledge correctly? Do not engage in ritual when you try to know yourself, do not just go through the motions. Do not know yourself and repent whenever anything is spoken of, saying that you are Satan the devil, and cursing yourself—is this knowing yourself? You try to know yourself whenever you read a passage of God’s words, but after several years of practicing such self-knowledge, there has not been the slightest change in you. Such knowledge is like the people who believe in Jesus and are always confessing their sins before God; when they come before God, they say, “O Lord! I have sinned again, Lord I have sin, Lord, my sins are beyond redemption, they are so many, I am a sinner, I am the chief of sinners.” What’s the use in saying this? Who listens to such things? Even people don’t want to hear it, much less God. Those who know themselves do not practice thus; such practice is of no use, it is not real! When do you practice knowing yourself? When having transgressed, you should quickly know yourself, trying to know what you have done, what has made you do it; you quickly come before God to pray and know yourself, reflect upon yourself. Such are the times when you should know yourself. But some people don’t know themselves when they should; they don’t acknowledge their mistakes when they should, yet often pretend to know themselves and act like they are humble in matters that are of no use. In this, do they not engage in religious ceremony? If, at times when you ought to know yourself, you do not, but put on an act, and stand there splitting hairs, and do not acknowledge it even when other people expose and accuse you, and are hostile to others, then are you someone who knows themselves? Truly knowing yourself means realizing when you have transgressed and being quick to acknowledge it; it means quickly making amends to someone you are indebted to and admitting your mistakes; this is good practice in knowing yourself. Something else: When others accuse you of something and expose you, and you are quick to acknowledge it, and tell them the true facts, then at such times you are practicing self-knowledge. There’s also something else in which you should know yourself: When someone fellowships about a certain matter or problem with you, and you, too, have such problem, you should know yourself then, too. If, when there is no need for you to know yourself, you persist in trying to do so, and when you do need to know yourself you acknowledge nothing, is this not hypocrisy? Are you not being fake? If, when it’s time for you to admit your mistakes, you acknowledge nothing and keep trying to split hairs—and if, when there is no need for you to know yourself, you persist in going through the motions, saying you are a demon, standing there pretending you are being spiritual—then are you practicing the truth? When your knowledge of yourself is hypocritical, are you fellowshiping about experience of life? When you fellowship about the truth, this is how you should talk of your knowledge of yourself: For example, when you read a passage of God’s words and fellowship your knowledge of the passage, you should talk about things that are real and true—how, based upon this passage of God’s words, you previously violated the truth, how you were bad to a certain person, or bad to a certain leader or worker. Only this is truly and actually knowing yourself. What is shown if nothing you say has any use—does it show that you are spiritual? Does it show that you understand the truth? Does it make people think highly of you? In knowing yourself, you must be real when you speak, and speak of real problems: who you’ve attacked, who you tried to keep down, who you passed judgment on. Only when you speak of such things and acknowledge that “I bullied this person, I was wrong to expel that person, I despised this person,” only this counts as truly knowing yourself. If you’ve done all those truly bad things but do not know it, if all you know are things that have no use, and you put on an act and try to fool people so that they think highly of you, then you harbor the evil intentions of Satan within you: duplicity, deceit, hypocrisy. Previously, there was someone who did hosting and this person went on and on about how he was corrupt, so profoundly corrupt, he said he was a demon, and so I asked him, “What makes you a demon? What demonic things have you done? You say only that you are a demon, but you haven’t said what you’ve done. How can I believe what you say? Speak of things that are real; talk about whether you have shown any favoritism toward the brothers and sisters who you were hosting, about whether you’ve allowed most of them to eat their fill. Say this. Say that you can’t treat everyone equally, you toady up to the above and mistreat the brothers and sisters. Speak of the demonic things you have done.” And what did he say when I said this to him? “I obey God, not people.” Does someone like this possess the truth? What is he if nothing he says or does is real? If you wish to know yourself, then speak of the bad things you have done. If you do not speak of such things, then what you say is but empty words, useless. You say things like, “I am a demon, I am so deeply corrupted, there is nothing of man in me.” Do not speak such nonsense—what use do such words have? To know yourself, you must speak of what is real. When it comes to speaking of things that are real, there are leaders who say: “I expelled that person. At the time, there was envy in my heart, he was better than me. I saw that if he pursued the truth over the long term, God’s chosen ones would support him, and would surely choose him as leader, and so I tried to push him down. But there was nothing I could accuse him, and so I made up some things against him.” Or they’ll talk about who they were bad to, which of what they said contained motivations, and in talking thus they know themselves. Such words are real; what use is there in always speaking empty words? Truly knowing oneself is of benefit to life entry and practicing the truth. Fake knowledge is of no benefit to life entry, it only serves to confuse people, to make them think highly of you, to make them applaud you; it is false spirituality. And thus, when you speak of your life experiences and self-knowledge, you must always speak of things that are real, and true. Do not speak false words—they have no use. Many people go on and on about knowing themselves. If they say they are a demon, fine—but if I say to them, “If you are a demon, are you a person? Why do you not say you are not human?”, at that, they fall silent. The more essential and real the words, the less they have to say. What’s the problem here? They are hypocritical. Do you dare speak the words of true self-knowledge? Or do you continue to speak those false, doctrinal words: “I am so corrupt, I am a demon! Satan! I am not fit to live before God”? Say something real, say something that, when the brothers and sisters hear it, makes them think to themselves, “These words are real. This is the truth. This person really knows themselves, they are truly honest, there is clarity and candor to what they say, and no hidden meaning. What they do is real. They’ve changed.” Can you practice thus from now on? There must be reality and candor to what you say and do. Don’t hide things or try to cover them up; don’t be hypocritical and fake. Saying all those fake things and trying to deceive people when you do things—what flag are you waving? What kind of false impression are you trying to give? Is this not the way in which Satan acts? Those who do things that are real need say nothing. For example, say a sister is in difficulty and needs help. She has no money to buy rice and has nothing to eat for dinner. A brother or a sister goes to her house to talk of truth and love, but after going on for hours they have yet to produce a single dime—so what is the point of talking about such things? If someone who does real things had gone, then after arriving at the sister’s house they’d put the money in her pocket and leave without a word. Pulling it out of her pocket, the sister would say, “Money! I must go and buy food.” This is much more practical. What else need you say, what false words must you speak? Doing something real is more useful than a hundred words, right? You must be aware of how to practice self-knowledge, and in what areas you should know yourself. In which areas should you know yourself? When you transgress, you must admit your mistakes, and quickly know yourself: “I have done wrong.” If you avoid the issue, and merely try to know yourself through empty words, does this count as self-knowledge? It does not. This is called covering up the true facts, avoiding the true facts, trying to divert people’s attention. If you refuse to admit your mistakes and yet still speak of knowing yourself, is this not a sham? Is this not fake? Is this not a means of deceiving people? It is a way of deceiving people. If someone says all that about knowing themselves, but does not admit to being incapable of treating people fairly, nor to using people as befits their own feelings and will, does such a person possess the reality of the truth? What kind of person is this? No one is more stubborn and obstinate. This is a person who will not repent even in death. Say there’s someone who’s just stolen something and you try to make them know themselves. What do they start talking about? “No one curses people more than I do. I cursed someone yesterday, and the day before that, and I did it again today, too.” They say a whole heap of words, but mention nothing of having just stolen something. Do they truly know themselves? This is hypocrisy, obfuscation, this is what is meant by obstinacy, unrepentance, and sophistry. What does it mean to truly know oneself? Talk about your greatest transgressions, talk about the mistakes that God’s chosen ones care about most, the mistakes you ought to admit to. If you come to know yourself in such matters, and earnestly make amends to God’s chosen ones, then you will truly know yourself. Truly knowing yourself does not depend on how much you say. You might just say a few words, but if you speak of false self-knowledge, then you could say a hundred words but they would be of no use, no one would listen. When what you say is real—if you say, “Just now it was unfair to treat you like that, I was wrong, I apologize to you”—then a single sentence is enough, the problem is solved, and you need say nothing more. When you truly know yourself, it’s enough to just say a few words. What’s the use in saying so much? You say, “This is how I previously practiced this truth, and I did so in error. In the future I must repent, I must not act thus; from now on, I must practice according to God’s words and the principles of the truth.” Are these not but a few words? Why talk doctrine? What’s the point in saying so much? “But let your communication be, Yes, yes; No, no: for whatever is more than these comes of evil” (Matthew 5:37). Such were the words of Jesus; when you say so much, do you not lie? Are your words not born of the sophistry of Satan? Do you not have your own motivations and aims? You have made a mistake, you have transgressed, and yet you still stand there talking about knowing yourself, still you engage in sophistry—and in this are contained the deceitful schemes and motivations of Satan. When you hear such sham words of self-knowledge, what should you say? You should say, “You’re just putting on an act, you’re not saying things that are truthful. This is all lies and deception.” Be a bit more real when you try to know yourself, when you practice obedience unto God, when you work and perform your duty, when you are with God’s chosen ones; this is enough, it’s all you need, it is the standard of honesty. Do not say things that are fake, do not try to trick people—if you do, it will not end well. Right now, how does each church do when it comes to talking about self-knowledge? Is there deviation in their practice? Do not follow the example of religion. It does not work, and has no effect on your entry into life and changes in your disposition. Religious ceremony, particularly praying—you can pray your whole life but there still won’t be any change in your life disposition, nor will you have any knowledge of God, or know what you are. Is there any use in such prayer? Is it really praying? It is not. You are not opening your heart up to God, but talking to yourself. When you truly pray, and truly associate with God, then the more you open your heart to God, the more you understand the truth, and the more you open your heart to God, the more change occurs. Such is the effect of true prayer. You can pray a hundred times, but you still act as a demon. When you utter such prayers, you are talking to no one but yourself; God hears nothing. You are not praying to God, you are praying to yourself. All of the truths that you must practice in your life experience have a positive effect. If your practice is correct, and real, and has principles, then it will inevitably have a positive effect; if, after you’ve practiced for many years, there has yet to be a positive effect, then your practice is off course, it is wrong, it violates principle, there is a problem with it, and thus there has been no positive effect. Today, many people’s way of practicing self-knowledge is mistaken, and deviant; it is too far from reality, too fake, too much of it is merely going through the motions, and doing things for appearance’s sake; their words are not real. And thus, such self-knowledge yields no effect or change even after many years, which proves that you have gone astray in your method of practice. Regardless of what people do, and irrespective of the means by which they do it, the proof is in the final result: If the result is bad, then the path of practice is doubtful, and may likely be wrong, and should thus be corrected. In your entry into life, you must often reflect on and ponder how you, personally, can enter the reality of the truth, what your path is, whether it is the right one, whether anything about what you practice is deviant. You must reflect on and ponder such things often. Don’t stupidly stick to rules or ways of doing things; sticking to such things until the end of your days will delay your own entry into life. When you know yourself, you must concentrate on what’s real, on what’s true, you must hold on to what is crucial and primary, to real problems, to your Achilles heel; if you can’t do that, then ask God’s chosen ones, ask those who understand the truth just what kind of self-knowledge is beneficial to your entry into life, and then you will be clear about this. Focus on what’s real. If you don’t focus on what’s real, and always concentrate on the latest popular ways of doing things, the ways of doing things that some people do, the fake ways of doing things, if you’re always searching for a certain way of doing things to help you practice and create a false impression, then in this you are deceiving yourself, you are fooling yourself. Do not involve yourself in false spirituality, it has no use. …

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Right now, are you someone who truly knows themselves? Today, are you clear about what kinds of things you are still liable to do that violate the truth, that follow the predilections of the flesh? What is your fatal weakness? You may know yourself in those areas, but if you do not know your fatal weakness—if you have no self-knowledge in what’s crucial, in what opposes God most of all—then you are not someone who truly pursues the truth, and so even if someone such as you were a leader or worker, they would still not be made perfect. This is absolute. Do you know the mistake leaders and workers make most often? The one they make most often is testifying to themselves, raising themselves upon high, always speaking and working in order to protect their own status and influence, and ultimately walking the path of the antichrists. When you can put status and power aside, when you reject status and power, and concentrate on performing your own duty properly, dedicating yourself to the chosen ones’ entry into the life and the growth of their lives—when you serve God in this way, you are guaranteed to be made perfect by God, and conform to God’s will. If, in your heart, you forever treasure status and power, then it’s over for you; you are bound to fail, bound to fall. This is the fatal weakness of many leaders and workers! They view status as above all else. Every time they are subjected to dealing, the first thing they think is, “Will they dismiss me? Can I still be a leader?” This is all they care about. They don’t care about their own entry into life or changes in their disposition. Where is the fatal weakness of such people? Status is too important for them. They are controlled by status, and this is trouble, this is their fatal weakness. As soon as they lose their status, as soon as God’s chosen ones expose and accuse them, they start to walk the path of hostility to God and His chosen ones. For some people, money is their fatal weakness. When you take back the money from their hands, their humiliation makes them angry, and they turn their back on God. Some people’s fatal weakness is the lust for the opposite sex. When they see a member of the opposite sex who takes their fancy, they can’t stay away, they latch onto them, they want them by their side. When it comes to lust, if they can’t separate themselves from it entirely, then the instant they make a mistake, it becomes an eternal stain! So in this respect people must always pray. Women must not fall prey to lust, and men even more so. What is delayed when they do? It delays their performance of their duty, leaving them incapable of doing a decent job. Some people lack any resolve. They know what they’re doing is vacuous and empty, but they can’t let go. Ultimately, they forfeit themselves, and come to regret it. If people cannot put aside lust regardless of how great the loss to themselves, then they have no humanity. Those with an excess of desire are beasts, and beasts lack any self-restraint; people who truly possess humanity and resolve can see this, they can hold themselves in check, they can let these things go, they can put them aside. Those who hold onto such things forever, ad infinitum, are beasts, they have no humanity, they are frivolous, good for nothing! So, do not choose those who are highly-sexed as leaders and workers; whatever you do, do not choose them—if you do, there’ll be trouble. At present there are some brothers and sisters who are doing very well maintaining their chastity! Though over thirty years of age, they do not seek a marriage partner. These people are remarkable, and most of them are maintaining extremely well. Such people grasp certain principles: Don’t look at anything concerning these issues, don’t go near them, and don’t contact them. If you get involved, it immediately becomes troublesome. This is the best method. If you encounter a situation that is not good, just breeze out and take off. A prudent man foresees the evil, and hides himself; but the simple pass on, and are finished. If there is too much danger or temptation in dealing with someone, and you can’t control yourself, go far away and have no contact. Does this not take care of the problem? Is it not making a fool of yourself to be determined to put yourself in contact with someone? It would be stupid to be in contact when it is clear that temptation cannot be resisted! Sometimes, if a person truly knows his vital spot and does not know how to break away, that is when wisdom is required, and this wisdom simply means staying far away and not being in contact. So, what methods can be adopted? Do more of your duty, do important work, and obtain more of the work of the Holy Spirit. Seek the company of people who pursue truth, and this aspect will be taken care of. Without you even attending to it, the problem will disappear, and the troubled water will calm. It is key to perform duty with people who pursue the truth. If you cannot master yourself in matters of lust, yet you still make a special effort to mix with lustful people, you are headed only into trouble. People assume the characteristics of those with whom they associate, and are affected by their surroundings. This can be awful! There are people who are particularly evil in nature, and when they are idle with others, they do nothing but talk about these matters, not a sentence given to fellowship of truth. They do nothing but discuss the issue of seeking a marriage partner, and talk endlessly about what they have heard, seen, or experienced of these matters. What kind of person would you say this is? He is a lustful person. What should be done upon encountering such a person? Keep far away, and don’t pay attention to him. If he or she wants to get close to you, say, “Please keep your distance from me. You are an oversexed person, and I don’t want you to influence me. I must pursue truth.” This is what you should do; it is the sensible thing to do. Then, just look at what danger those negative things bring, and how those people who lay undue emphasis on sexuality end up, and what their ending is. You will know as soon as you see it, and will feel that there is really no benefit in it. By now, you understand how all people who are trapped by lust finally end up, right? What is the final outcome for most of these people? Do they meet with curses? Are there any good outcomes? They do not attain peace all life long! This is the confusion and trouble to which lust leads; it is unbearable suffering! Of all those people who are promiscuous or have loose morals, are there any who have a happy outcome? There are no good final results, and they ultimately meet with curses. That is not a thing to be toyed with. I think you all know what I am talking about. If you don’t want to seek a marriage partner, simply don’t do it. It is much better this way. If you are certain that you must find a marriage partner, you may do so; no one is restricting you from doing so. Ideally look for a person of good humanity, who is truly a seeker, and make it legitimate. Only in this way is it appropriate. If you are not looking, then exercise restraint, and avoid temptation. If we see indecent people and scoundrels, or if we see those lascivious people, let us stay well away and avoid them; that’s all there is to it. The way to remain chaste is to do one’s duty alongside seekers of truth. You turn your back on the flesh and endure a little hardship, but disaster does not befall you. If you slip up and fall prey to fornication, to the temptation of marriage, then you will have no means of escape, and the consequences won’t bear thinking about. It’s like when people swim in the ocean; when they jump in, they don’t know whether they’re going to live or die, they don’t know whether they can come back ashore—it’s like that. If you get involved in a love triangle, you don’t know who’s going to come after you to get even, nor how many, you don’t know if someone will try and kill you. This is a matter of life and death, it’s a disaster, it’s not something good—so be careful not to fall prey to fornication, do not commit this sin! If you loyally perform your duty and pursue the truth, then as your stature grows you will be ever more protected, and as you understand more of the truth, the dangers and misfortunes to you will become ever fewer. If you understand nothing of the truth, you’ll face great danger and misfortune, and when they befall you one day, you will be incapable of extricating yourself.

Your self-knowledge must accomplish an effect. You must see things clearly; there are some things that you cannot do, and you must see where such future troubles lie. There are those who, having made a mistake, think there will be no consequences, nor any negative impact on God’s chosen ones. They do not think it will cause any difficulties for the chosen ones’ entry into life. You can’t see what’s happening, you still think that this is how it ought to be—and this is wrong. All things have their benefits and drawbacks. If you practice the truth correctly, then there will only be benefits, and no drawbacks; if what you practice is not the truth, but the imaginings, conceptions and preferences of man, then there will be drawbacks, there might even be disaster, and you’ll find yourself in trouble in the future. Say you select someone who flatters and toadies up to you—what will the consequence be? Most people will think that you are not being fair, that you are acting according to your own preferences, that you will use anyone who likes you and sweet-talks you; they will think you treacherous. Is this not the impression that takes root in people’s hearts? In all the people of the church, there is produced a certain impression of you: You prefer those who boot lick and apple polish, and you promote those who boot lick and apple polish, too; this is the principle by which you use people. And in such cases, would you say the benefits outweigh the drawbacks? Most people now have a certain impression of you. If you do something else that is at odds with the truth, then something else will be added in the hearts of the chosen ones, there will be another file on you; among the files in each person’s heart, there will be added another negative record—and when, in each of the chosen ones’ hearts, there are so many negative records as to provoke hate and disgust, this will be the time of your downfall. Yes or no? So how many records of your evildoing are there in people’s hearts? And how many records of your practicing the truth are there? What is the ratio between the two? Are there more records of you practicing the truth, or of you committing evil acts? In the end, there will be a verdict for all of this. Everything will come to an end; ultimately, there shall be a verdict for every man and matter, all shall be given a destination! You might not see something as important, you might believe it advantageous to you, and feel proud once you’ve done it—but in your file, something negative will be added—and this is trouble. For the chosen ones it will be a record, and for God it will be a record, too; God looks within your inmost being, and keeps even more meticulous records, and in this way, based upon all that is manifested by you, God ultimately determines your end. If, throughout, you do not practice the truth, if you safeguard your own status and the interests of the flesh according to your own wishes, then ultimately, a verdict will be set for you, and you will become a false leader, and the time will come for you to be eliminated. Is this not getting your just desserts? For you have accumulated too many evil deeds. When the time comes to settle up, if you have committed too much evil, Heaven shall be angry; regardless of what kind of evil you commit, when you do too much of it, you’ll be in trouble, and your end shall have arrived. When you commit evil in the relations between man and woman, when you mess with many people, you’ll be in trouble. Will the people you’ve messed with hate you? What will they think? “When I was weak, he took advantage of me, he seduced me, and I hate him. From that point onward, a shadow was rooted deep within my heart, one that I could never erase.” Is this not trouble? They accuse you. After something happens between you and them, that’s not it, it’s not over—a record is left. Thus, though the house of God may overlook the things you do in private, for God it’s not over. Satan the devil accuses you, too. This is a record of evildoing, so you’d best not do evil, for when you do, there will be another evil-doing record in your file. For example, some people use spreading the gospel to pressure others into giving them things. They say, “I’ve fallen on tough times, I need money, give a little money to help me out.” This is all they ask; it’s not much, but such things are recorded, and the other person will say, “When he was spreading the gospel to me, he asked for money to help him out.” And will this not forever remain in the depths of their mind? That’s unless the person were to become mentally ill and lose their memory, when it would mean nothing; but unless they fall mentally ill, they’ll remember it for the rest of their life. Have you done well in such matters? If you have been charitable toward someone else, what record have you left? They will say, “This person helped me at a most crucial time, when I was most in difficulty! I shall never forget it. He helped me then, while others ignored me—even my friends and relatives ignored me. I hadn’t eaten for three days, I was about to die from hunger, but he gave me some steamed corn bread, and allowed me to live. If not, I would have died.” Steamed corn bread is only worth a few dimes, but he gave it to the person when they were about to die, so that steamed corn bread was even more precious than gold, it saved their life. How laudable it was to give steamed corn bread at that time! So now you’re clear about whether, when experiencing God’s work, you should stock up on good deeds or bad. You are a leader, and so your efforts ought to be examined: Just how many good deeds you have prepared for the sake of God’s chosen ones, and how many evil deeds you have done for yourself, should be looked at, and noted down for you one-by-one. If your good deeds are but a few, and your evil deeds many, then you will be condemned, and ought to be eliminated; the journey of your belief in God has come to an end. Is it glorious for it to end because you have committed too much evil? This is a mark of shame! As a leader, what evil things have you done that make you feel regretful and ashamed when you think of them? One is to have made mistakes in the relations between men and women. Do not commit adultery. One is mistakes relating to money, and another is mistakes relating to status. Do not value status too highly; just perform your duty, just say to yourself, “I shall perform my duty faithfully and honestly. The aim of choosing me as a leader or worker is to allow me to perform my duty, not to give me status.” If you cling to status and do not perform your duty, then you are a demon, you are not a good person, and you will surely not have a good end. Is what I have fellowshiped not the effect that ought to be achieved by self-knowledge? This is the kind of effect that must be achieved; you must attain this realm, you must attain not committing evil, you must divest yourself of all of your corrupt disposition, and do good, you must practice the truth, and ultimately, the great majority of all you do must conform to the will of God, and be praised by God’s chosen ones. At such times, this knowledge of yours will have truly had an effect, you will truly be someone who knows themselves; but if your self-knowledge does not achieve this effect, and you are still liable to commit much evil, then you are not someone who truly knows themselves, your self-knowledge is false, fake, fraudulent, it is a lie, it is going through the motions, it is false spirituality. You can deceive the brothers and sisters who are new believers, but you cannot deceive the brothers and sisters who understand the truth, much less God.

Are you now clear about the kind of path you should take in your belief in God? How can you guarantee that you do not commit evil? You must know your fatal weakness. You must be clear about what you should and shouldn’t do. For what you should do, you should find ways and means of achieving it, and you must do it well; for what you ought not to do, then no matter how you pray, and how you fellowship, you must think of ways and means to shun it, to eliminate it; don’t do it, dig out the stem and virus of this sickness from your heart, root out the corruption. Only then can you avoid doing evil. Are you capable of starting to plan anew from now on? What should you do when you pursue the truth and perform your duty? “All that I have previously done I have re-examined and come to know again. I have listed the things I have seen that are inappropriate. I regret doing those things and will not do them again. I’ll do more of whatever kinds of things benefit God’s chosen ones’ entry into life, and truly edify them; I’ll do more of what God’s chosen ones need to do most, but for which there is no one to do it.” Is it good to practice thus? Are you capable of doing this? Do you have this resolve? There are several things that those who are leaders must not do. Have you ever summed them up? Which things you must do, which things you must do more of, which things there is no one to do, and thus require you to do them—in your mind, you must be clear about all this; if you aren’t, then you’re going to have trouble in the future. Are you clear about what the nature and motivations of the band of Korah are? They obey no one, they always want to show off, and do their own thing. People with such dispositions are the band of Korah. The band of Korah censured Moses directly, and did not obey him. There were also those who did not censure directly, but this does not mean they had a clean heart, that there was obedience in the disposition within them, it does not mean they had the truth. Today you do not censure, tomorrow you do not censure, but a day will come when you have fulfilled your potential, when you are of high status, when many support you, and disobedience and antagonism shall be born within you, and will you thus not walk the path of the antichrists? So today, if you truly wish to resolve the problem of your nature of betrayal, what is the first issue you must solve? You must know your own nature and substance, whether there is the disposition of Satan within you, that disposition of obeying no one. As soon as you have status, there will be no one you dare not resist and disobey. You will think, “I dare resist and oppose any who don’t conform to my will, any who dare deal with and prune me, I shall pit myself against them.” Such a disposition is dangerous. Do you have this kind of disposition? For example, there are those who say: “If you subject me to simple dealing, one or two words, I will obey, and accept; but if you’re too harsh when you deal with me, if what you say is too nasty, then I shall resist, and not obey. I’ll begin to hate you.” Do you have such a disposition? When you have this kind of disposition, can you guarantee that you will not resist? Do you dare guarantee that you will obey to the very end? What kind of disposition must you possess to be able to obey to the very end? You must be able to attain this, “I will obey whatever you do to me, even if it is hard for me.” This is the change in life disposition you must achieve; you must know God. Most people’s obedience is highly conditional. Can you obey unto death? Peter was able to obey unto death—that is what is meant by being made perfect. You, too, can but try to obey unto death. When you have reasons, you keep them to yourself. The justifications of Satan have no use, they are not the truth. To people they seem justified, but to God they do not. I’ll give you an example: God gave Abraham a son, and when this son had grown up, God wished to take him back, and so said, “You will offer him as a sacrifice to me.” If Abraham were a normal person, would he not have tried to come up with arguments against this? What arguments would he likely have given? “You bestowed him to me, and so he belongs to me. Why do You want to take him back?” That is one argument. Here’s a second: “After You gave him to me, I birthed and raised him to this age, I endured all this pain. Is it reasonable for You to take him away again now?” The third reason: “We should discuss this. You shouldn’t force me to give him to You. That’s OK if I agree, but don’t condemn me if I don’t.” Are these the very least three arguments that people would give under most circumstances? But Abraham did not say this. What did Abraham think? What he thought was a lot more straightforward: “God gave him to me, and so it is right that He now wants to take him away again. It is what God ought to do, there’s nothing I can say, so I’ll just give him to God.” This is what God asks of people in such matters, and this is precisely what God did, and so ought people try to reason with God? Some say, “I have no quarrels with this. If what God asks is just, then I should obey. If I do have a reason to object, and what God asks is not just, then should I obey?” This involves a problem of principle: Are you able to obey all that God does, absolutely? Regardless of whether what God does fits with your conceptions and imaginings, are you able to obey absolutely? If you obey what conforms to your conceptions, God is not so satisfied with you, because you have not entirely achieved what He asks. God says, “I am the Lord of creation. Howsoever I ask you to act, as a created being, you can but obey.” This is what God asks of man—and so under such circumstances, just what kind of obedience is suitable, just what kind of obedience counts as rational, and of best humanity? Is it relative obedience, or absolute obedience? Some people can’t help but try to reason with God. What mistake is made by all those who try to reason with God, who are incapable of absolute obedience unto God? They have no knowledge of God, nor do they hold to the duty of man. The obedience of created beings toward the Creator must be unconditional, it must be absolute. Regardless of what God does, nothing is of greater meaning; what God does is not arbitrary, God is the truth. If you are incapable of knowing this disposition of God, that He is the truth, that everything He does has meaning, you are incapable of absolute obedience. It is in this that people’s rebelliousness is most easily revealed: They are always trying to reason with God, and because of this reasoning they are incapable of absolute obedience unto God, and are thus unable to truly obey God—and so there are times when they rebel against God, times when they oppose God, and is this not the root of their betrayal of and resistance to God? They are without the true knowledge of God, and so always speak the arguments of Satan. Are there times when, in the matters of obedience of God, you, too, try to reason? Is it right to do so? No matter how correct your reasoning is, it is wrong. You don’t see this clearly. As soon as some sort of objection occurs to you, you believe God to be too at odds with the wants of man; then your beliefs are wrong. If you always try to reason, then you are not someone who obeys God, you are someone who opposes God. This is absolute. This is the effect that should be achieved by your self-knowledge: the knowledge of your fatal weakness in opposing God. The reason why you oppose God is that you always speak the arguments of Satan, and thus you disobey and resist God, and are incapable of truly obeying God—this is your fatal weakness.

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