We now come to the eleventh experience of life-dealing with the natural constitution.
“Constitution” as used here means “the aggregate of man’s physical and mental powers.” In the Bible there is no such term as the natural constitution, and it is seldom mentioned among Christians; yet in our experience there is such a thing. It is an outstanding characteristic of the soulish man and a prominent expression of the living out of the old man. If we pursue the experience of the cross, we cannot neglect this aspect of dealing. Hence, we especially present this lesson, the dealing with the natural constitution.
We have said that when the old man is being lived out, it has its various kinds of expressions, such as temper, flesh, self, and the natural constitution. Some people lose their temper and get angry easily, which means that they are quick-tempered. Some people are very talkative and always express their own opinion; that means that their self is very strong. There are still others who may never have lost their temper and are not talkative, but they are very capable in whatever they undertake; that indicates that they are very strong in their natural constitution. Therefore, the natural constitution is the expression of the living out of the old man which has to do with human ability, capability, wisdom, cleverness, schemes, and skills.
When speaking of self, we can use self-righteous and talkative Job as a model. But when speaking of the natural constitution, Jacob, in the book of Genesis, is the best representative character. We generally think that the record of Jacob points out his craftiness. But, actually, the most outstanding characteristic in the entire life of Jacob is his natural endeavoring and scheming. All those who scheme are inevitably crafty. So also is Jacob. His craftiness is but the superficial expression; his natural constitution is his hidden characteristic. Before Jacob became matured, all his history revealed his natural constitution. He was able, resourceful, full of schemes, and very capable and skillful; he was truly one who was exceedingly strong in the natural constitution.
Jacob’s natural constitution was expressed even before his birth. In his mother’s womb he took hold of Esau’s heel, striving to come out first. When he grew up, he cleverly schemed to gain a position of advantage. He used intrigue and cheated Esau of the birthright. Then by a clever device he obtained the blessing of the first-born from his father. When he left home, in his wanderings, God appeared to him at Bethel and promised to bless him; then also he applied his skill and bargained with God. He said, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace, and Jehovah will be my God, then this stone, which I have set up for a pillar, shall be God’s house: and of all that thou shall give me I will surely give the tenth unto thee” (Gen. 28:20-22). God had promised to bless him without any terms, nevertheless, he bargained with God on certain conditions. This only proves how smart and clever he was!
While he was with Laban, his uncle, he still employed schemes and devices according to his natural ability. Before long he became very prosperous, acquiring many herds, servants, camels, and asses. At the ford of Jabbok, God dealt with him by touching the hollow of his thigh, thereby causing him to limp. Yet soon after passing through the river to meet his brother Esau, he was still fulfilling his own scheming and plotting. According to his previously self-made plan, he divided the men, flock, cattle, and camels into two groups, putting his beloved wife and his beloved son Joseph in the rear, so that in case of attack they would be able to escape.
The reason Jacob was so scheming is that he was so strong in the natural constitution. Therefore, throughout his whole life, God especially dealt with his natural constitution. The afflictions, sufferings, and troubles which beset him were for the breaking of his natural constitution. The crisis in his life occurred when God touched the hollow of his thigh at Penuel. Finally, in Genesis 35, God asked him to go to Bethel and there make an altar unto God, who had appeared unto him when he fled from the face of his brother. From thence Jacob ceased all his scheming, and his natural man fell before God. Later, when his son Reuben defiled his bed, though he knew it, he took no action. When his sons cheated him by selling Joseph whom he loved into Egypt, he suffered it. Finally, when he was struck by famine, he had to beg his sons to buy food for him. All his ability, schemes, cleverness, and capability evidently disappeared and ceased. His whole being had changed completely.
When Jacob’s natural constitution was thoroughly broken, his life in God attained to a mature and full stage. He was no more Jacob, but Israel. He was no more a supplanter (the meaning of “Jacob”), but a prince of God (the meaning of “Israel”). As a result he could bless Pharaoh and command abundant blessings upon his sons before he died.
We gather, therefore, from the record of Jacob’s life that Genesis 35 was a great turning point. Before chapter 35, all that Jacob expressed was his natural ability, resource, cleverness, and capability, which issued from the living out of his old man. After chapter 35, he no longer used natural ability, resource, cleverness, and capability, because his natural constitution had been completely dealt with, and he became one who lived in the presence of God. Spiritually speaking, he was at this time completely delivered from being natural, and he entered into resurrection. In his whole life he was afflicted and dealt with by God in such a way that his natural constitution might be broken and that he might become a resurrected man. The natural man is useless before God; only the resurrected one can be of use before God. For this reason the natural constitution needs to be broken and dealt with.
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