第四篇 包罗万有的基督作美地─那地有川，有泉，有源，从谷中和山上流出水来
The All-inclusive Christ as the Good Land—a Land of Waterbrooks, of Springs and of Fountains, Flowing Forth in Valleys and in Mountains
读经：申八7，十一11~12，耶二13，十七7~8，赛十二3~6，约四14下
壹 加拉太三章十四节说，“为叫亚伯拉罕的福，在基督耶稣里可以临到外邦人，使我们借着信，可以接受所应许的那灵”：
I. Galatians 3:14 says, "In order that the blessing of Abraham might come to the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith":
一 神应许亚伯拉罕物质方面的福乃是美地（创十二7，十三15，十七8，二六3~4），作包罗万有之基督的预表（西一12）；因着基督至终实化为包罗万有赐生命的灵（林前十五45，林后三17），这应许之灵的福，就与应许亚伯拉罕之地的福相符。─引用经文
A. The physical aspect of the blessing that God promised to Abraham was the good land (Gen. 12:7; 13:15; 17:8; 26:3-4), which is a type of the all-inclusive Christ (Col. 1:12); since Christ is eventually realized as the all-inclusive life-giving Spirit (1 Cor. 15:45; 2 Cor. 3:17), the blessing of the promised Spirit corresponds with the blessing of the land promised to Abraham.
二 实际上，这灵作基督在我们经历中的实化，就是美地，作神全备供应的源头，给我们享受；这乃是“耶稣基督之灵全备的供应”，作基督身体的供应─腓一19。
B. Actually, the Spirit as the realization of Christ in our experience is the good land as the source of God's bountiful supply for us to enjoy; this is "the bountiful supply of the Spirit of Jesus Christ" as the supply of the Body of Christ—Phil. 1:19.
贰 包罗万有的基督作为包罗万有的灵，乃是那“有川，有泉，有源，从谷中和山上流出水来”的地─申八7，十一11~12：
II. The all-inclusive Christ as the all-inclusive Spirit is "a land of waterbrooks, of springs and of fountains, flowing forth in valleys and in mountains"—Deut. 8:7; 11:11-12:
一 川、泉、源表征基督是涌流的灵（约四10、14，七37~39，启二二1）；谷和山表征各种不同的环境，我们可在其中经历基督作涌流的灵。─引用经文
A. The waterbrooks, springs, and fountains signify Christ as the flowing Spirit (John 4:10, 14; 7:37-39; Rev. 22:1), and the valleys and the mountains signify the different kinds of environments in which we may experience Christ as the flowing Spirit.
二 整本圣经有一条关于三一神作为水的线─创二10~14，出十七5~6，诗三六8~9，四六4，约四10、14，七37~39，林前十4，启七17，二二1：
B. Throughout the Bible there is a line concerning the Triune God as water—Gen. 2:10-14; Exo. 17:5-6; Psa. 36:8-9; 46:4; John 4:10, 14; 7:37-39; 1 Cor. 10:4; Rev. 7:17; 22:1:
1 创世记二章十节的河，表征生命水的河，沿着这河长着生命树；这河解除人的干渴。─引用经文
1. The river in Genesis 2:10 signifies the river of water of life, along which the tree of life grows; this river quenches man's thirst.
2 在诗篇三十六篇八至九节，源头是指父作生命的源头，河是指那灵作生命水的河─约一4，七37~39。
2. In Psalm 36:8-9 the fountain refers to the Father as the source of life, and the river refers to the Spirit as the river of water of life—John 1:4; 7:37-39.
3 诗篇四十六篇四节里的河，表征三一神在基督里借着那灵而涌流，作神子民的生命。─引用经文
3. The river in Psalm 46:4 signifies the flow of the Triune God in Christ through the Spirit as life to God's people.
4 生命水象征神在基督里成为那灵，将自己流进祂所救赎的人里面，作他们的生命和生命的供应；这是从裂开磐石流出的水（出十七6，民二十11）所预表的，也是从主耶稣被扎的肋旁流出的水（约十九34）所象征的。─引用经文
4. The water of life is a symbol of God in Christ as the Spirit flowing Himself into His redeemed people to be their life and life supply; it is typified by the water that flowed out of the riven rock (Exo. 17:6; Num. 20:11) and is symbolized by the water that flowed out of the pierced side of the Lord Jesus (John 19:34).
5 启示录二十二章一节生命水的河，以及创世记二章十至十四节，诗篇四十六篇四节，和以西结四十七章五至九节的河，都表征在其流中生命的丰盛；如约翰七章三十八节所指明的，这一道河连同其丰富，在我们对神生命之灵各面丰富的经历中成了许多道河─罗八2，十五30，帖前一6，帖后二13，加五22~23。
5. The river of water of life in Revelation 22:1 and the rivers in Genesis 2:10-14, Psalm 46:4, and Ezekiel 47:5-9 signify the abundance of life in its flow; as indicated in John 7:38, this one river with its riches becomes many rivers in our experience of the different aspects of the riches of God's Spirit of life—Rom. 8:2; 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23.
叁 “从谷中和山上流出”的水（申八7下），指明基督作为活水在不同的环境中流出来（参王上二十23、28）：─引用经文
III. The water "flowing forth in valleys and in mountains" (Deut. 8:7b) indicates that Christ as the living water flows in different environments (cf. 1 Kings 20:23, 28):
一 谷是十字架的经历，即基督死的经历，而山是基督复活的经历─林后一9，四11、14。
A. The valleys are the experiences of the cross, the experiences of the death of Christ, and the mountains are the experiences of Christ's resurrection—2 Cor. 1:9; 4:11, 14.
二 内住的基督，作为我们这些瓦器里的宝贝，乃是基督徒生活神圣供应的源头和超越的能力，使我们能过钉十字架的生活，使复活的生命得以显明─7节，腓四13：
B. The indwelling Christ as the treasure in us, the earthen vessels, is the divine source of the supply for the Christian life and the excellent power for us to live a crucified life for the manifestation of the resurrection life—v. 7; Phil. 4:13:
1 保罗说他和他的同工“被压太重，力不能胜，甚至连活命的指望都绝了，……叫我们不信靠自己，只信靠那叫死人复活的神”─林后一8~9。
1. Paul said that he and his co-workers "were excessively burdened, beyond our power, so that we despaired even of living…That we should not base our confidence on ourselves but on God, who raises the dead"—2 Cor. 1:8-9.
2 事实上，需要有死亡、灰心、失望，复活才得以显明（4，七5~6）；十字架的工作了结我们的己，使我们对复活的神有享受。─引用经文
2. Actually, resurrection requires death, discouragement, and disappointment in order to be manifested (v. 4; 7:5-6); the working of the cross terminates our self that we may enjoy the God of resurrection.
三 保罗在十字架的杀死下，活出复活的生命，为着完成他的职事；“身体上常带着耶稣的治死，使耶稣的生命也显明在我们的身体上”─四10：
C. Paul lived the resurrection life under the killing of the cross for the carrying out of his ministry; "always bearing about in the body the putting to death of Jesus that the life of Jesus also may be manifested in our body"— 4:10:
1 就积极一面意义说，耶稣一直在杀死我们里面一切消极的事物，为要医治并点活我们─腓一19，参出三十23~25。
1. Jesus, in a positive sense, is always killing all the negative things within us in order to heal and enliven us—Phil 1:19; cf. Exo. 30:23-25.
2 我们早晨拒绝己并将神接受到我们里面，一天当中就感觉到，有一个杀死的过程在我们里面进行着─参箴四18。
2. When we reject ourselves in the morning to receive God into us, we have the sense during the day that a killing process is going on within us—cf. Prov. 4:18.
四 “因为我们这活着的人，是常为耶稣被交于死，使耶稣的生命，也在我们这必死的肉身上显明出来”─林后四11：
D. "For we who are alive are always being delivered unto death for Jesus' sake that the life of Jesus also may be manifested in our mortal flesh"—2 Cor. 4:11:
1 十字架的杀死，结果叫复活的生命显明；这种日常的杀死，是要在复活里释放出神的生命─林前十五31，林后四16。
1. The killing of the cross results in the manifestation of the resurrection life; this daily killing is for the release of the divine life in resurrection—1 Cor. 15:31; 2 Cor. 4:16.
2 使徒所过的生活，和主耶稣在地上所过的一样；主的生活是在十字架的杀死之下，使复活生命显明的生活；这样的生活，使主自己与祂的职事是一，祂的生活就是祂的职事─约六14~15，十二13、19、23~24。
2. The apostles lived a life like the one the Lord Jesus lived on earth; the Lord's life was a life under the killing of the cross for the manifestation of the resurrection life, a life lived in such a way that His person was one with His ministry and His life was His ministry—John 6:14-15; 12:13, 19, 23-24.
五 “这样，死是在我们身上发动，生命却在你们身上发动；”（林后四12）；当我们在主死的杀死之下，祂复活的生命就借着我们分赐到别人里面：
E. "So then death operates in us, but life in you" (2 Cor. 4:12); when we are under the killing of the Lord's death, His resurrection life is imparted through us into others:
1 产生并扩增召会的路，不是借着人的荣耀，乃是借着十字架的死，将神圣生命的火释放出来─路十二49~50，约二19，十二24~26。
1. The way for the church to come into being and to increase is not by human glory; it is by the death of the cross for the release of the fire of the divine life—Luke 12:49-50; John 2:19; 12:24-26.
2 主像一粒麦子落在地里，借着死丧失了祂的魂生命，好在复活里释放出祂永远的生命给许多子粒；我们作为许多子粒，也必须借着死丧失我们的魂生命，好在复活里享受永远的生命。
2. The Lord, as a grain of wheat that fell into the ground, lost His soul-life through death that He might release His eternal life in resurrection to the many grains; as the many grains, we also must lose our soul-life through death that we may enjoy eternal life in resurrection.
肆 耶利米二章十三节说，“我的百姓，作了两件恶事，就是离弃我这活水的泉源，为自己凿出池子，是破裂不能存水的池子”：
IV. Jeremiah 2:13 says, "My people have committed two evils: / They have forsaken Me, / The fountain of living waters, / To hew out for themselves cisterns, / Broken cisterns, / Which hold no water":
一 神的百姓所作的恶事乃是他们离弃神作他们的泉源、源头，并且转向神以外的源头。
A. The evils committed by God's people were that they forsook God as their fountain, their source, and they turned to a source other than God.
二 凿出池子描绘以色列用人的劳碌辛苦，制作一些东西（偶像）顶替神；那些池子是破裂不能存水的，指明除了神自己分赐到我们里面作活水以外，没有什么能解我们的干渴，也没有什么能使我们成为祂的扩增，使祂得着彰显─约四13~14。
B. The hewing out of cisterns portrays Israel's toil in their human labor to make something (idols) to replace God; that the cisterns were broken and could hold no water indicates that apart from God Himself dispensed into us as living water, nothing can quench our thirst and make us God's increase for His expression—John 4:13-14.
三 在神眼中，恶人，作孽的人，就是不来饮于祂的人（赛五五7）；恶人邪恶的光景，乃是他们没有就近主来吃喝并享受主；他们作许多事，却不来接触主，取用祂，接受祂，尝祂并享受祂；在神眼中，没有比这更邪恶的事（五七20~21，参五五1~2）。─引用经文
C. In the eyes of God, the wicked one, the evildoer, is the one who does not come to drink of Him (Isa. 55:7); the evil condition of the wicked is that they do not come to the Lord to eat, drink, and enjoy the Lord; they do many things, but they do not come to contact the Lord, to take Him, to receive Him, to taste Him, and to enjoy Him; in the sight of God, nothing is more evil than this (57:20-21; cf. 55:1-2).
伍 我们需要建立从救恩之泉取水的习惯，好喝生命的水并涌流生命的水─十二3~6，约七37~39，箴十一25：
V. We need to build up the habit of drawing water from the springs of salvation in order to drink and flow the water of life—12:3-6; John 7:37-39; Prov. 11:25:
一 我们需要借着向主说话，凭主说话，为主说话，在主里并同着主说话，而从救恩之泉欢然取水─赛十二3~6，腓四6~7、12，参诗歌二一〇首。
A. We need to draw water with rejoicing from the springs of salvation by speaking to the Lord, by the Lord, for the Lord, in the Lord, and with the Lord—Isa. 12:3-6; Phil. 4:6-7, 12; cf. Hymns, #255.
二 我们需要赞美主，在主里喜乐，常常谢恩，并向主歌唱─帖前五16~18，腓四4，来十三15，诗一一九164，弗五18~20。
B. We need to praise the Lord, rejoice in Him, always give thanks, and sing to the Lord— 1 Thes. 5:16-18; Phil. 4:4; Heb. 13:15; Psa. 119:164; Eph. 5:18-20.
三 我们需要呼求主的名─徒二21，林前十二13、3，帖前五17，林前一2，士十五18~19，哀三55~56，诗歌六五首。
C. We need to call on the name of the Lord—Acts 2:21; 1 Cor. 12:13, 3; 1 Thes. 5:17; 1 Cor. 1:2; Judg. 15:18-19; Lam. 3:55-56; Hymns, #73.
四 我们需要传福音，使人知道基督所完成的─罗一16，约四32~34，腓二9，彼前二9。
D. We need to preach the gospel, making known to others what Christ has accomplished— Rom. 1:16; John 4:32-34; Phil. 2:9; 1 Pet. 2:9.
五 我们需要让主在我们全人里面居首位，并照着神圣的性情作每一件事─启二二1，西一18下，彼后一4。
E. We need to give the Lord the preeminence in our being and do everything according to the divine nature—Rev. 22:1; Col. 1:18b; 2 Pet. 1:4.
陆 按照神的经纶，信靠神的人像树栽于水旁，这表征神乃是活水的泉源；树长在河边，借着吸取水的一切丰富而生长；这是神借着祂神圣的分赐完成祂经纶的一幅图画─耶十七7~8：
VI. According to God's economy, the one who trusts in God is like a tree planted by water, signifying God as the fountain of living waters; a tree grows beside a river by absorbing all the riches of the water; this is a picture of God's economy, which is carried out by His divine dispensing—Jer. 17:7-8:
一 我们这些树要接受神圣的分赐，就必须吸取神这水（参林前三6，西二7上）；这位供应之神的丰富分赐到我们这些树里面，就以神的神性将我们构成，使我们长大，以致有神的度量（19）；这样，我们就与神成为一，有同样的元素、素质、构成和样子（启四3，二一11）。─引用经文
A. In order to receive the divine dispensing, we as the trees must absorb God as the water (cf. 1 Cor. 3:6; Col. 2:7a); the riches of the supplying God dispensed into us as the trees constitute us with God's divinity and cause us to grow into God's measure (v. 19); in this way we and God become one, having the same element, essence, constitution, and appearance (Rev. 4:3; 21:11).
二 祷告的意义是吸取神；我们接触神多，吸取神就多；我们吸取神多，享受祂就多：
B. The meaning of prayer is for us to absorb God; the more we contact God, the more we will absorb Him, and the more we absorb Him, the more we will enjoy Him:
1 有一首诗歌说，“照我本相”（诗歌七二四首），意思是照着我们原本的样子来到神面前，一点都不必改、不必动；我们乃是这样接受基督，也该这样在基督里行事为人─西二6~7。
1. There is a hymn that says, "Just as I am" (Hymns, #1048); this means that we should come to God just as we are without trying to improve or change our condition; we received Christ in this way, and we should walk in Christ in this way—Col. 2:6-7a.
2 祷告是照我们本相到主面前；当我们到主面前，就要这样把里面的光景都摆出来，甚至告诉主，我们什么都够不上；即使我们软弱、糊涂、难过、没有话说，也可以到神面前；无论我们里面有什么光景，就把那种光景带到神面前。
2. To pray is to come to the Lord just as we are; when we come to the Lord, we should lay our inner condition before Him and tell Him that we are short in every matter; even if we are weak, confused, sad, and speechless, we can still come to God; no matter what our inner condition is, we should bring it to God.
3 我们不该顾自己的光景，反而要借着仰望神、瞻仰祂、赞美祂、感谢祂、敬拜祂并吸取祂，进到神的面前来接触祂；这样，我们就会享受神的丰富，饱尝祂的甘甜，接受祂作亮光和能力，里面平安、光明、刚强且有力；如此我们就学会这功课：在我们向圣徒供应话语时要留在与神的联结里─彼前四10~11，林后二17，十三3。
3. Instead of caring about our condition, we need to enter into God's presence to contact Him by looking to Him, beholding Him, praising Him, giving thanks to Him, worshipping Him, and absorbing Him; then we will enjoy God's riches, taste His sweetness, receive Him as light and power, and be inwardly peaceful, bright, strong, and empowered; we will then learn the lesson of staying connected to Him when we are ministering the word to the saints—1 Pet. 4:10-11; 2 Cor. 2:17; 13:3.
柒 约翰四章十四节下半说，“我所赐的水，要在他里面成为水源，〔涌上来〕成为水泉，直涌入永远的生命”（另译）：
VII. John 4:14b says, "The water that I will give him will become in him a fountain of water springing up [gushing up] into eternal life":
一 这启示涌流的三一神─（1）父是源，就是源头；（2）子是泉，就是源的显出；（3）灵是河，就是涌流；三一神是经由父、子、灵，而流到我们里面，并从我们腹中流到别人里面─林后十三14，约七37~38。
A. This reveals the flowing Triune God—(1) the Father is the fountain, the source; (2) the Son is the spring, the emergence of the fountain; and (3) the Spirit is the river, the flow; the Triune God is flowing through the Father, the Son, and the Spirit into us and out from our innermost being into others—2 Cor. 13:14; John 7:37-38.
二 三一神的涌流乃是“涌入永远的生命”（四14下）；新耶路撒冷是永远生命的总和，“入”意思是“结果产生”或“成为”；因此，父是源，子是泉，灵是河，涌入我们里面，并同着我们涌流成为新耶路撒冷，就是永远生命的总和。─引用经文
B. The flowing of the Triune God is "into eternal life" (4:14b); the New Jerusalem is the totality of the eternal life, and the word into means "issuing in" or "to become"; thus, the Father as the fountain, the Son as the spring, and the Spirit as the river flow into us and with us to become the New Jerusalem as the totality of the eternal life.