第六週■週四

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晨興餧養

啓二二14『那些洗淨自己袍子的有福了，可得權柄到生命樹那裏，也能從門進城。』

結三七10『於是我遵命申言，氣息就進入骸骨，骸骨便活了，並且站起來，成爲極大的軍隊。』

歌四11『我新婦，你的嘴脣滴下新蜜；你的舌下有蜜有奶…。』

申言者是一個完全呼吸神、被神充滿、活在神裏頭、與神相通的人。…他作了神的發言人和神的發表，所以他的話就是神的話。…他的職事，他所說的話，都是呼召人來享受神自己。…作申言者盡職，就是作一個享受生命樹的人，呼召人、帶領人來享受生命樹。…新約裏的書信…都是這原則。所有寫新約書信的人，都是…與神相通，被神充滿，活在神裏面的人。他們呼吸神，所以他們成了神的發表，神的代言者；他們所說的話，就是神的話。他們每一個人的信息、職事，都是在呼召人，帶領人享受神在基督裏…作人的生命。（李常受文集一九五八年第一册，八八六至八八七頁。）

信息選讀

神要來與人調和，作人的成分，成爲人的一切。這不是說你不懂別的道，而是別的道在你裏面沒有味道了。你若看見〔生命樹〕這個亮光，…你…纔真有一個尺寸或度量，能裁量別人講得對不對。…所有在〔神來作人生命〕之外的道，都是…教訓之風。（弗四14。）只有…用話語帶領人在基督裏享受神作人的生命；只有這一種道叫作生命之道，…能叫人得到真實生命的供應。

只有那真正作『申言者』盡職的，是在享受生命樹，活在神裏頭，讓神充滿在他裏頭，他就成了神的發表者、代言者，能把人帶來享受神在祂兒子裏作人的生命，這纔是生命之道。…真正作申言者盡職的人，必須脫離善惡知識樹，而活在生命樹裏面。（李常受文集一九五八年第一册，八八七至八八八頁。）

一切人世的、天然的香品，沒有一樣是趕得上女子身上膏油的香氣的。〔歌四11。〕這就自然能彀叫她嘴脣能以滴蜜。蜜是甘甜的，是叫衰頹的人能彀得着甦醒的。但是這一種甘甜，並非在短時間內就可以產生的。乃是經過長時期的採集，經過裏面的活動，並且謹慎的收藏，纔有的。這是一個常在神面前受教的人所獨有的。所以，從這女子口中所發出來的，並非閒話、笑話、冒失的話，乃是甘甜、使人甦醒的話。她的話語，並非像山洪暴發的往外傾瀉，乃是一滴一滴的像蜂房的滴蜜。這是一種最慢的滴。有的人，他們必須說話，他們說話像溪水奔流一樣。就是他們所說的是關係屬靈的事，但他們那一種說法就已經彀顯明，他們是沒有經過恩典更深工作的。〔雅歌四章十一節〕不只注意到她的嘴脣如何慢慢的滴出甘甜的蜜來，也注意到她裏面所收藏的是甚麼。所以說『你的舌下有蜜有奶』。舌上，是人咽食物的地方；舌下，是人藏食物的地方。意卽她裏面收藏了這些東西，裏面是豐豐富富的有這些東西。這可見她自己的糧食是有餘的。蜜是爲着復興輭弱的人，奶是爲着餧養幼稚的人。她裏面所蘊藏的是這樣的豐富，好像食物在舌下可以隨時分給需要的人。但是，她並不傾吐她所有的一切，像有的人裏面有多少，外面也拿出多少一樣。蜜和奶還是在她的舌下，不都是在她的脣邊。（倪柝聲文集第二輯第三册，八三至八四頁。）

參讀：倪柝聲文集第三輯第十册，兩種生活的原則；生命樹與善惡樹的異象，第二、四至五篇。

WEEK 6 — DAY 4

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Morning Nourishment

Rev. 22:14 Blessed are those who wash their robes that they may have right to the tree of life and may enter by the gates into the city.

Ezek. 37:10 So I prophesied as He commanded me, and the breath came into them; and they lived and stood up upon their feet, an exceedingly great army.

S. S. 4:11 Your lips drip fresh honey, my bride; honey and milk are under your tongue...

A prophet breathes God, lives in God, and is joined to God. A prophet serves as God’s spokesman and God’s expression; hence, his words are God’s words. A prophet’s ministry and his words are to call people to enjoy God...A person who ministers as a prophet enjoys the tree of life so that he can call others and lead others to also enjoy the tree of life...All the Epistles in the New Testament were written according to this principle. The writers...were joined to God, filled with God, and lived in God. They breathed God, so they became His expression and His spokesmen; their words were God’s words. The message, the ministry, of every Epistle is to lead people into enjoying God in Christ as their life. (CWWL, 1958, vol. 1, “The Vision of the Tree of Life and the Tree of the Knowledge of Good and Evil,” pp. 614-615)

Today’s Reading

God wants to be mingled with man to become man’s element and to be everything to man. This does not mean that we do not understand other topics but that they have become tasteless. The tree of life has become our yardstick for measuring every message. Any message that is apart from God coming to be man’s life...is a wind of teaching [cf. Eph. 4:14]. Messages that...lead others to live in Christ and to enjoy Him as their life...are called messages of life...[and] give people the supply of life.

Persons who genuinely minister as prophets, that is, who enjoy the tree of life, live in God, and allow God to fill them, will become an expression of God and will speak for God. They will bring others to enjoy God as their life because they give messages of life. A person who desires to genuinely minister as a prophet must be delivered from the tree of knowledge and live in the tree of life. (CWWL, 1958, vol. 1, “The Vision of the Tree of Life and the Tree of the  Knowledge of Good and Evil,” pp. 615-616)

No human or natural smell can be compared to the fragrance that emanates from the maiden [S. S. 4:11]. This naturally makes her lips drop as the honeycomb. Honey is sweet, and it restores the stricken ones. But this sweetness is not produced overnight. It comes from a long period of gathering, inward activity, and careful storage. This is the unique possession of one who is taught by God. From the mouth of the maiden issue forth sweet and refreshing words, not gossip, jokes, or rash words. Her words are not outbursts of torrents, but drops of honey from the honeycomb. This is the slowest kind of dripping. Some people have the urge to speak; their words are like the babbling of brooks. Even when they speak about spiritual things, the way they speak shows that they have not passed through the deeper work of grace. In this verse we can notice not only her lips slowly dropping sweet honey, but the things that are stored within her. “Honey and milk are under thy tongue.” The top of the tongue is where man takes infood, whereas under the tongue is where man stores food. This means that she has stored up these things; there are riches within her. She has more than enough food. Honey restores the weak ones, whereas milk feeds the immature ones. She has stored so many riches within her that food seems to be under her tongue, and she can dispense to the needy ones at any time. However, she does not reveal all that she has. She is not like many people who exhibit on the outside all that they have inside. Honey and milk are under her tongue; they are not on her lips. (CWWN, vol. 23, “The Song of Songs,” pp. 71-72)

Further Reading: CWWN, vol. 56, “Two Principles of Living,” pp. 418- 433; CWWL, 1958, vol. 1, “The Vision of the Tree of Life and the Tree of the Knowledge of Good and Evil,” chs. 2, 4-5