第四週

包羅萬有的基督作美地—那地有川，有泉，有源，從谷中和山上流出水來

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詩歌：203

讀經：申八7，十一11 ～ 12，耶二13，十七7 ～8，賽十二3 ～ 6，約四14 下

【週一】

壹 加拉太三章十四節說，『爲叫亞伯拉罕的福，在基督耶穌裏可以臨到外邦人，使我們藉着信，可以接受所應許的那靈』：

一 神應許亞伯拉罕物質方面的福乃是美地，（創十二7，十三15，十七8，二六3 ～ 4，）作包羅萬有之基督的豫表；（西一12；）因着基督至終實化爲包羅萬有賜生命的靈，（林前十五45，林後三17，）這應許之靈的福，就與應許亞伯拉罕之地的福相符。

二 實際上，這靈作基督在我們經歷中的實化，就是美地，作神全備供應的源頭，給我們享受；這乃是『耶穌基督之靈全備的供應』，作基督身體的供應—腓一19。

【週二】

貳 包羅萬有的基督作爲包羅萬有的靈，乃是那『有川，有泉，有源，從谷中和山上流出水來』的地—申八7，十一11 ～ 12：

一 川、泉、源表徵基督是湧流的靈；（約四10，14，七37 ～ 39，啓二二1；）谷和山表徵各種不同的環境，我們可在其中經歷基督作湧流的靈。

二 整本聖經有一條關於三一神作爲水的線—創二10 ～14，出十七5 ～ 6，詩三六8 ～ 9，四六4，約四10，14，七37 ～ 39，林前十4，啓七17，二二1：

1 創世記二章十節的河，表徵生命水的河，沿着這河長着生命樹；這河解除人的乾渴。

2 在詩篇三十六篇八至九節，源頭是指父作生命的源頭，河是指那靈作生命水的河—約一4，七37 ～ 39。

3 詩篇四十六篇四節裏的河，表徵三一神在基督裏藉着那靈而湧流，作神子民的生命。

4 生命水象徵神在基督裏成爲那靈，將自己流進祂所救贖的人裏面，作他們的生命和生命的供應；這是從裂開磐石流出的水（出十七6，民二十11）所豫表的，也是從主耶穌被扎的肋旁流出的水（約十九34）所象徵的。

5 啓示錄二十二章一節生命水的河，以及創世記二章十至十四節，詩篇四十六篇四節，和以西結四十七章五至九節的河，都表徵在其流中生命的豐盛；如約翰七章三十八節所指明的，這一道河連同其豐富，在我們對神生命之靈各面豐富的經歷中成了許多道河—羅八2，十五30，帖前一6，帖後二13，加五22 ～ 23。

【週三】

叁 『從谷中和山上流出』的水，（申八7 下，）指明基督作爲活水在不同的環境中流出來（參王上二十23，28）：

一 谷是十字架的經歷，卽基督死的經歷，而山是基督復活的經歷—林後一9，四11，14。

二 內住的基督，作爲我們這些瓦器裏的寶貝，乃是基督徒生活神聖供應的源頭和超越的能力，使我們能過釘十字架的生活，使復活的生命得以顯明—7 節，腓四13：

1 保羅說他和他的同工『被壓太重，力不能勝，甚至連活命的指望都絕了，…叫我們不信靠自己，只信靠那叫死人復活的神』—林後一8 ～ 9。

2 事實上，需要有死亡、灰心、失望，復活纔得以顯明；（4，七5 ～ 6；）十字架的工作了結我們的己，使我們對復活的神有享受。

三 保羅在十字架的殺死下，活出復活的生命，爲着完成他的職事；『身體上常帶着耶穌的治死，使耶穌的生命也顯明在我們的身體上』—四10：

1 就積極一面意義說，耶穌一直在殺死我們裏面一切消極的事物，爲要醫治並點活我們—腓一19，參出三十23 ～ 25。

2 我們早晨拒絕己並將神接受到我們裏面，一天當中就感覺到，有一個殺死的過程在我們裏面進行着—參箴四18。

四 『因爲我們這活着的人，是常爲耶穌被交於死，使耶穌的生命，也在我們這必死的肉身上顯明出來』—林後四11：

1 十字架的殺死，結果叫復活的生命顯明；這種日常的殺死，是要在復活裏釋放出神的生命—林前十五31，林後四16。

2 使徒所過的生活，和主耶穌在地上所過的一樣；主的生活是在十字架的殺死之下，使復活生命顯明的生活；這樣的生活，使主自己與祂的職事是一，祂的生活就是祂的職事—約六14 ～ 15，十二13，19，23 ～ 24。

五 『這樣，死是在我們身上發動，生命卻在你們身上發動；』（林後四12；）當我們在主死的殺死之下，祂復活的生命就藉着我們分賜到別人裏面：

1 產生並擴增召會的路，不是藉着人的榮耀，乃是藉着十字架的死，將神聖生命的火釋放出來—路十二49 ～ 50，約二19，十二24 ～ 26。

2 主像一粒麥子落在地裏，藉着死喪失了祂的魂生命，好在復活裏釋放出祂永遠的生命給許多子粒；我們作爲許多子粒，也必須藉着死喪失我們的魂生命，好在復活裏享受永遠的生命。

【週四】

肆 耶利米二章十三節說，『我的百姓，作了兩件惡事，就是離棄我這活水的泉源，爲自己鑿出池子，是破裂不能存水的池子』：

一 神的百姓所作的惡事乃是他們離棄神作他們的泉源、源頭，並且轉向神以外的源頭。

二 鑿出池子描繪以色列用人的勞碌辛苦，製作一些東西（偶像）頂替神；那些池子是破裂不能存水的，指明除了神自己分賜到我們裏面作活水以外，沒有甚麼能解我們的乾渴，也沒有甚麼能使我們成爲祂的擴增，使祂得着彰顯—約四13 ～ 14。

三 在神眼中，惡人，作孽的人，就是不來飲於祂的人；（賽五五7；）惡人邪惡的光景，乃是他們沒有就近主來喫喝並享受主；他們作許多事，卻不來接觸主，取用祂，接受祂，嘗祂並享受祂；在神眼中，沒有比這更邪惡的事。（五七20 ～21，參五五1 ～ 2。）

【週五】

伍 我們需要建立從救恩之泉取水的習慣，好喝生命的水並湧流生命的水—十二3 ～ 6，約七37 ～ 39，箴十一25：

一 我們需要藉着向主說話，憑主說話，爲主說話，在主裏並同着主說話，而從救恩之泉歡然取水—賽十二3 ～ 6，腓四6 ～ 7，12，參詩歌二一○首。

二 我們需要讚美主，在主裏喜樂，常常謝恩，並向主歌唱—帖前五16 ～ 18，腓四4，來十三15，詩一一九164，弗五18 ～ 20。

三 我們需要呼求主的名—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，詩歌六五首。

四 我們需要傳福音，使人知道基督所完成的—羅一16，約四32 ～ 34，腓二9，彼前二9。

五 我們需要讓主在我們全人裏面居首位，並照着神聖的性情作每一件事—啓二二1，西一18 下，
彼後一4。

【週六】

陸 按照神的經綸，信靠神的人像樹栽於水旁，這表徵神乃是活水的泉源；樹長在河邊，藉着吸取水的一切豐富而生長；這是神藉着祂神聖的分賜完成祂經綸的一幅圖畫—耶十七7 ～ 8：

一 我們這些樹要接受神聖的分賜，就必須吸取神這水；（參林前三6，西二7 上；）這位供應之神的豐富分賜到我們這些樹裏面，就以神的神性將我們構成，使我們長大，以致有神的度量；（19；）這樣，我們就與神成爲一，有同樣的元素、素質、構成和樣子。（啓四3，二一11。）

二 禱告的意義是吸取神；我們接觸神多，吸取神就多；我們吸取神多，享受祂就多：

1 有一首詩歌說，『照我本相，』（詩歌七二四首，）意思是照着我們原本的樣子來到神面前，一點都不必改、不必動；我們乃是這樣接受基督，也該這樣在基督裏行事爲人—西二6 ～ 7。

2 禱告是照我們本相到主面前；當我們到主面前，就要這樣把裏面的光景都擺出來，甚至告訴主，我們甚麼都搆不上；卽使我們輭弱、糊塗、難過、沒有話說，也可以到神面前；無論我們裏面有甚麼光景，就把那種光景帶到神面前。

3 我們不該顧自己的光景，反而要藉着仰望神、瞻仰祂、讚美祂、感謝祂、敬拜祂並吸取祂，進到神的面前來接觸祂；這樣，我們就會享受神的豐富，飽嘗祂的甘甜，接受祂作亮光和能力，裏面平安、光明、剛強且有力；如此我們就學會這功課：在我們向聖徒供應話語時要留在與神的聯結裏—彼前四10 ～ 11，林後二17，十三3。

柒 約翰四章十四節下半說，『我所賜的水，要在他裏面成爲水源，〔湧上來〕成爲水泉，直湧入永遠的生命』（另譯）：

一 這啓示湧流的三一神—⑴父是源，就是源頭；⑵子是泉，就是源的顯出；⑶靈是河，就是湧流；三一神是經由父、子、靈，而流到我們裏面，並從我們腹中流到別人裏面—林後十三14，約七37 ～ 38。

二 三一神的湧流乃是『湧入永遠的生命』；（四14 下；）新耶路撒冷是永遠生命的總和，『入』意思是『結果產生』或『成爲』；因此，父是源，子是泉，靈是河，湧入我們裏面，並同着我們湧流成爲新耶路撒冷，就是永遠生命的總和。

Week Four

The All-inclusive Christ as the Good Land— a Land of Waterbrooks, of Springs and of Fountains, Flowing Forth in Valleys and in Mountains

Hymns: 251

Scripture Reading: Deut. 8:7; 11:11-12; Jer. 2:13; 17:7-8; Isa. 12:3-6; John 4:14b

§ Day 1

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":

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 allinclusive Christ (Col. 1:12); since Christ is eventually realized as the allinclusive 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.

B. Actually, the Spirit as the realization of Christ in our experience is the good land as the source of Gods 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.

§ Day 2

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:

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.

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. The river in Genesis 2:10 signifies the river of water of life, along which the tree of life grows; this river quenches mans thirst.

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. The river in Psalm 46:4 signifies the flow of the Triune God in Christ through the Spirit as life to Gods people.

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. 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 Gods Spirit of life—Rom. 8:2; 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22- 23.

§ Day 3

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):

A. The valleys are the experiences of the cross, the experiences of the death of Christ, and the mountains are the experiences of Christs resurrection—2 Cor. 1:9; 4:11, 14.

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. 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. 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.

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. 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. 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.

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. 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. The apostles lived a life like the one the Lord Jesus lived on earth; the Lords 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.

E. "So then death operates in us, but life in you" (2 Cor. 4:12); when we are under the killing of the Lords death, His resurrection life is imparted through us into others:

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. 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.

§ Day 4

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":

A. The evils committed by Gods people were that they forsook God as their
fountain, their source, and they turned to a source other than God.

B. The hewing out of cisterns portrays Israels 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 Gods increase for His expression—John 4:13-14.

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).

§ Day 5

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:

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.

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.

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.

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.

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.

§ Day 6

VI. According to Gods 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 Gods economy, which is carried out by His divine dispensing—Jer. 17:7-8:

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 Gods divinity and cause us to grow into Gods measure (v. 19); in this way we and God become one, having the same element, essence, constitution, and appearance (Rev. 4:3; 21:11).

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. 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. 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. Instead of caring about our condition, we need to enter into Gods 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 Gods 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.

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":

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.

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.