2013-08-25 17:40:21
Joshuachang
晨興聖言創世記結晶讀經(一) (75)
第七週 ‧ 週五
晨興餧養
林前十二13『因為我們不拘是猶太人或希利尼人，是為奴的或自主的，都已經在一位靈裏受浸，成了一個身
體，且都得以喝一位靈。』
結四七5『祂又量了一千肘，水便成了河，使我不能淌過；因為水勢漲起，成為可 的水，不可淌的河。』
神需要對祂的選民作活水的泉源，因為祂有一個經綸，要為自己產生一個配偶，新婦。神經綸的目的是神不再獨居，乃要得着一個妻子，作祂的擴增，祂的擴大，好與祂這丈夫相配。這是約翰三章三十節裏『擴增』一辭的意義。在這節裏，施浸者約翰提到基督說，『祂必擴增。』在二十九節約翰說過，『娶新婦的，就是新郎。』三十節的擴增，就是二十九節的新婦。新郎是基督，新婦是祂的擴增，祂的擴大。正如夏娃是亞當的擴增，是用亞當的肋骨建造的，照樣，神的選民是新婦，是基督這新郎的擴增（耶利米書生命讀經，三二至三三頁）。
信息選讀
我們飲於神這活水，乃是為着召會作祂的擴增；我們喝神，乃是為着產生祂的擴大，祂的豐滿，作祂的彰顯。
〔在耶利米二章十三節，〕神有負擔，叫以色列人喝祂，好成為祂的擴增，作祂的豐滿，使他們彰顯祂。以色列人應該喝神這活水的泉源，但他們反而作了兩件惡事。第一件惡事是離棄神；第二件惡事是鑿出池子作另一個源頭。然而，那些池子是破裂不能存水的。這指明除了神這活水的泉源，沒有甚麼能解我們的乾渴，沒有甚麼能滿足我們。除了神自己分賜到我們裏面作活水以外，沒有甚麼能使我們成為祂的擴增，作祂的彰顯（耶利米書生命讀經，二二至二三頁）。
〔以西結四十七章一節〕的水表徵三一神作生命水從永遠裏流出來，解祂子民的乾渴（創二10，出十七6，林前十4，詩三六8 下，四六4，亞十四8，約四14，七37~39，啓二二1、17）。使河從殿中流出的因素是：1. 殿的建造與完成；2. 百姓照着殿的樣式、法則和定例生活（結四三10~11）；3. 祭司的事奉（四四）；以及4. 各樣祭物的獻上（四五~四六）。這些因素越多出現在召會中，神的水流就越多流出（聖經恢復本，結四七1 註1）。
水越深，越難行走。這指明我們裏面恩典的流越深，我們就越放棄自己的努力，棄絕自己的方向，讓水流帶我們往前（結四七5 註1）。
〔約翰福音〕描繪一位湧流的三一神。三一神在神聖的三一裏湧流，有三個階段。四章十四節下半較好的繙譯該是這樣：『我所賜的水，要在他裏面成為水源，湧上來〔成為水泉〕，直湧入永遠的生命。』當水源湧上來成為水泉，那就是水源顯出來；然後就有河湧流。父是源，子是泉，靈是河。
這湧流的三一神是『直湧入永遠的生命』。譯為『直湧入』的介詞，在原文裏含意很豐富。這辭在此說到目的地；永遠的生命乃是湧流之三一神的目的地。水源在我們裏面，作為水泉湧上來，而成為河，直湧入目的地，這目的地就是永遠的生命。新耶路撒冷是神聖、永遠生命的總和，這永遠的生命至終乃是新耶路撒冷。因此，『直湧入永遠的生命』，意思就是『直湧成為新耶路撒冷』。我們必須有東西湧流成為那神聖的新耶路撒冷，好使我們能達到那裏（約翰福音結晶讀經，一七一頁）。
參讀：耶利米書生命讀經，第四篇；約翰福音結晶讀經，第十四至十五篇。
‹‹ WEEK 7 — DAY 5 ››
Morning Nourishment
1 Cor. 12:13 "For also in one Spirit we were all baptized into one Body,whether Jews or Greeks,
whether slaves or free, and were all given to drink one Spirit."
Ezek. 47:5 "Then He measured a thousand cubits, and it was a river that I could not pass
through; for the water had risen, enough water to swim in, a river that could not be
crossed."
God needs to be the fountain of living waters to His elect because He has an economy, and His economy is to produce a counterpart, a bride, for Himself. The purpose of God's economy is that God would no longer be alone but would have a wife to be His increase, His enlargement, and thus to match Him as the Husband. This is the significance of the word increase in John 3:30.
In this verse John the Baptist, speaking of Christ, says, “He must increase.” In the previous verse John had said, “He who has the bride is the bridegroom.” The increase in verse 30 is the bride in verse 29. The Bridegroom is Christ, and the bride is His increase, His enlargement. Just as Eve was the increase of Adam, being built from Adam's rib, so God's elect as the bride are the increase of Christ as the Bridegroom. (Life-study of Jeremiah, p. 27)
Today's Reading
Our drinking of God as the living water is for the church as His increase; our drinking is for the producing of His enlargement, His fullness, for His expression.
[In Jeremiah 2:13] God was burdened that Israel would drink Him to become His increase as His fullness that they might express Him. Israel should have drunk of God as the fountain of living waters, but instead they committed two evils. The first evil was to forsake God; the second
evil was to hew out cisterns as another source. Those cisterns, however, were broken and could hold no water. This indicates that apart from God as the fountain of living waters, nothing can quench our thirst, nothing can satisfy us. Nothing apart from God Himself dispensed into us as
living water can make us His increase for His expression. (Life-study of Jeremiah, pp. 18-19)
The water [in Ezekiel 47:1] signifies the Triune God as the water of life flowing out from eternity to quench the thirst of His people (Gen. 2:10; Exo. 17:6; 1 Cor. 10:4; Psa. 36:8b; 46:4; Zech. 14:8; John 4:14; 7:37-39; Rev.22:1, 17). The factors that caused the river to flow forth out of the house were (1) the building up and completion of the house; (2) the living of the people
according to the pattern, laws, and statutes of the house (Ezek. 43:10-11); (3) the service of the priests (ch. 44); and (4) the offering of all the offerings (chs. 45—46). The more these factors are present in the church, the more the flow of God will issue forth. (Ezek. 47:1, footnote 1)
The deeper the water the more difficult it is to walk. This indicates that the deeper the flow of grace in us, the more we abandon our self-effort, forsake our own direction, and allow the flow to carry us on. (Ezek. 47:5, footnote)
[The Gospel of John] portrays a flowing Triune God. The Triune God flows in the Divine Trinity in three stages....[John 4:14b says,] “The water that I will give him will become in him a fountain of water springing up into eternal life.” When the fountain springs up, that is the fountain emerging.Then a river flows. The Father is the fountain, the Son is the spring, and the
Spirit is the river.
This flowing Triune God is “into eternal life.” The Greek preposition translated as “into” is rich in meaning. Here it speaks of the destination. The eternal life is the destination of the flowing Triune God. A fountain is in us springing up as a river into a destination. This destination is the eternal life. The New Jerusalem is the totality of the divine, eternal life. The eternal life eventually will be the New Jerusalem. Thus, into eternal life means into the New Jerusalem. We must have something flowing into that divine New Jerusalem in order for us to arrive there. (The Crystallization-study of the Gospel of John, p. 139)
Further Reading: Life-study of Jeremiah, msg. 4; Crystallization-study of the Gospel of John, msgs. 14-15
晨興餧養
林前十二13『因為我們不拘是猶太人或希利尼人，是為奴的或自主的，都已經在一位靈裏受浸，成了一個身
體，且都得以喝一位靈。』
結四七5『祂又量了一千肘，水便成了河，使我不能淌過；因為水勢漲起，成為可 的水，不可淌的河。』
神需要對祂的選民作活水的泉源，因為祂有一個經綸，要為自己產生一個配偶，新婦。神經綸的目的是神不再獨居，乃要得着一個妻子，作祂的擴增，祂的擴大，好與祂這丈夫相配。這是約翰三章三十節裏『擴增』一辭的意義。在這節裏，施浸者約翰提到基督說，『祂必擴增。』在二十九節約翰說過，『娶新婦的，就是新郎。』三十節的擴增，就是二十九節的新婦。新郎是基督，新婦是祂的擴增，祂的擴大。正如夏娃是亞當的擴增，是用亞當的肋骨建造的，照樣，神的選民是新婦，是基督這新郎的擴增（耶利米書生命讀經，三二至三三頁）。
信息選讀
我們飲於神這活水，乃是為着召會作祂的擴增；我們喝神，乃是為着產生祂的擴大，祂的豐滿，作祂的彰顯。
〔在耶利米二章十三節，〕神有負擔，叫以色列人喝祂，好成為祂的擴增，作祂的豐滿，使他們彰顯祂。以色列人應該喝神這活水的泉源，但他們反而作了兩件惡事。第一件惡事是離棄神；第二件惡事是鑿出池子作另一個源頭。然而，那些池子是破裂不能存水的。這指明除了神這活水的泉源，沒有甚麼能解我們的乾渴，沒有甚麼能滿足我們。除了神自己分賜到我們裏面作活水以外，沒有甚麼能使我們成為祂的擴增，作祂的彰顯（耶利米書生命讀經，二二至二三頁）。
〔以西結四十七章一節〕的水表徵三一神作生命水從永遠裏流出來，解祂子民的乾渴（創二10，出十七6，林前十4，詩三六8 下，四六4，亞十四8，約四14，七37~39，啓二二1、17）。使河從殿中流出的因素是：1. 殿的建造與完成；2. 百姓照着殿的樣式、法則和定例生活（結四三10~11）；3. 祭司的事奉（四四）；以及4. 各樣祭物的獻上（四五~四六）。這些因素越多出現在召會中，神的水流就越多流出（聖經恢復本，結四七1 註1）。
水越深，越難行走。這指明我們裏面恩典的流越深，我們就越放棄自己的努力，棄絕自己的方向，讓水流帶我們往前（結四七5 註1）。
〔約翰福音〕描繪一位湧流的三一神。三一神在神聖的三一裏湧流，有三個階段。四章十四節下半較好的繙譯該是這樣：『我所賜的水，要在他裏面成為水源，湧上來〔成為水泉〕，直湧入永遠的生命。』當水源湧上來成為水泉，那就是水源顯出來；然後就有河湧流。父是源，子是泉，靈是河。
這湧流的三一神是『直湧入永遠的生命』。譯為『直湧入』的介詞，在原文裏含意很豐富。這辭在此說到目的地；永遠的生命乃是湧流之三一神的目的地。水源在我們裏面，作為水泉湧上來，而成為河，直湧入目的地，這目的地就是永遠的生命。新耶路撒冷是神聖、永遠生命的總和，這永遠的生命至終乃是新耶路撒冷。因此，『直湧入永遠的生命』，意思就是『直湧成為新耶路撒冷』。我們必須有東西湧流成為那神聖的新耶路撒冷，好使我們能達到那裏（約翰福音結晶讀經，一七一頁）。
參讀：耶利米書生命讀經，第四篇；約翰福音結晶讀經，第十四至十五篇。
‹‹ WEEK 7 — DAY 5 ››
Morning Nourishment
1 Cor. 12:13 "For also in one Spirit we were all baptized into one Body,whether Jews or Greeks,
whether slaves or free, and were all given to drink one Spirit."
Ezek. 47:5 "Then He measured a thousand cubits, and it was a river that I could not pass
through; for the water had risen, enough water to swim in, a river that could not be
crossed."
God needs to be the fountain of living waters to His elect because He has an economy, and His economy is to produce a counterpart, a bride, for Himself. The purpose of God's economy is that God would no longer be alone but would have a wife to be His increase, His enlargement, and thus to match Him as the Husband. This is the significance of the word increase in John 3:30.
In this verse John the Baptist, speaking of Christ, says, “He must increase.” In the previous verse John had said, “He who has the bride is the bridegroom.” The increase in verse 30 is the bride in verse 29. The Bridegroom is Christ, and the bride is His increase, His enlargement. Just as Eve was the increase of Adam, being built from Adam's rib, so God's elect as the bride are the increase of Christ as the Bridegroom. (Life-study of Jeremiah, p. 27)
Today's Reading
Our drinking of God as the living water is for the church as His increase; our drinking is for the producing of His enlargement, His fullness, for His expression.
[In Jeremiah 2:13] God was burdened that Israel would drink Him to become His increase as His fullness that they might express Him. Israel should have drunk of God as the fountain of living waters, but instead they committed two evils. The first evil was to forsake God; the second
evil was to hew out cisterns as another source. Those cisterns, however, were broken and could hold no water. This indicates that apart from God as the fountain of living waters, nothing can quench our thirst, nothing can satisfy us. Nothing apart from God Himself dispensed into us as
living water can make us His increase for His expression. (Life-study of Jeremiah, pp. 18-19)
The water [in Ezekiel 47:1] signifies the Triune God as the water of life flowing out from eternity to quench the thirst of His people (Gen. 2:10; Exo. 17:6; 1 Cor. 10:4; Psa. 36:8b; 46:4; Zech. 14:8; John 4:14; 7:37-39; Rev.22:1, 17). The factors that caused the river to flow forth out of the house were (1) the building up and completion of the house; (2) the living of the people
according to the pattern, laws, and statutes of the house (Ezek. 43:10-11); (3) the service of the priests (ch. 44); and (4) the offering of all the offerings (chs. 45—46). The more these factors are present in the church, the more the flow of God will issue forth. (Ezek. 47:1, footnote 1)
The deeper the water the more difficult it is to walk. This indicates that the deeper the flow of grace in us, the more we abandon our self-effort, forsake our own direction, and allow the flow to carry us on. (Ezek. 47:5, footnote)
[The Gospel of John] portrays a flowing Triune God. The Triune God flows in the Divine Trinity in three stages....[John 4:14b says,] “The water that I will give him will become in him a fountain of water springing up into eternal life.” When the fountain springs up, that is the fountain emerging.Then a river flows. The Father is the fountain, the Son is the spring, and the
Spirit is the river.
This flowing Triune God is “into eternal life.” The Greek preposition translated as “into” is rich in meaning. Here it speaks of the destination. The eternal life is the destination of the flowing Triune God. A fountain is in us springing up as a river into a destination. This destination is the eternal life. The New Jerusalem is the totality of the divine, eternal life. The eternal life eventually will be the New Jerusalem. Thus, into eternal life means into the New Jerusalem. We must have something flowing into that divine New Jerusalem in order for us to arrive there. (The Crystallization-study of the Gospel of John, p. 139)
Further Reading: Life-study of Jeremiah, msg. 4; Crystallization-study of the Gospel of John, msgs. 14-15