创世记结晶读经(44):生命水的河_3
民二十8『你拿着杖，和你的哥哥亚伦招聚会众，在他们眼前吩咐磐石发出水来；这样，你就为他们使水从磐石中流出来，给会众和他们的牲畜喝。』
诗一一○ 7『他要喝路旁的河水；因此他必抬起头来。』
按道理说，要涌流生命水，我们必须先解除乾渴（约四14）。这意思是说，我们若没有被活水充满，我们就不可能有涌流。涌流来自满溢，而满溢来自乾渴得以解除。然而，从经历的观点来看，我们用不着等到乾渴解除了才涌流。既然我们已经开始喝主，以解除我们的乾渴，我们就需要注意涌流。
我们若要涌流生命水，我们也需要与被击打的基督联合为一（出十七6，约七38）。被击打的磐石表征成为肉体的基督被钉十字架。…基督在十字架上被神所击打。我们需要与这位被击打者联合为一。这意思是说，我们的属人生命，我们的天然生命，必须受击打，好使活水能流出来。然而，我们不需要击打自己。我们只要与被击打的基督是一，与他联合为一，就会经历天然的生命被钉死。然后基督的神圣生命如何借着他属人的生命被击打而作为活水流出来，我们也要照样经历借着天然生命被击打而流出生命水来。只有当我们天然的生命被击打，神圣的生命才会从我们里面流出来。
〔诗篇一百一十篇七节里的〕河表征得胜者。
当基督领头争战到底时，他需要水喝，这水就是得胜者（圣经恢复本，诗一一○ 7 注1）。
基督既已被钉十字架，那灵也既已赐下，基督就不需要再被钉了，就是不需要再次击打磐石，使活水流出。在神的经纶里，基督只该钉死一次（来七27，九26~28 上）。我们要从钉十字架的基督接受活水，只需要『拿着杖』，并『吩咐磐石』〔民二十8〕。拿着杖就是在基督的死里与他联合，并将基督的死应用在我们自己身上和我们的处境中。吩咐磐石，就是向基督这被击打的磐石直接说话，求他基於那灵已经赐下的这个事实，将生命的灵赐给我们（参约四10）。我们若将基督的死应用在自己身上，并在信心里求基督赐给我们那灵，就必得着活的灵，作为生命全备的供应（腓一19）（民二十8 注1）。
〔神〕要领〔以色列人〕进入美地，那地有川，有泉，有源，从谷中和山上流出水来。…〔申命记八章七至九节〕所提美地的头一方面是其中的水。论到这水，先是有源，就是源头；然后有泉和川，就是流出。美地里的水是『从谷中和山上』流出来的。这指明基督要在不同的环境中流出来。我们的光景有高有低，但不管在高或在低，基督都可以流出来。
所有的谷都是十字架的经历，基督死的经历，而所有的山都是主复活的经历。谷是十字架，山是复活。我们必须常有难处，常有谷；但也常在山上，常在复活的经历里。每一次有谷，必定有山。每一次你经历十字架的死，你必定经历复活。活水是从这一切经历中流出来的（包罗万有的基督，四五页）。
参读：出埃及记生命读经，第四十三至四十五篇；包罗万有的基督，第四章。
Num. 20:8 "Take the rod, and
gather the assembly, you and Aaron your brother, and speak to the rock before their eyes, so that it yields
its water. Thus you shall bring forth
water for them out of the rock and give the assembly and their livestock
something to drink."
Psa. 110:7 "He will drink from
the brook by the way; therefore He will lift up His head."
Doctrinally speaking, in order to flow the water of life we must have
our thirst quenched (John 4:14). This means that if we are not filled with the
living water, there cannot be any overflow. The flowing comes from the
overflow, and the overflow comes from having our thirst quenched. From the
point of view of experience, however, we need not wait until our thirst is
quenched in order to flow. (Life-study of Exodus, p. 521)
If we would flow the water of life, we also need to be identified with
the smitten Christ (Exo. 17:6; John 7:38). The smitten rock signifies the
incarnated Christ in His crucifixion....On the cross Christ was smitten by God.
We need to be identified with this smitten One. This means that our human life,
our natural life, must be smitten so that the living water may flow. There is
no need, however, for us to try to smite ourselves. If we simply are one with
the smitten Christ, identified with Him, we shall experience the crucifixion of
our natural life. Then as Christ's divine life flowed out as living water
through the smiting of His human life, we also shall experience the flow of the
water of life through the smiting of our natural life. Only when our natural
life has been smitten will the divine life flow out from us. (Lifestudy of
Exodus, p. 527)
[In Psalm 110:7] the brook signifies the overcomers. As Christ is taking
the lead to fight through to the end, He will need water to drink, and this
water will be the overcomers.Cf. footnote 33. See footnote 341, paragraph 2, in
Daniel 2. (Psa. 110:7, footnote 1)
Since Christ has been crucified and the Spirit has been given, there is
no need for Christ to be crucified again, that is, no need to strike the rock
again, that the living water may flow. In God's economy Christ should be
crucified only once (Heb. 7:27; 9:26-28a). To receive the living water from the
crucified Christ, we need only to “take the rod” and “speak to the rock”[Num.
20:8]. To take the rod is to identify with Christ in His death and apply the
death of Christ to ourselves and our situation. To speak to the rock is to
speak a direct word to Christ as the smitten rock, asking Him to give us the
Spirit of life (cf. John 4:10) based on the fact that the Spirit has already been
given. If we apply the death of Christ to ourselves and ask Christ in faith to
give us the Spirit, we will receive the living Spirit as the bountiful supply
of life (Phil. 1:19). (Num. 20:8, footnote)
[God] was bringing [the children of Israel] to a good land, a land of
waterbrooks, of springs and of fountains, flowing forth in valleys and in
mountains....The first aspect of the good land mentioned [in Deuteronomy 8:7-9]
is its water. Concerning this water, first there were the fountains, which were
the source, and then the springs and the brooks, the outflow. The water in the
good land flowed forth “in valleys and in mountains.” This indicates that
Christ flows in different environments. We have our ups and downs, but Christ
flows both in the ups and in the downs. (Life-study of Deuteronomy, p. 57)
All the valleys are the experiences of the cross, the experiences of the
death of Christ, and all the mountains are the experiences of the Lord's
resurrection. A valley is the cross; a mountain is the resurrection. We must be
one who always has some trouble, some valley, but also one who is always on the
mountains, always in the experience of resurrection. Whenever there is a
valley, there is a mountain. Whenever you experience the death of the cross, you
will experience the resurrection. The living waters flow forth from all these
experiences. (The All-inclusive Christ, pp. 44-45)
Further Reading: Life-study of Exodus, msgs. 43-45; The All-inclusive
Christ, ch. 4
- 未完待续
创世记结晶读经(45):生命水的河_4
创世记结晶读经(42-43):生命水的河_1&2
