2020 夏季训练第六周　周三

第六篇　耶利米书中所启示与神是一的原则

第六周　周三

纲目

1贰耶利米书给我们看见与神是一的原则：

1Ⅱ The book of Jeremiah shows us the principle of being one with God:

2一与神是一的原则，就是生命树的原则，与耶利米二章十三节所见善恶知识树的原则相对，那里启示神百姓所犯两个基本的罪：

2Ａ The principle of being one with God, which is the principle of the tree of life, versus the principle of the tree of the knowledge of good and evil is seen in Jeremiah 2:13, which reveals the two basic sins of God’s people:

3１第一个罪是离弃耶和华这活水的泉源、源头；第二个罪是为自己凿出破裂不能存水的池子。

3１ The first sin was forsaking Jehovah as the fountain, the source, of living waters; the second sin was hewing out for themselves broken cisterns that could not hold water.

4２圣经中的原则乃是：神不要祂的选民接受祂自己以外的任何事物作源头；神将人安置在那表征神作生命的生命树跟前，指明祂要人有分于生命树，而不是有分于别的；有分于生命树，就是接受神作我们独一的源头，作我们一切的源头—创二8~9。

4２ The principle in the Bible is that God does not want His chosen people to take anything other than Himself as their source; by placing man in front of the tree of life, which signifies God as life, God was indicating that He wanted man to partake of the tree of life, not anything else; to partake of the tree of life is to take God as our unique source, as our source of everything—Gen. 2:8-9.

5３第二个罪是神的百姓不信靠神，却信靠自己，要尽所能作一些事为着自己的享受；罪就是离弃神而凭着自己、为着自己作某些事。

5３ The second sin was a matter of God’s people not trusting in God but of trusting in themselves to do whatever they could do to work out something by themselves for their own enjoyment; sin is to forsake God and do something by ourselves and for ourselves.

6４这两个基本的罪给我们看见表征神的生命树，和表征撒但的善恶知识树（8~9、16~17）；以色列人已从生命树岔到知识树，从活水的泉源岔到池子（偶像）。

6４ These two basic sins show us the tree of life, which signifies God, and the tree of the knowledge of good and evil, which signifies Satan (vv. 8-9, 16-17); Israel had been distracted from the tree of life to the tree of knowledge, from the fountain of living waters to the cisterns (idols).

7二神把人摆在生命树跟前，指明祂的心意是要与人成为一，就是要成为人的生命、生命的供应和一切—8~9节：

7Ｂ God placed man in front of the tree of life, indicating His desire to be one with man, that is, to be man’s life, life supply, and everything—vv. 8-9:

8１生命树表征钉十字架（由树，就是木头所含示—彼前二24）并复活（由神的生命所含示—约十一25）的基督是神一切丰富的具体化身，作我们的食物。

8１ The tree of life signifies the crucified (implied in the tree as a piece of wood—1 Pet. 2:24) and resurrected (implied in the life of God—John 11:25) Christ as the embodiment of all the riches of God for our food.

9２吃生命树，就是享受基督作我们生命的供应，该是召会生活中首要的事；借着吃基督而将祂接受进来，就是让祂生机并新陈代谢的吸收到我们里面，而将祂自己与我们调和—启二7，约六57、63：

9２ Eating the tree of life, that is, enjoying Christ as our life supply, should be the primary matter in the church life; to receive Christ by eating Him is to have Him assimilated into our being organically and metabolically to mingle Himself with us—Rev. 2:7; John 6:57, 63:

10ａ主所说的话就是灵，就是生命；这表明祂所说的话，乃是生命之灵的具体化—63节：

10ａ The words that the Lord speaks are spirit and life; this shows that the Lord’s spoken words are the embodiment of the Spirit of life—v. 63:

11㈠现今祂在复活里是赐生命的灵（林前十五45下），而这灵又具体化于祂的话。

11⑴ He is now the life-giving Spirit in resurrection (1 Cor. 15:45b), and the Spirit is embodied in His words.

12㈡我们运用灵，借着各样的祷告祈求接受祂的话（弗六17~18），就得着那是生命的灵。

12⑵ When we receive His words by means of all prayer and petition (Eph. 6:17-18) by exercising our spirit, we get the Spirit, who is life.

13ｂ吃基督就是吃祂的话，借着运用灵接受祂那是生命之灵具体化的话—耶十五16，弗六17~18，彼前二2，来五13~14，结三1~4。

13ｂ To eat Christ is to eat His words, to receive His words, which are the embodiment of the Spirit of life, by exercising our spirit—Jer. 15:16; Eph. 6:17-18; 1 Pet. 2:2; Heb. 5:13-14; Ezek. 3:1-4.

晨兴喂养

14耶二13 因为我的百姓，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。

15创二8~9 耶和华神……把……人安放在那里。耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树……。

16在耶利米二章十三节，耶和华说到以色列人所犯两个基本的罪。第一个罪是离弃耶和华这活水的泉源、源头；第二个罪是为自己凿出破裂不能存水的池子。这第二个罪是不信靠神，却信靠自己，要作一些事为着自己的享受。这两个罪支配了全本耶利米书。

17圣经的原则乃是：神不要祂的选民接受祂自己以外的任何事物作源头。神造人以后，将人安置在那表征神作生命的生命树跟前。神这样作，指明祂要人有分于生命树，而不是有分于别的。有分于生命树，就是接受神作我们独一的源头，作我们一切的源头（耶利米书生命读经，二五八页）。

信息选读

18罪就是离开神而凭着自己、为着自己作某些事。这正是以色列人所作的。他们离弃神这活水的泉源作他们的供应，并且按他们的意见，尽所能地凭自己作出一些东西，给自己享受。……罪就是离弃神而凭着自己、为着自己作某些事。这是全本圣经的原则。耶利米一再强调这原则，好叫我们印象深刻。

19耶利米三十四至四十五章这段有十二章，给我们看见以色列在他们犯罪干犯耶和华上的顽梗。这段经文指明一件事—以色列离弃神这活水的源头、泉源。我们来想一想，以基大利的情况为例，虽然他忠信地照顾神的申言者耶利米（四十5~6），但他没有寻求主的话（13~14），因为这不是他的习惯。他没有以神作他的源头，与神是一，也没有接受出于神的一切。他若是这样的人，他所作的第一件事，必定是接受神的话（耶利米书生命读经，二五八页）。

20生命树的原则是倚靠。……你若有这位活神和你一同驾驶，……祂就是你的活地图，也是你的活向导。你甚至可以停下来让祂驾驶。你可以靠近祂坐着，享受祂的驾驶，并且说，“……主啊，你替我开车。”

21我们可以把这原则应用在以弗所五章婚姻的教训上。所有作妻子的基督徒都晓得，以弗所五章告诉她们要服从自己的丈夫。所有作丈夫的基督徒也知道，那处经节告诉他们当爱自己的妻子。然而，妻子和丈夫都达不到这些经文的要求，因为他们把以弗所五章当作知识树，而不是当作生命树。你们作丈夫和作妻子的，不能照着知识树而活，乃应当凭生命树而活。妻子要说，“主啊，我不晓得当怎样服从我的丈夫，即使知道，我也作不来。主啊，算了！我不靠自己的努力或力量来达到这要求。主耶稣，我只停留在你的同在里，我要住在你里面，一天二十四小时享受你。”如果这样，服从就自然的从你里面流出来。这就是你享受基督作你里面的生命而有的涌流，这就是倚靠生命树（创世记生命读经，二○一、二○三至二○五页）。

22参读：在神与人关系里生机的联结，第一至二章。

22Further Reading: CWWL, 1993, vol. 2, “The Organic Union in God’s Relationship with Man,” chs. 1-2