约四14　人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。

　　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……。

　　三一神在神圣的三一里涌流，有三个阶段。……〔在约翰四章十四节下半〕当水源涌上来成为水泉，那就是水源显出来；然后就有河涌流。父是源，子是泉，灵是河。

　　这涌流的三一神是“直涌入永远的生命”。译为“直涌入”的介词，在原文里含意很丰富。这辞在此说到目的地；永远的生命乃是涌流之三一神的目的地。水源在我们里面，作为水泉涌上来，而成为河，直涌入目的地，这目的地就是永远的生命。新耶路撒冷是神圣、永远生命的总和，这永远的生命至终乃是新耶路撒冷。因此，“直涌入永远的生命”，意思就是“直涌成为新耶路撒冷”。我们必须有东西涌流成为那神圣的新耶路撒冷，好使我们能达到那里。

　　在我们里面同时有源、泉、河〔这三者〕。“源”涌现，“泉”涌出，这涌出乃是流，也就是“河”，直涌入新耶路撒冷（约翰福音结晶读经，一七一、一七五页）。

　　John 4:14 But whoever drinks of the water that I will give him shall by no means thirst forever; but the water that I will give him will become in him a fountain of water springing up into eternal life.

　　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…

　　The Triune God flows in the Divine Trinity in three stages. [In John 4:14b] 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.

　　We have [these three] within us at the same time. The fountain emerges, the spring gushes, and the gushing is the flowing as a river into the New Jerusalem. (CWWL, 1994-1997, vol. 4,”Crystallization-study of the Gospel of John,” pp. 455, 458)

　　摩西从耶和华面前取了杖去；他和亚伦就招聚会众到磐石前（民二十9~10上）。然后摩西对百姓说，“你们这些背叛的人听我说，我们要为你们使水从这磐石中流出来么？”（10下）说了这话，“摩西举手，用杖击打磐石两下，就有许多水流出来，会众和他们的牲畜都喝了。”（11）摩西的话和行动都错了。毫无疑问，他对以色列人动了怒，甚至发了脾气。什么时候我们动了怒而且失去自制，我们就很容易犯错。在这些时候，我们就像摩西，可能说错话，或作错事。

　　当以色列人为着必需品麻烦神时，神并没有被得罪，但当他们起贪欲时，神就被得罪了。在民数记二十章，百姓争闹是因着缺水。因为水是必需品，所以神没有对他们生气。实际上，供应他们水乃是祂的责任。……摩西向以色列人动怒，错误地击打了磐石两下，没有尊神为圣。他动怒，就没有向神子民在神圣别的性情上正确地代表神；他击打磐石两下，就是在神行动上错误地代表神。因此，他和他哥哥就受神惩罚，不得进入美地（12~13、24，二七12~14）。

　　我们不可以让人对我们所事奉的神，有错误的印象。……我们对神的子民所说并所作的一切，必须绝对按照神圣别的性情。不然，我们的话语和行动就会违背祂而得罪祂。……摩西冒犯了神的圣别性情和神圣经纶。他错误地代表神，也干犯了神经纶的原则。因此，虽然他与神亲密，被视为神的朋友，却失去了进入美地的权利。

　　我们研读二十章，能学习到在召会生活中，别人与我们争闹时，我们该如何行。……百姓向摩西这样争闹以后，他应该到主面前说，“主，对于你所爱之子民的需要，我该作什么？”……摩西该……简单地吩咐磐石流出水来。今天我们若这样对付神百姓的争闹，召会生活就会是荣耀的（民数记生命读经，二三三至二三五、二三八至二三九、二四一页）。

　　参读：约翰福音结晶读经，第十四篇；民数记生命读经，第二十九至三十篇；对同工长老们以及爱主寻求主者爱心的话，第二章。

　　Moses took the rod from before Jehovah, and he and Aaron gathered the congregation together before the rock (Num. 20:9-10a). Then Moses said to the people,”Listen now, you rebels: Shall we bring forth water for you out of this rock?” (v. 10b). Having said this,”Moses lifted up his hand and struck the rock with his rod twice; and abundant water came forth, and the assembly and their livestock drank” (v. 11). Moses was wrong both in word and in deed. No doubt, he was angry with the children of Israel, and he even might have lost his temper. Whenever we are angry and do not control ourselves, it is easy for us to make mistakes. At such times we, like Moses, may speak wrongly or act wrongly.

　　When the children of Israel caused God trouble concerning necessities, He was not offended, but when they lusted, He was offended. In Numbers 20 the people contended because they did not have water. Because water was a necessity, God was not angry with them. Actually, it was His responsibility to supply them with water. Moses failed to sanctify God in being angry with the people of Israel and in wrongly striking the rock twice. In being angry, he did not represent God rightly in His holy nature toward His people. In striking the rock twice, he represented God wrongly in God's action. Hence, he and his brother were punished by God by not being allowed to enter into the good land (20:12-13, 24; 27:12-14).

　　We must not give people the wrong impression concerning the God whom we serve….All that we say and do concerning God's people must be absolutely according to His holy nature. Otherwise, in our words and deeds we will rebel against Him and offend Him. Moses offended both God's holy nature and divine economy. He represented God wrongly, and he broke the principles of God's economy. Because of this, even though he was intimate with God and may be considered a friend of God, he lost the right to enter into the good land.

　　Through our study of chapter 20 of Numbers, we may learn how to behave when others contend with us in the church life…. After the people had contended with Moses…, he should have gone to the Lord and said,”Lord, what should I do concerning the need of Your beloved people?”…Moses …should have simply spoken to the rock, telling it to flow forth with water. If we deal with the contending of God's people in this way today, the church life will be glorious. (Life-study of Numbers, pp. 210-212, 215-217)

　　Further Reading: CWWL, 1994-1997, vol. 4,”Crystallization-study of the Gospel of John,” msg. 14; Life-study of Numbers, msgs. 29-30; CWWL, 1994-1997, vol. 5,”A Word of Love to the Co-workers, Elders, Lovers, and Seekers of the Lord,” ch. 2