诗三六8~9　　他们必因你殿里的肥甘得以饱足，你也必叫他们喝你乐河的水。因为在你那里，有生命的源头；在你的光中，我们必得见光。

　　提前一4　　…注意…神在信仰里的经纶…。

　　〔诗篇三十六篇八节〕是一种表征的说法，说到基督借着祂的死成为丰富的祭牲，这就是神殿里的肥甘。八节也告诉我们，主要使我们喝祂乐河的水。肥甘是指基督，河是指那灵。接着九节说，…父神是根源、源头，不是水泉。源头是真正的根源，而水泉是源头的涌现，洋溢。生命的源头乃指父是生命的根源。九节接着说，“在你的光中，我们必得见光。”光也是指父。父不仅是生命的根源，也是光的根源。先有生命，后有光。这符合约翰一章四节：“生命在祂里面，这生命就是人的光。”甚至在古代诗人的诗篇里，这样简短的一段话中，我们也能看见神圣的三一。我们能看见基督是肥甘，那灵是河，父是生命和光的根源。真是奇妙！（李文集一九八四年第二册，二九二至二九三页。）

　　Psa. 36:8-9 They are saturated with the fatness of Your house, and You cause them to drink of the river of Your pleasures. For with You is the fountain of life; in Your light we see light.

　　1 Tim. 1:4 …Give heed to…God’s economy, which is in faith.

　　[Psalm 36:8a] is a figurative speaking of Christ being the rich sacrifices through His death, and this is the fatness of God’s house. Verse 8 also tells us that the Lord causes us to drink of the river of His pleasures. The fatness refers to Christ, and the river refers to the Spirit. Then verse 9… refers to God the Father as the source, as the fountain, not the spring. The fountain is the real source, whereas the spring is the springing up, the bubbling up, of the fountain. The fountain of life refers to the Father as the very source of life. Verse 9 continues to say, “In Your light we see light.” Light also refers to the Father. The Father is not only the source of life but also the source of light. Life comes first and then light. This corresponds with John 1:4: “In Him was life, and the life was the light of men.” Even in such a short portion of the Word, in the poetry of the ancient psalmist, we can see the Divine Trinity. We can see Christ as the fatness, the Spirit as the river, and the Father as the source of life and light. This is marvelous! (CWWL, 1984, vol. 2, “Elders’ Training, Book 2: The Vision of the Lord’s Recovery,” p. 227)

　　我们…解释〔诗篇三十六篇八至九节〕，唯一的路是借着管治的异象—三一神将祂自己作到祂所拣选并救赎的人里面，作他们的生命和生命的供应，好以神圣的三一，就是以父作源头、子作肥甘、并那灵作河，浸透他们全人。这是管治并指引你解释任何一段圣经的异象。…若没有这样一个异象，你也许能基于诗篇三十六篇八至九节释放一篇美好的信息，但这信息会很肤浅，没有摸着神圣的三一。即使你去查史壮的经文汇编，找出肥甘是祭牲的脂肪灰，但若没有这样一个异象，你绝不会想到这是指基督。你必须有管治的原则。这样，当你看见祭牲这辞，就会清楚这是指神圣三一的第二者—基督。你也很容易领会神的乐河。没有这样一个异象，就不容易领会这河是什么。罗马十四章十七节指回到这河，它告诉我们，神的国乃在于“公义、和平、并圣灵中的喜乐”。圣灵中的喜乐就是乐河；或者我们能说，乐河就是喜乐的灵。…我们拿起这把钥匙，就能开启圣经的每一部分。

　　圣经的每一卷书都印证你对这段经文的领会，因为全本圣经都是照着这原则写的，就是三一神作到祂的赎民里面，作他们的享受、他们的饮料、以及生命和光的源头。应用这原则来解释新约的任何一段话，都是无穷无尽的。然后我们用任何一段话所释放的信息，也都是极其丰富的。它会满了肥甘，满了乐河的涌流，并满了生命和光的源头。我们的信息和我们的职事会不一样。有一种内在的原则，会在里面管治我们所述说、所教导、所传讲的。这是我的负担。仅仅读一些生命读经信息，找出一些要点和题目来作我们的信息，并不管用。我们还没有被这样一个原则所构成，这原则对我们还没有成为一个异象。也许我们有眼睛阅读圣经，有心思领会圣经，但我们没有钥匙开启圣经。我们需要钥匙。（李文集一九八四年第二册，二九五至二九七页。）

　　参读：在神圣三一里并同神圣三一活着，第二至四、七章；神圣启示的中心路线，第三至四篇。

　　The only way we could interpret Psalm 36:8-9… is by the governing vision—the Triune God is working Himself into His chosen and redeemed people to be their life and life supply, to saturate their entire being with the Divine Trinity, that is, with the Father as the fountain, the Son as the fatness, and the Spirit as the river. This is the vision that should govern and direct how you interpret any portion of the Bible….Without such a vision you may present a good message based on Psalm 36:8-9, yet it will be so shallow, touching nothing of the Divine Trinity. Even if you were to go to Strong’s Exhaustive Concordance of the Bible and discover that the fatness refers to the fatty ashes of the sacrifices, without such a vision you would never think that this refers to Christ. You must have the governing principle. Then when you see the word sacrifices, you would be so clear that this refers to the second of the Divine Trinity, Christ. Then it would also be easy for you to understand the river of God’s pleasures. Without such a vision it is not so easy to understand what this river is. Romans 14:17 refers back to this river when it tells us that the kingdom of God is “righteousness and peace and joy in the Holy Spirit.” The joy in the Holy Spirit is the river of pleasures, or we could say the river of pleasures is the Spirit of joy….When we pick up this key, we can open up every part of the Bible.

　　Every book of the Bible confirms our understanding of this Scripture passage because the entire Bible was written according to the principle of the Triune God wrought into His redeemed people as their enjoyment, their drink, and their fountain of life and light. The application of this principle in interpreting any portion of the New Testament is endless. Then our message, using any portion, will be greatly enriched. It will be full of the fatness, full of the flowing of the river of pleasures, and full of the fountain of life and of light. Our message and our ministry will be different. There will be an intrinsic principle within and governing whatever we speak, teach, and preach. This is my burden. Merely to read the lines of a Life-study to pick up some points and titles from a message will not work. We have not been constituted with such a principle, and this principle has not become a vision to us. We may have eyes to read the Bible and a mind to understand it, but we do not have the key to open it. We need the key. (CWWL, 1984, vol. 2, “Elders’ Training, Book 2: The Vision of the Lord’s Recovery,” pp. 229-230)

　　Further Reading: CWWL, 1988, vol. 1, “Living in and with the Divine Trinity,” chs. 2-4, 7; CWWL, 1991-1992, vol. 1, “The Central Line of the Divine Revelation,” chs. 3-4