肆 哈拿的经历表明，我们需要在愁苦时在主面前倾心吐意；（撒上一6，10，15~16；）在出埃及十五章，以色列人来到玛拉的苦水那里；百姓向摩西发怨言，他“呼求耶和华，耶和华指示他一棵树。他把树丢在水里，水就变甜了”—22~25节： |
Ⅳ Hannah's experience shows that we need to pour out our soul before the Lord in the midst of our bitterness (1 Sam. 1:6, 10, 15-16); in Exodus 15 the children of Israel came to the bitter waters of Marah; when the people murmured against Moses, he "cried out to Jehovah, and Jehovah showed him a tree; and he cast it into the waters, and the waters became sweet" (vv. 22-25): |
一 主指示摩西的树表征生命树；启示录二章七节说到“生命树”；这里的“树”，原文与彼前二章二十四节的“木头”同字： |
A The tree that the Lord showed Moses signifies the tree of life; Revelation 2:7 speaks of "the tree of life"; in Greek the word for tree here is the same word used for tree in 1 Peter 2:24: |
１ 启示录二章七节的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；因此，我们可以说，摩西丢在苦水里的树，乃是钉十字架并复活的基督作生命树。 |
１ The tree of life in Revelation 2:7 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; thus, we may say that the tree that Moses cast into the bitter waters was the crucified and resurrected Christ as the tree of life. |
２ 当我们在祷告中呼求主时，祂就指示我们钉十字架并复活的基督是生命树的异象；我们借着在主面前倾心吐意的祷告，就将这树丢入我们里面的苦水中，这些苦水就变成主同在的甜水。 |
２ When we cry out to the Lord in prayer, He shows us a vision of the crucified and resurrected Christ as the tree of life; through our prayer by pouring out our soul before the Lord, we are casting this tree into the bitter waters of our being; then these bitter waters are changed into the sweet waters of His presence. |
二 哈拿的祷告是出于她愁苦的环境和她愁苦的全人；（撒上一6，10；）她告诉以利，“我是灵里受压的妇人，…在耶和华面前倾心吐意。…我因被人激动，愁苦太重，所以一直诉说到如今；”（15~16；）诗篇六十二篇八节说，“百姓啊，你们当时时信靠祂，在祂面前倾心吐意：神是我们的避难所。〔细拉〕”这样和神接触的祷告，乃是说出心头的真话。 |
B Hannah's prayer came out of her bitter circumstances and her bitter being (1 Sam. 1:6, 10); she told Eli, "I am a woman oppressed in spirit… I have been pouring out my soul before Jehovah…Out of the greatness of my anxiety and provocation I have been speaking all this time" (vv. 15-16); Psalm 62:8 says, "Trust in Him at all times, O people; / Pour out your heart before Him; / God is a refuge to us. Selah"; such prayer to contact God consists of words spoken genuinely from the heart. |
三 每当我们在愁苦的环境并且全人愁苦时，需要向主倾倒我们的魂同我们的心，对祂是真实、诚实的；这样的祷告会产生带进君王和国度的得胜者。 |
C Whenever we are in bitter circumstances and are bitter in our being, we need to pour out our soul with our heart to the Lord by being real and honest with Him; such prayer produces the overcomers, who will bring in the King with the kingdom. |
四 我们来到“苦水”时，必须领悟，神有主宰的权柄，在隐密中推动我们迫切的祷告，不仅为着我们内里得医治，（出十五26，）更为着产生得胜的拿细耳人，他们将与祂合作，带进君王和祂的国，那时神的名在全地将成为尊大，（诗八1，）并且世上的国要“成了我主和祂基督的国，祂要作王，直到永永远远”。（启十一15。） |
D When we come to "bitter waters," we have to realize that God is sovereignly and secretly motivating us to pray in a desperate way not only for our inner healing (Exo. 15:26) but even more for the producing of overcoming Nazarites, who will cooperate with Him to bring in the King with His kingdom—when the name of God will be excellent in all the earth (Psa. 8:1), and the kingdom of the world will "become the kingdom of our Lord and of His Christ, and He will reign forever and ever" (Rev. 11:15). |
晨兴喂养
撒上一10 哈拿魂里愁苦，就向耶和华祷告，痛痛哭泣。 出十五23 到了玛拉，不能喝那里的水，因为水苦；所以那地名叫玛拉。 25 摩西呼求耶和华，耶和华指示他一棵树。他把树丢在水里，水就变甜了。… 出埃及十五章二十二节告诉我们，以色列人“在旷野走了三天”。三既是复活的数字，这就表征他们在复活里生活行动，就是在生命的新样中生活行动。从红海到玛拉的路程正好是三天，…这是很有意义的。…他们走了三天，乃是在复活里生活行动的一幅图画。（出埃及记生命读经，四○一页。） 在出埃及十五章，以色列人来到玛拉的苦水那里；百姓向摩西发怨言，他“呼求耶和华，耶和华指示他一棵树。他把树丢在水里，水就变甜了”。（22~25。）主指示摩西的树表征生命树；启示录二章七节说到“生命树”，这里的“树”，原文与彼前二章二十四节的“木头”同字。启示录二章七节的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；因此，我们可以说，摩西丢在苦水里的树，乃是钉十字架并复活的基督作生命树。（摘自本周纲目。） |
1 Sam. 1:10 And [Hannah] was bitter in soul and prayed to Jehovah and wept much. Exo. 15:23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter; therefore its name was called Marah. 25 And [Moses] cried out to Jehovah, and Jehovah showed him a tree; and he cast it into the waters, and the waters became sweet… We are told in Exodus 15:22 that the children of Israel “went three days in the wilderness.” Since three is the number of resurrection, this signifies that they walked in resurrection, that is, in newness of life. It is significant that the journey from the Red Sea to Marah was exactly three days…. The fact that they traveled for three days is a portrait of walking in resurrection. (Life-study of Exodus, pp. 347-348) [In Exodus 15 the children of Israel came to the bitter waters of Marah; when the people murmured against Moses, he “cried out to Jehovah, and Jehovah showed him a tree; and he cast it into the waters, and the waters became sweet” (vv. 22-25): The tree that the Lord showed Moses signifies the tree of life; Revelation 2:7 speaks of “the tree of life”; in Greek the word for tree here is the same word used for tree in 1 Peter 2:24. The tree of life in Revelation 2:7 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; thus, we may say that the tree that Moses cast into the bitter waters was the crucified and resurrected Christ as the tree of life.] |
信息选读
〔某一〕年我的妻子和我来到真正的玛拉，一个非常苦的境遇里。但因着我们在复活的范围里生活行动，就能经历主耶稣的十字架，并活出钉死的生命。我们丰富地享受丢在苦境中医治的树。这树使苦水变甜。…不错，我的妻子和我因着苦的环境而受苦。然而，因为医治之树和钉十字架的生命应用到我们的处境中，我们最终享受到了甘甜。这是在复活的范围中，经历并享受基督之死的路。 当我在苦的环境中，主常以基督的十字架指示我。我领悟我需要接受十字架，并过钉十字架的生活。这拯救我脱离苦境，并且我的苦境也得了医治。但同时主也常常向我显明，在我里面有苦味。我看见在我己里的苦味与环境里的苦味同样多。我也看见我的全人—灵、魂、体都是苦的，我需要把基督的十字架应用到我全人的每一面。就属灵上、心理上和肉身上说，我都需要应用基督的十字架。我一再地经历主这样的医治。当我的环境得了医治，我里面也得了医治；在我的环境和我的全人里，苦味都变甜了。（出埃及记生命读经，四○五至四○七页。） 每当我们在愁苦的环境并且全人愁苦时，需要向主倾倒我们的魂同我们的心，对祂是真实、诚实的；这样的祷告会产生带进君王和国度的得胜者。我们来到“苦水”时，必须领悟，神有主宰的权柄，在隐密中推动我们迫切地祷告，不仅为着我们内里得医治，（出十五26，）更为着产生得胜的拿细耳人，他们将与祂合作，带进君王和祂的国，那时神的名在全地将成为尊大，（诗八1，）并且世上的国要“成了我主和祂基督的国，祂要作王，直到永永远远”。（启十一15。）（摘自本周纲目。） 参读：出埃及记生命读经，第三十篇；圣经中关于生命的重要启示，第四章。 |
Last year my wife and I came to a real Marah, a very bitter situation. But because we were walking in the realm of resurrection, we could experience the cross of the Lord Jesus and live a crucified life. We richly enjoyed the healing tree cast into the bitter situation. This tree caused the bitter waters to become sweet…. Yes, my wife and I suffered from the bitterness in our situation. However, eventually we enjoyed sweetness because the healing tree with the crucified life had been applied to our circumstances. This is the way to experience and enjoy Christ’s death in the realm of resurrection. When I have been in bitter circumstances, often the Lord has pointed me to the cross of Christ. I realized that I needed to take the cross and live a crucified life. This saved me from my bitter situation, and my bitter circumstances were healed. However, at the same time the Lord has often shown me that there is bitterness within me. I saw that there was bitterness in myself as well as in my circumstances. I also saw that there is bitterness in my whole being, in my spirit, soul, and body, and that I needed to apply the cross of Christ to every aspect of my being. Spiritually, psychologically, and physically I needed the application of the cross of Christ. Time and time again I have experienced the Lord’s healing in this way. As my situation was healed, I was healed inwardly. Both in my circumstances and in my being, bitterness was changed into sweetness. (Life-study of Exodus, pp. 351-352) [Whenever we are in bitter circumstances and are bitter in our being, we need to pour out our soul with our heart to the Lord by being real and honest with Him; such prayer produces the overcomers, who will bring in the King with the kingdom. When we come to “bitter waters,” we have to realize that God is sovereignly and secretly motivating us to pray in a desperate way not only for our inner healing (Exo. 15:26) but even more for the producing of overcoming Nazarites, who will cooperate with Him to bring in the King with His kingdom—when the name of God will be excellent in all the earth (Psa. 8:1) and the kingdom of the world will “become the kingdom of our Lord and of His Christ, and He will reign forever and ever” (Rev. 11:15).] Further Reading: Life-study of Exodus, msg. 30; CWWL, 1969, vol. 2, “The Crucial Revelation of Life in the Scriptures,” ch. 4 |