弗四16 本于祂，全身借着每一丰富供应的节，并借着每一部分依其度量而有的功用，得以联络在一起，并结合在一起，便叫身体渐渐长大，以致在爱里把自己建造起来。

　　约四14 ……我所赐的水，要在他里面成为泉源，直涌入永远的生命。

　　当我们都在生命中作王，在神圣生命的管治下生活，结果就有真实、实际的身体生活。

　　基督的身体在爱里把自己建造起来（弗四16）。以弗所书一再地使用“在爱里”这辞（一4，三17，四2、15~16，五2）。神在创立世界以前，在爱里预定我们得儿子的名分；基督的身体在爱里把自己建造起来。生命的长大是在爱里。在已过这几年里，我们宝贵主给我们看见神圣启示的高峰。我所担心的是，我们可能谈论高峰的真理，但在我们中间却缺少爱。如果这是我们的情形，我们就是自高自大，而没有建造（李文集一九九四至一九九七年第五册，五六三、一六八页）。

　　Eph. 4:16 Out from whom all the Body, being joined together and being knit together through every joint of the rich supply and through the operation in the measure of each one part, causes the growth of the Body unto the building up of itself in love.

　　John 4:14 ...The water that I will give him will become in him a fountain of water springing up into eternal life.

　　When we are all reigning in life, living under the ruling of the divine life, the issue is the real and practical Body life. (CWWL, 1994-1997, vol. 5, “Crystallization-study of the Complete Salvation of God in Romans,” p. 445)

　　The Body of Christ builds itself up in love (Eph. 4:16). The phrase in love is used repeatedly in the book of Ephesians (1:4; 3:17; 4:2, 15-16; 5:2). God predestinated us unto sonship before the foundation of the world in love, and the Body of Christ builds itself up in love. The growth in life is in love. In the last few years we have appreciated the Lord’s showing us the high peak of the divine revelation. My concern is that although we may talk about the truths of the high peak, love is absent among us. If this is the case, we are puffed up, not built up. (CWWL, 1994-1997, vol. 5, “The Vital Groups,” p. 124)

　　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。……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。我们需要整本圣经来解释约翰四章十四节。父作为源头乃是源，子是泉，灵是涌流的河，而这涌流的结果带进永远的生命，就是新耶路撒冷。……新耶路撒冷是神与人联结，人与神调和的总和。

　　至终，三一神成了活水，就是主耶稣在约翰四章所给撒玛利亚妇人的。四章的雅各井是物质的，但雅各的梦是神圣奥秘的。在这神圣奥秘的范围里，有一个实在的源；这源就是父。当这源显出来，或涌出来成为泉，那就是子。当这泉涌流成为河，那就是那灵；这乃是涌入（或为着）新耶路撒冷。约翰福音头四章陈明三一神为涌流的水；在六至七章里，有两个节期。这两个节期乃是涌流的结果。我们这些堕落的人又饥又渴；但在节期里我们有东西吃，满足我们的饥饿，也有东西喝，解我们的干渴。食物是基督，水也是基督。

　　我们必须看见，三一神借着父、子、灵流到我们里面。当我们喝这水，这水就在我们里面成为源。……这源显出来就是泉，并且这泉涌流出来成为河，为着新耶路撒冷。这就是打开整卷约翰福音的钥匙，这就是神圣三一的神圣说话、神圣扩展和神圣分赐。父是源，子是泉，灵是河，涌流到我们里面。当祂涌流到我们里面，祂就带着我们一同涌流。祂要把我们涌流入新耶路撒冷里，而成为新耶路撒冷。“入”这个介词，也有“成为”的意思。涌入新耶路撒冷，意思就是成为新耶路撒冷。……我们必须是新耶路撒冷，然后我们才能在新耶路撒冷里。这就是约翰福音和启示录的内在意义（李文集一九九四至一九九七年第四册，五八五至五八九页）。

　　参读：活力排，第八篇；生命的经历，第十七篇。

　　When the fountain springs up, that is the fountain emerging [John 4:14b]. 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” [v. 14b]. 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... The New Jerusalem is the totality of the divine, eternal life... 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. The entire Bible is needed to interpret John 4:14. The Father is the fountain as the source, the Son is the spring, the Spirit is the flowing river, and this flowing issues in the eternal life, which is the New Jerusalem... The New Jerusalem is the totality of God joined with man and man mingled with God.

　　Eventually, the Triune God becomes the living water, which the Lord Jesus presented to the Samaritan woman in John 4. Jacob’s well in John 4 is physical, but Jacob’s dream is divine and mystical. In this divine, mystical realm there is a real fountain. This fountain is the Father. When this fountain emerges, or springs up, that is the Son. When the spring flows into a river, that is the Spirit. This is into, or for, the New Jerusalem. The first four chapters of John present the Triune God as the flowing water. In chapters 6 and 7 there are two feasts. These two feasts are the issue of the flowing. We fallen men become hungry and thirsty. At the feast we have something to eat to satisfy our hunger and something to drink to quench our thirst. The food is Christ, and the water is also Christ.

　　We need to see that the Triune God is flowing through the Father, the Son, and the Spirit into us. When we drink of this water, it becomes a fountain in us... This fountain emerges as a spring, and the spring flows out as a river for the New Jerusalem. This is the key to open up the entire Gospel of John. This is the divine speaking, divine spreading, divine dispensing, of the Divine Trinity. The Father as the fountain, the Son as the spring, and the Spirit as the river flow into us. When He flows into us, He flows with us. He will flow us into the New Jerusalem to be the New Jerusalem. The preposition into also means “to become.” Into the New Jerusalem means “to become the New Jerusalem.”... We have to be the New Jerusalem; then we can be in the New Jerusalem. This is the intrinsic significance of the Gospel of John and Revelation. (CWWL, 1994-1997, vol. 4, “Crystallization-study of the Gospel of John,” pp. 455-457)

　　Further Reading: CWWL, 1994-1997, vol. 5, “The Vital Groups,” ch. 8; CWWL, 1953, vol. 3, “The Experience of Life,” ch. 17