读经：约一1，十四7~21、23，三34，十六13~15，约壹二27，三9，启二一9~10，二二13

　　约十四6 ……我就是道路、实际、生命；若不借着我，没有人能到父那里去。

　　　　　23 ……人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，同他安排住处。

　　约翰著作的主题是三一神把祂自己分赐到祂选民里面，作生命和生命供应，使他们都成为神圣的，完满地彰显祂直到永远。……整个宇宙的实际、中心和内容，就是三一神—父、子、灵—要把祂自己分赐到祂的选民里面，作他们的生命和生命的供应，使他们成为神圣的，完满地彰显祂直到永远。这也该是我们的中心、实际和内容（李文集一九八三年第二册，三○九至三一○页）。

　　约翰十四章六至二十四节……启示，在神圣行动里，以及在我们经历里的神圣三一。……六节……给我们看见，信徒借着子到父那里去—父是信徒的标的。十四至十六章记载主在地上与祂门徒最后一次的谈话。在这最后的谈话中，祂指明祂所有的信徒都应当寻求父。换句话说，他们应当以父为他们的标的。我们若要达到父这标的，必须借着那是道路的子才能达到。

　　十四章七至十四节给我们看见，父化身子里，显于信徒中间—子在信徒中间，乃是父的化身。在这些经文里，主给我们看见，祂在父里面，父也在祂里面。子与父原是一，祂们是互相内住的。子住在父里面，父也住在子里面。这样，子在信徒中间乃是父的化身。

　　十五至二十节继续给我们看见，子实化成为那灵，住在信徒里面—那灵是子的实化，住在信徒里面。父化身在子里，子实化成为那灵。子是父的化身，只在信徒中间；但那灵是子的实化，如今却住在信徒里面。……现今我们既有那灵作子的实化，住在我们里面，我们也就有父的化身，以及父作我们的标的。事实上，父作我们的标的是在我们里面，因为这标的是化身在子里，子且实化成为那灵，住在我们里面。我们若有那灵就有子，我们若有子就有父。因此，神圣三一的三者都在我们里面。

　　父是标的，子是化身，那灵乃是实化；这三者都在我们这些容器里面。……标的、化身和实化乃是在我们这些瓦器里面超越的宝贝（林后四7）。我们是瓦器，盛装着有三面讲究的超越神性。

　　约翰十四章二十一和二十三节给我们看见，子向爱祂的人显现，以及父与子同来，同爱子的人安排住处。那灵住在我们里面之后，子就亲自向爱祂的人显现。一个人有可能是耶稣基督的信徒，却不是爱祂的人。当我们信祂的时候，神圣三一的三者就都来住在我们里面。但是在我们信祂，并且祂如今住在我们里面之后，我们就需要爱祂。在二十一和二十三节里，我们看见主要我们爱祂。我们或许是基督的信徒，但在我们中间有多少人是爱耶稣的人？父这标的是在耶稣这化身里；这化身乃是在灵作祂的实化里，而这实化就是如今住在我们众人里面的那灵。但我们需要问：我们是否每日每时享受主耶稣向我们的显现？（李文集一九八八年第一册，四一七至四一八页）。

　　参读：在神圣三一里并同神圣三一活着，第四章。

　　John 14:6 …I am the way and the reality and the life; no one comes to the Father except through Me.

　　23…If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make an abode with him.

　　The subject of John’s writings is the Triune God dispensing Himself into His chosen people as the life and life supply to make them all divine to express Him in full for eternity…The reality, the center, and the content of the entire universe is that the Triune God—the Father, the Son, and the Spirit—wants to dispense Himself into His chosen people as their life and life supply to make them divine to express Him in full and for eternity. This should also be our center, our reality, and our content. (CWWL, 1983, vol. 2, “The Divine Dispensing of the Divine Trinity,” p. 237)

　　约十六13~15 只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。祂要荣耀我，因为祂要从我有所领受而宣示与你们。凡父所有的，都是我的……。

　　我们可能在早晨花时间与主在一起，享受祂的显现，但后来我们可能对我们的配偶不高兴，而失去了主向我们的显现。但这并不是说，我们失去了住在我们里面的那灵。有些基督徒觉得，当他们失去了耶稣的显现时，他们就失去了他们的救恩；但这是不对的，因为那灵是一直住在信徒里面的。那些相信他们可能失去他们救恩的人，事实上乃是相信“升降电梯式的救恩”。……但我们的救恩……乃是“楼梯”，我们绝不能从其上被挪去。我们虽然已在这楼梯上，我们仍要享受这楼梯最高部分的福分。……这就是为什么我们需要爱主耶稣，并且说，“主耶稣，我爱你。”当我们爱祂时，我们就被带到顶层。然后我们就看见诸天之上的一切（李文集一九八八年第一册，四一八至四一九页）。

　　当我们爱祂的时候，不仅祂的灵住在我们里面，祂自己也亲自向我们显现。这意思是说，当我们与所爱的那一位交通时，我们有祂的同在。如果我们爱耶稣，耶稣就爱我们，父也爱我们。当子亲自向我们显现时，父就与祂同来，同我们安排住处，与我们同住。我们需要更多被带到子向我们的显现里，有父与

　　子同我们安排住处。我们需要借着爱主，而在主救恩的楼梯上往上去。然后主会亲自向我们显现，父与子会同我们安排住处，作我们的享受。

　　神圣三一向着信徒的神圣传输，启示于约翰十六章十三至十五节。这个传输就像电流的传输。当电的开关接上时，就有了电流，就是电的流动，那个流动就是传输。第一，凡父所有的，都是子的（15）。这意思是说，父所有的都传输到子里。第二，凡子所有的，都由那灵领受（14下）。这是这个传输的更进一步。父传输给子，然后又有从子到那灵的传输。第三，凡那灵从子所领受的，都向信徒宣示出来（13、15下）。最后，凡神圣三一的所是和所有，都是我们的。

　　诗歌三百八十二首第三节说到这个传输。这一节说，“凡父所有全由你承，凡你所是都归于灵；灵进我灵作你实际，使你成为我的经历。”……凡父所有的，都是子的，凡子所是的，都已经由那灵领受，然后那灵向我们宣示凡祂从子所领受的。这个传输是从父达到子，从子达到那灵，再从那灵达到我们。这就是神圣三一的行动（李文集一九八八年第一册，四一九至四二二页）。

　　我们的神是三一神，为着把祂自己作到我们里面。祂是父，是整个的大西瓜；祂是子，被切成块；祂是灵，被压成汁。大西瓜要进到人里面，必须经过一步步的过程，这一步步就是分赐的过程。不仅分赐，大西瓜还要在人里面消化、吸收，成为人的组成。照样，父、子、灵三一神经过了种种过程，成为赐生命的灵，也是为着让我们喝进去，作我们的成分。这就是神圣三一的神圣分赐（李文集一九九○年第三册，四五四页）。

　　参读：关于神圣分赐更深的研读，第一篇。

　　John 16:13-15 But when He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but what He hears He will speak; and He will declare to you the things that are coming. He will glorify Me, for He will receive of Mine and will declare it to you. All that the Father has is Mine…

　　In the morning we may have had a time with the Lord to enjoy His manifestation, but later we might become unhappy with our spouse and lose the Lord’s manifestation to us. This, however, does not mean that we have lost the abiding of the Spirit within us. Some Christians feel that when they lose the manifestation of Jesus, they have lost their salvation, but this is not true, because the Spirit always abides in the believers. Those who believe they can lose their salvation actually believe in “elevator salvation.”…Our salvation, however, is…a “stairway,” from which we can never be removed. Although we are on this stairway, we want to enjoy the blessing of the top part of the stairway…This is why we need to love the Lord Jesus and say, “Lord Jesus, I love You.” As we love Him, we are brought up to the top floor. Then we see everything in the heavens. (CWWL, 1988, vol. 1, “Living in and with the Divine Trinity,” p. 304)

　　约一1　 太初有话，话与神同在，话就是神。

　　　三34　 神所差来的，就说神的话，因为祂赐那灵是没有限量的。

　　约壹二2 祂为我们的罪，作了平息的祭物，不是单为我们的罪，也是为所有世人的罪。

　　约翰……传讲基督是太初的神（约一1）。保罗和彼得也都是这样传讲，指出基督—神的儿子—就是神自己（罗九5，来一8，彼后一1）。……太初的意思是源头。这位神就是生命的源头，也是永远的生命（约三36），这永远的生命乃是为着分赐。然后在约翰著作的末了—启示录二十二章，你看见永远的生命像生命水的河涌流（1），那生命的涌流就是生命的分赐（李文集一九八三年第二册，三一○页）。

　　根据约翰所说，基督是永远的娄格斯（约一1，约壹一1，启十九13）。这个辞太奇妙了！它的意思是指神的话。话解释、阐明并发表神。这位……就是奇妙的基督，三一神的第二者。

　　基督是神的独生子（约一18，三16，一34，二十31）。在永远里的神是为着分赐生命；永远的娄格斯是为着分赐生命，而将神表明出来之神的独生子也是为着分赐生命。

　　在约翰的著作里，基督是永远的生命（约壹一2，约十一25，十四6）。这是神圣的生命、神非受造的生命，不仅在时间上是永远的，在性质上也是永远而神圣的。永远的生命就是为着生命的分赐。生命一直涌流着，生命也把自己分赐出来。这是永远的生命，所以意思是永远的分赐。基督也是赐那灵者（三34）。那灵是三一神临到我们。当三一神住在那不能靠近的光中，祂乃是父（提前六16）。当祂临到我们，祂乃是那灵（林后三17）。那灵就是三一神临到我们，而基督乃是把这样一位临到我们的灵赐给我们。临到就是分赐。……临到与分赐乃是借着子基督所赐给我们的那灵。

　　基督不仅是神的儿子，有神圣的性情；祂也是人子，有人的性情。祂是人子为着救赎，除去我们的罪，解决我们与神之间的难处，使神可以分赐到我们里面。

　　约翰传讲基督是神的羔羊（约一29，启五6，十三8，二二1）。神的羔羊不是神子而是人子。神没有血可以流出来救赎我们，神的儿子也是一样，但是羔羊—人子—有血。这不是山羊或公牛的血，乃是道道地地的人所流真正的血，这血能救赎我们。人需要人的血来救赎。这救赎乃是为着分赐神作生命。

　　羔羊基督为我们的罪，作了平息的祭物（约壹二2）。……因着我们罪的缘故，神与我们之间起了风波、风暴和难处，没有平安。人子基督是神的羔羊，死在十字架上作了我们平息的祭物。祂……解决了难处；所以祂是我们的平息。祂平静了风波，也叫神平息下来。所以现今在神与我们之间有一种平安的光景，这是为着生命的分赐。如果没有这种平安的光景，就没有办法分赐生命。你要吃东西的时候，必须停下一切争执。你如果和妻子，或是和弟兄们争吵，你就不能好好地吃。你如果吵架甚至打了起来，就没有生命的分赐。吃东西与分赐生命都需要和平的光景。主耶稣在我们和神之间，为我们的罪成了平息的祭物，创造了和平的光景，乃是为着生命的分赐（李文集一九八三年第二册，三一○至三一三页）。

　　参读：神圣三一的神圣分赐，第十章。

　　John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.

　　3:34 For He whom God has sent speaks the words of God, for He gives the Spirit not by measure.

　　1 John 2:2 And He Himself is the propitiation for our sins, and not for ours only but also for those of the whole world.

　　Christ was ministered by John as God in the beginning (John 1:1). Both Paul and Peter also ministered in this way, pointing out that Christ, the Son of God, is God Himself (Rom. 9:5; Heb. 1:8; 2 Pet. 1:1)…The beginning means the source. This God is the very source of life. He is also the eternal life (John 3:36). This eternal life is for dispensing. Then at the end of John’s writings, in chapter 22 of Revelation, you can see that eternal life is flowing as the river of water of life (v. 1). That flowing of life is the dispensing of life. (CWWL, 1983, vol. 2, “The Divine Dispensing of the Divine Trinity,” pp. 237-238)

　　约壹二1　 我的孩子们，我将这些事写给你们，是要叫你们不犯罪。若有人犯罪，我们有一位与父同在的辩护者，就是那义者耶稣基督。

　　启二二13 我是阿拉法，我是俄梅嘎；我是首先的，我是末后的；我是初，我是终。

　　基督是与父同在的辩护者（约壹二1）。这意思是说，祂是我们的律师，祂合法地处理我们的案件。撒但—神的仇敌，也是我们狡猾的仇敌，却是非常狡诈的合法。圣经告诉我们，他昼夜在神面前控告我们（启十二10）。……他会说，“神，你是公义的。看看你所爱的儿女，他们没有一个是义的。你是那样圣别；但是看看你的儿女，每一个都是污秽的。”这种控告多少是合法的。但父神会说，“撒但，看看那义者耶稣基督，我的儿女有位好律师。”于是我们的律师耶稣基督会转向撒但说，“撒但，你岂没有看见我的血么？撒但，住口吧！你什么也不要说了。”（李文集一九八三年第二册，三一三至三一四页）。

　　According to Revelation 12:10-11, Satan is accusing God’s children day and night. But they can overcome him by the blood of the Lamb. Once we realize that we are unclean, unholy, and unrighteous, we are defeated and the life dispensing stops. But we have the blood of Jesus. He is our Advocate, our Attorney. We have to tell Satan, “Shut up! Don’t say anything!” Then we need to praise the Lamb! Hallelujah to the Lamb! Hallelujah for the blood! When we shout Hallelujah, life is dispensed into us once more. Christ, our Advocate, is taking care of our case so that life dispensing can keep going on all the time.

　　Our Christ is the Alpha and the Omega (22:13a). In the Greek alphabet Christ is the first letter, Alpha, the last letter, Omega, and all the letters in between. He is every letter. In ourselves we are no letter, but we are in Christ. As He is an Alpha, so we are an alpha. As He is an Omega, so we are an omega. He is every letter of the alphabet for the dispensing of life. He is inexhaustible, and His dispensing of life is inexhaustible.

　　John’s writings touch the divine things. With the divine things there is no beginning and no ending, because whatever is divine is eternal, having no beginning and no ending. I believe that John purposely wrote his books using these kinds of expressions. He had an intention to show us that whatever he ministered to us is eternal, with no beginning and no ending. So he told us that Christ is the eternal One. He is the First, and He is the Last (Rev. 2:8; 22:13b). Because He is the First, no one and nothing is before Him. Because He is the Last, no one and nothing is after Him. This indicates that He is everything. Christ as the eternal One may be illustrated by a circle, which has no beginning and no ending. Christ occupies everything and every place. He does not give us any position. We are nothing, and He is everything. Hallelujah! He is the First and the Last. This is also for life dispensing.

　　Christ is not only the First and the Last but also the Beginning and the End (v. 13c)…The Lord Jesus is not only the First but also the Beginning, the Origination. He is not only the Last but also the End, the Completion, leaving nothing to anyone. He occupies the entire universe. In time, in space, and in all things He is everything…He is the First and the Last, the Beginning and the End, the Origination and the Completion.

　　Christ is also the beginning of God’s creation (3:14)…God’s dispensing is to dispense His life into His creature…He is the Beginning, the Origination, of God’s entire creation, so the entire creation is under His direction for the purpose of dispensing God into His chosen creatures. When you get into the Bible and see all the items of Christ’s being, you can see that they are for the divine dispensing. (CWWL, 1983, vol. 2, “The Divine Dispensing of the Divine Trinity,” pp. 240-241)

　　Further Reading: CWWL, 1990, vol. 3, “A Deeper Study of the Divine Dispensing,” ch. 1

　　按照启示录十二章十至十一节所说，撒但昼夜控告神的儿女，但他们能因羔羊的血胜过他。只要我们一认知我们是不洁、不圣、不义的，我们就失败了，生命的分赐也终止了。但是我们有耶稣的血！祂是我们的辩护者，我们的律师。我们必须告诉撒但：“住口，不要说话！”然后我们要赞美羔羊！向羔羊说阿利路亚！为着血，阿利路亚！当我们喊阿利路亚，生命又分赐到我们里面了。我们的辩护者基督处理我们的案件，好叫生命的分赐能一直进行。我们的基督是阿拉法，也是俄梅嘎（二二13上）。在希腊字母当中，基督是第一个字母—阿拉法，是最后一个字母—俄梅嘎，也是中间所有的字母；祂是每一个字母。我们在自己里面什么字母也不是，但我们是在基督里面。因祂是阿拉法，所以我们也是阿拉法；因祂是俄梅嘎，所以我们也是俄梅嘎。祂是每一个字母，为要分赐生命。祂是无穷尽的，祂分赐生命也是无穷尽的。

　　约翰在他的著作里说到神圣的事物。神圣的事物是没有开始，也没有结束的，因为所有神圣的事物都是永远的，没有开始，也没有结束。我信约翰特意用这种辞汇写他的书，意思是要给我们看见，他传讲给我们的都是永远的，没有开始，也没有结束。所以他告诉我们，基督是永远的一位，祂是首先的，祂也是末后的（启二8，二二13中）。因着祂是首先的，无人无物在祂以先；因着祂是末后的，无人无物在祂之后。这指明祂是一切。基督那永在者可以用一个无始无终的圆圈来说明。基督占有每一件事物和每一个地方，祂没有给你任何地位。你一无所是，而祂是一切。阿利路亚！祂是首先，祂是末后。这也是为着生命的分赐。

　　基督不仅是首先的，末后的；基督也是初，是终（13下）。……主耶稣不仅是首先的，也是初，是创始。祂不仅是末后的，也是终，是完成，没有留下什么给别人去作。祂占有整个宇宙。在时间上，在空间上，在每一件事上，祂都是一切。……祂是首先和末后的，祂是初和终，祂是创始和完成。

　　基督也是神创造之物的元始（三14）。……祂是神整个创造的开始、源起，所以整个受造之物都受祂的管理，目的是要把神分赐到祂所拣选的造物里面。当你查考圣经，看见基督所是的一切项目，就明白一切都是为着神圣的分赐（李文集一九八三年第二册，三一四至三一六页）。

　　参读：关于神圣分赐更深的研读，第一篇。

　　启三7　 ……那圣别的、真实的，……这样说。

　　　　14　 ……那阿们，那忠信真实的见证人，……这样说。

　　约壹一3 我们将所看见并听见的，也传与你们，使你们也可以与我们有交通；而且我们的交通，又是与父并与祂儿子耶稣基督所有的。

　　启示录三章七节启示基督是那圣别的、真实的。基督要把生命分赐给人，就必须是圣别的，也必须是真实的。

　　基督是忠信真实的见证人（14下）。……祂的见证从不说谎。这也是为着分赐。说谎者、作假见证的人绝不能把生命分赐给人。你如果要将生命赐给人，你就必须忠信，必须真实。你必须没有一点虚假，你才有资格把生命赐给人。因为基督是活着的，是圣别、忠信、真实的，所以祂有资格把生命分赐到我们里面（李文集一九八三年第二册，三一七页）。

　　Revelation 3:14a says that Christ is the Amen. What does Amen mean? This is the unique, heavenly, and divine language…When you say Amen, you mean “that’s it.” Oh, the divine dispensation is so wonderful! That’s it! Oh, the Triune God dispenses Himself into me! That’s it! I am so happy that I am in the church life. Amen! That’s it! The glorious church life! That’s it! It is real; it is yes forever. Amen is a kind of eternal yes. “That’s it” is just Christ Himself. Christ has a name, and His name is called Amen—That’s it! This is also for life dispensing.

　　Out of Christ being ministered, the children of God have been brought forth. The issue of Christ being ministered is that many have been born of God. These children first of all have the eternal life (John 3:15-16, 36; 1 John 1:2; 5:12-13, 20). To have the eternal life simply means to have some living dispensing. Because you have the eternal life, it flows within you. This flowing within you is the dispensing of life.

　　We are partakers of the fellowship of the eternal life by abiding in the Lord and walking in the light (1:3-7; 2:6). The fellowship is the flowing. There is a life that flows between God and us. Even between the members of His Body there is such a flow. This flow reaches all of us and even God Himself. So this is a kind of fellowship. Electricity is a good illustration. Within the lamps in a house and within the power plant itself there is the flow of electricity. That flow is the fellowship between all the lamps. The current brings every lamp into the fellowship with the plant.

　　Within us there is a flow. That flow is the eternal life, and that is the fellowship. We all are partaking of such a fellowship. To partake of such a fellowship may not be so substantial as partaking of the divine nature, which Peter mentions (2 Pet. 1:4). But this fellowship is more enjoyable. For example, there are two ways to eat chicken: one is to eat the solid chicken, and the other is to eat soup made of chicken. When you are weak or sick, chicken soup is better than chicken. We may use the chicken to illustrate the divine nature, and chicken soup to illustrate the fellowship of the divine life. Which do you prefer? If you are a strong person, you may like solid chicken. This is good, but it is more tasteful to eat the chicken soup…Without a solid chicken, you could not have chicken soup. Likewise, without the divine nature you could not have the fellowship of the eternal life. The divine nature is the solid thing, the substance, and the fellowship of the divine life is the fellowship of this substance. This is for the life dispensing. The way to partake of the fellowship of the eternal life is to abide in the Lord and walk in the light. (CWWL, 1983, vol. 2, “The Divine Dispensing of the Divine Trinity,” pp. 242-243)

　　Further Reading: CWWL, 1990, vol. 3, “A Deeper Study of the Divine Dispensing,” ch. 2

　　启示录三章十四节上半说，基督是那阿们的。“阿们”是什么意思？这是独特、属天、神圣的语言。……你说阿们的时候，你的意思是“是的”。哦，神圣的分赐太奇妙了。是的！哦，三一神把祂自己分赐到我里面。是的！我真喜乐我在召会生活里。阿们！是的！荣耀的召会生活！是的，这是真实的！永远是“是的”。阿们是一种永远的是。“是的”就是基督自己。基督有一个名字，祂的名字叫阿们—是的！这也是为着生命的分赐。

　　从这样一位供应给人的基督，已经产生出神的儿女来。基督供应给人的结果，乃是有许多人从神而生。……这些儿女有永远的生命（约三15~16、36，约壹一2，五12~13、20）。有永远的生命，意思就是有一些活的分赐。因着你有永远的生命，这生命就在你里面涌流。这在你里面的涌流就是生命的分赐。

　　我们借着住在主里面，并在光中生活行动，有分于永远生命的交通（一3~7，二6）。交通就是涌流。有一个生命在神与我们之间涌流。甚至在祂身体众肢体中间也有这样一道流。这流临到我们众人，甚至达到神自己。所以，这是一种交通。电是很好的说明：房子里的电灯和发电厂中间有电流，那流是所有电灯之间的交通。电流使每盏灯与发电厂有交通。

　　我们里面有一道流，那流是永远的生命，那流也是交通。我们都有分于这样的交通。有分于这样的交通，也许不像彼得提到有分于神圣的性情（彼后一4）那样具体，但这交通更有可享受的。比方说，鸡有两种吃法：一种是吃鸡肉，一种是喝鸡汤。你软弱、生病的时候，鸡汤比鸡肉更好。鸡肉好比神圣的性情，而鸡汤好比神圣生命的交通。你喜欢哪一样？你如果很强健，你也许喜欢吃鸡肉。这很不错，但是喝鸡汤更有味。……如果没有鸡肉，你就不可能有鸡汤。照样，你如果没有神圣的性情，你就不会有永远生命的交通。神圣的性情是具体的实质，而神圣生命的交通便是这个实质的交通；这是为着生命的分赐。有分于永远生命之交通的路，就是住在主里面，并且在光中生活行动（李文集一九八三年第二册，三一七至三二○页）。

　　参读：关于神圣分赐更深的研读，第二篇。

　　约壹二27 你们从祂所领受的膏油涂抹，住在你们里面，……祂的膏油涂抹……在凡事上教导你们；这膏油涂抹是真实的，不是虚谎的，你们要按这膏油涂抹所教导你们的，住在祂里面。

　　启二一9~10 ……你来，我要将新妇，就是羔羊的妻，指给你看。我在灵里，天使带我到一座　高大的山，将那由神那里从天而降的圣城耶路撒冷指给我看。

　　当你借着住在主里面，并在光中生活行动而享受永远生命的交通时，你就会有神圣膏油涂抹的教导（约壹二20、27）。神的儿女也是借着神圣的膏油涂抹而得着教导。膏油涂抹可以看作是上油。许多机器需要上点油；机器如果不上点油，就不能运转得顺畅，反而制造出噪音来。我们这些基督徒有时候会制造出许多噪音，向着我们的妻子或丈夫，或向着长老、弟兄们而发。这就是说，我们缺少膏油的涂抹。我们需要上油。阿利路亚！我们有油的源头，因为膏油涂抹就在我们里面。膏油不断的涂抹我们。这又是生命的分赐。这膏油涂抹教导我们，给我们上油，不断地调整我们。……这就是生命的分赐（李文集一九八三年第二册，三二○页）。

　　We were begotten not just of our parents but also of God with a divine seed (1 John 3:9). This divine seed is God’s eternal life…By the virtues of this birth and seed we can practice the divine righteousness (2:29), we can practice the divine love (4:7; 5:1), and we can overcome the world, death, sin, the devil, and idols (vv. 4, 16-21)…In the spiritual language virtue means life energy…We can overcome the negative things because we have the energizing life. This energizing is the dispensing of life.

　　The church is…the harvest with the firstfruits as the expression of life (Rev. 14:1-5, 15-16). A harvest is a gathering of all the living produce of the farm. This signifies the maturity of life and the riches of life by life’s dispensing.

　　We also become the bride of the Lamb as His increase and satisfaction (John 3:29; Rev. 19:7-9). In John 3 Christ is the Bridegroom, and the church is the bride as His increase. In Revelation 19 the church as the wife has made herself ready for the marriage of the Lamb for His satisfaction.

　　Eventually, there will be the ultimate consummation of the dispensing of the Triune God into man. This will be the New Jerusalem, the holy city, the tabernacle of God, the bride, and the wife of the Lamb as the consummate expression of the Triune God (21:2-3, 9). Such a corporate entity is built with God the Father’s nature, signified by the gold, God the Son’s overcoming death and life-imparting resurrection, signified by the pearls, and God the Spirit’s work of transformation, signified by the precious stones (vv. 11, 18-21). The New Jerusalem, as a consummate expression of the Triune God, is supplied and nourished by the Triune God (22:1-2, 14, 17). God as the Father is the source, the Spirit as the water of life is the flow, and the Son as the tree of life is the life supply. In Revelation 22 a river of living water flows from the throne of God. Within this river grows the tree of life. This is a clear view of the Triune God in His dispensing. The Father as the source is on the throne with the Lamb because He is the redeeming God, the Lamb-God…Out of this redeeming God flows the river, signifying the Spirit. In the flow of the river of water of life, the Lamb becomes the tree of life…The life-dispensing river circles the entire city as it flows downward from the throne of the Lamb-God in a spiral flowing. This flowing is the dispensing of the Triune God into His chosen people as life and the life supply in fullness for eternity. (CWWL, 1983, vol. 2, “The Divine Dispensing of the Divine Trinity,” pp. 244-246)

　　Further Reading: CWWL, 1982, vol. 2, “The Fulfillment of the Tabernacle and the Offerings in the Writings of John,” ch. 3