事奉类 › 成全圣徒与神家的建造 › 第二篇　神要作人的生命的异象

第二篇　神要作人的生命的异象

成全圣徒与神家的建造

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　　在前一篇信息我们看见，我们需要对生命、召会和国度有透彻的认识，我们所作的才能应付这个时代的需要。召会和国度的实际都在于生命，召会的内容就是生命，国度的实际也是生命。若只有召会的真理，而没有生命，就无法有召会的见证；若只有国度的真理，而没有生命，也无法有国度的实际。因此，必须有生命，才能有召会的内容、召会的见证；也才能有国度的实际，就是国度的权柄。这并非说真理不重要，我们都得承认一切生命的实际，都需要真理配合；但若只有真理，而没有生命，就仍是空洞的，只是摸着皮毛、外壳；实际的内容乃是生命。
　　有一个令人担忧的情形，就是今天事奉神的人，对于神作我们的生命这件事，好像没有多少认识。虽然我们常常说到生命，也知道神就是生命，生命就是神；并且常说到神作我们的生命，神是我们的生命。然而，我们众人对于这一点的认识，还是相当缺乏。
　
　　在二千年召会的历史里，神是我们的生命，祂自己作我们的生命，这样的真理和异象，除了使徒们在开头看见过之外，未曾被好好的释放过。这不是说两千年来，一直没有人认识神作生命；更不是说这两千年来，从来没有人经历、享受神作生命；乃是说这两千年来，并没有特别强调“神是人的生命”、“神要作人的生命”这样的真理和异象。
　　如同“因信称义”这个真理，在召会开头时，使徒们看见了这异象；但在使徒们过去之后，这个异象好像就隐藏起来。直到路德马丁兴起的时候，路德才起来讲得很多，把因信称义的真理释放出来。这并不是说在路德以前，没有人有因信称义的经历。我们绝对相信，在路德之前，就是在最黑暗的天主教时代，仍有相当多的人在神面前，实实在在是经历了因信称义。他们实在有这个经历，但是“因信称义”的异象和启示，像发明科学原理那样被释放出来，乃是在路德兴起的时候。
　　如同饮食，我们都知道要吃营养的东西，但是食物里各种营养的维他命，却是到了某个时候，才一一被人发现。所以“因信称义”的事实，老早就有，但“因信称义”的真理，乃是到了路德马丁才被释放出来的；从此，这个真理便在基督教里大放光明。如同今日人人都知道，维他命有好几种，因为这个理论给人找出来了。所以，人因信得救了就能知道，就有把握，就是所谓得救的证实。
　　在写《救知乐》的卡亭乔治（George Cutting）之前，不知有多少人已经得救了，实在有得救的把握，但“得救的证实”的真理还没有清楚地陈明出来。我们若在那时向许多真实得救的人说，“你知道自己得救了么？”他们可能还不敢说。虽然他们已有得救的把握，但是还没有人讲那个真理。乃是在主后一千八百多年时，才由卡亭乔治把得救的证实讲出来；从那时起，在西方，得救的证实的真理便很明亮。
　　基督教传来中国时，不知为什么缘故，只有福音被带来，得救的证实的真理却没有被带来。三十年前，主兴起我们这班青年弟兄们时，神就使用倪柝声弟兄，首先恢复得救的证实这件事。这并不是说在倪弟兄之前，在中国的基督徒中间，没有多少人有得救的把握；在那之前，有许多人实在有得救的把握。然而，直到倪弟兄之前，还没有人讲这个真理，这件事在当时的召会中没有传开，没有讲论。
　
　　同样的原则，神作我们的生命，神是我们的生命这个事实，两千年来不知有多少人在经历，但却缺乏这个真理的发表。这个真理从前没有讲透，没有被好好释放出来过。虽然盖恩夫人是个相当认识神作生命的人，但是无可否认，她只能说爱神，要神，至终最好的一句话，就是“丧失在神里面”。然而，就如我们这几年所说的“神调和在人里面”，盖恩夫人并没有这样的发表。从前神一再借着倪弟兄说，神组织在我们里头；今天我们则说要吸取神，神就变作我们的成分，神人二性调和，成为一个二性品。到了现在，我们更可以大胆的说“吃神”、“喝神”。按盖恩夫人的经历来说，这些她都已经达到极点；然而在发表上她跟不上，因为那个真理还没有释放出来。
　　在盖恩夫人之后，慕安得烈是一个享受神的人，在他所著“基督的灵”一书里，这一类的话，都好像到了口边，却没有说出来。现在我们读他的书时，可说边读边着急，想要替他说这句话；因为他虽然看见了，却还没有合式的话语来发表。
　　因此，我们有一个感觉，就是这末后的恢复，是一个相当厉害的恢复，是要叫我们在这里有异象，有启示，有话语，把神如何作人的生命这一件中心的事，好好的说清楚。说到“吃神”、“喝神”这些话，我们起初听见时，都觉得是又生又野的话。然而，我信再过八年、十年，不要说在我们中间，甚至在整个基督教里，这些话必定成为相当平常、生活的用语。
　　三十年前我们若问人“你得救了么？”众人都会觉得这话甚是新奇。谁敢说自己得救了呢？那时，说自己得救是太骄傲了；牧师和长老们尤其反对。然而，现今在基督徒中间，“得救的证实”、“知道自己得救了”这样的真理是普遍的。不只基督徒有这样的经历，连这样的信息也是普遍的，如同人知道维他命一样。今天许多基督徒不说去“作礼拜”，而说去“聚会”。甚至在各礼拜堂门口，挂的时间表也不再是“礼拜”时间表，而是“聚会”时间表。我相信没有多久，在基督教中好些人都会说，“我天天早起，吃神、喝神、享受神；我天天早晨都在吸取神自己。”我绝对信，这在基督徒中间会成为非常普遍的话。
　　“神作我们的生命”这样的信息，开头是叫人有一点批评，但末了却会完全为人所接受，如同得救的证实一样。这和“召会立场”不同，因为“召会立场”遭遇人的反对；但今天任何一班基督徒都承认得救这件事，因为承认得救的证实与人无损，反而有益；承认得救证实的真理，他们礼拜堂的人还会多一点。同样的，若是承认、接受“神作人的食物”、“神作生命”的真理，礼拜堂里可能会有大奋兴。
　　这一百年来基督徒中间所出的书，大体说来，最受人欢迎的是慕安得烈的著作。因为人读他的书时，能摸着一点东西，摸着一点神的味道。“摸着”是我们的话，可能一般基督徒还说不出来。这些关乎如何享受神、吸取神、吃神、喝神的信息，我们释放出去时，各地神的儿女即使是最反对我们的，也不仅会接受，还会出去传讲。我们要相信，不过十年，这些信息要普及在整个华语基督徒中间。我信神在末后的世代，要厉害的作这件事。
　
　　所以我们需要机警、敏锐，不要作一个神恢复的“落后者”。我们要作一个跟得上去的人，看见神在这个时候要恢复的事。我们都得问自己：“为什么神造好亚当、夏娃之后，所作的第一件事，就是把生命树摆在亚当、夏娃跟前？”我自己曾经多次想过这个问题。有时我想，如果我是神，当我把亚当、夏娃造好之后，定规头一件要告诉他的事，就是我为什么造他。第二件，就是告诉他该作什么，因为这是我创造他的目的。第三，我必定告诉他，不可作什么。
　　然而，当我在那里自问时，就觉得圣经的记载真奇妙。在神将亚当、夏娃造好之后，并没有告诉亚当，神为什么造他，也没有告诉他，神要他作什么。神所作的头一件事，就是栽植了一个园子，把所造的人安置在那里。园子当中有生命树，并有一道河滋润那园子。在那里有金子，珍珠和红玛瑙（创二8~12）。仿佛一切都非常的美好，唯一要提防的就是，“善恶知识树上的果子，你不可吃，因为你吃的日子必定死。”（17）
　
　　在创世记这段简单地描述里，正好启示出神那奥妙的心意。在我们天然人的观念里，总以为神要我们拜祂、事奉祂；要我们为祂作这个，作那个。我们的思想总脱不开这个；但我们永远没有想到，神的本意乃是要把祂自己给人作食物。这是全本圣经里的第一个异象。创世记二章是全本圣经里的第一个异象，是一个大的异象，是能控制全本圣经所有异象的一个异象。
　　神在这个宇宙中，不盼望我们作别的，只盼望我们把祂吃下去；只要我们把祂消化了，我们就什么都有了；只要神能消化在我们里面，什么就都成功了。宇宙中，没有其他的事比这件事更重要。所以，这是一幅图画，说出神把人造好之后，首先要人注意的，就是将祂自己作为生命树，摆在人跟前，要人以祂作食物。神乃是以食物的方式给人享受。神唯一的意思、唯一的心愿，就是要人天天吃祂、喝祂。
　　然而，在我们天然的观念里，丝毫没有这样的想法。我们每天所思所想，都是要怎样事奉祂，怎样为祂作这个，作那个；我们的观念似乎没法脱开这一个。我们没有一点观念，神是要我们享受祂。整个基督教都需要这个异象，所有神的儿女都该看见这个异象。在路德马丁的时代，几乎整个基督教，都在那里高喊要修行，要作好，才能讨神喜悦，才能得神称义。虽然当时在基督教里，隐藏着一部分人，实实在在不是因着作好蒙称义，乃是因着信蒙称义；但那个因信称义的真理并没有释放出来。
　　同样的，今天整个基督教的论调，整个基督教的空气，都是要人为神发热心，要人事奉神、敬拜神。不仅基督教是如此，即使是全世界的人，在他们的观念里，也都认为基督徒是敬拜神、为神发热心、为神作事的。几乎所有人的观念，都是这样。尽管有相当一部分的人，是隐藏的在那里享受神作生命，但整个基督教里没有这个发表，没有这样的说法，没有这个观念。那一天，路德站起来说，“朋友，人能蒙神称义，蒙神悦纳，－创世记一点也不是靠着行为，完全是因着信。”同样的，今天神也需要有人起来，大声疾呼的说，“弟兄们，神一点也没有意思要我们替祂作什么；神乃是要作我们的食物，祂要我们吃祂，享受祂。”
　　神的意思是要将祂自己作食物，给我们吃下去；祂不要我们拜祂，为祂发热心。神乃是要我们吃祂，享受祂。我们需要有这样的话语，来翻转整个基督教的观念。这就是创世记二章的功用。在整本圣经里，创世记二章是非常特别的，甚至整本圣经也是以此为结束。在启示录末了，我们看见还是生命树，还是那一道河。
　　神从自己手中把亚当造出来之后，摆在亚当面前的第一幕，就是食物；神要亚当吃。六千年来，神在人中间所作的就是这件事，神要人吃祂作生命树。此外没有第二件事。在预表里，神无论作了多少事，都是在预表这件吃的事。羊羔的肉给祂的子民吃，无酵饼给祂的子民吃，吗哪给祂的子民吃，他们天天献的平安祭，也是为给他们吃。到了迦南地，那地一切的出产还是为了神子民的享受。
　　当神来拯救以色列人离开埃及时，神没有要他们作这个，作那个；神乃是要他们吃羊羔的肉，吃无酵饼。当以色列人行走在旷野时，神要他们吃吗哪，喝磐石所流出的水。至终，神要他们凭信心进入迦南地；迦南是个丰富的流奶与蜜之地，他们可以在那里吃，在那里喝。然而，因着以色列人不认识神的心意，一直想要为神作这个，作那个，逼得神只好降下律法，给人看见人没有作的能力。人的头脑仿佛无法脱开这个“作”，无论神怎么说，人都是想要为神作什么。神只好让他们试试看，他们到底能不能作。于是神赐下律法，结果人完全作不到。
　　等到神成肉体来到地上，来到人中间，那些接触祂的人所问的千百个问题，都是：“我当如何行？我当作什么？”（参约六28。）他们认为祂是从神那里来作教师的，是来教他们的；所以他们所有的问题，都是“作”，都是“行”。然而主说什么呢？祂说，“我就是生命的粮，”（35）“我是从天上降下来的活粮，人若吃这粮，就必永远活着。”（51上）主是生命的粮，来到地上，不是要教人怎么作，乃是要给人吃下去。祂来了是要叫人得生命（十10）；祂是以作人粮食的方式进到人里面，叫人得生命。
　　我们来到祂面前，是问祂：我们该作什么呢，还是把祂当作食物吃了？我们实在需要天天吃祂，享受祂。这必须是我们的异象；我们所有的生活和工作，应该受这个异象支配。过去，我们天然的观念支配了我们的工作；我们作来作去，就是告诉人要为神作这个，作那个。我们很少把神分赐给人，供应给人，叫人能享受神；我们很少带人将神吃饱。
　　马太二十一章末了，有一个葡萄园收果子的比喻；二十二章有一个婚筵的比喻。二十一章的比喻是表征人在旧约律法之下劳苦作工，看管葡萄园，种植葡萄园，修理葡萄园，为要交果子给神。这是马太二十一章末了的比喻。到了二十二章起头，一个王为他儿子摆设婚筵，样样都齐备，要请人来赴席。前一个比喻是作工，后一个比喻是享受，是来赴筵席。前一个是旧约，在律法底下；后一个是新约，在恩典之下。
　　我们都知道律法不是神的本意，恩典才是神的本意；神的本意不是要人为祂作，乃是要人享受祂，吃祂，喝祂。所以，在路加十五章浪子的比喻中，我们看见－路加一个离开了父亲的儿子，只有作的分，看猪，放猪，就是不断地作。等到有一天回到父家了，他还是对父亲说，“我不配再称为你的儿子，把我当作一个雇工吧。”（19）雇工还是一个作的问题。然而父亲说，“把那肥牛犊牵来宰了，让我们吃喝快乐。因为我这个儿子是死而复活，失而又得的。”（23~24）牛犊就是神的儿子，就是神在祂儿子里给人享受。盼望我们这些为神作工的人，要有这样的异象，来支配我们的工作。
　　我们要看见－路加一个基本的异象，神没有意思要我们为祂作什么。神从头一天就只有－路加一个意思，祂要以生命的方式作我们的食物；或者说，以食物的方式作我们的生命。神要我们享受祂自己。我们若没有看见这个异象，在认识生命这件事上，必定不清楚。认识生命这件事基本的点，就是有一天神开了我们的眼睛，看见神自己来作我们的食物。
　
　　圣经这本奇妙的书是如何开头，也是如何结束。吃神、喝神的异象，在创世记开始于生命树，到启示录末了，也结束于生命树；开始是神作人的食物，结束也是神作人的食物。在启示录末了，我们看见新耶路撒冷的图画。在新耶路撒冷城内街道当中，有一道生命水的河，从神和羔羊的宝座流出来，在生命水河的两岸有生命树（二二1~2）。在这城里一点也没有工作，没有行为、热心。在这里只有以神为生命的食粮，为生命的活水，享受祂，让祂流通，结果就把神彰显出来。
　　诗歌二一〇首末了说，“一呼一吸都在乎你，求你由我来显明。”这就是新耶路撒冷的光景。不需要我们为神作什么，不需要我们事奉祂，只需要我们享受祂，被祂充满、浸透，让祂从我们里面透出来，从我们彰显祂自己。这就是圣经末了结束的光景，也就是神所要作的。
　　在新耶路撒冷里，我们看不见－启示录一个热心的人，看不见－启示录一个忙碌作工的人，也看不见－启示录一个立志为善、努力修行的人。在新耶路撒冷里，我们只看见有一位在宝座上的神，而这个宝座是设立在新耶路撒冷的中心；而在蒙恩的人里面，有生命的水一直流通，也有生命树的果子一直繁增。那一位荣耀的神，在这些人里面一直流通，－启示录一直流转，结果就从这些人里头，把祂自己的荣光，透到外面。在新耶路撒冷里没有行为，没有工作，也没有热心。这就是神所要作的。
　
　　然而，我们是否真看见了这个异象？我们所有外面的活动，是否受这个异象支配？恐怕我们还没有看见伊甸园和新耶路撒冷的异象，反而像是在西乃山那里，一直讲作这个作那个，该这样该那样。求主怜悯我们，给我们看见这幅图画所带来的异象。如果真需要作工、热心和行为，也都该是从这生命里流出去的。这才是脚踏实地的基督徒。凡以拜神、敬神、事奉神、为神作工、为神发热心的观念作基督徒的，还不是真实地基督徒。真实地基督徒，乃是看见神绝不要我们为祂作什么。祂仅仅是，也绝对是，把祂自己当作食物给我们吃，要消化在我们里面，融化在我们里面，在我们里面变化我们，与我们调和，从我们里面把祂自己透出来。这才是真实地基督徒。
　　我们若是看见创世记二章的异象，便会把许多的读经方法、参考书籍都摆到一边；因为那并不供应人食粮，不能充人的饥、解人的渴，那里面不是神。我们若看见这个异象，站到讲台上，便不会讲别的信息，读经时也读不出别的亮光。我们会摸着圣经里的每一章、每一节、每一句话，甚至每一个点都是神。
　　许多讲道人喜欢讲诗篇二十三篇，但少有人看见这篇诗里样样都是神。青草地是神，可安歇的水边是神，义路是神，那个杖、那个竿都是神，甚至死荫的幽谷也是神。或许有人会觉得这很武断、很牵强，怎么连死荫的幽谷都讲作神。是的，当我们真有经历时就知道了。有一天，神会开我们的眼睛，给我们看见，整本圣经都是神自己。可惜，今天人把圣经讲遍了，却一点也没有神。我们讲了那么多的信息，里头却很少有神。人受了我们的教导，却没有得到我们的供应；人听见那些信息，有了教训却没有得着神。这就成了以弗所书所说的教训之风（四14）。
　　所谓教训之风，意即那些不叫人与神调和，不叫人得着基督，不叫人联于基督，不叫基督的身量在人里头增长的教训，这都是教训之风。从－以弗所书一九五三年至今，将近五年了，我在各方面观察，听见弟兄们在讲台上所释放的信息，实在令人摇头，因为许多都是教训，而不是神自己。我们需要创世记二章的异象。在这些日子，愿主怜悯我们，叫我们众人看见这个异象，这乃是一个莫大的恩典。
　　讲于主后一九五八年三月四日
　　在前一篇信息我们看见，我们需要对生命、召会和国度有透彻的认识，我们所作的才能应付这个时代的需要。召会和国度的实际都在于生命，召会的内容就是生命，国度的实际也是生命。若只有召会的真理，而没有生命，就无法有召会的见证；若只有国度的真理，而没有生命，也无法有国度的实际。因此，必须有生命，才能有召会的内容、召会的见证；也才能有国度的实际，就是国度的权柄。这并非说真理不重要，我们都得承认一切生命的实际，都需要真理配合；但若只有真理，而没有生命，就仍是空洞的，只是摸着皮毛、外壳；实际的内容乃是生命。　　有一个令人担忧的情形，就是今天事奉神的人，对于神作我们的生命这件事，好像没有多少认识。虽然我们常常说到生命，也知道神就是生命，生命就是神；并且常说到神作我们的生命，神是我们的生命。然而，我们众人对于这一点的认识，还是相当缺乏。
　
　　在二千年召会的历史里，神是我们的生命，祂自己作我们的生命，这样的真理和异象，除了使徒们在开头看见过之外，未曾被好好的释放过。这不是说两千年来，一直没有人认识神作生命；更不是说这两千年来，从来没有人经历、享受神作生命；乃是说这两千年来，并没有特别强调“神是人的生命”、“神要作人的生命”这样的真理和异象。　　如同“因信称义”这个真理，在召会开头时，使徒们看见了这异象；但在使徒们过去之后，这个异象好像就隐藏起来。直到路德马丁兴起的时候，路德才起来讲得很多，把因信称义的真理释放出来。这并不是说在路德以前，没有人有因信称义的经历。我们绝对相信，在路德之前，就是在最黑暗的天主教时代，仍有相当多的人在神面前，实实在在是经历了因信称义。他们实在有这个经历，但是“因信称义”的异象和启示，像发明科学原理那样被释放出来，乃是在路德兴起的时候。　　如同饮食，我们都知道要吃营养的东西，但是食物里各种营养的维他命，却是到了某个时候，才一一被人发现。所以“因信称义”的事实，老早就有，但“因信称义”的真理，乃是到了路德马丁才被释放出来的；从此，这个真理便在基督教里大放光明。如同今日人人都知道，维他命有好几种，因为这个理论给人找出来了。所以，人因信得救了就能知道，就有把握，就是所谓得救的证实。　　在写《救知乐》的卡亭乔治（George Cutting）之前，不知有多少人已经得救了，实在有得救的把握，但“得救的证实”的真理还没有清楚地陈明出来。我们若在那时向许多真实得救的人说，“你知道自己得救了么？”他们可能还不敢说。虽然他们已有得救的把握，但是还没有人讲那个真理。乃是在主后一千八百多年时，才由卡亭乔治把得救的证实讲出来；从那时起，在西方，得救的证实的真理便很明亮。　　基督教传来中国时，不知为什么缘故，只有福音被带来，得救的证实的真理却没有被带来。三十年前，主兴起我们这班青年弟兄们时，神就使用倪柝声弟兄，首先恢复得救的证实这件事。这并不是说在倪弟兄之前，在中国的基督徒中间，没有多少人有得救的把握；在那之前，有许多人实在有得救的把握。然而，直到倪弟兄之前，还没有人讲这个真理，这件事在当时的召会中没有传开，没有讲论。
　
　　同样的原则，神作我们的生命，神是我们的生命这个事实，两千年来不知有多少人在经历，但却缺乏这个真理的发表。这个真理从前没有讲透，没有被好好释放出来过。虽然盖恩夫人是个相当认识神作生命的人，但是无可否认，她只能说爱神，要神，至终最好的一句话，就是“丧失在神里面”。然而，就如我们这几年所说的“神调和在人里面”，盖恩夫人并没有这样的发表。从前神一再借着倪弟兄说，神组织在我们里头；今天我们则说要吸取神，神就变作我们的成分，神人二性调和，成为一个二性品。到了现在，我们更可以大胆的说“吃神”、“喝神”。按盖恩夫人的经历来说，这些她都已经达到极点；然而在发表上她跟不上，因为那个真理还没有释放出来。　　在盖恩夫人之后，慕安得烈是一个享受神的人，在他所著“基督的灵”一书里，这一类的话，都好像到了口边，却没有说出来。现在我们读他的书时，可说边读边着急，想要替他说这句话；因为他虽然看见了，却还没有合式的话语来发表。　　因此，我们有一个感觉，就是这末后的恢复，是一个相当厉害的恢复，是要叫我们在这里有异象，有启示，有话语，把神如何作人的生命这一件中心的事，好好的说清楚。说到“吃神”、“喝神”这些话，我们起初听见时，都觉得是又生又野的话。然而，我信再过八年、十年，不要说在我们中间，甚至在整个基督教里，这些话必定成为相当平常、生活的用语。　　三十年前我们若问人“你得救了么？”众人都会觉得这话甚是新奇。谁敢说自己得救了呢？那时，说自己得救是太骄傲了；牧师和长老们尤其反对。然而，现今在基督徒中间，“得救的证实”、“知道自己得救了”这样的真理是普遍的。不只基督徒有这样的经历，连这样的信息也是普遍的，如同人知道维他命一样。今天许多基督徒不说去“作礼拜”，而说去“聚会”。甚至在各礼拜堂门口，挂的时间表也不再是“礼拜”时间表，而是“聚会”时间表。我相信没有多久，在基督教中好些人都会说，“我天天早起，吃神、喝神、享受神；我天天早晨都在吸取神自己。”我绝对信，这在基督徒中间会成为非常普遍的话。　　“神作我们的生命”这样的信息，开头是叫人有一点批评，但末了却会完全为人所接受，如同得救的证实一样。这和“召会立场”不同，因为“召会立场”遭遇人的反对；但今天任何一班基督徒都承认得救这件事，因为承认得救的证实与人无损，反而有益；承认得救证实的真理，他们礼拜堂的人还会多一点。同样的，若是承认、接受“神作人的食物”、“神作生命”的真理，礼拜堂里可能会有大奋兴。　　这一百年来基督徒中间所出的书，大体说来，最受人欢迎的是慕安得烈的著作。因为人读他的书时，能摸着一点东西，摸着一点神的味道。“摸着”是我们的话，可能一般基督徒还说不出来。这些关乎如何享受神、吸取神、吃神、喝神的信息，我们释放出去时，各地神的儿女即使是最反对我们的，也不仅会接受，还会出去传讲。我们要相信，不过十年，这些信息要普及在整个华语基督徒中间。我信神在末后的世代，要厉害的作这件事。
　
　　所以我们需要机警、敏锐，不要作一个神恢复的“落后者”。我们要作一个跟得上去的人，看见神在这个时候要恢复的事。我们都得问自己：“为什么神造好亚当、夏娃之后，所作的第一件事，就是把生命树摆在亚当、夏娃跟前？”我自己曾经多次想过这个问题。有时我想，如果我是神，当我把亚当、夏娃造好之后，定规头一件要告诉他的事，就是我为什么造他。第二件，就是告诉他该作什么，因为这是我创造他的目的。第三，我必定告诉他，不可作什么。　　然而，当我在那里自问时，就觉得圣经的记载真奇妙。在神将亚当、夏娃造好之后，并没有告诉亚当，神为什么造他，也没有告诉他，神要他作什么。神所作的头一件事，就是栽植了一个园子，把所造的人安置在那里。园子当中有生命树，并有一道河滋润那园子。在那里有金子，珍珠和红玛瑙（创二8~12）。仿佛一切都非常的美好，唯一要提防的就是，“善恶知识树上的果子，你不可吃，因为你吃的日子必定死。”（17）
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创2:8  
耶和华神在东方的伊甸栽植了一个园子，把所塑造的人安放在那里。
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
创2:17  
只是善恶知识树上的果子，你不可吃，因为你吃的日子必定死。
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　　在创世记这段简单地描述里，正好启示出神那奥妙的心意。在我们天然人的观念里，总以为神要我们拜祂、事奉祂；要我们为祂作这个，作那个。我们的思想总脱不开这个；但我们永远没有想到，神的本意乃是要把祂自己给人作食物。这是全本圣经里的第一个异象。创世记二章是全本圣经里的第一个异象，是一个大的异象，是能控制全本圣经所有异象的一个异象。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　神在这个宇宙中，不盼望我们作别的，只盼望我们把祂吃下去；只要我们把祂消化了，我们就什么都有了；只要神能消化在我们里面，什么就都成功了。宇宙中，没有其他的事比这件事更重要。所以，这是一幅图画，说出神把人造好之后，首先要人注意的，就是将祂自己作为生命树，摆在人跟前，要人以祂作食物。神乃是以食物的方式给人享受。神唯一的意思、唯一的心愿，就是要人天天吃祂、喝祂。　　然而，在我们天然的观念里，丝毫没有这样的想法。我们每天所思所想，都是要怎样事奉祂，怎样为祂作这个，作那个；我们的观念似乎没法脱开这一个。我们没有一点观念，神是要我们享受祂。整个基督教都需要这个异象，所有神的儿女都该看见这个异象。在路德马丁的时代，几乎整个基督教，都在那里高喊要修行，要作好，才能讨神喜悦，才能得神称义。虽然当时在基督教里，隐藏着一部分人，实实在在不是因着作好蒙称义，乃是因着信蒙称义；但那个因信称义的真理并没有释放出来。　　同样的，今天整个基督教的论调，整个基督教的空气，都是要人为神发热心，要人事奉神、敬拜神。不仅基督教是如此，即使是全世界的人，在他们的观念里，也都认为基督徒是敬拜神、为神发热心、为神作事的。几乎所有人的观念，都是这样。尽管有相当一部分的人，是隐藏的在那里享受神作生命，但整个基督教里没有这个发表，没有这样的说法，没有这个观念。那一天，路德站起来说，“朋友，人能蒙神称义，蒙神悦纳，一点也不是靠着行为，完全是因着信。”同样的，今天神也需要有人起来，大声疾呼的说，“弟兄们，神一点也没有意思要我们替祂作什么；神乃是要作我们的食物，祂要我们吃祂，享受祂。”　　神的意思是要将祂自己作食物，给我们吃下去；祂不要我们拜祂，为祂发热心。神乃是要我们吃祂，享受祂。我们需要有这样的话语，来翻转整个基督教的观念。这就是创世记二章的功用。在整本圣经里，创世记二章是非常特别的，甚至整本圣经也是以此为结束。在启示录末了，我们看见还是生命树，还是那一道河。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　神从自己手中把亚当造出来之后，摆在亚当面前的第一幕，就是食物；神要亚当吃。六千年来，神在人中间所作的就是这件事，神要人吃祂作生命树。此外没有第二件事。在预表里，神无论作了多少事，都是在预表这件吃的事。羊羔的肉给祂的子民吃，无酵饼给祂的子民吃，吗哪给祂的子民吃，他们天天献的平安祭，也是为给他们吃。到了迦南地，那地一切的出产还是为了神子民的享受。　　当神来拯救以色列人离开埃及时，神没有要他们作这个，作那个；神乃是要他们吃羊羔的肉，吃无酵饼。当以色列人行走在旷野时，神要他们吃吗哪，喝磐石所流出的水。至终，神要他们凭信心进入迦南地；迦南是个丰富的流奶与蜜之地，他们可以在那里吃，在那里喝。然而，因着以色列人不认识神的心意，一直想要为神作这个，作那个，逼得神只好降下律法，给人看见人没有作的能力。人的头脑仿佛无法脱开这个“作”，无论神怎么说，人都是想要为神作什么。神只好让他们试试看，他们到底能不能作。于是神赐下律法，结果人完全作不到。　　等到神成肉体来到地上，来到人中间，那些接触祂的人所问的千百个问题，都是：“我当如何行？我当作什么？”（参约六28。）他们认为祂是从神那里来作教师的，是来教他们的；所以他们所有的问题，都是“作”，都是“行”。然而主说什么呢？祂说，“我就是生命的粮，”（35）“我是从天上降下来的活粮，人若吃这粮，就必永远活着。”（51上）主是生命的粮，来到地上，不是要教人怎么作，乃是要给人吃下去。祂来了是要叫人得生命（十10）；祂是以作人粮食的方式进到人里面，叫人得生命。
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约6:28  
他们问祂说，我们当怎样行，才算作神的工？
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
约6:51  
我是从天上降下来的活粮，人若吃这粮，就必永远活着。我所要赐的粮，就是我的肉，为世人的生命所赐的。
约10:10  
贼来了，无非是要偷窃、杀害、毁坏；我来了，是要叫羊得生命，并且得的更丰盛。
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　　我们来到祂面前，是问祂：我们该作什么呢，还是把祂当作食物吃了？我们实在需要天天吃祂，享受祂。这必须是我们的异象；我们所有的生活和工作，应该受这个异象支配。过去，我们天然的观念支配了我们的工作；我们作来作去，就是告诉人要为神作这个，作那个。我们很少把神分赐给人，供应给人，叫人能享受神；我们很少带人将神吃饱。　　马太二十一章末了，有一个葡萄园收果子的比喻；二十二章有一个婚筵的比喻。二十一章的比喻是表征人在旧约律法之下劳苦作工，看管葡萄园，种植葡萄园，修理葡萄园，为要交果子给神。这是马太二十一章末了的比喻。到了二十二章起头，一个王为他儿子摆设婚筵，样样都齐备，要请人来赴席。前一个比喻是作工，后一个比喻是享受，是来赴筵席。前一个是旧约，在律法底下；后一个是新约，在恩典之下。
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马太福音二十一章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音二十二章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音二十一章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音二十一章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音二十二章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我们都知道律法不是神的本意，恩典才是神的本意；神的本意不是要人为祂作，乃是要人享受祂，吃祂，喝祂。所以，在路加十五章浪子的比喻中，我们看见一个离开了父亲的儿子，只有作的分，看猪，放猪，就是不断地作。等到有一天回到父家了，他还是对父亲说，“我不配再称为你的儿子，把我当作一个雇工吧。”（19）雇工还是一个作的问题。然而父亲说，“把那肥牛犊牵来宰了，让我们吃喝快乐。因为我这个儿子是死而复活，失而又得的。”（23~24）牛犊就是神的儿子，就是神在祂儿子里给人享受。盼望我们这些为神作工的人，要有这样的异象，来支配我们的工作。
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路加福音十五章（略，若需要被汇集，请勾选“不忽略整章”）
路15:19  
我不配再称为你的儿子，把我当作一个雇工吧。
路15:23  
把那肥牛犊牵来宰了，让我们吃喝快乐。
路15:24  
因为我这个儿子是死而复活，失而又得的。他们就快乐起来。
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　　我们要看见一个基本的异象，神没有意思要我们为祂作什么。神从头一天就只有一个意思，祂要以生命的方式作我们的食物；或者说，以食物的方式作我们的生命。神要我们享受祂自己。我们若没有看见这个异象，在认识生命这件事上，必定不清楚。认识生命这件事基本的点，就是有一天神开了我们的眼睛，看见神自己来作我们的食物。
　
　　圣经这本奇妙的书是如何开头，也是如何结束。吃神、喝神的异象，在创世记开始于生命树，到启示录末了，也结束于生命树；开始是神作人的食物，结束也是神作人的食物。在启示录末了，我们看见新耶路撒冷的图画。在新耶路撒冷城内街道当中，有一道生命水的河，从神和羔羊的宝座流出来，在生命水河的两岸有生命树（二二1~2）。在这城里一点也没有工作，没有行为、热心。在这里只有以神为生命的食粮，为生命的活水，享受祂，让祂流通，结果就把神彰显出来。
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启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
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　　诗歌二一〇首末了说，“一呼一吸都在乎你，求你由我来显明。”这就是新耶路撒冷的光景。不需要我们为神作什么，不需要我们事奉祂，只需要我们享受祂，被祂充满、浸透，让祂从我们里面透出来，从我们彰显祂自己。这就是圣经末了结束的光景，也就是神所要作的。　　在新耶路撒冷里，我们看不见一个热心的人，看不见一个忙碌作工的人，也看不见一个立志为善、努力修行的人。在新耶路撒冷里，我们只看见有一位在宝座上的神，而这个宝座是设立在新耶路撒冷的中心；而在蒙恩的人里面，有生命的水一直流通，也有生命树的果子一直繁增。那一位荣耀的神，在这些人里面一直流通，一直流转，结果就从这些人里头，把祂自己的荣光，透到外面。在新耶路撒冷里没有行为，没有工作，也没有热心。这就是神所要作的。
　
　　然而，我们是否真看见了这个异象？我们所有外面的活动，是否受这个异象支配？恐怕我们还没有看见伊甸园和新耶路撒冷的异象，反而像是在西乃山那里，一直讲作这个作那个，该这样该那样。求主怜悯我们，给我们看见这幅图画所带来的异象。如果真需要作工、热心和行为，也都该是从这生命里流出去的。这才是脚踏实地的基督徒。凡以拜神、敬神、事奉神、为神作工、为神发热心的观念作基督徒的，还不是真实地基督徒。真实地基督徒，乃是看见神绝不要我们为祂作什么。祂仅仅是，也绝对是，把祂自己当作食物给我们吃，要消化在我们里面，融化在我们里面，在我们里面变化我们，与我们调和，从我们里面把祂自己透出来。这才是真实地基督徒。　　我们若是看见创世记二章的异象，便会把许多的读经方法、参考书籍都摆到一边；因为那并不供应人食粮，不能充人的饥、解人的渴，那里面不是神。我们若看见这个异象，站到讲台上，便不会讲别的信息，读经时也读不出别的亮光。我们会摸着圣经里的每一章、每一节、每一句话，甚至每一个点都是神。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　许多讲道人喜欢讲诗篇二十三篇，但少有人看见这篇诗里样样都是神。青草地是神，可安歇的水边是神，义路是神，那个杖、那个竿都是神，甚至死荫的幽谷也是神。或许有人会觉得这很武断、很牵强，怎么连死荫的幽谷都讲作神。是的，当我们真有经历时就知道了。有一天，神会开我们的眼睛，给我们看见，整本圣经都是神自己。可惜，今天人把圣经讲遍了，却一点也没有神。我们讲了那么多的信息，里头却很少有神。人受了我们的教导，却没有得到我们的供应；人听见那些信息，有了教训却没有得着神。这就成了以弗所书所说的教训之风（四14）。
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诗篇二十三篇（略，若需要被汇集，请勾选“不忽略整章”）
弗4:14  
使我们不再作小孩子，为波浪漂来漂去，并为一切教训之风所摇荡，这教训是在于人的欺骗手法，在于将人引入错谬系统的诡诈作为；
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　　所谓教训之风，意即那些不叫人与神调和，不叫人得着基督，不叫人联于基督，不叫基督的身量在人里头增长的教训，这都是教训之风。从一九五三年至今，将近五年了，我在各方面观察，听见弟兄们在讲台上所释放的信息，实在令人摇头，因为许多都是教训，而不是神自己。我们需要创世记二章的异象。在这些日子，愿主怜悯我们，叫我们众人看见这个异象，这乃是一个莫大的恩典。
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创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
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　　讲于主后一九五八年三月四日
　In the previous chapter we saw that only when we have a thorough knowledge of life, the church, and the kingdom can our work meet the need of this age. Both the church and the reality of the kingdom depend on life. The content of the church is life, and the reality of the kingdom is also life. If we have the truth concerning the church but do not have life, we cannot have the testimony of the church. Neither can we have the reality of the kingdom if we have only the truth concerning the kingdom but do not have life. Therefore, we must have life. Then we will have the content and the testimony of the church, and we will have the reality of the kingdom, which is the authority of the kingdom. This does not mean that the truth is not important. The reality of anything related to life must be matched by truth. But truth without life is empty, superficial, and outward. Truth must contain life. The content of reality is life.
　We are concerned, because the believers who serve God do not seem to know God as life. We often speak about life, and we know that God is life and that life is God. Moreover, we frequently speak of God becoming our life and of His being our life. Nevertheless, we are still short of knowing God as life.
　
THE TRUTH OF GOD DESIRING TO BE MAN’S LIFE NEEDING TO BE REVEALED
　During the past two thousand years of church history, only the apostles clearly saw the truth concerning God as our life and God’s desire to be our life. This does not mean that believers did not know that God is their life, nor does it mean that they did not experience and enjoy God as life. However, for the past two thousand years no one emphasized the truth of God as man’s life or of God’s desire to be man’s life.
　For example, the truth concerning justification by faith was seen by the apostles in the early church. However, this vision was “hidden” after the time of the apostles. It was not until Martin Luther was raised up that the truth of justification by faith was declared. This does not mean that the believers who lived before Martin Luther did not experience this truth. We believe that even during the darkest period of Catholicism many believers genuinely experienced being justified by faith. However, it was not until Luther was raised up that the vision and revelation of justification by faith was as clear as a scientific law.
　People also know that they need to eat nutritious food, but it was not until a few years ago that the various vitamins found in food were identified. Similarly, the fact of justification by faith has existed for a long time, but the truth of justification by faith was clearly defined by Martin Luther. Since then this truth has been shining brightly among Christians.
　Another example is the assurance of salvation. Just as people know that there are numerous kinds of vitamins, believers can know that they are saved and can be assured of their salvation. Before George Cutting wrote the pamphlet Safety, Certainty, and Enjoyment, countless believers had the assurance of their salvation. However, the truth concerning the assurance of salvation had not been clearly presented. If the believers who lived before George Cutting were asked whether they knew they were saved, they may not have said with assurance that they were saved. They may have had some assurance of their salvation, but this truth was not spoken. It was not until the 1800s that George Cutting declared the truth concerning the assurance of salvation. Since then this truth has shined brightly and clearly in the West.
　When Christianity spread to China, the missionaries took the gospel to China, but they did not take the truth concerning the assurance of salvation. Thirty years ago the Lord raised us up as a group of young brothers, and He used Watchman Nee to recover the truth of the assurance of salvation. This does not mean that before Brother Nee none of the Christians in China had the assurance of their salvation. Many Christians truly had the assurance of their salvation. However, prior to Brother Nee the believers did not teach this truth. It was not taught among Christians.
　
SPREADING THE TRUTH CONCERNING GOD’S DESIRE TO BE MAN’S LIFE
　During the past two thousand years countless believers experienced God as their life, but they did not speak this truth; this truth was not clearly and thoroughly expounded. Madame Guyon knew God as life, but she spoke only about loving God, desiring God, and being “lost in God.” We speak of God being mingled with man, but Madame Guyon did not have this utterance. God used Brother Nee to say that God is constituted into us, but today we say that we should absorb God so that He can become our constituent, and we also say that the divine nature and the human nature are mingled together. We are even bold enough to use the expressions eating God and drinking God. Madame Guyon may have had many experiences of this, but she did not use these words. The truth concerning these matters was not released at that time.
　Andrew Murray lived after Madame Guyon, and he enjoyed God. In his book The Spirit of Christ it seems as if he wanted to use the words eating God and drinking God. We almost expect to read these words when we read his book. Although Andrew Murray saw these truths, he did not have the words to express them.
　In these last days the recovery has intensified. This recovery has given us a vision, a revelation, and the utterance to speak clearly concerning God’s intention to be man’s life. When we first heard the expressions eating God and drinking God, they sounded raw and wild. However, I believe that in eight or ten years these will be common words in our daily life and even in Christianity.
　Thirty years ago one did not ask a person if he was saved. In those days no one even dared to say that he was saved. A person who said that he was saved seemed proud. In particular, pastors and elders opposed such speaking. Now, however, the truth concerning the assurance of salvation is common among Christians. Christians not only experience this truth, but it is also common knowledge, just as vitamins are common knowledge. Today many Christians no longer say that they are going to Sunday service; instead, they say that they are going to a meeting. Furthermore, the schedule posted at the entrance of many church buildings uses the word meetings and not Sunday worship. In a short time many Christians will say, “I rise up early every morning to eat, drink, and enjoy God. I absorb God every morning.” These words will soon be common among Christians.
　A message concerning God as our life may initially be criticized, but eventually it will be accepted. This is what happened with the assurance of salvation. However, the truth concerning the church ground is a different matter, and it has been opposed by many believers. Christian groups acknowledge the truth concerning the assurance of salvation, because by so doing, they gain more members; they do not suffer loss. Similarly, if Christians accepted the truth of God as man’s life and man’s food, they could have a revival.
　For the past one hundred years the writings of Andrew Murray have been the most popular books published among Christians. This is because Christians can touch something and can taste God when they read these books. Therefore, I believe that soon all of God’s children, even those who oppose us, will not only receive our messages concerning how to enjoy, eat, drink, and absorb God, but they will also speak these very things. In less than ten years these messages will spread among Christians in the Far East. In these last days God will accomplish this.
　
THE PICTURE IN THE BIBLE CONCERNING GOD BEING MAN’S LIFE
　Hence, we need to be alert so that we do not become “dropouts” in the Lord’s recovery. We need to catch up with God and see what He wants to recover. We should ask ourselves why God placed Adam and Eve in front of the tree of life after He created them. I have considered this matter many times. If I were God, after I made Adam and Eve, I would tell Adam why I created him. Then I would tell him what to do because I have a purpose in creating him. Finally, I would tell him what he should not do.
　After God made Adam and Eve, He did not tell Adam why he was created or what he should do. Instead, God placed man in the garden that He had planted. In the middle of the garden there was the tree of life. There was also a river that watered the garden, and there were gold, bdellium, and onyx stone (Gen. 2:8-12). Everything was wonderful, except one item. Therefore, God said to Adam, “Of the tree of the knowledge of good and evil, of it you shall not eat; for in the day that you eat of it you shall surely die” (v. 17).
　
THE VISION OF GOD’S DESIRE TO BE MAN’S FOOD
　This simple description from Genesis 2 reveals God’s mysterious intention. According to our natural concept, we think that God wants us to worship and serve Him, that is, to do things for Him. It is difficult for us to drop this concept. But the Bible reveals that God wants us to take Him as food. Genesis 2 presents the first vision in the entire Bible. This great vision controls all the visions in the Bible.
　God wants us only to eat Him. He does not want us to do anything else. As long as we assimilate God into us, we have everything, and everything is accomplished. Nothing in the universe is more crucial than this. The Bible shows that after God created man, He placed man in front of Himself as the tree of life so that man would take Him as food. God presented Himself to man as food for man’s enjoyment. God’s unique intention, His desire, is for man to eat and drink Him daily.
　We would never have this thought in our natural concept. We think about how to serve God and how to do things for Him. It is difficult for us to drop this concept. We do not know that God wants us to enjoy Him. Christianity needs to see this vision. All of God’s children need to see this vision. During the time of Martin Luther Christianity promoted the practice of asceticism and doing good in order to please God and be justified by Him. However, a hidden group of believers experienced justification by faith and not by good deeds, but the truth concerning justification by faith was not taught.
　Today the atmosphere in Christianity is for man to zealously serve and worship God. Even people in the world have the natural concept that Christians are people who worship God and zealously serve Him. Almost every person has this concept. Even though some believers enjoy God as life in a hidden way, most believers do not have the concept that God can be enjoyed. When Luther was alive, he declared that man is justified, accepted, by God not by works but by faith. God needs some to stand up in these days and cry out, “Brothers, God does not intend to ask us to do something for Him. God wants to be our food. He wants us to eat Him and enjoy Him.”
　God wants us to eat Him as food. God does not want us to worship Him or to be zealous for Him. God’s desire is that we eat and enjoy Him. We need to speak this in order to turn the concept of Christianity. This is the purpose of Genesis 2. Moreover, the Bible ends with God’s desire to be man’s food. At the end of Revelation we see the tree of life and the river of water of life.
　The first thing that God showed Adam was food. God wanted Adam to eat. This has been God’s intention for the past six thousand years. God wants man to eat Him as the tree of life. God does not want man to do anything else. God’s relationship with the children of Israel in the Old Testament reveals this matter of eating. The passover lamb and the unleavened bread were for God’s people to eat. Manna was for them to eat, and the daily peace offering was also for them to eat. After the children of Israel entered the land of Canaan, all the produce of the land was for them to enjoy.
　When God rescued the children of Israel out of Egypt, He did not ask them to do this or that. Instead, God wanted them to eat the passover lamb and unleavened bread. As the children of Israel journeyed through the wilderness, God wanted them to eat manna and to drink the water that flowed out of the smitten rock. God wanted the children of Israel to enter into the land of Canaan by faith. Canaan was a rich land flowing with milk and honey; it was a land where they could eat and drink. However, the Israelites did not understand God’s desire. They wanted to do things for God. This forced God to give the law in order to show them that they could not do anything to please Him. It is difficult for the human mind to drop the concept of doing things. No matter what God says, man still wants to do something for God. Therefore, God gave the children of Israel the law for them to see that they could not please God. After God decreed the law, the children of Israel were unable to keep it.
　When God became flesh and dwelt among men, the questions people asked Him were mainly concerning what work they should do (John 6:28). The people thought that the Lord came from God to be their teacher. Hence, their questions were related to doing and working. But the Lord said, “I am the bread of life” (v. 35), and “I am the living bread which came down out of heaven; if anyone eats of this bread, he shall live forever” (v. 51). The Lord came to earth as the bread of life. He did not come to teach people what they should do; rather, He came for people to eat Him. He came that man may have life (10:10). The Lord came in the form of food to enter into people and give them life.
　When we come to the Lord, should we ask what we should do, or should we eat Him as our food? We daily need to eat Him and enjoy Him. This must be our vision. Our living and work should be controlled by this vision. In the past our work was controlled by our natural concept. We constantly directed people to do things for God. We hardly ever dispensed God, that is, ministered God, into people for them to enjoy Him. We seldom led others to eat God.
　At the end of Matthew 21 there is the parable of the vineyard, and in chapter 22 there is the parable of the wedding feast. The parable at the end of chapter 21 signifies the labor of people under the Old Testament law to plant, take care of, and prune the vineyard so that they can give the harvest to God. The parable at the beginning of chapter 22 is about a king who prepared a wedding feast for his son and invited people to the feast. The parable in chapter 21 is about people laboring, and the parable in chapter 22 is about a feast. The one parable refers to the Old Testament, which is under the law, and the other parable refers to the New Testament, which is under grace.
　God did not originally intend to give the law; grace is His original intention. God’s original intention is not for us to do things for Him but for us to enjoy Him by eating and drinking Him. In the parable of the prodigal son in Luke 15, the son’s work after he left the father was to feed hogs. When he returned to his father, he said, “I am no longer worthy to be called your son; make me like one of your hired servants” (v. 19). To be a hired servant is a matter of working. But the father said, “Bring the fattened calf; slaughter it, and let us eat and be merry, because this son of mine was dead and lives again; he was lost and has been found” (vv. 23-24). The fattened calf signifies God in the Son for man to enjoy. The believers who serve God need to let this vision control their work.
　We need to see this basic vision: God does not want us to do anything for Him. God has only one intention—He wants to give Himself to us as food in order to be our life. Let me repeat: God wants to give Himself as food to be our life. God wants us to enjoy Him. If we do not see this vision, we will not have a clear knowledge of life. If we want to know life, we need God to open our eyes so that we can see that God has come to be our food.
　
THE BIBLE BEGINNING AND ENDING WITH GOD BEING FOOD TO MAN
　The Bible begins and ends in the same way. The vision of eating and drinking God begins with the tree of life in Genesis and ends with the tree of life at the end of Revelation. In the beginning of the Bible God is food to man, and at the end of the Bible God is still food to man. At the end of Revelation is the New Jerusalem. In the middle of the street in the city is a river of water of life proceeding out of the throne of God and of the Lamb. On both sides of the river is the tree of life (22:1-2). In the city there is no work and no zeal; rather, we take God as the fruit of the tree of life and as the water of life. The issue of enjoying God and letting Him flow through us is the expression of God.
　The last two lines of Hymns, #210 in Chinese read, “Breath by breath I live upon Thee, / May Thou be expressed through me.” God expressed through us is the New Jerusalem. There is no need for us to do anything for God. We only need to enjoy God. We need to be filled and saturated with God so that He can flow out of us and be expressed through us. This is what is manifested at the end of the Bible, and this is what God wants to accomplish.
　In the New Jerusalem the believers are not zealously working, nor do they resolve to do good and endeavor to improve themselves. In the center of the New Jerusalem God is on the throne. Within the believers a river of life is flowing continuously. They also have the fruit of the tree of life. The glorious God is continuously flowing within and supplying His people. As a result, the glory of God is expressed through them. In the New Jerusalem there is no work and no zeal. This is what God desires.
　
MESSAGES WITHOUT GOD BEING WINDS OF TEACHING
　Have we truly seen this vision? Are all our activities controlled by this vision? I am afraid that we have not yet seen the vision of the garden of Eden and the New Jerusalem. Instead, we speak as though we are on Mount Sinai and say that we should do this and that. May the Lord have mercy on us and show us this vision. Everything we do and all our labor should be the outflow of life. Christians who live according to the concept of revering, serving, and working for God do not live as genuine Christians. If we want to live as genuine Christians, we must see that God does not want us to do anything for Him. God wants us to eat Him as food and to digest and assimilate Him into us so that He can transform us, be mingled with us, and eventually be expressed through us. Such believers are genuine.
　If we see the vision in Genesis 2, we will drop our methods of studying the Bible and the reference books, because they do not supply us; they do not fill our hunger and quench our thirst. The methods and the books do not give us God. If we see this vision, whenever we give a message, we will not speak about anything else. This is the only light that we will see when we read the Bible. We will want to touch God in every chapter, every verse, and every word in the Bible.
　Many preachers like to speak from Psalm 23, but few see that everything in this psalm is God. The green pastures signify God, the waters of rest signify God, the paths of righteousness signify God, the rod and the staff signify God, and even the valley of the shadow of death signifies God. Some may wonder how we can say that the valley of the shadow of death signifies God. Nevertheless, our experience confirms this word. May God open our eyes to see that the whole Bible points to God. Sadly, many people today speak about the Bible, but they do not speak about God. Even the messages that we give do not contain much God. Therefore, the saints do not receive much supply. They listen to the messages and receive teaching, but they do not gain much God. Messages of this nature are what Ephesians calls “every wind of teaching” (4:14).
　Winds of teaching refer to teachings that do not cause people to be mingled with God, to gain Christ, to be joined to Christ, or to grow with the growth of God. Such teachings are winds of teaching. For the past five years, from 1953 until now, I have listened to the messages that the brothers have given from the podium. Most of the messages were teachings that did not give God. We need to see the vision in Genesis 2. May the Lord have mercy on us in these days that we may see this vision. Then we will receive much grace.
 
　　在前一篇信息我们看见，我们需要对生命、召会和国度有透彻的认识，我们所作的才能应付这个时代的需要。召会和国度的实际都在于生命，召会的内容就是生命，国度的实际也是生命。若只有召会的真理，而没有生命，就无法有召会的见证；若只有国度的真理，而没有生命，也无法有国度的实际。因此，必须有生命，才能有召会的内容、召会的见证；也才能有国度的实际，就是国度的权柄。这并非说真理不重要，我们都得承认一切生命的实际，都需要真理配合；但若只有真理，而没有生命，就仍是空洞的，只是摸着皮毛、外壳；实际的内容乃是生命。

　　有一个令人担忧的情形，就是今天事奉神的人，对于神作我们的生命这件事，好像没有多少认识。虽然我们常常说到生命，也知道神就是生命，生命就是神；并且常说到神作我们的生命，神是我们的生命。然而，我们众人对于这一点的认识，还是相当缺乏。
 
　In the previous chapter we saw that only when we have a thorough knowledge of life, the church, and the kingdom can our work meet the need of this age. Both the church and the reality of the kingdom depend on life. The content of the church is life, and the reality of the kingdom is also life. If we have the truth concerning the church but do not have life, we cannot have the testimony of the church. Neither can we have the reality of the kingdom if we have only the truth concerning the kingdom but do not have life. Therefore, we must have life. Then we will have the content and the testimony of the church, and we will have the reality of the kingdom, which is the authority of the kingdom. This does not mean that the truth is not important. The reality of anything related to life must be matched by truth. But truth without life is empty, superficial, and outward. Truth must contain life. The content of reality is life.

　We are concerned, because the believers who serve God do not seem to know God as life. We often speak about life, and we know that God is life and that life is God. Moreover, we frequently speak of God becoming our life and of His being our life. Nevertheless, we are still short of knowing God as life.
　　在二千年召会的历史里，神是我们的生命，祂自己作我们的生命，这样的真理和异象，除了使徒们在开头看见过之外，未曾被好好的释放过。这不是说两千年来，一直没有人认识神作生命；更不是说这两千年来，从来没有人经历、享受神作生命；乃是说这两千年来，并没有特别强调“神是人的生命”、“神要作人的生命”这样的真理和异象。

　　如同“因信称义”这个真理，在召会开头时，使徒们看见了这异象；但在使徒们过去之后，这个异象好像就隐藏起来。直到路德马丁兴起的时候，路德才起来讲得很多，把因信称义的真理释放出来。这并不是说在路德以前，没有人有因信称义的经历。我们绝对相信，在路德之前，就是在最黑暗的天主教时代，仍有相当多的人在神面前，实实在在是经历了因信称义。他们实在有这个经历，但是“因信称义”的异象和启示，像发明科学原理那样被释放出来，乃是在路德兴起的时候。

　　如同饮食，我们都知道要吃营养的东西，但是食物里各种营养的维他命，却是到了某个时候，才一一被人发现。所以“因信称义”的事实，老早就有，但“因信称义”的真理，乃是到了路德马丁才被释放出来的；从此，这个真理便在基督教里大放光明。如同今日人人都知道，维他命有好几种，因为这个理论给人找出来了。所以，人因信得救了就能知道，就有把握，就是所谓得救的证实。

　　在写《救知乐》的卡亭乔治（George Cutting）之前，不知有多少人已经得救了，实在有得救的把握，但“得救的证实”的真理还没有清楚地陈明出来。我们若在那时向许多真实得救的人说，“你知道自己得救了么？”他们可能还不敢说。虽然他们已有得救的把握，但是还没有人讲那个真理。乃是在主后一千八百多年时，才由卡亭乔治把得救的证实讲出来；从那时起，在西方，得救的证实的真理便很明亮。

　　基督教传来中国时，不知为什么缘故，只有福音被带来，得救的证实的真理却没有被带来。三十年前，主兴起我们这班青年弟兄们时，神就使用倪柝声弟兄，首先恢复得救的证实这件事。这并不是说在倪弟兄之前，在中国的基督徒中间，没有多少人有得救的把握；在那之前，有许多人实在有得救的把握。然而，直到倪弟兄之前，还没有人讲这个真理，这件事在当时的召会中没有传开，没有讲论。
 
　During the past two thousand years of church history, only the apostles clearly saw the truth concerning God as our life and God’s desire to be our life. This does not mean that believers did not know that God is their life, nor does it mean that they did not experience and enjoy God as life. However, for the past two thousand years no one emphasized the truth of God as man’s life or of God’s desire to be man’s life.

　For example, the truth concerning justification by faith was seen by the apostles in the early church. However, this vision was “hidden” after the time of the apostles. It was not until Martin Luther was raised up that the truth of justification by faith was declared. This does not mean that the believers who lived before Martin Luther did not experience this truth. We believe that even during the darkest period of Catholicism many believers genuinely experienced being justified by faith. However, it was not until Luther was raised up that the vision and revelation of justification by faith was as clear as a scientific law.

　People also know that they need to eat nutritious food, but it was not until a few years ago that the various vitamins found in food were identified. Similarly, the fact of justification by faith has existed for a long time, but the truth of justification by faith was clearly defined by Martin Luther. Since then this truth has been shining brightly among Christians.

　Another example is the assurance of salvation. Just as people know that there are numerous kinds of vitamins, believers can know that they are saved and can be assured of their salvation. Before George Cutting wrote the pamphlet Safety, Certainty, and Enjoyment, countless believers had the assurance of their salvation. However, the truth concerning the assurance of salvation had not been clearly presented. If the believers who lived before George Cutting were asked whether they knew they were saved, they may not have said with assurance that they were saved. They may have had some assurance of their salvation, but this truth was not spoken. It was not until the 1800s that George Cutting declared the truth concerning the assurance of salvation. Since then this truth has shined brightly and clearly in the West.

　When Christianity spread to China, the missionaries took the gospel to China, but they did not take the truth concerning the assurance of salvation. Thirty years ago the Lord raised us up as a group of young brothers, and He used Watchman Nee to recover the truth of the assurance of salvation. This does not mean that before Brother Nee none of the Christians in China had the assurance of their salvation. Many Christians truly had the assurance of their salvation. However, prior to Brother Nee the believers did not teach this truth. It was not taught among Christians.
　　同样的原则，神作我们的生命，神是我们的生命这个事实，两千年来不知有多少人在经历，但却缺乏这个真理的发表。这个真理从前没有讲透，没有被好好释放出来过。虽然盖恩夫人是个相当认识神作生命的人，但是无可否认，她只能说爱神，要神，至终最好的一句话，就是“丧失在神里面”。然而，就如我们这几年所说的“神调和在人里面”，盖恩夫人并没有这样的发表。从前神一再借着倪弟兄说，神组织在我们里头；今天我们则说要吸取神，神就变作我们的成分，神人二性调和，成为一个二性品。到了现在，我们更可以大胆的说“吃神”、“喝神”。按盖恩夫人的经历来说，这些她都已经达到极点；然而在发表上她跟不上，因为那个真理还没有释放出来。

　　在盖恩夫人之后，慕安得烈是一个享受神的人，在他所著“基督的灵”一书里，这一类的话，都好像到了口边，却没有说出来。现在我们读他的书时，可说边读边着急，想要替他说这句话；因为他虽然看见了，却还没有合式的话语来发表。

　　因此，我们有一个感觉，就是这末后的恢复，是一个相当厉害的恢复，是要叫我们在这里有异象，有启示，有话语，把神如何作人的生命这一件中心的事，好好的说清楚。说到“吃神”、“喝神”这些话，我们起初听见时，都觉得是又生又野的话。然而，我信再过八年、十年，不要说在我们中间，甚至在整个基督教里，这些话必定成为相当平常、生活的用语。

　　三十年前我们若问人“你得救了么？”众人都会觉得这话甚是新奇。谁敢说自己得救了呢？那时，说自己得救是太骄傲了；牧师和长老们尤其反对。然而，现今在基督徒中间，“得救的证实”、“知道自己得救了”这样的真理是普遍的。不只基督徒有这样的经历，连这样的信息也是普遍的，如同人知道维他命一样。今天许多基督徒不说去“作礼拜”，而说去“聚会”。甚至在各礼拜堂门口，挂的时间表也不再是“礼拜”时间表，而是“聚会”时间表。我相信没有多久，在基督教中好些人都会说，“我天天早起，吃神、喝神、享受神；我天天早晨都在吸取神自己。”我绝对信，这在基督徒中间会成为非常普遍的话。

　　“神作我们的生命”这样的信息，开头是叫人有一点批评，但末了却会完全为人所接受，如同得救的证实一样。这和“召会立场”不同，因为“召会立场”遭遇人的反对；但今天任何一班基督徒都承认得救这件事，因为承认得救的证实与人无损，反而有益；承认得救证实的真理，他们礼拜堂的人还会多一点。同样的，若是承认、接受“神作人的食物”、“神作生命”的真理，礼拜堂里可能会有大奋兴。

　　这一百年来基督徒中间所出的书，大体说来，最受人欢迎的是慕安得烈的著作。因为人读他的书时，能摸着一点东西，摸着一点神的味道。“摸着”是我们的话，可能一般基督徒还说不出来。这些关乎如何享受神、吸取神、吃神、喝神的信息，我们释放出去时，各地神的儿女即使是最反对我们的，也不仅会接受，还会出去传讲。我们要相信，不过十年，这些信息要普及在整个华语基督徒中间。我信神在末后的世代，要厉害的作这件事。
 
　During the past two thousand years countless believers experienced God as their life, but they did not speak this truth; this truth was not clearly and thoroughly expounded. Madame Guyon knew God as life, but she spoke only about loving God, desiring God, and being “lost in God.” We speak of God being mingled with man, but Madame Guyon did not have this utterance. God used Brother Nee to say that God is constituted into us, but today we say that we should absorb God so that He can become our constituent, and we also say that the divine nature and the human nature are mingled together. We are even bold enough to use the expressions eating God and drinking God. Madame Guyon may have had many experiences of this, but she did not use these words. The truth concerning these matters was not released at that time.

　Andrew Murray lived after Madame Guyon, and he enjoyed God. In his book The Spirit of Christ it seems as if he wanted to use the words eating God and drinking God. We almost expect to read these words when we read his book. Although Andrew Murray saw these truths, he did not have the words to express them.

　In these last days the recovery has intensified. This recovery has given us a vision, a revelation, and the utterance to speak clearly concerning God’s intention to be man’s life. When we first heard the expressions eating God and drinking God, they sounded raw and wild. However, I believe that in eight or ten years these will be common words in our daily life and even in Christianity.

　Thirty years ago one did not ask a person if he was saved. In those days no one even dared to say that he was saved. A person who said that he was saved seemed proud. In particular, pastors and elders opposed such speaking. Now, however, the truth concerning the assurance of salvation is common among Christians. Christians not only experience this truth, but it is also common knowledge, just as vitamins are common knowledge. Today many Christians no longer say that they are going to Sunday service; instead, they say that they are going to a meeting. Furthermore, the schedule posted at the entrance of many church buildings uses the word meetings and not Sunday worship. In a short time many Christians will say, “I rise up early every morning to eat, drink, and enjoy God. I absorb God every morning.” These words will soon be common among Christians.

　A message concerning God as our life may initially be criticized, but eventually it will be accepted. This is what happened with the assurance of salvation. However, the truth concerning the church ground is a different matter, and it has been opposed by many believers. Christian groups acknowledge the truth concerning the assurance of salvation, because by so doing, they gain more members; they do not suffer loss. Similarly, if Christians accepted the truth of God as man’s life and man’s food, they could have a revival.

　For the past one hundred years the writings of Andrew Murray have been the most popular books published among Christians. This is because Christians can touch something and can taste God when they read these books. Therefore, I believe that soon all of God’s children, even those who oppose us, will not only receive our messages concerning how to enjoy, eat, drink, and absorb God, but they will also speak these very things. In less than ten years these messages will spread among Christians in the Far East. In these last days God will accomplish this.
　　所以我们需要机警、敏锐，不要作一个神恢复的“落后者”。我们要作一个跟得上去的人，看见神在这个时候要恢复的事。我们都得问自己：“为什么神造好亚当、夏娃之后，所作的第一件事，就是把生命树摆在亚当、夏娃跟前？”我自己曾经多次想过这个问题。有时我想，如果我是神，当我把亚当、夏娃造好之后，定规头一件要告诉他的事，就是我为什么造他。第二件，就是告诉他该作什么，因为这是我创造他的目的。第三，我必定告诉他，不可作什么。

　　然而，当我在那里自问时，就觉得圣经的记载真奇妙。在神将亚当、夏娃造好之后，并没有告诉亚当，神为什么造他，也没有告诉他，神要他作什么。神所作的头一件事，就是栽植了一个园子，把所造的人安置在那里。园子当中有生命树，并有一道河滋润那园子。在那里有金子，珍珠和红玛瑙（创二8~12）。仿佛一切都非常的美好，唯一要提防的就是，“善恶知识树上的果子，你不可吃，因为你吃的日子必定死。”（17）
 
　Hence, we need to be alert so that we do not become “dropouts” in the Lord’s recovery. We need to catch up with God and see what He wants to recover. We should ask ourselves why God placed Adam and Eve in front of the tree of life after He created them. I have considered this matter many times. If I were God, after I made Adam and Eve, I would tell Adam why I created him. Then I would tell him what to do because I have a purpose in creating him. Finally, I would tell him what he should not do.

　After God made Adam and Eve, He did not tell Adam why he was created or what he should do. Instead, God placed man in the garden that He had planted. In the middle of the garden there was the tree of life. There was also a river that watered the garden, and there were gold, bdellium, and onyx stone (Gen. 2:8-12). Everything was wonderful, except one item. Therefore, God said to Adam, “Of the tree of the knowledge of good and evil, of it you shall not eat; for in the day that you eat of it you shall surely die” (v. 17).
　　在创世记这段简单地描述里，正好启示出神那奥妙的心意。在我们天然人的观念里，总以为神要我们拜祂、事奉祂；要我们为祂作这个，作那个。我们的思想总脱不开这个；但我们永远没有想到，神的本意乃是要把祂自己给人作食物。这是全本圣经里的第一个异象。创世记二章是全本圣经里的第一个异象，是一个大的异象，是能控制全本圣经所有异象的一个异象。

　　神在这个宇宙中，不盼望我们作别的，只盼望我们把祂吃下去；只要我们把祂消化了，我们就什么都有了；只要神能消化在我们里面，什么就都成功了。宇宙中，没有其他的事比这件事更重要。所以，这是一幅图画，说出神把人造好之后，首先要人注意的，就是将祂自己作为生命树，摆在人跟前，要人以祂作食物。神乃是以食物的方式给人享受。神唯一的意思、唯一的心愿，就是要人天天吃祂、喝祂。

　　然而，在我们天然的观念里，丝毫没有这样的想法。我们每天所思所想，都是要怎样事奉祂，怎样为祂作这个，作那个；我们的观念似乎没法脱开这一个。我们没有一点观念，神是要我们享受祂。整个基督教都需要这个异象，所有神的儿女都该看见这个异象。在路德马丁的时代，几乎整个基督教，都在那里高喊要修行，要作好，才能讨神喜悦，才能得神称义。虽然当时在基督教里，隐藏着一部分人，实实在在不是因着作好蒙称义，乃是因着信蒙称义；但那个因信称义的真理并没有释放出来。

　　同样的，今天整个基督教的论调，整个基督教的空气，都是要人为神发热心，要人事奉神、敬拜神。不仅基督教是如此，即使是全世界的人，在他们的观念里，也都认为基督徒是敬拜神、为神发热心、为神作事的。几乎所有人的观念，都是这样。尽管有相当一部分的人，是隐藏的在那里享受神作生命，但整个基督教里没有这个发表，没有这样的说法，没有这个观念。那一天，路德站起来说，“朋友，人能蒙神称义，蒙神悦纳，一点也不是靠着行为，完全是因着信。”同样的，今天神也需要有人起来，大声疾呼的说，“弟兄们，神一点也没有意思要我们替祂作什么；神乃是要作我们的食物，祂要我们吃祂，享受祂。”

　　神的意思是要将祂自己作食物，给我们吃下去；祂不要我们拜祂，为祂发热心。神乃是要我们吃祂，享受祂。我们需要有这样的话语，来翻转整个基督教的观念。这就是创世记二章的功用。在整本圣经里，创世记二章是非常特别的，甚至整本圣经也是以此为结束。在启示录末了，我们看见还是生命树，还是那一道河。

　　神从自己手中把亚当造出来之后，摆在亚当面前的第一幕，就是食物；神要亚当吃。六千年来，神在人中间所作的就是这件事，神要人吃祂作生命树。此外没有第二件事。在预表里，神无论作了多少事，都是在预表这件吃的事。羊羔的肉给祂的子民吃，无酵饼给祂的子民吃，吗哪给祂的子民吃，他们天天献的平安祭，也是为给他们吃。到了迦南地，那地一切的出产还是为了神子民的享受。

　　当神来拯救以色列人离开埃及时，神没有要他们作这个，作那个；神乃是要他们吃羊羔的肉，吃无酵饼。当以色列人行走在旷野时，神要他们吃吗哪，喝磐石所流出的水。至终，神要他们凭信心进入迦南地；迦南是个丰富的流奶与蜜之地，他们可以在那里吃，在那里喝。然而，因着以色列人不认识神的心意，一直想要为神作这个，作那个，逼得神只好降下律法，给人看见人没有作的能力。人的头脑仿佛无法脱开这个“作”，无论神怎么说，人都是想要为神作什么。神只好让他们试试看，他们到底能不能作。于是神赐下律法，结果人完全作不到。

　　等到神成肉体来到地上，来到人中间，那些接触祂的人所问的千百个问题，都是：“我当如何行？我当作什么？”（参约六28。）他们认为祂是从神那里来作教师的，是来教他们的；所以他们所有的问题，都是“作”，都是“行”。然而主说什么呢？祂说，“我就是生命的粮，”（35）“我是从天上降下来的活粮，人若吃这粮，就必永远活着。”（51上）主是生命的粮，来到地上，不是要教人怎么作，乃是要给人吃下去。祂来了是要叫人得生命（十10）；祂是以作人粮食的方式进到人里面，叫人得生命。

　　我们来到祂面前，是问祂：我们该作什么呢，还是把祂当作食物吃了？我们实在需要天天吃祂，享受祂。这必须是我们的异象；我们所有的生活和工作，应该受这个异象支配。过去，我们天然的观念支配了我们的工作；我们作来作去，就是告诉人要为神作这个，作那个。我们很少把神分赐给人，供应给人，叫人能享受神；我们很少带人将神吃饱。

　　马太二十一章末了，有一个葡萄园收果子的比喻；二十二章有一个婚筵的比喻。二十一章的比喻是表征人在旧约律法之下劳苦作工，看管葡萄园，种植葡萄园，修理葡萄园，为要交果子给神。这是马太二十一章末了的比喻。到了二十二章起头，一个王为他儿子摆设婚筵，样样都齐备，要请人来赴席。前一个比喻是作工，后一个比喻是享受，是来赴筵席。前一个是旧约，在律法底下；后一个是新约，在恩典之下。

　　我们都知道律法不是神的本意，恩典才是神的本意；神的本意不是要人为祂作，乃是要人享受祂，吃祂，喝祂。所以，在路加十五章浪子的比喻中，我们看见一个离开了父亲的儿子，只有作的分，看猪，放猪，就是不断地作。等到有一天回到父家了，他还是对父亲说，“我不配再称为你的儿子，把我当作一个雇工吧。”（19）雇工还是一个作的问题。然而父亲说，“把那肥牛犊牵来宰了，让我们吃喝快乐。因为我这个儿子是死而复活，失而又得的。”（23~24）牛犊就是神的儿子，就是神在祂儿子里给人享受。盼望我们这些为神作工的人，要有这样的异象，来支配我们的工作。

　　我们要看见一个基本的异象，神没有意思要我们为祂作什么。神从头一天就只有一个意思，祂要以生命的方式作我们的食物；或者说，以食物的方式作我们的生命。神要我们享受祂自己。我们若没有看见这个异象，在认识生命这件事上，必定不清楚。认识生命这件事基本的点，就是有一天神开了我们的眼睛，看见神自己来作我们的食物。
 
　This simple description from Genesis 2 reveals God’s mysterious intention. According to our natural concept, we think that God wants us to worship and serve Him, that is, to do things for Him. It is difficult for us to drop this concept. But the Bible reveals that God wants us to take Him as food. Genesis 2 presents the first vision in the entire Bible. This great vision controls all the visions in the Bible.

　God wants us only to eat Him. He does not want us to do anything else. As long as we assimilate God into us, we have everything, and everything is accomplished. Nothing in the universe is more crucial than this. The Bible shows that after God created man, He placed man in front of Himself as the tree of life so that man would take Him as food. God presented Himself to man as food for man’s enjoyment. God’s unique intention, His desire, is for man to eat and drink Him daily.

　We would never have this thought in our natural concept. We think about how to serve God and how to do things for Him. It is difficult for us to drop this concept. We do not know that God wants us to enjoy Him. Christianity needs to see this vision. All of God’s children need to see this vision. During the time of Martin Luther Christianity promoted the practice of asceticism and doing good in order to please God and be justified by Him. However, a hidden group of believers experienced justification by faith and not by good deeds, but the truth concerning justification by faith was not taught.

　Today the atmosphere in Christianity is for man to zealously serve and worship God. Even people in the world have the natural concept that Christians are people who worship God and zealously serve Him. Almost every person has this concept. Even though some believers enjoy God as life in a hidden way, most believers do not have the concept that God can be enjoyed. When Luther was alive, he declared that man is justified, accepted, by God not by works but by faith. God needs some to stand up in these days and cry out, “Brothers, God does not intend to ask us to do something for Him. God wants to be our food. He wants us to eat Him and enjoy Him.”

　God wants us to eat Him as food. God does not want us to worship Him or to be zealous for Him. God’s desire is that we eat and enjoy Him. We need to speak this in order to turn the concept of Christianity. This is the purpose of Genesis 2. Moreover, the Bible ends with God’s desire to be man’s food. At the end of Revelation we see the tree of life and the river of water of life.

　The first thing that God showed Adam was food. God wanted Adam to eat. This has been God’s intention for the past six thousand years. God wants man to eat Him as the tree of life. God does not want man to do anything else. God’s relationship with the children of Israel in the Old Testament reveals this matter of eating. The passover lamb and the unleavened bread were for God’s people to eat. Manna was for them to eat, and the daily peace offering was also for them to eat. After the children of Israel entered the land of Canaan, all the produce of the land was for them to enjoy.

　When God rescued the children of Israel out of Egypt, He did not ask them to do this or that. Instead, God wanted them to eat the passover lamb and unleavened bread. As the children of Israel journeyed through the wilderness, God wanted them to eat manna and to drink the water that flowed out of the smitten rock. God wanted the children of Israel to enter into the land of Canaan by faith. Canaan was a rich land flowing with milk and honey; it was a land where they could eat and drink. However, the Israelites did not understand God’s desire. They wanted to do things for God. This forced God to give the law in order to show them that they could not do anything to please Him. It is difficult for the human mind to drop the concept of doing things. No matter what God says, man still wants to do something for God. Therefore, God gave the children of Israel the law for them to see that they could not please God. After God decreed the law, the children of Israel were unable to keep it.

　When God became flesh and dwelt among men, the questions people asked Him were mainly concerning what work they should do (John 6:28). The people thought that the Lord came from God to be their teacher. Hence, their questions were related to doing and working. But the Lord said, “I am the bread of life” (v. 35), and “I am the living bread which came down out of heaven; if anyone eats of this bread, he shall live forever” (v. 51). The Lord came to earth as the bread of life. He did not come to teach people what they should do; rather, He came for people to eat Him. He came that man may have life (10:10). The Lord came in the form of food to enter into people and give them life.

　When we come to the Lord, should we ask what we should do, or should we eat Him as our food? We daily need to eat Him and enjoy Him. This must be our vision. Our living and work should be controlled by this vision. In the past our work was controlled by our natural concept. We constantly directed people to do things for God. We hardly ever dispensed God, that is, ministered God, into people for them to enjoy Him. We seldom led others to eat God.

　At the end of Matthew 21 there is the parable of the vineyard, and in chapter 22 there is the parable of the wedding feast. The parable at the end of chapter 21 signifies the labor of people under the Old Testament law to plant, take care of, and prune the vineyard so that they can give the harvest to God. The parable at the beginning of chapter 22 is about a king who prepared a wedding feast for his son and invited people to the feast. The parable in chapter 21 is about people laboring, and the parable in chapter 22 is about a feast. The one parable refers to the Old Testament, which is under the law, and the other parable refers to the New Testament, which is under grace.

　God did not originally intend to give the law; grace is His original intention. God’s original intention is not for us to do things for Him but for us to enjoy Him by eating and drinking Him. In the parable of the prodigal son in Luke 15, the son’s work after he left the father was to feed hogs. When he returned to his father, he said, “I am no longer worthy to be called your son; make me like one of your hired servants” (v. 19). To be a hired servant is a matter of working. But the father said, “Bring the fattened calf; slaughter it, and let us eat and be merry, because this son of mine was dead and lives again; he was lost and has been found” (vv. 23-24). The fattened calf signifies God in the Son for man to enjoy. The believers who serve God need to let this vision control their work.

　We need to see this basic vision: God does not want us to do anything for Him. God has only one intention—He wants to give Himself to us as food in order to be our life. Let me repeat: God wants to give Himself as food to be our life. God wants us to enjoy Him. If we do not see this vision, we will not have a clear knowledge of life. If we want to know life, we need God to open our eyes so that we can see that God has come to be our food.
　　圣经这本奇妙的书是如何开头，也是如何结束。吃神、喝神的异象，在创世记开始于生命树，到启示录末了，也结束于生命树；开始是神作人的食物，结束也是神作人的食物。在启示录末了，我们看见新耶路撒冷的图画。在新耶路撒冷城内街道当中，有一道生命水的河，从神和羔羊的宝座流出来，在生命水河的两岸有生命树（二二1~2）。在这城里一点也没有工作，没有行为、热心。在这里只有以神为生命的食粮，为生命的活水，享受祂，让祂流通，结果就把神彰显出来。

　　诗歌二一〇首末了说，“一呼一吸都在乎你，求你由我来显明。”这就是新耶路撒冷的光景。不需要我们为神作什么，不需要我们事奉祂，只需要我们享受祂，被祂充满、浸透，让祂从我们里面透出来，从我们彰显祂自己。这就是圣经末了结束的光景，也就是神所要作的。

　　在新耶路撒冷里，我们看不见一个热心的人，看不见一个忙碌作工的人，也看不见一个立志为善、努力修行的人。在新耶路撒冷里，我们只看见有一位在宝座上的神，而这个宝座是设立在新耶路撒冷的中心；而在蒙恩的人里面，有生命的水一直流通，也有生命树的果子一直繁增。那一位荣耀的神，在这些人里面一直流通，一直流转，结果就从这些人里头，把祂自己的荣光，透到外面。在新耶路撒冷里没有行为，没有工作，也没有热心。这就是神所要作的。
 
　The Bible begins and ends in the same way. The vision of eating and drinking God begins with the tree of life in Genesis and ends with the tree of life at the end of Revelation. In the beginning of the Bible God is food to man, and at the end of the Bible God is still food to man. At the end of Revelation is the New Jerusalem. In the middle of the street in the city is a river of water of life proceeding out of the throne of God and of the Lamb. On both sides of the river is the tree of life (22:1-2). In the city there is no work and no zeal; rather, we take God as the fruit of the tree of life and as the water of life. The issue of enjoying God and letting Him flow through us is the expression of God.

　The last two lines of Hymns, #210 in Chinese read, “Breath by breath I live upon Thee, / May Thou be expressed through me.” God expressed through us is the New Jerusalem. There is no need for us to do anything for God. We only need to enjoy God. We need to be filled and saturated with God so that He can flow out of us and be expressed through us. This is what is manifested at the end of the Bible, and this is what God wants to accomplish.

　In the New Jerusalem the believers are not zealously working, nor do they resolve to do good and endeavor to improve themselves. In the center of the New Jerusalem God is on the throne. Within the believers a river of life is flowing continuously. They also have the fruit of the tree of life. The glorious God is continuously flowing within and supplying His people. As a result, the glory of God is expressed through them. In the New Jerusalem there is no work and no zeal. This is what God desires.
　　然而，我们是否真看见了这个异象？我们所有外面的活动，是否受这个异象支配？恐怕我们还没有看见伊甸园和新耶路撒冷的异象，反而像是在西乃山那里，一直讲作这个作那个，该这样该那样。求主怜悯我们，给我们看见这幅图画所带来的异象。如果真需要作工、热心和行为，也都该是从这生命里流出去的。这才是脚踏实地的基督徒。凡以拜神、敬神、事奉神、为神作工、为神发热心的观念作基督徒的，还不是真实地基督徒。真实地基督徒，乃是看见神绝不要我们为祂作什么。祂仅仅是，也绝对是，把祂自己当作食物给我们吃，要消化在我们里面，融化在我们里面，在我们里面变化我们，与我们调和，从我们里面把祂自己透出来。这才是真实地基督徒。

　　我们若是看见创世记二章的异象，便会把许多的读经方法、参考书籍都摆到一边；因为那并不供应人食粮，不能充人的饥、解人的渴，那里面不是神。我们若看见这个异象，站到讲台上，便不会讲别的信息，读经时也读不出别的亮光。我们会摸着圣经里的每一章、每一节、每一句话，甚至每一个点都是神。

　　许多讲道人喜欢讲诗篇二十三篇，但少有人看见这篇诗里样样都是神。青草地是神，可安歇的水边是神，义路是神，那个杖、那个竿都是神，甚至死荫的幽谷也是神。或许有人会觉得这很武断、很牵强，怎么连死荫的幽谷都讲作神。是的，当我们真有经历时就知道了。有一天，神会开我们的眼睛，给我们看见，整本圣经都是神自己。可惜，今天人把圣经讲遍了，却一点也没有神。我们讲了那么多的信息，里头却很少有神。人受了我们的教导，却没有得到我们的供应；人听见那些信息，有了教训却没有得着神。这就成了以弗所书所说的教训之风（四14）。

　　所谓教训之风，意即那些不叫人与神调和，不叫人得着基督，不叫人联于基督，不叫基督的身量在人里头增长的教训，这都是教训之风。从一九五三年至今，将近五年了，我在各方面观察，听见弟兄们在讲台上所释放的信息，实在令人摇头，因为许多都是教训，而不是神自己。我们需要创世记二章的异象。在这些日子，愿主怜悯我们，叫我们众人看见这个异象，这乃是一个莫大的恩典。

　　讲于主后一九五八年三月四日
 
　Have we truly seen this vision? Are all our activities controlled by this vision? I am afraid that we have not yet seen the vision of the garden of Eden and the New Jerusalem. Instead, we speak as though we are on Mount Sinai and say that we should do this and that. May the Lord have mercy on us and show us this vision. Everything we do and all our labor should be the outflow of life. Christians who live according to the concept of revering, serving, and working for God do not live as genuine Christians. If we want to live as genuine Christians, we must see that God does not want us to do anything for Him. God wants us to eat Him as food and to digest and assimilate Him into us so that He can transform us, be mingled with us, and eventually be expressed through us. Such believers are genuine.

　If we see the vision in Genesis 2, we will drop our methods of studying the Bible and the reference books, because they do not supply us; they do not fill our hunger and quench our thirst. The methods and the books do not give us God. If we see this vision, whenever we give a message, we will not speak about anything else. This is the only light that we will see when we read the Bible. We will want to touch God in every chapter, every verse, and every word in the Bible.

　Many preachers like to speak from Psalm 23, but few see that everything in this psalm is God. The green pastures signify God, the waters of rest signify God, the paths of righteousness signify God, the rod and the staff signify God, and even the valley of the shadow of death signifies God. Some may wonder how we can say that the valley of the shadow of death signifies God. Nevertheless, our experience confirms this word. May God open our eyes to see that the whole Bible points to God. Sadly, many people today speak about the Bible, but they do not speak about God. Even the messages that we give do not contain much God. Therefore, the saints do not receive much supply. They listen to the messages and receive teaching, but they do not gain much God. Messages of this nature are what Ephesians calls “every wind of teaching” (4:14).

　Winds of teaching refer to teachings that do not cause people to be mingled with God, to gain Christ, to be joined to Christ, or to grow with the growth of God. Such teachings are winds of teaching. For the past five years, from 1953 until now, I have listened to the messages that the brothers have given from the podium. Most of the messages were teachings that did not give God. We need to see the vision in Genesis 2. May the Lord have mercy on us in these days that we may see this vision. Then we will receive much grace.

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