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路加福音生命读经 · 第73篇

人救主的复活（四）

The Man-Savior’s Resurrection (4)
1读经：哥林多前书15:45下，约翰福音14:16-20，12:24下，彼得前书1:3，以弗所书1:20-23。
1Scripture Reading: 1 Cor. 15:45b; John 14:16-20; 12:24b; 1 Pet. 1:3; Eph. 1:20-23
2我们从前篇信息开始看到人救主复活主观的一面，本篇信息是其延续。关于这主观的一面，首先我们看见人救主的复活就是祂的变化形像，成为赐生命的灵，以进入信祂的人里面。（林前十五45下，约十四16～20。）
2This message is the continuation of the foregoing message in which we began to consider the subjective aspect of the Man-Savior’s resurrection. The first matter we saw relating to this subjective aspect is that the Man-Savior’s resurrection was His transfiguration into the life-giving Spirit in order to enter into His believers (1 Cor. 15:45b; John 14:16-20
复活的过程
THE PROCESS OF RESURRECTION
3人救主的复活乃是一段过程，从主出生后就开始了。我们不该以为祂的复活是在祂钉死后第三天才开始的。
3The resurrection of the Man-Savior was a process. This process began immediately after the Lord’s birth. We should not think, therefore, that His resurrection began on the third day after His crucifixion
4我们若彻底的思考新约，会领悟复活是开始于死。主在地上为人生活的三十三年半，经历了死－向自己死并向神以外的一切事物死。因此，祂所过的生活，乃是在死之下的生活。在路加十二章五十节，人救主指明祂很受拘束，渴望得释放：『我有当受的浸，还没有成就，我是何等的困迫！』原文『困迫』也可译为『受拘束。』人救主是在祂成为肉体时所穿上的肉体里受了拘束。祂的肉身需要死，需要受死的浸，使祂无限量的神圣所是，连同神圣的生命，得以从祂里面释放出来。这里的要点乃是，主过著向自己死的生活，这种生活是与复活的过程有关的。我们再看主论到祂自己是一粒麦子的话，以例证复活开始于死亡：『我实实在在的告诉你们，一粒麦子不落在地里死了，仍旧是一粒；若是死了，就结出许多子粒来。』（约十二24。）一粒麦子种在地里就死了。但牠死的时候，也在生长。希奇的是，一粒麦子若不死，就不生长。假设一粒麦子摆在桌子上，留在那里，那麦子就不死，也不生长。要一粒麦子生长，必须放在地里去死。麦子是藉死而生长。一粒麦子若不死，就绝不生长。
4If we consider the New Testament thoroughly, we shall realize that resurrection begins with death. For the thirty-three and a half years of the Lord’s human living on earth, He experienced death — death to Himself and to all things other than God. Hence, the life He lived was a life under death. In Luke 12:50 the Man - Savior indicated that He was very constrained and desired to be released: “I have a baptism to be baptized with, and how I am pressed until it is accomplished!” The Greek word translated “pressed” may also be rendered “constrained.” The Man- Savior was constrained in His flesh, which He had put on through incarnation. Therefore, He needed to die, to be baptized in physical death, so that His unlimited and infinite divine being with His divine life might be released from within Him. The point here is that the Lord lived a life under death to Himself and that this kind of living is related to the process of resurrection. As an illustration of the fact that resurrection begins with death, let us consider once again the Lord’sword concerning Himself as a grain of wheat: “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit” (John 12:24). When a grain of wheat is sown into the earth, it dies there. But while it is dying, it is also growing. The strange thing is this: if the grain of wheat does not die, it will not grow. Suppose a grain of wheat is placed on a table and left there. That grain of wheat will not die, and also it will not grow. In order for a grain of wheat to grow, it must be put in the ground to die. It grows by the way of dying. Without dying, a grain of wheat will never grow.
5我们现在需要看见，麦子的复活不是开始于从土里萌芽的时候。麦子这样萌芽的时候，人会说，『看！我们能看见这粒麦子的复活。』说一粒麦子的萌芽是复活并没有错。但这里我们要证明的是，麦子的复活不开始于萌芽。麦子的复活远比萌芽早。一粒麦子的复活开始于牠的死。从一粒麦子的死与生长的例证，我们能看见当基督在死的时候，祂就在复活。基督的复活是甚么时候开始的？我们不该说，是祂钉死后三天开始的。按照一粒麦子死与生长的图画，基督的复活是在祂死的时候就开始了。祂将自己比喻为落在地里死了，使许多子粒能给出来的麦子。主耶稣像一粒麦子，甚至在祂死的时候，就在生长、发芽、复活。
5Now we need to see that the resurrection of a grain of wheat does not begin when the wheat sprouts out from the soil. When a grain of wheat sprouts in this way, someone may say, “Look! We can see the resurrection of the grain of wheat.” It is not wrong to say that the sprouting of a wheat grain is a matter of resurrection. But the point we are making here is that the resurrection of a grain of wheat does not begin with the sprouting of the grain. Rather, its resurrection begins much earlier than this. The resurrection of a grain of wheat begins with the death of the grain. From the illustration of the dying and growing of a grain of wheat we can see that while Christ was dying, He was resurrecting. When did Christ’s resurrection begin? We should not say that it began three days after His crucifixion. According to the picture of a grain of wheat dying and growing, Christ’s resurrection began while He was dying. He likened Himself to a grain of wheat falling into the ground to die so that many grains might be brought forth. The Lord Jesus, like the grain of wheat, was growing, sprouting, resurrecting, even while He was dying
藉死而活
DYING TO LIVE
6我们既有这原则，就是人救主复活的过程在祂死的时候便已开始，我们就需要问，主耶稣是甚么时候死的？祂只在逾越节那天死么？新约指明，祂出生后立刻开始死。祂在地上的年日里，是藉死而活。每一天每一刻，祂都在死。这就是说，当祂在穷木匠的家里生活时，祂是在死。当祂死的时候，祂复活的过程就开始了。主耶稣说，『我是复活，我是生命。』（约十一25。）这是很有意义的。主不是说祂是生命，祂是复活；祂首先说祂是复活，然后说祂是生命。在约翰十一章二十五节，为何复活在先？这节先说复活，因为主耶稣一生都在死，也在复活。
6Now that we have the principle that the process of the Man-Savior’s resurrection began while He was dying, we need to ask when the Lord Jesus died. Did He die only on the day of the Passover? The New Testament indicates that He began to die immediately after He was born. Throughout His years on earth, He was dying to live. Every moment of every day, He was dying. This means that while He was living in the home of a poor carpenter, He was dying. The process of His resurrection began as He was dying. It is significant that the Lord Jesus said, “I am the resurrection and the life” (John 11:25). The Lord did not say that He is the life and the resurrection; He said first that He is the resurrection and then that He is the life. Why does resurrection come first in John 11:25? Resurrection is mentioned first in this verse because throughout His life the Lord Jesus was dying and resurrecting
7当主耶稣告诉马大，她兄弟必然复活，她回答说，『我知道在末日复活的时候，他必复活。』（约十一24。）这里马大把复活延后到遥远的未来，千年国之前的时候。因此，主耶稣对她说，『我是复活，我是生命。』主指明祂此刻就是复活，现在就是复活。祂不是说，『我将是复活；』祂说，『我是复活。』主能这样说，因祂在为人生活时，就藉死复活。
7When the Lord Jesus told Martha that her brother would rise again, she replied, “I know that he will rise again in the resurrection in the last day” (John 11:24). Here Martha prolonged the resurrection to the distant future, to a time just before the millennium. Therefore, the Lord Jesus said to her, “I am the resurrection and the life.” The Lord was indicating that He is the resurrection now, the resurrection in the present. He did not say, “I shall be the resurrection;” He said, “I am the resurrection.” The Lord could say this because while He was living in the human life, He was resurrecting by dying.
8主的死是甚么时候开始的？祂的死在祂出生后立刻开始。祂的复活是甚么时候开始的？祂的复活开始于祂的死。人救主是藉死而活。主在地上三十三年半的生活，乃是藉死而活的生活。至终，祂的死在十字架上得完成，祂的复活也在祂钉死后第三天得完成。祂的死有开始，也有完成。同样的，祂的复活有开始，也有完成。我鼓励你们在祷告中，把这事带到主面前。赞美主，祂是藉死而活的人救主！当祂活的时候，祂就在死；当祂死的时候，祂也在活。祂在地上的三十三年半，是一段漫长的死与复活的过程。在祂身上，复活与死同时并行。按我们的意见，可能会认为主耶稣该对马大说，『难道你不知道我就是生命？有一天我会死，然后我就是复活。』然而，主却说祂是复活，祂是生命。祂是复活的事实，证明祂也是生命。祂若不是一直复活，就不会一直活著。人在出生以后是开始活，还是开始死？实际上，人一出生，就开始死。因此，死不是突然临到的。相反的，死乃是过程。这过程对一些人是短的，对一些人却很长。但无论长短，所有不信的人都是在死的过程中。我们信徒的光景如何？我们是在死还是在活？今天我们信徒乃是藉死而生，藉死而活。不信的人只有死的过程，但我们有死的过程，也有活的过程，有死也有复活。实际上，我们越死，就越复活。
8When did the Lord’s death begin? His death began immediately after He was born. When did His resurrection begin? His resurrection began with His dying. The Man - Savior was dying to live; He lived by dying. The Lord’s life on earth for thirty - three and a half years was a life of dying to live, a life of living by dying. Eventually, His death was completed on the cross, and His resurrection was completed on the third day after His crucifixion. There was a beginning of His death and also a completion of it. Likewise, there was a beginning of His resurrection and a completion of resurrection. I encourage you to bring this matter to the Lord in prayer. Praise the Lord that He was the dying-to-live Man-Savior and also the living-by-dying Man-Savior! While He was living, He was dying, and while He was dying, He was living. We may even say that while He was dying, He was resurrecting. His thirty-three and a half years on earth were a long process of death and also of resurrection. With Him resurrection and death went together. According to our opinion, we may think that the Lord Jesus should have said to Martha, “Do you not know that I am the life? One day I will die, and then I shall be the resurrection.” However, the Lord said that He was the resurrection and the life. The fact that He was resurrection proves that He was also life. If He had not been resurrecting, He would not have been able to live. After a person is born, does he begin to live, or does he begin to die? Actually, as soon as a human being is born, he begins to die. Death, therefore, does not come as an accident. On the contrary, death comes as a process. For some, this process is short; for others, it is very long. But whatever the case may be, all unbelievers are in the process of dying. What is our situation as believers? Are we dying or living? Today we believers are dying to live, and we are living by dying. The unbelievers only have the process of dying, but we have both dying and living, both death and resurrection. Actually, the more we die, the more we are resurrected.
9复活乃是变化形像的过程在前篇信息中我们指出，藉著成为肉体，人性得以加到神里面。换句话说，藉著成为肉体的过程，神给自已穿上了人性。同样的，在复活的过程中，一些元素得以放进那灵里面。这些元素持别包括了主的为人生活，并祂包罗万有的死。因此，复活乃是变化形像的过程，在这过程中，这些元素得以放进包罗万有、赐生命的灵里。这就是进入信徒里面的那灵。
9RESURRECTION AS A PROCESS OF TRANSFIGURATION In the previous message we pointed out that through the incarnation humanity was added to God. In other words, through the process of incarnation God put humanity upon Himself. In a similar way, in the process of resurrection certain elements were put into the Spirit. In particular, these elements include the Lord’s human living and His all-inclusive death. Therefore, resurrection was a process of transfiguration in which these elements were put into the all-inclusive life-giving Spirit. This is the Spirit who has entered into the believers.
三一神住在我们里面
THE TRIUNE GOD DWELLING IN US
10要明白人救主的复活就是祂的变化形像，成为赐生命的灵，我们需要一再仔细的研读约翰十四章十至二十节。在约翰十四章，我们看见子来的时候，父在祂里面。不仅如此，那灵来的时候，子与祂同在。因此，那灵乃是作为三一神的终极完成而来。这就是说，那灵来的时候，就是三一神来了。在圣经里，灵的希伯来文是ruach，希腊文是pneuma，这两个字都是指灵、气息、空气。我们可以说，我们这位经过过程的三一神就像空气一样，便于给我们吸入。我们现在能领会，为甚么罗马十章八节说，这话离我们不远，乃是非常相近，就在我们口里，也在我们心里。当我们认识这点，并藉著呼求主耶稣来反应，主耶稣就进入我们里面。
10In order to understand the Man-Savior’s resurrection as His transfiguration into the life-giving Spirit, we need to read John 14:10-20 carefully again and again. In John 14 we see that when the Son came, the Father was in Him. Furthermore, when the Spirit comes, the Son is with Him. Hence, the Spirit comes as the consummation of the Triune God. This means that the Spirit comes as the Triune God. When the Spirit comes, the Triune God comes. In the Bible the Hebrew word for Spirit is ruach; the Greek word is pneuma. Both words denote spirit, breath, air. We may say that our processed Triune God is like the air—so available for us to breathe in. Now we can understand why Romans 10:8 says that the word is not far from us but is very near, even in our mouth and in our heart. When we recognize this and respond by calling on the Lord Jesus, the Lord Jesus comes into us
11当主在我们里面，那灵、子与父就都在我们里面。我们呼吸的属灵空气，实际上就是三一神。有时当我想到这点，我在主里就欣喜若狂。你知道三一神在那里么？三一神现今就在我们里面！这是根据主在约翰十四章的话。祂说祂要求父赐给我们另一位保惠师，就是那要在我们里面的实际的灵。但至终主接著说，祂自己要在我们里面。（约十四20。）从约翰十四章的启示我们看见，三一神现今就住在我们里面。
11When the Lord is in us, the Spirit, the Son, and the Father are all in us. The spiritual air we breathe is actually the Triune God. Sometimes when I consider this, I am beside myself with joy in the Lord. Do you know where the Triune God is? The Triune God is now in us! This is according to the Lord’sword in John 14. He said that He would ask the Father to give us another Comforter, the Spirit of reality, who would be in us. But eventually the Lord went on to say that He Himself would be in us (v. 20). From the revelation in John 14 we see that the Triune God now dwells in us
THE TRIUNE GOD
神分赐到三部分的人里
DISPENSED INTO THE TRIPARTITE MAN
12我们研读圣经，需要密切注意像约翰十四章十至二十节这样的段落。我们该多留意这样的经节，远过于那些说到丈夫爱妻子，妻子服从丈夫的经节。约翰十四章十至二十节所含示的，远超过我们天然所领会的。我们天然的思想容易为爱、服从和谦卑的教训所占有。在约翰十四章。主耶稣没有说到谦卑，或妻子服从丈夫，丈夫爱妻子。在这里祂乃是说到祂自己、父、和保惠师。所以，我们需要密切注意这启示。
12In our study of the Bible we need to pay close attention to portions such as John 14:10-20. We should pay much more attention to verses such as these than to verses that speak about husbands loving their wives and wives submitting to their husbands. What we have in John 14:10-20 is far beyond our natural thought, which is easily occupied with teachings concerning love, submission, and humility. In chapter fourteen of John, however, the Lord Jesus says nothing about being humble, or about wives submitting to husbands and husbands loving their wives. Here He speaks concerning Himself, the Father, and the Comforter. Therefore, we need to pay close attention to this revelation.
13我在得救前曾研读孔子的著作。孔子对妻子服从丈夫说了很多。圣经教导妻子一重的服从，孔子却教导妻子三重的服从。我初得救研读圣经时，仍受这种教训的影响。但至终我学习留意圣经中论到三一神将祂自己分赐到三部分的人里的启示。这是我整个职事最主要的题目，这是我在特会和训练中，一切信息的中心点。我鼓励所有的圣徒，要留意三一神将自己分赐到三部分的人里这重要的事实，并要对人讲说这事实。-你知道约翰十四章上至二十节所启示的是甚么？这里有三一神分赐到三部分之人里的启示。关于这点，约翰十四章二十节说，『到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。』这节的『你们』乃是三部分的人，『我』就是三一神。所以，『我在你们里面』指明三一神在三部分的人里面。当然，我们要完全看见这点，就需要彻底研读新约。三一神要在三部分的人里，必须经过一些过程：成为肉体、为人生活、死、复活。三一神经过了这一切的过程，现今不仅在宝座上，也在我们里面。太美妙了！人救主的复活就是祂的变化形像，成为赐生命的灵；现今祂是这灵，住在我们里面。
13Before I was saved, I studied the writings of Confucius. Confucius had much to say about a wife’s submission to her husband. In fact, whereas the Bible teaches a wife to have a onefold submission, Confucius teaches a threefold submission. When I read the Bible after I was first saved, I was still under the influence of such teachings. But eventually I learned to pay attention to what the Bible reveals concerning the Triune God dispensing Himself into the tripartite man. This is the main subject of all my ministry. This is the focal point of all my messages in conferences and trainings. I encourage all the saints to pay their attention to the crucial matter of the Triune God dispensing Himself into the tripartite man and to speak of this to others. Do you know what is revealed in John 14:10- 20? Here we have a revelation of the Triune God dispensed into the tripartite man. Concerning this, John 14:20 says, “In that day you shall know that I am in My Father, and you in Me, and I in you.” In this verse the “you” is the tripartite man, and the “I” is the Triune God. Therefore, “I in you” indicates that the Triune God is in the tripartite man. Of course, in order to see this in full, we would need a thorough study of the New Testament. In order for the Triune God to be in the tripartite man, it was necessary for Him to pass through certain processes: incarnation, human living, death, and resurrection. Having passed through all these processes, the Triune God is now not only on the throne but also in us. How wonderful! The Man-Savior’s resurrection was His transfiguration into the life-giving Spirit, and as this Spirit He now dwells in us