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约翰福音生命读经 · 第14篇

软弱人的需要－生命的点活

The Need of the Impotent— Life’s Enlivening
1在本篇信息里，我们来看第四个事例－软弱人的需要。（约五1～47。）这事例暴露了宗教的虚空。壹宗教守律法的亏缺，与神子赐生命旳充足软弱人的事例暴露了宗教的亏缺。（约五1～9。）地上没有一个宗教比犹太教更高明，因为犹太教是遵照神的圣言所形成的真正、典型的宗教。犹太教是依据神的话设立的，且以正确的方式敬拜独一的真神，没有别的宗教可与其相比。
1In this message we come to the fourth case—the need of the impotent (John 5:1-47). This case exposes the vanity of religion. I. THE INADEQUACY OF RELIGION’S LAW-KEEPING AND THE SUFFICIENCY OF THE SON’S LIFE-GIVING The case of the impotent man exposes the inadequacy of religion (5:1-9). No religion on earth is better than the Jewish religion, for it is the genuine and typical religion formed according to God’sho ly oracle. The Jewish religion was formed according to the Divine Word. It worships the one true God in the correct way. No other religion can compare with it
2可是，宗教不属于神的经纶，宗教也不能成就神的定旨。神从来无意要得著宗教。不错，神的确曾将祂的圣言，就是旧约，赐给祂的百姓；祂的确告诉过他们，如何接触祂，这是毋庸置疑的。但是，神无意得著宗教。宗教是人的发明，是堕落人类思想的产物，是人类文化最好的发明。但就著神的经纶而言，宗教是神最恶劣的仇敌，是绝对与神的经纶敌对的。我再说，神无意设立宗教。祂的用意是要将祂的圣言赐给祂的百姓，向他们启示那要来的一位，就是神的儿子，要成为他们的拯救和生命，以完成神的定旨。这要来的一位将成为他们的一切－公义、圣别、救赎和荣耀。犹太人没有这个领会，反而选出神圣言中的部分诫命，用来设计出仪式和规条。他们将这些诫命、仪式和规条，拼合成宗教。甚么是宗教？宗教最佳的定义不在韦氏字典中。宗教乃是敬拜神，作好，却没有基督。宗教就是要尽力敬拜神，要有好行为讨神喜悦，要作完全人，却没有基督。虽然也许样样都好－照著规条敬拜神，行事为人都不错－却没有基督。在基督教中，人似乎有基督，但多半仅是在名目上有基督。你若仅在名目上有基督，那只是宗教。我们必须有基督作实际。惟有得著基督作我们的实际，我们才不落在宗教中。
2However, religion does not belong to God’secon o my and it cannot fulfill God’s purpose. God never intended to have a religion. Yes, God did give to His people His Holy Word, the Old Testament, and He did tell them how to contact Him. There is no doubt about this. However, God had no intention of ha vi ng a religion. Religion is a human invention, a product of the fallen human mind. It is the best invention of human culture. But, concerning God’secon o my, religion is God’s worst enemy. It is absolutely against His economy. I say again that God had no intention of establishing a religion. His intention was to give His Holy Word to His people, revealing to them that the coming One, the Son of God, would be their salvation and life for the fulfillment of God’s purpose. This coming One would be everything to them — righteousness, holiness, redemption, and glory. The Jewish people did not have this realization. Instead, they selected portions of the commandments in God’sHo ly Word and used them to devise rituals and regulations. They put together these commandments, rituals, and regulations and formed a religion. What is a religion? The best definition of it is not found in Webster’s dictionary. Religion is to worship God and to behave ourselves without Christ. Religion is just you trying your best to worship God, to behave properly to please God, and to be a perfect person—all without Christ. Although everything may be good—you worship God according to the regulations and you behave yourself—it is all void of Christ. It seems that people have Christ in Christianity, but mostly that is simply Christ in term. If you only have Christ in term, that also is religion. We must have Christ as reality. Only with Christ as our reality are we outside of religion.
3主耶稣来的时候，祂就是旧约所豫言的那一位。祂来是要成为神百姓的救恩、生命、公义、圣别、救赎、荣耀和一切。但是祂来的时候，神的百姓，犹太人，完全被宗教霸占，心里没有空房给这要来的一位。你若读四福音，就会看见不管主在何处，或去那里，都有那依据神的圣言所形成的典型宗教反对祂。那些宗教徒根据他们的宗教，反对这位活的主。他们以为他们是为神反对基督。他们为著护卫神，甚至将这位活的主定了死罪。按照他们的领会，当耶稣说祂是神的儿子时，祂是在亵渎神，将自己与神当作平等。（约五18。）他们似乎说，『我们只有一位神，此外再没有别的。我们的神就是耶和华以罗欣。我们没有一位名叫耶稣的神。你若说你是神的儿子，就是将自己与神当作平等，你就是在亵渎神。我们必须将你治死。』那就是宗教。原则上，今天的情形也是一样。很多热心宗教的人敬拜神，竭力讨祂喜悦，要有好行为，要作完全人。但他们所作的一切全无基督。这种宗教总是反对基督，也反对真正在生命中跟随基督的人。这种反对，在约翰三章或四章中尚未见到，但在五章中就见到了。在那软弱人的事例中，宗教的反对完全被暴露了。这章揭示了典型宗教的亏缺，以及宗教如何与基督作对。在这一章中，我们在消极一面必须看见的事，主要的就是宗教的亏缺，虚空，以及这宗教对基督的敌对。赞美主，这一章在积极一面也给我们看见，神的儿子基督，作生命将人点活的充足。基督作生命，足以点活我们。这个事例乃是寓言，其中每一面都必须寓意化。多年来我将这一章读了再读，一直不能了解，因此觉得很困扰。我读圣经的时候，习惯要找出中心点。可是我把这一章读了很多遍，仍找不出中心点。三章的中心不难找到－重生；四章也容易找到－活水。请告诉我，五章的中心点是甚么?我传福音时常用本章二十四节，但我仍未把握全章的中心点。一宗教守律法的亏缺在消极一面，事例的中心点乃是表明在典型的宗教中守律法的亏缺。遵守律法是犹太教主要的事。每一个犹太人都尊重律法，也相信该遵守律法。犹太人晓得，除了遵守律法以外，就无法讨神喜悦，也无法行事正当，得以完全。任何一个典型的犹太人都会告诉你，除神以外，没有甚么比律法更伟大、更重要的了。神是第一，律法是第二。所以，遵守律法对典型的宗教乃是一切。
3When the Lord Jesus came, He came as the One who was prophesied in the Old Testament. He was the One who came to be salvation, life, righteousness, holiness, redemption, glory, and everything to God’sp eople. But, when He came, God’sp eople, the Jews, were fully occupied with their religion. They had no room in their hearts for this coming One. If you read the four Gospels, you will see that wherever the Lord went and wherever He was, He was opposed by that typical religion formed according to God’sHo ly Word. Those religionists opposed this living One according to their religion. They thought that they were opposing Christ for God. They even sentenced this living One to death in their attempt to protect God. According to their realization, when Jesus said that He was the Son of God, He was speaking blasphemy, making Himself equal to God (5:18). It seems that they said, “We have only one God and no other. Our God is Jehovah Elohim. We don’th ave a God by the name of Jesus. If You say that You are the Son of God, You are making Yourself equal to God and are blaspheming. We must put You to death.” That was religion. In principle, the situation is the same today. Many religious people worship God and try their best to please Him, to behave themselves, and to make themselves perfect. Yet, it is all without Christ. This kind of religion is always in opposition to Christ and to the genuine followers of Christ in life. This opposition is not revealed in John 3 or 4; we find it in John 5. In the case of the impotent man, the opposition from religion is completely exposed. This chapter unveils the inadequacy of the typical religion and its opposition to Christ. In this chapter, the main thing on the negative side that we must see is the inadequacy, the vanity, of this religion and the opposition of this religion to Christ. Praise the Lord that on the positive side this chapter shows us the adequacy, the sufficiency, of Christ, the Son of God, as life to enliven people. Christ as life is sufficient to enliven us. This case is an allegory, and every aspect of it must be allegorized. For many years I read this chapter again and again. I did not understand it and I was very troubled. In studying the Bible, I was accustomed to finding the central point. But even after studying this chapter many times, I could not discover the central point. It was easy to find the central point in chapter three—regeneration— and also in chapter four—the living water. Tell me, what is the central point of chapter five? I used verse 24 of this chapter quite often in gospel preaching, but I still did not grasp the central point of this chapter as a whole. A. The Inadequacy of Religion’s Law-keeping The central point of this case, on the negative side, is to show the inadequacy of law - keeping in the typical religion. Law-keeping was the main thing in Judaism. Every Jew respects the law and believes in keeping it. The Jews realize that, apart from keeping the law, they have no way to please God, to behave themselves, and to perfect themselves. Any typical Jew will tell you that, next to God, nothing is as great or as important as the law. God is number one and the law is number two. So, law-keeping is everything to that typical religion.
1 典型宗教中的好东西
1. The Good Things of the Typical Religion
4犹太教至少包括七项：圣城耶路撒冷、圣殿、圣节期、圣安息日、天使、摩西和圣经。你将这七项加在一起，就等于犹太教。这些都是上好的东西。你若问我甚么是犹太教，我至少会告诉你七件事：（一）圣城，（二）圣殿，（三）享乐的节日，（四）安息日，（五）眷临的天使，（六）颁赐律法的摩西，
4The Jewish religion includes at least seven items: the holy city Jerusalem, the holy temple, the holy feast, the holy Sabbath, the angels, Moses, and the Holy Scriptures. When you add these seven items together, they equal Judaism, the Jewish religion. These items are excellent and wonderful things. If you ask me what is in Judaism, I will tell you at least seven things: 1) the holy city, 2) the holy temple, 3) the feasts for enjoyment, 4) the Sabbath days of rest, 5) the visiting angels, 6) Moses, the law
5（七） 旧约圣经。
5giver, and 7) the Holy Scriptures of the Old Testament
6犹太教在这七项之外，还有医病的方法，因为有治病的池子。这幅图画的意义是：典型的宗教总是有治病的方法。犹太教是典型的宗教，也有为人治病的方法。耶路撒冷的池子，象征在这典型宗教里有治病的方法。但有一个条件－你必须有行动作事的力量。每当机会临到你，要你得到这宗教的益处时，你必须有力量捷足先登，有能力走路。这事例乃是一个表号，说明典型的宗教有许多美好圣别的东西可医治你，但牠要求你有行动的力量。你即使是第二，你还得不著这好宗教的益处，因为你不是第一。
6Along with these seven items of Judaism, there was also the means of healing, because there was the healing pool of water. The significance of this picture is that the means of healing are always with the typical religion. Judaism is the typical religion which has something that can heal you. The pool in Jerusalem signifies that the means of healing are in that typical religion. But there is a requirement—you must have strength in order to walk and act. Whenever a chance is given for you to receive the benefits of this religion, you must have the strength to be first and the ability to walk. This case is a sign, showing us that here is a typical religion with many good and holy items which can heal you, but it requires your strength to walk and act. Even though you are second, you will not obtain the benefits of this good religion, because you are not first
2 守律法的实行
2. The Practice of the Law-keeping
7现在让我们看看守律法这实行的一些方面。要人守律法的宗教，乃是羊圈。羊门（约五2）象征这种宗教羊圈的门。（约十1。）池子名叫毕士大，意怜悯之家，表征那些守律法的人，需要神的怜悯，因为他们无能、软弱、且苦恼，正如罗马七章七至二十四节所描述的。廊子象征守律法之宗教的庇护，就像羊圈一样；五这数字表示负责任。那搅动池水的使者，象征颁赐律法的经手人，这律法不能赐人生命。（加三19，。）搅动池水使人痊愈，表征实行守律法，想要使人完全。我们查考这些方面，就能看见守律法－典型宗教的主要事物－的光景。
7Let us now consider some aspects of the practice of law - keeping. The sheepgate (5:2) signifies the entrance to the law-keeping religion’s sheepfold (10:1). The name of the pool, Bethesda, means house of mercy, signifying that the people who practiced law- keeping realized that they needed the mercy of God because they were impotent, weak, and wretched, as portrayed in Romans 7:7-24. The porches, like a sheepfold, signify the law-keeping religion’s shelter, and the number five denotes responsibility. The angel who stirred up the water signifies the agent through which the law, which could not give life, was given (Gal. 3:19, 21). The stirring up of the water to make people well signifies the practice of the law - keeping trying 21 to make people perfect. By considering these aspects, we can see the situation of law-keeping, which is the major thing in the typical religion.
3 守律法的不可能
3. The Impossibility of the Law-keeping
8要人遵守律法是不可能的。没有人能作得到。就如人无法步行上天，人也无法遵守律法。罗马八章三节说，遵守律法是不可能的，因为律法因肉体而软弱。所有的肉体都软弱得不能守律法。这一点在这软弱人的事例中描绘得很清楚。
8It is impossible for man to keep the law. No one can do it. Just as people cannot walk up to the heavens, neither can they keep the law. Romans 8:3 says that it is impossible to keep the law, because the law is weak through the flesh. All flesh is too weak to keep the law. This is clearly portrayed in the case of the impotent man
9这软弱的人已经病了三十八年，他无力行动。他看见水动的时候就充满了期望，但他无法及时赶上前去。因为他无能，不能行动，所以他得不到医治。照样，因著我们的软弱，我们不能遵守律法。律法是好的，圣别的，属灵的；律法本身没有问题，问题在于我们。人不但是有病的，也是死了的。从五章二十五节我们看见，在主眼中，软弱的人乃是死人。死人怎能行走？要叫他行走，必须先叫他活过来。你如果不能叫死人活过来，他就不能作甚么。加拉太三章二十一节说，律法不能赐人生命。律法仅仅对人有所要求，从未供应人生命。因为人缺乏生命，人绝对无法遵守律法。你若仍热心宗教，想要遵守律法，那么请回答我一个问题：你是死的，还是活的?你必须承认你是死的。你既然是死人，又如何能守律法?死人无法作甚么。由于肉体的软弱以及缺乏生命，要人守律法是不可能的。虽然有天使，有水，水也搅动了，但你无法履行到水中就医的要求。这幅清楚的图画给我们看见，软弱、死了的人不可能遵守律法。人在律法上是没有指望的。就律法而言，我们的情形是无能为力的，是无可指望的。
9The impotent man had been sick for thirty-eight years. He was unable to move. He was filled with expectation when he saw the waters stirring, but it was impossible for him to get there in time. Because he was impotent, unable to move, he could not receive healing. Likewise, due to our impotence, we cannot keep the law. The law is good, holy, and spiritual. There is no problem with the law; the problem is with us. Man is not only sick, but also dead. We know from 5:25 that, in the eyes of the Lord, the impotent man was a dead person. How can a dead person walk? If he is to walk, he must first be made alive. As long as you cannot make a dead person live, he can do nothing. Galatians 3:21 says that the law cannot give life. The law only makes demands upon people; it never supplies them with life. Due to the lack of life, man is absolutely unable to keep the law. If you are still religious, still trying to keep the law, let me ask you a question. Are you dead or alive? You must admit that you are dead. Since you are a dead person, how can you keep the law? A dead person can do nothing. Because of the weakness of the flesh and because of the lack of life, it is impossible for man to keep the law. Although there are an angel, the water, and the stirring of the water, there is no way for you to fulfill the requirement of getting to the water to be healed. This is a clear picture showing us that the impotent and dead people find it impossible to keep the law. There is no hope for man with the law. With respect to the law, we are helpless and hopeless cases.
10今天，我们有更完美的宗教，甚至是最好的宗教。但你可知道最好的宗教也要求你有所作为么?牠要求你行走，行动，并且作第一，才能得到牠的好处。或许你已发现你太软弱了，无法获得宗教所要给你的东西。这指明你是在那软弱人所在的地方－那五个廊子之下。我们就像在守律法的庇护下软弱的人。4在宗教羊圈
10Today, we have an even better religion—even the best religion. But do you realize that the best religion requires you to do something? It requires you to walk, to act, and to be the first before you can obtain its benefits. Perhaps you have discovered that you are too weak to obtain what your religion has to offer. This indicates that you are where the impotent man was—under the five porches. We are like the impotent people under the law-keeping shelter. 4. The Sick People under the Law-keeping Shelter
守律法之庇护下的病人
in Religion’s Fold
11廊下躺著许多病人，这表征在守律法的庇护下，就是在宗教的羊圈里，有许多人瞎眼，不能看见；有许多人瘸腿，不能行走；还有许多人枯干，缺乏生命的供应。他们没有喜乐或平安，只有痛苦。软弱的人是没有喜乐的，即使在快乐的节日也是如此；（约五1；）他们没有安息，甚至在安息日也不能安息。（约五10。）病人是无望无救的，在主眼中乃是死的。
11A multitude of sick people lay in the porches. This signifies that under the law-keeping shelter, in religion’s fold, there are many people who are blind, unable to see; lame, unable to walk; and withered, being short of life. They have no joy or peace, only suffering. The impotent man had no joy, even on the joyful day of the feast (5:1), and he had no rest, even on the Sabbath day (5:9). The sick people were helpless and hopeless, dead in the eyes of the Lord
12要人守律法的宗教，虽然有医病的方法，但对软弱无能的人，却毫无益处，因为他没有力量履行律法的要求。宗教的守律法，是倚靠人的努力、作为和修饰。人既是软弱的，宗教的守律法也就变为无用。圣城、圣殿、圣节期、圣安息日、天使、摩西和圣经，都是这宗教里的好东西，但丝毫不能帮助这软弱无能的人。在主的眼中，他乃是死人，不仅需要医治，还需要点活。主点活人，并不带任何要求。我们会看见，这软弱的人听见主的声音，就被点活了。这神迹的意义是：当犹太宗教守律法的实行，因人的软弱而有所不能时，神的儿子来了，把死人点活过来。律法不能赐人生命，但神的儿子却赐生命给死人。（约五21。）『我们还软弱的时候，』（罗五6，）祂就来将我们点活。
12There was the means of healing in the law-keeping religion, but it did not profit the impotent man, because he had no strength to fulfill its requirements. Religion’s law-keeping depends upon man’s effort, man’s doing, and man’s make-up. Since man is impotent, religion’s law-keeping becomes inadequate. The holy city, the holy temple, the holy feast, the holy Sabbath, the angels, Moses, and the Holy Scriptures—all of these were the good things of that religion, but they could do nothing for this impotent man. In the eyes of the Lord, he was a dead person, in need not only of healing, but also of enlivening. With the Lord’s enlivening there is no requirement. As we shall see, the impotent man heard His voice and was enlivened. The significance of this sign is that when the practice of law-keeping in the Jewish religion became an impossibility due to the impotence of man, the Son of God came to enliven the dead. The law could not give life, but the Son of God gives life to the dead (5:21). “While we were yet weak” (Rom. 5:6), He came to enliven us
二 神子赐生命的充足
B. The Sufficiency of the Son’s Life-giving
13我们看见，这事例在消极一面暴露守律法之宗教的亏缺和虚空。犹太宗教有这么多好东西－圣城、圣殿、天使、圣经、圣节期、圣安息日和池子；但这些好东西没有一样能帮助死人。圣城不能帮助软弱的人；圣殿、圣经、以及圣日也都不能。虽然那天是节日，他却没有快乐；即使在安息日，他也没有安息。任何事物都不能帮助他，他的情形是无望无救的。忽然间，有一个微小的人来到了。祂不是天使长，乃是名叫耶稣的小人物。祂没有佳形美容，毫无引人之处，也没有人注意祂。祂直接走到病人那里。就像父在已过的永远里豫见了撒玛利亚妇人，子就去雅各井边找到她；照样，父也豫见了这个软弱的人，正当他躺在池边时，子就来到他那里。主问他说，『你想要痊愈么?』意思就是：『你想要得医治么?』那软弱的人除了池子、水、和搅动水的使者以外，别无所知。他也晓得在自己里面没有希望，没有能力，所以就将他的光景向主耶稣说明。于是主耶稣对他说，『起来，拿你的褥子走罢。』那软弱的人听了那永活、赐生命的主那点活人的话，就痊愈了。我们也许想，他在得医治以前就起来行走了，其实不然；他是先得医治，然后起来拿著褥子走了。请注意九节的顺序：『那人立即痊愈，就拿起褥子走了。』『那人立即痊愈，』在『拿起褥子走了』之前，足见他在起来之前得了医治。他听到永活神的儿子的声音，便得了医治。他听见主活的话，就叫他活过来了。从前是褥子托著这软弱无能的人，现今是这被点活的人拿著褥子。倘若我是这软弱的人，我也许会说，『先生，我是不行的。我依赖这褥子已三十八年了；牠一直托著我，你怎能对我说，拿起牠来呢？你所说的，我办不到。』我们绝不该辩驳主的话。无论祂说甚么，我们只该说『阿们，』并且照著去作。不要辩驳或理论。你若理论，就会失去祂的祝福。那软弱的人不但站了起来，还拿起他的褥子走了，这是多么的好。他不但得了医治，而且被点活了。按照二十四、二十五节，这对他这个死人就是出死入生而活了。按照二章所立定的原则，这就是变死亡为生命。
13We have seen that this case on the negative side exposes the inadequacy and vanity of the law-keeping religion. That religion had so many good things — the holy city, the holy temple, the angels, the Holy Scriptures, the holy feasts, the holy Sabbath, and the pool, but none of these good things could help the dead people. The holy city could not help the impotent man; neither could the holy temple, the Holy Scriptures, nor the holy days. Although it was a feast day, he had no joy, and although it was the Sabbath day, he had no rest. Nothing could help him. He was a hopeless and helpless case. Suddenly, a little man came into this situation. It was not an archangel, but a little man named Jesus. He had no beauty or attraction, and no one paid attention to Him. He came directly to the sick man. Just as the Father in eternity past foresaw the Samaritan woman and the Son went to find her at Jacob’swell, so the Father also foresaw the impotent man, and the Son came to him while he was lying at the pool. He asked him, “Do you want to get well?” That meant, “Would you like to be healed?” The impotent man knew nothing beyond the pool, the water, and the angel who stirred the water. He also knew that he had no hope or ability in himself. So he explained the situation to the Lord Jesus. Then the Lord Jesus said, “Rise, pick up your bed, and walk.” The impotent man heard the enlivening word of the living, life-giving Lord and was healed. We may think that he rose up and walked before he was healed. But this is not true. He was healed before he rose up, took his bed, and walked. Note the sequence in verse 9. “And immediately the man became well, and picked up his bed and walked.” “And immediately the man became well” precedes “picked up his bed and walked.” He was cured before he rose up. He was cured when he heard the voice of the living Son of God. It was his hearing of the living word of the Lord that quickened him. Formerly the bed carried the impotent man, but now the enlivened man carried the bed. If I had been the impotent man, I probably would have said, “Sir, I can’t make it. I have been relying upon this bed for thirty-eight years. The bed has been carrying me all this time. How can you tell me to pick it up? I can’t do what you say.” We should never argue with the Lo rd’sword. We should simply say, “Amen,” to whatever He says and do it accordingly. Do not argue or reason. If you reason, you will lose His blessing. How good it was that the impotent man not only rose up, but also picked up his bed and walked. He was not only healed; he was enlivened. According to verses 24 and 25, this is for him as a dead man to pass out of death into life and live. In the principle set forth in chapter two, this is the changing of death into life.
14我们不需要宗教的池子和水，我们不需要天使。与耶稣相比，宗教的池子和天使的确太差了。我们有了耶稣，就不需要别的。圣城、圣殿、以及圣天使有何用?节期和安息日对我们也毫无意义。这一切对我们都没有益处，乃是耶稣将我们点活。我们都必须看见这事。这就是生命的点活。这是这个事例在积极一面的中心点。
14We do not need religion’s pool with its water and we do not need the angel. Compared with Jesus, religion’sp o o land angel are poor indeed. When we have Jesus, we do not need anything else. What is the use of the holy city, the holy temple, and the holy angel? Neither the feasts nor the Sabbaths mean anything to us. They do not do us any good. It is Jesus who enlivens. We all have to see this. This is life’s enlivening. This is the central point of this case on the positive side.
贰 宗教敌对生命
II. RELIGION’S OPPOSITION TO LIFE
一 生命将人点活干犯了宗教的仪式
A. Life’s Enlivening Breaking Religion’s Ritual
15在五章十至十六节，我们看见宗教敌对生命。『所以犹太人对那治好的人说，今天是安息日，你拿褥子是不可的。』（约五10。）生命将人点活，干犯了宗教的仪式。宗教为生命所触犯，从此开始与生命为敌。安息日是为著人的，（可二27，）应该是人的安息。宗教的守律法，并没有给这病了三十八年的人带来安息，但生命的点活在一秒钟内便作成了。然而那些宗教的人只在意安息日的仪式，并不关心病人的安息。我们所有的是何等的生命！我们不需要任何宗教的事物。只要我们有耶稣，一切宗教的事物就算不得甚么；只要我们有耶稣，我们就有生命。让宗教同宗教的一切事物去罢。那些东西不能给我们生命，但耶稣能。耶稣将我们点活，耶稣给我们生命。生命带给我们喜乐，生命带给我们安息。生命带给我们亮光和我们所需要的一切。赞美主！
15In 5:10-16 we see religion’s opposition to life. “The Jews then said to the one who was healed, It is the Sabbath, and it is not lawful for you to pick up your bed” (5:10). Life’s enlivening breaks religion’s ritual. Religion is offended by life and begins its opposition to life from this point. The Sabbath is for man (Mark 2:27) and should be a rest to man. Religion’s law- keeping did not bring rest to the man sick for thirty- eight years, but life’s enlivening did it in one second. Yet, the religious people cared only for the ritual of Sabbath-keeping; they had no concern for the sick man’s rest. What a life we have! We do not need any religious things. As long as we have Jesus, all religious things mean nothing. As long as we have Jesus, we have life. Let religion with all its things go. They could not give us life, but Jesus does. Jesus enlivens us. Jesus gives us life. Life brings us joy. Life brings us rest. Life brings us light and everything we need. Praise the Lord
16这事例的真正意义是宗教和基督的不同，就是宗教的守律法和基督点活人的不同。宗教的守律法是好的，但我们是软弱的。宗教的守律法或许是有效的，但我们无法履行牠的要求。基督没有要求，因为当祂临到我们，就说出祂活的话，叫我们能听见祂的声音。如果说有要求，那就是要我们听祂活的话。当我们听见祂的声音，我们就出死入生了。这事例中的对比，就是宗教要求人，基督的话却叫人活。
16The real significance of this case is the difference between religion and Christ, which is the difference between the law-keeping of religion and the enlivening of Christ. Religion’s law-keeping is good, but we are weak. Religion’s law-keeping may be effective but we cannot meet its requirements. There is no requirement with Christ, for when He comes to us, He speaks His living word so that we can hear His voice. If there is any requirement, it is simply to hear His living word. When we hear His voice, we pass from death into life. The contrast in this case is that religion requires, but Christ’sword quickens
二 宗教想要销灭生命
B. Religion Trying to Quench Life
17守律法的宗教不能赐生命给软弱的人。当基督用生命将这人点活时，那宗教就逼迫祂，想要销灭生命，因为祂在安息日行了这事。（约五16。）那宗教在意守安息日，不惜牺牲那软弱人的安息。但基督在意人得安息，宁可牺牲守安息日。这当然触犯了那宗教。原则上，今天宗教的光景也是一样。热心宗教的人仍然在意他们宗教的仪式，不惜牺牲人生命的事。主还是一样，不惜任何代价要顾到人生命的事，宁可牺牲一切宗教的仪式。这就是为何我们这些被基督点活的人，会遭到固守宗教仪式之人的反对和逼迫了。
17The law - keeping religion could not give life to the impotent man. When Christ enlivened this man with life, that religion persecuted Him, trying to quench life, because He did it on the Sabbath (5:16). That religion cared for the keeping of its Sabbath at the sacrifice of the impotent man’s rest. But Christ cared for the man’s rest at the sacrifice of their Sabbath - keeping. This surely offended that religion. In principle, the situation of today’s religion is the same. The religious people still care for their religious rituals at the sacrifice of people’s life matters. The Lord is still the same, caring at any cost for people’s life matters at the sacrifice of all religious rituals. This is why we who have been enlivened by Christ are opposed and persecuted by the people who cling to their religious rituals.
参 子赐生命，
III. THE SON EQUAL WITH THE FATHER
并行审判，
IN GIVING LIFE
与父平等
AND EXECUTING JUDGMENT
一 子与父平等
A. The Son Being Equal with the Father
18热心宗教的犹太人逼迫耶稣，因为祂在他们的安息日作了工，将那软弱的人点活过来。耶稣回答他们说，『我父作工直到如今，我也作工。』（约五17。）在他们宗教的观念中，他们是为守安息日而安息。但他们不知道，只要还有可怜的罪人未蒙拯救，父和子就没有安息。当他们为守安息日而安息的时候，父和子仍旧在作工，要使罪人得著生命和安息。这不但触犯了热心宗教的犹太人，而且使他们认为耶稣是在亵渎神；因为按著他们的观念，祂『不但犯了安息日，并且称神为祂的父，将自己与神当作平等。』（约五18。）他们认为那是亵渎神；然而，乃是『亵渎』神的那一位，将那软弱的人点活了。祂点活了那人，见证在赐人生命的事上，祂与父神平等。
18The religious Jews persecuted Jesus because on their Sabbath He worked to enliven the impotent man. Jesus answered them, “My Father is working until now, and I am working” (5:17). In their religious concept, they were resting in keeping their Sabbath. But they did not know that there was no rest for the Father and the Son as long as the poor sinners were not saved. While they were resting in keeping their Sabbath, the Father and the Son were still working that the sinners might receive life and have rest. This not only offended the religious Jews, but also caused them to consider that Jesus was blaspheming, because, according to their concept, He “not only broke the Sabbath, but also called God His own Father, making Himself equal with God” (5:18). In their consideration, that was a blasphemy to God. Yet, it was this “blaspheming” One who enlivened the impotent man. His enlivening of that man testifies that He is equal with God the Father in giving life to people
二 父与子都为救赎和建造作工
B. Both the Father and the Son Working for Redemption and Building
19虽然神创造的工作已经完成，（创二1～3，）但父与子为著救赎和建造，仍然不断作工。（约五，19～20。）热心宗教的犹太人遵守创造的安息日；他们不知道由于人的堕落，那安息日的安息已被破坏了。他们也不知道父和子仍在作工，要救赎堕落的人，好成就神建造永远居所的原初定旨。神已往所作的是旧造；父和子正在作的，乃是藉著救赎以完成神建造的新造。这工包括了子的赐人生命，就是这事例所显明的。在这事上，父与子是一。在赐人生命的事上，凡父要作的，子就照样作。
19Although God’s work in creation was finished (Gen. 2:1-3), the Father and the Son were still working for redemption and building (John 5:17, 19-20). The religious Jews kept the Sabbath of creation. They did 17 not know that because of man’s fall the rest of that Sabbath was broken. Neither did they know that the Father and the Son were still working for fallen man’s redemption in order to fulfill God’s original purpose, which is the building of God’s eternal habitation. What God did was the old creation. What the Father and the Son are doing is the new creation through redemption for God’s building. This work includes the Son’s life-giving, which is manifested in this case. In this matter, the Father and the Son are one. Whatever the Father wants to do in the matter of life-giving, the Son does it accordingly.
三 神的儿子赐生命给死人
C. The Son of God Giving Life to the Dead
20子赐生命给死人。二十一节说，『父怎样叫死人起来，赐他们生命，子也照样随自己的意思赐人生命。』在二十四节我们看见，那听子话，又信差子来者的，就有永远的生命，是已经出死入生了。二十五节说，『我实实在在的告诉你们，时候将到，如今就是了，死人要听见神儿子的声音，听见的人就要活了。』这节所说的死人，并不是那些埋在坟墓里的人，而是活著的死人。他们并非肉身死了，乃是在灵里死了，就如以弗所二章一至五节和歌罗西二章十三节所说的。在主的眼中，所有活在地上的人都在灵里死了。『时候将到，如今就是了，』乃是指主说这话的时候。很多人那时听了祂活的话，结果就活过来了。所以，这节『就要活了』的意思是要在灵里活过来。这不是指二十八至二十九节所说肉身的复活。从主说这话以后，两千年来，千千万万的人听了神儿子那活的声音，就被生命点活了。我们也听见了主活的话而活过来了。我们已往也都是在这五个廊子之下软弱的人，因为我们原是瞎眼的、瘸腿的和枯干的。简单的说，我们是死人。然后主来眷顾我们，我们听了福音活的话，便被点活，活过来了。我们是真正出死入生了。在生命的事上，子与父是一样的。『因为父怎样在自己里面有生命，就赐给子也照样在自己里面有生命。』（约五26。）父和子同样在自己里面有生命，所以子能彀并且也实在照著父的意思，用生命点活人。在生命的点活上，子和父实在是一。
20The Son gives life to the dead. Verse 21 says, “For as the Father raises the dead and gives them life, so also the Son gives life to whom He wills.” In verse 24 we see that whoever hears the word of the Son and believes in Him who sent Him has eternal life and has passed out of death into life. Verse 25 says, “Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice of the Son of God, and those who hear shall live.” The dead persons mentioned in this verse are not those who are buried in their graves, but the living dead ones. They are not dead physically, but, according to Ephesians 2:1-5 and Colossians 2:13, are dead in their spirit. In the eyes of the Lord, all of the people living on earth are dead in their spirit. The phrase, “An hour is coming and now is,” refers to the very time when the Lord spoke these words. Many at that time heard His living words and consequently were made alive. Hence, “shall live” in this verse means to be alive in their spirit. It is not the resurrection in the physical body as is mentioned in verses 28 and 29. For twenty centuries, from the time that the Lord spoke these words until the present, thousands and thousands of people have heard the living voice of the Son of God and have been enlivened with life. We also have heard the living word of the Lord and have been made alive. We also were the impotent persons under the five porches, for we were blind, lame, and withered. In short, we were dead. Then the Lord came to visit us, and we heard the living word of the gospel that enlivened us and made us alive. We have truly passed out of death and have entered into life. In the matter of life the Son is the same as the Father. “As the Father has life in Himself, so He gave to the Son to have life in Himself” (5:26). Both the Father and the Son have life in themselves. So the Son can and does enliven people with life as the Father desires. In life’s enlivening, the Son is truly one with the Father
四 人子对不信的人执行审判
D. The Son of Man Executing Judgment over the Unbelieving Ones
21人子将要对所有不信的人执行审判。（约五22～23，27，30。）主是神子，（约五25，）所以能赐人生命；（约五21；）祂又是人子，所以能执行审判。（约五27。）因祂是人，祂就完全有资格审判人。行传十七章三十一节说，神要『藉著祂所设立的人（耶稣）』审判天下。罗马二章十六节说，『神藉耶稣基督…审判人隐秘事。』提后四章一节说，『那将要审判活人死人的基督耶稣。』父『因为祂是人子，就赐给祂行审判的权柄。』（约五27。）父又将审判的事全交与子，『叫人都尊敬子，如同尊敬父一样。』（约五22～23。）子将公平的照著父的意思审判人。（约五30。）在生命的点活这件事上，子和父是一。在审判的事上，祂和父也是一。
21The Son of Man will execute judgment overall the unbelieving ones (5:22-23, 27, 3 0). As the Son of God (5:25), the Lord can give life (5:21), and as the Son of Man, He can execute judgment (5:27). Since He is a man, He is fully qualified to judge man. Acts 17:31 says that God will judge the world “by that man [Jesus] whom he hath ordained.” Romans 2:16 says, “God shall judge the secrets of men by Jesus Christ.” Second Timothy 4:1 says, “Jesus Christ shall judge the quick and the dead.” The Father “gave Him authority to execute judgment, because He is the Son of Man” (5:27). And the Father gave all judgment to the Son “that all may honor the Son even as they honor the Father” (5:22-23). The Son will judge justly according to the Father’s will (5:30). He is one with the Father in the matter of life’s enlivening. He is also one with Him in the matter of judgment.
五 两种复活
E. Two Kinds of Resurrection
22我们读二十八、二十九节：『你们不要把这事看作希奇，因为时候将到，凡在坟墓里的，都要听见祂的声音，就出来；行善的归到生命的复活，作恶的归到审判的复活。』所有肉身死了，埋葬在坟墓里的人都要复活。请注意这两节和二十五节的差异。二十五节说，死人要听见祂的声音；二十八节说，凡在坟墓里的，都要听见祂的声音。在坟墓里的人和死人不25同。二十五节是指活在地上的死人，二十八节是指埋在地里的死人。那些埋在坟墓里的人，在主第二次降临的时候将要复活。除了二十五节说到在灵里的复活，二十九节还将肉身的复活分作两种。我们在灵里复活，就是我们的灵被点活了。这也是在我们灵里的重生。这在我们灵里的重生就是主耶稣用神圣的生命，也就是祂自己，来使人复活。此外，还有两种肉身的复活。其一是『生命的复活，』这是千年国之前，得救信徒的复活。（启二十4，6，林前十五23，52，帖前四16。）已死的信徒要在主耶稣回来时复活，享受永远的生命，因此称为生命的复活。主耶稣回来时，所有已死的信徒将要复活，和活著的信徒一同被提到空中。（帖前四17。）然后得胜的信徒要与主耶稣一同作王一千年。其二是『审判的复活，』这是指千年国之后，不信之人的复活。（启二十5，12。）所有已死的不信者都要在这一千年之后复活，并在白色大宝座前受审判；（启二十11～15；）因此称为审判的复活。我们信徒将要享受并有分于生命的复活，但那些不信的人要在审判的复活中被判接受永远的沉沦。
22Let us read verses 28 and 29. “Do not marvel at this, for an hour is coming in which all who are in the tombs shall hear His voice, and shall come forth: those who have done the good to the resurrection of life, and those who have done the evil to the resurrection of judgment.” All of the physically dead people who have been buried in graves will be resurrected. Please note the difference between these two verses and verse 25. In verse 25, the dead shall hear His voice, but in verse 28 all who are in the tombs shall hear His voice. Those who are in the tombs are different from those who are dead. Verse refers to the dead living on the earth; verse 28 refers to the dead buried in the earth. Those buried in their graves shall be resurrected at the Lord’s second coming. In addition to the resurrection in the spirit which we saw in verse 25, verse 29 distinguishes two kinds of physical resurrections. The resurrection in our spirit means that our spirit is made a live. This is also regeneration in our spirit. The regeneration in our spirit is a resurrection made by the Lord Jesus with the divine life, which is Himself. In addition to this, there are two kinds of physical resurrections. The “resurrection of life” is the resurrection of the saved believers before the millennium (the thousand years, Rev. 20:4, 6; 1 Cor. 15:23, 52; 1 Thes. 4:16). The dead believers will be resurrected to enjoy eternal life at the return of the Lord Jesus. Hence, it is called the resurrection of life. When the Lord Jesus comes back, all His dead believers will be resurrected and will be taken up with the living believers to the air (1 Thes. 4:17). Then the overcoming believers will reign as kings with the Lord Jesus for a thousand years. The “resurrection of judgment” refers to the resurrection of the unbelievers after the thousand years (Rev. 20:5, 12). All the dead unbelievers will be resurrected after the thousand years to be judged at the Great White Throne (Rev. 20:11-15). Hence, it is called the resurrection of judgment. We, the believers, will enjoy and participate in the resurrection of life, but the unbelievers will suffer the judgment of eternal perdition at the resurrection of judgment.
肆 子的四重见证
IV. THE SON’S FOURFOLD TESTIMONY
23在五章三十一至四十七节，我们看见子的四重见证：施浸者约翰的见证；（约五32～35；）子工作的见证；（约五36；）父的见证；（约五37～38；）和圣经的见证。（约五39～47。）有了这四重见证，人仍可能没有得到基督自己。犹太人曾因施浸者约翰欢腾，但他们不知道他仅仅是基督的见证人。施浸者约翰的见证指引人到基督那里。犹太人也看见了基督的工作，但他们不愿到祂那里。他们看见了祂所行的神迹奇事，却不知道主是谁，也不到祂那里。父为子作了见证，但他们没有祂的话住在他们里面，因为他们不信父所差来的子。他们甚至查考了为子作见证的圣经，但是他们并没有到祂那里以得到永远的生命。
23In 5:31-47 we see the Son’s fourfold testimony: the testimony of John the Baptist (vv. 32-35); the testimony of the Son’s work (v. 36); the testimony of the Father (vv. 37-38); and the testimony of the Scriptures (vv. 39-47). It is possible to have these four witnesses and yet not have Christ Himself. The Jews at one time were joyful over John the Baptist, but they did not realize that he was only the witness of Christ. The testimony of John the Baptist was to direct them to Christ. The Jews also saw the works of Christ, yet they would not come to Him. They saw His signs, miracles, and wonders, but they would not realize who the Lord was and come to Him. The Father testified concerning the Son, but they did not have His word abiding in them, for they did not believe the Son whom He sent. They even searched the Scriptures that testified of Him, but they failed to come to Him that they might have eternal life
24『查考圣经』可能与『到我这里来』分开。犹太宗教徒查考圣经，却不肯到主这里来；这两件事应当并行。圣经既是为主作见证，就不该与主分开。我们可能接触圣经，却没有接触主。惟有主能赐人生命。我们绝不该将圣经和主自己分开。每逢我们查考神的话，我们都必须到主这里来。我们必须使查考神的话和摸著主成为一件事。每逢我们读圣经，我们必须将我们的灵向主敞开。当我们的眼睛在阅读圣经的话，我们的心思在领会这些话时，我们的灵必须操练藉著圣经接触主。这样，我们不但在头脑里领会圣经上的白纸黑字，还在我们的灵中得到生命。
24To “search the Scriptures” may be separated from “come to Me.” The Jewish religionists searched the Scriptures, but were not willing to come to the Lord. These two should be kept together. Since the Scriptures testify concerning the Lord, they should not be separated from Him. We may contact the Scriptures and yet not contact the Lord. Only the Lord can give life. We should never separate the Scriptures from the Lord Himself. Whenever we search the Word, we must come to the Lord Himself. We must make searching the Word and touching the Lord one thing. Whenever we study the Bible, we must open our spirit to the Lord. While our eyes are reading the words and our mind is understanding them, our spirit must be exercised to contact the Lord through the Scriptures. Then we shall not only have the understanding of the black and white letters in our mentality, but also have the life in our spirit
25所有的神迹、奇事和恩赐，都不过是我们藉以接触基督的见证。今天的问题是人虽然有了见证，却未接触主自己。人可能见到了神迹奇事，有了恩赐和圣经知识，却没有来接触主自己。只有主自己赐你生命。点活你并赐你生命的，不是神迹、恩赐、甚至圣经，乃是主自己。
25All of the signs, manifestations, and gifts are merely witnesses by which we may contact Christ. The problem is that people today have the testimonies, but fail to contact the Lord Himself. It is possible to have the signs, the manifestations, the gifts, and the knowledge of the Scriptures, but not come to contact the Lord Himself. It is only the Lord Himself who will give you life. It is not the signs, the gifts, or even the Scriptures, but it is the Lord Himself who will enliven you and impart life into you.
26我要再次强调：使徒约翰记录了这些事例，指明人真正的光景，并启示主是我们生命的供应。在第一个事例中，我们是好人；在第二个事例中，我们是罪人；在第三个事例中，我们是垂死的人；在第四个事例中，我们是软弱的人。在第一个事例中，主是我们重生的生命；在第二个事例中，祂是我们满足的生命；在第三个事例中，祂是我们医治的生命；在第四个事例中，祂是点活我们的生命。藉著对这四个事例的领会，我们就能领悟我们的所在和我们的所是；我们也能晓得主的所在和所是。然后我们就知道，
26Once more I want to stress the point that the Apostle John shows all of these cases to indicate man’s real condition and to reveal Christ as our life supply. In the first case, we were good persons; in the second, sinful persons; in the third, dying persons; and in the fourth, impotent persons. In the first case, the Lord is our regenerating life; in the second, our satisfying life; in the third, our healing life; and in the fourth, our enlivening life. By understanding these four cases, we can realize where we are and who we are, and we can know where the Lord is and who He is. Then we shall know what we need and what the Lord will supply to us
27我们需要甚么，以及主能供应我们甚么。
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