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约翰福音生命读经 · 第18篇

干渴人的需要－生命的解渴（二）

The Need of the Thirsty— Life’s Quenching (2
1在五章我们看见生命和宗教间的对比，但真正的逼迫还未开始。逼迫是在七章开始的。贰宗教逼迫下的生命
1In chapter five we saw the contrast between life and religion, but the actual persecution had not started yet. The persecution began in chapter seven. II. LIFE UNDER THE PERSECUTION OF RELIGION
一 宗教的阴谋和宗教的节期
A. Religion’sP lot and Religion’s Feast
2当宗教徒要过节的时候，他们就图谋要杀耶稣。（约七1～2。）这是今日宗教的恰切写照，因为原则上，今日的宗教是同样的。宗教徒一面敬拜神，另一面却图谋要杀真正追求神的人。你若是真正追求生命的人，务必准备好，看见宗教想要杀你。这事从第一世纪到现在，一直不断的发生。在每一个世纪里，真正追求生命的人，都受到宗教徒的逼迫。例如，盖恩夫人就被她那时的宗教徒所监禁。只要你照著里面的生命而不照著外面的事物与主同行，就会被热心宗教的人所逼迫。主是创造者神。（约一1，10。）然而，祂作人的时候，却受祂所造之人的逼迫。（约七1。）创造者忍受受造者的逼迫，不是容易的事，祂必须有何等的忍耐！那必定是何等的降卑！但是主作到了。连宗教的节期都为这个逼迫提供机会。（约七2，11。）宗教徒利用宗教节期逼迫主耶稣。
2While the religionists were having a feast, they plotted to kill Jesus (7:1-2). This is an accurate picture of today’s religion, for religion, in principle, is the same today. On the one hand, the religionists worship God, while on the other hand, they plot to kill God’s real seekers. If you are a true seeker after life, you must be prepared to find that religion will attempt to kill you. This has happened from the first century down to the present time. In every century the real seekers after life have been persecuted by the religionists. Madame Guyon, for example, was imprisoned by the religionists of her day. As long as you go along with the Lord according to the inner life and not according to the outward things, you will be persecuted by the religious people. The Lord is God the Creator (1:1, 10). However, as a man He suffered the persecution of His creatures (7:1). It was not an easy thing for the Creator to suffer the persecution from His creatures. What patience He must have had! What humiliation it must have been! But the Lord did it. Even the religious feast provided an opportunity for this persecution (7:2, 11). The religionists took advantage of the religious feast to persecute the Lord Jesus
二 生命遭受人的不信
B. Life’s Suffering of People’sUn belief
3逼迫主的犹太人想要杀主耶稣。（约七1，20，25，30，32，34。）既然犹太宗教徒在谋害主耶稣，祂就必须相当谨慎；祂若稍不谨慎，就会落入他们手中。祂不能自由行动。主虽然是全能的神，却作了受逼迫的人，在行动上也受到限制。一面，宗教徒想要杀祂，另一面，祂不信的兄弟挑引祂寻求属世的荣耀。（约七3～。）祂的兄弟似乎对祂说，『你为甚么不上耶路撒冷去?你该为自己得大名声。』犹太人的逼迫和祂兄弟的挑引都是来自一个仇敌－撒但。撒但激起犹太人想要杀主，又激起祂不信的兄弟挑引祂去耶路撒冷为自己扬名得荣耀。今天的情形是一样的。有时一些弟兄题议我们作某些事来扬名宣传。但宣传扬名是可怕的。你若要扬名，更好是得恶名。
3The persecuting Jews were seeking to kill the Lord Jesus (7:1, 21, 25, 30, 32, 34). Since the Jewish religionists were plotting against the Lord Jesus, He had to be somewhat careful. If He had been even a little careless, He would have fallen into their hands. He was not able to act freely. Although the Lord is the Almighty God, He, as a man under persecution, was limited in His activity. While the religionists were seeking to kill Him on the one hand, His unbelieving brothers were challenging Him to seek worldly glory on the other hand (7:3-4). His brothers seemed to say to Him, “Why don’ty ou go to Jerusalem? You should 4 make a big name for yourself.” Both the persecution of the Jews and the challenge from His brothers came from one enemy, Satan. Satan stirred up the Jews to seek to kill the Lord and he stirred up His unbelieving brothers to challenge Him to go to Jerusalem and to make a name for Himself that He might receive glory. The situation is the same today. Occasionally some brothers propose that we do certain things to get a name and be publicized. But it is awful to be publicized and to have a name. If you are going to have a name, it is better to get a bad name.
三 生命在时间里所受的限制
C. Life’s Limitation in Time
4在七章六至九节，我们看见主在时间里受限制。主对祂的兄弟说，『我的时候还没有到，你们的时候却常是方便的。』（约七6。）主虽然是永远无限的神，（罗九5，）却作了人在地上生活，甚至受时间的限制。主甘愿失去祂的自由，受时间的约束，实行父的旨意，好将生命的活水供应我们。整个七章都启示主作人时，如何在各面受到限制。
4In 7:6-9 we see that the Lord was limited in time. The Lord said to His brothers, “My time has not yet come, but your time is always ready” (7:6). Although the Lord is the eternal, infinite, unlimited God (Rom. 9:5), He lived on earth as a man, limited even in the matter of time. The Lord was willing to lose His freedom, to be bound in the matter of time, and to do the will of the Father so that He could minister the living water of life to us. The whole of chapter seven reveals how the Lord acted as a man limited in every respect
四 生命对神荣耀的寻求
D. Life’sS eeking of God’s Glory
5主虽然是全能的神，（赛九6，）却作了受逼迫的人，在行动上也受到限制。（约七10。）祂不愿自由行动。主虽然是无所不知的神，却作了卑微的人，被人看作没有学过的。『犹太人就希奇说，这个人没有学过，怎么会明白书?』（约七15。）主虽然受教育不多，却懂得一切。祂不但明白书，也明白人的心思、人的心和人的灵。主不寻求自己的荣耀，只寻求神的荣耀。（约七17～18。）
5The Lord is the Almighty God (Isa. 9:6), but as a man under persecution He was limited in His activity (John 7:10). He would not act freely. Although the Lord is the omniscient God, He, as a lowly man, appeared to be illiterate. “The Jews then marveled and said, How does this man know letters, having never learned?” (7:15). Although the Lord had little education, He knew everything. He not only knew the letters; He knew the minds, hearts, and spirits of men. The Lord would not seek His own glory, but the glory of God (7:17-18
五 生命的源头与原始－父神
E. Life’sS our ce and Origin—God the Father
6主的源头与原始是父神。（约七25～36，十三3。）虽然祂的源头是父神，祂却以加利利拿撒勒人的身分而来。（约七27，41，52，一45～46。）我有一段时间对主不高兴，我觉得祂在约翰七章有欠坦率。依我看来，祂多少有点诡秘。祂告诉人说祂的源头是父神，但祂却是从拿撒勒来的。这里有个重要的原则：关于主的每件事，外表看来并不美好，内容却是奇妙的。今天主的恢复也是如此。你若按外表看主的恢复，并不很吸引人。然而，其内情完全不同。不要被外表困扰。人从外面看耶稣，只见祂是个拿撒勒人。祂无佳形美容，也无美貌使人羡慕。但在祂里面，祂就是神。有时我对主说，『主阿，为甚么在美国，你带到恢复中的人很少是体面的，甚至有些人还衣冠不整的来聚会?』但我终于看出那些瓦器里有宝贝。主告诉我不要注意外表。拿撒勒人虽然貌不惊人，内容却是超特、属天的。
6The Lord’ss our ce and origin are God the Father (7:25-36; 13:3). Although His source was God the Father, He came as a man from Nazareth of Galilee (7:27, 42, 52; 1:45-46). For quite a while I was not happy with the Lord concerning what I felt was His lack of frankness in John 7. It seemed to me that He was somewhat sneaky. He told people that His source was God the Father, but He came from Nazareth. There is a vital principle here: with everything concerning the Lord, the outward appearance will never look good, but the inward content will be marvelous. This also is true of the Lord’s recovery today. If you look at the recovery according to the outward appearance, it does not look very attractive. However, the situation is entirely different inside. Do not be troubled by the outward appearance. The people who looked at Jesus outwardly saw Him as just a Nazarene. He had no form, comeliness, beauty, or attraction. But within, He is the very God. At times I told the Lord, “Lord, why are so few of the people whom You have brought into Your recovery in this country good looking? Even some do not dress appropriately for the meetings.” But I have come to see that there is a treasure in those earthen vessels. The Lord has told me not to care for the outward appearance. The Nazarene has an unattractive appearance but an excellent and heavenly content.
参 生命向干渴人的呼喊
III. LIFE’S CRY TO THE THIRSTY ONES
末日表征人生一切成就所带来之享受的尽头
A. The Last Day Signifying the Ending of All the Enjoyment of Any Success of Human Life
7节期的末日，就是最大之日，耶稣站著高声向干渴的人呼喊。（约七37～39。）这末日表征人生一切成就所带来的享受，都会到尽头。不论你有何成就，总会有末日。例如，你也许有美满的婚姻，但你的婚姻不会持续到永远。『末日』一辞，在六章和七章都出现过。（约六39，七37。）然而，这两个末日不同。六章的末日是在遥远将来的终极末日，那时主要叫我们复活。七章的末日，是指我们一生中的许多末日。最大的末日是在将来，但在那一天以前，我们一生中有许多末日。你所宝贵的那件衣服有末日，你的婚姻生活有末日，每样东西都有末日。住棚节连续七天，但第七天是节期的末日。『末』的意思就是尽头。不论你如何富有，总有尽头。不论你如何健康，也总有尽头。你的财富有末日，你的健康有末日，你的家庭有末日，你和你亲爱的妻子或丈夫间有末日，你和你父母间有末日，你和你儿女间有末日，你的一切遭遇都有末日｜简而言之，末日！当我四十岁时，有人告诉我：『人生四十才开始。』但也有人告诉我：『弟兄，你必须领悟人过四十，生命就进入了下午。你出生时，生命是旭日初升；四十岁时，生命就到了晌午时刻；四十以后，生命已届午后；可能六十过后，生命就到了尽头。』迟早生命的末日都会来临。
7On the last day of the feast, the great day, Jesus stood and cried out to the thirsty ones (7:37-39). The last day signifies the ending of all the enjoyment of any success in human life. Regardless of the kind of success you have, there will be a last day. For instance, although you may have a marvelous marriage, your marriage will not last forever. The phrase “the last day” occurs in both chapters six and seven (6:39-40; 7:37). However, these are two different kinds of last days. The last day in chapter six is the ultimate last day in the remote future when the Lord will raise us up. The last day in chapter seven refers to the many last days during our human life. The greatest last day is in the future, but before that day, during our human life, there are many last days. There will be a last day for an article of clothing that you value; there will be a last day for your marriage. Everything has its last day. The feast of Tabernacles continued for seven days, but the seventh day was the last day of the feast. The last simply means an end. Regardless of how wealthy you are, there is an end. Regardless of how healthy you are, there is an end. There is a last day for your riches, a last day to your health, a last day with your family, a last day with your dear wife or husband, a last day with your parents, a last day with your children, a last day with all of your circumstances—in short, a last day! When I reached the age of forty, people began to tell me, “Life begins at forty.” But others told me, “Brother, you must realize that after forty, life is in the afternoon. When you were born, life began at dawn. At forty, life has reached the noon hour. After forty, life is in the afternoon. Probably sometime after sixty, life will be ended.” Sooner or later, there will come the last day of life.
8请看这幅图画。以色列人整年劳苦，直到收成了榖和酒。他们凭著双手的劳苦得著一切。最后，劳苦完了，余下要作的，就是一连七天聚在一起，享受他们的收成。第七天是最大之日，却是尽头。末日就是他们大家散去的一天。
8Look at the picture. Israel labored for the whole year until they harvested the corn and wine. They received everything by the labor of their hands. Finally, their labor was over, and all that was left for them to do was to come together and enjoy their harvest for seven days. The seventh day was their biggest day, yet it was the end. The last day was the day that they were all dismissed
二 呼喊来喝
B. The Cry to Come and Drink
9节期的末日，当人要散去的时候，主耶稣站著高声说，『人若渴了，可以到我这里来喝。』（约七37。）人没有得到满足，过去七天中所享受的并不能解他们的渴。他们若来喝基督，就会有活水的江河从他们腹中流出来。这活水就是要从被击打的磐石流出来的圣灵。我们会看见，主说这些话的时候，还没有那灵，因为主尚未被击打，尚未得荣耀。（约七39。）主得荣耀是甚么意思?那就是说祂要复活。（路二四26。）藉著死与复活，主就从祂孱弱的身体变化形像成为荣耀的灵。在上十字架以前，主是磐石，但尚未在十字架上被击打或钉死。当祂被钉死又复活时，活水就从祂里面流出来，进入我们里面，为要解我们的干渴。在你节期的末日－在你欢乐并享受后，仍觉干渴时－你必须来到一这位耶稣这里，接受活水解你干渴。
9While the people were being dismissed on the last day of the feast, the Lord stood up and cried, “If anyone thirst, let him come to Me and drink” (7:37). The people were not satisfied. The things that they were enjoying during the past seven days had failed to quench their thirst. If they would come and drink of Christ, they would have rivers of living water flowing out from within their innermost being. The living water is the Holy Spirit who will flow out of the smitten rock. As we shall see, when the Lord spoke these words, the Holy Spirit was “not yet,” because the Lord had not yet been smitten and had not yet been glorified (7:39). What does it mean for the Lord to be glorified? It simply means that He was to be resurrected (Luke 24:26). The Lord was transfigured from His frail body into a glorious Spirit by means of His death and resurrection. Before the cross, the Lord was the rock, but He was not yet smitten or crucified on the cross. When He was crucified and resurrected, the living water flowed out of Him and into us in order to quench our thirst. At the last day of your feast—at the end of your rejoicing and enjoyment when you still feel thirsty—you must come to this Jesus and receive the living water to quench your thirst
10在英国有一个富裕人家的青年女子，她一直寻求享乐。有一次她参加了一个英国上流社会的舞会，玩得十分高兴。舞会散后，她回到家里；在卸下舞装的时候，她感到十分干渴。她摔开了舞衫舞鞋，嚷著说，『这些东西能对我有甚么用！』在享受作乐之后，她仍然觉得非常干渴。那时她里面有个声音轻轻的说，『你必须向神祷告。』但她对自己说，『我不信有神，又如何能向祂祷告?但那声音继续低语：『你只要试试看，说，神阿，若是有神，就使我满足。』最后，她这样祷告了。第二天，她的整个生活改变了，她满足了。主所赐的活水解了她的干渴。
10There was a young lady who lived in a very wealthy family. She sought enjoyment continually. Once she attended a dancing party with the highest class of people in England. She enjoyed it very much and had a wonderful time. After the party was over, she came home. As she was taking off her dancing garments, she felt so thirsty. She threw away all of her dancing garments and shoes, exclaiming, “How can these things help me!” After rejoicing in all of her enjoyments, she still felt very thirsty. Then an inner voice whispered within her, “You must pray to God.” But she said to herself, “I do not believe that there is a God; how can I pray to Him?” But the voice continued to whisper, “Just try to say something to God. Say: `God, if there is a God, just satisfy me.’” Finally, she prayed in such a way. The very next day her whole life was changed. She was satisfied. Her thirst was quenched by the living water given by the Lord.
11你若阅读圣徒们的传记，就会发现很多类似的故事。很多人受过高等教育，非常成功，非常富有，本该很喜乐的，但至终他们无法喜乐，因为每样东西对他们都变得枯燥无味。但那时主的呼召来了：『人若渴了，可以到我这里来喝。』也许你正过著舒服的日子，但末日终必来临，那时你一切的享乐穷尽，你要觉得干渴。记住，能给你活水，解你干渴的，只有主耶稣自己。
11If you study the biographies of the saints, you will discover many other similar stories. Many people who were highly educated, very successful, and very wealthy had much to rejoice in, but eventually they felt that they had failed because everything became dry to them. But then came the call, “Whoever is thirsty, come to Me and drink.” Although you may be enjoying many good days, there will eventually come the last day when all of your enjoyment is over and you will feel thirsty. Remember, it is only the Lord Jesus Himself who can offer you the living water to quench your thirst
三 活水的江河
C. The Flow of Rivers of Living Water
12主耶稣说，『信入我的人，就如经上所说，从他腹中要流出活水的江河来。』（约七38。）在四章十四节主说，人若喝祂所赐的水，这水要在他里面成为泉源，直涌入永远的生命。在七章主进一步说，那喝祂的人，要流出生命水的江河来。主不是只说一道河流，乃是说好些江河。那独一的活水江河乃是圣灵，从这一道河流要流出许多江河。这些活水的江河，乃指生命多方面的流出。（参罗十五30，帖前一6，帖后二13，加五22～23。）这生命源自那惟一生命水的河，（启二二1，）就是神的生命之灵。（罗八。）一道河是平安的河，其他的河是喜乐、安慰、公义、生命、圣别、爱、忍耐和谦卑。我不知道究竟有多少江河，这些活水的江河是从我们这人的深处流出来的。这就是作生命的基督。照二章所立定的原则，这活水江河的涌流也是变死亡为生命。死亡的源头是知识树，生命的源头是生命树。我们看见生命是抵死亡的。（约五24～25，八24，十一25～26。）倘若我们来聚会，大家坐在那里却没有活水流出来，会发生甚么事?那必定是死沉的聚会。若没有人有东西流出来，死亡就会得势。然而，若每个人都流出几道江河来，聚会终必洋溢泛滥，满了生命。这就是变死亡为生命。
12The Lord Jesus said, “He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water” (7:38). In 4:14 the Lord said that whoever drinks of the water that He gives us will have in him a spring of water welling up into eternal life. In chapter seven the Lord goes somewhat further, saying that anyone who drinks of Him will have the flow of the rivers of water of life. The Lord did not speak of just one flow but of rivers. The unique river of living water is the Holy Spirit. Out of this unique river, many rivers will flow out. These “rivers of living water” are the many flows of the different aspects of life (cf. Rom. 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23) of the one unique “river of water of life” (Rev. 22:1), which is God’s “Spirit of life” (Rom. 8:2). One river is 2 the river of peace, and other rivers are joy, comfort, righteousness, life, holiness, love, patience, and humility. I do not know how many rivers there are. These rivers of living water flow out from the depths of our being. This is Christ as life. In the principle set forth in chapter two, this flowing of the rivers of living water is also the changing of death into life. Death is of the source of the tree of knowledge, and life is of the source of the tree of life. What would happen if we came to a meeting and we all sat there without the flow of living water? It would surely be a dead meeting. If no one had anything to flow out, death would be prevailing. However, if everyone would flow with some rivers, eventually the meeting would be flooded over. It would be full of life. This is the changing of death into life.
四 那时还没有那灵
D. The Spirit Was Not Yet
13三十九节说，『耶稣这话是指著信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得著荣耀。』很多基督徒不懂这一节『还没有』这话的意义。神的灵从起初就有了，（创一1～2，）但那灵，就是基督的灵，（罗八9，）耶稣基督的灵，（腓一19，）在主说这话时还没有，因为祂尚未得著荣耀。耶稣是在复活时得著荣耀的。（路二四26。）祂复活后，神的灵就成了那成为肉体、钉十字架、复活之耶稣基督的灵。基督在祂复活的晚上，已将这灵吹到门徒里面。（约二十22。）现今这灵乃是另一位保惠师，就是基督受死之前所应许实际的灵。（约十四16～17。）当这灵还是神的灵，祂只有神圣的元素；当祂藉著基督成为肉体、钉十字架并复活，成了耶稣基督的灵，祂就兼有神圣与属人的元素，带著基督成为肉体、钉十字架和复活的一切素质和实际。因此，祂现今乃是包罗万有耶稣基督的灵，作了活水给我们接受。我们已经看见，当耶稣复活时，祂就得了荣耀。在复活里，主成了赐生命的灵。（林前十五45。）末后的亚当，也就是在肉体中的基督，在复活里成了赐生命的灵。从此以后，耶稣基督之灵兼有神圣和属人的元素，包括基督成为肉体、钉十字架和复活的实际。创世记一章有神的灵。神的灵就是神自己临到祂的造物。在创世记一章的时候，神的灵里只有神性。有一天，神成为肉体来作人，就是耶稣基督。三十三年半后，基督被钉十字架。在祂被钉十字架后，祂经过复活及升天，神的灵就成了那成为肉体、复活的耶稣基督之灵。现今耶稣基督之灵出来接触人了。从前神的灵只带著神性出来接触神的造物，但如今耶稣基督的灵带著神性、人性、祂包罗万有之死的功效和复活的元素，出来接触人。在基督复活以前，还没有这样的灵。
13Verse 39 says, “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” Many Christians do not understand the words “not yet” in this verse. The King James Version adds the word “given” in italics, showing that the translators were troubled by this verse. But verse 39 does not mean that the Spirit “was not given”; it means that the Spirit was “not yet.” The Spirit was not there yet. The Spirit of God was there from the very beginning (Gen. 1:1-2), but the Spirit as “the Spirit of Christ” (Rom. 8:9), “the Spirit of Jesus Christ” (Phil. 1:19), was “not yet” at the time the Lord Jesus spoke this word, because He was not yet glorified. Jesus was glorified when He was resurrected (Luke 24:26). After His resurrection, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ, who was breathed into the disciples by Christ in the evening of the day He was resurrected (John 20:22). The Spirit is now the “another Comforter,...the Spirit of reality” promised by Christ before His death (John 14:16-17). When the Spirit was the Spirit of God, He had only the divine element. When He became the Spirit of Jesus Christ through Christ’sin carnation, crucifixion, and resurrection, He had both the divine and human element, with all the essence and reality of the incarnation, crucifixion, and resurrection of Christ. Hence, He is now the all-inclusive Spirit of Jesus Christ as the living water for us to receive. We have seen that Jesus was glorified when He was resurrected. In resurrection, the Lord became the life- giving Spirit (1 Cor. 15:45). The last Adam, who was Christ in the flesh, became the life - giving Spirit in resurrection. Since then, the Spirit of Jesus Christ has both the divine and human elements, including the reality of the incarnation, crucifixion, and resurrection of Christ. In Genesis 1 we have the Spirit of God. The Spirit of God is just God Himself coming out to reach His creation. At the time of Genesis 1, within the Spirit of God there was only divinity. One day God became incarnated to be a man who was Jesus Christ. Thirty-three and a half years later, Christ was crucified. After crucifixion, He passed through resurrection and ascension, and the Spirit of God became the Spirit of the incarnated and resurrected Jesus Christ. Now the Spirit of Jesus Christ is reaching out to touch human beings. Formerly, it was the Spirit of God reaching out to touch God’s creation only with divinity, but now the Spirit of Jesus Christ comes out to reach human beings with divinity, humanity, the effectiveness of His all-inclusive death, and with the element of resurrection. Before Christ was resurrected, such a Spirit was “not yet.”
14我们可用一杯清水，加入许多别的成分作例证。清水经过一个阶段，把奶加进去；又经过几个阶段，分别加进蜂蜜、茶和盐，最终成了包罗一切的饮料。在清水经过这一切阶段以前，还没有这样美妙的饮料，虽然杯中已经有清水。现在，杯中有包罗一切的饮料。照样，主耶稣在七章三十九节和十四章十六至十七节所应许的灵，不是那只有神性作内容的灵，乃是有神性、人性、包罗万有的死、复活和升天各种元素的灵。如今我们不单有神的灵，也有耶稣基督的灵。乃是这样一位包罗万有的灵，把生命水的河流赐给我们。有时孩子需要吃药，智慧的妈妈会将药藏在饮料中。孩子喝了饮料，就吃了药。在包罗万有的灵里有药，这药就是今天在圣灵里基督那杀死的死。你越说，『哦，主耶稣，』你就越得著包罗万有的灵。几分钟后，你就会觉得那灵杀死你的脾气、骄傲、自私和其他的消极事物。你曾努力照罗马六章算自己是死的么?你若这样算过，就知道你越算自己死，你就越活。然而，在包罗万有的灵里有十字架的杀死。罗马六章所说的死，现今包含在罗马八章所启示的灵里。因此这包罗万有的灵，不断的将你放在十字架上，如罗马八章十三节所说的。基督的死那杀死的功效不仅仅在十字架上，因为若仅仅在十字架上，对我们就没有功效了人今天那杀死的功效是在耶稣基督的灵里。当这位灵在我们里面运行时，十字架杀死的功效就渗透我们这人，杀死我们里面一切消极的元素。不仅如此，在这包罗万有的饮料中还有滋养的成分。在这灵里有我们所需要的一切。
14We may use the illustration of a glass of pure water into which many other ingredients are added. The pure water passes through one stage, and the milk is added. It passes through other stages in which honey, tea, and salt are added. Eventually, it becomes an all-inclusive drink. Before the pure water passed all these stations, such a wonderful drink was “not yet,” although the pure water in the glass was there already. Now it is an all-inclusive drink. Likewise, the Spirit promised by the Lord Jesus in 7:39 and 14:16-17 is not the Spirit with only divinity as His content, but the Spirit with divinity, humanity, the all-inclusive death, resurrection, and ascension. Now we not only have the Spirit of God, but also the Spirit of Jesus Christ. It is such an all-inclusive Spirit that gives us the flow of the rivers of water of life. Sometimes when a child needs medicine, his wise mother will hide the medicine in a drink. When the child takes the drink, he gets the medicine. There is medicine in the all-inclusive Spirit. This medicine is the killing death of Christ that is in the Holy Spirit today. The more you say, “O Lord Jesus,” the more you receive the all-inclusive Spirit. After a few minutes, you may feel the Spirit killing your temper, pride, selfishness, and other negative things. Have you ever tried to reckon yourself dead according to Romans 6? If you have, then you know that the more you reckon yourself dead, the more you are alive. However, within the all-inclusive Spirit is the killing of the cross. The death mentioned in Romans 6 is now included in the Spirit as revealed in Romans 8. So, this all-inclusive Spirit constantly puts you on the cross as mentioned in Romans 8:13. The killing effect of the death of Christ is not merely on the cross, for, if it were, it would not be prevailing for us. That killing effect today is in the Spirit of Jesus Christ. As this Spirit moves within us, the killing effect of the cross penetrates into our being. He will kill every negative element in our being. Furthermore, in this all-inclusive drink there is the nourishing ingredient. In this Spirit is all that we need
肆 生命出现所引起的分裂
IV. DIVISION CAUSED BY LIFE’S APPEARANCE
15在七章四十至五十二节，我们看见因主出现所引起的分裂。耶稣真是制造麻烦的人，祂引起了分裂。今天，追求生命的人也会制造麻烦，引起分裂。基督这位大卫的后裔，生于伯利恒，（约七42，路二4～7，）却出现为加利利的拿撒勒人。（约七52。）主生在伯利恒，却长在拿撒勒。当时，拿撒勒是个受人藐视的地方。祂是大卫的后裔，却成为拿撒勒人。（太二。）祂生长像根出于干地，没有佳形美容，也没有美貌使我们羡慕祂。祂受藐视，被人厌弃。（赛五三2～。）因此，我们不该按著肉体认基督，（林后五16，）乃该按著灵认祂。因著主长在拿撒勒，人就不认为祂生在伯利恒。
15In 7:40-52 we see the division caused by the Lord’s appearance. Jesus was truly a troublemaker. He caused divisions. Today, the life-seeking people will also make trouble and cause divisions. Christ, the seed of David, was born in Bethlehem (7:42; Luke 2:4-7), but He appeared as a Nazarene from Galilee (7:52). Although the Lord was born in Bethlehem, He was raised in Nazareth, a town that was despised by the people of that time. He was the seed of David, but He came as a Nazarene (Matt. 2:23). He grew up as a “root out of dry ground,” having “no form or comeliness,” 23 “no beauty that we should desire Him. He is despised and rejected of men” (Isa. 53:2-3). So we should not know Him according to the flesh (2 Cor. 5:16), but3 according to the Spirit. Because the Lord was raised in Nazareth, people did not consider Him as one born in Bethlehem.
16有些人接受了带进死亡的知识树，（创二17，）按著基督的外貌认祂。（约七27，41～42，52。）听听他们的谈话：『基督岂是从加利利出来的么?经上岂不是说，基督是出于大卫的后裔，是从大卫的本乡伯利恒出来的么?』（约七41～42。）这种谈话不过是搞头脑。这种头脑的推理是在知识树的原则上。然而，有些人接受了带进生命的生命树，（创二9，）按著基督内在的实际认祂。（约七40，50～51。）不要注意外貌，必须看见里面有甚么。里面有基督么?我们都必须按著内在的实际，不按著外貌认基督。整本约翰福音给我们一幅印象深刻的图画。有一天主耶稣去伯大尼，与拉撒路、马大和马利亚同在小屋里。（约十二1～2。）那时，在耶路撒冷有圣殿，里面有穿著祭司袍的祭司，在坛上献祭，按著规矩烧香。在圣殿中一切都是吸引人的。但在伯大尼的小屋里，甚么都没有－没有祭司，没有祭司袍，没有祭坛，没有祭物，也没有香，只有两个贫穷的姊妹和一个弟弟。那时，神是在圣殿中，还是在那小屋里?祂是在那小屋里。假定你那时寻求神，你会去那里?去那小屋，还是去圣殿?我们都会去圣殿。也许我们没有人会去那小屋。然而耶稣，就是神的化身，并不在圣殿，乃在那小屋里。至终，我们中间会分裂，多数人去圣殿，少数人去耶稣所在的小屋。去圣殿的人会认为，到小屋里去找神是愚昧的。因此，我们必须学习照著内在的实际跟从主耶稣，而不照著外表。这个原则永远不变。赞美主，祂与卑微的人同在。
16Some comprehended Christ according to His outward appearance (7:27, 41-42, 52) by taking the tree of knowledge resulting in death (Gen. 2:17). Listen to their talk. “Does then the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David, and from Bethlehem, the village where David was?” (7:41-42). This talk is simply the exercise of the mentality. This mental reasoning is in the principle of the tree of knowledge. However, some apprehended Christ according to His inward reality (7:40, 50-51) by taking the tree of life resulting in life (Gen. 2:9). Do not pay attention to the outward appearance. You must see what is inside. Is there Christ within? We all must know Christ according to the inward reality and not according to the outward appearance. The Gospel of John as a whole gives us a very impressive picture. One day the Lord Jesus went to Bethany and stayed in a little house with Lazarus, Martha, and Mary (John 12:1-2). In Jerusalem at that time was the temple. In that holy temple were the priests dressed in their priestly robes offering the sacrifices on the altar and burning the incense in the proper way. Everything in the temple was attractive. But in that little house in Bethany there was nothing—no priests, no priestly robes, no altar, no offerings, and no incense. There were just two poor sisters and one brother. At that time, was the very God in the temple or in that little house? He was in that little house. Suppose you were seeking God at that time. Where would you have gone—to that little house or to the temple? We all would have gone to the temple. Probably none of us would have gone to that little house. However, Jesus, the very embodiment of God, was not in the temple but in that little house. Eventually, there would have been a division among us with a large number going to the temple and a small number going to the little house where Jesus was. Those who went to the temple would have thought it foolish to go to that little house to find God. Thus, we must learn to follow the Lord Jesus according to the inward reality and not according to the outward appearance. This principle will remain forever. Praise the Lord that He is with the lowly.
17主在地上的时候，没有吸引人的外表。今天，在主恢复中的召会生活也是这样，没有甚么吸引人的外表。然而，你若进入主恢复中的召会生活里面，就会在那里看见基督的美丽。祂不是那拿撒勒人，祂乃是大卫的后裔。这就是基督！阿利路亚！
17While the Lord was on earth, He did not have an attractive appearance. Today in the church life in His recovery it is the same; there is no attractive appearance. However, if you get inside of the church life in the Lord’s recovery, you will see the beauty of Christ there. He is not the Nazarene—He is the seed of David. This is Christ! Hallelujah