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约翰福音生命读经 · 第2篇

生命与建造的引言（一）

An Introduction to Life and Building (1)
壹 那是神旳话，来作生命与光，产生神的儿女
I. The Word, Who Was God, Coming As Life And Light To Bring Forth The Children Of God
一 太初的话
A. In the Beginning the Word
1约翰福音的话语虽然简要，事实上却是圣经中最深奥的一卷。想想看这卷书的头一句话：『太初有话。』这句话非常简单，含意却高深莫测。甚么是太初？你知道太初是甚么？甚么时候是太初？太难回答了。进一步说，甚么是话？如果你说，话就是基督，那么我要问，为甚么在这一节将基督标明为话？为甚么不标明为别的？用『话』这辞标明基督，是非常有意义的。这句话虽然非常深，让我们试著来了解牠。
1The language of the Gospel of John is simple and brief, but this book is actually the most profound book in the Bible. Consider, as an example, the first clause of the whole book: “In the beginning was the Word.” Although the language of this clause is very simple, the depths of its meaning cannot be fathomed. What is the beginning? Do you understand what the beginning is? When was the beginning? How difficult it is to answer. Furthermore, what is the Word? If you say that the Word is Christ, I would ask you why Christ is designated as the Word in this verse. Why is He not designated otherwise? That such a term as “the Word” is used to designate Christ is very meaningful. Although this clause is exceedingly deep, let us try to understand it
1 太初－已过的永远
1. The Beginning—the Eternity Past
2圣经是以『起初』开头的。创世记一章一节说，『起初神创造天地。』那里的『起初』与约翰一章一节的『太初，』意义完全不同。创世记里的『起初』是表明时间的起头，因为那是指神的创造。因此，创世记一章一节是说到神创造万物时间的开始。然而在约翰一章一节的『太初，』是说到已过无始的永远。创世记一章的起初开始于神创造的时候，但约翰一章的太初是在创造以先。换句话说，创世记一章的起初是时间的起首；约翰福音的太初是未有时间以前的太初，指已过无始的永远。
2The Bible begins with the words, “In the beginning.” However, what Genesis 1:1 says is different from John 1:1. It says, “In the beginning God created the heavens and the earth.” Although two books, Genesis and John, start with the same phrase, the meaning of each is absolutely different. The phrase, “In the beginning,” in Genesis denotes the beginning of time, for it refers to God’s creation. Therefore Genesis 1:1 refers to the beginning of time in which God created all things. The meaning of this phrase in John 1:1 is different, for it refers to eternity in the past without a beginning. The beginning in Genesis 1 starts from the time of creation, but the beginning in John 1 is before the time of creation. In other words, the beginning in Genesis 1 is the beginning of time, and the beginning in John is the beginning before time existed; it refers to eternity past without a beginning
3我们在上一篇信息中曾指出，约翰的职事是修补的职事。修补的意思是某样东西已经存在了一段时间，受了破坏，受了损伤，如今需要修补。修补总是将一种光景恢复到起初原有的情形。比方说，我有一件夹克，已经穿了七年；有时，夹克的一部分破了，我内人就必须为我补一补。当她将破损之处补好之后，夹克就恢复了原先的情形。照样，召会从五旬节开始就存在了，但召会开始不久之后，就被许多不同的想法、意见、观念、哲学、办法、教训和道理破坏并伤害了。如果你参照著召会历史仔细读新约，你就会看出许多有害的观念是藉著犹太教潜入召会的。这些观念破坏了古时的召会。此外，在早期，甚至在第一世纪，智慧派思想（Gnosticism，希腊、埃及和巴比伦哲学的混合品）就潜入了召会，引起相当大的伤害。因此，早期召会受到犹太宗教观念与希腊哲学观念的破坏，这两者产生无数的道理和教训，并且伤害召会，在属灵的网上造成许多漏洞。
3As we pointed out in the last message, John’s ministry was a mending ministry. Mending means that something has been in existence for a length of time, that it has been damaged, broken, or hurt, and that it now requires mending. Mending always restores a situation to the condition which was present at the beginning. For example, I have had a particular jacket for seven years. At times, a part of this jacket has been torn, and my wife has had to mend it for me. After she mended the broken places, the jacket was restored to its original condition. Likewise, the church has been in existence since the day of Pentecost. However, not too long after its beginning, the church was damaged and injured by many different thoughts, opinions, concepts, philosophies, ideas, teachings, and doctrines. If you carefully read the New Testament along with church history, you will learn that many injurious concepts crept into the church through Judaism. These ideas damaged the ancient church. Moreover, in the early days, even in the first century, Gnosticism, a blend of Greek, Egyptian, and Babylonian philosophy, also crept into the church, causing considerable harm. Thus, the early church was damaged by both Jewish religious concepts and Greek philosophical ideas, all of which produced numerous doctrines and teachings and injured the church, making many holes in the spiritual net.
4在召会的网上，最大的漏洞是由一些有哲学观念的所谓基督徒造成的，他们不承认基督就是神成了肉体来作人。他们自称是基督徒，却不相信基督－神的儿子－曾在肉体里来。约翰把这些人叫作敌基督的。（约壹二，22。）因此，约壹四章一至三节说，我们试验灵的真假，只要问牠承不承认基督是在肉体里来；因为凡灵不承认耶稣基督是在肉体里来的，就不是出于神的。在他的第二封书信中，他更警告信徒，要小心敌基督的，就是自称是基督徒，却不承认耶稣基督是在肉体里来的。（约贰7。）这些人宣讲基督教，却不信基督是神成为肉体来作人，使这网产生了大漏洞。为此，神藉著祂主宰的权柄，豫备了一个修补的职事，来修补所有的漏洞。约翰的职事成全了这工作，他见证基督是成为肉体的神，是在肉体里来的。（约一1，14。）原则上，我们今日所面对的光景和第一世纪约翰所面对的一样。因著许多的道理、教训、观念和思想，属灵的网破裂了，到处是大漏洞。我们必须被带回到起初。起初有甚么？起初只有一样东西－生命。『太初有话，…话就是神，…生命在祂里面。』约翰福音不是说，『许多道理在祂里面。』修补属灵之网漏洞的路乃是藉著生命。我们不该讨论道理，乃该享受生命。若是你们来找我是为争论道理，我会说，『哦，主耶稣，基督是这么可亲，可爱，又甘甜。亲爱的弟兄，让我们呼求祂！享受祂！只要有主耶稣作我们的享受，一切都是美好的。让我们忘了道理，来享受祂！』修补的职事是藉著生命完成的，因为生命把我们带回到起初。起初没有别的，只有生命。
4The largest hole in the church net was caused by some so-called Christians who, in their philosophical concepts, did not recognize that Christ was God incarnated to be a man. They claimed to be Christians, but did not believe that Christ, the Son of God, had come in the flesh. These were called antichrists by John (1 John 2:18, 22). Thus, 1 John 4:1-3 says that 18 we may test the genuineness of a spirit by asking it whether or not it recognizes that Christ has come in the flesh, for “every spirit that confesses not that Jesus Christ has come in the flesh is not of God.” Furthermore, in his second epistle John warned the believers about antichrist, a person who claims to be a Christian, but who does not confess that Jesus Christ has come in the flesh (v. 7). Those who preach Christianity without believing that Christ was God incarnated to be a man caused a large hole in the net. Thus, by His sovereignty, God prepared a mending ministry to patch up all the holes. John’s ministry fulfilled this task, testifying that Christ, the very God incarnated, came in the flesh (John 1:1, 14). In principle, we face the same situation today as John faced in the first century. The spiritual net is broken and full of large holes because of many doctrines, teachings, concepts, and ideas. We must be brought back to the beginning. What was in the beginning? In the beginning was only one thing — life. “In the beginning was the Word...and the Word was God...In Him was life.” The Gospel of John does not say, “In Him were many doctrines.” The way to mend the holes in the spiritual net is by life. We should not discuss doctrine; we should enjoy life. If you come to me for the purpose of arguing doctrine, I would say, “O Lord Jesus! Christ is so lovable, sweet, and dear. Let us call on Him. Dear brother, let us enjoy the Lord. As long as we have the Lord Jesus as our enjoyment, everything is wonderful. Let us forget doctrine and enjoy Him.” The mending ministry is accomplished by life, for life brings us back to the beginning. In the beginning there was nothing but life.
2 话－神的解释、说明和彰显
2. The Word—the Definition, Explanation, and Expression of God
5话是神的解释、说明和彰显；因此，话乃是得著解释、说明并彰显的神。神是奥秘的，祂需要话来彰显祂。你若要显得奥秘，最好的办法就是保持缄默；因为你越缄默，你越变得奥秘。然而，你说得越多，就暴露自己越多。你里面深处的一切，都藉著你的话显露出来了。这就是话的意义。虽然神是一个奥秘，但基督是神的话，将祂解释、说明并彰显出来了。因此这话是神的解释、说明和彰显。至终，这话就是神自己，不是隐藏、封闭、奥秘的神，乃是得著解释、说明并彰显的神。这话不是看不见的神，乃是看得见的神。太初这话就与神同在了，话不是与神分开的，神总是在话里面。
5The Word is the definition, explanation, and expression of God; hence, it is God defined, explained, and expressed. God is mysterious. He needs the Word to express Him. If you want to appear mysterious, the best way to do it is to be silent, for the more silent you are, the more mysterious you become. However, the more you talk, the more you expose yourself. All that is deep within you is revealed by your words. This is the meaning of the Word. Although God is a mystery, Christ as the Word of God defines, explains, and expresses Him. Thus, this Word is the definition, explanation, and expression of God. Eventually, this Word is God Himself, not God hidden, concealed, and mysterious, but God defined, explained, and expressed. The Word is not the invisible God, but the very God who is visible. In the beginning this Word was with God; it was not separate from God, but always had God in Him
二 话与神同在
B. The Word with God
6约翰一章一节说，话与神同在，二节说，『这话太初与神同在。』话总是与神同在，神也总是在话里面，话从未与神分离。许多年轻人离开家后，会收到父母满了爱的信，这些信就是父母的话。假设你收到一封父亲的信，这信就是你父亲的话临到你。然而这话来到你这里时，就不能是与你父亲同在的话。虽然这信是你父亲的话，却不是与你父亲同在的话，因为实际上你和你父亲彼此离得很远。这就是说，你父亲的话是与你父亲自己分开的。这与基督是神的话不同。不要认为这话是与神分开的。不，这话曾经与神同在，并且一直与神同在。当话来了，神也来了。话在那里，神也在那里。这话与神同在。所以，一章一节的另一句告诉我们，话与神同在。
6John 1:1 says that the Word was with God, and verse 2 says, “He was in the beginning with God.” The Word was always with God and always had God in Him; He was never separate from God. When many of the young people are away from home, they receive loving letters from their parents. These letters are a word from their mother or father. Suppose you receive a letter from your father. That letter is your father’s word coming to you. However, when that word comes to you, it cannot be a word with your father. Although the letter is the word of your father, it is not a word with your father, for you and your father are actually far away from each other. This means that the word of your father is separate from your father himself. It is different with Christ as the Word of God. Never think that this Word was separate from God. No, this Word was and always is with God. When the Word comes, God comes. When the Word is present, God is present. The Word is with God. Thus, we have another clause in 1:1 telling us that the Word was with God.
三 话就是神
C. The Word Being God
7一章一节的最后一句说，『话就是神。』绝不要想仅仅照著字句了解圣经。这一节说，基督是话，与神同在，祂也就是神。基督和神是一还是二？如果祂和神是一，圣经为甚么说祂与神同在？这两句话如何能一致？我们无法使牠们一致。由这一节我们发现了明白全本约翰福音的秘诀。在以后的信息中，我们会看到很多与这类似的点。例如，主对尼哥底母说，『除了从天降下仍旧在天的人子，没有人升过天。『祂在那里？在天还是在地？我们只该说，『阿利路亚！祂在这里又在那里。』祂能在这里也能在那里，因为祂无所不在。虽然我们无法理解，但我们有清楚的话。只要接受这话：『太初有话，话与神同在，话就是神。』虽然我们无法使这节里的话一致，但我们该简单的以这节为神的话而接受。约翰的著作很简短，但他非常谨慎。他知道有人可能和他争论说，『祂与神同在，祂也是神，但祂可能不是太初就与神同在。太初祂是话，但祂并不与神同在。后来话才与神同在，至终成为神。』你若读召会历史，就会发现甚至在第一世纪，就有一派说法，主张基督原来并不是神，只在某一个时候才成为神。因此约翰加上了二节，这不是仅仅重复一节，也是一个确认：『这话太初与神同在。』从太初基督就与神同在，也就是神。从太初，就是从已过的永远，话就与神同在。这不像某些人所认为的：基督不是从已过的永远就与神同在，就是神；乃是到了一个时候，才成为神，才与神同在。基督的神性是永远而绝对的。从已过的永远到将来的永远，祂一直与神同在，祂就是神。这就是为甚么在这卷福音书中，没有像马太一章和路加三章一样，题到祂的家谱。在这卷福音书，祂是『无父，无母，无族谱，既无时日之始，也无生命之终。』（来七3。）我们都必须非常清楚，我们的基督从太初就与神同在，且就是神。祂是从太初就与神同在的话。
7The last clause of 1:1 says, “The Word was God.” Never try to understand the Bible merely according to the black and white letters. This verse says that, as the Word, Christ was both with God and was God. Are Christ and God one or two? If He and God are one, why does the Bible say that He was with God? How can these two statements be reconciled? We cannot reconcile them. In this verse we find the secret to understanding the whole Gospel of John. In subsequent messages we shall see many points similar to this one. For example, the Lord said to Nicodemus, “And no one has ascended into heaven, but He who descended out of heaven, the Son of Man who is in heaven.” Where is He — in heaven or on earth? We should simply say, “Hallelujah, He is both here and there.” He can be both here and there because He is omnipresent. Although we cannot figure it out, we nevertheless have a clear word. Just accept the word. “In the beginning was the Word and the Word was with God and the Word was God.” Although we cannot reconcile all the clauses in this verse, we should simply accept this verse as God’sWord. John’s writings were brief, but he was very careful. He was aware that some might argue with him, saying, “He was with God and He was God, but He was probably not with God from the beginning. In the beginning He was the Word, but He was not with God. At a later time the Word came to be with God and eventually became God.” If you read church history, you will discover that even in the first century there was a school of thought which claimed that originally Christ was not God and that only at a certain time did He become God. Thus, John added verse 2, not as a mere repetition of a part of verse 1, but as a confirmation. “He was in the beginning with God.” Christ was with God, and was God from the beginning. In the beginning, that is, from eternity past, the Word was with God. It is not, as supposed by some, that Christ was not with God and was not God from eternity past, and that at a certain time Christ became God and was with God. Christ’s deity is eternal and absolute. From eternity past to eternity future, He is with God, and He is God. This is why in this gospel there is no genealogy regarding Him as in Matthew 1 and Luke 3. In this gospel He is “without father, without mother, without genealogy, having neither beginning of days nor end of life” (Heb. 7:3). We all must be very clear that our Christ was with God and was God from the beginning. He was the Word with God from the beginning.
四 藉话而成的创造
D. The Creation through the Word
8受造之物是藉话而成的。我喜欢约翰福音恢复本对三节的繙译：『万物是藉著祂成的；凡已成的，没有一样不是藉著祂成的。』万物是藉著祂成的，没有一样不是藉著祂成的，这是甚么意思？这乃是说，没有一样事物不是藉著祂存在的。有一天，许多事物藉著话而成了。就某一方面看，我们可以说，神并没有造出任何东西，因为祂不需要作任何事。祂只要说，『有，』万物就都有了。照我们人的观念，认为创造需要相当的劳力；然而在神的创造里并没有劳力，只有说话。当神说，『要有光，』就有了光。当祂说，『要有空气，』就有了空气。当祂说，『让旱地露出来，』旱地就露出来了。无神论者会说这是荒谬的，因为他们不信神。但是我们信祂。我们不只信神，也信那包罗万有的基督。万物是藉著祂这话而成的。在新造里，原则也是一样。虽然我们是旧造里的人，但圣经告诉我们，我们必须成为新造的人。按我们人的观念，这种改变需要许多工作。然而，这完全不需要很多工作；乃是藉著话，藉著基督，就完成了。如果有人愿意说，『主耶稣，』在话没说完以前，他就已成了一个新人。单单说『主，』原来没有的事物就有了。亚伯拉罕相信那称无为有的神。（罗四17。）神没有作甚么，祂只吩咐。原来没有光这样的东西，但神说『光，』光就产生了。这就是神的创造。祂若不是这样造法，祂就和我们一样了。但神和我们不一样－神就是神。万物是藉著话成的。只要你有话，你就有了一切。这该加强并坚定我们的信心。每逢你领受话，就能使无变有。真奇妙！不要说你软弱，因为你越说你软弱，就因你说自己软弱，你就变得越软弱。然而你若取用这话，说，『我是刚强的，』力量就来了。不要说，『我没有能力。』你越说你没有能力，你就变得越没有能力。然而，你若说，『赞美主！藉著话我有能力，』你就会有能力，就是藉著话使无变有的能力。你若为某种疾病所苦，不要太去想牠，只要说，『藉著话，我是一个健康的人。』你若这样说，你原来所没有的健康，就有了。姊妹们常来找我，对我说，『弟兄，我们姊妹没有智慧。我们来找你，因为你有智慧。』姊妹们，你们越说自己缺少智慧，你们的智慧就越少。然而，你们缺少智慧是一个谎言。你们岂没有话么?只要你有话，你就必须宣告说，『藉著话我有智慧。』你若如此宣告，你就会有智慧。我们自己是一无所有，但藉著话，我们样样都有。甚么是创造？创造是藉著话称无为有。话是凭藉，也是范围。只要有话，就有凭藉和范围。因此你能说，『因为我有话作凭藉和范围，就能使无变有。『要学著说，』藉著话使无变有。』我不再与话分开了。我在话里面，也与话同在；因此，藉著话使无变有。
8The creation came into being through the Word. I like the way the Recovery Version of John renders verse 3. “All things came into being through Him, and apart from Him not one thing came into being which has come into being.” What does it mean that all things came into being through Him and that apart from Him nothing has come into being? It simply means that apart from Him nothing has existence. One day, through the Word, so many things came into being. We may say that, in a sense, God did not make anything, for there was no need for Him to do anything. He simply said, “Being,” and everything had being. According to our human concept, creation requires a certain amount of labor. However, in God’s creation there was no labor, only speaking. When God said, “Let there be light,” light came into existence. When He said, “Let there be an expanse,” the expanse came into being. When He said, “Let the dry land appear,” the dry land appeared. An atheist would say that this is nonsense, because he does not believe in God. But we believe in Him. We not only believe in God, but also in the all-inclusive Christ. Through Him as the Word all things came into being. The principle is the same in the new creation. Although we are men of the old creation, the Bible tells us that we must become men of the new creation. According to our human concept, this type of change requires a great deal of work. However, it does not require very much work at all; it is accomplished through the Word, which is Christ. If a man will say, “Lord Jesus,” he becomes a new man even before the words have escaped his lips. By simply saying the word “Lord” something not being comes into being. Abraham believed in the God who “calls the things not being as being” (Rom. 4:17). God did not do anything; He just called. Although once there was no such thing as light, when God said, “Light,” light sprang into existence. This is God’s creation. If He did not create in this way, He might be the same as we are. But God is not as we are—God is God. Everything came into being through the Word. As long as you have the Word, you have everything. This should strengthen and confirm our faith. Whenever you take the Word, something not being comes into being. This is wonderful. Do not say that you are weak, for the more you say that you are weak, the weaker you become, simply because you say that you are weak. However, if, by taking the Word, you say, “I am strong,” strength comes into being. Do not say, “I have no power.” The more you say you have no power, the more powerless you become. However, if you say, “Praise the Lord that I have power through the Word,” you will have power, the power that things not being will come into being through the Word. If you are afflicted with a certain illness, do not think very much about it, but say, “Through the Word I am a healthy person.” If you say this, health, which had no being, comes into being. Sisters often come to me, saying, “Brother, as sisters, we have no wisdom. We come to you because you have wisdom.” Sisters, the more you say that you lack wisdom, the less wisdom you have. Nevertheless, it is a lie that you lack wisdom. Do you not have the Word? As long as you have the Word you must declare, “I have wisdom through the Word.” If you claim this, you will have wisdom. We have nothing in ourselves, but we have everything through the Word. What is creation? Creation is calling things not being as being through the Word. The Word is both the means and the sphere. As long as you have the Word, you have the means and the sphere. Thus, you can say, “Because I have the Word as the means and the sphere, things not being can come into being.” Learn to say, “Not being as being through the Word.” No longer am I apart from the Word. I am in the Word and with the Word. Hence, through the Word things not being come into being
五 生命在话里面
E. Life in the Word
9现在我们来到最重要的点：生命在1:4话里面。『生命在祂里面。』（约一4。）一章四节的『祂，』是指那是神，并且万物藉著祂而成的话。生命在祂里面。为甚么在祂来作生命以前，祂先创造万物？因为祂要被人接受作生命，就必须先有容器，接受器。假定祂未创造万物，却来作生命，祂要作谁的生命?虽然祂可以成为生命，却没有接受祂作生命的接受者。所以在祂来作生命以先，祂造了天、地、以及有灵的人，好接受祂。撒迦利亚十二章一节说，主『铺张诸天，建立地基，造人里面之灵。』因此，天是为著地，地是为著人，而人被造有灵来接受神。现在话就能来作生命，被祂所创造的人接受。创造产生了接受生命的器皿。
9Now we come to the most important point: life is in the Word. “In Him was life” (1:4). The “Him” in denotes the Word who was God and through whom all things came into being. In Him is life. Why did He create all things before He came to be life? Because in order for Him to be received as life there was the need of a receptacle, a receiver. Suppose He had not created anything, yet came to be life. To whom would He be life? Although He might be life, there would have been no receiver for Him as life. Thus, before He came to be life He created the heavens, the earth, and man with a spirit to receive Him. Zechariah 12:1 says that the Lord “stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.” Thus, the heavens are for the earth, the earth is for man, and man was made with a spirit to receive God. Now the Word can come as life to be received by the man whom He created. Creation produced the receptacle for life.
10我们已经看见，生命在话里面。只有在神的彰显里，才能看到生命。话是神的彰显和说明，包含神作我们的生命。当我们接受话，我们就接受了话里的生命。话和生命都是神自己。话是神的彰显，生命是神的内容。我们听到话，就看见神得著彰显并说明了；我们接受话，就接受了神的内容作生命，因而从神而生，成为神的儿女了。话中的生命就是神的内容。因著三节是指创世记一章的创造，所以四节所说的生命，该是指创世记二章生命树所指明的生命。这由约翰在启示录二十二章题到生命树得到证实。既然生命在祂里面，所以祂就是生命；（约十一25，十四6；）并且祂来，是要叫人得生命。（约十10。）人被造是个器皿，为要盛装神作生命。然而藉著创造，人只是一个空的器皿，并没有真正的生命。人受造的生命并不是真正的，真正的生命乃是神圣的生命，就是在基督里的。在你接受基督以前，你所有的是怎样的生命？顶多是短暂的生命，这不是恒久的生命，永远的生命；虽然是现时的生命，却不是常时的生命。在我们接受基督以前，我们不确定我们现时的生命会维持多久。因此就某个意义说，在得救以前我们没有生命。在基督里的生命是永远、不变、恒久的。所有人都需要这样的生命，就是神圣、非受造、在基督里的生命。这生命是为著人，人就是这生命的接受器。
10We have seen that life is in the Word. Life can only be found in the expression of God. The Word, which is the expression and explanation of God, contains God as our life. When we receive the Word, we receive the life within it. Both the Word and the life are God Himself. The Word is the expression of God, and the life is the very content of God. When we hear the Word, we realize that God is expressed and explained; when we receive the Word, we receive God’s very content as life and are thereby born of God and become the children of God. The life in the Word is the very content of God. Since verse 2 refers to the creation in Genesis 1, the mention of life in verse 4 should refer to the life indicated by the tree of life in Genesis 2. This is confirmed by John’s mention of the tree of life in Revelation 22. Since life is in Him, so He is life (John 11:25; 14:6), and came that man might have life (10:10). Man was made as a vessel to contain God as life. However, by creation he was merely an empty vessel; he did not have genuine life. The created life of man is not genuine; genuine life is the divine life, which is in Christ. What kind of life did you have before you received Christ? It was, at best, a temporary life; it was not a permanent life, an everlasting life. Although it was an instant life, it was not a constant one. Before we received Christ we were uncertain just how long our instant life would endure. Thus, in a sense, before we were saved we did not have life. The life in Christ is eternal, constant, and permanent. All men need such a life, the divine and uncreated life that is in Christ. This life is for man, and man is the receiver of this life
六 生命就是人的光
F. Life Being the Light of Man
11约翰一章四节说，『生命在祂里面，这生命就是人的光。』的确，这生命乃是人的光。当我们呼求主耶稣的名，将祂接受到里面时，神圣的生命就进到我们里面。我们立刻觉得，有个甚么在我们里面照亮，但或许当时我们没有话语或囗才来描述。那个照亮就是生命的光照。因为生命照亮，这生命就是人的光。这光照是我们从神生的有力印证。
11John 1:4 says, “In Him was life, and the life was the light of men.” It is absolutely true that the life is the light of men. When we called on the name of the Lord Jesus, receiving Him into us, the divine life came into our being. Immediately we had the sense of something shining within, but perhaps, at that time, we did not have the language or the utterance to describe it. That shining was the shining of life. Because life shines, the life is the light of men. This shining is the strongest confirmation that we have been born of God
12当我们听了那话，接受了生命，这生命就成了光，在里面照亮，以光照我们。当神这神圣的生命在我们里面，作生命之光照亮时，我们就在祂的光照之下。我们藉著接受神的话从神而生，就有神作我们的生命，并且这生命成为我们里面的光，一直在照亮。主就是神的话，神的彰显，使我们藉以认识神。当我们接受祂作神的彰显，祂就成为我们的生命，并且这生命成为在我们里面照亮的光。
12When the Word is heard and the life is received, the life becomes the light shining within to enlighten us. When God, as the divine life, shines within us as the light of life, we are under His enlightening. Being born of God by receiving His Word, we have God as our life, and this life becomes the light within us shining all the time. The Lord is the Word of God, the expression of God by which we may know God. When we receive Him as the expression of God, He becomes our life, and this life becomes the light that shines within us.
13五节说，『光照在黑暗里，黑暗未曾胜过光。』黑暗永远不能胜过光，消灭光，光却能驱散黑暗。当生命的光照在我们里面，黑暗绝不能胜过牠。并且这光是真光，照亮每一个人。『光照』一辞，原文和以弗所一章十八节，三章九节，以及希伯来六章四节，十章三十二节所用的一样；在此是指里面的光照，把生命带给那接受话的人。为著旧造，这是天然的光；（创一3～5，14～18；）为著新造，是这里所说生命的光。生命也成了相信之人作神儿女的权柄。『凡接受祂的，就是信入祂名的人，祂就赐他们权柄，成为神的儿女。这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。』（约一12～13。）这些经文所描述的生，不是我们藉父母而有天然的出生，而是我们信入主耶稣之名以后所发生的第二次出生。信入主等于接受主。当我说到接受主耶稣，你可能说你从来没有接受过。然而我要问你一个问题：你没有信入主耶稣么?当你听到祂的名时，你岂没有信入么?人若真正信入那可爱的名，我确信他会用某种方式说，『主耶稣。』只要你从深处说祂的名，意思就是你信入祂。你若呼求祂的名而信入祂，就证明你已经接受了祂。你既接受祂，也就得著了权柄作神的儿女。这权柄是甚么？就是基督自己作你的生命。作生命的基督，就是儿子名分的灵，这儿子名分的灵使你成为神的儿女。你可由两件事知道你是神的儿女：一是，你信入祂并呼求祂的名；二是，有时你很自然甘甜的呼喊『阿爸父！』你能如此甘甜的呼叫神『阿爸父，』就证明你是祂的儿女。
13Verse 5 says, “And the light shines in the darkness, and the darkness did not overcome it.” Darkness can never overcome or extinguish light, but light dispels darkness. When the light of life shines within us, darkness can never overcome it. Furthermore, this light is the true light which enlightens every man. The word “enlightens” in Greek is the same word used in the same way as in Ephesians 1:18; 3:9 and Hebrews 6:4; 10:32. It refers here to the inward enlightening which brings life to the ones who receive the Word. For the old creation, it was the physical light (Gen. 1:3-5, 14-18). For the new creation, it is the light of life. Life also becomes the authority for the believing ones to be the children of God. “But as many as received Him, to them He gave authority to become children of God, to those who believe in His name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God” (1:12-13). The birth described in these verses is not the natural birth which we had through our parents; it is the second birth which occurred when we believed in the name of the Lord Jesus. Believing in the Lord is equal to receiving Him. When I speak of receiving the Lord Jesus, you may say that you have never done that. However, I want to ask you a question: Have you not believed in the Lord Jesus? When you heard His name, did you not believe in it? If a person truly believes in that dear name, I am certain that, in some way or other, he will say, “Lord Jesus.” As long as you say His name from the depths of your being, it means that you believe in Him. If you believe in Him by calling on His name, it is proof that you have received Him. And since you have received Him, you have received the authority to become a child of God. What is this authority? It is Christ Himself as life to you. Christ as life is simply the Spirit of sonship, and this Spirit of sonship makes you God’s child. You can know that you are a child of God by two things: by the fact that you believe in Him and call on His name, and by the fact that, at times, you spontaneously and sweetly cry, “Abba, Father.” If you can call God “Abba, Father” in such a sweet way, it proves that you are His child.
14十三节说出，这个生不是从血生的，不是从肉体的意思生的，也不是从人的意思生的。这里的『血』（原文，复数），表征肉身的生命；『肉体的意思，』指成为肉体后堕落之人的意思；『人的意思，』指神所创造之人的意思。我们成为神的儿女时，我们不是从我们肉身的生命、堕落的生命、或受造的生命生的；我们是从神生的，就是从非受造的生命生的。人成为神的儿女，就是有了神的生命和神的性情。神为甚么生出这么多的儿女呢?主要并不是因为祂爱我们，或是祂可怜我们。虽然祂爱我们，但祂生出许多儿女的目的，却是为了祂的繁增。神喜爱得著繁增。每一位作父亲的都有一些繁增。在神生出我们之先，祂仅仅是神自己。祂可以看著自己，说，『这里只有我自己。我是无所不能，无所不在，无所不知的。我是一切，但我是孤独的。』如今，在生出许多儿女之后，神能说，『看哪，我的繁增！』历世历代以来，神一直在繁增祂自己。太初有话，生命在祂里面。藉著创造，祂豫备了许多接受者。今天，这些接受者已经成了神的繁增，而这繁增成了神的扩增和团体彰显。神藉著祂的儿女作祂的扩增与团体的彰显，完全得著了彰显。
14As verse 13 declares, this birth is not of blood, nor of the will of the flesh, nor of the will of man. Blood (Gk., bloods) here signifies the physical life; the will of the flesh denotes the will of fallen man after man became flesh; the will of man refers to the will of man created by God. When we became a child of God, we were not born of our physical life, our fallen life, or our created life—we were born of God, the uncreated life. For human beings to become children of God is for man to have the divine life and the divine nature. Why has God brought forth so many children? Not mainly because He loves us or because He has pity on us. Although He loves us, the purpose of His begetting so many children is for His multiplication. God loves to be multiplied. Every father has some multiplication. Before God brought us forth, He was merely God Himself. He could look at Himself and say, “Here I am by Myself. I am almighty, omniscient, and omnipresent. I am everything, but I am alone.” Now, after generating so many children, God can say, “Behold My multiplication!” Throughout all the centuries and generations God has been multiplying Himself. In the beginning was the Word and in Him was life. Through creation He prepared many receivers. Today, these receivers have become God’s multiplication, and this multiplication has become the increase and corporate expression of God. God is fully expressed through His children as His increase and corporate expression
15神原来只有一个儿子，就是独生子，作祂的彰显。这彰显可称为个人彰显。现在神藉著祂生命的繁增，有了许多儿子作祂的彰显。这彰显可称为团体彰显；这团体彰显是由祂的儿子，就是现今成为长子的，以及祂的众弟兄所组成的。这就是这卷书之启示主要的一面。
15God originally had only one Son, His only begotten, as His expression. That expression may be called the individual expression. Now God, through the multiplication of His life, has many sons as His expression. This expression may be called the corporate expression, which is composed of His Son, who has now become His firstborn, and His many brothers. This is one of the main aspects of the revelation of this book