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约翰福音生命读经 · 第21篇

宗教中瞎眼人的需要－生命的视力与生命的牧养（一）

The Need of the Blind in Religion— Life’sS ight and Life’s Shepherding (1
1我们先前已经题过，约翰福音中的九个事例分成两组。前六个事例表明主作我们的生命，如何能应付积极的事；后三个事例表明主作我们的生命，如何能对付消极的事。前六个事例启示主作生命，是为使人得著重生、满足、医治、点活、𫗪养并解渴。这六个神迹合成一组，因为都是关于祂生命积极的方面；后三个事例所对付的，乃是罪、瞎眼和死亡等消极的事。罪导致瞎眼，结果归于死亡。所以，这三者－罪、瞎眼和死亡－组合在一起，显示主作我们的生命，如何对付消极的事。在前六个事例中，主将我们带到积极的事；在后三个事例中，主救我们脱离消极的事，就是罪、瞎眼和死亡。按照二十章三十至三十一节，作者指出耶稣行了许多神迹；从那许多神迹中，作者仅仅挑选了九件作表号。因此，这九个神迹必定很有意义，牠们所陈述的顺序也必大有讲究。举例说：第一个事例是关于重生，末一个事例是从死人中复活。因此，第一个事例讲到重生，乃是生命的开始；末一个讲到复活，是在生命结束之后。而且，在后一组事例中，罪被放在消极事物之首，因为罪是瞎眼和死亡的出处。瞎眼是来自罪，而死是罪的最终结局。在本篇信息中，我们要对付瞎眼的问题。
1As we have mentioned before, the nine cases in the Gospel of John are divided into two groups. The first six cases signify how the Lord as our life can deal with positive things, while the last three cases signify how the Lord as our life can deal with negative things. Let us review them once more. The first six cases reveal that the Lord as life is for regenerating, satisfying, healing, enlivening, feeding, and quenching. These six signs compose one group because they deal with the positive aspects of His life. The last three cases deal with the negative matters of sin, blindness, and death. Sin causes blindness and results in death. Therefore, these three—sin, blindness, and death—are grouped together showing how the Lord is our life in dealing with the negative things. In the first six cases the Lord brings us to something positive, but in the last three cases the Lord delivers us from something negative because He delivers us from sin, blindness, and death. According to 20:30-31, the writer indicated that Jesus did many signs. From all of these cases, the writer selected only nine as signs. Therefore, these signs must be very meaningful, and the order in which they are presented must also be quite significant. For example, the first case is about regeneration, and the last is about the resurrection from the dead. Thus, the first case is about the regeneration in the beginning of life, and the last is about resurrection after the end of life. Furthermore, in the last group of cases, sin is placed first among the negative things because sin is the origin of blindness and death. Blindness originates from sin, and death is the ultimate end of sin. In this message we shall deal with the matter of blindness
2有些读经的人，不清楚约翰十章是九章的延续。但你若仔细读，会看出十章就是九章的延续。因此，这两章形成了圣言的一个段落。约翰十章二十一节帮助我们领会十章是九章的延续，因为那里题出一个问题：『鬼岂能开瞎子的眼睛？』不过，这两章是论到不同的点。在这两章里，启示了主所是的两个主要方面：主叫瞎子看见，和主在宗教之外牧养祂的信徒。
2Some readers of the Bible are not clear that John 10 is a continuation of John 9. However, if you read carefully, you will see that chapter ten is a continuation of chapter nine. Hence, these two chapters form one section of the Holy Word. John 10:21 helps us to realize that chapter ten is a continuation of chapter nine, for the question is asked, “Can a demon open the eyes of the blind?” Nevertheless, each chapter covers a different point. In these two chapters, two major aspects of the Lord’s being are revealed: the Lord’s giving sight to the blind and the Lord’s shepherding of the believers outside of religion
壹 给瞎眼的人生命的视力
I. LIFE’SS IGHT FOR THE BLIND
3这事例继续证明，律法的宗教对瞎眼的人毫无帮助。但主耶稣是世界的光，能以生命的方式，（约十10下，28，）使瞎眼的人看见。行这神迹是在安息日。主好像故意又在安息日行神迹，以暴露宗教仪式的虚空。瞎眼和前章的罪一样，也是死的问题。死人必定是瞎眼的。『这世代的神弄瞎了他们这不信者的心思。』所以他们需要『基督荣耀之福音的光照』照亮他们，（林后四4，）『叫他们的眼睛得开，从黑暗转入光中，从撒但权下转向神。』（徒二六。）照二章所立定的原则，这也是变死亡为生命。
3This case continues to prove that the religion of law could not do any good to a blind man, but that the Lord Jesus, as the light of the world, could impart sight to him in the way of life (10:10, 28). This sign was performed on the Sabbath day. It seems that the Lord again did a sign purposely on the Sabbath day to expose the vanity of the rituals of religion. Blindness, as sin in the previous chapter, is a matter of death. A dead person surely is blind. “...the god of this age has blinded the thoughts of the unbelieving.” So they need “the illumination of the gospel of the glory of Christ” to shine forth to them (2 Cor. 4:4), “to open their eyes, to turn them from darkness to light and from the authority of Satan to God” (Acts 26:18). In the principle set forth in chapter two, this is also the 18 changing of death into life.
一 生来瞎眼
A. Born Blind
4让我们读九章一至三节：『耶稣经过的时候，看见一个生来瞎眼的人。门徒问耶稣说，拉比，是谁犯了罪，叫这人生来就瞎眼？是这人，还是他父母？耶稣回答说，不是这人犯了罪，也不是他父母犯了罪，乃是要在他身上显明神的作为。』门徒所题的问题，是按照他们的宗教知识。他们以为瞎眼必定是由于这人或他父母的罪。这问题与四章二十至二十五节以及八章三至五节一样，都是对错的问题，属于知识树，结果是死；（创二17；）但主在九章三节的答覆，却把他们引向祂自己这生命树，结果是生命。（创二9。）我们已经看见，主在约翰福音里从不以是非对错答覆这样的问题。因为约翰福音是一卷生命的书，不是一卷善恶知识的书。故此主说，那人瞎眼，『是要在他身上显明神的作为。』为甚么主从不用对错作答？因为对错的答案是从善恶知识树来的。善恶就和对错一样。对错同属善恶知识树，但在这卷福音书中，主临到我们是作生命树。生命树就是神作我们的生命。因此，主在这卷福音书中，从不以对错答覆人。祂总是将他们指向神。主答覆时不是指向对错，乃是指向神这生命树。主在九章三节的回答，将祂的门徒直接带到神前，就是将他们带到生命树前。这时门徒仍然非常宗教，持守著他们的宗教观念，这种观念属于善恶知识树；主却一再要将他们从知识树转向生命树。三年半之久，这些门徒在这事上受主训练。甚至过了这段时间之后，门徒之一的彼得，还未完全脱离宗教观念；因为在行传十章九至十六节，我们看见彼得还是很宗教，还是受善恶知识的影响。或许我们以为自己已经脱离了知识树，但甚至现在，我们可能大体还在其影响之下。
4Let us read 9:1-3. “And as He passed by, He saw a man blind from birth. And His disciples asked Him, saying, Rabbi, who sinned, this man or his parents, that he should be born blind? Jesus answered, Neither has this man sinned nor his parents, but that the works of God might be manifested in him.” The question raised by the disciples was according to their religious knowledge. They thought that the blindness must have been due to the man’ss in or the sin of his parents. This question, like those in 4:20-25 and 8:3-5, is a matter of yes or no, which belongs to the tree of knowledge resulting in death (Gen. 2:17), but the Lord’s answer in 9:3 points them to God, who is the tree of life resulting in life (Gen. 2:9). We have seen that the Lord in the Gospel of John never answers such questions with an answer of yes or no, right or wrong. This is because the Gospel of John is a book of life, not a book of the knowledge of good and evil. Therefore, the Lord said that the man’s blindness was so that “the works of God might be manifested in him.” Why is it that the Lord never answers with a yes or a no? Because yes-or-no answers are from the tree of the knowledge of good and evil. Good and evil are just like yes and no. While both yes and no belong to the tree of the knowledge of good and evil, in this gospel the Lord comes to us as the tree of life. The tree of life is God as our life. Consequently, in this gospel the Lord never answers people with a yes or a no. He always refers them to God. The Lord does not refer to yes or no for an answer, but to God as the tree of life. The Lord’s answer in 9:3 brought His disciples directly to God, that is, it brought them to the tree of life. At this point, the disciples were still very religious, holding to their religious concepts, which belong to the tree of knowledge of good and evil, but the Lord was trying again and again to turn them from the tree of knowledge to the tree of life. Those disciples were under the Lord’st raining in this matter for three and a half years. Even after that time, one of the disciples, Peter, had not thoroughly been delivered from the religious concepts, for in Acts 10:9-16 we see that Peter was still religious, still influenced by the knowledge of good and evil. Perhaps we consider ourselves as free from the tree of knowledge, but even now we may still be mainly under its influence.
5当我们还是罪人的时候，我们失去了视力，看不见任何东西。我们瞎眼是由于我们的罪性。九章的那人生来就是瞎的。这表征人出生的时候，瞎眼就在本性中了。我们罪人本性就是瞎的，因为我们生来就如此。你曾经领悟，每一个罪人生来都是瞎的么？所以，我们若承认我们有罪，也必须承认我们是瞎眼的。
5When we were sinners, we lost our sight and could not see anything. Our blindness was due to our sinful nature. In chapter nine the man was born blind, signifying that blindness is in the nature of a person when he is born. We sinners were blind by nature because we were born that way. Have you ever realized that every sinner was born blind? Therefore, if we confess that we are sinful, we must also admit that we are blind
二 接受亮光
B. Receiving Light
1 藉著生命的光
1. By the Light of Life
6主耶稣看见了这瞎子，就说，『我在世界的时候，是世界的光。』（约九。）主是生命的光。（约八12。）瞎眼是由于缺少生命的光。每个死人都是瞎子。无疑的，死人看不见任何东西。所以，瞎眼指明缺少生命。你若有生命，你就有视力，因为光开启你的眼睛。因此，首先主就指出，瞎子需要生命的光。
6When the Lord Jesus saw this blind man, He said, “While I am in the world, I am the light of the world” (9:5). The Lord is the light of life (8:12). Blindness5 comes from the shortage of the light of life. Every dead person is a blind man. Undoubtedly, the dead cannot see anything. Therefore, blindness indicates the lack of life. If you have life, then you have sight, for light opens your eyes. So, first of all, the Lord pointed out that the blind man needed the light of life.
2 藉著与人性调和的生命之话的涂抹
2. By the Anointing of the Word of Life Mingled with Humanity
7六节是非常有趣的。『祂说了这话，就吐唾沫在地上，用唾沫和泥，抹在瞎子的眼睛上。』当我还是年轻的基督徒时，我不懂这节的意义，我嘲笑主所作的。祂所作的非常奇特。没有人喜欢接触别人的唾沫。但主耶稣竟用祂的唾沫和泥，然后祂将这泥抹在那人的眼睛上。约翰福音是一卷图画的书，这件事是一幅图画。我们不该仅仅按字面领会；我们必须祷告，仰望主让我们得著真正的意义。
7Verse 6 is very interesting. “When He had said this, He spat on the ground and made clay of the spittle and anointed his eyes with the clay.” When I was a young Christian, not understanding the meaning of this verse, I laughed at what the Lord did. What He did was very strange. No one likes to touch a person’s spittle. But the Lord Jesus mixed His spittle with the ground and made clay. Then He used the clay to anoint the man’se yes. The Gospel of John is a book of pictures, and this incident is a picture. We should not understand it merely according to the black and white letters. We must pray and look to the Lord that we may receive the true meaning.
8我无法告诉你们，我曾花了多少时间研究这点。我参考了好些书，想要找到解释，可是总找不到。将近二十五年前，有一天我看见神圣生命与人性调和的事。『调和』（mingling）一辞，我们采用还不到二十五年。你若去基督教书店，你找不到一本讲『调和』的书。那些书最多讲到与基督联合，或与基督是一，却没有一本书讨论到调和的问题。一九五八年，我初次来到美国，我释放了一篇关于神圣生命与人性调和的信息。一位毕业于牛津大学的传道人听了，立刻纠正我的英文，说我调和一辞用的不当，应该用相调和（co-mingling）这辞。我回答说，『这字是不是正确的英文，我不确定，因为英文不是我的本国话；但我确实知道，神圣生命与人性之间有这样的事实。』后来，我从利未记得到证实，『调和』这辞是正确的。调和这辞用于利未记二章五节：『你的供物若是鏊上作的素祭，就要用调油无酵的细面。』这是豫表。细面豫表主耶稣的人性，油豫表圣灵，就是主耶稣的神性。所以，在主耶稣的人位里，有神性和人性的调和。因此当我第二次来到美国时，我开始放胆讲论神圣生命与我们人性的调和。有人题醒我不要在这一面讲得太多，乃要留在联合与合一的界限内。我说，『弟兄们，我不在意人的观念，我只在意纯净的圣言。利未记二章五节的话如何？那里明说到调油的细面。你不要找我，你该找摩西，因为他是头一位用这辞的人。』从一九六三年起，主给我们负担出版水流报（TheStream）这刊物。在这刊物中，我们一再说到调和，如今很多人都采纳这思想了。现在，我们可以回到约翰九章，并且将神性与人性调和这观念应用在其中。九章六节的泥，和罗马九章二十一节的泥一样，象征人性。人是泥，我们都是泥。唾沫是甚么？这里的唾沫乃是从主『口里所出』的，（太四4，）象征祂的『话，就是灵，就是生命。』（约六63。）按表号说，唾沫就是主口里所出的话，就是灵和生命。那从基督口里所出来的话就是灵。因此，用唾沫和泥，表征将人性与主活的话相调。『抹』可证明这点，因为主的灵是1:21-施膏的灵。（路四18，林后一21～22，约壹二27。）『唾沫』表征主的话，就是主自己的元素或素质的流出。泥与唾沫调和，这表征主藉著（甚至用）祂的话，将祂的素质与我们调和。我们本性是泥，而主在祂话中的素质是唾沫。已往，当我们是罪人的时候，我们是死的。当我们听见了主的话，祂的话就进入我们这些泥作的人里面。当我们听见并接受了福音，那实在就是主的唾沫进入我们这些泥作的人里面。换句话说，泥接受了从主口里所出的东西，就与这东西调和了。神性与人性调和乃是全世界最有效的膏油，没有别的膏油能胜过牠。主用调著唾沫的泥抹在瞎子的眼晴上，这表征生命之灵的涂抹。生命之灵的涂抹是随著主在祂的话里，与泥的调和。你藉著主的话接受主之后，立刻就有生命之灵的涂抹。主用唾沫和泥，抹在瞎子的眼睛上，使他得以看见；这表征藉著主的话，就是祂的灵，与我们的人性调和而涂抹我们，我们被撒但弄瞎的眼睛就能看见了。
8I cannot tell you how much time I have spent in studying this point. I consulted various books in my attempt to find an interpretation, but I did not find one. One day, not more than twenty-five years ago, I saw the matter of the mingling of the divine life with humanity. This word “mingling” has been in use by us for not more than twenty-five years. If you go to the Christian bookstores, you will not find even one book that speaks about mingling. The most that the books speak of is union with Christ or identification with Him. Not one book discusses this matter of mingling. In 1958, when I first visited this country, I delivered a message on the mingling of the divine life with humanity. A preacher, a graduate of Oxford, immediately corrected my English, saying that mingling was not the right word and that I should use the word “co-mingling.” I replied, “Whether this word is the right English word or not I am not sure because English is not my mother tongue, but I do know that there is such a fact between the divine life and humanity.” Later, I received a confirmation from the book of Leviticus that the word mingling was the right word. The word mingling is used in Leviticus 2:5. “And if thy oblation be a meat offering baked in a pan, it shall be of fine flour unleavened, mingled with oil.” This is a type. The fine flour typifies the humanity of the Lord Jesus, and the oil typifies the Holy Spirit, the divinity of the Lord Jesus. Therefore, in the Person of the Lord Jesus there is the mingling of divinity with humanity. Thus, when I visited this country the second time, I began to speak boldly about the mingling of the divine life with our humanity. Some cautioned me not to speak much about this, but rather to stay within the limits of identification and union. I said, “Brothers, I don’t care for the human concept. I only care for the pure Word. How about Leviticus 2:5—the fine flour mingled with the oil? Do not come to me. You should go to Moses. He was the first one to use this word.” Since 1963 the Lord has burdened us to publish the magazine entitled The Stream. Again and again in that magazine we have spoken about the mingling. Now many people are picking up this thought. Now we may return to John 9 and apply to it this concept of the mingling of divinity with humanity. The clay in 9:6, as in Romans 9:21, signifies humanity. Man is clay. We all are clay. What is the spittle? Spittle here, as something “that proceeds out of the mouth” (Matt. 4:4) of the Lord, signifies His “words which...are spirit and life” (John 6:63). Figuratively speaking, the spittle is the Word, which is spirit and life, that proceeds out of the mouth of the Lord. The Word that proceeds out of the mouth of Christ is spirit. Thus, to mingle spittle with the clay signifies the mingling of humanity with the Lord’s living Word. The word “anointed” proves this, because the Lord’s Spirit is the anointing Spirit (Luke 4:18; 2 Cor. 22; 1 John 2:27). The spittle, then, signifies the Word, the outflow of the very element or essence of the Lord Himself. The clay was mingled with the spittle. This signifies that the Lord mingles His essence with us by and even with His Word. We are clay by nature, and the very essence of the Lord in the Word is the spittle. Formerly, when we were sinners, we were dead. When we heard the Word of the Lord, His Word came into us as those made of clay. When we heard and received the gospel, it was actually the spittle of the Lord that came into us, men of clay. In other words, the clay received something that proceeded out of the mouth of the Lord and was mingled with it. The mingling of divinity with humanity is the most prevailing ointment on the whole earth. No other ointment can surpass it. The Lord anointed the man’s blindeyes with the clay that was mingled with spittle. This signifies the anointing of the Spirit of life. The anointing of the Spirit of life follows the mingling of the Lord in His Word with the clay. Immediately after you receive the Lord through His Word, there is the anointing of the Spirit of life. The Lord’s anointing the blindeyes with the clay made of His spittle signifies that by the anointing of the mingling of the Lord’s Word, which is His Spirit, with our humanity, our eyes, which were blinded by Satan, may have sight.
3 藉著顺从生命的话，并洗去老旧的人性
3. By the Obedience to Life’sWord and the Washing Away of the Old Humanity
9瞎子的眼晴被抹上泥之后，他比先前更瞎了，现在有一层厚泥遮蔽他的眼睛。主告诉他说，『你往西罗亚池子里去洗。』（约九7。）那人去一洗，回来的时候，就看见了。这里的洗乃是把泥洗掉，象征洗去老旧的人性，就如我们受浸时所经历的。（罗六3～4，6。）那瞎子去洗，表示他顺从主赐生命的话，所以他看见了。倘若他抹上泥之后，不愿去把泥洗掉，这会叫他比以前更瞎。我们顺从主膏油的涂抹，就使我们得洗净，能看见。
9After the blind man’se yes had been anointed with the clay, he was more blind than before. Now a thick layer of clay covered his eyes. The Lord told him, “Go, wash in the pool of Siloam” (9:7). The man went, washed, and came seeing. To wash here is to cleanse away the clay. This signifies the washing away of our old humanity, as we have in baptism (Rom. 6:3-4, 6). That the blind man went and washed means he obeyed the life-giving Word of the Lord. So he received sight. If he had not gone to wash off the clay after being anointed with it, it would have blinded him even more. Thus, our obedience to the anointing brings us sight
10西罗亚这辞，意思是奉差遣，这是很有意义的。受生命之灵的涂抹，意思就是说，你一直在受差遣的地位上。膏油涂抹将我们放在受差遣的地位上。所以，我们必须顺从。主自己一直站在受父差遣的地位上，并且一直是顺从的。现在主同样将我们放在受祂差遣的地位上。当我们在主的话里接受了祂，并得到了祂膏油的涂抹，祂就将我们放在受差遣的地位上。我们现在必须顺从祂的差遣。当你在主的话里接受了祂，你第一步该作甚么以顺从祂？你一旦信入了主，并在祂的话里接受了祂，主就会叫你到『水池』那里去。第一步是主会差你到『水池』那里去。祂要你去洗一洗，去受浸。从那时起，你必须每天并且整天应用这个洗。一天过一天，你必须晓得你整天都在接受这个洗。甚至今天，我已经接受了好几次的洗。生命的灵在你里面涂抹以后，主的命令『去洗』总是随之而来。本章描述了一个瞎子、主耶稣和泥、瞎子的眼睛抹了泥、以及主叫这瞎子到西罗亚池子里去洗。那瞎子去一洗，泥就洗去了。泥是甚么？泥象征人天然的生命或人的己。你去受浸时，旧人，旧泥，就被洗去。洗过之后，泥就埋在水里了。你受浸之后，你的旧人就埋在水里了。然而，你知不知道你必须每天应用受浸的洗？在你基督徒每天的生活中，你必须应用受浸的洗，将你的己和旧人的性情，置于死水中。你必须记住，里面的膏油涂抹总是要求你将受浸的洗应用在你自己身上。你若不这样作，你就永远不能在接受膏油涂抹上作顺从的人。你里面的膏油涂抹一直要求你到西罗亚去，将自己置于死地。你必须将自己像泥一样埋在死水中。也许今天早上，你接受了一次膏油涂抹，但你若忽略了将受浸的洗应用在自己身上，你就不能顺从那膏油涂抹。在膏油涂抹之后，立刻有命令叫你将自己埋在死水里。膏油涂抹要求你除掉旧泥。你这样作，就会得著视力和亮光。根据经验，我们只要顺从膏油涂抹的要求，将自己置于死水中，就得著相当的亮光和视力。每件事对我们都是明朗的，因为如今我们既有视力，又有亮光。阳光的确在我们里面；我们的眼睛被开启了，我们能看得非常清楚，因为我们有了视力，并且现今在光中。
10The word Siloam means sent. This is very meaningful. The anointing of the Spirit of life means that you are always in the position of being sent. The anointing puts us on the ground of being sent. Therefore, we must obey. The Lord Himself always stood on the ground of being sent by the Father and He was always obedient. Now the Lord puts us in the same position as His sent ones. After we receive the Lord in His Word and have His anointing, He puts us in the position of being sent. We must now be obedient to His sending. After you receive the Lord in His Word, what is the first step that you should take in order to be obedient? Once you have believed in the Lord and received Him in the Word, the Lord will ask you to go to a “pool.” The first step is that the Lord will send you to a “pool.” He will send you to wash and be baptized. From then on, you must daily and throughout the day apply this washing. Day by day, you must realize that you are being washed during the whole day. Even today, I have been washed several times. An order from the Lord always follows the anointing of the Spirit of life within you: “Go and wash.” This chapter portrays the blind man, the Lord making the clay, the eyes of the blind man being anointed with the clay, and the Lord telling him to go and wash in the pool of Siloam. Once the blind man washed his eyes, the clay was gone. What is the clay? It signifies the natural life or the human self. When you went to be baptized, the old man, the old clay, was washed away. After the washing, it was buried in and under the water. Your old man was buried in the water after you were baptized. However, do you also realize that you must apply the washing of the baptism day by day? In every day of your Christian life you have to apply the washing of baptism by putting the self and the nature of the old man under the water of death. You must remember that the anointing within always demands that you apply the washing of baptism to yourself. If you do not apply this, you can never be obedient in following the anointing. The anointing within always demands that you go to Siloam and put yourself to death. You must bury yourself as the clay under the water of death. Perhaps you received an anointing this morning. If you neglect to apply the washing of baptism to yourself, you cannot obey that anointing. The command to put yourself under the water of death immediately follows the anointing. The anointing demands that you eliminate the old clay. When you do this, you will receive sight and light. According to our experience, after we follow the demand of the anointing to put ourselves into the water of death, we are very much in the light with the sight. Everything is clear to us because now we have both the sight and the light. The sunshine is actually within us. Our eyes are opened and we can see very clearly because we have received sight and are now in the light.
11那瞎子若不肯顺从主的吩咐，不去洗他的眼睛，他将如何？他的眼睛抹上了泥，他若不顺从主的命令，就会变得更瞎。到此为止，主所作的会叫他有了遮蔽，而不是除去遮蔽。照样，我们若不顺从生命之灵的涂抹，那涂抹就不会开启我们的眼睛，反到会成为遮蔽我们眼睛的帕子。然而，我们若顺从了生命之灵的涂抹，将自己置于死地；我们的眼睛就会被开启。简单的说，我们就会有视力，并且在光中。不然，我们的不顺从，就会使生命之灵的涂抹成了遮蔽我们眼睛的帕子，这样我们就会更瞎，被带到更深的黑暗中。我初次得著这解释时，我笑了起来。我说，『唉！将唾沫和泥就彀奇怪了，现在我又得著这样奇怪的解释。』起初我无法相信。然而，当我祷告，并且对照我的经历，我就相信了。你若这样作，就会看见这是正确的解释。多少时候，因著圣灵与你的人性调和，你就得著了视力。你的眼睛虽一时受遮蔽，暂时比从前更瞎了；但至终，你顺从赐生命的话之后，你老旧的性情就被洗去了，于是你有了晴朗的天空。请你查对一下你的经历。这就是你每次得到光照的过桯。
11What would have happened if the blind man had refused to obey the Lord’s command to go and wash? Although his eyes had been anointed with the clay, his refusal to obey would have made him even more blind. What the Lord had done thus far would have been a veil or a covering instead of an unveiling. Likewise, if we do not obey the anointing of the Spirit of life, the anointing will become a veil that covers our eyes instead of opening them. However, if we obey the anointing of the Spirit of life and put ourselves into death, our eyes will be opened. In short, we will have sight and will be in the light. Otherwise, our disobedience will cause the anointing of the Spirit of life to become a veil covering our eyes. Then we will become more blind and will be brought into deeper darkness. When I first received this interpretation, I laughed. I said, “My, the mixing of the clay with the spittle was strange enough. Now I have been given such a strange interpretation.” At first I could not believe it. However, as I prayed and checked with my experiences, I came to believe it. If you do the same, you will see that this is the correct interpretation. Many times you have received sight by the Divine Spirit being mingled with your humanity. For a short while, your eyes were covered and, temporarily, you were more blinded than ever. Eventually, after obeying the life-giving Word, your old nature was washed away. Then you had a clear sky. Please check with your experience. This was the procedure every time you received light
12只阅读或研究圣经是不彀的。没有神圣的生命与你的人性调和，你永远看不见话的亮光。你可以读，但你看不见。也许圣经上某一句话你读了很多遍，但你就是看不见其中的光。有一天，你开始看见了。你的眼睛立刻被遮蔽，你会暂时变得更瞎。然而，你若顺从活的话，说，『阿们，主耶稣，』你立刻就有感觉，你眼睛上的东西掉下来了，你得到了光。你老旧的人性脱落了，你就能一眼望到诸天之上。这就是得著光的路。
12Simply reading or studying the Bible is inadequate. Without the mingling of the divine life with your humanity, you can never see the light of the Word. You may read it, but you cannot see it. Perhaps you have read a certain sentence in the Bible many times. But you just could not see the light in it. One day, you begin to see. Immediately your eyes are covered and temporarily you are even more blinded. However, if you obey the living Word and say, “Amen, Lord Jesus,” you immediately have the sensation that something has fallen off your eyes and you have light. Your old humanity has fallen away and you can see into the heavens. This is the way to receive light
13为使我们的眼睛得著视力，我们必须采取三个步骤。第一，泥必须接受唾沫，并与唾沫调和。换句话说，你的旧人，就是泥，必须接受主的话作唾沫，并且在主的话里与主调和。第二，你在主的话里接受主之后，会有膏油的涂抹。最后第三，在膏油涂抹之后就有要求，就是治死老旧的己。老旧的泥必须放在死水中。藉著这三个步骤，你的眼睛就会被开启。你会得著视力，并且一直在光中。弟兄姊妹，甚至今天，你若要得著视力，并且在光中，你就必须先在主的话中接受祂。即使你已得了重生，你仍必须在主的话中接受祂，并且更多与祂调和。你仍旧是泥，你需要那表征主自己的素质，从主口里出来的唾沫。每一次你在主的话里接受主，膏油的涂抹就随之而来；然后那膏油涂抹就会命令你这个出于泥的人，将自己放入死水里，并且站在受差遣的地位上。一个受差遣的人从不照自己的意愿行事，乃是实行另一位的意愿。你是受差遣的人，就必须以受差遣者的身分工作行事。受差遣者的所作所为，没有一件是依照自己意思的，乃是事事遵从那差遣他的。不要以为这个医治瞎子的故事很简单。当我年轻的时候，我觉得这事既简单又滑稽。当日我若在场，或许不会让主这样作。我会说，『这是不健康、不卫生的。多么可怕！多么肮脏！泥和唾沫都是肮脏的。你不过是将肮脏的东西抹在他的眼睛上。不行，不行！我不会这样作！』这故事似乎很滑稽，但藉著主灵的帮助，我们能明白其中包含的美妙原则。我们会看见我们必须先在主的话里接受主，并且在祂的话里与祂调和。然后我们里面会有生命之灵的涂抹，这会把我们都置于受差遣者的地位上。我们就会愿意将自己摆在一边，并将我们里面的泥除去。我们会甘愿被埋在死水中，好将自己置于死地。最后，我们的视力便会恢复，我们也就享受了亮光。我们必须每天凭这原则生活。这也是变死亡为生命。
13There are three steps which we must follow in order to receive sight for our eyes. First of all, the clay must both receive and be mingled with the spittle. In other words, you, the old man, the clay, must receive the Lord’s Word as the spittle and be mingled with the Lord in His Word. Then the second step will follow— that is, after you have received the Lord in His Word, you will have the anointing. Finally, the third step follows the anointing: the demand to put the old self to death. The old clay must be put into the water of death. By these three steps your eyes will be opened. You will then have the sight and will always be in the light. Brothers and sisters, even today if you are going to have the sight and be in the light, you must first receive the Lord in His Word. Even though you have been regenerated, you must receive the Lord in His Word and be mingled with Him more and more. You are still clay and you need the spittle out of the Lord’s mouth, which signifies the very essence of the Lord Himself. Each time you receive the Lord in His Word, the anointing will follow. Then the anointing will command you, as a man of clay, to be put into the water of death and stand in the position of a sent one. A sent one never does his own will; he does the will of another. As a sent one, you must work and act as a sent one. A sent one does nothing according to his own will, but everything according to the one who sends him. Do not consider that this story of healing the blind man is so simple. When I was young, I thought that it was simple and even funny. If I had been there, I probably would not have allowed the Lord to do this. I would have said, “It’s not healthy and not sanitary. How terrible! How dirty! Both the clay and the spittle are dirty. You just put dirty things on his eyes. No, no! I would not do this!” This story seems quite funny, but with the help of the Lord’s Spirit we can realize the wonderful principle contained in it. We can see that we must first receive and be mingled with the Lord in His Word. Then we will have the anointing of the Spirit of life within us, which will put us all into the position of being sent ones. We will then be willing to be put aside and to eliminate the clay that is in us. We will be willing to be buried under the water of death in order to put the self to death. Finally, our sight will be recovered and we will enjoy the light. We must live by this principle daily. This also is the changing of death into life.
三 为宗教所逼迫
C. Persecuted by Religion
14得著视力是美好的事。然而，要准备好忍受瞎眼宗教的逼迫。得著视力的瞎子被赶出去，（约九34，）意即他从犹太会堂被革除，被摒弃。这乃是把他从羊圈中放出来，如主在十章三至四节所说的。他虽然被犹太教革除，却被主耶稣接纳了。
14It is a good thing to receive sight. However, be prepared to suffer persecution at the hands of blind religion. The blind man who received his sight was cast out (9:34), meaning that he was excommunicated, ostracized, from the Jewish synagogue. This means that he was put out of the sheepfold, as spoken by the Lord in 10:3-4. Although he was excommunicated from Judaism, he was received by the Lord Jesus.
四 信入神的儿子
D. Believing in the Son of God
15那瞎子信入了耶稣是神的儿子。（约九35～38。）他因著一种含糊的相信而得著视力。他相信了，但不清楚。他很单纯天真。他相信了，却不真知道耶稣是谁。他很天真的信入了。虽然他不十分清楚耶稣是谁，他却相信耶稣是个特殊的人，并且为此和法利赛人争论。至终，法利赛人将他赶出去了。后来主耶稣遇见他，就说，『你信入神的儿子么？』（约九35。）那瞎子回答说，『主阿，谁是神的儿子，叫我信入祂？』（约九36。）他相信了，但他不认识主耶稣。于是主对他说，『你已经看见祂，这和你说话的就是祂。』（约九37。）那瞎子就宣告说，『主阿，我信。』就拜耶稣。（约九38。）他相信这人耶稣是神的儿子。因此，那瞎子不但得著了视力，他自己也被主耶稣接纳了。
15The blind man came to believe in Jesus as the Son of God (9:35-38). The blind man received his sight by a kind of obscure believing. He believed, but he was not clear. He was simply innocent. He believed without really knowing who Jesus was. He believed in an innocent way. Although he did not know adequately who Jesus was, he did believe that Jesus was someone special and he argued about this with the Pharisees. Eventually, the Pharisees cast him out. Then, the Lord Jesus found him and said, “Do you believe in the Son of God?” (9:35). The blind man replied, “And who is He, Lord, that I may believe in Him?” (9:36). He believed, yet he did not know the Lord Jesus. Then the Lord said to him, “You have both seen Him, and He is the One who is speaking with you” (9:37). Then the blind man declared, “Lord I believe. And he worshipped Him” (9:38). He believed that the man Jesus is the Son of God. Thus, the blind man not only received his sight, but he himself was received by the Lord Jesus
16这意思就是：主是牧人，进了羊圈，看到了一只瞎眼的小羊，就开了他的眼睛，然后带他从羊圈中出来。就一面说，这羊被赶出去了；就另一面说，是主将他带出来。法利赛人将他赶出来，但主耶稣将他带出来。主不是带他从地狱中出来，乃是带他从羊圈中出来。我们在下一篇信息中会看见更多，羊圈是犹太教，就是守律法的宗教。那个瞎子，就像五章廊下那些瞎眼和瘸腿的人一样，是在守律法的廊子里。然后主耶稣来了，祂不只是生命，而且是牧人，将他带出了羊圈。主是主宰一切的。我们很多人从前都在宗教的羊圈中，或许你正是其中一个瘸腿的人。我们都在那廊子下。我们为主耶稣的主宰权柄感谢祂。主来作生命，医治我们的瞎眼；也来作牧人，带领我们出羊圈。
16This means that the Lord, as the shepherd, entered the sheepfold, saw a little, blind sheep, opened his eyes, and then led that sheep out of the sheepfold. In one sense, the sheep was cast out; in another sense, the Lord led him out. The Pharisees cast him out, but the Lord Jesus carried him out. The Lord did not carry him out of hell but out of the sheepfold. As we shall see more in the next message, the sheepfold was Judaism, the law-keeping religion. The blind man, like the blind and lame people on the porches in chapter five, was kept on the law-keeping porch. Then the Lord Jesus came, not only as life, but also as the shepherd, to lead him out of the fold. The Lord is sovereign. Many of us were in the fold of religion. Perhaps you were there as one who was lame. We all were on that porch. Thank the Lord Jesus for His sovereignty. He came as life to heal our blindeyes and as the shepherd to lead us out of the fold
五 为生命所审判
E. Judged by Life
17在约翰九章三十九至四十一节，耶稣说，『我为审判到这世上来，叫看不见的可以看见，看得见的反瞎了眼。同祂在那里的法利赛人，有的听见这话，就说，难道我们也瞎了眼么？耶稣对他们说，你们若瞎了眼，就没有罪了；但现在你们说，我们看得见，所以你们的罪还存在。』主告诉法利赛人，祂为审判而来。但祂对尼哥底母说，祂来不是要审判世人，乃是要叫世人因祂得救。（约三17。）祂在尼哥底母里面看见一颗追求的心，所以祂来不是要定世人的罪，乃是要叫世人得救。可是，在法利赛人身上，所见到的是骄傲，因此，祂来要审判他们。主来要审判你，还是拯救你，全凭你的态度而定。若是你的态度和尼哥底母一样，祂就会来拯救你。你若有法利赛人的态度，祂就会来审判你。主究竟要成为审判者，或成为拯救主，要凭你的态度而定。
17In 9:39-41, Jesus said, “For judgment I came into this world, that those who do not see may see, and that those who see may become blind. Some of the Pharisees who were with Him heard these things and said to Him, Are we also blind? Jesus said to them, If you were blind you would have no sin; but now that you say, We see, your sin remains.” The Lord told the Pharisees that He came to judge. But He told Nicodemus that He came not to judge but to save (3:17). He found a seeking soul in Nicodemus; therefore, He will not come to condemn the world, but to save the world. However, He saw pride in the Pharisees; hence, He will come to judge them. Whether the Lord will come to judge or to save you depends upon your attitude. If your attitude is like that of Nicodemus, He will come to save you. If your attitude is that of the Pharisees, He will come to judge you. Whether the Lord will become a Judge or a Savior to you depends upon your attitude.
18人若傲慢的认为自己有甚么了不起，这就表明他不需要主；那时主就会严肃的表白祂自己。结果，主会让这样的人留在瞎眼的情形中。我们必须非常谨慎，不可骄傲的说我们能看见；我们若声称我们能看见，主就会任凭我们瞎眼。主说，祂要叫那些瞎眼的人看见，而使那些自称能看见的人瞎眼。这是主严肃的表白。因此，我们必须谦卑，不可骄傲。骄傲的意思就是瞎眼和黑暗。
18The Lord will seriously vindicate Himself when anyone is proud to assert himself with many claims. This simply indicates that he does not need the Lord. Consequently, the Lord will leave such a person in his blindness. We must be very careful not to proudly say that we can see. If we claim that we see, the Lord will leave us blind. The Lord said that He will give sight to those who cannot see, but that He will make blind those who claim to see. This is a serious vindication of the Lord. Thus, we must be humble and not proud. Pride simply means blindness and darkness