10按照天然的观念，大多数基督徒都认为，二节所说父的家必是指父神所住的第三层天。但我们不可按照我们天然的观念解释圣经。我们必须用圣经解释圣经。我们必须按照圣经并用圣经来了解圣经。『我父的家』这辞在约翰福音中用过两次。第一次在二章十六节，在那里清楚的指圣殿，指神在地上的居所。这殿是耶稣身体的豫表。（约二21。）我们已经看见，这殿在复活里已扩大为基督的身体。我们必须全心注意这点。在二章十六节中，『我父的家』是在地上的殿。这不是指诸天之上的一个地方，乃是指神在地上的殿。殿既是耶稣身体的豫表，耶稣的身体就是帐幕，（约一14，）就是殿，作神在地上的居所。『我父的家』这辞的解释，在二章中已经清楚表明了。我们必须将这解释应用到十四章二节，这里有同样的辞。我们不该以为十四章二节的这辞，和二章十六节的同一个辞意义不同，因为那是不合逻辑的。这辞在同一卷福音书中第二次用到时，必须与第一次用到时意义相同。所以，在十四章里父家的意思，也必定是神在地上的居所，不会是第三层天。在二章，父的家最终就是基督的身体；在十四章，父的家也必定是基督的身体。无人能否认这点。现在我们有了『我父的家』这辞正确的解释，就是基督的身体，也就是召会。我们需要改正我们所领受的错误教导，不再说这里父的家是指天上。在书信中，关于基督的身体是召会，以及召会是神的家这启示，得著完全的发展。提前三章十五节揭示召会是活神的家。因此，父的家必是指活神在地上的居所，而不是指天上。林前三章十六节告诉我们，全体信徒是神的殿。彼前二章五节说，我们这些活石被建造成为属灵的殿。这属灵的殿必然就是父的家，神的家。此外，希伯来三章六节说，我们就是神的家。以弗所二章二十一、二十二节说，信徒同被建造成为神的居所，不是在诸天之上，乃是在灵里。因此全本新约支持这个解释，就是：父的家至终乃是约翰福音本身可看到的基督的身体。在约翰福音和全本新约里，父的家不是指天上，乃是指基督的身体，就是作神在地上居所的召会。
10According to the natural concept, most Christians think that the Father’sho use mentioned in verse 2 must refer to the third heaven where God the Father dwells. But we must not interpret the Bible according to our natural concepts. Rather, we must interpret the Scripture with the Scripture. We must understand the Bible according to and with the Bible. The phrase My Father’sho use is used twice in the Gospel of John. It is used the first time in 2:16, where it clearly refers to the temple, the dwelling place of God on earth. The temple is a type, a figure, of the body of Jesus (2:21), which, as we have seen, has in resurrection been enlarged into the Body of Christ. We must pay our full attention to this point. In 2:16 My Father’sho use is the temple on earth. It does not denote a place in the heavens, but God’stem pleon earth. Since the temple is the type of the body of Jesus, the body of Jesus is the tabernacle (1:14), the temple, for God’s dwelling place on earth. This interpretation of the phrase My Father’s house is clearly shown in chapter two. We must apply this definition to 14:2, where we have the same phrase. We should not take this phrase in 14:2 to have a different meaning from the same phrase found in 2:16, for that would be illogical. The second time that this phrase is used in the same Gospel it must have the same definition as the first time it is used. Thus, the Father’s house in chapter fourteen must also mean God’s dwelling place on earth. It cannot mean the third heaven. In chapter two the Father’sho use is eventually the Body of Christ, and in chapter fourteen it must also be the Body of Christ. No one can deny this. Now we have the proper interpretation of the phrase My Father’sho use: it is the Body of Christ, that is, the church. We need to adjust ourselves from the wrong teaching which says that the Father’sho use here is heaven. In the Epistles the revelation that the Body of Christ is the church and that the church is the house of God is fully developed. First Timothy 3:15 discloses that the church is the house of the living God. Hence, the Father’sho use must mean the house of the living God on earth and not in heaven. First Corinthians 3:16 tells us that the believers, as a whole entity, are the temple of God. First Peter 2:5 says that we, as living stones, are being built up into a spiritual house. This spiritual house certainly must be the Father’sho use, the house of God. Furthermore, Hebrews 3:6 says that we are the house of God, and Ephesians 2:21-22 says that the believers are being built together as God’s habitation, not in the heavens but in the spirit. Thus, the whole New Testament supports the interpretation, as found in the Gospel of John itself, that the Father’sho use is eventually the Body of Christ. The Father’sho use in the Gospel of John and in the whole New Testament is not heaven but the Body of Christ, which is the church as the habitation of God on earth.