Books
约翰福音生命读经 · 第3篇

生命与建造的引言（二）

An Introduction to Life and Building (2)
1在前一篇信息里，我们看见基督是话，来作生命与光，为要产生许多的儿女，作神的扩大与团体彰显。这在约翰一章一至十三节启示出来。愿我们里面深处牢记这点。在这一篇信息里，我们来到约翰一章的第二段，由十四至十八节所组成。这段给我们看见，这位是话，且来作生命和光，以产生许多儿女，叫神得著扩大和彰显的基督，成了肉体给我们享受。约翰一章一至十三节告诉我们，基督来产生神的儿女；十四至十八节指明，所有神的儿女都需要享受基督。
1In the previous message we saw that Christ, as the Word, came as life and light for the purpose of bringing forth many children to be God’s enlargement and corporate expression. This is revealed in John 1:1- 13. May we keep this point deep within us. In this message we come to the second section of John 1, which is composed of verses 14 through 18. This section shows us that the very Christ who was the Word and who came as life and light to produce many children for God’s enlargement and expression was incarnated for our enjoyment. John 1:1-13 tells us that Christ came to produce the children of God; verses 14-18 indicate that all the children of God need the enjoyment of Christ
2我们如何能享受基督？乃是藉著祂的成为肉体。成为肉体的意思就是成为具体实在的。在话成为肉体以前，基督是奥秘的；然而当祂成为肉体，祂对我们就非常实在。在祂成为肉体之前，祂是摸不著、看不见、触不到的。藉著成为肉体，祂就成为具体、实在、可见﹑可摸的。十四节说，『话成了肉体，支搭帐幕在我们中间。』这是具体的。祂既成为肉体支搭帐幕在人间，就成为摸得著的，人不仅能看见祂，也能摸到祂。所以约翰说，『我们也见过祂的荣耀，正是从父而来独生子的荣耀。』在约翰一书里，约翰告诉我们，他们摸过祂。（约壹一1。）因此，基督在祂的成肉体里成为摸得著的。虽然藉著成为肉体，基督成了摸得著的，但是在我们能享受祂之前，我们还有一些需要。所以一章十四节说，祂『丰丰满满的有恩典，有实际。』这里不是说，祂丰丰满满的有道理，有恩赐。当祂成为可见、可摸时，祂丰丰满满的有恩典，有实际。当基督在肉体里和门徒同在时，他们不仅看见祂，摸著祂，他们也享受祂。如果你能问彼得和马利亚，为甚么他们这样爱祂?为甚么他们喜欢在祂面前?他们会说，『我们简直不能用言语表达。只要我们和祂在一起，我们就有享受。话语无法说出。但是我们都能见证，坐在祂面前是这么甜美，这么有享受、有实际。我们不知道如何解释并说明，但我们确实知道我们有享受！』他们享受了甚么?乃是话在肉体里，满了恩典和实际。
2How can we enjoy Christ? By His incarnation. To be incarnated means to be consolidated. As the Word before His incarnation, Christ was mysterious. However, when He was incarnated, He became so real to us. Before His incarnation, He was intangible, invisible, and untouchable. By becoming flesh, He became solid, real, visible, and touchable. Verse 14 says, “And the Word became flesh and tabernacled among us.” That was something solid. In becoming flesh to tabernacle among man, He became tangible. People could not only see Him, but could also touch Him. Hence, John says, “We beheld His glory as of an only begotten from a father.” In his first epistle, John tells us that they touched Him (1 John 1:1). Thus, in His incarnation, Christ became tangible. Although He became tangible through His incarnation, we needed something more before we could enjoy Him. Therefore, 1:14 says that He was “full of grace and reality.” It does not say that He was full of doctrines and gifts. When He became visible and touchable, He was full of grace and reality. When Christ was in the flesh with the disciples, they not only saw and touched Him, but they also enjoyed Him. If you could have asked Peter and Mary why they loved Him so much and why they liked being in His presence, they would have said, “We simply cannot put it into words. As long as we stay with Him, we have a certain enjoyment. No words can utter it. But we can all testify that it is so sweet to sit in His presence. There is such enjoyment and reality. We don’t know how to explain it or define it, but we know for sure that we enjoy it.” What did they enjoy? It was the Word in the flesh, full of grace and reality.
贰 话成肉体表明神
II. The Word Incarnated To Declare God
一 成为肉体
A. Becoming Flesh
3我们刚已说过，话成为肉体是给我们享受。现在我们必须看见，祂成为肉体，使祂能表明神。（约一18。）神『显现于肉体。』（提前三16。）祂如何将神表明?祂在肉体里表明神，是藉著将祂自己陈明给我们作我们的享受。祂没有对早期的门徒说，『小子们，我要你们知道我就是神的儿子，我在肉体里来是要把神表明给你们。你们都必须认识神。看我的脸，你们必须认识我是谁，你们认识我就是认识父神了。』祂若这样表明神，所有的门徒都要退去离开祂。彼得会说，『我要回加利利打鱼去。』马大会说，『主，我要回家去管我的事。』不，基督在肉体里来，不是以教训的方式表明神，乃是以满有恩典和实际的方式。祂没有说，『小子们，你们必须在我里面寻求神。要学习知道我是在这里表明神。』祂是以享受的方式，藉著陈明祂自己作恩典和实际来表明神。因此，彼得能说，『我绝不回去打鱼了，我要永远与这人在一起。虽然我不知道祂是谁，不知道祂是否神的儿子、父、话、或是创造者，但我确知与祂在一起，真是甜美。』这就是耶稣－在肉体里的神的儿子－表明神的方式。祂将神表明给祂的门徒，不是藉著教训门徒，乃是藉著供给他们这样甜美的享受。只要看一看人，祂就会得著他们。祂的同在是何等的享受！祂的同在是如此引人入迷！许多早期的门徒就是被祂吸引了。好像没有人能抗拒祂那吸引人的同在。那就是祂表明神的方式。神不是教训、道理、规条、律法或恩赐的神，神乃是一位可享受的神。神对我们是恩典和实际。神是我们完全的享受，神的儿子耶稣乃是对神之一切享受的具体表现。当祂与你同住时，你就享受了神。你尝到神乃是甜美、可爱又宝贵的一位，最终你就得到祂的实际。我们没有人的话语来解释这个。虽然我们缺少发表来描述，但我们今天可以享受祂。当我们与主同在一段时间，呼喊祂，说，『主耶稣，我爱你，』我们就感觉甜美、安慰、安息、舒畅和有力。不仅如此，我们有祂的实际。人可能会问你说，『你有怎样的实际？』虽然我不知道如何描述，但我的确有实际。在花时间在主面前之先，我是虚空的，但现在我是饱足的。我有实际，我满足又洋溢。
3We have just stated that the Word became flesh for our enjoyment. Now we must see that He was incarnated that He might declare God (v. 18). God “was manifested in the flesh” (1 Tim. 3:16). How did He declare God? He declared God in the flesh by presenting Himself to us for our enjoyment. He did not say to the early disciples, “My little children, I want you to know that I am the Son of God and that I have come in the flesh to declare God to you. You all must know God. Look at My face. You must realize who I am. When you know Me, you know God the Father.” If He had declared God in this way, all His disciples would have withdrawn from Him. Peter would have said, “I will return to my fishing in Galilee,” and Martha would have said, “Lord, I will go home and tend to my affairs.” No, Christ did not come in the flesh to declare God in the way of teachings, but in a way that was full of grace and reality. He did not say, “Li ttle children, you must seek God in Me. Learn the lesson that I am here to declare God.” He declared God in the way of enjoyment, by presenting Himself as grace and reality. Thus, Peter could have said, “I will never go back to fishing. I will stay with this man forever. Although I don’t know who He is, whether He is the Son of God, the Father, the Word, or the Creator, I do know that staying with Him is so sweet.” This is the way that Jesus, the Son of God in the flesh, declared God. He did not declare God to His disciples by teaching them, but by affording them such a sweet enjoyment. By simply looking at people He could capture them. How enjoyable was His presence! His presence was so charming. So many of the early disciples were charmed by Him. It seemed that no one could withstand His charming presence. That was His way of declaring God. God is not a God of teaching, doctrine, regulations, laws, or gifts. God is a God of enjoyment. God is grace and reality to us. God is our full enjoyment, and Jesus as the Son of God is the very embodiment of all the enjoyment of God. When He abides with you, you enjoy God. You taste God as One who is sweet, dear, and precious. Eventually, you gain His reality. We have no human words to explain this. Although we lack the utterance to describe this, we may enjoy it today. When we stay with the Lord for a period of time, calling on Him, saying, “Lord Jesus, I love You,” we sense sweetness, comfort, rest, refreshment, and strength. Not only so, we have His reality. People may ask you, “What kind of reality do you have?” Although I do not know how to describe it, I do have reality. Before spending time in the presence of the Lord I was empty, but now I am full. I have reality. I am satisfied and filled to the brim.
4话成为肉体表明神，成了肉体给我们享受。神的儿子乃是以享受的方式，向人表明神。这是奇妙的。当话成为肉体时，祂是『在罪之肉体的样式里。』（罗八3。）在圣经里，『肉体』不是一个好字眼，牠指明堕落和罪恶。罗马七章十八节说，没有善住在我们的肉体之中。当圣经说基督成为肉体，是否指祂成了有罪的?绝不是。祂成为肉体乃是『在罪之肉体的样式里。』摩西所举起挂在杆上的铜蛇，（民二一4～9，）是基督成为在罪之肉体的样式里的一个豫表。虽然铜蛇是蛇的样子，但牠并没有蛇的毒性。牠的本质是纯洁、清洁而善良的。牠被作成蛇的样子，目的是为著代替。我们来到约翰三章十四节时，要更多来看这事。目前我们若了解基督在成为肉体时，并没有肉体那罪的性情，只有罪之肉体的样式就彀了。藉著祂这样的成为肉体，人就能接触祂。有分于祂，并享受那在祂里面神的丰满。祂成为肉体时，表面上是成为罪，因为林后五章二十一节说，神使祂成为罪。事实上祂没有罪的性情，只有罪之肉体的形状、样式而已。林后五章二十一节也告诉我们说，祂『不知罪。』我们没有言语解释这事。主耶稣凡事都知道，怎能说祂不知罪?既然祂凡事都知道，祂2对罪也必知道得透透彻彻。然而，林后五章二十一节说祂不知罪。这是甚么意思?按我的领会，这是指主耶稣没有罪，祂与罪无关。在祂的性情、本质里没有罪这个东西。虽然祂成为罪，但祂里面没有罪的性情。我们只能说，祂是在罪之肉体的形状、样式里。
4The Word was incarnated to declare God, becoming flesh for our enjoyment. The Son of God declares God to man in the way of enjoyment. This is wonderful. When the Word became flesh, He was “in the likeness of the flesh of sin” (Rom. 8:3). In the Bible, the word “flesh” is not a good term; it denotes something fallen and sinful. Romans 7:18 says that nothing good dwells in our flesh. When the Word says that Christ became flesh, does this mean that He became something sinful? Absolutely not. He became flesh in the “likeness of the flesh of sin.” The brass serpent lifted up on a pole by Moses (Num. 21:4-9) was a type of Christ being made in the likeness of the flesh of sin. Although that brass serpent was in the form of the serpent, it did not have the poisonous nature of the serpent. Its nature was pure, clean, and good. It was made in the form of the serpent for the purpose of substitution. We shall see more of this when we come to John 3:14. For the time being it is sufficient if we realize that when Christ became flesh, He did not have the sinful nature of the flesh, but only the likeness of the flesh of sin. By His becoming flesh in this way, man was able to touch Him, participate in Him, and enjoy the fullness of God that was in Him. When He became flesh, He apparently became sin, for 2 Corinthians 5:21 says that God made Him to be sin. Actually, He did not have the sinful nature, but only the form, the likeness, of the flesh of sin. In 2 Corinthians 5:21 we are also told that He “did not know sin.” We do not have the language to explain this. How can we say that the Lord Jesus did not know sin when He knew everything? Since He knew everything, He knew sin thoroughly. Nevertheless, Corinthians 5:21 says that He knew no sin. What does this mean? According to my understanding, it means that Jesus had no sin and that He had nothing to do with it. In His nature and His substance there was no such thing as sin. Although He was made sin, within Him there was no nature of sin. All we can say is that He was in the form, in the likeness, of the flesh of sin.
二 支搭帐幕在人间
B. To Tabernacle among Men
5当祂在肉体里，祂是神的帐幕在人间。藉著成为肉体，话不仅把神带进人性里，并且成为神的帐幕，成为神在地上人间的居所。按照旧约的历史，在地上人间曾有一个帐幕，在那个帐幕里有神的同在。在肉体里的耶稣乃是真帐幕。旧约的帐幕乃是那真帐幕－在肉体里的基督自己－的豫表、影儿和豫像。神在帐幕里，因为帐幕把神带给以色列人。在新约时代，乃是在肉体里的耶稣把神带给人，使人能享受神的同在。当祂在肉体里，作神在人间的帐幕时，神具体化身在祂里面。（西二9。）神的一切所是所有都具体化身在耶稣里。神具体化身在耶稣的肉体里，目的是甚么?乃是叫罪人能在基督里有分于神。换句话说，神具体化身在基督里，是为著我们的享受。
5When He was in the flesh, He was the tabernacle of God among men. By being incarnated, the Word not only brought God into humanity, but also became a tabernacle to God to be God’s habitation on earth among men. According to the history in the Old Testament, there was among the people on earth a tabernacle, and in that tabernacle God was present. Jesus in the flesh was the real tabernacle. The Old Testament tabernacle was a type, a shadow, and a prefigure of the real tabernacle which was Christ Himself in the flesh. God was in the tabernacle, for it was the tabernacle that brought God to the children of Israel. In the time of the New Testament, it was Jesus in the flesh who brought God to man that man might enjoy God’s presence. When He was in the flesh as the tabernacle of God among men, God was embodied in Him (Col. 2:9). All that God is and has was embodied in Jesus. For what purpose was God embodied in the flesh in Jesus? For the purpose that sinful man might partake of God in Christ. In other words, God was embodied in Christ for our enjoyment.
6当基督在肉体里，祂是神在地上的住处。一天，祂和三个门徒在山上的时候，祂在他们面前变化形像。（太十七2，彼后一17～18。）这就是说，那住在祂里面荣耀的神，从帐幕里出来了。那在祂的肉体里并藉著祂的肉体而遮藏之荣耀的神，在山上显现出来了。这就是耶稣的变化形像。那荣耀，就是神的自己，从帐幕里出来了。甚至在古时，以色列人也见过那隐藏在帐幕里之神显出来的荣光。（出四十34。）同样的事发生在变化山上。当祂站在三个门徒面前，突然，在耶稣里面那神的荣光显现出来了，照在彼得、雅各和约翰身上。那时，他们怔住了，无法好好享受这荣耀。当时他们可能享受到一点。不过，他们回想那件事时，必然想到那是何等的美妙。
6When He was in the flesh, Christ was God’s dwelling on earth. One day, while He was on the mountain with three of His disciples, He was transfigured before them (Matt. 17:2; 2 Pet. 1:17-18). This means that the very God of glory who indwelt Him came out of the tabernacle. The God of glory who was concealed in and by His flesh was manifested there on the mountain. That was the transfiguration of Jesus. The glory, which was God Himself, came out of the tabernacle. Even in the ancient times the children of Israel saw the shekinah glory that was concealed in the tabernacle (Exo. 40:34). The same thing happened on the mount of transfiguration. Suddenly, as He stood before three of His disciples, the shekinah glory that was within Jesus was manifested, shining over Peter, James, and John. They were shocked, unable, at that time, to enjoy the glory very much. They might have had some enjoyment at the time. However, as they recalled that event, they must have thought of how wonderful it was
三 有恩典
C. With Grace
7约翰告诉我们，基督是话成为肉体，支搭帐幕在我们中间，丰丰满满的有恩典。在基督身上有些东西，圣经称为恩典。甚么是恩典?很难解释。可以说，恩典是神在基督里带著祂的一切所是，作为丰满给我们享受。这包括了安息、安慰、能力、力量、亮光、生命、公义、圣别、以及其他所有神圣的属性。这就是给我们享受的恩典。我们可以享受在基督里的神作一切。无论何时我们在神的同在里，我们就享受祂一切所是的丰满。因此十六节说，『从祂的丰满里我们都领受了，而且恩上加恩。』神格的丰满，就是神的一切所是，都有形有体的居住在基督里，给我们享受。
7John tells us that when Christ as the Word became flesh and tabernacled among us, it was full of grace. There was something with Christ that the Bible calls grace. What is grace? It is difficult to define. We may say that grace is God in Christ with all that He is as the fullness for our enjoyment. This includes rest, comfort, power, strength, light, life, righteousness, holiness, and all the other divine attributes. This is grace for our enjoyment. We may simply enjoy God in Christ as everything. Whenever we are in the presence of God, we enjoy the fullness of all that He is. Thus, verse 16 says, “For of His fullness we all received, and grace upon grace.” The fullness of the Godhead, that is, all that God is, dwells in Christ bodily for our enjoyment.
8我们已经看见，恩典一点不差就是神在子里作我们的享受。我们比较加拉太二章二十节和林前十五章十节，就清楚看见基督就是恩典。加拉太二章说，『不再是我，乃是基督。』林前十五章说，『这不是我，乃是神的恩。』恩典不是物质事物的赐给，也不单是属灵事物的赐给，乃是神自己在基督里作我们享受的赐给。使徒保罗说，除了基督，万事都是粪土。（腓三8。）除了基督，除了神，就是最好的东西，在使徒眼中也不过是粪土。『粪土』在原文的意思是狗食，就是古时扔出去给狗吃的垃圾或废物。人若寻找在基督里之神以外的事物，他就是在找垃圾。除了在基督里的神，万物都是垃圾。但是在基督里的神对我们乃是恩典，这恩典来自神的成为肉体。恩典就是我们在基督里所享受的神，作我们惟一并完全的享受。当我们享受神并有分于祂时，那就是恩典。我再说，恩典是神在子里给我们享受。恩典就是神，不是在道理上，乃是在我们经历里。当你经历神作你的力量、生命、安慰、安息、能力、公义和圣别时，那就是恩典。基督是以享受的方式表明父神，天天供给我们一分神的享受。我们越享受神，就越认识祂。要认识一种食物，惟一的方法就是吃牠。虽然你可能告诉我一种特别的食物很可囗，但我无法认识牠，除非我去尝一尝。当我有分于那食物时，牠就藉著我的享受向我表明了。现在我认识牠，但我还是不能向你解释。假如你要认识牠，你也必须吃牠。因此，神向我们表明是藉著我们尝祂。我们需要尝尝神。我们需要享受神作我们的恩典，因为这就是基督向我们表明神的路。这件事超越了我们的发表。我们实在有享受，但要将这享受告诉人却很难。比方你尝了一块蛋糕，说，『这蛋糕味道真好。』如果我要你告诉我，牠是如何美味，你一定会回答我说，『我不能告诉你，你得亲自去尝。』我们需要尝尝神。基督带著神恩典的丰满而来，我们需要享受祂的同在，并且停留在祂面前，然后我们才有分于神的所是。这样神就向我们表明，我们也就认识祂。
8We have seen that grace is nothing less than God in the Son as our enjoyment. When Galatians 2:20 is compared with 1 Corinthians 15:10, Christ is clearly seen as the grace—i.e., “yet not I, but Christ” and “yet not I, but the grace of God.” Grace is not the gift of material things, nor just the gifts of spiritual things, but the gift of God Himself in Christ as our enjoyment. The apostle Paul said that all things other than Christ are dung (Phil. 3:8). Besides Christ, besides God, even the best things in the eyes of the apostle were nothing but dung, which in the Greek means dog food, the refuse or garbage thrown out to the dogs in ancient times. If anyone is seeking anything other than God in Christ, he is seeking garbage. All things apart from God in Christ are such. But God in Christ is grace to us, and this grace came by God’sin carnation. Grace is simply God whom we enjoy in Christ as our only and full enjoyment. When we enjoy God and participate in Him, that is grace. I say again that grace is God in the Son for our enjoyment. Grace is God, not in doctrine, but in our experience. When you experience God as your strength, life, comfort, rest, power, righteousness, and holiness, that is grace. Christ declares the Father God in the way of enjoyment, day by day affording us a portion of the enjoyment of God. The more we enjoy God, the more we know Him. The only way to know a certain food is by eating it. Although you may tell me that a particular food is delicious, I cannot know it for myself unless I taste it. When I partake of that food, it is declared to me by my enjoyment of it. Now I know it, but still I cannot explain it to you. If you want to know it, you also must eat it. Thus, God is declared to us by our tasting of Him. We need to taste God. We need to enjoy God as our grace, for this is the way in which Christ declares God to us. This matter transcends our utterance. We do have the enjoyment, but it is difficult to tell people about it. Suppose you have tasted a cake and you say, “This cake is delicious.” If I were to ask you to tell me how delicious it is, you would have to reply, “I can’t tell you. You have to taste it for yourself.” We need to taste God. Christ came with the fullness of God’s grace. We need to enjoy His presence and remain with Him. Then we shall participate in what God is. In this way God is declared to us, and we come to realize Him
四 有实际
D. With Reality
9甚么时候我们享受了神，我们就不仅有恩典，也有实际。当神给我们享受时，我们就有享受，那就是恩典；并且当我们有了这享受时，我们就认识神的实际。与神成为肉体有关的最后一项，就是实际。在约翰福音里，真理事实上就是实际，意指神的实化和神的实际。保罗在新约里说，万事都是粪土；（腓三8；）所罗门也宣称，凡事都是虚空，（传一2，）没有实际。没有一事实际，凡事都虚空。在使徒眼中，万事都是粪土。在所罗门王眼中，万事都是虚空。只有神是实际。我们若有了神，就有了实际。我们越经历神，就越享受恩典，越领略实际。
9Whenever we enjoy God, we not only have grace, but also reality. When God is enjoyed by us, we have enjoyment, that is, grace, and when we have this enjoyment, we realize the reality of God. The last item related to God’s in carnation is reality. Truth in the Gospel of John actually means reality. It means the realization of God and the reality of God. Paul in the New Testament said that all things are dung (Phil. 3:8), and Solomon declared that all things are vanity (Eccl. 1:2), without reality. Nothing is reality; everything is vanity. Everything in the eyes of the apostle was dung, and everything in the eyes of King Solomon was vanity. Only God is reality. If we have God, we have reality. The more we experience God, the more we shall enjoy grace and apprehend reality.
10恩典是神在子里给我们享受，实际是神在子里给我们实化。恩典是享受，实际是实化。说『神是光，』可能仅是道理，没有实化。不过当你有分于神，经历神作你的光时，你就有了神作光的实化。照样，说『神的生命，』可能也仅是个名词。但是何时你享受基督作你的分，你就有了神作你生命的实化。因此，恩典是神给你享受了，实际是神在那享受里被你实化了。恩典和实际都是随同耶稣来的。十七节说，『因为律法是藉著摩西赐的，恩典和实际都是藉著耶稣基督来的。』律法照著神的所是要求人，恩典却以神的所是供应人，以应付神的要求。律法最多不过是神所是的见证，（出二五21，）实际却是神所是的实化。没有人能藉律法有分于神，恩典却叫人享受神，实际叫人实化神。至终，恩典是神给人享受，实际是神给人实化。既然恩典和实际都是同著耶稣而来，当耶稣与我们同在时，我们就有恩典和实际。虽然我们缺少合式的言语来描述这事，但我们至少从经历里能有某种程度的认识。我们多次享受神在基督里作我们的恩典，并且我们多次认识神在基督里真是生命、亮光、安慰、安息、忍耐、谦卑、以及许多别的事物。这乃是神的实化。
10Grace is God enjoyed by us in the Son; reality is God realized by us in the Son. Grace is the enjoyment, and reality is the realization. To say, “God is light,” may be merely a doctrine without realization. However, when you participate in God, experiencing God as light to you, you have the realization of God as light. Likewise, to say, “God is life,” may be a mere term. But, whenever you enjoy Christ as your portion, you have the realization that God is life to you. Hence, grace is God enjoyed by you, and reality is God realized by you in that enjoyment. Both grace and reality came with Jesus. Verse 17 says, “For the law was given through Moses; grace and reality came through Jesus Christ.” The law makes demands upon man according to what God is, but grace supplies man with what God is to meet what God demands. The law, at the most, was only a testimony of what God is (Exo. 25:21), but reality is the realization of what God is. No man can partake of God through the law, but grace is the enjoyment of God for man, and reality is the realization of God for man. Eventually, grace is God enjoyed by man, and reality is God realized by man. Since both grace and reality came with Jesus, when Jesus is with us, we have grace and reality. Although we lack the adequate language to describe this, we may nevertheless know it, at least to some extent, from our experience. Many times we have enjoyed God in Christ as our grace, and many times we have realized that God in Christ is truly life, light, comfort, rest, patience, humility, and so many other things. This is the realization of God.
11当我们享受神在基督里作恩典，并且领略祂在基督里是实际时，我们发现基督的丰富是何等追测不尽。从祂的丰满里我们都领受了，而且恩上加恩。在成为肉体的基督里有丰富的丰满，因为神的丰满居住在祂里面。（西二9。）藉著神在基督里的成为肉体，我们从祂神圣的丰满里能领受恩典和实际的丰富。恩典和实际没有限量，一直是丰满的。我们所享受任何不是神在基督里的东西，都有限度；然而，我们享受神在基督里作恩典和实际时，我们发现这是没有限量的，只有丰满。这丰满是无限的。你越享受这丰满，就越认识牠是何等无限。恩典是你永远享受不尽的，实际也是你永远经历不完的。你越经历越有，牠是照著你经历的度量而增加的。我们经历的度量要决定我们有多少神格丰满的量度。神对你有多丰满?如果你的度量是八盎司的杯子，神的丰满对你将是八盎司。如果你的度量扩大到八百加仑，神的丰满将满溢到这个量度。如果你的度量有太平洋那么大，你就会认识神的丰满到这个程度。不过连太平洋的度量还是不彀大。我们需要有一个无垠大海的度量。纵使我们的度量增加到那个程度，神也会充满牠。因此，在基督里对神的享受是无限的。我们享受祂的丰满有多少，乃是根据我们的度量。
11When we enjoy God in Christ as grace and apprehend Him in Christ as reality, we find how unsearchable are the riches of Christ. Of His fullness we have received grace upon grace. In the incarnated Christ there is abundant fullness, for the fullness of God dwells in Him (Col. 2:9). Through the incarnation of God in Christ, we can receive the riches of grace and reality out of His divine fullness. Grace and reality have no limit. There is always fullness. Anything that we enjoy other than God in Christ has a limit; however, when we enjoy God in Christ as grace and reality, we find that there is no limit, only fullness. This fullness is unlimited. The more you enjoy this fullness, the more you realize how unlimited it is. Grace can never be exhausted by your enjoyment, and the reality can never be depleted by your experience. The more you experience, the more there is; it increases according to your capacity to experience it. Our capacity determines our measure of the fullness of the Godhead. How full is God to you? If your capacity is that of an eight ounce cup, God’s fullness to you will be eight ounces. If your capacity is enlarged to eight hundred gallons, the fullness of God will fill up that measure to the brim. If your capacity is that of the Pacific Ocean, you will know God’s fullness to that extent. However, even the capacity of the Pacific Ocean is not great enough. We need the capacity of an eternal ocean. Even if our capacity were increased to that degree, God would fill it to the brim. Thus, the enjoyment of God in Christ is unlimited. How much we enjoy His fullness depends upon our capacity
五 在神的独生子里
E. In the Only Begotten Son of God
12神的这个表明是在神的独生子里，祂从已过的永远就在父的怀里，在成为肉体之后仍然在父的怀里。因此十八节说，『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』这独生子是与父神同在的，并且从过去到现在，且到将来，一直是在父的怀里。十八节的话很简单，意义却很深奥。你能说甚么是父的怀么?我还未听过能使我满意的解释。这件事太隐密、太深入、也太奥妙了。我无法告诉你这是甚么意思，因为我缺少领会和发表。然而我们知道，这位父所亲爱的独生子一直在父的怀里表明父。这就是祂表明父并把我们带入父的享受里的方法。
12This declaration of God is in the only begotten Son of God who was in the bosom of the Father from eternity past and who is still in the bosom of the Father after incarnation. Thus, verse 18 says, “No one has ever seen God: the only begotten Son, who is in the bosom of the Father, He has declared Him.” The only begotten Son was with God the Father and was, is, and always will be in the bosom of the Father. The words of verse 18 are simple, but the meaning is profound. Can you say what is the bosom of the Father? I have not heard a definition that can satisfy me. This matter is too intimate, too deep, and too profound. I simply cannot tell you what it means because I lack the understanding and the utterance. Nevertheless, we know that this dear, only begotten of the Father is continually in the bosom of the Father to declare the Father. This is the way in which He declares the Father and brings us into the enjoyment of the Father.
13神在基督里得到彰显，我们在基督那里得著恩典和实际。因此，当我们来到基督跟前时，我们享受恩典并有分于实际。十八节告诉我们，神的独生子基督是在父神的怀里；因此，当我们这样亲密的享受基督时，这种对祂的亲密享受要把我们带到父神那里。换言之，这种对基督的享受带我们到父的怀里。在父这里我们就有爱和光。基督是神的彰显；照样，恩典是爱的彰显，实际是光的彰显。我们享受基督作恩典和实际时，这个享受就带我们到父的怀里，在那里我们享受爱和光。爱是恩典隐藏的源头，光是实际隐藏的源头。这就是为甚么约翰福音里有恩典和实际，约翰一书里有爱和光。（约壹一5，四7～8。）约翰福音把神带给我们，我们享受祂作恩典和实际；约翰一书把我们带到神那里，我们享受祂作爱和光。如果我们单享受恩典，那享受还不彀深；当恩典把我们带入爱里，我们就摸著恩典所流自的源头。当我们追溯恩典的源头，恩典便成为爱。照样，光是实际所涌自的源头。当你追溯实际的源头时，你就达到了光，因为光是对实际更深的经历。
13God is expressed in Christ, and with Christ we have grace and reality. Thus, when we come to Christ, we enjoy grace and participate in reality. Verse 18 tells us that Christ, as the only begotten Son of God, is in the bosom of God the Father. Thus, when we enjoy Christ in such an intimate way, this intimate enjoyment of Him will bring us to God the Father. In other words, this enjoyment of Christ brings us into the bosom of the Father. With the Father we have love and light. Christ is the expression of God in the same way that grace is the expression of love and reality is the expression of light. When we enjoy Christ as grace and reality, this enjoyment brings us into the bosom of the Father where we enjoy love and light. Love is the hidden source of grace, and light is the hidden source of reality. This is the reason that in the Gospel of John we have grace and reality, but in the First Epistle of John we have love and light (1 John 1:5; 4:7-8). The Gospel of John brings God to us, and we enjoy Him as grace and reality. The First Epistle of John brings us to God, and we enjoy Him as love and light. If we merely enjoy grace, that enjoyment is not deep enough. When grace brings us into love, we reach the source out from which grace flows. When we trace grace back to its source, grace becomes love. Likewise, light is the source out from which reality flows. When you trace reality back to its source, you arrive at light, for light is a deeper experience of reality
六 表明神
F. To Declare God
14我们已经看见，话成了肉体来表明神，彰显神，（来一3，）解释神，说明神。神的独生子藉著话、生命、光、恩典和实际，将神表明出来。我们也看过，这五件事与神的成为肉体有关。这些都可在神自己里面找到并实现。话是神的彰显，生命是神的分赐，光是神的照耀，恩典是神给人享受，实际是神给人实化、领略。藉著这五件事，神在子里完全表明出来。这些事的素质都是神自己。乃是藉著这几件事，神被表明出来。虽然没有人见过神，但神的儿子已藉著成为话、生命、光、恩典和实际，将祂表明了。我们越接受话，越让神作我们的生命，越让这生命的光照在我们里面，并且我们越享受神作恩典，越领略祂作实际，神就越向我们表明。表明神的意思就是彰显神、解释神、说明神。基督藉著成为肉体，成了带著生命、光、恩典和实际的话，就将神表明、彰显、解释并说明了。
14We have seen that the Word was incarnated to declare God, to express God (Heb. 1:3), to explain God, and to define God. The Father’son ly begotten Son declared God by the Word, life, light, grace, and reality. We have seen that these five things are related to God’sin carnation. All of them are founded and fulfilled in God Himself. The Word is God expressed, life is God imparted, light is God shining, grace is God enjoyed, and reality is God realized, apprehended. God is fully declared in the Son through these five things. The essence of them all is God Himself. It is by these things that God is declared. Although no one has ever seen God, the Son of God has declared Him in the way of being the Word, life, light, grace, and reality. The more we receive the Word, have God as our life, and let the light of this life shine within us, and the more we enjoy God as grace and apprehend Him as reality, the more God will be declared to us. To declare God means to express, explain, and define God. Christ declared, expressed, explained, and defined God by being incarnated as the Word with life, light, grace, and reality.
15一章的头十八节，可用几句简单的话概括：话、神、生命、光、恩典和实际。约翰一章一至十八节告诉我们，万物如何藉著话而成，以及话就是神自己如何成为肉体，带给人恩典和实际。生命在祂里面，这生命就是人的光，给人接受。凡如此接受祂的就是从祂而生，有祂作他们的生命和光。然后他们分享祂作恩典和实际。这样，神在子里就向人表明了。藉著成为话、生命、光、恩典和实际，基督将神向我们彰显、解释并说明了。
15The first eighteen verses of chapter one may be summarized with a few simple words: Word, God, life, light, grace, and reality. John 1:1-18 tells us how through the Word all things came into being and how the Word as God Himself became flesh to bring grace and reality to man. In Him was life, which was the light of man for man to receive. As many as received Him as such were born of Him, having Him as their life and light. Then they partook of Him as grace and reality. In this way God in the Son was declared to man. By being the Word, life, light, grace, and reality, Christ has expressed, explained, and defined God to us