约翰福音生命读经 · 第30篇

三一神的分赐，为著产生住处（二）

The dispensing of the Triune God for the producing of His abode (2)

为人开路，使人能进入神里面

to Open Up the Way for Man to Get into God

1路，并为人作出立场，好使人进入神里面。那就是说，主要为我们铺路，使我们能在神里面。这是这章的中心思想。我们若要让神住在我们里面，我们首先必须进入祂里面。我们若不进入祂里面，祂就不会进入我们里面。一旦我们住在神里面，祂就要住在我们里面。但是像我们这样的罪人，怎能进入神里面?我们怎能进入公义圣别的神里面?这是不可能的。我们是一班远离神的人。你知道我们离神有多远么?必是非常的远。你曾测量过你与神之间有多远么?你曾数算过你与神之间有多少障碍么?第一道障碍就是罪性；第二道是我们的罪行；第三道是世界；第四道是魔鬼，就是世界的王或首领；第五道是死。此外，肉体、己、以及旧人，也加增了我们与神之间的间隔。我们是离神极远的人。我们怎能被带进祂里面?罪人怎能进入神里面?所有隔离的元素：罪性、罪行、世界、魔鬼、死亡、肉体、以及己，都必须除去，然后我们才会亲近神，不只到神面前，更是到神里面。为此，需要一些工作，一些豫备。主必须作豫备的工作。祂必须去，不是到诸天之上，乃是到十字架，好除掉所有的障碍。所有的障碍都被主那包罗万有的死除掉了。在十字架上，主除掉了我们与神之间的一切障碍。祂对付了罪性、罪行、世界、这世界的王、肉体、己、旧人、甚至死亡。藉著死与复活，主铺好了路，豫备了地方，好把我们带进神里面。我信这就是『我去是为你们豫备地方』的正确意义。

1up the way, and make a standing for man to get into God. It means that the Lord would pave the way for us to be in God. This is the central thought of this chapter. If we are going to allow God to dwell in us, we must firstly get into Him. If we do not get into Him, He will not get into us. Once we dwell in God, then He will dwell in us. But how can sinful people like us get into God? How can we get into the righteous and holy God? It is impossible. We are a people separated from God. Do you know how far we are from God? It must be a long, long distance. Have you ever measured the distance between you and God? Have you ever counted how many obstacles there are between you and Him? The first obstacle is sin, the second is our many sins, the third is the world, the fourth is the devil, the ruler or prince of the world, and the fifth is death. In addition, the flesh, the self, and the old man also increase the separation between us and God. We are far, far away from God. How can we be brought into Him? How can sinners get into God? All of the separating elements, the obstacles of sin, sins, the world, the devil, death, the flesh, the self, and the old man must be abolished. Then we shall be brought near to God, and not only to God, but into God. For this, some work, some preparation, was needed. The Lord had to do a work of preparation. He had to go, not to the heavens, but to the cross to remove all the obstacles. All the obstacles have been removed by the Lord’sa ll-inclusive death. On the cross the Lord abolished all the barriers between us and God. He dealt with sin, sins, the world, the prince of this world, the flesh, the self, the old man, and even death. By death and resurrection the Lord paved the way and prepared the place that we might be brought into God. I believe that this is the correct meaning of I go to prepare a place for you

2在美国有许多高速公路和大道。主的死与复活已经豫备好一条大道，好带我们进入神里面。在主钉死以前，有许多障碍、阻挠，妨碍了我们进入神里面；我们无路可以进入祂里面。但藉著祂的死与复活，主开辟、豫备了道路，铺好了大道，能立刻领人进入神里面。主挪移了所有的山冈，填平了所有的凹地，铺好了大道，付上了所有的过路费。我们无须付上甚么，我们可以直接进入神里面。

2In the United States there are many freeways and highways. The Lord’s death and resurrection have prepared a highway that brings us into God. Before He was crucified, there were many obstacles, many frustrations, that hindered our going into the Father. There was no way to get into Him. But by His death and resurrection, the Lord cut and prepared the way and paved the highway that can bring any person into God immediately. The Lord removed all the mountains, filled all the gaps, paved the highway, and paid all the tolls. There is no charge for us to pay. We may come directly into God.

3藉著祂的死而复活，主不只开了进入神的道路，也为我们在神面前，并在祂里面，豫备了立场。请听这佳音：在神面前，并在神里面的地方，已经为我们豫备好了。只要我们相信主耶稣的名，我们就在神面前，并在神里面有了立场。我们都必须喊说，『阿利路亚！我在神面前，甚至在神里面有了立场，甚至神自己也不能拒绝我。哦，因著基督豫备的工作，公义的神永远不能赶逐我。我在神里面有这样一个坚固的立场。』我能向你们见证，对于我在神里面的这个事实，我十分有把握。没有钉死并复活的基督，我们绝不能有这个保证。但主既经过了十字架，并且从死人中复活，我们就知道我们在神面前有了地位，在神里面也有了立场。不要以为主是去天上，在那里豫备大厦，有一天我们可以到天上，住在那个大厦里。这种思想太低了。这和佛教类似。这种思想为天主教的教训所持守，甚至也广为更正教的教训所持守。我们都必须除去这种近似佛教的思想。中文和合译本在繙希伯来九章二十四节和彼前三章二十二节的『天』时，甚至采用了『天堂』这辞。所有的中国人都知道『天堂』是佛教字眼。这是佛教发明的。我非常难过，基督教居然接受了这种思想。天主教从异教采取了好些东西，这就是马太十三章三十三节所说的面酵。在那里主告诉我们，有妇人将酵放在细面里。这比喻里的细面，表明神的儿子是生命的饼作我们的滋养；妇人代表罗马天主教，她所拿的酵象征罪恶、不洁之物，诸如异教与偶像的东西。天主教将异教的东西带进关于基督的道理和教训中。这种上天堂的思想，就是细面里的一种酵。主的救赎不是为我们在天上豫备地方，主的救赎乃是为我们在神里面豫备地方。这个思想何等神圣！这个思想是在最高的水平上。主救赎了我们，将我们带进神里面，在神里面为我们豫备地方。你读完全本新约之后，请告诉我，新约说我们在那里?当我们蒙了救赎、得救、重生之后，我们在那里?我们在基督里面，也在神里面。连约翰一书也启示，我们住在神里面，神也住在我们里面。（约壹四13。）整本新约的中心思想乃是说，在我们得救重生之后，我们就在神里面，也在基督里面。神与基督是我们的居所。再者，我们也成了神的居所。这样，神与我们，我们与神，乃是互为居所。主清楚的说，祂是在神里面，不是在天上，为我们豫备地方。祂豫备地方，使我们能进入神里面，使主能藉著祂的救赎，将我们带进神里面。藉著祂的死而复活，祂已将我们带进神里面。赞美主，我们每个人在神里面都有地方！你喜欢在天上有地方，还是喜欢在神里面有地方?

3By His death and resurrection the Lord has not only opened the way into God but also prepared a standing for us before and in God. Listen to the good tidings: A place before and in God has been prepared for us. As long as we believe in the name of the Lord Jesus, we have a standing before God and in God. We all must shout, “Hallelujah! I have a standing before God. I even have a standing within God. Even God Himself cannot reject me. Oh, because of the preparing work of Christ, the righteous God can never cast me out. I have such a firm standing in God.” I can testify to you that I am so secure about the fact that I am in God. Without the crucified and resurrected Christ we could never have this assurance. But since the Lord has gone through the cross and has been raised from the dead, we know that we have a position before God and a standing in God. Do not think that the Lord was going to heaven to prepare a mansion there in heaven so that some day we may go to heaven and live in that mansion. This thought is too low. It is similar to Buddhism. This thought is held by the teachings of Catholicism and even, to an immense extent, by the teachings of Protestantism also. We all must rid ourselves of this kind of thought, which is similar to that of Buddhism. The Chinese version of the Bible even adopted the phrase the heavenly mansion for heaven in its translation of Hebrews 9:24 and 1 Peter 3:22. All the Chinese know that the term the heavenly mansion is a Buddhist term. It is a term invented by Buddhism. I am very sorrowful that Christianity has adopted this thought. Catholicism adopted many things from heathenism. This is the leaven spoken of in Matthew 13:33, where the Lord told us of the woman putting leaven in the fine flour. The fine flour of this parable denotes the Son of God as the living bread to be our nourishment, and the woman represents the Roman Catholic Church. The leaven that she took is symbolic of the sinful, unclean things, such as paganism and heathenism. The Catholic Church brought paganism into the doctrines and teachings concerning Christ. This thought of going to live in a heavenly mansion is a kind of leaven in the fine flour. The Lord’s redemption was not to prepare a place for us in heaven. The Lord’s redemption was to prepare a place for us in God. How divine is this thought! This thought is on the highest plane. The Lord redeemed us to bring us into God, to prepare a place for us in God. After reading your whole New Testament, where does it say that we are? After we have been redeemed, after we have been saved, after we have been regenerated, please tell me where we are. We are in Christ and in God. Even John’s first Epistle reveals that we abide in God and that God abides in us (4:13). Throughout the whole New Testament the central thought is that after we have been saved and regenerated we are in God and in Christ. God and Christ are our dwelling place. Furthermore, we have become the dwelling place for God. Thus, God and we, we and God, are a mutual abode. The Lord says clearly that He was preparing a place for us in God, not in heaven. He was preparing a place that we might get into God, that the Lord might bring us into God by His redemption. By His death and resurrection He has brought us into God. Praise the Lord that each one of us has a place in God! Do you prefer a place in heaven or a place in God?

4主去是要将人带进神里面，以建造祂的居所。祂上十字架成功救赎，除去人神之间的一切障碍，好为人开路，并为人作出立场，使人进入神里面。在神里面的立场扩大之后，就成为在基督身体里的立场。凡在神里面没有立场、没有地方的，他在基督的身体，就是神的居所里，也没有地方；这身体就是神的居所。因此，主去成功救赎，乃是为门徒在祂的身体里豫备地方。

4The Lord’s going was to bring man into God for the building of His habitation. He went to the cross to accomplish redemption, removing all the obstacles between man and God, that He might open the way and make a standing for man to get into God. The standing in God, being enlarged, becomes the standing in the Body of Christ. Anyone who does not have the standing, a place, in God does not have a place in the Body of Christ, which is God’s habitation. Hence, the Lord’s going to accomplish redemption was to prepare a place in His Body for the disciples

六主的去就是祂的来

F. The Lord’s Going Being His Coming

5在三节主说，『我若去…就再来。』我非常喜欢这句话。这话证明主的去（藉著死与复活）就是祂的来（到门徒这里－十四18，28）。这就是说，祂的去就是祂的来，祂藉著去而来。主的去并非祂的离开，实在是祂另一步的来。主的死与复活是祂进一步的来。祂去受死，就是祂进入我们里面。主的心意是要进入门徒里面。祂曾在肉体里来，（约一，）也曾在门徒中间，但祂在肉体里无法进到门徒里面。祂必须进一步经过死与复活，使祂得以变化形像，从肉体变化为灵，好进入并居住在门徒里面，如十七至二十节所启示的。祂复活之后的确来了，将祂自己，就是圣灵，吹进门徒里面。（约二十19～22。）因此，祂的去就是祂的来。

5In verse 3 the Lord said, “If I go...I am coming.” I like this sentence very much. This word proves that the Lord’s going (through His death and resurrection) is His coming (to His disciples—vv. 18, 28). The tense here is very strange to the English language. It means that His going was His coming, that He was coming by going. The Lord’s going was not His departure but actually another step of His coming. The Lord’s death and resurrection were a further step of His coming. His going to die was His coming into us. The Lord’sin tent i on was to get into His disciples. He came in the flesh (1:14) and was among His disciples, but while 14 He was in the flesh He could not get into them. He had to take the further step of passing through death and resurrection that He might be transfigured from the flesh into the Spirit, that He might come into them and dwell in them, as is revealed in verses 17 through 20. After His resurrection He came to breathe Himself as the Holy Spirit into the disciples (20:19-22). Therefore, His going was just His coming.

6让我用多年前发生在台湾的事作例证。有一天我买了一个大西瓜回家。当我把西瓜买回家，放在餐桌上的时候，孩子们都非常兴奋。然后，我们把这西瓜拿到厨房里。有一个孩子嚷著说，『不要把西瓜拿走！』我告诉他们要安静，因为把西瓜拿走是为叫他们能吃，叫这大西瓜能进入他们里面。西瓜必须经过过程，被切成片。几分钟后，大西瓜成片的回到孩子们面前。孩子们个个开心。不到一个钟头，整个西瓜都没有了。西瓜到那里去了?进到孩子们里面了。至终，这些孩子都成了西瓜孩子。拿走西瓜不是西瓜的去，拿走乃是西瓜进一步的进到孩子们里面。耶稣就像那个西瓜，门徒怎能将祂吞下?那是不可能的。祂必须经过过程，被切成片。祂上了十字架，在那里被切，且经过过程，不只被切成片，并且成了西瓜汁，好给人喝。现在耶稣不再仅是西瓜，也是西瓜汁了；谁喝了耶稣，耶稣就进到他里面。耶稣经过死而去，使祂成为基督在复活里回来。

6Let me use as an illustration a story of something that happened in Taiwan many years ago. One day I bought a huge watermelon. When I brought it home and put it on the dining table, all my children were excited. Then we took this watermelon into the kitchen. One of the children cried out, “Don’tt ake the watermelon away!” I told them to be quiet, for the taking away of the watermelon was that they might eat it, that the big melon might get into them. The melon had to be processed, to be cut and sliced. After a few minutes the big melon came back to the children in slices. Every child was happy. In less than an hour the entire watermelon was gone. Where did it go? It went into the children. Eventually, all the children became watermelon children. The taking away of the watermelon was not its going away. Its taking away was a further coming of the watermelon into the children. Jesus was like that watermelon. How could the disciples swallow Him? It was impossible. He had to be processed, to be cut in pieces. He went to the cross and there He was cut and processed, not only into slices, but into watermelon juice good for drinking. Now Jesus is no longer just the watermelon but also the juice. Whoever drinks Jesus gets Jesus into him. Jesus went through death that He might come back as Christ in His resurrection

七『接你们到我那里』

G. “Receive You to Myself

7主说，『就再来接你们到我那里。』（约十四3。）这不是说，主要接我们到一个地方，乃是要接我们到祂自己里面。主接门徒到祂那里，乃是把他们摆在祂自己里面，如二十节所说，『你们在我里面。』

7The Lord said, “I am coming again and will receive you to Myself” (v. 3). This does not mean that the Lord receives us into a place but that He receives us into Himself. For the Lord to receive His disciples to Himself was to put them into Himself, as is indicated by the words you in Me in verse 20

八『我在那里，叫你们也在那里』

H. “Where I Am You Also May Be

8在三节主说，祂要接我们到祂那里，以致『我在那里，叫你们也在那里。』主在那里?祂在天上么?不，祂在父里面。主要门徒也在父里面。（约十七21。）主既在父里面，所以祂也要把我们带进父里面。我们这些门徒因著在主里面，也就在父里面。主在父里面。藉著祂的死而复活，主已将我们带到祂自己里面。藉著在祂里面，我们也就在父里面，因为祂在父里面。祂在那里，我们也在那里。这事藉著主的死与复活才成为可能。在祂死而复活以前，主耶稣在父里面，门徒却不然。在祂死而复活之后，所有的门徒都进入父里面，正如主在父里面一样。那时主就能说，『我在那里，叫你们也在那里。』

8In verse 3 the Lord said that He would receive us to Himself that “where I am you also may be.” Where is the Lord? Is He in heaven? No, He is in the Father. The Lord wants His disciples to also be in the Father (vv. 17, 21). Since the Lord is in the Father, He will also bring us into the Father. By being in the Lord, we, the disciples, are also in the Father. The Lord was in the Father. Through His death and resurrection the Lord has brought us into Himself. By being in Him we are also in the Father because He is in the Father. Where He is, there we are also. This was made possible through the Lord’s death and resurrection. Before His death and resurrection the Lord Jesus was in the Father, but the disciples were not. After His death and resurrection all the disciples got into the Father, just as the Lord was and is in the Father. At that time the Lord could say, “Where I am you also may be

九『道路』就是子自己

I. “The Way” Being the Son Himself

9我们进入神里面的道路乃是主自己。这道路既是一个活的人位，所以主要带我们去的地方，也必是一个活的人位，就是父神自己。主自己是活的道路，把人带进父神这活的地方。门徒像我们一样，以为地方与道路都是地方，不是人位。可是主对他们说，『我就是道路。』

9The way for us to get into God is the Lord Himself. Since the way is a living person, so the place to which the Lord brings us must also be a living person, God the Father Himself. The Lord Himself is the living way to bring man into God the Father, the living place. Like us, the disciples thought that both the place and the way were places, not persons. Notwithstanding, the Lord said to them, “I am the way

十『实际』成了道路

J. “The Reality” Becoming the Way

10在六节主耶稣也说，祂就是实际。道路需要实际。主若不是你的实际，就绝不能成为你的道路。实际成了道路。

10In verse 6 the Lord Jesus also said that He was the reality. The way needs the reality. Unless the Lord is your reality, He can never be your way. Reality becomes the way

十一『生命』带来实际

K. “The Life” Bringing the Reality

11实际需要生命。主自己对我们乃是生命。这生命将实际带给我们，这实际又成了道路，使我们得以进入父里面。首先基督是我们的生命，然后这生命将神格的一切实际带给我们。最终，这神格的实际乃是我们进入父里面的道路。当主对我们是生命时，我们就有了实际。当主是我们的实际时，我们就有道路得以进入父里面。

11The reality needs the life. The Lord Himself is the life to us. This life brings us the reality, and the reality becomes the way for us to enter into the Father. First, Christ is our life. Then this life brings us all the reality of the Godhead. Eventually, this reality of the Godhead is the way for us to get into the Father. When the Lord is life to us, then we have reality. When the Lord is our reality, then we have the way for us to get into the Father

12多年来我不领会，为何主先说道路，再说真理，或实际，末了才说生命。最后我领会这个次序的意义。主若要作我们的道路，必须是我们的实际；祂若要作我们的实际，就必须是我们的生命。得著祂作生命，就得著祂作我们的实际；得著祂作我们的实际，就得著祂作我们进入父里面的道路。主自己就是道路，这道路是实际，而这实际乃是在生命里。在六节主不是说，『若不藉著我，没有人能到天上去。』不，祂乃是说，『若不藉著我，没有人能到父那里去。』主的心意不是带我们到天上去，乃是带我们进入神里面，进入父里面。主不是带信徒到天上去的道路，乃是带信徒进入父里面的道路。

12For many years I did not understand why the Lord put the way first, the truth or reality second, and the life last. Finally I understood the meaning of the order. If the Lord is going to be our way, He must be our reality, and if He is going to be our reality, He must be our life. By having Him as life, we have Him as our reality, and by having Him as our reality, we have Him as our way into the Father. The Lord Himself is the way, this way is the reality, and the reality is in the life. In verse 6 the Lord did not say, “No one comes to heaven except through Me.” No, He said, “No one comes to the Father except through Me.” The Lord’sin tent i on is not to bring us into heaven but to bring us into God, into the Father. The Lord is not the way to bring the believers into heaven but the way to bring them into the Father.

十二『到父那里去』

L. “To the Father”

13父这活的人位是目的地，子这活的人位是道路。无论道路或目的地，都不是一个地方。道路是子，目的地是父。藉著子，我们进入父里面。道路与目的地都是活的人位。藉著子的死与复活，我们都已进入父里面。现今子在父里面，我们也在父里面，因为我们是在子里面。

13The Father, the living person, is the destination, and the Son, the living person, is the way. Neither the way nor the destination is a place. The way is the Son and the destination is the Father. Through the Son we get into the Father. Both the way and the destination are living persons. Through the Son’s death and resurrection we have all come into the Father. Now the Son is in the Father, and we also are in the Father because we are in the Son