约翰福音生命读经 · 第4篇

生命与建造的引言（三）

An Introduction to Life and Building (3)

参作神羔羊的耶稣，带著彷佛鸽子的圣灵，为著神的建造产生石头

III. Jesus As The Lamb Of God With The Spirit As The Dove To Produce Stones For God’s Building

1在本篇信息中，我们来看约翰一章末了的部分。（约一19～51。）这一段的主题是作神羔羊的耶稣，带著彷佛鸽子的圣灵，将信徒作成石头，为著以人子建造神的家。这个主题包含了五个要点：神的羔羊、鸽子、石头、神家的建造、人子。羔羊是为著救赎；鸽子是为著分赐生命、变化并建造；石头是为著材料；殿是建造；而神建造的实质乃是人。首先，人被羔羊所救赎，然后被鸽子所重生并变化。这样，人成了石头，这石头又被鸽子所建造。鸽子不仅为著重生，也是为著变化并联结；结果就有神家的建造。神家的素质和实质不是神性，而是人性。神性是居住者，人性是居所。因为家，或说殿，乃是居所，不是居住者，所以居所是人性，居住者是神性。但这人性并不是天然或是受造的人性，而是经过重生、变化、并拔高的人性；这个人性曾经经过创造、成肉体、钉死、复活、并升天的过程。那经过了这样奇妙过程的人性，就成为神建造的实质。这样的人性就是神的居所。没有别卷书像约翰的著作－福音、书信和启示录－那样清楚的启示这事。因此，我们必须花许多时间在约翰的著作中。约翰一章十九至五十一节是很长的一段，共有三十三节。为甚么这一段这么长?多年来，我对约翰福音的这一段何以这么长，颇为不解。我说，『在前十八节，字字都很精简，没有一字是浪费的。为甚么约翰在这章的这一段用了这么多字?』我不能明白，约翰这位用字简要的作者，为甚么用了这么多节。如果我来写这段话，我会只用七、八节来说到，法利赛人如何来问约翰，他究竟是不是弥赛亚、以利亚、或是申言者；约翰如何在水里给人施浸；他如何介绍耶稣是神的羔羊，有鸽子降下住在祂身上。那五个门徒如何被吸引到主这里，开始跟随主；以及这五个门徒中的一个如何改了名字。但是，约翰用的经节，比这多得多。他这样作的目的是甚么?很少基督徒看见约翰在十九至五十一节的目的。因此，我们必须花时间来看这一段。

1In this message we come to the last part of the first chapter of the Gospel of John (vv. 19-51). The main subject of this passage is Jesus as the Lamb of God, with the Holy Spirit as the dove, making the believers stones for the building of the house of God with the Son of Man. This subject is composed of five main points: the Lamb of God, the dove, the stones, the building of God’sho use, and the Son of Man. The Lamb is for redemption; the dove is for life-imparting, transforming, and building; the stone is for material; the house is the building; and the very substance of God’s building is man. Firstly, man is redeemed by the Lamb, and then he is regenerated and transformed by the dove. Thus, man becomes a stone, and this stone is then builded by the dove. The dove is not only for regenerating, but also for transforming and uniting, which eventually result in the building of God’sho use. The essence, the substantial element, of the house of God is not divinity, but humanity. Divinity is the dweller and humanity is the dwelling. Since the house is the dwelling place and not the dweller, the dwelling is humanity and the dweller is divinity. This humanity, however, is not a natural or a created humanity; it is a regenerated, transformed, and uplifted humanity, a humanity that has been processed through creation, incarnation, crucifixion, resurrection, and ascension. The humanity which has passed through such a wonderful process becomes the very substance of God’s building. Such a humanity is God’s dwelling place. In no other books is this matter so clearly revealed as in the writings of John, in his gospel, epistles, and revelation. Thus, we must spend a great deal of time in John’s writings. John 1:19-51 is a long section composed of thirty - three verses. Why is this section so long? For years I was troubled by the length of this portion of John’s gospel. I said, “In the first eighteen verses, every word is economical. Not one word is wasted. Why does John use so many words in this part of the chapter?” I could not understand why John, a brief and simple writer, used so many verses. If I had written this portion of the Word, I would have used only seven or eight verses, telling how the Pharisees inquired of John whether or not he was the Messiah, Elijah, or the prophet, how John baptized people in water, how he introduced Jesus as the Lamb of God with the dove descending and abiding on Him, how five disciples were attracted to the Lord and began to follow Him, and how the name of one of them was changed. However, John used many more verses than this. What was his purpose in doing so? Very few Christians have seen John’s purpose in verses 19 through 51. Thus, we must take time to consider it.

一热心宗教的人期望一位伟大的首领

A. The Religious People Expecting a Great Leader

2你将约翰福音从头到尾读过，就会发现对基督最强的反对来自宗教。没有甚么比犹太宗教更找祂麻烦，更阻挠祂。宗教是基督的仇敌，阻挠基督作生命。最终，宗教把基督定了死罪。定主耶稣死罪的，并不是罗马政治，因为在彼拉多手下的罗马政治太软弱，不能作这事。基督是被犹太宗教利用软弱的罗马政治定了死罪。因此，在他的福音书里，约翰向我们指出，对基督作生命最强的反对来自宗教。所以他发觉必须在一章里用许多经节来描述宗教可怜的光景。约翰的用意是要描绘出宗教可悲的情形。十九至二十五节启示出，热心宗教之人的观念与神圣的思想完全相反。热心宗教的人根据经书，期待一位伟大的首领，如弥赛亚、以利亚或那申言者。（但九26，玛四5，申十八15，。）宗教的观念总是寻找一位像弥赛亚那样的大人物，或是一位像以利亚那样伟大的申言者。热心宗教的人总是想到一位伟大的首领，会行奇事，行神迹以拯救、释放他们。因此犹太首领差遣人去问施浸者约翰，他是不是弥赛亚?约翰当然回答说，『我不是。』然后他们又问，他是不是以利亚?他又回答说，『不是。』在申命记十八章，摩西应许以色列人，有一位大申言者要来。所以，从那一天起，以色列人一直期待那位申言者来临；当施浸者约翰出现的时候，他们就问他是不是那一位。但约翰说他不是那申言者。同样的原则仍旧存在于今天宗教的光景中。各处的人都期待有一位闻名世界的传道人。今天热心宗教的人，就像法利赛人和经学家，以及祭司长，不是为著生命；他们是为著一个大的运动，一位伟大的首领。虽然他们等待一位伟大的宗教首领来激动他们，但是这样的首领来了，又走了，他们仍然留在死沉里。

2As you read through the Gospel of John, you will discover that the greatest opposition against Christ came from religion. Nothing was more troublesome or frustrating to Him than the Jewish religion. Religion is Christ’se ne my. It frustrates Christ as life. Eventually, religion sentenced Christ to death. It was not Roman politics that sentenced the Lord Jesus to death, for the Roman politics under Pilate was too weak to do that. Christ was sentenced to death by the Jewish religion which utilized the weak Roman politics. Thus, in his gospel, John shows us that the strongest opposition to Christ as life comes from religion. Therefore, he found it necessary to use many verses in chapter one to describe the pitiful religious situation. John’sin tent i on was to portray the pathetic condition of religion. Verses 19 through 25 reveal the concept of religious people, which is entirely contrary to the divine thought. The religious people were looking for a great leader such as the Messiah, Elijah, or the prophet (according to the Scriptures, Dan. 9:26; Mal. 4:5; Deut. 1 8:1 5, 1 8). The religious concept is that of 18 always looking to a great one such as the Messiah or to a great prophet such as Elijah. Religious people always think in terms of a great leader who will do wonderful things and perform marvelous miracles to save and deliver them. The Jewish leaders, therefore, sent people to ask John the Baptist if he was the Messiah. John, of course, replied, “I am not.” Then they asked if he was Elijah, and again he answered, “No.” In the eighteenth chapter of Deuteronomy, Moses promised Israel that a great prophet would come. So, from that day, Israel continually looked for the coming of that prophet, and when John the Baptist came upon the scene, they asked him if he was the one. Nevertheless, John said that he was not that prophet. The same principle still exists in today’s religious situation. People everywhere expect to have a great world-famous preacher. The religious people today, like the Pharisees and scribes and chief priests, are not for life; they are for a big movement, a great leader. Although they await a great religious leader who will stir them up, after such a leader comes and goes, they still remain in their deadness.

3约翰福音这一段里的对比，使人非常有印象。我们看见，热心宗教的人期待一位伟大的首领，他们询问施浸者约翰，他是不是弥赛亚、以利亚、或那申言者。约翰一再回答说『不是，』他们终于问他：『你到底是谁?…关于你自己，你怎么说?』约翰回答说，『我就是那在旷野里呼喊者的声音。』甚么是声音?声音就是甚么也不是。你听到声音之后，牠就消失了。你摸不著牠。约翰好像说，『我甚么也不是，我谁也不是，我只是一个声音。我不是弥赛亚，不是以利亚，也不是那申言者。』热心宗教的人对他很失望。他们怎能回覆差他们来的人?也许他们对约翰说，『难道我们要回覆差我们来的人说，你自己说你只是一个声音么?这是甚么?这是废话！』是的，就宗教而论，生命是毫无意义的。

3The contrast in this portion of the Gospel of John is very impressive. We have seen that the religionists were expecting a great leader and that they inquired of John the Baptist whether he was the Messiah, Elijah, or the prophet. When John repeatedly answered, “No,” they finally asked him, “Who are you? What do you say about yourself?” John answered, “I am a voice of one crying in the wilderness.” What is a voice? A voice is nothing. You hear it, and it is gone. You cannot touch it. John seemed to be saying, “I am nothing. I am nobody. I am just a voice. I am not the Messiah, nor Elijah, nor the prophet.” The religious people were disappointed with him. How could they answer those who sent them? Perhaps they said to John, “Shall we go back to those who sent us and tell them that you said you were just a voice? What is this? It’s nonsense.” Yes, as far as religion is concerned, life is nonsense

二耶稣被介绍为带著鸽子的羔羊

B. Jesus Recommended as the Lamb with the Dove

1 羔羊除去人的罪

1. The Lamb Taking Sin Away from Man

4当约翰看见耶稣来了，他说甚么?他并没有说，『看哪，耶稣基督博士。』他说，『看哪，神的羔羊。』假如我是施浸者约翰，我会说，『看哪，犹大支派的狮子。』你喜欢如何介绍耶稣？是羔羊，或是强壮的狮子？假使你向我介绍基督是狮子，我会逃跑，因为我害怕狮子。然而，耶稣被介绍为羔羊。正当热心宗教的人期望一位伟大的首领时，施浸者约翰介绍耶稣是神的小羔羊。耶稣来并不是作一个宗教运动的伟大首领；祂来是作神的小羔羊，除去世人的罪。这并不是一个运动；这是救赎，解决人类罪的问题。我们的罪要除去，我们不需要一位神学博士或宗教首领－我们需要一只小羔羊。我们需要耶稣这神的羔羊为我们死，并为著救赎我们流出祂的血。今天的局面与施浸者约翰的时代是一样的。宗教仍然等候一位伟大的首领，好带来一次大的运动。但是，在神的经纶里，耶稣并不是这样的一位首领；祂仅仅是神的羔羊。你读这篇信息的时候，需要说，『主耶稣，对我你不是一位伟大的首领，你是神的羔羊，在十字架上为我的罪死了。主，为著你的死谢谢你。为著你的血谢谢你。为著你的救赎谢谢你。我不在意一位伟大的首领，我只在意这为我成功救赎的小羔羊。』宗教的观念是有一位伟大的首领要来，但是神圣的经纶是一只羔羊死了，救赎人脱离罪。因为罪的问题需要解决，救赎是必要的。我们需要神的羔羊除去我们的罪。

4When John saw Jesus coming, what did he say? He did not say, “Behold, Dr. Jesus Christ.” He said, “Behold, the Lamb of God.” If I had been John the Baptist, I would have said, “Behold, the Lion of the tribe of Judah.” How do you prefer to recommend Jesus—as the Lamb or as a strong lion? If you were to introduce Christ to me as a lion, I would flee, for I am afraid of lions. Jesus, however, was recommended as a Lamb. While the religionists were expecting a great leader, Jesus was recommended by John the Baptist as the little Lamb of God. Jesus did not come to be the great leader of a religious movement; He came to be the little Lamb of God who takes away the sin of the world. It is not a matter of a movement; it is a matter of redemption, of solving the problem of the sin of mankind. For our sin to be taken away we do not need a doctor of theology or a religious leader — we need a little Lamb. We need Jesus as the Lamb of God to die for us and to shed His blood for our redemption. The situation today is the same as it was in the time of John the Baptist. Religion still awaits a great leader for a great movement. However, in God’secon o my, Jesus is not such a leader. He is simply the Lamb of God. As you read this message you need to say, “Lord Jesus, to me You are not a great leader. You are the Lamb of God who died on the cross for my sins. Thank You for Your death, Lord. Thank You for Your blood. Thank You for Your redemption. I don’t care for a great leader. I only care for this little Lamb who has accomplished redemption for me.” The religious concept is that a great leader will come, but the divine economy is that a Lamb die to redeem man from sin. Since the problem of sin requires a solution, the need of redemption is imperative. We need the Lamb of God to take away our sins.

2 鸽子将神带给人

2. The Dove Bringing God to Man

5约翰不仅介绍基督是神的羔羊，更是带著鸽子的羔羊。（约一32～33。）羔羊除去人的罪，鸽子将神带给人作生命。羔羊是为著救赎，要把堕落的人赎回归给神；鸽子是为著生命的分赐和施膏，以神的所是涂抹人，将神带进人里面，也将人带进神里面，并且使信徒在神里面联结一起。人要有分于神，这二者都是不可少的。鸽子是圣灵的象征，其工作是将神带给人，并使神联于人。羔羊在消极一面，解决人罪的问题；鸽子在积极一面，将神带给人。羔羊把人与罪分开，鸽子使神联于人。

5John not only recommended Christ as the Lamb of God, but also as the Lamb with the dove (1:32-33). The Lamb takes sin away from man, and the dove brings God as life to man. The Lamb is for redemption, to redeem fallen man back to God, and the dove is for life-giving, for anointing, to anoint man with what God is, to bring God into man and man into God, and for uniting the believers in God. Both are needed for man to participate in God. The dove is the symbol of the Holy Spirit, whose work is to bring God and join God to man. The Lamb, on the negative side, solves the problem of man’ss in; the dove, on the positive side, brings God to man. The Lamb separates man from sin, and the dove joins God to man

6约翰介绍主耶稣是带著鸽子的羔羊，不是带著老鹰的羔羊。有些基督徒似乎有老鹰，而不是有鸽子。鸽子不大也不野。鸽子是小的，是柔顺的。这里的鸽子表征圣灵，是为著分赐生命、重生、膏抹、变化、联结和建造。鸽子不是为著能力，乃是为著生命。鸽子没有能力；却满了生命和洞察力。圣经称赞鸽子的眼睛，因为鸽子最美丽的部分就是牠的眼睛。在雅歌里，主赞美祂的追求者有鸽子眼。（歌一15。）鸽子不是能力的象征，而是生命的象征。鸽子是可爱、微小、且满了生命的。当我们来到约翰十二章，我们会看见主耶稣甚至把自己比喻为比鸽子还要小的－一粒麦子。（约十二24。）麦子既不是为外观，也不是为能力。满了生命的麦子，是为著生命的复制与繁殖，为著生命里的繁增。所以，约翰福音是一卷生命的书，不是一卷能力的书。羔羊不是为了能力，而是为救赎。假使主耶稣作狮子而来，就没有人能把祂钉在十字架上。可是，祂作小羔羊而来，被牵到宰杀之地，为我们的救赎被杀了。（赛五三7。）生命与宗教是多么不同！宗教是为著能力、运动和伟大的首领。生命需要为著救赎的羔羊，除去一切有罪的事物；也需要充满生命的鸽子，分赐生命、重生、施膏、变化、联结并建造。然后神就有了一个家，就是伯特利。我们都必须看见这个。

6John recommended Jesus as the Lamb with a dove, not with an eagle. It seems that some Christians have an eagle instead of a dove. A dove is not large and wild. A dove is small and gentle. The dove here signifies the Holy Spirit and is for life - giving, regenerating, anointing, transforming, uniting, and building. The dove is not for power but for life. A dove has no power; it is full of life and insight. The Bible appreciates the dove’s e yes, for the most beautiful part of a dove is its eyes. In the Song of Songs, the Lord praises His seeker for her doves’ eyes (1:15). The dove is not a symbol of power, but of life. A dove is lovely, small, and full of life. When we come to John 12, we shall see that the Lord Jesus likens Himself to something even smaller than a dove — a grain of wheat (12:24). A grain of wheat is neither for outward appearance nor for power. A grain of wheat, which is full of life, is for the reproduction and propagation of life, for the multiplication in life. Thus, the Gospel of John is a book of life, not of power. The Lamb is not for power, but for redemption. If Jesus had come as a lion, no one could have put Him on the cross. However, He came as a little Lamb who was led to the slaughter and killed for our redemption (Isa. 53:7). What a difference between life and religion! Religion is for power, for movements, and for great leaders. Life needs a Lamb for redemption to remove all sinful things and a dove full of life to impart life, regenerate, anoint, transform, unite, and build. Then God will have a house, a Bethel. We all must see this.

7我盼望你们已经有深刻的印象，看见我们必须完全弃绝宗教同其一切观念。可是，我怕有人读这一篇信息，可能仍然持守这种观念，认为我们需要能力来产生一次伟大的运动。神的经纶不是差遣一位有能力的首领来开始一次运动。神的经纶是差遣祂的儿子成了羔羊，带著祂那如同鸽子的灵，来完成救赎并分赐生命给人。神的经纶是要一粒麦子落在地里死了，以产生许多的麦子；这些麦子磨碎调成一个饼，就是基督的身体，召会，来彰显基督。神的经纶不是一次运动、能力、或一个伟大的首领的问题；乃是带著鸽子的羔羊。我们所需要的是带著生命的救赎。

7I hope that you have been impressed that we must absolutely abandon religion with all of its concepts. However, I am concerned that some readers of this message may still hold the concept that we need power to produce a great movement. God’secon o my is not to send a powerful leader to start a movement. God’secon o my is to send His Son to be the Lamb with His Spirit as the dove to accomplish redemption and to impart life to man. God’secon o my is for one grain to fall into the ground and die that it might produce many grains which will be blended into one loaf, the Body, the church, to express Christ. In God’secon o my it is not a question of a movement, power, or a great leader; it is a matter of the Lamb with the dove. Our need is redemption with life

三为著神的建造产生石头

C. To Produce Stones for God’s Building

1 耶稣的跟从者变化成为石头

1. The Followers of Jesus to Be Transformed into Stones

8带著鸽子的羔羊吸引人跟从祂。当施浸者约翰说，『看哪，神的羔羊，』他的两个门徒就被吸引到耶稣那里；约翰对这事非常喜乐。这两个门徒的名字是甚么?头一位是安得烈，第二位该是约翰，就是这卷福音书的作者；不过他很谦虚，没有题起自己的名字。安得烈一被吸引，就找著他的哥哥西门，领他到耶稣那里。（约一41～42。）主看著西门，就把他的名字改为矶法，或彼得，意思就是石头。主在马太十六章十八节，对彼得说到召会的建造时，题到这辞。彼得必定从这里得著『活石为著建造为属灵的殿』的观念，（彼前二5，）这属灵的殿就是召会。石头的意义，乃指变化的工作，为著神的建造产生材料。（林前三12。）一章有羔羊、鸽子和石头，这些都是图像。这些图像的意思是甚么?意思是羔羊加上鸽子就产生石头。救赎加上重生和变化就产生石头。我再说，我们不该仅仅按著字面明白约翰福音。你必须探索这些寓言的真正意义。甚么是羔羊?按照出埃及十二章，逾越节的羊羔被杀是为著百姓的罪，给他们吃是为著他们的满足。甚么是鸽子？从旧约我们看到，鸽子是满有生命之美的生物。所以牠代表神格的第三者，临到人性，分赐生命给人。这降在人身上的鸽子配合救赎，并为产生石头。牠不是产生传道人、牧师或神学博士，乃是产生石头。我们将要看见，这些石头是为著建造伯特利，就是神的家。

8The Lamb with the dove attracted people to follow Him. When John the Baptist said, “Behold, the Lamb of God,” two of his disciples were drawn to Him, and John was very happy about it. What were the names of these two disciples? The first was Andrew, and the second should be John, the writer of this gospel, although he was humble, not mentioning himself by name. Once Andrew had been attracted, he found his brother Simon and led him to Jesus (1:41-42). When the Lord looked upon Simon, He changed his name to Cephas, or Peter, which means a stone. The Lord referred to this word of His when He spoke to Peter in Matthew 16:18 about the building of the church. It must have been from this that Peter had obtained the concept of the living stones for the building of the spiritual house (1 Pet. 2:5), which is the church. The significance of a stone is that it denotes a work of transformation to bring forth material for God’s building (1 Cor. 3:12). In one chapter we have a Lamb, a dove, and the stone, all of which are figures. What is the meaning of these figures? The meaning is that the Lamb plus the dove produces stones. Redemption plus regeneration and transformation produces stones. Once again I say that we should not try to understand the Gospel of John merely according to the black and white letters. You must probe into the real significance of the allegories. What is a lamb? According to Exodus 12, the Passover lamb was slain for the people’ss in sand eaten for their satisfaction. What is a dove? From the Old Testament we have seen that a dove is a creature full of the beauty of life. Thus, it represents the third Person of the Godhead reaching humanity and imparting life to man. This dove which descends upon man matches redemption and is for the producing of stones. It does not produce preachers, ministers, or doctors of theology; it produces stones. As we shall see, these stones are for the building of Bethel, the house of God

9虽然安得烈在彼得以先找到主，耶稣并没有更改安得烈的名字。这是甚么原因?如果你我是主耶稣，我们也许会把安得烈的名字改为石头，把约翰的名字改为钻石。可是，主耶稣并不著急，而是逐步往前，改了西门的名字，却不改安得烈的名字。如果我是安得烈，我就要说，『主，你为甚么不改我的名字？这是不公平的。我首先到你这里来。为甚么你给了西门一个新名，而不给我?主，你必须也给我一个新名。』但是主并没有改安得烈的名字。这指明凡事都在于祂。主永远不匆忙作事。腓力是下一个被吸引到主耶稣这里来的。可是主没有对腓力作任何事。然后腓力找著拿但业，并且说，『摩西在律法上所写，和众申言者所记的那一位，我们遇见了，就是约瑟的儿子拿撒勒人耶稣。』（约一45。）这个报导是不准确的。耶稣不是从约瑟生的，乃是从马利亚生的，（太一，）并且不是生在拿撒勒，乃是生在伯利恒。（路二4～7。）当拿但业说，『拿撒勒还能出甚么好的么？』腓力说，『你来看。』腓力不与拿但业辩论是对的。他知道他缺乏认识，所以他只对拿但业说，『你来看。』从这话我们都有功课要学。我们中间有许多年轻的腓力，他们看到主的事以后，就出去对人不正确的说，给别人错误的报导。因此，我们不该与人辩论，只要告诉他们来看。拿但业来了。虽然主没有对腓力作任何事，祂对拿但业却作了事，告诉他雅各的梦。（约一51。）

9Although Andrew found the Lord before Peter did, Jesus did not change Andrew’s name. What is the reason for this? If you and I had been the Lord Jesus, we probably would have changed Andrew’s name to stone and John’s to diamond. However, the Lord Jesus was unhurried and moved gradually, changing Simon’s name, not Andrew’s. If I had been Andrew, I would have said, “Lord, why didn’tY ou change my name? It’s not fair. I came to You first. Why do You give Simon a new name and not me? Lord, You have to give me a new name too.” But the Lord did not change Andrew’s name. This indicates that everything depends on Him. The Lord will never act in a rush. Philip was the next one to be attracted to the Lord Jesus. However, the Lord did not do anything with Philip. Then Philip found Nathanael and said, “We have found Him of whom Moses in the law and prophets wrote, Jesus, the son of Joseph, from Nazareth” (v. 4 5). This information was inaccurate. Jesus was not born of Joseph, but of Mary (Matt. 1:16), and was not born in Nazareth, but in Bethlehem (Luke 2:4-7). When Nathanael said, 16 “Can anything good come out of Nazareth?”, Philip said, “Come and see.” Philip was right not to argue with Nathanael. He realized that he was lacking in understanding, so he simply said to Nathanael, “Come and see.” We all have a lesson to learn from these words. There are many young Philips among us, who, after seeing something of the Lord, have gone out and spoken to others in an improper way, giving them wrong information. Thus, we should not argue with people, but simply tell them to come and see. Nathanael came. Although the Lord did not do anything with Philip, He did something with Nathanael, speaking to him of Jacob’s dream (1:51).

10为甚么主对西门和拿但业作了一些事，而不对安得烈和腓力作事?这里有一个原则，这个原则就是：主不与第一打交道，总与第二打交道。第一是代表旧造。在埃及逾越节的时候，所有头生的都被杀了。不要作第一，因为你若喜欢作第一，你在主里就了了。虽然在学校里第一是好的，在召会中却不好。对主耶稣永远不要作第一，要学习作第二。如果你尝试作第一，你就会失去目标。每一个人都喜欢作第一。可是，如果你愿意作第二，主就要对你作一些事。西门是第二，主就把成为石头这件事启示给他。拿但业也是第二，主就把神的家揭示给他。

10Why did the Lord do something with Simon and Nathanael, but not with Andrew and Philip? There is a principle here and the principle is this: the Lord does not deal with the first, but always with the second. The first is of the old creation. During the Passover in Egypt all the firstborn were killed. Do not be the first, for if you desire to be the first, you are finished with the Lord. Although it may be good to be the first in school, it is not good in the church. Never try to be the first with the Lord Jesus. Learn to be the second. If you attempt to be the first, you will miss the mark. Everyone likes to be first. However, if you are willing to be second, the Lord will do something to you. Simon was second, and the Lord revealed to him the matter of being a stone. Nathanael also was second, and the Lord unveiled to him the house of God

2 为著神家的建造

2. For the Building of the House of God

11『又对他说，我实实在在的告诉你们，你们将要看见天开了，神的使者上去下来在人子身上。』（约一。）古代的犹太人知道，这是指雅各的梦。（创二八10～22。）当雅各从他哥哥那里逃出来的时候，有一晚露天而睡，用一块石头当作枕头。他梦见天开了，有一个梯子立在地上，梯子的头顶著天，有神的使者在梯子上，上去下来。当雅各睡醒了，他说，『这地方何等可畏，这不是别的，乃是神的殿，也是天的门。』（创二八17。）于是他浇油在所枕的石头上面，又给这地起名叫伯特利。主对拿但业所说的话，就是雅各之梦的应验。基督这位人子，带著祂的人性，乃是为著神的家立在地上通天的梯子，使天向地开启，且把地联于天。雅各浇油（油象征圣灵，就是三一神为著临到人的终极表现）在石头上，（石头象征变化过的人，）使其成为神的家。在约翰一章，为著神的家，有那灵（约一32）和石头，（约一42，）带著人性里的基督。那里有这个，那里就有开启的天。因此为人的基督，乃是开启天，使地联于天，又将天带到地上的梯子。无论那里有基督在祂的人性里，那里就有天的门，就有伯特利，就是用所有的石头，即所有变化过的人，建造的神的家。

11“And He said to him, Truly, truly I say to you, you shall see heaven opened and the angels of God ascending and descending on the Son of Man” (v. 51). The ancient Jews knew that this was a reference 51 to Jacob’s dream (Gen. 28:10-22). When Jacob was fleeing from his brother, he slept one night in the open air, using a stone for a pillow. He dreamed that he saw heaven opened and a ladder set up on the earth which reached to heaven and on which angels were ascending and descending. When Jacob awoke from his sleep, he said, “How dreadful is this place! this is none other but the house of God, and this is the gate of heaven” (Gen. 28:17). He then poured oil upon the stone which he had used for a pillow and called the name of it Bethel. The Lord’sword to Nathanael was the fulfillment of Jacob’s dream. Christ, as the Son of Man with His humanity, is the ladder which is set up on the earth and leads to heaven, keeping heaven open to earth and joining earth to heaven for the house of God. Jacob poured oil (the symbol of the Holy Spirit, the last Person of the Triune God to reach man) upon the stone (symbol of the transformed man) that it might be the house of God. Here in John 1 are the Spirit (v. 32) and the stone (v. 42) for the house of God with Christ and His humanity. Where these are, there is an open heaven. Thus Christ, as a man, is the ladder that opens the heavens and joins earth to heaven and brings heaven to earth. Wherever Christ is in His humanity, there is the gate of heaven, there is Bethel, the building of God’sho use with all the stones, that is, with all the transformed persons.

121约翰一章是约翰福音的引言，介绍基督是神子，（约一34，49，）又是人子。拿但业认出基督是神子，也这样称呼祂；（约一49；）基督却对拿但业说，祂是人子。神子是神，具有神的性情；人子是人，具有人的性情。祂是神的独生子，为著表明神，（约一18，）并将神带给人。祂也是人子，为著建造神在地上人间的居所。神的建造需要祂的人性。在已过的永远，基督只是神，只是神子，只具有神性；但在将来的永远，基督是神也是人，是神子也是人子，要永远兼具神人二性。约翰一章明显分为三段。第一段包含前十三节，结束于神的儿女。第二段从十四至十八节，结束于神的独生子。第三段包括末了的三十三节，结束于人子。神的儿女是神的开展与扩大，作祂团体的彰显。神的独生子是神的表明，使所有享受神的丰满为恩典和实际的人都认识祂。人子是为著神家的建造。所以，神的儿女有许多，乃是神的彰显，团体的彰显祂。神的独生子是独一的，是为著表明神，使所有享受祂作恩典和实际的人认识祂。人子是为著神家的建造。为著神团体的彰显，需要许多神的儿女；为著神的表明，需要神这惟一的独生子；为著神的家，需要人子。约翰一章开始于话，结束于伯特利，神的家一至五十一节有很长的路，一路过来，我们看见许多项目：神、创造、生命、光、肉体、帐幕、恩典、实际、神的表明、羔羊、鸽子、石头、梯子、耶稣的人性，最后是神的家。这就是生命和建造。在这一章里，我们能看见太初、话、神、创造、生命、光、在生命里所产生神的许多儿女、肉体、帐幕、恩典、实际、神完全的表明、除去世人之罪的神的羔羊，还有重生、施膏、变化、联结并建造的鸽子；我们能看见石头、梯子、开启的天和神的家。我们是神这家的一部分。阿利路亚！

12As the introduction to the Gospel of John, John introduces Christ as both the Son of God (vv. 34, 49) and the Son of Man. Nathanael recognized Him as the Son of God and addressed Him as such (v. 49), but Christ said to Nathanael that He was the Son of Man. The Son of God is God with the divine nature— divinity. The Son of Man is man with a human nature—humanity. For declaring God (v. 18) and for bringing God to man and man to God, He is the only begotten Son of God. But for building God’s habitation on the earth among man, He is the Son of Man. God’s building needs His humanity. In eternity past Christ had only divinity, but in eternity future Christ will have both divinity and humanity forever. There are three distinct sections in John 1. The first section, composed of the first thirteen verses, ends with the children of God. The second section, composed of verses 14 through 18, ends with the only begotten Son of God. The third section, composed of the last thirty-three verses, ends with the Son of Man. The children of God are the expansion and enlargement of God for His corporate expression. The only begotten Son of God is God’s declaration, making Him known to all the people who enjoy God’s fullness as grace and reality. The Son of Man is for the building of God’s house. Thus, the children of God are many and are the expression of God, expressing Him in a corporate way. The only begotten Son of God is unique and is for the declaration of God, making Him known to all who enjoy Him as grace and reality. The Son of Man is for the building of the house of God. For God’s corporate expression there is the need of the many children of God, for God’s declaration there is the need of the unique, only begotten Son of God, and for the house of God there is the need of the Son of Man. John 1 starts with the Word and ends with Bethel, the house of God. There is a long way between verse 1 and verse 51. Along the way we find many items: God, creation, life, light, the flesh, the tabernacle, grace, reality, the declaration of God, the Lamb, the dove, the stone, the ladder, the humanity of Jesus, and eventually the house of God. This is life and building. In this one chapter, we can see the beginning, the Word, God, creation, life, light, the many children of God brought forth in life, the flesh, the tabernacle, grace, reality, the full declaration of God, the Lamb of God who takes away the sin of the world, and the dove which regenerates, anoints, transforms, unites, and builds; we can see a stone, a ladder, an open heaven, and the house of God. We are a part of this house of God. Hallelujah!

13约翰福音奇妙又深奥。在这卷福音书里，没有一位伟大的宗教首领；却有一只小羔羊，带著一只更小的鸽子。羔羊和鸽子使我们成为石头，为著神的建造。我们不是神学博士，乃是为著建造的石头。我们不是宗教的组织，乃是伯特利，就是神的家。耶稣被介绍为带著鸽子的羔羊以后，人就开始跟从祂。带著鸽子的羔羊在完成神的定旨上是极重要的。在神和人之间有一个问题，就是罪的问题。人也有所短缺，就是缺少生命。神的心意是要人有生命。可是，人有了罪，却没有生命。所以，羔羊来除去罪。虽然羔羊除去了罪，也解决了罪的问题，但生命如何呢？鸽子来是分赐生命。阿利路亚！罪已经除去了，生命也已经分赐了！罪去了，生命来了。这是救赎加上施膏。救赎除去我们的罪，施膏带进生命和生命的供应。因著我们得著救赎，且在那灵的施膏下，我们就没有罪的问题，也没有生命的短缺。除去罪和分赐生命的结果，我们就在变化的过程之中。变化是施膏之灵的工作。那灵重生我们之后，就在我们里面作工，将我们变化成为石头。凭我们天然的出生，我们不是石头，乃是泥土。我们重生之后，就在变化的过程之中，因为重生的灵现在是变化的灵。

13The Gospel of John is marvelous and profound. In this gospel we do not have a great religious leader; we have a little Lamb with an even smaller dove. The Lamb and the dove make us stones for God’s building. We are not doctors of theology, but stones for the building. We are not a religious organization, but Bethel, the house of God. After Jesus was introduced as the Lamb with the dove, people began to follow Him. The Lamb with the dove is crucial in fulfilling God’s purpose. There was a problem between God and man, the problem of sin. Man also had a shortage, a shortage of life. God’sin tent i on for man is that he have life. However, sin was present and life was absent. Thus, the Lamb came to take away sin. Although the Lamb has removed sin and has solved the problem of sin, what about life? The dove has come to impart life. Hallelujah, sin has been removed and life has been imparted! Sin is gone and life has come. This is redemption plus anointing. Redemption removes our sin, and anointing brings in the life and the life supply. Since we have redemption and are under the Spirit’s anointing, we have no problem with sin and no shortage of life. As a result of the removing of sin and the imparting of life, we are in the process of transformation. Transformation is the work of the anointing Spirit. After regenerating us, the Spirit works within us to transform us into stones. We are not stones by our natural birth, but we are clay. Having been reborn, we are under the process of transformation, for the regenerating Spirit is now the transforming Spirit

14我们变化而成的石头是为著建造神的家。很少基督徒看见约翰一章所启示神家的建造。虽然许多基督教教师指出这章里生命的事，可是他们几乎都抓不到目标。建造才是目标。生命不是目标；生命是神得到建造的手续。所以，生命是为著建造，也维持建造，但生命不是目标。神家的建造才是神的目标。当人开始被吸引到主那里并跟从祂的时候，主在祂的心里就有这个目标。照约翰一章，没有大批群众跟从主，只有五个门徒跟从祂。也许施浸者约翰对这点非常失望，他曾说，『看哪，神的羔羊，』这样宣告的结果，只有两个门徒跟从主耶稣。假使你认为主的恢复进展得太慢了，我要请你看看主耶稣所得到的跟从者。行传一章告诉我们，在主尽职三年半的末了，主仅仅得到了一百二十人。主不是寻求一个运动。一个运动的发展，犹如蘑菇，一夜之间就增长起来了。但是，主的道路不是蘑菇式的生长，而是一粒种子撒在土里，需要时间生长。所以，约翰一章没有一个伟大运动的记载，却有生命窄路的记载。起初只有两个人跟随祂。然后有西门、腓力和拿但业。虽然数目很少，却有石头，也有神的家。所以，不是多少人跟随耶稣的问题；乃是有石头为著建造的问题。只要有石头，神的家就有可能建造起来。神所关心的不是人数，祂的兴趣是石头和建造。这是神今天的需要。神要人变化成石头，为著祂家的建造。主对拿但业题到雅各的梦。雅各所梦见神的家在那里?当这梦启示给雅各的时候，他正无家可归，到处流浪。当人无家可归的时候，神也无家可归。雅各在这时需要一个家，神也需要一个家。所以，神藉著梦给雅各这个启示。油浇在石头上，神的家才得以实现。我们已经指出，石头代表重生并变化的神的子民，油代表是灵的神进到人里面。当神至终联于一班变化过的人，神就有了一个家。这是藉著基督成为带著鸽子的羔羊，救赎我们脱离罪，使我们联于神而成就的。藉著这成就，我们都能成为变化过的石头，为著神的家。这样，作为天梯的人子就能使地联于天，并使神与人调和。这时候我们就能明白，神终极的心意是要得著一个由重生并变化过，藉著圣灵在人子里得与神联结的人所建造的家。这是新耶路撒冷的一幅图画，这座城由活石建造而成，带著神的荣耀。在将来的永远，神工作的终极完成就单单是神这居所的实际存在。

14The stones into which we are being transformed are for the building of the house of God. Few Christians have seen the building of the house of God that is revealed in John 1. Although many Christian teachers have pointed out the matter of life in this chapter, nearly all of them have missed the goal. The building is the goal. Life is not the goal; it is the procedure by which God obtains the building. Thus, life is for the building and it maintains the building, but life is not the goal. The building of the house of God is God’s goal. The Lord had this goal in mind as men began to be attracted to Him and to follow Him. According to John 1, a large crowd did not follow the Lord. Only five disciples followed Him. Perhaps John the Baptist was disappointed at this. He had declared, “Behold, the Lamb of God,” and, as a result of this declaration, only two disciples followed the Lord Jesus. If you think that the Lord’s recovery has been moving too slowly, I would ask you to look at the following the Lord Jesus had. Acts 1 tells us that at the end of three and a half years of ministry the Lord had gained only one hundred twenty people. The Lord is not seeking a movement. In a movement there is mushrooming growth, for movements grow and increase overnight. However, the Lord’sway is not that of mushrooming growth, but of a seed that is sown into the ground and that needs time to grow. Thus, John 1 does not give us the record of a great movement, but of the narrow way of life. Only two followed Him at the beginning. Then came Simon, Philip, and Nathanael. Although the number was small, there was a stone and there was also the house of God. Therefore, it is not a question of the number of people following Jesus; it is a matter of stones for the building. As long as there are stones, there is the possibility that the house of God can be built. God is not concerned about the number of people. He is interested in the stones and the building. This is God’s need today. God wants people who will be transformed into stones for the building of His house. The Lord spoke to Nathanael about Jacob’s dream. Where is the house of God of which Jacob dreamed? When this dream was revealed to Jacob, he was homeless and a wanderer. When man is homeless, God also is homeless. At the time Jacob needed a house, God also needed a house. Therefore, God gave Jacob this revelation by means of a dream. The house of God can only be realized when there is a stone upon which oil is poured. We have already pointed out that the stone represents the regenerated and transformed people of God and that the oil represents the coming of God as Spirit into man. When God is finally joined to a transformed people, then God has a house. This was accomplished by Christ’s becoming the Lamb with the dove to redeem us from our sins and to join us to God. By this accomplishment, we can all become transformed stones for the house of God. The Son of Man as the heavenly ladder can then join earth to heaven and mingle God with man. At this point, we can realize that God’s ultimate intention is to have a house built up with regenerated and transformed persons who are joined to God in the Son of Man by the Holy Spirit. This is a picture of the New Jerusalem, which is the building of living stones with the glory of God. The ultimate consummation of God’s work in the eternal future will simply be the actual existence of this habitation of God.

15我们必须放弃所有宗教的观念，并接受神圣的观念，那就是基督是带著鸽子的羔羊，带著那灵的救赎主。基督是救赎主，带著那灵作重生、变化并联结的能力。基督的灵要重生、变化我们，使我们与神联结，并互相联结。我们必须忘掉想要行善讨神喜悦，以及想要为神作事的宗教观念。我们必须看见，神的心意是要重生我们，将我们变化成为石头－就是将我们由西门变成矶法。所有被吸引到神那带著鸽子的羔羊那里的人，将要变化成为石头，为著神的家。我们必须有这异象，看见我们一切所需要的乃是被变化，并建造在一起，成为神所要的家。这是神所寻求的，也是神藉著祂的儿子所要完成的；祂的儿子曾成为人子，作天梯把地联于天。终极的结果将是神与人调和，使神与人互为居所。人要成为祂的居所，祂也要成为人的居所。这是神照著祂永远计画的永远居所。

15We must abandon all religious concepts and take the divine concept which is Christ as the Lamb with the dove, the Redeemer with the Spirit. Christ is the Redeemer with the Spirit as the regenerating, transforming, and uniting power. The Spirit of Christ will regenerate, transform, and unite us to God and to one another. We must forget the religious concepts of trying to do good to please God and of attempting to do things for God. We must see that God’sin tent i on is to regenerate us and to transform us into stones—i.e., to change us from Simon to Cephas. All who have been attracted to the Lamb of God with the dove will be transformed into stones for the house of God. We must have the vision that all we need is to be transformed and built together as the very house that God desires. God is seeking this and will accomplish it by His Son, who became the Son of Man as the heavenly ladder joining earth to heaven. The ultimate issue will be that God is mingled with man so that God and man become a mutual habitation. Man will become His dwelling, and He will become man’s dwelling—this is the eternal dwelling of God according to His eternal plan