Books
约翰福音生命读经 · 第43篇

生命经过死而复活的过程－为著繁增（二）

Life Processed for Multiplication (2
1我们已经看见，约翰福音启示主是神的彰显，到我们这里作生命；藉著将祂自己分赐到我们里面，祂成了我们的一切，并应付我们一切的需要，使祂可以将神带到我们里面，又将我们带到神里面，使神与我们调和，直到神与我们是一，我们也与神是一。换句话说，主就是神的彰显，将祂自己分赐给我们作生命，应付我们一切的需要，并且将神与我们调和为一。这就是约翰福音一至十七章的主要思想。所有被祂重生的人，将要在这神圣的生命里成为一。事实上，我们在这神圣的生命里彼此是一，正如我们在这神圣的生命里与神是一。在前十七章这样的启示之后，到了十八、十九章，圣灵就启示主甘愿进入死亡，将祂自己交与死亡，使祂像一粒麦子种在地里死了，好叫祂复活，将祂自己释放并分赐到我们里面；因此藉著祂的死与复活，结出许多子粒来。在约翰十八、十九章，圣灵的思想主要不是说到救赎主担当我们的罪，为我们的罪死在十字架上，救赎我们脱离罪的咒诅。关于救赎主和祂救赎的思想，主要是见于前三卷福音书中。约翰福音的思想，特别是十八、十九章，主要是说到主是生命的种子，进入死亡，藉著死与复活，将祂自己释放出来。这样，一粒麦子就得著释放，生出许多子粒来。生命原初只限于一颗子粒，但如今基督的生命藉著死与复活，已被释放出来，产生了许多子粒，现今就在许多子粒里面。这就是约翰福音中关于主的死的思想。
1We have seen that the Gospel of John reveals the Lord as the very expression of God coming to us as life. By imparting Himself into us, He becomes everything to us and meets all our needs that He may bring God into us and bring us into God, mingling God with us until God is one with us and we are one with Him. In other words, the Lord is the very expression of God, imparting Himself to us as life, meeting all our needs, and mingling God with us as one. This is the main thought of chapters one through seventeen. All who have been regenerated by Him will be one in this divine life. In fact, we are one with one another in this divine life, even as we are one with God in this divine life. After such a revelation in these seventeen chapters, in chapters eighteen and nineteen the Holy Spirit reveals the Lord’s willingness to go into death and to deliver Himself to death that He might be sown as a grain of wheat into the earth to die in order that He might rise up to release and impart Himself into us, thus bringing forth much fruit by His death and resurrection. The thought of the Holy Spirit in John 18 and 19 is not mainly that of the Redeemer bearing our sins, dying for our sins on the cross, and redeeming us from the curse of our sins. The thought of the Redeemer and His redemption is seen mainly in the first three Gospels. The thought in the Gospel of John, especially in chapters eighteen and nineteen, is mainly that of the Lord as the seed of life going into death and releasing Himself through death and resurrection. In this way, the one grain has been released to produce the many grains. Life originally was restricted to the one grain, but now, by death and resurrection, Christ’s very life has been released, has brought forth many grains, and is now in the many grains. This is the thought concerning the Lord’s death in the Gospel of John
2我们已经看见，主自愿且勇敢交出自己以经过过程，（约十八1～11，）在祂的尊严中为人类所察验，（约十八12～十八上，）在人的不公不义中被判刑，（约十八38下～十九16，）以及在神的主宰中为死亡所试验。（约十九17～30。）在本篇信息中，我们来看主死的结果这件极其重要的事。（约十九31～37。）
2We have seen that the Lord delivered Himself involuntary boldness to be processed (18:1-11), that He was examined in His dignity by mankind (18:12-3 8 a), that He was sentenced in man’s in justice 38 (18:38b — 19:16), and that He was tested in God’s sovereignty by death (19:17-30). In this message we come to the very crucial matter of the issue of the Lord’s death (19:31-37).
伍 在血与水中流出
V. ISSUING IN BLOOD AND WATER
3约翰十九章三十四节说，『惟有一个兵用枪扎祂的肋旁，随即有血和水流出来。』从主被扎的肋旁，流出两样东西：血和水。血是为著救赎，为著买召会（徒二十28）而对付罪；（约一29，来九22；）水是为著分赐生命，为著产生召会（弗五29～30）而对付5:29-死。（约十二24，三14～15。）主的死在消极一面，除去我们的罪；在积极一面，将生命分赐到我们里面。因此，主的死有救赎和分赐生命这两面，救赎的一面是为著分赐生命的一面。其他三卷福音的记载只是为著主死救赎的一面，但约翰的记载不仅是为著救赎的一面，更是为著分赐生命的一面。在马太二十七章四十五、五十一节，马可十五章三十三节，路加二十三章四十四至四十五节，有象征罪的黑暗出现，并且圣殿里那将人与神隔开的幔子裂开了。这些乃是主救赎之死的表号。在路加二十三章三十四节，主在十字架上说，『父阿，赦免他们。』在马太二十七章四十六节主说，『我的神，我的神，你为甚么弃绝我?』（因为那时祂担当我们的罪。）这些话也是描述主救赎的死。但在本章三十四、三十六节，约翰说到流出的水，和没有折断的骨头，这些是主分赐生命之死的表号。这分赐生命的死，将主神圣的生命从祂里面释放出来，为著产生召会，就是由全体有祂神圣生命分赐到里面的信徒所组成的。主这分赐生命的死，乃是亚当沉睡产生夏娃所豫表的，（创二21～23，）也是一粒麦子落在地里死了，结出许多子粒，（约十二24，）为著作成饼－基督的身体（林前十17）－所象征的。因此，主的死也是繁殖生命，扩增生命的死，产生并繁生的死。
3John 19:34 says, “But one of the soldiers pierced His side with a spear, and immediately there came out blood and water.” Two substances came out of the Lord’s pierced side: blood and water. Blood is for redemption, dealing with sins (John 1:29; Heb. 9:22) for the purchase of the church (Acts 20:28), and water is for imparting life, dealing with death (John 12:24; 3:14-15) for the producing of the church (Eph. 31). On the negative side, the Lord’s death takes away our sins; on the positive side, it imparts life into us. Hence, it has two aspects: the redemptive aspect and the life - imparting aspect. The redemptive aspect is for the life-imparting aspect. The record of the three other Gospels is only for the redemptive aspect of the Lord’s death, but John’s record is not only for the redemptive aspect but also for the life-imparting aspect. In Matthew 27:45, 51; Mark 15:33; and Luke 23:44-45, “darkness,” as a symbol of sin, appeared, and “the veil of the temple,” which separated man from God, “was rent.” Those were signs related to the Lord’s redemptive death. Furthermore, the words spoken by the Lord on the cross in Luke 23:34, “Father, forgive them,” and in Matthew 27:46, “My God, My God, why have You forsaken Me?” (because He bore our sin at that time), also depict the Lord’s redemptive death. But the flowing water and the unbroken bone mentioned by John in verses 34 and 36 are signs of the Lord’s life - imparting death. This life - imparting death releases the Lord’s divine life from within Him for producing the church, composed of all His believers into whom His divine life has been imparted. This life-imparting death of the Lord was typified by Adam’s sleep that produced Eve (Gen. 2:21-23), and is signified by the death of the one grain of wheat falling into the ground for the bringing forth of many grains (John 12:24) for the making of the loaf — the Body of Christ (1 Cor. 10:17). Hence, it is also the life-propagating, life-multiplying, regenerating, and reproducing death.
4我们会看见，主被扎的肋旁是亚当那裂开产生夏娃的肋旁所豫表的，（创二21～23，）『血』是逾越节羊羔的血所豫表的，（出十二7，22，启十二11，）『水』是从那被击打的磐石流出的水所豫表的。（出十七6，林前十4。）血形成洗罪的泉源，（亚十三1，）水成了生命的泉源。（诗三六9，启二一6。）
4As we shall see, the Lord’s pierced side was prefigured by Adam’so pen ed side, out of which Eve was produced (Gen. 2:21-23). The blood was typified by the blood of the Passover lamb (Exo. 12:7, 22; Rev. 12:11), and the water by the water that flowed out of the smitten rock (Exo. 17:6; 1 Cor. 10:4). The blood formed “a fountain” for the washing of sin (Zech. 13:1), and the water became “the fountain of life” (Psa. 36:9; Rev. 21:6
一 祂的骨头一根也不可折断
A. Not One of His Bones Being Broken
5主受死的每一面都是按照神的主宰。在神的主宰下，主的骨头一根也没有折断。（约十九31～33，36。）犹太人不愿意身体当安息日留在十字架上，就求彼拉多叫人打断他们的腿。于是兵丁将与主同钉那两个强盗的腿打断了，只是他们来到耶稣那里，看见祂已经死了。主既已死了，就不用打断祂的骨头了。在某种意义上，这指明主耶稣不是被人手处死的，乃是祂自己死的。祂虽然被钉十字架，却是自己死的，10:17这应验了祂在十章十七、十八节所说的话：『我将命舍去，好再取回来。没有人夺我的命去，是我自己舍的。我有权柄舍了，也有权柄再取回来。』表面看来，耶稣是被杀的；实际上，祂是舍去祂的朴宿克生命，祂的魂生命。那两个罪犯是被杀的，耶稣却不是，祂是为救赎我们而舍了祂的朴宿克生命。祂既已死，兵丁就没有打断祂的腿。这主宰的应验了『祂的骨头，一根也不可折断』的豫言。（约十九36。）有一个兵，担心主没有真的死去，就用枪扎祂的肋旁。这应验了撒12:10:迦利亚十二章十节的豫言：『他们必仰望祂，就是他们所扎的。』这些事发生得这么奇妙而有意义，完全是出于神的主宰。这有力的证明主的死不是偶然的，乃是神在创世以前（彼前一19～20）所计画的。
5Every aspect of the Lord’s death was according to God’s sovereignty. Under God’s sovereignty, not one of the Lord’s bones was broken (19:31-33, 36). The Jews, not wanting the bodies to remain on the cross on the Sabbath, asked Pilate that their legs might be broken. The soldiers then broke the legs of the two thieves who had been crucified with the Lord. But when they came to Jesus, they saw that He had already died. Since the Lord had already died, it was needless for them to break His bones. This indicates that, in a sense, the Lord Jesus was not put to death by human hands but that He died Himself. Although He was crucified, He died Himself, fulfilling His word spoken in and 18, where He said, “I lay down My life that I may take it again. No one takes it away from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again.” Apparently, Jesus was killed; actually, He laid down His psuche life, His soulish life, and died. While the two criminals were killed, Jesus was not. Rather, He laid down His psuche life for our redemption. Since He had already died, the soldiers did not break His legs. This sovereignly fulfilled the prophecy which said, “Not a bone of Him shall be broken” (19:36). One of the soldiers, being concerned that the Lord might not actually be dead, pierced His side with a spear. This fulfilled the prophecy in Zechariah “They shall look on him whom they pierced.” It was absolutely of God’s sovereignty that these things happened in such a meaningful and wonderful way. This proves strongly that the Lord’s death was not accidental, but that it was planned by God “before the foundation of the world” (1 Pet. 1:19-20).
6主的骨头一根也不折断，是由逾越节羊羔的骨头所豫表。在设立逾越节时，神命定羊羔的骨头一根也不可折断。（出十二46，民九11～12。）这是奇妙的豫表。以后在诗篇三十四篇二十节，又豫言了这事，这豫表和豫言都因主在十字架上的死应验了。在创世记二章二十一至二十三节，圣经首次题起骨头，就是从亚当身上取出一根肋骨，为著产生并建造夏娃，与亚当相配。夏娃豫表召会，是由主释放出来的复活生命所产生的。换句话说，召会出自于基督复活的生命，不折断的生命，不朽坏的生命。祂是绝不会受伤害、受毁坏、或被折断的生命。主的骨头若有一根可以折断，那就是说，主复活的生命可以为死亡所伤害并破坏。
6The Lord’s having none of His bones broken was typified by the bones of the Passover lamb. In the institution of the Passover, God ordained that none of the lamb’s bones should be broken (Exo. 12:46; Num. 9:11-12). This was a wonderful type. Later, in Psalm 34:20 this was also prophesied. Both the type and the prophecy were fulfilled in the Lord’s death on the cross. In Genesis 2:21-23, we find the Scripture’s first mention of “bone,” which was a rib taken out of Adam for producing and building Eve as a match for Adam. Eve was a type of the church produced with the Lord’s resurrection life that was released out of Him. In other words, the church came out of the resurrection life, the unbroken life, the incorruptible life of Christ. His is the life which can never be hurt, damaged, or broken. If one of the Lord’s bones could be broken, it would mean that the Lord’s resurrection life could be hurt and broken by death.
7我们参照创世记二章，很容易就能看见骨头的意义－牠表征复活的生命。圣经有一个原则，就是第一次题到的原则。按照这原则，圣经里首次题到的一件东西，即定下这件东西在整本圣经中的意义。将这原则应用到约翰福音所题到的骨头，我们就看见头一处说到骨头，是在创世记二章，那里说到从亚当身上取出一根肋骨，造成一个新妇。夏娃是召会的豫表，亚当是基督的豫表，骨头乃是基督复活生命的豫表。夏娃出自亚当的骨头，召会出自基督复活的生命。夏娃是用骨头造成的，召会是由神圣的生命产生的。因此，骨头是复活生命的豫表。主耶稣不被折断的骨头，指明祂乃是那不能被死亡毁坏的复活生命。因此，骨头是主复活生命的表号、象征，这生命是甚么都不能毁坏的。主的肋旁被扎，但祂的骨头一根也没有折断；这表征主肉身的生命虽然被杀，但祂复活的生命，就是那神圣的生命，却不能为任何事物所伤害、毁坏。耶稣受伤害、毁坏且被置于死地，是在祂的朴宿克生命，魂生命里，不是在祂神圣的生命里。虽然祂属人的生命被死亡所毁坏，祂神圣的生命却不能受损害。这就是用以产生并建造召会的生命，也就是我们信入祂所得的永远生命。（约三36。）
7By referring to Genesis 2, we can easily see the significance of bone—that it signifies resurrection life. One scriptural principle is the principle of the first mention. According to this principle, the first mention of an item in the Bible determines its meaning throughout the Scriptures. By applying this principle to the bones of the Gospel of John, we see that the first place which mentions something about a bone is Genesis 2, where a rib was taken out of Adam and made into a bride. Eve is a type of the church, Adam is a type of Christ, and the bone is a type of the resurrection life of Christ. As Eve came out of Adam’s bone, so the church comes out of Christ’s resurrection life. Eve was made from a bone, and the church is produced by the divine life. Thus, the bone is a type of resurrection life. The unbroken bone of the Lord Jesus indicates that He is the resurrection life which cannot be broken by death. Hence, bone is a symbol, a figure, of the Lord’s resurrection life, which nothing can break. The Lord’ss i dew as pierced, but not one of His bones was broken. This signifies that though the Lord’s physical life was killed, His resurrection life, the very divine life, could not be hurt or damaged by anything. Jesus was hurt, damaged, and put to death in His psuche life, His soulish life, not in His divine life. Although His human life was destroyed by death, His divine life could not be damaged. This is the life with which the church is produced and built
二 祂的肋旁被扎
B. His Side Being Pierced
8在论到主的骨头这事件之后，有一个兵用枪扎祂的肋旁，『随即有血和水流出来。』（约十九，37。）主复活的生命虽然不被毁坏，祂自己却被裂开，使祂神圣的生命释放出来。水在这里象征生命。这在旧约由被击打、流出活水解以色列人干渴的磐石所描绘。（出十七6。）主就是在十字架上被击打的磐石。祂被裂开，使神圣的生命能从祂流出来作活水。从祂身上流出来的不但有水，还有血，血是救赎的象征。在我们能接受主作生命的活水以前，我们必须先得洁净。所以首先题到血，其次题到水。在我们被血洁净之后，我们才能接受主作生命。这几点在其他三卷福音书中找不到，只能在约翰福音中找到，因为约翰福音启示主这生命只有藉著死才能释放出来。其他三卷福音书的记载主要的是为著救赎，约翰福音的记载主要的是为著生命的释放。
8After the incident regarding the Lord’s bones, one of the soldiers pierced His side with a spear, and “immediately there came out blood and water” (19:34, 37). Although the Lord’s resurrection life was not 34 broken, He Himself was broken that His divine life might be released. Here, water signifies life. This is portrayed in the Old Testament by the smitten rock out of which the living waters flowed to quench the thirst of the children of Israel (Exo. 17:6). The Lord is the rock who was smitten on the cross. He was broken so that His divine life could flow out of Him as living water. Not only did water come out of Him but also blood, the symbol of redemption. Before we can take the Lord as the living water of life, we must firstly be cleansed. Thus, blood is mentioned as the first item and water as the second. After we have been cleansed by the blood, then we are enabled to receive the Lord as life. These points cannot be found in the other three Gospels. They are only found in the Gospel of John, because it is a book which reveals that the Lord as life could only have been released by His death. While the record of the other three Gospels is mainly for redemption, the record in the Gospel of John is mainly for the release of life.
1 由亚当裂开的肋旁所豫表的
1. Typified by Adam’sO pen ed Side
9主的肋旁被扎由亚当裂开的肋旁所豫表。（创二21。）亚当的肋旁裂开，有一根肋骨被取出来。这里，耶稣的肋旁裂开，从这裂开的肋旁有血和水流出来。
9The piercing of the Lord’ss i dew as typified by Adam’so pen ed side (Gen. 2:21). Adam’ss i dew as opened and a rib was taken out. Here, Jesus’ side was opened and blood and water flowed out from this opened side
2 流出血来为救赎
2. Flowing Out Blood for Redemption
10从主肋旁流出的血是为著救赎。（来九22，彼前一18～19，罗三25。）希伯来九章二十二节说，『没有流血，就没有赦罪。』这里的血表征基督的死救赎的一面。（约一29。）为救赎我们而流出的血，由逾越节羊羔的血所豫表。（出十二7。）就如撒迦利亚十三章一节所指明的，这救赎的血形成了洗罪的泉源。阿利路亚，我们有这样的泉源！这泉源不是供人饮用的，乃是供人洗濯的。流出的血也是为著买召会。（徒二十28。）那形成洗罪泉源的血，就是买召会的代价。
10The blood which flowed out of the Lord’ss i de is for redemption (Heb. 9:22; 1 Pet. 1:18-19; Rom. 3:25). Hebrews 9:22 says, “Without shedding of blood there is no forgiveness.” The blood here signifies the redemptive aspect of Christ’s death (John 1:29). The blood which flowed out for our redemption was typified by the blood of the Passover lamb (Exo. 12:7). As Zechariah 13:1 indicates, this redeeming blood formed a fountain for the washing of sins. Hallelujah for such a fountain! This fountain is not for drinking but for washing. The blood which flowed out was also for purchasing the church (Acts 20:28). The blood which formed a fountain for the washing of sins was the price of the purchase of the church
3 流出水来为分赐生命
3. Flowing Out Water for the Imparting of Life
11从祂肋旁流出来的水，表征基督的死分赐生命的一面。（约十二24。）水是为著分赐生命。（约四14，启二二1。）我们已经指出，这是从被击打的磐石流出的水所豫表。（出十七6，林前十4。）这水成了『生命的源头。』（诗三六9。）血形成了洗净的泉源，水形成了饮用的泉源。血是为了买召会，而表征永远生命的水是为了产生召会。我们看过，这由亚当身上取出的肋骨产生夏娃一事所豫表。
11The water which flowed out of His side signifies the life-imparting aspect of Christ’s death (12:24). Water is for the imparting of life (4:14; Rev. 22:1). As we have pointed out, this is typified by the water flowing out of the smitten rock (Exo. 17:6; 1 Cor. 10:4). This water became “the fountain of life” (Psa. 36:9). While the blood formed a fountain for washing, the water formed a fountain for drinking. The blood was for the purchase of the church, whereas the water, signifying the eternal life, was for the producing of the church. As we have seen, this is typified by Eve having been produced out of Adam’s released rib
12主的死第二面乃是释放生命、繁殖生命和繁增生命的死，也是生产的死、繁衍的死。当主耶稣说，祂是一粒麦子落在地里死了，就结出许多子粒来，（约十二24，）祂是指祂的死分赐生命的一面。这粒麦子的死不是为著救赎，乃是完全为著将原有子粒中的生命，分赐到许多子粒里面。在消极方面，基督的死除去了我们的罪；在积极方面，将神圣的生命分赐到我们里面。我们今日信入了祂，我们的罪就被祂救赎的死除去，永远的生命也藉祂分赐生命的死分赐到我们里面。这分赐生命的死也是释放生命、繁殖生命和繁增生命的死，就是产生和繁衍的死。
12This second aspect of the Lord’s death is the life- releasing, life-propagating, life-multiplying death, the generating and reproducing death. When the Lord Jesus said that He was a grain of wheat falling into the ground to die that many grains might be produced (12:24), He was referring to the life-imparting aspect of His death. The dying of this grain of wheat was not for redemption; it was absolutely for imparting into the many grains the life that was in the original grain. On the negative side, Christ’s death removed our sins; on the positive side, it imparted the divine life into us. As we believe in Him today, our sins are removed by His redemptive death, and eternal life is imparted into us by His life- imparting death. This life-imparting death is also the life-releasing, life-propagating, and life-multiplying death. It is the generating and reproducing death
13想想一粒麦子，牠的生命局限在子粒里。藉著死，这子粒里的生命就得著释放。照样，因著基督在十字架上的死，祂神圣的生命就得著释放。因此，祂的死是释放生命的死。既然祂神圣的生命不仅从祂释放出来，也分赐到我们里面，祂的死就是分赐生命的死。在祂那面，祂的死是释放生命的死；在我们这面，祂的死是分赐生命的死。不仅如此，那也是繁殖生命的死，因为生命藉此朝许多方向扩展。此外，祂的死也是繁增生命的死，叫生命得以繁增。那也是繁衍生命的死，因为一粒麦子在许多子粒中得以繁衍。对主包罗万有的死这些奇妙方面，我们真需要有深刻的印象。在约翰一章，我们看见带著鸽子的羔羊。光有羔羊是不彀的，我们也需要鸽子。羔羊主要的是为著救赎，鸽子主要的是为著分赐生命。这就是神的经纶。主的死分赐生命的一面，比救赎的一面更奇妙。救赎是太好了，太妙了，太奇了，似乎没有甚么能超过。但生命的分赐却高过救赎。假定一个罪人来到主面前，相信祂是神的羔羊，为他的罪死在十字架上，也为他的罪流了血。这血甚至形成了能叫他得洁净的泉源。这是多么美妙！但假定他只是洗净了，没有别的经历，就被带进属天的华厦，那么他虽然洗净了，却仍是死的，像殡仪馆的尸体一样。他现在是洁净的，是个被血洗净的死人。我们由此看见，藉著血得洁净是不彀的，我们还必须是活的。我们不必进入属天的华厦，因为只要我们有神圣的生命，并且是活的，就有神和我们相互的住处。但我们若蒙救赎而没有得重生，我们的光景还是可怜的。神的定旨是要生命的分赐随著救赎。救赎就是为此，为我们接受神圣的生命豫备道路。水必须随著血。我们看过，血表征基督之死救赎的一面，水表征分赐生命的一面。血是为著救赎，形成我们可以在其中得洁净的泉源。水是为著重生，形成我们随时可以饮于其中的活水泉源。我们外面被洗净了，我们里面被这神圣的生命充满了；现在我们是洁净的，也是活的。我们都能喊说，『阿利路亚，我蒙救赎了，也得重生了！』
13Consider a grain of wheat. Its life is confined within the grain. By death, the life in the grain is released. Likewise, by His death on the cross, Christ’s divine life was released. Hence, His death was the life - releasing death. Since His divine life was not only released out of Him but also imparted into us, His death was the life - imparting death. On His side, it was the life - releasing death; on our side, it is the life - imparting death. Moreover, it is the life - propagating death, for by it life is spread in many directions. Furthermore, it is the life - multiplying death, causing the multiplication of life. It is also the life - reproducing death, for the one grain has been reproduced in the many grains. How we need to be impressed with these wonderful aspects of the Lord’sa ll-inclusive death. In chapter one of John, we saw the Lamb with the dove. It is not adequate just to have the Lamb. We also need the dove. The Lamb is mainly for redemption, and the dove is mainly for the imparting of life. This is God’secon o my. The life - imparting aspect of the Lord’s death i seven more wonderful than the redemptive aspect. Redemption is excellent, marvelous, and wonderful, and it seems that nothing can surpass it. But life - imparting exceeds redemption. Suppose a sinner comes to the Lord and believes on Him as the Lamb of God who died on the cross for his sins, shedding His blood for his sins. The blood even forms a fountain in which he can be cleansed. How wonderful this is! But suppose he is only washed and, experiencing nothing else, is then brought into a heavenly mansion. Although he is washed, he is still dead, like a corpse in a mortuary. He is now deadly clean, being a dead person who had been washed by the blood. By this we see that it is not enough to be cleansed by the blood. We must also be living. There is no need for us to go to a heavenly mansion, for as long as we have the divine life and are living, we have the mutual abode for us and God. If we are redeemed without being reborn, our condition is still poor. God’s purpose is that redemption be followed by the imparting of life. Redemption is for this, preparing the way for us to receive the divine life. The water must follow the blood. We have seen that the blood signifies the redemptive aspect of Christ’s death and that the water signifies the life-imparting aspect. The blood is for redemption, forming a fountain in which we may be cleansed, and the water is for regeneration, forming a fountain of living water from which we may drink at any time. Outwardly we have been washed and inwardly we have been filled with this divine life. Now we are living as well as clean, and we all can shout, “Hallelujah! I have been redeemed and I have been born again!”
14今天的基督徒，对于前三卷福音书中所见主救赎的死，有无穷的教训，但对于约翰福音中所见主的死赐生命的一面，却大大忽略了。大多基督徒忽略这点，是因为他们对生命的事没有充分看见。然而近几年来，主已经将这事启示给祂的召会，我们更清楚这是主的死主要的一面；救赎的一面是补充的。神永远的定旨是要将祂自己分赐到我们里面作生命－这是主要的一面。但我们犯了罪，因此需要救赎作补救的手续，但这不是主要的一面。从已过的永远到将来的永远，神的心意是要将祂自己分赐到我们里面作生命。在时间的过程中，我们堕落了，犯了罪。这堕落使神永远的定旨有了缺口，神就用救赎弥补了这缺口，藉此我们看见，救赎是补充主的死主要的一面。因此，在约翰的记载中，主的死主要的点乃是释放生命，并将这生命分赐到我们里面。
14Among Christians today, there are endless teachings about the Lord’s redemptive death as seen in the first three Gospels, but the life-giving aspect of His death as seen in the Gospel of John has been much neglected. Most Christians neglect this because they have never adequately seen the matter of life. However, during the last several years the Lord has revealed this matter to His church. We are becoming clearer that this is the main aspect of the Lord’s death and that the redemptive aspect is supplementary. The eternal purpose of God is to impart Himself into us as life—this is the main aspect. But we have committed sin. Hence, redemption is necessary as a stopgap procedure. But this is not the main aspect. From eternity past to eternity future, God’sin tent i on is to impart Himself into us as life. During the process of time, we became fallen and committed sin. The fall brought about a gap in God’s eternal purpose. God bridged this gap and filled it in with redemption. By this we see that redemption is supplementary to the main aspect of the Lord’s death. Thus, the main point regarding the Lord’s death in John’s record is that it released life and imparted it into us
陆 安息于人的尊贵中
VI. RESTING IN HUMAN HONOR
15主藉著死完成了祂的工作后便安息了。（约十九38～42。）在约翰十八、十九章，我们看见主遭遇到很多邪恶的事和苦难：有些人恶待祂，有些人戏弄祂，甚至祂最亲近的门徒也否认了祂。在祂的处境中，一切都是黑暗的。但是，不管事情如何邪恶，苦难如何深剧，祂忍受了一切，并且得胜的经过了，这显示祂是得胜且征服的生命。祂不是被征服的生命，乃是征服的生命。因此，在祂死后，环境立刻由黑变为白。在主成就了救赎和分赐生命的死之后，祂受苦的处境立刻变为尊贵的处境。祂死以前一切都是邪恶、死亡的，祂死之后，一切都变得愉快而适意。有一个财主亚利马太人约瑟，（约十九38，太二七57，）和一个犹太人的官尼哥底母，（约三1，）带来细麻布和极贵重的香料－没药与沉香，（约十九39～40，）为埋葬而豫备祂的身体。照料祂遗体的不是穷人，乃是尊贵的人，将祂『与财主同葬』在一座新坟墓里。（约十九41，赛五三9。）我们由此可见，整个情况变为富足的光景、尊贵的情形、崭新的领域。主现今是人所宝爱的，他们十分看重祂。因此，主在人的尊贵里安息了。祂虽在羞辱中被钉死，却在尊贵中被安葬。问题原在于死；但主死之后，问题就解决了。祂死了，难处和邪恶的事就过去了。如今按照神的主宰，主在安息日，在高标准的人性尊贵里安息了，（约十九42，路二三55～56，）等候从死人中复活的时刻来到。在约翰五章十七节，犹太人在守安息日时，主告诉他们，父和祂在作工。既然祂的工作完成，祂就安息了，享受了真正的安息日。在这安息日之后，就在一周的第一天，祂要从祂的安息之处复活。在下一篇信息里，我们要看主的复活。我们读约翰十八、十九章，并且思想其中的各点，就能领会主的死的意义。这两章启示，主如何自动且勇敢的将自己交出来，又如何胜过死的环境和影响，这些就证明了祂乃是得胜复活的生命，祂死是要将自己释放到我们里面作生命。在祂成就这事以后，祂极受尊重，被摆在安息里。这两章的目的是要表明，主自愿将自己交与死，藉此证明祂是复活的生命，就是死所不能伤害、毁损并征服的得胜生命。祂证明了死不能胜过祂，只能让祂这生命释放出来。一面，主不能被折断；另一面，祂被裂开了。祂是复活的生命，不能被折断；但为著释放祂自己作生命，祂被裂开了。祂的骨头一根也没有折断，证明祂复活的生命一点也不能损坏。然而，祂自愿受苦被扎，好释放祂的生命并将这生命分赐到我们里面。这事一旦成就，祂就安息且等候复活。
15After the Lord had completed His work in His death, He rested (19:38-42). In John 18 and 19 we see the many evil things and sufferings which came to the Lord. Some treated Him evilly, others mocked Him, and even His most intimate disciple denied Him. Everything in His environment was dark. But, however evil were the events and however much He suffered, He endured them all and passed through them victoriously, showing that He is the victorious and conquering life. His is not the life conquered; His is the life conquering. Thus, immediately after His death, the environment was changed from black to white. After the Lord accomplished His redemptive and life - imparting death, His situation of suffering immediately changed into an honorable one. Before His death, everything was evil and deadly; after His death, everything became pleasant and agreeable. Joseph of Arimathea, “a rich man” (v. 38; Matt. 27:57), and Nicodemus, “a ruler of the Jews” (John 3:1), came with linen and very expensive spices, myrrh and aloes (vv. 39-40), to prepare His body for burial. It was not the poor but the noble who cared for His body, burying Him in a new tomb “with the rich” (v. 41; Isa. 53:9). By this we see that the whole situation was changed into a rich condition, a noble state, a new sphere. The Lord was now dear to people, and they valued Him very highly. Hence, the Lord rested in human honor. Although He was put to death in shame, He was buried in honor. The problem had been with death, but after the Lord died, this problem was solved. When He died, the trouble and the evil things were over. Now, according to God’s sovereignty, in human honor of a high standard, the Lord rested on the Sabbath day (v. 42, Luke 23:55-56), waiting for the time to resurrect from among the dead. In 5:17 while the Jews were keeping their Sabbath, the Lord told them that the Father and He were working. Now that His work had been finished, He rested and enjoyed a proper Sabbath day. After this Sabbath, on the first day of the week, He would rise up from His resting place. In the next message we shall consider the Lord’s resurrection. By reading John 18 and 19 and considering all the points found in these chapters, we shall be able to understand the significance of the Lord’s death. These chapters reveal how the Lord delivered Himself in voluntary boldness and conquered the environment of death and its influence, proving that He is the conquering, resurrection life, and dying that He might release Himself into us as life. After He accomplished this, He was highly valued and put into rest. The purpose of these two chapters is to show that the Lord was willing to deliver Himself to death and, by this, to prove that He is the resurrection life, the conquering life which can never be hurt, damaged, or subdued by death. He proved that death could not conquer Him but that it could only release Him as life. On the one hand, the Lord could not be broken; on the other hand, He was broken. As the resurrection life, He could not be broken; but for the purpose of releasing Himself as life, He was broken. That none of His bones was broken proved that nothing of His resurrection life could be broken. However, He was willing to suffer and to be pierced that life might be released and imparted into us. Once this had been accomplished, He rested and waited for the resurrection.
16我们比较约翰福音的记载，与马太、马可和路加三卷福音的记载，对主的死就有了正确的领会。这三卷福音给我们看见，主是为救赎而死；约翰福音却启示，主不但为救赎而死，更是特别为释放生命而死。因此，藉著祂的死，我们蒙了救赎，并得著祂所释放且分赐到我们里面的生命。
16We also arrive at the correct understanding of the Lord’s death by comparing the record of the Gospel of John with the records of Matthew, Mark, and Luke. These three Gospels show that the Lord died for redemption, but the Gospel of John reveals that He not only died for redemption but especially for the release of life. Thus, by His death, we have been redeemed and have had His life released and imparted into us