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约翰福音生命读经 · 第50篇

终极的总结

The Ultimate Conclusion
1虽然我们已讲完了约翰福音生命读经,但仍需要再看一些东西,作为本书各章的总结。使徒约翰不但写了约翰福音,还写了书信和启示录。他的著作可分三大类:约翰福音是为著分赐生命;书信是为著生命的交通,好为著神的建造;而启示录是为著神建造的完成。因此,在他的著作中,将属灵的事物分为三个阶段。第一是分赐生命的阶段,第二是属灵的成长和建造的阶段,最后是成熟和完成神建造的阶段。所以,在读完了有关属灵事物第一阶段的约翰福音之后,我们至少必须题一点第二阶段的属灵成长,以及第三阶段的成熟和总结。启示录不是一卷简单的书,但我们仍可领受一些关于神历代之作为的终极总结或终极完成。
1Although we have completed our life-study of the Gospel of John, we still need to see something more as a conclusion to all these chapters. The apostle John not only wrote the Gospel of John but also his Epistles and the book of Revelation. His writings are of three important categories. The Gospel of John is for the imparting of life, his Epistles are for the fellowship of life which is for God’s building, and the Revelation is for the consummation of God’s building. Thus, there are three stages of spiritual matters in his writings. The first stage is that of life imparting, the second stage is that of spiritual growth and building, and the last stage is that of maturity and the completion of God’s building. Therefore, after studying the Gospel of John, which is related to the first stage of spiritual matters, we must at least mention something about the second stage of spiritual growth and about the third stage of maturity and conclusion. Revelation is not an easy book, but we can still receive something about the ultimate conclusion, or ultimate completion, of God’s dealings throughout the generations
祂的来和祂的去
HIS COMING AND HIS GOING
2我们已经看见,约翰福音分作两大段:一至十三章和十四至二十一章。正如我们所指出的,在前一段,主是神子,来将神带给人;在后一段,祂将人带给神。换句话说,前一段启示主是神的彰显,祂来到人这里,将神带给人,并使神与人调和。那名为耶稣的小人物,乃是神与人的调和;祂是神与人的联结。在祂里面且藉著祂,神与人成为一。在那名为耶稣的小人物身上,我们看见神(神与祂同在),我们也看见人(人与神同在)。在马太一章二十三节,耶稣被称为以马内利,意思就是神与我们同在,或神与人同在。藉著祂的成为肉体,神已将祂自己与人调和。这是说到主的来。这卷福音书的后一段讲到主的去。首先,祂从神来到人这里,然后从人去到神那里,将人带到神里面。祂的死与复活为人豫备道路,将人带进神里面。堕落的人与神隔绝,离神甚远。但是藉著主的死,主消除了这距离并一切使神与人隔绝的阻碍。现今,藉著基督的死并凭著祂的血,人能被带到神面前-不仅带到神面前,并且带进神自己里面。藉著主的死与复活,主不但从人回到神那里,而且带同人去到神那里,将人带进神里面。所以,藉著祂的来,神与人相调和;藉著祂的去,人被带进神里面。藉著主的来和去,神和人,人和神,就相调为一了。
2We have seen that John’s Gospel is divided into two parts: chapters one through thirteen and chapters fourteen through twenty - one. As we have pointed out, in the first part the Lord as the Son of God came to bring God to man, and in the second part He went to bring man to God. In other words, the first part reveals that the Lord is the manifestation of God who came to man, brought God to man, and mingled God with man. The little man named Jesus is the mingling of the very God with man; He is the unity of God with man. In Him and through Him, God is one with man. In the little man named Jesus we see God (God is with Him), and we see man (man is with God). In Matthew 1:23 Jesus is referred to as Emmanuel, which means God with us, or God with man. By His incarnation, God has mingled Himself with man. This refers to the Lord’s coming. The second part of this Gospel refers to the Lord’s going. Firstly, He came from God to man. Then He went from man to God and brought man into God. His death and resurrection prepared the way for man to be brought into God. Fallen man was separated from God and was a great distance from Him. But by His death the Lord eliminated the distance and all the hindrances which separated man from God. Now, through Christ’s death and by His blood, man can be brought into the presence of God—and not only into the presence of God, but also into God Himself. By His death and resurrection, the Lord not only went back to God from man; He also went to God with man and brought man into God. Therefore, by His coming, God is mingled with man, and by His going, man is brought into God. By the Lord’s coming and going, God and man, man and God, are mingled together as one.
在人里面的神
GOD IN MAN
3对于这卷福音书,还有另一种看法,就是将牠分为三部分。第一部分,由前十七章组成,启示神在人身上得彰显。这十七章圣经呈现出一幅图画,显示那位全能、无极、无限、永远的神,在一个人身上得了彰显。这几章是一个人的历史;这人是有血有肉的真人,名为耶稣,活在地上并彰显神。当主耶稣活在地上作人时,祂不是凭人的生命活著;祂是凭另一个生命,就是神的生命活著。在这十七章中,我们不是看见人的生命藉著这人活出来,乃是看见神的生命藉著祂活出来。因此,那无限无极的神,藉著这小人物得了彰显。因这缘故,主多次告诉人,祂不是凭自己说话,乃是凭著父说话。(约十二49。)凡祂所说的,都是出于父,因为是父在祂里面说话。不但如此,凡祂所作的,也不是出于自己。(约五30。)祂作每一件事,都在父里面且凭著父,因为父在祂里面作事。因为祂凭神的生命,不凭人的生命活著,神就在祂里面并藉著祂得了彰显。
3There is another way of looking at this Gospel: it may be divided into three parts. The first part, composed of the first seventeen chapters, reveals that God is manifested in man. The first seventeen chapters present a picture showing that the very God Himself, the almighty, infinite, unlimited, and eternal God, has been manifested in a man. These chapters are a history of a man, a real man of flesh and blood, a man named Jesus who lived on earth and manifested God. When the Lord Jesus lived on earth as a man, He did not live by the life of man; He lived by another life, the life of God. In these seventeen chapters we do not see a human life lived out through this man; rather, we see a divine life lived out through Him. Thus, the unlimited and infinite God was manifested through this little man. It is for this reason that the Lord told people many times that He did not speak of Himself but of the Father (12:49). Whatever He spoke was of the Father, for it was the Father speaking in Him. Furthermore, whatever He did was not of Himself (5:30). He did everything in and by the Father, for the Father was working in Him. Because He lived, not by man’s life, but by God’s life, God was manifested in and through Him
在死亡里的生命
LIFE IN DEATH
4我们若将这卷福音书分为三大段,第二段就包括十八、十九章。在这两章,我们看见一幅图画,描绘主如何被捉拿、送审、定了死罪、以及钉在十字架上。但我们必须明白,这幅图画就是生命藉死亡得彰显的启示。在这卷福音书的第一段,神在人身上得著彰显;在第二段,生命在死亡中得著彰显。在十八、十九章,每一件发生在主耶稣身上的事,都是死亡的一面。犹大出卖主,带兵丁捉拿祂,祂在大祭司和彼拉多跟前受审,受到残酷的对待并错谬的判决,以及被钉在十字架上、这一切都是死亡的各方面。虽然如此,在这两章中,主所遭遇的每一件事,并没有将祂治死。倘若我们说主被处死,我们就错了。主是自愿的走进死亡。就如祂是进入人里面的神,如今祂是进入死亡的生命;就如祂是彰显在人身上的神,这里祂是彰显在死亡里的生命。
4If we would divide this Gospel into three parts, the second part would consist of chapters eighteen and nineteen. In these two chapters we see a picture of how the Lord was arrested, brought to trial, sentenced to death, and crucified on the cross. But we must realize that this picture is a revelation of life manifested through death. In the first part of this Gospel, God is manifested in man; in the second part, life is manifested in death. Everything that happened to the Lord Jesus in chapters eighteen and nineteen was an aspect of death. Judas’ betrayal of the Lord, his bringing the soldiers to arrest the Lord, the judgment before the high priest and Pilate, the cruel treatment of the Lord, the false sentence against Him, and His being nailed to the cross—all were aspects of death. Nevertheless, all that happened to the Lord in these chapters did not put Him to death. If we say that the Lord was put to death, we are wrong. The Lord went into death voluntarily. Just as He was God coming into man, so now He is life going into death. As He was God manifested in man, so here He is life manifested in death.
5在整个宇宙中,除了神以外,没有甚么比死更有权能。(歌八6。)死的权能太大,以致无人能抵抗。惟有复活的神能胜过死。每当死临到人,死是忍心、坚强和残酷的,不顾你的妻子、儿女或家庭。所以,每一个人都怕死,没有人会自愿到死地去。谁会心甘情愿的接受死?但在这两章中,我们看见主耶稣甘心乐意到死地去。祂决定到园子里,将祂自己交在人手中。祂知道逮捕的人要到园子里捉拿祂,祂却故意到那里去被人逮捕。祂这样作,表明祂乃是生命。生命得彰显惟一的路是进入死。在死里并藉著死,真实的生命就得了彰显。在十二章二十四节,主说到祂自己是一粒麦子。我们如何知道在一粒麦子里面有生命?乃是藉著将这麦粒置于死地。藉著将麦粒埋在地里,就是置于死地,我们便看见生命长出来了。因此,这麦粒中的生命藉著死得了彰显。你若将一粒沙子埋在地里,没有甚么会长出来,因为其中没有生命。因此,死是生命得著彰显的凭藉。我们已经指出,主耶稣在这两章所经历的每一件事,都是死亡的一面。但主既是生命,就不怕死亡。祂从不受死的惊吓或困扰,反而得胜的应付每次死亡的威胁和攻击。甚至当门徒想要救祂的时候,祂还告诉他们不要抗拒,说,『收刀入鞘罢!我父所给我的那杯,我岂可不喝?』(约十八11。)主耶稣问那些来捉拿祂的人要找谁?他们回答说,『拿撒勒人耶稣。』祂说,『我是。』(约十八5~6。)当祂说『我是,』捉拿祂的人因这话而害怕,『就退后,倒在地上。』(约十八6。)这证明主若不愿将自己交给他们,他们绝无法捉住祂。再者,当兵丁捉住主时,主还从容、冷静的照顾门徒。祂说,『你们若找我,就让这些人走罢。』(约十八8。)这一切都启示主是在死亡中所彰显的生命,死亡对祂无可奈何。
5Throughout the whole universe, nothing other than God is more powerful than death (S. S. 8:6). It is so powerful that no one can resist it. Only the God of resurrection can overcome it. Whenever death comes to a person, it is merciless, strong, and cruel. It does not care about your wife, children, or family. Therefore, everyone is afraid of death and no one would go into it voluntarily. Who would willingly offer himself to be visited by death? But in these two chapters we see that the Lord Jesus went into death willingly. He chose to go to the garden and to deliver Himself into the hands of the people. Knowing that His captors would come to the garden to seize Him, He went there deliberately for the purpose of being arrested. In doing this He showed that He is life. The only way in which life can be manifested is by entering into death. In and by death, the real life is manifested. In 12:24 the Lord referred to Himself as a grain of wheat. How do we know that there is life in a grain of wheat? We know it by putting the grain of wheat into death. By burying the grain of wheat in the earth, that is, in death, we see that life comes out. Thus, the life in the grain of wheat is manifested through death. If you bury a grain of sand in the earth, nothing will come out because there is no life in it. Hence, death is the means by which life is manifested. As we have pointed out, everything the Lord Jesus experienced in these two chapters was an aspect of death. But the Lord, being life, was not afraid to die. He was never frightened nor troubled by death. Rather, He victoriously met every threat and attack of death. Even when the disciples were attempting to rescue Him, He told them not to resist, saying, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (18:11). When the Lord Jesus asked those who came to arrest Him whom they were seeking and they answered, “Jesus the Nazarene,” He said, “I am” (18:5-6). When He said, “I am,” His captors, terrified by this word, “drew back and fell to the ground” (18:6). This proves that if the Lord had been unwilling to deliver Himself up to them, they could never have arrested Him. Moreover, as the soldiers were arresting the Lord, He easily and calmly took care of the disciples, saying, “If therefore you are seeking Me, let these go away” (18:8). All this reveals that the Lord was the life manifested in death and that death could do nothing to Him.
在灵里的复活
RESURRECTION IN THE SPIRIT
6一至十七章表明主是在人里面的神,十八至十九章启示主是在死亡里的生命,二十至二十一章揭示主在复活里乃是那灵。主是神,主是生命,主也是复活。祂是彰显在人身上的神,祂是彰显在死亡里的生命,祂也是彰显为那灵的复活。藉著人,神得以彰显;藉著死亡,生命得以彰显;藉著圣灵,复活得以彰显。在约翰福音的三段中,第一段我们看见主是神;第二段我们看见主是生命;第三段我们看见主是复活。所以,祂是神,是生命,也是复活。在前十七章,主在人里是神;在接著的两章,主在死亡里是生命;在最后两章,主是那灵乃是复活。这就是在三个阶段中的主。
6Chapters one through seventeen show that the Lord is God in man, chapters eighteen and nineteen reveal that the Lord is life in death, and now chapters twenty and twenty-one unfold the Lord in resurrection as the Spirit. The Lord is God, the Lord is life, and the Lord is resurrection. He is God manifested in man, He is life manifested in death, and He is resurrection manifested as the Spirit. Through man, God is manifested; through death, life is manifested; through the Holy Spirit, resurrection is manifested. In the three parts of the Gospel of John, we have the Lord as God in the first part, the Lord as life in the second part, and the Lord as resurrection in the last part. Thus, He is God, life, and resurrection. In the first seventeen chapters the Lord was in man as God; in the next two chapters the Lord was in death as life; and in the last two chapters the Lord is the Spirit as resurrection. This is the Lord in three stages
7那灵乃是主复活的实际。在主复活之后,祂是甚么?祂是那灵;作为那灵,祂是复活。在十一章二十五节,主清楚的对马大说,『我是复活,我是生命。』祂不仅是生命,祂也是复活。你喜欢主是神,主是生命,还是喜欢主是复活?我喜欢主是复活,因为在复活里,神能与我们是一,且为我们所经历。惟有在主的复活里,我们才能与主有主观的关系。藉著复活,我们才能在神里面。神若仅仅是神,祂就不能成为生命,也就不能与人有任何关系。神是生命比神仅仅是神要好得多。但神若仅仅是生命,我们还是很难和祂有真实交通的关系。然而,在复活里,神能与我们成为一,我们也能非常主观的经历祂。你曾否觉得神离你是多么的远?而你现今是否觉得祂和你是多么的近?当祂仅仅是神的时候,祂离我们很远。但如今祂在复活里,和我们是非常的近,因为祂已经进到我们里面。
7The Spirit is the reality of the Lord’s resurrection. After the Lord’s resurrection, what is He? He is the Spirit, and as the Spirit He is the resurrection. In 11:25, the Lord clearly said to Martha, “I am the resurrection and the life.” He is not only life—He is also resurrection. Do you prefer the Lord as God, the Lord as life, or the Lord as resurrection? I prefer the Lord as resurrection because it is in resurrection that God can be one with us and experienced by us. It is only in the Lord’s resurrection that we can have a subjective relationship with the Lord. It is by the resurrection that we can be in God. If God were only God, He could not be life and could not have anything to do with man. It is much better for God to be life than merely to be God. But even if God is only life, it is still rather difficult for us to have a real relationship of fellowship with Him. However, in resurrection, God can be one with us and we can experience Him in a very subjective way. Have you ever realized how far away God was from you? And do you realize how near He is to you today? When He was only God, He was very far from us. But now that He is in resurrection, He is very near to us, for He has come into us
8主复活之后,就来到门徒中间,向他们吹入一口气说,『你们受圣灵。』(约二十22。)甚么是圣灵?圣灵就是神达到人。父神是源头,子神是彰显,灵神是神进入人里面。那灵是进入我们里面的神,给我们享受。神若仅仅是父,不是子和灵,我们绝无法经历祂。但神在子里作生命,并且神是那灵乃是复活。藉著复活,神将祂自己释放出来,并将祂自己分赐到我们里面。所以,主告诉门徒要受圣灵。接受圣灵就是接受神自己。惟有在复活里并藉著复活,神才能在我们里面,并且与我们成为一。
8After His resurrection, the Lord came into His disciples and breathed into them, saying, “Receive the Holy Spirit” (20:22). What is the Holy Spirit? The Spirit is just God reaching man. God the Father is the source, God the Son is the expression, and God the Spirit is God’se ntering into man. The Spirit as God entering into us is for our enjoyment. If God were only the Father and not the Son and the Spirit, we could never experience Him. But God is in the Son as life, and God is the Spirit as resurrection. By resurrection God releases Himself and imparts Himself into us. Therefore, the Lord told the disciples to receive the Holy Spirit. To receive the Holy Spirit is to receive God Himself. It is only in resurrection and by resurrection that God can be within us and be one with us.
9你知道神不仅是生命,祂也是复活么?这对你是事实和实际呢,或仅仅是教训和道理?藉著基督的死与复活,神是复活,活在我们里面。这对我们不可只是道理。那比万有更强、更有能力的一位,正活在我们里面。这一位就是成为生命的神,这生命如今在我们里面乃是复活。内住的圣灵就是这复活的实际。所以,祂与我们,我们与祂,已经成为一。复活的意思就是神和人在灵里奇妙的调和;在复活中,神和人调和在一起。人成为神的住处,神也成为人的住处。因此,人与神,神与人,能彼此互相内住。约翰书信中的互住
9Do you realize that God is not only life, but that He is also resurrection? Is this a fact and a reality to you, or is it merely a teaching and a doctrine? By the death and resurrection of Christ, God as resurrection is living within us. This must not be a mere doctrine to us. The One who is stronger and more powerful than all things is living in us. This One is the very God who became life, and this life is now the resurrection within us. The indwelling Holy Spirit is the reality of this resurrection. Therefore, He and we, we and He, have become one. Resurrection means the wonderful mingling of God and man in the Spirit. In resurrection, God and man are mingled together. Man becomes the abode of God, and God becomes the abode of man. Hence, man and God, God and man, can mutually abide in one another. THE MUTUAL ABIDING IN JOHN’S EPISTLE
10在新约的书信中题到居住的事实。约翰福音之后,有约翰书信。在他的第一封书信里,约翰论到互住这件事。我们也住在神里面,神住在我们里面。(约壹四15。)我们如何知道神住在我们里面,我们也住在祂里面?我们知道神住在我们里面是藉著那灵;(约壹三;)而我们知道我们住在祂里面是藉著膏油涂抹。(约壹二27。)今天,最重要的事乃是神住在我们里面,我们也住在祂里面。神藉著圣灵住在我们里面,我们藉著圣灵的膏抹住在祂里面。
10The fact of abiding is mentioned in the New Testament Epistles. After the Gospel of John, there are the Epistles of John. In his first Epistle, John covers this matter of the mutual abiding. We abide in God and God abides in us (4:15). How do we know that God abides in us and that we abide in Him? We know that God abides in us by the Spirit (3:24), and we know that we abide in Him by the anointing (2:27). The 24 most important matter today is for God to abide in us and for us to abide in Him. God abides in us by the Holy Spirit, and we abide in Him by the anointing of the Holy Spirit.
启示录中的建造
THE BUILDING IN REVELATION
11这样互住的结果是甚么?根据约翰的最后一卷书,启示录,这结果乃是召会、殿和城。启示录题到召会、(启一11,20、)殿、(启三12,七、)和城,(启二一2,10,)这些乃是神建造的不同方面。这建造来自互住。当我们住在神里面,神也住在我们里面时,我们就在神圣的生命里建造起来。在复活里,主一面在天上,另一面在我们里面。这两面在约翰的著作中都可看见。例如,在约翰二十一章二十二节,主论到使徒约翰,就对彼得说,『我若要留他直到我来的时候,与你何干?』我当时若在场,我会说,『主阿,你不是在这里么?你既然已经在这里,为甚么说你要来?』要回答这问题,我们必须看见主的两面;一面主在天上,另一面祂与我们同在,且在我们里面。启示录揭示这两面,启示主是在七个召会中间,(启一13,)也是在天上的宝座上。(启四2。)我们若要体认祂的同在,就必须看见祂不仅在天上,也在七个召会中间。
11What is the issue of this mutual abiding? According to the last book of John, the book of Revelation, the issue is the churches, the temple, and the city. The book of Revelation mentions the churches (1:11, 20), the temple (3:12; 7:15), and the city (21:2, 10), which are different 15 aspects of God’s building. The building issues from the mutual abiding. When we abide in God and God abides in us, we are built up in the divine life. In His resurrection, the Lord on the one hand is in heaven and, on the other hand, He is in us. These two aspects are seen in the writings of John. For instance, in John 21:22 the Lord, referring to the apostle John, said to Peter, “If I want him to remain until I come, what is that to you?” If I had been there, I would have said, “Lord, are You not here? Since You are already here why do You say that You will come?” In order to answer this question, we must see the two aspects of the Lord. On the one hand, the Lord is in heaven; on the other hand, He is with us and within us. The book of Revelation discloses both aspects, revealing that the Lord is among the seven churches (1:13) and that He is also on the throne in heaven (4:2). If we would realize the presence of the Lord, we must see that He is not only in heaven but also in the midst of the seven churches.
12启示录三章十二节告诉我们,我们若体认主的同在,我们就要成为得胜者,并神殿中的柱子。柱子是支撑殿的东西。殿指明神的同在。所以,神的同在有赖于我们作柱子的经历。换句话说,我们必须是柱子好为著神的同在。那里有柱子,那里就有神的殿。这就是说,你在那里,主的同在就在那里。你若是殿中的柱子,你就是神同在的寄托。启示录三章十二节所题到的柱子,上面写著三个名字:神的名、新耶路撒冷的名、和主的新名。这就是说,这柱子乃是得胜者,成了神的彰显和显出。因著他是神的彰显,所以神的名写在他上面;因著他成了新耶路撒冷重要的部分,所以新耶路撒冷的名写在他上面;因著他成为主新的彰显,所以主的新名也写在他上面。神的名写在柱子上,因为柱子成了神的彰显。为何新耶路撒冷的名也写在牠上面?因为牠成了新耶路撒冷的一部分。照样,主的新名也写在这柱子上,因为牠成了主自己新的彰显。在约翰末了的著作启示录中,有召会、殿和城。殿有赖于柱子,这就是说神的同在有赖于得胜者。得胜者在那里,神的同在就在那里,并且新耶路撒冷或神的建造也在那里。新耶路撒冷就是神人调和的终极彰显。
12In Revelation 3:12 we are told that if we realize the Lord’s presence, we shall be overcomers and pillars in the temple of God. A pillar is something that the temple relies upon. The temple simply denotes the presence of God. Hence, the presence of God depends on our experience as a pillar. In other words, we must be a pillar for the presence of God. Where the pillar is, there the temple of God is. This means that where you are, there the presence of the Lord is. If you are a pillar of the temple, then you are one on whom the presence of God depends. Three names are written on the pillar mentioned in Revelation 3:12: the name of God, the name of the New Jerusalem, and the new name of the Lord. This means that this pillar is the victorious one who becomes the very expression and manifestation of God. Because he is the manifestation of God, the name of God is written on him; because he has become a vital part of the New Jerusalem, the name of the New Jerusalem is written on him; and because he becomes the new manifestation of the Lord, the Lord’s new name is written on him. The name of God is written on the pillar because the pillar has become the manifestation of God. Why is the name of the New Jerusalem also written on it? Because it has become a part of the New Jerusalem. Likewise, the new name of the Lord is written on this pillar because it has become the new manifestation of the Lord Himself. In the last writing of John, the book of Revelation, there are the churches, the temple, and the city. The temple depends upon the pillar, which means that the presence of God depends upon the victorious ones. Where they are, there the presence of God is and there the New Jerusalem, or the building of God, is. The New Jerusalem is the ultimate expression of the mingling of God with man.
实际的经历
THE PRACTICAL EXPERIENCE
13现在,我们必须看见如何实行这经历。我们已经在约翰福音末后两章看见了路。我们若要经历在复活里的神,我们若要经历是灵的神,我们若要在神和我们调和的方式里经历神,我们若要经历成为柱子来为著神的同在,我们若要经历神的新名、新耶路撒冷的名和主的名写在我们身上,就必须像抹大拉的马利亚一样寻求主。马利亚在清早寻求主。在寻求祂的同时,我们必须相信主已经复活了,现今与我们同在,我们凭著相信而非凭著眼见实化祂的同在。不要像多马弟兄那样,说,『除非我看见祂手上的钉痕,用指头探入那钉痕,又用手探入祂的肋旁,我总不信。』(约二十25。)我们必须不凭眼见、感觉或触摸以相信祂。再者,我们必须参加召会的聚会。不要忽略聚会。在早晨,我们应当个别在晨更中寻求主;但在晚上,我们必须参加召会的聚会。
13Now we must see how to practice this experience. We have already seen the way in the last two chapters of the Gospel of John. If we would experience God in resurrection, if we would experience God as the Spirit, if we would experience God in the way that God and we are mingled together, if we would experience being a pillar for the Lord’s presence, if we would experience the writing of God’s new name, the name of the New Jerusalem, and the name of the Lord upon us, then we, like Mary the Magdalene, must seek the Lord. Mary sought Him early in the morning. Along with seeking Him, we must believe that the Lord has been resurrected and that He is now with us, realizing His presence by believing, not by seeing. Do not be like Brother Thomas, who said, “Unless I see in His hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into His side, I will by no means believe” (20:25). We must believe in the Lord without seeing, feeling, or touching Him. Furthermore, we must attend the church meetings. Do not neglect the meetings. In the morning, we should seek the Lord personally in the morning watch, but in the evening, we must attend the church meetings
14我们寻求主时,不该被我们生活的实际问题所搅扰。除了寻求主、相信主、以及参加召会聚会以外,我们还必须为著我们的生活信靠主。当记住主的应许:『你们要先寻求祂的国和祂的义,这一切就都要加给你们了。』(太六33。)我们若寻求神的国和神的义,神必定会照顾我们的生活。不要靠自己出去打鱼。你若想要靠自己谋生,你会经历失败,至终一无所获。要记住约翰二十一章所启示的,主甚至能在没有鱼的岸上,将鱼豫备好。主会将已经烧好的鱼赐给我们。最后,我们必须学习彼得一生的功课,并有被破碎的经历。你不要自以为刚强。或许你在天然的生命里是刚强的,但这力量必须被破碎。主所要的是你的心,不是你的力量。我们的己必须受对付,直到我们全心爱主。我们必须放下我们的力量来爱主。我们已经看见,彼得有两次大失败:在主面前三次否认主,以及丢下主的托付去打鱼。彼得否认主,然后带头到世界里谋生。但主遇见他,问道:『约翰的儿子西门,你爱我比这些更深么?』(约二一15。)在二十一章,我们看见彼得学了功课,成了被破碎的人。然后主似乎告诉他说,『彼得,你必须跟从我,为我作工,𫗪养且牧养我的羊,并建造召会。』
14As we seek the Lord, we should not be troubled by the practical matters of our living. In addition to seeking the Lord, believing in Him, and attending the church meetings, we must also trust the Lord for our living. Remember the Lord’s promise: “Seek first His kingdom and His righteousness, and all these things shall be added to you” (Matt. 6:33). If we seek the kingdom of God and His righteousness, God will certainly take care of our living. Do not go out on your own to fish. If you try to earn a living on your own, you will experience failure and eventually receive nothing. Remember that John 21 reveals that the Lord can prepare fish even on the land where there are no fish. The Lord will give us the fish which have already been cooked. Finally, we must learn the lesson of Peter’s life and have the experience of being broken. Do not think that you are strong. You may be strong in your natural life, but this strength must be broken. The Lord wants your he art, not your strength. Our self must be dealt with until we love the Lord with our whole heart. We must love the Lord by giving up our strength. As we have seen, Peter had two great failures: denying the Lord three times in His presence and giving up the Lord’s commission and going fishing. Peter denied the Lord and then took the lead to go into the world to make a living. But the Lord met him and asked, “Simon, son of John, do you love Me more than these?” (21:15). In chapter twenty- one we see that Peter had learned the lesson and had become a broken man. Then the Lord seemed to tell him, “Peter, you must follow Me, work for Me, feed and shepherd My sheep, and build up the church.”
15愿我们都记住我们所需要经历的五件事:寻求主、信入主、来到聚会中、为我们的生活信靠主、以及我们天然的人被破碎。不论我们天然的人如何刚强、聪明、有智慧,牠必须被破碎。我们必须舍弃我们天然的力量、聪明和智慧。主要我们的心,但祂不要我们的力量。当我们自以为刚强时,我们必定失败。为甚么我们必须学习这舍弃我们天然力量、天然聪明、和天然智慧的功课呢?因为主自己必须作我们的生命、我们的力量、我们的智慧、以及我们的一切。主需要我们的心爱祂,好叫我们与祂合作,并且给祂机会作我们的生命。虽然主不需要我们的力量、智慧和聪明,但祂的确需要我们的合作。我们若爱祂,就会与祂合作,并且给祂机会活在我们里面。这样,我们就能像祂活在地上一样。祂如何凭神的生命活著,我们也要凭基督的生命活著。这样我们就要经历复活。我们要经历主不仅是在人里面的神,也是在死亡里的生命,在灵里的复活。我们若寻求祂,信入祂,与圣徒相聚,忘掉我们生活的问题,并且学习否认天然人的功课,我们就会经历基督是在那灵里的复活。我们若实行这一切,主就要成为我们的实际。这也就是成为彰显神的柱子,成为新耶路撒冷的一部分,并成为基督新的彰显的意义。
15May we all remember the five things which we need to experience: seeking the Lord, believing in the Lord, coming to the meetings, trusting in the Lord for our living, and being broken in our natural man. However strong, clever, and wise our natural man may be, it must be broken. We must forsake our natural strength, cleverness, and wisdom. The Lord wants our heart but He does not want our strength. When we think we are strong, we shall fail. Why must we learn the lesson of forsaking our natural strength, our natural cleverness, and our natural wisdom? Because the Lord Himself must be our life, our strength, our wisdom, and our everything. The Lord needs our heart to love Him so that we may cooperate with Him and give Him the opportunity to be our life. Although the Lord does not need our strength, wisdom, and cleverness, He does need our cooperation. If we love Him, we shall cooperate with Him and give Him the opportunity to live in us. Then we shall be the same as He was when He lived on earth. As He lived by the life of God, so we shall live by the life of Christ. Then we shall experience resurrection. We shall experience that the Lord is not only God in man but also life in death and resurrection in the Spirit. If we seek Him, believe in Him, meet with the saints, forget about the matter of our living, and learn the lesson of denying the natural man, then we shall experience Christ as the resurrection in the Spirit. If we do all this, the Lord will be our reality. This is what it means to be a pillar for God’s manifestation, a part of the New Jerusalem, and the new expression of Christ