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约翰福音生命读经 · 第6篇

第六篇 生命的原则

LIFE’S PRINCIPLE
1约翰福音不像许多人所以为的那么简单。当约翰写他的福音书时，他百分之百是在鸽子（那灵）的膏抹之下。因此，这卷福音书的结构很美妙。我们已经看见，一章乃是整本书的引言。虽然有些解经家说，约翰福音的引言只包括一章前十八节；但主已给我们看见，一章整章都是引言。这引言开始于已过的永远，结束于将来的永远。在已过的永远和将来的永远之间是时间的桥梁，其上有五件主要的事发生，要完成神永远的定旨。我们在上篇信息中已经清楚看见这点。约翰一章也是整本约翰福音的浓缩。事实上，牠是整本圣经的浓缩。约翰给我们这样一段包罗一切的引言之后，就陈明好几个事例说明生命的事。虽然耶稣在祂的门徒面前行了许多神迹，（约二十30～31，）但约翰只挑选了十二个来说明生命的事。他陈明九个事例，开始于三章尼哥底母的事例，结束于十一章拉撒路的复活。我们若加上变水为酒、洁净圣殿、以及洗脚的事，总共就有十二件事。你若将约翰福音的记载与别的福音书比较，你会发现别的福音书所包括的许多事，是约翰福音所没有的；约翰福音所记载的许多事，也是牠们所没有的。比方说，马太、马可、路加，一点没有题到耶稣变水为酒的事。他们也没有题到主与尼哥底母谈论重生的事。不要以为这些差异是偶然的。不，每卷福音书都是那位神圣的作者仔细计画的。马太写他的福音书，有特别的目的，要证明耶稣是君王和基督。为著证明这点，马太在基督的一生中，挑选了一些事件和事例，说明耶稣是以色列的王，和神的基督。既然路加的目的是要显示耶稣是人类的救主，他就挑选了证明耶稣是救主的事例。比方说，浪子的故事是记载在路加福音里，不在马太、马可或约翰福音里。为甚么这故事记载在路加福音里?因为这故事证明耶稣是救主。另一件只记载在路加福音里的事，就是十字架上的强盗求主在进入祂国的时候记念他。（路二三39～42。）路加也告诉我们，主回答那临死的强盗说，『今日你要同我在乐园里了。』（路二三43。）马太、马可和约翰，都没有给我们这样的记载。同样的原则，约翰所记载的一切事例，都证明基督是生命，应付我们的需要。基于这个原则，我们必须看见变水为酒的事件，（约二1～，）不仅是一个故事的记述，乃有属灵的意思，带有特别的意义。现在我们需要找出这件事的属灵意义。
1The Gospel of John is not as simple as many people think. When John wrote his gospel, he was one hundred percent under the anointing of the dove, the Spirit. Thus, the composition of this gospel is marvelous. We have seen that chapter one gives an introduction to the whole book. Although some expositors of the Gospel of John say that the introduction includes only the first eighteen verses of chapter one, the Lord has shown us that the entire first chapter is an introduction. The introduction begins with eternity past and ends with eternity future. Between eternity past and eternity future is the bridge of time on which five main events transpire for the accomplishment of God’s eternal purpose. We have seen this clearly in the last message. John chapter one is also an extract of the whole Gospel of John. In fact, it is an extract of the whole Bible. After giving us such an all - inclusive introduction, John presents several cases to illustrate the matter of life. Although Jesus did a great many signs before His disciples (20:30-31), John selected not more than twelve of them to illustrate the matter of life. Beginning with the case of Nicodemus in chapter three and ending with the resurrection of Lazarus in chapter eleven, nine cases are presented. If we add the incidents of the changing of water into wine, of the cleansing of the temple, and of the washing of feet, we have a total of twelve events. If you compare the record of the Gospel of John with that of the other gospels, you will find that they include many things which John does not, and that John records many things which they do not. For example, Matthew, Mark, and Luke say nothing about Jesus’ changing water into wine. Neither do they mention the Lord’s conversation with Nicodemus regarding regeneration. Do not think that these differences are accidental. No, each gospel was carefully planned by the Divine Writer. Matthew wrote his gospel with a specific purpose—to prove that Jesus is the King and the Christ. In order to prove this, Matthew selected some incidents and cases in the life of Christ which demonstrate that Jesus is the King of Israel and God’s Christ. Since Luke’s purpose was to show that Jesus is the Savior of mankind, he selected the cases which prove that Jesus is the Savior. For instance, the story of the prodigal son is recorded in Luke, but not in Matthew, Mark, or John. Why is this story recorded in Luke? Because this story proves that Jesus is the Savior. Another incident recorded only in Luke is that of the thief on the cross who asked the Lord to remember him when He came into His kingdom (Luke 23:39-43). Luke also tells us of the Lord’s answer to that dying thief: “Today you shall be with Me in Paradise” (Luke 23:43). Neither Matthew, Mark, nor John gives us such an account. In the same principle, all the cases recorded by John prove that Christ is life to meet our need. Based upon this principle, we must realize that the incident of changing water into wine (2:1-11) is not merely the account of a story; it has a spiritual meaning with 11 a special significance. Now we need to find out the spiritual significance of this event.
壹 生命的原则－
I. LIFE’SPR I NCIPLE
变死亡为生命
TO CHANGE DEATH INTO LIFE
2我初次听见耶稣变水为酒的故事时，并不知道这事件背后的意义。以后我才领会这不仅是故事，更是主耶稣所完成的事，以立定生命的原则。甚么是生命的原则?生命的原则乃是变死亡为生命。在三至十一章所记载的九件事例中，每一事例的原则都是变死亡为生命。这在拉撒路的事例上特别清楚。拉撒路死了，埋葬四天了，甚至都臭了。他从头到脚，从里到外，都满了死亡。在他这人的每一层，每一角落，都只有死。十一章的记载告诉我们，当主耶稣知道拉撒路病了，祂并没有就去看他。祂一直等到他满了死亡，等到他死了，且埋葬了，然后才来，使他从死人中复活。我们若将生命的原则应用在这事例上，我们就看见耶稣变死亡为生命。这原则不只应用在拉撒路这末一个事例上，也应用在尼哥底母这头一个事例上。你以为尼哥底母不是满了死亡的人么?因为他满了死亡，所以主告诉他说，他需要重生，好得著永远的生命，就是神自己。（约三3，5～6。）就一面说，尼哥底母是活的，但在神眼中他是活的死人。在神眼中，尼哥底母是死的，他也需要将死亡变为生命。尼哥底母甚至不知道他是有罪的，更不知道他是死的。然而在神眼中，他是有罪的，像蛇一样，并且是死的。像这样的一个人，他需要将死亡变为生命。
2When I first heard the story of Jesus’ changing water into wine, I did not know the meaning behind this event. Later I came to understand that this was not simply a story, but an event accomplished by the Lord Jesus to establish the principle of life. What is the principle of life? The principle of life is to change death into life. In each of the nine cases recorded from chapters three through eleven, the principle is to change death into life. This is especially clear with the case of Lazarus. Lazarus was dead and had been buried for four days. He even smelled. He was full of death from top to bottom and from the inside to the outside. In every layer and corner of his being there was nothing but death. As the record of chapter eleven tells us, when the Lord Jesus learned that Lazarus was sick, He did not go to see him. He waited until he was full of death, until he was dead and buried. Then He came to raise Lazarus from the dead. If we apply the principle of life to that case, we see that Jesus changed death into life. This principle not only applies to the last case, that of Lazarus, but to the first case, that of Nicodemus. Do you think that Nicodemus was not a person full of death? Because he was full of death, the Lord told him that he needed to be born again that he might have the eternal life which is God Himself (3:3, 5-6). In a sense, Nicodemus was living, but in the eyes of God he was a living dead person. In God’se yes, Nicodemus was dead. He also needed his death to be changed into life. Nicodemus did not even realize that he was sinful, much less that he was dead. Nevertheless, in the eyes of God, he was sinful, serpentine, and dead. As such a person, he needed the changing of death into life.
3这对四章的撒玛利亚妇人也是一样。撒玛利亚妇人是干渴的，干渴乃是死亡的征兆。当你渴的时候，那就是说你快要死了。你干渴的事实指明在你里面有死的元素。只有主耶稣能解这渴。解渴的意思就是变死亡为生命。约翰所记载的每一事例都是如此。每一件事都说明了变水为酒这件事所立定的原则－变死亡为生命。
3The same is true with the Samaritan woman in chapter four. The Samaritan woman was thirsty, and thirst is a sign of death. When you are thirsty, it means that you are going to die. The fact that you are thirsty indicates that you have death’s element within you. Only the Lord Jesus can quench that thirst. To quench thirst means to change death into life. And so it is with every case recorded by John. Each incident illustrates the principle established in the event of changing water into wine—the principle of changing death into life.
一 耶稣在复活里，在人生的享乐中临到软弱、脆弱的人
A. Jesus Coming in Resurrection to Weak and Fragile People in the Enjoyment of Their Human Life
4现在我们需要来看，耶稣在复活里临到软弱、脆弱的人。也许有人问说，『耶稣尚未被钉十字架，怎么可能在复活里来临?这样说是把事情寓意化了。』不错，变水为酒的整个故事就是一个寓言，我们需要把这故事的每一部分都寓意化。
4Now we need to see that Jesus came in resurrection to weak and fragile people. Some may ask, “How could Jesus come in resurrection when He had not been crucified yet? To say this is to allegorize.” Yes, the whole story of changing water into wine is an allegory, and we need to allegorize every part of it
1 『第三日』表征在复活里
1. “The Third Day,” Signifying in Resurrection
5这神迹是在『第三日完成的。』（约二1。）『第三日』表征复活的日子。在约翰一章，『次日』用了三次，在二十九节、三十五节、和四十三节。为甚么一章三次说『次日，』然后在二章一节说『第三日』？事实上，二章的『第三日』不该称为第三日，而该称为第五日。也许你该去与约翰理论说，『约翰弟兄，你写错了。你说过三次次日，因此二章一节所说的那天该是第五日。』约翰就要回答说，『亲爱的弟兄，这就是为甚么我在一章不说「第二日、」「第三日、」「第四日，」而将每一天都称为「次日，」一直等到二章的那一天才称为「第三日。」』在一章的每一个『次日』所发生的事，都不是在复活里。让我们来看一章的三个『次日。』『次日，约翰看见耶稣向他走来，就说，看哪，神的羔羊，除去世人之罪的！』（约一29。）那是在复活里么?当然不是。你怎能说那是在复活里?『再次日，约翰同他两个门徒又站在那里。他见耶稣行走，就说，看哪，神的羔羊！』（约一35～36。）虽然这件事发生在第二个次日，却不是发生在『第三日。』第三个『次日』是在四十三节：『又次日，耶稣想要往加利利去，遇见腓力，就对他说，跟从我。』这不是发生在『第三日，』因为『第三日』是复活的日子。一章所题起的事没有一件发生在『第三日，』就是在复活里。只有当我们来到二章变水为酒的事，我们才看见题起『第三日。』
5The day upon which this sign was accomplished was “the third day” (2:1). “The third day” signifies the day of resurrection. In John 1 the words “the next day” are used three times, in verses 29, 35, and 43. Why does it say “the next day” three times in chapter one and then speak of “the third day” in 2:1? “The third day” in chapter two should not actually be called the third day, but the fifth. Perhaps you should go to John and argue with him, saying, “Brother John, you did something wrong. You have three ‘next days’ and so the day mentioned in 2:1 should be the fifth day.” John would reply, “Dear brother, that was why I did not speak of the second day, third day, and fourth day in chapter one, but called each of them ‘the next day’ until I called the day in chapter two ‘the third day.’” None of the events which transpired on the “next days” in chapter one were in resurrection. Let us look at the three “next days” in chapter one. “The next day John saw Jesus coming to him, and said, Behold, the Lamb of God who takes away the sin of the world!” (v. 29). Was that in resurrection? Certainly not. How can you say that was in resurrection? “Again the next day John and two of his disciples were standing, and looking at Jesus as He walked, he said, Behold, the Lamb of God!” (vv. 35-36). Although this happened on the second “next day,” it did not occur on “the third day.” The third “next day” is found in verse 43. “The next day He would go forth into Galilee, and He found Philip; and Jesus said to him, Follow Me.” This did not happen on “the third day,” because “the third day” is the day of resurrection. None of the events mentioned in chapter one transpired on “the third day,” that is, in resurrection. Only as we come to the changing of water into wine in chapter two do we find mention of “the third day.”
2 『迦拿，』芦苇之地，象征软弱、脆弱之人的地方
2. “Cana,” a Land of Reeds, Signifying the Place of Weak and Fragile People
6我们怎么知道，在约翰二章耶稣是临到软弱、脆弱的人?乃是凭著祂去迦拿的事实；『迦拿』原文意芦苇。在圣经里，芦苇象征脆弱的人。以赛亚和马太都说，我们软弱的人是主不会折断的芦苇。（赛四二3，太十二20。）在马太十一章七节，主讲到施浸者约翰时，问犹太人说，他们出到旷野去是要看被风吹动的芦苇么。当然施浸者约翰不是这样一个软弱、脆弱，能被风吹动的人。因此，迦拿这芦苇之地，象征地。整个世界都是迦拿，满了软弱、脆弱的人，主就是临到这样的人。主来到迦拿，表征祂来到满了软弱、脆弱之人的世界。虽然这地的人像芦苇一样软弱、脆弱，可是主在复活里临到他们。
6How do we know that in John 2 Jesus came to weak and fragile people? We know it by the fact that He went to Cana and that Cana in Hebrew means “a land of reeds.” A reed in Scripture signifies fragile people. Both Isaiah and Matthew say that we, the weak people, are the “bruised reed” which the Lord will not break (Isa. 42:3; Matt. 12:20). In Matthew 11:7, the Lord, when referring to John the Baptist, asked the Jews if they went out into the wilderness to see a reed shaken by the wind. Of course, John the Baptist was not such a weak, fragile person that could be shaken by the wind. Therefore, Cana as a land of reeds symbolizes the earth. The whole world is a Cana, full of weak and fragile people to whom the Lord came. The Lord’s coming to Can a signifies His coming into a world full of weak and fragile people. Although the people of this earth, like reeds, are weak and fragile, yet the Lord came to them in resurrection
3 『加利利，』被人藐视的地方
3. “Galilee,” a Despised Place
7耶稣在约翰二章所赴的婚筵是在加利利的迦拿。加利利是被人藐视的地方。（约七52。）加利利这被藐视的地方，象征世界低下卑贱的情况。4婚姻表征人生命的延续，婚筵表征人生的享受
7The wedding which Jesus attended in John 2 was in Cana of Galilee. Galilee was a place despised by people (7:52). As a despised place, Galilee signifies the low and mean condition of the world. 4. Marriage, Signifying the Continuation of Human Life, and a Wedding Feast, Signifying the
Enjoyment of Human Life
8我们必须将婚姻与婚筵寓意化。婚姻之于人生是非常重要而根本的，因为没有婚姻，人的生命就受到了阻碍。你若取消婚姻，你就了结了人的生命。婚姻表征人生命的延续。婚筵表征甚么?乃是表征人生的享受与快乐。在地上没有一种场合比婚筵更快乐。你曾见过人在婚筵中恸哭么？如果你在婚筵中这样哭，那你真是无礼，没有教养。反之，人参加葬礼是不许快乐的，但是参加婚礼却必须快乐。按照人类文化，结婚是一件快乐的事。
8We must allegorize the wedding and the wedding feast. Marriage is very significant and essential to human life, for without it human life is hindered. If you eliminate marriage, you terminate human life. Marriage signifies the continuation of human life. What does the wedding feast signify? It signifies the enjoyment and pleasure of human life. Nothing on earth is a more joyful occasion than a wedding. Have you ever seen people weep mournfully at a wedding? If you were to weep in such a way at a wedding, it would mean that you are impolite or uncultured. When attending a funeral, on the contrary, you are not permitted to be joyful. When at tending a wedding, however, you must be happy. According to human culture, a wedding is a joyful occasion.
5 酒指人的生命，象征这享受的基本因素
5. Wine, as the Human Life, Signifying the Basic Factor of This Enjoyment
9无论古今中外，婚筵主要的是靠酒；这象征人生一切的快乐是靠生命。因为酒不像水，乃是源自葡萄，来自活的东西。酒象征生命，因为葡萄酒就是葡萄的生命。这样，人的享受是根据人的生命。当生命到了尽头，一切享受也就完了。
9The marriage feast, whether in ancient times or in the present, whether in the East or in the West, depends primarily on wine, which typifies that all human pleasure depends on life. Since wine, unlike water, derives its source from grapes, it comes from something living. Wine signifies life, for the wine of the grapes is the life of the grapes. Thus, the enjoyment of man depends upon the life of man. When life is brought to an end, all enjoyment is gone
二 他们属人的生命用尽，为死亡所充满
B. Their Human Life Running Out and Their Being Filled with Death
10虽然婚礼是一个非常快乐的场合，其快乐却是短暂的。没有一个婚礼会持续很长的时间。最近我参加一个婚礼，只有半小时多。我们在那里只快乐了半个小时。这是人生的婚礼，人生的享受。
10Although a wedding is a very joyful occasion, its joy is temporary. No wedding lasts very long. Recently I attended a wedding which lasted a little longer than half an hour. We were happy there for only half an hour. This is the human wedding, the human enjoyment
1 『酒用尽了』
1. “The Wine Ran Out
11婚筵享受的中心－酒，用尽了。（约二3。）这表征当人的生命用尽时，人生的享受也就结束了。当酒一用尽，婚筵的快乐就了了。这不只表征人生的享受结束了，并且人的生命也完结了。不论你有多少享乐，你属人的生命结束，你人生一切的享受也就完了。不管你的妻子，你的丈夫，你的父母，你的孩子，你的职业有多好，如果你的生命到了尽头，你的快乐也就完了。当酒用尽的时候，婚筵就结束了，因为婚筵是靠酒。你一切的享受是靠你的生命。你的生命一结束，你的享受就到了尽头。不论你在那一种婚礼中，当你属人的生命用尽，你的婚礼就结束，享受也就了了。那就是在加利利的迦拿那一天所发生的事。
11The wine, which was the center of the enjoyment of the wedding feast, ran out (2:3). This signifies that the enjoyment of human life will be terminated when human life runs out. When the wine runs out, the pleasure of the marriage feast is gone. This signifies not only that the enjoyment of life is over, but that human life is finished. Regardless of how much pleasure you are enjoying, when your human life is ended, all your human enjoyment is also gone. Regardless of how good your wife, your husband, your parents, your children, or your job may be, if your life has come to an end, your pleasure is gone. When the wine has been exhausted, the feast is over, for the feast is dependent upon the wine. All your enjoyment depends upon your life. If your life has been terminated, your enjoyment is brought to an end. Regardless of the kind of wedding you are in, when your human life runs out, your wedding is terminated and the enjoyment is over. That is what happened that day in Cana of Galilee
12你难道不相信，主耶稣去迦拿以前，就知道酒会用尽么?当然祂老早就已知道，因为那就是祂去迦拿的原因。酒用尽不是偶然的。主耶稣豫知酒会用尽，祂去迦拿立定生命的原则，变死亡为生命。藉著来到婚筵中，祂应付并医治那个光景。主藉著将死亡转变为生命，医治人死亡的光景，就像以利沙将咸水变为甜水一样。（王下二19～22。）当主来到世间，祂是来到一种虽有人生的享受，却不持久的光景。祂来到一种人生的死亡结束了人类一切享受的光景。变水为酒这个表号，必须以象征的意义来领会。比方说，我们若过了六十岁，我们就是接近酒快用尽的时刻了。当我们的酒将要用尽，我们的婚筵也就快结束了。但是赞美主，在这样一个时刻，主来到我们的处境中。在我们的婚筵里，我们有主！我们不需要害怕，因为祂能变水为酒。
12Do you not believe that before the Lord Jesus went to Cana He realized that the wine would run out? Surely He knew it ahead of time, for that was the reason that He went to Cana. The wine did not run out by accident. The Lord Jesus foreknew that the wine would be exhausted, and He went to Cana to establish the principle of life, changing death into life. By coming to the marriage feast, He came to deal with and to heal the situation. The Lord healed death in the human situation by turning it into life like the way Elisha healed the salt water by making it fresh (2 Kings 2:19-22). When the Lord came into the world, He came into a situation where human enjoyment existed, but was not lasting. He came into a situation where the death of human life terminates all human enjoyment. The changing of water into wine is a sign which must be understood figuratively. For example, if we are over sixty years of age, we are approaching a time when the wine is almost gone. When our wine is about to run out, we know that our marriage feast will soon be over. But, praise the Lord, it is at such a time that the Lord comes into our situation. In our marriage feast we have the Lord! We need not be afraid, for He can change the water into wine
2 『六口石缸』
2. “Six Stone Waterpots”
13在行神迹之先，主吩咐人把缸倒满了水。（约二6～7。）这些盛水的缸是用石头作的，共有六个。六这数字代表受造的人，因为人是在第六日被造的。（创一27，31。）因此，六口石缸象征在第六日所造天然的人。按天然说，我们甚么也不是，只是『水缸，』是盛装东西的器皿。我们这些水缸是在迦拿，这满了软弱、脆弱之人的芦苇之地。我们乃是在迦拿的水缸，既软弱又脆弱。3犹太人用水『洁净的规矩』这些水缸是用于犹太人洁净的规矩；（约二6；）这是犹太宗教的实行。犹太人用水洁净的规矩，表征宗教企图用一些死的作法使人洁净。古时的犹太人在敬拜神的事上，留意洗濯自己，保守自己清洁干净。相反的，主却变死亡为生命。用水作礼仪上的洁净是外面的，没有生命；但主变死亡为生命，是从里面的，满了生命。
13Before doing the miracle, the Lord told the people to fill the waterpots with water (2:6-7). These water containers, made of stone, were six in number. The number six represents created man, because it was on the sixth day that man was created (Gen. 1:27, 31). Therefore, the six stone waterpots signify the natural man who was created on the sixth day. Naturally speaking, we are nothing but “waterpots,” vessels to contain something. We, the “waterpots,” were located in Cana, the land of reeds, full of weak and fragile people. We were the waterpots in Cana, weak and fragile. 3. “The Jewish Rites of Purification” with Water The waterpots were used in the Jewish rites of purification (2:6), a practice of the Jewish religion. The Jewish rites of purification with water signify religion’s at tempt to make people clean by certain dead practices. The ancient Jews took care of washing themselves and of keeping themselves clean and pure in God’s worship. The Lord, on the contrary, changes death into life. The ritual purification with water is outward, without life, but the Lord’s changing death into life is from within and is full of life.
4 『把缸倒满了水』
4. “Fill the Waterpots with Water”
14主吩咐仆人把缸倒满了水，他们就倒满了，直到缸口。（约二7。）这是甚么意思?我们将要看见，这表征人充满死亡。水缸，就是在第六日所造的人，充满了死水。三耶稣将他们的死亡变为永远的生命
14The Lord told the servants to fill the waterpots with water, and they filled them up to the brim (2:7). What does this mean? As we shall see, it signifies that human beings are filled with death. The waterpots, that is, mankind created on the sixth day, are filled with the waters of death. C. Jesus Changing Their Death into Life Eternal
1 水象征死亡
1. Water, Signifying Death
15主吩咐人将六个器皿倒满水的时候，指明天然的人满了死亡。水在圣经里有两种象征的意义。在有些事例中，水代表生命；（约四14，七38；）在某些事例中，水代表死亡。（创一2，6，出十四21，太三16。）创世记一章的水，和受浸的水表征死。在这事例中，水也表征死。所有的石缸都满了水，意思就是所有的人类，就天然说都满了死亡。水缸怎样充满水直到缸口，我们也照样充满死亡。
15When the Lord commanded the people to fill the six vessels with water, it indicated that the natural man is full of death. Water in the Scriptures has two symbolic meanings. In some cases it stands for life (John 4:14; 7:38); in others, death (Gen. 1:2, 6; Exo. 14:21; Matt. 3:16). The waters in Genesis 1 and the water of baptism signify death. In this instance, water also signifies death. All the stone vessels were full of water, meaning that all humanity is naturally full of death. Just as the waterpots were filled to the brim with water, so we were filled with death
2 酒是葡萄生命的汁液，象征生命
2. Wine as the Life-juice of the Grape, Signifying Life
16主耶稣奇妙的将这死水变为酒。（约二8～9。）这神迹不只显明，主耶稣能称无为有，（罗四17，）祂也能变死亡为生命。主神奇的变水为酒，表征祂将我们的死亡变为生命。水象征死亡，酒象征生命。当主将我们的水变为酒时，在我们婚筵中的酒就取用不竭了。我们既已重生，生命带著其属灵的享受，就会持续到永远。我们会有一个永远的婚筵，是永不止息的。这婚筵不在我们原有的生命里，而是在我们藉重生所得著的新生命里。正如管筵席的发觉，新酒比先前的酒更好；（约二9～10；）照样，我们也将发现，我们藉重生所得的生命远胜于我们天然的生命。由劣酒所象征我们先前的生命，是非常低劣的。主并没有将上好的先给我们，乃是将上好的留到末了。第一个生命，人的受造生命，是次等的生命；上好的生命是第二个生命，神圣而永远的生命。这生命是上好的，因为这生命就是在基督里神自己的生命。因此，我们的喜乐要持续到永永远远。我们有永远的享受，因为基督已将我们从死亡迁到生命里。祂是我们永久、永远的生命，能维持我们的喜乐与享受，直到永永远远。我们得救的时候，新的婚筵开始了，这婚筵将永无止境。我们里面始终有喜乐，始终有婚筵，因为我们有神圣的酒，就是神圣的生命－主自己。
16The Lord Jesus marvelously changed this death water into wine (2:8-9). This miracle not only shows that the Lord Jesus can call things not being as being (Rom. 4:17), but also that He can change death into life. The Lord’s miraculously changing water into wine signifies that He changes our death into life. The water signifies death, and the wine signifies life. When the Lord changes our water into wine, that wine in our marriage feast will never end. Since we have been regenerated, life with its spiritual enjoyment will last forever. We shall have an eternal marriage feast which will never end. This feast is not in our original life, but in the new life which we received through regeneration. Even as the ruler of the feast discovered that the new wine is better than the former wine (2:9-10), so we too shall find that the life we receive through regeneration is much better than our natural life. Our former life, symbolized by the poor wine, was greatly inferior. The Lord did not give us the best first, but the best last. The first life, the human, created one, is an inferior life; the best life is the second life, the divine and everlasting one. This life is the best because it is the life of God Himself in Christ. So, our pleasure will last forever and ever. We have everlasting enjoyment, for Christ has translated us from death into life. He, as our everlasting, eternal life, can maintain our pleasures and enjoyment forever and ever. A new marriage feast began when we were saved, and it will never end. There is always joy within and there is always a marriage feast within because we have the divine wine, which is the divine life—the Lord Himself.
17我们都有过这样的经历。我们在得救以前，是充满死水的水缸。有一天我们说，『主耶稣，』祂就来将我们的死水变为生命。不论我们处在何种死亡的情况，我们若把我们的情形交给主耶稣，祂必将那死亡变为生命。比方说，即使是基督徒丈夫和妻子，他们在婚姻生活中也可能落到一个地步，他们婚姻里的生命用尽了，似乎他们无法在婚姻生活中往前。然而，他们若向主耶稣敞开，祂必将那死亡变为生命。在许多婚姻中，主已将死亡的水变为生命的酒。
17We all have had this kind of experience. Before we were saved, we were waterpots filled with death water. One day we said, “Lord Jesus,” and He came and changed our death water into life. Regardless of the kind of death situation we might be in, if we turn our case over to the Lord Jesus, He will change that death into life. For example, even Christian husbands and wives may reach a point in their married life that the life runs out of their marriage. It seems that they are unable to go on in their married life. However, if they open to the Lord Jesus, He will change that death into life. In many marriages the Lord has changed death water into life wine
四 头一件神迹
D. The Beginning of Signs
1 在这卷福音书中所有的神迹都称为表号
1. All Miracles in This Gospel Called Signs
18在这卷书里，主所行的一切神迹，原文都称为表号。（约二23，三2，四54，六2，14，26，30，七31，九16，十41，十一47，十二18，37，二十30。）这些都是神迹，却用作表号，以表征生命的事。表号就是表征某些事的。比方说，红灯是一个表号，告诉我们要停车。约翰福音所记载主所行的一切神迹不仅是神迹，更是表号。
18In this book, all the miracles done by the Lord are called signs (2:23; 3:2; 4:54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30). They are miracles, but they are used as signs to signify the matter of life. The word translated “miracles” in the King James Version is the word “signs” in Greek. A sign is that which signifies something. For instance, a red light is a sign that tells us to stop. All the miracles performed by the Lord Jesus as recorded in the Gospel of John were not only miracles but signs
2 首次题起之事的原则
2. The Principle of the First Mention
19圣经首次题起任何事，都是立定那件事的原则。因此，这里的头一个表号，就立下了往后一切表号的原则，就是变死亡为生命。主变水为酒这件事，立定了生命的原则－变死亡为生命。由于这是第一个表号，因此这表号里所立定生命的原则，能应用在所有别的事例中。比方说，这原则可以应用在尼哥底母身上，他是一个满了死亡的人，他需要重生，好叫他得著永远的生命，就是神自己。
19The first mentioning of anything in the Scriptures sets forth the principle of that particular matter. Therefore, the first sign here sets forth the principle of all the following signs, that is, to change death into life. The Lord’s changing water into wine establishes the principle of life—changing death into life. Since this is the first sign, so the principle of life which is set forth in it can be applied to all of the other cases. For example, it can be applied to Nicodemus, a person full of death, who needed to be born again that he might have the eternal life which is God Himself
20我们也能把这原则应用在四章的撒玛利亚妇人身上。你想撒玛利亚妇人的人生满了快乐和享受么？不。但是主进到她的人生中，就改变了她。那妇人就是人生享受之酒用尽了的一个器皿。她试过五个丈夫，但至终她人生的享受结束了，滴酒不剩。她曾尽所能的享受人生乐趣之酒，但最终只感到空虚和死亡。然后主将那死亡变为生命，用祂永远生命的神圣之酒充满她。五章给我们看见一个病了三十八年的人。他的病指明酒用尽了，但是主来将他的死亡变为生命。在主眼中，他不仅病了，也死了，因为以后在二十五节主说，死人要听见祂的声音，就活了。他不只是得著主医治的病人，也是被主复活的死人。他甚至还是软弱在宗教里，死在宗教里。宗教也许相当好，却要求能力。死人怎会有能力?结果，他靠宗教完全无能为力，因为他的酒用尽了。但是主来应用变死亡为生命的原则，就是在头一个表号所看见的。我们也可以将这原则应用到别的事例。在六章中，群众的饥饿启示他们人生的享受到了尽头，但是主临到他们作生命的粮。八章里的犯罪女人所享受的酒也已用尽。九章里的瞎子也没有人生的享受。十一章里拉撒路的事例更是如此。拉撒路事例的主要点，在原则上与第一个事例、迦拿婚筵－是同样的。在第一个事例里有婚筵的享受，在拉撒路的事例里有拉撒路与他两个姊妹之间手足之情的快乐。在婚筵里酒用尽了，在拉撒路的事例中人的生命用尽了。拉撒路死了，指明人生的酒已经用尽了。在两件事例中，生命的原则完全一样：主来到两种光景中，变死亡为生命。因此，在变水为酒的事上所立定的生命原则，可以应用在约翰福音里每一件事例上。
20We may also apply this principle to the case of the Samaritan woman in chapter four. Do you think that the Samaritan woman had a life full of pleasure and enjoyment? No, but the Lord came into her life and He changed her. That woman had simply been a vessel wherein the wine of human enjoyment had run out. She had tried five husbands, but eventually her human enjoyment ended with no wine. She had been trying her best to enjoy the wine of human pleasures, but finally she felt only emptiness and death. Then the Lord turned that death into life and filled her with the divine wine of His eternal life. Chapter five shows a man who was sick for thirty-eight years. His sickness indicated that the wine was gone, but the Lord came to change his death into life. In the eyes of the Lord, he was not only sick, but also dead, because later in verse 25 the Lord said that the dead shall hear His voice and live. He was not only a sick man healed by the Lord, but also a dead man raised by the Lord. He was even weak and dead in religion. Although religion may be quite good, it requires energy. How could a dead man have energy? Consequently, he could do nothing with religion, for his wine had run out. But the Lord came to apply the principle of changing the death into life, as seen in the first sign. We may also apply this principle to the other cases. The hunger of the multitude in chapter six reveals that their human enjoyment had come to an end, but the Lord came to them as the bread of life. The sinful woman in chapter eight was also one whose wine of enjoyment had run out. The blind man in chapter nine also had no enjoyment of the human life. This is especially true with the case of Lazarus in chapter eleven. The main points of the case of Lazarus, in principle, are the same as those of the first case, the marriage feast at Cana. In the first case there was the enjoyment of the marriage feast. In the case of Lazarus there was the pleasure of the family love between Lazarus and his two sisters. In the wedding feast the wine ran out; in the case of Lazarus the human life ran out. Lazarus died, indicating that the wine of human life had run out. In both cases the principle of life was exactly the same: the Lord came into both situations and changed death into life. Therefore, the principle of life set forth in the incident of changing water into wine can be applied to every case throughout the Gospel of John.
21在圣经中，就表号而言，生命树是生命的源头，知识树是死亡的源头，如创世记二章九、十七节所启示的。约翰福音所记载一切事例的意义，总是符合生命树带来生命，知识树带来死亡的原则。
21In the Scriptures, figuratively speaking, the tree of life is the source of life, and the tree of knowledge is the source of death, as revealed in Genesis 2:9, 17. In all the cases recorded in the Gospel of John, the significance always corresponds, in principle, with the tree of life resulting in life and the tree of knowledge resulting in death.
3 显出祂的荣耀
3. Manifesting His Glory
22十一节说，耶稣在加利利的迦拿所行的头一件神迹，显出祂的荣耀来，祂的门徒就信入了祂。主的神性在祂变死亡为生命的事上显明出来。
22Verse 11 says that in this beginning of signs which Jesus did in Cana of Galilee, He manifested His glory and His disciples believed in Him. The Lord’s divinity was manifested in His changing death into life
五 耶稣的母亲象征天然的人
E. The Mother of Jesus Signifying the Natural Man
23耶稣的母亲马利亚，在这里象征天然的人；天然的人与生命毫不相干，并且必须被神圣的生命征服。（约二3～5。）当酒用尽的时候，天然的人就出来了，甚至还祷告主。当马利亚告诉主说，『他们没有酒了。』主对她说，『妇人，我与你何干?我的时候还没有到。』（约二3～4。）我们常常和耶稣的母亲完全一样。我们就是今天的马利亚，是天然的人，按照自己天然的生命祷告。主经常容让我们在某种光景中酒用尽了，好给祂机会变死亡为生命。甚至在地方召会中，主也可能容让情形落到死亡里。在这样的情形里，天然的人会祷告说，『主阿，作些事挽救这个局面罢。』你若这样祷告，主就要转过来对你说，『我与你何干?在这件事上你与我毫不相干。』我们所有的人几乎都会有马利亚的反应。那么我们该作甚么?我们甚么也不该作。让死亡表面化，并显露出来，然后主耶稣就要进来。我们都必须承认，我们许多的祷告未蒙答应。比方说，好些已婚的弟兄为他们的妻子祷告，对主说，『主阿，你知道我的妻子。主，你必须改变她。』这是怎样的祷告？这是马利亚的祷告，天然人的祷告。不要那样祷告。让你妻子里面的死亡表面化。让拉撒路死而埋葬，然后主耶稣要来叫他从死人中复活。让你的妻子像拉撒路一样，死了，埋了，并且开始腐烂。你若这样作，主耶稣要来，变死亡为生命。我常常收到个人或召会来信求助说，『弟兄，我们太软弱，请来帮助我们。』每逢我收到这样的信，我就说，『你软弱，但你还没有死。即或你死了，你还没有开始发臭。』我们需要等到死亡的光景表面化；然后主耶稣就要进来变死亡为生命。主所作的每件事都是根据这个变死亡为生命的原则。
23Mary, the mother of Jesus, here signifies the natural man, which has nothing to do with life and which must be subdued by the divine life (vv. 3-5). When the wine was exhausted, the natural man came out and even prayed to the Lord. When Mary told the Lord, “They have no wine,” He said to her, “Woman, what have I to do with you? My hour has not yet come” (vv. 3-4). Often we are exactly like the mother of Jesus. We are today’s Mary, praying as a natural man according to our natural life. Frequently the Lord will allow the wine in certain situations to run out in order that He might have an opportunity to change death into life. Even in a local church, the Lord may allow the situation to go into death. In such a case, the natural man will pray, “O Lord, do something to rescue the situation.” If you pray in this way, the Lord will turn to you and say, “What have I to do with you? You have nothing to do with Me in this matter.” Nearly all of us would act the same way Mary did. What then should we do? We should not do anything. Let the death come to the surface and be exposed. Then the Lord Jesus will come in. We all must admit that many of our prayers have gone unanswered. For instance, many of the married brothers have prayed for their wives, telling the Lord, “O Lord, You know my wife. Lord, You must change her.” What kind of prayer is this? It is the prayer of Mary, the prayer of the natural man. Do not pray in that way. Let the death in your wife come to the surface. Let Lazarus be dead and buried. Then the Lord Jesus will come and raise him from the dead. Let your wife, like Lazarus, die, be buried, and begin to putrefy. If you do this, the Lord Jesus will come and change death into life. Quite often I have received letters from individuals or from churches who are crying for help, saying, “Brother, we are so weak. Please come to help us.” Whenever I have received such a letter, I said, “You are weak, but you are not yet dead. Even if you are dead, you have not yet begun to smell.” We need to wait until the death situation comes to the surface; then the Lord Jesus will come in to change death into life. Everything that the Lord does is according to this principle of changing death into life.