约翰福音生命读经 · 第8篇

道德人的需要－生命的重生（一）

The Need of the Moral People— Life’s Regenerating (1

1约翰二章立定了生命的原则和生命的目的以后，从三至十一章，作者说到九个事例，证明二章里第一个神迹所立定生命的原则。他用这些事例表明一些属灵、有意义的点。这些事例首先暴露了人的情形与需要，然后启示了主如何能对付这一切的情形，满足人一切的需要。生命满足了人每一种情形的需要。我们必须看见，在这里生命的意思就是主自己，就是那是神，且成了肉体的话。虽然主对付过人千百个事例，但约翰只挑选了其中九个，说明主作生命如何能应付人每一种情形的需要，从前如此，现在亦然。

1After the principle of life and the purpose of life have been set forth in John chapter two, from chapter three through chapter eleven the writer then relates nine cases to prove the principle of life set forth in the first sign in chapter two. He uses these cases to signify some spiritual and meaningful points. These cases first expose the condition and need of man, and then they reveal how the Lord can deal with all the conditions and meet all the needs of man. Life meets the need of man’se very case. We must realize that life here means the Lord Himself, the Word which was God and which became flesh. Although the Lord might have dealt with thousands of human cases, John selected only nine of them to illustrate how the Lord as life could and still can meet the need of every human case

人的情形与需要

MAN’S CONDITION AND NEED

2首先让我们来看，在每一事例里人的情形。三章里的头一个事例，讲到一个上流社会道德的人来见主耶稣。他是高人一等的君子，受过高度文化的薰陶，非常热心宗教，寻求神，敬畏神。四章里的第二个事例，说出正好相反的情况。头一个事例说到一个道德的人，第二个事例说到一个不道德的女人。前者是一位温和大方，上流社会的人，后者却是一个粗野、下流社会的人。这个坏女人曾有五个丈夫，且正与第六个同居，那人还不是她的丈夫。四章里的第三个事例说到一个病得快要死的少年人，五章里的第四个事例，说到一个病了三十八年的人。他是全然软弱，一步也动不得。六章里的第五个事例说到饥饿的群众，他们正寻求要得著𫗪养。七章里的第六个事例说到干渴的人，他们的干渴无法用最好的宗教，或今生的任何事解除。八章里的第七个事例说到一个女人犯了可怕的罪，且在她的罪的定罪与辖制之下。九、十章里的第八个事例说到，一个生来瞎眼的瞎子。最后，十一章里的第九个事例说到拉撒路死了，并且埋葬了四天。

2Let us see, first of all, the condition of man in each case. The first case in chapter three is about a high- class, moral person who came to the Lord. He is a superior gentleman, highly cultured, very religious, God-seeking, and God-fearing. The second case in chapter four shows forth exactly the opposite condition. The first case is about a moral man; the second case is about an immoral woman. The former is about a mild, high-class person, while the latter is about a wild, low-class person. This wicked woman had five husbands and was living with a sixth who was not her husband. The third case in chapter four is about a young man who was sick and about to die. The fourth case in chapter five is about a man who had been sick for thirty-eight years. He was utterly weak and unable to move even one step. The fifth case in chapter six is about the hungry multitude who was seeking something to feed on. The sixth case in chapter seven is about the thirsty people whose thirst could not be quenched by the best religion or by anything of this life. The seventh case in chapter eight sets forth a sinful woman who committed a terrible sin and who was under the condemnation and bondage of her sin. The eighth case in chapters nine and ten concerns a blind man who was born blind. Finally, the ninth case in chapter eleven is about Lazarus who died and was buried for four days

3这九个事例所题人的情形，代表所有人的情形。有些好人像尼哥底母一样，又有些坏人像撒玛利亚妇人一样。还有些人像迦百农垂死的少年人。大多数人都软弱像那病了三十八年的人一样。他们想要作好，却无力如愿。他们懂得宗教，但因软弱，无能活出牠的标准，实行牠的规条。还有的人是饥饿的，切望得到可供享受的东西；又有些人渴求一些远超人的生命所能给他们的东西。有些人的干渴大到一个地步，今生的事物没有一样能满足他们。有些人不断犯罪，且在他们罪的定罪与辖制之下。又有些人像那个瞎子，不是外面的眼睛瞎了，乃是心理、属灵的眼睛瞎了。最后，所有的人最终的情况就是死。因为他们在死亡之中，同时也走在死亡的路上。他们已经死了，他们稍后还都要死。所有的人都是要死的死人。因此，这九个事例将所有人真实的情况都描绘出来了。这些情况说出人的需要，惟独作生命的主才能充分应付。

3The conditions of the people mentioned in these nine cases represent the conditions of all men. Some men are good like Nicodemus, while others are wicked like the Samaritan woman. Others, like the young man in Capernaum, are dying. Most are weak like the man who was sick for thirty - eight years. They desire to do good, but they do not have the strength to fulfill that desire. They know religion, but, because they are weak, they do not have the power to live out its standards or fulfill its regulations. Other people are hungry, craving for something to enjoy, while some are thirsting for something more than their human life can offer them. There are some people whose thirst is so great that nothing in this life can satisfy them. Some people continually commit sins and are under the condemnation and bondage of their sins. Some, like the blind man, are blind, not physically, but psychologically and spiritually. Finally, the last condition of all men is death, for they are in death and, at the same time, are on the road to death. They are dead already and yet they all will die later. All men are dead men who are going to die. Therefore, these nine cases portray the true conditions of all men. These conditions speak for man’s need, which only the Lord as life can fully meet.

每个人的情形与需要

EACH INDIVIDUAL’S CONDITION AND NEED

4这九个事例所有的情况，在每一个人身上也都能看到。一个人可能有所有人的情形。比方说，也许你是一个好人，或者至少你有作好人的意愿。你也可能相当热心宗教，敬畏神，寻求神。可是同时你也可能作了卑贱的事，不体面的事。你可能是热心宗教的君子，有高尚的道德，却作了低下的事。一面你是上流人，另一面你是下流人。

4All the conditions of these nine cases can also be found in each individual person. One person can possess all the conditions of all men. For example, you may be a good man, or, at least you have the intention of being a good man. You may also be quite religious, fearing God and seeking Him. At the same time, however, you may also have done something mean, something which is not honorable. You may be a religious gentleman with high morals and yet have done something low. On the one hand, you are a high-class person; on the other hand, you are a low-class person

5你在道德上和属灵上也是一个病人，病得要死。就身体说你也许很活，但在道德上、属灵上，你却是垂死的。即使在身体上，你也是一天过一天的死去。表面上你是在活；实际上你是在死。你的另一个情况是软弱。你知道你应该作好，你也知道甚么是对的，但你缺乏能力或力量去行。也许你还不满二十五岁，却病了『三十八年。』你知道你该爱人，但是你软弱；你想要遵守神一切的律法，你也想要讨神的喜悦，但你无能为力。换句话说，你有行善的愿望，却无能力完成所愿望的。你需要合式的生命能力。饥与渴也是你的另外两项情况。好多次你觉得你是个饥饿的人，好多次你渴望得到博士学位，渴望得到钱财或快乐。你需要主作生命的粮满足你的饥饿，你需要主的活水解你的干渴。另一个情形也可能存在你个人身上，那就是你的罪恶。你是有罪的。你是个罪人，你也犯罪。你需要主的赦免，也需要祂的拯救，叫你脱离罪的辖制。另一方面，你是在瞎眼的情形中。即或你肉身的眼睛十分明亮，你却不能觉察人生的意义，尤其是不能看见属灵的事。你是瞎眼的，你需要主开启你的眼睛，叫你能看见。

5You are also sick and about to die morally and spiritually. You may be very living physically, but you are dying morally and spiritually. Even physically you are also dying day by day. Apparently you are living; actually you are dying. Another condition of yours is that you are a weak person. You know that you should do good and you know what is right, but you lack the strength or the power to do it. Perhaps you are not yet twenty - five years old, but you have been sick for “thirty - eight years.” You know that you should love others, but you are weak; you want to keep all the laws of God and you desire to please God, but you are unable to do so. In other words, you have the desire to do good, but you do not have the ability to perform what you desire. You need the proper power of life. Hunger and thirst are also two items of your condition. Many times you feel that you are a hungry person; many times you are thirsty for a Ph.D. degree, for money, or for pleasure. You need the Lord as the bread of life to satisfy your hunger and you need the Lord’s living water to quench your thirst. Another condition that can also be found in you as an individual is your sinfulness. You are sinful. You are a sinner and you commit sin. You need the forgiveness of the Lord as well as deliverance from the bondage of sin. In another respect, you are in a state of blindness. Even though you may have perfect vision with your physical eyes, you cannot perceive the meaning of human life, and especially you cannot see spiritual things. You are blind and you need the Lord to open your eyes and to give you sight.

6你末了的情况就是死人的情况，你最终是要死的。你曾否领悟你是一个死人?没有一个人是灵里活著的－人人都是死的。你需要主耶稣复活的生命。每一个人在堕落的情形中都有这九个事例的每一面。每个人至少在相当程度上，都有每一种的情况。每一种情况都指明每个人真实的需要。

6Your last condition is that of a dead man who eventually will die. Have you ever realized that you are a dead person? No one is alive in spirit—everyone is dead. You need the resurrection life of the Lord Jesus. Every person has, in his fallen condition, every aspect of these nine cases. Every person, to a certain degree at least, is in each of these conditions. Every condition is an indication of everyone’s real need

主足以应付人的需要

THE LORD’S SUFFICIENCY

IN MEETING MAN’S NEED

7我们已经在这九个事例里看见人的情况与需要。现在我们必须来看，主如何能进入人堕落的情况中，应付人每一种需要。在每个事例里，主都将自己陈明为那能满足人缺欠的一位。这九个事例完全证明，主足以应付人每一种需要。第一个事例给我们看见，主能给我们重生；就是像尼哥底母这样高人一等的人也需要重生，使他有神的生命，能进入神的国。撒玛利亚妇人，就是犯罪、又不满足之妇人的事例，启示出主能用祂的活水满足这样的人到何种地步。在垂死之人的那个事例中，主是生命医治的能力。那病了三十八年软弱之人的事例，说明了主的生命叫人活过来的大能。在需要𫗪养的饥饿群众的事例中，主陈明自己是生命的粮。在干渴人的事例中，主保证能以活水涌流的江河解除他们的干渴。活在罪中之女人的事例，给我们看见主能拯救这样的人脱离她犯罪的情形，并释放她脱离罪的辖制。在瞎眼之人的事例中，主开启他的眼睛，叫他能看见。最后在拉撒路的事例中，他已经死了、埋了，甚至在坟墓里腐烂了，但主复活生命的大能藉此完全得到显明。

7We have seen the condition and need of man in these nine cases. Now we must see how the Lord is able to come into man’s fallen condition and meet his every need. In every case, the Lord presents Himself as the One who could fulfill the deficiencies of man. These nine cases fully prove the Lord’s sufficiency to meet man’se very need. The first case shows that the Lord can afford us regeneration, which even a superior person such as Nicodemus needed that he might have the life of God for the entrance into the kingdom of God. The case of the Samaritan woman, a sinful and unsatisfied woman, reveals how much the Lord can satisfy such a person with His living water. For the case of the dying man, the Lord is the healing power of life. The case of the weak man who had been sick for thirty-eight years demonstrates the enlivening power of the Lord’s life. In the case of the hungry multitude which needed something to feed on, the Lord presents Himself as the bread of life. In the case of the thirsty people, the Lord assures them that He can quench their thirst by the flowing river of living water. In the case of the woman living in sin, we see that the Lord is able to deliver such a one from her sinful situation and release her from the bondage of sin. In the case of the blind man, the Lord opens his eyes and gives him sight. Finally, in the case of Lazarus, who had died, had been buried, and was even decaying in the grave, the power of the Lord’s resurrection life is fully exhibited.

8这些事例都充分的证明，主足以应付人的需要，没有一种情形祂不能解决，没有一个需要祂不能应付。祂能！祂彀！祂能对付我们一切的问题，并且供应我们一切的需要！赞美祂的名！

8In all of these cases the Lord’s sufficiency in meeting man’s need is adequately proved. There is not one of man’s conditions that He cannot solve. There is not a need that He cannot meet. He is able! He is sufficient! He can deal with all our problems and supply all our needs! Praise His name

重生是完全救恩的必要条件

REGENERATION PREREQUISITE TO FULL SALVATION

9这九个事例给我们看见并表明主工作的各方面，这些乃是主完全救恩的不同方面：（一）重生；

9All aspects of the Lord’s work as shown and signified in these nine cases are the different aspects of the Lord’s full salvation, which are 1) regeneration, 2) the

（二）活水的满足；（三）生命医治的能力；（四）用生命的大

satisfaction with the living water, 3) the healing power of life, 4) the enlivening with the power of life, 5) the

10能点活人；（五）用生命的粮𫗪养人；（六）用活水江河解人干渴；（七）拯救人脱离罪；（八）开瞎子的眼睛；（九）复活。这些项目都包括在主的救恩里。其中第一项就是重生。重生是属灵生命的起始。一切属灵的经历都开始于重生。如果我们蒙了重生，我们就有资格有分于主救恩其余的各项。重生是经历主救恩其余各项的必要条件。这就是重生记载为头一项的原因。其余各项的经历都根据重生的经历。在我们能因活水得著满足之先，我们必须先重生。活水来自重生的起初经历。若无重生，主的活水绝不可能在你里面。对于其他各项经历，原则都一样。垂死的人需要重生，好叫他能得到医治，并永远活著。软弱的人必须先重生，然后才能被生命的能力点活。人也必须先重生，然后才能得到主作生命之粮的𫗪养。要享受生命的滋养全在于重生。要得著活水的涌流也在于重生。你若没有重生，你的干渴绝不能因主的活水而解除。蒙拯救脱离罪，以及瞎眼得开，也都要求我们先得著重生。若无重生，任何人都不可能脱离罪，并得著属灵的视力。还有，没有人能在经历重生以前有分于复活的生命。主的救恩开始于重生，结束于复活的生命。因此，我们需要非常仔细的来看这头一个事例，尼哥底母的事例，其中启示了人对重生的需要。

10feeding with the bread of life, 6) the quenching of thirst with the rivers of living water, 7) the deliverance from sin, 8) the opening of the blindeyes, and 9) resurrection. All of these items are included in the Lord’ss alvation, the first of which is regeneration. Regeneration is the start of the spiritual life. All spiritual experiences begin with regeneration. If we have regeneration, we are then qualified to participate in all the other items of the Lord’ss alvation. Regeneration is a prerequisite to the experience of all the other items of the Lord’s salvation. This is the reason that the case of regeneration is recorded as the first one. All the experiences of the other items depend upon the experience of regeneration. Before we can be satisfied with the living water, we must first be regenerated. The living water issues from the initial experience of regeneration. Without regeneration, the Lord’s living water can never be in you. The principle is the same with all the other experiences. A dying person needs to be regenerated that he may be healed and live eternally. A weak person must first be regenerated; then he can be enlivened with the power of life. A person must first be regenerated before he can feed upon the Lord as the bread of life. To enjoy the nourishment of life depends very much upon regeneration. To have the flow of living water is also dependent upon regeneration. If you are not regenerated, you could never have your thirst quenched by the Lord’s living water. To be delivered from sin and to have our blindeyes opened both require that we first be regenerated. Without regeneration, it is impossible for anyone to partake of the deliverance from sin or to receive spiritual sight. Furthermore, no one can participate in resurrection life before experiencing regeneration. The Lord’s salvation begins with regeneration and ends with resurrection life. Thus, we need to examine very carefully the first case, the case of Nicodemus, which reveals man’s need for regeneration.

壹主的信托

I. THE LORD’S COMMITMENT

11我们来看尼哥底母的事例以先，我们需要看见，主不信托神迹，乃信托生命。（约二23～三1。）

11Before we consider the case of Nicodemus, we need to realize that the Lord’s commitment to man is not in miracles, but in life (2:23—3:1

12三章一节的『但，』指明尼哥底母的事例，与前几节（约二23～25）的事例不同。前面的事例都是人因看见主所行的神迹，才信入祂。主不能将自己信托给这样的人。但尼哥底母的事例，是一件在重生里生命的事。这启示约翰福音不是为著神迹奇事，只是为著生命。故此，在这卷书里，连主所行的神迹都称为表号，表征主来是为著生命，不是为著神迹。

12The word “But” in 3:1 indicates that the case of Nicodemus differs from the cases in the foregoing verses, 2:23-25. All the cases there are cases of people believing in the Lord because of seeing the miracles He did. The Lord could not commit Himself to such people. But the case of Nicodemus, a case of life in regeneration, reveals that the Gospel of John is not for miraculous things, but only for life. This is why even the miracles done by the Lord are called signs in this book, signifying that the Lord came for life, not for miracles

贰重生

II. REGENERATION

13头一个事例，尼哥底母的事例，乃是重生的事例。尼哥底母是最上等社会的人，我们需要来看他的德行与品格。首先，他是一位教师，在教育上有最高的成就。他是犹太人的教师，他教导人旧约的圣言。第二，尼哥底母是『犹太人的官，』他的地位相当尊荣，有权柄。第三，他是一位老人，有不少阅历，满了经验。第四，无疑他是道德人，是一位君子。如果你看他说话的方式，你便知道他是有道德的人。第五，尼哥底母也是真正寻求神的人。他虽然有点怕法利赛人，可是他还在夜里来见主耶稣。这指明他是寻求神的。第六，他非常谦卑。尼哥底母也许是六、七十岁的老人；可是他来见不过三十出头的主耶稣。这样一位有经历、受过教育的老人，肯求教于一位比他年轻许多的人，指明他的谦卑。再者，虽然尼哥底母是教师，他却称主耶稣为『拉比。』在犹太人中，称人为拉比，就是说你降卑自己。第七，尼哥底母是个诚实人。他的话说出他的诚实。你能找到比尼哥底母更好的人么？他是有超等标准，有高超造诣和道德的人。

13The first case, that of Nicodemus, is the case of regeneration. Nicodemus was a person of the highest class, and we need to consider his virtues and attributes. Firstly, he was a teacher with the highest attainment in education. As a teacher of the Jews, he taught the Old Testament, the Sacred Word. Secondly, Nicodemus was “a ruler of the Jews.” He had a position with a certain amount of honor and authority. Thirdly, he was an old man. As an old man, he had a good deal of experience. He was a man full of experiences. Fourthly, he was undoubtedly a moral man, a good man. If you look at the way he talked, you will realize that he was a moral man. Fifthly, Nicodemus was a man who was truly seeking after God. Although he was somewhat fearful of the Pharisees, he still came to the Lord Jesus by night. This indicated that he was seeking God. Sixthly, he was very humble. Nicodemus was an old man of perhaps sixty or seventy years of age, yet he came to see the Lord Jesus, who was only a little over thirty years of age. That such an experienced, educated, and elderly man would come to see someone much younger than he indicates his humility. Furthermore, although Nicodemus was a teacher, he addressed the Lord Jesus as Rabbi. Among the Jews, to call a person Rabbi means that you are humbling yourself. Seventhly, Nicodemus was an honest man. His speech reveals his honesty. Can you find a better person than Nicodemus? He was a man of a superior standard, high attainment, and morality

14当尼哥底母来见主耶稣，主就抓住机会启示人类真正的需要。在祂与尼哥底母的对话中，主启示出不管我们有多好，我们仍然需要重生。重生是人的头一个需要。道德的人与不道德的人一样需要重生。许多基督徒有错误的观念，以为人需要重生只是因为人堕落了。然而，人若从未堕落过，他还是需要重生。即使亚当没有堕落，他仍需要重生。那就是神将他摆在生命树跟前的原因。如果亚当取用了生命树的果子，他就已经重生了。因为我们是人，我们都有人的生命。问题不在于人的生命究竟是好是坏。我们人的生命无论是那一种，只要我们没有神圣的生命，我们就需要重生。重生的意思就是在我们人的生命之外，再得到神的生命。神永远的定旨就是要人作器皿来盛装神的生命。我们这个人，连同我们人的生命，乃是盛装神作生命的器皿。神圣的生命才是神的目标。神圣的生命就是神自己。神的目标乃是要我们这些有人生命的人，接受神圣的生命到我们里面，作我们真正的生命。这乃是重生的真正意义。许多基督徒不清楚这个事实，以为重生之所以成为必需，乃是因为我们是堕落且有罪的。按照这观念，我们需要重生是因为我们的生命坏了，无法改善了。这观念是错误的。我再说，即使亚当在伊甸园中从未堕落，他仍需要重生，再生，好叫他有另一个生命，就是神的生命。因此重生就是接受神圣的生命，接受神自己。重生的意义是甚么?重生并不是任何一种外在的改良或教化，也不是仅仅一种没有生命的改变，转变。重生乃是带进一个新生命的再生。这绝对是生命的事，不是行为的事。重生就是在我们已有的生命之外，得到另一个生命。我们从父母已经得到了人的生命，现在我们需要从神接受神圣的生命。因此，重生的意思就是在我们原有人的生命之外，得著神的神圣生命。所以，重生需要另一次出生，好得著另一个生命。重生，再生的意思并不是调整或改正自己。重生的意思是得著神的生命，正如从父母出生就得著父母的生命一样。重生就是从神生；（约一13；）从神生就是得著神的生命，就是永远的生命。（约三15～16。）我们若有神的生命，我们就是神的众子。神的生命给我们权柄成为神的众子，（约一12，）因为藉著这个生命，我们就有神神圣的性情，彼后一4，）且与神有生命的关系，就是儿子的名分。（罗八15，加四5～6。）

14When Nicodemus came to the Lord Jesus, the Lord took the opportunity to reveal the true need of mankind. In His conversation with Nicodemus, the Lord revealed that regardless of how good we are, we still need regeneration. Regeneration is the first need of man. Moral people, as well as immoral people, need regeneration. Many Christians hold the mistaken concept that people need regeneration simply because they are fallen. However, if man had never fallen, he still would have needed regeneration. Even if Adam had not fallen, he still would have needed regeneration. That was why God put him in front of the tree of life. If Adam had partaken of the tree of life, he would have been regenerated. Since we are human beings, we all have a human life. The problem is not a matter of whether or not our human life is good or bad. Regardless of the kind of human life we have, as long as we do not have the divine life, we need to be regenerated. To be regenerated simply means to have the divine life besides our human life. God’s eternal purpose is that man be a vessel to contain the divine life. Our being with our human life is a vessel to contain God as life. The divine life is God’s goal. The divine life is God Himself. God’s goal is that we, as people with a human life, receive the divine life into our being as our real life. This is the true meaning of regeneration. Many Christians are not clear about this fact, thinking that regeneration is necessary simply because we are fallen and sinful. According to this concept, we need to be regenerated because our life is bad and cannot be improved. This concept is wrong. I say once again that even if Adam in the garden of Eden had never fallen, he still would have needed to be regenerated, to be born again, that he might have another life, the life of God. Therefore, to be regenerated is to receive the divine life, God Himself. What is the meaning of regeneration? Regeneration is not any kind of outward improvement or cultivation; neither is it only a mere change or conversion without life. Regeneration is a rebirth which brings in a new life. It is absolutely a matter of life, not a matter of doing. Regeneration is simply to have life other than the life we already have. We have already received the human life from our parents; now we need to receive the divine life from God. Hence, regeneration means to have the divine life of God in addition to the human life which we already possess. Therefore, regeneration requires another birth in order to possess another life. To be regenerated, to be born again, does not mean to adjust or correct ourselves. It means to have the life of God, just as to be born of our parents means to have the life of our parents. To be regenerated is to be born of God (John 1:13), and to be born of God is to have the life of God, that is, the eternal life (3:15-16). If we have the life of God, we are the sons of God. The life of God gives us the right to become the sons of God (John 1:12), because by this life we have the divine nature of God (2 Pet. 1:4) and have the life - relationship with God, that is, the sonship (Rom. 8:15; Gal. 4:5-6; “adoption” in Greek is “sonship”).

一人与宗教错误的观念－需要更好的教训改良人

A. Man’sand Religion’s False Concept— the Need of Better Teaching to Improve Man

15由于人类的文化和犹太的宗教，尼哥底母以为人需要有好行为。因为人必须有好行为，并且必须正确的敬拜神，因此人需要很多的教训。尼哥底母认为基督是从神那里来作教师的。这指明，他可能以为他需要更好的教训以改良自己。但主在下节的答覆向他揭示，他所需要的乃是重生。重生就是在天然出生所得人的生命之外，由神的生命所重生。因此，他真实的需要不是更好的教训，乃是神的生命。尼哥底母原是在寻求教训，教训属于知识树；但主的答覆把他转到生命的需要上，生命属于生命树。（参创二9～11。）主非常著重的对尼哥底母说，他所需要的就是重生。因此，人真实的需要乃是由另一个生命所重生。我们都必须认识，我们所需要的，不是宗教或教训以规律、改正我们，乃是另一个生命，就是神的生命以重生我们。人需要重生，因为人需要神圣的生命。不管你多好，你还是没有神的生命。你需要另一次出生，好接受神的生命，连同祂神圣的性情。虽然你或许觉得自己不错，但你总得承认自己并没有神的生命同祂神圣的性情。你需要另一次出生，你需要重生，好得到另一个生命，就是神神圣的生命。

15Due to human culture and Jewish religion, Nicodemus thought that man needed to behave. Since man must have good conduct and worship God in a proper way, man needs much teaching. Nicodemus considered Christ to be a teacher come from God. This indicates that he might have thought that he needed better teachings to improve himself. But the Lord’s answer in the following verse unveiled to him that his need was to be born a new. To be born anew is to be regenerated with the divine life, a life other than the human life received by natural birth. Hence, his real need was not better teachings, but the divine life. Nicodemus was seeking for teachings which belong to the tree of knowledge, but the Lord’s answer turned him to the need of life, which belongs to the tree of life (cf. Gen. 2:9-17). The Lord told Nicodemus very emphatically that what he needed was to be born again. Thus, man’s real need is to be regenerated with another life. All of us must realize that what we need is not religion or teaching to regulate and correct us, but another life, the life of God, to regenerate us. Man needs regeneration because he needs the divine life. Regardless of how good you are, you still do not have the life of God. You need another birth in order to receive the life of God with His divine nature. Although you may feel that you are good, yet you must admit that you do not have the life of God with His divine nature. Another birth, regeneration, is necessary that you may receive another life, the divine life of God.

16主对尼哥底母的答覆，直截了当对付他属人、传统、宗教的观念。主似乎在对尼哥底母说，『尼哥底母，你所需要的不是教训，乃是另一个生命。不管你有多好，你只有人的生命。你需要神圣的生命。尼哥底母，你岂不晓得，因著寻求知识，你就是在知识树的线上么?你并不在生命树的线上。』尼哥底母所在的线并不会引他到新耶路撒冷，反倒会引他走向火湖。然而，尼哥底母并不知道他吃错了树。

16The Lord’s answer to Nicodemus cut a cross his human, traditional, religious concept. The Lord seemed to be telling Nicodemus, “Nicodemus, what you need is not teaching, but another life. Regardless of how good you are, you only have the human life. You need the divine life. Nicodemus, don’ty ou realize that by seeking knowledge you are on the line of the tree of knowledge? You are not on the line of the tree of life.” Nicodemus was not on the line that would lead him to the New Jerusalem, but on the line that would take him to the lake of fire. Nicodemus, however, did not know that he was partaking of the wrong tree

二人真正的需要－重生

B. Man’s Real Need—to Be Born Anew

1 不是进母腹再生一次

1. Not to Enter the Mother’s Womb and Be Born Again

17当尼哥底母听说他必须重生，他以为那是说他必须回到母亲的腹中再生一次。他的答覆证明他并不知道如何运用他的灵。他误解了主的话。然后主耶稣说，从肉体生的就是肉体。祂似乎对尼哥底母说，『不管你回母腹去再出来多少次，你还是肉体。从肉体生的就是肉体。尼哥底母，不必说你不能回到母腹去再生一次，即或你能回去，你还是一样。即或你能那样再生为年轻的，再过六、七十年以后，你还是和现在一样。你不需要那一种再生。』尼哥底母不需要在时间上另生一次，但是需要在性质上另生一次。

17When Nicodemus heard that he had to be born anew, he thought that this meant that he had to go back to his mother’s womb and come out again. His answer proves that he did not know how to exercise his spirit. He misunderstood the Lord’sword. Then the Lord Jesus said that that which is born of the flesh is flesh. He seemed to be saying to Nicodemus, “Regardless of the number of times you go back into your mother’s womb and come out again, you still will be flesh. That which is born of the flesh is flesh. Nicodemus, there is no need for you to say that you can’t go back to your mother’s womb and be born a second time, for even if you could do it, you would still be the same. Even if you could be born anew in that way and be young again, after another sixty or seventy years you would be the same as you are now. You do not need that kind of rebirth.” Nicodemus did not need another birth in time, but another birth in nature

2 乃是从水和灵生

2. But to Be Born of Water and the Spirit

18『耶稣回答说，我实实在在的告诉你，人若不是从水和灵生的，就不能进神的国。』因著许多世纪以来，基督徒一直运用头脑，不运用灵，他们对于这节圣经就产生了许多不同的解释。五十年前有人教导我说，这一节的水是指神的话，从水和灵生的意思就是从话和灵生。他们引彼前一章二十三节和雅各书一章十八节为根据。还有另一种很可怕的解释。他们说，水是指母亲生产时的羊水。按照这种说法，生两次就是先从母腹内的水生，再从圣灵生。这种解经全然不合逻辑，我们应该将牠忘掉。

18“Jesus answered, Truly, truly, I say to you, unless a man is born of water and the Spirit, he cannot enter into the kingdom of God.” Since Christians throughout the centuries have exercised their mentality instead of their spirit, they have formulated many different interpretations of this verse. Fifty years ago I was taught that water in this verse denotes the Word and that to be born of water and the Spirit means to be born of the Word and the Spirit. First Peter 1:23 and James 1:18 were given as references. Another interpretation, a most terrible way of expounding this passage of Scripture, is that the water refers to the mother’sown birth water. According to this interpretation, to be born twice is firstly to be born of the water in the mother’s womb, and secondly to be born of the Holy Spirit. This interpretation is utterly illogical, and we should forget it.

19我们来看这节圣经时，需要有合逻辑并扎实的立场。我们必须承认，尼哥底母与主耶稣是用明言谈话。如果主耶稣对尼哥底母所说的不是明言，祂就会给他某种解释。也许尼哥底母会问主，祂所说的水是何所指。可是主并未解释祂的话，尼哥底母也未要求主解释，这证明他们二位都很明白这句话。因此，尼哥底母对『水和灵』这话，应该很清楚，无需任何解释。施浸者约翰在马太三章十一节，对法利赛人说过同样的话，所以法利赛人应当完全明白这话。约翰告诉他们说，他是用水施浸，但另一位要来，祂要用灵施浸。法利赛人听到约翰这样的话，也许彼此谈论，因为当时那是一种新的说法。因著法利赛人很认真，他们听到施浸者约翰说了这样的话，必定有很长的谈论。尼哥底母既是法利赛人，对于这些名词一定很熟悉。现在尼哥底母这个法利赛人与主谈话，主就说他所熟悉的这话，说重生就是从水和灵生。水是施浸者约翰职事的中心标记，就是埋葬、了结旧造的人。施浸者约翰在他的职事里用水施浸。他对人说，他们必须悔改，并看见他们是堕落的，只配埋葬。凡听见约翰的传讲而悔改的人，就被浸在水里。这就是说，他们这些旧造堕落的人被了结了。这是约翰的职事。不仅如此，约翰告诉人说，他的职事乃是为著主耶稣的职事。水怎样是施浸者约翰职事的中心标记；照样，灵乃是耶稣职事的中心意义，就是使人在新造里有新生的起头。水与灵这两个主要观念摆在一起，就是重生的完整意义。重生，再生，就是了结旧造的人，及其所作所为，并在新造里，以神的生命使人得著新生的起头。甚么是重生?重生的意思就是藉著水被约翰的职事了结，又藉著灵因耶稣的职事而有新生的起头。

19We need to have a logical and solid standing as we approach this verse. We must admit that Nicodemus and the Lord Jesus were speaking with plain words. If the Lord Jesus had spoken to Nicodemus with words that were not plain, He would have given him some sort of interpretation. Perhaps Nicodemus would have asked the Lord what He meant by water. However, the Lord Jesus did not interpret His words and Nicodemus did not request an interpretation of them, proving that the words were plain to them both. Thus, the words, “of water and the Spirit,” should have been plain to Nicodemus, without any kind of explanation. Since the same words were spoken by John the Baptist in Matthew 3:11 to the Pharisees, they should have been fully understood among the Pharisees. John told them that he baptized in water, but that Another was coming who would baptize with the Spirit. After hearing this word of John’s, the Pharisees probably discussed it among themselves, for, at that time, it was a new saying. Since the Pharisees were quite serious, after hearing such a word spoken by John the Baptist, they must have had a long talk about it. As Nicodemus was a Pharisee, he should have been familiar with these terms. Now Nicodemus, as one of the Pharisees, is talking with the Lord, and the Lord speaks these familiar words to him, saying that to be born anew is to be born of water and of the Spirit. Water is the central sign of the ministry of John the Baptist, that is, to bury and terminate people of the old creation. In his ministry, John the Baptist came to baptize with water. He told people that they had to repent, and realize that they were fallen and good for nothing except burial. Everyone who heard John’sp reaching and repented was baptized in water. This means that, as fallen men of the old creation, they were being terminated. That was John’s ministry. Furthermore, John told people that his ministry was for the ministry of the Lord Jesus. As water is the central sign in the ministry of John the Baptist, Spirit is the central significance of the ministry of Jesus, that is, to germinate people in the new creation. These two main concepts, water and Spirit, when put together, are the whole concept of the matter of regeneration. Regeneration, to be born anew, is the termination of the people of the old creation with all their deeds and their germination in the new creation with the divine life. What does it mean to be born again? It means to be terminated by John’s ministry through water and to be germinated by Jesus’ ministry through the Spirit.

20我们怎能有施浸者约翰的职事？乃是藉著悔改。每当人悔改，承认他是堕落的人，一无是处，那就是接受约翰的职事。这当然无需约翰真在这里，因为他的职事已经在新约里了。我们传福音，先传约翰的职事。这就是为何我们多方讲到罪与悔改。我们就是今日的施浸者约翰。四十年前我就是一个施浸者约翰，有许多人因著那个职事悔改。那不是我的职事，那是约翰的职事。无论谁接受了这个职事，就一面说，他被了结了；就另一面说，他从水出生了。在悔改之后，人人都必须相信主耶稣，接受祂生命的职事好得著新生的起头。为著接受救恩，我们需要悔改和相信。悔改就是接受约翰的职事，相信乃是接受主耶稣的职事。这就是重生。我们都经过了重生这过程。现今我们领会，从水和灵生究竟是甚么意思了。主使尼哥底母非常清楚他自己的光景。人无论善恶，都需藉水了结，然后藉神的生命有新生的起头。这是第二次出生，不是从母腹再生，乃是从水和灵生。

20How can we have the ministry of John the Baptist today? We have it by repentance. Whenever a person repents, confessing that he is a fallen being who is good for nothing, that is the acceptance of John’s ministry. There is no need, of course, for John literally to be present, for his ministry is in the New Testament already. When we preach the gospel, we firstly preach the ministry of John. That is why we preach very much about sin and repentance. We are today’s John the Baptist. I was a John the Baptist forty years ago, and many people repented as a result of that ministry. That was not my ministry; it was John’s. Whoever accepts this ministry, in one sense, is terminated, and, in another sense, is born of water. Following repentance, everyone must believe in the Lord Jesus and accept His ministry of life in order to be germinated. In order to accept salvation, we need both repentance and faith. To repent is to receive John’s ministry, and to believe is to accept the ministry of the Lord Jesus. This is regeneration. We all have passed through this process of regeneration. Now we understand what it means to be born of water and of the Spirit. The Lord made Nicodemus’s situation very clear to him. Everyone, whether he is good or bad, needs to be terminated through water and then germinated with the divine life. This is the second birth, a birth not of the mother’s womb, but of water and of the Spirit.