Books
约翰福音生命读经 · 第9篇

道德人的需要－生命的重生（二）

The Need of the Moral People— Life’s Regenerating (2
3 肉体生肉体
3. The Flesh Begetting Flesh
1尼哥底母以为重生的意思是回到他母亲的腹里再生一次。他不知道，就算他能这样再生一次，他仍旧是肉体。不管人从母腹生多少次，他还是肉体，因为肉体生肉体。因此主对尼哥底母说，『从肉体生的，就是肉体。』（约三6。）这里的肉体指明那带著天然生命天然的人。不管我们能从父母生多少次，我们仍是天然的人，带著天然的生命，我们的本性永远不能改变。重生不是再从父母而生，乃是从神这灵而生，使我们有祂神圣的生命，带著祂神圣的性情；这个生命及其性情与我们天然的生命和性情绝对不同。
1Nicodemus thought that to be born anew was to go back to his mother’s womb and come out of it again. He did not realize that even if that could be done he would still be flesh. Regardless how many times a person could be born out of his mother’s womb, he would still be flesh because flesh begets flesh. So, the Lord told Nicodemus, “That which is born of the flesh is flesh” (3:6). Flesh here denotes the natural man with the natural life. Regardless of how many times we could be born of our parents, we still would be a natural man with a natural life. It can never change our nature. To be born anew is not to be born again of our parents, but to be born of God the Spirit that we may have His divine life with His divine nature, a life with a nature absolutely different from our natural life with its nature
4 灵生灵
4. The Spirit Begetting Spirit
2重生的意思乃是在我们的灵里从那灵而生。神圣的灵用神那神圣的生命来重生我们人的灵。重生，就是我们接受神的生命，这绝对是发生在我们灵中的一件事。我们的灵被神所造就是为这目的。我们有这样一个特别的器官－我们人的灵，在我们深处。在神的创造里，祂为我们造了一个灵，为著一个目的，就是有一天我们能运用这灵与神接触，并接受祂到我们里面。人灵的功用就是接触神。重生不是我们心思、情感或意志的事，全数是我们灵中的事。约翰一章十二、十三节说，『凡接受祂的，就是信入祂名的人，祂就赐他们权柄，成为神的儿女。这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。』我们是在那一部分从神而生?是在我们的灵里。从那灵生的就是灵。神是灵，只有灵能接触这位灵，也只有灵能从这位灵所生。因此重生绝对是在我们灵中的事，并不在乎你有没有清明的心思、适度的情感、或刚强的意志；那是另一个范围里的事。重生发生在我们灵的范围里。我们的灵乃是重生所发生的范围。为要得著重生，你不要运用你的心思、意志或情感。只要敞开你自己，忘记你的所是，从你灵的深处呼求主耶稣的名，相信祂。你若这样行，神这灵就要立刻摸著你的灵。这事发生得很快，也许不到一秒钟。如果你从灵的深处将自己敞开，呼求主耶稣的名，就在那一秒间，神这灵就要进入你的灵，你就重生了。属灵的重生快得很，用不著收生婆、护士、或大夫。当你说，『主耶稣，我相信你，』你就在你的灵中重生了。
2To be born anew is to be born of the Spirit in our spirit. The divine Spirit regenerates our human spirit with God’s divine life. Regeneration, that is, receiving the divine life, is absolutely a matter that transpires in our spirit. Our spirit was made by God for this very purpose. We have such a special organ, our human spirit, deep within us. In His creation, God made us with a spirit for the purpose that one day we might exercise it to contact Him and to receive Him into our being. The function of the human spirit is to contact God. Regeneration is not a matter of our mind, emotion, or will; it is altogether a matter in our spirit. Verses 12 and 13 of John 1 say, “But as many as received Him, to them He gave authority to become children of God, to those who believe in His name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” In what part of our being are we born of God? In our spirit. That which is born of the Spirit is spirit. God is a Spirit, and only a spirit can touch a Spirit. Only a spirit can be born of a Spirit. So, regeneration is absolutely a matter in our spirit. It does not matter whether you have a sober mind, a proper emotion, or a strong will. Such things are in another realm. Regeneration transpires in the realm of our spirit. Our spirit is the sphere in which regeneration transpires. In order to be regenerated, you do not exercise your mind, will, or emotion. Simply open yourself up, forgetting what you are, and from deep within your spirit, call on the name of the Lord Jesus, believing in Him. If you do this, immediately God the Spirit will touch your spirit. This will happen quickly, perhaps taking less than a second. If you open yourself from deep within your spirit, calling on the name of the Lord Jesus, in that one second, God the Spirit will enter into your spirit and you will be regenerated. The delivery of a reborn child happens very fast. There is no need of a midwife, nurse, or doctor. When you say, “Lord Jesus, I believe in You,” you are reborn in your spirit.
3在三章六节主说，『从肉体生的，就是肉体；从那灵生的，就是灵。』重生不是从肉体而生，因为从肉体生的不过是肉体。重生乃是从灵而生，从神的灵而生，生出灵，就是我们重生的灵。肉体是我们天然的人，我们的旧人，我们外面的人，是从我们那是肉体之父母所生的。但是灵，我们重生的灵，是我们属灵的人，我们的新人，我们里面的人，（林后四16，弗三16，）是从那是灵之神所生的。当我们从我们的父母而生，我们生出来就是肉体；当我们从神这灵重生，我们生出来就是灵。灵的性质与肉体的性质不同。肉体的性质生来是属人的，灵的性质生来是神圣的。在我们重生以前，我们靠肉体活著，在肉体中为人，我们的灵是死的。藉著重生，我们死了的灵不只被点活，活过来了，并且从那灵得著神神圣生命的分赐。现今我们的灵乃是重生的灵，并且成为我们的新人。从前我们的肉体是我们所凭以活著的；现今我们的灵是我们该凭以活著的。六节里的第一个灵是神圣的灵，就是神的圣灵；第二个灵是人的灵，就是人重生的灵。重生乃是神的圣灵在人的灵里，用神的生命，就是永远、非受造的生命所完成的。因此，重生就是人在天然的生命之外，得著神永远的生命，作为新人的新源头和新元素。我们的灵一旦由神的灵用神的生命所生，就有了带著神生命的神的灵住在其中，并与其调和。因此这灵成了一个调和的灵－我们人的灵与神那神圣的灵调和，就如罗马八章十六节所说的：『那灵…与我们的灵。』乃是在这个调和的灵里，我们与主成为『一灵。』（林前六17。）因为是这样一个调和的灵，所以在新约好些地方所题到的灵，就如在罗马八章四至六节，加拉太五章十六节，二十五节，以弗所四章二十三节，六章十八节，很难看出这究竟是指神神圣的灵，还是指我们人的灵。现今这两个灵在我们里面已经调和为一了。这个调和来自重生。重生在我们里面产生一个新生的灵，（结三六26，）有神神圣的灵内住其中，并与其相调。现在这有神神圣生命在其中的灵，就是我们的新人，我们应该凭著这新人生活行事。我们不该再照著肉体行事为人。（加五16，罗八4。）乃是在这一个灵里，我们才是重生的人。
3In verse 6, the Lord said, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Regeneration is not a birth of the flesh that brings forth flesh. Regeneration is a birth of the Spirit, God’s Spirit, that brings forth spirit, our regenerated spirit. Flesh is our natural man, our old man, our outward man, born of our parents who are flesh. But spirit, our regenerated spirit, is our spiritual man, our new man, our inward, or inner man (2 Cor. 4:16; Eph. 3:16), born of God who is the Spirit. When we were born of our parents, we were born flesh; when we were born again of God the Spirit, we were born spirit. The nature of the spirit is different from the nature of the flesh. The nature of the flesh is born human, but the nature of the spirit is born divine. Before we were regenerated, we lived by our flesh and had our being in our flesh; our spirit was dead. By regeneration, our dead spirit was not only quickened, made alive, but also imparted with the divine life of God by the Spirit. Now our spirit is a regenerated spirit and becomes our new being. Formerly our flesh was our being by which we lived; now our spirit is our being by which we should live. The first Spirit in verse 6 is the divine Spirit, the Holy Spirit of God, and the second spirit is the human spirit, the regenerated spirit of man. Regeneration transpires in the human spirit, by the Holy Spirit of God with God’s uncreated, eternal life. To be regenerated is to have the divine eternal life as the new source and the new element of our new being. Once our spirit has been born of the Spirit of God with the life of God, it has the Spirit of God with the life of God in it and mingled with it. So it becomes a mingled spirit — our human spirit mingled with God’s divine Spirit, as Romans 8:16 says, “The Spirit... with our spirit.” It is in this mingled spirit that we are “one spirit” with the Lord (1 Cor. 6:17). Because it is such a mingled spirit, in many places in the New Testament, such as Romans 8:4-6, 10; Galatians 5:16, 25; Ephesians 4:23, and 6:18, it is rather difficult to say whether the word “spirit” refers to God’s divine Spirit or to our human spirit. Now, the two spirits are mingled as one within us. This mingling comes from regeneration. Regeneration brings forth in us a newborn spirit (Ezek. 36:26), indwelt by and mingled with God’s divine Spirit. Now this spirit with God’s divine life in it is our new being by which we should live and walk. We should no longer walk according to the flesh (Gal. 5:16; Rom. 8:4). It is in this spirit that we are regenerated persons.
4说我们从神的话重生也是对的。不过我们必须看见，白纸黑字那字句的话不能重生我们，只有那是灵的话才能。（约六63。）神、话、以及那灵，都必须是重生我们的灵。在重生里神自己是灵，话也必是灵。当我们传福音的时候，无论我们传甚么，必须是在灵里，因为那在人的灵中赐人生命的乃是那灵。要彻底了解甚么是重生，并不容易，因为重生的完成是靠圣灵，用圣灵，并在圣灵里的。我们也非常难以说明甚么是圣灵。圣灵就在这里，你能说明祂么?祂是现时、常时、即时、得时、又合时的。然而如果你要从那灵而生，有一些条件必须履行。第一个条件就是必须悔改，承认你是个罪人。然后你需要相信主耶稣，并呼求祂的名，你不该单用嘴唇、舌头、或喉咙呼喊，乃要从你这人的深处敞开，并从你灵的深处说，『主耶稣阿，我相信你。』当你这样作时，那神圣的灵就要立刻进到你里面。当祂进入你里面，就是基督进入你里面，也就是三一神进入你里面。圣灵一点不差就是基督自己。事实上圣灵一点不差就是三一神。父在子里，子今天就是那灵。（林后三17。）当那灵进入你里面，子与父也就都进入你里面。这样，从你重生之时起，父、子、灵就都在你里面了。这三一神就是神圣的生命。神圣的生命并不是与三一神分开的。从你重生的那一刻，你就有三一神在你灵里作你神圣的生命了。现今你有两个生命：在你肉体中人的生命，以及在你灵中神圣的生命。
4It is also correct to say that we have been born again by the Word of God. However, we must realize that the Word in black and white letters cannot regenerate us. Only the Word that is the Spirit can do this (John 6:63). God, the Word, and the Spirit—all must be the Spirit that regenerates us. God Himself is the Spirit in regeneration, and the Word also must be the Spirit. Whatever we preach when we preach the gospel must be in the Spirit, for it is the Spirit that gives life to people in their spirit. It is difficult to understand thoroughly what regeneration is because it is a matter accomplished by, with, and in the Holy Spirit. And it is difficult to define what is the Holy Spirit. The Holy Spirit is here. Can you define Him? He is present, constant, instant, prevailing, and available. Nevertheless, if you are to be born of the Spirit, some conditions must be fulfilled. The first condition is that you must repent and confess that you are a sinner. Then you need to believe in the Lord Jesus and call on His name. You should not just call with your lips, tongue, or throat, but open up from the depths of your being and say from deep within your spirit, “O Lord Jesus, I believe in You.” When you do this, the divine Spirit will enter into you immediately. When He comes into you, it is Christ coming into you. It is also the Triune God coming into you. The Holy Spirit is nothing less than Christ Himself. In fact, the Holy Spirit is nothing less than the Triune God. The Father is in the Son, and the Son today is the Spirit (2 Cor. 3:17). When the Spirit comes into you, both the Son and the Father also come into you. Thus, from the time that you are born again, the Father, the Son, and Spirit are in you. This Triune God is the divine life. The divine life is not separate from the Triune God. From the very moment you are regenerated, you have the Triune God within your spirit as your divine life. Now you have two lives: the human life in your flesh and the divine life in your spirit.
5 从那灵生的像风一样
5. The One Born of the Spirit Being like the Wind
5约翰三章八节说，『风随著意思吹，你听见风的响声，却不晓得从那里来，往那里去；凡从那灵生的，就是这样。』风，原文与灵同字。究竟意思是风还是灵，要看上下文而定。这里下文说到吹，又说到听见响声，指明这是风。重生的人像风一样，人可以认出，却无法理解；虽无法理解，仍是一个事实，一个实际。重生不是物质的事，乃是属灵的事，像风一样。你捉摸不到风，但是体验得到风。主对尼哥底母说，重生的灵王像风一样不是有形的、可捉摸的，而是看不见的、属灵的。
5John 3:8 says, “The wind blows where it wills, and you hear the sound of it, but you do not know where it comes from and where it is going; so is everyone who is born of the Spirit.” The Greek word for wind, pneuma, is the same word as for spirit. Whether it means wind or spirit depends upon the context. The context here says that it blows and that the sound of it can be heard. This indicates that it is the wind. A regenerated person is like the wind, which can be realized, but which is beyond understanding. Regeneration is not a physical thing, but a spiritual thing, like the pneuma. It is like the wind. The wind is intangible. Although the wind is intangible, it can be realized. The Lord told Nicodemus that the regenerated spirit, like the wind, is not physical and tangible, but invisible and spiritual
6 重生－发生在地上的事
6. Regeneration, a Matter Which Transpires on Earth
6重生是发生在地上的事。主对尼哥底母说，『我对你们说地上的事，你们尚且不信，若对你们说天上的事，你们如何能信?』（约三12。）这节所说『地上的事，』不是指性质属地的事，乃是指发生在地上的事，包括救赎、重生等。这节所说『天上的事，』也不是指性质属天的事，乃是指发生在天上的事。主在下节说，祂是那从天降下仍旧在天的一位。这指明祂晓得天上发生的事，因为祂一直都在天上；同时祂又是在地上，对人说到地上的事，其中一项就是重生。
6Regeneration transpires on earth. The Lord told Nicodemus, “If I told you of things on earth and you do not believe, how shall you believe if I tell you of things in heaven?” (3:12). The “things on earth” in this verse does not mean things of an earthly nature, but things which transpire on earth, including redemption, regeneration, etc. The “things in heaven” in this verse also does not mean things of a heavenly nature, but things which transpire in heaven. In the following verse, the Lord said that He is the One who descended out of heaven and who is still in heaven. This indicates that He knows the things which transpire in heaven, because He is the One who is in heaven all the time. At the same time He is on earth telling people the things on earth, of which regeneration is one item
7 为著进神的国
7. For the Entry into the Kingdom of God
7在三节主说，『我实实在在的告诉你，人若不重生，就不能见神的国。』五节又说，『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。』主这里的话清楚的启示，重生是进神的国惟一的入门。要进入神的国，我们必须重生。除此以外，我们再无别路可以进入神的国。神的国就是神的掌权。这是一个神圣的范围，人必须有神的生命才能进入。只有神的生命才能领悟神的事物。因此，要看见或进入神的国，需要由神的生命所重生。
7In verse 3 the Lord said, “Truly, truly, I say to you, unless a man is born anew, he cannot see the kingdom of God,” and in verse 5 He said, “Truly, truly, I say to you, unless a man is born of water and the Spirit, he cannot enter into the kingdom of God.” The Lord’swords here are a clear revelation that regeneration is the unique entrance into the kingdom of God. In order to enter into the kingdom of God, we need to be born again. There is no other way by which we can enter into the kingdom of God. The kingdom of God is the reign of God. It is a divine realm to be entered into, a realm which requires the divine life. Only the divine life can realize the divine things. Hence, to see or to enter into the kingdom of God requires regeneration with the divine life.
8国度总是与生命有关。植物国度与植物生命有关；动物国度与动物生命有关。你若要有分于某种国度，你首先需要那个国度的生命。只有鸟才能有分于鸟的国度，因为只有鸟才有鸟的生命。照样，只有人才能有分于人的国度，因为只有人才有人的生命。因此，若无神的生命，我们怎能有分于神的国？神的国不单是神的掌权，也是神圣的领域或范围。要有分于神的掌权，并在神圣的范围中，我们需要神神圣的生命。只有那些有这神圣生命的人，才能在这神圣的范围里，并有分于神圣的国。因此，我们需要得著重生，好叫我们有神圣的生命，这生命能使我们进入神圣的范围，并有分于神圣的国。即或我们不是堕落或有罪的，我们还是需要重生；因为不论人的生命多善良，多纯洁，仍然不能领悟神圣范围的事，也不彀资格进入神圣的国。只有神圣的生命才彀资格在神圣的范围中。只有神的生命才满足神国的要求。我们人的生命怎能知道神国中神圣的事呢？怎能与神圣的国相配呢？这是不可能的。我们需要神圣的生命，我们需要重生。重生是进入神的国惟一的路，惟一的入门。神圣的生命把我们带进神的国。我们都是生入人的国的。从无一人是归化到人的国中的。比方一只狗出生，就立刻在狗的国中。牠知晓一切狗的事，无需人教导牠作狗，说，『小狗，你必须知道你是狗，你是在狗的国中，从今以后你必须天天吠叫。』狗是在狗的国中，从出生就知道一切狗的事。这就是何以主耶稣对尼哥底母说，他必须生入神的国。我们不能藉学习或归化而进入神的国。你也许可以归化为某一国的公民，但你永远不可能归化进入一个国。狗不能归化进入猫的国。假定有人对狗说，『小狗，我喜欢你，我想改一改你的国籍。从前你生入了狗的国，但是我要把你归化进入猫的国。』你若想要这样作，就会为猫的国带来极大的难处。要把狗带进猫的国，正确的办法就是用猫的生命重生狗。如果狗能用猫的生命重生，那只小狗就自然而然从狗的国迁入猫的国了。
8A kingdom is always related to life. The vegetable kingdom is related to the vegetable life, and the animal kingdom is related to the animal life. If you want to share in a certain kind of kingdom, you first need the life of that kingdom. Only birds can partake of the bird kingdom because only they have the life of a bird. Likewise, only men can participate in the human kingdom because only they have a human life. So, without the life of God, how could we ever share the kingdom of God? The kingdom of God is not only the reign of God, but also the divine realm or sphere. In order to participate in the reign of God and to be in the divine realm, we need the divine life of God. Only those who have the divine life can be in the divine realm and share the divine kingdom. Thus, we need to be regenerated that we may have the divine life which enables us to enter into the divine realm and participate in the divine kingdom. Even if we were not fallen or sinful, we would still need to be born again, because regardless of how good, pure, and clean our human life might be, it is not able to realize the things of the divine realm and it is not qualified to enter into the divine kingdom. Only the divine life is qualified to be in the divine realm. Only the life of God meets the requirements of the kingdom of God. How can our human life know the divine things of the kingdom of God? How can it match the divine kingdom? It is impossible. We need the divine life. We need to be born again. Regeneration is the only way, the unique entrance, into the kingdom of God. The divine life brings us into the kingdom of God. We were all born into the human kingdom. No one has ever been naturalized into the kingdom of man. For example, when a dog is born, he immediately finds himself in the dog kingdom. He knows everything about being a dog. There is no need for anyone to teach him to be a dog, saying, “Little dog, you must know that you are a dog, that you are in the dog kingdom, and that from now on you must bark every day.” A dog is in the dog kingdom and knows all about being a dog by birth. This is why the Lord Jesus told Nicodemus that he had to be born into the kingdom of God. We cannot enter into the kingdom of God by learning or by being naturalized. Although you may be naturalized to be a citizen of a particular nation, you can never be naturalized into a kingdom. A dog cannot be naturalized into the cat kingdom. Suppose someone would say to a dog, “Little dog, I like you. I want to change your nationality. You were born into the dog kingdom, but I want to naturalize you into the cat kingdom.” If you try to do this, you will cause the cat kingdom a great deal of trouble. The correct way to bring a dog into the cat kingdom is to regenerate the dog with the life of a cat. If a dog could be reborn with the life of a cat, that little dog would spontaneously be translated from the dog kingdom into the cat kingdom
9我们一重生，就被迁入神的国。歌罗西一章十三节说，神『拯救了我们脱离黑暗的权势，把我们迁入祂爱子的国里。』我们是藉著重生而迁入的，如今我们是在神的国里。当我们呼喊主的名，那神圣的灵就进到我们里面，重生我们，把我们生入了神的国。虽然你对神国的事知道得很少，在你里面的灵却知道这国的事。在你灵中那神圣的生命知道神的国。许多基督徒太依赖教导了。许多青年人到我这里来问到吸烟、看电影、吃喝、穿著、婚姻的事。对于这些事，青年人有好些问题。每当青年人来问我这样的问题，我总把这样的问题转过来问他说，『为甚么问我该不该吸烟？你比我更清楚。你不该来问我，因为你已经晓得答案了。你来问我的原因是你想得到印证，但是我绝不会给你那种印证。告诉我实话，你岂不是已经知道该不该吸烟了么？』一旦他承认他已经知道了，我就追问他，『你怎么知道?你从那里知道?』他们总是答说，他们里面有个东西知道。我们所以知道，因为我们已经生入了神的国。传道人或牧师无须告诉人该作甚么。你需要教狗吠叫么?如果你想要教狗吠叫，假若狗会说话，牠会说，『我不用你教就会吠叫，我生来就会吠叫，并且我活在吠叫的国里。因为我的国就是吠叫的国，因为我有吠叫的生命，我不用人教，我不能不吠叫。』照样，我们都已经生入了神的国，因此我们『知道』某些事。你若问我是怎么知道的，我要回答说，『我就是知道。』我知道我是一个人。我无须人来教导我说我是一个人，我就是一个人。我在人的国中如何是一个人，照样因著我有神的生命，我就是神的儿子在神的国里。我有神的生命，这生命将我放进神的国里。事实上，我不只在神的国里，也在神自己里面。
9When we were regenerated, we were translated into the kingdom of God. Colossians 1:13 says that God “delivered us out of the authority of darkness and transferred us into the kingdom of the Son of His love.” We were translated by being regenerated and now we are in the kingdom of God. When we called on the name of the Lord, the divine Spirit came into us, regenerating us and causing us to be born into the kingdom of God. Although you may know very little about the kingdom of God, your spirit within you knows about the kingdom. The divine life in your spirit knows the kingdom of God. Many Christians depend too much upon teachings. Many young people have come to me, asking about such things as smoking, attending the movies, eating, dressing, and marrying. Young people have a great many questions about these matters. Whenever a young person comes to me with such a question, I always turn the question to him and say, “Why do you ask me whether or not you should smoke? You know better than I do. You shouldn’t come to ask me, for you already know the answer. The reason you come to ask me is that you want confirmation, but I will never give you that kind of confirmation. Tell me the truth, don’t you already know whether or not you should smoke?” Once he admits that he already knows, I go a little further and ask him, “How do you know? Where do you know?” They always tell me that they have something within them that knows. We know because we have been born into the kingdom of God. It is unnecessary for a preacher or minister to tell people what to do. Do you need to teach a dog to bark? If you were to try to teach a dog to bark, and if that dog could speak, he would say, “I don’t need your teachings. I just bark. I was born to bark and I live in the barking kingdom. Since my kingdom is the kingdom of barking, and since I have a barking life, I don’t need to be taught. I cannot help but bark.” Likewise, we all have been born into the kingdom of God. As a result, we simply “know” certain things. If you ask me how I know, I would reply, “I just know.” I know that I am a man. I do not need anyone to teach me that I am a man. I simply am a man. Just as I am a man in the kingdom of man, so, because I have the divine life, I am also a son of God in the kingdom of God. I have the life of God, and this life places me into the kingdom of God. In fact, I am not only in the kingdom of God, but also in God Himself.
10因为我们是在神的国里，有些事我们就不能作，即或想要去作也不行。你若故意要发脾气，你发觉根本不行。如果你决意要打妻子，你会发觉你也作不来。为甚么?因为你是在神的国里，并且神的生命叫你不能作这样的事。这是神的国。阿利路亚，我们在这国里。
10Because we are in the kingdom of God, there are certain things that we cannot do, even if we try to do them. If you purposely try to lose your temper, you will find that you cannot do it. If you determine to beat your wife, you will discover that you cannot do that either. What is the reason for this? The reason is that you are in the kingdom of God and that the life of God keeps you from doing such things. This is the kingdom of God. Hallelujah, we are in it
三 人真实的情形
C. Man’s Real Condition
1 中了『蛇毒，』有蛇的性情
1. Poisoned by the “Serpent,” with a Serpentine Nature
11尼哥底母仍是感到迷糊，就问说，『怎能有这事？』主回答说，『你是以色列的教师，还不明白这事么?』然后主对他说到旧约里关于救赎的一个豫表。
11Nicodemus was still puzzled and asked, “How can these things be?” The Lord Jesus said in return, “You are the teacher of Israel, and you don’t know these things?” Then the Lord spoke to him regarding a prefigure or type of redemption found in the Old Testament
如同在旷野中的以色列人中蛇毒而死
a. Poisoned to Die a like the Israelites in the Wilderness
12『摩西在旷野怎样举蛇，人子也必照样被举起来。』当耶稣说这话时，尼哥底母就清楚了。当以色列人怨讟神与摩西时，『耶和华使火蛇进入百姓中间，蛇就咬他们，以色列人中死了许多。』（民二一6。）百姓就来见摩西，求他祷告耶和华，叫蛇离开他们。于是摩西为他们祷告，神指示摩西救法，告诉他制造一条铜蛇，将牠挂在杆子上。（民二一8～。）凡中了火蛇之毒的，一望这铜蛇就必得活。（民二一9。）在约翰三章十四节，主耶稣将这幅图画应用在祂自己身上，说祂这人子，将被举起来，像摩西将铜蛇举起来一样。请注意，主在这里称自己为人子，不称神子。主告诉尼哥底母说，『尼哥底母，你看起来是一位君子，但你必须知道，你实际上是一条蛇。不管你多温和优雅，你里面还是有蛇的性情，你已经中了毒。你在亚当里已中了毒，当亚当中了毒时，你就在那里了。你是从那有毒的性情而生的，因此你的性情也是蛇性的。』在这以前，尼哥底母从没有看见这个。照样，今天也少有人看见自己是蛇。你喜欢人这样说到你么?你若去告诉一位不信者说，他不仅是个罪人，更是一条蛇，他会大大生气。尼哥底母从未想到他有蛇的性情。可是主耶稣这位最佳的传道者，用简短的一句话指明了一大堆事，告诉尼哥底母说他是一条蛇。
12“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” When Jesus said this, Nicodemus was clear. When the children of Israel spoke against the Lord and against Moses, “the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died” (Num. 21:6). The people then came to Moses and asked him to pray that the Lord would take the serpents away. Moses prayed for them, and God showed Moses the way of salvation, telling him to make a serpent of brass and to put it upon a pole (Num. 21:8-9). When the people who had been poisoned by the fiery serpents looked upon 9 the serpent of brass, they lived (Num. 21:9). In John 3:14, the Lord Jesus applied that picture to Himself, saying that He, the Son of Man, would be lifted up as the brass serpent was lifted up by Moses. Please notice that the Lord here refers to Himself as the Son of Man, not as the Son of God. The Lord was telling Nicodemus, “Nicodemus, you appear to be a gentleman, but you must realize that you are actually a serpent. Regardless of how gentle you are, you have a serpentine nature within you. You have been poisoned. You were poisoned in Adam. When Adam was poisoned by the serpent, you were there. You were born of that poisoned nature, and so your nature is also serpentine.” Nicodemus never realized this before. Likewise, very few people today realize that they are serpents. Do you like to have this said of you? If you were to tell an unbeliever that he is not only a sinner, but also a serpent, he would be highly offended. No, Nicodemus had never thought that he had a serpentine nature. However, the Lord Jesus, the best preacher, indicated a great deal by one brief sentence, telling Nicodemus that he was a serpent.
13在约翰一章二十九节，施浸者约翰说，『看哪，神的羔羊。』在三章十四节，主耶稣不是把自己比作神的羔羊，而是把自己比作铜蛇。神的羔羊对付罪，铜蛇却毁坏那古蛇。我们堕落之人的难处不单有罪，还有蛇。虽然基督徒听到好些信息说到神的羔羊，却很少听到铜蛇是基督的豫表。
13In John 1:29, John the Baptist said, “Behold the Lamb of God.” In 3:14, the Lord Jesus likens Himself, not as the Lamb of God, but as a brass serpent. The Lamb of God deals with sin, but the brass serpent destroys the old serpent. Our trouble as fallen people is not only with sin, but also with the serpent. Although Christians have heard many messages on the Lamb of God, they have not heard very many on the brass serpent as the type of Christ
基督在十字架上，在蛇的形状里被举起
b. Christ Lifted Upon the Cross b in the Form of a Serpent
14当主耶稣死在十字架上时，祂是在蛇的形状里。这话很难懂，需要一点解释。罗马八章三节说，『神既在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在肉体中定罪了罪。』这节经文告诉我们，基督是在罪之肉体的样式里。林后五章二十一节说，基督替我们成为罪。这是多么强的话，那是甚么意思?当撒但在蛇里面试诱亚当吃知识树的果子并接受他的观念时，撒但那古蛇就将他的性情注射到人里面去，蛇的性情便注射到人的身体里。虽然人的身体是神所造，是善良的，但当撒但那蛇性注入的时候，牠就变质成为肉体了。身体是神造的，是好的；但肉礼是坏的，是身体因蛇毒变质而成的。『身体』这辞是好的，而1:14『肉体』这辞是不好的。但是约翰一章十四节怎么说『话成了肉体』？那里的肉体是好的还是坏的?当基督成为肉体时，祂是成为好的，还是成为坏的?答覆这样的问题，要十分谨慎。约翰三章十四节指明也保证，当基督成为肉体时，祂实际上并没有成为坏的。而罗马八章三节说，祂是在『罪之肉体的样式里，』这样式就等于铜蛇的形状，有蛇形而无蛇毒。基督是成了『在罪之肉体的样式里，』却无分于肉体的罪。（林后五21，来四15。）基督是在形状上成了罪的肉体，并不是实际成为罪的肉体。你看那条铜作的蛇，在形状、外表、和样式上像是一条真蛇，其实里面并没有毒。牠有蛇的外形，而无蛇的性质。照样，基督在外表、样式上成了罪的肉体。就外形说，祂与有罪的人完全一样，但在祂里面却没有罪的性情。虽然祂成了罪，祂却不知罪。祂只是在罪之肉体的形状，样式里。
14When the Lord Jesus was dying on the cross, He was in the form of a serpent. This is a hard saying and it needs some explanation. Romans 8:3 says, “God, sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” This verse tells us that Christ was made in the likeness of the flesh of sin. Second Corinthians 5:21 says that Christ was made sin for us. What a strong word this is! What does it mean? When Satan in the serpent tempted Adam to eat of the fruit of the tree of knowledge and to take his concept, Satan, as the old serpent, injected his nature into man. That serpentine nature was injected into man’s body. Although the human body was created by God as something good, when Satan’s serpentine nature was injected into it, it was transmuted into the flesh. The body is something good created by God, but the flesh is something bad, being the body transmuted by the poison of the serpent. The term “body” is good, but the term “flesh” is bad. But what about John which says that, “The Word became flesh”? Is the flesh there good or bad? When Christ became flesh, did He become something good or bad? Be careful of your answer. John 3:14 indicates and guarantees that when Christ became flesh, He did not actually become something bad, and Romans 8:3 says that He was in “the likeness of the flesh of sin,” which likeness is equal to the form of the brass serpent. It had the form of the serpent without the poison of the serpent. Christ was made in “the likeness of the flesh of sin,” but He had no participation in the sin of the flesh (2 Cor. 5:21; Heb. 4:15). Christ became the flesh of sin in form, not in actuality. Look at the serpent made of brass. In form, appearance, and likeness, it looks like a real serpent; however, it has no poison in it. It has the serpentine appearance, but it does not have the serpentine nature. Likewise, Christ became the flesh of sin in appearance, in likeness. In appearance, He was exactly the same as a sinful man, but within Him there was no sinful nature. Although He was made sin, He knew no sin. He was only in the form, in the likeness, of the flesh of sin.
『古蛇，』魔鬼，撒但，藉此受了审判
c. The “Old Serpent,” the Devil, Satan, c Being Judged through This
15当基督在十字架上被举起，撒但，魔鬼，古蛇就受到了对付。（约十二～33，来二14。）这就是说，堕落之人里面的蛇性藉基督的死受到对付。我们可以用老鼠笼作个比方。老鼠是很讨厌的东西，又很难捉。不过你若用老鼠笼，再用一点饵，就可以抓到牠们。一只老鼠从洞里出来找东西吃，牠看见饵，走进笼子想去咬饵，马上就被抓到了。这样，老鼠被抓到并被毁灭了。在这宇宙中有一只小『老鼠，』就是撒但。人性成了一只笼子，在这笼子里他被抓到了。亚当是笼子也是饵。撒但咬住了饵，以为将自己注入人的身体，他就赢得了胜利，但他不知道他这样作的时候，就陷在笼子里了。他被笼住在人的肉体里。有一天主耶稣穿上了这罪之肉体的样式，然后将这肉体带到十字架上，将牠钉死。藉著钉死肉体，祂就毁坏了那将自己注射到人里面的魔鬼。现在我们能领会希伯来二章十四节的话，那里说，『祂也照样亲自有分于血肉之体，为要藉著死，废除那掌死权的，就是魔鬼。』基督在肉体里，藉著祂的死废除了撒但。如果我们不能领会所有这些经节，就很难了解希伯来二章十四节的正确意义。基督如何在十字架上废除撒但?乃是藉著穿上罪之肉体的样式，并将这肉体带到十字架上。在那里，藉著祂被钉十字架，撒但就被废除了。
15When Christ was lifted up on the cross, Satan, the devil, the old serpent, was dealt with (John 12:31-33; Heb. 2:14). This means that the serpentine nature 31 within fallen man has been dealt with by the death of Christ. We may use the illustration of a mousetrap. Mice are a nuisance and they are difficult to catch. However, you may catch them if you use a trap and some bait. When a mouse comes out of hiding seeking for something to eat, he will see the bait, walk into the trap in an attempt to seize the bait, and immediately be caught. In this way the mouse is caught and destroyed. In the universe there is a little “mouse,” Satan. Humanity became a trap in which he was caught. Adam became both the trap and the bait. Satan seized the bait, thinking that he had gained the victory by injecting himself into man’s body, but he did not realize that in doing so he became trapped. He was trapped, located in man’s flesh. One day the Lord Jesus put on the likeness of this flesh of sin. Then He brought this flesh to the cross and crucified it. By crucifying the flesh, He destroyed the devil who had injected himself into man. Now we can understand Hebrews 2:14 which says, “He took part of flesh...that through death He might destroy him who has the might of death, that is, the Devil.” Christ destroyed Satan in the flesh by His death. If we do not understand all of these verses, it will be difficult to have the proper meaning of Hebrews 2:14. How did Christ destroy Satan on the cross? By taking on the likeness of the flesh of sin and by bringing this flesh to the cross. There, through His crucifixion, Satan was destroyed.
16在神眼中，我们都已成了蛇。就如古时的以色列人成了蛇，需要一条铜蛇被举起作他们的代替，我们也需要基督死在十字架上，作我们的代替。在十字架上基督不单是神的羔羊，除去世人的罪；（约一29；）祂也是在蛇的形状里，好对付我们的蛇性，并废除那古蛇。当基督在十字架上被举起的时候，在堕落之人里面的蛇性就受了对付。当人接受这位被钉死又复活的基督，叫他因基督里那神圣的生命得著重生，他那属撒但的性情也必须受到对付。这就是为何在约翰三章十四节，当主耶稣将重生的事向尼哥底母启示时，祂特别题起这一点。尼哥底母可能自认是个有道德的好人，但主在三章十四节的话含示，无论尼哥底母外面多好，他里面仍有撒但的蛇性。他是亚当的后裔，被古蛇毒害了，里面有了蛇性。他不仅需要主作神的羔羊除去他的罪，也需要主成为蛇的形状，在十字架上对付他的蛇性，使他得著永远的生命。照二章所立定的原则，这就是变死亡为生命。这属蛇的死亡被神圣的生命所昋灭。主耶稣告诉尼哥底母这件事，似乎是说，『尼哥底母，你是一条蛇。我将要在蛇的形状里作你的代替为你死，不只要除掉你的罪，也要对付你的蛇性，并要废除撒但。』
16In the eyes of God, we all have become serpents. Like the ancient Israelites who became serpents and needed a brass serpent to be lifted up as their substitute, we also needed Christ to die on the cross as our substitute. On the cross Christ was not only the Lamb of God to take away the sin of the world (1:29), but He was also in the form of the serpent that He might deal with our serpentine nature and destroy the old serpent. When Christ was lifted up on the cross, the serpentine nature within fallen man was dealt with. When man receives the crucified and resurrected Christ that he may be regenerated with the divine life in Christ, his satanic nature must also be dealt with. This is why in John 3:14, when the Lord Jesus revealed the matter of regeneration to Nicodemus, He specifically mentioned this point. Nicodemus might have considered himself as a good and moral man. But the Lord’sword in 3:14 implies that regardless of how good Nicodemus might have been outwardly, he had the serpentine nature of Satan inwardly. As a descendant of Adam, he was poisoned by the old serpent, and the serpent’s nature was within him. He not only needed the Lord to be the Lamb of God to take away his sin; he also needed the Lord to be in the form of the serpent that his serpentine nature might be dealt with on the cross and that he might have eternal life. In the principle set forth in chapter two, this is changing death into life. The serpent’s death is swallowed up by the divine life. By telling this to Nicodemus, the Lord Jesus seemed to be saying, “Nicodemus, you are a serpent. I am going to die for you as your substitute in the form of a serpent, not only to take away your sin, but also to deal with your serpentine nature and to destroy Satan
人相信这位基督，得著永远的生命
d. Man Believing in This Christ dand Having Life Eternal
17十五节表明十四节的目的。『叫一切信入祂的都得永远的生命。』十五节的『叫』字指明，这节是十四节的结果。基督在蛇的形状中作我们的代替，死在十字架上。祂这样死的时候，就对付了我们的蛇性，并废除了在我们肉体里的蛇。这事的结果，就是叫我们藉著相信祂得到永远的生命。就如中了蛇毒的以色列人，藉仰望杆子上的铜蛇而活；我们今天若悔改，举起我们的心，又注视那被钉在十字架上的耶稣，我们也能经历同样的事。当我们这样作的时候，我们的罪被除去，我们的蛇性受到对付，撒但也在我们里面被废除，我们就得到了永远的生命。这就是重生的意思。当我们重生的时候，我们就在我们人的生命之外接受了神的生命，这人的生命是被蛇所败坏，又在十字架上被基督所对付的。
17Verse 15 shows the purpose of verse 14. “That every one who believes in Him may have eternal life.” The word “that” in verse 15 indicates that this verse is an issue, an outcome, of verse 14. Christ died on the cross in the form of a serpent as our substitute. In doing so, He dealt with our serpentine nature and destroyed the serpent in our flesh. The issue of this is that we may have eternal life by believing in Him. Just as the poisoned Israelites lived by looking unto the brass serpent on the pole, we may experience the same thing today if we repent, lift up our heart, and gaze upon the very Jesus crucified on the cross. When we do this, our sin is removed, our serpentine nature is dealt with, Satan is destroyed in us, and we have life eternal. This is what it means to be regenerated. When we are regenerated, we receive the divine life other than our human life which was corrupted by the serpent and dealt with by Christ on the cross.
2 在亚当里因著他的罪被定罪
2. Condemned in Adam through His Sin
18众人在亚当里，因著他的罪都被定罪。十八节主将尼哥底母的光景更多启示给他看见。他不只有蛇的毒性，并且还在神的定罪之下。这一节说，『信入祂的人，不被定罪；不信的人，罪已经定了，因为他不信入神独生子的名。』按照这一节，尼哥底母这一位良善的君子，已经被定罪了。你是几时被定罪的?你在亚当被定罪的那天就被定罪了。换句话说，你在出生以前就被定罪了。你在六千年前就被定罪了。因为你是亚当的一部分，当他被定罪时你也在内。不管你是好是坏，你是已经在神的震怒之下。（约三36。）虽然尼哥底母是一位上流的绅士，他还是被定罪了。他是好人，宗教人，道德人，然而他已经被定罪了。因此他需要主的救赎－主必须为他死。这样一个好人，他实际的情形并不是真好。他的真实情形有两层：在他的天性里有撒但的毒素，而他的地位是在神的定罪之下。我们并非仁人君子，我们乃是蛇。就我们的天性而论，我们有撒但魔鬼的毒素，以及使我们成为『魔鬼的儿女』（约壹三10）的元素。就我们的地位而论，我们已经在神的定罪之下。因此，最好的人的情况与最坏的人的情况并没有两样。
18All men are condemned in Adam through his sin. In verse 18, the Lord revealed more to Nicodemus about his condition. He not only had the poisonous nature of the serpent, but was also under the judgment of God. This verse says, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.” According to this verse, Nicodemus, a good gentleman, had been judged already. When were you judged? You were judged on the same day that Adam was judged. In other words, you were condemned before you were born. You were condemned six thousand years ago. Since you are a part of Adam, you were condemned when he was. Regardless of whether you are bad or good, you are already under the wrath of God (3:36). Although Nicodemus was a high-class gentleman, he was still condemned. He was a good man, a religious man, and a moral man, yet he was already condemned. Therefore, he needed the Lord’s redemption—the Lord had to die for him. The actual condition of such a good man is not really good. His true condition is twofold: his nature has the poison of Satan within it and his position is under the condemnation of God. We are not gentlemen; we are serpents. As far as our nature is concerned, we have the poisonous element of Satan, the devil, an element which makes us “the children of the Devil” (1 John 3:10). As far as our position is concerned, we are already under God’s condemnation. Thus, the condition of the best person is the same as that of the worst
神的儿子来拯救人脱离这定罪
a. The Son of God Coming to Save Man a from This Condemnation
19神的儿子已经来拯救人脱离这定罪。十七节说，『因为神差祂的儿子到世上来，不是要定世人的罪，乃是要叫世人藉祂得救。』神的儿子基督被差来救我们脱离神的定罪，这定罪是由亚当的罪引起的。我们都在亚当里被定了罪，现今我们藉著基督，都能蒙拯救脱离这定罪。在天然的出生里，我们是在亚当里被定罪了；在重生里，我们是在基督里得救了。
19The Son of God has come to save man from this condemnation. Verse 17 says, “For God did not send the Son into the world that He might judge the world, but that the world might be saved through Him.” Christ, the Son of God, was sent to save us from God’s condemnation, which was caused by the sin of Adam. We all were condemned in Adam. Now we all can be saved from this condemnation through Christ. In the natural birth we were condemned in Adam. In regeneration we are saved in Christ.
人藉著信入神的儿子蒙拯救脱离这定罪
b. Man Being Saved from This Condemnation b by Believing in the Son of God
20我们得重生的路在那里？我们怎样才能得著重生?在十五、十六、十八、和三十六节主说，『叫一切信入祂的都得永远的生命；』『叫一切信入祂的，不至灭亡，反得永远的生命；』『信入祂的人，不被定罪；』『信入子的人有永远的生命。』这些被主一再著重讲的话，清楚且确定的告诉我们，我们得救并重生之法就是信入主。信入主是我们得著救恩并重生惟一的路。这完全是一件信的事。不论我们能作多少，我们的行为有多好，我们都不能靠我们的行为得救并重生。在这事上，我们的行为并不算数，只有信才算数。得救与重生必须藉著信。乃是藉著在主里的信，藉信入主，我们就在消极方面得了赦免，从神的定罪里得了释放。照样，也是藉著信，藉著信入主，我们就在积极方面得以重生，得到永远的生命，就是神那神圣的生命。主已经为我们完成了救赎的工作。藉著祂在十字架上救赎的死，祂已满足了神在我们身上一切公义的要求，并且也为我们履行了神一切公义、圣别和荣耀的要求。藉著祂在蛇的形状中在十字架上的死，主甚至已经废除了撒但，魔鬼，就是那霸占我们、奴役我们的，好叫我们蒙拯救脱离那恶者的奴役与死亡的权势。（来二14。）一切消极的事物已经藉著祂在十字架上那包罗万有的死解决了。我们无须作任何事，只要相信主所已经完成的事。祂已经对付并解决我们所有的问题，祂没有留下甚么要我们来作的。所以不需要我们作甚么，只要我们信入祂所完成、所成功，包罗一切的救赎工作。主经过死亡，藉著复活，且在复活里，已经释放了祂的生命，并成了赐生命的灵。（林前十五45。）如今在复活里，祂是生命的灵，（林后三17，）带著祂救赎工作的一切功效，等候我们来信入祂。我们一旦信人祂，就不仅罪得赦免，并蒙拯救脱离撒但邪恶的黑暗权势，更接受了生命的灵，就是主自己，带著神永远的生命。这样我们便得救并重生了。乃是藉著信主并信祂包罗一切的救赎工作，我们接受了神的生命，并从祂而生成为祂的众子。
20What is the way for us to be regenerated? How can we receive regeneration? In verses 15, 16, 18, and 36, the Lord said, “That everyone who believes in Him may have eternal life”; “that everyone who believes in Him should not perish, but have eternal life”; “he who believes in Him is not judged”; “he who believes in the Son has eternal life.” These emphatic words spoken repeatedly by the Lord tell us clearly and definitely that the way for us to be saved and regenerated is simply to believe in the Lord. To believe is the only way for us to receive salvation and regeneration. It is absolutely a matter of faith. Regardless of how much we can work or how good our work may be, we cannot be saved and regenerated by our work. Our work does not count in this matter. Only faith counts. Salvation and regeneration must be by faith. It is by faith in the Lord, by believing in the Lord, that we receive the forgiveness, the release from God’s condemnation negatively. It is also by faith, by believing in the Lord, that we receive eternal life, the divine life of God, positively for our regeneration. The Lord has accomplished the redemptive work for us. By His redemptive death on the cross, He has met all of God’s righteous demands on us and has fulfilled all the requirements of God’s righteousness, holiness, and glory for us. By His death on the cross in the form of the serpent, the Lord has even destroyed Satan, the devil that usurps us and enslaves us, that we might be delivered from the evil one’s slavery and power of death (Heb. 2:14). All negative things have been solved by His all-inclusive death on the cross. We do not need to do anything except believe in what the Lord has accomplished. He has dealt with and solved all of our problems. He has left no room for our doing or work. So, there is no need of our work, only of faith in His finished, completed, and all-inclusive redemptive work. After passing through death, by and in resurrection, the Lord has released His life and has become a life- giving Spirit (1 Cor. 15:45). Now, in resurrection, He is the Spirit of life (2 Cor. 3:17), with all the virtue of His redemptive work, waiting for us to believe in Him. Once we believe in Him, we not only receive the forgiveness of sins and the deliverance from Satan’s evil power of darkness, but we also receive the Spirit of life, that is, the Lord Himself, with the eternal life of God. In this way we are saved and regenerated. It is by the way of believing in the Lord with His all-inclusive redemptive work that we receive God’s life and are born of Him to be His sons.
21信入主的意思就是接受祂。（约一12。）主是可接受的。祂如今是赐生命的灵，带著祂完全的救赎，等候并期待我们来接受祂。我们的灵是接受的器官。我们可以藉著信入主而接受祂的灵到我们灵中。我们一信入祂，祂这灵就进入我们的灵中，我们就被祂这赐生命的灵所重生，并且与祂成为一灵。（林前六17。）藉著信入祂，我们也进入祂里面，而与祂合一，有分于祂，并享受祂为我们所完成的一切。我们藉著信入祂，便在祂一切所是、所经过、所完成、所达到、所得到的事上与祂联合了。当我们藉著信入祂与祂合一，我们就被作生命的祂所拯救、所重生。藉著信入祂，我们便有分于祂作生命，并且在祂里面得了重生。
21To believe in the Lord means to receive Him (John 1:12). The Lord is receivable. He is now the life-giving Spirit, with His complete redemption, waiting for and expecting us to receive Him. Our spirit is the receiving organ. We can receive the Lord’s Spirit into our spirit by believing in Him. Once we believe in Him, He, as the Spirit, enters into our spirit. Then we are regenerated by Him, the life-giving Spirit, and become one spirit with Him (1 Cor. 6:17). The phrase “believes in” in verses 16, 18, and 36 literally translated should be “believes into Him.” When we believe in the Lord, we believe into Him. By believing in Him, we get into Him to be one with Him, to partake of Him, and to participate in all that He has accomplished for us. By believing into Him, we are identified with Him in all that He is and in all that He has passed through, accomplished, attained, and obtained. As we become one with Him by believing into Him, we are saved and regenerated by Him as life. It is by believing into Him that we partake of Him as life and are regenerated in Him
神的儿子来作光
c. The Son of God Coming as Light
22神的儿子来作光，好叫人被照亮而得救。（约三19～21。）为著要拯救我们，神的儿子，基督，先来作光照亮人，好叫人能以得救。但很可惜，大多数人喜爱黑暗而不喜爱光，因为他们的行为是恶的。凡作恶的便恨光，并不来就光，恐怕他的行为受责备。但人若来就光，就蒙光照，并且藉著这光照要得拯救。光在先，得救在后。我们在约翰三章可以看见，连一个上流社会有道德的君子也在死亡的线上。虽然他寻求神，可是他是按照知识树的线来寻求。尼哥底母寻求教训、知识，这些都是属于知识树。他并不知道生命，也没有生命树的观念。但是主使他从知识转到生命，从知识树转到生命树，好使他重生，并得著在创世记二章中生命树所指明的神圣生命。在主与他的谈话中，含示他对知识的寻求与他的蛇性有关。我们天然人的蛇性不只使我们行恶，也使我们寻求知识，甚至是关于神的知识，而并不在生命的路上。这种知识的寻求乃在死亡的线上，也带进死亡。我们都必须从这知识的线转到生命的线，好叫我们接受神的生命作我们的享受。
22The Son of God came as light that man might be enlightened for salvation (3:19-21). In order to save us, Christ, the Son of God, came firstly to be the light to enlighten man that man might be saved. But, sorry to say, most men loved the darkness rather than the light, for their deeds were evil. Everyone who does evil hates the light and does not come to the light, lest his deeds should be exposed. But anyone who comes to the light will be enlightened and, through this enlightenment, he shall be saved. Light comes first, then salvation follows. In chapter three of John we can see that even a high- class moral gentleman was also on the line of death. Though he was seeking after God, he was seeking according to the line of the tree of knowledge. Nicodemus was seeking for teaching, for knowledge, which belongs to the tree of knowledge. He did not know life and had no concept of the tree of life. But the Lord turned him from knowledge to life, from the tree of knowledge to the tree of life, that he might be regenerated and have the divine life denoted by the tree of life in Genesis 2. In the Lord’s conversation with him, it is implied that his seeking of knowledge was related to his serpentine nature. The serpentine nature of our natural being causes us not only to do evil things, but also to seek knowledge, even knowledge concerning God, in a way that is not in the way of life. This kind of knowledge-seeking is on the line of death and brings in death. We all have to be turned from this line of knowledge to the line of life that we may receive the divine life for our enjoyment.