约一12~13 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。

　　在约翰福音里，神国的启示是基于三章的两节圣经。……三节说到见神的国，五节说到进神的国。要见神的国，就必须重生。要进神的国，就必须从水和灵生。水表征我们众人受浸所归入之基督的死，灵表征复活（李文集一九九四至一九九七年第四册，五六一至五六二页）。

　　John 1:12-13 But as many as received Him, to them He gave the authority to become children of God, to those who believe into His name, who were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God.

　　The revelation of the kingdom of God in John is based upon two verses in John 3.. Verse 3 speaks of seeing the kingdom, and verse 5 speaks of entering into the kingdom. To see the kingdom we need to be born anew. To enter into the kingdom we need to be born of water and the Spirit. Water signifies the death of Christ, into which we all have been baptized, and the Spirit signifies resurrection. (CWWL, 1994-1997, vol. 4, “Crystallization-study of the Gospel of John,” p. 438)

　　约翰三章里的事例，是关于在重生里的生命。……这章说到尼哥底母，他是一个真正寻求的人，在夜里来见主耶稣（2）。他带着很多的知识和许多的观念而来，因为他是犹太人中间的教师。他认为基督是从神那里来作教师的。他可能以为他需要更好的教训，来改良他自己。但主的回答向他揭示，他需要重生。

　　我们若不重生，就没有见神的国的性能。重生就是从表征基督之死的水而生，也是从表征基督之复活的灵而生。我们必须与基督同死，并复活成为一个新的人，属于另一个种类，就是新的种类。

　　神的国是神的掌权。这神圣的掌权是一个范围，不仅是神圣管治的范围，也是神圣种类的范围，在其中有一切神圣的事物。植物的国是植物种类的范围，动物的国是动物种类的范围。照样，神的国是神圣种类的范围。神成为肉体，进到人的种类里；而人成为神，有神的生命和性情（但无分于祂神圣的神格），进到祂神圣的种类里。在约翰三章，神的国指神的种类，多过于指神的掌权。

　　要进入神圣的范围，就是神圣种类的范围，我们就必须从神而生，得着神圣的性情和生命。

　　人是按着神的形像，照着祂的样式造的，这指明人是照着神的种、神的类造的。创世记一章说，各样的活物都是各从其类造的。但神造人，不是照着人的类，乃是按着神的形像并照着祂的样式，使人成了神的类。

　　信徒借着重生由神而生，成为祂的儿女，有祂的生命和性情，但无分于祂的神格（约一12~13），他们比亚当更从神类。亚当只有神外面的样子，而没有神里面的实际，就是神圣的生命。我们里面有神圣生命的实际，并且全人正被变化并模成主的形像。神所有的儿女都是在神圣种类的神圣范围里，这样说是合逻辑的。

　　因此，在重生里，神生神。人生人，羊生羊。如果羊不生羊，那么羊生什么？如果神所生的不是神，那又是什么？如果神的儿女不是从神的种、神的类，那他们是从什么种？如果他们不是神，他们是什么？我们这些从神生的，都是神。但是在发表上，为免引起神学上的误解，最好说我们是在神圣种类里，也就是在神国里的神人。

　　这些神人是神所生的儿女，不仅构成神的家（提前三15，彼前四17，约十四2），也是基督身体借以建造起来的构成分子，而基督的身体要终极完成新耶路撒冷，作神与基督永远的国（林前六9，弗五5，彼后一11，启十一15）（李文集一九九四至一九九七年第四册，五六二至五六五页）。

　　参读：约翰福音结晶读经，第十二篇。

　　The case in John 3 concerns life in regeneration. It speaks of Nicodemus, a real seeker who came to the Lord in the night (v. 2). He came with much knowledge and many concepts because he was a teacher among the Jewish people. He considered Christ a teacher who had come from God. He might have thought that he needed better teachings to improve himself, but the Lord’s answer unveiled to him that he needed to be born anew.

　　If we are not born anew, we do not have the capacity to see the kingdom of God. To be born anew is to be born of water, signifying the death of Christ, and of the Spirit, signifying Christ’s resurrection. We need to die with Christ and be resurrected to be a new person of another, new species, new kind.

　　The kingdom of God is the reign of God. This divine reign is a realm, not only of the divine dominion but also of the divine species, in which are all the divine things. The vegetable kingdom is a realm of the vegetable species, and the animal kingdom is a realm of the animal species. In the same way, the kingdom of God is a realm of the divine species.

　　God became flesh to enter into the human species, and man becomes God in His life and nature, but not in His divine Godhead, to enter into His divine species. In John 3 the kingdom of God refers more to the species of God than to the reign of God.

　　To enter into the divine realm, the realm of the divine species, we need to be born of God to have the divine nature and life.

　　That man was created in the image of God and according to His likeness indicates that man was created in God’s kind, in God’s species. Genesis 1 says that each of the living things was created according to its kind. But God created man, not according to man’s kind but in God’s image and according to God’s likeness to be God’s kind.

　　The believers, who are born of God by regeneration to be His children in His life and nature but not in His Godhead (John 1:12-13), are more in God’s kind than Adam was. Adam had only the outward appearance of God without the inward reality, the divine life. We have the reality of the divine life within us, and we are being transformed and conformed to the Lord’s image in our entire being. It is logical to say that all the children of God are in the divine realm of the divine species.

　　Thus, in regeneration God begets gods. Man begets man. Goats beget goats. If goats do not beget goats, what do they beget? If God does not beget gods, what does He beget? If the children of God are not in God’s kind, in God’s species, in what kind are they? If they are not gods, what are they? We all who are born of God are gods. But for utterance, due to the theological misunderstanding, it is better to say that we are God-men in the divine species, that is, in the kingdom of God.

　　These God-men, who are children born of God, not only constitute the house of God (1 Tim. 3:15; 1 Pet. 4:17; John 14:2) but also are the constituents with which the Body of Christ is built up, and the Body of Christ will consummate the New Jerusalem as the eternal kingdom of God and of Christ (1 Cor. 6:9; Eph. 5:5; 2 Pet. 1:11; Rev. 11:15). (CWWL, 1994-1997, vol. 4, “Crystallization-study of the Gospel of John,” pp. 438-440)

　　Further Reading: CWWL, 1994-1997, vol. 4, “Crystallization-study of the Gospel of John,” ch. 12