路加福音生命读经 · 第72篇

人救主的复活（三）

The Man-Savior’s Resurrection (3)

1读经：哥林多前书15:45下，约翰福音14:16-20，12:24下，彼得前书1:3，以弗所书1:20-23。

1Scripture Reading: 1 Cor. 15:45b; John 14:16-20; 12:24b; 1 Pet. 1:3; Eph. 1:20-23

2在前两篇信息中，我们说到人救主复活客观的一面。本篇信息要来看祂复活主观的一面。

2In the two preceding messages we covered the objective aspect of the Man-Savior’s resurrection. With this message we come to the subjective aspect of His resurrection

人救主变化形像，

THE MAN-SAVIOR’S TRANSFIGURATION

成为赐生命的灵，

INTO THE LIFE-GIVING SPIRIT

进到信神的人里面

TO ENTER INTO HIS BELIEVERS

3关于人救主复活主观的一面，第一点是基督的复活乃是祂的变化形像，成为赐生命的灵，以进入信祂的人里面。（林前十五45下，约十四16～20。）基督的复活乃是祂的变化形像，这事很难解释，因为这牵涉到神圣的三一。

3The first point related to the subjective aspect of the Man-Savior’s resurrection is that Christ’s resurrection was His transfiguration into the life-giving Spirit in order to enter into His believers (1 Cor. 15:45b; John 14:16-20). Christ’s resurrection as His transfiguration is a difficult matter to explain, for this involves the Divine Trinity

关于三一神错误的教训

A Mistaken Teaching Concerning the Triune God

4神是三一的。关于神圣三一的传统教训，给人一个印象，父、子、灵－神圣神格的三者－是分开的。根据这种领会，当子来到地上时，父是留在天上的宝座上。我们从约翰福音知道，子在将要受死时，告诉祂的门徒，祂要求父差那灵来；那灵果然在五旬节那天来了。有些人认为，当那灵在五旬节那天来的时候，子是同著父留在宝座上。因此，根据这十分肤浅且极不正确的教训，当子来成为人的时候，祂是将父留在宝座上。然后子在地上生活了三十三年半，死了，复活了，又升到诸天之上。接著，在五旬节那天，父差圣灵来。圣灵来了，祂又将父和子留在诸天之上。这种教训使人对三一神有十分错误的印象。

4God is triune. Traditional teachings concerning the Trinity have given the impression that the Father, the Son, and the Spirit—the three of the divine Godhead— are separate. According to this understanding, when the Son came to earth, the Father was left on the throne in heaven. We know from the Gospel of John that when the Son was about to die, He told His disciples that He would ask the Father to send the Spirit, who came on the day of Pentecost. However, it is supposed by some that when the Spirit came on Pentecost, the Son remained with the Father on the throne. Therefore, according to this teaching, which is very superficial, and far from being accurate, when the Son came as a man, He left the Father on the throne. The Son then lived on earth for thirty-three and a half years, died, resurrected, and ascended to the heavens. Following this, the Father sent the Holy Spirit on the day of Pentecost. When the Holy Spirit came, He left both the Father and the Son in the heavens. This kind of teaching gives a very wrong impression concerning the Triune God

子同著父来

The Son Coming with the Father

5新约启示子来的时候，是同著父来。8:29关于这点，约翰八章二十九节说，『那差我来的是与我同在，祂没有撇下我独自一人。』当子在地上时，并不单独，因父始终与祂同在：『我不是独自一人，因为有父与我同在。』（约十六32。）主耶稣甚至告诉祂的门徒，祂在父里面，父在祂里面：『你们当信我，我在父里面，父在我里面。』（约十四11上。）子在父里面，父在子里面，这是互相内在的事。为了表达圣经中所启示关于三一神更深的真理，我们需要明白互相内在一辞。

5The New Testament reveals that when the Son came, He came with the Father. Concerning this, John says, “He who sent Me is with Me; He has not left Me alone.” When the Son was on earth, He was not alone, for the Father was always with Him: “I am not alone, because the Father is with Me” (John 16:32). The Lord Jesus even told His disciples that He was in the Father and that the Father was in Him: “Believe Me that I am in the Father and the Father in Me” (John 14:11a). The Son’s being in the Father and the Father’s being in the Son is a matter of coinherence, a word we need to know for the expression of the deeper truth regarding the Triune God revealed in the Scriptures.

6既然子同著父来，父甚至就在子里面，因此说子来到地上的时候将父留在天上的宝座上，就不正确了。实际上，说子没有同著父来的教训乃是异端。在约翰福音我们看见，子是从父并同父来的；这就是说，子不仅从父而来，并且同父而来。在约翰六章四十六节主耶稣说，『这不是说，有人看见过父，惟独从神来的，祂看见过父。』这节的『从，』希腊文是para，帕拉，意思是『在旁边，』含『同』意，所以直译为『从…同…。』主耶稣不只从父而来，并且同父而来。约翰七章二十九节，十六章二十七节和十七章八节有同样的思想。因为子是从父并同父来的，所以子来的时候，父就来了。不仅如此，子在地上的时候，父不仅与祂同在，并且在祂里面，正如子在父里面一样。

6Since the Son came with the Father and the Father was even in the Son, it is not correct to say that the Son left the Father on the throne in heaven when He came to earth. Actually, it is heretical to teach that the Son came without the Father. In the Gospel of John we see that the Son was sent “from with” the Father, that is, not only from the Father but also with the Father. In John 6:46 the Lord Jesus said, “Not that anyone has seen the Father, except Him who is from God, He has seen the Father.” The Greek preposition translated “from” in this verse is para, by the side of. The sense here is from with. The Lord Jesus is not only from the Father, but also with the Father. We have the same thought in John 7:29; 16:27; and 17:8. Because the Son was sent from with the Father, the Father came when the Son came. Moreover, when the Son was on earth, the Father was not only with Him but also in Him, even as the Son was in the Father

子与灵

the Son, and the Spirit

7不但如此，在主耶稣的成孕里还包含著圣灵。基督的出生是直接出于圣灵。祂的母亲马利亚『怀了孕，就是她从圣灵所怀的，』因此那生在她里面的，乃是出于圣灵。（太一18，20。）然后，在人救主三十岁出来尽职时，圣灵降在祂身上。（路三22。）主在祂的职事中，凭著那灵传福音。路加四章十八节告诉我们，祂从以赛亚书念出这些话：『主的灵在我身上，因为祂膏了我，叫我传福音给贫穷的人…。』子的传扬乃是圣灵的工作。子从来不凭自己作甚么。祂甚至靠著神的灵赶鬼。（太十二28。）

7Furthermore, the Holy Spirit was involved in the conceiving of the Lord Jesus. Hence, the birth of Christ was directly of the Holy Spirit, for His mother, Mary, was “with child of the Holy Spirit,” for that which was begotten in her was of the Holy Spirit (Matt. 1:18, 20). Then at the age of thirty, when the Man-Savior came forth to minister, the Spirit descended upon Him (Luke 3:22). In His ministry the Lord preached the gospel by the Spirit. In Luke 4:18 we are told that He read these words from Isaiah: “The Spirit of the Lord is upon Me, because He has anointed Me to bring good news to the poor....” The Son’sp reaching was the Spirit’s work. The Son never did anything by Himself. He even cast out demons by the Spirit of God (Matt. 12:28

不是分开，乃是互相内在

Not Separation But Coinherence

8我们若将一切论到子、父与灵的经节放在一起，就看见当耶稣基督在地上时，祂乃是三一神。那里不仅有子，也有父与灵。因此，祂乃是神格的具体化身。(西二9。)所以，我们该弃绝那说子独自来到地上，将父与灵留在诸天之上的思想。我们论到父、子、灵的教训，是基于圣经纯正的话语，而圣经是不能被击败的。

8If we put together all these verses concerning the Son, the Father, and the Spirit, we see that when Jesus Christ was on earth He was the Triune God. Not only was the Son there, but the Father and the Spirit were there as well. Hence, He is the embodiment of the Godhead (Col. 2:9). Therefore, we should abandon the thought that only the Son came to earth leaving the Father and the Spirit in the heavens. What we teach concerning the Father, the Son, and the Spirit is based on the pure word of the Bible, and the Bible cannot be defeated.

9在约翰十四章八节，腓力是我们的代表，他说，『主阿，将父显给我们看，我们就知足了。』主对这请求感到惊讶，便回答说，『腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？我在父里面，父在我里面，你不信么？我对你们所说的话，不是我从自已说的，乃是住在我里面的父作祂自己的事。』（约十四9～10。）这里主似乎说，『你为甚么要我将父显给你们看？你难道不知道，你们看见我就是看见父么？你们看见我，就是看见父，因为我在父里面，父在我里面。不要以为我与父是分开的，或以为父是远离我的。这是错误的观念。因为我在父里面，父在我里面，所以无论我在那里，父也在那里。』主的回答使腓力闭口无言。这给主机14:16-会进一步说下去。在约翰十四章十六至十七节祂接著说，『我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是实际的灵，乃世人不能接受的，因为不见祂，也不认识祂；你们却认识祂，因祂与你们同住，且要在你们里面。』主说这些话的时候，祂是在门徒中间，但祂还没有在他们里面。祂似乎是告诉他们：『我现今在你们中间，与你们同在。但三一神的心意乃是要进入你们里面。我与你们同在还不彀；我需要在你们里面。』因此，祂说祂要求父赐给他们另一位保惠师，就是那要在他们里面之实际的灵。在这点上，有人可能说，『你不是告诉我们，既然子在父里面，父在子里面，子与父就不能看作是分开的？但在约翰十四章十六节，子说祂要求父赐给门徒另一位保惠师。这不是指明子与父是分开的么？不，这不是指明子与父是分开的。我们已经看见，主自己说祂在父里面，父在祂里面。这是互相内在的事。因此，子求父不是分开的，乃是互相内在的。

9In John 14:8, Philip, our representative, said, “Lord, show us the Father and it suffices us.” Surprised by this request, the Lord replied, “Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father. How is it that you say, Show us the Father? Do you not believe that I am in the Father, and the Father is in Me? The words which I speak to you, I do not speak from Myself; but the Father who abides in Me, He does His works” (vv. 9-10). Here the Lord seems to be saying, “Why do you ask Me to show you the Father? Do you not know that if you see Me, you see the Father? You see the Father when you see Me because I am in the Father, and the Father is in Me. Do not think that I am separate from the Father, or that the Father is far away from Me. This is a mistaken concept. Because I am in the Father and the Father is in Me, wherever I am, there the Father is also.” Philip was silenced by the Lord’s answer. This gave Him the opportunity to speak further. In John 17 He went on to say, “And I will ask the Father, and He will give you another Comforter, that He may be with you forever; even the Spirit of reality, whom the world cannot receive, because it does not behold Him or know Him; but you know Him, because He abides with you and shall be in you.” When the Lord spoke these words, He was among the disciples, but He was not yet in them. He seemed to be telling them, “Now I am among you and with you. But the intention of the Triune God is in that He would enter into you. It is not adequate that I be with you—I need to be in you.” Therefore, He said that He would ask the Father to give them another Comforter, the Spirit of reality, who would be in them. At this point some might say, “Have you not told us that since the Son is in the Father and the Father is in the Son, the Son and the Father cannot be regarded as separate? But in John 14:16 the Son says that He would ask the Father to give them another Comforter. Does this not indicate that the Son and the Father are separate?” No, this does not indicate that the Son and the Father are separate. We have already seen that the Lord Himself said that He is in the Father and that the Father is in Him. This is a matter of coinherence. Therefore, what we have in the Son’s asking of the Father is not separation but coinherence.

另一位保惠师，实际的灵

another Comforter, the Spirit of reality

10主在约翰十四章十六节说到另一位保惠师，这是很有意义的。『另一位，』指明主，那说话的，乃是保惠师。祂若不是保惠师，就不会说，祂要求父差另一位保惠师来。我们若仔细读十六至二十节，会看见至终第二位保惠师，实际上就是成为那灵的第一位保惠师。在十七节主说那实际的灵要在门徒里面。但在十八节祂继续说，『我不撇下你们为孤儿，我正往你们这里来。』十七节的『祂，』是实际的灵，到十八节成了『我，』就是主自己。这指明主复活后成了实际的灵，如林前十五章四十五节下所证实的。不仅如此，主在十六节说到另一位保惠师，然后在二十节说，『到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。』这里主再次启示，祂自己要成为那灵在门徒里面。

10It is significant that in John 14:16 the Lord speaks of another Comforter. The word “another” indicates that the Lord, the One speaking, is a Comforter. If He were not a Comforter, then He would not have said that He would ask the Father to send another Comforter. If we read verses 16 through 20 carefully, we shall see that, eventually, the second Comforter is actually the first Comforter as the Spirit. In verse 17 the Lord says that the Spirit of reality will be in the disciples. But then in verse 18 He continues, “I will not leave you orphans; I am coming to you.” The “He” who is the Spirit of reality in verse 17 now becomes the “I,” the Lord Himself in verse 18. This indicates that after His resurrection the Lord became the Spirit of reality, as confirmed by 1 Corinthians 15:45b. Furthermore, the Lord speaks of another Comforter in verse 16 and then says in verse 20, “In that day you shall know that I am in My Father, and you in Me, and I in you.” Here the Lord again reveals that He Himself would be in the disciples as the Spirit

11主说这些话时，我们一些人若在场，可能会和主耶稣争论，说，『主，我们不知道你在说甚么。你刚才说你要求父差另一位保惠师来，就是那要在我们里面的实际的灵。你现在为甚么说你要在我们里面？』若是在场的人想要这样跟祂争论，祂可能会说，『你们必须晓得，我称为另一位保惠师的保惠师，实际上就是在复活里的我。我已经告诉你们，我在父里面，父在我里面。我和那灵也一样。那灵在我里面，我在那灵里面。我来了，父就来了；那灵来了，我就来了。』

11If some of us had been present when the Lord spoke these words, we might have argued with the Lord Jesus and said, “Lord, we do not know what you are talking about. You have just said that You would ask the Father to send another Comforter, the Spirit of reality, who would be in us. Why do You now say that You will be in us?” If anyone present had tried to argue with Him in this way, He might have said, “You must realize that the very Comforter whom I have called another Comforter is actually I Myself in resurrection. I have told you that I am in the Father and the Father is in Me. It is the same with Me and the Spirit. The Spirit is in Me, and I am in the Spirit. When I come, the Father comes; and when the Spirit comes, I come

三而一的神

The Three-one God

12父、子、灵乃是一位神，就是三一神。『三』的意思就是三而一；因此，神乃是三而一的神。因为祂是三一，三而一，我们就不该以为父、子、灵能分开。我们需要一直记住，三－父、子、灵－是一。然而，祂们虽然是一，同时也是三。三一神终极的完成那灵是三一神终极的完成，在基督的复活里来临。子成为肉体而来的时候，是同著父并凭著灵。子成为肉体而来之后，进一步经过死，并进入复活。这就是我们所称为人救主变化形像的过程。在成为肉体里同著父并凭著灵而来的子，经过这变化形像的过程，成了那是三一神终极完成的灵。我们不该以为那灵是单独的来，而将子与父留在天上的宝座上。不，那灵来的时候，祂乃是三一神的完成。这就是说，那灵来的时候，子与父也与祂同来。三－父、子、灵－就是那灵，一起来临。

12The Father, the Son, and the Spirit are one God, the Triune God. The word “triune” means three-one. Hence, God is the three-one God. Because He is triune, three-one, we should not think that the Father, the Son, and the Spirit can be separated. We need to always remember that the Three— the Father, the Son, and the Spirit—are one. However, while They are one, They are three at the same time. The Ultimate Consummation of the Triune God In Christ’s resurrection the Spirit came as the ultimate consummation of the Triune God. When the Son came in incarnation, He came with the Father and by the Spirit. After coming in incarnation, the Son took a further step to go through death and enter into resurrection. This is the process which we call the Man-Savior’s transfiguration. By going through this process of transfiguration, the Son, who came in incarnation with the Father and by the Spirit, became the Spirit as the ultimate consummation of the Triune God. We should not think that when the Spirit came He came alone, leaving the Son and the Father on the throne in heaven. No, when the Spirit came He came as the consummation of the Triune God. This means that when the Spirit came, the Son and Father came with Him also. The three—the Father, the Son, and the Spirit—came together as the Spirit.

藉著人救主的变化形像，带进赐生命之灵里的元素

The Elements Brought into the Life-giving Spirit through the Man-Savior’s Transfiguration

13不仅如此，当神成为肉体而来的时候，有些人性的元素加到了祂里面。神的儿子在成为肉体以前，仅仅是神圣的；祂没有人的性情。但祂在成为肉体而来的时候，就有人性加到了祂里面。这样祂就成了神人，既神圣又属人。这位神人在地上三十三年半经历为人生活，然后到十字架上成就包罗万有的死。我们已经看见，人救主是带著七重身分而死。祂的死乃是神的羔羊、在蛇形里的蛇、一粒麦子、末后的亚当、一切受造之物的首生者、在罪之肉体样式里的人、与成就和平者的死。因著主这七重身分，祂的死乃是包罗万有的死。

13Furthermore, when God came through incarnation, something was added to Him—the element of humanity. Before the incarnation, the Son of God was merely divine; He did not have the human nature. But when He came through incarnation, humanity was added to Him. In this way He became a God-man, a Person both divine and human. This God-man experienced human living on earth for thirty-three and a half years. Then He went to the cross and died an all-inclusive death. We have seen that the Man-Savior died as One with a sevenfold status. His death was the death of the Lamb of God, a serpent in form, a grain of wheat, the last Adam, the Firstborn of all creation, a man in the likeness of the flesh of sin, and the Peacemaker. Because of the Lord’ss even fold status in His death, it was an all-inclusive death

14这位神人经过包罗万有的死之后，进入了复活。祂的复活就是祂的变化形像－变化为赐生命的灵，进入信祂的人里面。这种变化形像包括:许多元素：人性、为人生活、与基督包罗万有的死。这一切元素都被带进那成了三一神之完成的包罗万有、赐生命的灵里。正如成为肉体将人性加到神里面，人救主的复活也照样将这一切元素带进赐生命的灵里。有人可能会争论，没有甚么东西能加到神里面。但请你们看新约中所描绘的。神在成为人的时候，人性没有加到祂里面么？成为肉体乃是一个过程，将神带进人性里，并将人性加到神里面。同样的，复活是人救主的变化形像，也是一个过程，将人性、为人生活、并那带著七重身分之神人包罗万有的死等元素，带进作三一神完成之赐生命的灵里。

14After this God-man passed through His all-inclusive death, He entered into resurrection. His resurrection was His transfiguration—the transfiguration into the life-giving Spirit to enter into His believers. This transfiguration included a number of elements: humanity, human living, and Christ’sa ll-inclusive death. All these elements were brought into the all-inclusive life-giving Spirit who became the consummation of the Triune God. Just as the incarnation added humanity to God, so the Man-Savior’s resurrection brought all these elements into the life-giving Spirit. Some may argue that nothing can be added to God. But I would ask you to look at what is portrayed in the New Testament. When God became a man, was not humanity added to Him? Incarnation was a process that brought God into humanity and added humanity to God. In like manner, resurrection as the Man-Savior’s transfiguration was also a process that brought the elements of humanity, human living, and the all-inclusive death of the God-man with His sevenfold status into the life-giving Spirit as the consummation of the Triune God