约翰福音生命读经 · 第31篇

三一神的分赐－为著产生住处（三）

The dispensing of the Triune God for the producing of His abode (3

1在约翰十四章的前六节，主启示了祂将要藉死离去，在复活里回来，好将门徒带进父里面；祂是道路，父乃是目的地；祂在那里，门徒也要在那里。在以下的十四节，主进一步启示了一些细节，说到祂如何能进入门徒里面，并带他们到父那里去。

1In the first six verses of John 14 the Lord revealed that He was going in death and coming back in resurrection in order to bring the disciples into the Father, that He will be the way and the Father the destination, and that where He is the disciples also will be. In the following fourteen verses the Lord goes further to reveal the details regarding how He can get into the disciples and bring them to the Father

贰三一神将自己

II. THE TRIUNE GOD DISPENSING HIMSELF

分赐到信徒里面

INTO THE BELIEVERS

2约翰十四章揭示神如何将祂自己分赐到人里面。在将自己分赐到我们里面这事上，神是三一的。祂是独一的，却又是三－父、子、灵。子是父的化身和彰显，（约十四7～11，）灵是子的实际和实化。（约十四17～20。）父在子里（子甚至称为父－赛九6）得著彰显，被人看见；子成为那灵，（林后三17，）得以启示并实化。父在子里，彰显于信徒中间；子成为那灵，实化在信徒里面。父神是隐藏的，子神是显明在人中间的，灵神是进到人里面，作人的生命和生命的供应并一切的。因此，父在子里，子成为那灵，这三一神将祂自己分赐到我们里面，成为我们的分，使我们在祂的神圣三一里，享受祂作我们的一切。

2John 14 unveils the Triune God for the dispensing of Himself into the believers. He is one God, the only God, yet He is three—the Father, the Son, and the Spirit. The Son is the embodiment and expression of the Father (vv. 7-14), and the Spirit is the reality and realization of the Son (vv. 16-20). In the Son the Father is expressed and seen, and as the Spirit the Son is revealed and realized. The Father in the Son is expressed among the believers, and the Son as the Spirit is realized in the believers. God the Father is hidden, God the Son is manifested among man, and God the Spirit, entering into man to be his life, his life supply, and his everything, is realized within man. The Father in the Son and the Son as the Spirit are man’sport i on that man may enjoy God

一父化身子里显于信徒中间

A. The Father Embodied in the Son Seen among the Believers

1 子是父的化身和彰显

1. The Son Being the Embodiment and Expression of the Father

3当主说祂是道路，祂要将信徒带到父里面，腓力就对祂说，『主阿，将父显给我们看，我们就知足了。』（约十四8。）主回答说，『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?』（约十四9～10。）主似乎说，『我与你们同在三年半了，这段时间你们一直看见我，你们还不认识父么？岂不知你们若看见了我，就是看见了父；认识了我，就是认识了父么?我在父里面，父在我里面。』即使到了此时此刻，主说的这话仍旧是个奥秘。这到底是甚么意思?一面，这是说父和子就是一个；另一面，祂们仍是两个。你若问我这怎么可能，我就会说，『我不知道。我只知道，一面，父和子是一个。你若看见了这位，就是看见了那位，因为二者乃是一。父在子里面。你若看见了子，当然就看见了父。但另一面，祂们仍是两个。』这就是三一神的奥秘。

3When the Lord said that He was the way and that He was going to bring the believers into the Father, Philip said to Him, “Lord, show us the Father and it suffices us” (v. 8). 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?” (vv. 9-10). The Lord seemed to be saying, “I have been with you for three and a half years and all this time you have been seeing Me, and still you have not known the Father? Don’ty ou know that if you see Me, you see the Father, that if you know Me, you know the Father? I am in the Father and the Father is in Me.” Even up until this very moment, the Lord’sword here remains a mystery. What does it mean? On the one hand it means that the Father and the Son are just one and on the other hand that They are still two. If you were to ask me how this could be, I would say, “I don’t know. I know only that on the one hand the Father and the Son are one, that if you see the one then you see the other because the two are one. The Father is in the Son. If you see the Son, then surely you see the Father. But, on the other hand, They are still two.” This is the mystery of the Triune God.

4这里我必须题出一个警告：绝不可将父和子看为两位个别的神。那是异端。我们没有三位神。我们只有独一的三一神－父、子、灵。在这里我很谨慎，甚至不用『身位』这辞。虽然有时，为著说话和领会，我们用『身位』这辞，但我们不该将这辞引伸得太过而成为三神论。我们无法充分的解释三一神，但神是三而一的却是事实。你若看见了子，就是看见了父，因为父化身在子里，显在信徒中间。子是父的化身和彰显。

4Here I must issue a warning: Never consider that the Father and the Son are two separate gods. That is heresy. We do not have three gods. We have one unique Triune God—the Father, the Son, and the Spirit. At this point I am even careful not to use the word person. Although sometimes, for our speaking and understanding, we use the word person, we should not press this term too far into tritheism. We cannot explain the Triune God adequately, but it is a fact that God is triune. If you have seen the Son, you have seen the Father because the Father is embodied in the Son to be seen among the believers. The Son is the embodiment and the expression of the Father

2 子在父里面，父在子里面

2. The Son Being in the Father and the Father Being in the Son

5子在父里面，父在子里面。（约十四10～11。）这是何等的奥秘！主说，子在父里面，父在子里面！父既在子里面，当子说话的时候，住在子里面的父就作祂的工。父在子说话时作工，因为祂们在彼此里面。

5The Son is in the Father and the Father is in the Son (vv. 10-11). What a mystery this is! The Lord says that the Son is in the Father and that the Father is in the Son! Since the Father is in the Son, when the Son speaks, the Father, who abides in the Son, does His work. The Father does His work in the Son’s speaking because They are in one another

3 子与父是一

3. The Son and the Father Being One

6在十章三十节，主清楚的告诉我们，祂与父原是一。我再说，我们无法充分解释这事，因为我们有限的头脑很难领会，祂们二者如何能是一个。在我们有限的领会中，子就是子，父就是父，二者显然是彼此分开的。但主清楚的告诉我们，子与父原是一。这里我很强的说，主从未说祂与父是两个。我们接受三一神的奥秘，必须按著主明确清楚的话，不可按著我们的假设。

6In 10:30 the Lord tells us clearly that He and the Father are one. Again I say, we cannot explain this matter adequately because it is very difficult for our limited mentality to understand how They two could be one. In our limited understanding, the Son is the Son, the Father is the Father, and the two are distinctly separate one from the other. But the Lord tells us clearly that the Son and the Father are one. Here I strongly say that the Lord never says that He and the Father are two. We have to take the mystery of the Trinity according to the Lord’s definite and clear word, not according to our suppositions

4 子甚至称为父

4. The Son Even Being Called the Father

7以赛亚九章六节启示，子甚至称为父：『因有一婴孩为我们而生，有一子赐给我们；…祂名称为…全能的神，永在的父。』有一子赐下来，祂的名却称为永在的父；正如有一婴孩生下来，却称为全能的神。祂是子还是父?我们必须说祂两者都是，正如祂是婴孩，又是全能的神。子如何能是父?我不知道，我只晓得圣经这样告诉我。赞美主，圣经告诉我们子称为父，正如圣经告诉我们婴孩称为全能的神。所以，按照圣经的明言，子就是父。我们没有一个人该作腓力，但当时甚至腓力也清楚了。5子能在信徒中间，

7Isaiah 9:6 reveals that the Son is even called the Father. This verse says, “Unto us a child is born, unto us a son is given...and his name shall be called...The mighty God, The everlasting Father.” A son is given, yet His name is called the everlasting Father, just as a child is born, yet He is called the mighty God. Is He the Son or the Father? We must say that He is both, just as He is both the child and the mighty God. How can the Son be the Father? I do not know. I know only that the Bible tells me so. Praise the Lord that the Bible tells us that the Son is called the Father, just as the Bible tells us that the child is called the mighty God. Therefore, according to the clear word of the Bible, the Son is the Father. None of us should be a Philip. But at that time even Philip was made clear. 5. The Son Being Able to Be among the Believers,

但不能在他们里面

But Unable to Be in Them

8当子与门徒同在，彰显父的时候，祂只能在他们中间，却不能在他们里面。祂在肉体里既是父的化身，祂就在门徒中间彰显父，并且被他们看见。但祂在肉体里的时候，无法进入门徒里面，所以还需要这章的下半，就是十六至二十节。

8When the Son was there with the disciples to express the Father, He was able only to be among them, but He was unable to be in them. Since He was the embodiment of the Father in the flesh, He was among the disciples to express the Father and to be seen by them. But while He was in the flesh, He had no way to enter into the disciples. So there is the need of the following section of this chapter, verses 16 through 20

二子实化成为那灵住在信徒里面

B. The Son Realized as the Spirit Abiding in the Believers

9我们看过，父化身在子里，并在子里彰显于信徒中间。现在我们必须看见，子实化成为那灵，进入并住在信徒里面。请注意我们不说实化在那灵里，乃说实化成为那灵。为了住在我们里面，主必须变化形像，改变形状，从肉体变化为那灵。祂在肉体里来到我们中间，却必须化身为那灵，才能进入我们里面。祂在肉体里来到我们中间之后，下一个目标便是进入我们里面。主如何变化形像?祂藉著死与复活，从肉体化身为那灵。祂的去并不是离去，那是祂另一步的来。祂在另一种形状，灵的形状里来。祂来的第一步是在肉体里，第二步乃是成为那灵。这一章有主的去，也有主的来。祂藉著死与复活而去，祂作『另一位保惠师』而来。这另一位保惠师是祂的另一形状，另一形像。藉著祂成为那灵而来，祂就进入我们里面，使我们和祂一样的活著。祂活出的生命是复活的生命。祂复活之后，就成为那灵而来，进入我们里面。所以祂活著，我们也藉祂活著。祂藉著复活的生命活著，我们就藉祂而活，分享祂这复活的生命。

9We have seen that the Father was embodied and expressed in the Son among the disciples. Now we must see that the Son is realized as the Spirit entering into and abiding in the believers. Notice that we do not say in the Spirit but as the Spirit. In order to abide in us the Lord had to be transfigured, transformed, from the flesh into the Spirit. He came in the flesh to be among us, but He had to be transfigured into the Spirit before He could come into us. After coming in the flesh to be among us, His next aim was to be in us. How was the Lord transfigured? He was transfigured from the flesh into the Spirit by His death and resurrection. His going was not His leaving; it was another step of His coming. He was coming in another form, in the form of the Spirit. The first step of His coming was in the flesh; the second step of His coming was as the Spirit. This chapter has the Lord’s going and it also has His coming. His going was by death and resurrection, and His coming was as “another Comforter.” The other Comforter is His other form, His other figure. By His coming as the Spirit, He enters into us and makes us to live just as He does. The life He lives is the resurrection life. After His resurrection He comes to enter into us as the Spirit. So He lives, and we live by Him also. He lives by the resurrection life, and we live by Him, sharing Him as the resurrection life.

1 另一位保惠师

1. Another Comforter

10在十六节主说，『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。』首先，那灵是『另一位保惠师。』保惠师原文意辩护者，就是陪伴在旁，照料我们事务、案件、和一切需要的人。在原文，保惠师与约壹二章一节的辩护者同。今天我们有在诸天之上的主耶稣，也有在我们里面的那灵（保惠师），作我们的辩护者，照料我们的案件。圣灵，就是耶稣的实际和主的实化，乃是这样一位陪伴在旁，服事我们，并照料我们一切需要的人。

10In verse 16 the Lord said, “I will ask the Father, and He will give you another Comforter, that He may be with you forever.” First, the Spirit is “another Comforter.” The Greek word for Comforter, paracletos, anglicized paraclete, means “one alongside who takes care of our case, our affairs, and all of our needs.” The Greek word for Comforter is the same as that for Advocate in 1 John 2:1. Today we have both the Lord Jesus in the heavens and the Spirit within us as our Paraclete, who takes care of our case. The Holy Spirit, the reality of Jesus and the realization of the Lord, is such a One that is alongside of us, ministering to us and taking care of all of our needs

2 实际的灵

2. The Spirit of Reality

11这灵，这保惠师，乃是实际的灵。（约十四17。）为甚么祂是实际的灵?因为父在子里的一切所是，以及子的一切所是，都在灵中被实化了。那里就是父神和子神之所是的实化。父神是光，子神是生命。这生命和光的实际就是那灵。你若没有那灵，你就不能得著父神的光。你若没有那灵，你就不能得著子神作你的生命。父神和子神一切神圣属性的实际就是那灵。

11This Spirit, this Comforter, is the Spirit of reality (v. 17). Why is He the Spirit of reality? Because whatever the Father in the Son is and whatever the Son is are realized in the Spirit. The Spirit is the realization of what God the Father and God the Son are. God the Father is light, and God the Son is life. The reality of this life and light is just the Spirit. If you do not have the Spirit, you cannot have the light of God the Father. If you do not have the Spirit, you cannot have God the Son as your life. The reality of all the divine attributes of both God the Father and God the Son is the Spirit

3 得著荣耀之耶稣的灵

3. The Spirit of the Glorified Jesus

12实际的灵就是七章三十九节所说，那得著荣耀之耶稣的灵。那时，还没有这灵，因为耶稣尚未钉十字架，也尚未复活。甚至在这章主说话的时候，还没有这灵。直到主经过死，在复活里得了荣耀，这灵才被带给门徒。

12The Spirit of reality is the Spirit referred to in 7:39 as the Spirit of the glorified Jesus. At that time, this Spirit was “not yet” because Jesus had not yet been crucified and resurrected. Even while the Lord was speaking here in this chapter, this Spirit was still “not yet.” It was not until the Lord passed through death and was glorified in resurrection that this Spirit was brought to the disciples

4 如同气息的生命之灵

4. The Spirit of Life as the Breath

13在这里所应许且在七章三十九节所题到的灵，就是如同气息的生命之灵。（罗八2。）主曾在复活那天，将这灵作为生命之气吹进门徒里面，（约二十22，）这如同气息的生命之灵，也就是得著荣耀之耶稣的灵。

13The Spirit promised here and referred to in 7:39 is “the Spirit of life” (Rom. 8:2) as the breath. This promise of the Lord was fulfilled on the day of the Lord’s resurrection when the Spirit as the breath of life was breathed into the disciples by the Lord (20:22). This Spirit of life as the breath is the Spirit of the glorified Jesus.

5 耶稣基督的灵，基督的灵

5. The Spirit of Jesus Christ, the Spirit of Christ

14这生命的灵，乃是得著荣耀之耶稣的灵，也是耶稣基督的灵，以及基督的灵。（腓一19，罗八9。）在基督复活之后，神的灵就成了那成为肉体、钉十字架并复活之基督的灵。神的灵现在是耶稣基督的灵和基督的灵。耶稣基督的灵含示受苦的耶稣和复活的基督，而基督的灵只著重复活里的基督。神的灵只有神性，但如今耶稣基督的灵有神性，也有人性；有钉十字架，也有复活。这一切元素都包括在耶稣基督的灵里。祂是包罗一切的灵，有丰富的供应来应付我们一切的需要。

14This Spirit of life as the Spirit of the glorified Jesus is the Spirit of Jesus Christ and the Spirit of Christ (Phil. 1:19; Rom. 8:9). After the resurrection of Christ, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Christ. The Spirit of God is now the Spirit of Jesus Christ and the Spirit of Christ. The Spirit of Jesus Christ implies Jesus in His suffering and Christ in His resurrection, whereas the Spirit of Christ emphasizes only Christ in His resurrection. The Spirit of God had only divinity, but now the Spirit of Jesus Christ has both divinity and humanity as well as crucifixion and resurrection. All of these elements are included in the Spirit of Jesus Christ. He is the all-inclusive Spirit with the bountiful supply to meet our every need

6 末后的亚当成了赐生命的灵

6. The Last Adam Being Made the Life-giving Spirit

15在约翰十四章十六至二十节这段里，主首先在十七节称实际的灵为『祂。』紧接著主在十八节说到祂自己。十七节的『祂，』是指实际的灵，到十八节成了『我，』就是主自己。这是说，在肉身里的基督，经过死而复活，成了生命的灵，就是那是灵的基督。林前十五章四十五节论到复活的事，说『末后的亚当（在肉身里的基督）成了赐生命的灵，』证实这点。保惠师，实际的灵，那如同气息的生命之灵，耶稣基督的灵，以及赐生命的灵，都是指同一个灵。今天，神的灵就是保惠师，保惠师就是实际的灵，实际的灵就是那如同气息的生命之灵，那如同气息的生命之灵就是耶稣基督的灵，耶稣基督的灵就是赐生命的灵。

15In this section, 14:16-20, the Lord refers first to the Spirit of reality, as “He” in verse 17. Immediately after this, He refers to Himself in verse 18. The very “He” who is the Spirit of reality in verse 17 becomes the very “I” who is the Lord Himself in verse 18. This means that after His resurrection the Lord became the Spirit of reality. First Corinthians 15:45 confirms this. In dealing with the matter of resurrection it says, “The last Adam became a life-giving Spirit.” The Comforter, the Spirit of reality, the Spirit of life as the breath, the Spirit of Jesus Christ, and the life- giving Spirit all refer to the same Spirit. Today, the Spirit of God is the Comforter, the Comforter is the Spirit of reality, the Spirit of reality is the Spirit of life as the breath, the Spirit of life as the breath is the Spirit of Jesus Christ, and the Spirit of Jesus Christ is the life-giving Spirit

7 主就是那灵

7. The Lord Being the Spirit

16最终，主就是那灵。（林后三17。）今天，有些基督徒控告我们讲异端，因为我们相信并教导说，主耶稣就是那灵。但这不是我们的观念，这是林后三章十七节之明言的清楚启示。那些控告我们的人只顾他们对三一的传统观念，却疏忽甚至不顾林后三章十七节的明言说，『而且主就是那灵。』因著主的怜悯和恩典，我们不在意任何传统的观念，只在意圣经纯正的话。我们相信并有力的说；按照圣经，今天主耶稣就是那灵。

16Eventually, the Lord is the Spirit (2 Cor. 3:17). Today some Christians accuse us of being heretical because we believe and teach that the Lord Jesus is the Spirit. But this is not our concept; it is a clear revelation in the clear word of 2 Corinthians 3:17. Our accusers only take care of their traditional concept of the Trinity, but they neglect and even would not care for the clear word in 2 Corinthians 3:17, which says, “And the Lord is the Spirit.” By the mercy and the grace of the Lord, we do not care for any traditional concepts but only for the pure word of the Bible. We believe and say strongly that according to the Bible the Lord Jesus today is the Spirit

8 那灵与信徒同住，且在他们里面

8. The Spirit Abiding with and in the Believers

17约翰十四章十七节也启示那灵与信徒同住，且在他们里面。祂不但与信徒同住，并且在他们里面。我们看过，当主在肉体里时，祂只能在门徒中间，和他们同在；但祂在复活里成了赐生命的灵，实际的灵之后，如今不但与我们同住，并且在我们里面。因著主就是那灵，祂就进入我们里面，并住在我们里面。9子在父里面，信徒在子里面，

17Verse 17 of John 14 also reveals that the Spirit abides with and in the believers. Not only does He abide with the believers but also in them. As we have seen, when the Lord was in the flesh, He was able only to be among the disciples, to be with them. But after becoming in His resurrection the life-giving Spirit, the Spirit of reality, He is now able to abide not only with us but also in us. It is by being the Spirit that the Lord enters into us and abides in us. 9. The Son in the Father, the Believers in the Son,

子也在信徒里面

and the Son in the Believers

18在二十节主说，『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。』这节所说的『那日，』是指复活的日子。到了复活那一天，门徒就知道主在父里面，门徒在祂里面，祂也在他们里面。我们需要看见，十七节说那灵要在我们里面，二十节说子要在我们里面。那灵和子既然都在我们里面，请告诉我，有几位在我们里面－一位还是两位?答案是一位。在我们里面没有两位。我们不是有灵加上子，也不是有子加上灵。我们里面只有一位，就是那奇妙的，既是子又是灵的一位。所以，正如我们看过的，保罗说，『而且主就是那灵。』只要那灵在我们里面，子就在我们里面；只要子在我们里面，那灵就在我们里面。现在我们能看见祂已将自己带进我们里面。在这些经节之前，在这一章的前半，主还未在门徒里面。但到了二十节的那时候，祂就在门徒里面，门徒也在祂里面。祂既在父里面，因此门徒也在父里面。现在，祂在那里，门徒也在那里。祂受死豫备了道路、立场，叫我们可以进入神里面，神也可以进入我们里面。于是，主藉著在我们里面，并将我们带进父里面，祂就能在三一神里面将我们建造成为一个，作为祂永远的住处。

18In verse 20 the Lord said, “In that day you shall know that I am in My Father, and you in Me, and I in you.” The day mentioned in this verse is the day of resurrection. On the day of resurrection the disciples were to know that the Lord was in the Father, that the disciples were in Him, and that He was in them. We need to see that verse 17 says that the Spirit will be in us and that verse 20 says that the Son will be in us. Since both the Spirit and the Son are in us, tell me, how many are in us—one or two? The answer is one. We do not have two in us. We do not have the Spirit plus the Son, nor the Son plus the Spirit. We have just one, the wonderful One who is both the Son and the Spirit. Therefore, as we have seen, Paul says, “Now the Lord is that Spirit” (KJV). As long as the Spirit is in us, the Son is in us, and as long as the Son is in us, the Spirit is in us. Now we can see that He has brought Himself into us. Before these verses, in the first part of this chapter, the Lord was still not in the disciples. But by the time of verse 20, He is in the disciples, and the disciples are in Him. As He is in the Father, so the disciples are in the Father. Now where He is, there the disciples are also. He died to prepare the way, the standing, that we might get into God and that God might get into us. Then by being in us and by bringing us into the Father, the Lord can build us together as one in the Triune God to be His eternal abode

10 三一神分赐到信徒里面

10. The Dispensing of the Triune God into the Believers

19藉著约翰十四章这两段，我们能看见神格的三一，乃是为著将三一神分赐到我们里面。父化身在子里，子实化成为那灵，那灵来进入我们里面，作我们的生命和我们所需要的一切。藉此过程，三一神就分赐到我们里面，作我们永远的分。

19By these two sections of John 14 we can see that the Trinity of the Godhead is for dispensing the Triune God into us. The Father is embodied in the Son, the Son is realized as the Spirit, and the Spirit comes and enters into us to be our life and whatever we need. It is by this process that the Triune God is dispensed into us as our eternal portion.

11 那灵的内住在书信中完全得著发展

11. The Indwelling of the Spirit Fully Developed in the Epistles

20在约翰十四章十七节，我们看见圣经首次题到那灵的内住。那灵的内住这件事在书信里得著成就并发展。（林前六19，罗八9，11。）书信的中心和主要观念是：基督今天是赐生命的灵，住在我们灵中，作我们的生命和所需要的一切，以建造祂的身体。

20In verse 17 of John 14 we find the first mention of the Spirit’sin dwelling. This matter of the Spirit’sin dwelling is fulfilled and developed in the Epistles (1 Cor. 6:19; Rom. 8:9, 11). The central and main concept of the Epistles is that Christ today as the life-giving Spirit indwells our spirit as our life and everything necessary for the building up of His Body

12 主对生命之灵的应许与父对能力之灵的应许不同

12. The Lord’s Promise of the Spirit of Life Being Different from the Father’s Promise of the Spirit of Power

21在约翰十四章这里，主对那灵的应许，与路加二十四章四十九节父对那灵的应许不同。主的应许是生命之灵的应许，而父的应许是能力之灵的应许。主对生命之灵的应许，成就于复活那天，将生命的灵吹进门徒里面。（约二十22。）这不是父所应许能力的灵；那是成就于五旬节，那时，那灵像一阵大风吹到门徒身上。（徒二1～。）在五旬节那天，那灵是能力的灵，但在约翰福音这里，那灵乃是生命的灵。在使徒行传中，象征能力之灵的是一阵大风。风主要的是表征能力。但在约翰福音中生命的灵是由气来象征，因为气是为著生命的。约翰福音既是论到生命的书，就说到生命的灵，未题到能力的灵。使徒行传既是论到传道工作的书，而传道需要能力，所以使徒行传就有能力的灵好像一阵大风。在约翰十四章十六节，我们看见主的应许，因为祂说，『我要求父，祂必赐给你们另一位保惠师。』24:49在路加二十四章四十九节，我们看见父的应许，因为那里主说，『看哪，我要将我父所应许的，降在你们身上；你们要留在城里，直到你们穿上从高处来的能力。』在主复活那天，门徒接受了主在约翰十四章所应许生命的灵，但他们必须等候父的应许，直到他们在五旬节那天领受能力的灵。主在约翰十四章所给生命之灵的应许，2不是在行传二章五旬节那天成就的，乃是在约翰二十章主复活那天成就的。四十天后，到了五旬节那天，路加二十四章父所给能力之灵的应许便成就了。

21The Lord’s promise of the Spirit here in John 14 is different from the Father’s promise of the Spirit in Luke 24:49. The Lord’s promise is of the Spirit of life, whereas the Father’s promise is of the Spirit of power. The Lord’s promise of the Spirit of life was fulfilled on the day of His resurrection when He breathed the Spirit of life into the disciples in John 20:22. This is not the Spirit of power as the promise of the Father which was fulfilled on the day of Pentecost when the Spirit came as a mighty wind blowing upon the4 disciples in Acts 2:1-4. On the day of Pentecost the Spirit was the Spirit of power, but here, in the book of John, the Spirit is the Spirit of life. In Acts the symbol of the Spirit of power was the blowing wind. Wind mainly signifies power. But the Spirit of life in the Gospel of John is symbolized by the breath, for breath is for life. Since the Gospel of John is a book on life, it covers the Spirit of life, not the Spirit of power. Since Acts is a book on the work of preaching and since this preaching needs power, in Acts we have the Spirit of power as the blowing wind. In John 14:16 we see the Lord’s promise, for He said, “I will ask the Father, and He will give you another Comforter.” In Luke we see the Father’s promise, for there the Lord said, “Behold, I am sending forth the promise of My Father upon you; but you, stay in the city until you are clothed with power from on high.” On the day of the Lord’s resurrection, the disciples received the Spirit of life promised by the Lord in John 14, but they had to wait for the Father’s promise until they received the Spirit of power on the day of Pentecost. The Lord’s promise of the Spirit of life in John 14 is not fulfilled in Acts on the day of Pentecost, but in John 20 on the day of the Lord’s resurrection. Fifty days later, on the day of Pentecost, the Father’s promise of the Spirit of power in Luke 24 was fulfilled.

22我盼望现在我们对约翰十四章的启示都清楚了。我们不该以为，这章说主到天上去，造一座天上的大厦，并且祂要回来带我们上那座大厦去。这完全是照著人天然观念的领会。我们必须抛弃这种观念。神没有两个建造－在天上的大厦和地上的召会。不，祂只有一个建造，是在蒙救赎的人中间，以他们建造而成的，就是祂活的居所。已往，神的建造与以色列人同在；今天，神的建造与召会同在；最终，神的建造将完成于新耶路撒冷。这才是神的建造。神完成这建造的路是将祂自己分赐到我们众人里面，而神将自己分赐到我们里面的路，是藉著祂是父、子和灵。父神是源头、元始、实质和元素。子神是彰显、显现和道路，使神能接触人，使人能接触神。至终，灵神乃是父神和子神一切所是的实际。父神和子神的一切所是，都完全实化在灵神里。父在子里，子成为那灵临到我们的灵，起初进入我们灵里作我们的生命，接著作我们生命的供应，至终作我们的一切。这位三一神首先将祂自己分赐到我们的灵里，然后不断将祂自己从我们灵里扩展到我们全人。祂要从我们的灵扩展遍及我们整个人。祂要从我们的灵扩展到我们的魂，甚至进入我们的体，（罗八11，）直到我们全人完全被祂浸透并占有。这个浸透就是实际建造祂永远的居所。我们越让祂浸透并占有，祂就越要在我们里面，藉著我们．并在我们中间完成祂的建造。至终在这时代，祂将在各地得著地方召会，来彰显这建造。最终，当我们都在新天新地里，神将得著新耶路撒冷作祂永远的居所，永远彰显祂的荣耀。

22I hope that by now we all are clear concerning the revelation of this chapter. We should not consider that this chapter speaks about the Lord going to heaven to build a heavenly mansion and of His returning to take us up to that mansion. This is altogether an understanding according to the natural human concept. We must drop this concept. God does not have two buildings, a mansion in heaven and a church on earth. No, He has only one building—His building among and with His redeemed ones, that is, His living dwelling place. In the past, God’s building was with Israel, today it is with the church, and ultimately it will consummate in the New Jerusalem. This is God’s building. The way for God to accomplish this building is to dispense Himself into us all, and the way for God to dispense Himself into us is by His being the Father, Son, and Spirit. God the Father is the source, origin, substance, and element. God the Son is the expression, manifestation, and way for God to touch man and for man to touch God. Finally, God the Spirit is the reality of all that God the Father and God the Son are. Whatever God the Father and God the Son are, is fully realized in God the Spirit. The Father in the Son and the Son as the Spirit reach our spirit, first coming into our spirit as our life, second as our life supply, and finally as our everything. This Triune God first dispenses Himself into our spirit. Then He is continually spreading Himself from within our spirit to our whole being. He wants to spread from our spirit throughout our entire being. He wants to spread from our spirit to our soul and even into our body (Rom. 8:11), until our whole being is fully saturated and possessed by Him. This saturation is the actual building of His eternal habitation. The more we allow Him to saturate and possess us, the more He will accomplish His building in, through, and among us. Eventually, in this age He will have local churches in different localities as the expression of this building. Ultimately, when we all are in the new heaven and the new earth, God will have the New Jerusalem as His eternal dwelling place to express His glory forever