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约翰福音生命读经 · 第32篇

三一神的分赐－为著产生住处（四）

The dispensing of the Triune God for the producing of His abode (4
1约翰十四章主要的是启示三一神如何将祂自己分赐到我们里面，好使祂和我们，我们和祂，能在神性与人性的调和里建造起来。这章揭示父子灵三一神，将祂自己分赐到在耶稣基督里的信徒里面，使这位神与信徒得以建造在一起，就是神性与人性的建造；至终这个建造成了相互的住处：神住在人里面，人住在神里面。这就是主在十五章四节所说之话的根据：『你们要住在我里面，我也住在你们里面。』这是相互的居住，因为我们住在祂里面，祂也住在我们里面。为著这个互住，就有相互的住处。没有住处，我们怎么能住?虽然十五章清楚启示了互住，但相互的住处在那里?乃是在十四章。十五章有『住』这字，十四章有『住处』这辞。我喜欢这两个字辞。在原文里，『住』这字乃是名词『住处』的动词形式；十四章有名词『住处，』十五章有动词『住。』在原文，『住处』一辞的单数与复数，都出现在十四章。单数在二十三节，那里告诉我们父与子要来，同爱主耶稣的人安排住处。复数在二节，那里主告诉我们，在祂父的家里有许多住处。请记住，『住处』是在十四章，『住』是在十五章。我们首先需要住处，然后我们才能住。
1John 14 reveals mainly how the Triune God is dispensing Himself into us in order that He and we, we and He, might be built together in the mingling of divinity with humanity. This chapter unfolds that the Triune God, the Father, Son, and Spirit, is dispensing Himself into the believers in Jesus Christ; that this very God and the believers are being built together, a building of divinity with humanity; that eventually this building becomes a mutual abode; and that God dwells in man and man in God. This is the basis for the Lord’sword in 15:4, “Abide in Me and I in you.” This is a mutual abiding, for we abide in Him and He abides in us. For the sake of this mutual abiding there is a mutual abode. How could we have the abiding without the abode? Although the mutual abiding is clearly revealed in chapter fifteen, where is the mutual abode? It is in chapter fourteen. In chapter fifteen we have the word abide and in chapter fourteen we have the word abode. I like these two words. In Greek, as in English, the verb abide is the verbal form of the noun abode. In Greek we have the noun abode in chapter fourteen and the verb abide in chapter fifteen. The same Greek word for abode is found in both the singular and plural forms in chapter fourteen. The singular form is in verse 23, where we are told that the Father and the Son will come and make an abode with the one who loves the Lord Jesus. The plural form is found in verse 2, where the Lord tells us that in His Father’sho use are many abodes. The King James Version translated the Greek word in verse 2 as “mansions” instead of abodes. This translation has caused a great deal of trouble. Please be impressed that the abode is found in chapter fourteen and that the abiding is found in chapter fifteen. First, we need an abode. Then we can have the abiding
2几乎所有基督徒都论到约翰十五章的『住，』却不领悟住处在那里，从何而来，或如何形成。虽然十五章四节有明言说，『你们要住在我里面，我也住在你们里面，』但住处在那里？如何形成?『住处』可在前一章，就是十四章找到，乃是藉著三一神将祂自己分赐到信徒里面形成的。这样，祂与信徒，神性与人性，就被建造成为一。
2Nearly all Christians talk about the abiding in John 15 without realizing where the abode is, where it comes from, or how it is formed. Although there is the clear word in 15:4 which says, “Abide in Me and I in you,” where is the abode and how was it formed? The abode is found in the foregoing chapter, chapter fourteen, and it is formed by the Triune God dispensing Himself into the believers. In this way He and the believers, divinity and humanity, are built together into one.
3我们看过，十四章一至六节告诉我们，主耶稣要为我们豫备地方。现在我们领会，祂不是到天上去为我们豫备大厦。不，祂是要开路，并豫备立场，使我们进入神里面。关于这点我们必须非常清楚。在六节主耶稣说，祂是道路，父是目的地。祂说，祂是我们到父这里来的道路。所以，道路是活的人位，目的地也必是活的人位。子是带我们到父这目的地的道路。从十四章七节开始，主耶稣接著告诉我们，我们怎样才能进到父里面。要进到父里面，我们需要进到子里面，因为子在父里面。一旦我们进到子里面，我们自然就在父里面。主说，祂要为我们豫备地方，祂在那里，叫我们也在那里。祂在那里?祂在父里面。但祂说这些话的时候，我们并不在父里面。因此，祂要去作一切必需的事，好带我们到祂所在之处。那不是物质的所在，乃是一个人位，就是父。祂在父里面，祂要把我们带到祂自己里面。祂既在父里面，我们一旦进到祂里面，也就在父里面了。所以至终，祂在那里，我们也在那里。现在我们能领会十四章二十节所说，『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。』这就是神性与人性的调和。这神性与人性的调和就是相互的住处。神住在人里面，人住在神里面。这就是相互的住处，相互的居住。这是约翰十四章的中心思想。我们看过，在约翰十四章父是源头、元始、素质和元素。子是父一切所是的彰显、显现、和具体化身。没有子，父就无法被人看见；但有了子，父就在人中间得以具体化，得显现，得彰显，被看见了。人能看见子。只要他们看见子，他们就看见父，因为父具体化身在子里。但子在死而复活以前，祂还不能进到人里面。祂能在人中间，并被人看见，却不能进到他们里面。因此子必须上十字架，经过死与复活的过程，藉著死与复活的过程变化形像，从肉体的形状变化为灵的形状。这就像一个大西瓜，经过切割、压榨的过程，变成西瓜汁一样。经过这过桯的结果，西瓜汁就能很容易的进到人里面。主这样经过过程以前，还没有那灵。（约七39。）但经过这过程之后，生命的灵就在这里了。照样，在大西瓜经过过程以前，还没有西瓜汁，只有一个大西瓜。但经过过程之后，我们就可以喝西瓜汁了。
3As we have seen, 14:1-6 tells us that the Lord Jesus was going to prepare a place for us. Now we understand that He was not going to prepare a mansion in heaven. No, He was going to cut the way and prepare the standing for us to get into God. We must be very clear about this. In verse 6 the Lord Jesus said that He was the way and that the Father was the destination. He was saying that He was the way for us to come to the Father. So the way is a living person, and the destination must also be a living person. The Son is the way to bring us to the Father as the destination. Beginning with 14:7 the Lord Jesus goes on to tell us how we can get into the Father. In order to get into the Father, we need to get into the Son because He is in the Father. Once we get into Him, spontaneously we are in the Father. The Lord said that He was going to prepare a place for us so that where He is there we also may be. Where is He? He is in the Father. But when He spoke these words, we were not in the Father. Therefore, He was going to do all that was necessary to bring us to the very place where He is. That place is not a physical place; it is a person, the Father. He was in the Father and He was going to bring us into Himself. Since He is in the Father, once we get into Him, we shall also be in the Father. So, eventually, where He is, there we also may be. Now we are able to understand 14:20, which says, “In that day you shall know that I am in My Father, and you in Me, and I in you.” This is the mingling of divinity with humanity. This mingling of divinity with humanity is the mutual abode. God dwells in man and man dwells in God. God abides in man and man abides in God. This is the mutual abode, the mutual abiding. This is the central thought of John 14. As we have seen, in John 14 the Father is the source, origin, essence, and element. The Son is the expression, manifestation, and embodiment of all that the Father is. Without the Son, the Father cannot be seen, but with the Son, the Father is embodied, manifested, expressed, and seen among men. Men can see the Son. As long as they see the Son, they see the Father, for the Father is embodied in the Son. But before His death and resurrection the Son still could not get into man. He could be among men and be seen by them, but He could not enter into them. Therefore, the Son had to go to the cross and pass through the process of death and resurrection. By being processed through death and resurrection, the Son has had His form transfigured. He has been transfigured from the form of the flesh into the form of the Spirit. This resembles the transfiguration of a large watermelon into juice through the process of cutting and pressing. As a result of this process, the juice can easily enter into anyone. Before the Lord was processed in this way, the Spirit was “not yet” (7:39), but after this process, the Spirit of life is here. In like manner, before the watermelon was processed, the juice was “not yet.” There was only a large melon. But after the process, we have watermelon juice for drinking.
4甚么是那灵？祂乃是父神与子神一切所是的实际，实化。父与子的一切所是都实化在那灵里。这灵临到我们，进到我们里面，并住在我们里面。这样，三一神就分赐到我们里面。藉这分赐，我们都能知道子在父里面，我们在子里面，子也在我们里面。祂和我们，我们和祂，成了调和的实体。这调和的实体乃是神性与人性相互的住处，有了这住处，就有相互的居住。我们住在祂里面，祂住在我们里面。这就是神的经纶。
4What is the Spirit? It is the reality, the realization, of all that God the Father and God the Son are. Whatever the Father and the Son are is realized in the Spirit. This Spirit reaches us, enters into us, and abides in us. In this way the Triune God is dispensed into us. By this dispensing we all can know that the Son is in the Father, that we are in the Son, and that the Son is in us. He and we, we and He, become a mingled entity. This mingled entity is the mutual abode of divinity and humanity. With this abode there is the mutual abiding. We abide in Him and He abides in us. This is God’s dispensation
参 三一神同信徒安排住处
III. THE TRIUNE GOD MAKING HIS ABODE
WITH THE BELIEVERS
5现在我们需要来看三一神同信徒安排21住处。二十一至二十四节说到这事。然而在看这事以先，我们需要来看其他几点。
5Now we need to consider the Triune God making His abode with the believers. This is covered in verses through 24. However, before coming to this, we need to see a few other points.
一 子已来到，因父活著，并在父的名里行事
A. The Son Having Come and Lived by the Father and Having Done Things in the Father’s Name
6子已来到，因父活著，（约五43，六，）并且在父的名里行了许多事。（约十25。）父已在祂里面作工，（约十四10，）叫父在子身上得荣耀。（约十四13。）当子说话的时候，父就作工。我题这事是要给你们看见，父是源头，子是彰显。子在父的名里来，父藉著子作工。子乃是那是源头之父的彰显。
6The Son came and lived by the Father (5:4 3; 6:5 7), and did many things in the Father’s name (10:25). 57 The Father worked in Him (14:10) to have the Father glorified in the Son (14:13). When the Son spoke, the Father worked. I mention this to show you that the Father is the source and that the Son is the expression. The Son came in the Father’s name, and the Father worked through the Son. The Son is the expression of the Father who is the source.
二 信徒因子活著，并在子的名里作更大的事
B. The Believers Living by the Son and Doing Greater Things in the Name of the Son
7现在信徒需要因子活著。（约六。）在六章五十七节主耶稣说，『吃我的人，也要因我活著。』我们需要吃耶稣。这里的吃字，原文意咀嚼。我们绝不可用平常的方法吃耶稣，我们必须用咀嚼，用特别的方法吃祂。不要粗心大意的吃，要细嚼慢咽的吃。
7Now the believers need to live by the Son (6:57). In 6:57 the Lord Jesus said, “He who eats Me shall also live 57 because of Me.” We need to eat Jesus. The Greek word for eat here means “masticate.” We must not eat Jesus in an ordinary way; we must eat Him in a specific way by chewing and masticating Him. Do not eat Jesus in a rough way—chew Him slowly.
8在十四章十二节主说，信入祂的人要作14比祂所作更大的事。在十三、十四节祂说，我们在祂的名里无论求甚么，祂必作成。在主的名里，意即与主是一，凭主活著，并让主活在我们里面。主在父的名里来，且在父的名里行事，（约五43，十25，）意即祂与父原是一，（约十30，）因父活著，（约六57，）父也在祂里面作事。（约十四10。）在福音书里，主是父的彰显，在父的名里行事。在行传里，门徒是主的彰显，在主的名里甚至作更大的事。（约十四。）他们需要子活在他们里面，（约十四19，）好叫是灵的子得著彰显。
8In 14:12 the Lord said that those who believe in Him will do greater works than He did. In verses 13 and He said that if we ask anything in His name He will do it. To be in the Lord’s name means to be one with the Lord, to live by the Lord, and to let the Lord live in us. The Lord came and did things in the Father’s name, meaning that He was one with the Father (10:30), that He lived by the Father, and that the Father worked in Him. In the Gospels the Lord as the expression of the Father did things in the Father’s name. In the Acts the disciples as the expression of the Lord did even greater things in the Lord’s name. They needed to have the Son living in them (14:19) in order that the Son might 12 be expressed as the Spirit.
三 子在信徒里活著并说话
C. The Son Living and Speaking in the Believer
9子活在信徒里面，并在信徒里面说话。这是要紧的点。活的基督在我们里面不住的说话。祂说话永不止息。由于我们的情形仍有这么多消极的事物，这位活的基督多半时候只说一个字－不。从早到晚，从晚到早，祂惟一对我们所说的几乎就是不。一位姊妹也许说，『我要去百货公司买双鞋。』主说，『不。』一位弟兄也许想要与某人谈话，内住的基督说，『不。』这岂不就是你的经历么?我知道这位内住的基督经常对你说这个字。
9The Son lives and speaks in the believer. This is a crucial point. The living Christ within us speaks constantly. He will never stop speaking. Due to the fact that we are still in a situation with so many negative things, most of the time this living Christ speaks just one word—no. From morning until evening and from evening until morning, nearly the only thing that He says to us is no. A sister may say, “I’m going to the department store to buy a pair of shoes,” and the Lord says, “No.” A brother may desire to talk to a certain person, and the indwelling Christ says, “No.” Is this not your experience? I know that the indwelling Christ speaks this word to you much of the time
四 信徒爱子，遵守祂的诫命，就蒙父并子所爱，并得著子的显现
D. The Believer Loving the Son, Keeping His Commandments, Being Loved by the Father and the Son, and Having the Son’s Manifestation
10我们若爱主，就必遵守祂的诫命。（约十四15，21，23。）在十四章二十一节主说，『有了我的诫命又遵守的，这人就是爱我的；爱我的必蒙我父爱他，我也要爱他，并且要亲自向他显现。』我们若遵守主的诫命，就要蒙父并子所爱，并且子要亲自向我们显现。请照经历告诉我，当主对你说『不』而你顺从了祂，结果如何?你发现自己立刻在主的同在中。但我们若不在意这小小的『不』字，就会失去祂的同在。每当我们听祂说话，并遵守祂的诫命，祂的同在立刻就得著加强，变得这么甘甜、宝贵、滋润、加力、光照、滋养。这就是内住基督的显现。
10If we love the Lord, we will keep His commandments (14:15, 21, 23). In 14:21 the Lord said, “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will manifest Myself to him.” If we keep the Lord’s commandments, we shall be loved by the Father and the Son, and the Son will manifest Himself to us. Tell me, according to your experience, when the Lord spoke the word “no” to you and you obeyed Him, what was the result? You found yourself immediately in the presence of the Lord. But if we do not care for that little word “no,” we shall lose His presence. Whenever we listen to His speaking and keep His commandments, His presence is immediately intensified and becomes so sweet, precious, watering, strengthening, enlightening, and nourishing. This is the manifestation of the indwelling Christ.
11说内住的基督要显现，听起来合不合逻辑?你也许会问：『祂既住在我里面，祂就已经在这里了。你为甚么说祂要亲自显现?』因为内住的基督常常不见了。祂虽然住在你里面，但你里面感觉祂是出现的或是消失的，全在于你是否听从祂的话。所有的弟兄姊妹，不论年轻或年长，都有这样的经历。有一天我感到有点孤单，我对自己说，『我要去看看约翰弟兄，跟他谈谈。』但内住的基督却说不。然后我就说，『我若去看法兰西斯弟兄怎么样?』当内住的那位又说不的时候，我就问说，『那我怎么办?』主说，『跟我一同留下。』这『我』是谁?就是内住的基督。我若说，『主，阿们。』这内住之主的同在就要照亮，并且是这么甘甜有力。祂要带来许多光。但我若听见祂说不，却不理会祂的话，还是去看弟兄们，祂的同在就会消失，在我里面的黑暗就会得势，我便会失去方向，没有平安。我们都必须学习一件事：顺从主的诫命是根据我们向祂的爱。你若爱主，当祂说不的时候，你就会说阿们。你若认真说『阿们，』就会有祂的显现。凡爱祂，并遵守祂诫命的，祂要亲自向那人显现。这不是说，主亲自向我们显现以前，祂是在三层天上。不，祂在我们里面。但因著我们不顺从，祂的同在就消失了，光变为黑暗，力量变为软弱，生命变为死亡。在整卷约翰福音里，只有两个要求：第一是信入祂，第二是爱祂。信入祂就是接受祂，爱祂就是享受祂。我们都已相信祂，这就是说，我们都已接受了祂。但今天的问题是，我们到底爱不爱祂?虽然你已接受了主耶稣，祂现今也在你里面，但你可能不爱祂。我们需要作一个终日爱主耶稣的人。这就是为何十二章召会生活小影最重要的一面，就是那将膏油倒在主身上的爱。我们都必须爱祂，祂的同在总是与我们对祂的爱有关。我们越爱祂，就越享受祂的同在。甚么是祂的同在?那就是对祂自己的享受。只要我们有祂的同在，我们就享受祂，我们越爱祂，我们就越有祂的同在。我们越在祂的同在里，就越享受祂对我们的一切所是。我们只需要爱祂。知识算不得甚么，只有爱才算数。我们何等需要爱祂！我爱祂已经有五十多年了，今天我觉得祂比从前更可爱。无人像祂那么可爱。雅歌书说，祂是全然可爱。（歌五16。）主的恢复就是恢复对主耶稣的爱。我们若不爱祂，我们对祂的恢复就了了。
11Does it sound illogical to say that the indwelling Christ will be manifested? You may ask, “Since He indwells me, He is already here. Why do you say that He will manifest Himself?” Because the indwelling Christ quite often disappears. Although He indwells you, whether or not He appears or disappears from your inner sense depends on whether or not you listen to His words. All of the brothers and sisters, whether they are young or old, have some experience of this. Once when I was feeling a little lonely, I said to myself, “I would like to go to see Brother John and talk to him.” But the indwelling Christ said no. Then I said, “How about if I go to see Brother Francis?” When the indwelling One again said no, I asked, “What shall I do?” The Lord said, “Stay with Me.” Who is this “Me”? He is the indwelling Christ. If at such a time I say, “Amen, Lord,” the presence of the indwelling Lord will shine and be so sweet and strengthening. He will bring in a great deal of light. But, if when I heard Him say no, I did not care for His word and I still went to see the brothers, His presence would disappear, the darkness within me would be prevailing, I would lose my direction, and there would be no peace. We all must learn one thing, that obeying the Lord’s commandments depends upon our love toward Him. If you love the Lord, you will say amen when He says no. If you mean business in saying amen, you will have His manifestation. The Lord will manifest Himself to whoever loves Him and keeps His commandments. This does not mean that before the Lord manifests Himself to us He is in the third heaven. No, He is within us, but because of our disobedience His presence disappears, light becomes darkness, strength becomes weakness, and life becomes death. In the whole Gospel of John there are only two requirements: the first is to believe in Him, and the second is to love Him. To believe in Him is to receive Him, and to love Him is to enjoy Him. We all have believed in Him. This means that we all have received Him. But the problem today is whether or not we love Him. Although you have received the Lord Jesus and He is now within you, you may not love Him. We need to be a lover of the Lord Jesus all day long. This is why the most significant aspect of the miniature of the church life in chapter twelve is the love that poured the ointment upon the Lord. We all must love Him. His presence is always related to our love toward Him. The more we love Him, the more we enjoy His presence. What is His presence? It is simply the enjoyment of Himself. As long as we have His presence, we enjoy Him. The more we love Him, the more we shall have His presence. The more we are in His presence, the more we shall enjoy all that He is to us. We need only to love Him. Knowing means nothing; only loving counts. How we all need to love Him! I have been loving Him for fifty years, and today I feel that He is more lovable than ever. No one is as lovely as He is. Song of Songs says that He is altogether lovely (5:16). The Lord’s recovery is a recovery of loving the Lord Jesus. If we do not love Him, we are finished with His recovery
五 父与子成为灵临到信徒
E. The Father and the Son as the Spirit Coming to the Believer
12父与子成为灵临到信徒。你也许会问：『祂们岂不是已经在这里么?』不错，祂们在这里，但祂们并未显出。祂们的来临乃是祂们的显出。当主说父与子要临到信徒，这不是说，祂们与爱耶稣的人离得很远。祂们与爱耶稣的人同在这里，但祂们并未显出。祂们的临到就是祂们的显出。
12The Father and the Son as the Spirit come to the believer. You may ask, “Are They not here already?” Yes, They are here but They are not appearing. Their coming is Their appearing. When the Lord says that the Father and Son will come to the believer, this does not mean that They are far away from the lover of Jesus. They are here with the lover of Jesus, but They have not appeared. Their coming is Their appearing
六三一 神同信徒安排相互的住处
F. The Triune God Making a Mutual Abode with the Believer
13三一神同信徒安排相互的住处。在二十三节主耶稣不是说，『父与我要与他同住，』祂乃是说，『我们要到他那里去，同他安排住处。』『与他同住』和『同他安排住处，』这两种说法是不同的。这不仅仅是语言上惯用语法的差别。说『父与我要到他那里去，与他同住，』就语法说是正确的；但是说『父与我要到他那里去，同他安排住处，』是更有意义的。如何更有意义?因为父与子要以爱耶稣的人作祂们的住处，信徒要成为祂们的住处。主似乎说，『我们要同他安排住处，使他与我们能有一个住处。他要成为我们的住处，我们要成为他的住处。』这节是十五章四至五节的根据：『你们要住在我里面，我也住在你们里面。』大多数基督徒并不领悟，十五章四至五节的根据是十四章二十三节。那里说到，父与子成为灵，向爱祂的信徒显现，而安排相互的住处。换句话说，这个住处是因三一神的眷临而豫备好的。当三一神眷临你，祂的眷临就使你成为祂的住处，也使祂成为你的住处。至终你与祂，祂与妳，成为相互的住处。你要住在祂里面，祂要住在你里面。这太好了！祂不只是住在你里面的一位，祂也要成为你的住处。虽然祂住在我们里面很美妙，我却宁愿有祂作我的住处。我们能住在祂里面，祂也能住在我们里面。在这样一种局面里，就没有罪、世界、撒但、旧人或肉体的地位。这一切东西都被赶出去了。
13The Triune God makes a mutual abode with the believer. In verse 23 the Lord Jesus does not say, “The Father and I will abide with him,” but He says, “We will come to him and make an abode with him.” There is a difference between the two expressions abide with and make an abode with. The difference is more than mere idiom in language. To say, “The Father and I will come to abide with him,” is correct as far as language is concerned. But to say, “The Father and I will come to him and make an abode with him,” is more meaningful. In what way is it more meaningful? In the way that the Father and the Son will take the lover of Jesus as Their abode and that the believer will be an abode to Them. The Lord seemed to be saying, “We shall make an abode with him that he and We may have an abiding place. He will be Our abode, and We shall be his abode.” This verse is the basis of 15:4-5—“Abide in Me and I in you.” Most Christians do not realize that the basis of 15:4-5 is 14:23, where we have the mutual abode made by the appearing of the Father and the Son as the Spirit to the believer who loves Him. In other words, this abode is prepared by the visitation of the Triune God. When the Triune God grants you a visit, His visitation makes you His abode and it makes Him your abode. Eventually, you and He, He and you, become a mutual abode. You will abide in Him, and He will abide in you. This is marvelous. He will not only be the One who abides in you, but He will also be your abode. Although it is wonderful to have Him abide in us, I would rather have Him as my abode. We can abide in Him, and He can abide in us. In such a situation there is no place for sin, the world, Satan, the old man, or the flesh. All such things have been chased away.
14我请求你们诚实，想想你们已过的经历。你们已过没有这种经历么?在你深处对主耶稣有甜美的珍赏，你说，『主，我爱你。』主就说，『你既爱我，我命令你不要作这作那。』你说『阿们，主耶稣。』也许你是含著泪说阿们，但你立刻觉得祂在你里面显现了。你真是在祂的同在中。那时你觉得祂以自己充满你，你也被吸引到祂里面。你住在祂里面，祂也住在你里面。你是祂的住处，祂也是你的住处。我信我们都有过这样的经历，或深或浅，或长时间或仅仅几分钟。我们需要终日有这种经历。
14I ask you to be honest and to consider your past experience. Have you not had this experience in the past? Deep within you there was a sweet appreciation toward the Lord Jesus and you said, “Lord, I love You.” Then the Lord said, “Since you love Me, My commandment is that you do not do this and that.” You said, “Amen, Lord Jesus.” Perhaps you said amen with tears in your eyes. Immediately you had the sense of His manifestation within you. You were so much in His presence. At that time you had the sense that He was filling you up with Himself and that you were being drawn into Him. You were abiding in Him, and He was abiding in you. You were His abode, and He was yours. I believe that we all have had this kind of experience, either in a deep way or in a shallow way, either for a long time or for just a few minutes. We need to have this experience all day long
七 这住处是许多住处之一
G. The Abode Being One of the Many
15这相互的住处不过是许多这种住处中的一个。二十三节所说的住处，乃是二节所题许多住处之一。不要忘记你是许多住处之一。
15This mutual abode is just one of many such abodes. The abode mentioned in verse 23 is one of the many abodes found in verse 2. Do not forget that you are one of so many abodes
八 这是为著建造神的居所
H. This Being for the Building of God’s Habitation
16三一神同信徒安排祂的住处，乃是为著建造祂的居所。每当你甘甜的觉得你在主的同在中，并且主极其丰满的住在你里面，那时你也觉得你爱所有的信徒。按照你当时的领悟，你与任何信徒都没有问题，你也可以随时赦免每位弟兄姊妹的过错。这是甚么？这就是为著神的建造切望与信徒是一。每当你与主有这样的情形，你就切望与众圣徒相调，不会想要单独。今天神在地上人间居所的建造，完全根据这个经历。也许有两位弟兄彼此有问题，有甚么办法可以解决?不容易。有一天，他们二人都开始爱主，并且对祂有深切甘甜的珍赏。主给他们诫命，他们也接受了。他们立刻都在主的同在中，问题就过去了。这就是主在我们中间作神圣建造工作的方法。这不是组织、规条或外面教导的事，这完全是爱主、经历祂显现、并经历祂同住的事。
16The Triune God’s making His abode with the believers is for the building of His habitation. Whenever you have had the sweet sensation that you were in the presence of the Lord and that the Lord was indwelling you to the fullest, you also had the feeling that you loved all the believers. According to your realization at the time, you had no problem with any believer and you were ready to forgive every brother’s or sister’s fault. What is this? This is the desire to be one with the believers for God’s building. Whenever you are in such a situation with the Lord, you are desirous of being mingled with the saints. You do not want to be alone. The building of God’s habitation among men on earth today is altogether dependent upon this experience. Perhaps two brothers have a problem with each other. What can solve it? It is not easy to do. One day they both begin to love the Lord, and they have a deep and sweet appreciation of Him. The Lord gives them a commandment, and they take it. Immediately, they are both in the Lord’s presence, and the problem is over. This is the way in which the Lord does the divine work of building among us. It is not a matter of organization, regulation, or outward teaching. It is absolutely a matter of our loving the Lord and experiencing His manifestation and His abiding with us.
肆 保惠师的题醒
IV. THE COMFORTER’S REMINDING
与生命的平安
AND LIFE’S PEACE
一 保惠师，就是圣灵，是父在子的名里差来的
A. The Comforter, the Holy Spirit, Being Sent by the Father in the Son’s Name
17在二十六节主说，『但保惠师，就是父在我的名里所要差来的圣灵，祂要将一切的事教导你们，并且要叫你们想起我对你们所说的一切话。』这里我们看见保惠师，就是圣灵，乃是父在子的名里所要差来的。圣灵不只被父差来，也从父而来，且同父而来。（约十五26。）在十五章二十六节的『从』字，希腊文是para，帕拉，意思是『在旁边，』常有『从…同…』的意思。这在约翰福音别处也可以见到。比方主在六章四十六节说，『这不是说，有人看见过父，惟独从神来的，祂看见过父。』这里的『从』字，在希腊文就是帕拉，意思是『从…同…。』主不只从神而来，且同神而来。祂虽是从神而来，但祂仍与神同在。（约八16，29，十六27。）在十七章八节我们看到另一个例子。在那里主对父说到祂的门徒，『又确实知道我是从你出来的。』这里的『从』字，意思还是『从…同…。』照样，保惠师，就是圣灵，是从父并同父差来的。这就是说，那灵不只从父而来，也与父同来。当父差遣那灵的时候，祂与那灵同来。保惠师从父而来，也与父同来。父是源头。当那灵从源头来的时候，意思不是祂离开源头，祂乃是与源头同来。
17In verse 26 the Lord said, “But the Comforter, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and remind you of all things which I said to you.” Here we see that the Comforter, the Holy Spirit, is sent by the Father in the Son’s name. The Holy Spirit is not only sent by the Father but from with the Father (15:26). In Greek the preposition translated from in 15:26 is para. This word means “by the side of” and often has the meaning of “from with.” This is seen elsewhere in the Gospel of John. Take, for example, the Lord’sword in 6:46: “Not that anyone has seen the Father, except Him who is from God.” The word from in this verse is para in Greek. The sense here is “from with.” The Lord is not only from God but also with God. While He is from God, He is still with God (8:16, 29; 16:32). We find another example of this meaning of para in 17:8, where the Lord says to the Father concerning the disciples that they “knew truly that I came forth from You.” Here, once again, the sense of this preposition is “from with.” Likewise, the Comforter, the Holy Spirit, is sent “from with” the Father. This means that the Spirit comes not only from the Father but also with the Father. When the Father sends the Spirit, He comes with the Spirit. The Comforter comes from the Father and with the Father. The Father is the source. When the Spirit comes from the source, it does not mean that He leaves the source but that He comes with the source
18保惠师，就是圣灵，是父在子的名里差来的。因此圣灵在子的名里来，成了祂名的实际。『在我的名里，』是甚么意思？这名就是子自己，那灵就是子的人位、所是。当我们呼求子的名，我们就得到了那灵。（林前十二3。）子在父的名里来，（约五43，）因为子与父原是一。（约十30。）现今那灵要在子的名里被差来，因为那灵与子也是一。（林后三17。）这就是三一神－父、子、灵－至终成为那灵临到我们。
18The Comforter, the Holy Spirit, is sent by the Father in the Son’s name. So, the Holy Spirit comes in the Son’s name to be the reality of His name. What is the meaning of “in My name”? The name is the Son Himself, and the Spirit is the person, the being, of the Son. When we call on the name of the Son, we get the Spirit (1 Cor. 12:3). The Son came in the Father’s name (John 5:43) because the Son and the Father are one (10:30). Now, the Spirit will come in the Son’s name because the Spirit and the Son also are one (2 Cor. 3:17). This is the Triune God—the Father, the Son, and the Spirit—reaching us eventually as the Spirit.
19那灵在子的名里来。当你呼求耶稣的名，灵就来了。子的名是耶稣，子的人位是那灵。父神差遣那灵，那灵在子的名里来。至终就是三一神来了。当那灵临到我们，父也来了。子也在这里，因为那灵在子的名里同父而来。父从祂自己，也同祂自己，差遣那灵，那灵就在子的名里来。灵来就是子来。祂就是子的临到，这子的临到是从父并同父而来。因此一位来了，三者都来了。让我再说一遍。父差遣那灵同著祂自己而来。那灵既同父而来，父就与那灵同来。那灵在子的名里来，祂来就是子来。那灵来，就是子来。因此那灵来了，三者都来了。那灵在主复活后来到，使门徒想起主在钉死以前对他们所说的一切话。这就是那灵的题醒。祂从父也同父被差来，祂在子的名里来，就是子来。名是子的自己，灵是子的所是、人位。当门徒呼求子的名，他们就得著那灵，那灵叫他们想起子受死之前对他们所说的话。
19The Spirit comes in the name of the Son. When you call on the name of Jesus, the Spirit comes. The name of the Son is Jesus, and His person is the Spirit. God the Father sends the Spirit, and the Spirit comes in the name of the Son. Eventually, it is the Triune God who comes. When the Spirit comes to us, the Father also comes. The Son is also here because the Spirit comes with the Father in the name of the Son. The Father sends the Spirit from with Himself, and the Spirit comes in the name of the Son. The Spirit comes as the Son. He is the Son coming, and this Son coming is from with the Father. Therefore, when one comes, all three are present. Let me say this once again. The Father sends the Spirit with Himself. Since the Spirit comes with the Father, the Father comes together with the Spirit. The Spirit comes in the name of the Son and as the Son. When the Spirit comes, it is the Son who comes. Thus, when the Spirit comes, all three are present. The Spirit came after the Lord’s resurrection to remind the disciples of all the things that the Lord had told them before His crucifixion. This is the reminding of the Spirit who was sent from with the Father and who came as the Son in the Son’s name. The name is the Son Himself, and the Spirit is the being, the person, of the Son. When the disciples called on the name of the Son, they received the Spirit who reminded them of what the Son had told them before His death
二 生命的平安
B. Life’s Peace
1 与世界的平安不同
1. Different from the World’s Peace
20在二十七节主说，『我留下平安给你们，我将我的平安赐给你们；我所赐给你们的，不像世人所赐的。你们心里不要受搅扰，也不要胆怯。』在此我们看见生命的平安，这与世界的平安不同。
20In verse 27 the Lord said, “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be fearful.” Here we see life’s peace. It is different from the world’s peace
2 胜过一切搅扰与恐惧
2. Overcoming All Troubles and Fears
21生命的平安胜过一切搅扰与恐惧。在这段话里，一切的搅扰与恐惧都来自逼迫人的宗教。那时，跟随主耶稣不是小事。门徒冒著失去性命的危险，至少也冒著失去谋生之路的危险来跟随主。门徒既害怕反对且逼迫人的宗教，主就告诉他们，在祂里面有平安。祂将祂的平安留给他们。这平安就是主自己。不论宗教如何将反对、逼迫、谣言和恶名，加在我们身上，在我们里面的主耶稣仍是我们的生命与平安。现今我们可以享受主作我们的生命、我们的住处、并我们的平安。赞美祂，祂是我们的一切。祂是我们的生命、我们的住处、并我们的平安。
21Life’s peace overcomes all troubles and fears. All of the troubles and fears in this portion of the Word are caused by the persecuting religion. At that time, it was not a small thing to follow the Lord Jesus. The disciples did so at the risk of losing their lives or, at the very least, of losing the way to earn their living. Since the disciples were under the fear of the opposing and persecuting religion, the Lord told them that in Him they had peace. He left His peace with them. This peace is just the Lord Himself. Regardless of the opposition, persecution, rumors, and bad names given to us by religion, the Lord Jesus within us is our life and our peace. Now we may enjoy the Lord as our life, our abode, and our peace. Praise Him that He is everything to us. He is our life, our dwelling place, and our peace.
3 这世界的王在这赐平安者里面毫无所有
3. The Ruler of the World Having Nothing in the Giver of This Peace
22在这赐平安者里面，这世界的王毫无所有。（约十四30。）在这一节主说，『这世界的王将到，他在我里面是毫无所有。』这世界的王就是撒但。时候将到，他要攻击主，但主说，撒但在祂里面毫无所有。在下一节主说，『要叫世人知道我爱父，并且父怎样吩咐我，我就怎样行。』在这里，父的吩咐乃是要祂受死，目的是要将我们带进神里面。主完成了这个吩咐，为叫世人看见祂爱父。主进入死地，不是要叫人看见撒但不能胜过祂，或者撒但在祂里面毫无所有。主进入死地，乃是要向世人证明，祂是如此爱父。到这里我信我们清楚这一章的意义了。主要受死、复活、并变化形像成为那灵，就是祂的另一形状，成为另一位保惠师，好使祂能进入我们里面，并将我们带进神里面。藉著复活的生命，我们与神联合为一。只有藉著主的死与复活，我们才能与神联结，并被带进祂里面。藉著祂的死，主已经除掉了罪性、罪行、己、旧人、肉体、世界、世界的王、以及死亡。主藉著祂的死已经挪去这一切距离。藉著祂的复活，祂现今就是那灵。祂既是那灵，便进入我们里面，将我们带进与神的联结里。现今祂在父里面，我们在祂里面，祂也在我们里面。因此，我们也在父里面。我们若爱祂，并与祂合作，祂就要更多亲自向我们显现。我们越爱主，三一神就越进入我们里面，同我们安家，同我们安排相互的住处。这相互的住处就是神与人的调和。这个调和的一就是属灵的住处，神圣的住处，相互的住处。我们是神的住处，神也是我们的住处。这是真正的建造。这就是这章里面主话的正确意义。
22The ruler of this world has nothing in the Giver of this peace (14:30). In this verse the Lord said, “The ruler of the world is coming, and in Me he has nothing.” The ruler of the world is Satan. The hour was coming when he was going to attack the Lord, but the Lord said that Satan had nothing in Him. In the next verse the Lord said, “That the world may know that I love the Father, and as the Father commanded Me, so I do.” Here the Father’s commandment was for Him to die for the purpose of bringing us into God. The Lord fulfilled this commandment in order to show the world that He loved the Father. The Lord did not go into death to show that Satan had failed to overcome Him or that Satan had nothing in Him. Rather, the Lord went into death because He was going to prove to the world that He loved the Father so much. I believe that at this point we are clear about the meaning of this chapter. The Lord was going to die, to be resurrected, and to be transfigured into the Spirit as His other form, as another Comforter, so that He might come into us and bring us into God. By the resurrection life we are joined in oneness with God. Only by the Lord’s death and resurrection could we be joined with God and be brought into Him. By His death the Lord has taken away sin, sins, the self, the old man, the flesh, the world, the prince of the world, and death. The Lord has removed all of these distances through His death. By His resurrection He is now the Spirit, and as the Spirit He comes into us and brings us into union with God. Now He is in the Father, we are in Him, and He is in us. Consequently, we are in the Father also. If we love Him and cooperate with Him, He will manifest Himself to us more and more. The more we love the Lord, the more the Triune God will come to us, make His home with us, and make a mutual abode with us. This mutual abode is the mingling of God with man. The oneness of this mingling is the spiritual abode, the divine abode, the mutual abode. We are an abode to God, and God is an abode to us. This is the real building. This is the proper and correct meaning of the Lord’sword found in this chapter.