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约翰福音生命读经 · 第34篇

在神圣经纶中三一神生机体（二）

The Organism of the Triune God in the Divine Dispensation (2)
八 住
H. The Abiding
1 看见我们是葡萄树枝子的事实
1. To See the Fact That We Are the Branches in the Vine
1正如我们在上篇信息中所指出的，我们若要住在葡萄树里，就必须看见我们是葡萄树枝子的事实。（约十五5。）我们住在基督里，有赖于一清楚的异象：我们乃是葡萄树上的枝子。我们若看见我们已经在祂里面，我们就能住在祂里面；我们不愿离开祂。
1As we pointed out in the last message, if we are to abide in the vine, we must see the fact that we are the branches in the vine (v. 5). Our abiding in Christ depends upon a clear vision that we are branches in the vine. If we see that we are already in Him, then we shall be able to abide in Him. We will not want to stay away from Him
2 住留在子里面
2. To Abide, to Remain, in the Son
2一旦我们看见我们是葡萄树枝子的事实，我们就需要维持我们与葡萄树之间的交通。任何的绝缘体都会使我们与葡萄树丰富的供应隔绝。一点的不顺从，一个罪，甚或罪的念头，都能成为绝缘体，使我们与葡萄树的丰富隔绝。我们若不定罪这样的事，而紧持不放，这些东西就要使我们与葡萄树的丰富供应隔绝。首先，我们必须看见我们是枝子；然后，我们需要维持我们与主之间的交通。我们与祂之间不该有任何东西。在我们的诗歌本里有一首诗歌，开头的话是：『没有间隔，主，没有间隔。』从经历中我们知道，即使是一件很小的事，都会使我们与葡萄树丰富的供应隔绝。我们需要祷告主说，『主，愿你我之间没有任何间隔，使我与你丰富的供应隔绝。』
2Once we see the fact that we are branches in the vine, we need to maintain the fellowship between us and the vine. Any insulation will separate us from the rich supply of the vine tree. A little disobedience, a sin, or even a sinful thought can be the insulation that separates us from the riches of the vine. If we do not condemn such things but hold on to them, they will insulate us from the rich supply of the vine tree. First, we must see that we are branches. Then we need to maintain the fellowship between us and the Lord. Nothing should be between Him and us. There is a hymn in our hymnal that opens with the words Nothing between, Lord, nothing between. From experience we know that even a small thing can insulate us from the rich supply of the vine tree. We need to pray to the Lord, “Lord, let there be nothing between You and me separating me from Your rich supply
3 让子住在我们里面
3. To Let the Son Abide in Us
3我们需要让子住在我们里面。（约十五～5。）这是非常有意义的。我们住在祂里面，祂就住在我们里面。但许多时候我们不给祂地位、空间以住在我们里面。主渴望扩展祂在我们里面的住留，然而我们却喜欢弄窄祂的住留。我们限制祂。在住留的基督与我们之间一直有温和的抗争。当基督的住留逐渐在我们里面扩展时，却有一些东西在里面限制了这位住留的基督。这位住留的基督想要逐渐得到更多的地位，甚至是一寸一寸的得到；但有时候，即使祂得著一寸，也都有抗争。基督想要得到另一寸，但我们限制祂这样作。结果我们与祂讨价还价。你若不与主讲价，你必是在三层天上的基督徒。或许就在今天，我们就有许多人与主讲过价。虽然我们喊说，『我们被祂毁坏了；』可是我们里面也许仍会说，『主耶稣，我只给你这么多，我无法给你更多的空间。主阿，怜悯我。请你忍耐，直等我豫备好让给你另外的半寸。主阿，在那之前，你就到此为止罢。』虽然这话我们并未说出声，但许多时候在我们里面深处有这种思想。也许主说，『我要再多得五寸。』你就又开始与祂讲价。过后，祂不作声，转过脸去。祂不愿和你再说甚么，你就失去祂的同在。虽然你保有了主所要的那五寸地，你却失去了祂的同在。哦，我们何等需要维持我们与祂之间的交通，甘愿让祂得著更多的地位，使祂在我们里面扩展。愿我们让主在我们里面扩展祂自己，任祂取得祂所要的。我们若这样作，就会有真正生命的长大。我们会看见生命在里面增长。为甚么那么多的圣徒几乎没有生命的长进?只因他们不让主在他们里面扩展。也许没有绝缘体，却有太多的限制。这住留的事是非常细致而柔嫩的。请记住我们必须留心两件事－不要有任何绝缘体，也不要有任何限制。消除绝缘体比去掉限制容易。我恐怕即使你读这篇信息，你还没有豫备好除去每个限制。赞美主，祂有耐心，且有恩慈。祂永不离开你，祂在等候，最多只是转过脸去。祂能作的就是这么多。但是祂仍留在这里。愿我们仰望祂的怜悯与恩典，好叫我们一直给祂地位在我们里面扩展，允许祂扩展到我们里面的每个角落和通道。这乃是生命长大的路。
3We need to let the Son abide in us (vv. 4-5). This is very meaningful. We abide in Him and He abides4 in us. But many times we do not give Him the ground, the space, to abide in us. The Lord desires to spread His abiding within us. However, we like to narrow down His abiding. We restrict Him. There is constantly a gentle struggle between the abiding Christ and us. While Christ’s abiding is gradually spreading within us, there is something within that restricts this abiding Christ. The abiding Christ wants to gain more ground gradually, even inch by inch. But sometimes there is a struggle over His gaining even one inch. Christ wants to gain another inch, but we restrict Him from doing so. As a result, we bargain with Him. If you do not bargain with the Lord, you must be a Christian in the third heaven. Probably even today many of us have bargained with Him. Although we have shouted, “We have been ruined by Him,” still within us we may say, “Lord Jesus, I will give You just this much. I can’t afford to give You more space. Lord, have mercy on me. Be patient until I am ready to give You another half an inch. Until then, Lord, stay where You are.” Although we may not say this audibly, many times we have this thought deep within us. The Lord may say, “I would like to take another five inches.” Then you begin to bargain with Him once more. After this, He remains silent, turning His face aside. He refuses to talk to you anymore, and you lose His presence. Although you gained the ground, the five inches that the Lord wanted, you lost His presence. Oh, how we need to keep our fellowship with Him and be willing to allow Him to take more ground and to expand within us! May we allow the Lord to spread Himself within us, taking as much ground as He wants. If we do this, we shall have the real growth of life. We shall see the growth of life within. Why do so many of the saints scarcely grow in life? Simply because they do not allow the Lord to spread within them. There may be no insulation, but there is too much limitation. This matter of abiding is very delicate and tender. Please keep in mind that we must take care of two things — not to have any insulation and not to have any limitation. It is easier to eliminate the insulation than it is to remove the limitation. I am afraid that even as you read this message you may not be ready to take away every limitation. Praise the Lord that He is patient and kind. He will never leave you. He is waiting. At the most, He will turn His face aside. That is all that He will do. But He will stay here. May we look to Him for mercy and grace that we may always give Him the ground to expand within us, allowing Him to spread into every corner and avenue of our inner being. This is the way to have the growth in life.
4 离了子，我们就不能作甚么
4. Apart from the Son We Can Do Nothing
4离了子，我们就不能作甚么。（约十五。）葡萄树的枝子无法单独生存，离了树，就要枯干而死。枝子与葡萄树的关系描绘出我们与主的关系。离了祂，我们甚么也不是，甚么也没有，甚么也不能作。我们的所是、所有并所能，必须只在主里面，也藉著主在我们里面。对我们而言，住在主里面，并让主住在我们里面，是非常重要的。否则，我们就完了，就甚么都不是了。离了祂，我们甚么也不是，甚么也没有，甚么也不能。既然我们之于主是枝子，主之于我们是葡萄树，我们就必须住在祂里面，也让祂住在我们里面。
4Apart from the Son we can do nothing (v. 5). A branch of a vine cannot live by itself, for it will wither and5 die apart from the vine. The relationship between the branches and the vine pictures the relationship between us and the Lord. We are nothing, we have nothing, and we can do nothing apart from Him. What we are, what we have, and what we do must be only in the Lord and by the Lord in us. It is very important for us to abide in the Lord and for the Lord to abide in us. Otherwise, we shall be finished and be nothing. Apart from Him we are nothing, we have nothing, and we can do nothing. Since we are the branches to the Lord and the Lord is the vine to us, we must abide in Him and let Him abide in us.
5 让子即时的话住在我们里面
5. To Let the Son’sIn st ant Words Abide in Us
5我们既是住在主里面，就必须让祂的话住在我们里面。（约十五7。）这里的『话，』希腊文是rhema，雷玛，意思是即时、现时所说的话。让主即时的话住在我们里面，是非常需要的。子渴望在我们里面扩展祂的住留。当祂住在我们里面时，祂一直在说话。这种说话就是雷玛，即时的话。祂主要的是对我们说一个字－不。然而，有时候祂的说话是一个要求。我们何等需要爱祂并遵守祂即时的话！当祂说即时的雷玛，我们必须听从并遵守。我们若不遵守这即时的话，就要立刻从交通中被剪除。但我们若遵守这话，我们就要吸取祂的丰满，吸取祂生命的一切丰富，并且有生命的洋溢以结果子。
5As we abide in the Lord, we must allow His words to abide in us (v. 7). The Greek word for words in this verse is rhema,meaning the instant and present spoken word. To let the Lord’sin st ant words abide in us is quite demanding. The Son desires to spread His abiding in us. As He abides in us, He is always speaking. This speaking is the rhema, the instant word. He speaks mainly one word to us—no. However, at times His speaking is a requirement or a demand. How we need to love Him and keep His instant words! When He speaks the instant rhema, we must listen to it and keep it. If we do not keep this instant word, we shall immediately be cut off from the fellowship. But if we do keep it, we shall absorb all of the riches of His fullness, of His life, and have an overflow of life for fruit-bearing
6在四、五节主告诉我们，祂住在我们里面；但在七节，祂将话稍作改变，说祂的话住在我们里面。现在不说基督自己住在我们里面，而说祂的话住在我们里面。为甚么主将『你们要住在我里面，我也住在你们里面，』改为『你们若住在我里面，我的话也住在你们里面』？这是因为单单说主住在里面，这太奥秘，也太客观了。仅仅说主住在我们里面，我们很难领会。比方说，主告诉犹太人，祂是食物，是生命的粮，人能吃祂这活粮而得𫗪养，犹太人就感到惊讶、希奇，无法领会。他们彼此争论说，吃祂，得祂𫗪养，是甚么意思?于是主耶稣对他们说，祂的肉是真正的食物，祂的血是真正的饮料。（约六55。）主的意思就是祂必须受死，因为祂的血和肉必须分开。祂必须受死，就能藉著死与复活，将祂自己分赐给我们。主说这话，完全是针对犹太人逾越节的背景。在逾越节期间，犹太人总要杀羊羔，将羊羔的血洒在门框上，并且吃羊羔的肉。主知道犹太人有这样的背景，祂想犹太人应该领会祂所说的。因此主说，祂的肉是可吃的，祂的血是可喝的。尽管如此，他们却不能领会，彼此间说，这个人怎能把祂的肉给我们吃?于是主向他们指明，肉是无益的，赐人生命的乃是灵。（约六63。）主甚至说，祂所说的话就是灵，就是生命。
6In verses 4 and 5 the Lord tells us that He abides in us, but in verse 7 He changes the wording a little to say that His words abide in us. Instead of Christ Himself abiding in us, now it is His words abiding in us. Why did the Lord change “Abide in Me and I in you” to “Abide in Me and My words abide in you”? It is because the Lord’s abiding by itself is too mysterious and too objective. Just to say that the Lord abides in us is something that is too far beyond us. For example, when the Lord told the Jewish people that He is the food and the bread of life and that people can eat and feed on Him as the living food and the living bread, the Jews were astonished and surprised, being unable to understand. They asked themselves what it meant to eat and feed on Him. Then the Lord Jesus told them that His flesh is the real meat and His blood is the real drink (6:55). The Lord simply meant that He had to die, for His blood had to be separated from His flesh. He had to die so that He could impart Himself to us through death and resurrection. The Lord said all of this in view of the background of the Jewish Passover. During the Passover the Jews always slew the lamb, sprinkled its blood on the doorpost, and fed upon its flesh. Knowing that the Jews had such a background, the Lord intended that they should understand what He said. Hence, the Lord said that His flesh is eatable and His blood drinkable. Nevertheless, they could not understand and asked one another how this man could give them His flesh to eat. Then the Lord pointed out to them that the flesh profits nothing, that it is the Spirit who gives life (6:63). The Lord even said that the words that He speaks are spirit and life.
7藉此我们可以看出，主在那里，以及主是甚么。或许你会说，主在诸天之上，祂是灵，也是生命。你说得对；但即或这样，还是太灵然、奥秘且客观了。问题是如何使这事对我们成为真实的，如何使这事对我们成为主观且便利的。我们需要实质的，而非灵然的；需要便利的，而非奥秘的；需要有益的，而非道理的。不错，我们知道主是葡萄树，我们是枝子，我们若住在祂里面，祂就必定住在我们里面。但问题是主今天在那里，主是甚么。换句话说，祂实际上如何能对我们成为便利的。要让主住在我们里面，就需要让祂的话住在我们里面。主能对我们成为实际的，惟一可行的路是藉著祂的话。我们是凭藉甚么听见福音，而接受主作我们的救主?乃是藉著祂的话。我们接受祂的话，实际上就是接受主自己，因为主就在祂的话里，并且祂自己就是话。根据这同样的原则，我们若要让主住在我们里面，就必须让祂的话住在我们里面。现今，在我们手中既有充满主话的圣经，我们就不该说主离我们很远，祂仍是奥秘的，或说祂太灵然，而不彀实在。赞美主，在我们手中有个非常实在、便利且实际的东西。我们有话。我们可以读这话，并用我们的心和我们的灵来接受。我们可以在灵里，天天甚至时时接触主的话。只要我们接触主的话，我们就能接触主自己。
7By this we can see where the Lord is and what He is. You may say that the Lord is in the heavens and that He is the Spirit and life. You are right, but even this is too spiritual, mysterious, and objective. The problem is how to make this real to us, how to make it subjective and available to us. It needs to be substantial instead of spiritual, available instead of mysterious, and profitable instead of doctrinal. Yes, we know that the Lord is the vine, that we are the branches, and that if we abide in Him He will certainly abide in us. But the problem is where and what the Lord is today. In other words, how can He practically be available to us? In order for the Lord to abide in us, it is necessary to let His words abide in us. The only possible way for the Lord to be practical to us is by His words. By what means did we hear the gospel and receive the Lord as our Savior? It was by His words. When we received His word, we actually received the Lord Himself because the Lord is in His word and He Himself is the Word. According to the same principle, if we want to allow the Lord to abide in us, we must let His words abide in us. Now, since we have in our hands the Scriptures which are full of the Lord’swords, we should not say that the Lord is far from us, that He is still mysterious, or that He is still so spiritual instead of being substantial. Praise the Lord that we have something very substantial, available, and practical in our hands. We have the Word. We can read the Word and receive it with our heart and our spirit. We can contact the word of the Lord in our spirit day by day and even moment by moment. As long as we are contacting the Lord’sword, we are contacting the Lord Himself
8我们曾指出，七节的『话，』是雷玛，不是娄格斯logos。娄格斯是写出来的话，雷玛是现时的话，是主此刻为著某种特别目的，对你所说的话。按照我们的经历，我们若保守自己在主的交通里，我们里面会一直有从主来的雷玛。娄格斯是外面的话，是说出来或写出来的信息；雷玛是现时的、里面的话。我们有娄格斯在我们手中，而我们有雷玛在我们灵里。娄格斯是写出来的话，是永活基督的彰显；雷玛是在我们需要的时候，基督的灵在我们里面所说的话。譬如，也许你正和另一位弟兄交通，你里面有个东西要你不要再说了。这就是雷玛。也许你正想到今天要作某件事，但里面又有个东西对你说不要去作。这也是雷玛。
8As we have already pointed out, in verse 7 the term words in the Greek language is rhema, not logos. Logos is the written word, but rhema is the present word, the word that is spoken to you by the Lord for a particular purpose at that very moment. According to our experience, if we keep ourselves in the fellowship of the Lord, we have rhema within from the Lord all of the time. Logos is the outward word as a message spoken or written; rhema is the present, inward word. We have logos in our hands, but we have rhema in our spirit. Logos is the written word as the expression of the living Christ; rhema is the word spoken within us by the Spirit of Christ just at the time we need it. For example, perhaps while you are fellowshipping with another brother, something within tells you to stop talking. This is rhema. Perhaps you are thinking about a certain matter that you want to do today, but again something within you tells you not to do it. This also is rhema.
9我们不该含糊的说我们住在基督里面，基督也住在我们里面。我们必须更加精确，晓得我们必须对付两种话－外面的话与里面的话；那在我们外面、圣经里的话，以及在我们里面、灵里的话。我们若说我们要住在基督里面，并且让基督住在我们里面，我们就必须对付这两种话。我们若不领会这两种不同的话，就不可能保守自己与主接触，也完全不可能住在主里面，并且让主住在我们里面。因此，我们必须对付外面所写的话以及里面活的话；因为藉著外面所写的话，我们有这位奥秘之主的解释、定义和发表；藉著里面活的话，我们经历内住的基督，并享有实际之主的同在。主是非常奥秘的。因这缘故，我们绝无法凭著我们的想像领会祂。我们必须读圣经的六十六卷书。我们必须逐字逐句的读这六十六卷书，因为所有的话都发表、解释并说明我们奥秘的主。我们若要认识祂，就必须认识圣经，并知道如何对待圣经。但另一面，那灵在我们里面，在合式的时候给我们一些活的话，以应付我们的需要。在我们需要的那一刻，在我们里面的那灵，会为著我们特别的情况给我们应时的话。内里的雷玛总是与外面的娄格斯一致。那灵在里面所说的雷玛，绝不会与写出的娄格斯说得不同。外面的娄格斯与里面的雷玛总是彼此一致的，许多时候里面的雷玛还解释外面的娄格斯。也许今早你读了写出来的娄格斯，却不明白，也没有活活的应用。当你在工作的时候，那灵从里面用话涂抹你，给你正确的意义，甚至给你正确的强调。藉著那灵，你感到活的雷玛，连同牠活的强调。结果，你不仅在心思中明白牠，也在灵里领略牠。于是外面所写的话成了你灵里活的话。你能在生活中经历并应用牠。这样，娄格斯就成了雷玛，外面的话就成了里面的话。我们需要留意里面活的雷玛，让牠在我们里面有完全的自由。为著让活的话在我们里面有完全的自由，我们必须跟随牠而行。换句话说，对于那正在我们里面说话的活的雷玛，我们必须十分降服并顺从。专注里面的雷玛，会使活的主在我们灵中成为真实，使基督成为便利而实际。我们会感觉到那从里面加我们能力的主，正在运行并作工。
9We should not vaguely say that we abide in Christ and that Christ abides in us. We must be more precise and realize that we must deal with two kinds of words—the outward word and the inward word, the word in the Scriptures that is outside of us and the word in the spirit that is within us. If we say that we are going to abide in Christ and let Christ abide in us, certainly we must deal with both kinds of words. If we fail to understand these two different words, it will be impossible to keep ourselves in contact with the Lord, and it will be absolutely impossible for us to abide in the Lord and for the Lord to abide in us. Therefore, we must deal with the written word without and the living word within, because by the written word without we have the explanation, definition, and expression of the mysterious Lord and by the living word within we have the experience of the abiding Christ and the presence of the practical Lord. The Lord is very mysterious. For this reason, we can never understand Him by our imagination. Rather, we must read the sixty-six books of the Bible. We must read these sixty-six books word by word because all of the words express, explain, and define our mysterious Lord. If we want to know Him, we must know the Word and how to deal with the Word. But, on the other hand, the Spirit is within us, giving us some living words at the right time to meet our needs. At the very hour of our need, the Spirit within us gives us a timely word for our particular case. The inner rhema always corresponds with the outer logos. The Spirit speaking the rhema within never speaks differently from the written logos. The outer logos and the inner rhema always correspond with each other, and many times the inner rhema interprets the outer logos. Perhaps you read the written logos in the morning but fail to understand it or to apply it to yourself in a living way. While you are working, the Spirit anoints you from within with the word, giving you the right meaning and even the right emphasis. You sense the living rhema with its living emphasis by the Spirit. As a result, you not only understand it in your mind but also apprehend it in your spirit. Now the outward, written word becomes the living word within your spirit. You can experience it and apply it in your life. In this way the logos becomes the rhema; the outer word becomes the inner word. We need to attend to the living rhema within, allowing it to have its full way within us. In order to allow the living word to have its free way within us, we must go along with it. In other words, we must be very submissive and obedient to the living rhema that is speaking now within us. Concentrating on the inner rhema will make the living Lord so real to us in our spirit. It will make Christ so available and practical. We shall sense the moving and the working of the Lord who energizes us inwardly
6 为多结果子祷告，使父得荣耀
6. To Pray for Much Fruit-bearing That the Father May Be Glorified
10当主在我们里面运行、活动、推动并加力时，我们怎么办？我们该闭口不言么?不，我们必然会觉得非说点甚么不可。我们的确会表达我们里面的感觉。这就是属灵的祷告，灵里的祷告。属灵的祷告乃是发表基督在我们里面的运行。基督在话里，藉著话，并且成为话，在我们里面运行、活动、推动并加力。这事发生时，我们就不能静默。我信我们都经历过这事。有时我晚上不能睡，必须起来，因为有个东西在运行并加我能力。我必须起来，说，『主，我在这里，我赞美你。』这样的祷告仅是发表我们的意见、观念、思想、感觉或想像么?不是，我们是发表主在里面所运行、所推动的。我们成了主的口，发表出那一刻我们里面所有的。在七节主说，『你们若住在我里面，我的话也住在你们里面，凡你们所愿意的，祈求就给你们成就。』当我们住在主里面，并让祂的话住在我们里面，我们就实际与主是一，祂也作工在我们里面。这样，我们无论祈求甚么，就不仅是我们在祷告，也是祂在我们的祷告里祷告。这样的祷告与结果子有关，（约十五8，）必定会得著成就。我们无法凭自己有这样的祷告。这种在灵里的祷告出自内住的基督，藉著那灵，也凭著祂的话。我们若住在主里面，保守自己一直在与主的接触和交通中，并让主同著祂的话在我们里面居住、运行、推动并加力，我们就无法闭口。我们必须有所发表；我们所说的就是在灵里真正的祷告。这就是内住基督的发表，祂是灵，用祂的话说话。
10While the Lord is moving, acting, motivating, and energizing within us, what shall we do? Should we keep our mouths closed? No, we shall certainly feel impelled to utter something. We shall surely express what we feel within. This is spiritual prayer, prayer in the spirit. The spiritual prayer expresses the moving of Christ within us. Christ in, through, and as the Word is moving, acting, motivating, and energizing within us. When this happens, we cannot be silent. I believe that we all have experienced this. Sometimes I could not sleep at night but had to rise up because something was moving and energizing me. I had to rise up and say, “Lord, I am here. I praise You.” Is this kind of prayer simply an expression of our opinion, idea, thought, feeling, or imagination? No, we are expressing that which the Lord moves and energizes within. We become the mouthpiece for the Lord to utter what is within us at that very moment. In verse 7 the Lord said, “If you abide in Me and My words abide in you, ask whatever you will, and it shall come to pass to you.” When we abide in the Lord and let His words abide in us, we are actually one with Him, and He is working within us. Then, whatever we ask, it is not only we who are praying but also He who is praying in our praying. This kind of prayer is related to fruit-bearing (v. 8) and surely it will be fulfilled. We cannot have this kind of prayer on our own. This prayer in the spirit comes from the indwelling Christ, through the Spirit, and by His word. If we abide in the Lord, keep ourselves always in contact and in fellowship with the Lord, and let the Lord with His word live, move, motivate, and energize within us, we will be unable to keep our mouths shut. We will have to utter something. What we speak will be a real prayer in the spirit. This is the expression of the indwelling Christ speaking as the Spirit with His words.
11当主的话住在我们里面，祂的交通和发表就住在我们里面。因此，『凡我们所愿意的，』我们就可以祈求。我们可以藉著祷告发表我们从主所领受的，并且事情要为我们成就。这种祷告不是人天然的祷告，乃是神圣的祷告，是神圣传输的发表。当主住在我们里面，发表祂的思想、愿望、心意与旨意时，我们就接受祂的话，并藉著祷告将其发表出来。这样的祷告是非常神圣的，因为这是那住在我们里面，将自己传输给我们者的旨意、愿望和心意的吐露和发表。八节说，『你们多结果子，我父就因此得荣耀，你们也就是我的门徒了。』七节的祷告与八节所题的多结果子以及父的得荣有关。我们需要为多结果子祷告，好叫父得荣耀，也就是叫父在子身上得彰显。父神圣的生命因著我们结果子得著彰显，祂就因此得荣耀。只有当父得著彰显时，祂才得著荣耀。电可以说明得著荣耀的意思。没有彰显的电就是没有得荣的电。电只有得著彰显，才得著荣耀。电在灯里得著荣耀，因为牠得著彰显了。照样，父神圣的生命因著葡萄树和枝子这生机的结果子而得著彰显，祂就得著了荣耀。真正的祷告必须随著我们的生活行动。我们的生活、行事和活动，总是随著我们的祷告。我们必须照著我们所祷告的行动、生活并工作。这是非常深奥的。当主住在我们里面，祂就向我们发表祂自己、祂的思想、祂的愿望、以及祂的心意。当我们将这个在祷告中发表出来，并照著我们所祷告的行动、
11When the Lord’s words abide in us , His communication and expression will abide in us. Therefore, we may “ask whatever you will.” We shall express by praying what we have received of the Lord, and it shall be done to us. This prayer is not the human, natural prayer; it is the divine prayer, the expression of the divine communication. While the Lord is abiding in us, expressing His thoughts, desires, intentions, and will, we then take His word and put it into expression by means of prayer. This kind of prayer is very divine, for it is the utterance and expression of the will, desire, and mind of the One who is abiding in us and communicating Himself to us. Verse 8 says, “In this is My Father glorified, that you bear much fruit, and you shall become My disciples.” The prayer in verse 7 is related to the fruit-bearing and the glorification of the Father mentioned in verse 8. We need to pray for much fruit-bearing that the Father may be glorified, that is, expressed, in the Son. In fruit-bearing the Father’s divine life is expressed and so He is glorified. Only when the Father is expressed is He glorified. Electricity illustrates what it means to be glorified. Electricity that is not expressed is electricity that is not glorified. Only when electricity is expressed is it glorified. The electricity in a lamp is glorified because it is expressed. Likewise, when the Father’s divine life is expressed in the fruit-bearing of the organism of the vine and the branches, He is glorified. Real prayers must be followed by our life and walk. Our life, walk, and activity always follow our prayers. We must act, live, and work according to the way we pray. This is very profound. While the Lord abides in us, He expresses Himself, His thought, His desire, and His intention to us. When we utter this in prayer and act, live, and walk according to what we pray, God is expressed and glorified
12生活并工作，神就得著了彰显并荣耀。
12
13为著住的缘故，我们必须注意主两面的话－里面的话和外面的话。我们必须藉著外面的话接触主，以致这话对我们成为里面的话。我们所接触外面写出来的话，在我们灵里成为活的、里面的话。这样，主就藉著这活的话发表祂自己，我们也就晓得主的旨意、心意、愿望和思想。我们也就能与主是一，好叫我们在祷告中说出主的思想。我们所祷告的也就是我们所活出的生活。这些祷告乃是父神的彰显，完满的显明。父神藉著我们得著彰显并荣耀。
13For the sake of the abiding we must take care of the Lord’sword in two aspects—the inward word and the outward word. We must contact the Lord through the word outwardly so that it will become the inward word to us. The outward word which we contact in written form will become the living, inward word in our spirit. Then the Lord will express Himself through this living word, and we will know the Lord’s will, intention, desire, and thought. We will also be one with the Lord so that we will utter the Lord’s thought in our prayer. The prayers that we pray will also be the life that we live, walk, and work. These prayers will be the expression, the full manifestation, of God the Father. God the Father will be expressed and glorified through us.
14在我们往前之先，我需要说一点关于读经的事。我们常劝初信的人尽量读圣经；然而，对有些人，圣经读得太多并不好，因为这就像是塞给人太多的食物。许多基督徒储存了许多的话，消化的却不多。现在是他们每天一次消化一点点话的时候。我们需要把圣经的话逐句，甚至逐字的祷告，消化我们所读的。我们若把所读的话祷告过，属灵的滋养就会生出，我们就要在灵里得著滋养，并加强。
14Before we go on, I need to say a word about reading the Bible. We often advise new believers to read the Word as much as possible. However, it is not good for some people to read the Scriptures too much, for it is like stuffing themselves with too much food. Many Christians have stored up much of the Word but have digested very little of it. Now is the time for them to digest the Word each day a little at a time. We need to pray with and over the Word sentence by sentence, clause by clause, phrase by phrase, and even word by word, digesting what we read. If we pray over the words that we read, the spiritual nourishment will come forth, and we shall be nourished and strengthened in the spirit
7 藉顺从子即时的话遵守祂的诫命，使我们住在祂的爱里
7. To Keep the Son’s Commandments by Obeying His Instant Words That We May Abide in His Love
15我们需要藉顺从子即时的话，遵守祂的诫命，使我们住在祂的爱里。（约十五10～11。）首先，我们住在祂里面，祂也住在我们里面；然后，祂的话要住在我们里面，我们也就住在祂的爱里。我们住在祂里面，然后我们就住在祂的爱里。一面，我们必须住在主自己里面；另一面，我们必须住在祂的爱里。我们怎样必须让主的话住在我们里面，好叫主能继续住在我们里面；同样的原则，我们也必须住在主的爱里，好叫我们能继续住在主里面。你若不觉得主爱的新鲜、甘甜、柔细，恐怕你即或想要继续住在祂里面，也无法作到。继续住在主里面，乃是一件爱的事。我们必须觉得祂的爱是如此新鲜、甘甜。我们必须住在祂的爱里，好叫我们能持续住在祂里面。比方说，两位弟兄若彼此没有爱的感觉，怎能维持亲密的交通?照样，我们必须住在主的爱里，并且觉得祂的爱，以致我们能同祂住在交通里。当你读到这里，或许会说，『弟兄，我并不觉得祂的爱。』你的光景若是这样，你该这样祷告：『主，怜悯我。为甚么这些日子我感觉不到你的爱?主阿，为甚么?』你若这样祷告，我信你会经历主新鲜的爱，祂的爱必定会令你十分畅快。这样，你就能住在主的爱里。这会保守你住在主自己里面。
15We need to keep the Son’s commandments by obeying His instant words that we may abide in His love (vv. 10-11). First, we abide in Him and He abides in us. Then His word will abide in us, and we will abide in His love. We abide in Him and then we abide in His love. On the one hand, we must abide in the Lord Himself; on the other hand, we must abide in His love. Just as we must let the word of the Lord abide in us in order for the Lord to continue His abiding in us, so, in the same principle, we must abide in the love of the Lord in order to abide in the Lord continually. If you do not sense the freshness, sweetness, and tenderness of the Lord’s love, I fear that even if you tried to continue abiding in Him you would fall short. The matter of continual abiding in the Lord is a matter of love. We must feel and sense that His love is so fresh, sweet, and new. We must abide in His love so that we can maintain our abiding in Him. For example, if two brothers do not have the feeling of love toward each other, how can they maintain an intimate fellowship? Likewise, we must abide in the Lord’s love and sense His love so that we can abide in fellowship with Him. As you read this, perhaps you are saying, “Brother, I do not sense His love.” If this is your situation, you should pray like this: “Lord, be merciful to me. Why is it that I do not sense Your love in these days? O Lord, why?” If you pray in this way, I believe that you will experience the fresh love of the Lord. His love will be so refreshing to you. Then you will abide in the love of the Lord. This will keep you abiding in the Lord Himself.
16我们若要住在主的爱里，就必须遵守祂的诫命。我们住在主里面，主就要在我们里面说祂即时的话。祂这些即时的话就成了祂给我们的诫命。我们若遵守这些诫命，就表明我们是爱祂。这样，我们就要住在祂的爱里。首先，主住在我们里面；然后，祂的话住在我们里面。祂首先藉著自己对付我们；然后藉著祂的话和祂的爱对付我们。这是非常有意义的。先是祂住在我们里面，后是祂的话住在我们里面。先是我们住在祂里面，后是我们住在祂的爱里。譬如有两个朋友，在这样的友谊中，一方必顾到另一方的话。这不再是仅仅顾到朋友本人，也是顾到朋友的话。人若不顾朋友的话，就会失去这分友谊。但他若顾到朋友的话，就会逐渐发现他自己在朋友的爱里。这会加深友谊，使其更亲密、加强。但人若不顾他朋友的话，就不会如此亲密的在朋友的爱中，至终友谊就被破坏了。起初是我们住在主里面，祂也住在我们里面。祂住在我们里面，对我们说即时的话。我们需要遵守这话。我们遵守祂的话，那就是说，我们让祂的话住在我们里面。这样，不仅祂自己住在我们里面，祂的话也住在我们里面。我们遵守祂的话，并让这话住在我们里面，我们立刻进到祂的爱里，并且住在祂的爱里。我们不仅住在祂里面，并且住在祂的爱里。这样的住就变得更加亲密、深厚、加强。我们若不是这样亲密的住在祂里面，我们会逐渐的从这住留中全然滑出去。主是一直说话的，你若让祂住在你里面，祂会不住的对你说话。祂说话的时候，你必须说，『阿们，主，我爱你。』当你说阿们，并遵守祂的话时，你就进入祂的爱里，你会有甜美的感觉，觉得祂对你是如此可亲、可宝并可爱。到了这个地步，你就不仅住在祂里面，也住在祂的爱里。我们若是藉著住在主的爱里，而住在主里面，主也是藉著祂的话住在我们里面，而住在我们里面，这样我们就会与主有亲密的交通。从这交通中，我们在灵里会有一些祷告，这乃是那内住在我们里面活的主的发表。藉著这样的祷告，我们知道父就得著彰显并荣耀。我们一直谈到荣耀神，但我们如何荣耀神?乃是藉著住在主的爱里，并藉著让主的话住在我们里面。这样，父神就要藉著我们得著彰显，并要在子里得著荣耀。从这亲密而强烈的住留中，累累的果子就要结出来，因为我们充满了主生命的一切丰富。这生命丰盛的洋溢会发旺到一个地步，以致结出果子，父神在子里就要得著彰显和荣耀。
16If we are to abide in the Lord’s love, we must keep His commandments. When we abide in the Lord, He will speak His instant words within us. These words are His commandments to us. If we keep them, it means that we love Him. Thus we shall abide in His love. First, the Lord abides in us. Then His word abides in us. First, He deals with us by Himself. Then, He deals with us by His word and by His love. This is very meaningful. First, He abides in us and then His word abides in us. First, we abide in Him and then we abide in His love. Take the example of two friends. In such a friendship, the one friend must care for the word of the other. It is no longer only a matter of the friend himself but also of his word. If the one friend does not care for the other’sword, he will lose his friendship. But if he cares for his friend’sword, he will gradually find himself in his friend’s love. This will deepen the friendship, making it more intimate and intensified. But if the one does not care for the other’sword, he will not be in the other’s love in such an intimate way, and eventually the friendship will be damaged. At the beginning we abide in the Lord and He abides in us. In His abiding He speaks His instant word to us. We need to keep this word. When we keep His word, it means that we allow His word to abide in us. Then not only does He Himself abide in us, but His word abides in us. When we keep His word and let it abide in us, we immediately come into His love and abide in His love. We abide not only in Him but also in His love. This abiding becomes more intimate, deep, and intensified. If we do not abide in Him in such an intimate way, we may gradually slip out of the abiding altogether. The Lord is always speaking. If you will let Him abide in you, He will continually speak to you. When He speaks, you must say, “Amen, Lord, I love You.” When you say amen and keep His words, you get into His love, having the sweet sensation that He is so dear, precious, and lovely to you. At this point, you abide not only in Him but also in His love. If we abide in the Lord by abiding in His love, and if the Lord abides in us by His word abiding in us, then we shall have some intimate fellowship with the Lord. Out of this fellowship we shall have some prayer in the spirit which will be the expression of the living Lord dwelling within us. By praying in this manner we shall know that the Father will be expressed and glorified. We always talk about glorifying God, but how do we glorify God? It is by abiding in the love of the Lord and by letting the word of the Lord abide in us. Then God the Father will be expressed through us and will be glorified in the Son. Out of this intimate, intense abiding, clusters of fruit will be produced because we have been filled with all of the Lord’s riches of life. The overflow of the abundance of this life will be so prevailing that it will bear fruit, and God the Father in the Son will be expressed and glorified.
8 有满足的喜乐
8. With Full Joy
17我们若住在主里面，并藉著住在祂的爱里而持续住在祂里面，以致我们能多结果子，彰显祂生命的丰富，使父得著荣耀，我们就会被喜乐所充满。我们的喜乐总是来自我们住在主里面，来自我们住在祂的爱里，来自我们在祂丰富的生命中结果子，并来自父得著彰显和荣耀。就是在这种的生活里，我们充满了喜乐。
17If we abide in the Lord and keep abiding in Him by abiding in His love so that we may bear much fruit to express the riches of His life for the glorification of the Father, we shall be filled with joy. Our joy always comes from our abiding in the Lord, from our abiding in His love, from our fruit-bearing in His rich life, and from the expression and glorification of the Father. It is in this kind of life that we are full of joy
18我们已经看过约翰十五章的住。罗马八章乃是约翰十五章的延续。没有罗马八章，我们就很难维持不断的住在主里面。维持不断的住在主里面的路，乃是将我们的心思置于灵。（罗八。）罗马八章的将心思置于灵，乃是约翰十五章住在主里的进展。我们若只有约翰十五章而没有罗马八章，我们仍无法继续住在主里面。在罗马八章，有基督作生命的灵，（罗八2，）并在我们灵中，带著生命作内住的灵。持续住在主里面的路，乃是将我们的心思，就是我们魂的主要部分，置于我们的灵，好叫我们能经历那住在我们灵里，是赐生命之灵的主。
18We have seen the abiding in John 15. Romans 8 is a continuation of John 15. Without Romans 8 it would be difficult for us to maintain the abiding in the Lord continually. The way to maintain the abiding in the Lord constantly is to set our mind upon the spirit (Rom. 8:6). To set the mind on the spirit in Romans 6 8 is a development of the abiding in the Lord in John 15. If we have only John 15 without Romans 8, we still do not have the way to abide in the Lord continually. In Romans 8 we have Christ as the Spirit of life (v. 2) and as the indwelling Spirit in our spirit with life. The way to keep abiding in the Lord is to have our mind, the main part of our soul, set on our spirit that we may experience the Lord who is the life-giving Spirit indwelling our spirit.