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约翰福音生命读经 · 第37篇

那灵的工作终结于神性与人性的调和（二）

The Work of the Spirit unto the Mingling of Divinity with Humanity (2)
二 藉启示子带同父的丰满以荣耀子
B. To Glorify the Son by Revealing Him with the Fullness of the Father
1那灵的第一类工作是藉著传扬福音，使世人知罪自责，并将人从亚当迁入基督。使人知罪自责是那灵赢得罪人，点活并重生他们所作的工作。但那灵的工作所包含的比这个多多了。那灵的第二类工作是将子带同父的丰满启示信徒以荣耀子。（约十六12～。）我们可以说，那灵的第一类工作是将人带进来，第二类工作是藉著将子带同父的丰满启示他们，以造就他们并把他们建造起来。这就是圣灵建造的工作。圣灵的第一类工作是使罪人知罪自责，悔改，相信并得重生。圣灵的第二类工作是住在得重生的信徒里面，以启示基督，荣耀基督，使基督在信徒里面成为实际。
1The first category of the Spirit’s work is to convict the world in the preaching of the gospel and to translate people out of Adam into Christ. To convict people is the work of the Spirit in winning, quickening, and regenerating sinners. But the work of the Spirit involves much more than this. The second category of the Spirit’s work is to glorify the Son by revealing Him with the fullness of the Father to the believers (16:12-15). We may say that the first category of the 15 Spirit’s work is to bring people in, and that the second category is to edify the believers and build them up by revealing the Son with the fullness of the Father to them. This is the building work of the Holy Spirit. The first category of the Spirit’s work is to convince sinners to repent, believe, and be regenerated. The second category is the Holy Spirit’s dwelling in the regenerated believers to reveal Christ, to glorify Christ, and to make Christ real in the believers.
1 实际的灵是子的完满实化
1. The Spirit of Reality Being the Full Realization of the Son
2实际的灵是子的完满实化。那灵带我们得救之后，就要在我们里面成为子自己的实际。子的一切所是、所有、所成就、所得著以及所达到的，都藉著那灵完满的作到我们里面。那灵最终成了子的实化。祂是子一切所是和所有的实际。
2The Spirit of reality is the full realization of the Son. After the Spirit has brought us to salvation, He will become in us the very reality of the Son Himself. Whatever the Son is, has, and has accomplished, obtained, and attained will all be fully wrought into us through the Spirit. The Spirit eventually becomes the realization of the Son. He is the reality of all that the Son is and has
2 引导信徒进入子的一切实际
2. Guiding the Believers into All the Reality of the Son
3十三节说，『只等实际的灵来了，祂要引导你们进入一切的实际。』实际的灵不是引导信徒进入关于基督的道理，乃是进入基督一切的实际。这实际一点不差就是基督自己。因此，实际的灵要将我们带进基督一切的实际。父的一切所是和所有都是子的在十五节主说，『凡父所有的，都是我的。』父的一切所是和所有都是子的。子是父的具体化身；父的一切所是和所有都有形有体的在子里面。（西二9。）父的一切所是，神格一切的丰满，都居住在基督里。所以，父的丰满就是子的丰满，父的生命和性情也就是子的生命和性情。
3Verse 13 says, “But when He, the Spirit of reality, comes, He will guide you into all the reality.” The Spirit of reality does not guide the believers into the doctrine concerning Christ but into all the reality of Christ. This reality is nothing less than Christ Himself. Thus, the Spirit of reality will bring us into all the reality of Christ. a. All That the Father Is and Has Being the Son’sa In verse 15 the Lord said, “All that the Father has is Mine.” All that the Father is and has is the Son’s. The Son is the embodiment of the Father. All that the Father is and has is embodied in Him (Col. 2:9). All that the Father is, all the fullness of the Godhead, dwells in Christ. Therefore, the Father’s fullness is the Son’s fullness, and the Father’s life and nature are also the Son’s life and nature.
子的一切所是和所有都由灵领受
b. All That the Son Is and Has b Being Received by the Spirit
4十四节讲到实际的灵，主说，『祂要荣耀我，因为祂要从我有所领受而宣示与你们。』父的一切所是和所有都是子的，而子的一切所是和所得著的都由那灵领受。神格一切的丰满都居住在基督里，那灵从基督承受了这一切。
4In verse 14, speaking of the Spirit of reality, the Lord said, “He shall glorify Me, for He shall receive of Mine and shall disclose it to you.” All that the Father is and has is the Son’sand all that the Son is and has obtained has been received by the Spirit. All the fullness of the Godhead dwells in Christ, and the Spirit receives this from Christ
那灵将子带同父宣示与信徒
c. The Spirit Disclosing the So nc with the Father to the Believers
5在十四和十五节主说，实际的灵『要从我有所领受而宣示与你们。』子的一切所是和所有，藉著那灵向信徒启示为实际；这就是荣耀子连同父。那灵把子带同父宣示与信徒。祂使基督的一切所是和所有对我们成为实际。我们现在来看几个例子，说明那灵如何使神在基督里对我们成为实际。圣经说，神就是光。（约壹一5。）圣经也说，基督是光。（约八12。）这就是说，那是神自己的光，乃是子。但这光如何得以实化?如何对我们成为实际?乃是藉著那灵得以实化。那灵在我们里面运行时，光就在照亮。这光既是父又是子。父是光的源头和素质，子是这光的具体化身和彰显。我们藉著那灵在实际上实化这光。当那灵在我们里面运行时，祂就是光的实际。生命的事也是如此。子也是生命。父神是生命的源头和素质，而子是这生命的具体化身和彰显。这生命如何能成为我们的?乃是藉著那灵。罗马八章二节说，那灵是生命的灵。当那灵在我们里面运行时，祂不只是照亮并光照的光，也是点活、滋养并加强我们的生命。
5In verses 14 and 15 the Lord said that the Spirit of reality “shall receive of Mine and shall disclose it to you.” All that the Son is and has is revealed as reality to the believers through the Spirit. This is to glorify the Son with the Father. The Spirit discloses the Son with the Father to the believers. He makes all that Christ is and has real to us. Let us now consider some examples of how the Spirit makes God in Christ real to us. The Bible says that God is light (1 John 1:5). The Bible also says that Christ is light (John 8:12). This means that the very light, which is God Himself, is the Son. But how can this light be realized? How can it be real to us? It is realized through the Spirit. When the Spirit moves within us, the light is shining. The light is both the Father and the Son. The Father is the source and the essence of light, and the Son is the embodiment and expression of this light. We realize this light in actuality by the Spirit. When the Spirit moves within us, He is the reality of light. The same is true with the matter of life. God is life. The Son also is life. God the Father is the source and the essence of life, and the Son is the embodiment and expression of this life. How can this life be ours? By the Spirit. Romans 8:2 says that the Spirit is the Spirit of life. When the Spirit moves within us, He is not only the shining and enlightening light but also the very life which enlivens, nourishes, and strengthens us
6那灵是父和子一切所是的实际。没有那灵，虽有父和子所是的素质，却没有实化。以电作比方。我们尽管有电，还需要将电应用于特定的用途。电的应用就是电的实化。照样，那灵就是父和子一切所是的应用。没有那灵作实际和应用，一切事物或许是真实的，却无法得著或应用。我们若要应用神和基督的一切所是，就需要那灵。我们必须赞美主，祂今天不只是父和子，也是那灵。祂不仅是源头和流道，祂也是应用。那灵临到我们，进到我们里面，应用了我们所需父和子的一切。这真是美妙！
6The Spirit is the reality of all that the Father and the Son are. Without the Spirit there is the essence of what the Father and Son are, but there is no realization. Take the example of electricity. Although we may have electricity, it still needs to be applied for a specific purpose. That application of electricity is the realization of the electricity. Likewise, the Spirit is the application of all that the Father and the Son are. Without the Spirit as the realization and application, everything may be real, but it is not available or applicable. If we would apply all that God and Christ are, we need the Spirit. We must praise the Lord that today He is not only the Father and the Son but also the Spirit. He is not only the source and the course but also the application. The Spirit reaches us, entering into us and applying all that we need of the Father and the Son. This is wonderful.
7召会生活完全依赖那灵。仅仅有关于父和子的道理是不彀的，我们需要藉著那灵，对于在子里的父有活的应用。那灵藉启示子带同父一切的丰满，以荣耀子。譬如谦卑；没有人生来就是谦卑的。有人说孩童是谦卑的，那不对，每个小孩子都是骄傲的。我们生来本性就是骄傲的，并且活著也是骄傲的。甚么是谦卑?谦卑就是基督。基督是一切人性美德和神圣属性的实际。所有人性的美德和神圣的属性就是基督自己。从好的、正面的意义说，基督是一切。祂是谦卑、爱、忍耐和服从。在祂以外，没有任何事物（包括我们在内）是好的。每一种美德和属性都是基督。那灵如何荣耀基督?祂是藉著一项一项的启示基督来荣耀祂。比方说，在基督的一切所是里，有一项叫谦卑。那灵有一天向你启示基督是你的谦卑。这不是谦卑的道理，乃是基督这活的人位，向你启示为谦卑。自然而然的，活的谦卑会从你里面出来。那就是基督的得荣耀。那灵就是这样荣耀神的儿子基督。祂不是藉著教训你基督是谦卑，乃是藉著直接向你启示基督是谦卑，以荣耀基督。于是，这谦卑就从你这人里面活出来，这谦卑的活出就是子的得荣耀。最后，基督的每一特征，都要在召会生活里得著彰显。没有犹太人、希腊人、美国人、英国人、日本人、中国人、菲律宾人，或任何其他种类的彰显；只有基督的彰显。这就是那灵将在父丰满里的子启示与信徒以荣耀子的意思。我们都需要多有这样的经历。这要使召会生活丰富、加强并拔高。召会生活若有这一切的实情，召会生活定规会长进。神性典人性的调和
7The church life is absolutely dependent upon the Spirit. Mere doctrines concerning the Father and the Son are inadequate. We need a living application of the Father in the Son by means of the Spirit. The Spirit glorifies the Son by revealing Him with all the fullness of the Father. Let us take the example of humility. No one is born humble. People wrongly say that children are humble, but every little child is proud. We are proud by birth and by nature. Moreover, we are proud in our living. What is humility? Humility is Christ. Christ is the reality of every human virtue and every divine attribute. All the human virtues and all the divine attributes are simply Christ Himself. In a good and positive sense, Christ is everything. He is humility, love, patience, and submission. Outside of Him nothing, including us, is good. Every virtue and every attribute is Christ. How does the Spirit glorify Christ? He glorifies Christ by revealing Him item by item. For instance, in all that Christ is, there is an item called humility. One day the Spirit reveals Christ to you as your humility. This is not a doctrine of humility; it is the living person of Christ revealed to you as humility. Spontaneously, a living humility will come out of you. That is the glorification of Christ. The Spirit glorifies Christ, the Son of God, in this way. He does not do it by teaching you about Christ as humility, but by directly revealing Christ as humility to you. This humility then comes out of your very being, and this coming out of humility is the glorification of the Son. Eventually, every characteristic of Christ will be expressed in the church life. There will be no Jewish, Greek, American, British, Japanese, Chinese, Filipino, or any other kind of expression. There will be only the expression of Christ. This is what it means to say that the Spirit glorifies the Son by revealing Him in the fullness of the Father to the believers. We all need to have much experience of this. This will enrich, strengthen, and uplift the church life. If the church life has all of these actualities, it will surely grow. d. The Mingling of Divinity with Humanity d
8召会生活就是神性与人性的调和。当那灵荣耀子连同父时，三一神就作到信徒里面，并与信徒调和。这神性与人性调和的事，是今天基督徒非常忽略的。这件最中心的事几乎为所有的基督徒所忽略。大多数的基督徒都注重道理。但在约翰十六章，如在一章十四节和十七节，『真理』一辞，原文意为实际，不是道理。以为约翰福音中『真理』一辞是道理者，将造成很大的损害。在希腊文中，这辞的意义乃是实际或真实。当实际的灵来了，祂要引导我们进入基督完满的实际，使我们与三一神调和。子带同父的丰满向我们启示越多，我们就越有对子的经历。于是，在召会生活中就越有神性与人性的调和。召会生活就是神性与人性天天调和。
8The church life is a mingling of divinity with humanity. As the Spirit glorifies the Son with the Father, the Triune God is wrought into and mingled with the believers. This matter of the mingling of divinity with humanity has been very much neglected by Christians today. The one matter that is the most central has been neglected by nearly all Christians. Christians care mostly for doctrine. But in John 16, as in 1:14 and 17, the word truth in Greek means “reality,” not doctrine. To take the word truth in John to mean doctrine will cause great damage. In the Greek language it simply means reality or truthfulness. When the Spirit of reality comes, He will guide us into the full reality of Christ and mingle us with the Triune God. The more the Son is revealed to us with the fullness of the Father, the more experience we shall have of the Son. Then there will be more mingling of divinity with humanity in the church life. The church life is a daily mingling of divinity with humanity
三 宣示要来的事
C. To Disclose What Is to Come
9我们已经看见，约翰十六章那灵的工作有三类：使世人知罪自责，将子带同父的丰满启示与信徒以荣耀子，以及宣示要来的事。约翰的著作也有三类－福音、书信和启示录。约翰这三类著作符合那灵的三重工作。他的福音书主要的是使世人知罪自责，他的书信主要的是启示子带同父的丰满，而启示录是揭示将来要发生的事。在十三节主说到圣13灵『要把要来的事宣示与你们。』那灵要宣示要来的事，这些事主要的是启示在启示录中。（启一1，。）在启示录中，启示了四件主要的事：召会的进展，（启一～三，）世界的定命，（启四～十六，）撒但终极的总结－大巴比伦，（启十七～十八，）以及神的终极总结－新耶路撒冷。（启十九～二二。）启示录将这一切的事宣示与我们。
9We have seen that the work of the Spirit in John 16 is in three categories: to convict the world, to glorify the Son by revealing Him with the fullness of the Father to the believers, and to disclose what is to come. John’s writings are also of three categories—the Gospel, the Epistles, and the Revelation. The three categories of John’s writings correspond to the threefold work of the Spirit. His Gospel is mainly to convict the world, his Epistles are mainly to reveal the Son with the fullness of the Father, and Revelation is the book unveiling the things that shall occur in the future. In verse the Lord said of the Spirit that “He will disclose to you what is to come.” The Spirit will disclose the things to come, which are mainly revealed in Revelation (Rev. 19 1:1, 19). In the book of Revelation, four main things are revealed: the church’s progress (chs. 1—3); the world’s destiny (chs. 4—16); Satan’s ultimate consummation— the great Babylon (chs. 17—20); and God’s ultimate consummation—the New Jerusalem (chs. 21—22). The book of Revelation discloses all of these things to us.
参 子在复活里生为新生的孩子
III. THE SON TO BE BORN IN RESURRECTION as a newborn child
10在十六至二十四节，我们看见相当难领会的一点，就是子在复活里生为新生的孩子。主曾告诉祂的门徒，祂要被杀，世人要因此喜乐，但门徒将要忧愁。（约十六20。）然后主告诉他们，一个即将生产的妇人，在生产的时候会有忧愁；既生了孩子，就不再记得那苦楚，因为欢喜世上生了一个人。（约十六21。）孩子生下之后，妇人要喜乐，因为生了一个人。这妇人是谁？这妇人就是全体门徒。这孩子（子）是谁?这孩子就是基督。生是甚么?生就是复活。
10In verses 16 through 24 we see a point which is rather difficult to understand: the Son was to be born in resurrection as a newborn child. The Lord had told His disciples that He would be killed and that this would make the world happy but the disciples sorrowful (v. 20). Then the Lord told them that a woman who is about to bring forth a child has sorrow at the time of birth, but when she brings forth the child, she no longer remembers the affliction because of the joy that a man has been born into the world (v. 21). After the child has been delivered, the woman will be happy because a man is born. Who is this woman? The woman is the whole group of disciples. Who is the child, the son? The child is Christ. What is the birth? It is resurrection.
一 门徒是在产难中的产妇
A. The Disciples Being the Delivering Woman in Travail
11主对门徒说这些话的时候，祂与他们是一，像在母腹中孕育的孩子，等待生产，好成为一个新生的孩子。就这意义说，祂的门徒是产难中的妇人。在那三天中，门徒遭受了基督在复活里生为神儿子的产难。在主复活以后，这『妇人』有了新生的孩子，就喜乐了。（约二十20。）
11At the time the Lord spoke this to the disciples, He was one with them, like a child conceived within its mother, waiting to be delivered in birth that He might be a newborn child. In this sense, His disciples were the delivering woman in travail. In those three days, the disciples did suffer the travail of the birth of Christ in resurrection to be born as the Son of God. After the Lord’s resurrection, this “woman” had a newborn child and she rejoiced (20:20
二 子出生
B. The Son to Be Born
12那一个生到世上的人就是子。（约十六21。）子在复活里生（徒十三33）为神的儿子。（来一5，罗一4。）主藉著复活生为神的儿子。主在马槽中生为人的儿子，却在复活里，生为神的儿子。行传十三章三十三节证实了这点：『神…叫耶稣复活了，正如诗篇第二篇上所记：『你是我的儿子，我今日生了你。』基督在那一天生为神的儿子?在复活那天！祂的复活乃是出生。主在复活以前难道不是神的儿子么?是的。那么，为甚么祂必须在复活里生为神的儿子?罗马一章四节所说，『按圣别的灵说，是从死人的复活，以大能标出为神的儿子；』这是甚么意思?行传十三章三十三节和希伯来一章五节都是引自诗篇二篇七节，那里豫言基督要在复活里生为神的儿子。我们如何能解释这事?基督是神的儿子，成为肉体，来作人。严格的说，祂人性的部分并不是神的儿子，但在祂的人性里有神的儿子。在祂死而复活以前，祂是在人性里神的儿子，但祂的人性部分不是神的儿子。因此，祂必须经过死与复活，好将祂的人性带进儿子的名分里。祂的神性部分，就是神的儿子，无须生为神的儿子，但祂的人性部分需要生而标明为神的儿子。主在死而复活之前，就是神的儿子；但每逢人看到祂，还会问说，『这人是谁?祂是神的儿子么?』祂既是神的儿子，为何人对祂仍有疑问?是因著祂人性的部分，祂的人性没有显为神的儿子。但藉著祂的死与复活，祂的人性部分就经过过程而进入了儿子的名分里。现今在祂复活后，没有人会怀疑祂是神的儿子。人人都会说，『这是神的儿子！』这就是为甚么祂需要在复活里生而标明为神的儿子。就这意义说，祂是在复活里所生的孩子。在主复活之前，全宇宙从未见过这样的人。但在祂复活以后，祂是奇妙的孩子，带有神的生命和人的性情，兼有荣耀的神性和『子化』的人性。生了这样一个奇妙的孩子，作母亲的必定很喜乐。
12The man born into the world is the Son (v. 21). The Son was to be born in resurrection (Acts 13:33) as the Son of God (Heb. 1:5; Rom. 1:4). It was by resurrection that the Lord was born as the Son of God. The Lord was born as the Son of Man in the manger, but He was born as the Son of God in resurrection. Acts 13:33 proves this: “God has fully fulfilled this promise...in raising up Jesus, as it is also written in the second psalm, You are My Son; today I have begotten You.” On what day was Christ begotten as the Son of God? On the day of resurrection. His resurrection was a birth. But was not the Lord the Son of God before His resurrection? Yes. Why then did He have to be born as the Son of God in resurrection? What does Romans 1:4 mean when it says that He “was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead”? Psalm 2:7, which is quoted in both Acts 13:33 and Hebrews 1:5, prophesied that Christ would be begotten as the Son of God in resurrection. How can we explain this? Christ was the Son of God incarnated to be a man. Strictly speaking, His human part was not the Son of God, but within His humanity there was the Son of God. Before His death and resurrection He was the Son of God in humanity, but His human part was not the Son of God. Therefore, He had to pass through death and resurrection in order to bring His human part into sonship. His divine part, which was the Son of God, did not need to be born as the Son of God, but His human part needed to be born and designated as the Son of God. Before the Lord’s death and resurrection He was the Son of God; yet whenever people saw Him, they could still ask, “Who is this man? Is he the Son of God?” Since He was the Son of God, why did people still have questions about Him? Because of His human part. His humanity did not appear to be the Son of God. But through His death and resurrection His human part was processed into sonship. Now, after His resurrection, no one would have any questions about His being the Son of God. Everyone would say, “This is the Son of God!” This is the reason He needed to be born in His resurrection and designated as the Son of God. In this sense, He was a child born in resurrection. Before the resurrection of the Lord the whole universe had never seen such a person. But after His resurrection He was the wonderful child with the divine life and the human nature, with both divinity glorified and humanity sonized.” The mother must have been very happy at the birth of such a wonderful child
三 基督在复活里来到信徒这里
C. Christ Coming in Resurrection to the Believers
13我们已经看过，二十一节的母亲（妇人）是指门徒。基督在复活里生为孩子之后，就在复活那天晚上来到祂的门徒那里，门徒因祂的同在就喜乐了。（约二十20。）母亲如何因看见她新生的孩子而喜乐，门徒在主复活那天看见主也喜乐了。十六节主对他们说，『等不多时，你们就不再看见我；再等不多时，你们还要看见我。』主要死并埋葬，门徒将暂时见不到祂。可是再过不多时，他们将见到祂，因为祂要复活。世人不能看见主，因为世人不能看见复活的主。只有门徒能看见复活的主这奇妙的一位。约翰二十章二十节是十六章二十二节主豫言的应验。主豫言门徒将要欢喜快乐；二十章二十节给我们看见，门徒在复活那天看见主，果真喜乐了。
13As we have seen, the mother, the woman, in verse 21 refers to the disciples. After being born as a child in resurrection, Christ came to His believers in the evening of the day of His resurrection, and the disciples rejoiced at His presence (20:20). As a mother is happy when she sees her newborn child, so the disciples were glad when they saw the Lord on the day of resurrection. In verse 16 the Lord had said to them, “A little while and you shall behold Me no longer, and again a little while and you shall see Me.” The Lord would die and be buried, and the disciples would not see Him for “a little while.” But after “a little while” longer they would see Him because He would be resurrected. The world cannot see the Lord, because the world cannot see the resurrected Lord. Only the disciples can see the resurrected Lord, the wonderful One. John 20:20 is the fulfillment of the Lord’spr edict i on in 16:22. The Lord predicted that the disciples would be happy and joyful, and 20:20 shows that the disciples indeed were glad when they saw Him on the day of resurrection.
四 信徒与子是一并在子的名里祷告
D. The Believers Being One with the Son and Praying in His Name
14二十三、二十四节主说，『到那日，你们就不问我甚么了。我实实在在的告诉你们，你们在我的名里，无论向父求甚么，祂必赐给你们。向来你们没有在我的名里求甚么，现在你们求，就必得著，叫你们的喜乐可以满足。』这里我们看见信徒与子是一，并在祂的名里祷告。藉著复活，祂生为神的儿子，并且成为赐生命的灵。（林前十五45。）现在，我们这些信徒可以在灵里，凭著灵，并藉著灵，与祂是一。『在我的名里』祷告，意思就是『在我里面』祷告。在祂的名里，意思就是与祂是一。当我们与主是一时，我们就不凭自己祷告，乃凭主祷告。我们与主是一所发出的祷告，必蒙垂听。当我们祷告时，祂也在我们的祷告中祷告。然而，我若不是与你是一，却在你的名里行事，那就错了。但我若真与你是一，我就能在你的名里作事并有所要求。照样，信徒能在子的名里作事并有所要求，因为他们与主是一。这由二十章二十二和二十三节得著证实：祂『说了这话，就向他们吹入一囗气，说，你们受圣灵。你们赦免谁的罪，谁的罪就赦免了；你们留下谁的罪，谁的罪就留下了。』这就是说，因我们受了圣灵，并且与主是一，主也与我们是一，因此我们无论释放谁的罪，主也必释放；无论留下谁的罪，主也必留下。我们所释放的，主必释放；我们所捆绑的，主必捆绑，因为我们在灵里与主是一。但你说（我捆绑）时，必须确定你在灵里；因为你若不在灵里，那就不管用。在我们能与主是一之前，我们必须在灵里。然后，我们所捆绑的，主必要捆绑，我们所释放的，主必要释放；并且我们所求的，父必在主的名里赐绐我们。
14In verses 23 and 24 the Lord said, “And in that day you shall ask Me nothing. Truly, truly, I say to you, if you shall ask anything of the Father, He will give it to you in My name. Until now you have asked nothing in My name; ask, and you shall receive, that your joy may be made full.” Here we see the believers being one with the Son and praying in His name. Through resurrection He was born as the Son of God and became the life-giving Spirit (1 Cor. 15:45). Now we, the believers, in the Spirit, by the Spirit, and with the Spirit, can be one with Him. To pray “in My name” simply means to pray “in Me.” To be in His name means to be one with Him. When we are one with the Lord, we do not pray by ourselves but by the Lord. The prayer that we utter in oneness with the Lord will certainly be answered. When we pray, He also prays in our praying. However, if I am not one with you, yet I do things in your name, that is not right. But if I am truly one with you, I can do and claim things in your name. Likewise, the believers can do and claim things in the name of the Son because they are one with Him. This is confirmed by 20:22-23. “And when He had said this, He breathed into them and said to them, Receive the Holy Spirit. Whosesoever sins you forgive, their sins have been forgiven them; and whosesoever sins you retain, they have been retained.” This means that since we have received the Holy Spirit and are one with the Lord and the Lord is one with us, whosesoever sins we release, the Lord will also release, and whosesoever sins we retain, the Lord will also retain. What we loose shall be loosed by the Lord, and what we bind shall be bound by the Lord, because in the Spirit we are one with Him. But be sure that when you say, “I bind,” you are in the Spirit, for if you are not in the Spirit, it will not work. We must be in the Spirit before we can be one with the Lord. Then what we bind, the Lord will bind; what we loose, the Lord will loose; and what we ask, the Father will give us in the Lord’s name.
肆 信徒纵受逼迫，
IV. PEACE IN THE SON
在子里仍有平安
IN SPITE OF PERSECUTIONS
一 子从父而来
A. The Son Having Come from the Father
15那时，主明白的告诉门徒，祂是从父神出来的，他们也信了。（约十六，28，30。）父神是祂的源头，祂从这源头出来，进入世界，向人宣告并启示神，使人认识父，并且进入那源头。
15At that time, the Lord made clear to the disciples that He had come out from God the Father, and they believed it (vv. 27-28, 30). God the Father was His 27 source, and He came out from that source into the world to declare and reveal God to man so that man might know the Father and get into that source.
二 子回到父那里
B. The Son Going Back to the Father
16主完成祂在地上的使命之后，就藉著死与复活回到父那里，就是祂所来自的源头，好为人豫备道路和立场，把人带进父里面。（约十六28。）
16After He finished His commission on earth, the Lord went back through death and resurrection to the Father, the source from which He came, that He might prepare the way and the standing for man to be brought into the Father (v. 28
三 子将父明明的告诉信徒
C. The Son Declaring the Father to the Believers
17那时，主应许要将父明明的告诉门徒。（约十六25。）这事成就于主复活之后回到门徒那里；那时，祂向祂的弟兄宣告父的名，（来二12，）使他们认识父的生命和性情。主在复活里是神的长子，使我们这些神的众子，祂的弟兄们，以生命的方式，并以有分于祂神圣性情的方式认识父。（彼后一3～4。）
17At that time the Lord promised to declare the Father to His disciples (v. 25). This was fulfilled by His coming back to His disciples after His resurrection, at which time He declared the Father’s name to His brothers (Heb. 2:12), making them know the Father’s life and nature. In resurrection as the firstborn Son of God, the Lord makes us, the many sons of God, His brothers, know the Father in the way of life, in the way of partaking of His divine nature (2 Pet. 1:3-4
四 信徒与子是一，并在祂的名里祷告
D. The Believers Being One with the Son and Praying in His Name
18主藉著祂的复活，已经使门徒与祂是一。从那时起，他们就可以在祂的名里祷告。（约十六26。）他们既然已经与祂联合，祂就不再为他们祷告，乃是在他们的祷告里同著他们祷告。他们不再藉著子间接向父祷告，乃是在子里直接向父祷告，因为他们与祂是一。
18Through His resurrection the Lord has made the disciples one with Him. Since that time, they can pray in His name (v. 26). As they are identified with Him, He no longer prays for them but prays with them in their praying. They no longer pray indirectly to the Father through the Son; they pray directly to the Father in the Son because they are one with Him
五 信徒在子受难期间分散
E. The Believers Being Scattered during the Son’s Suffering
19在子受难期间，祂的门徒分散，留下主独自一人。（约十六32。）然而，祂不是独自一人，因为有父与祂同在。即使子在受难时，父仍与祂同在。祂的门徒离开了祂，父却没有离开祂。
19During the Son’s suffering, His disciples were scattered, leaving Him alone (v. 32). But He was not alone, because the Father was with Him. Even at the time of the Son’s suffering, the Father was with Him. His disciples left Him, but the Father did not
六 信徒在得胜的子里有平安
F. The Believers Having Peace in the Overcoming Son
20我们在主里面有平安。（约十六。）虽然主死了又复活了，我们却仍留在这没有平安的世界。在这世界上，我们只会有难处。但主自己要作我们的平安，并且我们能在祂里面有平安。不论这世界如何为难并逼迫我们，主已经胜了世界。我们不必忧愁，也不必害怕这世界。尽管世界为难并逼迫我们，主是我们的平安。祂已经胜了世界。
20We have peace in the Lord (v. 33). Although the Lord died and has been resurrected, we remain in the 33 world where there is no peace. In this world we shall have only trouble. But the Lord Himself will be our peace, and we can have peace in Him. No matter how much this world troubles and persecutes us, the Lord has overcome the world. We do not need to worry; neither do we need to fear the world. Let the world persecute and trouble us. The Lord is our peace. He has overcome the world.
21我们需要复习约翰十四至十六章所启示的。十四章讲相互的住处，十五章讲生机体，十六章是十四、十五章的补充。在这补充的一章里，有那灵使神性与人性调和的工作。这就是说，那灵工作的结果是神性与人性调和。我们在十四章已看过这调和，这调和至终成了相互的住处。这相互的住处乃是一个生机体，就是基督的身体，有基督在神圣的生命里生长，以彰显父。这就是十五章所启示的生机体。十六章告诉我们，如何能有神性与人性的调和，这是藉著圣灵的工作而发生的。这圣灵的工作，第一是使罪人知罪自责，好叫他们信入基督，并从亚当迁入基督；第二是将基督带同父的丰满，启示与所有迁到基督里的信徒，以神格的一切丰满使他们得著造就、建造，好彰显三一神，荣耀子连同父。请记住这几点：十四章是讲相互的住处，十五章是讲生机体，十六章是讲那灵的工作，使世人知罪自责，并以神格的丰满造就圣徒，好使召会荣耀子连同父。关于生机体这事，我需要略加补充。没有一个属人的社团是生机体，那些都是组织。只有正当而真实的召会才是生机体。任何一个社会的组织都没有生命，因为其中没有生机。然而，召会含有神的生命，并且是生机的。在十五章我们看见，葡萄树是三一神的生机体。三一神已将祂自己作到这生机体里面，如今正在其中生长。三一神的生命、性情、本质、素质和一切的丰满，都已经作到这葡萄树里面。因此，葡萄树不是无生命的组织，乃是满有生命的生机体；这生机体长大，有功用，彰显父，成就父的定旨，并完成祂的经纶。赞美主，在宇宙中有这样一个活的生机体。父是这生机体的源头、本质、素质、性情和生命，子是这生机体的具体化身和彰显，那灵是这生机体的实际和实化。召会今天乃是这生机体的身体。子是这身体的头，也是葡萄树的根；这树凭看神圣的生命成长，并彰显神圣的丰富，以完成神永远的定旨。这就是完成神圣经纶的生机体。阿利路亚，为这神圣的奥秘赞美祂！
21We need to review what is revealed in John 14 through 16. Chapter fourteen is on the mutual abode, chapter fifteen is on the organism, and chapter sixteen is a supplement to chapters fourteen and fifteen. In this supplementary chapter we have the work of the Spirit unto the mingling of divinity with humanity. This means that the work of the Spirit results in the mingling of divinity with humanity. We saw this mingling already in chapter fourteen where the mingling eventually became the mutual abode. This mutual abode is an organism, the Body of Christ, with Christ growing in the divine life to express the Father. This is the organism revealed in chapter fifteen. Chapter sixteen tells us how the mingling of divinity with humanity can take place. It happens through the work of the Holy Spirit. First, this work of the Spirit is to convict sinners that they may believe in Christ and be translated out of Adam into Christ. Second, it is to reveal Christ with the fullness of the Father to all of these translated believers that they might be edified, built up, with all the fullness of the Godhead in order to express the Triune God and to glorify the Son with the Father. Please remember these points: chapter fourteen is on the mutual abode; chapter fifteen, on the organism; and chapter sixteen, on the work of the Spirit to convict the world and to edify the saints with the fullness of the Godhead that the church may glorify the Son with the Father. I need to add a brief word on the matter of the organism. Not one human society is an organism. They all are organizations. Only the proper and genuine church is an organism. There is no life in any of the social organizations, for there is nothing organic in them. The church, however, contains the divine life and is organic. In chapter fifteen we saw that the vine tree is the organism of the Triune God. The Triune God has wrought Himself into this organism and is now growing within it. The life, nature, substance, essence, and all the fullness of the Triune God have been wrought into the vine tree. Hence, the vine is not a lifeless organization; it is an organism which is full of life and which grows, functions, expresses the Father, fulfills His purpose, and accomplishes His economy. Praise the Lord that there is such a living organism in the universe! The Father is the source, substance, essence, nature, and life of this organism; the Son is the embodiment and expression of this organism; and the Spirit is the reality and the realization of this organism. The church today is the Body of this organism. The Son is the Head of the Body and the root of the tree which grows with the divine life and which expresses the divine riches to fulfill God’s eternal purpose. This is the organism which accomplishes the divine economy. Hallelujah for this divine mystery!