约翰福音生命读经 · 第38篇

生命的祷告（一）

LIFE’S PRAYER (1)

1在本篇信息中，我们来看主在约翰十七章所发出深奥的祷告。这祷告是主在十四、十五、十六章中所释放之信息完成的祷告。我们若仔细读约翰十四至十七章，就会领悟这四章在发表和结构上有一种非常特别的味道；这味道和圣经其他各章完全不同。虽然整本圣经无疑的都是神的呼出，但这四章却有一种特别的韵味，特别的味道，是无人能模倣的。这种味道不仅是圣别的，更是神圣的。没有一个人能说出如此神圣的事来。这几章的味道是特别的、深刻的、并独一的，因牠是绝对神圣的。撰写这几章的人必定是神圣的；没有人能写出这样的事。没有人能说，『父阿，…愿你荣耀你的儿子，使儿子也荣耀你。』只有神的儿子能说出这样的话。虽然你可能不懂得这几章，但你读的时候若是在灵里，你会感觉到神圣的味道。这是神圣的说话，神圣的发表，是神圣的流带著神圣的味道。我确信圣经是神的话。除了神，谁能写出这四章来？一个加利利的渔夫约翰能说出这样的事么？这是不可能的。我们若召聚二百位有博士学位的人在一起，他们也不彀分量写出有这样味道的著作。为这四章，我们必须何等敬拜主！为著祂受死前所释放的信息，我们必须敬拜祂；为著祂结束的祷告，我们也必须敬拜祂。要明白主祷告的意义，我们必须记得主在前三章所释放之信息的中心思想。那篇信息的中心思想是丰富、深刻又奥妙的。这中心思想的第一面是神的儿子主耶稣，为父所差，来到我们中间。然后祂从肉体变化形像成为灵，使祂能进到我们里面。换句话说，祂变化形像进入圣灵，并且成为圣灵进到我们里面。当圣灵进到我们里面时，是作实际的灵而来，使主耶稣在每一方面对我们都是实际的。藉此，主把我们带进父里面，也把父带进我们里面；这就是神性与人性的调和。在这调和里面所包含的乃是相互的住处。我们成了三一神的住处，三一神也成了我们的住处。我们能住在三一神里面，三一神也能住在我们里面。这就是主在这三章所释放深奥且荣耀之信息的中心思想。主释放了那篇信息之后，就献上结束的祷告。

1In this message we come to the profound prayer uttered by the Lord in John 17. This prayer is the completing prayer of the Lord’s message given in chapters fourteen, fifteen, and sixteen. If we read John 14 through 17 carefully, we shall realize that these four chapters have a very specific flavor in utterance and composition. This flavor is altogether different from the other chapters in the Bible. Although the whole Bible undoubtedly is God - breathed, these four chapters have a special taste, a special flavor, that no one can imitate. This flavor is not only holy but divine. No human being can utter something that is so divine. The flavor of these chapters is special, impressive, and unique because it is absolutely divine. The person who composed these chapters must have been divine. No human could have written something like this. No human being could say, “Father, glorify Your Son that the Son may glorify You.” Only the Son of God could utter such words. Although you may not understand these chapters, if you are in the spirit as you read them, you will sense the divine flavor. This is the divine speaking, the divine utterance, and the divine flow with the divine flavor. I am confirmed in my belief that the Bible is the Word of God. Who besides God could have composed these four chapters? Could John, a fisherman from Galilee, utter such things? It is impossible. If we gather together two hundred men with Ph.D.’s, they would not have the substance to compose a writing with such a flavor. How we must worship the Lord for these four chapters! We must worship Him for the message He gave before His death, and we must worship Him for His concluding prayer. In order to understand the meaning of His prayer, we must remember the central thought of the message given by the Lord in the previous three chapters. The central thought of that message is rich, deep, and profound. The first aspect of this central thought is that the Lord Jesus, the Son of God, was sent by the Father to be among us. Then He was transfigured from the flesh into the Spirit that He might be able to come into us. In other words, He was transfigured into the Holy Spirit, and He comes into us as the Holy Spirit. When the Holy Spirit comes into us, He comes as the Spirit of reality to make the Lord Jesus real to us in every respect. By doing this, the Lord brings us into the Father and brings the Father into us. This is the mingling of divinity with humanity. Included in this mingling is the mutual abode. We become the abode to the Triune God, and the Triune God becomes the abode to us. We can abide in the Triune God, and the Triune God can abide in us. This is the central thought of the profound and glorious message given by the Lord in these three chapters. After giving that message, the Lord offered a closing prayer.

2这祷告的主题、中心思想是甚么？虽然这祷告的主题非常有赖于前面信息的中心思想，但要发现这主题是甚么仍然很难。我花了许多时间在约翰十七章上，对这祷告的意义却没有甚么概念。当我年轻时，我听说主在这章的祷告是为著合一；但是，主门徒中间的合一并不是主题，不过是在表面上。在表面之下有更深更奥的东西，我们不易挖掘出来。约翰十七章是很深的一章，不易测度。我们何等感谢主，祂逐渐一点一点的向我们显明这章祷告的真谛实义和中心思想。

2What is the subject, the central thought, of this prayer? Although the subject of this prayer depends very much upon the central thought of the preceding message, it is still difficult to discover what this subject is. I spent much time on John 17 without having any idea about the meaning of this prayer. When I was young, I heard that the Lord’spray er in this chapter was for oneness. But oneness, or the unity among the Lord’s disciples, is not the subject. Oneness is on the surface. Something deeper and more profound lies beneath the surface, and it is not easy for us to dig it out. John 17 is a deep chapter, and it is difficult to fathom it. How we thank the Lord that gradually, little by little, He has shown us the real meaning, the true significance, the central thought, of His prayer in this chapter

壹愿子得荣耀

I. THE SON TO BE GLORIFIED

好使父得荣耀

THAT THE FATHER MAY BE GLORIFIED

3在约翰十七章，主祷告的基本观念是得荣耀。在一节主说，『父阿，时候到了，愿你荣耀你的儿子，使儿子也荣耀你。』这就是这祷告的主题，中心点。我们若看见前三章的重点，就能领会子得荣耀，好使父得荣耀的意义。父要荣耀子，使子可以荣耀父。这是子与父之间相互得荣耀。父若荣耀子，子就荣耀父。

3The basic concept of the Lord’spray er in John 17 is glorification. In verse 1 the Lord said, “Father, the hour has come; glorify Your Son that the Son may glorify You.” This is the subject, the central point, of this prayer. If we see the main points of the three previous chapters, we shall be able to understand what it means to have the Son glorified that the Father may be glorified. The Father is to glorify the Son so that the Son may glorify the Father. This is a mutual glorification between the Son and the Father. If the Father will glorify the Son, then the Son will glorify the Father

4正如一篇信息后的祷告，表达出信息的要点，主结束的祷告也涵盖了祂在前三章所释放之信息的要点。请记住这事，因牠会帮助你领会这个祷告。主在约翰十四至十六章信息的要点，就是子得荣耀，好使父在子身上得荣耀。父如何在子身上得荣耀？乃是藉著葡萄树这生机体。我们已经看过，葡萄树这生机体是为著生命的繁殖和扩展，就是为著生命的繁增和复制，也就是为著三一神的彰显。当三一神藉著这个生机体得著繁殖、繁增并彰显时，子就得了荣耀，父也就在子的得荣里得了荣耀。故此主祷告，愿祂（子）得荣耀，好使父也得荣耀。

4As a prayer that follows a message conveys the main point of the message, so the Lord’s concluding prayer covers the main point of the message He gave in the preceding three chapters. Keep this in mind, for it will help you to understand this prayer. The main point of the Lord’s message in John 14 through 16 was that the Son may be glorified so that the Father may be glorified in the Son. In what way is the Father to be glorified in the Son? Through the organism of the vine tree. As we have seen, the organism of the vine tree is for the propagating and spreading of life, that is, for the multiplication and reproduction of life, and also for the expression of the Triune God. When the Triune God is propagated, multiplied, and expressed through this organism, the Son is glorified, and in the Son’s glorification the Father is glorified also. Thus, the Lord prayed that He, the Son, would be glorified so that the Father also might be glorified.

5神永远的定旨，祂终极的心意是要显明、彰显祂自己。过去我曾多次指出，得荣的意思就是彰显；得荣耀，就是得著显明并彰显。例如，电不得彰显，就是隐藏的。打开灯的开关之前，电是隐藏在灯里面。但是灯的开关一打开，电就显明并彰显出来了。同样的，神的心意是要显明并彰显祂自己。正如电得著彰显，就是得荣耀；神得著彰显，也就是得荣耀。在创造里，神照著自己的形像造人。（创一26。）形像表明某种的彰显。没有某种的形像，神绝不能得著彰显，所以，形像就是神的彰显。神照著自己的形像造人，其心意就是要使祂得著彰显。主耶稣是神成为肉体，作了一个人，目的是表明不能看见的神。约翰一章十八节说，从来没有人看见过神，只有子将祂表明出来。神是看不见的，且是不能看见的。除了神的儿子，从来没有人看见过神。如今，子在祂的成为肉体里，将神表明了出来。表明神，意思就是彰显神。主耶稣是那不能看见之神的像，（西一15，）这就是说，祂是那不能看见之神的彰显。得荣最好的例证是花朵的开花。例如，一粒康乃馨种子撒在地里，从地里长出之后，就开花了。这开花就是康乃馨种子的得荣。康乃馨种子包含康乃馨花的生命元素和生命形状。花的样式、色彩和美丽，都包含在一粒小小的康乃馨种子里面，然而没有人看得见这样式、色彩和荣美，直到种子从地里长出来而且开花。花朵是种子的荣耀；开花是种子的得荣，因为藉著开花，种子得著荣耀，就是得著彰显。

5God’s eternal purpose, His ultimate intention, is to manifest, to express, Himself. As I have pointed out several times in the past, glorification simply means manifestation. To be glorified is to be manifested and expressed. For example, electricity that is not manifested is hidden. Before a lamp is switched on, the electricity is hidden within the lamp. But when the lamp is turned on, the electricity is manifested and expressed. Likewise, it is God’sin tent i on to manifest and express Himself. As the electricity is glorified when it is manifested, so God is glorified when He is manifested. In creation God created man in His own image (Gen. 1:26). Image denotes some sort of expression. Without a certain kind of image, God could never be expressed. Hence, the image is the very expression of God. God’sin tent i on in creating man in His own image was that He might be expressed. The Lord Jesus is God who became incarnated as a man for the purpose of declaring the invisible God. John 1:18 says that no one has ever seen God but that the Son has declared Him. God is unseen and invisible. No one except the Son of God has ever seen Him. Now, in His incarnation, the Son has declared Him. To declare God means to express God. The Lord Jesus is the very image of the invisible God (Col. 1:15), which means that He is the very expression of the invisible God. The best illustration of glorification is the blossoming of a flower. A carnation seed, for example, is sown into the earth. After it grows up out of the earth, it blossoms. This blossoming is the glorification of the carnation seed. The carnation seed contains the life element and the life shape of the carnation flower. The style, color, and beauty of the flower are all contained in a little carnation seed, but no one can see this style, color, and beauty until the seed grows out of the earth and blossoms. The blossom is the glory of the seed. The blossoming is the glorification of the seed, for it is by blossoming that the seed is glorified, that is, expressed

6当耶稣基督在肉体里而来，祂就像那粒小小的康乃馨种子。在祂里面，就是在祂的人形，人的体壳里，有神圣生命的一切荣美和形状。所有神圣生命富有色彩的方面，都隐藏并局限在那小小的拿撒勒人里面。有一天，祂种在地里；死了，长起来，在复活里开了花。在祂的复活里，生命的荣美、形状、式样、色彩和丰富都释放并彰显出来。那就是子的得荣。既然父神一切的所是都具体化身在子里，当子得荣耀的时候，父也就在子的得荣里得了荣耀。

6When Jesus Christ came in the flesh, He was like that little carnation seed. In Him, that is, in His human form, His human shell, were all the beauty and shape of the divine life. All the colorful aspects of the divine life were concealed and confined in that little Nazarene. One day, He was sown into the earth. After He died, He grew up and blossomed in His resurrection. In His resurrection, the beauty, form, style, color, and riches of life were released and expressed. That was the glorification of the Son. Since all that God the Father is has been embodied in the Son, when the Son is glorified, the Father is also glorified in the Son’s glorification.

7在主成为肉体之后，祂彰显神到某种程度，但神的荣耀，神所有属性的荣耀，隐藏在祂的肉体里。神一切丰满的荣耀都被祂的肉体所遮盖并覆罩。因此，主告诉祂的门徒，祂必须死并且复活。死这辞对我们并不是一个好的字眼。然而，对一粒种子来说，被摆在地里死了，这并不坏，反而很好，因为隐藏在种子里面花的荣耀和美丽，藉著死就释放了出来。鲜艳的美丽和丰富的荣耀，藉著死与复活就得著释放。这就是得荣。在主告诉祂的门徒，祂即将受死并复活之后，祂向父献上一个祷告，要父荣耀子，好使隐藏在祂里面一切的荣耀，藉著祂死而复活得以显明出来。荣耀子的意思就是使一切隐藏在子肉体里的荣耀生发出来，将一切隐藏在子肉体里神圣的荣耀，藉著死而复活释放出来。我们已经看见，主在约翰十七章祷告的主题乃是得荣。主是神成为肉体，祂这肉体乃是一个帐幕，给神在地上居住。（约一14。）祂神圣的元素限制在祂的人性里，如同神的荣光遮藏在帐幕里。在变化山上，祂神圣的元素曾从祂的肉体里释放出来，彰显在荣耀里，为三个门徒所看见；（太十七1～4，约一14；）但是过后，这神圣的元素又遮藏在祂的肉体里。主在这个祷告之先，曾豫言祂要得荣耀，父也要在祂身上得荣耀。（约十二23，十三31～32。）现在祂要经过死，使祂人性的体壳得以破裂，让祂神圣的元素，神圣的生命释放出来；祂也要复活，将祂的人性提高到神圣的元素里，并使祂神圣的元素得著彰显，以致祂的全人，包括神性和人性，都得著荣耀。这样，父也在祂身上得著荣耀。在约翰十七章，祂就是为此祷告。

7After the Lord became flesh, He expressed God to some extent, but the glory of God, the glory of all His attributes, was hidden in His flesh. The glory of all God’s fullness was covered, being clothed by His flesh. Thus, the Lord told His disciples that He had to die and be resurrected. The word die is not a pleasant word to us. However, it is not bad for a seed to be put into the earth and die. It is good because the glory and beauty of the flower that are hidden in the seed are released by its death. The colorful beauty and the rich glory are released through death and resurrection. This is glorification. After the Lord told His disciples about His impending death and resurrection, He offered a prayer to the Father, praying that the Father would glorify the Son that all the glory hidden within Him might be manifested through His death and resurrection. To glorify the Son means to bring forth all the glory hidden within His flesh, to release by means of death and resurrection all the divine glory concealed within the flesh of the Son. We have seen that the subject of the Lord’spray er in John 17 is glorification. The Lord was God incarnated in the flesh, and His flesh was a tabernacle for God’s dwelling on earth (1:14). His divine element was confined in His humanity, just as God’s shekinah glory was concealed within the tabernacle. Once, on the Mount of Transfiguration, His divine element was released from within His flesh and expressed in glory, being seen by three of the disciples (Matt. 17:1-4; John 1:14). But it was concealed again in His flesh. Before He uttered this prayer, He had predicted that He would be glorified and that the Father would be glorified in His glorification (12:23; 13:31-32). Now He had to pass through death that the concealing shell of His humanity might be broken for His divine element, His divine life, to be released. He also had to be resurrected that He might uplift His humanity into the divine element and that His divine element might be expressed so that His entire being, both divinity and humanity, might be glorified. In this way, the Father would be glorified in Him. In John 17 He prayed for this

8主这结束的祷告乃是为著三一神的得荣。这为著三一神得荣的祷告，要在三个阶段里得著成就并答应。第一个阶段是主的复活。在主的复活里，所有生命的荣美、生命的素质、生命的色彩、生命的形状、以及三一神之神圣生命的所有方面，都得以释放出来。在祂的复活里，主神圣的生命从祂的人性释放出来，分赐到祂许多的信徒里面，（约十二～24，）而祂的全人，包括祂的人性，都被带进荣耀里；（路二四26；）也是在祂的复活得荣里，父神圣的元素得著了彰显。在祂的复活里，神答应并成就了祂的祷告。（徒三13～15。）

8The concluding prayer of the Lord was for the glorification of the Triune God. The fulfillment, the answer, of this prayer for the glorification of the Triune God has three stages. The first stage was the Lord’s resurrection. In the Lord’s resurrection, all the life beauty, life essence, life color, life shape, and all the aspects of the divine life of the Triune God were released. In His resurrection, the Lord’s divine life was released from within His humanity and imparted into His many believers (12:23-24), and His whole 23 being, including His humanity, was brought into glory (Luke 24:26), and, in that, the Father’s divine element was expressed. God firstly answered and fulfilled this prayer in the Lord’s resurrection (Acts 3:13-15).

9其次，这祷告也在召会里得了成就。这是因为祂复活的生命藉祂许多肢体得了彰显，祂就在他们里面得了荣耀，父也在祂里面，藉著召会得了荣耀。（弗三21，提前三15～16。）看看在使徒行传里，五旬节那天的召会；那里我们看见神圣的荣美、形状和丰富。主的复活不是祂祷告的完全成就；那只是这祷告成就的第一步。第二步乃是召会。从复活那天直到主再来，是召会的时代。在这时代，主在信徒身上已荣耀了祂自己。历世历代以来，神的儿子已经得了荣耀，且仍在得著荣耀。我们今天在作甚么？我们若说我们聚在一起展览基督，这意思就是我们荣耀基督，使祂得著彰显。我们若说我们在为主作见证，这意思就是我们让基督藉著我们表明出来。主的见证就是主藉著我们得著彰显和荣耀。我们若要在工作上，学校里，或许多别的地方，为主耶稣作见证，意思就是我们要主耶稣藉著我们得著彰显。这就是主的得荣。当主藉著我们得著彰显和荣耀时，父也同时在主身上得了荣耀。因此，主的祷告今天仍藉著召会得以成就。在召会中我们能看见神圣生命的荣美和丰富。然而，有时候，我们在召会中也看见人丑陋的彰显。一面，召会属于神圣的生命；另一面，召会仍在人天然的生命里。在召会中，神圣的生命得著彰显，但有时候人天然的生命也彰显出来。当神圣的生命得了彰显，那就是美丽和荣耀；但是，当人天然的生命有了彰显，那就是羞耻和耻辱。

9Secondly, this prayer has been fulfilled in the church, in that, as His resurrection life has been expressed through His many members, He has been glorified in them and the Father has also been glorified in Him through the church (Eph. 3:21; 1 Tim. 3:15-16). Look at the church in Acts on the day of Pentecost. There we see the beauty, shape, and riches of the divine life. The Lord’s resurrection was not the complete fulfillment of His prayer; it was just the first step in the fulfillment of this prayer. The next step is the church. From the day of resurrection until the second coming of the Lord is the age of the church. In this age, the Lord has been glorifying Himself in the believers. Throughout all generations, the Son of God has been and still is being glorified. What are we doing today? If we say that we are coming together to exhibit Christ, it means that we are glorifying Christ and making Him manifested. If we say that we are testifying for the Lord, it means that we are manifesting Christ through us. The testimony of the Lord is the manifestation and glorification of the Lord through us. If we want a testimony for the Lord Jesus on our jobs, in school, and in many other places, it means that we want the Lord Jesus to be manifested through us. This is the glorification of the Lord. When the Lord is manifested and glorified through us, the Father is also glorified in the Lord at the same time. Thus, the Lord’spray er is still being fulfilled today through the church. In the church we can see the beauty and the riches of the divine life. But, at times, we can also see in the church the ugly human expression. On the one hand, the church is of the divine life; on the other hand, it is still in the natural human life. In the church the divine life is expressed, but sometimes the natural human life is also expressed. When the divine life is expressed, that is beauty and glory. But when the natural human life is expressed, that is a shame and a disgrace

10不要看召会黑暗的一面。不要去找垃圾桶；要来到客厅，看看那里一切的荣美。在每个家里，至少有一个地方是摆垃圾的。同样的，在每一个地方召会中，也有一处是摆垃圾的地方。这样的地方难看且有臭味。不要想去找牠，反倒要坐在每个地方召会的客厅里。甚么时候你访问一个地方召会，你该忘掉去找垃圾的角落。你到那里不是去作一个拾取垃圾的人，你到那里是去访问召会。所以，你需要留在召会的客厅里，享受在那个召会中，所彰显神圣生命的荣美。不管一个地方召会多软弱，其中至少有少量神圣生命的荣美。我们需要看召会生活的荣美，因为召会生活是三一神得荣的第二阶段。

10Do not look at the black side of the church. Do not seek for the trash can—come to the living room and see all the beauties that are there. In every home there is at least one place where the trash is kept. Likewise, in every local church there is a place where the trash is. Such a place is ugly and stinking. Do not try to find it. Rather, sit in the living room of every local church. Whenever you visit a local church, you should forget about looking for the corner where the trash is. You are not going there to be a finder of the trash. You are going there to visit the church. Therefore, you need to stay in the church’s living room enjoying the beauty of the divine life expressed in that particular church. However weak a local church may be, there is at least a small amount of the beauty of the divine life in it. We need to look at the beauty of the church life, for the church life is the second stage of the glorification of the Triune God

11有些弟兄姊妹在一个地方召会中，除了找垃圾不作别的。有些人不仅拾取垃圾，并且暴露垃圾。他们从来没有看见，在他们的地方召会中神圣生命的荣美。他们总是注意垃圾。他们是拾取垃圾者，暴露垃圾者，也是展览垃圾者。他们喜欢办一个展览会，陈列他们地方召会中所有的垃圾。甚么时候他们这样作，他们就在黑暗里。有时候，年轻的同工在访问别的地方召会之前，来求教于我。我总是告诉他们：『当你到那个召会去的时候，要尽力去找优点，忘掉你可能看到的任何缺点。不要看那些，总要远离。不要对你所访问之召会的垃圾留有印象。』即使在你所在的召会中，你也不该想去找垃圾。你若这样作，你会第一个受害，垃圾会首先破坏你。我喜欢到一个地方召会的餐桌那里。在每个家里，最好的东西是摆在餐桌上。你只要去，坐在餐桌旁，享受其上的所有，并说，『赞美主，阿利路亚！』在你饱足了之后，说声再见就离去。我不想知道任何不好或消极的事，我所看见的都是荣耀的。我们必须相信，每个地方召会只要是正当的，都有相当分量神圣生命的荣美。主在约翰十七章的祷告，其第三阶段的成就是甚么？乃是新耶路撒冷。这约翰十七章的祷告，要在新耶路撒冷得著终极的成就。藉著圣城，子要在荣耀里完全得著彰显，神也要在祂身上得著荣耀，直到永远。（启二一，23～24。）看看新耶路撒冷的图画：她是一个彰显基督的器皿，使神藉著基督得著彰显。新耶路撒冷是子的得荣，使父藉著子得荣耀。

11Some brothers and sisters do nothing except look for the trash in a local church. Some are not only the trash hunters but also the trash exposers. They would never see the beauty of the divine life in their local church. They always notice the trash. They are the trash hunters, the trash exposers, and also the trash exhibitors. They like to make a show to exhibit all the trash in their local church. Whenever they do this, they are in darkness. Sometimes, before going to visit another local church, the young co-workers come to me for advice. I always tell them, “When you go to that church, try your best to find the good points. Forget about any bad points you might see. Don’t look at them. Stay away from them. Do not be impressed with the trash in the church you are visiting.” Even in your local church you should not try to find the trash. If you do this, you will be the first one to suffer. The trash will firstly damage you. I like to go to the dining table of a local church. In every home, the best things are put on the dining table. Just go, sit down at the dining table, enjoy what is there, and say, “Praise the Lord. Hallelujah!” After you have been satisfied, say good-bye and leave. I do not want to know anything bad or negative. What I see is altogether glorious. We must believe that every local church, as long as it is proper, has a certain amount of the beauty of the divine life. What is the third stage of the fulfillment of the Lord’spray er in John 17? It is the New Jerusalem. This prayer in John 17 will be ultimately fulfilled in the New Jerusalem. Through the holy city the Son will be fully expressed in glory, and God will also be glorified in Him for eternity (Rev. 21:11, 23-24). Look at the picture of the New Jerusalem: it is a vessel to express 11 Christ, to make God expressed through Christ. The New Jerusalem is the glorification of the Son so that the Father might be glorified through the Son.

12或许你并不清楚新耶路撒冷的图画。启示录二十一、二十二章清楚的启示，神是光，羔羊基督是灯。光在灯里面，灯是城的中心，围绕著城是一座透明的墙。神被描绘作光，藉著灯－神的儿子－来照耀。神的儿子藉著透明的城墙得著荣耀。这城由所有蒙救赎的人所组成，有以色列十二支派的名字和十二使徒的名字。十二支派代表所有旧约的圣徒，十二使徒代表所有新约的圣徒。新耶路撒冷就是所有极其透明，且同被建造的蒙救赎者的组成。他们有基督为中心，作灯；其中有神为光照耀。当灯藉著城墙得著彰显和荣耀时，灯里的光也就得了荣耀。新耶路撒冷是一幅完整的图画，表明子如何在那城中得著荣耀，父又如何在子的得荣里得著荣耀。许多时候，有些亲爱的圣徒对我说，『弟兄，你不知道我所在的召会是多么糟糕！』我不喜欢听见这个，这是一个谎言。召会今天可能很糟糕，但一段时间后，就不再糟糕了。也许你对你所在的召会没有信心这样说，你会说，『不，我那个地方的召会是绝不会变好的。』不要用『绝不会』的字眼，因为你所在的召会至少在新耶路撒冷里会是好的。新耶路撒冷城的每一部分，都是发光而荣耀的。一九四一年，在上海召会的一个祷告聚会里，一位领头的姊妹献上很长的祷告。在那个祷告里，她叹息著说，『主阿，怜悯我们。这里的召会真是软弱。』随后，倪弟兄立刻献上一个祷告，在这祷告里他说，『赞美主，召会不软弱，召会是荣耀的。』他的祷告震撼了每个人。在这两个祷告之间，似乎在打仗。那一个祷告是对的？最终，当我们进入新耶路撒冷时，我们要看见倪弟兄的祷告是对的。召会完全是荣耀的。不要帮助撒但那说谎者散布他的谎言。不要相信谎言。召会是荣耀的。今天召会若没有显出荣耀，或许明天、明年、或下一代，就是荣耀的。在永世里，所有的召会必定是荣耀的。

12Perhaps you are not clear about the picture of the New Jerusalem. Revelation 21 and 22 reveal clearly that God is the light and that Christ, the Lamb, is the lamp. The light is in the lamp, and the lamp is the center of the city, around which is a transparent wall. God is pictured as the light shining through the lamp, the Son of God. The Son of God will be glorified through the transparent wall of the city. The city, composed of all the redeemed ones, has the names of the twelve tribes of Israel and the names of the twelve apostles. The twelve tribes represent all the saints of the Old Testament, and the twelve apostles represent all the saints of the New Testament. The New Jerusalem is the composition of all the redeemed ones who are very transparent and are built together. They have Christ, the center, as the lamp in which God, the light, shines. When the lamp is manifested and glorified through the wall of the city, the light in the lamp is also glorified. The New Jerusalem is a complete picture showing how the Son is glorified in that city and how the Father is glorified in the Son’s glorification. Many times some dear saints have said to me, “Brother, you don’t know how poor the church is where I am.” I do not like to hear that. It is a lie. The church may be poor today, but after a period of time it will no longer be poor. Perhaps you do not have the faith to say this of your local church. You may say, “No, the church in my locality could never be better.” Do not use the word never, for, at the least, your church will be good in the New Jerusalem. Every part of the city of the New Jerusalem will be radiant and glorious. In 1941, during a prayer meeting in the church in Shanghai, a leading sister offered a long prayer. In that prayer she said, with groanings, “O Lord, have mercy on us. The church here is so weak.” Immediately afterward, Brother Nee offered a prayer in which he said, “Praise the Lord that the church is not weak. The church is glorious.” His prayer shocked everyone. There seemed to be a fight going on between these two prayers. Which prayer was right? Ultimately, when we come into the New Jerusalem, we shall see that Brother Nee’s prayer was right. The church is altogether glorious. Do not help Satan, the liar, to spread his lies. Do not believe the lies. The church is glorious. If it does not appear so today, it may be glorious tomorrow, next year, or in the next age. In eternity, for certain, all the church will be glorious.

13我们已经看见，主的祷告有三重的成就。第一阶段的成就是耶稣的复活。藉著主耶稣的复活，祂已经得了彰显和荣耀；而藉著这得荣，父也得了荣耀。第二阶段的成就是在召会里。从五旬节那天到主再来的日子，圣灵已经藉著众圣徒彰显了基督，并要继续彰显祂。换句话说，圣灵藉著召会荣耀基督。当基督得了荣耀，父也在子里得了荣耀。这个祷告最后阶段的成就要发生在时期满足的时候。那时，所有旧约、新约中蒙救赎的人，要共同组成三一神的完满彰显。在这完满的彰显里，基督要作灯，神要作光。基督要藉著新耶路撒冷得著彰显和荣耀，父神也要在子里并藉著新耶路撒冷得著彰显和荣耀。那时将完全成就主的话：『愿你荣耀你的儿子，使儿子也荣耀你。』

13We have seen that this prayer has a threefold fulfillment. The first stage of the fulfillment was the resurrection of Jesus. By His resurrection, the Lord Jesus has been manifested and glorified, and by this glorification the Father has also been glorified. The second step of its fulfillment is in the church. From the day of Pentecost to the day of the Lord’s second coming, the Holy Spirit has manifested and will continue to manifest Christ through the saints. In other words, the Holy Spirit glorifies Christ through the church. When Christ is glorified, the Father also is glorified in the Son. The last stage of the fulfillment of this prayer will occur when the fullness of time comes. At that time, all the redeemed ones of both the Old and New Testament will be composed together as the complete expression of the Triune God. In this complete expression, Christ will be the lamp and God will be the light. Christ will be manifested and glorified through the New Jerusalem, and God the Father will be manifested and glorified in the Son as well as through the New Jerusalem. That will be the complete fulfillment of the Lord’sword, “Glorify Your Son that the Son may glorify You.”

一子得荣耀

A. The Son to Be Glorified

14子与父同得荣耀。（约十七1，5。）在五节主说，『父阿，现在求你使我与你同得荣耀，就是未有世界以先，我与你同有的荣耀。』『同』在这节里用了二次；这辞有『同著』的意味。这就是说在得荣上，子与父完全相同。子与父同得荣耀，并且得父同样的荣耀。这辞加强一节所指关于主身位的神性。在未有世界以先，就是在已过的永远里，祂就与父同有神圣的荣耀，因此祂现在该与父同得那荣耀。主并非独自有分于神圣的荣耀，乃是与父一同有分，因为祂与父原是一。（约十30。）主这样祷告，指明祂的身位，祂的神性，表明祂与父同有神圣的荣耀。

14The Son is to be glorified along with the Father (vv. 1, 5). In verse 5 the Lord said, “And now, glorify Me with Yourself, Father, with the glory which I had with You before the world was.” The word with is used three times in this verse. In the phrases with Yourselfand with You,the same Greek word is used for with.The sense of this word is “along with.” This means that the Son is exactly the same as the Father in glorification. The Son is glorified along with the Father and with the same glory that the Father has. This word strengthens the indication in verse 1, concerning the deity of the Lord’s person, that He had the divine glory along with the Father before the world was, that is, in eternity past, so that He should be glorified along with the Father with that glory now. The Lord participates in the divine glory, not separately by Himself, but along with the Father, for He and the Father are one (10:30). The Lord, by praying this way, indicates His person, His deity, showing that He is the same as the Father in the divine glory

二好使父得荣耀

B. That the Father May Be Glorified

1 在子的得荣里

1. In the Son’s Glorification

15父在子的得荣里得了荣耀。父在子以外，绝不能得荣耀，因为父已将祂一切的所是和所有交托子。父具体化身在子里面，因此父在子以外不能得荣耀，祂只能在子的得荣里得荣耀。我们已经看见，主在祂的复活里得了荣耀。只要主得著了彰显和荣耀，父也得著了彰显和荣耀。因为主与父是一，并且父在主里面，所以主的荣耀和美丽得释放，就彰显了父神的荣耀和美丽。因为祂们二者是一，父就在子的得荣里得荣耀。父既在子里面，主就说，『愿你荣耀你的儿子，使儿子也荣耀你。』

15The Father is glorified in the Son’s glorification. The Father could never be glorified apart from the Son, because the Father has entrusted all that He is and has to the Son. The Father is embodied in the Son. Therefore, the Father cannot be glorified apart from the Son but only in the Son’s glorification. We have seen that the Lord was glorified in His resurrection. As long as the Lord is expressed and glorified, the Father is also expressed and glorified. Because the Lord is one with the Father and the Father is in the Lord, the release of the glory and beauty of the Lord manifests the glory and beauty of God the Father. Because They both are one, the Father is glorified in the glorification of the Son. Since the Father is in the Son, the Lord said, “Glorify Your Son that the Son may glorify You.”

2 藉著信子的人

2. Through the Son’s Believers

16父的得荣也是藉著信子的人。对于葡萄树，父乃是源头、素质、元始和一切。但葡萄树若没有枝子，就绝不能得著彰显和荣耀。父是在子的得荣里得荣耀，而子的得荣是藉著所有信祂的人。

16The Father’s glorification is also through the Son’s believers. The Father is the source, essence, origin, and everything to the vine tree. But the vine tree can never be expressed, glorified, without the branches. The Father is glorified in the Son’s glorification, and the Son’s glorification is through all His branches

三子的身位

C. The Son’s Person

17在一节和五节我们看见，子的神性和神格与父是一样的。子是神圣的，与父是神圣的完全一样。父的神性就是子的神性；子的神性与父的神性是一样的。『使我与你同得荣耀』这句话的意思是，子的荣耀就是父的荣耀。譬如，请我同我的朋友吃晚餐，意思就是请我的朋友和我同吃晚餐。我的朋友和我有同样的地位。同样的，子与父有同样的地位。子与父同得荣耀，这荣耀就是父在创世以前所赐给子的。因此，子与父有完全同样的地位。子的得荣与父的得荣列为同等。所以，子的身位与父的身位平等。

17In verses 1 and 5 we see that the Son’s divinity and deity are the same as the Father’s. The Son is divine in exactly the same way as the Father is. The Father’s deity is the Son’s deity. The Son’s deity is the same as the Father’s. The words Glorify Me with Yourselfmean that the glory of the Son is the glory of the Father. For example, to serve me dinner with my friend means that dinner is served to me and to my friend. My friend has the same rank as I do. Likewise, the Son has the same rank as the Father. The Son is glorified along with the Father with the glory that the Father gave Him before the foundation of the world. Thus, the Son has exactly the same rank as the Father. In other words, the person of the Lord can be ranked the same as that of the Father. The glorification of the Son will rank equally with that of the Father. Therefore, His person is equal to the Father’s

四子的工作

D. The Son’s Work

18二节说，『正如你曾赐给祂权柄，管理一切属肉体的人，叫祂将永远的生命赐给一切你所赐给祂的人。』这节指明主的工作；祂有父的权柄管理全人类，使祂可以将永远的生命赐给人；不是赐给所有的人，乃是赐给父所赐给祂的人，就是父所拣选的人。父已经赐给子权柄，管理一切属肉体的人，管理全人类。全人类都在子的权柄之下，因为父已将这权柄交托给祂。主有权柄管理全人类。祂为甚么有这权柄？乃是要叫祂将永远的生命赐给一切父所赐给祂的人。我们仔细读这一节，就能看见主有权柄管理全人类，乃是为著将永远的生命赐给那些父所拣选并赐给主的部分人类。主创造了人，施行权柄管理人，并且救赎一些人，目的是为著将永远的生命赐给他们。换句话说，主首先必须创造，然后管理、救赎，最后将生命赐给一班蒙拣选的人。因此，主的工作包括创造、管理、救赎并分赐生命。主与父有同样的地位：祂是创造、管理、救赎、并赐永远生命的一位。不要以为你是碰巧得著永远的生命。不，绝不是碰巧。在亿万人中，父神爱上了你，拣选你，并把你标出来。在我们身上有神圣的标记。

18Verse 2 says, “Even as You gave Him authority over all flesh, that He may give eternal life to all You have given Him.” This verse indicates the Lord’s work. The Son has the Father’s authority overall mankind so that He may give eternal life, not to all mankind but only to those whom the Father has given Him, the Father’s chosen ones. The Father has given the Son authority over all flesh, over all mankind. All mankind is under the authority of the Son because the Father has entrusted Him with this authority. The Lord has authority to rule over all humanity. Why does He have this authority? That He may give eternal life to all whom the Father has given Him. By a careful reading of this verse, we can see that the Lord has authority to rule over all mankind in order to give eternal life to that part of mankind which the Father has chosen and given to the Lord. The Lord created man, exercised His authority over man, and redeemed some of them for the purpose of giving them eternal life. In other words, the Lord must first create, then rule over, redeem, and finally give life to a chosen group of people. The Lord’s work, therefore, includes creating, governing, redeeming, and imparting life. The Lord has the same rank as the Father: He is the One who creates, governs, redeems, and gives eternal life. Do not think that you have received eternal life by accident. No, it was not an accident. Among the billions of human beings, God the Father loved you, selected you, and marked you out. There is a divine mark upon us.

19父不仅把我们标出来，也把我们赐给子。不要光想你自己是个贫穷、可怜的罪人。一面说你是，但另一面说，你是赐给子的礼物。你需要说，『赞美三一神，我是父所赐给子的宝贵礼物。我是亲爱的、宝贵的、美好的、高超的、甚至可爱的。我是一个礼物，不是一个垃圾筒。父绝不会把一个垃圾筒赐给祂的儿子。我是神所赐给祂爱子的人，我是宝贵的、亲爱的、可爱的、并甜美的。』你若看见了这个，你的看法、态度和观念都会改变，不但对你自己，对所有的圣徒也会这样。你相信所有亲爱的弟兄姊妹都是赐给子的礼物么？你相信你所不喜欢的那个人也是这样的礼物么？你若看见了这个，就会爱每位圣徒，因为每位亲爱的圣徒都是父所拣选并赐给子的礼物。父已经从亿万人中间拣选了我们；在宇宙的礼品店里，我们都是蒙拣选的，拔尖的。我们都已经蒙了拣选，并赐给了神亲爱的儿子。父已经将权柄赐给子，不仅叫祂管理人类，也叫祂保守人类。子神运用权柄照顾人类，为使我们得以生存。像希特勒那样的人，曾杀了许多的人，但子神似乎说，『希特勒，你下地狱罢！我必须保守人类。我父已经赐给我许多亲爱的礼物，他们必须能生存，我在寻找这些礼物。』赞美主，我们都是父所赐给子亲爱的礼物。

19The Father not only marked us out but also gave us to the Son. Do not just think of yourself as a poor, pitiful sinner. In a sense, you are, but in another sense, you are a gift to the Son. You need to say, “Praise the Triune God that I am a precious gift whom the Father gave the Son. I am dear, precious, good, high, and even lovely. I am a gift, not a trash can. The Father would never give a trash can to His Son. As one who has been given to God’s dear Son, I am precious, dear, lovely, and sweet.” If you have seen this, your view, attitude, and concept will all be changed, not only concerning yourself but also concerning all the saints. Do you believe that all the dear brothers and sisters are gifts to the Son? Do you believe that the one whom you do not like is such a gift? If you have seen this, you will love every saint, because every dear saint is a gift selected by the Father and given to the Son. The Father has selected us from among the billions of human beings. We are all the selected ones, the top ones, in the universal gift shop. We all have been selected and given to God’s dear Son. The Father has given the Son authority not only to overrule mankind but also to maintain mankind. God the Son exercised His authority in caring for mankind in order that we might come into being. Men like Hitler have slaughtered a great many people. But God the Son seemed to say, “Hitler, you go to hell. I must maintain mankind. So many dear gifts which My Father has given Me must come into being. I am looking for those gifts.” Praise the Lord that we all are the dear gifts whom the Father has given to the Son

五永远的生命

E. The Eternal Life

20在三节主说，『认识你独一的真神，并你所差来的耶稣基督，这就是永远的生命。』甚么是永远的生命？当我年轻时，有人告诉我，永远的生命只是将来的福气。永远的生命就是神圣的生命，这生命具有认识神和基督（参太十一27）的特殊功能。每一种生命都有牠的功能。狗生命的功能是吠叫，鸟生命的功能是飞翔，猫生命的功能是捉老鼠，鸡生命的功能是下蛋。神圣生命的功能是认识神。神和基督是神圣的。要认识神圣的人位，需要神圣的生命。信徒既由神圣的生命所生，就认识神和基督。（来八11，腓三10。）希伯来八章十一节说，无须教导新约的信徒认识神。为甚么没有这个必要？因为每位新约的信徒都认识神。新约的信徒有神圣的生命，神圣的生命就是认识神的生命。我们无须教导狗吠叫，因为狗的生命有吠叫的功能。同样的，我们既有神圣的生命，就不需要受教以认识神，因为神圣生命的功能就是认识神和基督。哦，愿我认识基督！我们都可以认识基督，因为我们有神圣的生命，这生命的功能就是认识神和基督。

20In verse 3 the Lord said, “And this is eternal life, that they may know You, the only true God, and Him whom You have sent, Jesus Christ.” What is eternal life? When I was young, I was told that eternal life was just a blessing in the future. Eternal life is divine life with a special function—to know God (cf. Matt. 11:27) and Christ. Every life has its function. The function of a dog’s life is barking, the function of a bird’s life is flying, the function of a cat’s life is catching mice, and the function of a chicken’s life i slaying eggs. The function of the divine life is to know God. God and Christ are divine. To know the divine person we need the divine life. Since the believers are born with the divine life, they know God and Christ (Heb. 8:11; Phil. 3:10). Hebrews 8:11 says that there is no need to teach any New Testament believers to know God. Why is there no need for this? Because every New Testament believer knows God. New Testament believers have the divine life, and the divine life is the life that knows God. We do not need to teach a dog to bark, because the dog’s life has the barking function. Likewise, since we have the divine life, we do not need to be taught to know God, for the function of the divine life is to know God and Christ. Oh, that I may know Christ! We all may know Christ because we have the divine life, the life whose function is to know God and Christ.