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约翰福音生命读经 · 第39篇

生命的祷告（二）

LIFE’S PRAYER (2)
1在上篇信息中，我们看过了主在约翰十七章祷告的主题，中心思想。在本篇信息里，我们来看这祷告的第二部分。一至五节是第一部分，说到祷告的主题；六至二十四节是第二部分，论到合一。合一的目的是为著子的得荣，好叫子能荣耀父。在这合一里的人包括所有的门徒，所有神所拣选并赐给主耶稣的人，也就是所有主赐以永远生命的人。
1In the last message we covered the subject, the central thought, of the Lord’spray er in John 17. In this message we come to the second part of this prayer. The first part, verses 1 through 5, gives us the subject of the prayer, and the second part, verses 6 through 24, deals with oneness. The purpose of oneness is for the glorification of the Son that the Son may glorify the Father. The people in this oneness include all the disciples, all those whom God has chosen and given to the Lord Jesus, all those to whom the Lord has given eternal life
贰 信徒被建造成为一
II. THE BELIEVERS TO BE BUILT UP INTO ONE
2要有一，就必须有建造；没有建造，就没有一。不要以为把材料堆在一起就是一。不，那不是一。想想一幢房子。房子里所有的材料之间，有真正的一，那个一就是建造。每块材料都很合式的结构在一起；这就是一。今天很多基督徒所谈论的合一，不过是堆积，然而，有时甚至还算不上堆积，乃是一个人远离另一个人，说，『我们合一。』倪弟兄形容这种合一是隔墙拉手。可是今天的合一，常常连隔墙拉手都算不上，不过是向彼此远离之人的恳求。在东岸的人，也许向在西岸的人要求合一，说，『亲爱的弟兄，我与你合一。』在西岸的人也许回答说，『是的，我与你合一。』但他心里却说，『倘若我们之间不保持安全的距离，我们就会彼此得罪。』如果这是真实的一，那么身体在那里?今天的情况是肩膀害怕脖子，要和牠保持安全的距离。眼睛也害怕鼻子，说，『鼻子弟兄，你太强了。我不敢和你同处。我要对你客气，对你有礼貌，但我必须和你保持距离，以策安全。』大多数的基督教工人都不愿意与别人合一。这种情况并不是一；真正的一乃是建造。看看你自己身体的一，那种一乃是建造的事。我们都必须看见，这建造乃是主今天所需要的。两千年前主说，『我必快来。』（启二二20。）两千年过去了，主依然没有来。为甚么?因为没有真正的建造，主羞于回来。必须有少数遗民回应主的心，甘心放弃自己的特点，好同被建造成为一。这会叫仇敌蒙羞。仇敌撒但恨恶这建造。所以，主在约翰十七章为这事祷告。
2In order to have oneness, there must be the building up. Without the building up, there is no oneness. Do not think that a piling up of materials is oneness. No, that is not oneness. Consider a house. There is a genuine oneness among all the materials in the house, and that oneness is the building up. Every piece of material has been fitly framed together. This is oneness. The oneness that many Christians are talking about today is just a piling up. Sometimes, however, it is not even a piling up; it is a matter of one person who is far away from another, saying, “We are one.” Brother Nee describes this kind of oneness as shaking hands over the fence. But the oneness today often is not even a shaking hands over the fence, but a begging of people who are far away from one another. One on the east coast may plead with one on the west coast to be one with him, saying, “Dear brother, I am one with you.” The one on the west coast may reply, “Yes, I am one with you,” yet in his heart he says, “If we don’t keep a safe distance between us, we shall offend one another.” If this is real oneness, where is the Body? The situation today is that the shoulder is afraid of the neck, wanting to keep a safe distance away from it. The eye is also afraid of the nose, saying, “Brother nose, you are too strong. I dare not stay with you. I want to be polite to you and nice to you, but I must keep a safe distance from you.” Most Christian workers are not willing to be one with others. Such a situation is not oneness. The genuine oneness is the building up. Look at the oneness of your physical body: that oneness is a matter of being built up. We all must see that this building is what the Lord needs today. Two thousand years ago, the Lord said, “I come quickly” (Rev. 22:20). Two thousand years have passed, and still He has not come. Why? Because it is a shame for Him to come back without having a real building. There must be a small remnant which will respond to the Lord’she art and be willing to lose their identification in order to be built up together as one. This will be a shame to the enemy. The enemy, Satan, hates this building. Thus, in John 17, the Lord prayed for it.
3主在六至二十四节，为著信徒被建造成为一祷告。这个一分三个阶段：在父的名里，藉著永远的生命；（约十七6～13；）在三一神里，藉著圣言的圣别；（约十七～21；）以及在神圣的荣耀里，为著三一神的彰显。（约十七22～24。）
3In verses 6 through 2 4 the Lord prayed for the believers to be built up into one. This oneness is in three stages: in the Father’s name by the eternal life (vv. 6-13); in the Triune God through sanctification by the holy word (vv. 14-21); and in the divine glory for 14 the expression of the Triune God (vv. 22-24).
一 在父的名里，藉著永远的生命
A. In the Father’s Name by the Eternal Life
4真实的一，就是信徒的建造，是在父的名里，藉著永远的生命。永远的生命是父的名的实际。父的名就是父，父的实际就是神圣的生命。这对我们肉身的父来说，也是真实的，因为我们肉身的父的实际就是他的生命。倘若我们肉身的父没有生命分赐到我们里面，他就绝不会是我们的父。我的父之所以在实际上是我的父，因为他有生命，这生命已经分赐到我里面。他所分赐到我里面的生命，就是他作我的父的实际。『父』这辞不可仅仅是一个称谓，牠必须是一个实际。神圣的生命，就是永远的生命，乃是父这称谓的实际。
4The real oneness, the building up of the believers, is in the Father’s name by the eternal life. Eternal life is the reality of the Father’s name. The Father’s name is Father, and the reality of the Father is the divine life. This is even true with respect to our physical father, for our physical father’s reality is his life. If our father had no life to impart into us, he could never have been our father. My father is my father in reality because he has the life which has been imparted into me. The very life which has been imparted into me by him is the reality of his being my father. The word Father must not merely be a title; it must be a reality. The divine life, which is the eternal life, is the reality of the title Father
1 父
1. The Father
生命的源头
a. The Source of Life
5父是生命的源头。这是主在五章二十六节的话所指明的，祂说，『父…在自己里面有生命。』在整本圣经中，特别是在约翰福音里，父就是指生命的源头。即使在人的家庭里，父也是那家生命的源头。一个家庭的父亲怎样是生命的源头和起源，照样，父的名也启示父是生命的源头。
5The Father is the source of life. This is indicated by the Lord’sword in 5:26, which says, “The Father has life in Himself.” In the entire Scripture, especially in the Gospel of John, the Father denotes the source of life. Even in a human family, the father is the source of the life of that family. As the father of a family is the very source and origin of life, so the name Father reveals the Father as the source of life
为著生命的繁殖和扩增
b. For the Propagation and Multiplication of Life
6作生命源头的父，乃是为著生命的繁殖和扩增。一个家庭的父亲，乃是那家生命的源头，为著生命的繁殖。一个人也许十分年轻，但只要他成了带有生命源头的父亲，他就有一些繁殖。起初，一个人单身，后来却有四个小孩。他结婚后，这人的生命，就是父亲的生命，乃是一家的源头，就开始繁殖。当生命的繁殖继续不断时，也就有生命的扩增了。父的生命乃是为著繁殖和扩增。
6The Father, the source of life, is for the propagation and multiplication of life. The father of a human family, who is the source of the life of that family, is for the propagation of life. Although a man may be quite young, as long as he becomes a father with a source of life, he has some propagation. Originally, a man might have been alone, but later he has four little ones. After getting married, this man’s life, which is the father’s life as the source of a family, begins to be propagated. As the propagation of life goes on, there is also the multiplication of life. The Father’s life is for propagation and multiplication.
从祂生出许多儿子以彰显祂
c. Of Whom Many Sons Are Born to Express Hi mc
7从这作生命源头，并为著生命繁殖和扩增的父，生出许多儿子，以彰显祂。（约一12～13。）因此，我们有繁殖、扩增和彰显。我们已经看见这结束的祷告，是前面十四至十六章信息的印证和加强。在那信息中，我们看到生命的繁殖和扩增，为著彰显三一神。如今在这结束的祷告中，也有相同的点：父繁殖、生出许多儿子，以彰显祂。
7Of the Father, who is the source of life and who is for the propagation and multiplication of life, many sons are born to express Him (1:12-13). Therefore, we have propagation, multiplication, and expression. We have seen that this concluding prayer is the confirmation and strengthening of the foregoing message in chapters fourteen through sixteen. In that message we saw the propagation of life and the multiplication of life for the expression of the Triune God. Now we have the same points in this concluding prayer: the Father is propagating, bringing forth, many sons for His expression
『父』这名与神的生命有关
d. The Name “Father” d Being Related to the Divine Life
8『父』这名与神的生命非常有关系。没有神的生命，神永不能成为父。人如何才可能成为父？惟有藉著生命。你若没有生命，就不能成为父。父就是生产者。父不是藉著制造来生产，乃是藉著生育来生产。父有生育的生命。没有这生命，人就没有为父的实际。记住父有神圣的生命，以生育、繁殖、扩增，并生出许多的儿子，这会有助于我们更明白约翰福音。人若不能生育孩子，他就不是父。你为父的资格，端赖于你的孩子。你的孩子越多，你这个父就越了不起。假定某人能有一百个孩子，他必然是地上最了不起的父亲，因为在生育上他有如此丰富的生命。想想看，我们的父有多少孩子。祂不仅有成百的孩子，乃是有无数的孩子。祂是多么了不起的父！在祂身上，有多少生命的繁殖！每当我们称祂为父，我们必须领会，这称谓乃是由祂神圣的生命实化的。没有祂神圣的生命，父这名就只是一个没有内容或实际的空洞名词。父这称谓的实际既是神圣的生命，说我们在父的名里是一，意即我们在神的生命里是一。
8The name Father is very much related to the divine life. Without having the divine life, God could never be the Father. How is it possible for a man to be a father? Only by his life. If you do not have life, you cannot be a father. A father is a producer. A father does not produce by manufacturing but by begetting. A father has a begetting life. Without that life, a man has no reality of being a father. Remembering that the Father has the divine life for begetting, propagating, multiplying, and bringing forth many sons will help us to understand the Gospel of John much better. If a man is unable to beget children, he is not a father. The qualification of your being a father rests with your children. The more children you have, the greater you are as a father. Suppose a man could have a hundred children. He would certainly be the greatest father on earth, for he would have such a rich life in begetting. Consider how many children our Father has. He not only has hundreds of children but millions of them. What a great Father He is! What propagation of life there is with Him. Whenever we call Him Father, we must understand that this title is realized by His divine life. Without His divine life, the name Father is merely an empty term without content or reality. Since the reality of the title Father is the divine life, to say that we are one in the name of the Father means that we are one in the divine life
2 父的名
2. The Father’s Name
『神』和『耶和华』的名充分启示在旧约里
a. The Names “God” and “Jehovah” a Adequately Revealed in the Old Testament
9在六节主对父说，『你从世上赐给我的人，我已将你的名显明与他们。』这名在此所指的就是父这名。神和耶和华的名，在旧约里充分启示给人，但父这名并未启示出来。在旧约时代，神的子民主要的是认识神是以罗欣（就是神），以及耶和华（就是永在者），但他们并不太认识父这称谓。神是祂在创造里的名，耶和华是祂在与人发生关系时的名。创世记一章启示神这名，却没有揭示耶和华这名。直到创世记二章，当神要与人建立关系时，祂才启示出耶和华这名。
9In verse 6 the Lord said to the Father, “I have manifested Your name to the men whom You gave Me out of the world.” The name referred to here is the very name Father. The names God and Jehovah were adequately revealed to man in the Old Testament, but not the name Father. In Old Testament times, God’sp eople mainly knew that God was Elohim, that is, God, and Jehovah, that is, the ever-existing One, but they did not know much about the title Father. God is His name for creation, and Jehovah is His name for the relationship between Himself and man. The first chapter of Genesis reveals the name God, but it does not disclose the name Jehovah. It was not until the second chapter of Genesis, when God was about to establish a relationship with man, that He revealed the name Jehovah
『父』这名在旧约里稍微题到
b. The Name “Father” b Slightly Mentioned in the Old Testament
10旧约已经把神与耶和华的名充分启示给人，却没有把父的名充分启示出来，只有在以赛亚九章六节，六十三章十六节和六十四章八节这些地方，稍微题到这名。父这名背后的启示是甚么?父是表明生命关系的名。当我说『我的父』时，这就表示我有祂的生命，我是由祂生的。旧约并未揭示神是生育的父，要重生无数的人这启示；乃是在新约里，主才启示出神是重生众子的父。祂是生命的源头；所以祂是父。祂的心愿就是要以祂的生命重生人，藉此产生无数的儿子。神是父，因为祂以祂的生命重生了许多人，使他们成为祂的儿女，和祂的众子。在马太福音，主教导门徒称神为父，说，『我们在诸天之上的父。』（太六9。）当我们称神为我们的父时，我们必须知道祂是我们真正的父。祂不是我们的岳父，我们也不是祂的养子。我们的父是我们生命的父，我们真正的父。我们称祂为父，因为我们是从祂而生，有祂的生命。称神为我们的父，是何等甜美，罗马八章十五节和加拉太四章六节都说到呼叫『阿爸，父。』全世界的小孩都用双重的称呼，如爸爸或妈妈，来叫他们的父母。光说爸或妈，并不很亲密；叫爸爸或妈妈，才显得亲密。在每一种族中，小孩都叫父亲『爸爸。』倘若我不是我父亲生的，却必须叫他爸爸，那会相当别扭。你这样称呼岳父，也会觉得别扭，那不会是很甜美的。
10While the names God and Jehovah are fully revealed in the Old Testament, the name Father is not fully revealed. It is only slightly mentioned in such places as Isaiah 9:6; 63:16; and 64:8. What is the revelation behind the name Father? Father is the name for the relationship of life. When I say, “my Father,” I mean that I have His life and that I was born of Him. The Old Testament does not unfold the revelation that God is a begetting Father who will regenerate countless persons. It is in the New Testament that the Lord reveals God as the Father who regenerates many sons. He is the source of life; hence, He is the Father. It is His intention to bring forth innumerable sons by regenerating them with His life. God is the Father because He begets many people with His life, making them His children and His sons. In the book of Matthew the Lord taught His disciples to call God Father, saying, “Our Father who is in the heavens” (Matt. 6:9). When we call God our Father, we must realize that He is our genuine Father. He is not our father-in-law, and we are not His adopted children. Our Father is our Father in life, our genuine Father. We call Him Father because we were born of Him and have His life. How sweet it is to call God our Father! Both Romans 8:15 and Galatians 4:6 speak of crying, “Abba, Father.” Throughout the world, little children use a double title, such as Papa, or Mama, when addressing their parents. To say Pa or M a is not very intimate. But Papa or Mama is intimate. Among every race the children call their fathers Papa, Baba, or something similar. If I were not born of my father, yet I had to call him Papa, it would be very awkward. It would even be awkward to address your father-in-law in this way. It would not be so sweet.
11有一天，一个刚得救的人来找倪弟兄，问他为甚么在罗马八章十五、十六节说，呼叫『阿爸，父，』乃是我们作神儿女的证明。倪弟兄就问这位年轻弟兄是否已经结婚。他回答说，他已经结婚了。倪弟兄就说，『当你结婚后，第一次拜访你妻子的父母，你怎么叫你的岳父?』那位年轻弟兄回答说，『我很勉强的叫了他一声爸爸。』于是倪弟兄问他：『当你叫自己的爸爸时，你也这样勉强么?』那位弟兄说，『当然不会；当我叫我父亲时，那真是甜美。』倪弟兄问他，为甚么称呼他妻子的父亲为爸爸会勉强?他说，『因为他不是我的父亲。』倪弟兄便说，『那就对了，因为他不是你父亲，所以称呼他爸爸的确很难。神不是你的岳父；祂是你的父，你生命的父。』因著神是我们生命的父，所以叫祂『阿爸，父，』是如此甜美。当你感觉到这种甜美时，你就知道你是祂的孩子，祂真是你生命的父。
11One day a newly-saved person came to Brother Nee and asked him why Romans 8:15 and 16 say that crying, “Abba, Father,” is a witness that we are the children of God. Brother Nee immediately asked this young brother if he was married. When he replied that he was, Brother Nee said, “When you first visited your wife’spare nts after you were married, what did you call your father-in-law?” The young brother answered, “In a very reluctant way I called him Papa.” Then Brother Nee inquired, “When you are calling your own father, do you address him in such a reluctant way?” The brother said, “Certainly not. When I call upon my father, it is so sweet.” When Brother Nee asked him why he called his wife’s father Papa reluctantly, he said, “Because he is not my father.” Then Brother Nee said, “That’sr ight. He’s not your father. So it’s really difficult to call him Papa. God is not your father-in- law; He is your Father, your Father in life.” Because God is our Father in life, it is so sweet to call upon Him, saying, “Abba, Father.” When you sense this sweetness, you know that you are His child and that He truly is your Father in life
子在父的名里来并行事
c. The Son Having Come cand Worked in the Father’s Name
12神子基督是在父的名里来，（约五，）并在父的名里行事。（约十25。）『在父的名里』就是在父的实际里。因为子与父是一，（约十，）所以祂是在父的名里，就是在父的实际里来并行事。
12Christ came as the Son of God in the Father’s name (5:43) and worked in the Father’s name (10:25). “In 43 the Father’s name” means in the reality of the Father. As the Son is one with the Father (10:30), so He came and worked in the Father’s name, that is, in the 30 Father’s reality.
子把父显明给祂的信徒
d. The Son Manifesting the Father to His Believers
13因为子与父是一，所以祂与信徒同在时，就在父的所是里把父显明给他们。他们看见了祂，就是看见了父。（约十四9。）父在祂身上得著了彰显。
13As the Son is one with the Father, so, when He was with the believers, He manifested the Father to them in what the Father is. When they saw Him, they saw the Father (14:9). The Father is expressed in Him
子叫信徒认识父的名
e. The Son Making the Name Fat here Known to the Believers
14在十七章二十六节主说，『我已叫他们认识了你的名，并且还要叫他们认识。』子如何叫信徒认识父的名?不是藉著教训，乃是藉著分赐生命到门徒里面。叫小孩认识父亲最好的路，就是将父亲的生命分赐到他里面。要叫养子认识他的养父，比叫一个由某人的生命亲生的儿子认识他的父亲难得多。我们有父的生命。因著我们在生命和性情上与父一样，所以我们很容易认识父。主耶稣是父的儿子，来将生命分赐到我们里面；父的生命既已分赐到我们里面，自然就藉著生命，不是藉著教训，叫我们认识父。我们乃是在生命里认识父。
14In 17:26 the Lord said, “And I have made Your name known to them, and will make it known.” In what way did the Son make the Father’s name known to the believers? It was not by teaching but by imparting life into the disciples. The best way to make a father known to a little boy is to impart that father’s life into the boy. It is much more difficult for an adopted son to know his father than it is for a son who is actually born with a certain man’s life. We have the Father’s life. Because we are the same in life and nature as the Father is, it is easy for us to know Him. As the Son of the Father, the Lord Jesus came to impart life into us. Since the Father’s life has been imparted into us, spontaneously the Father is made known to us by life, not by teaching. In life we know the Father.
3 父的『娄格斯』和父的『雷玛』
3. The Father’sWord and the Father’sWords
15六节说，『他们也遵守了你的话。』八节说，『因为你所赐给我的话，我已经赐给他们，他们也领受了。』在这两节的原文里，我们看见父有两种话：六节的娄格斯（logos），常时的话，以及八节的雷玛（rhema），即时的话。主使用这两种话，把永远的生命分赐给信徒。娄格斯，常时的话是恒久不变的；圣经中所写出的话都是常时的话。但是当你读娄格斯时，那灵会用一句话，一个片语，甚至一个单字，来感动你，那句话就成为即时的话。以约翰三章十六节为例；这是圣经中所写出的话，这一节是娄格斯。有一天，你读到这节，那写出的话成了即时的话。忽然间，『神爱世人』这几个字特别显眼，你就说，『哦，神如此爱我！』藉此我们看见常时的话如何成为即时的话，娄格斯如何成为雷玛。
15Verse 6 says, “They have kept Your word,” and verse 8 says, “For the words which You gave Me I have given to them, and they received them.” In these verses we see in the Greek that the Father has two kinds of words: logos, the constant word, in verse 6 and rhema, the instant words, in verse 8. Both the logos and the rhema are used by the Lord to impart eternal life to the believers. The logos, the constant word, is always the same. The written word in the Bible is the logos. But when you read the logos, the Spirit will use a sentence, a phrase, or even a single word to inspire you, and that word will become the instant word. Take the example of John 3:16. As the written word in the Bible, John 3:16 is the logos. One day, as you read this verse, the written word becomes the instant word. Suddenly the words, “God so loved the world,” stand out, and you say, “Oh, God so loved me!” By this we see how the constant word becomes the instant word, how the logos becomes the rhema
16常时的话和即时的话，娄格斯和雷玛，都是为著将永远的生命分赐给接受这些话的信徒。父的话主要的不是为了教导或训诲，乃是为著将生命分赐到信徒里面。当『神爱世人』这几个字对你显得突出时，你就受了感动，说，『赞美神，你爱我，』生命就立刻分赐到你里面，你接受了父的生命；父的生命就是父的实际。我们有了父的生命，也就有了父，并享受父。父在那里?父在祂的生命里，因为祂的神圣生命就是父这名的实际。当我们接受神的话，我们就因著这话蒙了重生，（彼前一23，）成为神的儿子。这样，神就成了我们的父，我们也成了神的儿子。主来向祂的门徒启示神是父，是生命的源头，祂要生出无数的儿子。所以，主将神的话带给祂的门徒，他们藉著接受这话，成为神所重生的儿子。他们成了神的儿子，神也成了他们的父。因此，他们有了父的名。如今他们能称神为他们的父，因为他们有了神的生命，这生命使他们成为神的儿女。
16Both the constant word and the instant word, the logos and the rhema, are for imparting eternal life into the believers who receive these words. The Father’swords are not mainly for teaching or instruction; they are mainly for imparting life into the believers. When the words, “God so loved the world,” stood out to you and you were inspired, saying, “Praise God, You loved me,” life was immediately imparted into you. You received the Father’s life. The Father’s life is the Father’s reality. When we have the life of the Father, we also have the Father and enjoy the Father. Where is the Father? The Father is in His life, for His divine life is the reality of the name Father. When we received the word of God, we were regenerated by that word (1 Pet. 1:23) and became the sons of God. In this way, God became our Father and we became the sons of God. The Lord came to reveal to His disciples that God is the Father, the source of life, who intends to bring forth countless sons. Therefore, the Lord brought the word of God to His disciples, who, by receiving the word, became the reborn sons of God. They became the sons of God, and God became their Father. Consequently, they have the name of the Father. Now they can call God their Father because they have the life of God which makes them the children of God.
4 在父的名里蒙保守
4. To Be Kept in the Father’s Name
藉著父的生命
a. By the Father’s Life
17在十一节主说，『我不再在世上，他们却在世上，我往你那里去。圣父阿，求你在你的名，就是你所赐给我的名里，保守他们，使他们成为一，像我们一样。』在父的名里蒙保守，就是凭父的生命蒙保守，因为只有从父所生，有父生命的人，才能有分于父的名。父所赐给子的人，（约十七2，）子已将父的生命赐给他们，所以，他们在父的名里蒙保守，藉此同享这名，并且在这名里成为一。因此，这个一的第一面，乃是在父的名里，凭著父神圣的生命而有的一。
17In verse 11 the Lord said, “And I am no longer in the world, and they are in the world; and I come to You. Holy Father, keep them in Your name which You have given Me, that they may be one even as We are.” To be kept in the Father’s name is to be kept by His life, because only those who are born of the Father and have the Father’s life can participate in the Father’s name. The Son has given the Father’s life to those whom the Father has given Him (v. 2). They share the Father’s name by being kept in it, and they are one in it. Hence, the first aspect of oneness is the oneness in the Father’s name by His divine life
在世上
b. In the World
18子的信徒仍在世上，他们需要蒙保守，就是从世界分别出来，好成为圣别。在十一节，子祈求圣父成就这事。
18The Son’s believers are still in the world. They need to be kept, that is, separated, from the world that they might be sanctified, made holy. In verse 11 the Son prays that the Father, who is holy, will do this
藉著圣父
c. By the Holy Fat he rc
19在十一节主称祂的父为圣父。父的生命是圣别的生命，是从世界分别出来的生命。虽然我们有这生命，但我们若远离圣父，就会有问题。我们都需要在父的名里藉著圣父的生命蒙保守。
19In verse 11 the Lord addresses His Father as “Holy Father.” The Father’s life is a holy life, a life that is separated from the world. Although we have this life, if we stay far away from the Holy Father, we shall have problems. We all need to be kept in the Father’s name by the life of the Holy Father
5 在父的名里成为一
5. One in the Father’s Name
像三一神的三
a. As the Three of the Triune God Are A
20三一神的三者乃是一。那是真正的一，也必须是我们一的模型。三一神的三者，在神圣的生命里、神圣的性情里、以及神圣的荣耀里，都是一。我们这些神的众子，也必须在神圣的生命里、神圣的性情里、以及神圣的荣耀里成为一。我们必须成为一，像三一神的三者一样。
20All the Three of the Triune God are one. That is the real oneness and that must be the pattern of our oneness. The Three of the Triune God are one in the divine life, in the divine nature, and in the divine glory. We, the many sons of God, must also be one in the divine life, in the divine nature, and in the divine glory. We must be one in the same way as the Three of the Triune God are.
藉著永远的生命
b. By the Eternal Life
21信徒是在父的名里，藉著永远的生命成为一。在父的名里成为一，不是藉著称谓蒙保守在一里。假设有五个同胞兄弟，他们都由一位父亲所生，都有同样的生命。他们从父亲所接受的生命，乃是他们父亲的实际。他们父亲对他们是实际的，因为他们有他的生命。或许这些兄弟相互间并不愉快，且彼此瞧不起；那他们该怎么办?他们该分离而分裂么?不，纵然他们相互间并不愉快，且彼此瞧不起，但他们里面的深处却有个东西，将他们结合在一起，使他们说，『弟兄们，我们同有一位父亲，我们不该分裂，我们必须成为一。』这样，他们就在他们父的名里，蒙保守在一里。然而，实际上，他们是藉著父的生命蒙保守。虽然他们彼此之间可能不愉快，并且想要分开，但他们里面父的生命却将他们联在一起。他们里面深处彼此相爱。不论何时，他们其中一人受到攻击，其余的就会站住如同一人，抵抗攻击他们的人。照样，父的名，其实际就是父的生命，也保守祂的儿女成为一。然而，父的儿女若任由他们的头脑胜过并遮蔽他们内里的生命，那么他们就要分裂。父的生命联结他们，并保守他们在一里；但他们的头脑却将他们分裂。今天基督徒为他们的大头脑所分裂了。他们的头脑过分发展，他们生命的身量却是侏儒。你越在头脑里发展，就生命而言，你就越是矮小。头脑过分发展乃是分裂的原因。我们若让里面的生命发展，我们就都要在父的生命里联结起来。我们若留在父的生命里，我们就都要成为一。在地方召会中，甚么人自以为头脑很聪明，就会成为分裂的主因。切不要以为自己头脑聪明。你必须害怕你聪明的头脑，像害怕蛇毒一样。哦，我们何等需要在父的生命里蒙保守。很多肉身的兄弟彼此相爱，不是按照他们外面的情形，乃是按照他们里面的血统。我有四个兄弟。虽然有时我们彼此打架，但甚么时候有人想要伤害我们，我们就立刻联合起来，因为我们属于同一的血统。同样的，父的生命是真正合一的实际，将我们联结起来。不要在乎你的喜好和厌恶。你的感觉使你对我不高兴，我的脾气也使我对你不高兴。但我们必须忘掉这样的事，顾到内里的生命。在里面深处，你有父的生命，我也有父的生命。我们都有父的生命；藉著我们父的永远生命，我们是一。
21The believers are one in the Father’s name by the eternal life. To be one in the Father’s name is not to be kept in oneness by means of a title. Suppose there are five brothers in the flesh. They were all born of one father and have the same life. The life which they have received from their father is the reality of their father. Their father is real to them because they have his life. Perhaps these brothers are unhappy with one another and despise one another. What should they do? Should they separate and be divided? No, although they are unhappy with one another and may despise one another, deep within them is something that holds them together and causes them to say, “Brothers, we have one father and should not be divided. We must be one.” In this way they are kept in oneness in the name of their father. Actually, however, they are kept by the father’s life. Although they may be unhappy with one another and may desire to separate, the life of their father within them joins them together. Deep within, they love one another. When ever one of them is attacked, the others stand as one to fight against the attacker. Likewise, the Father’s name, the reality of which is the Father’s life, keeps His children one. However, if the Father’s children allow their mentality to overcome and overshadow their inner life, they will be divided. The Father’s life unites them and keeps them in oneness, but their mentality divides them. Christians today are divided by their big mentality. While their mentality is overdeveloped, their stature in life is that of a dwarf. The more developed you are in your mentality, the more you are a dwarf as far as life is concerned. This overdevelopment of the mentality is the cause of division. If we allow the inner life to develop, we shall all be united in the life of the Father. If we stay in the Father’s life, we shall all be one. Any person in a local church who considers himself quite smart in his mentality will be a main cause of division. Never consider yourself smart in your mentality. You must fear your smart mind just as you fear the poison of the serpent. Oh, how we need to be kept in the Father’s life! Many brothers in the flesh love one another, not according to the outward condition but according to their inward blood. I had four brothers. Although we sometimes fought with each other, whenever someone tried to injure us, we were immediately united because we were of one blood. Likewise, the life of the Father, which is the reality of genuine oneness, unites us. Do not care for your likes or dislikes. Your feelings may cause you to be unhappy with me, and my temper may cause me to be unhappy with you. But we must forget about such things and take care of the inner life. Deep within, you have the Father’s life, and I have it too. We all have the Father’s life, and by the eternal life of our Father we are one.
享受父的名，父的自己
c. Enjoying the Father’s Name, c the Father Himself
22我们藉著享受父自己，就在父的名里成为一。我们是神的儿女，我们众人同有一位父。但当我们彼此不合一时，我们就不觉得是在享受父。我们越藉著父的生命成为一，就越觉得父是如此可享受。当我们一起呼喊『父阿，』那是多么甘甜。但假定我们相争，分裂成许多团体。在这样的情况中，我们试著呼喊『父阿，』却失去父的名甘甜的感觉。父的名甘甜的滋味，端赖祂儿女的合一。当我们合一时，我们就享受父。
22We are one in the Father’s name by enjoying the Father Himself. As the children of God, we all have the same Father. But when we are not one with one another, we do not have the sense that we are enjoying the Father. The more we are one by His life, the more we have the sense that the Father is so enjoyable. When we are together calling, “O Father,” it is so sweet. Suppose, however, we fight and are divided into many groups. In such a situation, when we try to call, “O Father,” we lose the sense of the sweetness of the Father’s name. The sweet flavor of the Father’s name relies upon the oneness of His children. When we are one, we enjoy the Father
一 的第一面
d. The First Aspect of Oneness
23一的第一面，也就是信徒被建造的第一面，乃是在父的名里，凭著父神圣的生命而有的一。在这个一的这面，信徒由父的生命而生，享受父的名，就是父自己，作他们这个一的要素。我们是一，因为我们同有一位父。我们不但同有一位神，而且同有一位父。『阿爸，父』这甜美的称呼，在我们的经历中，我们已经完全认识，因为我们有祂的生命。如今我们藉著祂的生命，在祂里面乃是一。我们合一的第一个立场和原因是：我们都是神的儿子，有同样神圣的生命，并且神是我们众人的父。因为神是你的父，也是我的父，我们就属于同一个家，就是神的家。你是美国人，我是中国人，然而我们却能互相称为弟兄。这是何等的亲爱又亲密。事实上，我和肉身的兄弟相处时，还不觉得这样亲密。主能为我作这样的见证。这何以会是真的?因为我们都由同一位父所生，有同一个生命，在这生命里，我们成了弟兄。我们不是姻亲兄弟，我们是在生命里的弟兄。赞美主，我们在父的生命里乃是弟兄！为这缘故，我们必须是一。我们没有理由不一，因为我们是一家人，有同一位父并同一个生命。所以，我们在生命里有真正的兄弟之情。在这生命里，我们众人必须是也能彀是一。
23The first aspect of oneness, which is the building up of the believers, is the oneness in the Father’s name by His divine life. In this aspect of oneness the believers born of the Father’s life enjoy the Father’s name, that is, the Father Himself, as the factor of their oneness. We are one because we have one Father. We not only have one God but one Father. This sweet title, Abba Father, has been made fully known to us in an experiential way because we have His life. Now we are one in Him by His life. The first ground and reason for our oneness is that we all are sons of God having the same divine life and that God is the Father of us all. Because God is your Father and mine, we are of the same family, the family of God. You are an American and I am a Chinese, yet we can call one another brother. This is so dear and intimate. In fact, I do not sense such an intimacy with my own brother in the flesh. The Lord can testify this for me. Why is this true? Because we were all born of the same Father, have the same life, and are brothers in that life. We are not brothers-in-law—we are brothers in life. Praise the Lord that we are brothers in the Father’s life! For this reason, we must be one. There is no reason for us not to be one, for we are one family having the same Father and the same life. Therefore, we have the real brotherhood in life. In this life we all must be and can be one.
满足的喜乐
e. Full of Jo ye
24在十三节主对父说，『现在我往你那里去；我还在世上说这话，是叫他们里面充满我的喜乐。』这满足的喜乐是在真实的一里。当我们在父的名里，藉著父的生命是一，一同享受父，就会有主的喜乐充满在我们里面。这是当我们真正成为一时，我们充满了对父赞美的原因。这样的赞美就是内在喜乐的洋溢。我们在一里洋溢出喜乐而欢乐。
24In verse 13 the Lord said to the Father, “But now I come to You, and these things I speak in the world that they may have My joy made full in themselves.” The fullness of joy is in the real oneness. When we are one in the Father’s name by the Father’s life, enjoying the Father together, we shall have the Lord’s joy made full in us. This is the reason that when we are truly one, we are filled with praises to the Father. This praise is simply the overflow of the inner joy. We rejoice in oneness with the overflow of joy