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约翰福音生命读经 · 第46篇

在复活中的生命（一）

Life in Resurrection (1)
1我们已经看见，约翰福音由两大段组成。前一段从一至十三章，揭示永远的话成为肉体，来将神带进人里面。后一段从十四至二十一章，启示耶稣被钉十字架与基督复活，去豫备道路，将人带进神里面；又成为灵来居住并活在信徒里面，以建造神的居所。这后一大段有四小段：生命的内住－为著建造神的居所，（约十四1～十六33，）生命的祷告，（十七1～，）生命经过死而复活的过程－为著繁增，（约十八1～二十13，17，）以及在复活中的生命。（约二十14～二一25。）在约翰十四、十五、十六章，主说明祂要如何进到我们里面作我们的生命，并且与我们调和，建造在一起，使神与人得著相互的住处。这神性与人性的调和，就是三一神在其中长大并彰显祂自己的生机体。在说明这事之后，主就在十七章为这事祷告。在祷告之后，祂经历了受察验、受死和复活的过程。既经过了这过程，又从死里出来，祂如今乃是在复活中的生命。当祂在复活中，祂这生命乃是那灵，因为祂是在复活里的那灵。在本篇信息中，我们需要看见这生命现今如何是在复活里的那灵。
1We have seen that the Gospel of John is composed of two major sections. The first section, comprising chapters one through thirteen, unveils the eternal Word incarnated coming to bring God into man. The second section, comprising chapters fourteen through twenty-one, reveals Jesus crucified and Christ resurrected going to prepare the way to bring man into God, and as the Spirit coming to abide and live in the believers for the building of God’s habitation. In this second major section there are four subsections: life’sin dwelling for the building of God’s habitation 26 (14:1 — 16:33); life’s prayer (17:1-26); life processed for multiplication (1 8:1 — 2 0:1 3, 1 7); and life in resurrection (20:14—21:25). In John 14, 15, and 16, the Lord expounded how He would come into us to be our life and to be mingled and built together with us that there might be a mutual abode for God and man. This mingling of divinity with humanity is the very organism in which the Triune God grows and expresses Himself. After expounding this matter, the Lord prayed for it in chapter seventeen. After praying, He went through the process of examination, death, and resurrection. Having passed through the process and having come out of death, He is now the life in resurrection. When He is in resurrection, He is life as the Spirit, for He is the Spirit in resurrection. In this message we need to see how this life is now the Spirit in resurrection.
壹 向寻求显现
I. APPEARING TO HIS SEEKER
2主是复活中的生命，祂首先向寻求祂者显现。（约二十14～18。）这是祂复活后的第一次显现。然而马利亚只能看见祂；却不能摸祂，因为祂复活的新鲜要保留给父。在向马利亚显现的时候，主揭示祂复活的结果－『弟兄』和『父。』（约二十17。）这是弟兄和父的启示。在主的复活里，祂的门徒都成了祂的弟兄，祂的父也成了他们的父。
2As life in resurrection, the Lord firstly appeared to His seeker (20:14-18). This was His first appearing after His resurrection. Mary, however, could only see Him; she could not touch Him because the freshness of His resurrection was reserved for the Father. In His appearing to Mary, the Lord unfolded the revelation of the issue of His resurrection—the “brothers” and the “Father” (20:17). This is the revelation of the brotherhood and the Fatherhood. In His resurrection, all His disciples have become His brothers, and His Father has become their Father
贰 升到父那里
II. ASCENDING TO THE FATHER
3在二十章十七节，主耶稣对马利亚说，『不要摸我，因我还没有升到父那里。』祂在复活里向寻求祂者显现后，就在复活那天隐密的升到父那里。许多基督徒从未看见主隐密升天的事。在主四十天后公开在门徒眼前升天（徒一9～11）之前，祂在复活那天清晨，曾隐密的升到父那里，使父得著享受和满足。
3In 20:17 the Lord Jesus said to Mary, “Do not touch Me, for I have not yet ascended to the Father.” After He appeared in resurrection to His seeker, He secretly ascended to the Father on the day of resurrection. Many Christians have never seen this matter of the Lord’s secret ascension. Before the Lord ascended publicly in the sight of the disciples forty days later (Acts 1:9-1 1), He ascended secretly early in the morning of the day of His resurrection to the Father for the Father’s enjoyment and satisfaction.
4主将祂自己当作『一捆初熟的庄稼，』献给父作『摇祭。』（利二三10～11，15。）按照旧约，庄稼要放进仓里，但初熟之物总是带到殿里作摇祭。（出二三19，利二三10～11。）我们已经看见，献摇祭要前后摆动，豫表复活；献举祭要上下摆动，豫表升天。带到殿中，在神前献作摇祭的初熟庄稼，豫表基督在复活那天清晨来到神前，作神的满足。你曾否注意利未记二十三章十一节说到『捆』？一捆不只是一株收成的榖物，乃是很多株绑在一起。这是甚么意思?马太二十七章五十二、五十三节说，在主耶稣死后，『坟墓也开了，已睡圣徒的身体，多有起来的。到耶稣复活以后，他们从坟墓里出来，进了圣城，向许多人显现。』因此，复活的初熟果子不仅是主自己，也是其他从死人中复活的人。他们合起来是一捆。主隐密的升天是十六章七节所豫言『去』的应验。在那里祂说，『我去是与你们有益的。因为我若不去，保惠师就不到你们这里来；我若去，就差祂到你们这里来。』约翰十六章七节不是应验在行传二章，乃是应验在约翰二十章。大多数的基督徒以为那是应验在行传二章，其实是应验在约翰二十章。
4The Lord offered Himself to the Father as “a sheaf of the firstfruits of the harvest” for the “wave offering” (Lev. 23:10-11, 15). According to the Old Testament, the harvest was taken to the barn, but the firstfruits were always brought into the temple as a wave offering (Exo. 23:19; Lev. 23:10-11). As we have seen, the wave offering, which was offered with a back-and-forth motion, typifies resurrection, and the heave offering, which was offered with an up-and-down motion, typifies ascension. The firstfruit, which was brought into the temple and offered in the presence of God as a wave offering, typifies Christ coming into the presence of God for His satisfaction early on the morning of the day of His resurrection. Have you ever noticed that Leviticus 23:11 speaks of “the sheaf”? A sheaf is not just one stock of harvested grain but many stocks which have been bound together. What is the significance of this? Matthew 27:52 and 53 say that after the Lord Jesus died, “the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many.” Thus, the firstfruits of resurrection were not only the Lord Himself, but also the others who had been raised from the dead. Together they were a sheaf. The Lord’s secret ascension was the fulfillment of the going predicted in 16:7, where He said, “It is expedient for you that I go away; for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you.” John 16:7 was not fulfilled in Acts 2 but in John 20. Most Christians think that it was fulfilled in Acts 2, but it was fulfilled in chapter twenty of John
参 成为那灵而来，
III. COMING AS THE SPIRIT
被吹入信徒里面
TO BE BREATHED INTO THE BELIEVERS
一 带著复活的身体
A. With the Resurrected Body
5基督带著复活的身体升到诸天之上，如今在约翰二十章，祂也带著复活的身体回到门徒那里。（路二四37～40，林前十五44。）主带著复活的身体，来到门徒所在的屋子里。当时门都关了。（约二十19。）门既是关的，祂有骨有肉的身体怎能进去?我们有限的头脑无法领会，但这的确是事实，我们必须照著神圣的启示接受。按照路加二十四章三十七至四十节，主将祂物质的身体给祂的门徒看。按照林前十五章四十四节，这身体是复活的身体。想想康乃馨种子的例证。康乃馨的种子很小很圆，但种下并从地里长出来，就有茎有花，这不也是形体么?康乃馨种子种在地里以前，有一小小的形体，从地里长出来后，就有不同的形体。这正是保罗在林前十五15:44:章四十四节所说的：『所种的是属魂的身体，复活的是属灵的身体。』种下的身体是一个样子，从地里长出来的身体是另一个样子。种下去的是原初天然的身体，长出来的是复活的身体。基督在复活之后，有复活的身体，但这身体仍是物质的，仍旧可以摸著。即使门是关著的，基督带著这身体还是进了屋子。
5Christ ascended to the heavens with a resurrected body, and now, in John 20, He comes back to the disciples also with a resurrected body (Luke 24:37-40; 1 Cor. 15:44). With a resurrected body, the Lord came into the room where the disciples were with “the doors shut” (20:19). Since the doors were shut, how could He enter with a body of bones and flesh? Our limited mentality cannot comprehend it, but it is a fact, and we must receive it according to the divine revelation. According to Luke 24:37-40, the Lord showed His disciples His physical body, and according to 1 Corinthians 15:44, this body was a resurrected body. Consider the illustration of a carnation seed. A carnation seed has a tiny, round body. But when it has been planted and has grown out of the ground, it has a stem and a blossom. Is this not also a body? Before the carnation seed was sown into the ground, it had a little body. After growing out of the ground, it had a different body. This is exactly what Paul mentions in 1 Corinthians “It is sown a soulish body, it is raised a spiritual body.” The body is sown in one form and raised up from the ground in another form. The one sown is the original, natural body, and the one grown up is the resurrected body. After His resurrection, Christ had a resurrected body; yet it was physical and could still be touched. Even though the doors were shut, Christ entered into the room with this body.
6主虽有复活的身体，祂手上和脚上却仍然留著钉痕。（约二十20，27，路二四40。）为甚么复活没有治好这些钉痕？为甚么祂的肋旁仍是裂开的?我们不懂得，但我们知道就是这样。不要想凭你的头脑明白许多事。不要信靠你有限的理解力，因为在这宇宙中有许多的奥秘。连我们自己也是个奥秘。告诉我，你的良心和魂在那里?你能指出你灵的位置么？许多科学家不肯相信任何看不见或无法理解的事物，这是荒谬的。我要请问这些科学家，他们曾否看见自己的良心或肉身的生命?我们虽然都有肉身的生命，但我们从未见过。我们若无法理解自己，怎能理解三一神，那神圣的一位?
6Although the Lord had a resurrected body, the prints of the nails were still in His hands and feet (20:20, 27; Luke 24:40). Why did the resurrection not heal the prints, and why was His side still open? We do not understand it, but we know that it is so. Do not try to know so many things by your mentality. Do not trust in your limited ability to know, for there are a great many mysteries in this universe. Even we ourselves are a mystery. Tell me, where are your conscience and your soul? Are you able to locate your spirit? Many scientists refuse to believe in anything which they cannot see or understand. This is nonsense. I would ask those scientists if they have ever seen their conscience or their physical life. Although we have a physical life, we have never seen it. If we cannot understand ourselves, then how about the Triune God, the Divine Being
二 成就与门徒相会，使他们喜乐的应许
B. Fulfilling the Promise to Meet with the Disciples for Their Joy
7主把祂的手和肋旁指给门徒看之后，他们『看见主，就喜乐了。』（约二十。）这成就了主在十六章十九和二十二节的应许。在那里主说，『你们现在也有忧愁，但我要再见你们，你们的心就喜乐了，并且你们的喜乐，没有人能从你们夺去。』（约十六22。）现今门徒喜乐，因为看见了那新生的『孩子，』（约十六21，）就是复活的主，在复活里生为神的儿子。（徒十三33。）我们现在要看见，主成就了这应许，回到门徒那里，带给他们五种福分：祂的同在、祂的平安、祂的使命、圣灵、以及用以代表祂的权柄。（约二十23。）
7After the Lord showed them both His hands and His side, the disciples “rejoiced when they saw the Lord” (20:20). This was a fulfillment of the 20 Lord’s promise in 16:19 and 22, where He said, “You therefore now indeed have sorrow; but I shall see you again and your heart will rejoice, and no one will take your joy away from you.” Now the disciples saw the newborn “child” (16:21), who was the resurrected Lord born in His resurrection as the Son of God (Acts 13:33). As we shall now see, this fulfillment by His coming back to His disciples brought them five blessings: His presence, His peace, His commission, the Holy Spirit, and the authority to represent Him (v. 23).
三 带给门徒平安
C. Bringing Peace to the Disciples
8在二十章十九和二十一节，主都对祂的门徒说，『愿你们平安。』这发生在主复活后第一次和门徒聚集时。平安常是在聚会中带给我们的。很多时候我们需要来到聚会中才能得著平安。主带给召会平安。因此，我们必须参加聚会，因为我们是在聚会中享受平安。
8In both 20:19 and 21 the Lord said to His disciples, “Peace be to you.” This took place in the first meeting of the Lord with His disciples after His resurrection. Peace is something which is often brought to us in the meetings. Many times we need to come to the meetings before we can have peace. The Lord brought peace to the church. Hence, we must attend the meetings, for it is in the meetings that we enjoy peace
四 托付门徒
D. Commissioning the Disciples
9主说了『愿你们平安』以后，就对祂的门徒说，『父怎样差遣了我，我也照样差遣你们。』（约二十21。）主说父怎样差遣了祂，祂也照样差遣我们。主的差遣和父的差遣是一样的。父差遣了祂，祂也要差遣我们。父是如何差遣主的?惟有藉著父在子里。父藉著在子里差遣了子。父的生命、性情、同在和父自己，与主一同来。主差遣门徒，是以祂自己作他们的生命和一切。子现今同样的差遣我们。祂以祂的生命、祂的性情、和祂的同在差遣我们。父怎样藉著与子是一，并在子里面差遣了子；子也同样藉著与我们是一，并在我们里面，差遣了我们。
9After saying, “Peace be to you,” the Lord said to His disciples, “As the Father has sent Me, I also send you” (20:21). The Lord said that just as the Father sent Him, so He would send us in the same way. The sending of the Lord is the same as the sending of the Father. The Father sent Him, and He will send us. By what way did the Father send the Lord? It was only by the way of the Father’s being in the Son. The Father sent the Son by being in the Son. The Father’s life, nature, presence, and the Father Himself came with Him. The Lord sent His disciples with Himself as life and as everything to them. In the same way, the Son now sends us. He sends us with His life, His nature, and His presence. As the Father sent the Son by being one with the Son and by being within the Son, so in the same way the Son sends us by being one with us and by being within us
10主差遣我们的方法，是将圣灵吹入我们里面。（约二十22。）这就是祂说了『我也照样差遣你们』之后，立刻将圣灵吹入门徒里面的原因。藉著吹气，这位是灵的主就进入门徒里面，永远住在他们里面。（约十四16～17。）因此门徒无论受差遣到那里，祂总与他们同在。祂与他们乃是一。我们会看见，主将圣灵吹入我们里面，意思就是将自己吹入我们里面。主藉著在我们里面差遣我们。主能与我们是一并且在我们里面，惟一的方法就是藉著将祂自己吹入我们里面。所以我们必须接受圣灵，就是基督的实际。我们若接受了基督的灵，就接受了基督的实际，换句话说，这意思就是接受了基督自己。我们由此可见，主差遣我们是藉著将祂自己吹入我们里面。五将圣灵吹入门徒里面二十二节说，祂『说了这话，就向他们吹入一囗气，说，你们受圣灵。』主是话，这话就是永远的神。（约一1。）在约翰福音中，话经过了漫长的过程，至终成了气（pneuma），以进入信徒里面。为著要完成神永远的定旨，祂采取了两个步骤：第一个步骤是成为肉体，成了在肉体里的人，（约一14，）作为神的羔羊，为人成功救赎，（约一29，）将神向人表明出来，（约一18，）并将父显给祂的信徒看；（约十四～11；）第二个步骤是死而复活，化身成为那灵，使祂能将自己分赐到信徒里面，作他们的生命和一切，并使祂能产生神的众子，就是祂的许多弟兄，为要建造祂的身体，就是召会，神的居所，以彰显三一神，直到永远。因此，祂原初是永远的话，以后藉著成为肉体，成了在肉体里的人，成功神的救赎，又藉著死与复活，成了那灵，要成为一切，并作成一切，以完成神的建造。切勿忘记，永远的话采取了两个步骤：一是成了肉体，（约一14，）二是成了赐生命的灵。（林前十五45。）我们必须记住这两个『成了』－成了肉体和成了赐生命的灵。永远的话首先成了肉体，然后，作为末后的亚当，又成了赐生命的灵。第一个步骤是成为肉体的步骤；第二个步骤是复活的步骤。第一个步骤是为著救赎；第二个步骤是为著分赐生命。在成为肉体，作神的羔羊，为救赎我们流出祂的血之后，祂在复活里成了赐生命的灵，为要将祂自己分赐到我们里面作生命。很少基督徒清楚的看见了这点。大多数基督徒仅仅领悟基督采取成为肉体的步骤以成功救赎，他们没有看见第二个步骤－在复活里，那在肉体里的末后亚当成了赐生命的灵，以进入我们里面作我们的生命。但约翰福音清楚的启示这两个步骤。在一章，永远的话成了肉体，作神的羔羊。在二十章，这位奇妙者采取了另一个步骤，就是复活的步骤，成了赐生命的灵。因此，在祂复活的那天晚上，祂来了，并且将自己作为那灵吹入门徒里面。
10The way the Lord sends us is by breathing the Holy Spirit into us (20:22). This was why, immediately after saying, “I also send you,” He breathed the Holy Spirit into them. By His breathing, He entered as the Spirit into the disciples to abide in them forever (14:16). Hence, wherever His disciples are sent, He is always with them. He is one with them. As we shall see, to breathe the Holy Spirit into us means that the Lord breathes Himself into us. The Lord sends us by being within us. The only way that the Lord can be one with us and be within us is by breathing Himself into us. Therefore, we must receive the Spirit, which is the reality of Christ. If we have received the Spirit of Christ, we have received the reality of Christ. In other words, this simply means that we have received Christ Himself. By this we see that the Lord sends us by breathing Himself into us. E. Breathing the Holy Spirit into the Disciples Verse 22 says, “And when He had said this, He breathed into them and said to them, Receive the Holy Spirit.” The Lord is the Word who is the eternal God (1:1). In the Gospel of John, the Word passes through a long process and eventually becomes the breath, the pneuma, that He might get into the believers. For the accomplishment of God’s eternal purpose, He took two steps. Firstly, He took the step of incarnation to become a man in the flesh (1:14), to be “the Lamb of God” to accomplish redemption for man (1:29), to declare God to man (1:18), and to manifest the Father to His believers (14:9-11). Secondly, He took the step of death and resurrection to be transfigured into the 9 Spirit that He might impart Himself into His believers as their life and their everything, and that He might bring forth many sons of God, His many brothers, for the building of His Body, the church, the habitation of God, to express the Triune God for eternity. Originally He was the eternal Word. Through His incarnation, He then became flesh to accomplish God’s redemption, and through His death and resurrection He became the Spirit to be everything and to do everything for the completion of God’s building. Never forget that the eternal Word took two steps: the step to become flesh (1:14) and the step to become the life-giving Spirit (1 Cor. 15:45). We must remember these two “becomings”—becoming flesh and becoming the life-giving Spirit. The eternal Word firstly became flesh and then, as the last Adam, He became the life- giving Spirit. The first step was the step of incarnation, and the second step was that of resurrection. The first step was for redemption and the second step was for life-imparting. After becoming flesh to be the Lamb of God to shed His blood for our redemption, He be came in resurrection the life -giving Spirit for the purpose of imparting Himself into us as life. Not many Christians have seen this clearly. Most Christians only realize that Christ took the step of incarnation for the accomplishment of redemption. They do not see the second step — that in resurrection the last Adam in the flesh became the life-giving Spirit that He might come into us to be our life. But the Gospel of John clearly reveals both steps. In chapter one, the eternal Word became flesh to be the Lamb of God. In chapter twenty, this wonderful One took another step, the step of resurrection, to become the life-giving Spirit. Thus, in the evening of the day of His resurrection He came and breathed Himself as the Spirit into the disciples.
11约翰福音见证主是神，（约一1～2，五17～18，十30～33，十四9～11，二十28，）是生命，（约一4，十10，十一25，十四6，）也是复活。（约十一25。）一至十七章证明祂在人中间是神；人与祂这位神是个对比。十八至十九章证明祂在死的环境中是生命；死或死的环境与祂这生命是个对比。二十至二十一章证明祂在旧造、天然的生命中是复活；旧造、天然的生命，与祂这复活是个对比。这复活的实际乃是那灵。祂这复活，只有在那灵里才得以实化。因此，至终祂在复活里是那灵。祂在人中间是神，（约一～十七，）祂在死里面是生命，（约十八～十九，）祂在复活里是那灵。（约二十～二一。）
11This Gospel testifies that the Lord is God (1:1-2; 5:17-18; 10:30-33; 14:9-11; 20:28), the life (1:4; 10:10; 11:25; 14:6), and the resurrection (11:25). Chapters one through seventeen prove that He is God among men. Men are the contrast to Him as God. Chapters eighteen and nineteen prove that He is life in the environment of death. Death, or the environment of death, is the contrast to Him as life. Chapters twenty and twenty-one prove that He is the resurrection in the midst of the old creation, the natural life. The old creation, the natural life, is the contrast to Him as the resurrection, of which the Spirit is the reality. As the resurrection, He can only be realized in the Spirit. Hence, He is the Spirit in resurrection. He is God among men (chs. 1-17), He is life in death (chs. 18-19), and He is the Spirit in resurrection (chs. 20-21).
1成就主的应许
1). The Fulfillment of His Promise
12二十二节的圣灵，就是七章三十九节16:7-所期待的那灵，也是十四章十六至十七节、二十六节，十五章二十六节，以及十六章七至八节、十三节所应许的那灵。因此，主将圣灵吹入门徒里面，乃是成就祂关于圣灵作保惠师的应许。我们将看见，这成就与行传二章一至四节者不同。在约翰十四章，主应许要求父差遣另一位保惠师来。在约翰二十章这里，主将另一位保惠师，实际的灵，带给祂的门徒。现今那实际的灵已经进入门徒里面，住在他们里面；现今门徒知道主在父里面，父也在主里面；并且现今他们在主里面，主也在他们里面。他们知道，他们现今与三一神是一。所以，主在十四、十五、十六章对他们所说的一切，在此刻都成就了。我们必须细看那三章，以领会这里所发生的事。这里所成就的，就是主藉著死与复活而去，现今成了那灵临到门徒，成了另一位保惠师来作他们的实际，使他们能与三一神是一。这时，门徒就欢喜快乐了。主曾告诉他们，等不多时，他们就不再看见祂。（约十六16。）现在，等不多时，门徒又看见了主，这成就了主在十四至十六章所说的。
12The Holy Spirit in verse 22 is the Spirit expected in 7:39 and promised in 14:16-17, 26; 15:26; and 8, 13. Thus, the Lord’s breathing of the Holy Spirit into the disciples was the fulfillment of His promise of the Holy Spirit as the Comforter. As we shall see, this fulfillment differs from the one in Acts 2:1-4. In chapter fourteen the Lord promised that He would ask the Father to send another Comforter. Here in chapter twenty He brings to His disciples the other Comforter, the Spirit of reality. Now the Spirit of reality has come into His disciples to be within them; now the disciples know that the Lord is in the Father and that the Father is in the Lord; and now they are in the Lord and the Lord is in them. They realize that they are now one with the Triune God. Therefore, all that the Lord had spoken to them in chapters fourteen, fifteen, and sixteen is fulfilled at this very moment. We must read those three chapters in order to understand what is happening here. The fulfillment here is just that the Lord went by death and resurrection and now comes to the disciples as the Spirit, coming as the second Comforter to be their reality that they might be one with the Triune God. At this time the disciples were happy and glad. The Lord had told them they would not see Him for a little while (16:16). Now, after a little while, the disciples saw the Lord again, fulfilling what He had spoken in chapters fourteen through sixteen.
2 和行传二章所成就的不同
2. Different from the Fulfillment in Acts 2
13二十章二十二节所成就的与行传二章一至四节者不同。然而，大多数2基督徒都以为约翰十四、十五、十六章的应许，是在行传二章五旬节那一天成就的，他们以为保惠师在五旬节那天来到。行传二章一至四节所成就的，乃是父在约珥书二章二十八至三十二节所应许的，也是主在路加二十四章四十九节所指的，那里说，『看哪，我要将我父所应许的，降在你们身上；你们要留在城里，直到你们穿上从高处来的能力。』主在复活后，将要公开升天时，将父的应许题醒门徒。大家一致承认，『穿上从高处来的能力』这父的应许，是成就在行传二章。然而，约翰十四、十五、十六章的应许，不是父能力的应许，乃是子保惠师的应许。这保惠师的应许是在主复活那天成就的。主将父的应许题醒门徒以前，约翰福音里保惠师的应许已经成就了。在主复活后，将近公开升天时，祂题醒门徒要等候父能力的应许。在主复活那天所成就的，是圣灵作生命和真理（实际）的应许。五旬节那天所成就的，是圣灵作能力的应许。这乃是圣灵的两面。在主复活那天，门徒得著生命的灵作基督的实际。五十天后，在五旬节那天，他们接受了能力的灵。五旬的意思就是五十天。在第一个第八天，（象征复活，）圣灵被接受为基督的生命和实际；在第八个第八天，（象征复活中的复活，）也就是第八周的第一天，圣灵被接受为他们工作的能力和装备。路加福音和使徒行传都是路加所写的。路加的路线是为著工作，能力的路线；约翰的路线是为著生命，生命的路线。我们若细读圣经，就会看见那灵首先是生命的灵，然后是能力的灵。在路加的路线中，能力的灵被比作我们所穿的衣服。在约翰的路线中，那灵被比作我们所饮的水。衣服是在外面遮蔽我们，饮水是在里面充满我们。按照路加的路线，那灵来了，是降临在我们身上。（徒一8。）约翰的路线正好相反，那灵来进入我们里面，因实际的灵住在我们里面。（约十四17。）因此，约翰的路线是为著在我们里面的生命，路加的路线是为著在我们身上的能力。此外，我们若细读行传四章，就会看见能力被比作外衣、制服的原因。警察的制服给与警察权柄。照样，圣灵作能力临到彼得和别的门徒身上，成为他们的制服。但在主复活那天，那灵被吹入他们里面，这不是为著外面的遮盖，乃是为著里面的充满。在路加的路线中，能力的灵也被比作『一阵暴风刮过。』（徒二2。）风是为著能力的。在约翰的路线中，生命的灵被比作气。气不是为著能力，乃是为著生命。在约翰二十章二十二节，那灵是气，作生命吹入门徒里面，作门徒的生命。藉著将圣灵吹入门徒里面，主将祂自己当作生命和一切，分赐到他们里面。因此，祂在十四至十六章所说的一切都成就了。
13The fulfillment in 20:22 is different from that in Acts 2:1-4. Most Christians, however, think that the promise made in John 14, 15, and 16 was fulfilled in Acts on the day of Pentecost, thinking that the Comforter came on the day of Pentecost. The fulfillment in Acts 2:1-4 was the fulfillment of the promise of the Father given in Joel 2:28-32 and referred to by the Lord in Luke 24:49, which says, “Behold, I am sending forth the promise of My Father upon you; but you, stay in the city until you are clothed with power from on high.” The Lord reminded the disciples of the Father’s promise after His resurrection, close to the time of His public ascension. Everybody agrees that this promise of the Father of being “clothed with power from on high” was fulfilled in Acts 2. The promise in John 14, 15, and 16, however, is not the Father’s promise of power but the Son’s promise of the Comforter. This promise of the Comforter was fulfilled on the day of the Lord’s resurrection. Before He reminded the disciples of the Father’s promise, the promise of the Comforter made in John had already been fulfilled. After His resurrection, close to the time of His public ascension, the Lord reminded the disciples to wait for the Father’s promise of power. The fulfillment on the day of resurrection was the promise of the Holy Spirit as the life and the truth, the reality. The fulfillment on the day of Pentecost was the promise of the Holy Spirit as power. These are two aspects of the Holy Spirit. On the day of resurrection, the disciples got the Spirit of life as the reality of Christ, and fifty days later, on the day of Pentecost, they received the Spirit of power. Pentecost simply means fifty days. On the first eighth day (this signifies resurrection), the Holy Spirit was received as the life and reality of Christ; on the eighth eighth day (this signifies resurrection in resurrection), that is, on the first day of the eighth week, the Holy Spirit was received as the power and equipment for their work. The Gospel of Luke and the Acts were both written by Luke. Luke’s line is the line of power for work, and John’s line is the line of life for life. If we read the Bible care fully, we shall see that the Spirit is firstly the Spirit of life and secondly the Spirit of power. In Luke’s line, the Spirit of power is likened to clothes which we put on. In John’s line, the Spirit is likened to water which we take in by drinking. Clothes are something outward to cover us, and drink is something inward to fill us. According to Luke’s line, when the Spirit comes, it comes upon us (Acts 1:8). In John’s line, on the contrary, the Spirit comes into us, for the Spirit of reality abides in us (14:17). Thus, John’s line is for life in us, and Luke’s line is for power upon us. Furthermore, if we read Acts 4 carefully, we shall see why power is likened to a cloak, a uniform. A policeman’sun i form gives him authority. Likewise, the Holy Spirit came upon Peter and the other disciples as power to be their uniform. But on the day of resurrection, the Spirit was breathed into them. This was not for outward clothing but for inward filling. In Luke’s line the Spirit of power is also likened to “a rushing violent wind” (Acts 2:2). The wind is for power. In John’s line, the Spirit of life is likened to breath. Breath is not for power; it is for life. In John 20:22 the Spirit as the breath was breathed as life into the disciples for their life. By breathing the Spirit into the disciples, the Lord imparted Himself as life and everything into them. Thus, all that He had spoken in chapters fourteen through sixteen was fulfilled.
14落在地里死了，又从地里长出来，怎样使一粒麦子变成另一种又新又活的形态；照样，主的死与复活也使祂从肉体变成那灵。祂在肉体里是末后的亚当，经过死与复活的过程，成了赐生命的灵。（林前十五45。）祂怎样是父的化身，那灵也照样是祂的实化，实际。祂是那灵，就得以吹入门徒里面。祂是那灵，就能给祂的信徒接受到里面，并且如同活水的江河，从他们里面涌流出来。（约七38～。）祂是那灵，就能藉著死与复活回到门徒中间，进入他们里面作保惠师，开始住在他们里面。（约十四16～17。）祂是那灵，就能活在门徒里面，门徒也能因祂活著，并与祂同活。（约十四19。）祂是那灵，就能住在门徒里面，门徒也能住在祂里面。（约十四20，十五4～5。）祂是那灵，就能与父到爱祂的人那里，同他安排住处。（约十四23。）祂是那灵，就能使祂一切的所是和所有，全被门徒实化。（约十六13～16。）祂是那灵，就能与祂的众弟兄（即召会）聚集，向他们宣告父的名，并在他们中间歌颂父。（来二11～12。）祂是那灵，就能作他们的生命和一切，为著祂的使命差遣他们，正如父差遣祂一样。（约二十21。）因此，门徒就有资格，在祂身体的交通里，带著祂的权柄（约二十23）代表祂，执行祂的使命。
14As the falling into the ground to die and the growing out of the ground transforms the grain of wheat into another new and lively form, so the death and resurrection of the Lord transfigured Him from the flesh into the Spirit. As “the last Adam” in the flesh, through the process of death and resurrection, He “became a life-giving Spirit” (1 Cor. 15:45). As He is the embodiment of the Father, so the Spirit is the realization, the reality, of Him. It is as the Spirit that He was breathed into the disciples. It is as the Spirit that He was received into His believers and flowed out of them as “rivers of living water” (7:38-39). It is 39 as the Spirit that through His death and resurrection He came back to the disciples, entered into them as their Comforter, and began to abide in them (14:16-17). It is as the Spirit that He can live in the disciples and they can live by and with Him (14:19). It is as the Spirit that He can abide in the disciples and they can abide in Him (14:20; 15:4-5). It is as the Spirit that He can come with the Father to His lover and “make an abode with him” (14:23). It is as the Spirit that He can make all that He is and has to be fully realized by the disciples (16:13-16). It is as the Spirit that He came to meet with His “brothers” as “the church” to declare the Father’s name to them and to praise Him in their midst (Heb. 2:11-12). It is as the Spirit that He can send His disciples with His commission, with Himself as life and everything to them, in the same way that the Father sent Him (20:21). Hence, the disciples are qualified to represent Him with His authority in the fellowship of His Body (20:23).