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约翰福音生命读经 · 第47篇

在复活中的生命（二）

Life in Resurrection (2)
1本篇信息是上篇信息的续篇。
1This message is the continuation of the foregoing one
3 保惠师
3. The Comforter
2吹入信徒里面的那灵乃是保惠师。（约十四16，26，十五26，十六7。）这保惠师原文意辩护者，就是陪伴在旁，照料我们事务、案件的人。在原文，保惠师与约壹二章一节的辩护者同。我们若将约壹二章一节和约翰十四章十六节放在一起，就看见今天主耶稣在诸天之上神的右边是我们的辩护者，同时，祂在我们的灵里也是保惠师。在诸天之上，祂是与父同在的辩护者；在我们的灵里，祂是保惠师。这就是祂是梯子，神的使者在其上上去下来的原因。（约一51。）祂是升天的主，乃是我们与父同在的辩护者，在诸天之上照料我们的案件。祂是内住的灵，乃是与我们同在的辩护者，（约十四16～17，）就是在我们身旁照料我们的一位。我何等珍赏祂这位保惠师！祂在那里，同时又在这里。
2The Spirit breathed into the believers was the Comforter (14:16, 26; 15:26; 16:7). This Comforter is the “Paraclete,” the One along side of us who takes care of our cause and affairs. The Greek word translated Comforter is the same word that is rendered Advocate in 1 John 2:1. If we put 1 John 2:1 together with John 14:16, we see that today the Lord Jesus is our Advocate at the right hand of God in the heavens and, at the same time, He is also the Comforter in our spirit. In the heavens, He is the Advocate with the Father; in our spirit He is the Comforter. This is why He is the ladder upon whom the angels of God are ascending and descending (1:51). As the ascended Lord, He is our Paraclete with the Father, taking care of our case in the heavens. As the indwelling Spirit, He is the “Paraclete with us” (14:16-17), the One along side of us who is taking care of us. How I appreciate Him as the Comforter! He is both here and there at the same time
4 实际的灵
4. The Spirit of Reality
3那灵乃是实际的灵。（约十四17，十五26，十六13。）子是父同其丰满的具体化身；（西二9；）那灵是子同其丰满的实化、实际。（约十六13～15，一16。）父连同父一切的丰满都具体化身并彰显在子里面。离了子，没有人能看见并接触父。子连同子一切的丰满都启示并实化为灵。在灵以外，没有人能接受或经历子。灵是三一神的实际，给我们经历。
3The Spirit is the Spirit of reality (14:17; 15:26; 16:13). The Son is the embodiment of the Father with His fullness (Col. 2:9), and the Spirit is the realization, the reality, of the Son with His fullness (16:13-15; 1:16). The Father with all His fullness is embodied and expressed in the Son. Apart from the Son, no man can see and contact the Father. The Son with all His fullness is revealed and realized as the Spirit. Outside the Spirit, no man can receive or experience the Son. The Spirit is the reality of the Triune God for our experience
5 得著荣耀之耶稣的灵
5. The Spirit of the Glorified Jesus
4吹入门徒里面的那灵，也是得著荣耀之耶稣的灵。（约七39。）在基督复活以前，那灵只是神的灵，只有神圣的元素；但在祂复活以后，这灵就成了得著荣耀之人耶稣的灵，兼有神圣的元素和属人的元素。神的灵因而成了这样一位包罗万有的灵。我们的神今天乃是『经过过程』的神，和先前的祂不再相同。在祂成为肉体以前，祂只是有神性的神；但藉著经过成为肉体、钉十字架和复活的步骤，祂已成了『经过过程』的神。请不要拒绝这观念，或想要争辩。在已过的永远里，祂是神。有一天，祂成为肉体来作人，在地上生活了三十三年半，经历了人生。这不是个过程么?然后，祂被钉在十字架上，被置于死。祂进入死，游历死，通过死，至终从死里走出来。这不也是个过程么?当然是的。想想逾越节的羊羔所经过的过程，基督是真逾越节羊羔，也经过了过程。藉著成为肉体、为人生活、钉十字架、复活和升天，现今神已和祂成为肉体之前不同了。祂和创造时绝不相同。在创造时，祂仅仅是神，是那神圣者。但经过了成为肉体、为人生活、钉十字架、复活和升天的过程之后，祂成了何等的一位神！现今，祂这位神不仅有神性，且有人性、为人生活、包罗万有的钉死、复活和升天。祂现今是这样奇妙的一位，带著神性、人性、与许多的美德、属性和成就。这就是今天我们的神，祂是包罗万有的灵，临到我们又进到我们里面。这就是那经过过程的神给我们享受。今天，我们在享受这样一位经过过程的神。有些基督徒也许批评我用『经过过程』这辞，但他们越想写书批评这事，他们就越看见亮光。真理就是真理。我们在享受『经过过程』的神，这位『经过过程』的神今天就是在复活中的生命。这复活的实际乃是赐生命的灵。因此，赐生命的灵是在复活中的生命。赞美祂，祂在复活后成了在复活中的生命，那就是得著荣耀之耶稣的灵。
4The Spirit breathed into the disciples was also the Spirit of the glorified Jesus (7:39). Before Christ’s resurrection, the Spirit was just the Spirit of God having only the divine element. But after His resurrection it became the Spirit of the glorified man Jesus, having both the divine element and the human element. The Spirit of God has thus become such an all-inclusive Spirit. Our God today is the “processed” God; He is no longer the same as He was. Before His incarnation, He was only God with His divinity. By passing through the steps of incarnation, crucifixion, and resurrection, He has become the “processed” God. Please do not reject this concept or attempt to argue with it. In eternity past, He was God. One day, He was incarnated as a man and lived on earth for thirty - three and a half years, passing through the experiences of human life. Was that not a process? Then He was put to death by being nailed to a cross. He entered death, visited it, passed through it, and eventually walked out of it. Was that not also a process? Certainly it was. Consider the process which the Passover lamb passed through. As the real Passover Lamb, Christ also has passed through a process. Through incarnation, human living, crucifixion, resurrection, and ascension, the very God is now different from what He was before the incarnation. Never again will He be the same as He was in creation. In creation He was merely God, the Divine Being. But after passing through the process of incarnation, human living, crucifixion, resurrection, and ascension, what a God He has become! Now He is God not only with divinity but also with humanity, human living, the all - inclusive crucifixion, resurrection, and ascension. He is now such a wonderful Person with divinity, humanity, and so many virtues, attributes, and attainments. This is our God today who reaches us and enters into us as the all - inclusive Spirit. This is the processed God for our enjoyment. Today we are enjoying such a processed God. Although some Christians may criticize me for using the term “processed,” the more they attempt to write books criticizing it, the more they will see the light. The truth is the truth. We are enjoying the “processed” God, and this “processed” God today is the life in resurrection. The very reality of this resurrection is the life - giving Spirit. Hence, the life-giving Spirit is the life in resurrection. Praise Him that after His resurrection, He became the life in resurrection which is the Spirit of the glorified Jesus.
6 『耶稣的灵、』『基督的灵、』『耶稣基督的灵』
6. “The Spirit of Jesus,” “The Spirit of Christ,” “The Spirit of Jesus Christ
5这灵也是耶稣的灵、基督的灵、和耶稣基督的灵。耶稣的灵主要的是指主为人的灵，祂曾活在地上，为著成功救赎而历尽人间的苦难。（徒十六7。）基督的灵主要的是指主复活后成为神圣人位的灵，带著拔高的人性住在我们的灵里，作我们的生命。（罗八9。）耶稣基督的灵指明，今天那灵乃是主那是神又是人之包罗万有的灵，包括主的神性、人性、为人生活、钉十字架、复活、升天，连同祂一切的神圣属性、人性美德、与祂功绩的成就。因此，这包罗万有的灵有『全备的供应。』（腓一19。）不管我们处在甚么境况，有甚么需要，这包罗万有的灵，就是耶稣基督的灵，都能给与正确的供应，应付我们的需要。使徒保罗写腓立比一章十九节时，正在受监禁之苦。在那种情况下，他经历了受苦的耶稣和复活的基督那包罗万有之灵全备的供应。
5This Spirit is also the Spirit of Jesus, the Spirit of Christ, and the Spirit of Jesus Christ. The Spirit of Jesus mainly refers to the Spirit of the Lord as a man living on earth and passing through all the human sufferings for the accomplishment of our redemption (Acts 16:7). The Spirit of Christ mainly refers to the Spirit of the Lord resurrected as the divine Person with the uplifted humanity who dwells in our spirit as our life (Rom. 8:9). The Spirit of Jesus Christ indicates that the Spirit today is the all-inclusive Spirit of the Lord as God and as man, including His divinity, His humanity, His human living, His crucifixion, His resurrection, and His ascension with all His divine attributes, human virtues, and attainments in His achievements. Hence, this all - inclusive Spirit has “the bountiful supply” (Phil. 1:19). Regardless of what situation we are in and what need we may have, this all - inclusive Spirit, the Spirit of Jesus Christ, can render the proper supply to meet our need. While the apostle Paul wrote Philippians 1:19, he was suffering imprisonment. Under that kind of situation, he experienced the bountiful supply of the all-inclusive Spirit of the suffering Jesus and the resurrected Christ.
7 『末后的亚当』成了『赐生命的灵』
7. “The Last Adam” Becoming the “Life-giving Spirit
6我们已经看见，林前十五章四十五节说，『末后的亚当成了赐生命的灵。』祂的第一种形态是肉体，（约一14，）祂的第二种形态是灵。所以现今主就是那灵。（林后三17。）主为要成为我们的经历，采取了两个步骤。在成为肉体这第一个步骤中，祂取了血肉之体的形态，好为我们完成救赎。在复活这第二个步骤中，祂化身为灵的形态，好将祂自己分赐到我们里面，作我们的生命。藉著这一切，我们已蒙救赎并得重生，有分于祂作我们的生命和一切。
6As we have seen, 1 Corinthians 15:45 says that the “last Adam” became the “life-giving Spirit.” His first form was the flesh (1:14), and His second form is the Spirit. Therefore, now the Lord is the Spirit (2 Cor. 3:17). The Lord has taken two steps in order to become our experience. In the first step of incarnation, He took the form of the flesh with the blood for accomplishing redemption for us. In the second step of resurrection, He was transfigured into the form of the Spirit for imparting Himself into us as our life. Through all these, we have been redeemed and regenerated to partake of Him as our life and our everything
8 生命的灵
8. The Spirit of Life
7罗马八章二节说，那灵是生命的灵。这生命的灵就是吹入并住在门徒里面的生命之气。（约十四16～17。）这是为著在约翰线上的生命。为著在路加线上的能力，那灵被比作吹在门徒身上的一阵暴风。（徒二2～4。）在约翰的线上，那灵被比作吹到门徒身上，（约二十22，）并住在他们里面作生命的生命之气，这生命的灵一点不差就是现今成了赐生命之灵的复活基督。
7Romans 8:2 says that the Spirit is the Spirit of life. The Spirit of life is the breath of life breathed into and abiding in the disciples (14:16-17). This is for the life in John’s line. For the power in Luke’s line, the Spirit is likened to a mighty wind (Acts 2:2-4) blowing upon the disciples. In John’s line, the Spirit is likened to the breath of life breathed into the disciples (20:22) and abiding in them as their life. This Spirit of life is nothing less than the resurrected Christ who is now the life-giving Spirit
六 授权门徒
F. Authorizing the Disciples
8主向门徒吹了一口气后，就对他们说，『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。』（约二十23。）这里我们看见主给门徒权柄，代表祂赦免人，给他们权柄来捆绑和释放。这就是赦免人，或将人留在定罪之下的权柄。虽然门徒有这权柄，却不是在他们自己里面，乃是在圣灵中运用的。当我们在圣灵里，并充满圣灵，我们就有权柄断定人是否蒙神赦免。我们若说他蒙了赦免，他就必蒙了赦免。但我们惟有在圣灵里，并且被圣灵充满时，才能运用这权柄。此外，这权柄必须在基督身体的交通里，并且必须为著基督身体的交通。在基督身体的交通里，我们才有这权柄代表主赦免人；也只有为著基督的身体，我们才能代表主接纳神所赦免的人进入召会，就是祂的身体。
8After breathing on His disciples, the Lord said to them, “Whosever sins you forgive, their sins have been forgiven them; and whosever sins you retain, they have been retained” (20:23). Here we see that the Lord gave His disciples the authority to represent Him in forgiving people, granting them the authority to bind and loose. This is the authority to forgive people or to keep them under condemnation. Although the disciples had this authority, it was not to be exercised in themselves, but in the Holy Spirit. When we are in the Holy Spirit and filled with the Holy Spirit, we have the authority to decide whether or not a person is forgiven by God. If we say that he has been forgiven, it must be so. But this authority can only be exercised when we are in the Holy Spirit and filled with the Holy Spirit. Furthermore, this authority must be in the fellowship of the Body and for the fellowship of the Body. It is in the fellowship of the Body that we have this authority to represent the Lord in forgiving people. This is also for the Body, that we, representing the Lord, may receive the God-forgiven people into the church, His Body.
七五 旬节前召会首次的聚会
G. The First Meeting of the Church before Pentecost
9二十章十九节门徒在主复活那天晚上的聚集，可视为五旬节以前，召会首次的聚会。这次聚会照著希伯来二章十至十二节，应验诗篇二十二篇二十二节，使子向祂的弟兄们宣告父的名，并在祂的弟兄们所组成的召会中歌颂父。宣告父的名，乃是使门徒知道父是生命的源头，使他们有分于祂神圣的性情。在召会中歌颂父，乃是在召会的聚会中，在信徒的歌颂中歌颂父。按照诗篇二十二篇二十二节和希伯来二章十至十二节，复活的主在复活那天，召会首次的聚会中，作了这两件事。主复活后，从第一日晚上开始，就来与门徒聚集。因此，在主的复活里与众圣徒聚集，乃是极其重要的。抹大拉的马利亚在早晨个人遇见主，得了祝福。（约二十16～18。）但她在晚间仍然需要与众圣徒聚集，团体的遇见主，好得著更多、更大的祝福。（约二十19～23。）主复活后和门徒首次的聚集中，有主的同在、平安、主的差遣、吹气和捆绑并释放的权柄。这些是主在那次召会的聚集中带给祂门徒的祝福。不管马利亚在晨更中与主的交通多美好，她仍需要来到晚间的聚会中领受这一切祝福。这些祝福是更大更重要的。我们可能在晨更中从主得著一些东西，甚至得著主自己，但那是我们个人个别所需要的。我们还必须来聚会中得著更重要的东西。晨更和召会聚会是两面，我们需要头一面个人的祝福，也需要第二面团体的祝福。
9The gathering of the disciples in 20:19 in the evening of the day of the Lord’s resurrection may be considered as the first meeting of the church before Pentecost. This meeting was to fulfill Psalm 22:22 according to Hebrews 2:10-12 for the Son to declare the Father’s name and to praise the Father in the church. To declare the Father’s name is to make the Father known to the disciples as the source of life that they might partake of His divine nature. To praise the Father in the church is to praise the Father in the praising of His believers in the church meetings. According to Psalm 22:22 and Hebrews 2:10-12, the resurrected Lord did both of these things in the first meeting of the church on the day of His resurrection. After His resurrection, the Lord came to meet with His disciples, starting from the evening of the first day. Thus, in the Lord’s resurrection, the matter of meeting with the saints is crucial. Mary the Magdalene met the Lord personally in the morning and obtained the blessing (20:16-18), but she still needed to be in the meeting with the saints in the evening to meet the Lord in a corporate way to obtain more and greater blessings (20:19-23). In this first meeting of the Lord with His disciples after His resurrection, we have the Lord’s presence, the peace, the Lord’s sending, the breathing, and the authority to bind and loose. These are the blessings which the Lord brought to His disciples in that church meeting. However good Mary’s fellowship was with the Lord during the morning watch, she still needed to come to the evening meeting to obtain all these blessings. These blessings are greater and more important. We may receive something from the Lord and even of the Lord during the morning watch, but this is something we need personally and individually. We must also come to the meetings to receive something more important. The morning watch and the church meetings are two aspects. We need the personal blessing of the first aspect as well as the corporate blessing of the second.
10多马错过了主复活后与门徒的首次聚会。幸好他参加第二次的聚会，补偿了他首次聚会所漏掉的恩典。（约二十25～28。）哦，我们不可错过任何召会的聚会！我们不该说那无所谓，我们要在家里休息。主若来到，我们就会像多马一样错过了祂。多马错过了主的显现。因他那次召会的聚会没有在场，他真的缺了一些东西。这章满了启示，但多马全都错过了。他错过了启示，错过了发现，也错过了对主复活的经历，因他错过了晨更和召会的聚会。他错过了启示，就是门徒乃是主的众弟兄，也是神的众子。他错过了平安、圣灵的气、神圣的使命和权柄。他是得救的，他是弟兄，但因他没有参加那次聚会，他错过了许多东西。在早晨，我们该有个人个别的晨更，但在晚间我们必须来到召会的聚会中。我们真是需要和别的弟兄姊妹在一起！那时，主会带来更多、更大、不同的东西。不要因你在晨更中美妙的经历而骄傲，也不要说晨更就彀好了，你需要来到召会聚会中，与圣徒们相聚。我们中间有人错过晨更，有人错过晚间的聚会。但我们必须有个人的晨更，也必须有团体的晚间聚会。晨更不能顶替晚间聚会，晚间聚会也不能顶替晨更。我们两者都需要。对于神，每样东西都有两面。甚至在接触主的事上，也有两面，有个人的和团体的。因这缘故，早晨有晨更，晚上有聚会。所以我们不可忽略晨更，也不可忽略召会的聚会。马利亚早晨得著第一手的新鲜东西，那是没有甚么可以顶替的。然而，她仍需要更多的东西－平安、差遣、吹气和使命。这些东西只能在召会的聚会中才能得到。主的使命是给召会的，不是给个人的，所以我们必须在召会中才能受差遣。使命是基督身体的事，因此我们必须在召会中，并藉著召会受主差遣。
10Thomas missed the first meeting the Lord held with His disciples after His resurrection. However, he was compensated for what he missed in that meeting by attending the second meeting (20:25-28). Oh, we must not miss any of the church meetings! We should not say that it does not matter and that we shall rest at home. If the Lord comes, we, like Thomas, may miss Him. Thomas missed the Lord’s appearing. Due to his absence from that church meeting, he really lacked something. This chapter is full of revelation, but Thomas missed it all. He missed the revelation, the discovery, and the experience of the Lord’s resurrection because he missed the morning watch and the church meeting. He missed the revelation that the disciples are the brothers of the Lord and the sons of God. He missed the peace, the breathing of the Holy Spirit, the divine commission, and the authority. He was saved and he was a brother, but because he did not attend that meeting, he missed a great deal. In the mornings we should have the morning watch personally and individually, but in the evenings we must come to the church meetings. How we need to come together with the other brothers and sisters! Then the Lord will come with something more, something different, and something greater. Do not be proud of your wonderful experiences during morning watch, and do not say that morning watch by itself is good enough. You also need to come to the church meetings and meet with the saints. Some of us miss the morning watch and some miss the evening meeting. But we must have a personal morning watch as well as attend the corporate evening meeting. The morning watch cannot replace the evening meeting, and the evening meeting cannot be a substitute for the morning watch. We need both. With God, everything is of two aspects. Even in contacting the Lord, there are two aspects, the personal and the corporate. For this matter, there are the morning watch in the morning and the meetings in the evening. Therefore, we must neglect neither the morning watch nor the church meetings. Mary received something new, fresh, and firsthand in the morning, and nothing could replace it. Nevertheless, she still needed something more—the peace, the sending, the breathing, and the commission. These things can only be received in the church meetings. The commission from the Lord is to the church, not to the individual. Thus, we must be in the church before we can be sent. The commission is a matter of the Body. Hence, we must be sent by the Lord in and through the church
11很希奇，这章从未指明主离去了，从未告诉我们祂离开了门徒。很希奇，主带著可触摸的物质身体，经由关了的门进到屋子里。这就是说，在主复活后，主就是那灵。因著复活的主现今是那灵，祂就能随时、随地和门徒同在。从主复活后，祂就没有时间或空间的问题。现今主能在任何境遇中与我们同在。我们也许关了门，但祂仍和我们同在。按照这章，我们不知道主从那里来，祂何时来，何时去。我把这章读过多次，找不出甚么地方指明主往那里去了。这就是说，主在复活后乃是那灵。主这灵随时、随地、在一切情况之下，都与我们同在。主始终与我们同在，惟一的不同是有时我们觉得祂的同在，有时我们不觉得。即使我们不觉得祂的同在，祂仍然在这里。今天对于我们，问题不是祂来或祂去，乃是祂的显现或隐没。祂来了，就是祂显现了。祂去了，就是祂隐没了。然而实际上，祂一直在这里。不管我们觉得祂在或不在，主仍然在这里，主无所谓来或去，现今只有显现或隐没的差别。祂既成就了一切，就使自己与门徒成为一，门徒现今与祂乃是一。
11It is strange that this chapter never indicates that the Lord departed. It never tells us that He left the disciples. It is so strange that the Lord, with a physical body which could be touched, came in through the closed door. This means that, after His resurrection, the Lord was the Spirit. Because the risen Lord is now the Spirit, He can be with the disciples at any time and at every place. Since His resurrection, the Lord has no problems with time or space. The Lord can now be with us under any circumstances. Although we may shut the door, He is still with us. According to this chapter, we do not know from where He comes or when He comes and goes. I have read this chapter many times and I cannot find any indication where the Lord went. This means that after the resurrection, the Lord is the Spirit and is with us as the Spirit at any time, at any place, and under every circumstance. The Lord is always with us; the only difference is that sometimes we sense His presence and sometimes we do not. Even when we do not sense His presence, He is still here. With us today, it is not a matter of His coming or going; it is a matter of His appearing or disappearing. When He comes, it means that He appears; when He goes, it means He disappears. Actually, however, He is here all the time. Whether we sense His presence or His absence, the Lord is still here. There is now no coming or going with the Lord. Now it is only the difference of His appearance or disappearance. Since He has accomplished everything, He has made Himself one with the disciples, and they are now one with Him
肆 与信徒相会
IV. MEETING WITH THE BELIEVERS
『过了八日』
A. “After Eight Days
12约翰二十章二十六节说，『过了八日，耶稣的门徒又在屋里，多马也和他们在一起，门虽都是关的，耶稣却来站在当中，说，愿你们平安。』这里门徒的聚集，可视为五旬节以前，召会第二次有主同在的聚会。如『过了八日』一语所指明的，这次聚集是在第二个七日的第一日，主复活后的第二个主日。赞美主，不仅有一个主日，也有第二个主日。在第二个主日，多马也在那里。我们会看见，主这次是特意为多马来的，祂直接来到多马面前对付多马。
12John 20:26 says, “And after eight days, His disciples were again within, and Thomas with them. Jesus came, the doors having been shut, and stood in the midst and said, Peace be to you.” The gathering of the disciples here may be considered as the second meeting of the church held with the Lord’s presence before Pentecost. As the phrase “after eight days” indicates, this gathering was on the second first day of the week, the second Lord’s Day after the Lord’s resurrection. Praise the Lord that there was not only one Lord’s Day, but a second one. On the second Lord’s Day, Thomas was there. As we shall see, the Lord came this time purposely for Thomas, coming directly to him to meet him and to deal with him.
13主复活后，首先向寻求祂的抹大拉马利亚显现。然后祂隐密的升到父那里，将祂复活的新鲜呈献给父，让父得到满足。以后，祂成为灵回到地上，将祂自己吹入门徒里面，并且与祂的弟兄们相会。如今在二十六节，我们看见祂继续与祂的弟兄们相聚。绝不要以为和信徒相聚是小事。这是大事，我们不该错过。我珍赏马利亚在主复活那天清晨所经历的，她的确有上好的晨更。那次晨更使她参加晚上的聚会。
13After His resurrection the Lord firstly appeared to His seeker, Mary the Magdalene. Then He ascended secretly to the Father, presenting the freshness of His resurrection to the Father for the Father’s satisfaction. After this, He came back as the Spirit to breathe Himself into His disciples and to meet with His brothers. Now, in verse 26, we see that He is continuing to meet with His brothers. Never consider meeting with the believers as a small thing. It is a great thing, and we should not miss it. I appreciate what Mary experienced early in the morning on the day of resurrection. She certainly had the best morning watch. That morning watch caused her to attend the evening meeting
二 祂的来临就是祂的显现
B. His Coming Being His Appearing
14八天前，主在十九节来过之后，约翰的记载没有明言，也没有暗示，主曾离开门徒。虽然他们不觉得主的同在，实际上祂仍与他们同在。主将自己吹入门徒里面以后，就住在他们里面，与他们同在。因著祂的门徒不是一直觉得祂的同在，所以需要祂的显现。祂在这节的来，不是真的来，乃是祂同在的显出。主受死以前，祂在肉体里的同在是看得见的。主复活以后，祂是灵的同在是看不见的。祂复活后的显现或显出，是要训练门徒领悟、享受并习惯祂看不见的同在。看不见的同在，比祂看得见的同在更便利、更优越、更宝贵、更丰富也更真实。祂这可爱的同在，就是在复活里的那灵。主已将那灵吹进门徒里面，那灵要一直与他们同在。三藉著留在祂复活身体上的
14After the Lord came in verse 19, eight days before, there is no word or hint in John’s record showing that the Lord left the disciples, because actually He stayed with them, though they were unconscious of His presence. After the Lord breathed Himself into the disciples, He abode in them and stayed with them. Since His disciples were not always conscious of His presence, there was the need of His appearing. His coming in this verse was not an actual coming; it was an appearing of His presence. Before His death, the Lord’s presence was visible in the flesh. After His resurrection, the Lord’s presence is invisible in the Spirit. His manifestations or appearings after His resurrection were to train the disciples to realize, to enjoy, and to practice His invisible presence, which is more available, prevailing, precious, rich, and real than His visible presence. This dear presence of His is just the Spirit in His resurrection whom He has breathed into the disciples and who will be with them all the time. C. Dealing with the Unbelieving of the Disciple
受死创痕对付门徒的不信
by the Prints of His Death Remaining in His Resurrected Body
15在二十章二十七节，主对多马说，『伸过你的指头来，摸我的手；伸出你的手来，探入我的肋旁。不要不信，总要信。』多马因为错过了与主在复活中的首次聚会，已经成为非常落后的。这时主向他显现，对付这不信的门徒，将留在祂复活身体上的受死创痕，指给他看。我已经说过，我也不知道祂受死的创痕如何还能留在祂复活的身体上。多马虽然先前已成为最落后的，但在召会第二次聚会后，他成为最前面的，因为他说，『我的主，我的神。』（约二十28。）多马是第一个认识人子是主，（徒二36，十36，罗十四9，十12～13，林前十二30，林后四5，腓二11，）也是神（约一1～2，五17～18，十30｜33，罗九5，腓二6，约壹五20）的人。多马不但是第一个认识人子是主也是神的人，也是第一个宣告耶稣是主也是神的人。
15In 20:27 the Lord said to Thomas, “Bring your finger here and see My hands, and bring your hand and put it into My side, and be not unbelieving, but believing.” Because Thomas had missed the first meeting with the Lord in resurrection, he had become very backward. Now the Lord appeared to deal with this unbelieving disciple by pointing to the prints of His death remaining in His resurrected body. As I have already mentioned, I do not know how the prints of His death could still remain in His resurrected body. Although Thomas had become the most backward, after the second meeting of the church, Thomas became the first, for it was he who said, “My Lord and my God!” (20:28). Thomas was the first to recognize that the Son of Man is the Lord (Acts 2:36; 10:36; Rom. 14:9; 10:12-13; 1 Cor. 12:3; 2 Cor. 4:5; Phil. 2:11) and God (John 1:1-2; 5:17-18; 10:30-33; Rom. 9:5; Phil. 2:6; 1 John 5:20). Thomas was not only the first to realize that the Son of Man is the Lord and God; he was also the first to declare that Jesus is the Lord and the very God.
四 训练门徒
D. Training the Disciples
16在二十章二十九节，主对多马说，『你因看见了我才信，那没有看见就信的有福了。』主不仅藉著显现，对付多马的不信，也训练门徒没有看见就信。主在训练他们操习祂看不见的同在。因为今天主在复活里的同在不是看得见的同在，乃是看不见的同在，所以我们必须没有看见就信。我们若盼望先看见才相信，我们就错了。我们必须操练没有看见就信，因为现今主的同在，不同于祂在肉体里的同在；那是祂看得见的同在。既然祂的同在是看不见的，我们就必须运用信心来实化。虽然我们看不见祂，却确信祂与我们同在。按照行传一章三至四节，主和门徒同在四十天之久，训练他们实化并操习祂看不见的同在。
16In 20:29 the Lord said to Thomas, “Because you have seen Me, you have believed. Blessed are those who have not seen and have believed.” The Lord not only appeared to deal with the unbelief of Thomas but also to train the disciples to believe without seeing. The Lord was training them to practice His invisible presence. Because the Lord’s presence in resurrection today is not a visible presence but rather an invisible presence, we must believe without seeing. If we expect to see before we believe, we are wrong. We must practice believing without seeing because the Lord’s presence now is not like it was when He was in the flesh. That was His visible presence. Now that His presence is invisible, we must exercise our faith to realize it. Although we cannot see Him, we have the assurance that He is with us. According to Acts 1:3-4, the Lord stayed with the disciples for forty days to train them to realize and to practice His invisible presence
五 约翰福音的目的
E. The Purpose of the Gospel of John
17三十、三十一节说，『耶稣在门徒面前，另外行了许多神迹，没有记在这书上。但记这些事，要叫你们信耶稣是基督，是神的儿子；并且叫你们信了，就可以在祂的名里得生命。』这些经节指明，约翰福音的目的是要证明7:41-耶稣是基督，（约一41，四25，29，七41～42，太十六16，路二11，）也是神的儿子。（约一34，49，九35，十36，太十六16，路一35。）这些经节，连同二十一章二十五节，确定约翰福音选载了一些事，目的为见证生命和建造。
17Verses 30 and 31 say, “Many other signs therefore Jesus did before His disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.” These verses indicate that the purpose of John’s Gospel is to testify that Jesus is the Christ (1:41; 4:25, 29; 42; Matt. 16:16; Luke 2:11) and the Son of God (1:34, 49; 9:35; 10:36; Matt. 16:16; Luke 1:35). Together with 21:25, these verses affirm that this Gospel is the record of a selection of things that serve the purpose of testifying to the matter of life and building.
18基督是照著主的职分和使命而有的称呼；神的儿子是祂照著祂的身位而有的称呼。祂的身位与神的生命有关，祂的使命与神的工作有关。祂是神的儿子，作了神的基督。祂凭著神的生命为神作工，使人因相信祂能得著神的生命，成为神的众子，也能凭著神的生命作工，建造团体的基督，（林前十二12，）因而成就神永远建造的定旨。
18The Christ is the title of the Lord according to His office, His mission. The Son of God is His title according to His Person. His Person is a matter of God’s life, and His mission is a matter of God’s work. He is the Son of God to be the Christ of God. He works for God by the life of God that men also, by believing in Him, may have God’s life to become God’s many sons and to work by God’s life to build the corporate Christ (1 Cor. 12:12), thus fulfilling God’s purpose of His eternal building.