123 (約16章) What in the world the Spirit doing? 聖靈在世上將要做什麼? 31/07/2025

123 (約16章)          What in the world the Spirit doing?      聖靈在世上將要做什麼?        31/07/2025

CHAPTER SIXTEEN       第16 課                                                                                                                John 15:18—16:16            約翰福音16章                                                                                                    WHAT IN THE WORLD IS THE SPIRIT DOING?  聖靈在世上將要做什麼?

This long section, John 15:18—16:16, is tied together by two important themes: the opposition of the world against the church, and the ministry of the Spirit to and through the church. Our Lord had been talking about love (John 15:9–13, 17), but now He is talking about hatred, and He used the word seven times. It seems incredible that anyone would hate Jesus Christ and His people, but that is exactly what the sit uation is today, and some of that hatred comes from religious people. In a few hours, the religious leaders of Israel would be condemning their Messiah and crying out for His blood.                                    約翰福音15:18至16:16這一段很長的經文，由兩個重要主題串連起來：世界對教會的反對，以及聖靈對教會以及透過教會所做的工作。我們的主一直在談論愛（約翰福音15:9-13，17），但現在祂談論恨，並且祂用了七次這個字。似乎難以置信有人會恨耶穌基督和祂的子民，但這正是今天的情形，而且其中一些仇恨來自宗教人士。幾個小時後，以色列的宗教領袖們就會譴責他們的彌賽亞，並要求流祂的血。

        Our Lord had openly taught His disciples that one day persecution would come. He mentioned it in the Sermon on the Mount (Matt. 5:10–12, 44) and in His “commissioning sermon” when He sent out the disci ples to minister (Matt. 10:16–23). In His sermon denouncing the Pharisees, Jesus openly said that they would persecute and kill God’s servants (Matt. 23:34–35), and there was a similar warning given in His prophetic message on Mount Olivet (Mark 13:9–13).                                                                                    我們的主曾公開教導祂的門徒，有一天逼迫會來臨。祂在登山寶訓（太5:10-12，44）和差遣門徒出去傳道的「差遣講道」（太10:16-23）都提到了這一點。耶穌在譴責法利賽人的講道中，公開宣稱他們會迫害甚至殺害上帝的僕人（太23:34-35），祂在橄欖山上的預言中也發出了類似的警告（馬可福音13:9-13）。

        Throughout the gospel of John, it is evident that the religious establishment not only opposed Jesus, but even sought to kill Him (John 5:16; 7:19, 25; 8:37, 59; 9:22; also note 11:8). As He continued His ministry, there was a tide of resentment, then hatred, and then open opposition toward Him. So, the disciples should not have been surprised when Jesus brought up the subject of persecution, for they had heard Him warn them and they had seen Him face men’s hatred during His ministry.                                         縱觀約翰福音，我們可以看出宗教權威不僅反對耶穌，甚至試圖殺害祂（約翰福音5:16；7:19, 25；8:37, 59；9:22；另請注意11:8）。隨著祂繼續傳道，人們對祂的怨恨、仇恨，以及公開的反對，如潮水般湧來。因此，當耶穌提到迫害的話題時，門徒不應該感到驚訝，因為他們聽過祂的警告，也親眼目睹祂在傳道期間如何面對人們的仇恨。

        Until the Lord returns, or until we die, we must live in this hostile world and face continued opposition. How can we do it? What is the secret of victory? It is the presence and power of the Holy Spirit of God in our lives. This is the key section in the Upper Room message about the Holy Spirit and His ministry.                                                                                                                                                          在主再來之前，或是在我們死去之前，我們都必須生活在這個充滿敵意的世界中，面對持續的反對。我們該如何面對呢？得勝的秘訣是什麼？這是聖靈在我們生命中的同在和能力。這是樓上房間信息中關於聖靈及其事工的關鍵部分。

        Before we study this passage and see the threefold ministry of the Spirit to the church in the world, we must pause to remind ourselves just who the Holy Spirit is. The Holy Spirit of God is a person; Jesus referred to the Spirit as “He” and not “it.” The Holy Spirit has a mind (Rom. 8:27), a will (1 Cor. 12:11), and emotional feelings (Gal. 5:22–23).                                                                                                                  在我們研讀這段經文，並了解聖靈對世上教會的三重事工之前，我們必須停下來，提醒自己聖靈究竟是誰。聖靈是一位有位格的靈上帝, 耶穌提到聖靈時用的是“祂”，而不是無生命的代詞 "它”。聖靈有思想（羅馬書8:27），有意志（哥林多前書12:11），也有情感（加拉太書5:22-23）。

        In John 15:26 all three Persons of the Godhead are mentioned: Jesus the Son will send the Spirit from the Father. Because the Holy Spirit is a person, and is God, it means that the Christian has God indwelling his body! If we did not have the Holy Spirit within, we would not be able to serve the Lord in this present evil world. We are to walk in the Spirit (Gal. 5:16), worship in the Spirit (Phil. 3:3), and witness in the Spirit (Acts 1:8). Christians can stand and withstand in the midst of the world’s hatred because of the special ministries of the Holy Spirit.                                                                                               約翰福音15:26提到了上帝的三位格：聖子耶穌將從父那裡差遣聖靈。因為聖靈是位格，也是上帝，這表示基督徒的身體裡有上帝內住！如果我們裡面沒有聖靈，我們就無法在這個邪惡的世界中服事主。我們要順著聖靈行事（加拉太書 5:16），在聖靈裡敬拜（腓立比書 3:3），並在聖靈裡作見證（使徒行傳 1:8）。基督徒能夠在世人的仇恨中站立得住，是因為聖靈的特殊事工。

The Spirit as Comforter Encourages the Church (15:18—16:4)                                                            聖靈作為安慰者鼓勵教會（15:18-16:4）                                                                                              We should begin by clarifying what Jesus means by “the world,” because the term is used in Scripture in at least three different ways. It can mean the created world (“the world was made by him”—John 1:10), the world of humanity (“For God so loved the world”—John 3:16), or society apart from God and opposed to God. We some times use the phrase “the world system” to define this special meaning.        我們首先應該澄清耶穌所說的「世界」的含義，因為這個詞在聖經中至少有三種不同的用法。它可以指受造的世界（「世界是藉著祂所造的」－約翰福音 1:10），人類的世界（「上帝愛世人」－約翰福音 3:16），或遠離上帝、與祂為敵的社會。我們有時會用「世界體系」來定義這個特殊的意義。

        For example, when you listen to the radio news, you may hear the announcer say, “And now the news from the world of sports!” Obviously, “the world of sports” is not a special country or planet where every body lives who is connected in some way with sports.   “The world of sports” refers to all the organizations, people, plans, activities, philosophies, etc. that are a part of sports. Some of these things are visible and some are invisible, but all of them are organized around one thing—sports.                    例如，當你收聽廣播新聞時，你可能會聽到播音員說：「現在是體育界的新聞！」顯然，「體育世界」並非指某個特定的國家或星球，那裡生活著所有與體育息息相關的人。 「體育世界」指的是所有與體育相關的組織、人員、計畫、活動、理念等等。其中一些是可見的，有些是看不見的，但它們都圍繞著一個共同點——體育——而組織起來。      

        “The world” from a Christian point of view involves all the people, plans, organizations, activities, philosophies, values, etc. that belong to society without God. Some of these things may be very cultural; others may be very corrupt; but all of them have their origins in the heart and mind of sinful man and promote what sinful man wants to enjoy and accomplish. As Christians, we must be careful not to love the world (1 John 2:15–17) or be conformed to the world (Rom. 12:1–2).                                                          從基督教的角度來看，「世界」涵蓋了所有屬於沒有上帝的社會的人、計劃、組織、活動、哲學、價值觀等等。其中一些可能非常文化的；有些可能非常腐敗；但所有這些事物都源自於罪人的心思意念，並助長了罪人想要享受和成就的一切。身為基督徒，我們必須小心，不可貪愛世界（約翰一書2:15-17）或效法世界（羅馬書12:1-2）。

        Jesus pulls no punches when He tells His disciples that their situation in the world will be serious and even dangerous. Note the progress in the world’s opposition: hatred (John 15:18–19), persecution (John 15:20), excommunication, and even death (John 16:2). You can trace these stages of resistance as you read the book of Acts.                                                                                                                                      耶穌毫不留情地告訴門徒，他們在世上的處境將會嚴峻，甚至危險。請注意世界反對的進展：仇恨（約翰福音15:18-19）、迫害（約翰福音15:20）、逐出教會，甚至死亡（約翰福音16:2）。你可以在使徒行傳中追溯這些抵抗的階段。

         Why does the world system, including the “reli gious world,” hate the Christian, the one who believes on Jesus Christ and seeks to follow Him? Jesus gave several reasons.                                                  為什麼這個世界體系，包括“宗教世界”，會憎恨基督徒，憎恨那些相信耶穌基督並尋求跟隨他的人？耶穌給了幾個原因。

         We are identified with Christ (15:18, 20). If they hated Him, they will also hate those of us who are identified with Him. In John 15:20, Jesus quoted the statement He had made earlier (John 13:16), and the logic of it is clear. He is the Master; we are the servants. He is greater than we are, so He must receive the praise and glory. But the world will not give Him praise and glory! The world hates Him, and therefore the world must hate us. If with all of His greatness and perfec tion, Jesus does not escape persecution, what hope is there for us with our imperfections?                                                                            我們與基督認同（15:18, 20）。如果他們恨祂，他們也會恨我們這些與主基督認同的人。在約翰福音15:20中，耶穌引用了祂從前說過的話（約翰福音13:16），其中的邏輯很清楚。祂是主，我們是僕人。祂比我們大，所以祂必須得著讚美和榮耀。但是世界不會給祂讚美和榮耀！世界恨耶穌，因此世界一定恨我們。如果耶穌儘管偉大和完美，尚且無法逃脫迫害，那麼我們這些不完美的人還有什麼希望呢？

        This principle is seen in some of the other images of the relationship between Christ and His own. He is the Shepherd and we are the sheep, and when they attack the Shepherd, it affects the sheep (Matt. 26:31). He is the Master (Teacher) and we are the disciples, the learners. But it is encouraging to know that when God’s people are persecuted, our Lord enters into their suffering, for He is the Head of the body and we are the members. “Saul, Saul, why persecutest thou me?” (Acts 9:4). Anything that the enemy can do to us has already been done to Jesus Christ, and He is “with us” as we suffer.                              這個原則在其他一些描繪基督與祂子民之間關係的比喻中也有所體現。祂是牧人，我們是羊。當他們攻擊牧人時，就會影響到羊（太 26:31）。祂是夫子（老師），我們是門徒，是學習者。但令人鼓舞的是，當上帝的子民遭受迫害時，我們的主會進入他們的苦難，因為祂是全體之首，我們是肢體。 「掃羅，掃羅，你為什麼逼迫我？」（徒 9:4）。敵人能對我們做的任何事都已經發生在耶穌基督身上了，當我們受苦時，主「與我們同在」。

        We do not belong to the world (15:19). When we trusted Christ, we moved into a new spiritual position: we are now “in Christ” and “out of the world.” To be sure, we are in the world physically, but not of the world spiritually. Now that we are “partakers of the heavenly calling” (Heb. 3:1), we are no longer interested in the treasures or pleasures of sin in this world. This does not mean that we are isolated from reality or insulated from the world’s needs, so “heav enly minded that we are no earthly good.” Rather, it means that we look at the things of earth from heaven’s point of view.                                     我們不屬於這世界（15:19）。當我們信靠基督時，我們就進入了一個新的屬靈地位：我們現在「在基督裡」, 並且「不屬世界」。當然，我們的肉體存在於這世界，但屬靈上不屬於這個世界。既然我們「同蒙天召」（希伯來書3:1），就不再對世上的財寶或罪中之樂感興趣。這並不表示我們脫離現實，或與世上的需求隔絕，如此「專心於天上的事，以致於在世上毫無益處」。相反，這意味著我們從天上的視角看待世上的事。

          The world system functions on the basis of con formity. As long as a person follows the fads and fashions and accepts the values of the world, he or she will “get along.” But the Christian refuses to be “con formed to this world” (Rom. 12:2). The believer is a “new creation” (2 Cor. 5:17) and no longer wants to live the “old life” (1 Peter 4:1–4). We are the light of the world and the salt of the earth (Matt. 5:13–16), but a dark world does not want light and a decaying world does not want salt! In other words, the believer is not just “out of step”; he is out of place! (See John 17:14, 16; 1 John 4:5.)                                    世界體系的運作是基於順從。只要人追隨時尚潮流，接受世界的價值觀，他們就能「混日子」。但基督徒拒絕「效法這個世界」（羅馬書12:2）。信徒是「新造的人」（哥林多後書5:17），不再想過「舊生活」（彼得前書4:1-4）。我們是世上的光，是世上的鹽（太5:13-16），但黑暗的世界不需要光，腐朽的世界不需要鹽！換句話說，信徒不僅“步調不齊”，而且不在其位！ （參考約翰福音17:14,16；約翰一書4:5）

        The world is spiritually ignorant and blind (15:21). If you had asked the religious leaders in Jerusalem if they knew the God they were seeking to defend, they would have said, “Of course we know Him! Israel has known the true God for centuries!” But Jesus said that they did not know the Father and, there fore, they could not know the Son (see John 16:3). The religious leaders knew a great deal about Jehovah God and could quote chapter and verse to defend their doc trines, but they did not personally know God.                                                                                                                                            世人的靈性盲目, 一無所知（15:21）。如果你問耶路撒冷的宗教領袖，他們是否認識他們試圖捍衛的上帝，他們會說：「我們當然認識祂！以色列人認識真神已經好幾個世紀了！」但耶穌說，他們不認識父，因此也不可能認識子（參考約翰福音16:3）。宗教領袖對耶和華神了解頗多，可以引用經文來捍衛他們的教義，但他們並沒有親自認識上帝。     

        This was not a new theme for our Lord to discuss, because He had mentioned it before to the religious leaders who opposed Him. “Ye neither know me, nor my Father; if ye had known me, ye should have known my Father also” (John 8:19). “Yet ye have not known him; but I know him” (John 8:55). Jesus had taught them the Word and had demonstrated His deity in miraculous signs and a godly walk, and yet the religious leaders of the nation were blind to His identity: “The world knew him not” (John 1:10).                                                                                                                                                            對我們的主來說，這並不是一個新話題，因為祂之前就向反對祂的宗教領袖提到過。 「你們不認識我，也不認識我的父；你們若認識我，就認識我的父」（約翰福音8:19）。 「你們未曾認識上帝，我卻認識祂」（約翰福音8:55）。耶穌教導他們聖經，並用神蹟和敬虔的行事為人彰顯祂是上帝，然而當時國家的宗教領袖卻對祂的身份視而不見：「世人卻不認識祂」（約翰福音1:10）。

           The religious world today claims to know God, but it does not want to bow the knee to Jesus Christ as the Son of God and the only Savior of the world. Satan has blinded their minds (2 Cor. 4:3–4), and sin has blinded their hearts (Eph. 4:17–19). Like Saul of Tarsus, they are so convinced that their “religion” and “righteousness” are satisfactory that in the name of that religion they persecute God’s people!                                                                                                                                                                     今天的宗教界聲稱認識上帝，但不願向耶穌基督屈膝，承認祂是上帝的兒子和世界唯一的救主。撒但弄瞎了他們的心眼（哥林多後書4:3-4），罪蒙蔽了他們的心（弗4:17-19）。就像大數的掃羅一樣，他們如此確信自己的「宗教」和「正義」令人滿意，以至於以宗教的名義迫害上帝的子民！

        The world will not be honest about its own sin (15: 22–24; 16:1–4). Once again, Jesus emphasized His words and His works. We have seen this emphasis throughout the gospel of John (3:2; 5:36–38; 10:24–27; 14:10–11). The people had no excuse (“cloak”) for their sin. They had seen His works and heard His word, but they would not admit the truth. All of the evidence had been presented, but they were not honest enough to receive it and act on it.                                                                                   世界不會誠實地面對自己的罪（15：22-24；16：1-4）。耶穌再次強調了祂的話語和祂的作為。我們在約翰福音中隨處可見這種強調（3：2；5：36-38；10：24-27；14：10-11）。人們為自己的罪找不出任何藉口（「藉口」）。他們看見祂的作為，聽見祂的話語，但他們卻不承認真理。所有證據都已擺上檯面，但他們不夠誠實，無法接受並付諸行動。

        This statement is parallel to what Jesus told the Pharisees after He had healed the blind man (John 9:39–41). They had to admit that Jesus had healed the man born blind, but they would not follow the evi dence to its logical conclusion and put their trust in Him. Jesus told them that they were the ones who were blind! But since they admitted that they had seen a miracle, this made their sin even worse. They were not sinning in ignorance; they were sinning against a flood of light. Why? Because that light revealed their own sin and they did not want to face their sin honestly. Their attitude was similar to that described in 2 Peter 3:5— “For this they willingly are ignorant” (italics mine).                                                  這句話與耶穌治癒盲人後, 對法利賽人所說的話相呼應（約翰福音9：39-41）。他們不得不承認耶穌治癒了生來瞎眼的人，但他們不願意根據證據, 得出合乎邏輯的結論並信靠祂。耶穌告訴他們，他們才是瞎子！但既然他們承認自己看到了神蹟，這就使他們的罪更加嚴重。他們不是在無知中犯罪，而是在違背光明而犯罪。為什麼？因為那光顯露了他們自己的罪，而他們不願誠實地面對自己的罪。他們的態度與彼得後書3:5所描述的類似－－「他們故意裝作不知道」（斜體字是我加的）。

        How does the Holy Spirit encourage believers when they are experiencing the hatred and opposition of the world? It is primarily through the Word of God. For one thing, the Spirit reminds us that this opposition is clearly expressed by various writers in the Scriptures. In John 15:25, Jesus quoted Psalms 35:19 and 69:4. The Word assured Him that the hatred of the world was not because of anything He had done to deliberately incite such opposition. We today can turn to passages like Philippians 1:28–30; 2 Timothy 2:9–12; Hebrews 12:3–4; and 1 Peter 4:12ff. We also have the encouraging words of our Lord found in the Gospels.                                                                                                                                    當信徒遭受世界的仇恨和反對時，聖靈是如何鼓勵他們的呢？主要是透過上帝的話。首先，聖靈提醒我們，這種反對在聖經的不同作者中, 處處都有明確的表達。在約翰福音15:25中，耶穌引用了詩篇35:19和69:4。聖經向祂保證，世人的仇恨並非因祂故意煽動反對而起。今天，我們可以參考腓立比書1:28-30；提摩太後書2:9-12；希伯來書12:3-4；以及彼得前書4:12等  比照研讀。福音書中也記載了主耶穌的鼓勵話語。

        The Spirit also witnesses to us and through us dur ing times of persecution (John 15:26–27). He reminds us that what we are experiencing is “the fellowship of his [Christ’s] sufferings” (Phil. 3:10) and that it is a privilege to bear reproach for His name. (Read carefully 1 Peter 4:12–19.)                                        聖靈也在我們受逼迫的時候，向我們作見證，並透過我們作見證（約翰福音15:26-27）。祂提醒我們，我們所經歷的是「和祂（基督）一同受苦」（腓立比書3:10），並且為祂的名承受凌辱是一種榮幸。 （請仔細閱讀彼得前書4:12-19。）                                                                                                                                                                                                                                                              Times of persecution have always been times of proclamation and witness for the church. We must be “ready always to give an answer” when unsaved people attack us (1 Peter 3:15). The Spirit witnesses to us so that we can witness to the world (Mark 13:11). Apart from the power of the Spirit of God, we cannot give a clear witness for Christ (Acts 1:8).                                                                                                  逼迫時期一直是教會宣告和見證的時期。當未得救的人攻擊我們時，我們必須「常作準備，隨時回答」（彼得前書3:15）。聖靈為我們作見證，使我們能向世人作見證（可13:11）。沒有聖靈的能力，我們就無法為基督作清楚的見證（使徒行傳1:8）。

        There is no reason for the believer to stumble (“be offended,” John 16:1) when the world stokes up the furnace of persecution. He should expect persecution, if only because his Lord told him it was coming. (Note especially John 13:19 and 14:29, where the Lord warned His disciples in advance.) Furthermore, they must not stumble when this persecution comes from religious people who actually think they are serving God. The word translated “service” in John 16:2 means “priestly service.” This statement is certainly a descrip tion of Saul of Tarsus, who thought he was serving God by destroying the church (see Acts 7:57—8:3; 22:3–4; 26:912).                                                                                                當世界煽動逼迫的火爐時，信徒沒有理由跌倒（“跌倒”，約翰福音16:1）。他應該預料到逼迫，哪怕只是因為他的主告訴他, 逼迫即將來臨。 （特別注意  約翰福音13:19和14:29，主在那裡預先警告了祂的門徒。）此外，當這種逼迫來自那些自以為在侍奉上帝的宗教人士時，他們也絕不能跌倒。約翰福音16:2翻譯為「侍奉」的字的意思是「祭司的侍奉」。這句話無疑是對大數的掃羅的描述，他以為摧毀教會就是在服事上帝（參考使徒行傳7:57-8:3；22:3-4；26:9-12）。 

        It is tragic when “religious” people persecute and murder in the name of God. While it is true that “the blood of the martyrs is the seed of the church” (Tertullian), it is also true that their blood is the stain on the pages of history.                                                                                                                                          「宗教人士」以上帝的名義迫害和謀殺，這真是悲劇。雖然「殉道者的血是教會的種子」（特土良）是事實，但他們的血也是歷史篇章上的污點。

The Spirit as Reprover Witnesses through the Church (16:5–11)                                                          聖靈作為責備者，透過教會作見證（16:5-11）                                                                                      For three years, Jesus had been with them to protect them from attack, but now He was about to leave them. He had told them this earlier in the evening (John 13:33), and Peter had asked Him where He was going (John 13:36). However, Peter’s question revealed more concern about himself than about the Lord Jesus! Also, his question centered on the immediate, not the ultimate. It was necessary for Jesus to explain why it was important for them that He return to the Father.                                                            三年來，耶穌一直與他們同在，保護他們免受攻擊，但現在祂即將離開他們。祂在傍晚早些時候告訴了他們這一點（約翰福音13:33），彼得也問祂要去哪裡（約翰福音13:36）。然而，彼得的問題顯示他更關心自己，而不是主耶穌！而且，他的問題關注的是眼前的問題，而不是最終的問題。耶穌有必要解釋為什麼祂回到父那裡對他們來說很重要。

        The major reason, of course, is that the Holy Spirit might come to empower the church for life and witness. Also, the ascended Savior would be able to intercede for His people at the heavenly throne of grace. With all of their faults, the disciples dearly loved their Master, and it was difficult for them to grasp these new truths.                                                                                                                                          主要原因當然是聖靈可能降臨，賦予教會生命和見證的能力。此外，升天的救主將能在天上的施恩寶座前為祂的子民代求。門徒雖然有種種缺點，卻深愛他們的主，因此他們很難領悟這些新的真理。

        It is important to note that the Spirit comes to the church and not to the world. This means that He works in and through the church. The Holy Spirit does not minister in a vacuum. Just as the Son of God had to have a body in order to do His work on earth, so the Spirit of God needs a body to accomplish His min istries, and that body is the church. Our bodies are His tools and temples, and He wants to use us to glorify Christ and to witness to a lost world.                                                                                                值得注意的是，聖靈來到教會，而不是來到世上。這意味著祂在教會裡，並透過教會工作。聖靈並非在真空中服事。正如上帝的兒子必須有一個身體才能在地上工作一樣，上帝的靈也需要一個身體來完成祂的事工，而這個身體就是教會。我們的身體是祂的工具和殿堂，祂想使用我們來榮耀基督，並向迷失的世界作見證。                                                 

        Sometimes we hear people pray, “Lord, send Your Spirit to speak to the lost! May the Spirit go from heart to heart.” Such praying is no doubt sincere, but is it biblical? The Spirit does not “float” in some ghostly way up and down the rows of a church building, seek ing to win the lost. The Holy Spirit works through the people in whom He lives. When the Holy Spirit came at Pentecost, He empowered Peter to preach, and the preaching of the Word brought conviction to those who heard.                                      有時我們聽到人們禱告：「主啊，求祢差遣祢的靈向迷失的人說話！願聖靈從人心到人心。」這樣的禱告無疑是真誠的，但它符合聖經嗎？聖靈不會像幽靈一樣在教堂裡來回飄蕩，試圖贏得迷失的人。聖靈透過祂住在裡面的人來做工。五旬節聖靈降臨時，祂賜給彼得講道的能力，而該講道使聽道的人信服。     

        The key word here is reprove (John 16:8). It is a legal word that means “to bring to light, to expose, to refute, to convict and convince.” It could be translated “pronounce the verdict.” The world may think that it is judging Christians, but it is the Christians who are passing judgment on the world as they witness to Jesus Christ! Believers are the witnesses, the Holy Spirit is the “prosecuting attorney,” and the unsaved are the guilty prisoners. However, the purpose of this indict ment is not to condemn but to bring salvation.                                                                                                                                                  這裡的關鍵字是責備（約翰福音16:8）。這是一個法律用語，意思是「暴光, 揭露、反駁、定罪和說服」。也可以翻譯為「宣判」。世人或許認為他們在審判基督徒，但基督徒才是在為耶穌基督作見證的同時，也在對世人施行審判！信徒是見證人，聖靈是“檢察官”，未得救的人是罪犯。然而，這項控告的目的並非定罪，而是帶來救贖。

        The Holy Spirit convicts the world of one particular sin, the sin of unbelief. The law of God and the conscience of man will convict the sinner of his sins  (plural) specifically, but it is the work of the Spirit, through the witness of the believers, to expose the unbelief of the lost world. After all, it is unbelief that condemns the lost sinner (John 3:18–21), not the committing of individual sins. A person could “clean up his life” and quit his or her bad habits and still be lost and go to hell.                                        聖靈使世人為一種特定的罪，即不信的罪，自己責備自己。上帝的律法和人的良心會具體地使罪人（複數）為祂的罪責備自己，但聖靈的工作，是透過信徒的見證，揭露失喪世人的不信。歸根究底，使失喪的罪人受咒詛的，是他們的不信（約翰福音3:18-21），而不是個人的罪。一個人可以“潔淨自己的生活”，戒除惡習，但仍然迷失，下地獄。

        The Spirit also convicts the sinner of righteousness, not unrighteousness. Whose righteousness? The righ teousness of Jesus Christ the perfect Lamb of God. The world would not receive the Son of God (John 1:10), so He has returned to the Father. When He was here on earth, He was accused by men of being a blasphemer, a lawbreaker, a deceiver, and even a demoniac. The Spirit of God reveals the Savior in the Word and in this way glorifies Him (John 16:13–14). The Spirit also reveals Christ in the lives of believers. The world cannot receive or see the Spirit of God, but they can see what He does as they watch the lives of dedicated believers.                                                                                                          聖靈也使罪人為義責備自己，而不是為不義責備自己。這義是誰的義？是耶穌基督，上帝完美的羔羊的義。世人不願意接受上帝的兒子（約翰福音1:10），所以祂回到了父那裡。祂在世上時，被人控告為褻瀆上帝、違反律法、欺騙人，甚至被鬼附。上帝的靈在聖經中啟示救主，並以此榮耀祂（約翰福音16:13-14）。聖靈也在信徒的生命中啟示基督。世人無法接受或看見上帝的靈，但當他們觀察虔誠信徒的生命時，就能看見祂的作為。

        The Spirit convicts the lost sinner of judgment. Do not confuse this statement with Acts 24:25 (“of righ teousness, temperance, and judgment to come”). Jesus was referring to His judgment of Satan that was effected by His death on the cross (John 12:31). Satan is the prince of this world, but he is a defeated prince. Satan has already been judged and the verdict announced. All that must take place is the executing of the sentence, and that will occur when Jesus returns.                                                                聖靈使迷失的罪人知罪，知道審判。不要將這句話與使徒行傳24:25（「公義、節制，和將來的審判」）混淆。耶穌指的是祂在十字架上的死，對撒旦的審判（約翰福音12:31）。撒旦是這世界的王，但他是被擊敗的王。撒旦已經被審判，判決也宣布。唯一需要做的就是執行判決，而這將在耶穌再來時發生。

        When a lost sinner is truly under conviction, he will see the folly and evil of unbelief; he will confess that he does not measure up to the righteousness of Christ, and he will realize that he is under condemnation because he belongs to the world and the devil (Eph. 2:1–3). The only person who can rescue him from such a horrible situation is Jesus Christ, the Son of God. There can be no conversion without conviction, and there can be no conviction apart from the Spirit of God using the Word of God and the witness of the child of God. Witnessing is a great privilege, but it is also a serious responsibility. It is a matter of life or death! How we need to depend on the Holy Spirit to guide us to the right persons, give us the right words, and enable us patiently to glorify Jesus Christ.                                                              當迷失的罪人真正知罪時，他會明白不信的愚昧和邪惡；他會承認自己不符合基督的義，他會意識到自己被定罪，因為他屬於世界和魔鬼（以弗所書2:1-3）。唯一能將他從如此可怕的境況中拯救出來的人是上帝的兒子耶穌基督。沒有確信，就不可能有歸信；沒有聖靈藉著上帝的話語和祂兒女的見證，就不可能有確信。作見證是莫大的特權，也是一項嚴肅的責任。這關乎生死！我們多麼需要倚靠聖靈引導我們找到合適的人，賜給我們正確的話語，並使我們有耐心地榮耀耶穌基督。             

The Spirit as Teacher Guides the Church (16:12–15)                                                                              聖靈作為引導教會的教師（16：12-15）                                                                                                  Our Lord was always careful to give His disciples the right amount of truth at the best time. This is always the mark of a great teacher. The Holy Spirit is our Teacher today, and He follows that same principle: He teaches us the truths we need to know, when we need them, and when we are ready to receive them.                                                                                                                                              我們的主總是小心地在最佳時間給予門徒適量的真理。這始終是一位偉大教師的標誌。聖靈今天是我們的教師，祂遵循同樣的原則：當我們需要時，當我們準備好接受時，祂教導我們需要知道的真理。

         When you compare John 14:26 with 16:13, you see the wonderful way that God arranged for the writing of the New Testament Scriptures. The Spirit would remind them of what Jesus had taught them; this gives us the four gospels. The Spirit would also “guide” them into all truth, and this would result in the Epistles. “He will show you things to come” refers to the prophetic Scriptures, especially the book of Revelation.                                                                                                                                                        當你將約翰福音 14：26 與 16：13 比較時，你會看到上帝安排新約聖經寫作的奇妙方式。聖靈會提醒他們耶穌教導他們的內容；這給了我們四福音書。聖靈也會「引導」他們進入一切真理，這導致了使徒新約書信的產生。 「祂要把將來的事指示你們」是指先知聖經，尤其是啟示錄。

        It is essential that we see that the work of the Spirit of God is never divorced from Jesus Christ or the Word of God. “He shall testify of me” (John 15:26); “He shall glorify me” (John 16:14). People who claim that the Spirit of God led them to do things contrary to the example of Christ or the teaching of the Word are mis taken and are being led astray by Satan. Jesus is the truth (John 14:6), and the Word is truth (John 17:17), and the Holy Spirit is “the Spirit of truth.” Where the Holy Spirit is at work, there must be truth.                                                                                                                                                          我們必須看到，上帝之靈的工作從未與耶穌基督或上帝的話語分離。 「祂要為我作見證」（約翰福音 15：26）； 「祂要榮耀我」（約翰福音16:14）。那些聲稱上帝的靈引導他們去做違背基督榜樣或聖經教導之事的人，是被誤導了，是被撒但引入歧途。耶穌是真理（約翰福音14:6），聖經是真理（約翰福音17:17），聖靈是「真理的靈」。聖靈工作的地方，必定有真理。 

         The phrase “He [the Spirit] shall not speak of him self” (John 16:13) does not mean that the Spirit never refers to Himself, for when He wrote the Bible, the Spirit often mentioned Himself. Rather, it means that He does not speak apart from the Father and the Son; He does not “manufacture” a different message. You have the entire Godhead mentioned in John 16:13, because the Spirit of God does not ignore either the Father or the Son. They work harmoniously together.                                                              「祂（聖靈）不可憑著自己說」（約翰福音16:13）這句話並不表示聖靈從不提及自己，因為聖靈在寫聖經時，經常提到自己。相反，這句話的意思是，聖靈說話時，不會脫離聖父和聖子；他不會「捏造」不同的信息。

        The teaching of the Spirit through the apostles was not different from the teaching of the Spirit through Jesus Christ. Some theologians like to contrast the “Christianity of Christ” with the “Christianity of Paul.” They claim that Paul “ruined” Christianity by making it so theological and complicating the “simple message” of Jesus Christ. What a sad interpretation this is. What Jesus said in John 14:26 and 16:13 completely refutes this false teaching. The same Holy Spirit com municated the truths found in the four gospels, the Epistles, and the book of Revelation, and He also wrote the history and doctrine found in Acts.                                                                                                                                    約翰福音16:13提到了整個神性，因為聖靈上帝既不忽視聖父，也不忽視聖子。祂們和諧地同工。聖靈透過使徒們的教導與聖靈透過耶穌基督的教導並無不同。有些神學家喜歡將「基督的基督教」與「保羅的基督教」做對比。他們聲稱保羅將基督教神化，使耶穌基督「簡單的信息」複雜化，從而「毀了」基督教。這是多麼令人悲哀的解讀。耶穌在約翰福音14:26和16:13所說的話完全駁斥了這種錯誤的教導。同一位聖靈傳達了四福音書、使徒書信和啟示錄中的真理，他也寫了使徒行傳中的歷史和教義。

        It is the ministry of the Spirit to enrich us with the treasures of God’s truth. He enlightens us with God’s truth and enriches us with God’s treasures. The Word of God is a rich mine of gold, silver, and precious jew els (Prov. 3:13–15; 8:10–21). What a joy it is to have the Spirit illumine His Word. We do not study the Word of God to order to “argue religion” with people, or to show off our grasp of spiritual things. We study the Word to see Jesus Christ, to know God better, to glorify Him in our lives. As we witness in this hostile world, the Spirit uses the Word He has taught us, and we share Jesus Christ with the lost. It is our job to witness; it is the Spirit’s job to convict. Perhaps some of us need to quit acting like prose cuting attorneys—or judges—so that the Spirit can use us as faithful witnesses.                                 聖靈的使命是用聖靈上帝的真理的寶藏來豐富我們。祂用上帝的真理啟迪我們，用祂的寶藏來豐富我們。上帝的話語是一座金銀珠寶的寶庫（箴言3:13-15；8:10-21）。有聖靈光照祂的話語，是多麼令人欣喜的事啊！我們研讀上帝的話語，並非為了與人“辯論宗教”，或炫耀我們對屬靈事物的理解。我們研讀上帝的話語是為了認識耶穌基督，更認識上帝，在生命中榮耀祂。當我們在這個充滿敵意的世界中作見證時，聖靈會運用祂所教導我們的話語，我們也與失喪的人分享耶穌基督。我們的工作是作見證；聖靈的工作是定罪。或許我們中的一些人需要停止像控告官或法官那樣行事，好讓聖靈使用我們成為忠心的見證人。                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          

122 (約15章) Relationships and responsibilities 關係與責任 30/07/2025

 122 (約15章)        Relationships and responsibilities            關係與責任                30/07/2025

CHAPTER FIFTEEN           第十五課                                                                                                          John 15:1–17                         約翰福音15章                                                                                                RELATIONSHIPS AND RESPONSIBILITIES    關係與責任

This is the seventh and last of the “I am” statements of Christ recorded in the gospel of John. However, Jesus did not stop with this image, but went on to use the picture of “the friend.” These two pictures of the believer—branches and friends—reveal both our privileges and our responsibilities. As branches, we have the privilege of sharing His life, and the responsibility of abiding. As friends, we have the privilege of knowing His will, and the responsibility of obeying.                                                              這是約翰福音中記載的基督第七次也是最後一次「我是」的陳述。然而，耶穌並沒有止步於這個形象，而是繼續使用了「朋友」的比喻。信徒的這兩個比喻──枝子和朋友──揭示了我們的特權和責任。身為枝子，我們有特權分享祂的生命，也有責任遵守祂的旨意。身為朋友，我們有特權了解祂的旨意，也有責任順服祂的旨意。

Branches—We Must Abide (15:1–11)                                                                                                      枝子－我們必須遵守（15:1-11）                                                                                                              The cultivation of vineyards was important to the life and economy of Israel. A golden vine adorned Herod’s temple. When our Lord used this image, He was not introducing something new; it was familiar to every Jew. There are four elements in this allegory that we must understand to benefit from His teaching.                                                                                                                                                        葡萄園的耕種對以色列的生活和經濟至關重要。一棵金葡萄樹裝飾著希律的聖殿。當我們的主使用這個比喻時，祂並不是在介紹什麼新東西；這個寓言是每個猶太人都熟悉的。寓言中有四個要素，我們必須理解才能從祂的教導中受益。

        The vine. There are actually three different vines found in Scripture. The past vine was the nation of Israel (see Ps. 80:8–19; Isa. 5:1–7; Jer. 2:21; Ezek. 19:10–14; Hos. 10:1). In an act of wonderful grace, God “transplanted” Israel into Canaan and gave the nation every possible benefit. “What could have been done more to my vineyard, that I have not done in it?” God asked (Isa. 5:4). If ever a nation had everything it needed to succeed, it was Israel.                                                                                                葡萄樹。聖經中其實有三種不同的葡萄樹。過去的葡萄樹是以色列國（參考詩篇 80:8-19；以賽亞書 5:1-7；耶利米書 2:21；以西結書 19:10-14；何西阿書 10:1）。上帝以奇妙的恩典，將以色列「移植」到迦南，並賜予這個國家一切可能的祝福。上帝問：「我為我的葡萄園所作的，還有什麼可以沒有作的呢？」（以賽亞書 5:4）。如果說有一個國家擁有建國成功所需的一切，那就是以色列。

         But the vine produced wild grapes! Instead of prac ticing justice, it practiced oppression; instead of producing righteousness, it produced unrighteousness and cries of distress from the victims. God had to deal with the nation Israel and chasten it, but even that did not produce lasting results. When God’s own Son came to the vineyard, they cast Him out and killed Him (Matt. 21:33–46).                                          但是，這棵葡萄樹卻結出了野葡萄！它不實行公平，反而實行壓迫；不產生公義，反而產生不義，以及受害者痛苦的哭喊。上帝必須處理以色列國, 並管教這國，但即使這樣也沒有產生持久的效果。當上帝的兒子來到葡萄園時，他們把祂趕出去並殺了祂（馬太福音 21:33-46）。

        There is also a future vine, “the vine of the earth” described in Revelation 14:14–20. This is the Gentile world system ripening for God’s judgment. Believers are branches in “the vine of heaven,” but the unsaved are branches in “the vine of the earth.” The unsaved depend on this world for their suste nance and satisfaction, while believers depend on Jesus Christ. The “vine of the earth” will be cut down and destroyed when Jesus Christ returns.                                                                                                              啟示錄14:14-20描述了未來的葡萄樹，「地上的葡萄樹」。這指的是外邦人的世界體系，正在成熟，等待上帝的審判。信徒是「天上的葡萄樹」的枝子，未得救的人是「地上的葡萄樹」的枝子。未得救的人依靠這個世界來維持生計和滿足，而信徒則依靠耶穌基督。當耶穌基督再來時，「地上的葡萄樹」將被砍倒燒毀。

         The present Vine is our Lord Jesus Christ, and, of course, the vine includes the branches. He is the “true Vine,” that is, “the original of which all other vines are a copy.” As Christians, we do not live on substitutes! The symbolism of the Vine and branches is similar to that of the Head and the body: we have a living rela tionship to Christ and belong to Him.                                                                                       現在的葡萄樹是我們的主耶穌基督，當然，葡萄樹也包括枝子。主是“真葡萄樹”，也就是說，“所有其他葡萄樹都是它的原型”。身為基督徒，我們不是靠替代品過活！葡萄樹和枝子的象徵意義與頭和身體的象徵意義相似：我們與基督有著活生生的關係，並且屬於祂。

        When we lived in Chicago, we had a small grape arbor in our backyard, but what we cultivated was nothing like what is even today cultivated in the Holy Land. Ours was a very fragile plant and it was easy to break off a branch. The vines I saw in the Holy Land were large and strong, and it was next to impossible for anyone to break off a mature branch without injuring the vine itself. Our union with Christ is a living union, so we may bear fruit; a loving union, so that we may enjoy Him; and a lasting union, so that we need not be afraid.                                                                                                                       我們住在芝加哥的時候，後院有個小葡萄架，但我們栽種的葡萄與如今聖地栽種的截然不同。我們栽種的葡萄非常脆弱，很容易折斷枝條。我在聖地看到的葡萄樹又大又粗壯，幾乎不可能折斷成熟的枝條而不傷到葡萄樹本身。我們與基督的聯合是活潑的聯合，使我們能結出果子；是充滿愛的聯合，使我們能以祂為樂；也是持久的聯合，使我們無須懼怕。

        The branches. Of itself, a branch is weak and use less. It is good for either bearing or burning, but not for building (read Ezek. 15). The branch cannot produce its own life; it must draw that life from the vine. It is our communion with Christ through the Spirit that makes possible the bearing of the fruit.                枝子。枝子本身是軟弱的，用途不大。它可以用來結果子，也可以用來焚燒，但不能用來建造（讀以西結書15章）。枝子不能自己產生生命；它必須從葡萄樹上汲取生命。我們藉著聖靈與基督相交，才有可能結出果子。

        Many of the images of Christ and the believer given in Scripture emphasize this important concept of union and communion: the body and its members (1 Cor. 12), the bride and the Bridegroom (Eph. 5:25–33), the sheep and the Shepherd (John 10). A member of the body cut off from the body would die. The marriage creates the union, but it takes daily love and devotion to maintain the communion. The shepherd brings the sheep into the flock, but the sheep must follow the shepherd in order to have protection and provision.                                                                                                                                         聖經中許多基督與信徒的圖像都強調了合一與共融這個重要概念：身體及其肢體（哥林多前書12章），新娘與新郎（以弗所書5:25-33章），羊與牧人（約翰福音10章）。身體上的肢體若脫離身體，就會死亡。婚姻締造了合一，但維繫這共融需要每日的愛與奉獻。牧羊人將羊帶入羊群，但羊必須跟隨牧人才能得到保護和供應。  

         The sooner we as believers discover that we are but branches, the better we will relate to the Lord, for we will know our own weakness and confess our need for His strength.                                                  The key word is abide; it is used eleven times in John 15:1–11 (“continue” in John 15:9 and “remain” in John 15:11). What does it mean to “abide”? It means to keep in fellowship with Christ so that His life can work in and through us to produce fruit. This certainly involves the Word of God and the confession of sin so that nothing hinders our communion with Him (John 15:3). It also involves obeying Him because we love Him (John 15:9–10).                                                                                                                  身為信徒，就越早發現自己不過是枝子，就越能與主建立更好的關係，因為我們會認識到自己的軟弱，並承認我們需要祂的力量。關鍵字是「住在」；「住在」一詞在約翰福音15:1-11中使用了十一次（「常在」在約翰福音15:9，「常在」在約翰福音15:11）。 「住在」是什麼意思？意思是與基督保持相交，使祂的生命能在我們裡面、透過我們運行，結出果子。這當然包括認識祂的話語和向祂認罪，這樣就沒有任何事物阻礙我們與祂的交通（約翰福音15:3）。這也包括順服祂，因為我們愛祂（約翰福音15:9-10）。

        How can we tell when we are “abiding in Christ”? Is there a special feeling? No, but there are special evi dences that appear and they are unmistakably clear. For one thing, when you are abiding in Christ you produce fruit (John 15:2). What that “fruit” is, we will discuss later. Also, you experience the Father’s “pruning” so that you will bear more fruit (John 15:2). The believer who is abiding in Christ has his prayers answered (John 15:7) and experiences a deepening love for Christ and for other believers (John 15:9, 12–13). He also experi ences joy (John 15:11).                                                                   我們如何知道自己何時「住在基督裡」？有什麼特別的感覺嗎？沒有，但有一些特別的證據出現，而且這些證據清晰無疑。首先，當你住在基督裡時，你就會結出果子（約翰福音15:2）。至於那「果子」是什麼，我們稍後會討論。此外，你也會經歷天父的“修剪”，使你結出更多的果子（約翰福音15:2）。住在基督裡的信徒，他的禱告會蒙應允（約翰福音15:7），並且會體驗到對基督和其他信徒更深的愛（約翰福音15:9, 12-13）。祂也體驗到喜樂（約翰福音15:11）。

         This abiding relationship is natural to the branch and the vine, but it must be cultivated in the Christian life. It is not automatic. Abiding in Christ demands worship, meditation on God’s Word, prayer, sacrifice, and service—but what a joyful experience it is! Once you have begun to cultivate this deeper communion with Christ, you have no desire to return to the shallow life of the careless Christian.                                                                                                                                                                這種恆久的關係對枝子和葡萄樹來說是自然而然的，但必須在基督徒的生活中加以培養，並非自動而成就。住在基督裡需要敬拜、默想上帝的話語、禱告、獻祭和服事 ── 但這是多麼喜樂的經驗啊！一旦你開始培養與基督更深的相交，你就不會想回到那種漫不經心的基督徒的膚淺生活。

          The vinedresser. The vinedresser is in charge of caring for the vines, and Jesus said that this is the work of His Father. It is He who “purges” or prunes the branches so they will produce more fruit. Note the pro gression here: no fruit (John 15:2), fruit, more fruit, much fruit (John 15:5, 8). Many Christians pray that God will make them more fruitful, but they do not enjoy the pruning process that follows!                                                                                                                                                                   園丁。園丁負責照顧葡萄樹，耶穌說這是祂父的工作。是祂「潔淨」或修剪枝條，使它們結出更多的果實。請注意這裡的進展：不結果子（約翰福音15:2），結果子，更多結果子，多結果子（約翰福音15:5, 8）。許多基督徒祈求上帝使他們結出更多的果實，但他們並不享受接下來的修剪過程！

        The vinedresser prunes the branches in two ways: he cuts away dead wood that can breed disease and insects, and he cuts away living tissue so that the life of the vine will not be so dissipated that the quality of the crop will be jeopardized. In fact, the vinedresser will even cut away whole bunches of grapes so that the rest of the crop will be of higher quality. God wants both quantity and quality.                      葡萄園的工人用兩種方式修剪枝條：他剪掉可能滋生病蟲害的枯枝；他剪掉活的組織，這樣葡萄樹的生命就不會被過度消耗，從而損害作物的品質。事實上，葡萄園的工人甚至會把整串葡萄剪掉，以便剩下的葡萄樹有更高品質。上帝既想要數量，也想要品質。

        This pruning process is the most important part of the whole enterprise, and the people who do it must be carefully trained or they can destroy an entire crop. Some vineyards invest two or three years in training the “primers” so they know where to cut, how much to cut, and even at what angle to make a cut.                                                                                                                                                                          修剪過程是整個工作中最重要的環節，負責這項工作的人必須經過精心培訓，否則他們可能會毀掉整個作物。有些葡萄園會花兩三年培訓 “修剪師”，讓他們知道在哪裡修剪、修剪多少，甚至修剪的角度。

        The greatest judgment God could bring to a believer would be to let him alone, let him have his own way. Because God loves us, He “prunes” us and encourages us to bear more fruit for His glory. If the branches could speak, they would confess that the pruning process hurts, but they would also rejoice that they will be able to produce more and better fruit.                                                                                       上帝對信徒最大的審判, 莫過於讓他自行其是，讓他隨心所欲。因為上帝愛我們，祂「修剪」我們，鼓勵我們結出更多果子來榮耀祂。如果枝子會說話，它們會承認修剪的過程很痛苦，但也會因為能夠結出更多更好的果子而歡喜。

        Your heavenly Father is never nearer to you than when He is pruning you. Sometimes He cuts away the dead wood that might cause trouble, but often He cuts off the living tissue that is robbing you of spiritual vigor. Pruning does not simply mean spiritual surgery that removes what is bad. It can also mean cutting away the good and the better so that we might enjoy the best. Yes, pruning hurts, but it also helps. We may not enjoy it, but we need it.                                                                                                    你的天父在你修剪你的時候，與你最親近。有時，祂會剪掉那些可能帶來麻煩的枯枝，但更多的時候，祂會剪掉那些奪走你靈性活力的活枝。修剪不只是指靈性的手術，去除不好的部分。它也意味著剪掉好的、更好的部分，好讓我們享受最好的。修剪的確很痛苦，但也有益處。我們可能不喜歡它，但我們需要它。               

         How does the Father prune us? Sometimes He sim ply uses the Word to convict and cleanse us. (The word translated “purge” in John 15:2 is the same as “clean” in John 13:10. See Eph. 5:26–27.) Sometimes He must chasten us (Heb. 12:1–11). At the time, it hurts when He removes something precious from us, but as the “spiritual crop” is produced, we see that the Father knew what He was doing.                                                                                                                                                                      天父如何修剪我們？有時，祂只是用祂的話語來責備我們，潔淨我們。 （約翰福音15:2中翻譯為「潔淨」的字與約翰福音13:10中的「潔淨」相同。參考以弗所書5:26-27。）有時，他必須管教我們（希伯來書12:1-11）。當時，當他從我們身上拿走一些珍貴的東西時，我們感到很難過，但隨著「屬靈的果子」結出，我們明白天父知道自己在做什麼。

        The more we abide in Christ, the more fruit we bear, and the more fruit we bear, the more the Father has to prune us so that the quality keeps up with the quantity. Left to itself, the branch might produce many clusters, but they will be inferior in quality. God is glo rified by a bigger crop that is also a better crop.                                                                                                                                                          我們越常在基督裡，我們結的果子就越多；我們結的果子越多，天父就越需要修剪我們，使質量與數量一致。如果任其發展，枝子可能會結出許多串果子，但品質會較差。如果結出更多、更好的果子，神就會得著榮耀。果子。 

       The fruit. The word results is often heard in con versations among Christian workers, but this is not actually a Bible concept. A machine can produce results, and so can a robot, but it takes a living organ ism to produce fruit. It takes time and cultivation to produce fruit; a good crop does not come overnight.                                                                                                                                                             「結果子」這個字常在基督徒同工的談話中聽到，但這其實並非聖經中的概念。機器可以產生成果，機器人也可以，但要結出果實需要一個活的有機體。結出果實需要時間和耕耘；豐收並非一朝一夕就能實現。

        We must remember that the branches do not eat the fruit: others do. We are not producing fruit to please ourselves but to serve others. We should be the kind of people who “feed” others by our words and our works. “The lips of the righteous feed many” (Prov. 10:21).                                                                  我們必須記住，枝子不會吃掉果實：是別人吃的。我們結出果實不是為了取悅自己，而是為了服事他人。我們應該成為用言語和行為「餵養」他人的人。 「義人的嘴，使多人得飽足」（箴 10:21）。

           Several different kinds of spiritual fruit are named in the Bible. We bear fruit when we win others to Christ (Rom. 1:13). We are a part of the harvest (John 4:35–38). As we grow in holiness and obedience, we are bearing fruit (Rom. 6:22). Paul considered Christian giving to be fruit from a dedicated life (Rom. 15:28). “The fruit of the Spirit” (Gal. 5:22–23) is the kind of Christian character that glorifies God and makes Christ real to others. Even our good works, our service, grow out of our abiding life (Col. 1:10). The praise that comes from our hearts and lips is actually fruit to the glory of God (Heb. 13:15).                                                                                                                                                   聖經中列舉了幾種不同的屬靈果子。當我們贏得他人歸向基督時，我們就結出了果實（羅馬書 1:13）。我們是收穫的一部分（約翰福音 4:35-38）。隨著我們在聖潔和順服中成長，我們就結出了果實（羅馬書 6:22）。保羅認為基督徒的奉獻是奉獻生活的果子（羅馬書 15:28）。 「聖靈的果子」（加拉太書 5:22-23）是一種榮耀上帝並向他人展現基督真實性的基督徒品格。甚至我們的善行、我們的服侍，都源自於我們常存的生命（西 1:10）。從我們內心和嘴唇發出的讚美，其實是榮耀神的果子（希伯來書 13:15）。

        Many of these things could be counterfeited by the flesh, but the deception would eventually be detected, for real spiritual fruit has in it the seeds for more fruit. Man-made results are dead and cannot reproduce themselves, but Spirit-produced fruit will go on repro ducing from one life to another. There will be fruit—more fruit—much fruit.                                                                                                                  許多這些東西可以被肉體偽造，但欺騙最終會被識破，因為真正的屬靈果子裡蘊含著結出更多果子的種子。人為的成果是死的，無法自我複製，但聖靈所結的果子會不斷地從一個人的生命傳給另一個人。會有果子 ── 更多的果子 ── 許多果子。

        A true branch, united with the vine, will always bear fruit. Not every branch bears a bumper crop, just as not every field has a bumper harvest (Matt. 13:8, 23), but there is always fruit where there is life. If there is no fruit, the branch is worthless and it is cast away and burned. I do not believe our Lord is teaching here that true believers can lose their salvation, for this would contradict what He taught in John 6:37 and 10:27–30. It is unwise to build a theological doctrine on a parable or allegory. Jesus was teaching one main truth—the fruitful life of the believer—and we must not press the details too much. Just as an unfruitful branch is useless, so an unfruitful believer is useless, and both must be dealt with. It is a tragic thing for a once-fruitful believer to backslide and lose his privi lege of fellowship and service. If anything, John 15:6 describes divine discipline rather than eternal destiny. “There is [for believers] a sin unto death” (1 John 5:16).                                                                                                                                真正的枝子，與葡萄樹聯合，總是會結出果子。並非每個枝子都能結出豐收的果子，正如並非每個田地都能豐收（馬太福音 13:8, 23），但有生命的地方就總有果子。如果沒有果子，枝子就沒有價值，就會被丟棄、焚燒。我不相信主在這裡教導的是真正的信徒會失去救恩，因為這與祂在約翰福音6:37和10:27-30的教導相矛盾。將神學教義建立在寓言或寓言之上是不明智的。耶穌教導的是一個主要的真理──信徒多結果子的生命──我們切勿過度強調細節。正如不結果子的枝子毫無用處，不結果子的信徒也是毫無用處，兩者都必須處理。曾經多結果子的信徒若倒退，失去與神相交和服侍的權利，那將是一件悲慘的事。約翰福音15:6描述的是神的管教，而不是永恆的命運。 「有至於死的罪」（約翰一書5:16）。

        Our Lord had spoken about peace (John 14:27); now He mentions love and joy (John 15:9–11). Love, joy, and peace are the first three “fruit of the Spirit” named in Galatians 5:22–23. Our abiding in Christ certainly ought to produce His love, joy, and peace in our hearts. Because we love Him, we keep His commandments, and, as we keep His command ments, we abide in His love and experience it in a deeper way.                                                                                                                                                            我們的主曾經談論平安（約翰福音14:27）；現在祂提到愛和喜樂（約翰福音15:9-11）。仁愛、喜樂、和平是加拉太書5:22-23所列的前三種「聖靈的果子」。我們住在基督裡，必然會在我們心中產生祂的仁愛、喜樂與和平。因為我們愛祂，所以我們遵守祂的誡命；當我們遵守祂的誡命時，我們就住在祂的愛裡，並更深刻地體驗到祂的愛。                                             

         Several times in John’s gospel you will find Jesus speaking about the Father’s love for Him. We so emphasize God’s love for the world and the church that we forget that the Father loves the Son. Because the Father does love the Son, He has put all things into the Son’s hand (John 3:35) and has revealed all things to the Son (John 5:20). The Father loved the Son before the foundation of the world (John 17:24); He loved the Son when the Son died on the cross (John 10:17). The amazing thing is believers today can experience personally that same love! Jesus prayed “that the love with which thou hast loved me may be in them [the disciples and believers today]” (John 17:26).                                                                                    在約翰福音中，你會多次看到耶穌談到天父對祂的愛。我們過度強調上帝對世界和教會的愛，卻忘了天父愛子。因為天父愛子，祂已將萬有交在兒子手裡（約翰福音3:35），並將萬有啟示給子（約翰福音5:20）。天父在創立世界以前就愛子（約翰福音17:24）；當子死在十字架上時，祂仍然愛子（約翰福音10:17）。奇妙的是，今天的信徒也能親身體驗到同樣的愛！耶穌禱告說：「願你所愛我的愛存在他們（今天的門徒和信徒）裡面」（約翰福音17:26）。

         As branches in the Vine, we have the privilege of abiding and the responsibility of bearing fruit. Now we turn to the second picture, that of friends.                                                                                              作為葡萄樹上的枝子，我們有幸住在主裡，也有責任結果子。現在我們來看第二幅圖畫，朋友的圖畫。

Friends—We Must Obey (15:12–17)                                                                                                      朋友－我們必須順服（15:12-17）                                                                                                          Most of us have many acquaintances but very few friends, and even some of our friends may prove unfriendly or even unfaithful. What about Judas? “Yes, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me” (Ps. 41:9). Even a devoted friend may fail us when we need him most. Peter, James, and John went to sleep in the garden when they should have been praying, and Peter even denied the Lord three times. Our friendship to each other and to the Lord is not perfect, but His friendship to us is perfect.                                                                                          我們大多數人都有許多熟人，但朋友卻很少，甚至有些朋友也可能不友好，甚至不忠。猶大呢？ 「我知己的朋友，我所倚靠的，吃過我飯的，他用腳踢我」（詩篇41:9）。即使是最親密的朋友，在我們最需要祂的時候，也可能讓我們失望。彼得、雅各和約翰本該禱告的時候卻在園子裡睡覺了，彼得甚至三次不認主。我們彼此之間的友誼，以及我們與主之間的友誼，並非完美，但主對我們的友誼卻是完美的。

         However, we must not interpret this word friend in a limited way, because the Greek word means “a friend at court.” It describes that “inner circle” around a king or emperor. (In John 3:29, it refers to the “best man” at a wedding.) The “friends of the king” would be close to him and know his secrets, but they would also be subject to him and have to obey his commands. There is thus no conflict between being a friend and being a servant.                                                                                                                         然而，我們不能以狹隘的方式來理解「朋友」這個詞，因為希臘文的意思是「宮廷裡的朋友」。它描述的是國王或皇帝周圍的「核心圈子」。 （在約翰福音 3:29 中，它指的是婚禮上的「伴郎」。）「王的朋友」會與他親近並了解他的秘密，但他們也要順服他，必須聽從他的命令。因此，做朋友和做僕人之間並不衝突。

        The perfect illustration of this in Scripture is Abraham, “the friend of God” (2 Chron. 20:7; Isa. 41:8; James 2:23), who was also the servant of God (Gen. 26:24). In Genesis 18, our Lord and two angels came to visit Abraham as they were on their way to investigate the sin of Sodom. Even though Abraham was nearly one hundred years old, he interrupted his noonday rest, greeted the visitors, saw to their comfort, and fed them a lovely meal. In the first fifteen verses of this chapter, Abraham is on the move, and twice he refers to himself as a servant (Gen. 18:3, 5). Note that this old man “has tened” and “ran” and encouraged others to perform their work quickly, a perfect example of a servant. Nor did Abraham sit and eat with them. Like a true servant, he stood nearby, ready to do their bidding.                        聖經中對此最完美的例子是亞伯拉罕，「上帝的朋友」（歷代誌下 20:7；以賽亞書 41:8；雅各書 2:23），他也是上帝的僕人（創世記 26:24）。在創世記第 18 章中，我們的主和兩個天使在去調查所多瑪的罪惡的路上來拜訪亞伯拉罕。儘管亞伯拉罕已經快一百歲了，他還是中斷了午休，迎接來訪者，讓他們感到舒適，並為他們提供了美味的飯菜。在本章的前十五節中，亞伯拉罕在旅途中，他兩次稱自己為僕人（創世記 18:3,5）。請注意，這位老人“收拾”並“跑去”，鼓勵其他人迅速完成工作，堪稱僕人的完美典範。亞伯拉罕也沒有與他們坐在一起吃飯。祂像一位真正的僕人一樣，站在旁邊，隨時準備執行他們的指示。

        In the last half of the chapter, the atmosphere changes, and Abraham is quietly standing still, com muning with the Lord. He is still a servant, but now he is being a friend. “Shall I hide from Abraham that which I do?” the Lord asked. As a friend of God, Abraham shared God’s secrets.                                         在本章的後半部分，氣氛發生了變化，亞伯拉罕靜靜地站著，與主交流。他仍然是僕人，但現在他是一位朋友。 「我所做的事，豈可瞞著亞伯拉罕呢？」主問。作為神的朋友，亞伯拉罕分享了神的秘密。                                                     

        It is this kind of a relationship that Jesus described when He called His disciples “friends.” It was certainly a relationship of love, both for Him and for each other. The “friends of the King” could not compete with each other for attention or promotion. They were a part of the “inner circle,” not to promote themselves, but to serve their King. What a rebuke this must have been to the selfish disciples, who often argued over who was the greatest!                                                                                                        耶穌稱門徒為「朋友」時，所描述的就是這種關係。這無疑是一種愛的關係，既關乎祂，也關乎彼此。 「君王的朋友」不能為了獲得關注或晉升而互相競爭。他們是「核心圈」的一部分，不是為了抬高自己，而是為了服事他們的君王。這對那些經常爭論誰最偉大的自私門徒來說，無疑是何等的譴責！

       How is it possible for Jesus to command us to love one another? Can true love be commanded? You must keep in mind that Christian love is not basically a “feel ing”; it is an act of the will. The proof of our love is not in our feelings but in our actions, even to the extent of laying down our lives for Christ and for one another (1 John 3:16). Jesus laid down His life for both His friends and His enemies (Rom. 5:10)! While the emo tions are certainly involved, real Christian love is an act of the will. It means treating others the way God treats us.                                                                                                                    耶穌怎麼可能命令我們彼此相愛呢？真愛能被命令嗎？你必須記住，基督徒的愛本質上並非一種“感覺”，而是一種意志的行動。我們愛的證明不在於感覺，而在於我們的行動，甚至在於為基督和彼此捨命（約翰一書3:16）。耶穌為祂的朋友和敵人捨命（羅馬書5:10）！雖然情感肯定在其中發揮作用，但真正的基督徒之愛是一種意志的行動。它意味著像上帝對待我們一樣對待他人。

        So, our friendship with Christ involves love and obedience. But it also involves knowledge: He “lets us in on” His plans. Indeed, He is our Master (John 13:13, 16), but He does not treat us as servants. He treats us as friends, if we do what He commands. Abraham was God’s friend because he obeyed God (Gen. 18:19). If we have friendship with the world, we then experience enmity with God (James 4:1–4). Lot in Sodom was not called God’s friend, even though Lot was a saved man (2 Peter 2:7). God told Abraham what He planned to do to the cities of the plain, and Abraham was able to intercede for Lot and his family.                                                                                                                                                        所以，我們與基督的友誼包含愛與順服，也包含知識：祂「讓我們參與」祂的計劃。的確，祂是我們的主人（約翰福音13:13, 16），但祂並沒有待我們如僕人。如果我們遵行祂的吩咐，祂就待我們如朋友。亞伯拉罕是神的朋友，因為他順服神（創18:19）。如果我們與世俗為友，就等於與神為敵（雅各書4:1-4）。所多瑪的羅得雖然得救了，卻沒有被稱為神的朋友（彼得後書2:7）。神告訴亞伯拉罕祂計畫要對平原上的城市做什麼，亞伯拉罕得以為羅得和他的家人代求。

        It is interesting to note that, in John’s gospel, it was the servants who knew what was going on! The servants at the wedding feast in Cana knew where the wine came from (John 2:9), and the nobleman’s servants knew when the son was healed (John 4:51–53).                                                                  有趣的是，在約翰福音中，知道發生了什麼事的是僕人！迦拿婚宴上的僕人知道酒是從哪裡來的（約翰福音2:9），大臣的僕人知道兒子何時痊癒（約翰福音4:51-53）。

        One of the greatest privileges we have as His friends is that of learning to know God better and “getting in on” God’s secrets. I can never forget the impact on my own heart when I heard Dr. Oswald Sanders say to the Back to the Bible staff, “Each of us is as close to God as we choose to be.” We are His friends, and we ought to be near the throne, listening to His Word, enjoying His intimacy, and obeying His commandments.                                                                                                                                身為神的朋友，我們最大的特權之一就是能夠更認識神，並「領悟」神的奧秘。我永遠無法忘記，當我聽到奧斯瓦爾德桑德斯博士對“回歸聖經”的工作人員說：“我們每個人與神的親近程度，取決於我們選擇如何。” 時，我內心的震撼。我們是神的朋友，我們應該靠近寶座，聆聽祂的話語，享受與祂的親密關係，並遵守祂的誡命。

       One day while he was a fugitive, David was near Bethlehem, his home city, and he longed for a drink of water from the well by the gate. Three of his mighty men were close enough to David to hear his sigh, and they risked their lives to bring their king the water that he wanted (2 Sam. 23:15–17). That is what it means to be a friend of the king.                                                                                                            大衛在逃亡期間，有一天，他靠近家鄉伯利恆，渴望從城門旁的井裡喝一口水。大衛的三個勇士與他親近，能聽到他的嘆息，他們冒著生命危險，為他們的國王送來他想要的水（撒母耳記下23:15-17）。這就是成為國王的朋友的意義。

        In John 14:16, Jesus reminded the men that they had this privileged position only because of His grace. They did not choose Him; He chose them! He chose them out of the world (John 14:19) and ordained them to do His will. Again, we find this important word fruit. As branches, we share His life and bear fruit, and as friends, we share His love and bear fruit. As branches, we are pruned by the Father; as friends, we are instructed by the Son, and His Word controls our lives.                                              在約翰福音14:16中，耶穌提醒這些人，他們之所以能擁有如此特殊的地位，完全是因為祂的恩典。不是他們選擇了祂，而是祂選擇了他們！祂從世界中揀選了他們（約翰福音14:19），並任命他們遵行祂的旨意。我們再次看到「果子」這個重要的字。作為枝子，我們分享祂的生命並結出果子；作為朋友，我們分享祂的愛並結出果實。身為枝子，我們被天父修剪；作為朋友，我們被子教導，祂的話語掌管我們的生命。 

        The word ordained simply means “appointed.” It refers to the act of setting someone apart for special service. We have graciously been chosen and set apart by the Lord in order to go into the world and bear fruit. He has sent us into the world (John 17:18) as His personal ambassadors to tell others about the King and His great salvation. When we witness to others and win them to Christ, this is bringing forth fruit to the glory of God.                                                                                                                「任命」這個字的意思就是「被任命」。它指的是將某人分別出來，從事特殊的服侍。我們蒙主恩典地揀選和分別出來，是為了進入世界並結出果子。祂差遣我們到世上來（約翰福音17:18），作為祂的私人使者，將君王和祂偉大的救恩傳揚出去。當我們向別人作見證，帶領他們歸向基督時，這就是結出榮耀神的果子。

         As I mentioned before, the evidence of true son ship, discipleship (John 15:8), and friendship (John 15:15) is fruit. “Wherefore by their fruits ye shall know them” (Matt. 7:20). Where there is true fruit, it remains; man-made “results” eventually disappear. Fruit has in it the seed for more fruit, so the process goes on and on. Whatever is born of the Spirit of God has the mark of eternity on it, and it will last.                                                                                                                                                                        正如我之前提到的，真正兒子身分、門徒身分（約翰福音15:8）和友誼（約翰福音15:15）的證據就是果子。 「憑著他們的果子，就可以認出他們來」（太7:20）。凡是結出真果子的地方，它都會長存；人為的「結果」最終會消失。果子裡蘊含著結出更多果子的種子，所以這個過程會持續持續下去。凡是從神的靈生的，都帶有永恆的印記，並且會長存。                                                                                                                                                                                                                Once again, Jesus brought up the privilege of prayer. The friends of the king certainly speak to their sovereign and share their burdens and needs with him. In the days of monarchies, it was considered a very special honor to be invited to speak to the king or queen, yet the friends of Jesus Christ can speak to Him at any time. The throne of grace is always available to them.                                        耶穌再次提到禱告的特權。君王的朋友當然會與君王交談，分享他們的重擔和需要。在君主制時代，受邀與國王或王后交談被視為一種特殊的榮譽，然而耶穌基督的朋友可以隨時與祂交談。施恩的寶座隨時為他們敞開。

        John 15:15–16 summarize for us what it means to be a friend of the King of Kings. It is a humbling experience, for He chose us and we did not choose Him. We must keep this in mind lest we become proud and presumptuous. It means that we keep our ears open and listen to what He says to us. “Hast thou heard the secret of God?” (Job 15:8). “The secret of the Lord is with them that fear him; and he will show them his covenant” (Ps. 25:14). We must be attentive and alert.                                                           約翰福音15:15-16為我們概括了成為萬王之王的朋友的意義。這是一種謙卑的經歷，因為是祂揀選了我們，而不是我們揀選了祂。我們必須牢記這一點，以免我們變得驕傲自大。這意味著我們要豎起耳朵，聆聽祂對我們說的話。 「你聽見神的奧祕了嗎？」（約伯記15:8）。 「耶和華與敬畏祂的人親密；祂必將祂的約指示他們」（詩篇25:14）。我們必須留心並警醒。

        But the purpose for all of this is that we might obey Him and get His work done. The King has tasks that must be performed, and if we love Him, we will obey His commands. We will seek to bear fruit that will please Him and glorify the Father. Our joy should be to please Him.                                            但這一切的目的，是讓我們順服祂，完成祂的工作。君王有必須完成的任務，如果我們愛祂，就必遵行祂的命令。我們會努力結出祂喜悅的果子，榮耀父。我們的喜樂應當在於取悅祂。

        Jesus closed this part of His message by reminding them (and us) of the most important commandment of all: love one another. There are dozens of “one another” statements in the New Testament, but all of them are summarized in “love one another.” Jesus had already given this commandment to the Eleven (John 13:34–35), and now He has repeated it twice (John 15:12, 17). It will be stated in one way or another many more times in the New Testament letters, especially by John in his first epistle. The friends of the King must not only love Him, but also one another. What joy it brings to His heart when He sees His friends loving one another and working together to obey His commands.                                                                                                                                                             耶穌在結束這部分信息時，提醒他們（和我們）最重要的誡命：彼此相愛。新約聖經中提到「彼此相愛」的地方有很多，但都概括為「彼此相愛」。耶穌已經將這條誡命賜給了十一個使徒（約翰福音13:34-35），現在祂又重複了兩次（約翰福音15:12, 17）。在新約書信中，尤其是在約翰一書裡，這條誡命還會以各種方式多次提及。君王的朋友不只要愛祂，也要彼此相愛。當祂看見朋友們彼此相愛，齊心協力遵守祂的誡命時，祂心中何等喜樂！

        This study began in the vineyard and ended in the throne room! The next study will take us to the battle field, where we experience the hatred of the lost world. If we are not abiding as branches and obeying as friends, we will never be able to face the opposition of the world. If we do not love one another, how can we ever hope to love lost men and women in the world? If we are not marching together as the friends of the King, we will never present a united front to the enemy.                                         這次學習始於葡萄園，終於寶座前！下一課將帶我們進入戰場，在那裡我們將體驗失喪世界的仇恨。如果我們不常作枝子，不順服作朋友，就永遠無法面對世界的反對。如果我們不彼此相愛，又怎能指望去愛世上失喪的男男女女呢？如果我們不作為君王的朋友並肩作戰，就永遠無法團結一致對抗仇敵。 

        “Without me, ye can do nothing” (John 15:5).                                                                                              「離了我，你們就不能做什麼」（約翰福音15:5）。

        We are not simply handicapped or hindered. We are hopelessly paralyzed! We can do nothing!                 我們不僅僅是殘疾或受阻。我們是無可救藥的癱瘓！我們什麼也做不了！                                                                                                                                                                                                               But if we abide in Him, if we stay close to the throne, we can do anything that He commands us to do!                                                                                                                                                                           但如果我們常在祂裡面，如果我們靠近寶座，我們就能做祂所吩咐我們做的任何事！ 

         What a privilege—and what a responsibility!                                                                                               這是何等的特權──也是何等的責任！                                                                                                      

                                                                                                                                                                                                                                                       

121 (約翰福音14章) HEART TROUBLE 內心的煩惱 29/07/2025

121 (約翰福音14章)                 HEART TROUBLE                內心的煩惱                        29/07/2025

CHAPTER FOURTEEN      第十四課                                                                                                          John 13:36—14:31               約翰福音14章                                                                                                  HEART TROUBLE             內心的煩惱

This section opens and closes with our Lord’s loving admonition, “Let not your heart be troubled” (John 14:1, 27). We are not surprised that the apostles were troubled. After all, Jesus had announced that one of them was a traitor, and then He warned Peter that he was going to deny his Lord three times. Self-confident Peter was certain that he could not only follow his Lord, but even die with Him and for Him. Alas, Peter did not know his own heart, nor do we really know our hearts, except for one thing: our hearts easily become troubled.                                                                                                                    這部分以主慈愛的勸誡「你們心裡不要憂愁」（約翰福音14:1, 27）作為開頭和結尾。使徒們憂愁並不令人意外。畢竟，耶穌已經宣告他們中有一個是叛徒，然後祂警告彼得，他將三次不認主。自信的彼得確信自己不但可以跟隨主，甚至與主同死，為主而死。可惜的是，彼得並不了解自己的心，我們也不真正了解自己的心，除了一件事：我們的心很容易憂愁。

        Perhaps the heaviest blow of all was the realization that Jesus was going to leave them (John 13:33). Where was He going? Could they go with Him? How could they get where He was going? These were some of the perplexing questions that tumbled around in their minds and hearts and were tossed back and forth in their conversation at the table. Howdid Jesus calm their troubled hearts? By giving them six wonderful assurances to lay hold of, assur ances that we today may claim and thus enjoy untroubled hearts. If you are a believer in Jesus Christ, you may claim every single one of these assurances.                                                                                                                                                              或許最沉重的打擊是意識到耶穌即將離開他們（約翰福音13:33）。祂要去哪裡？他們能跟祂一起去嗎？他們怎樣才能到達祂要去的地方？這些都是一些令人困惑的問題，在他們頭腦和心中翻騰，並在餐桌上的談話中反覆出現。耶穌是如何撫慰他們憂愁的心的呢？透過給予他們六個奇妙的應許，讓我們今天可以領受這些應許，從而享受無憂無慮的心靈。如果你是耶穌基督的信徒，你就可以領受這些應許中的每一個。

You Are Going to Heaven (13:36—14:6)                                                                                                    你將要去天堂（13:36-14:6）                                                                                                                      Jesus did not rebuke Peter for asking Him where He was going, but His reply was somewhat cryptic. One day Peter would “follow” Jesus to the cross (John 21:18–19; 2 Peter 1:12–15), and then he would follow Him to heaven. Tradition tells us that Peter was crucified, though he asked to be crucified head-downward because he did not feel worthy to die as his Master died.                                                        耶穌並沒有責備彼得問他要去哪裡，但他的回答卻有些隱晦。有一天，彼得會「跟隨」耶穌上十字架（約翰福音21:18-19；彼得後書1:12-15），然後他會跟隨耶穌到天堂。傳統告訴我們，彼得是被釘在十字架上的，但他要求被釘在十字架上，因為他覺得自己不配像他的夫子那樣死去。

         Just as Peter was beginning to feel like a hero, Jesus announced that he himself would soon become a casu alty. The message not only shocked Peter, but it also stunned the rest of the disciples. After all, if brave Peter denied the Lord, what hope was there for the rest of them? It was then that Jesus gave His message to calm their troubled hearts.                                                                                                    就在彼得開始覺得自己像個英雄的時候，耶穌宣告他自己也即將成為犧牲品。這訊息不僅震驚了彼得，也震驚了其他門徒。畢竟，如果勇敢的彼得都否認主，其餘的人還有什麼期待呢？就在這時，耶穌傳講祂的信息，安撫他們焦躁的心。

        According to Jesus, heaven is a real place. It is not a product of religious imagination or the result of a psy ched-up mentality, looking for “pie in the sky by and by.” Heaven is the place where God dwells and where Jesus sits today at the right hand of the Father. Heaven is described as a kingdom (2 Peter 1:11), an inheritance (1 Peter 1:4), a country (Heb. 11:16), a city (Heb. 11:16), and a home (John 14:2).                                                                                                                                                                      據耶穌所說，天堂是一個真實存在的地方。它不是宗教幻想的產物，也不是尋求「空中樓閣」的迷信心態的產物。天堂是神居住的地方，也是耶穌如今坐在父神右邊的地方。天堂被描述為一個國度（彼得後書1:11），一塊基業（彼得前書1:4），一個國家（希伯來書11:16），一座城市（希伯來書11:16）和一個家（約翰福音14:2）。 

         The word Father is used fifty-three times in John 13—17. Heaven is “my Father’s house,” according to the Son of God. It is “home” for God’s children! Some years ago, a London newspaper held a contest to deter mine the best definition of “home.” The winning entry was “Home is the place where you are treated the best and complain the most.” The poet Robert Frost said that home is the place that, when you arrive there, they have to take you in. A good definition!                                                      「父」這個字在約翰福音13-17章中使用了53次。根據神的兒子所說，天堂是「我父的家」。它是神兒女的「家」！幾年前，倫敦一家報紙舉辦了一場比賽，以決定「家」的最佳定義。獲獎作品是「家是你受到最好待遇，卻抱怨最多的地方」。詩人羅伯特·弗羅斯特曾說，家是你到了那裡，他們必須接納你的地方。定義得真好！

        The Greek word mon∑ is translated “mansions” in John 14:2 and “abode” in John 14:23. It simply means “rooms, abiding places,” so we must not think in terms of manor houses. It is unfortunate that some unbibli cal songs have perpetuated the error that faithful Christians will have lovely mansions in glory, while worldly saints will have to be content with little cot tages or even shacks. Jesus Christ is now preparing places for all true believers, and each place will be beau tiful. When He was here on earth, Jesus was a carpenter (Mark 6:3). Now that He has returned to glory, He is building a church on earth and a home for that church in heaven.                                                                                                          希臘文mon∑在約翰福音14:2中被翻譯為“住所”，在約翰福音14:23中被翻譯為“住所”。它的意思只是“房間，居所”，所以我們不能把它理解為莊園。不幸的是，一些不符合聖經的歌曲延續了這樣的錯誤觀念：忠心的基督徒會在榮耀中擁有美麗的豪宅，而世俗的聖徒只能滿足於小屋甚至棚屋。耶穌基督正在為所有真正的信徒預備地方，每個地方都將是美麗的。耶穌在地上的時候，是個木匠（可 6:3）。如今，他已回到榮耀中，正在地上建造教會，並在天上為教會建造家園。

        John 14:3 is a clear promise of our Lord’s return for His people. Some will go to heaven through the valley of the shadow of death, but those who are alive when Jesus returns will never see death (John 11:25–26). They will be changed to be like Christ and will go to heaven (1 Thess. 4:13–18).                            約翰福音14:3清楚地應許了我們的主必再來接祂的子民。有些人會穿過死蔭的幽谷升天堂，但那些在耶穌再來時還活著的人將永遠不會經歷死亡（約翰福音11:25-26）。他們將會改變，變得像基督，並升入天堂（帖撒羅尼迦前書4:13-18）。           

        Since heaven is the Father’s house, it must be a place of love and joy. When the apostle John tried to describe heaven, he almost ran out of symbols and comparisons (Rev. 21—22)! Finally, he listed the things that would not be there: death, sorrow, crying, pain, night, etc. What a wonderful home it will be—and we will enjoy it forever!                                                                                                                              既然天堂是天父的家，它必然是一個充滿愛與喜樂的地方。使徒約翰試圖描述天堂時，幾乎用盡了各種象徵和比喻（啟示錄21-22章）！最後，他列出了天堂裡不會有的一切：死亡、悲傷、哭喊、痛苦、黑夜等等。那將是一個多麼美好的家——我們將永遠享受它！

       Thomas’s question revealed his keen desire to be with Jesus (see John 11:16), and this meant that he had to know where the Master was going and how he him self would get there. The Lord made it clear that He was going to the Father, and that He was the only way to the Father. Heaven is a real place, a loving place, and an exclusive place. Not everybody is going to heaven, but rather only those who have trusted Jesus Christ (see Acts 4:12; 1 Tim. 2:4–6).                                                                                                多馬的問題顯示他渴望與耶穌同在（參考約翰福音11:16），這意味著他必須知道主耶穌要去哪裡，以及他自己將如何到達那裡。主明確表示，祂要去天父那裡，祂是通往天父的唯一道路。天堂是一個真實的地方，一個充滿愛的地方，一個專屬的地方。並非每個人都會上天堂，只有信靠耶穌基督的人才能去（參考使徒行傳4:12；提摩太前書2:4-6）。

        Jesus does not simply teach the way or point the way; He is the way. In fact, “the Way” was one of the early names for the Christian faith (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). Our Lord’s statement, “No man cometh unto the Father but by me,” wipes away any other proposed way to heaven—good works, religious ceremonies, costly gifts, etc. There is only one way, and that way is Jesus Christ.                                耶穌不只是教導道路或指引道路；祂是道路。事實上，「道路」是基督教信仰的早期名稱之一（使徒行傳 9:2；19:9、23；22:4；24:14、22）。主耶穌說：“若不藉著我，沒有人能到父那裡去”，這句話排除了任何其他通往天堂的道路——善行、宗教儀式、昂貴的禮物等等。只有一條路，那就是耶穌基督。

        How would this assurance of going to heaven help to calm the disciples’ troubled hearts? Dr. James M. Gray put it beautifully in a song he wrote years ago: “Who could mind the journey, when the road leads home?” The assurance of a heavenly home at the end of life’s road enables us to bear joyfully with the obstacles and battles along the way. It was this assurance that even encouraged our Lord, “who for the joy that was set before him endured the cross” (Heb. 12:2). Paul had this truth in mind when he wrote, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:18).                                                                                                這上天堂的確信如何幫助平息門徒們煩躁的心？詹姆斯·M·格雷博士在他多年前寫的一首歌中優美地表達了這一點：“當路通向家時，誰還會介意旅程呢？”人生路途盡頭天家的確信使我們能夠喜樂地忍受沿途的障礙和戰鬥。正是這種確信甚至鼓勵了我們的主，「他因那擺在前面的喜樂，就輕看，忍受了十字架的苦難」（希伯來書 12:2）。保羅寫下這句話時，心中就明白了這一真理：「我想，現在的苦楚若比起將來要顯於我們的榮耀就不足介意了。」（羅馬書 8:18）

You Know the Father Right Now (14:7–11)                                                                                           你現在就認識父（14:7-11）                                                                                                                    We do not have to wait until we enter heaven to get to know the Father. We can know Him today and receive from Him the spiritual resources we need to keep going when the days are difficult.                      我們不必等到進入天堂才能認識父。我們今天就可以認識祂，並從祂那裡獲得在艱難時期繼續前進所需的屬靈資源。 

        What does it mean to “know the Father”? The word know is used 141 times in John’s gospel, but it does not always carry the same meaning. In fact, there are four different “levels” of knowing according to John. The lowest level is simply knowing a fact. The next level is to understand the truth behind that fact. However, you can know the fact and know the truth behind it and still be lost in your sins. The third level introduces rela tionship; “to know” means “to believe in a person and become related to him or her.” This is the way “know” is used in John 17:3. In fact, in Scripture, “to know” is used of the most intimate relationship between man and wife (Gen. 4:1).                                                                                    「認識父」是什麼意思？ 「認識」這個字在約翰福音中使用了141次，但它的意思並不總是相同的。事實上，根據約翰的說法，認識有四個不同的「層次」。最低層次是僅僅知道一個事實。下一個層次是理解這個事實背後的真理。然而，你可能知道這個事實，也知道它背後的真理，但仍然迷失在你的罪中。第三層次引入了關係；「認識」的意思是「相信一個人並與他或她建立關係」。這就是約翰福音17:3「認識」一詞的用法。事實上，在聖經中，「認識」指的是夫妻之間最親密的關係（創4:1）。 

        The fourth use of “know” means “to have a deeper relationship with a person, a deeper communion.” It was this level Paul was referring to when he wrote, “That I may know him” (Phil. 3:10). Jesus will describe this deeper relationship in John 14:19–23, so we will save any further comment until we deal with that section.                                                                                                             「認識」的第四種用法是指「與一個人建立更深層的關係，更深層的交流」。保羅寫到「使我認識他」（腓立比書3:10）時，指的就是這個層次。耶穌將在約翰福音14:19-23中描述這種更深層的關係，所以我們將留到討論這部分內容時再作進一步的探討。

        When Jesus said that knowing Him and seeing Him was the same as knowing and seeing the Father, He was claiming to be God. From now on, they would understand more and more about the Father, even though Jesus was leaving them.                                                                                                        當耶穌說認識他和看見他，就等於認識和看見父時，他聲稱自己是神。從現在開始，即使耶穌即將離開他們，他們也會越來越了解父。

        I appreciate Philip’s desire to know the Father. He had come a long way since that day Jesus found him and called him (John 1:43–45). The burning desire of every believer ought to be to know God better. We read and study the Word of God so that we might better know the God of the Word.                        我明白腓力渴望認識父。自從耶穌找到他並呼召他的那天起，他已經走了很長的路（約翰福音1:43-45）。每個信徒都應該熱切地渴望更認識神。我們閱讀和學習上帝的話語，以便我們能夠更好地了解上帝之言。                                                                                                                                                                                                                                                                                                        The Greek construction of the question in John 14:10 indicates that the Lord expected a yes answer from Philip: he did believe that Jesus was in the Father and the Father in Him. That being the case, Philip should have realized that the words of Jesus, as well as His works, came from the Father and revealed the Father. Believers today have not seen the Lord Jesus in the flesh (1 Peter 1:8), but we do see Him and His works in the Word. The emphasis throughout John’s gospel is that you cannot separate Christ’s words and works, for both come from the Father and reveal the Father.                                                 約翰福音14:10問題的希臘文結構表明，主期待腓力給出肯定的回答：他確實相信耶穌在父裡面，父也在他裡面。既然如此，腓力應該意識到耶穌的話語和祂的作為都來自父，彰顯了父。今天的信徒還沒有見過肉身的主耶穌（彼得前書1:8），但我們在聖經中看到了祂和祂的作為。約翰福音始終強調，基督的話語和作為是不可分割的，因為兩者都來自父，並彰顯了父。

        The “believe” in John 14:10 is singular, for Jesus was addressing Philip, but in John 14:11, it is plural and He addresses all of the disciples. The tense of both is “go on believing.” Let your faith grow!          約翰福音14:10中的「信」是單數，因為耶穌是在對腓力說話；但在約翰福音14:11中，它是複數，他是在對所有門徒說話。兩者的時態都是「繼續相信」。讓你的信心增長吧！

        Four hundred years before Christ was born, the Greek philosopher Plato wrote, “To find out the Father and Maker of all this universe is a hard task, and when we have found Him, to speak of Him to all men is impossible.” But Plato was wrong! We can know the Father and Maker of the universe, for Jesus Christ revealed Him to us. Why should our hearts be troubled when the Creator and Governor of the universe is our own Father?                                                                                                                            在基督降生前四百年，希臘哲學家柏拉圖寫道：「要找到宇宙的父和創造者是一項艱鉅的任務，即使我們找到了祂，也無法向所有人講述祂。」但柏拉圖錯了！我們能夠認識宇宙的父和創造者，因為耶穌基督將祂啟示給了我們。既然宇宙的創造者和主宰者就是我們自己的父，我們又何必憂愁呢？

        The very Lord of heaven and earth is our Father (Luke 10:21). There is no need for us to have troubled hearts, for He is in control.                                                                                                                      天地的主宰就是我們的父（路 10:21）。我們無需憂愁，因為祂掌管一切。

You Have the Privilege of Prayer (14:12–15)                                                                                         你有禱告的特權（14:12-15）                                                                                                               “Why pray when you can worry?” asks a plaque that I have seen in many homes. One of the best remedies for a troubled heart is prayer.                                                                                                          「既然你可以憂慮，為何還要禱告呢？」我在許多家庭中看到的一塊牌匾問道。禱告是醫治憂愁心靈的最佳良藥之一。

                                              O what peace we often forfeit,    我們常常失去多少平安，                                                                      O what needless pain we bear;    承受多少不必要的痛苦；                                                                      All because we do not carry        這一切都是因為我們沒有                                                                      Everything to God in prayer.       在禱告中將一切都帶到上帝面前。

However, if God is going to answer our prayers and give us peace in our hearts, there are certain conditions that we must meet. In fact, the meeting of these conditions is a blessing in itself!                    然而，如果神要應允我們的禱告，賜給我們內心的平安，我們必須滿足某些條件。事實上，滿足這些條件本身就是一種祝福！

We must pray in faith (v. 12).                                                                                                                    我們必須憑著信心禱告（12節）。                                                                                                          This is a promise for us to claim, and the claiming of it demands faith. The double “verily” assures us that this is a solemn announcement. The fact that Jesus did return to the Father is an encouragement, for there He is interceding for us. He will have more to say about this intercessory work later in His discourse.                                                                                                                                                                這是我們要宣告的應許，而宣告這應許需要信心。雙重的「實在」使我們確信，這是一個莊嚴的宣告。耶穌確實回到父那裡去，這本身就是一種鼓勵，因為祂在那裡為我們代求。祂在往後的講道中會多談論這項代求的工作。 

        The “greater works [things]” would apply initially to the apostles who were given the power to perform special miracles as the credentials of their office (Rom. 15:18–19; Heb. 2:3–4). These miracles were not greater in quality, for “the servant is not greater than his lord” (John 13:16), but rather in scope and quantity. Peter preached one sermon and three thousand sinners were converted in one day! The fact that ordinary peo ple performed these signs made them even more wonderful and brought great glory to God (Acts 5:13–16).                                                                                                                                             「更大的事」原本是指使徒，他們被賦予能力行特殊的神蹟，作為他們職分的憑證（羅馬書15:18-19；希伯來書2:3-4）。這些神蹟並非質量較大，因為「僕人不能大於主人」（約翰福音13:16），而是範圍和數量更大。彼得講了一篇道，一天之內就有三千名罪人悔改！這些神蹟奇事出自一般人之手，更顯奇妙，也為神帶來了莫大的榮耀（使徒行傳5:13-16）。

        Of course, it is not the believer himself who does these “greater things”; it is God working in and through the believer: “The Lord working with them” (Mark 16:20). “For it is God which worketh in you” (Phil. 2:13). Faith and works must always go together, for it is faith that releases the power of God in our lives.                                                                                                                                                            當然，這些「更大的事」並非信徒自己行的；而是神在信徒裡面，並藉著信徒運作：「主與他們同工」（可16:20）。 「因為你們心裡運行的，都是神」（腓立比書2:13）。信心和行為必須始終相輔相成，因為信心才能在我們生命中釋放神的大能。 

        Both love and obedience are part of effective prayer. “If I regard [see and approve] iniquity in my heart, the Lord will not hear me” (Ps. 66:18).                                                                                                        愛與順服都是有效禱告的一部分。 「我若心裡註重罪孽，主必不聽我的禱告」（詩篇 66:18）。

        We do not obey the Lord simply because we want our prayers answered, somewhat like the attitude of a child just before Christmas. We obey Him because we love Him, and the more we obey Him, the more we experience His love. To “keep” His commandments means to value them, treasure them, guard them, and do them. “I have esteemed the words of his mouth more than my necessary food” (Job    23:12).                                                                                                                                                                     我們順服主，並非只因為希望禱告蒙應允，就像孩子在聖誕節前夕的禱告態度。我們順服祂，是因為我們愛祂。我們越順服祂，就越能體會祂的愛。 「遵守」祂的誡命意味著珍惜、珍惜、守護並遵行。 「我看重他口中的言語，過於我需用的飲食」（約伯記 23:12）。

       Believing prayer is wonderful medicine to soothe a troubled heart. Meditate on Philippians 4:6–7—and then put it into practice!                                                                                                                                  相信禱告是撫慰憂傷心靈的良藥。默想腓立比書 4:6-7，然後付諸實踐！

        We must pray in Christ’s name (vv. 13–14). This is not a “magic formula” that we automatically attach to our prayer requests, guaranteeing that God will answer. To ask anything of the Father, in the name of Jesus, means that we ask what Jesus would ask, what would please Him, and what would bring Him glory by furthering His work. When a friend says to you, “You may use my name!” he is handing you a great privilege as well as a tremendous responsibility.                                                                                我們必須奉基督的名禱告（13-14 節）。這不是一個“神奇的公式”，我們會自動將其附加到禱告請求中，保證上帝會回應。奉耶穌的名向父祈求任何事，意味著我們祈求耶穌會祈求的事，祈求祂喜悅的事，祈求能透過推進祂的工作而榮耀祂的事。當朋友對你說：「你可以用我的名！」時，他既賦予你一項極大的特權，也賦予你一項重大的責任。

         The “whatsoever” in John 14:13 is qualified by all that God has revealed in His Word about prayer; likewise, the “anything” in John 14:14. God is not giving us carte blanche; “in My name” is the control ling element. To know God’s name means to know His nature, what He is, and what He wants to do. God answers prayer in order to honor His name; therefore, prayer must be in His will (1 John 5:14–15). The first request in “the Lord’s Prayer” is, “Hallowed be thy name” (Matt. 6:9). Any request that does not glorify God’s name should not be asked in His name.                                                                             約翰福音14:13中的「無論什麼」都包含著上帝在祂的話語中關於禱告的啟示；同樣，約翰福音14:14中的「任何事」也是如此。上帝並沒有給我們全權委託；「奉我的名」才是決定性因素。認識上帝的名意味著認識祂的本質、祂是什麼、祂想要做什麼。上帝回應禱告是為了榮耀祂的名；因此，禱告必須符合祂的旨意（約翰一書5:14-15）。 「主禱文」的第一個請求是：「願人都尊祢的名為聖」（太6:9）。任何不榮耀上帝之名的請求都不應奉祂的名祈求。

       We must pray in loving obedience (v. 15). When you love someone, you honor his or her name, and you would never use that name in a demeaning manner. Love is an important theme in the gospel of John; it is used as a verb or noun a total of fifty-six times.                                                                                    我們必須以愛的順服禱告（15節）。當你愛一個人時，你會尊崇他或她的名字，絕不會以貶抑的方式使用這個名字。愛是約翰福音的一個重要主題；它被用作動詞或名詞共五十六次。

We Have the Holy Spirit (14:16–18)                                                                                                           我們有聖靈（14:16-18）                                                                                                                        Jesus had a great deal to say about the Holy Spirit in His Upper Room message, for apart from the help of the Spirit of God, we cannot live the Christian life as God would have us live it. We must know who the Holy Spirit is, what He does, and how He does it.                                                                                耶穌在樓上的信息中對聖靈作了詳盡的闡述，因為如果沒有聖靈的幫助，我們就無法按照上帝希望我們的方式過基督徒的生活。我們必須知道聖靈是誰，祂做什麼，以及祂是如何做的。

        The Holy Spirit is given two special names by our Lord: “another Comforter” and “the Spirit of truth.” The Greek word translated “Comforter” is parakl∑tos and it is used only by John (14:16, 26; 15:26; 16:7; 1 John 2:1). It means “called alongside to assist.” The Holy Spirit does not work instead of us, or in spite of us, but in us and through us.                                                                                                        我們的主賜給聖靈兩個特殊的名字：「另一位保惠師」和「真理的聖靈」。譯為「保惠師」的希臘文是parakl∑tos，只有約翰使用過（14:16, 26；15:26；16:7；約翰一書2:1）。它的意思是「被呼召來協助」。聖靈並非代替我們行事，或不顧我們的意願行事，而是在我們裡面，並藉著我們行事。

         Our English word comfort comes from two Latin words meaning “with strength.” We usually think of “comfort” as soothing someone, consoling him or her, and to some extent this is true. But true comfort strengthens us to face life bravely and keep on going. It does not rob us of responsibility or make it easy for us to give up. Some translations call the Holy Spirit “the Encourager,” and this is a good choice of words. Parakl∑tos is translated “Advocate” in 1 John 2:1. An “advocate” is one who represents you at court and stands at your side to plead your case.                                                                      英文單字「安慰」（comfort）源自兩個拉丁文詞，意思是「帶著力量」。我們通常認為「安慰」是指撫慰、慰藉某人，在某種程度上確實如此。但真正的安慰會加強我們，使我們勇敢地面對生活，繼續前進。它不會剝奪我們的責任，也不會讓我們輕易放棄。有些譯本稱聖靈為“鼓勵者”，用詞恰當。在約翰一書2:1中，「Parakl∑tos」被譯為「辯護人」。 「辯護人」是指在法庭上代表你，站在你身邊為你辯護的人。          

        As “the Spirit of Truth,” the Holy Spirit is related to Jesus, the Truth, and the Word of God, which of itself is the truth (John 14:6; 17:17). The Spirit inspired the Word and also illumines the Word so we may under stand it. Later on in this message, Jesus will explain the teaching ministry of the Holy Spirit. Since He is the “Spirit of truth,” the Holy Spirit cannot lie or be associ ated with lies. He never leads us to do anything contrary to the Word of God, for again God’s Word is truth.                                                        作為“真理的靈”，聖靈與耶穌、真理以及神的話語息息相關，而神的話語本身就是真理（約翰福音14:6；17:17）。聖靈默示神的話語，也光照神的話語，使我們得著。在這信息中，耶穌稍後會解釋聖靈的教導事工。由於他是“真理的靈”，聖靈不會說謊，也不會與謊言聯繫在一起。祂絕不引導我們做任何違背神話語的事，因為神的話語本身就是真理。                                                                                                                                                                                                                If we want the Holy Spirit to work in our lives, we must seek to glorify Christ, and we must make much of the Word of God. When you compare Ephesians 5:18—6:9 with Colossians 3:16—4:1, you will see that both passages describe the same kind of Christian life—joyful, thankful, and submissive. To be filled with the Spirit is the same as to be controlled by the Word. The Spirit of truth uses the Word of truth to guide us into the will and the work of God.                                                                                          如果我們想要聖靈在我們生命中動工，就必須努力榮耀基督，並且必須重視神的話語。當你將以弗所書5:18-6:9與歌羅西書3:16-4:1比較時，你會發現這兩段經文描述的是同一種基督徒生活－喜樂、感恩和順服。被聖靈充滿與被神的話語引導是一樣的。真理的靈運用真理的話語引導我們明白神的旨意和工作。

        The Holy Spirit abides in the believer. He is a gift from the Father in answer to the prayer of the Son. During His earthly ministry, Jesus had guided, guarded, and taught His disciples, but now He was going to leave them. The Spirit of God would come to them and dwell in them, taking the place of their Master. Jesus called the Spirit “another Comforter,” and the Greek word translated “another” means “another of the same kind.” The Spirit of God is not different from the Son of God, for both are God. The Spirit of God had dwelt with the disciples in the person of Jesus Christ. Now He would dwell in them.                                                                                                                                                                      聖靈住在信徒裡面。祂是父回應兒子禱告而賜下的禮物。耶穌在地上事奉期間，曾引導、守護和教導他的門徒，但現在他要離開他們了。神的靈將臨到他們，住在他們裡面，代替他們的夫子。耶穌稱聖靈為“另一位保惠師”，希臘文翻譯為“另一位”的意思是“同類的另一位”。神的靈與神的兒子並無不同，因為他們都是神。神的靈曾經藉著耶穌基督與門徒同在。現在，祂要住在他們裡面。

         Of course, the Spirit of God had been on earth before. He empowered men and women in the Old Testament to accomplish God’s work. However, during the Old Testament Age, the Spirit of God would come on people and then leave them. God’s Spirit departed from King Saul (1 Sam. 16:14; 18:12), and David, when confessing his sin, asked that the Spirit not be taken from him (Ps. 51:11). When the Holy Spirit was given at Pentecost, He was given to God’s people to remain with them forever. Even though we may grieve the Spirit, He will not leave us.                                                                                                    當然，神的靈以前也曾來到地上。祂在舊約時代賜給男女能力去完成神的工作。然而，在舊約時代，神的靈會臨到人身上，然後離開他們。神的靈離開了掃羅王（撒母耳記上 16:14；18:12），大衛在認罪時祈求聖靈不要離開他（詩篇 51:11）。當聖靈在五旬節賜下時，祂賜給了神的子民，並永遠與他們同在。即使我們可能令聖靈擔憂，祂也不會離開我們。

         The way we treat the Holy Spirit is the way we treat the Lord Jesus Christ. The believer’s body is the temple of the Spirit (1 Cor. 6:19–20), so what he or she does with that body affects the indwelling Holy Spirit. The Spirit wrote the Word of God, and the way we treat the Bible is the way we treat the Spirit of God and the Son of God.                                                                                                                           我們對待聖靈的方式就是我們對待主耶穌基督的方式。信徒的身體是聖靈的殿（哥林多前書 6:19-20），因此他或她如何使用這個身體會影響內住的聖靈。聖靈寫下了神的話語，我們對待聖經的方式, 就是我們對待神的靈和神的兒子的方式。

        The world cannot receive the Spirit because the world lives “by sight” and not by faith. Furthermore, the world does not know Jesus Christ, and you cannot have knowledge of the Spirit apart from the Son. The pres ence of the Spirit in this world is actually an indictment against the world, for the world rejected Jesus Christ.                                                                                                                              世人不能接受聖靈，因為世人活著是“憑眼見”，而不是憑信心。此外，世人不認識耶穌基督，而離開神的兒子，你就無法認識聖靈。聖靈臨到這世上，其實是對這世人的控告，因為世人拒絕了耶穌基督。

        The word translated “comfortless” in John 14:18 means “orphans.” We are not alone, abandoned, help less, and hopeless! Wherever we go, the Spirit is with us, so why should we feel like orphans? There is no need to have a troubled heart when you have the very Spirit of God dwelling within you!              約翰福音14:18翻譯為「無助」的詞，意思是「孤兒」。我們並非孤單、被拋棄、無助、絕望！無論我們去哪裡，聖靈都與我們同在，我們何必感到像孤兒呢？當你有神的靈住在你裡面時，就不用憂愁！

We Enjoy the Father’s Love (14:19–24)                                                                                                  我們享受父的愛（14:19-24）                                                                                                              “The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us” (Rom. 5:5). Orphans feel unwanted and unloved, but our Father shares His love with us. Jesus explained a threefold manifestation of God’s love.                                                                                                                        「所賜給我們的聖靈，將神的愛澆灌在我們心裡」（羅馬書5:5）。孤兒感到不被需要、不被愛，但我們的父卻與我們分享祂的愛。耶穌解釋了神愛的三重彰顯。                                       

       There was a past manifestation to the disciples (vv. 19–20). John 14:19 focuses on His resurrection and post-resurrection appearances to His disciples and other believers. The last time the world saw Jesus was when Joseph and Nicodemus took Him from the cross and buried Him. The next time the world sees Him, He will come in power and great glory to judge lost sinners.                                      過去祂曾向門徒顯現（19-20節）。約翰福音14:19著重於祂的復活以及復活後向門徒和其他信徒的顯現。世人最後一次見到耶穌，是約瑟和尼哥底母將祂從十字架上抬下來埋葬的時候。下次世人看見祂時，祂將帶著權柄和極大的榮耀降臨，審判迷失的罪人。

        John 14:20 centers especially on the coming of the Spirit at Pentecost and the oneness of the believers with their Lord. Jesus returned to heaven as the exalted Head of the church (Eph. 1:19–23). Then He sent the Spirit so that the members of the body would be joined to their Head in a living union. Believers today, of course, did not see Jesus after His resurrection or in His ascension, but we are united to Him by the indwelling Holy Spirit.                                                                                                                    約翰福音14:20特別著重在聖靈在五旬節的降臨，以及信徒與主合一。耶穌以教會被高舉的元首身分回到天上（弗1:19-23）。然後，祂差遣聖靈，使身體的肢體與他們的元首活生生地聯合。當然，今天的信徒在耶穌復活或升天後沒有見過祂，但我們因著內住的聖靈與祂聯合。

       There is a present manifestation of Himself to believers (vv. 21, 23–24). Note the repetition of the word love. If we treasure His Word and obey it, then the Father and the Son will share Their love with us and make Their home in us. The word translated “abode” in John 14:23 means “make our home” and is related to “mansions” in John 14:2.                                                                                                祂現在正向信徒顯現（21、23-24節）。請注意「愛」這個字的重複出現。如果我們珍惜並遵守祂的話語，那麼父與子就會與我們分享祂的愛，並在我們裡面安家。約翰福音14:23翻譯為“住所”的詞，意思是“安居”，與約翰福音14:2中的“住所”相關。

        When the sinner trusts Christ, he is born again, and the Spirit immediately enters his body and bears wit ness that he is a child of God. The Spirit is resident and will not depart. But as the believer yields to the Father, loves the Word, prays, and obeys, there is a deeper rela tionship with the Father, Son, and Spirit. Salvation means we are going to heaven, but submission means that heaven comes to us!                                                                                                                                                                          當罪人信靠基督時，他就重生了，聖靈立刻進入他的身體，見證他是神的兒女。聖靈常駐，永不離開。但當信徒順服父神，愛祂的話語，禱告順服時，他們與父、子、聖靈的關係就會更深。救恩意味著我們會上天堂，但順服意味著天堂會來到我們身邊！

        This truth is illustrated in the experiences of Abraham and Lot, recorded in Genesis 18 and 19. When Jesus and the two angels visited Abraham’s tent, they felt right at home. They even enjoyed a meal, and Jesus had a private talk with Abraham. But our Lord did not go to Sodom to visit Lot, because He did not feel at home there. Instead, He sent the two angels.                                                                            創世記18章和19章記載的亞伯拉罕和羅得的經歷說明了這個真理。當耶穌和兩位天使來到亞伯拉罕的帳棚時，他們感到賓至如歸。他們甚至享用了一頓飯，耶穌也與亞伯拉罕進行了一次私人交談。但我們的主並沒有去所多瑪探望羅得，因為祂在那裡感覺不自在。相反，祂差遣了兩位天使。

        Our experience with God ought to go deeper and deeper, and it will as we yield to the Spirit of truth and permit Him to teach us and guide us. If we love God and obey Him, He will manifest His love to us in a deeper way each day.                                                                                                                              我們與神的經歷應當越來越深刻，只要我們順服真理的靈，讓祂教導我們、引導我們，這種經驗就會越來越深刻。如果我們愛神並順服祂，祂就會每天以更深的方式向我們彰顯祂的愛。

        There will be a future manifestation when Jesus Christ returns (v. 19). Judas (not Iscariot) recalled that Jesus had said He would not manifest Himself to the world (John 14:22). But this seemed to contradict other statements He had made, such as recorded in Matthew 24:30. His question was, “What has come to pass that You are no longer going to reveal Yourself to the world?” Has there been a change in the divine plan?                                                                                                                                      耶穌基督再來時，祂的愛將會彰顯（19節）。猶大（不是加略人猶大）回憶耶穌曾說過祂不會向世人顯現（約翰福音14:22）。但這似乎與祂所說的其他話相矛盾，例如馬太福音24:30的記載。他的問題是：「為什麼你不再向世人顯現呢？」神的計畫改變了嗎？

        Jesus had been rejected by His own people, so He could not manifest Himself to them. In fact, it was an act of mercy that He did not manifest Himself to the world, because that would have meant judgment. He has revealed Himself to His church and left the church in the world to be a witness of God’s love. He is patiently waiting, still giving lost sinners opportunity to repent and be saved (2 Peter 3:1–10). One day He will return (Rev. 1:7), and the world will behold Him.                                                       耶穌被祂自己的子民拒絕，所以祂不能向他們顯現。事實上，祂沒有向世人顯現，是出於憐憫，因為那意味著審判。祂已向祂的教會顯現，並讓教會在世上作神愛的見證。祂仍在耐心等候，仍給迷失的罪人悔改得救的機會（彼得後書3:1-10）。終有一天，祂會再來（啟1:7），世人將看見祂。

        One of the best ways to ease a troubled heart is to bathe it in the love of God. When you feel like an “orphan,” let the Spirit of God reveal God’s love to you in a deeper way. Charles Spurgeon said, “Little faith will take your soul to heaven, but great faith will bring heaven to your soul.” Your heart can become a “heaven on earth” as you commune with the Lord and worship Him.                                                  撫慰憂傷心靈的最好方法之一，就是讓心靈沐浴在神的愛中。當你感覺自己像個「孤兒」時，讓神的靈以更深的方式向你彰顯神的愛。司布真曾說：「小信心能帶你的靈魂上天堂，大信心能帶你的靈魂進入天堂。」當你與主交通並敬拜祂時，你的心就能成為「地上的天堂」。

You Have His Gift of Peace (14:25–31)                                                                                                      你擁有祂所賜的平安（14:25-31）

         Shalom—peace—is a precious word to the Jewish peo ple. It means much more than just the absence of war or distress. Shalom means wholeness, completeness, health, security, even prosperity in the best sense. When you are enjoying God’s peace, there is joy and contentment. But God’s peace is not like the “peace” that the world offers.                                                                                                             「Shalom」（平安）對猶太人來說是一個寶貴的字。它的意義遠不止沒有戰爭或苦難。 Shalom 意味著完整、圓滿、健康、安全，甚至是最好的繁榮。當你享受上帝所賜的平安時，你會感到喜樂和滿足。但上帝的平安不同於世人所提供的「平安」。

        The world bases its peace on its resources, while God’s peace depends on relationships. To be right with God means to enjoy the peace of God. The world depends on personal ability, but the Christian depends on spiritual adequacy in Christ. In the world, peace is something you hope for or work for, but to the Christian, peace is God’s wonderful gift, received by faith. Unsaved people enjoy peace when there is an absence of trouble; Christians enjoy peace in spite of trials because of the presence of power, the Holy Spirit.                                                                                                                                                      世人的平安建立在其資源之上，而上帝的平安則依賴人際關係。與上帝和好意味著享受上帝的平安。世人依靠個人能力，而基督徒依賴在基督裡的屬靈豐盛。在世上，平安是你盼望或努力爭取的，但對基督徒來說，平安是上帝奇妙的禮物，是憑著信心獲得的。未得救的人在沒有患難時享受平安；基督徒因聖靈的能力，即使在試煉中也能享受平安。

        People in the world walk by sight and depend on the externals, but Christians walk by faith and depend on the eternals. The Spirit of God teaches us the Word and guides us (not drags us!) into the truth. He also reminds us of what He has taught us so that we can depend on God’s Word in the difficult times of life. The Spirit uses the Word to give us His peace (John 14:27), His love (John 15:9–10), and His joy (John 15:11). If that does not calm a troubled heart, nothing will!                                                          世人行事為人憑眼見，依靠外在的東西，而基督徒行事為人憑信心，依靠永恆的東西。神的靈教導我們神的話語，引導我們（而不是拖曳我們！）明白真理。祂也提醒我們祂所教導的一切，使我們在人生的困境中依靠神的話。聖靈藉著神的話語賜給我們祂的平安（約翰福音14:27）、祂的愛（約翰福音15:9-10）和祂的喜樂（約翰福音15:11）。如果這都不能撫慰一顆憂愁的心，那就沒有什麼能做到了！

        Again, Jesus assured them that they would see Him again (John 14:28). Why rejoice because He returned to the Father? Because His return made possible His wonderful intercessory ministry on our behalf, our great High Priest in heaven (Heb. 2:17–18; 4:14–16). We have the Spirit within us, the Savior above us, and the Word before us! What tremendous resources for peace!                                              耶穌再次向他們保證，他們會再見到祂（約翰福音14:28）。為什麼要因祂回到父那裡而歡喜呢？因為祂的回歸使祂在天上作我們偉大的大祭司，為我們施行奇妙的代求事工成為可能（希伯來書2:17-18；4:14-16）。我們有聖靈住在我們裡面，有救主在我們之上，有神的話擺在我們面前！

        In John 14:30–31, the Lord named two of our great spiritual enemies—the world and the devil. Jesus over came the world and the devil (John 12:31), and the devil has no claim on Him. There is no point in Jesus Christ where the devil can get a foothold. Since we are “in Christ,” Satan can get no foothold in the believer’s life, unless we permit it. Neither Satan nor the world can trouble our hearts if we are yielded to the “peace of God” through the Holy Spirit.                                                                            這是多麼寶貴的平安資源啊！在約翰福音14:30-31中，主提到了我們兩個最大的屬靈敵人－世界和魔鬼。耶穌勝過了世界和魔鬼（約翰福音12:31），魔鬼對他沒有權力。在耶穌基督裡，魔鬼毫無立足之地。既然我們“在基督裡”，撒旦就無法在信徒的生命中立足，除非我們允許。如果我們順服聖靈所賜的“神的平安”，撒旦和世界都無法攪擾我們的心。

        When Jesus said, “My Father is greater than I” (John 14:28), He was not denying His own deity or His equal ity with God, for then He would have been contradicting Himself (John 10:30). When Jesus was here on earth, He was necessarily limited by having a human body. He voluntarily laid aside the independent exercise of His divine attributes and submitted Himself to the Father. In that sense, the Father was greater than the Son. Of course, when the Son returned to heaven, all He had laid aside was restored once again (John 17:1, 5).                                                                                                                         當耶穌說「父是比我大的」（約翰福音14:28）時，他並沒有否認自己的神性或與神同等的地位，因為那樣他就自相矛盾了（約翰福音10:30）。耶穌在世上時，必然受到肉身的限制。他自願放棄獨立行使神性的能力，順服於父。從這個意義上說，父比子大。當然，當子回到天上時，他所放棄的一切又都恢復了（約翰福音17:1, 5）。

        Jesus showed His love for the Father (and for the world) by voluntarily going to the cross. He did not hide or flee. He willingly laid down His life. He and the disciples may have left the Upper Room at this point (John 14:31) so that what Jesus said from that point on was spoken on the way to the garden. Or, they may have arisen from the table and lingered awhile as He instructed them. We can easily imagine the allegory of the vine being given as they walked that night through the vineyards.                          耶穌自願走上十字架，彰顯了祂對天父（以及對世人）的愛。祂沒有躲藏或逃避，而是甘願捨命。祂和門徒可能在那時離開了樓上的房間（約翰福音14:31），所以耶穌從那時起所說的話，在去往花園的路上也說了出來。又或者，他們可能從餐桌旁起身，稍事停留，聽祂的教導。我們很容易想像，那天晚上，當他們穿過葡萄園時，葡萄樹被賜予的寓意。

       His own perfect peace assures us that He alone can give true peace. Jesus was always the Master of the sit uation, and He enables us to take control of our lives as we surrender to Him and receive His legacy of peace.                                                                                                                                                      祂自身完美的平安使我們確信，只有祂才能賜下真正的平安。耶穌始終是局勢的主宰，當我們順服祂並接受祂所賜予的平安時，祂使我們能夠掌控自己的生活。