约十四9～10 耶稣对他说，腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？我在父里面，父在我里面…。

　　　十五26 但我要从父差保惠师来，就是从父出来实际的灵…。

　　John 14:9-10 Jesus said to him, Have I been so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father; how is it that you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me?……

　　John 15:26 But when the Comforter comes, whom I will send to you from the Father, the Spirit of reality……

　　父、子、灵三一神之间的关系，不仅是同时共存，更是互相内在的。同时共存的意思是同时一起存在。互相内在这个辞，应用在三一神身上，意思是父、子、圣灵，在彼此的里面而存在。圣经清楚的启示，子来的时候，父与子同来；照样，灵来的时候，子与父都同来。并且当子来的时候，父并不是在子身外同来，乃是里面的、主观的，在子里面同来。

　　约翰六章四十六节说，“惟独从神来的，祂看见过父。”这里的“从”字，原文也带“同”的意思。子不仅是从父而来，并且是同父而来。五章四十三节说，“我在我父的名里来。”子在父的名里来，就等于父来。这证明说子来就是父来。十四章十节说，“我在父里面，父在我里面。”这指出父并不是在子身外同来，乃是在子里面同来。因此子能作见证说，“人看见了我，就是看见了父。”（9。）十五章二十六节说，“但我要从父差保惠师来，就是从父出来实际的灵。”这里的第二个“从”字，原文也是带“同”的意思。当那灵来的时候，也带着父同来。十四章二十六节说，“保惠师，就是父在我的名里所要差来的圣灵。”保惠师就是圣灵，要在子的名里被父差来。在子的名里来，就等于子来。这证明圣灵来就是子来。还有八章二十九节说，“那差我来的是与我同在，祂没有撇下我独自一人。”路加四章一节也说，“耶稣满有圣灵。”这些经文都证明，当子活在地上的时候，父和灵也都与祂同在，三者不相分离（真理课程一级卷一，二四至二五页）。

　　父、子、灵三者不仅是同时存在，并且还是同时互相内住的。互相内住这辞应用在三一神身上，是指父、子、灵三者，在彼此的里面存在（existing within one another）说的。…在约翰十四章九至十节，主说，“人看见了我，就是看见了父；…我在父里面，父在我里面。”我们对主的回答完全不懂。一个人怎么能在另一个人里面，而那人又在这人里面？…然而子与父的一（十30），乃是子在父里面，父在子里面。这真是我们人的头脑所无法领会的。

　　同样的话还出现在十四章十节、二十节，十章三十八节，十七章二十一节、二十三节。这五节圣经都说到同样的事，就是子与父同时在彼此的里面。这些经节乃是关键，使我们明白神圣三一是三又是一的奥秘；不过这里只提到父与子，至于灵是更深奥的问题。我们可以笼统的说，父、子、灵三者互相内住；但父与子的关系是一个讲究，子与灵的关系又是另一个讲究。父与子的关系是：“子在父里面，父在子里面。”但在整本圣经里，找不出任何一节说，灵在子里面或子在灵里面。圣经乃是说，子成了灵。所以林前十五章四十五节下半说，“末后的亚当成了赐生命的灵。”林后三章十七节又说，“主就是那灵。”（神的启示和异象，二九至三一页。）

　　The relationship among the Father, the Son, and the Spirit of the Trinity is not only that they simultaneously coexist, but, even more, that they indwell one another mutually. Coexistence means to exist together at the same time. Coinherence, as applied to the Trinity, means that the Father, the Son, and the Spirit are in one another and thus exist together. The Scriptures clearly indicate that when the Son comes, the Father comes with Him; similarly, when the Spirit comes, both the Son and the Father come with Him. Furthermore, when the Son comes, the Father does not come with Him outwardly; rather, the Father comes with Him inwardly and subjectively.

　　John 6:46 says, “Except Him who is from God, He has seen the Father.” The word “from” in the original language carries the sense of “from with.” The Son not only comes from the Father, but He comes from with the Father. John 5:43 says, “I have come in the name of My Father.” The Son's coming in the name of the Father equals the Father's coming. This proves that when the Son comes, the Father comes. John 14:10 says, “I am in the Father, and the Father is in Me.” This indicates that the Father does not come with the Son outwardly; rather, He comes in the Son. Hence, the Son can testify saying, “He who has seen Me has seen the Father” (John 14:9). John 15:26 says, “But when the Comforter comes, whom I will send to you from the Father, the Spirit of reality who proceeds from the Father....” The second “from” is also “from with” in the sense of the Greek. When the Spirit comes, He also comes from with the Father. John 14:26 says, “The Comforter, the Holy Spirit, whom the Father will send in My name.” The Comforter, the Holy Spirit, will be sent by the Father in the Son's name. The Holy Spirit's coming in the Son's name equals the Son's coming. This proves that when the Holy Spirit comes, the Son comes. Furthermore, John 8:29 says, “He who sent Me is with Me; He has not left Me alone.” Luke 4:1 also says, “Jesus, full of the Holy Spirit....” These verses prove that when the Son is living on earth, both the Father and the Spirit are with Him; the Three are inseparable. (Truth Lessons, Level 1, Vol. 1, Lesson 2)

　　The three—the Father, the Son, and the Spirit—not only coexist but also coinhere. The term coinhere applied to the Triune God means that the three—the Father, the Son, and the Spirit—exist within one another.

　　First of all, this is based upon the word spoken by the Lord Jesus in the Gospels. In John 14:7-10 the Lord said to the disciples, “If you had known Me, you would have known My Father also; and henceforth you know Him and have seen Him.” Then Philip requested, saying, “Lord, show us the Father and it is sufficient for us.” The Lord answered him, “Have I been so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father; how is it that you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me?” We simply cannot understand the Lord's answer. How can one person be in another person and the other person also be in the one person? Let me illustrate. We often say that the husband and wife are one; this is correct. However, we cannot say that the husband is in the wife and that the wife is in the husband. Yet the oneness of the Son and the Father (10:30) is that the Son is in the Father and the Father is in the Son. This is truly beyond the comprehension of our human mind.

　　Besides John 14:10, the same utterance can be found in 14:20; 10:38; and 17:21, 23. These five verses all refer to the fact that the Son and the Father exist within one another at the same time. These verses are crucial to our understanding of the mystery of the Divine Trinity's being three and also one. However, these verses mention only the Father and the Son; the matter concerning the Spirit is even more profound. We can say in a general way that the three—the Father, the Son, and the Spirit—are coinherent, but the relationship between the Father and the Son is different from the relationship between the Son and the Spirit. The relationship between the Father and the Son is that the Son is in the Father and the Father is in the Son. However, we cannot find one verse in the entire Bible that says the Spirit is in the Son or the Son is in the Spirit. What the Bible says is that the Son became the Spirit. Hence, 1 Corinthians 15:45b says, “The last Adam became a life-giving Spirit”; moreover, 2 Corinthians 3:17 says that “the Lord is the Spirit.” (The Revelation and Vision of God, Chapter 2)