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约翰壹书生命读经 · 第19篇

神圣膏油涂抹的教导（一）

The Teaching of the Divine Anointing (1)
1读经：约翰一书二章十二至二十七节。约翰一书是由三个主要段落所组成：神圣生命的交通、（约壹一1～二、）神圣膏油涂抹的教导、（约壹二12～27、）以及神圣出生的美德。（约壹二28～五21。）在已过的信息中，我们已经说过这封书信的第一段，就是这卷书所启示头一项基本的事─神圣生命的交通。在本篇信息中，我们来到第二段，就是第二项基本的事神圣膏油涂抹的教导。
1Scripture Reading: 1 John 2:12-27 The Epistle of 1 John is composed of three main sections: the fellowship of the divine life (1:1—2:11), the teaching of the divine anointing (2:1 2-2 7), 11 and the virtues of the divine birth (2:28—5:21). In the foregoing messages we have covered the first section of this Epistle and the first basic matter revealed in this book—the fellowship of the divine life. In this message we come to the second section and to the second basic matter—the teaching of the divine anointing. ─
膏油涂抹的定义
THE DEFINITION OF THE ANOINTING
2神圣生命的交通神圣且奥秘，然而，神圣的膏油涂抹更奥秘。要给神圣的膏油涂抹下适当的定义非常困难。膏油涂抹是包罗万有、复合、赐生命之灵的效用；这灵就是经过过程的三一神。这定义给我们看见膏油涂抹的各种元素或成分。膏油涂抹乃是复合之膏的效用、运行。
2The fellowship of the divine life is divine and mysterious. However, the divine anointing is even more mysterious. It is very difficult to give an adequate definition of the divine anointing. The anointing is the function of the all-inclusive, compound, life- giving Spirit, who is the processed Triune God. In this definition we can see the different elements, or ingredients, of the anointing. The anointing is the function, the moving, of the compound ointment
3圣经头一次题到膏油涂抹是在出埃及三十章，那一章有复合之膏的启示，这膏是用来膏帐幕和祭司的。原则上，约翰的著作是基于旧约的记载。比方说，约翰在他的福音书一章十四节用了『支搭帐幕』一辞，在一章二十九节用了『神的羔羊』一辞。不仅如此，约翰一章五十一节题到雅各在伯特利梦见天梯。此外，启示录有许多表号在旧约里都能找著。同样的原则，约翰的第一封书信也是基于旧约。与这原则一致，约翰在约壹二章用的『膏油涂抹』一辞，是指出埃及三十章的膏油。在出埃及记生命读经第一百五十七至一百六十六篇，我们看到复合之膏的基本元素，以及这些元素的分量。出埃及三十章的膏油乃是包罗万有、复合、赐生命之灵，也就是经过过程的三一神，完全的豫表。膏油涂抹实际上就是这样一位灵的效用，运行。膏油涂抹是非常奥秘，但也是真实、可以经历的。约翰不用名词『膏油，』却用动名词『膏油涂抹，』以指包罗万有之灵在我们里面的运行。我们如果仔细读约壹二章十二至二十七节，就会领悟膏油涂抹实际上就是包罗万有、复合、赐生命的灵，也就是经过过程的三一神。
3The first mention of the anointing in the Bible is in Exodus 30. In that chapter we have a revelation of the compound ointment that was used to anoint the tabernacle and the priesthood. In principle, John’s writings are based on what is written in the Old Testament. For example, in his Gospel John uses the word “tabernacled” in 1:14 and the phrase “Lamb of God” in 1:29. Furthermore, John 1:51 refers to Jacob’s dream about the heavenly ladder at Bethel. Moreover, many of the signs in the book of Revelation can be found in the Old Testament. In the same principle, John’s first Epistle is based on the Old Testament. In keeping with this principle, the word “anointing” used by John in chapter two refers to the ointment in Exodus 30. In the Life-study of Exodus, Messages 157-163, we considered the basic elements of the compound ointment and the measure of these elements. The ointment in Exodus 30 is a full type of the all-inclusive, compound, life-giving Spirit, who is the processed Triune God. The anointing is actually the function, the moving, of such a Spirit. The anointing is very mysterious, but it is also real and experiential. Instead of using the noun “ointment,” John uses the verbal noun “anointing.” This word refers to the moving of the all-inclusive Spirit within us. If we carefully read 2:12-27, we shall realize that the anointing is actually the personification of the all- inclusive, compound, life - giving Spirit, who is the processed Triune God.
神圣的三一
THE DIVINE TRINITY
4约壹二章十二至二十七节这一段，乃是照著信徒生命的长大，论到神圣的三一。这些经节论到神圣的三一，是非常积极、非常有意义的。但如果我们对这些经节没有属灵和属天的观点，就不会看见这里是说到神圣的三一。神圣膏油涂抹的教导乃是与神圣的三一有关，而这教导是照著我们生命的长大。这就是说，我们越在生命里长大，就越与神圣的三一有关。
4First John 2:12-27 is a section concerning the Divine Trinity according to the believers’ growth in life. In these verses the Trinity is covered in a very positive and meaningful way. But if we do not have a spiritual and heavenly view of these verses, we shall not see that the Trinity is covered here. The teaching of the divine anointing concerns the Divine Trinity, but this teaching is according to our growth in life. This means that the more we grow in life, the more we shall be concerned with the Trinity
5整本新约是以神圣的三一结构而成的。比方说，以弗所书每一章都是13:14以神圣的三一结构而成的。林后十三章十四节说，『愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。』林后末了这一节指明，整卷哥林多后书都是关于基督的恩，神的爱，圣灵的交通。我们在启示录也看见神圣的三一：『愿恩典与平安，从那今是昔是以后永是的，从祂宝座前的七灵，并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。』（启一4下～5上。）这里我们看见启示录这卷奥秘的书是以神圣的三一开始的，因为这卷书基本的结构也是神圣的三一。我愿意强调一个事实，神圣的三一是圣经中整个启示的基本结构。如果将神圣的三一从圣经挪去，圣经中就不会有神圣启示的实际了。在约翰一书里，只有十六节经文专专说到这奥秘、包罗万有、复合的膏油涂抹。（约壹二12～27。）我们若仔细读这些经文，探入其深处，就会看见这里有神圣的三一，并且这三一是照著信徒生命的长大来论到的。
5The entire New Testament is structured with the Trinity. In Ephesians, for example, every chapter is structured with the Trinity. Second Corinthians says, “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” This verse at the very end of 2 Corinthians indicates that the whole book of 2 Corinthians is concerned with the grace of Christ, the love of God, and the fellowship of the Holy Spirit. We also see the Trinity in the book of Revelation: “Grace to you and peace from Him Who is, and Who was, and Who is coming, and from the seven Spirits Who are before His throne, and from Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth” (1:4b-5a). Here we see that the mysterious book of Revelation opens with the Trinity, for in this book also the Trinity is the basic structure. I wish to emphasize the fact that the Divine Trinity is the basic structure of the entire revelation in the Bible. If the Divine Trinity were removed from the Scriptures, there would not be any reality of the divine revelation in the Scriptures. In 1 John only sixteen verses are devoted to the mysterious, all-inclusive, compound anointing (2:12-27). If we study these verses carefully and get into the depths of them, we shall see that the Divine Trinity is here, and that the Trinity is covered according to the growth in life of the believers.
一段辩论的话
A POLEMICAL SECTION
6这十六节经文也是非常富于辩论性的。这些经文是这封书信中最富于辩论性的一段。我们已经说过，约翰的著作很富于辩论性，因为他在与一些异端争战，这些异端包括智慧派、塞林则派、和多西特派。这些异端和基督的身位有关，对召会生活造成破坏和混乱。所以，使徒约翰需要辩论，与这些异端争战，给圣徒豫防注射，抗拒关于基督身位之异端的毒素。约翰在这十六节经文里说到神圣三一的深奥真理。但约翰的写法是基于信徒生命的长大。为这缘故，约翰将信徒分成三班人：小孩子、青年人、和父老们。
6These sixteen verses are also very polemical. These verses are the most polemical section of this Epistle. We have already mentioned that John’s writings are polemical, for he was fighting against heresies, including Gnosticism, Cerinthianism, and Docetism. These heresies were related to the Person of Christ, and they caused damage and confusion to the church life. Therefore, it was necessary for the apostle John to be polemical and to fight against these heresies, inoculating the saints against the poison of the heresies concerning the Person of Christ. In these sixteen verses John gives a word regarding the deep truth of the Trinity. But John’sway of writing is based on the growth in life of the believers. For this reason, John classified the believers into three groups: children, young men, and fathers.
孩子们
LITTLE CHILDREN
7约翰在约壹二章十二节称这封书信的受信者为『孩子们，』这是一般的称呼，并不是特别指某一班信徒。我们已经说过，根据二章一节，年老的使徒把所有的受信者，都看作他在主里亲爱的孩子。我们会看见，以后在十三至二十七节，约翰写信给小孩子们、青年人和父老们。但这里他称所有的信徒为孩子们，不论他们属灵的年龄是多大。一面说，所有的信徒都是神的儿女；另一面说，在召会生活里，神的儿女也是约翰的儿女。约翰看信徒是他的儿女，不是他的学生或他的跟从者。作学生是知识的事，作跟从者是参与活动的事。但『儿女』一辞指明生命。在这封书信里，约翰对信徒的说法指明生命。约翰甚至没有说『我亲爱的儿女，』他乃是用更亲密的辞：『孩子们。』
7In verse 12 John refers to the recipients of this Epistle as “little children.” This is a general address and does not refer to any specific class of believers. As we have already mentioned, according to verse 1 of chapter two, the aged apostle considered all the recipients of his Epistle his dear little children in the Lord. We shall see that later in verses 13 through 27 John writes to the young children, young men, and fathers. But here he addresses all the believers as little children, no matter what their spiritual age may be. On the one hand, all the believers are God’s children. On the other hand, in the church life God’s children were also John’s children. John considered the believers his children, not his students or his followers. To be a student is a matter of knowledge, and to be a follower is a matter of participating in a certain activity. But the word “children” indicates life. In this Epistle John refers to the believers in a way that indicates life. John did not even say “my dear children.” Instead, he used the more intimate expression “little children
8有时候年纪大的父母叫他们成熟的儿子为孩子。比方说，一个人八十岁了，他的儿子也六十岁了，但作父亲的还可能叫他的儿子为孩子。这是柔细、亲密关系的表征。在这封书信里，约翰这位年老的父亲称所有的信徒为孩子们。他以亲密的态度写著说，『孩子们，我写信给你们…。』这种称谓也指明约翰写这些经节时，关心信徒生命的长大。
8Sometimes an elderly parent will refer to his mature son as his child. For example, a man may be in his eighties and his son, in his sixties. Nevertheless, the father may still refer to his son as his child. This is a sign of a tender, intimate relationship. In this Epistle, John, an elderly father, addresses all the believers as little children. Writing in an intimate manner, he says, “I write to you, little children....” This term of address also indicates that in writing these verses John is concerned with the believers’ growth in life.
罪得赦免
The forgiveness of sins
9约翰在约壹二章十二节说，『孩子们，我写信给你们，因为你们的罪因著祂的名得了赦免。』罪得赦免是神福音的基本元素，（路二四47，徒五31，十43，十三38，）藉此，接受基督的信徒就得重生成为神的儿女。（约一12～13。）
9In verse 12 John says, “I write to you, little children, because your sins have been forgiven you because of His name.” The forgiveness of sins is the basic element of God’s gospel (Luke 24:47; Acts 5:31; 10:43; 13:38). Through this, the believers who receive Christ become the children of God (John 1:12-13
10约翰领悟罪得赦免是我们成为神儿女的基本因素。约翰在二章十二节告诉孩子们，他们的罪因著主的名得了赦免。他们已经相信这宝贵的名，并且他们的罪已经得了赦免。罪得赦免是福音里头一个基本元素。我们若信入主的名，并且呼求祂的名，我们所得著的头一项福分就是罪得赦免。藉著罪得赦免，我们已经得称义，成为神的儿女。因此，重生乃是基于罪得赦免。这是使徒约翰称这封书信的受信者为孩子们时，认为罪得赦免是基本因素的原因。
10John realized that forgiveness of sins is a basic factor in our becoming God’s children. In verse 12 John tells the little children that their sins have been forgiven because of the Lord’s name. They have believed in this precious name and have received the forgiveness of sins. The forgiveness of sins is the first basic element in the gospel. If we believe in the name of the Lord and call on His name, the first blessing we receive is the forgiveness of sins. Through forgiveness, we have been justified and have become the children of God. Regeneration, therefore, is based on the forgiveness of sins. This is the reason the apostle John regards forgiveness of sins as the basic factor in addressing the recipients of this Epistle as little children
父老们
THE FATHERS
11约翰在二章十三节继续说，『父老们，我写信给你们，因为你们认识那从起初原有的。青年人，我写信给你们，因为你们胜了那恶者。小孩子们，我写信给你们，因为你们认识父。』现在我们看见，约翰的孩子们当中有些是父老，有些是青年人，还有些是小孩子。
11In verse 13 John goes on to say, “I write to you, fathers, because you have known Him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, young children, because you have known the Father.” Now we see that some of John’s little children are fathers, others are young men, and others are young children
12父老是指在神圣生命里成熟的信徒，使徒将他们列为受信者中的头一班人。这些信徒是父老，因为他们『认识那从起初原有的。』『认识』在原文是完成式，表明所产生的情形是一直持续的。这些成熟的信徒已经认识了，所以他们一直是认识的。这种活的认识乃是生命经历的果子。约翰说父老们认识那从起初原有的。这里的『从起初』是用在绝对的意义上。那从起初原有的，就是那永远、在万有之先就存在的基督，祂是从起初原有的生命之话。（约壹一1，约一l。）凭生命的方式认识这样一位永远的基督，乃是成熟、老练的父老们的特征。有些异端说基督不是永远的，他们没有，也不会被这些异端所欺骗。基督是那永远、在万有之先就存在的一位，祂从永远就存在了。这永远的一位在一切造物存在以前就存在了，祂实在是那永远、在万有之先就存在的一位。
12The fathers are those believers who are mature in the divine life. They are classified by the apostle as the first group among his recipients. These believers are fathers because they “have known Him who is from the beginning.” The words “have known” are in the perfect tense. This denotes that the state produced continues. These mature believers have known; therefore, they know all the time. Such living knowledge is the fruit of the experience of life. John says that the fathers have known Him who is from the beginning. Here “from the beginning” is used in the absolute sense. The One who is from the beginning is the eternal, preexisting Christ, who is the Word of life from the beginning (1 John 1:1; John 1:1). Knowing in the way of life such an eternal Christ is the characteristic of the mature and experienced fathers, who were not and could not be deceived by the heresies that claimed Christ was not eternal. As the eternal, preexisting One, Christ existed from eternity. This eternal One existed before all created things came into existence. Truly He is the eternal and preexisting One.
13约翰在这里不说父老们认识神的儿子或耶稣基督，而说他们认识那从起初原有的；他们认识基督是那永远、在万有之先就存在的一位。这种认识乃是经历的事，并不仅仅是道理的知识。我们若要认识基督是那永远、在万有之先就存在的一位，我们就需要经历祂。使徒约翰没有把这个视为青年人的资格，他把藉著经历那从起初原有者而有的认识，视为父老们的资格。在我们中间有一些父老，就是那些藉著对主的经历而认识主的人。这种对主经历的认识，需要许多年日，这是那些能称为『父老』者的资格。断定谁是父老的标准，乃是对于主这永远者在经历上的认识，这种认识是藉著许多年日的生命过程而得到的。
13Here John does not say that the fathers know the Son of God or Jesus Christ. Rather, he says that they have known the One who is from the beginning; they have known Christ as the eternal, preexisting One. This knowing is a matter of experience, not merely a matter of doctrinal knowledge. If we would know Christ as the eternal, preexisting One, we need to experience Him. The apostle John did not ascribe this qualification to the young ones. It was to the fathers that he ascribed the qualification of knowing through experience the One who is from the beginning. Among us there are some fathers, those who have come to know the Lord through their experience of Him. To know the Lord in this way of experience takes many years. This is the qualification of those who can be called “fathers.” The criterion that determines who is a father is the experiential knowledge of the Lord as the eternal One, a knowledge that is gained through the life course of many years
青年人
THE YOUNG MEN
14约壹二章十三节还有第二班信徒─青年人，就是那些在神圣生命里长大的信徒。这些长大而刚强的青年信徒有一个特征，就是胜了那恶者。他们能如此，因为他们藉神的话得了滋养、加强并维持；这话住在他们里面，运行在他们里面，抵挡魔鬼、世界和其上的情欲。（约壹二14下～17。）胜了那恶者，有力的证明信徒已经长大成为青年人。我能见证，今天在召会生活中有一班青年人胜了那恶者，也胜了邪恶的事物。
14In verse 13 we also have the second category of believers—the young men. These are the believers who are grown up in the divine life. One characteristic of these grown-up and strong young believers is that they overcome the evil one. This is possible because the young men are nourished, strengthened, and sustained by the word of God which abides in them and operates in them against the Devil, the world, and its lust (vv. 14b-17). Overcoming the evil one is a strong evidence that a believer has grown to be a young man. I can testify that in the church life today there is a group of young ones who overcome the evil one and also overcome evil things
小孩子们
the young children
15约翰题到的第三班信徒是小孩子们，就是那些刚得著神圣生命的信徒。使徒将他们列为受信者中的第三班人。
15The third category of believers mentioned by John is that of the young children. These are the believers who have just received the divine life. They are classified by the apostle as the third group of recipients
16约翰说，小孩子们认识父。父乃是神圣生命的源头，信徒已经由这位父所重生。（约一12～。）认识父乃是重生最初的结果。（约十七3，6。）因此，这种神圣生命初期经历上的认识，乃是作小孩子的基本资格；他们在约翰的分类中是最年幼的。
16John says that the young children have known the Father. The Father is the source of the divine life, of whom the believers have been reborn (John 1:12-13). To know the Father is the initial issue of 13 being regenerated (John 17:3, 6). Hence, such an experiential knowledge in the youth of the divine life is the basic qualification of the young children, who are the youngest in John’s classification.
17人的孩子怎样认识他的父，照样，神圣生命里的小孩子也认识他们的父。新约告诉我们，我们已经得著儿子名分的灵，在这灵里我们呼叫『阿爸，父。』所有的小孩子都认识他们的父；他们认识那用神圣的生命生了他们的一位。约翰在约壹二章十三节说，『小孩子们，我写信给你们。』『写』原文意『刚写，』有些古卷作『写。』根据最近古卷的发现，虽然『刚写』较为可信；但是照上下文看，钦定英文译本和达秘新译本所采用的『写』较合逻辑。本节使徒写给三班受信者，对每一班人都是用现在式。以下十四至二十七节，他又写给这三班人，却都是用过去式。（十四节是写给父老们和青年人；二十六节，参十八节，是写给小孩子们。）
17Just as a child of a human father knows his father, so the young children in the divine life know their Father. The New Testament tells us that we have received the Spirit of sonship, in which we cry, “Abba, Father.” All the young children know their Father; they know the One who has begotten them with the divine life. In verse 13 John says, “I write to you, young children.” Here the Greek word is egrapsa, have written; in other manuscripts, it is grapho, write. Although egrapsa, according to more recent manuscript discovery, is more authentic, grapho, which is taken by the King James Version and J. N. Darby’s New Translation, is more logical according to the context. The apostle in this verse addresses his writing to each of the three classes of his recipients, all in the present tense. In the following verses, verses 14 through 27, he addresses each of the three classes again, but all in the aorist tense (v. 14 to the fathers and young men; v. 26, see al sov. 18, to the young children
确证的话
A CONFIRMING WORD
18约翰在二章十四节接著说，『父老们，我刚写信给你们，因为你们认识那从起初原有的。青年人，我刚写信给你们，因为你们刚强，神的话住在你们里面，你们也胜了那恶者。』『写，』原文虽是过去式，却不是指使徒以前曾给受信者写过信；他乃是重复前节所写给他们的，以加强并发展他所说过的。藉著重复某些事，约翰确证他已经写过的话。约翰在二章十四节再次说到父老们认识那从起初原有的。因为父老们满有经历，就没有进一步往前说甚么了。
18In verse 14 John continues, “I have written to you, fathers, because you have known Him who is from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.” Although the Greek word rendered “have written” is aorist, it does not indicate that any previous epistle was written by the apostle to the recipients. It means that he repeats what he has written to them in the preceding verse to strengthen and develop what he has said. By repeating certain matters, John confirms what he has already written. In verse 14 John again refers to the fathers as knowing Him who is from the beginning. Because the fathers are full of experience, there is no further advancement
19约翰在二章十四节论到青年人，不仅说他们胜了那恶者，还说他们刚强，神的话住在他们里面。这句结束于『住在你们里面』的话，加强前节写给青年人的话：『你们胜了。』我们中间许多人是刚强的青年人，胜了那恶者，并且有神的话住在他们里面。藉著所住在他们里面神的话，他们得了加强、滋养、维持并鼓舞。
19Concerning the young men, in verse 14 John not only says that they have overcome the evil one, but also says that they are strong and that the word of God abides in them. This word, ending with “abides in you,” strengthens the word “you have overcome,” which was written in the previous verse to the young men. Many among us are strong young men who have overcome the evil one and who have the word of God abiding in them. Through the word of God that abides in them, they are strengthened, nourished, sustained, and invigorated.
20我们看过约翰在二章十三节对父老们、青年人和小孩子们说话；他在十四节再次对父老们和青年人说话。约翰第二次对小孩子们说的话在那里？乃在十八节：『小孩子们，如今是末时了；你们曾听见，那敌基督的要来，现在已经有好些敌基督的出来了，从此我们就知道如今是末时了。』这里的『小孩子们』乃指十三节的小孩子们，是受信者中的第三班人。约翰在以下的经节继续对小孩子们说到膏油涂抹。
20We have seen that in verse 13 John addresses the fathers, the young men, and the young children, and that in verse 14 he again addresses the fathers and the young men. Where is John’s second address to the young children? It is in verse 18: “Young children, it is the last hour, and even as you heard that antichrist is coming, even now many antichrists have come; whereby we know that it is the last hour.” Here “young children” refers to the young children in verse 13 as the third class of recipients. In the verses that follow John goes on to speak to the young children concerning the anointing
生命长大的程度
DEGREES OF GROWTH IN LIFE
21我们已经看见，约翰在二章十二至二十七节是照著信徒生命的长大，论到神圣的三一。他首先称所有的信徒为他的孩子们，他们的罪因著主的名得了赦免。然后约翰继续对父老们，就是那些在神圣生命里成熟的信徒说话。这些信徒藉著神圣的膏油涂抹，认识那从起初原有的，就是那永远、在万有之先就存在的基督，祂是从起初原有的话。青年人是在神圣生命里长大的信徒，他们藉著神圣的膏油涂抹，胜了那恶者。不仅如此，他们刚强，神的话住在他们里面。青年人的另一项特征是不爱世界。小孩子是刚得著神圣生命的信徒，他们藉著神圣的膏油涂抹认识了父。他们也曾听见，那敌基督的要来。但他们有从那圣者来的膏油涂抹，并且他们知道一切的事。父老们、青年人、小孩子，在生命里长大的程度不同。约翰将信徒分类，是照著他们属灵的年龄，不是照著任何别的标准。有一些人是父老，另外一些人是青年人或小孩子。使徒约翰用这些辞，有力的指明他写这些经文特别是基于生命的长大。
21We have seen that in 2:12-27 John writes concerning the Divine Trinity according to the believers’ growth in life. First, he addresses all the believers as his little children, those whose sins have been forgiven because of the Lord’s name. Then John goes on to speak to the fathers, those believers who are mature in the divine life. Through the divine anointing, these believers have known Him who is from the beginning, that is, the eternal, preexisting Christ who is the Word from the beginning. The young men are the believers who are grown up in the divine life. Through the divine anointing, they have overcome the evil one. Furthermore, they are strong and the word of God abides in them. Another characteristic of the young men is that they do not love the world. The young children are the believers who have just received the divine life. Through the divine anointing, they have known the Father. They have also heard that antichrist is coming. But they have an anointing from the Holy One and they know all things. The fathers, young men, and young children have different degrees of the growth in life. John’s classification of the believers is according to their spiritual age, not according to any other criterion. Some are fathers, and others are young men or young children. The use of these terms indicates strongly that these verses in particular were written by the apostle John based upon the growth in life
享受属天的旋律
ENJOYING THE HEAVENLY MELODY
22约翰的著作乃是基于信徒生命的长大，这事实该使我们领悟，我们若要明白神圣的三一，特别是这段话所论到神圣的三一，就必须在生命长大的过程里。这就是说，我们必须在生命这条线上。我们若不在生命这条线上追求生命的长大，就无法明白任何关于神圣三一的事。
22The fact that John’s writing is based on the believers’ growth in life should cause us to realize that if we would understand the Trinity, especially as the Divine Trinity is covered in this portion, we must be in the process of the growth in life. This means that we must be in the line of life. If we are not in the line of life pursuing the growth in life, we shall not be able to understand anything concerning the Divine Trinity.
23若把这段话所启示的三一神供应给在生命里没有长大的信徒，他们对于所听见的这些并不能明白或赏识。但是当这些话供应给有追求并在生命里长大的信徒，他们就能明白并得著帮助。他们赏识所『弹奏』关于三一神的『音乐。』当我们说到包罗万有、复合、赐生命之灵，那经过过程的三一神的时候，他们很有反应。然而，那些不在生命这条线上，在生命里没有长大的基督徒，可能不明白我们所说包罗万有、复合、赐生命、经过过程这类用辞的意义。赞美主，我们有包罗万有、复合、赐生命的灵，就是那经过过程的三一神，在我们里面活著、运行、工作！当我们听到关于这奇妙的三一神属天的旋律，我们就欢乐，我们在主里非常喜乐。
23When the Triune God as revealed in this portion is ministered to believers who are not growing in life, they do not have any understanding or appreciation of what they hear. But when this is ministered to the seeking ones who are growing in life, they can understand what is ministered and are helped by it. They appreciate the “music” that is “played” concerning the Triune God. They are very responsive when we speak concerning the all-inclusive, compound, life-giving Spirit, who is the processed Triune God. However, those Christians who are not in the line of life and who are not growing in life may wonder what we mean by such terms as all-inclusive, compound, life-giving, and processed. Praise the Lord that we have the all-inclusive, compound, life- giving Spirit, who is the processed Triune God, living, moving, and working within us! When we hear the heavenly melody regarding this wonderful Triune God, we rejoice, and we are very happy in the Lord