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约翰壹书生命读经 · 第2篇

论约翰的著作（二）

A Word Concerning the Writings of John (2)
1本篇信息是约翰著作引言的续篇。在前一篇信息中，我们看到约翰的著作乃是神圣事物的启示，这些著作是其他神圣著作之启示的补充，也是整个神圣启示的完成。我们接著会看到约翰的著作对人的悟性来说，乃是奥秘的，这些著作包罗万有的论到基督的身位。
1In this message we shall continue to give an introductory word concerning the writings of John. In the previous message we saw that John’s writings are a revelation of divine things and that these writings are supplementary to the revelations of the other holy writings and complementary to the entire divine revelation. As we go on, we shall see that John’s writings are mysterious to human understanding and all-inclusive concerning the Person of Christ
对人的悟性是奥秘的
mysterious to human understanding
2约翰的著作乃是奥秘的。诸如神圣的生命和神圣的交通、（约壹一2～3、）膏油的涂抹、（约壹二27、）与神圣的出生（约壹三9）等事，确实是奥秘的。这样的事是神圣的，所以是奥秘的。你晓得从你接受主耶稣那天起，你就是个奥秘的人么？一个人若不奥秘，我就怀疑他是否得救了。我们不用问人得救了没有，我们可以察看他们奥秘不奥秘。
2The writings of John are mysterious. Matters such as the divine life and the divine fellowship (1:2-3), the anointing (2:27), and the divine birth (3:9) certainly are mysterious. Such things are mysterious because they are divine. Have you ever realized that from the day you received the Lord Jesus, you have been a mysterious person? If a person is not mysterious, I doubt whether that one has been saved. Instead of asking others if they have been saved, we may want to check to see if they are mysterious
3我们基督徒是奥秘的，因为我们有奥秘的神圣生命，连同奥秘的神圣性情。神圣的生命连同神圣的性情使我们成为奥秘的人。你知道甚么是基督徒？基督徒就是奥秘的人。因著我们是奥秘的，别人应当不容易了解我们。不仅如此，因著我们是奥秘的，有时我们会遭到误解。在召会生活和我们的家庭生活中，也该有奥秘的元素。我们是有神奥秘生命的奥秘人。
3We Christians are mysterious because we have the mysterious divine life with the mysterious divine nature. The divine life with the divine nature makes us mysterious beings. Do you know what a Christian is? A Christian is a person who is mysterious. Because we are mysterious, others should not be able to understand us so easily. Furthermore, because we are mysterious, sometimes we shall be misunderstood. In the church life and in our family life, there should also be an element of mystery. We are mysterious persons with the mysterious life of God
包罗万有的论到基督的身位揭示基督那显现在祂人性里的神性
ALL-INCLUSIVE CONCERNING THE PERSON OF CHRIST Unveiling the Divinity of Christ Manifested in His Humanity
4第一世纪末使徒约翰写他的福音书、书信和启示录时，已经有关于基督身位的异端。有一种异端教训说，基督是神，但不是人。另一种异端说，基督是人，但不是神。还有一些异端者否认耶稣是基督。因著这样的光景，约翰就有负担要包罗万有的论到基督的身位。
4Toward the end of the first century, when the apostle John was writing his Gospel, Epistles, and Revelation, there were already heresies concerning the Person of Christ. One heretical teaching was that Christ was God but not man, and another heresy was that Christ was man but not God. Other heretics denied that Jesus was the Christ. Because of such a situation, John was burdened to write concerning the Person of Christ in an all-inclusive way.
5在约翰的著作中，我们看到耶稣就是基督，主耶稣基督是神也是人。在约壹二章，我们会看到使徒约翰对付塞林则派的异端，他们将基督与耶稣分开，因而否认了耶稣就是基督。当我们来到第四章，我们会看到约翰对付多西特派的异端，他们否认耶稣基督是在肉体里来的。约翰的著作启示基督是包罗万有的，耶稣就是基督，祂是神也是人。
5In John’s writings we see that Jesus is the Christ and that the Lord Jesus Christ is both God and man. As we shall see, in chapter two of 1 John, the apostle John deals with the heresy of the Cerinthians, those who separate Christ from Jesus and thus deny that Jesus is the Christ. When we come to chapter four, we shall see that John deals with the heresy of the Docetists, those who deny that Jesus Christ has come in the flesh. The writings of John reveal that Christ is all-inclusive, that Jesus is the Christ, and that He is both God and man.
对抗异端而争辩
Polemical against Heresies
6使徒约翰在他的著作里争辩，不是对抗律法、割礼或犹太教，乃是对抗智慧派、塞林则派和多西特派的异端。『争辩』一辞是指藉著辩论或争论，为真理而战。争辩者会为著真理有力且厉害的辩论。他会为真理争战，为真理作战。我们需要跟从约翰，为对抗异端而争辩。我们已经指出，约翰对抗智慧派、塞林则派和多西特派的异端而争辩。这些异端的一个源头是希腊哲学。保罗在他的著作中怎样争辩，对抗律法、割礼和犹太教这类的事，约翰也争辩，对抗那导致异端的哲学观念。给信徒豫防注射，
6In his writings the apostle John was polemical, not against the law, circumcision, or Judaism, but against the heresies of the Gnostics, Cerinthians, and Docetists. The word “polemical” or “polemic” refers to the fighting for the truth by debating or disputing. A person who is polemical will debate strongly and sharply on behalf of the truth. He will fight for the truth and wage war for it. We need to follow John to be polemical against heresy. We have pointed out that John was polemical against the heresies of the Gnostics, Cerinthians, and the Docetists. One source of these heresies was Greek philosophy. As Paul was polemical in his writings against such matters as the law, circumcision, and Judaism, John was polemical against philosophical concepts that led to heresy. Inoculating the Believers against All Heretical
对抗一切关于神与基督的异端道理
Doctrines concerning God and Christ
7约翰的著作不仅包罗万有的论到基督的身位，为对抗异端而争辩，也给信徒豫防注射，对抗一切关于神与基督的异端道理（哲学）。这样的著作不仅第一世纪需要，历代以来也都是不可少的。甚至二十世纪的今天，我们仍然需要这些著作。将来，这些著作还会大大的帮助我们持守关于基督身位的真理，并保守基督的信徒在一切神圣的实际里。我们盼望这些生命读经可以达到同样的目的。我们若没有看见约翰著作里所包含神圣事物的启示，就不能成为完全、奥秘、包罗万有或善于争辩的。不仅如此，我们也不会正确的接受豫防注射，对抗异端。但我们若看见这启示，就会成为奥秘、包罗万有且善于争辩的，也会接受豫防注射，对抗一切的异端。
7John’s writings not only are all-inclusive concerning the Person of Christ and polemical against heresy, but they also inoculate the believers against all heretical doctrines (philosophies) concerning God and Christ. Such writings were needed not only for the first century but have also been needed throughout all the centuries. Even today in the twentieth century, we still need them. In the coming days they will still be a great help in keeping the truth concerning the Person of Christ and in preserving His believers in all the divine realities. We hope that these Life-studies may serve the same purpose. If we do not see the revelation of the divine things contained in John’s writings, we cannot be complete, mysterious, all-inclusive, or polemical. Furthermore, we shall not be properly inoculated against heresy. But if we see this revelation, we shall be mysterious, all- inclusive, and polemical, and we shall be inoculated against all heresies.
8我在这里要指出，约翰福音所启示神格的三一，比圣经其他地方都更完备。我们从约翰福音认识基督在永远里就是神，（约一1，）祂在时间里成了人。（约一14。）祂的神性是完整的，祂的人性也是完全的。因此祂是神也是人，（约二十28，十九5，）有神人二性。祂是人，被神以那灵所膏，（约一32～33，太三16，）来完成神永远的定旨。因此，祂是那基督，是那受膏者。（约二十31。）基督是神的儿子，（约二十31，）是神的像，（西一15，）是神荣耀的光辉，是神本质的印像，（来一3，）祂本有神的形状且与神同等。（腓二6，约五。）祂是神的儿子，在父的名里，（约五43，）从父而来，并且同父而来。（约六46，直译。）因此，祂称为父。（赛九6。）祂与神同在，并且祂在已过的永远里就是神，（约一1～2，）祂与父不仅同时并存，并且互相内在。（约十四上，11上，十七21。）甚至当祂在地上在肉体里的时候，父也与祂同在。（约十六32。）因此，基督与父乃是一，（约十30，）在父的名里、并与父一同行事，（约十25，十四10下，）行父的旨意，（约六38，五30，）说父的话，（约三34上，十四24，）寻求父的荣耀，（约七18，）并且彰显父。（约十四7～9。）
8Here I would like to point out that the Trinity of the Godhead is revealed more fully in the Gospel of John than any other place in the Bible. We know from the Gospel of John that Christ was the very God in eternity (John 1:1) and that He became a man in time (John 1:14). His deity is complete, and His humanity is perfect. Hence, He is both God and man (John 20:28; 19:5), possessing both divinity and humanity. As a man He was anointed by God with the Spirit (John 1:32-33; Matt. 3:16) to accomplish God’s eternal purpose. Hence, He is the Christ, the anointed One (John 20:31). Christ is the Son of God (John 20:31), who is the image of God (Col. 1:15), the effulgence of God’s glory and the express image of His substance (Heb. 1:3), subsisting in the form of God and equal with God (Phil. 2:6; John 5:18). As the Son of God He came in the 18 flesh with (Gk., para, from with) the Father (John 6:46) and in the name of the Father (John 5:43). Hence, He is called the Father (Isa. 9:6). He was with God, and He was God in eternity past (John 1:1-2), not only coexisting but also coinhering with the Father all the time (John 14:10a, 11a; 17:21). Even while He was in 10 the flesh on the earth, the Father was with Him (John 16:32). Hence, Christ was one with the Father (John 10:30), working in the Father’s name and with the Father (John 10:25; 14:10b), doing the Father’s will (John 6:38; 5:30), speaking the Father’sword (John 3:34a; 14:24), seeking the Father’s glory (John 7:18), and expressing the Father (John 14:7-9).
9基督乃是永远的神，祂是万物的创造者；（约一3；）祂乃是人，带著血肉之体（来二14）在肉体里而来；（约壹四2；）祂是受造之物，就是一切受造之物的首生者。（西一15下。）因此，祂是创造者，也是受造之物。子乃是父在祂名（子名─约十四26）里所差那灵（约十五26，十六7，三34下）的差遣者和赐与者，祂是在肉体里末后的亚当，藉著死与复活成了赐生命的灵。（林前十五45下，约十四16～。）这灵领受了属于子的一切，（约十六14～15，）为子作见证并荣耀子，（约十五26,十六14，）祂也是子的气。（约二十22。）因此，子也是那灵；（林后三17；）那灵与父和子同时并存、互相内在的住在信徒里面，（约十四17，23，）祂就是那是灵、（约四24、）在信徒灵里（罗八16，提后四22）与信徒调和为一灵（林前六17）的三一神。至终，神成了神的七灵，（启一4，四5，）七灵就是子（羔羊─启五6）的七眼。
9As the eternal God, Christ is the Creator of all things (John 1:3), and as a man who came in the flesh (1 John 4:2) with the physical blood and flesh (Heb. 2:14), He is a creature, the Firstborn of all creation (Col. 1:15b). Hence, He is both the Creator and the creature. As the Sender and the Giver of the Spirit (John 15:26; 16:7; 3:34b), whom the Father sent in His name (the Son’s name, John 14:26), the Son, being the last Adam in the flesh, became the life - giving Spirit through death and resurrection (1 Cor. 15:45b; John 14:16-20), who received all that is of the Son (John 16:14-15) to 20 testify concerning the Son and glorify the Son (John 15:26; 16:14), and who is the breath of the Son (John 20:22). Hence, He is also the Spirit (2 Cor. 3:17) to abide coexistingly and coinheringly with the Son and the Father in the believers (John 14:17, 23) to be the Triune God who is Spirit (John 4:24) mingled with the believers as one spirit (1 Cor. 6:17) in their spirit (Rom. 8:16; 2 Tim. 4:22). Eventually, He became the seven Spirits of God (Rev. 1:4; 4:5), who are the seven eyes of the Son, the Lamb (Rev. 5:6).
10我信这许多的点会使那些持守传统系统神学的人感到困惑。譬如，那是神灵的七灵，怎么会是神格第二者的子的七眼？父、子、灵若被视为分开的身位，神格的第三者怎么会是第二者的眼睛？不仅如此，在约翰福音，主耶稣说祂在父的名里来。这是按以赛亚九章六节，祂的名称为父的原因。主耶稣来的时候，祂也同著父而来，你有没有想过主耶稣从诸天降临的时候，是同著父而来？有些基督徒也许有一种观念，以为神来的时候，就离开了父。但主耶稣来的时候，父也来了。不仅如此，主说祂在父的名里行事。那么，是谁在行事？是子还是父？按约翰福音，子在父的名里来，祂同父而来，在父的名里行事，并与父一同行事。子没有照自己的意思作任何事，祂乃是照父的旨意行事。同样的，祂不说自己的话，祂乃是说父的话。祂也寻求父的荣耀，并且彰显父。在约翰福音里的子是那灵的差遣者并赐与者。但至终，祂自己成了那灵。这灵乃是神的七灵，就是羔羊（子）的七眼。腓力实在愚昧，竟然说，『主阿，将父显给我们看，我们就知足了。』（约十四8。）对这要求，主耶稣回答说，『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。』（约十四9。）因著主耶稣在父的名里来，并同父而来，在父的名里并同著父行事，行父的旨意，说父的话，寻求父的荣耀，并彰显父，所以看见子就是看见父。
10I believe that many of these points will be puzzling to those who hold to traditional systematic theology. For example, how can the seven Spirits, who are the Spirit of God, be the seven eyes of the Son, the Second of the Godhead? If the Father, the Son, and the Spirit are regarded as separate persons, how can the Third of the Godhead be the eyes of the Second? Furthermore, in the Gospel of John the Lord Jesus said that He came in the Father’s name. This is the reason that, according to Isaiah 9:6, His name is called the Father. When the Lord Jesus came, He also came with the Father. Have you ever thought that when the Lord Jesus came down from the heavens, He came with the Father? Some Christians may have the concept that when He came, He left the Father. But when the Lord Jesus came, the Father came also. Moreover, the Lord said that He came to work in the Father’s name. Who, then, was the One working, the Son or the Father? According to the Gospel of John, the Son came in the Father’s name, He came with the Father, He came to work in the name of the Father, and He came to work with the Father. The Son did not do anything of His own will. Instead, He did the will of the Father. Likewise, He did not speak anything from Himself, but He spoke the Father’sword. He also sought the Father’s glory and expressed the Father. The Son in John’s Gospel is both the Sender and the Giver of the Spirit. But, eventually, He Himself became the Spirit. This Spirit is the seven Spirits of God, the seven eyes of the Lamb, the Son. It certainly was foolish of Philip to say, “Lord, show us the Father and it suffices us” (John 14:8). To this request, the Lord Jesus replied, “Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father” (v. 9). Because the Lord Jesus came in the Father’s name and with the Father, worked in the name of the Father and with the Father, did the Father’s will, spoke the Father’sword, sought the Father’s glory, and expressed the Father, to see the Son was to see the Father.
11我们若看见约翰著作中神圣三一的启示，就必会争辩。那些争辩的人不能耍政治。然而，即使我们为真理争战，应当争辩时，我们与人说话，仍需要说得合宜。中心─神圣生命的奥秘
11If we see the revelation of the Trinity in the writings of John, we shall certainly become polemical. Those who are polemical cannot be political. However, even though we should be polemical in our fight for the truth, we still need to speak with others in a proper way. THE FOCUS—THE MYSTERIES OF THE DIVINE LIFE
在他的福音书里
In His Gospel
12约翰著作的中心乃是神圣生命的奥秘。他福音书的中心，乃是在耶稣身位里，神圣生命显现的奥秘。生命是看不见的。然而按约翰福音，神圣的生命有形有体的显现在耶稣的人位里。这乃是个奥秘。
12The focus of John’s writings is the mysteries of the divine life. In his Gospel the focus is the mystery of the manifestation of the divine life in the Person of Jesus. Life is invisible. Nevertheless, according to the Gospel of John, the divine life was manifested solidly, bodily, in the Person of Jesus. This is a mystery
在他的书信里
In His Epistles
13约翰的书信，特别是约翰一书的中心，乃是信徒与神并彼此之间所显现之神圣生命交通的奥秘。这交通是奥秘的。我们的种族、肤色、国籍虽然不同，却同样享受显现出来之神圣生命里的那一个交通。我们中间有著奇妙的一。这乃是神圣生命交通的奥秘。
13In John’s Epistles, especially in the first one, the focus is the mystery of the fellowship of the manifested divine life among the believers with God and with one another. This fellowship is mysterious. Although we are of different races, colors, and nationalities, we enjoy the one fellowship in the manifested divine life. We have a wonderful oneness among us. This is the mystery of the fellowship of the divine life
在他的启示录里神儿女生命的供应
In His Revelation The Life Supply to God’s Children
14启示录的中心乃是基督为著祂的彰显，作神儿女生命的供应；基督又是三一神宇宙行政的中心。在启示录二章，我们看见我们可以在神乐园中吃基督这生命树，也可以吃基督这隐藏的吗哪。（启二7，17。）不仅如此，在启示录三章二十节，我们看见我们可以与祂一同坐席。生命树、隐藏的吗哪，并与主一同坐席，都指明基督是我们生命的供应。然而，许多基督徒不晓得基督是我们的生命树、我们隐藏的吗哪、和我们的筵席。但我们已看见这启示。我们在启示录里看见，基督是我们生命的供应，我们可以吃祂作隐藏的吗哪、作生命树，并享受祂作我们的筵席。享受基督作我们生命的供应，目的乃是叫我们成为灯台，将祂照耀出去。我们在众召会里乃是灯台，是由作生命树、隐藏吗哪和筵席的主耶稣那生命的供应所构成的。这乃是奥秘的，也使我们成为奥秘的。
14In the book of Revelation the focus is on Christ being the life supply to God’s children for His expression, and the center of the universal administration of the Triune God. In chapter two of Revelation we see that we may eat of Christ as the tree of life in God’s paradise and also as the hidden manna (vv. 7, 17). Furthermore, in Revelation 3:20 we see that we may feast with Him. The tree of life, the hidden manna, and the feasting with the Lord all indicate that Christ is our life supply. However, many Christians do not realize that Christ is our tree of life, our hidden manna, and our feast. But we have seen this revelation. We have seen in the book of Revelation that Christ is our life supply and that we may feed on Him as the hidden manna and as the tree of life and enjoy Him as our feast. The purpose of enjoying Christ as our life supply is that we may be a lampstand shining Him forth. We in the churches are a lampstand constituted of the life supply of the Lord Jesus as the tree of life, the hidden manna, and the feast. This is mysterious, and it causes us to be mysterious
三一神宇宙行政的中心
the center of the universal administration of the Triune God
15启示录的另一个奥秘，乃是基督是三一神宇宙行政的中心。世人可能认为世界是由君王、总统和首相所统治。事实上，基督乃是万王之王，整个宇宙都在祂的行政之下。祂是真正的执政管理者，一切属地的执政管理者都在祂的管治之下。世界的定命不在于人类的统治者，乃在耶稣基督，万王之王的手里。
15Another mystery in the book of Revelation is that of Christ as the center of the universal administration of the Triune God. The people of the world may think that the world is under the rule of kings, presidents, and prime ministers. Actually, Christ is the King of kings, and the entire universe is under His administration. He is the real Administrator, and all earthly administrators are under His rule. The destiny of the world does not depend on human rulers. The world’s destiny is in the hands of Jesus Christ, the King of kings
16约翰著作所包括的时间相当长，从已过的永远到将来带著新天新地与新耶路撒冷的永远。在约翰福音第一节，他写到已过的永远，在启示录末一章，他说到新天新地，这是指将来的永远。我们藉此看到约翰著作所包括的时间，是从已过的永远到将来的永远。现今我们是在那引领我们朝向永远定命的时间桥梁上。这也是神圣且奥秘的。
16John’s writings cover an immense span reaching from eternity past to eternity future with the new heaven and the new earth and the New Jerusalem. In the first verse of his Gospel, John writes concerning eternity past, and in the last chapter of Revelation he speaks of the new heaven and the new earth, referring to eternity future. By this we see that John’s writings cover the span from eternity past to eternity future. At present we are on the bridge of time leading us toward our eternal destiny. This also is divine and mysterious
永远生命的清楚异象
A CLEAR VIEW OF ETERNAL LIFE
17我盼望我们在要来的信息中，都对永远的生命这件特别的事有清楚的异象。甚至约翰福音也不像约翰一书那样，给我们透彻的看见永远的生命。约壹一章一、二节说，『论到那从起初原有的生命之话，就是我们所听见过的，我们亲眼所看见过的，我们所注视过，我们的手也摸过的；（这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传与你们。）』这里有清楚的话论到永远的生命。这封书信以下各章说明了这永远的生命是甚么。我们会看到五章二十节说，『我们也晓得神的儿子已经来到，且将悟性赐给我们，使我们可以认识那位真实的；我们也在那位真实的里面，就是在祂儿子耶稣基督里面。这是真神，也是永远的生命。』我们细看这节经文的时候，会看见『这』是指我们在祂里面的真神和耶稣基督。这话包括了我们在这一位，就是在那位真实者里面的事实。就实际的意义说，这含示永远的生命就是在我们的经历中，我们在祂里面的那位神。这实在是经历的事，不是道理或神学的事。
17I hope that in the coming messages we all shall have a clear vision concerning the extraordinary matter of eternal life. Not even the Gospel of John gives us as thorough a view of eternal life as does the Epistle of 1 John. First John 1:1 and 2 say, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we beheld, and our hands handled concerning the Word of life; and the life was manifested, and we have seen and testify and report to you the eternal life, which was with the Father and was manifested to us.” Here we have a clear word regarding eternal life. The following chapters of this Epistle define what this eternal life is. As we shall see, 5:20 says, “And we know that the Son of God has come, and has given us an understanding that we might know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” When we consider this verse in detail, we shall see that “this” refers to the true God and Jesus Christ in whom we are. This word includes the fact that we are in this One, the true One. This implies that, in a practical sense, eternal life is the very God in whom we are in our experience. This surely is an experiential matter, not a matter of doctrine or theology.
18在一章一、二节和五章二十节之间有神圣生命的交通，三一神膏油涂抹的教导，以及神圣出生连同那带进一切神圣美德的神圣种子。我们都需要清楚看见，永远的生命乃是三一神，就是我们在神圣生命的交通里，按著膏油的涂抹，凭著那带著神圣种子的神圣出生而有的美德所经历的那一位。我的负担是要大家都看见这异象。我们若没有这基本且中心的看见，我们也许会在约翰书信里看到许多别的事物，却错过了目标。因此，要紧的是我们在这些信息中，从约翰的书信看见甚么才真是永远的生命。
18In between 1:1-2 and 5:20 we have the fellowship of the divine life, the teaching of the anointing concerning the Triune God, and the divine birth with the divine seed that brings in all the divine virtues. We all need to see clearly that eternal life is the Triune God whom we experience in the fellowship of the divine life, according to the anointing, and by the virtues of the divine birth with the divine seed. I am burdened that we all see this vision. If we do not have this basic and central view, we may see many other things in the Epistles of John, but we shall nevertheless miss the mark. Therefore, it is crucial that in these messages we see from the Epistles of John what eternal life really is