Books
约翰壹书生命读经 · 第23篇

神圣膏油涂抹的教导（二）

The Teaching of the Divine Anointing (2)
1读经：约翰一书二章二十至二十七节。我们在前一篇信息里指出，根据约壹二章二十至二十七节，父与子乃是一。子与父不是分开的，父与子也不是分开的，这说法绝对正确。然而神格的三者仍有区别，父、子和圣灵仍有区别。
1Scripture Reading: 1 John 2:20-27 In the previous message we pointed out that according to 2:20-27 the Father and the Son are one. It is absolutely correct to say that the Son is not separate from the Father, nor the Father from the Son. However, there is still a distinction between the Three of the Godhead, a distinction between the Father, the Son, and the Holy Spirit
耶稣与基督
JESUS AND CHRIST
2主是耶稣，也是基督。虽然耶稣与基督不能分开，但耶稣与基督这两个名称是有区别的。耶稣这名字的意思是耶和华我们的救主，或耶和华我们的救恩。基督这名称的意思是受膏者。耶稣这名字主要的是指主在祂的人性、成为肉体、为人生活、和钉十字架这几方面，基督这名称是指主作神的受膏者，特别是指祂在复活和升天里的所是。耶稣与基督是指同一位。虽然这一位是不可分开的，但耶稣与基督这两个名称却有区别。
2The Lord is both Jesus and Christ. Although there is no separation between Jesus and Christ, there is a distinction between these two titles Jesus and Christ. The name Jesus means Jehovah our Savior or Jehovah our salvation. The title Christ means the anointed One. The name Jesus mostly denotes the Lord in His humanity, in His incarnation, human living, and crucifixion. The title Christ denotes the Lord as God’san o in ted One and especially what He is in resurrection and ascension. Jesus and Christ both refer to the same Person. Although this Person is inseparable, there is nevertheless a distinction between the two titles Jesus and Christ
父与子
the Father and the Son
3虽然子与父是一，但我们不该说父与子没有区别。父与子有区别，却没有分开。当父在的时候，子也在。同样的，子在那里，父也在那里。父与子不能分开。为这缘故，约翰在约壹二章二十三节说，凡否认子的就没有父，承认子的连父也有了。每当我们说到神圣的三一，我们的解释和例证必须清明、谨慎。我们已经从约壹二章二十至二十七节看见，耶稣、基督、父、子、生命的话、永远的生命都是一，然而其间仍有区别。我们已经指出，耶稣与基督是指同一位，然而，耶稣这名与基督这名称是有区别的。我们不该说这两个名称是指同一件事，因为其中的意义大不相同。我们的主是丰富且包罗万有的，祂需要不同的名字和名称来描述。因此，祂是耶稣，祂也是基督。祂是耶稣，乃是耶和华我们的救主；祂是基督，乃是神的受膏者。
3Although the Son and the Father are one, we should not say that there is no distinction between the Father and the Son. There is a distinction between the Father and the Son, but there is no separation. When the Father is present, the Son is present also. Likewise, where the Son is, there the Father is also. The Father and the Son cannot be separated. For this reason, in verse 23 John says that whoever denies the Son does not have the Father either, and that he who confesses the Son has the Father also. Whenever we speak about the Trinity, we need to be sober and careful with our definitions and illustrations. We have seen from 2:20-27 that Jesus, Christ, the Father, the Son, the Word of life, and eternal life all are one. However, there is still a distinction between them. We have already pointed out that Jesus and Christ refer to the same Person. Nevertheless, there is a distinction between the name Jesus and the title Christ. We should not say that they denote the same thing, for the denotations are quite different. Because our Lord is rich and all-inclusive, He needs different names and titles to describe Him. Therefore, He is Jesus and He is also Christ. As Jesus He is Jehovah our Savior, and as Christ, He is God’san o in ted One.
4我们不该疑惑，父、子、灵实在是一，是一位神。我们虽然相信神圣的三一，但绝不相信三位神。相信三位神的三神论是异端，我们必须定罪。虽然神是一位，但神格里的父、子、灵却有清楚的区别。
4There should not be any doubt in us that the Father, the Son, and the Spirit are truly one and are one God. Although we believe in the Trinity, we definitely do not believe in three Gods. Tritheism, the belief in three Gods, is heresy, and we must condemn it. Although God is one, there is a clear distinction between the Father, the Son, and the Spirit in the Godhead
关于神圣三一
THE TWOFOLDNESS OF THE TRUTH
之真理的两面
CONCERNING THE TRINITY
5三一神的真理是两面的，是有两方面的讲究，一方面是一，一方面是三。关于神圣三一之真理的两面，具体包含在三一这辞里。这形容词实际上是拉丁文的一个字，由两部分组成：Tri的意思是三，une的意思是一。因此，Triune这辞的意思就是三一。我们的神一面是独一的，另一面又是三。在神是一的这面，父、子、灵不是分开的；但在神是三的这面，父、子、灵却是有区别的。主耶稣说，『我在父里面，父在我里面。』（约十四10。）因为父与子相互在彼此的里面，所以不能分开。但父与子仍有区别。
5The truth of the Triune God is twofold; that is, it has two sides or two aspects, the aspect of one and the aspect of three. The twofoldness of the truth concerning the Trinity is embodied in the word triune. This adjective is actually a Latin word composed of two parts: tri- , meaning three, and -une, meaning one. The word “triune,” therefore, means three-one. On the one hand, our God is uniquely one; on the other hand, He is three. In the aspect of God’s being one, there is no separation between the Father, the Son, and the Spirit. But in the aspect of God’s being three, there is a distinction between the Father, the Son, and the Spirit. The Lord Jesus said, “I am in the Father, and the Father is in Me” (John 14:10). Because the Father and the Son are mutually in each other, They cannot be separated. But there is still a distinction between the Father and the Son
6关于神圣的三一，我们不该倾向任何一个极端，强调三或一的极端。有些基督徒走到强调三的极端，忽略了一。有些倾向一的极端，忽略了三。我们需要平衡，我们要平衡，就需要强调神圣三一的两面─三的一面与一的一面。在上篇信息里，我们指出父与子是一；在本篇信息里，我要说些平衡的话；虽然父与子是一，其间仍有明确的区别。就区别的这面说，父是父，子是子，灵是灵。虽然神格的三有区别，但三者仍是一。多玛格力菲（W.H.GriffithThomas）在神学的原理（ThePrinciplesofTheology）
6Concerning the Trinity we should not drift to either of two extremes, to the extreme of emphasizing the three or the extreme of emphasizing the one. Some Christians have gone to the extreme of emphasizing the three to the neglect of the one. Others drift to the extreme of the one and neglect the three. We need to be balanced. In order to be balanced we need to emphasize both aspects of the Trinity—the aspect of the three and the aspect of the one. Because in the foregoing message we pointed out that the Father and the Son are one, in this message I would like to say a balancing word that although the Father and the Son are one, there is still a definite distinction between them. In the sense of distinction, the Father is the Father, the Son is the Son, and the Spirit is the Spirit. Although there is a distinction between the Three of the Godhead, the Three nonetheless are still one. In The Principles of Theology W. H. Griffith Thomas says the following
这本书里，说了以下的话：
7『身位』一辞有时也遭到反对，这辞就像人类一切的语言一样，会被人指控为不当，甚至完全错误。这辞确实不可过于强调，否则会导致三神论。当我们用这辞指明神格里的区别时，并不含示这区别就等于分开，乃含示有关素质上互相内住或互相包括的区别。
7The term “Person” is also sometimes objected to. Like all human language, it is liable to be accused of inadequacy and even positive error. It certainly must not be pressed too far, or it will lead to Tritheism. While we use the term to denote distinctions in the Godhead, we do not imply distinctions which amount to separateness, but distinctions which are associated with essential mutual co-inherence or inclusiveness....
8因此，当我们不得不用『本质』和『身位』这类的辞时，并不认为这和我们对人的本质或位格的领会一样。当我们必须给神的性情下定义时，这两个辞并不是一种解释，不过是大体准确就是了。我特别欣赏多玛格力菲所说，『身位』一辞不可过于强调，『否则会导致三神论，』就是相信三位神。同样的原则，当我们说父、子、灵都是一时，也不该过于强调这点，否则我们会陷入另一种错误。有些人用阳光作例子：太阳是父，光线是子，照耀是灵。另一个例子是冰、水和水蒸气，这三样分别代表父、子、灵。这样的例子可作暂时的帮助，但不该过于强调，否则会导致错误。
8While, therefore, we are compelled to use terms like “substance” and “Person,” we are not to think of them as identical with what we understand as human substance or personality. The terms are not explanatory, but only approximately correct, as must necessarily be the case with any attempt to define the Nature of God. I especially appreciate Griffith Thomas’ word that the term “Person” must not be pressed too far “or it will lead to Tritheism,” the belief in three Gods. In the same principle, when we say that the Father, the Son, and the Spirit are all one, we should not press this too far, or we will fall into another kind of error. Some have used sunlight as an illustration: the sun is the Father, the ray is the Son, and the shining is the Spirit. Another illustration is that of ice, water, and vapor, with these three respectively representing the Father, the Son, and the Spirit. Such illustrations may be used for temporary help; they should not be pressed too far or they will lead to error
膏油涂抹与真理
THE ANOINTING AND THE TRUTH
9我们现在再继续来看约壹二章二十至二十七节。二十、二十一节说，『你们有从那圣者来的膏油涂抹，并且你们众人都知道。我刚写信给你们，不是因你们不晓得真理，正是因为你们晓得，又因为没有虚谎是出于真理的。』约翰在二十节说到膏油涂抹，在二十一节说到真理。无疑的，二十一节的真理与膏油涂抹有关，膏油涂抹就指真理。约翰在二十二节接著说，『谁是说谎话的？不是那否认耶稣是基督的么？否认父与子的，这就是敌基督的。』这清楚的指明，我们若否认耶稣是基督，就是否认父与子。这也指明基督是父与子。
9Let us now go on to consider again 2:20-27. Verses 20 and 21 say, “And you have an anointing from the Holy One, and you all know. I have not written to you because you do not know the truth, but because you know it, and because no lie is of the truth.” In verse 20 John speaks of the anointing, and in verse 21 he speaks of the truth. No doubt, the truth in verse 21 is related to the anointing, and the anointing points to the truth. In verse 22 John continues, “Who is the liar if not he who is denying that Jesus is the Christ? This is the antichrist, who is denying the Father and the Son.” This indicates clearly that if we deny that Jesus is the Christ, we deny the Father and the Son. This also indicates that Christ is the Father and the Son
住在父与子里面
ABIDING IN THE FATHER AND THE SON
10约壹二章二十三、二十四节说，『凡否认子的就没有父，承认子的连父也有了。至于你们，务要让那从起初所听见的住在你们里面；那从起初所听见的若住在你们里面，你们也就住在子里面，并住在父里面。』有些人不同意我们对这些经节的领会，他们会说，『这些经节的意思是子是道路。耶稣在约翰十四章六节说，祂是道路，若不藉著祂，没有人能到父那里去。所以约翰一书这些经文的意思是，我们若没有子作道路，就不能达到父这目的地。因此，否认子就是否认道路，结果就是没有父这目的地。』然而，照二十四节看，我们若认为子是达到父的道路，至终我们会达到子也达到父。约翰在这节说到住在子里面，并住在父里面。说子基督仅仅是我们达到父这目的地的道路，这话听来也许合逻辑。因此，我们若不接受这道路，就不会达到目的地。我们若接受这道路，就会达到目的地。然而这里说，我们若接受这道路，就不仅会有目的地，乃是有目的地也有道路。约翰在这里指明，我们不仅要住在目的地里，也要住在道路里，也就是说要住在子里面，并要住在父里面。这证明子与父都是目的地。不但父是住处，子也是住处。这意思就是，子是道路和目的地，是进入居所的道路，也是居所本身。
10Verses 23 and 24 say, “Everyone who denies the Son does not have the Father either; he who confesses the Son has the Father also. As for you, that which you heard from the beginning, let it abide in you. If that which you heard from the beginning abides in you, you will abide both in the Son and in the Father.” Some who disagree with our understanding of these verses may say, “These verses mean that the Son is the way. In John 14:6 Jesus said that He is the way and that no one comes to the Father except through Him. These verses in 1 John mean that if we do not have the Son as the way, we shall not be able to reach the Father as the destination. Therefore, to deny the Son is to deny the way, and this results in not having the Father as the destination.” However, according to verse 24, if we take the Son as the way to reach the Father, eventually we reach both the Son and the Father. In this verse John speaks of abiding both in the Son and in the Father. It may sound logical to say that Christ as the Son is only the way for us to reach the Father as the destination. Therefore, if we do not take the way, we shall not arrive at the destination. If we take the way, we shall reach the destination. However, here it says that if we take the way, we shall have not only the destination, but we shall have both the destination and the way. Here John indicates that we shall abide not only in the destination but also in the way, that is, both in the Son and in the Father. This proves that both the Son and the Father are the destination. Not only is the Father the abiding place, but the Son is also. This means that the Son is both the way and the destination, both the way to enter into the dwelling place and the dwelling place itself.
永远的生命
ETERNAL LIFE
11约翰在二章二十五节接著说，『祂所应许我们的，就是那永远的生命。』约翰在这节不是说『他们所应许我们的，』而是说『祂所应许我们的。』这节的单数代名词『祂，』乃指前节的子与父，指明子与父乃是一。按我们对神圣生命的经历，子、父、耶稣、基督都是一。不是仅仅子对我们是永远的生命，而父不是；乃是耶稣，就是那是子与父的基督，对我们是永远神圣的生命，作我们的分。我们在这里所强调的点是，代名词『祂』的前述词是子与父，这指明子与父乃是一。
11In verse 25 John goes on to say, “And this is the promise which He promised us, the eternal life.” In this verse John does not say, “They promised us”; he says, “He promised us.” The singular pronoun “He” in this verse refers to both the Son and the Father in the preceding verse. This indicates that the Son and the Father are one. As far as our experience of the divine life is concerned, the Son, the Father, Jesus, and Christ are all one. It is not that only the Son and not the Father is eternal life to us. It is that Jesus being the Christ as the Son and the Father is the eternal divine life to us for our portion. The point we are emphasizing here is that the antecedent of the pronoun “He” is the Son and the Father and that this indicates that the Son and the Father are one
12迷惑信徒的人约壹二章二十六节说，『我刚将这些话写给你们，是指著那些迷惑你们的人说的。』这节指明这段话是要用神圣三一的真理，使信徒豫防关于基督身位的异端。『迷惑你们』的原文也可译为，将你们引入歧途。迷惑信徒，就是用关于基督所是之奥秘的异端教训迷惑信徒，使他们从关于基督神性与人性的真理上岔出去。
12THOSE WHO LEAD THE BELIEVERS ASTRAY Verse 26 says, “These things I have written to you concerning those who are leading you astray.” This verse indicates that this section of the Word is to inoculate the believers with the truth of the Divine Trinity against the heresies concerning Christ’s Person. The Greek words rendered “leading you astray” can also be translated “deceiving you.” To lead the believers astray is to distract them from the truth concerning Christ’s deity and humanity by deceiving them with heretical teachings concerning the mysteries of what Christ is.
13膏油涂抹内里的教导约翰在约壹二章二十七节说，『你们从祂所领受的膏油涂抹，住在你们里面，并不需要人教导你们，乃有祂的膏油涂抹，在凡事上教导你们；这膏油涂抹是真实的，不是虚谎的，你们要按这膏油涂抹所教导你们的，住在祂里面。』我要请你们注意这里的代名词『祂』（用了两次）和『祂的。』这两个代名词和二十五节一样，是指子与父。这单数代名词的使用，有力的证明子与父乃是一。
13THE INWARD TEACHING OF THE ANOINTING In verse 27 John says, “And as for you, the anointing which you received from Him abides in you, and you have no need that anyone should teach you; but as His anointing teaches you concerning all things, and is true, and is not a lie, and even as it has taught you, abide in Him.” I would call your attention to the pronouns “Him” (used twice) and “His.” As was the case in verse 25, these pronouns refer to both the Son and the Father. This use of singular pronouns proves strongly that the Son and the Father are one
14在这些经节里，关于父与子并没有用代名词『他们，』这是很有意义的。约翰反倒用单数代名词来指子与父。然而，『在子里面…在父里面』（约壹二24）这话指出子与父的区别。若没有区别，约翰就不需要说，『住在子里面，并住在父里面。』子与父虽有区别，却不能分开，因为父与子乃是一。因此，父与子有区别，但不能分开。约翰在二章二十七节说，『不需要人教导你们。』关于神圣三一的内住，（约十四17，23，）并不需要人教导我们；我们藉著包罗万有、复合之灵（神圣三一之组成）的涂抹，就能认识并享受父、子、灵作我们的生命和生命的供应。照二章二十七节看，那包罗万有、复合、赐生命之灵的膏油涂抹，是在凡事上教导我们。这不是外面用言语的教导，乃是里面膏油涂抹，藉著内里属灵知觉的教导。这种膏油涂抹的教导，将神圣三一的神圣元素，就是涂抹的复合之灵的元素，加到我们里面，作我们的元素。这就如将油漆重复涂在一件物品上，油漆不但指明某种颜色，更因著一层一层的涂抹，油漆的元素就加到所涂的物品上。三一神就是这样的灌输、注入、并加到我们里面的各部分里，使我们里面的人，因著神圣的元素，在神圣的生命里长大。
14It is significant that in these verses the pronoun “they” is not used with respect to the Father and the Son. Rather, John uses singular pronouns to refer to both the Son and the Father. Nevertheless, the expression “in the Son and in the Father” (v. 24) points to a distinction between the Son and the Father. If there were no distinction, there would be no need for John to say, “abide both in the Son and in the Father.” Although there is a distinction between the Son and the Father, there is no separation, because the Father and the Son are one. Therefore the Father and the Son are distinct but inseparable. In verse 27 John says, “You have no need that anyone should teach you.” Concerning the indwelling of the Divine Trinity (John 14:17, 23), we do not need anyone to teach us. By the anointing of the all-inclusive compound Spirit, who is the composition of the Divine Trinity, we know and enjoy the Father, the Son, and the Spirit as our life and life supply. According to verse 27, the anointing of the all-inclusive compound life-giving Spirit teaches us concerning all things. This is not an outward teaching by words, but an inward teaching by the anointing through our inner spiritual consciousness. This teaching by the anointing adds the divine elements of the Trinity, which are the elements of the anointing compound Spirit, into our inner being. It is like the repeated painting of some article: the paint not only gives color; its elements are also added to the thing painted, coat upon coat. It is in this way that the Triune God is transfused, infused, and added into all the inward parts of our being so that our inner man may grow in the divine life with the divine elements
15照上下文著，『凡事』是指一切与神圣三一有关之基督身位的事。在这些事上，膏油涂抹的教导保守我们，使我们能住在祂（神圣的三一）里面，就是住在子里面，并住在父里面。（约壹二24。）约翰在这节也说，这膏油涂抹是真实的。复合之灵乃是三一神的组成，这三一神是真实的，（约壹五20，）所以这灵在我们里面的涂抹乃是实际，不是虚谎。这可由我们基督徒生活中真实、实际的经历得著证明。约翰在二章二十七节结束的话，是劝勉人住在三一神里面。住的原文意思是停留（在某种地方、情形、关系或盼望中），因此是住、留、居住。住在祂里面就是住在子里面，并住在父里面。这就是停留并居住在主里面。（约十五～5。）这也是住在神圣生命的交通里，并且行在神圣的光中，（约壹一2～，6～7，）就是住在神圣的光中。（约壹二10。）我们该照著包罗万有之膏油涂抹的教导，实行这种居住，使我们与神的交通（约壹一3，6）得以维持。
15According to the context, “all things” refers to all things concerning the Person of Christ related to the Divine Trinity. The teaching of the anointing concerning these things keeps us that we may abide in Him (the Divine Trinity), that is, in the Son and in the Father (v. 24). In this verse John also says that the anointing is true. The anointing within us of the compound Spirit as the composition of the Triune God who is true (5:20), is a reality, not a falsehood. This can be proved by our actual and practical experience in our Christian life. John concludes verse 27 with an exhortation to abide in the Triune God. The Greek word translated “abide” is meno, a word that means to stay (in a given place, state, relation, or expectancy); hence, abide, remain, and dwell. To abide in Him is to abide in the Son and in the Father. This is to remain and dwell in the Lord (John 15:4-5). It is also to abide in the fellowship4 of the divine life and to walk in the divine light (1 John 1:2-3, 6-7), that is, to abide in the divine light 3 (1:10). We should practice this abiding according to the teaching of the all-inclusive anointing so that our fellowship with God (1:3, 6) may be maintained.