Books
约翰壹书生命读经 · 第26篇

神圣出生的美德以实行神圣的义（二）

The Virtues of the Divine Birth to Practice the Divine Righteousness (2)
1读经：约翰一书2:28—3:10上。约翰一书有三个主要的段落：神圣生命的交通、（约壹一1～二11、）神圣膏抹的教导、（约壹二12～27、）和神圣出生的美德。（约壹二28～五21。）这些段落的次序指明，神圣生命的交通与神圣膏抹的教导，把我们带进神圣出生的美德里。
1Scripture Reading: 1 John 2:28—3: 10a In the Epistle of 1 John there are three main sections: the fellowship of the divine life (1:1—2:11), the teaching of the divine anointing (2:12-27), and the virtues of the divine birth (2:28—5:21). The sequence of these sections indicates that the fellowship of the divine life and the teaching of the divine anointing bring us into the virtues of the divine birth
2在第三段我们看见，我们从神圣出生得著多少的享受。这享受特别与神圣出生的美德有关。神圣的出生带进许多美德。我们惟有藉著神圣生命的交通和神圣膏抹的教导，才能经历并享受藉著神圣的出生，所分赐给我们的一切美德。按照约翰一书，这些美德中的第一项是实行神圣的义。因此，本篇信息的题目是『神圣出生的美德以实行神圣的义。』
2In the third section we see how much enjoyment we receive from the divine birth. In particular, this enjoyment is related to the virtues of the divine birth. The divine birth brings in many virtues. Only by the fellowship of the divine life and by the teaching of the divine anointing can we experience and enjoy all the virtues imparted to us through the divine birth. According to 1 John, the first of these virtues is to practice the divine righteousness. Therefore, the title of this message is “The Virtues of the Divine Birth to Practice the Divine Righteousness
神圣的出生为基础
THE DIVINE BIRTH AS THE BASIS
3实行神圣的义有个基础，这基础就是神圣的出生。（约壹二29，三9，四7，五1，4，18。）我们藉著这出生，已经接受了神圣的生命作神圣的种子。可以说，这种子是我们基督徒生活的『资本。』我们要过基督徒生活，就需要这样的资本；也就是说，我们需要神圣的生命藉著神圣的出生，如同
3The practice of the divine righteousness has a basis, and this basis is the divine birth (2:29; 3:9; 4:7; 5:1, 4, 18). Through this birth we have received the divine life as the divine seed. We may say that this seed is the “capital” for our Christian life. In order to live a Christian life, we need such capital; that is, we need the divine life sown as the divine seed into our being through the divine birth
4神圣的种子种到我们这人里面。
4
5神圣的出生带给我们神圣的种子，藉这种子我们得有分于神圣的性情，好叫我们在神圣的生命里长大。一种生命总有特别的性情，而这性情是为著长大。因为我们已经从神而生，所以我们有神圣的生命，在这神圣的生命里有神圣的性情。现在我们正有分于并享受这神圣的性情，（彼后一4，）好叫我们在神圣的生命里长大。这是实行神圣的义、神圣的爱，（约壹三10下～五3，）并胜过一切消极事物（约壹五4～21）的基础。
5The divine birth brings us the divine seed, and through this seed we partake of the divine nature for our growth in the divine life. A certain kind of life will always have a particular nature, and this nature is for growth. Because we have been born of God, we have the divine life. Within this divine life there is the divine nature. Now we are partaking of and enjoying this divine nature (2 Pet. 1:4) for us to grow in the divine life. This is the basis for the practice of the divine righteousness, the divine love (3:10b—5:3), and the overcoming of all negative things (5:4-21
神圣的生命为凭藉
the divine life as the means
6我们已经看见神圣的出生是基础，现在必须接著来看神圣的生命是凭藉。首先，神圣的生命是我们住在三一神里面的凭藉。我们若没有人的生命，就无法住在人性里面。同样的，我们若没有神圣的生命，也就不能住在三一神里面。然而，因为我们有神圣的生命，我们凭这生命就能住在三一神里面。我们以神圣的生命为凭藉，也能在为人的生活中活这生命。这意思是我们能过一种实行神圣的义、爱弟兄、并胜过一切消极事物的生活。
6We have seen that the divine birth is the basis. Now we must go on to see that the divine life is the means. First, the divine life is the means for us to abide in the Triune God. If we did not have the human life, we could not abide in humanity. Likewise, if we did not have the divine life, we could not abide in the Triune God. But because we have the divine life, by this life we can abide in the Triune God. By the divine life as the means we can also live this life in our human living. This means that we can live a life that practices the divine righteousness, loves the brothers, and overcomes all negative things.
藉著按照神圣膏抹
THROUGH THE ABIDING IN THE DIVINE FELLOWSHIP
住在神圣的交通里
ACCORDING TO THE DIVINE ANOINTING
7我们按照神圣的膏抹，（约壹二27～28，）住在神圣的交通里，藉此就能实行神圣的义。我们藉著这样的住，首先享受神作光，（约壹一5，7，二，）然后享受祂作爱。（约壹四8，。）光和爱比真理和恩典更深。光是真理的源头，爱是恩典的源头。我们按照神圣的膏抹，住在神圣的交通里，藉此我们不仅接受真理和恩典，也享受作为真理源头的光，和作为恩典源头的爱。我们以神圣的出生为基础，神圣的生命为凭藉，并且按照神圣的膏抹住在神圣的交通里，藉此就能实行神圣的义。现在我们要接著来看实行神圣的义。实行神圣的义
7We can practice the divine righteousness through the abiding in the divine fellowship according to the divine anointing (2:27-28). Through this abiding we first enjoy God as light (1:5, 7; 2:10), and then we enjoy Him as love (4:8, 16). Light and love are 10 deeper than truth and grace. Light is the source 16 of truth, and love is the source of grace. Through abiding in the divine fellowship according to the divine anointing, we not only receive truth and grace, but we also enjoy light as the source of truth and love as the source of grace. With the divine birth as the basis, the divine life as the means, and through the abiding in the divine fellowship according to the divine anointing, we can practice the divine righteousness. Let us now go on to consider the practice of the divine righteousness. PRACTICING THE DIVINE RIGHTEOUSNESS
对所有信徒的嘱咐
A Charge to All Believers
8约翰在约壹二章二十八节说，『现在，孩子们，你们要住在主里面；这样，祂若显现，我们就可以坦然无惧，当祂来临的时候，也不至于蒙羞离开祂。』这话是写给『孩子们，』就是所有的信徒。（约壹二1。）这项嘱咐的开始、（约壹二28、）继续、(约壹三6、）及结束，（约壹三24，）都是『住在主里面。』我们若住在主里面，就可以坦然无惧，当祂来临的时候，（就是在祂的巴路西亚中，）也不至于蒙羞离开祂。这意思是当祂回来的时候，不至于蒙羞离开祂的荣耀。但我们若没有住在三一神里面，不断的活神圣的生命，那么，当主回来的时候，我们就要蒙羞，那对我们是一
8In 2:28 John says, “And now, little children, abide in Him, that if He is manifested, we may have boldness and not be put to shame from Him at His coming.” This word is addressed to the “little children,” that is, to all the believers (2:1). This charge begins (2:28), continues (3:6), and ends (3:24) with “abide in Him.” If we abide in Him, we may have boldness and not be put to shame from Him at His coming, at His parousia. This means that at His coming back we shall not be put to shame from His glory. But if we do not abide in the Triune God, continually living the divine life, then at the Lord’s coming back we shall suffer shame, which will be a kind of discipline exercised upon us. Then we shall be kept away from His glory.
9种管教。那时我们要离开祂的荣耀。晓得与实行
9Knowing and Practicing
10约翰在约壹二章二十九节接著说，『你们若晓得祂是义的，就当知道凡行义的人也都是从祂生的。』这节所题到的『晓得，』原文指凭著有知觉之认识的了解，内里更深的看见。我们必须这样来晓得神是义的。我们若了解这事，就知道凡行义的人都是从神生的。实行义是一件习惯且不经意的事，就像一种普通的日常生活。因此，实行神圣的义乃是习惯、不经意的行义，就像我们的日常生活。我们若是有目的、刻意的行义，那就不是我们普通日常生活的事，乃是耍手腕的行为。有些人行义的目的也许是要为自己获得地位或名声，那是耍手腕的行为。但我们基督徒是神的儿女，应当被义的神所浸透，使我们自然而然过一种习惯、不经意实行义的生活。我们不是为著某个目的作一件特殊的义行，我们行义乃是像我们普通的日常生活。这是神圣生命的交通与神圣三一的膏抹的结果；不仅如此，这是那义之神的彰显。藉著住在义的神里面，被祂注入并浸透，我们的生活就成为那位已经注入并浸透我们之义的神的彰显。这义的神就成为我们义的生活，就是我们每日的义。这样的实行义不仅是外面的行为，更是里面生命的显明。我们已经指出，这不是特意的行动，乃是生命从我们所有分于之神圣性情里的流出。
10In verse 29 John continues, “If you have known that He is righteous, you know also that everyone who practices righteousness has been begotten of Him.” The first mention of the word “known” in this verse is the translation of the Greek word eidete, from oida, which means perceive with a conscious knowledge, a deeper inward seeing. We need to know in such a way that God is righteous. If we perceive this, then we shall know that everyone who practices righteousness has been begotten of God. Practicing righteousness is a matter that is habitual and unintentional as a common daily life. Hence, to practice the divine righteousness is to do righteousness habitually and unintentionally as our daily living. However, if we do righteousness intentionally with a purpose, that is not a matter of our common daily life. Rather, it is to behave in a political way. Someone may do righteousness with a purpose of gaining a position or a name for himself. That is to behave in a political way. But we Christians, as children of God, should be saturated with the righteous God so that spontaneously we live a life that practices righteousness habitually and unintentionally. Instead of doing a particular act of righteousness for a certain purpose, we practice righteousness as our common daily life. This is an issue of the fellowship of the divine life and the anointing of the Divine Trinity. Furthermore, this is an expression of the righteous God. Through abiding in the righteous God, we are infused and saturated with Him. Then our living becomes an expression of the righteous God with whom we have been infused and saturated. This righteous God then becomes our righteous living, our daily righteousness. This practice of righteousness is not merely outward behavior, but the manifestation of the inward life. As we have pointed out, this is not an act done for a purpose; it is the flow of life from within the divine nature of which we partake
看父赐给我们的是何等的爱
Seeing What Manner of Love the Father Has Given to Us
11约壹三章一节说，『你们看，父赐给我们的是何等的爱，使我们得称为神的儿女，我们也真是祂的儿女。世人所以不认识我们，是因未曾认识祂。』2:28这节包含在约壹二章二十八节至三章三节这段话里，这段话是说到神儿女义的生活。
11First John 3:1 says, “See what manner of love the Father has given to us, that we should be called children of God; and we are. Because of this the world does not know us, because it did not know Him.” This verse is included in the passage which goes from through 3:3. This passage is one paragraph on the righteous living of God’s children.
12约翰在三章一节题到神圣的出生和生我们的父。二章二十九节所含示的三一神中，父是特别题起的。祂是神圣生命的源头，我们已经因这生命从祂而生。神差祂儿子为我们死，使我们得著祂的生命，因而成为祂的儿女；藉此神的爱就显明了。（约壹四9，约三16，一12～13。）神差祂儿子乃是为著生我们。因此神的爱乃是生我们的爱，这爱特别是在父里面。三章一节的『儿女』与二章二十九节『从祂生的』一致。我们已经从父这生命的源头而生，成了神的儿女，神也就成了我们这些儿女的主有者。我们有分于父的生命，以彰显三一神。
12In 3:1 John refers to the divine birth and to the begetting Father. Of the Triune God implied in 2:29, the Father is particularly mentioned. He is the source of the divine life, the One of whom we have been born with this life. The love of God is manifested by sending His Son to die for us so that we may have His life and thus become His children (4:9; John 3:16; 1:12-13). The sending of His Son is for begetting us. Hence, the love of God is a begetting love, particularly in the Father. The word “children” in 3:1 corresponds to “begotten of Him” in 2:29. We have been begotten of the Father, the source of life, to be the children of God, the Owner of the children. We partake of the Father’s life to express the Triune God
13约翰在三章一节说，『世人所以不认识我们，是因未曾认识祂。』『所以』或作『因这缘故，』『因这理由。』我们由于神圣的生命，藉著奥秘的出生，成了神的儿女，因这缘故世人就不认识我们。世人不晓得我们乃是由神重生；世人所以不认识我们，是因未曾认识神自己。世人不认识神，因此也不认识我们神圣的出生。
13In 3:1 John says, “Because of this the world does not know us, because it did not know Him.” The Greek word rendered “because” may also be translated on this account or for this reason. For the reason that we are the children of God by a mysterious birth with the divine life, the world does not know us. The world is ignorant of our regeneration by God; it does not know us, because it did not know God Himself. It was ignorant of God, so it is also ignorant of our divine birth
晓得神的儿女大有前途
Realizing That the Children of God Have a Great Future
14约翰在约壹三章二节接著说，『亲爱的，我们现在是神的儿女，将来如何，还未显明；但我们晓得祂若显现，我们必要像祂；因为我们必要看见祂，正如祂所是的。』我们既是神的儿女，在祂显现的时候，就必要在生命的成熟上像祂。像祂乃是将来必然的事，只是这事现在还未显明。这指明神的儿女大有前途，有更辉煌的福分；我们不仅有神圣的性情，还要有神圣的样式。有分于神圣的性情，已经是莫大的福分和享受，而像神、有神的样式，乃是更大的福分和享受。
14In 3:2 John goes on to say, “Beloved, now we are children of God, and it has not yet been manifested what we shall be. We know that if He is manifested, we shall be like Him, because we shall see Him even as He is.” Since we are the children of God, we shall be like Him in the maturity of life when He is manifested. To be like Him is “what we shall be.” This has not yet been manifested. This indicates that the children of God have a great future with a more splendid blessing. We shall not only have the divine nature, but shall also bear the divine likeness. To partake of the divine nature is already a great blessing and enjoyment; yet to be like God, bearing His likeness, will be a greater blessing and enjoyment
15三章二节的代名词『祂』指神，也指将要显现的基督。这不仅指明基督就是神，也含示神圣的三一。当基督显现，就是三一神显现；当我们看见祂，我们就看见三一神；当我们像祂，我们就像三一神。
15The pronoun “He” in 3:2 refers to God and denotes Christ, who is to be manifested. This not only indicates that Christ is God, but also implies the Divine Trinity. When Christ is manifested, the Triune God will be manifested. When we see Him, we shall see the Triune God; and when we are like Him, we shall be like the Triune God.
16约翰在三章二节说，『我们必要像祂；因为我们必要看见祂，正如祂所是的。』这意思是我们因著看见祂，就返照祂的样式，（林后三18，）因而
16In verse 2 John says, “We shall be like Him, because we shall see Him even as He is.” This means that by seeing Him we shall reflect His likeness (2 Cor. 3:18). This will cause us to be as He is.
17使我们与祂所是的一样。
17
18三章二节指明神的儿女大有前途。我听过一些圣徒说他们没有前途，这些圣徒需要明白他们大有前途，有辉煌的福分。『将来如何，还未显明，』这话指明了我们的前途。我们将来如何，这是神圣的奥秘。因为是这样的一个奥秘，所以必定是一件大事。我们无法想像我们的将来究竟如何。我们的将来还未显明，这事实指明我们的将来是很美妙的。虽然我们将来如何还未显明，但我们晓得当子显明的时候，我们必要像三一神。
18Verse 2 indicates that the children of God have a great future. However, I have heard some saints say that they do not have a future. These saints need to realize that they have a great future with splendid blessings. Our future is indicated by the word “it has not yet been manifested what we shall be.” What we shall be is a divine mystery. Because it is such a mystery, it must be something great. We are not able to imagine what our future will be. The fact that our future has not yet been manifested indicates that it will be wonderful. Although it has not been manifested what we shall be, we know that when the Son is manifested, we shall be like the Triune God
洁净自己
Purifying Ourselves
19约翰在约壹三章三节接著说，『凡向祂有这盼望的，就洁净自己，正如祂是洁净的一样。』这里所说的盼望，乃是盼望像主，有三一神的样式。我们所期待的是我们将要像祂。三章三节说，因为我们有这盼望，就洁净自己。照二章二十八节至三章二十四节这段话的上下文看，洁净自己就是实行义，（约壹三7，二，）过义的生活，这义的生活乃是公义之神、(约壹一9、）那义者（约壹二1）的彰显。这就是成为洁净，毫无不义的玷污，正如祂是完全洁净的一样。这也描述了住在主里面的生活。
19In 3:3 John continues, “And everyone who has this hope in Him purifies himself, even as that One is pure.” The hope spoken of here is the hope of being like the Lord, the hope of bearing the likeness of the Triune God. Our expectation is that we shall be like Him. Verse 3 says that because we have this hope, we purify ourselves. According to the context of this section, from 2:28 through 3:24, to purify ourselves is to practice righteousness (3:7; 2:29), to live a righteous life that is the expression of the righteous 29 God (1:9), the righteous One (2:1). This is to be pure without any stain of unrighteousness, even as that One is perfectly pure. This also describes the life that abides in the Lord.
不实行不法
Not Practicing Lawlessness
20约翰在约壹三章四节说，『凡犯罪的，也行不法；罪就是不法。』实行罪不仅是偶然犯罪的行为，乃是活在罪中，（罗六2，）过一种不在神管治人之原则下的生活。没有一个神的儿女习惯的实行罪。我们偶尔也许会犯罪，但我们不是习惯的实行罪。比方，如果有人不断的实行说谎，这是他可能没有从神生的记号。一个有神圣生命在他里面作种子的人，不会习惯的说谎。然而神的儿女由于软弱，也许会在特殊的情况中说谎。他是神的儿女，他不会习惯的说谎。神的儿女不实行罪，却习惯的实行义。
20In 3:4 John says, “Everyone who practices sin practices also lawlessness, and sin is lawlessness.” To practice sin is not merely to commit sin as occasional acts, but to live in sin (Rom. 6:2), to live a life which is not under the ruling principle of God over man. No one who is a child of God practices sin habitually. We may sin occasionally, but we do not practice sin habitually. For instance, if someone has the practice of lying continually, this is a sign that he probably has not been born of God. Someone who has the divine life in him as a seed cannot lie habitually. However, due to weakness a child of God may lie in a particular circumstance. But because he is a child of God, he will not lie habitually. Instead of practicing sin, those who are children of God practice righteousness habitually
21约翰在三章四节说，罪就是不法。不法就是没有律法。这不是指没有摩西的律法，（参罗五13，）因为在颁赐摩西的律法以前，罪已经在世界上了。这里的没有律法，是指没有或不在神管治人的原则之下。行不法就是在神管治人的原则以外，不在这原则之下过生活。所以不法就是罪。或者反过来说，罪就是不法。
21In 3:4 John says that sin is lawlessness. Lawlessness is to have no law, to be without law. This does not mean to be without the Mosaic law (see Rom. 5:13), because sin was already in the world before the Mosaic law was given. Without law here denotes without, or not under, the ruling principle of God over man. To practice lawlessness is to live a life outside of and not under God’s ruling principle over man. Hence, lawlessness is sin, or reciprocally, sin is lawlessness
基督曾显现，为要除去罪
Christ Manifested to Take Away Sins
22约壹三章五节说，『你们晓得祂曾显现，为要除去罪；在祂里面并没有罪。』这里的除去，原文与约翰一章二十九节者同。那里基督是神的羔羊，除去那藉著亚当入了世界（罗五12）之世人的罪（单数）。这里祂除去众人所犯的罪（复数）。约翰一章是对付罪的总和，包括罪性与罪行。本章是只对付罪的果子，就是人日常生活中所犯的罪。二者都被基督除去了。在那位除去罪（罪性）与诸罪（罪行）者的里面，并没有罪（单数）。因此祂不知罪，（林后五21，）没有犯过罪，（彼前二22，）也没有罪。（来四15。）这使祂有资格除去内住的罪（单数），以及人日常生活中所犯的罪（复数）。
22Verse 5 says, “And you know that that One was manifested that He might take away sins; and sin is not in Him.” The Greek word for “take away” here is the same as that used in John 1:29. There Christ as the Lamb of God takes away the sin of the world, the sin which came into the world through Adam (Rom. 5:12). Here He takes away sins, which are committed by all men. John 1 and Romans 5 deal with sin itself that dwells in men (Rom. 7:17-18). This chapter deals with the fruits of sin, that is, the committing of sins in men’s daily life. Both are taken away by Christ. In that One who takes away both sin and sins, there is no sin. Hence, He did not know sin (2 Cor. 5:21), He did no sin (1 Pet. 2:22), and He was without sin (Heb. 4:15). This qualified Him to take away both the indwelling sin and the sins committed in men’s daily life.
不习惯的犯罪
Not Sinning Habitually
23约翰在约壹三章六节接著说，『凡住在祂里面的，就不犯罪；凡犯罪的，是未曾看见祂，也未曾认识祂。』住在祂里面就是留在神圣生命的交通里，并在神圣的光中行。（约壹一2～3，6～7。）『不犯罪』意即不习惯的犯罪。这也是住在主里面生活的条件。这不是说，神的儿女全然不犯罪；他们可能偶尔犯罪。这乃是说，重生的信徒有神圣生命并凭这生命活著，他们不实行罪。他们的特质和习惯不是犯罪，乃是住在主里面。住在主里面是信徒的生活，犯罪是罪人的生活。约翰在这节说，凡犯罪，过犯罪生活的，是未曾看见祂，也未曾认识祂。未曾看见主，也未曾认识主，意即从未领受任何对主的异象，对祂毫无体认。这就如同不信者的光景一样。但我们若经历了主，我们就看见祂，也认识祂。看见并认识主就是经历主。
23In verse 6 John continues, “Everyone who abides in Him does not sin; everyone who sins has not seen Him nor known Him.” To abide in Him is to remain in the fellowship of the divine life and to walk in the divine light (1:2-3, 6-7). The words “does not sin” mean not to sin habitually. This is also a condition of the life that abides in the Lord. It does not mean that the children of God do not commit sin at all; they may commit sin occasionally. It means that the regenerated believers who have the divine life and live by it do not practices in. Their character and habit is not to sin, but to abide in the Lord. Abiding in the Lord is a believer’s living; sinning is a sinner’s life. In this verse John says that everyone who practices sin, living a sinful life, has not seen Him or known Him. Not to have seen or known the Lord is not to have received any vision of Him or to have any realization of Him. This is the condition of an unbeliever. But if we have experienced the Lord, then we have seen Him and known Him. To see and know the Lord is to experience Him.
过义的生活
Living a Righteous Life
24约翰在约壹三章七节说，『孩子们，不要让人迷惑你们，行义的人才是义的，正如祂是义的一样。』实行义就是过义的生活，就是在神管治的原则下过对的生活。照下节看，这就是不实行罪；照四节看，就是不实行不法。照上下文看，这里『义的』等于三节『洁净的。』义的就是洁净的，毫无罪、不法和不义的玷污，正如基督所是的一样。使徒约翰所强调的是，只要我们是神的儿女，有神圣的生命和神圣的性情，我们必定会习惯的过义的生活。
24In verse 7 John says, “Little children, let no one lead you astray; he who practices righteousness is righteous, even as that One is righteous.” To practice righteousness is to live a righteous life, living uprightly under God’s ruling principle. This, according to the following verse, means not to practice sin, and, according to verse 4, not to practice lawlessness. According to the context, “righteous” here equals “pure” in verse 3. To be righteous is to be pure, without any stain of sin, lawlessness, and unrighteousness, even as Christ is pure. The emphasis of the apostle John is that as long as we are children of God having the divine life and the divine nature, we certainly will habitually live a life of righteousness
魔鬼从起初就犯罪
The Devil Sinning from the Beginning
25约翰在约壹三章八节接著说，『犯罪的是出于魔鬼，因为魔鬼从起初就犯罪。为此，神的儿子显现出来，是要消除魔鬼的作为。』本节指明在本书中，实行罪和犯罪同义，都是指活在罪中，习惯的犯罪。这样的生活是出于魔鬼的；魔鬼的生活是罪的生活，他从起初就不断的犯罪。罪是他的性情，犯罪是他的特性。八节的介词『从』是用在绝对的意义上，指著魔鬼开始背叛神，企图推翻神治理的时候。
25In verse 8 John goes on to say, “He who practices sin is of the Devil, because the Devil sins from the beginning. For this the Son of God was manifested, that He might undo the works of the Devil.” This verse indicates that “practices sin” (v. 4) and “sins” in this book are synonymous, denoting to live in sin, to commit sin habitually. Such a life is of the Devil, whose life is one of sin and who sins habitually from the beginning. Sin is his nature, and sinning is his character. In verse 8 the preposition “from” is used in the absolute sense, that is, from the time when the Devil began to rebel against God, attempting to overthrow God’s rule
基督显现出来，为要消除魔鬼的作为
Christ Manifested to Undo the Works of the Devil
26约翰在约壹三章八节说，『为此，神的儿子显现出来，是要消除魔鬼的作为。』『为此』直译『向此。』即向这目的、为这缘故。魔鬼从古时就不断的犯罪，并生出罪人与他一同实行罪。为这缘故，神的儿子显现出来，要消除并毁灭魔鬼罪恶的作为，就是藉十字架上的死，在肉体中定罪那恶者所起始的罪，（罗八3，）毁灭罪的权势，就是魔鬼罪恶的性情，（来二14，）并且除去罪与诸罪。基督在十字架上定罪了罪，除去罪与诸罪，并且毁灭了魔鬼的权势。神的儿女不能实行罪的原因约壹三章九节说，『凡从神生的，就不犯罪，因为神的种子住在他里面；他也不能犯罪，因为他是从神生的。』不犯罪，不是说不会偶尔在行为上犯罪，乃是说不活在罪中。神的儿女偶尔也许会犯罪，但并不习惯的实行罪。
26In this verse John says that the Son of God was manifested for the purpose of undoing the works of the Devil. The Greek word translated “for this” literally means unto this, that is, to this end, for this purpose. The Devil sins continually from ancient times and begets sinners to practice sin with him. Hence, for this purpose the Son of God was manifested, that He might undo and destroy his sinful deeds— that is, condemn, through death on the cross in the flesh (Rom. 8:3), sin initiated by him, the evil one; destroy the power of sin, the sinful nature of the Devil (Heb. 2:14); and take away both sin and sins. On the cross Christ condemned sin, took away sin and sins, and destroyed the power of the Devil. The Reason a Child of God Cannot Practice Sin Verse 9 says, “Everyone who has been begotten of God does not practice sin, because His seed abides in him, and he cannot sin, because he has been begotten of God.” To not practice sin does not mean that we do not commit sin in occasional acts; it means that we do not live in sin. A child of God may sin occasionally, but he does not practice sin habitually.
27神的儿女不实行罪，原因是『神的种子住在他里面；他也不能犯罪，因为他是从神生的。』这里的种子指神的生命，就是我们从神而生时，从祂所接受的。这生命是神圣的种子，住在每个重生的信徒里面。所以这样的人就不实行罪，也不能犯罪。这节的『不能犯罪，』意即不能习惯的活在罪中。重生的信徒可能会偶尔落到罪里，但在他重生的性情里，作神圣种子的神圣生命不容许他活在罪中。这就像羊可能会跌在泥里，但牠洁净的生命不容许牠像猪一样留在泥中打滚。三章九节说到神儿女习惯的生活。我们身为神的儿女，有神圣的生命，不犯罪的生命。因此，当我们凭这生命生活，我们就不实行罪。但为甚么我们有时候还会犯罪？这问题的答案是：我们偶尔犯罪是因我们的身体还在旧造里面。我们的身体不仅是神所创造的身体，也是已经成为肉体的身体，因为牠已经被魔鬼藉著罪毒害、败坏了。我们的肉体里仍然有罪。我们若凭著灵生活，就是凭著灵里神圣的生命生活，我们就不会犯罪。但我们若不活在灵里，却活在肉体里，或照著肉体行事，我们就可能犯罪。我们里面有两种性情：肉体里堕落的性情，并灵里神圣生命的新性情。我们若儆醒，与主交通，在灵里凭著神圣的生命生活，我们就不会犯罪。但我们若不谨慎，在肉体里行动、行事，我们就有许多机会犯罪，因为罪的性情还在我们里面。
27The reason a child of God does not practice sin is that “His seed abides in him, and he cannot sin, because he has been begotten of God.” The seed here denotes God’s life, which we received of Him when we were begotten of Him. This life, as the divine seed, abides in every regenerated believer. Hence, such a one does not practice sin and cannot sin. The words “cannot sin” in this verse mean cannot live in sin habitually. A regenerated believer may fall into sin occasionally, but the divine life as the divine seed in his regenerated nature will not allow him to live in sin. This is similar to a sheep who may fall into the mud, but whose clean life will not allow it to remain and wallow in the mud as a swine does. Verse 9 speaks of the habitual living of the children of God. As God’s children, we have the divine life, a life that does not sin. Therefore, when we live by this life, we do not practice sin. But why do we sometimes still sin? The answer to this question is that we commit sin occasionally because our body is still in the old creation. Our body is not only the body created by God, but also the body that has become the flesh because it has been poisoned and corrupted by the Devil through sin. We still have sin in our flesh. If we live by the spirit, that is, if we live by the divine life in our spirit, we shall not sin. But if instead of living in the spirit we live in the flesh or do things according to the flesh, we are likely to commit sin. We have two natures within us: the fallen nature in the flesh and the new nature of the divine life in our spirit. If we are on the alert, fellowshipping with the Lord and living in our spirit by the divine life, we shall not sin. But if we are careless and move and act in the flesh, there will be much opportunity for us to sin, because the sinful nature is still in us.
28有些人会辩论说，『圣经不是告诉我们，神所生的就不犯罪？你怎么能说神所生的还会犯罪？』你可以这样回答这问题：『不错，我已经从神而生，但我是在我的灵里从神生，不是在我的身体里，不是在我的肉体里。这就是说，我们若在肉体里生活，照著肉体生活行动，还是会犯罪。但有一天我们的身体要得著完满的儿子名分，那就是身体得赎。』我们可以用『子化』指明完满的儿子名分，就是我们的身体得赎。我们已经在我们的灵里从神而生，就是重生了，但我们的身体还没有被『子化。』当主耶稣回来的时候，我们的身体要被子化。那时，按照罗马八章二十三节，我们要领受完满的儿子名分，就是我们的身体得赎。我们需要了解，我们还没有在身体上得赎，我们的身体尚未得重生；还没有从神生。
28Some may argue and say, “Doesn’tt he Bible tell us that he who has been begotten of God does not sin? How, then, can you say that those who have been begotten of God may still commit sin?” You may want to answer such a question this way: “Yes, I have been begotten of God. But I have been begotten of Him in my spirit, not in my body, not in my flesh. This means that if we live in the flesh and walk according to the flesh, we can still commit sin. But one day our body will receive the full sonship. That will be the redemption of the body.” We may use the word “sonized” to denote the full sonship, that is, the redemption of our body. We have been born of God, regenerated, in our spirit, but our body has not yet been sonized. When the Lord Jesus comes back, our body will be sonized. Then, according to Romans 8:23, we shall receive the full sonship, the redemption of our body. We need to realize that we have not yet been redeemed in our body. Our body has not been regenerated; it has not been born of God
神的儿女与魔鬼的儿女
The Children of God and the Children of the Devil
29约翰在约壹三章十节上说，『在此，神的儿女和魔鬼的儿女就显出来了。』实行罪或不实行罪，意即活在罪中或不活在罪中。这不是行为的问题，乃在于我们是谁的儿女，是神的儿女还是魔鬼的儿女。所以这是生命与性情的问题。人是亚当堕落的子孙，生来就是那恶者魔鬼的儿女，（约八44，）有他的生命，有分于他的性情，自然、习惯的活在罪中。实行罪乃是他们的生活。但那些蒙救赎，脱离他们堕落的情形，并在灵里得重生的信徒，乃是神的儿女，有神的生命，有分于神的性情，且不活在罪中。实行义乃是他们的生活。一个人是神的儿女还是魔鬼的儿女，可由他实行义或实行罪显明出来。重生的信徒可能犯罪，未得救的人也可能行义；这二者都是他们外面的行为，不是他们外面的生活，因此并不显明他们里面生命和性情的所是。
29In 3:10a John says, “In this the children of God and the children of the Devil are manifest.” To practice sin or not, that is, to live in sin or not, is not a matter of behavior. It is a matter of whose children we are—the children of God or the children of the Devil. Hence, it is a matter of life and nature. Men, as the fallen descendants of Adam, are born children of the Devil, the evil one (John 8:44), possessing his life, partaking of his nature, and living in sin automatically and habitually. Practicing sin is their life. But the believers, who are redeemed from their fallen state and reborn in their spirit, are the children of God, possessing His life, partaking of His nature, and not living in sin. Practicing righteousness is their life. Whether one is a child of God or a child of the Devil is manifested by what he practices, righteousness or sin. A reborn believer may commit sin, and an unsaved man may do righteousness. Both are their outward behavior, not their outward living, thus not manifesting what they are in their inward life and nature
照著膏油涂抹的教导，
ABIDING IN THE TRIUNE GOD
住在三一神里面
ACCORDING TO THE TEACHING OF THE ANOINTING
30我们若要享受神圣的生命，就必须留在神圣生命的交通里。我们要留在这交通里，就必须住在这位是三一神的主里面。不仅如此，我们若要住在三一神里面，就必须照著神圣膏抹的教导，住在祂里面。我们若不注重膏油涂抹，就会失去交通。
30If we would enjoy the divine life, we need to remain in the fellowship of the divine life. In order to remain in this fellowship, we need to abide in the Lord, who is the Triune God. Furthermore, if we would abide in the Triune God, we need to abide in Him according to the teaching of the divine anointing. If we do not care for the anointing, we shall lose the fellowship.
31许多基督徒因为不注重膏油涂抹，所以他们没有留在神圣生命的交通里。有些人甚至不明白神圣生命的交通是甚么。他们不注重他们灵里的膏油涂抹，却注重道理和神学。因为他们不注重他们灵里的膏油涂抹，就不在神圣生命的交通里，所以他们对神圣的生命没有享受。但在主的恢复里，我们注重膏油涂抹，藉著这膏油涂抹，我们享受神圣生命的美德。
31Because many Christians do not care for the anointing, they do not remain in the fellowship of the divine life. Some do not even understand what the fellowship of the divine life is. Instead of caring for the anointing, the chrisma, in their spirit, they care for doctrines and theology. Because they do not care for the chrisma in their spirit, they are not in the fellowship of the divine life and therefore do not have the enjoyment of the divine life. But in the Lord’s recovery we care for the anointing, the chrisma. Through this anointing we enjoy the virtues of the divine life
被膏油涂抹引导
LED BY THE ANOINTING
进入神圣生命的美德
INTO THE VIRTUES OF THE DIVINE LIFE
32我们已经看见，我们藉著膏油涂抹所享受神圣生命的第一项美德是实行义，或说过义的生活。我们里面有义的性情－不属于我们天然人的性情。这义的性情，就是神圣生命的性情，是属于我们的新人。我们顾到里面的膏油涂抹，就是三一神的运行，我们就会习惯的照著这义的性情生活。膏油涂抹是我们里面三一神的运行，这意思是我们的神对我们已经成为主观的。三一神－父、子、灵－就在我们的灵里。一天过一天，这位经过过程的三一神作膏油涂抹，引导我们进入神圣生命的美德，就是我们藉著神圣的出生所领受的美德。这些美德包含过义的生活、爱弟兄、以及胜过一切消极的事物。过义的生活乃是过与神与人都是对的生活。义乃是一件与神与人都是对的事。因此，实行义乃是过与神与人都是对的生活。
32We have seen that the first virtue of the divine life we enjoy through the anointing is the practice of righteousness or the living of a righteous life. We have a righteous nature within us, a nature that is not something of our natural man. This righteous nature, which is the nature of the divine life, is of our new man. As we take care of the inner anointing, the moving of the Triune God, we shall live habitually according to this righteous nature. The anointing is the moving of the Triune God within us. This means that our God has become subjective to us. The Triune God—the Father, the Son, and the Spirit—is within our spirit. Day by day this processed Triune God as the anointing leads us into the virtues of the divine life, the virtues we have received through the divine birth. These virtues include living a righteous life, loving the brothers, and overcoming all negative things. To live a righteous life is to have a life that is right with God and with man. Righteousness is a matter of being right with both God and man. Therefore, to practice righteousness is to have a life that is right with God and man