Books
约翰壹书生命读经 · 第29篇

神圣出生的美德以实行神圣的爱（三）

The Virtues of the Divine Birth to Practice the Divine Love (3)
1读经：约翰一书三章十九至二十四节。
1Scripture Reading: 1 John 3:19-24
确信我们是在实际里
THE ASSURANCE THAT WE ARE IN THE REALITY
2在本篇信息中，我们要来看约壹三章十九至二十四节。约翰在三章十九节说，『在此就知道，我们是属真理的，并且我们在祂面前可以安心。』这里的『真理，』是指我们在神圣出生时，从神所得著，那神圣生命的实际。我们得著了神圣的生命，使我们能凭神圣的爱来爱弟兄。（约壹三14～18。）我们用神圣的爱来爱弟兄，就
2In this message we shall consider 3:19-24. In verse 19 John says, “In this we shall know that we are of the truth, and we shall persuade our heart before Him.” Here “truth” denotes the reality of the divine life, which we received of God in our divine birth. We have received the divine life so that we may love the brothers by the divine love. If we love the brothers with the divine love, we shall know that we are of this reality
3知道我们是属这实际的。
3
4约翰在这里的写法不是道理的，乃是经历的。离了属灵的经历，我们无18法明白约翰所说的话。约翰在三章十八、十九节告诉我们，如果我们享受三一神的结果，叫我们在真诚，也就是诚实上爱弟兄，我们就可以确信我们是在神圣的实际里。
4John’s way of writing here is not doctrinal but experiential. Apart from spiritual experience, we cannot understand what John is saying. In verses and 19 John is telling us that if we love the brothers in truth, sincerity, honesty, as the outcome of our enjoyment of the Triune God, we shall have the assurance that we are in the divine reality.
我们在祂面前安心
PERSUADING OUR HEART BEFORE HIM
5按照约翰所说的话，我们若在真诚上爱人，也可以『在祂面前安心。』安心的原文意思也是说服，抚慰我们的心，使我们的心信服、确定、宁静。在神面前安心，就是有一颗没有亏欠的良心，（提前一5，19，徒二四，）使我们的心在主面前能得抚慰、信服、确定、宁静。这也是住在主里面之生活的条件。住在主里面需要一颗宁静的心，同著无亏的良心。这对本书信头一段所论我们与神的交通，也是极其重要的。我们的良心有亏，心受搅扰，就叫我们受到阻挠不能住在主里面，并且打断我们与神的交通。
5According to John’sword, if we love in truth, we shall also be able to “persuade our heart before Him.” The Greek word rendered “persuade” also means conciliate, convince, assure, tranquilize. To persuade our heart before God is to have a good conscience, void of offense (1 Tim. 1:5, 19; Acts 24:16), that our heart may be conciliated, convinced, assured, and tranquilized 16 before the Lord. This is also a condition of the life that abides in the Lord. To abide in the Lord requires a tranquil heart with a conscience void of offense. This is also vital to our fellowship with God, which is covered in the first section of this Epistle. A heart disturbed by a conscience with offense frustrates our abiding in the Lord and breaks our fellowship with God.
6我们从经历中知道，我们若不凭著神圣的爱来爱人，我们的心就不会有平安。不仅如此，我们就是与周遭环境中的一件小事弄不对了，也不会有平安。比方一位弟兄生气，把椅子打翻了，他心里定规没有平安。他必须凭著神圣的生命生活，并凭著神圣的爱爱人，他才能在神面前抚慰他的心，说服他的心。
6We know from experience that if we do not love by the divine love, our heart will not be at peace. Furthermore, we shall not have peace if we are not right even with a small matter in our environment. Suppose a brother becomes upset and knocks over a chair. Certainly he does not have peace in his heart. But if instead he lives by the divine life and loves others by the divine love, he will be able to conciliate his heart, to persuade his heart before God.
7我们若确信自己是在神圣的真理中，我们就能使自己的心得著信服、说服、确定，并使自己的心宁静；否则我们的里面就会不安，因为我们的心会抗议，我们没有照著神圣的爱来爱人。我们的心会说，『你是神的儿女，但你没有凭著神圣的生命生活，你为甚么打翻椅子？』如果我们要我们的心宁静，我们在与每个人、每件事物的关系上，必须凭神圣的生命而活。比方，假定我随便把东西丢在一边，我从经历中知道，我若这样作，我心里不会有平安。为了使我的心宁静，我必须与每件事物都是对的。惟有当我们过一种彰显神圣实际的生活，我们才能使我们的心宁静。我们这些神的儿女时常不喜乐。尼希米八章十节说，『靠耶和华而得的喜乐是你们的力量。』箴言十七章二十二节说，『喜乐的心，乃是良药。』为甚么我们里面时常没有喜乐？我们没有喜乐的原因是我们的心没有平安，我们的心里不安。我们的心不宁静的原因是我们没有在神圣的生命里生活。然而当我们在神圣的生命里生活，我们就在真理里，在实际里。这样，我们就能使我们的心得著说服、抚慰、信服，并且使我们的心宁静，结果我们就有喜乐。
7When we have the assurance that we are in the divine truth, we shall be able to convince, persuade, and assure our heart and cause it to be tranquil. Otherwise, there will be turmoil within, for our heart will protest that we do not love according to the divine love. Our heart may say, “You are a child of God, but you are not living by the divine life. Why do you knock over a chair?” If we want our heart to be tranquil, we need to live by the divine life in relation to everyone and everything. Suppose, for example, that I carelessly throw something aside. I know from experience that if I do this, I will not have peace in my heart. In order for my heart to be tranquil, I need to be right with everything. Only when we live a life that is the expression of the divine reality can we cause our heart to be tranquil. Many times we, the children of God, are not happy. Nehemiah 8:10 says, “The joy of the Lord is your strength,” and Proverbs 17:22 says, “A merry heart doeth good like a medicine.” Why is it that often we do not have joy within? The reason we do not have joy is that our heart is not at peace. Instead of peace, there is turmoil. The reason our heart is not tranquil is that we are not living in the divine life. But when we live in the divine life, we are in the truth, the reality. Then we can persuade, conciliate, convince, our heart and cause it to be tranquil. As a result, we shall be happy
8约翰在三章十九节末了插进『在祂面前』这个辞，这告诉我们，主与我们同活，也活在我们里面。我们若不凭著神圣的实际生活，我们的心会抗议，我们在祂面前就没有宁静的心。我们必须记得，主活在我们里面，而我们活在祂面前。惟有当我们凭著神圣的生命生活，我们在祂面前才可以安心。『在祂面前』指著一件顶重要的事－我们这些神儿女的生活和我们的心都在神面前。因此，我们必须顾到，在祂面前总有一颗宁静的心。
8At the end of verse 19 John inserts the phrase “before Him.” This tells us that the Lord is living with us and in us. If we do not live by the divine reality, our heart will protest. Then we shall not have a calm heart before Him. We need to remember that the Lord is living in us and that we are living before Him. Only when we live by the divine life can we persuade our heart before Him. The phrase “before Him” points to a crucial matter—that our living as children of God, and also our heart, are before Him. Therefore, we must take care to always have a tranquil heart before Him
我们的心责备我们，
OUR HEART BLAMING US
神比我们的心大
AND GOD BEING GREATER THAN OUR HEART
9约翰在三章二十节接著说，『我们的心若责备我们，神比我们的心大，一切事祂都知道。』事实上，责备（定罪）我们的，乃是我们的良心；良心不仅是灵的一部分，也是心的一部分。我们心里的良心，乃是神在我们里面管治的代表。我们的良心若定罪我们，神比祂的代表大，凡事都知道，当然会定罪我们。我们良心里面这种定罪的知觉，叫我们留意提防与神交通中断的危机。我们若留意这知觉，这知觉就会成为我们与神交通的帮助，并且保守我们住在主里面。
9In verse 20 John continues, “Because if our heart blames us, God is greater than our heart and knows all things.” Actually it is our conscience, which is a part not only of our spirit but also of our heart, that blames us or condemns us. The conscience in our heart is the representative of God’s ruling within us. If our conscience condemns us, surely God, who is greater than His representative and knows all things, will condemn us. The consciousness of such condemnation in our conscience alerts us to the danger of breaking our fellowship with God. If we attend to this, it will be a help to our fellowship with God and will keep us abiding in the Lord.
10我们读上下文会看见，三章二十节的心，事实上是指良心。良心是心的四部分之一；心是由心思、心情、心志（魂的三部分），以及良心（我们灵的一部分）所组成的。我们的心非常受我们良心的影响、指引和控制。我们的心责备我们，这意思就是我们的良心定罪我们。我们若不凭著神圣的实际生活，我们的良心就指摘、责备并定罪我们。结果，我们的心就会抗议。约翰在三章二十节说，神比我们的心大，也就是神比我们的良心大。神有一个行政，这行政在我们里面有个地方行政部门，神行政的这个地方行政部门，就是我们的良心。因此，我们的良心是神在我们里面的地方行政部门。可以说，我们的良心既是『法院，』又是『警察局，』我们的良心时常『逮捕』我们。我们良心的警察局，非常懂得法律，会发出『逮捕令。』然后警察局知道甚么时候将我们交给法院。我们从经历中知道，我们多少次被逮捕，带到法院，在那里受审判、被定罪。当这事发生的时候，我们需要神儿子耶稣的宝血的洗净。这指明三章所说良心的定罪要带我们回到一章所题的洗净。
10By reading the context, we can see that in verse 20 the heart actually refers to the conscience. The conscience is one of the four parts of the heart, which is composed of the mind, the emotion, the will (the three parts of the soul), and the conscience, which is part of our spirit. Our heart is influenced, directed, and controlled to a great extent by our conscience. When our heart blames us, this means that our conscience condemns us. If we do not live by the divine reality, our conscience will check, blame, and condemn us. As a result, our heart will protest. In verse 20 John says that God is greater than our heart; that is, God is greater than our conscience. God has a government, and this government has a local administration within us. This local administration of God’s government is our conscience. Our conscience, therefore, is the local government of God within us. In a sense, our conscience is both a “law court” and “police station.” Often our conscience “arrests” us. The police station of our conscience, which knows the law very well, may issue an order for our “arrest.” Then the police station knows when to turn us over to the law court. We know from experience that many times we are arrested and taken to the law court, where we are judged and condemned. When this happens, we need the cleansing of the precious blood of Jesus, the Son of God. This indicates that the condemnation of the conscience spoken of in chapter three will take us back to the cleansing mentioned in chapter one
11我们的良心若责备我们，逮捕我们，并且定罪我们，神定规也要定罪我们，因为神比我们的良心大，一切事都知道。约翰一书不仅论到神圣的交通，也论到这交通的细节。在三章二十节这里有一个与神圣的交通有关的细节。约翰论这件事所写的话是深奥、奥秘、神圣而详尽的。在神圣的话语里，再没有一段像约壹三章这几节，有这么多关于神圣交通的细节。这几节对我们与神的交通是非常重要的。
11If our conscience blames us, arresting us and condemning us, certainly God will also condemn us, for He is greater than our conscience and knows all things. The Epistle of 1 John is not only on the divine fellowship, but is also on the details of this fellowship. Here in 3:20 we have one of the details related to the divine fellowship. John’s writing regarding this matter is profound, mysterious, divine, and detailed. In no other portion of the holy Word do we have as many details about the divine fellowship as we have in these verses in chapter three of 1 John. These verses are crucial to our fellowship with God.
12一章对神圣生命的交通揭示了许多，三章又从另一个角度来看这交通。一章的角度是神圣的光照耀在我们里面，这照耀的结果叫我们被暴露，领悟我们犯了罪。三章这里的角度是凭著神圣的实际生活。我们若不凭著神圣的实际生活，我们的良心会抗议，并且定罪我们，那定罪就是神定罪的标记。因此，我们必须作一些事来抚慰这光景，平静我们心里的不安，使我们的良心与神有平安。我们要我们的心有这样的平静安宁，就必须在神圣的实际里生活、行事为人并行动。我们的心若是定罪我们没有在神圣的实际里生活，这是神也定罪我们的标记。因此，我们需要改善我们里面的光景。然而，这不是说我们应当试著改良我们的性格或外面的行为。我们乃是需要对付我们里面的光景，好叫我们愿意凭著神圣的生命，并在神圣的实际里生活。如果我们这样作，我们就确信我们是在神圣的实际里。这样，我们就能说服我们的心，使我们的心宁静，并在我们的良心里享受与神之间的平安。这与神圣的交通有关。
12In chapter one much is unveiled regarding the fellowship of the divine life. But in chapter three this fellowship is viewed from another angle. In chapter one the angle is that of the divine light shining within us. As a result of this shining, we are exposed and realize that we have sinned. But here in chapter three we have the angle of living by the divine reality. If we do not live by the divine reality, our conscience will protest and condemn us. That condemnation is a sign of God’s condemnation. Therefore, we must do something to conciliate the situation, to calm the turmoil in our heart, to cause our conscience to be at peace with God. In order for our heart to be quiet and calm in this way, we need to live, behave, and act in the divine reality. If our heart condemns us for not living in the divine reality, this is a sign that God also condemns us. Therefore, we need to have an improvement in our inward condition. This does not mean, however, that we should try to improve our character or outward behavior. It means that we need to deal with our inward situation so that we may be willing to live by the divine life and in the divine reality. If we do this, we shall have the assurance that we are in the divine reality. Then we shall be able to persuade our heart, cause it to be tranquil, and enjoy peace in our conscience with God. This is related to the divine fellowship
13约翰在一章所说关于交通的话，包括在神圣之光的照耀下认罪，以及藉著基督的血洗净我们的罪。但在三章里，有我们里面良心的抗议和责备。这不仅是神圣的光，照在我们里面，照在我们身上，并照过我们，这也是洗净、纯净、涤净的良心给我们一个标记，指明我们在生活上不对，我们没有在神圣的实际里生活。我们没有凭著神圣的实际生活，我们的良心就会抗议并定罪我们。这表明神不喜悦我们，我们里面的光景需要改善。
13What John says concerning fellowship in chapter one involves the confessing of sins under the shining of the divine light and the cleansing of our sins by the blood of Christ. But in chapter three we have the protesting and blaming of our conscience within us. This is not only a matter of the divine light shining in us, upon us, and through us; it is also a matter of a cleansed, purified, and purged conscience giving us a sign that we are not right in our living, that we are not living in the divine reality. When we do not live by the divine reality, our conscience will protest and condemn us. This is a sign that God is not pleased with us and that we need an improvement of our inward condition
向神坦然无惧
BOLDNESS TOWARD GOD
14约翰在三章二十一节说，『亲爱的，我们的心若不责备我们，我们就可以向神坦然无惧了。』『坦然无惧』的原文意思是放胆讲论、有自信。我们有这样宁静中的胆量接触神，与祂交通，并向祂求问，是因为我们心里的良心没有定罪。这就保守我们住在主里面。
14In 3:21 John says, “Beloved, if our heart does not blame us, we have boldness toward God.” The Greek word rendered “boldness” is parresia, meaning boldness of speech, confidence. We have such boldness in tranquility to contact God, to fellowship with Him, and to ask of Him, because there is no condemnation of the conscience in our he art. This preserves us in abiding in the Lord.
在我们心里认识神
KNOWING GOD IN OUR HEART
15基督徒常常谈论认识神的事，然而，他们的观念不过是客观的认识神是伟大而全能的。使徒约翰在这里不是教导我们那种客观的认识神；他乃是说到非常主观的认识神。有些人会说到管理宇宙之全能的神，但约翰在这里是说到在我们心里的神。他不是谈大能的神，伟大的神，他乃是说到实际的神。神不仅是无穷、无限、超过我们所能领会的，祂也小得足以在我们心里。当神成为我们的经历时，祂不仅是那在宝座上宇宙般广大的一位，祂也是那在我们心里的一位。
15Christians often talk about knowing God. However, their concept is that of objective knowledge of a God who is great and almighty. But here the apostle John does not teach us to know God in that kind of objective way. On the contrary, John’sword here is about knowing God in a very subjective way. Some may speak about the almighty God who rules the universe, but here John speaks concerning the God who is in our heart. He does not talk about the mighty God, about the great God; instead he speaks concerning the practical God. Not only is God infinite, unlimited, and beyond our ability to comprehend; He is also small enough to be in our heart. When God becomes our experience, He is not only the One on the throne who is universally vast, but He is the One in our heart
16有些人说，『基督怎么可能在你里面？基督是伟大的，而你是渺小的。你怎么能盛装这样一位伟大的基督？』这种谈论是来自堕落人类的心思。按照新约的教训，我们必须在我们个人心的范围里认识神。神不是在宇宙的宽广里，乃是在我们心的微小范围里被我们认识的。你在那里认识神？说你在宇宙里认识神，这是宗教的说法。我当然相信神是伟大而全能的，但是我在这里有负担指出，新约所关切的是要我们认识那已经进到我们这人里面的神，认识那住在我们灵里，并渴望扩展到我们心的内里各部分的一位。因此，我们必须在我们的心里认识神。约翰在三章二十节不是说神比宇宙大；约翰在这里是说，神比我们的心大。这种写法指明，我们对神的认识必须是经历上的。认识神不是一件宇宙的事，乃是我们心的事。你的心平安么？你的心宁静么？这与你认识神有关。有些人会说他们认识神，但他们也许是宗教、客观的认识神。我们必须在我们的心里，在我们的良心里认识神。这样的认识神乃是使那伟大、全能、无限的神，在我们的良心里对我们成为实际的。我们的良心若叫我们不安，这意思是神与我们也有了问题。
16Some have said, “How is it possible for Christ to be in you? Christ is great, and you are small. How could you contain such a great Christ?” This kind of talk comes from the fallen human mentality. According to the teaching of the New Testament, we need to know God in the personal realm of our heart. God is known by us not in the vastness of the universe, but in the smallness of our heart. Where do you know God? To say that you know God in the universe is to speak in a religious way. I certainly believe that God is great and almighty. But here I am burdened to point out that the concern of the New Testament is that we know the God who has come into our being, the One who dwells in our spirit and desires to spread into all the inward parts of our heart. Therefore, we need to know God in our heart. In 3:20 John does not say that God is greater than the universe. Here John says that God is greater than our heart. This way of writing indicates that our knowledge of God must be experiential. Knowing God is a matter not of the universe but of our heart. Is your heart at peace? Is your heart tranquil? This is related to your knowing God. Some may say that they know God. But they may know Him in a religious way, in an objective way. We need to know God in our heart, in our conscience. To know God in this way is for the great, almighty, infinite God to become practical to us in our conscience. If our conscience bothers us, this means that God also has a problem with us
17我能作见证，我已经从经历中学会在我的良心里认识神。在我的基督徒生活里，我常常希奇神为甚么在意我日常生活里所有的细节。比方，我知道我若对我的妻子板著『长脸，』神就叫我不安。我若给妻子『长脸』看，神会在我的良心里搅扰我。如果我和神争辩这样的事，在我良心里的神不会同意我。这是以经历的方式认识神的例子。就著被我们在经历上来认识，神是微小的、有限的。一位弟兄会与神争辩；他会认为神为著某件事搅扰他的良心是不对的。假定这位弟兄对神说，『为甚么我的良心为著我妻子的事搅扰我？她错了，我没有错。问题是她惹的，我一直想要避免争吵，但是她一直逼我说一些话。为甚么我的良心因著我这样感觉来搅扰我？这是不公平的。』然而无论这位弟兄怎样与神争辩，神的管治总不会偏袒他，反而神同意让这弟兄的良心定罪他。
17I can testify that from experience I have learned to know God in my conscience. Often in my Christian life I have wondered why God cares for all the details in my daily life. For example, I know that He would bother me if I were to show a “long face” toward my wife. If I give my wife a “long face,” He will trouble me in my conscience. If I argue with Him about matters like this, the God who is in my conscience will not agree with me. This is an example of the experiential way to know God. In being known by us experientially, God is small, not infinite. A brother may argue with God; he may think that it is not right for Him to trouble his conscience regarding a certain matter. Suppose the brother says to Him, “Why does my conscience bother me concerning my wife? She is wrong, and I am right. She caused the problem, and I have been trying to avoid an argument. But she is trying to force me to say something. Why, then, does my conscience bother me about the way I feel? This isn’t fair!” But no matter how much the brother may argue with Him, God will not rule in his favor. Rather, He will agree with the brother’s conscience in condemning him
18我们若诚实，就会承认我们有时候对神很顽梗。我们对丈夫、妻子或圣徒也许不顽固，但我们对神很顽梗。一位弟兄也许很仁慈温和，然而，甚至这样的弟兄有时候也可能对神顽梗。他会被妻子折服，但他不容易被神折服。他会有一段时间在某一件事上不愿意被神折服。我相信我们都能作见证，我们曾经这样对神顽梗过。我们顽梗的原因是我们在一些事上与神争辩。我们也许认为我们对，对方错，因这缘故，我们的良心不应当搅扰我们。我们也许会问，神在我们里面管治的代表－我们的良心－为甚么一直为著那件事搅扰我们。因此，有一段时间，我们对神顽梗。我用这为例来说明一件事实：我们认识神新约的路乃是个人的、细节的、经历的。新约的路乃是认识神是那在我们心里的一位。这种认识神经历的路是何其宝贵！
18If we are honest, we shall admit that sometimes we are stubborn with God. We may not be stubborn with our husband or wife or with the saints, but we may be stubborn with God. A certain brother may be kind and gentle; nevertheless, at times even such a brother may be stubborn with God. He may be subdued by his wife, but he may not be easily subdued by God. He may go for a period of time without being willing to be subdued by God regarding a particular matter. I believe that we all can testify of having been stubborn with God in this way. The reason we have been stubborn is that we were arguing with God about something. We may have thought that we were right and that the other party was wrong, and that for this reason our conscience should not trouble us. We may have questioned why our conscience, the representative of God’s government within us, would keep troubling us about that matter. Therefore, for a period of time we were stubborn with God. I use this as an illustration of the fact that the New Testament way for us to know God is personal, detailed, and experiential. The New Testament way is to know God as the One who is in our heart. How precious is this experiential way of knowing God!
19有时候我们也许不明白，神有千万的事要处理，为甚么会关心我们日常生活中的琐事。尽管神是无限且全能的，然而祂甚至在意我们生活中的琐事。比方，祂会在意一位弟兄里面对他妻子的态度，这件事小得似乎需要用神圣的放大镜才看得见。然而神在意这样的事。我们知道神在意这样的事，因为我们的良心为著这些事搅扰我们。每当我们的良心不宁静，我们就知道我们需要顾到神圣管治的代表－良心－的感觉。我们这样认识神，并不是在大事上，乃是在小事上。这条认识神的路是经历的，实际的。
19Sometimes we may wonder why God, who has billions of matters to take care of, would be concerned with a small detail in our daily living. Although God is infinite and almighty, He cares even for the small things in our life. For example, He may care about a brother’sin ward attitude toward his wife, something so small that it may seem it takes a divine magnifying glass to see it. Nevertheless, God cares for such a matter. We know God cares for such things because our conscience bothers us concerning them. Whenever our conscience is not tranquil, we know that we need to take care of the feeling of our conscience, which is the representative of the divine government. In this way we know God not in great matters but in small things. This way of knowing God is experiential and practical
遵守祂的诫命，
KEEPING HIS COMMANDMENTS
AND PRACTICING THE THINGS
也行祂看为可喜悦的事
THAT ARE PLEASING IN HIS SIGHT
20约翰在三章二十二节接著说，『并且我们不论求甚么，就从祂得著；因为我们遵守祂的诫命，也行祂看为可喜悦的事。』在定罪的心里，良心的亏欠乃是我们祷告的阻碍。在宁静的心里，无亏的良心能修直并清理我们向神祈求的路。二十二节的遵守诫命，不是凭人自己的努力和力量来遵守摩西律法的诫命，而是住在信徒里面那神圣生命的活出，是信徒生活的一部分。这是藉著神圣生命的能力内在的运行，习惯的遵守主新约的诫命。遵守主的诫命，陪著经常实行神看为可喜悦的事，成了神答应我们祷告的先决条件，也构成了住在主里面之生活的条件。（约壹三24。）
20In verse 22 John goes on to say, “And whatever we ask we receive from Him, because we keep His commandments and practice the things which are pleasing in His sight.” Offenses in the conscience of a condemning heart are obstacles to our prayer. A conscience void of offense in a tranquil heart straightens and clears the way for our petition to God. In verse 22 the keeping of the commandments is not the keeping of the commandments of the Mosaic law by our own endeavor and strength. It is rather a part of the believers’ living as the issue of the divine life that abides in them. This is the habitual keeping of the Lord’s New Testament commandments through the inner operation of the power of the divine life. This accompanies the practicing, the habitual doing, of the things which are pleasing in His sight. This is a prerequisite to God’s answering our prayers, and it constitutes a condition of the life that abides in the Lord (v. 24
21约翰在二十二节说到『祂看为可喜悦的事。』这些事无疑的乃是指过义与爱的生活。『看』原文意看穿，这不是指客观的看见，乃是指主照看我们，并看穿我们的光景。这指明我们与神之间的关系是非常个人的。
21In verse 22 John speaks of “the things which are pleasing in His sight.” No doubt, these things are the living of a life of righteousness and love. Literally, the Greek word rendered “sight” means seeing into. This does not refer to objective sight. On the contrary, it refers to the Lord’s watching over us and seeing into our situation. This indicates that the relationship between us and God is very personal
信与爱的诫命
THE COMMANDMENTS TO BELIEVE AND LOVE
22约翰在三章二十三节接著说，『神的诫命就是叫我们信祂儿子耶稣基督的名，并且照祂所赐给我们的诫命彼此相爱。』这是前后经文中所题诫命的摘要。这一切的诫命可摘要为二：一为信神儿子耶稣基督的名，一为彼此相爱。头一个是与信有关，第二个是与爱有关。信是我们在与主的关系上接受神圣的生命，爱是我们在与弟兄的关系上活出神圣的生命。信摸著神圣生命的源头，爱彰显神圣生命的素质。这二者都是信徒活出住在主里面之生活所必需的。按照约翰福音，信和爱是我们享受神的两个条件。我们要接受神并享受神，就必须相信主耶稣；我们也必须爱祂，并且彼此相爱。
22In verse 23 John goes on to say, “And this is His commandment, that we should believe in the name of His Son Jesus Christ and love one another, even as He gave a commandment to us.” This is a summary of the commandments in the preceding and following verses. All the commandments are summarized in two: one is to believe in the name of God’sS on Jesus Christ, and the other is to love one another. The first is concerning faith; the second, love. To have faith is to receive the divine life in our relationship with the Lord; to love is to live the divine life in our relationship with the brothers. Faith touches the source of the divine life; love expresses the essence of the divine life. Both are needed for the believers to live a life that abides in the Lord. According to the Gospel of John, faith and love are the two requirements for us to enjoy God. In order to receive God and enjoy Him, we need to believe in the Lord Jesus. We also need to love Him and love one another.
藉著在神圣的实际里生活
ABIDING IN HIM
而住在祂里面
BY LIVING IN THE DIVINE REALITY
23约翰在三章二十四节作结论说，『遵守神诫命的，就住在神里面，神也住在他里面。在此我们就知道神住在我们里面，乃是由于祂所赐给我们的那灵。』本节是这段话的结语，这段话开始于二章二十八节，论到我们照著神圣膏油涂抹的教导住在主里面，如前段所揭示的。（约壹二20～27。）本段启示住在主里面乃是神的儿女那凭著神永远生命作神圣种子的生活，这种子凭著实行生他们之神的义，（约壹二29，三7，10，）以及14-生他们之父的爱（约壹三10～11，14～23）得以长大。这样的住及其基础－神圣的出生以及作神圣种子的神圣生命－虽是奥秘的，但在那灵里却是实际的。遵守神的诫命就是照著神圣的实际过生活。按照这封书信，这就是遵守主诫命的意思。这就是说，遵守神的诫命不是遵守摩西的律法，遵守主的诫命乃是照著神圣的实际生活。我们若藉著在神圣的实际里生活，遵守主的诫命，我们就住在祂里面，祂也住在我们里面。我们住在主里面，祂就住在我们里面。我们住在祂里面，乃是祂住在我们里面的条件。（约十五4。）我们是藉著住在祂里面，享受祂住在我们里面。
23In verse 24 John concludes, “And he who keeps His commandments abides in Him, and He in him. And in this we know that He abides in us, by the Spirit whom He gave to us.” This verse is the conclusion of this section, which begins in 2:28, on our abiding in the Lord according to the teaching of the divine anointing, as unfolded in the preceding section (2:20-27). This section reveals that abiding in the Lord is the living of the children of God by His eternal life as the divine seed, which grows in practicing the righteousness of their begetting God (2:29; 3:7, 10) and the love of their begetting Father (3:10-11, 23). Such an abiding and its bases—the divine birth and the divine life as the divine seed—are mysterious yet real in the Spirit. To keep His commandments is to live a life according to the divine reality. This is what it means to keep the Lord’s commandments according to this Epistle. This means that keeping His commandments is not the keeping of the Mosaic law. To keep the commandments of the Lord is to have a life according to the divine reality. If we keep the Lord’s commandments by living in the divine reality, we shall abide in Him, and He in us. We abide in the Lord; then He abides in us. Our abiding in Him is a condition for His abiding in us (John 15:4). We enjoy His abiding in us by our abiding in Him.
那灵
THE SPIRIT
24三章二十四节下半说，『在此我们就知道神住在我们里面，乃是由于祂所赐给我们的那灵。』『由于』原文意『出于。』『由于祂所赐给我们的那
24The second part of verse 24 says, “And in this we know that He abides in us, by the Spirit whom He gave to us.” Literally, the Greek for “by” means out of. The phrase “by the Spirit” modifies “we know
25灵』形容『我们就知道。』
25
26这封书信在这之前从未说到那灵，尽管二章二十、二十七节的膏油涂抹隐示那灵。事实上，那灵，亦即包罗万有、复合、赐生命的灵，乃是这封书信所揭示一切奥秘之必需且紧要的因素。这些奥秘就是神圣的生命，神圣生命的交通，神圣的膏油涂抹，住在主里面，神圣的出生，以及神圣的种子。藉著这灵，我们从神而生，得著神圣的生命作里面神圣的种子，有了神圣生命的交通，为三一神所涂抹，并住在主里面。这奇妙的灵作为新约应许的福，（加三14，）已经赐给了我们；这灵乃是那在万有之上、承受万有、并要无限扩增的基督，把祂没有限量的赐给了我们。（约三31～35。）这灵和永远的生命，（约壹三15，）乃是我们藉以继续不断活出住在主里面之生活的基本元素。因此，我们是藉著与我们的灵同作见证的这灵，成为神的儿女，(罗八16，）并且知道万有的主住在我们里面。（约壹四13。）我们是藉著这灵，与主联合成为一灵。（林前六17。）并且我们是凭著这灵，享受三一神的丰富。（林后十三14。）约壹三章结束的话论到那灵，这指明这章所说的是包罗万有、复合、赐生命、内住之灵的事。约翰在这节不是说到神的灵或圣灵，乃是说到那灵。每当新约题到那灵，总是指著那包罗万有、复合、赐生命、内住的灵。圣经末了一章有话说到那灵。（启二二17。）那灵所包含的比神的灵和圣灵更多。那灵是指在基督得著荣耀以前还没有的那灵。（约七39。）自从基督复活，那灵就在这里了。因此，我们住在主里面，主住在我们里面，是由于祂所赐给我们的那灵。
26Thus far in this Epistle the Spirit has not been referred to, though the Spirit is anonymously implied in the anointing in 2:20 and 27. Actually, the Spirit, that is, the all-inclusive compound life-giving Spirit, is the vital and crucial factor of all the mysteries unveiled in this Epistle: the divine life, the fellowship of the divine life, the divine anointing, the abiding in the Lord, the divine birth, and the divine seed. It is by this Spirit we are born of God, we receive the divine life as the divine seed in us, we have the fellowship of the divine life, we are anointed with the Triune God, and we abide in the Lord. This wonderful Spirit is given to us as the promised blessing of the New Testament (Gal. 3:14). He is given without measure by the Christ who is above all, who inherits all, and who is to be increased universally (John 3:31-35). This Spirit and the eternal life (1 John 3:15) are the basic elements by which we live the life that abides in the Lord continually. Hence, it is by this Spirit, who witnesses assuringly with our spirit, that we are the children of God (Rom. 8:16), and that we know that the Lord of all abides in us (1 John 4:13). It is through this Spirit that we are joined to the Lord as one spirit (1 Cor. 6:17). And it is by this Spirit that we enjoy the riches of the Triune God (2 Cor. 13:14). Chapter three of 1 John concludes with a word concerning the Spirit. This indicates that what is covered in this chapter is a matter of the all-inclusive, compound, life-giving, indwelling Spirit. In this verse John does not speak of the Spirit of God or of the Holy Spirit; he speaks of the Spirit. Whenever the New Testament mentions the Spirit, it refers to the all- inclusive compound, life-giving, indwelling Spirit. In the last chapter of the Bible, we have a word concerning the Spirit (Rev. 22:17). The Spirit is more inclusive than the Spirit of God and the Holy Spirit. The Spirit refers to the Spirit who was not yet (John 7:39) before Christ’s glorification. Now since the resurrection of Christ, the Spirit is here. Therefore, we abide in the Lord and He abides in us by the Spirit whom He has given to us