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约翰壹书生命读经 · 第3篇

神圣的生命（一）

The Divine Life (1)
1读经：约翰一书1:1-2;2:25;3:15;5:11-13,20，约翰福音1:4;3:15-16,36;5:24;6:47,63;8:12;10:10,28;11:25;14:6，使徒行传11:18，罗马书5:10,17,21;6:23，以弗所书4:18，歌罗西书3:4，提摩太前书6:12,19，提摩太后书1:10，提多书1:2，希伯来书7:16，彼得后书1:3，启示录2:7;22:1-2,14,17,19，马太福音19:16,29。
1Scripture Reading: 1 John 1:1-2; 2:25; 3:15; 5:11-13, 20; John 1:4; 3:15-16, 36; 5:24; 6:47, 63; 8:12; 10:10, 28; 11:25; 14:6; Acts 11:18; Rom. 5:10, 17, 21; 6:23; 63; 8:12; 10:10, 28; 11:25; Eph. 4:18; Col. 3:4; 1 Tim. 6:12, 19; 2 Tim. 1:10; Titus 1:2; Heb. 7:16; 2 Pet. 1:3; Rev. 2:7; 22:1-2, 14, 17, 19; Matt. 19:16, 29
2
217, 19
3在本篇信息中，我们要开始看约壹一章一、二节所启示神圣的生命。然后在后面的信息，我们要接著看神圣生命的交通。神圣的生命和神圣生命的交通都是非常重要的。按照约翰一书，我们首先有永远的生命，然后有永远生命的交通。
3In this message we shall begin to consider the divine life as revealed in 1:1 and 2. Then in a later message we shall go on to consider the fellowship of the divine life. The divine life and the divine fellowship are both of crucial importance. According to 1 John, first we have eternal life, and then we have the fellowship of the eternal life
那从起初原有的
THAT WHICH WAS FROM THE BEGINNING
4约壹一章一节说，『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。』这封书信开始于『论到那…。』使徒约翰用『那』开始他的书信，并揭开神圣生命里交通的奥秘。他在这里没有用人称代名词说到主，含示他所要揭开的乃是奥秘的。
4First John 1:1 says, “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.” This Epistle begins with the words “that which.” The apostle John uses the expression “that which” to open his Epistle and unfold the mystery of the fellowship in the divine life. The fact that he does not use personal pronouns here in reference to the Lord implies that what he intends to unfold is mysterious
5保罗的职事是要完成神新约经纶的神圣启示，（西一25～27，）就是三一神在基督里成了赐生命的灵，产生基督的众肢体，以构成并建造基督的身体，使三一神在宇宙中得著完满的彰显─神的丰满。（弗一23，三19。）保罗的著作大约完成于主后六十七年。在他离世前后，他的完成职事就受到背道的损坏。过了四分之一世纪，约在主后九十年，约翰的著作出来了。他的职事不仅是要修补受了破损的保罗职事，更是要给旧约和新约、福音书和书信，全部的神圣启示作一终结。这样一个职事的中心点，乃是神圣生命的奥秘。约翰福音是福音书的终结，揭示主耶稣基督的身位和祂工作的奥秘。约翰书信，特别是约翰一书，是书信的终结，揭开神圣生命交通的奥秘，就是神的儿女与父神，并神的儿女彼此之间交通的奥秘。然后，约翰的启示录是新旧两约的总结，启示基督是神儿女生命的供应，使祂得彰显，以及祂是三一神宇宙行政的中心这个奥秘。
5Paul’s ministry is to complete the divine revelation (Col. 1:25-27) of God’s New Testament economy, that is, the Triune God in Christ as the life - giving Spirit producing the members of Christ and building up the Body of Christ so that the Triune God may have a full expression—the fullness of God (Eph. 1:23)—in the universe. Paul’s writings were completed around A. D. 6 6. His completing ministry was damaged by the apostasy preceding and following his death. Then after a quarter of a century, around A. D. 90, John’s writings came forth. His ministry was not only to mend the ministry of Paul that had been broken, but also to consummate the entire divine revelation of both the Old Testament and New Testament, of both the Gospels and the Epistles. In such a ministry, the focus is the mysteries of the divine life. In his Gospel, as the consummation of the Gospels, the mysteries of the Person and work of the Lord Jesus Christ are unveiled. In his Epistles (especially the first), as the consummation of the Epistles, the mystery of the fellowship of the divine life, which is the fellowship of God’s children with God the Father and with one another, is unfolded. Then in his Revelation, as the consummation of the New Testament and the Old Testament, the mystery of Christ being the life supply to God’s children for His expression, and the center of the universal administration of the Triune God is revealed.
6约翰在一章一节说到那『从起初』原有的。这里的从起初，与约翰福音的太初不同。（约一1。）太初，是追溯到创造之前已过的永远；从起初，是从创造以来。这指明约翰的书信是接续他的福音书，论到信徒对神圣生命的经历。在福音书里，他指出罪人得著永远生命的路，乃是相信神的儿子。在书信里，他指出那些已经得著神圣生命的信徒，在神圣生命的交通里享受这生命的路，乃是住在神的儿子里面。在启示录里，他揭示永远生命的终结作信徒在永世里完满的享受。『从起初』在约翰福音用了二次，在本书信用了八次，在约翰二书用了二次。在约翰八章四十四节，约壹一章一节，二章十三至十四节，三章八节，是用在绝对的意义上；在约翰十五章二十七节，约壹二章七节、二十四节（二次），三章十一节，
6In 1:1 John speaks of that which was “from the beginning.” This differs from “in the beginning” in John’s Gospel (1:1). In the beginning traces back to eternity past before creation; from the beginning proceeds forward from the creation. This indicates that John’s Epistle is a continuation of his Gospel concerning the believers’ experience of the divine life. In his Gospel he shows the way for sinners to receive eternal life—by believing in the Son of God. In his Epistle he points out the way for the believers who have received the divine life to enjoy it in its fellowship—by abiding in the Son of God. And in his Revelation he unveils the consummation of the eternal life as the believers’ full enjoyment in eternity. The phrase “from the beginning” is used twice in the Gospel of John, eight times in this Epistle, and two times in 2 John. In John 8:44; 1 John 1:1; 2:13, 14; and 3:8 it is used in the absolute sense, but in John 15:27; 1 John 2:7, 24 (twice); 3:11; and 2 John 5, 6, it is used in the relative sense
7约贰五节、六节，是用在相对的意义上。
7
吃与享受
EATING AND ENJOYMENT
8约翰的著作主要不是为著研读和领会，乃是为著神儿女的享受。你赴筵席时，目的不是要研究一道道不同的菜色。在这样的时候研究，会打岔你，使你吃得不彀享受。同样的，我们来到约翰的著作─他的福音书、书信和启示录时，该把这些看作属灵筵席的菜肴。有人听到这话，可能会希奇我们怎能说约翰的著作是筵席。答案乃是：圣经中没有别的著作，像约翰的著作那么强调吃的事。当然，保罗说到属灵的吃，但他不像约翰说得那么多。约翰福音有一章，就是第六章，几乎完全讲到吃。在那里主耶稣说，『我就是生命的粮。』（约六35，48。）然后祂接著说，祂是活粮，人若吃这粮，就必永远活著；（约六51；）我们若不吃人子的肉，不喝人子的血，就没有生命在我们里面；（约六53；）吃祂肉喝祂血的人，就有永远的生命，（约六54，）且住在祂里面：（约六56。）并且那吃祂的人，也要因祂活著，（约六57，）因为『吃这粮的人，就永远活著。』（约六。）约翰六章的确有力的强调吃。吃主这生命的粮，就是以祂为筵席。
8John’s writings are not mainly for study and understanding; they are primarily for the enjoyment of God’s children. When you come to a feast, it is not your purpose to study the different courses of food. Study at such a time would frustrate you from the enjoyment of eating. In like manner, we should come to John’s writings—to his Gospel, Epistles, and Revelation—regarding them as courses of a spiritual feast. When some hear this, they may wonder how we can say that John’s writings are a feast. The answer is that no other writings in the Bible emphasize the matter of eating as much as John’s writings do. Of course, Paul speaks about spiritual eating, but he does not speak about this as much as John does. One chapter in the Gospel of John, chapter six, is almost entirely devoted to eating. There the Lord Jesus says, “I am the bread of life” (vv. 35, 48). Then He goes on to say that He is the living bread and that if anyone eats of this bread he will live forever (v. 51); that unless we eat the flesh of the Son of man and drink His blood, we have no life in us (v. 53); that he who eats His flesh and drinks His blood has eternal life (v. 54) and abides in Him (v. 56); and that the one who eats Him will also live because of Him (v. 57), for he who “eats this bread shall live forever” (v. 58). To be sure, eating is strongly emphasized in chapter six of John’s Gospel. To eat of 58 the Lord as the bread of life is to feast on Him.
9约翰在启示录也多次说到吃。在启示录二章七节主耶稣说，『得胜的，我必将神乐园中生命树的果子赐给他吃。』吃生命树，就是享受基督作我们生命的供应。神原初的心意是要人吃生命树。（创二9，16。）但因著人堕落了，生命树就向人封闭。（创三22～24。）藉著基督的救赎，接触生命树（就是神自己在基督里作人生命）的路再次向人打开。（来十19～20。）在启示录二章十七节主耶稣说，『得胜的，我必将那隐藏的吗哪赐给他。』吗哪豫表基督是那使神子民有能力走祂道路的属天粮食。以色列人在旷野的那些年日中吃了吗哪。（出十六～16，31。）有分于隐藏的吗哪，实在就是藉著吃基督而享受祂。启示录三章二十节说，『看哪，我站在门外叩门；若有听见我声音就开门的，我要进到他那里，我与他，他与我要一同坐席。』这节里的坐席，原文指在晚上用一天的正餐。这里主应许要与那给祂开门的一同坐席。坐席不仅是吃一些食物，乃是享受丰盛的筵席。这样的坐席可指以色列人吃迦南美地丰富的出产。（书五10～12。）
9John also has much to say concerning eating in the book of Revelation. In Revelation 2:7 the Lord Jesus says, “To him who overcomes, to him I will give to eat of the tree of life, which is in the paradise of God.” To eat of the tree of life is to enjoy Christ as our life supply. It was God’s original intention that man should eat of the tree of life (Gen. 2:9, 16). But due to the fall of man the tree of life was closed to him (Gen. 3:22-24). Through the redemption of Christ, the way to touch the tree of life, which is God Himself in Christ as life to man, has been opened again (Heb. 10:19-20). In Revelation 2:17 the Lord Jesus says, “To him who overcomes, to him I will give of the hidden manna.” Manna is a type of Christ as the heavenly food enabling God’s people to go His way. The children of Israel ate of manna during their years in the wilderness (Exo. 16:14-16, 31). To partake of the hidden manna 14 certainly is to enjoy Christ by eating Him. Revelation 3:20 says, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and dine with him and he with Me.” In this verse “dine” means to take the principal meal of the day at evening. Here the Lord promises to dine with the one who opens the door to Him. To dine is not merely to eat certain foods, but it is to enjoy the riches of a meal. This dining may refer to the eating of the rich produce of the good land of Canaan by the children of Israel (Josh. 5:10-12).
10启示录这些经文指明，主渴望恢复神子民吃正确的食物，就是神所命定，由生命树、吗哪、以及美地的出产所豫表的；这一切都是基督在不同方面作我们食物的豫表。约翰在他的著作里明确的强调，藉著以基督作筵席而丰富的享受祂。约翰在启示录末一章也说到吃。启示录二十二章一节和二节上半说，『天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树…。』生命树是给神的子民接受并享受。在永世里，所有蒙神救赎的人都要享受基督这生命树作永远的分。按照这些经节，生命树乃是沿著生命水，就是那灵的流，作为便利取用的生命供应。那里有那灵的流，那里就可找著基督生命的供应。
10These verses from the book of Revelation indicate that the Lord desires to recover the eating by God’sp eople of the proper food as ordained by God and typified by the tree of life the manna, and the produce of the good land, all of which are types of the various aspects of Christ as food to us. In his writings John definitely emphasizes the rich enjoyment of Christ by feasting on Him. John also speaks of eating in the last chapter of Revelation. Revelation 22:1 and 2a say, “And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street. And on this side and on that side of the river was the tree of life....” The tree of life is for God’sp eople to receive and enjoy. For eternity all God’s redeemed ones will enjoy Christ as the tree of life as their eternal portion. According to these verses, the tree of life is the life supply available along the flow of the Spirit as the water of life. Where the Spirit flows, there the life supply of Christ is found.
11在启示录二十二章十四节有论到享受生命树的应许：『那些洗净自己袍子的有福了，可得权柄到生命树那里，也能从门进城。』这一节可视为与享受生命树有关的应许；生命树就是基督连同一切生命的丰富。藉著基督那满足神一切荣耀、圣别、公义之要求的救赎，通往生命树的路就向信徒开启了。所以，那些用基督救赎的血洗净自己袍子的人，有权利享受生命树作他们的分。这些引自约翰福音和启示录的经节，表明约翰著作中吃的重要性。这也指明他的著作是奥秘的，远超过我们天然的领会。约翰的著作可比作中国人的筵席，包含许多道菜。要研究这种筵席的每一道菜和其成分，会耗尽我们的心思。你赴筵席不是来研究的，乃是来吃，来享受食物的。约翰著作的原则也是一样。要我们说出这些著作里有多少道『菜』是不可能的。我们需要到约翰的著作这里来得滋养，就是来吃并消化其中所包含的属灵食物。
11In Revelation 22:14 we have a promise concerning the enjoyment of the tree of life: “Blessed are those who wash their robes, that they may have right to the tree of life, and may enter by the gates into the city.” This verse may be regarded as a promise related to the enjoyment of the tree of life, which is Christ with all the riches of life. Through Christ’s redemption, which has fulfilled all the requirements of God’s glory, holiness, and righteousness, the way to the tree of life is opened to the believers. Therefore, those who wash their robes in the redeeming blood of Christ have the right to enjoy the tree of life as their portion. All these quotations from John’s Gospel and Revelation show the importance of eating in John’s writings. This also indicates that his writings are mysterious, far beyond our natural understanding. The writings of John can be compared to a Chinese feast consisting of many courses. It would exhaust our mentality to study all the courses of such a feast and their ingredients. You come to a feast not to study, but to enjoy the food by eating it. The principle is the same with John’s writings. It is impossible for us to say how many “courses” are found in these writings. We need to come to John’s writings for nourishment, that is, to eat and digest the spiritual food they contain
生命的话
the Word of life
12我们用餐吃主菜以前，常有一道开胃菜。在约壹一章使徒约翰也给我们一道『开胃菜。』这道『开胃菜』乃是生命的话。毫无疑问，约翰的用意是要供应我们神圣的生命。但是为要激起我们的食欲，他就给我们摆上生命的话作属灵的开胃菜。这就是约翰一章一至四节和十四节所说到的『话，』这话在创世以前在永远里就与神同在，并且就是神；祂在时间里成为肉体，生命就在祂里面。这话传输永远的生命，并且就是基督神圣的人位，是神一切所是的说明、解释和彰显。生命在祂里面，并且祂就是生命。（约十一25，十四6。）『生命之话』这辞，在原文指明话就是生命。那人位就是神圣的生命，永远的生命，是我们摸得著的。这里题到『话，』指明这封书信乃是约翰福音的延续和发展。（见约一1～2，14。）
12Often before we partake of the main course at dinner, we are served an appetizer. In 1 John 1 the apostle John also gives us an “appetizer.” This appetizer is the Word of life. No doubt, John’sin tent i on is to serve us the divine life. But in order to stir up our appetite he serves us the Word of life as a spiritual appetizer. This is the Word mentioned in John 1:1-4 and 14, who was with God and was God in eternity before creation, who became flesh in time, and in whom is life. This Word conveys the eternal life and is the divine Person of Christ as an account, a definition, and an expression of all that God is. In Him is life, and He is life (John 11:25; 14:6). The phrase “the Word of life” in Greek indicates that the Word is life. The Person is the divine life, the eternal life, which we can touch. The “Word” mentioned here indicates that the Epistle is a continuation and development of John’s Gospel (see John 1:1-2, 14).
13我们若能问使徒约翰关于一章一节的1:1话，他也许会叫我们看他的福音书。约翰一章一节、四节说，太初有话，话与神同在，话就是神；生命在这话里面，这生命就是人的光。不仅如此，按照约翰一章十四节，话成了肉体，支搭帐幕在我们中间，丰丰满满的有恩典，有实际，且有从父而来独生子的荣耀。这一切经节里有话的定义。话就是神。生命在这话里面，这生命就是我们所需要的光。然后这奇妙的一位，是话的神，成了肉体。这就是说，神成了一个人。祂这人支搭帐幕在我们中间。实际上，祂就是帐幕。不仅如此，这帐幕成了相互的住处，神和我们都可居住在其中。在帐幕这里我们享受恩典，我们领受实际，我们也看见荣耀。这是一章一节所题到的生命之话。我们已经指出，『生命之话』这辞实际上指明话就是生命。这话，就是永远的生命，成了一个人。祂这一个人，乃是居所，作神与人相互的住处。在这居所里，我们可以享受祂作恩典，接受祂作我们的实际，并注视祂的荣耀。这荣耀，就是神的荣耀，现今成了神独生子的荣耀。我再说，这话就是生命，这生命就是神的彰显。这就是说，生命的话就是神的彰显。
13If we could ask the apostle John about the Word in 1:1, he would probably refer us to his Gospel. John and 4 say that in the beginning was the Word, that the Word was with God and was God, that in this Word was life, and the life was the light of men. Furthermore, according to John 1:14, the Word became flesh and tabernacled among us, full of grace and truth and having the glory as of an only begotten from a father. In all these verses we have a definition of the Word. The Word is the very God. In this Word is life, and the life is the light we need. Then this wonderful One, God the Word, became flesh. This means that He became a man. As a man, He tabernacled among us. Actually, He was the tabernacle. Furthermore, this tabernacle becomes a mutual abode, in which both God and we may abide. Here in the tabernacle we enjoy grace, we receive the reality, and we see the glory. This is the Word of life mentioned in 1:1. We have pointed out that the expression “the Word of life” actually indicates that the Word is life. This Word, who is the eternal life, became a man. As a man, He is the dwelling place as a mutual abode for both God and man. In this dwelling place we may enjoy Him as grace, receive Him as our reality, and behold His glory. This glory, which is the glory of God, has now become the glory of God’son ly begotten Son. Again I say, this Word is life, and this life is the expression of God. This means that the Word of life is God’sex press i on.
说到奥秘的书
BOOKS OF MYSTERIES
14约翰的著作乃是说到奥秘的书。在这书信里，生命，就是神圣的生命，永远的生命，那分赐到在基督里的信徒、并住在他们里面神的生命，是第一个奥秘。（约壹一2，二25，三15，五11,13，20。）由这个奥秘产生另一个奥秘，就是神圣生命交通的奥秘。（约壹一3～7。）然后是三一神膏油涂抹的奥秘。（约壹二20～27。）接著是住在主里面的奥秘。（约壹二27～28，三6，。）第五是神圣出生的奥秘。（约壹二，三9，四7，五l，4，18。）第六是神圣种子的奥秘。（约壹三9。）最后是水、血与那灵的奥秘。（约壹五6～12。）
14The writings of John are books of mysteries. In this Epistle, life, that is, the divine life, the eternal life, the life of God imparted into the believers in Christ and abiding in them, is the first mystery (1:2; 2:25; 3:15; 5:11, 13, 20). Issuing out of this mystery is another mystery, the mystery of the fellowship of the divine life (1:3-7). Following this is the mystery of the anointing of the Triune God (2:20-27). Then we have the mystery of abiding in the Lord (2:27-28; 3:6, 24). The fifth is the mystery of the divine 24 birth (2:29; 3:9; 4:7; 5:1, 4, 18). The sixth is the 29 divine seed (3:9). And the last is the water, the blood, and the Spirit (5:6-12).
吃神并彰显神
EATING GOD AND EXPRESSING HIM
15我们不该花太多时间研究生命的话；反之，我们该吃这话，享受这话。我们需要记得，约翰用生命的话作开胃菜，好激起我们的食欲。所以，这道开胃菜是给我们吃的。然而，我们天然的心思也许要进一步探究，并求问这生命如何彰显神。我们不需要这样探究，反而需要吃这话。然后我们就知道生命的话如何能彀彰显神。
15We should not spend too much time studying about the Word of life. Instead, we should eat the Word and enjoy it. We need to remember that John uses the Word of life as an appetizer to stir up our appetite. This appetizer, therefore, is for us to eat. However, our natural mind may want to inquire further and ask how this life expresses God. There is no need for us to make this inquiry. Rather, we need to eat the Word. Then we shall know how the Word of life can express God
16我们的脸色反映出我们吃了那一种食物。假定你有一阵子没有好好的吃，这会使你的脸色看起来非常不健康。但如果有人饮食健康，这会显在他的脸色上；你看他的脸，就会知道他一直吃滋养的食物，因为他吃的食物使他显得健康。吃神的原则也是一样。我们越吃神，就越彰显神。有些基督徒反对吃神这件事，并问怎么可能有这样的事。然而，吃神的观念这神圣的思想，乃是完全按照圣经的，虽然宗教人士常常把牠忽略了。他们可能宁愿仅仅客观的敬拜神，宣告祂是圣别的。但我们要跟随圣经，有分于神并享受祂作我们的食物。当你来到餐桌前，你会把摆在你面前的食物吃下去。照样，我们来到主面前，就该吃祂作我们的食物。吃神的结果乃是彰显神。我们享受神圣的生命之后，就彰显神圣的生命。神是生命，话也是生命。这话述说神、说明神、解释神、也彰显神。神为自己说话。但祂不是仅仅客观的从天上说话。祂也因著我们吃祂，而藉著我们主观的说话。今天我们的神不仅从天上说话，也藉著我们─藉著我们这个人说话。神如何藉著我们说话？神藉著我们吃祂并享受祂而说话。
16The kind of food we eat is reflected in our facial color. Suppose you do not eat well for some time. This may cause your face to have a very unhealthy appearance. But if someone has a healthy diet, this will be expressed in his facial color. By looking at his face you will know that he has been eating nourishing food, for the food he eats causes him to have a healthy appearance. The principle is the same with eating God. The more we eat God, the more we express Him. Some Christians oppose the matter of eating God and ask how such a thing is possible. However, the concept of eating God, a divine thought, is absolutely according to the Bible, although religious people often miss it. They may prefer to worship God merely in an objective way, declaring that He is holy. But we would follow the Scriptures to partake of God and enjoy Him as our food. When you come to the dining table, you eat the food set before you. Likewise, when we come to the Lord, we should eat Him as our food. The result of eating God is that we express Him. After we enjoy the divine life, we express the divine life. God is life, and the Word also is life. This Word speaks, defines, explains, and expresses God. God speaks for Himself. But He does not merely speak objectively from the heavens. He also speaks subjectively through us as a result of our eating of Him. Today our God speaks not only from the heavens; He also speaks through us, through our being. In what way does God speak through us? God speaks by our eating and enjoyment of Him
17我早期尽职事时，所说的多半是道理。但今天我所说的，主要的是彰显我对主的享受。多年来我天天吃主。就如吃物质的食物使我强壮、活跃，照样，吃主使我在灵里刚强、活跃。因著享受神、消化神，自然的我在灵里就非常的活跃。
17In the early years of my ministry, most of my speaking was doctrinal. But today my speaking is mainly the expression of my enjoyment of the Lord. For many years I have been eating the Lord daily. Just as eating physical food makes me strong and active, so eating the Lord makes me strong and active in spirit. Spontaneously, as the result of enjoying God and digesting Him, I become very active in spirit