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约翰壹书生命读经 · 第31篇

敌基督者的原则

The Principle of Antichrist
1读经：约翰一书2:18,22;4:3，约翰二书7。使徒约翰在他的书信里有四节说到敌基督的。在约壹二章十八节他说，已经有好些敌基督的出来了；在约壹二章二十二节他说，敌基督的，说谎的，乃是否认父与子的；在约壹四章三节他说，那敌基督者的灵不承认耶稣；在约贰七节他说，那些已经出来，进到世界里迷惑人的，就是敌基督的。我们能看见，在这四节里有敌基督者的原则。
1Scripture Reading: 1 John 2:18, 22; 4:3; 2 John 7 There are four verses in his Epistles where the apostle John speaks of antichrist. In 2:18 he says that many antichrists have come; in 2:22, that the antichrist, the liar, is one who denies the Father and the Son; in 4:3, that the spirit of the antichrist does not confess Jesus; and 2 John 7, that the deceivers who have gone out into the world are antichrists. In these four verses we can see that there is a principle of antichrist
2在原则上，甚么是敌基督的？我们要回答这问题，就要看约壹二章十八节：『小孩子们，如今是末时了；你们曾听见，那敌基督的要来，现在已经有好些敌基督的出来了，从此我们就知道如今是末时了。』这节含示一个原则。凡实行这原则的，就是在敌基督者的一类。在使徒们的时候，有许多关于要来之敌基督者的谈论。当约翰告诉这封书信的受信者，他们『曾听见，那敌基督的要来，』就是指著这事。然后他立刻接著说，已经有好些敌基督的出来了。敌基督的有许多，这事实含示一个原则－敌基督者的原则。
2What is an antichrist in principle? In order to answer this question, let us consider 2:18, “Young children, it is the last hour, and even as you heard that antichrist is coming, even now many antichrists have come; whereby we know that it is the last hour.” This verse implies a principle. Anyone who practices this principle is in the category of antichrist. During the time of the apostles, there was much talk about the coming antichrist. John refers to this when he tells those who received this Epistle that they “heard that antichrist is coming.” Then he immediately goes on to say that many antichrists have come. The fact that there have been many antichrists implies a principle, the principle of antichrist
否认基督的所是
DENYING WHAT CHRIST IS
3我们在约壹二章二十二节能更清楚的看见甚么是敌基督者的原则：『谁是说谎的？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。』我要请你们注意在这节用了两次的『否认』一辞。这节说到否认耶稣是基督，又说到否认父与子。这里有敌基督者的原则。敌基督者的原则就是否认基督的所是。一个人要成为敌基督的，必须遵循甚么原则？他必须遵循否认基督之所是的原则。耶稣是基督，基督是神的儿子，神的儿子是父的具体化身。否认这真理的任何一面，就是否认基督的所是，因而遵循了敌基督者的原则。敌基督者的原则就是否认基督身位的一些点。根据约壹二章二十二节，敌基督的否认耶稣是基督。我们已经看见，这是塞林则的异端；他把在地上为人的耶稣与属天的基督分开。（他认为耶稣是约瑟和马利亚的儿子。）塞林则也教导说，耶稣受浸以后，基督彷佛鸽子降在祂身上，但在祂职事的末了离开了祂，以致耶稣在十字架上受苦，并从死人中复活，而基督一直留为一个独立的灵。因此，塞林则否认耶稣是基督。二十二节指明，这也就是否认父与子。我们将二十二节的两句话放在一起，能清楚的看见，否认基督就是否认父与子。因为塞林则否认耶稣是基督，因而否认父与子，他就是敌基督的。这是个例子说明敌基督者的原则。一个人否认基督所是的某一方面，就使他至少在原则上成为敌基督的。
3In 2:22 we can see more clearly what the principle of antichrist is: “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.” I would call your attention to the word “denying” used twice in this verse. This verse speaks of denying that Jesus is the Christ and also of denying the Father and the Son. Here we have the principle of antichrist. The principle of antichrist is to deny what Christ is. What principle must one follow in order to be an antichrist? He must follow the principle of denying what Christ is. Jesus is the Christ, Christ is the Son of God, and the Son of God is the embodiment of the Father. To deny any aspect of this truth is to deny something of what Christ is and thereby to follow the principle of antichrist. The principle of antichrist is to deny something of Christ’s Person. According to 2:22, the antichrist denies that Jesus is the Christ. As we have seen, this was the heresy of Cerinthus, who separated the earthly man Jesus from the heavenly Christ. (He considered Jesus the son of Joseph and Mary.) Cerinthus also taught that after Jesus was baptized, Christ as a dove descended upon Him, but left Jesus at the end of His ministry so that Jesus suffered on the cross and rose from the dead, while Christ remained separated as a spiritual being. Cerinthus, therefore, denied that Jesus is the Christ. As verse 22 indicates, this is also to deny the Father and the Son. When the two sentences in verse 22 are put together, we can see clearly that to deny Christ is to deny the Father and the Son. Because Cerinthus denied that Jesus is the Christ and thereby denied the Father and the Son, he was an antichrist. This is an illustration of the principle of antichrist. What makes a person an antichrist, at least in principle, is that he denies some aspect of what Christ is.
4反对基督与顶替基督希腊文的字首anti，安替，有两个主要的意义，第一是反对，第二是顶替或代替。这指明敌基督者反对基督，并且以别的顶替基督。敌基督者一面是反对基督，另一面也是以一些事物代替基督，顶替基督。我们藉此看见，敌基督者的原则与否认基督的所是有关。这就是敌基督，反对基督。当然，每当人否认基督的所是，这人自然会以别的顶替基督。因此，敌基督者是反对基督的，也是顶替基督的一位。
4AGAINST CHRIST AND REPLACING CHRIST The Greek prefix anti has two main meanings. First, it means against; second, it means in place of, or instead of. This indicates that an antichrist is against Christ and also replaces Christ with something else. To be an antichrist is, on the one hand, to be against Christ; on the other hand, it is also to have something instead of Christ, something that replaces Christ. By this we see that the principle of antichrist involves denying what Christ is. This is to be anti-Christ, against Christ. Of course, whenever someone denies what Christ is, automatically that person will replace Christ with something else. Hence, an antichrist is both against Christ and is one who replaces Christ
5我们可以用摩登派为例，说明否认基督和顶替基督。摩登派否认基督是救赎主。他们不信基督为我们的罪死在十字架上，却宣称基督是为著祂的教训受逼迫，因著祂的教训被治死，作殉道者死在十字架上。摩登派否认基督是救赎主，为我们的罪死在十字架上，这是很清楚的。他们首先否认基督身位的这一面，继而以殉道者顶替救赎主。这样，他们有殉道者而没有救赎主。这就是因著否认基督的所是，而以别的代替基督。我们必须谨慎，绝不要否认基督所是的任何一点。我们绝不该否认基督身位的任何部分、任何方面或任何项目。否认基督身位的任何一面，就是实行敌基督者的原则。有些人听见这话会说，『我一定不是敌基督的，因为我不反对基督。』我们也许不是有意的反对基督或否认基督，但我们可能无意中否认基督身位的某一面，然后以别的顶替这一面。
5We may use the modernists as an illustration of denying Christ and replacing Christ. Modernists deny that Christ is the Redeemer. They do not believe that Christ died on the cross for our sins. Instead, they claim that Christ was persecuted for His teachings and was put to death because of His teachings and died on the cross as a martyr. It is clear that modernists deny that Christ is the Redeemer who died on the cross for our sins. First, they deny this aspect of Christ’s Person. Then they go on to replace the Redeemer with a martyr. In this way, they have a martyr in place of the Redeemer. This is to have something instead of Christ as the result of denying what Christ is. We must be careful never to deny anything of what Christ is. We should never deny any part, any aspect, or any item of Christ’s Person. To deny any aspect of Christ’s Person is to practice the principle of antichrist. Some who hear this may say, “I certainly am not an antichrist, for I am not against Christ.” One may not be against Christ or deny Christ consciously. But unconsciously we may deny some aspect of Christ’s Person and then replace this aspect with something else.
永远的父
THE ETERNAL FATHER
与赐生命的灵
AND THE LIFE-GIVING SPIRIT
6有些人定罪我们教导说，照著圣经，基督是包罗万有的，祂是神，是子，是父，是灵。林后三章十七节清楚的说，『主就是那灵。』林前十五章四十五节下是一节证实的经文：『末后的亚当成了赐生命的灵。』不仅如此，以赛亚九章六节说，有一婴孩为我们而生，有一子赐给我们；又说，祂名称为永在的父，或，根据希伯来文，永远的父。这里我们看见子称为永远的父。这些经文启示基督是那灵，也是永远的父。几年以前，一些反对的人开会讨论如何对付我们关于三一神所谓的异端教训。在那个会议里，他们作了以下的评论：『以赛亚九章六节说，因有一婴孩为我们而生，有一子赐给我们；政权必担在祂的肩头上；祂名称为奇妙，策士，全能的神，永在的父，和平的君。在那里耶稣称为父。对不对？所以祂是父。圣经是那样说的。那是以赛亚九章六节。现在我们通常不这么说，因为这牵涉到传统。』这些批评者承认，因著他们的传统，他们通常不说基督是父。我很高兴在反对者的评论当中有诚实的话，承认照著以赛亚九章六节，耶稣是父，虽然他们通常不这样说，因为这牵涉到传统。藉此我们能看见，在这件事上他们看重传统过于神圣的启示实际所说的。但是我们遵从神纯净的话。照著圣经，子称为永远的父，主基督就是那赐生命的灵。我刚开始认识基督是那灵，是在一九三三年。我曾有七年多一直受教于弟兄会。他们教导说，父、子、圣灵是三个分开的身位。我从弟兄会所承受的这种教训，无疑是符合一般传统的教训。我在一九三二年进到召会生活里，一九三三年到上海与倪弟兄在一起。有一天，在上海的召会邀请一位中国籍的巡回布道者来聚会中讲道，他是与中国内地会同工的。他在信息里极力强调，我们不该认为主耶稣与那灵是分开的，基督与那灵乃是一。坐在会场后面的倪弟兄听了这话，大声的说『阿们。』倪弟兄的反应令我惊讶。会后倪弟兄与我谈论到那篇信息。在那次谈话中，倪弟兄对我说『常受，我们都必须认识基督是那灵，这必须是我们的信息。』于是我开始仔细研读这事。我越研读主的话，越确信今天基督与那灵乃是一。
6Some condemn us for teaching that, according to the Scriptures, Christ is all - inclusive, for teaching that He is God, the Son, the Father, and the Spirit. Second Corinthians 3:17 clearly says, “The Lord is the Spirit.” A confirming verse is 1 Corinthians 15:45b, “The last Adam became a life - giving Spirit.” Furthermore, Isaiah 9:6 says that a child is born to us and that a Son is given to us, and that His name is called the everlasting Father, or, according to the Hebrew, the Father of eternity. Here we see that the Son is called the eternal Father. These verses reveal that Christ is the Spirit and also the eternal Father. Several years ago some opposing ones held a meeting to discuss how to deal with our so - called heretical teaching concerning the Triune God. In that meeting the following remarks were made: “Isaiah 9:6: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. There Jesus is called the Father. Right? So He’st he Father. That’s what it says. That’s Isaiah 9:6. Now we don’t normally say this because tradition is involved here.” These critics admitted that, because of their tradition, they normally do not say that Christ is the Father. I am glad that in the midst of the opposers’ criticism there was an honest word admitting that according to Isaiah 9:6, Jesus is the Father, even though they do not normally say this because it involves the matter of tradition. By this we can see that regarding this matter they care more for tradition than for what the divine revelation actually says. However, we follow the pure Word of God. According to the Scriptures, the Son is called the eternal Father, and Christ the Lord is the Spirit who gives life. It was in 1933 that I first began to realize that Christ is the Spirit. For more than seven years I had been under the teaching of the Brethren. They taught that the Father, the Son, and the Holy Spirit are three separate Persons. This teaching that I inherited from the Brethren no doubt corresponds to common traditional teaching. I came into the church life in 1932, and I went to Shanghai to be with Brother Nee in 1933. One day the church in Shanghai invited an itinerant Chinese preacher, who was working with the China Inland Mission, to speak in one of the meetings. In his message he strongly emphasized the point that we should not think that the Lord Jesus is separate from the Spirit. Instead, Christ and the Spirit are one. To this, Brother Nee, who was sitting at the back of the meeting hall, said a loud “Amen.” Brother Nee’s response surprised me. After the meeting Brother Nee and I talked about the message. In that conversation Brother Nee said to me, “Witness, we all must know that Christ is the Spirit, and this must be our message.” Then I began to study this matter carefully. The more I studied the Word, the more convinced I became that today Christ and the Spirit are one.
7关于基督身位的某些方面，许多信徒遵循传统而忽视圣经的启示。我们如果是公平的，就会看见以赛亚九章六2节说，子称为父，并且林后三章十七节和林前十五章四十五节下半启示，基督是赐生命的灵。否认基督是永远的父，或否认祂是赐生命的灵，乃是反对祂身位的这些方面。就这意义说，这样的否认乃是遵循敌基督者的原则，就是否认基督所是的一部分。
7Concerning certain aspects of Christ’s Person, many believers follow tradition and neglect the revelation of the Bible. If we are fair, we shall realize that Isaiah 9:6 says that the Son is called the Father and that Corinthians 3:17 and 1 Corinthians 15:45b reveal that Christ is the life-giving Spirit. To deny that Christ is the eternal Father or that He is the life-giving Spirit is to be anti these aspects of His Person. In this sense, to make such a denial is to follow the principle of antichrist, which is to deny something of what Christ is.
创造主与受造之物
THE CREATOR AND THE CREATURE
8我们在歌罗西一章看见基督身位更多的方面。按照歌罗西一章十五节，基督是一切受造之物的首生者；按照十八节，祂是从死人中复活的首生者。基督是一切受造之物的首生者，在神的造物中是第一的，正如祂是从死人中复活的首生者，就是说祂在复活里是第一的。然而有些圣经教师承认基督在复活里是第一位，却不说基督在神的创造里是第一位。说基督在复活里是第一位，在创造里却不是第一位，这是荒谬的。『首生者』这名称在同一章用了两次，指基督在神的创造里是首生者，在复活里也是首生者。传统的神学承认基督在复活里是第一的，却不承认基督在神的创造里是第一的。有些教师和神学家不愿说基督是受造之物。他们宣称基督这位神，创造主，不可能是受造之物。但是基督在祂人性的这一面实在是受造之物。圣经清楚且确定的说，基督有分于血肉之体。（来二14。）基督成了一个有血有肉的人，人岂不是受造之物么？血与肉岂不是受造之物的成分么?人性、肉体和血当然都是受造的东西。事实上，说基督不是受造之物几乎等于说基督不是在肉体里来的，就如约壹四章所定罪的。
8We see further aspects of Christ’s Person in chapter one of Colossians. According to Colossians 1:15, Christ is the Firstborn of all creation, and according to verse 18, He is the Firstborn from among the dead. As the Firstborn of all creation, Christ is the first among God’s creatures, just as the Firstborn from among the dead means that He is the first One in resurrection. However, some Bible teachers will admit that Christ is the first One in resurrection, but they will not say that Christ is the first One in God’s creation. It is absurd to say that Christ is first in resurrection, but not first in creation. The title “Firstborn” is used twice in the same chapter, referring to Christ being the Firstborn in God’s creation and also in resurrection. Traditional theology admits that Christ is first in resurrection, but not that Christ is first in God’s creation. Some teachers and theologians will not say that Christ is a creature. They claim that it is impossible for Christ, the very God, the Creator, to be a creature. Nevertheless, with respect to His humanity Christ certainly is a creature. The Bible clearly and definitely says that Christ partook of flesh and blood (Heb. 2:14). Christ became a man possessing blood and flesh. Is it not true that man is a creature? Is it not true that blood and flesh are elements of creation? Certainly humanity, flesh, and blood are all created things. Actually, to say that Christ is not a creature is almost equal to saying that Christ did not come in the flesh, as is condemned in 1 John 4.
9有些人否认基督是受造之物，乃是出于好意。他们的用意是要维护基督的神性。按照他们的领会，说基督是受造之物就撤除祂的神性以及祂作创造主、全能神的身分。原则上，这就是多西特派所作的。多西特派异端的看法是：耶稣基督不是真人，只不过看来是在肉体里的人。他们教导人说，基督既是圣别的，祂就绝不会有人肉体的污秽。因此，他们教导说，祂的身体不是真的血肉，只不过是短暂的幻像。多西特派持守一种观念，认为物质本身就是邪恶的，所以他们否认基督是在肉体里来的。即使多西特派的存心是好的，但他们还是遵循了敌基督者的原则，因为他们否认基督所是的一部分。不论一个人的用意怎样，是善良或是邪恶，只要他否认基督身位的任何一面，即使也许是无意中这样作，他还是遵循敌基督者的原则。有人也许是好意要高举基督为全能的创造主。因著有这样的用意，他可能不愿意说基督是受造之物。但是圣经启示，就著基督的人性这面说，（人性必定是受造的，）祂乃是受造之物。不仅如此，照著新约，今天基督还是人。但是有些基督徒不信基督现今坐在诸天之上的宝座上乃是人。耶稣基督是神又是人。因为祂是神又是人，所以祂是创造主又是受造之物。那些遵循传统神学的人，常否认基督所是的三方面。他们否认基督是那灵，否认基督是父，否认基督在受造之物中是第一的。既然敌基督者的原则乃是否认基督所是的某一方面，所以只要是否认这三方面的任何一面，尽管是不知不觉，无意之中作的，也是实行这原则。
9Some of those who deny that Christ is a creature have a good intention. Their intention is to uphold the deity of Christ. According to their understanding, to say that Christ is a creature is to take away His deity and His status as the Creator, the almighty God. In principle, this is what the Docetists did. The heretical view of the Docetists was that Jesus Christ was not a real man, but simply appeared to be a man in the flesh. They taught that since Christ is holy, He could never have had the defilement of human flesh. Therefore, they taught that His body was not real flesh and blood, but merely a transient phantom. Holding to the concept that matter is inherently evil, the Docetists denied that Christ came in the flesh. Even if the Docetists had a good intention, they nonetheless followed the principle of antichrist because they denied something of what Christ is. No matter what a person’sin tent i on may be, whether it is good or evil, as long as he denies any aspect of Christ’s Person, he is following the principle of antichrist, although he may be doing so unconsciously. Someone may have the good intention of exalting Christ as the almighty Creator. Having this intention, he may not be willing to say that Christ is a creature. Nevertheless, the Bible reveals that with respect to His humanity, which surely is something created, Christ is a creature. Furthermore, according to the New Testament, Christ today is still a man. However, some Christians do not believe that Christ is now sitting on the throne in the heavens as a man. Jesus Christ is both God and man. Because He is both God and man, He is both the Creator and a creature. Those who follow traditional theology often deny three aspects of what Christ is. They deny that Christ is the Spirit, they deny that Christ is the Father, and they deny that Christ is the first among the creatures. Since the principle of antichrist is to deny some aspect of what Christ is, to deny any of these three aspects is to practice this principle, although it may be done unconsciously and unintentionally
10如果我们明白甚么是敌基督者的原则，就会看见有些圣经教师不知不觉的遵循了这个原则。根据约翰一书和二书，凡否认基督身位任何一项的，就是遵循敌基督者的原则。但愿我们对这事实有深刻的印象：敌基督者的原则是首先否认基督所是的一部分，然后以别的顶替基督。
10If we understand what the principle of antichrist is, we shall realize that certain Bible teachers unconsciously follow this principle. According to the Epistles of 1 and 2 John, anyone who denies any item of Christ’s Person is following the principle of antichrist. May we be impressed with the fact that the principle of antichrist is first to deny something of what Christ is and then to replace Christ with something else.