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约翰壹书生命读经 · 第33篇

试证诸灵（二）

Proving the Spirits (2)
1读经：约翰一书四章一至六节。
1Scripture Reading: 1 John 4:1-6
不同的教训
与不同的灵
DIFFERENT TEACHINGS AND DIFFERENT SPIRITS
2约翰在约壹四章一节说，『亲爱的，一切的灵，你们不可都信，总要试证那些灵是出于神的不是；因为有许多假申言者已经出来，进到世界里了。』这节清楚的告诉我们，要试证、辨别诸灵。我们不该以为一种特别的教训只是从施教者本身来的。不，每一种教训，不论对错，都是藉著一个灵来的。有不同的教训，也就有不同的灵。因此，我们需要试验诸灵，若牠们的源头是否在于神，看牠们是否出于神。约翰在二节说，凡灵承认耶稣基督是在肉体里来的，就是出于神的。但他在三节说，凡灵不承认耶稣，就不是出于神的，因为这是那敌基督者的灵。二、三节的『凡灵，』以及一节的『那些灵，』是指由真理的灵所推动之申言者的灵，（林前十四32，）或由谬妄的灵所发动之假申言者的灵。每个申言者，不论是真申言者或假申言者，都有他自己的灵。当真申言者说话时，他的灵是由神的灵所推动。但假申言者说话时，他的灵是由另一个灵，谬妄的灵所发动。因此，需要藉著试证来辨别诸灵，看牠们是否出于神。我们不该认为教训仅仅是心思与口的事。每一种说话，每一种教训，说话者的灵不是由神的灵所推动，就是由谬妄的灵所发动。这就是说，任何一种道理的讲说，总是来自某一种灵；或是来自神的灵所推动之真申言者的灵，或是来自恶灵所发动之假申言者的灵。
2In 4:1 John says, “Beloved, do not believe every spirit, but prove the spirits whether they are out of God, because many false prophets have gone out into the world.” This verse tells us clearly to prove, discern, the spirits. We should not think that a particular teaching simply comes from the teaching one himself. No, every teaching, whether right or wrong, comes by a spirit. As there are different teachings, there are also different spirits. Hence, we need to test the spirits to see whether they have their source in God, whether they are out of God. In verse 2 John says that every spirit which confesses that Jesus Christ has come in the flesh is out of God. But in verse 3 he says that every spirit which does not confess Jesus is not out of God, for this is the spirit of the antichrist. The expressions “every spirit” in verses 2 and 3 and “the spirits” in verse 1 refer either to the spirit of the prophets (1 Cor. 14:32) motivated by the Spirit of truth, or to the spirit of the false prophets actuated by the spirit of deception. Every prophet, whether a real prophet or a false one, has his own spirit. When a real prophet speaks, with his spirit there is the motivating of the Spirit of God. But when a false prophet speaks, his spirit is activated by another spirit, by a spirit of deception. Hence, there is the need to discern the spirits by proving them to see whether they are out of God. We should not think that teaching is merely a matter of the mind and the mouth. With every kind of speaking, every kind of teaching, the spirit of the speaker either is motivated by the Spirit of God or is actuated by a spirit of deception. This means that the speaking of any kind of doctrine always comes from a certain kind of spirit, either from the spirit of a genuine prophet motivated by the Spirit of God or from the spirit of a false prophet actuated by an evil spirit
承认耶稣基督是在肉体里来的
CONFESSING THAT JESUS CHRIST has come in the flesh
3按照约壹四章二节，辨别诸灵的根据，乃是一个灵是否承认耶稣基督是在肉体里来的。因为真申言者的灵是由真理的圣灵所推动的，所以这灵承认耶稣神圣的成孕，并且确认祂是生为神的儿子。凡这样的灵必是出于神的。
3According to 4:2, the discernment of spirits is based upon whether or not a spirit confesses that Jesus Christ has come in the flesh. Because the spirit of a genuine prophet is motivated by the Holy Spirit of truth, this spirit will confess the divine conception of Jesus and affirm that He was born as the Son of God. Every such spirit is surely out of God.
4四章二节的『肉体』一辞非常重要。我们人都是生于肉体而成为肉体，（约三6上，）因此每个人都是肉体。承认耶稣基督是在肉体里来的，就是承认祂这位神的儿子神圣的成孕，在肉体里出生。（路一31～35。）这太奇妙了！基督是神藉著圣别的成孕成为肉体来作人。他没有属人的父亲，因为祂是由圣灵成孕的。祂的成孕是圣别的，因为是藉著圣灵完成的。虽然祂是由圣灵成孕，这成孕却发生在童女的腹中。因此祂这位神，成了在肉体里的人。祂的身体不是个幻像，这与多西特派错误的教训相反。祂有真实的身体，物质的身体，在本质上是具体的。祂由圣灵成孕，成为肉体，由童女马利亚所生。因为祂是由圣灵成孕，在肉体里出生，因此圣灵绝不会否认祂是藉著神圣的成孕在肉体里来的。凡否认耶稣基督是在肉体里来的，就是否认祂是由圣灵成孕的。不仅如此，凡弃绝耶稣基督是在肉体里来的，就是弃绝祂的人性和祂的为人生活。这样的人也就弃绝基督的救赎。如果基督没有成为真正的人，祂就不会有人的血流出来为著救赎人类。如果祂没有藉著圣灵在童女马利亚腹中成孕而成为肉体，祂绝不能成为我们的代替，被钉十字架，在神面前担当我们的审判。因此，否认耶稣基督是在肉体里来的，就是否认祂圣别的成孕、祂的成为肉体、祂的出生、祂的人性、祂的为人生活、以及祂的救赎。新约对这事强调得很清楚：基督的救赎是在祂属人的身体里，并藉著祂的流血而成就的。凡否认基督的成为肉体，因而弃绝祂救赎的，也就否认基督的复活。如果基督从来没有经过死，祂就不可能进入复活。否认耶稣基督是在肉体里来的，乃是大异端。这异端的教训叫人无法享受神圣的三一。根据新约里神圣三一的启示，子是同著父并在父的名里，在肉体里来的。子被钉十字架，又在复活里成为赐生命的灵。因此，我们有那灵作子同著父的实际。这包括成为肉体、为人生活、藉著流出人的血而成的救赎、在人身体里的死、埋葬、以及复活。这些都是我们对三一神之享受的组成要素，构成成分。任何人如果否认基督的成为肉体，那人就是否认基督圣别的出生、人性、为人生活、藉著钉十字架而成的救赎、以及复活。这完全消除了对真正的神圣三一的享受。约翰知道这事的严重性，因此在他的书信里有四章一至六节，警告信徒需要试证诸灵。
4The word “flesh” in 4:2 is very important. As human beings, we were all born of flesh to be flesh (John 3:6a). Thus every human being is flesh. To confess Jesus Christ coming in the flesh is to confess that He was divinely conceived to be born as the Son of God (Luke 1:31-35). This is marvelous! Christ is God incarnate to become a man through holy conception. He did not have a human father, for He was conceived of the Holy Spirit. His conception is holy because it was carried out by the Holy Spirit. Although He was conceived of the Holy Spirit, this conception took place in the womb of a virgin. Therefore, He, the very God, became a man in the flesh. Contrary to the false teaching of the Docetists, His body was not a phantasm. Rather, He had a real body, a physical body that was solid in its substance. He was conceived of the Holy Spirit; He became flesh and was born of the virgin Mary. Because He was conceived of the Spirit to be born in the flesh, the Spirit would never deny that He has come in the flesh through divine conception. Anyone who denies that Jesus Christ has come in the flesh denies that He was conceived of the Holy Spirit. Furthermore, anyone who rejects Jesus Christ coming in the flesh rejects His humanity and His human living. Such a one also rejects Christ’s redemption. If Christ had not become a genuine man, He could not have had human blood to shed for the redemption of human beings. If He had not become flesh through the conception of the Holy Spirit in the womb of the virgin Mary, He never could have been our Substitute to be crucified to bear our judgment before God. Therefore, to deny that Jesus Christ has come in the flesh is to deny His holy conception, His incarnation, His birth, His humanity, His human living, and also His redemption. The New Testament makes it emphatically clear that Christ’s redemption was accomplished in His human body and by the shedding of His blood. Anyone who rejects Christ’s in carnation and thereby rejects His redemption also denies Christ’s resurrection. If Christ had never passed through death, it would not have been possible for Him to enter into resurrection. Denying that Jesus Christ has come in the flesh is a great heresy. This heretical teaching makes it impossible to have the enjoyment of the Trinity. According to the revelation of the Trinity in the New Testament, the Son came in the flesh with the Father and in the name of the Father. The Son was crucified, and in resurrection He became the life -giving Spirit. Therefore, we have the Spirit as the reality of the Son with the Father. This includes incarnation, human living, redemption by the shedding of human blood, death in a human body, burial, and resurrection. All these are components, constituents, of our enjoyment of the Triune God. If anyone denies Christ’sin carnation, that one denies Christ’s holy birth, humanity, human living, redemption through crucifixion, and resurrection. This utterly annuls the enjoyment of the genuine Trinity. Knowing the seriousness of this matter, John included 4:1-6 in his Epistle as a warning to the believers concerning the need to prove the spirits.
在信徒里面的三一神
THE TRIUNE GOD IN THE BELIEVERS
5约翰在约壹四章四节接著说，『孩子们，你们是出于神的，并且胜了他们；因为那在你们里面的，比那在世界上的更大。』信徒是出于神的，因为他们是从神生的。（约壹四7，二29，三9。）
5In 4:4 John continues, “You are out of God, little children, and you have overcome them, because greater is He who is in you than he who is in the world.” The believers are “out of God” because they have been begotten of God (4:7; 2:29; 3:9
6四节里孩子们所胜过的是假申言者，约壹四1，）敌基督者，（约壹四3，）就是教导关于基督身位之异端的人。信徒按著神圣膏油涂抹的教导，（约壹二27，）住在那关于基督神性并祂藉神圣成孕而有之人性的真理中，就胜了他们。约翰在四节告诉信徒，那在他们里面的，比那在世界上的更大。那在信徒里面的乃是三一神，祂就是那包罗万有、赐生命、施膏的灵，住在信徒里面，用三一神一切丰富的成分，从里面加强我们。（弗三16～19。）这样一位比那恶灵撒但大得多，也强得多。『那在世界上的』是那堕落的天使撒但。他是恶灵，霸占堕落的人类，并在那些组成他世界系统的恶人里面运行。这样一位比三一神小得多，也弱得多。
6In verse 4 those who have been overcome are the false prophets (v. 1), the antichrists (v. 3), those who taught heresy concerning Christ’s Person. The believers have overcome them by abiding in the truth concerning Christ’s deity and concerning His humanity through divine conception, according to the teaching of the divine anointing (2:27). In verse 4, John tells the believers that He who is in them is greater than he who is in the world. The One in the believers is the Triune God, who dwells in the believers as the all-inclusive, life-giving, anointing Spirit, and who strengthens us from within with all the rich elements of the Triune God (Eph. 3:16-19). Such a One is much greater and stronger than Satan, the evil spirit. The words “he who is in the world” refer to Satan, the fallen angel. Satan usurps fallen mankind as the evil spirit and operates in evil persons, who are the components of his world system. Such a one is less than the Triune God and weaker than He is
假申言者与世界系统
THE FALSE PROPHETS AND THE WORLD SYSTEM
7约翰在五节接著说，『他们是出于世界的；所以他们的讲说乃是出于世界，世人也听从他们。』这节的『他们，』是指假申言者，敌基督的。关于基督身位的异端者和异端的教训，都是出于撒但的世界系统。因此，组成这个邪恶系统的人就听从他们，跟随他们。
7In verse 5 John goes on to say, “They are out of the world; therefore they speak out of the world, and the world hears them.” In this verse “they” denotes the false prophets, the antichrists. Both the heretics and the heresies concerning Christ’s Person have their source in the satanic world system. Hence, the people who are the components of this evil system listen to them and follow them.
认识真理的灵和谬妄的灵
KNOWING THE SPIRIT OF TRUTH AND the spirit of deception
8约翰在六节作结论说，『我们是出于神的；认识神的就听从我们，不出于神的就不听从我们；从此我们可以认出真理的灵和谬妄的灵来。』使徒、信徒，以及他们所信、所教导关于基督的真理，都是源于神，出于神的。因此从神生、认识神的人（约壹四7）就听从我们，与我们同在。属世的人不是出于神的，因为他们不是从神生的。因此，他们不听从我们。六节的『从此，』直译为『出于此。』『此』是指五、六节所说的。异端者以及他们由那为谬妄的灵所发动之灵里所说的，都是出于世界；我们以及我们由那为真理的灵所推动之灵里所说的，都是出于神；从这事实我们可以认出真理的灵和谬妄的灵来。这含示真理的圣灵与我们那说出真理的灵乃是一，谬妄的恶灵与异端者那说出谬妄的灵也是一。约翰在六节说到真理的灵和谬妄的灵。真理的灵就是圣灵，实际的灵。（约十四17，十五26，十六13。）谬妄的灵就是撒但，恶灵，虚假的灵。（弗二2。）四章六节的『真理』是指新约里所启示神圣的实际，这里特别是指关于主耶稣神圣的成为肉体，这是神的灵所见证的。约壹四2。）这实际与恶灵（那否认耶稣神圣成为肉体的敌基督者之灵－约壹四3）的谬妄相对。
8In verse 6 John concludes, “We are out of God: he who knows God hears us; he who is not out of God does not hear us. From this we know the Spirit of truth and the spirit of deception.” The apostles, the believers, and the truth which they believe and teach concerning Christ have their source in God; they are out of God. Hence, the God-knowing people, who have been begotten of God (v. 7), listen to us and stay with us. The worldlings are not out of God because they have not been begotten of God. Hence, they do not listen to us. Literally, the Greek words rendered “from this” in verse 6 mean “out of this.” “This” refers to what has been mentioned in verses 5 and 6. From the fact that the heretics and what they speak out from their spirit, actuated by the spirit of deception, are out from the world, and that we and what we speak out from our spirit, motivated by the Spirit of truth, are out from God, we know the Spirit of truth and the spirit of deception. This implies that the Holy Spirit of truth is one with our truth-speaking spirit, and that the evil spirit of deception is one with the heretics’ deception-speaking spirit. In verse 6 John speaks of both the Spirit of truth and the spirit of deception. The Spirit of truth is the Holy Spirit, the Spirit of reality (John 14:17; 15:26; 16:13). The spirit of deception is Satan, the evil spirit, the spirit of falsehood (Eph. 2:2). The word “truth” in 4:6 denotes the divine reality revealed in the New Testament, especially here concerning the divine incarnation of the Lord Jesus, which the Spirit of God testifies (1 John 4:2). This reality is in contrast to the deception of the evil spirit, the spirit of the antichrist that denies the divine incarnation of Jesus (v. 3
实行敌基督者的原则
PRACTICING THE PRINCIPLE OF ANTICHRIST
9我们在前面的一篇信息中曾经指出，敌基督者的原则就是否认基督身位的某方面，并以基督以外的事物来顶替。如果有人否认圣经里所启示基督的某一方面，虽然他可能是不知不觉、无意之中作的，他还是遵循了敌基督者的原则。同样的，如果有人用不是属于基督的事物顶替基督的某一方面，他也是实行敌基督者的原则。
9In a foregoing message we pointed out that the principle of antichrist is to deny some aspect of Christ’s Person and replace it with something other than Christ. If someone denies an aspect of Christ revealed in the Scriptures, that one is following the principle of antichrist, although what he is doing may be done unconsciously and unintentionally. Likewise, if someone replaces an aspect of Christ with something that is not of Christ, he is also practicing the principle of antichrist.
10今天基督徒中间的教训至少在某种程度上是遵循这个原则。比方说，关于神圣三一的传统教训并不完全。不仅如此，这教训使神圣的三一成为与基督徒的经历几乎没有关系的客观道理。有些人教导说，住在我们里面的那位仅仅是灵，代表在诸天之上的子与父。这些是关于神圣三一不准确、不完全之教训的例证。就目前的情形说，我们赞同许多传统、基要的教训。我们确实相信神创造了整个宇宙，特别是照著祂的形像创造了人；人犯罪堕落了；神爱世人，甚至差祂的儿子来作我们的救主和救赎主，为我们的罪死在十字架上；神的儿子基督从死人中复活，升到诸天之上，现今祂在那里乃是主；圣灵已经被差来叫人信服，在人里面运行，帮助人悔改并相信主耶稣；圣灵使我们行事为人能荣耀神的名。这一切都没有错，但是一点没有论到对整个三一神的享受与经历。我在弟兄会的时候，他们根据约翰一书教导我要爱人。他们告诉我，神就是爱，基督徒应该效法神来爱人。但是他们没有教导我，这位是爱的神就住在我里面，祂要将祂自己分赐到我的全人里面，并且以祂自己来浸透我，叫我可以在里面享受祂作爱。他们也没有教导我，这爱应当浸透我，直到这爱成为我用来爱人的爱。我从所受的教导，领会神是在宝座上，这位神乃是爱。祂垂顾我们，爱每一个人，现在祂吩咐我们，就是祂的儿女，要爱别人。我不晓得我的爱应当与祂的爱有关系。我只晓得，祂的爱乃是个榜样，供我效法。这两种爱彼此毫不相干。
10The teaching among today’s Christians follows this principle, at least to some extent. For instance, the traditional teaching concerning the Trinity is not complete. Moreover, this teaching makes the Trinity an objective doctrine that has very little to do with Christian experience. Some teach that the One who dwells in us is only the Spirit, representing the Son and the Father, who are in the heavens. These are illustrations of inaccurate and incomplete teachings concerning the Trinity. We agree with much of the traditional, fundamental teaching, as far as it goes. We surely believe that God created the entire universe and, in particular, man in His image; that man sinned and became fallen; that God so loved the world that He sent His Son to be our Savior and Redeemer to die on the cross for our sins; that Christ, the Son of God, resurrected from the dead and ascended to the heavens, where He is now the Lord; that the Holy Spirit has been sent to convince people, to move in them, and to help them repent and believe in the Lord Jesus; and that the Holy Spirit enables us to behave in a way that glorifies the name of God. Although all this is correct, there is nothing here concerning the enjoyment and experience of the entire Triune God. When I was with the Brethren, from 1 John I was taught to love others. I was told that God is love and that a Christian should imitate God by loving others. However, I was not taught that this very God who is love abides in me and that He wants to impart Himself into my being and saturate me with Himself so that I may enjoy Him inwardly as love. Neither was I taught that this love should saturate me until it becomes the love with which I love others. From the way I was taught, I understood that God is on the throne and that this God is love. As He looks down upon us, He loves everyone, and now He commands us, His children, to love others. But I did not realize that my love should have anything to do with His love. Rather, His love was presented as an example for me to imitate. The two kinds of love had nothing to do with each other
11约翰一书中关于爱的启示与这大不相同。约翰告诉我们神就是爱。这位是爱的神就住在我们里面，我们也住在祂里面。按照约壹三章二十四节，『我们…知道神住在我们里面，乃是由于祂所赐给我们的那灵。』这灵保守我们在那与是爱的神生机的联结里，使这位神成为我们的生命，甚至成为我们的所是。不仅如此，这灵以是爱之神的本质浸透我们。至终，我们全人的组织都要被神爱的素质所构成。这就是说，神圣的爱成为我们，于是我们就自然的来爱人。但我们不是凭著我们自己的爱来爱人；我们乃是凭著神作我们的爱来爱人。这种爱与仅仅凭人的努力，企图效法神的爱有何等大的不同！
11The revelation concerning love in 1 John is very different. John tells us that God is love. The very God who is love abides in us, and we abide in Him. According to 3:24, “we know that He abides in us, by the Spirit whom He gave to us.” This Spirit keeps us in an organic union with the very God who is love, causing this God to become our life and even our being. Furthermore, this Spirit is saturating us with the substance of the God who is love. Eventually, the fibers of our being will be constituted of the loving essence of God. This means that the divine love becomes us. Then spontaneously we love others. However, we do not love them by our own love; we love them by God as our love. What a great difference between this kind of love and the love that is simply a human attempt to imitate the love of God
12今天许多基督徒所有的，大体上是客观的宗教，连同教训和规条。信徒常受劝告和鼓励要行善。但是这教训与神圣的生命没有关联，这生命实际上就是在我们里面的三一神。就这面说，今天基督徒中间的许多教训，虽然是无意的，却都在敌基督者的原则里，或是否认基督的某些方面，或是以别的事物来顶替基督。我们为人生活中所有的美德，都该是基督自己作三一神的具体化身，从我们里面彰显出来。基督应当是我们的爱、谦卑、恩慈、温柔、忍耐。你能否看见，改良我们行为和性格的教训，导致那住在我们里面活的基督被顶替？保罗能说，『在我，活著就是基督。』（腓一21。）基督是保罗的爱、温柔、忍耐和谦卑。基督是保罗人性美德的每一方面。藉此我们看见，我们不该以我们自己的任何事物顶替基督。如果我们以我们自己的行为和性格顶替基督，就著让某些事物顶替基督自己这个意义说，我们乃是在实行敌基督者的原则。我们都需要将这话应用到自己身上，并且要儆醒，以免在任何一面遵循了敌基督者的原则。如果我们否认基督身位的某一方面，我们就是反对基督，敌挡基督。如果我们在日常生活里有甚么顶替了基督，我们也是反对基督，敌挡基督。敌基督就是反对基督，也是以别的事物顶替基督。如果我们以我们自己的好性格和行为顶替基督，我们就是在实行敌基督者的原则。实际上，我们乃是在反对膏油涂抹，敌挡三一神在我们里面的运行、工作、和浸透。我们不可敌挡膏油涂抹，我们必须照著膏油涂抹生活。否则我们就会反对基督，或以别的事物顶替基督。
12What many Christians have today is for the most part an objective religion with teachings and regulations. Often the believers are advised and encouraged to do good. However, this teaching is not related to the divine life, which is actually the Triune God within us. In this sense, much of the teaching among today’s Christians is in the principle of antichrist, although unintentionally, either in denying certain aspects of Christ or in replacing Christ with other things. All the virtues in our human living should be Christ Himself as the embodiment of the Triune God expressed from within us. Christ should be our love, humility, kindness, meekness, patience. Can you see that the teaching to improve our behavior and character leads to a replacement of the living Christ who dwells within us? Paul could say, “To me to live is Christ” (Phil. 1:21). Christ was Paul’s love, meekness, patience, and humility. Christ was every aspect of Paul’s human virtues. By this we see that we should not have anything of ourselves in place of Christ. If we replace Christ with something of our own behavior and character, we are practicing the principle of antichrist in the sense of allowing certain things to replace Christ Himself. We all need to apply this word to ourselves and be on the alert lest in any way we follow the principle of antichrist. If we deny an aspect of Christ’s Person, we are against Him, anti Him. If we have something in our daily living that replaces Christ, we also are against Christ, anti Christ. To be anti Christ is both to be against Christ and to replace Christ with something else. If we replace Christ with our own good character and behavior, we are practicing the principle of antichrist. In a practical way, we are against the anointing, anti the moving, working, and saturating of the Triune God within us. Instead of being anti the anointing, we must live according to the anointing. Otherwise, we shall be against Christ or we shall replace Christ with something else.
13你知道我们在日常生活中可能遵循敌基督者的原则么？我们可能以我们文化和天然生命的东西顶替基督。中国人可能以他们的伦理顶替基督，日本人可能以他们神秘的作法顶替基督，美国人可能以他们那种坦率顶替基督，北欧人可能以他们的保守顶替基督。不论我们属那一个种族，或有那一种文化，我们都可能以我们的文化，或以照著我们的文化而有的日常生活方式顶替基督。这样顶替基督就是实行敌基督者的原则。约翰一书是论到神圣生命的交通。这就是说，这封书信是说到对三一神的享受与经历。神圣的交通是享受神圣三一的事，因为神圣的生命实际上就是三一神自己。因此，当我们说到神圣生命的交通时，我们实际上是指对三一神的经历和享受。我们已经看过，这种交通，这种享受，是藉著我们里面的膏油涂抹完成的。（约壹二。）膏油涂抹乃是三一神在我们里面的运行、工作，为要以祂自己浸透我们，使祂成为我们的一切。我信当使徒约翰写这卷书的时候，有这种思想在他的心里。传统的神学一面可能否认基督所是的某些方面，一面又可能使三一神大体上成为与我们日常基督徒生活无关的道理。因此，这神学可能是照著敌基督者的原则，或是否认基督所是的一部分，或是以别的事物顶替基督。基督可能被宗教、文化、改良的性格或好行为所顶替。那些持守传统神学教训的人，甚至可能不相信基督住在信徒里面。他们可能只相信圣灵是一种能力，启发我们行善。但是这种神学，与神的素质作到我们全人里面，成为我们每日的享受和经历没有关系。藉此我们看见，今天的神学有许多是在敌基督者的原则里。
13Do you realize that we may follow the principle of antichrist in our daily living? We may replace Christ with things of our culture and our natural life. The Chinese may replace Christ with their ethics; the Japanese, with their way of being mysterious; the Americans, with their kind of frankness; the northern Europeans, with their conservatism. Whatever our race or culture may be, we may replace Christ with our culture or with our way of having our daily life according to our culture. To replace Christ in this way is to practice the principle of antichrist. The Epistle of 1 John is on the fellowship of the divine life. This means that this Epistle is concerned with the enjoyment and experience of the Triune God. The divine fellowship is a matter of enjoying the Divine Trinity, for the divine life is actually the Triune God Himself. Hence, when we speak of the fellowship of the divine life, we actually mean the experience and enjoyment of the Triune God. We have seen that this fellowship, this enjoyment, is carried out by the anointing within us (2:27). The anointing is 27 the moving, the working, of the Triune God in us to saturate us with Himself and make Him everything to us. I believe that this thought was in the heart of the apostle John as he was writing this book. On the one hand, traditional theology may deny certain aspects of what Christ is. On the other hand, this theology may make the Triune God mostly a doctrine that is not related to our daily Christian life. Therefore, this theology may be according to the principle of antichrist in that it either denies something of what Christ is or replaces Christ with something else. Christ may be replaced with religion, culture, improved character, or good behavior. Those who hold to traditional theological teaching may not even believe that Christ dwells in the believers. They may believe only that the Holy Spirit is a power to inspire us that we may do good. But this kind of theology has nothing to do with God’s essence wrought into our being to become our daily enjoyment and experience. By this we can see that much of today’s theology is in the principle of antichrist.
14但是我们的光景如何？在道理上，我们也许没有否认基督身位的任何一面，但在我们的日常生活里，我们可能以许多天然、宗教、文化、伦理的事物顶替基督。我们可能以我们的思想和习惯、文化标准、宗教传统、伦理观念等与膏油涂抹无关的事物顶替基督。就这面说，我们可能就是照著敌基督者的原则。虽然我们不反对基督，但是就著以别的事物，甚至以宗教、文化、伦理的美好事物顶替基督这个意义说，我们可能是敌对基督的。
14But what is the situation with us? Perhaps doctrinally we do not deny anything of Christ’s Person. But in our daily life we may replace Christ with many natural, religious, cultural, and ethical things. We may replace Christ with our thinking and habits, with our cultural standards, with our religious tradition, and with our ethical concepts, none of which has anything to do with the anointing. In this sense, we may be according to the principle of antichrist. Although we are not against Christ, we may be anti Christ in the sense of replacing Christ with other things, even the good things of religion, culture, and ethics.
15我们需要为著以别的事物顶替基督而悔改。我们需要为著日常生活在敌基督者的原则里，让文化、宗教、伦理和天然观念顶替基督而悔改。我们需要祷告：『主，拯救我们，搭救我们，释放我们脱离一切的顶替。主，带我们回到你的膏油涂抹。我们不要在任何一面敌挡基督，我们不要反对膏油涂抹。主，我们要在膏油涂抹里面，同著、藉著、并凭著膏油涂抹生活行动。我们要凭著我们里面三一神的运行、工作、和浸透生活行动。』这是圣经的启示，这也是今天我们在主恢复里的负担。
15We need to repent for replacing Christ with other things. We need to repent for having a daily living that is in the principle of antichrist, that allows culture, religion, ethics, and natural concepts to replace Christ. We need to pray, “Lord, save us, rescue us, and deliver us from all replacements. Lord, bring us back to Your anointing. We don’t want to be antiChrist in any way. We don’t want to be anti the anointing. Lord, we want to live and walk in, with, through, and by the anointing. We want to live and walk by the moving, working, and saturating of the Triune God within us.” This is the revelation of the Bible, and this is also our burden in the Lord’s recovery today