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约翰壹书生命读经 · 第35篇

神圣出生的美德以实行神圣的爱（五）

The Virtues of the Divine Birth to Practice the Divine Love (5)
1读经：约翰一书4:16—5:3。在本篇信息中，我们要来看约壹四章十六节至五章三节，这是论到神圣出生的美德以实行神圣的爱，末了的一篇信息。
1Scripture Reading: 1 John 4:16—5:3 In this message we shall consider 4:16—5:3, the last message on the virtues of the divine birth to practice the divine love
知道并相信
KNOWING AND BELIEVING
2约翰在四章十六节说，『神在我们身上的爱，我们也知道也信。神就是爱，住在爱里面的，就住在神里面，神也住在他里面。』约翰在这里说，神在我们身上的爱，我们也知道也信。这爱就是神差子作我们救主的爱。（约壹四14。）
2In 4:16 John says, “And we have known and have believed the love which God has in us. God is love, and he who abides in love abides in God, and God abides in him.” Here John says that we have known and believed the love which God has in us. This love is God’s love in sending the Son to be our Savior (4:14
3约翰在四章十六节把『知道』放在『信』之前，这是很有意义的。我们在前一篇信息曾指出，这种知道6包含经历和享受。照四章十六节看，我们是知道了然后相信，这事实指明我们是先经历并享受，然后相信。然而，我们的观念可能是：我们先相信然后经历。然而，我们对神的爱若没有多少经历和享受，我们就无法深信这爱。但我们在享受并经历这爱以后，就必定相信神在我们身上的爱。『在我们身上，』意即在我们的事上，或，关于我们。所以，我们也知道也信神关于我们所有的爱。约翰在四章十六节又说，『神就是爱。』神就是爱，这已经在神差祂儿子作我们救主和生命的事上显明了出
3It is significant that in 4:16 John puts the word “known” before “believed.” As we pointed out in the foregoing message, this knowing involves experience and enjoyment. The fact that according to 4:1 we know and then believe indicates that first we experience and enjoy, and then we believe. However, our concept may be that first we believe, and then experience. However, if we do not have much experience and enjoyment of God’s love, we shall not be able to believe this love very much. But after we enjoy it and experience it, we surely believe the love which God has in us. The words “in us” mean in our case, or in regard to us. Therefore, we have known and believed the love which God has in regard to us. In 4:16 John again says, “God is love.” That God is love has been manifested in His sending His Son to be our Savior and life (4:9-10, 14).
4来。（约壹四9～10，14。）
4
住在神里面
ABIDING IN GOD
5约翰在四章十六节说，住在爱里面的，就住在神里面，神也住在他里面。住在爱里面，就是过著习惯的用这爱爱别人的生活，使神能在我们身上得著彰显。住在神里面，就是过著以神自己作我们里面内容和外面彰显的生活，使我们能绝对的与祂是一。神住在我们里面，就是在里面作我们的生命，并在外面作我们的生活：这样，
5In 4:16 John says that he who abides in love abides in God, and God abides in him. To abide in love is to live a life that loves others habitually with the love which is God Himself so that He may be expressed in us. To abide in God is to live a life which is God Himself as our inward content and outward expression so that we may be absolutely one with Him. God abides in us to be our life inwardly and our living outwardly. Thus, He may be one with us in a practical way.
6祂就能实际的与我们是一。
6
7在约壹四章十六节，我们看见我们与神之间有生机的联结。这生机的联结由『在…里面』这辞所指明。很有趣的是，约翰不说神就是爱，住在神里面的，就住在爱里面。他乃是说住在爱里面的，就住在神里面。在我们看，前者好像较合逻辑。但后者更实际并真实。说我们住在爱里面，就住在神里面，意思就是我们所住在其中的爱就是神自己。这指明我们对别人的爱该是神自己。我们若住在那就是神自己的爱里面，我们就住在神里面，神也住在我们里面。
7In 4:16 we see that there is an organic union between us and God. This organic union is indicated by the word “in.” It is interesting that John does not say that God is love and that he who abides in God abides in love. Instead, he says that he who abides in love abides in God. To us, the former may seem more logical. But the latter is more practical and real. To say that we abide in God when we abide in love means that the very love in which we abide is God Himself. This indicates that the love that we have toward others should be God Himself. If we abide in the love which is God Himself, we then abide in God, and God abides in us
在审判的日子坦然无惧
BOLDNESS IN THE DAY OF JUDGMENT
8约翰在四章十七节继续说，『在此，爱在我们便得了成全，使我们在审判的日子，可以坦然无惧；因为祂如何，我们在这世上也如何。』我们住在那是神的爱（约壹四16）里面，神的爱就在我们里面得了成全，也就是在我们里面得以完全的显明，使我们在审判的日子，可以坦然无惧。（约壹四18。）约翰在四章十七节说到神的爱在我们得了成全。成全一辞，原文意完整，成就，完成。神的爱在神自己里面本身是完全且完整的，但这爱仍需要在我们里面得以成全。要叫神的爱在我们里面得以成全，我们需要经历这爱。神的爱是在我们的经历中得以成全的。约翰说神的爱若在我们里面得了成全，我们就可以在审判的日子坦然无惧。坦然无惧一辞，原文意放胆讲论，有自信。三章二十一节的坦然无惧是叫我们在与神的交通中接触神；四章十七节的坦然无惧是叫我们在基督回来时，有胆量面对祂审判台前（林后五10）的审判。（林前三13，四5，提后四8。）基督审判台前的审判不是叫我们永远沉沦或永远得救，乃是叫我们得赏赐或受刑罚。我们若用神这爱爱弟兄，当基督在祂审判台前审判祂的信徒那天，我们就会坦然无惧。
8In verse 17 John continues, “In this has love been perfected with us, that we may have boldness in the day of the judgment, because even as that One is, so also are we in this world.” In our abiding in the love which is God Himself (v. 16) the love of God is perfected in us, that is, perfectly manifested in us, that we may have boldness without fear (v. 18) in the day of judgment. In verse 17 John speaks of the love of God being perfected with us. The word “perfected” is a translation of the Greek word teleioo, to complete, to accomplish, to finish. The love of God itself is perfect and complete in Himself, but it still needs to be perfected in us. In order for God’s love to be perfected in us, we need to experience this love. In our experience the love of God is perfected. John says that if the love of God is perfected in us, we may have boldness in the day of judgment. The Greek word for “boldness” is parresia, meaning boldness of speech, confidence. In 3:21 boldness is for us to contact God in fellowship with Him. In 4:17 the boldness is for us to face the judgment at the judgment seat of Christ (2 Cor. 5:10) at His coming back (1 Cor. 3:13; 4:5; 2 Tim. 4:8). The judgment at the judgment seat of Christ will not be for eternal perdition or eternal salvation, but rather will be for reward or punishment. If we love the brothers with God as love, we shall have boldness in the day when Christ judges His believers at His judgment seat
9约翰在四章十七节指明，『因为祂如何，我们在这世上也如何。』『祂』与三章三节、七节者同，乃是指基督。祂曾在这世上活出神就是爱的生活，如今祂是我们的生命，使我们能在这世上活出同样爱的生活，与祂所是的一样。
9In 4:17 John indicates that “as that One is, so also are we in this world.” As in 3:3 and 7, “that One” refers to Christ. He lived in this world a life of God as love, and now He is our life so that we may live the same life of love in this world and be the same as He is now.
10『世上，』如在四章一节的世界，不是指宇宙或这地，乃指地上人类的社会，就是组成属撒但之世界系统的人。
10As in 4:1, “world” does not refer to the universe or the earth, but to human society on the earth, to the people, who are the components of the satanic world system
爱里没有惧怕
NO FEAR IN LOVE
11约翰在十八节接著说，『爱里没有惧怕，完全的爱把惧怕驱除，因为惧怕含有刑罚，惧怕的人在爱里未得成全。』这节的头一句直译是：『惧怕并不在爱里。』『惧怕』不是指惧怕得罪神，并受神审判，(彼前一17，来十二28，）乃是指惧怕我们已经得罪神，要受神的审判。『爱』是指前节所说得了成全的爱，就是我们用以爱别人之神的爱。完全的爱就是我们用神的爱爱人，而在我们里面得了成全的爱。这样的爱把惧怕驱除，使我们不怕主再来时会受祂的刑罚。(路十二46～47。）约翰在四章十八节告诉我们，惧怕的人在爱里未得成全。这意思就是惧怕的人没有活在神的爱里，使神的爱在他里面得以完全的显明。约翰先在四章十二、十七节说，神的爱需要在我们里面得以成全。然后他在四章十八节说到在爱里得成全。这指明我们与神圣的爱有了调和。爱在我们里面得成全的时候，我们就在爱里面得了成全，因为我们成了爱，爱也成了我们。
11In verse 18 John goes on to say, “There is no fear in love, but perfect love casts our fear, because fear has punishment, and he who fears has not been perfected in love.” A literal translation of the first part of this verse would be, “Fear is not in the love.” “Fear” does not refer to the fear of offending God and being judged by Him (1 Pet. 1:17; Heb. 12:28), but to the fear that we have offended God and will be judged by Him. “Love” refers to the perfected love mentioned in the preceding verse, the love of God with which we love others. Perfect love is the love that has been perfected in us by our loving others with the love of God. Such love casts out fear and causes us to have no fear of being punished by the Lord at His coming back (Luke 12:46-47). In 4:18 John tells us that he who fears has not been perfected in love. This means that the one who fears has not lived in the love of God so that it could be perfectly manifested in him. First, John says in 4:12 and 17 that God’s love needs to be perfected in us. Then in 4:18 he speaks of being perfected in love. This indicates that we and the divine love are mingled. When love is perfected in us, we are perfected in love, for we become the love, and the love becomes us
我们爱，因为神先爱我们
LOVING BECAUSE GOD FIRST LOVED US
12四章十九节说，『我们爱，因为神先爱我们。』神先爱我们，将祂的爱注入我们里面，并且在我们里面产生出爱来，使我们能用这爱爱神，并爱众弟兄。（约壹四20～21。）四章二十节说，『人若说，我爱神，却恨他的弟兄，就是说谎的；不爱他所看见的弟兄，就不能爱没有看见的神。』凡习惯恨弟兄的，就证明他不是住在神圣的爱里，也不是住在神圣的光中。（约壹二9～11。）我们住在主里面，就住在神圣的爱里，也住在神圣的光中，我们就不恨弟兄，反倒习惯爱他们，在神圣的光与神圣的爱里活出神圣的生命。
12Verse 19 says, “We love, because He first loved us.” God first loved us in that He has infused us with His love and generated within us the love with which we love Him and love the brothers (v. 20). First John 4:20 says, “If anyone says, I love God, and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen.” He who hates a brother habitually proves that he is not abiding in the divine love nor in the divine light (2:9-11). When we abide in the Lord, we abide both in the divine love and in the divine light. We do not hate the brothers but love them habitually, living the divine life in the divine light and the divine love.
13约翰在四章二十一节说，『爱神的，也当爱他的弟兄，这是我们从祂所受的诫命。』这里的诫命乃是弟兄相爱的诫命。(约壹二7～11，约十三34。）约翰在这里所写的可以简单概括如下：神就是爱，我们若住在神里面，就会用祂作我们的爱来爱弟兄。这是约翰在这些经节里的基本思想。
13In 4:21 John says, “And this commandment we have from Him, that he who loves God love his brother also.” The commandment here is the commandment of brotherly love (2:7-11; John 13:34). It is possible to summarize John’s writing here in a simple way: God is love, and if we abide in Him, we shall love the brothers with Him as our love. This is John’s basic thought in these verses
三角关系的爱
A TRIANGULAR LOVE
14约翰在五章一节接著说，『凡信耶稣是基督的，都是从神生的；凡爱那生他的，也爱从祂生的。』智慧派和塞林则派不相信耶稣和基督乃是同一位。因此他们不是神的儿女，不是从神生的。然而凡信那人耶稣是基督，是神成肉体的，（约一1，14，二十31，）都是从神生的，已经成为神的儿女。（约一12～13。）这样的人爱生他的父神，也爱从同一位父所生的弟兄。这说明、证实、且加强了前面经文中的话。（约壹四20～21。）五章一节指明弟兄相爱实际上是三角关系的爱，就是包括三方的爱。我们神的儿女从祂而生，必定爱我们的父，就是那位生了我们的。然后，照著五章一节，我们若爱那生我们的父，也会爱那些从祂生的。这里有三角关系的爱，这爱包括神、我们自己并神所生的。这个三角关系的爱，乃是在与那是爱的神生机的联结里。约翰强调神圣的出生。（约壹二，三9，四7，五l，4，18。）我们怎么可能爱神又爱人？只因为我们有神圣的出生，这事才有可能。我们已经从神生，由祂而生，因著这个出生，我们就能爱别人。我们已经指出，这是三角关系的爱。所以，这三角关系的爱与神圣的出生有关。凡信耶稣是基督的，都是从神生的。现在我们不仅爱生我们的那位，就是生我们的父，也爱从祂生的。这就是五章一节所启示，与神圣的出生有关的三角关系的爱。
14In 5:1 John goes on to say, “Everyone who believes that Jesus is the Christ has been begotten of God, and everyone who loves Him who begets, loves him who has been begotten of Him.” The Gnostics and Cerinthians did not believe in the identity of Jesus and the Christ. Hence, they were not the children of God, begotten of God. But whoever believes that the Man Jesus is the Christ, God incarnate, (John 1:1, 14; 20:31), has been begotten of God and has become a child of God (John 1:12-13). Such a one loves God the Father who has begotten him and also loves the brother who has been begotten of the same Father. This explains, confirms, and strengthens the word in the preceding verses (1 John 4:20-21). In 5:1 we have an indication that brotherly love is actually a triangular love, that is, a love that involves three parties. As a child of God born of Him, we surely love our Father, the One who has begotten us. Then according to 5:1, if we love the begetting Father, we shall also love those who have been begotten of Him. Here we have a triangular love, a love involving God, ourselves, and those born of God. This triangular love is in the organic union with the very God who is love. John emphasizes the divine birth (5:1; 2:29; 3:9; 4:7; 5:1, 4, 18). How is it possible for us to love God 29 and to love others? This is possible only because we have had the divine birth. We have been born of God, begotten of Him, and because of this birth we are able to love others. As we have pointed out, this is a triangular love. Therefore, the triangular love is related to the divine birth. Everyone who believes that Jesus is the Christ has been begotten of God. Now we love not only the One who has begotten us, our begetting Father, but also the ones begotten of Him. This is the triangular love related to the divine birth as revealed in 5:1.
15爱神并实行祂的诫命
15Loving God and practicing His commandments
16约翰在五章二节接著说，『我们若爱神，并行祂的诫命，在此就知道我们爱神的儿女。』爱神并实行祂的诫命，乃是我们爱神儿女的先决条件。这是基于神圣的出生与神圣的生命。约翰在五章二节说到行主的诫命。『行』字原文指因著住在一些事里而习惯且持续的行那些事；因此，这字用在这封书信里是实行的意思。这字用在约壹一章六节，二章十七节、二十九节，三章四节（二次）、七节、八节、九节、十节、二十二节，以及这里的五章二节。五章三节是这一段的结语：『我们遵守神的诫命，这就是爱祂了；并且祂的诫命不是难担的。』这里的爱字，原文是指那比人的情爱更卓越、更高尚的爱。这封书信只用这字及其动词说到爱。这里神的爱是指我们对神的爱，是由祂在我们里面的爱所产生的。
16In 5:2 John continues, “In this we know that we love the children of God, whenever we love God and practice His commandments.” Loving God and practicing His commandments are the prerequisite of our loving the children of God. This is based upon the divine birth and the divine life. In 5:2 John speaks of practicing the Lord’s commandments. The Greek word rendered “practice” is poieo, a word that denotes doing things habitually and continually by abiding in the things; hence, it is used in this Epistle in the sense of practice. This word is used in 1:6; 2:17, 29; 3:4 (twice), 7, 8, 9, 10, 22; and here in 5:2. Verse 3 is the conclusion of this section: “For this is the love of God, that we keep His commandments; and His commandments are not burdensome.” The Greek word for love here is agape, denoting the love which is higher and nobler than phileo. Only agape with its verb forms is used in this Epistle for love. “The love of God” here denotes our love toward God, which is generated by His love within us.
17约翰在五章三节说，我们遵守神的诫命，这就是爱祂了；并且祂的诫命不是难担的。遵守神的诫命，构成我们对祂的爱，并且是我们爱祂的证据。『难担』一辞原文直译是沉重的。对于神圣的生命连同祂的能力，神的诫命不是沉重的。
17In 5:3 John says that the love of God is that we keep His commandments, commandments that are not burdensome. Keeping the commandments of God constitutes our love toward Him and is an evidence that we love Him. Literally, the Greek word for “burdensome” means heavy. To the divine life with its capability, the commandments of God are not heavy
爱是享受三一神
LOVE AS THE OUTCOME OF THE ENJOYMENT
作包罗万有之灵的结果
OF THE TRIUNE GOD AS THE ALL-INCLUSIVE SPIRIT
18在这些经节里，约翰实际上是说到神圣生命之交通的结果。当我们在神圣生命的交通里，就是说，在对三一神的享受里，这享受就有一种流出或结果。享受三一神的结果就是神圣的爱。当我们享受三一神时，这享受就产生神圣的爱。这样的结果必定会从这享受出来，我们自然就用这神圣的爱爱人，特别是爱所有在生机上联于生我们之父的。我们已经从这位父所生，也有许多人从祂而生。我们若享受祂，结果我们就会爱祂所有的儿女。所以，爱弟兄乃是享受三一神的结果。
18In all these verses John is actually speaking concerning the issue of the fellowship of the divine life. When we are in the fellowship of the divine life, that is, in the enjoyment of the Triune God, this enjoyment will have a certain issue or outcome. The outcome of the enjoyment of the Triune God is the divine love. When we enjoy the Triune God, this enjoyment issues in the divine love. Such a result will certainly come out of this enjoyment. With this divine love we spontaneously love others. In particular, we love all those who are organically related to our begetting Father. We have been begotten of this Father, and many others also have been begotten of Him. If we enjoy Him, the result will be that we love all His children. Therefore, loving the brothers is the issue of enjoying the Triune God
19这封书信所启示的三一神不仅是生命、光和爱，祂也是包罗万有的灵。这灵住在我们里面，在我们里面运行，使我们可以享受三一神。我们享受三一神，祂的素质就成了我们的所是。结果，我们就有生命、光和爱，并且我们凭这生命、在这光和爱中活著。我们自然的过一种爱神儿女的生活。这是约翰在这封书信里的思想。
19The Triune God as revealed in this Epistle is not only life, light, and love; He is also the all-inclusive Spirit. This Spirit dwells in us and moves in us so that we may enjoy the Triune God. As we enjoy the Triune God, His essence becomes our being. As a result, we have life, light, and love, and we live by this life and in this light and love. Spontaneously, we live a life that loves the children of God. This is John’s thought in this Epistle
20然而，我们读约翰一书的时候，对爱弟兄可能没有这种领会。我们也许只看见约翰一书告诉我们神就是爱，并且嘱咐我们要彼此相爱。于是我们可能想用天然、宗教、道德的方法来爱人，模倣神的爱。在我们人的性情里，有这样去爱的倾向。但这种爱可能是道德的，天然的，甚至是文化的。许多人都受过教导要爱人，对人要仁慈。许多基督徒当然也受到这种教训的影响。但这些基督徒可能没有看见这封书信里膏油涂抹的事。他们可能没有看见在他们里面有神圣的运行、工作并浸透。他们可能强调教训，而没有强调内里的膏油涂抹。『膏油涂抹』是这封书信的钥辞，这辞含示今天三一神乃是在我们里面运行的复合之膏。这膏包括三一神所已经经过的过程：成为肉体、为人生活、钉十字架、复活和升天。这过程的所有步骤都是这复合之膏的成分。膏油涂抹就是这膏的效用。这意思就是，这膏的效用是用三一神来膏抹我们。所以，膏油涂抹是用父、子、那灵、成为肉体、人性、为人生活、钉十字架、复活和升天来膏抹我们。因此，我们被我们里面包罗万有之灵的运行膏抹，就是抹上这一切的元素。这意思就是，复合之膏的不同元素被膏抹到我们全人里面了。油漆的元素怎样涂抹到所漆的物件上，神圣的油漆，就是包罗万有之灵的元素，也照样分赐给我们全人。
20However, when we read 1 John, we may not have this understanding of loving the brothers. We may see only that we are told that God is love and that we are charged to love one another. Then in a natural, religious, and ethical way we may try to love others, imitating God’s love. In our nature as human beings there is the tendency to love in this way. But this kind of love may be ethical, natural, and even cultural. Many have been taught to love others and to be kind to them. Many Christians, of course, are under the influence of such teaching. But these Christians may not see the matter of the anointing in this Epistle. They may not realize that within them there is a divine moving, working, and saturating. They may emphasize teaching, but they may fail to emphasize the inner anointing. The word “anointing” is a key word in this Epistle. This word implies that today the Triune God is the compound ointment moving within us. This ointment includes the process through which the Triune God has passed: incarnation, human living, crucifixion, resurrection, and ascension. All the steps of this process are the ingredients of this compound ointment. The anointing is the function of this ointment. This means that the function of this ointment is to anoint us with the Triune God. Therefore, the anointing anoints us with the Father, the Son, the Spirit, incarnation, humanity, human living, crucifixion, resurrection, and ascension. Hence, when we are anointed by the moving of the all-inclusive Spirit within us, we are anointed with all these elements. This means that the different elements of the compound ointment are anointed into our being. Just as the elements of paint are applied to something that is painted, so the elements of the divine paint, the all-inclusive Spirit, are imparted to our being
21正如膏油涂抹这辞所指明的，使徒约翰在这卷书中的教训非常主观，和我们与三一神生机的联结有关。今天许多基督徒强调客观的道理，神的经纶却强调膏油涂抹。我们里面的膏油涂抹正在用三一神所是、所作、以及所得著并所达到的一切，来浸透我们。
21As indicated by the word anointing, the teaching of the apostle John in this book is very subjective and is related to our organic union with the Triune God. Whereas many Christians today emphasize objective doctrine, God’secon o my, His dispensation, emphasizes the anointing. The anointing within us is saturating us with all that the Triune God is, with all that He has done, and with all that He has obtained and attained.
22约翰一书所陈明的是主观的启示，但那些被道理、信条、客观信仰霸占的人，却忽略主观的启示，甚至定罪我们教导这个。我们关于膏油涂抹的教导，也许与传统的教导不同，但这确实是合乎圣经的。这教导即使与传统的教导不同，却与圣经所启示的没有两样。我们看过了这封书信一章一节至五章三节，就能看见这卷书所启示的全然与膏油涂抹有关。我们需要记住膏油涂抹是甚么。膏油涂抹就是经过过程的三一神在我们里面的运行、工作、浸透，作我们的生命、生命供应、享受并一切。这完全实化在神圣生命之交通里的膏油涂抹，乃是这封书信的主题。
22Although 1 John presents a subjective revelation, those who are preoccupied with doctrine, creeds, and objective belief neglect the subjective revelation, and even condemn us for teaching it. Our teaching concerning the anointing may be different from traditional teaching, but it is definitely scriptural. Even if this teaching is different from the traditional teaching, it is not different from what is revealed in the Bible. Now that we have covered this Epistle from 1:1 to 5:3, we can see that what is revealed in this book is altogether related to the anointing. We need to remember what the anointing is. The anointing is the moving, the working, the saturating, of the processed Triune God within us to be our life, our life supply, our enjoyment, and our everything. This anointing, which is fully realized in the fellowship of the divine life, is the subject of this Epistle