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约翰壹书生命读经 · 第39篇

神圣出生的美德

The Virtues of the Divine Birth
以胜过世界、死、罪、魔鬼和偶像（四）
to Overcome the World, Death, Sin, the Devil, and the Idols (4
1读经：约翰一书五章十八至二十一节。在我们看约壹五章十八至二十一节以前，我要再说到五章十四至十七节赐人生命的祈求。五章十四至十七节指明，我们不只拥有并享受永远的生命，我们还能将这生命供应给人，这就是说，我们能将永远的生命赐给人。关于这事，约翰的思想很深。虽然这里的思想很深，这事在我们基督徒的生活里却非常实际。我们若享受并经历永远的生命，必能让这生命输送给别人。我们能将永远的生命供应基督身体其他的肢体。
1Scripture Reading: 1 John 5:18-21 Before we consider 5:18-21, I would like to say a further word concerning the life-giving petition in 5:14-17. In 5:14-17 there is the indication not only that we have eternal life and enjoy it, but also that we can minister this life to others. This means that we can give eternal life to others. Regarding this matter, John’s thought is deep. Although the thought here is deep, the matter is very practical in our Christian life. If we enjoy eternal life and experience it, surely we shall be able to channel this life to others. We shall be able to minister eternal life to other members of the Body
2在五章十六节约翰说，有至于死的罪，并且我们不当为那罪祈求。我们已经指出，在神行政的对付下，某种罪会至于死。但至于死的罪这事，不该打岔我们离开这些经节里，将永远的生命供应给人这基本的思想。这段话含示，我们能将永远的生命从我们里面输送到别人里面。你不该想要知道某人是否会得医治，或某种罪是否至于死。你只该认识，你周围的圣徒，就是在身体上同作肢体的，都需要永远的生命从你里面输送到他们里面。我们需要将生命供应给人。我们与圣徒一同祷告，或与他们有交通，就能将生命供应给他们。有时候我们仅仅去看望弟兄，也没有多说甚么，就可以将生命供应给他。我们与弟兄接触，就将生命供应给他。只要我们与这位弟兄在一起，生命就从我们里面出来，并流到他里面。我们需要从五章十四至十七节看见，我们有永远的生命，我们可以经历并享受这生命，然后将这生命供应给人。
2In 5:16 John says that there is sin unto death and that we should not make request concerning it. We have pointed out that under God’s governmental dealing a certain sin may be unto death. But this matter of sin unto death should not distract us from the basic thought in these verses of ministering eternal life to others. This section implies that we can channel eternal life out from within ourselves into others. You should not try to know whether or not someone will be healed or whether or not a particular sin is unto death. Instead, you should simply recognize that the saints around you, as fellow members in the Body, all need eternal life to be channeled out from within you into them. We need to minister life to others. We can minister life to the saints by praying with them or by having fellowship with them. Sometimes we may minister life to a brother simply by visiting him without saying much to him. Our contact with him ministers life to him. As long as we are present with this brother, life comes out of our being and flows into him. From 5:14-17 we need to see that we have eternal life and that we may experience and enjoy this life and then minister it to others
神圣的出生
THE DIVINE BIRTH
3五章十八至二十一节是约翰一书有力的结语。在这结语里，约翰再次强调神圣的出生。（约壹五18。）正如我们所指出的，这卷书是由神圣的出生、神圣的生命、神圣的交通、神圣的膏油涂抹、以及出自神圣出生的一切美德所构成的。我盼望我们对神圣的出生，就是对我们从神而生的事实，都有深刻的印象。我们也需要对以下各项有深刻的印象：神圣的生命，这生命已经作神圣的种子种到我们里面；神圣的交通，为叫我们享受神圣生命的丰富；神圣的膏油涂抹，使我们藉以住在主里面，并与主有交通；以及从神圣出生所生发的一切美德。关于这些事，我们不该只有知识，我们需要深深摸著这封书信所说这些事的实际。
3In 5:18-21 we have a strong conclusion to the Epistle of 1 John. In this conclusion John once again emphasizes the divine birth (v. 18). As we have pointed out, this book is structured with the divine birth, divine life, divine fellowship, the divine anointing, and all the virtues that come out of the divine birth. I hope that we all shall have a deep impression concerning the divine birth, concerning the fact that we have been begotten of God. We also need to be deeply impressed concerning the divine life, which has been sown as the divine seed into our being; the divine fellowship, for us to enjoy the riches of the divine life; the divine anointing, by which we abide in the Lord and have fellowship with Him; and all the virtues that proceed from the divine birth. Concerning these matters, we should not have mere knowledge; we need to touch the depth of the reality of these things in this Epistle.
4约翰在五章十八节说，『我们晓得凡从神生的都不犯罪，那从神生的，保守自己，那恶者也就不摸他。』犯罪不仅使神圣生命的交通中断，（约壹一6～10，）甚至会带来肉身的死亡；（约壹五16～17；）使徒为了避免犯罪的事，就藉神圣生命之能力的确据，再次强调我们神圣的出生，这出生乃是得胜生活的基础。这基本的事实不许可我们重生的人实行罪，（约壹三9，）就是在罪中活著。（罗六2。）
4In 5:18 John says, “We know that everyone who has been begotten of God does not sin, but he who is begotten of God keeps himself, and the evil one does not touch him.” In order to avoid sinning, which not only interrupts the fellowship of the divine life (1:6-10), but also may even bring in physical death (5:16-17), the apostle stresses here again, with the assurance of the capability of the divine life, our divine birth, which is the basis of the victorious life. This basic fact does not allow us, the regenerated ones, to practice sin (3:9), that is, to live in sin (Rom. 6:2
重生的人
A REGENERATED ONE
保守自己不犯罪
KEEPING HIMSELF FROM SINNING
5约翰在五章十八节，告诉我们一件与我们基督徒生活有密切关系的事。他说，凡从神生的都不犯罪。然后说，那从神生的，保守自己，那恶者也就不摸他。这里有一个前面没有介绍过的思想－重生的人能保守自己不犯罪。有些教师根据约翰十七章十五节说，这里『那从神生的，』是指那从神生并保守重生之人的基督。但本节第二个『从神生的，』既是重复前句『从神生的，』按逻辑就可断定那从神生的，仍是指重生的信徒。重生的信徒（特别是他从神的灵所生的重生之灵－约三6）保守自己不活在罪中，那恶者也就不摸他（特别是他重生的灵）。他神圣的出生同他灵里神圣的生命，乃是这个保护的基本因素。
5In 5:18 John tells us something that is closely related to our Christian life. He says that everyone who has been begotten of God does not sin. Then he says that he who is begotten of God keeps himself, and the evil one does not touch him. Here we have a thought that has not previously been introduced—the thought that regenerated persons can keep themselves from sinning. Some teachers say that “he” in 5:18 refers to Christ, who was begotten of God and keeps the regenerated one, based upon John 17:15. But the phrase “begotten of God” in this clause, as a repetition of that in the preceding clause, should be the logical and determining factor that “he” refers still to the regenerated believer. A regenerated believer (especially his regenerated spirit, which is born of the Spirit of God— John 3:6), keeps himself from living in sin, and the evil one does not touch him, especially his regenerated spirit. His divine birth with the divine life in his spirit is the basic factor of such a safeguard
6对五章十八节『那从神生的』这种领会，由约翰在五章四节的话得到证实：『因为凡从神生之物，就胜过世界。』严格的说，这节是指我们重生的灵。保守我们不犯罪的，乃是这重生的灵。
6This understanding of the pronoun “he” in 5:18 is supported by John’sword in 5:4: “Because everything that has been begotten of God overcomes the world.” Strictly speaking, this verse refers to our regenerated spirit. It is this regenerated spirit that keeps us from sinning.
7我们曾经指出，有些译者说，五章十八节，『那从神生的，』是指主耶稣。按照这种领会，基督从神所生，祂保守我们。但是因著多方的研读，又根据我们的经历，我们逐渐了解，『那从神生的』是指从神生的人。这由『从神生的』在本节用了两次这事实指明。这节首先告诉我们，凡从神生的都不犯罪，然后说那从神生的，保守自己。若说第一个『从神生的』是指重生的信徒，第二个是指基督，这是不合逻辑的。五章十八节『那从神生的』是指重生的人，就是从神而生，因而保守自己不犯罪的人。『保守』的意思是藉著儆醒留意而护卫。
7As we have indicated, some translators say that “he” in 5:18 refers to the Lord Jesus and should be rendered “He.” According to this understanding, Christ has been begotten of God, and He keeps us. But as the result of much study and according to our experience, we have come to understand that the pronoun “he” refers to the person who has been begotten of God. This is indicated by the fact that “begotten of God” is used twice in this verse. First, we are told that everyone who has been begotten of God does not sin, and then that he who is begotten of God keeps himself. It is not logical to say that in the first case “begotten of God” refers to a regenerated believer and that in the second case this phrase refers to Christ. In 5:18 “he” refers to a regenerated person, a person who has been begotten of God and who thereby keeps himself from sinning. The word “keeps” means to guard by watchful care
不为那恶者所摸
NOT TOUCHED BY THE EVIL ONE
8约翰在五章十八节说，那恶者不摸那从神生的，那保守自己的。这里的『摸』就是抓住、取得，为要伤害并达到邪恶的目的。『恶者』原文不是指本质上无益的、邪恶的特性；也不是指无益、败坏，从原有美德上的堕落；乃是指致命、有害的邪恶，影响别人成为邪恶、恶毒的。这样的恶者，就是整个世界都卧在他里面的魔鬼撒但。（约壹五19。）至少有一个译本说，『那恶者也就不能摸他，』而不说『那恶者也就不摸他。』说『那恶者不能摸你，』不同于『那恶者不摸你。』正确的繙译是：『那恶者也就不摸他。』这里的思想不是那恶者不能摸我们，乃是那恶者不摸我们。约翰在这里是说，只要我们住在我们重生的灵里，这灵会保守我们不犯罪，那恶者也不摸我们。那恶者知道，当我们住在我们重生的灵里，他如果想摸我们，只会浪费时间。因此，这里的思想不是那恶者不能摸我们，乃是当我们在灵里，他就不摸我们。
8In 5:18 John says that the evil one does not touch the one who has been begotten of God and who keeps himself. Here “touch” means to grasp, to lay hold of, for doing harm and fulfilling evil purposes. The Greek word rendered “evil one” is poneros. This word differs from kakos, which refers to an essentially worthless and wicked character, and also differs from sapros which indicates worthlessness and corruption, degeneracy from original virtue. The Greek word poneros means pernicious, harmfully evil, affecting and influencing others to be evil and vicious. Such an evil one is Satan the Devil, in whom the whole world lies (v. 19). At least one version says, “The evil one cannot touch him,” instead of, “The evil one does not touch him.” To say that the evil one cannot touch you is different from saying that the evil one does not touch you. The correct translation is, “The evil one does not touch him.” The though there is not that the evil one is not able to touch us; the thought is that the evil one does not touch us. Here John is saying that as long as we abide in our regenerated spirit, this spirit will keep us from sinning, and the evil one does not touch us. He knows that if he tries to touch us when we are abiding in our regenerated spirit, he will be wasting his time. Hence, the thought here is not that the evil one cannot touch us, but that he does not touch us when we are in spirit.
9我们从经历中知道，当我们在肉体中，忘记我们重生的灵时，我们就成为那恶者的掳物，甚至成了给他吃的『美味。』在这样的时候，那恶者会说，『哦，这里有好吃的东西。』那恶者不仅会摸我们－他会吞吃我们。但是当我们在我们重生的灵里，他就不在我们身上浪费时间。五章十八节的思想乃是：我们已经从神生，且有神圣的生命。这神圣的出生在我们重生的灵里发生，现今这神圣的生命在我们重生的灵里。因此，我们只该停留在我们重生的灵里。重生连同神圣的出生以及神圣的生命，保守我们脱离罪、失败和玷污。当我们停留在我们重生的灵里，撒但知道他没有办法摸我们，他就不会想要摸我们。我们若看整封书信，就会领悟使徒约翰尽力使我们对自己已经从神生的事实有深刻的印象。我们已经有神圣的出生，我们有神圣的生命。我们全人特别的一部分－我们的灵－已经由神圣的生命重生。现今我们有保障：我们重生的灵连同神圣的生命。只要我们停留在我们重生的灵里，我们就是在避难所，在保护和保障的地方，那恶者也就不摸我们。
9We know from experience that when we are in the flesh, forgetting our regenerated spirit, we become prey to the evil one, even a “delicious dish” for him to eat. At such a time, the evil one may say, “Oh, here is something good for me to eat.” The evil one will not only touch us—he will swallow us. But when we are in our regenerated spirit, he will not waste his time with us. The thought in 5:18 is that we have been born of God and have the divine life. This divine birth took place in our regenerated spirit, and now the divine life is in our regenerated spirit. Therefore, we should simply stay in our regenerated spirit. Regeneration with the divine birth and the divine life keeps us from sin, failure, and defilement. When we stay in our regenerated spirit, Satan knows that there is no way for him to touch us, and he will not try to touch us. If we consider the entire Epistle, we shall realize that the apostle John is trying to impress us with the fact that we have been born of God. We have had a divine birth, and we possess the divine life. A specific part of our being—our spirit—has been regenerated with the divine life. Now we have a safeguard: our regenerated spirit with the divine life. As long as we stay in our regenerated spirit, we are in a refuge, a place of protection and safeguard, and the evil one does not touch us.
全世界都卧在那恶者里面
THE WHOLE WORLD LYING IN THE EVIL ONE
10约翰在五章十九节接著说，『我们晓得我们是属神的，而整个世界都卧在那恶者里面。』『属…的，』直译，出于。我们既是从神生的，就是出于祂，有祂的生命，并有分于祂性情的人。藉此我们便从卧在那恶者里面的撒但世界分别出来，归属于神。
10In 5:19 John goes on to say, “We know that we are of God, and the whole world lies in the evil one.” Literally, the Greek word for “of” here means out of, out from. Since we have been begotten of God, we are out of Him, out from Him, possessing His life and partaking of His nature. By this we are separated unto God from the satanic world which lies in the evil one
11约翰在五章十九节说，整个世界都卧在那恶者里面。整个世界是由撒但的世界系统，（约壹二15，）和世界上的人，就是堕落的人类组成的。整个世界都卧在那恶者里面，意即被动的留在那恶者的势力范围，在他的霸占并操纵之下。信徒主动的凭著神的生命生活、行动；整个世界（特别是世界上的人），却被动的卧在那恶者撒但的霸占并操纵之下。我们是出于神、属于神的，并且与神是一，而世界卧在那恶者里面，是属于魔鬼的。世界上的人没有自己的自由，他们乃是在魔鬼的控制和操纵之下。
11In 5:19 John says that the whole world lies in the evil one. The whole world comprises the satanic world system (2:15) and the people of the world, the fallen human race (4:1). For the whole world to lie in the evil one means that it remains passively in the sphere of the evil one’s influence, under his usurpation and manipulation. While the believers are living and moving actively by the life of God, the whole world is lying passively under the usurping and manipulating hand of Satan, the evil one. This is especially true of the people of the world. Whereas we are out of God, belong to God, and are one with God, the world lies in the evil one and belongs to the Devil. The people in the world do not have their own freedom. Rather, they are under the Devil’s control and manipulation.
12我们可以用外科手术为例，说明整个世界怎样卧在那恶者里面。外科手术进行的时候，病人被动的躺在手术台上，由外科医生施行手术。病人完全在外科医生的控制之下。今天整个世界与撒但的关系就像这样。撒但是邪恶的『外科医生，』世界的人是躺在他『手术台』上的『病人。』赞美主！我们是属神的，与神有生命的关系。
12We may use surgery as an illustration of how the whole world is lying in the evil one. During surgery a patient lies passively on the operating table, and the surgeon performs the operation. The patient is fully under the surgeon’s control. The whole world today is like this in relation to Satan. Satan is an evil “surgeon,” and the people of the world are the “patients” lying on his “operating table.” Praise the Lord that we are of God and have a relationship in life with Him
神的儿子来到，
THE SON OF GOD COMING
且将悟性赐给我们
AND GIVING US AN UNDERSTANDING
13约翰在五章二十节接著说，『我们也晓得神的儿子已经来到，且将悟性赐给我们，使我们可以认识那位真实的；我们也在那位真实的里面，就是在祂儿子耶稣基督里面。这是真神，也是永远的生命。』这里的『来』指明神的儿子藉著成为肉体而来，把神带给我们作恩典与实际，（约一14，）使我们得著神圣的生命，如约翰福音所启示的，好有分于是爱是光的神，如本书信所揭示的。约翰在五章二十节说，神的儿子将悟性赐给我们，使我们可以认识那位真实的，或认识那真实者。这悟性是指我们心思的机能，藉实际的灵得著光照与加力，(约十六12～15，）好在我们重生的灵里领略神圣的实际。这节的『认识』是神圣生命的能力，在我们重生的灵里，（弗一17，）藉著我们蒙实际的灵所光照之更新的心思，认识真神。(约十七3。）二十节所说到的悟性，与我们的心思、我们的灵、以及实际的灵有关。照著我们天然的人，我们的灵是死沉的，我们的心思是黑暗的。因此，在我们天然的人里，我们没有能力认识神。灵死沉、心思黑暗的人，怎能认识那不能看见的神？这是不可能的。神的儿子主耶稣已经来到，且将悟性赐给我们，使我们可以认识那真正、真实的神。祂已经藉著成为肉体、钉十字架和复活的步骤来到我们这里。祂为我们完成了救赎，当我们悔改相信祂的时候，我们就接受了祂。我们既已相信并接受祂，我们的罪就得了赦免，我们黑暗的心思就蒙了光照，我们死沉的灵也就活了过来。不仅如此，实际的灵，就是启示的灵，已经进到我们里面。这就是说，实际的灵已经加到我们被点活的灵里，已经照耀到我们的心思里，光照了我们的心思。我们现今有蒙光照的心思与被点活的灵，连同实际的灵，将属灵的实际启示给我们。结果，我们必定有悟性，能认识那真实者。我们得救以前没有这种悟性，但神的儿子已经来到，且将这悟性赐给我们，使我们可以认识神。
13In verse 20 John continues, “And we know that the Son of God has come, and has given us an understanding that we might know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.” The word “come” here indicates that the Son of God has come through incarnation to bring God to us as grace and reality (John 1:14) that we may have the divine life, as revealed in John’s Gospel, to partake of God as love and light, as unveiled in this Epistle. In 5:20 John says that the Son of God has given us an understanding so that we may know Him who is true, or know the true One. This understanding is the faculty of our mind enlightened and empowered by the Spirit of reality (John 16:12-15) to apprehend the divine reality in our regenerated spirit. In this verse to “know” is the ability of the divine life to know the true God (John 17:3) in our regenerated spirit (Eph. 1:17) through our renewed mind, enlightened by the Spirit of reality. The understanding spoken of in verse 20 involves our mind, our spirit, and the Spirit of reality. According to our natural being, our spirit is deadened, and our mind is darkened. Hence, in our natural being we do not have the ability to know God. How can someone with a deadened spirit and a darkened mind know the invisible God? This is impossible. The Lord Jesus, the Son of God, has come and has given us an understanding that we might know the genuine and real God. He has come to us by the steps of incarnation, crucifixion, and resurrection. He accomplished redemption for us, and when we repented and believed in Him, we received Him. Now that we have believed in Him and received Him, our sins have been forgiven, our darkened mind has been enlightened, and our deadened spirit has been enlivened. Furthermore, the Spirit of reality, who is the Spirit of revelation, has come into our being. This means that the Spirit of reality has been added to our quickened spirit and has shined into our mind to enlighten it. Now we have an enlightened mind and a quickened spirit with the Spirit of reality, who reveals spiritual reality to us. As a result, surely we have an understanding and are able to know the true One. Before we were saved, we did not have this understanding. But the Son of God has come to us and has given us this understanding so that we may know God
认识神的能力
the ability to know God
14我们在约翰十七章二至三节看见，永远的生命有能力认识神：『正如你曾赐给祂权柄，管理一切属肉体的人，叫祂将永远的生命赐给一切你所赐给祂的人。认识你独一的真神，并你所差来的耶稣基督，这就是永远的生命。』永远的生命就是神圣的生命，具有待殊的功能－认识神。我们要认识神这神圣的人位，就需要神圣的生命。
14In John 17:2 and 3 we see that eternal life has the ability to know God: “Even as You gave Him authority over all flesh, that He may give eternal life to all whom You have given Him. And this is eternal life, that they may know You, the only true God, and Him whom You have sent, Jesus Christ.” Eternal life is divine life with a special function—to know God. In order to know God, the divine Person, we need the divine life
15因著我们信徒已经从神圣的生命而生，我们能认识神。你要认识某样活物，就需要有那活物的生命。比方说，狗无法认识人类，因为狗没有人的生命。认识人类需要人的生命。认识神的原则也是一样。主已将永远的生命，神圣的生命，神的生命，赐给我们。神的生命当然能认识神。因此，所赐给我们神的生命，有能力认识神和神的事。约翰在五章二十节说到认识那位真实的。这里的『认识』一辞真正的意思是经历、享受、拥有。因此，认识那真实者乃是经历、享受并拥有那真实者。在这宇宙中，只有神自己是那真实者。我们需要神的生命，以经历、享受并拥有神。这封书信清楚的启示，我们已经接受神圣的生命，因为我们已经从神而生。孩子怎样因著有父亲的生命而能认识父亲，照样，我们因著有神的生命也能认识神。我们有神圣的生命，所以有能力认识神。我们有神的生命，所以能经历神，享受神，并拥有神。
15Because as believers we have been born of the divine life, we are able to know God. In order to know a certain living thing, you need to have the life of that thing. For example, a dog cannot know human beings, because a dog does not have a human life. It takes human life to know human beings. The principle is the same with knowing God. The Lord has given us eternal life, the divine life, the life of God. The life of God certainly is able to know God. Therefore, the life of God, which has been given to us, has the ability to know God and the things of God. In 5:20 John speaks of knowing the true One. Here the word “know” actually means experience, enjoy, and possess. Therefore, to know the true One is to experience, enjoy, and possess the true One. In this universe only God Himself is the true One. We need God’s life in order to experience, enjoy, and possess Him. This Epistle reveals clearly that we have received the divine life, for we have been born of Him. Just as a child can know his father because he has the father’s life, so we can know God because we have God’s life. Having the divine life, we have the ability to know God. Because we have the life of God, we are able to experience God, enjoy God, and possess God.
16神的儿子已经藉著成为肉体，并藉著死与复活来到，且将悟性，就是认识真神的能力，赐给了我们。这悟性包括我们蒙光照的心思、我们被点活的灵、以及启示的圣灵。我们的心思已经蒙光照，我们的灵已经被点活，并且实际的灵住在我们里面，所以我们有能力认识神，就是有能力经历、享受并拥有那真实者。
16The Son of God has come through incarnation and through death and resurrection and has given us an understanding, the ability to know the true God. This understanding includes our enlightened mind, our quickened spirit, and the revealing Holy Spirit. Because our mind has been enlightened, our spirit has been enlivened, and the Spirit of reality dwells in us, we have the ability to know God, the ability to experience, enjoy, and possess the true One