约翰壹书生命读经 · 第40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（五）

to Overcome the World, Death, Sin, the Devil, and the Idols (5

1读经：约翰一书五章十八至二十一节。约翰在约壹五章二十节说，『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。』神的儿子已经在成为肉体里，藉著死与复活而来，赐给我们悟性、能力以认识真神。这悟性，这认识的能力，包括我们蒙光照的心思、我们被点活的灵、以及实际的灵。我们现念有能力认识神。我们已经指出，认识神就是经历神、享受神并拥有神。

1Scripture Reading: 1 John 5:18-21 In 5:20 John says, “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 Son of God, who has come to us in incarnation and through death and resurrection, has given us the understanding, the ability, to know the true God. This understanding, this knowing ability, includes our enlightened mind, our enlivened spirit, and the Spirit of reality. Now we have the ability to know God. As we have pointed out, to know God is to experience Him, enjoy Him, and possess Him

那位真实的

THE TRUE ONE

2在五章二十节，约翰两次说到『那位真实的。』仅仅说神是神，这相当客观。然而，『那位真实的』一辞是主观的，指出神对我们成了主观的。在这节里，客观的神在我们的生活和经历中成了那位真实的。『那位真实的』一辞是甚么意思？尤其『真实的』一辞是甚么意思？『真实的』原文意真正的、实际的，（和约一14，十四6，17之『实际』同源的形容词，）与虚假的、假冒的相对。事实上，那位真实的就是实际。神的儿子已经将悟性赐给我们，使我们可以认识－就是经历、享受并拥有－这神圣的实际。因此，认识那位真实的，意即藉著经历、享受并拥有这实际，而认识这实际。五章二十节指明，神在我们的经历中已成为我们的实际。神的儿子已经藉著成为肉体、藉著死与复活来到，且将悟性赐给我们，使我们可以经历、享受并拥有这实际，就是神自己。现今那曾经对我们是客观的神，已经成为我们主观的实际。

2In 5:20 John twice speaks of “Him who is true.” A better translation would be “the true One.” To speak of God simply as God may be to speak in a rather objective way. However, the term “the true One” is subjective; it refers to God becoming subjective to us. In this verse, the God who is objective becomes the true One in our life and experience. What is the meaning of the expression “the true One”? In particular, what does the word “true” mean? Here the Greek word translated “true” is alethinos, genuine, real (an adjective akin to aletheia, truth, verity, reality—John 1:14; 14:6, 17), opposite of false and counterfeit. Actually, the true One is the reality. The Son of God has given us an understanding so that we may know—that is, experience, enjoy, and possess— this divine reality. Therefore, to know the true One means to know the reality by experiencing, enjoying, and possessing this reality. First John 5:20 indicates that God has become our reality in our experience. The Son of God has come through incarnation and through death and resurrection and has given us an understanding so that we may experience, enjoy, and possess the reality, which is God Himself. Now the God who once was objective to us has become our subjective reality

3在五章二十节约翰说，我们在那位真实的里面。我们不仅认识真神，我们也在祂里面。我们不仅认识祂，更与祂有生机的联结。我们乃是在生机上与祂是一。

3In 5:20 John says that we are in the true One. We not only know the true God; we are also in Him. We not only have the knowledge of Him; we are in an organic union with Him. We are one with Him organically.

4当约翰说我们在那位真实的里面，这是非常要紧的一点。我们不仅认识那位真实的，也不仅经历、享受并拥有祂作实际，我们更是在这实际里。我们是在那位真实的里面。

4When John says that we are in the true One, He is making a crucial point. Not only do we know the true One, and not only do we experience, enjoy, and possess Him as the reality, but we are in this reality. We are in the true One

在那位真实的里面，在祂儿子耶稣基督里面

in the true One in His Son Jesus Christ

5在五章二十节约翰说，『我们也在那位真实的里面，就是在祂儿子耶稣基督里面。』在真神里面，就是在祂儿子耶稣基督里面。作神儿子的耶稣基督既是神的具体化身，（西二9，）在祂里面就是在这位真神里面。这指

5In 5:20 John says, “We are in Him who is true, in His Son Jesus Christ.” To be in the true God is to be in His Son Jesus Christ. Since Jesus Christ as the Son of God is the very embodiment of God (Col. 2:9), to be in Him is to be in the true God. This indicates that Jesus Christ the Son of God is the true God

6明神的儿子耶稣基督就是真神。

7我们要更详细的看约翰的话：『我们也在那位真实的里面，就是在祂儿子耶稣基督里面。』『在祂儿子耶稣基督里面』一辞，究竟是『在那位真实的里面』的同位语，还是作副词用，这是个问题。有些译者说，这辞句是同位语，有的人说，这辞句的功用像副词。这辞句若和『在那位真实的里面』是同位语，意即在那位真实的里面，等于在神儿子耶稣基督里面。『在祂儿子耶稣基督里面』若是副词，这辞句就指明，我们藉著在祂儿子耶稣基督里面，而在那位真实的里面。从文法上说，较为可取的说法是，『在祂儿子耶稣基督里面』不是前句的同位语，而是修饰语，描述我们怎样在那位真实的里面。若是这样，意思就是我们因为在祂儿子耶稣基督里面，所以在那位真实的里面。换句话说，我们藉著在耶稣基督里面，而在那位真实的里面。我们需要来看这件事，原因是这对我们属灵的经历非常重要。经过许多研究之后，我得到的结论是，不论我们如何领会『在祂儿子耶稣基督里面』这辞句，结果都是一样的。不论这辞句是前句的同位语或是修饰语，结果都是一样的。后者若是前者的同位语，意即在那位真实的里面，等于在祂儿子耶稣基督里面。这也指明那位真实的与耶稣基督是一，祂们在彼此里面同时存在。因此在子里面，自然就是在那位真实的里面。『在祂儿子耶稣基督里面』若是修饰语，意即我们藉著在祂儿子耶稣基督里面，而在那位真实的里面。我们怎能在那位真实的里面？乃是藉著在祂儿子耶稣基督里面。

7Let us consider in more detail John’sword “we are in Him who is true, in His Son Jesus Christ.” Notice that there is a comma after the word “true.” In the original Greek text there is no punctuation at all. Hence, translators differ concerning whether or not a comma should be placed after “true.” Moreover, there is a question whether the phrase “in His Son Jesus Christ” is in apposition to “in Him who is true,” or is an adverbial phrase. Some interpreters say that this phrase is in apposition; others say that it functions like an adverb. If this phrase is in apposition to “in Him who is true,” the meaning would be that to be in the true One is equal to being in His Son Jesus Christ. If “in His Son Jesus Christ” is an adverb, then this phrase indicates that we are in the true One by being in His Son Jesus Christ. Grammatically speaking, it may be preferable to say that “in His Son Jesus Christ” is not in apposition to the foregoing phrase, but is a modifier describing how we are in the true One. In this case, the meaning is that we are in the true One because we are in His Son Jesus Christ. In other words, we are in the true One by being in Jesus Christ. The reason we need to consider this matter is that it is vital to our spiritual experience. After much study, I have come to the conclusion that either way we understand the function of the phrase “in His Son Jesus Christ,” the outcome is the same. Whether this phrase is in apposition to the foregoing phrase or is a modifier, the result is the same. If the latter phrase is in apposition to the former, the meaning is that to be in the true One is equal to being in His Son Jesus Christ. This would also indicate that the true One and Jesus Christ are one in the way of coinherence. Therefore, to be in the Son is spontaneously to be in the true One. If “in His Son Jesus Christ” is a modifier, the meaning is that we are in the true One by being in His Son Jesus Christ. How are we in the true One? We are in Him by being in His Son Jesus Christ.

8我们若仔细思考这事，就会看见我们对这两个辞句的两种领会，实际上意义都是一样的。我们说在那位真实的里面，就是在祂儿子耶稣基督里面，或说我们藉著在耶稣基督里面而在那位真实的里面，结果都是一样的。

8If we consider this matter carefully, we shall see that in both ways of understanding these phrases, the meaning is actually the same. Whether we say that to be in the true One is to be in His Son Jesus Christ, or we are in the true One by virtue of being in Jesus Christ, the outcome is the same

真神与永远的生命

the true God and eternal life

920:现在我们接著来看五章二十节末了一部分：『这是真神，也是永远的生命。』『这』是指那已成肉体而来，并赐我们能力，以认识祂是真神，并在祂儿子耶稣基督里与祂在生机上成为一的神。这一切对我们就是真实、实际的神和永远的生命。这位真正、实际的神，对我们乃是永远的生命，使我们能有分于祂作我们重生之人的一切。我们需要特别注意『这』字。约翰在五章二十节不是说『祂是，』乃是说『这是。』这是原文正确的繙译。不仅如此，约翰用『这』指真神与永远的生命。藉此我们看见，真神与永远的生命乃是一。我们已经看见，我们在那位真实的里面，也在祂儿子耶稣基督里面。在道理上，那位真实的与祂儿子耶稣基督可以当作两位。但是当我们在经历上在那位真实的里面，并在耶稣基督里面，祂们乃是一。为这缘故，约翰用『这』指那位真实的与祂儿子耶稣基督。

9Let us now go on to consider the last part of verse “This is the true God and eternal life.” “This” refers to the God who has come through incarnation and has given us the ability to know Him as the genuine God and be one with Him organically in His Son Jesus Christ. All this is the genuine and real God and eternal life to us. This genuine and real God is eternal life to us so that we may partake of Him as everything for our regenerated being. We need to pay special attention to the word “this.” In 5:20 John does not say “He is”; he says “This is.” This is the correct translation of the Greek. Furthermore, John uses the word “this” to refer both to the true God and to eternal life. By this we see that the true God and eternal life are one. We have seen that we are in the true One and in His Son Jesus Christ. Doctrinally, the true One and His Son Jesus Christ may be considered two. But when we are in the true One and in Jesus Christ experientially, They are one. For this reason John uses “this” to refer both to the true One and to His Son Jesus Christ.

10对于不在那位真实的与耶稣基督里面的人来说，祂们乃是两位。但是当我们在经历上在祂们里面时，祂们乃是一。我们已经看见，在那位真实的里面，就是在祂儿子耶稣基督里面。这就是说，我们经历在祂们里面时，祂们乃是一。

10For someone who is not in the true One and Jesus Christ, They are two. But when we are in Them experientially, They are one. We have seen that to be in the true One is to be in His Son Jesus Christ. This means that in our experience of being in Them, They are one

11不仅如此，当我们在那位真实的与耶稣基督里面，祂们是我们的真神，也是我们永远的生命。约翰首先说到那位真实的与祂儿子耶稣基督，然后说到真神。在这里那位真实的与真神之间可能有一些区别。当我们在那位真实的与祂儿子耶稣基督里面，那位真实的就称为真神，祂儿子耶稣基督就称为永远的生命。这就是说，祂们起初是那位真实的与祂儿子耶稣基督，但是当我们在祂们里面，祂们就成为真神与永远的生命。

11Moreover, when we are in the true One and Jesus Christ, They are our true God and also our eternal life. First, John speaks of the true One and His Son Jesus Christ, and then he speaks of the true God. Here there may be some distinction between the true One and the true God. When we are in the true One and His Son Jesus Christ, the true One is called the true God, and His Son Jesus Christ is called eternal life. This means that first They are the true One and His Son Jesus Christ. But when we are in Them, They become the true God and eternal life.

12我们需要清楚的领会五章二十节的『这』是指甚么说的。『这』就是指藉著我们在神里面而成为我们可以经历的这位神。我们不再是在这位神之外，我们乃是在这位神里面，我们在这位真实的里面，在祂儿子耶稣基督里面。因为我们在祂们里面，所以神与耶稣基督对我们不再是客观的，在我们的经历中祂们不再是两位。当我们在祂们里面，祂们对我们就成为一。因此约翰说，『这』是真神，『这』也是永远的生命。『这』是谁？『这』就是我们所在其中的神与耶稣基督。我们也可以说，『这』包括我们在神与耶稣基督里面的光景。因此，真神与永远的生命，包括了我们在那位真实的与祂儿子耶稣基督里面。我们在那位真实的里面，也在耶稣基督里面。现今在我们的经历中，这位真实的成为真神，耶稣基督成为永远的生命。现今我们在那里？我们在真神与永远的生命之外么？不，我们在真神与永远的生命里面。『这』字包括我们在真神与永远的生命里面这事实。阿利路亚，这是真神，也是永远的生命，而我们在这位神里面，也在这生命里面！我们知道我们在真神里面，也在永远的生命里面，因为我们在那位真实的里面，

12We need a clear understanding of what “this” in 5:20 refers to. The word “this” refers to the very God who has become experiential to us through our being in Him. No longer are we outside of this God. Rather, we are in this God, and we are in the true One, in His Son Jesus Christ. Because we are in Them, God and Jesus Christ are no longer objective to us, and in our experience They are no longer two. When we are in Them, They become one to us. Therefore, John says that “this” is the true God, and “this” is eternal life. Who is “this”? “This” is the very God and the very Jesus Christ in whom we are. We may also say that “this” includes the condition of our being in God and Jesus Christ. Hence, the true God and eternal life include our being in the true One and His Son Jesus Christ. We are in the true One and in Jesus Christ. Now in our experience this true One becomes the true God, and Jesus Christ becomes eternal life. Where are we now? Are we outside the true God and outside eternal life? No, we are in the true God and in eternal life. The word “this” includes this fact of our being in the true God and eternal life. Hallelujah, this is the true God and eternal life, and we are in this God and in this life! We know that we are in the true God and in eternal life because we are in the true One and in His Son Jesus Christ

13也在祂儿子耶稣基督里面。

14五章二十节说，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，也就是说，我们在祂儿子耶稣基督里面。当我们在那位真实的与耶稣基督里面，『这』（包括我们在祂们

14Verse 20 says that the Son of God has come and has given us an understanding so that we may know the true One, and we are in the true One, which means that we are in His Son Jesus Christ. When we are in the true One and Jesus Christ, this, including the fact that we are in Them, is the true God

15里面的事实）是真神。

16我们若不在神里面，我们就无法从经历中说，祂对我们是真实的。当然，祂在祂自己里面还是真实的。但我们不能见证，祂在我们里面是真实的。但我们既在那位真实的里面，祂对我们就是真神。不仅如此，基督对我们乃是永远的生命。我们若不在祂里面，基督在祂自己里面还是永远的生命，但祂对我们却不是永远的生命。因为我们现今在祂里面，所

16If we are not in God, we cannot say from experience that to us He is true. Of course, He would still be true in Himself, but we could not testify that in us He is true. But since we are in the true One, to us He is the true God. Furthermore, Christ is eternal life to us. If we were not in Him, Christ would still be eternal life in Himself, but He would not be eternal life to us. Because we are now in Him, to us Jesus Christ is eternal life.

17以耶稣基督对我们乃是永远的生命。

18二十节有力的指明，我们现今在经历真神，而我们经历祂是藉著在祂里面。我们藉著在祂里面而经历、享受并拥有祂。这对我们就是真神，也是永远的生命。五章二十节是整封约翰一书重要的结语。这封书信启示，我们现今的确与三一神是一，祂对我们成为真实的、实际的。因著我们在祂里面，祂对我们就成为实际和生命。

18Verse 20 indicates strongly that we are now experiencing the true God, and we are experiencing Him by being in Him. We experience, enjoy, and possess Him by being in Him. This, to us, is the true God and eternal life. In verse 20 we have the crucial conclusion of the entire Epistle of 1 John. This Epistle reveals that now we are truly one with the Triune God, and He becomes true, real, to us. He becomes reality and life to us because we are in Him

保守自己远避偶像

GUARDING OURSELVES FROM IDOLS

19约翰接著在五章二十一节的结束说，『孩子们，你们要保守自己，还避偶像。』『保守』即防备外来的攻击，如异端的袭击。『偶像』是指智慧派和塞林则派所带来异端的代替品，顶替了本书信和约翰福音所启示，也正是前节所题的真神。这里的偶像也指一切顶替真神的东西。我们这些真神的真儿女，应当儆醒、保守自己，远避这些异端的代替品，以及一切顶替我们那真实、实际之神的虚空之物；我们与这位神在生机上是一，并且祂对我们是永远的生命。这是年老的使徒对他所有孩子们警告的话，作他书信的结语。按著约翰的领会，偶像乃是一切顶替、代替主观之神的事物；这位神是我们曾经历过并仍在经历的。藉著这种光照，我们能凭著经历领会五章十八至二十一节。

19In verse 21 John goes on to conclude “Little children, guard yourselves from idols.” The word “guard” means to garrison ourselves against attacks from without, like the assaults of the heresies. “Idols” refers to the heretical substitutes, brought in by the Gnostics and Cerinthians, for the true God, as revealed in this Epistle and in John’s Gospel and referred to in the preceding verse. Idols here also refer to anything that replaces the real God. We as genuine children of the genuine God should be on the alert to guard ourselves from these heretical substitutes and all vain replacements of our genuine and real God, with whom we are organically one and who is eternal life to us. This is the aged apostle’sword of warning to all his little children as a conclusion of his Epistle. According to John’s understanding, an idol is anything that replaces, is a substitute for, the subjective God, the God whom we have experienced and whom we are still experiencing. Through this enlightenment, we are able to understand 5:18-21 in a very experiential way

20我们得救以前，是在神之外。神在祂自己里面是真实的，但那时我们不能在经历中说，祂对我们是真实的。然而在相信主耶稣之后，我们就进到神里面。因此，五章二十节不只说我们认识那位真实的，也说我们在那位真实的里面。我们已经看见，在那位真实的里面，意思就是在祂儿子耶稣基督里面。因为我们在神里面，祂现今在经历上对我们就成为真实的。同样的，因为我们在耶稣基督里面，祂在经历上对我们就成为真实的。由于我们藉著在神与基督里面，而经历神与基督，我们就能说，这是真

20Before we were saved, we were outside of God. God was true in Himself, but we could not say in our experience that He was true to us. But after we believed in the Lord Jesus, we entered into God. Therefore, 5:20 says not only that we know the true One, but also that we are in the true One. We have seen that to be in the true One means that we are in His Son Jesus Christ. Because we are in God, He now experientially becomes true to us. Likewise, because we are in Jesus Christ, He becomes experientially true to us. Due to our experience of God and Christ by being in God and in Christ, we can say that this is the true God and eternal life

21神，也是永远的生命。

22五章二十节的『这』字，含示神、耶稣基督、永远的生命是一。在道理上，神、基督、永远的生命之间也许有区别，但在我们的经历中三者乃是一。当我们在神里面，在耶稣基督里面，并且当我们经历永远的生命时，我们发觉这一切乃是一。因此，约翰在二十节末了说，『这是真神，也是永远的生命。』这句话不仅仅是二十节的结语，事实上乃是整卷书的结语。这封书信所启示的，乃是真神与永远的生命。约翰末了的话（约壹五21）嘱咐人要保守自己，远避偶像。一切代替或顶替真神与永远生命的事物都是偶像。我们需要在这位神里面、在这生命里面生活、行动、为人。我们若不在真神与永远的生命里生活，我们就会有真神的代替品，这代替品就是偶像。

22The word “this” in 5:20 implies that God, Jesus Christ, and eternal life are one. In doctrine, there may be a distinction between God, Christ, and eternal life, but in our experience they are one. When we are in God and in Jesus Christ and when we experience eternal life, we find that all these are one. Therefore, John concludes verse 20 by saying, “This is the true God and eternal life.” This sentence is not merely the conclusion of verse 20; it is actually the conclusion of the entire book. What this Epistle reveals is the true God and eternal life. John’s last word, in 5:21, is the charge to guard ourselves from idols. Anything that is a substitute or replacement for the true God and eternal life is an idol. We need to live, walk, and have our being in this God and in this life. If we do not live in the true God and eternal life, then we shall have a substitute for the true God, and this substitute will be an idol

约翰修补职事

THE BASIC AND SUBSTANTIAL ELEMENT

基本且实质的元素

OF JOHN’S MENDING MINISTRY

23本书信启示的中心，乃是神圣生命的神圣交通，就是神的儿女与他们父神的交通；这位父神不仅是神圣生命的源头，也是光与爱作这神圣生命享受的源头。（约壹一l～7，四8，16。）我们要享受神圣的生命，就需要基于神圣的出生，约壹二29～三10，)带著那为这神圣出生之发展的神圣种子，按著神圣的膏油涂抹，住在神圣生命的交通里。（约壹二12～28，三24。）这神圣的出生，是由三个凭藉完成的：了结的水、救赎的血、以及使人有新生起头的灵。（约壹五1～13。）藉著这些，我们从神而生，成为神的儿女，有祂的神圣生命，并有分于祂的神圣性情。（约壹29～三l。）现今神藉著祂的灵住在我们里面，(约壹三24，四4，13，）作我们的生命和生命的供应，使我们因祂神圣的成分长大，以致

23The center of the revelation in this Epistle is the divine fellowship of the divine life, the fellowship between the children of God and their Father God, who is not only the source of the divine life, but also light and love as the source of the enjoyment of the divine life (1:1-7). To enjoy the divine life we need to abide in its fellowship according to the divine (anointing (2:12-28; 3:24), based upon the divine birth with the divine seed for its development (2:29— 3:10). This divine birth was carried out by three means: the terminating water, the redeeming blood, and the germinating Spirit (5:1-13). By these we have been born of God to be His children, possessing His divine life and partaking of His divine nature (2:29— 3:1). He is now indwelling us through His Spirit (3:24; 4:4, 13) to be our life and life supply that we may grow with His divine element unto His likeness at His manifestation (3:1-2).

24在祂显现时能以像祂。(约壹三1～2。）

25住在神圣生命的神圣交通里，就是住在主里面，（约壹二6，三6，）乃是享受祂一切神圣的丰富。藉著这样的住，我们就在神圣的光中行，（约壹一5～7，）并凭著由神圣的出生（约壹二29，四7）所得著的神圣生命，实行真理、义、爱、神的旨意并神的诫命。（约壹一6，二29，5，三10～11，二17，五2。）

25To abide in the divine fellowship of the divine life, that is, to abide in the Lord (2:6; 3:6), is to enjoy all His divine riches. By such abiding, we walk in the divine light (1:5-7) and practice the truth, righteousness, love, the will of God, and His commandments (1:6; 2:29, 5; 3:10-11; 2:17; 5:2) by the divine life received through the divine birth (2:29; 4:7).

26要保守自己这样住在神圣的交通里，需要对付三样消极的东西：首先是罪，就是不法和不义；(约壹一7～二6，三～10，五16～18；）其次是由肉体的情欲、眼目的情欲、并今生的骄傲所构成的世界；（约壹二15～17，四3～5，五4～5，19；）最后是偶像，也就是顶替真实之神的异端代替品，以及顶替实际之神的虚空之物。（约壹五21。）这三类极其邪恶的东西，乃是那恶者魔鬼所用的兵器，要阻挠、伤害，若是可能，甚至消杀我们在神圣交通里的住留。抵挡魔鬼邪恶作为的保障，乃是我们神圣的出生带著神圣的生命；（约壹五18；）并且基于神的儿子在十字架上受死，消除了魔鬼的作为（约壹三8）这一事实，我们就能凭著住在我们里面神的话胜过他。（约壹二14。）因著我们神圣的出生，我们也凭著相信神的儿子，胜过他邪恶的世界。（约壹五4～5。）再者，我们神圣的出生，带著那种在我们里面之人里的神圣种子，能使我们不至习惯的活在罪中，（约壹三9，五，）因为基督已藉著祂在肉体里的死，除去了罪。（约壹三5。）倘若我们偶尔犯罪，我们有我们的辩护者作平息的祭物，在父神面前顾到我们的案件，（约壹二1～2，）祂那永远有功效的血也洗净我们。（约壹一7。）这样的启示，乃是使徒修补职事基本且实质的元素。

26To preserve this abiding in the divine fellowship, three main negative things need to be dealt with. The first is sin, which is lawlessness and unrighteousness (1:7 — 2:6; 3:4-10; 5:16-18). The4 second is the world, which is composed of the lust of the flesh, the lust of the eyes, and the vainglory of this life (2:15-17; 4:3-5; 5:4-5, 19). The last is idols, which are the heretical substitutes for the genuine God and the vain replacements of the real God (5:21). These three categories of exceedingly evil things are weapons used by the evil one, the Devil, to frustrate, harm, and, if possible, even annihilate our abiding in the divine fellowship. The safeguard against his evil doing is our divine birth with the divine life (5:18), and, based upon the fact that the Son of God has through His death on the cross destroyed the works of the Devil (3:8), we overcome him by the word of God that abides in us (2:14). In virtue of our divine birth, we also overcome his evil world by our faith in the Son of God (5:4-5). Moreover, our divine birth with the divine seed sown into our inner being enables us not to live habitually in sin (3:9; 5:18), because Christ has taken away sins through His death in 18 the flesh (3:5). In case we sin occasionally, we have our Paraclete as our propitiation to care for our case before our Father God (2:1-2), and the Son’sever lasting efficacious blood cleanses us (1:7). Such a revelation is the basic and substantial element of the apostle’s mending ministry.