约翰壹书生命读经 · 第6篇

神圣交通的条件（一）

Conditions of the Divine Fellowship (1)

1读经：约翰一书一章五至七节。我们在前面的信息里看过两个奥秘─神圣生命的奥秘与神圣交通的奥秘。这些事我们虽然没有交通得透，但我信这些事多多少少向我们开启了，我们至少得了一些题示，知道如何进一步探究这些事。在本篇信息中，我们要开始看神圣交通的条件，就是我们要享受这交通所必须履行的条件。

1Scripture Reading: 1 John 1:5-7 In the foregoing messages we have considered two mysteries—the mystery of the divine life and the mystery of the divine fellowship. Although we have not covered these matters thoroughly, I believe that they have been somewhat opened to us and that we have at least received hints concerning how to delve into them further. In this message we shall begin to consider the conditions of the divine fellowship, that is, the terms that must be fulfilled in order to enjoy this fellowship

2我们若要在神圣的交通里，就需要履行一些条件或义务。惟有如此我们才能享受神圣的交通。神圣交通的条件这件事，启示在一章后半段和二章前半段。（约壹一5～二。）只有两节说到神圣的生命，（约壹一1～2，）另外两节说到神圣的交通，（约壹一3～4，）但是有十七节与神圣交通的条件有关。这指明就我们而言，交通的条件是非常重要的事。神圣的生命与神圣的交通都是在神那一面，但是能享受神圣交通的条件、义务却在我们这一面。要接受神圣的生命，并被带进神圣生命的交通里很简单，但要维持这交通，并停留在其中，却不简单。为这缘故，我们若要停留在神圣的交通里，所必须履行的条件，使徒约翰并没有越过。我们将要看见，约壹一章五节至二章十一节说到两个主要的条件：认罪、（约壹一5～二2、）以及爱神并爱弟兄。（约壹二3～11。）神圣交通的第一个条件与单数的罪和复数的罪有关。单数的罪和复数的罪对于我们享受神圣的交通是个严重的问题，因为牠们使我们与三一神的交通受到打岔、破坏。因此，使徒约翰用了好些经节说到我们认罪的事。在我们看这些经节以前，我愿意大家注意几件事，这些事会帮助我们明白约翰论到单数与复数的罪所写的话。

2If we would be in the divine fellowship, we need to fulfill certain conditions, terms, or obligations. Only then can we enjoy the divine fellowship. This matter of the conditions of the divine fellowship is revealed in the second half of chapter one and in the first half of chapter two (1:5—2:11). Only two verses speak of the 11 divine life (1:1-2) and another two verses of the divine fellowship (1:3-4), whereas seventeen verses are related to the conditions of the divine fellowship. This indicates that, as far as we are concerned, the conditions of the fellowship are a very important matter. The divine life and the divine fellowship are both on God’s side. However, the conditions, the terms, the obligations, by which we can enjoy the divine fellowship are on our side. It is simple to receive the divine life and to be brought into the fellowship of the divine life. But it is not a simple matter to maintain this fellowship and remain in it. For this reason, the apostle John does not pass over the conditions that must be fulfilled if we are to remain in the divine fellowship. As we shall see, there are two main conditions covered in 1:5—2:11: the confessing of sins (1:5—2:2) and the loving of God and the brothers (2:3-11). The first condition of the divine fellowship involves both sin and sins. Sin and sins are a serious problem concerning our enjoyment of the divine fellowship, for they cause our fellowship with the Triune God to be frustrated and broken. Therefore, the apostle John devotes a number of verses to confessing our sins. Before we consider these verses, I would like to bring to our attention some matters that will help us to understand John’s writing concerning sin and sins.

内住的罪

indwelling sin

3按照圣经，罪住在我们里面─在我们的肉体里面。罗马七章二十节说，『若我去作所不愿意的，就不是我行出来的，乃是住在我里面的罪行出来的。』这里的『住』字指明罪是活的。凡不是活的东西，就如椅子，都不能住在甚么地方。比方说，你不会说椅子住在你家里。一样东西要住在某个地方，那样东西必定是活的、生机的。因此，罪住在我们里面的事实，指明罪是活的实体。罗马七章所描述的罪是人位化的。罪的活动是一个人位的活动。罪藉著诫命得著机会，叫贪心在我们里面发动。（罗七8。）不仅如此，罪也可能诱骗我们并杀死我们。（罗七11。）按照保罗在十七节的话，罪住在我们里面，并在我们里面行某些事：『其实，不是我行出来的，乃是住在我里面的罪行出来的。』此外，保罗说罪进入世界，（罗五12，）作王，（罗五21，）作主管辖人，（罗六14，）将死作成到我们身上，（罗七13）且是相当活的。（罗七9。）因此，罪不是无生命的元素或实质。相反的，罪是个活物，能住在我们里面，并且作事违背我们的意志。所以保罗能说，有些事不是他作的，乃是住在他里面的罪作的。有些人反对我们教导说，罪住在我们肉体里，并且这住在我们里面的罪是人位化的。然而，这个关于内住之罪及其活动的教训，全数是照著圣经的。我们不能否认保罗在罗马七章所说关于罪的话。

3According to the Bible, sin dwells within us, in our flesh. Romans 7:20 says, “But if what I do not will, this I do, it is no longer I that do it but sin that dwells in me.” The word “dwell” here indicates that sin is something living. Anything that is not living, such as a chair, cannot dwell anywhere. For example, you would not say that a chair dwells in your home. In order for a certain thing to dwell in a particular place, that thing must be living and organic. Hence, the fact that sin dwells within us indicates that sin is a living entity. The sin described in Romans 7 is personified. The activities of sin are those of a person. Sin takes occasion through the commandment and works coveting in us (v. 8). Furthermore, sin may deceive us and kill us (v. 11). According to Paul’s word in verse 17, sin dwells in us and does certain things in us: “So now it is no longer I that do it, but sin that dwells in me.” Moreover, Paul says that sin enters (Rom. 5:12), reigns (Rom. 5:21), lords it over people (Rom. 6:14), works death in us (Rom. 7:13), and is something that is quite alive (Rom. 7:9). Therefore, sin is not a lifeless element or substance. On the contrary, sin is a living thing that can dwell in us and do things against our will. This was the reason Paul could say that it was not he who did certain things, but sin that dwelt in him. Some oppose us for teaching that sin dwells in our flesh and that this sin dwelling in us is something personified. However, this teaching concerning indwelling sin and its activities is altogether according to the Scriptures. We cannot deny what Paul says in Romans 7 regarding sin.

复数的罪，单数的罪的果子

SINS, THE FRUIT OF SIN

4当然，圣经说到单数的罪，也说到复数的罪。复数的罪是指罪愆、过犯、错误。比方说，说谎与偷窃是罪（复数）。这些罪（复数）与那住在我们肉体里的罪（单数）不同。复数的罪是行为、活动，但单数的罪是住在我

4Of course, the Bible speaks both of sin and sins. Sins refer to trespasses, transgressions, and wrongdoings. For example, lying and stealing are sins. These sins are different from the sin that dwells in our flesh. Sins are deeds and activities, but sin is an evil element that dwells in our flesh

5们肉体里的邪恶元素。

6新约用单数的罪和复数的罪说到罪的问题。单数的罪是指内住的罪，从撒但藉著亚当进到人类里面，（罗五12，）是罗马书第二段，五章十二节至八章十三节（七章五节例外，那里是说到复数的罪）所对付的。复数的罪是指罪的行为，即内住之罪的果子，是罗马书第一段，一章十八节至五章十一节所对付的。然而，约壹一章七节单数的罪连同形容词『一切的，』不是指内住的罪，乃是指我们重生后所犯的每一个罪。（约壹一10）这样的罪玷污我们原先被洗净的良心，在我们与神的交通中，需要主的血将其洗净。

6The New Testament deals with the problem of sin by using both the word sin in the singular and the word sins in the plural. “Sin” refers to the indwelling sin, which came through Adam into mankind from Satan (Rom. 5:12). Sin is dealt with in the second section of Romans, 5:12 to 8:13 (with the exception of 7:5, where “sins” are mentioned). “Sins” refer to the sinful deeds, the fruits of the indwelling sin, which are dealt with in the first section of Romans, 1:18 to 5:11. However, the singular sin in 1 John 1:7 with the adjective “all” does not denote the indwelling sin, but denotes every single sin we have committed (v. 10), after we have been regenerated. Such sin defiles our purged conscience and needs to be cleansed away by the blood of the Lord in our fellowship with God.

7赎罪祭与赎愆祭我们单数的罪，就是我们性情里内住的罪，（罗七l7，）已经藉著基督作我们的赎罪祭(利四，赛五三10，罗八3，林后五21，来九26)解决了。我们复数的罪，就是我们的过犯，也已经藉著基督作我们的赎愆祭(利五，赛五三，林前十五3，彼前二24，来九28)解决了。我们重生以后，还需要为我们性情里的罪，接受基督作我们的赎罪祭，

7THE SIN OFFERING AND THE TRESPASS OFFERING Our sin, the indwelling sin in our nature (Rom. 7:17), has been taken care of by Christ as our sin offering (Lev. 4; Isa. 53:10; Rom. 8:3; 2 Cor. 5:21; Heb. 9:26). Our sins, our trespasses, have been taken care of by Christ as our trespass offering (Lev. 5; Isa. 53:11; 1 Cor. 15:3; 1 Pet. 2:24; Heb. 9:28). After our regeneration we still need to take Christ as our sin offering, as 11 indicated in 1 John 1:8, and as our trespass offering, as indicated in 1:9.

8如约壹一章八节所指明的，也需要为我们行为上的罪，接受基督作我们的赎愆祭，如一章九节所指明的。

9圣经启示，主耶稣在十字架上时，替我2们成为罪。林后五章二十一节论到这事说，『神使那不知罪的，替我们成为罪，好叫我们在祂里面成为神的义。』因著主替我们成为罪，祂就藉著祂在十字架上的死定罪了罪。罗马八章三节说，『神，既在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在肉体中定罪了罪。』这里我们看见，藉著基督被钉十字架，罪就被定罪。为这缘故，约翰一章二十九节说到祂是神的羔羊，除去世人的罪；希伯来九章二十六节也说，基督『显明了…，好藉著献上自己为祭，把罪除掉。』这就是说，基督为著罪，把自己献上。当我们思想这四节经文，就看见主耶稣在十字架上受死，是要对付罪─那住在我们里面的罪。祂成为罪、定罪了罪、除去罪，并且祂也是为著罪所献上的祭物。基督为著罪作祭物，乃是利未记四章的赎罪祭所豫表的。我们已经指出，我们不仅有肉体里之罪的难处，也有所犯许多的罪的难处。我们作了许多错事。比方说，我们可能不尊敬父母，反轻视他们。这是有罪的。我们都犯了许多的罪愆、过犯、过失和错误。这一切都是罪（复数）。当主耶稣在十字架上受死，对付我们的罪（单数）时，祂也担当了我们的罪（复数）。彼前二章二十四节说，『祂在木头上，在祂的身体里，亲自担当了我们的罪。』这节清楚指明基督担当了我们的罪（复数）。保罗在林前十五章三节宣告说，『基督…为我们的罪死了。』此外，希伯来九章二十八节也告诉我们，基督『一次被献，担当了多人的罪。』藉著这些经节我们看见，当主在十字架上时，祂不仅对付了我们的罪（单数），也担当了我们的罪（复数）。

9The Bible reveals that when the Lord Jesus was on the cross, He was made sin for us. Regarding this, Corinthians 5:21 says, “Him who did not know sin He made sin on our behalf, that we might become God’s righteousness in Him.” Because the Lord was made sin for us, He condemned sin through His death on the cross. Romans 8:3 says, “God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” Here we see that through the crucifixion of Christ, sin was condemned. For this reason, John 1:29 speaks of Him as the Lamb of God who took away the sin of the world, and Hebrews 9:26 says that Christ “has been manifested for the putting away of sin by His sacrifice.” This means that Christ offered Himself for sin. As we consider these four verses, we realize that the Lord Jesus died on the cross to deal with sin, the very sin that dwells within us. He became sin, He condemned sin, He took away sin, and He was an offering for sin. Christ as the offering for sin is typified by the sin offering in chapter four of Leviticus. As we have pointed out, we have not only the problem of sin in our flesh, but also the problem of the many sins we have committed. We have done many wrong things. For example, instead of honoring our parents, we may have despised them. This is sinful. We all have committed many trespasses, transgressions, offenses, and wrongdoings. All these are sins. When the Lord Jesus died on the cross to deal with our sin, He also bore our sins. First Peter 2:24 says, “Who Himself carried up our sins in His body onto the tree.” This verse clearly indicates that Christ bore our sins. In 1 Corinthians 15:3 Paul declares, “Christ died for our sins.” Moreover, in Hebrews 9:28 we are told that Christ was “once offered to bear the sins of many.” By these verses we see that when the Lord was on the cross, He not only dealt with our sin, but also bore our sins. Therefore, He is both the sin offering and the trespass offering.

10所以，祂既是赎罪祭，也是赎愆祭。

11我们相信主耶稣的时候，就接受祂作我们的救赎主。这含示我们接受祂作我们的赎罪祭和赎愆祭。接受主耶稣作我们的救赎主，包括接受祂作赎罪祭和赎愆祭。我们常说，耶稣的血洗净我们。这血乃是赎罪祭和赎愆祭的血。约翰在一章七节说到那洗净我们一切罪的耶稣的血；这乃是主耶稣作赎罪祭和赎愆祭的血。既然我们已经相信基督，我们就有祂作救赎主，就是作我们赎罪祭和赎愆祭的那一位。所以，单数的罪和复数的罪都对付了。我们已经蒙神赦免，被主的血清洗、洗净。正如我们所指出的，耶稣的血乃是赎罪祭和赎愆祭的血。我们都相信了基督，并接受了祂作我们的赎罪祭和赎愆祭。

11When we believed in the Lord Jesus, we received Him as our Redeemer. This implies that we received Him as our sin offering and trespass offering. Receiving the Lord Jesus as our Redeemer includes receiving Him as both the sin offering and the trespass offering. Often we say that the blood of Jesus cleanses us. This blood is the blood of the sin offering and of the trespass offering. In 1:7 John speaks of the blood of Jesus that cleanses us from all sin. This is the blood of the Lord Jesus as both the sin offering and the trespass offering. Now that we have believed in Christ, we have Him as the Redeemer, the One who is our sin offering and trespass offering. Therefore, both sin and sins have been dealt with. We have been forgiven by God, and we have been washed, cleansed, by the Lord’s blood. As we have pointed out, the blood of Jesus is the blood of the sin offering and the trespass offering. We all have believed in Christ and accepted Him as our sin offering and trespass offering

罪没有从我们这人根除

SIN NOT ERADICATED FROM OUR BEING

12既然我们已经蒙了重生，我们里面仍然有罪住著么？关于这点，圣经教师中间一直有许多争论。多年以前，有一派强有力的教训宣称：罪已经从信徒身上根除了。这是论到所谓『拔罪根』的教训。教导这事的人，用约壹三章、五章里的一些经节作他们的根据：『凡从神生的，就不犯罪…他也不能犯罪，』（约壹三9，）以及『凡从神生的都不犯罪。』（约壹五18。）那些跟随『拔罪根』这教训的人说，这些经节证明罪已经从我们这人连根拔除了。

12Now that we have been regenerated, do we still have sin dwelling in us? Regarding this, there has been much debate among Bible teachers. Years ago, there was a strong teaching that claimed that sin has been eradicated from believers. This is the teaching concerning the so-called eradication of sin. Those who teach this use certain verses in 1 John 3 and 5 as their basis: “Everyone who has been begotten of God does not practice sin...and he cannot sin” (3:9), and, “Everyone who has been begotten of God does not sin” (5:18). Those who follow the teaching of eradication say that these verses prove that sin has been rooted out of our being

13一九三三年，一位弟兄告诉我一个有趣的故事，这位弟兄曾经属于一个教导『拔罪根』的团体。那个团体领头的人很有学问，他非常著重『拔罪根』的教训。有一天，这个领头的人带著四位年轻弟兄去公园。他没有买五张门票，只买了两张。两位弟兄用两张票进入公园，然后一位弟兄带著票出来，再与另一位弟兄进入公园。这样重复几次，直到五位弟兄都用同样的两张票进了公园。年轻的弟兄们受到困扰，一个教导拔罪根的人竟然有这样的行为。他们对他说，『这是甚么？这不是欺骗么？这不是罪么？』领头的人回答说，『这不是罪，这只是软弱。』那位对我说到这事的弟兄无法接受那样的解释。他知道有不对之处。至终，他来到召会的聚会中，就清楚了拔罪根教训的错误。

13In 1933 I was told an interesting story by a brother who once belonged to a group which taught the eradication of sin. The leader of that group, a learned man, was very strong in teaching the eradication of sin. One day this leader took four young brothers to a park. Instead of buying five tickets, the leader bought only two. Two brothers entered the park using the two tickets. The none brother came out with the tickets and then entered the park again with another brother. This was repeated until all five brothers had entered the park using the same two tickets. The younger brothers were bothered by the fact that one who taught the eradication of sin could behave in such a way. They said to him, “What is this? Isn’tt his cheating? Isn’tt his sin?” The leader replied, “This is not sin; it is merely a weakness.” The brother who related this incident to me could not accept that explanation. He knew there was something wrong. Eventually, he came to the church meetings and was made clear about the mistaken teaching concerning the eradication of sin.

14圣经没有教导罪已经从我们这人根除。约翰在一章八节说，『我们若说自己没有罪，便是自欺，真理就不在我们里面了。』说我们没有罪，就是说在我们的性情里，没有内住的罪。这是智慧派的异端所教导的。使徒要信徒豫防这虚假的教训。一章七节至二章二节这段话，说到信徒重生以后的犯罪，这使他们与神的交通中断。信徒重生后，他们的性情里若没有罪，怎能在行为上犯罪？即使他们只是偶尔犯罪，不是习惯的犯罪，他们的犯罪就足以证明还有罪在他们里面作工；否则，他们与神的交通就不会中断。使徒在这里的教训定罪了今天『完全论』的教训，这种教训认为从罪得释放的光景，是今生可以达到，或已经达到的；又废除了今天错误的『拔罪根』教训，这种教训误解了三章九节和五章十八节的话，认为重生之人的罪性已经连根拔除，所以他们不能犯罪。约翰说，凡说自己没有罪的，便是自欺，带自己入歧途。说我们已经重生，所以没有罪（单数），便是自欺，否认了我们自己经历中真正的事实，因而带自己入歧途。我们不该说我们不再有罪（单数）。罪仍在我们的肉体里，在我们有罪的性情里。

14The Bible does not teach that sin has been eradicated from our being. In 1:8 John says, “If we say that we do not have sin, we are deceiving ourselves, and the truth is not in us.” To say that we do not have sin is to say that we do not have indwelling sin within our nature. This is something taught by the Gnostic heresy. The apostle is inoculating the believers against this false teaching. This section, 1:7—2:2, deals with the believers’ sinning after regeneration. This sinning interrupts their fellowship with God. If after regeneration the believers do not have sin in their nature, how could they sin in their conduct? Even though they sin only occasionally, not habitually, their sinning is an adequate proof that they still have sin working within them. Otherwise, there would be no interruption of their fellowship with God. The apostle’ste aching here condemns today’ste aching of perfectionism, the teaching that a state of freedom from sin is attainable or has been attained in earthly life. The apostle’ste aching also annuls the erroneous teaching of the eradication of the sinful nature, which, by misinterpreting the word in 3:9 and 5:18, says that regenerated persons cannot sin because their sinful nature has been totally eradicated. John says that those who say that they do not have sin are deceiving themselves, are leading themselves astray. To say that, because we have been regenerated, we do not have sin is self-deceiving. It denies the actual fact of our own experience and thus causes us to lead ourselves astray. We should not say that we no longer have sin. Sin remains in our flesh, in our sinful nature

认罪的需要

THE NEED FOR THE CONFESSION OF SINS

15我们已经看过，我们信徒是否还有罪在我们性情里这个问题。我们已经看见，我们重生以后，的确还有罪住在我们里面。现在我们需要看第二个问题：我们重生以后还会犯罪么？是的，信徒重生以后还是会犯罪的。约翰在二章一节说，『我的孩子们，我将这些事写给你们，是要叫你们不犯罪。若有人犯罪，我们有一位与父同在的辩护者，就是那义者耶稣基督。』约翰说『若有人犯罪，』这话有力的指明我们得救以后还是会犯罪。

15We have considered the question of whether or not as believers we still have sin in our nature. We have seen that we definitely have sin dwelling in us after regeneration. Now we need to consider a second question: Can we still commit sin after we are regenerated? Yes, a believer can still sin after he has been regenerated. In 2:1 John says, “My little children, these things I write to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous.” John’swords “if anyone sins” indicate strongly that we can still sin after we are saved

16我们用发脾气这件事为例来说明。我不信有人得救以后从来没有发过脾气。你能说在你作基督徒的年日里，从来没有发过脾气么？就算你外面没有发过脾气，你里面又如何？单单一个发脾气的例子，就足以叫我们清楚一个事实：虽然我们是信徒，我们还是会犯罪，我们的确偶尔也犯罪。虽然我们得救、蒙了重生、也在圣灵的变化之下，我们仍有可能犯罪。既然得救以后还是会犯罪，我们就需要认我们的罪。（约壹一9。）认罪乃是神圣交通的第一个条件。

16Let us use as an illustration the matter of losing our temper. I do not believe that there is even one person who has never lost his temper after he was saved. Can you say that, during the time you have been a Christian, you have never lost your temper? Even if you have not lost your temper outwardly, what about inwardly? Even the single illustration of losing our temper is sufficient to make us clear concerning the fact that, even though we are believers, we can still sin and occasionally we do sin. Even though we have been saved and regenerated and are under the transformation of the Holy Spirit, it is still possible for us to sin. Since we can still sin after we are saved, we need to confess our sins (1:9). The confession of sins is the first condition of the divine fellowship

交通的意义

THE MEANING OF FELLOWSHIP

17约翰在一章六节说，『我们若说我们与神有交通，却在黑暗里行，就是说谎话，不行真理了。』与神有交通，就是照著我们灵里那灵的涂抹，（约壹二27，）在神圣生命的流里，与祂有亲密而活的接触。这保守我们有分于并享受神圣的光与神圣的爱。

17In 1:6 John says, “If we say that we have fellowship with Him and walk in the darkness, we lie and are not practicing the truth.” To have fellowship with God is to have an intimate and living contact with Him in the flow of the divine life according to the Spirit’s anointing in our spirit (2:27). This keeps us in the participation and enjoyment of the divine light and divine love

18一章六节里的与神有交通，等于与父并与祂儿子耶稣基督有交通。（约壹一3。）这再一次含示神圣的三一。

18According to the context, “with Him” in verse 6 is with God. This is equal to “with the Father and with His Son Jesus Christ” (v. 3). Once again, this implies the Divine Trinity

生命的关系

THE DIFFERENCE BETWEEN

与交通之间的分别

LIFE RELATIONSHIP AND FELLOWSHIP

19看见信徒与神在生命里的关系牢不可破，这对我们非常重要。然而，他们与神的交通却可能中断。前者是无条件的，后者是有条件的。我们一旦蒙了重生，就成为神的儿女，就与父有了生命的关系。这生命的关系牢不可破。然而，我们与神的交通却可能中断。

19It is very important for us to realize that the believers’ relationship in life with God is unbreakable. However, their fellowship with Him is breakable. The former is unconditional; the latter is conditional. Once we have been regenerated, we are children of God, and we have a relationship in life with our Father. This life relationship is unbreakable. However, our fellowship with God is breakable.

20我们不该把我们与神生命的关系，跟我们与神的交通混淆了。我们与神的关系是基于生命，是已经一定永定了。但我们与神的交通却是基于条件的履行，会像天气一样变动。所以，我们与神生命的关系是没有条件，且牢不可破的。但我们与神的交通却有一些条件，是可能中断，也会变动的。我盼望我们都清楚我们与神在生命里的关系，跟我们与祂的交通之间的分别。

20We should not confuse our life relationship with God and our fellowship with God. Our relationship with God is based on life and has been settled once for all. But our fellowship with God is based upon the fulfillment of conditions and may fluctuate like the weather. Therefore, the life relationship with God has no conditions and is unbreakable. But our fellowship with God has certain conditions, it is breakable, and it may fluctuate. I hope that we all shall be clear concerning the difference between our relationship with God in life and our fellowship with Him