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约翰壹书生命读经 · 第8篇

神圣交通的条件 ( 三 )

Conditions of the Divine Fellowship (3)
1读经：约翰一书一章五至七节。我们已经看见，信徒与神在生命里的关系是牢不可破的，但他们与神的交通却能中断。这就是说，我们与神生命的关系是无条件的，而我们与神的交通是有条件的。神圣交通的第一个条件是认罪。（约壹一5～二2。）与这第一个条件有关的，乃是住在是光的神里面、在神圣的光中行、以及实行神圣的真理这几件事。在本篇信息里，我们要接著看神儿子耶稣之血的洗净。
1Scripture Reading: 1 John 1:5-7 We have seen that the believers’ relationship in life with God is unbreakable, but their fellowship with Him can be broken. This means that our life relationship with God is unconditional, whereas our fellowship with God is conditional. The first condition of the divine fellowship is that of confessing sins (1:5— 2:22). Related to this first condition are the matters of abiding in God as light, walking in the divine light, and practicing the divine truth. In this message we shall go on to consider the cleansing of the blood of Jesus, the Son of God
为耶稣的血所洗净
CLEANSED BY THE BLOOD OF JESUS
2使徒约翰在一章七节说，『但我们若在光中行，如同神在光中，就彼此有交通，祂儿子耶稣的血也洗净我们一切的罪。』在这节里，我们看见我们在光中行，但神是在光中，因为祂就是光。当我们在光中行，这光就是神自己，我们就共同享受三一神，也共同有分于祂的定旨。
2In 1:7 the apostle John says, “But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.” In this verse we see that we walk in the light, but God is in the light, because He is light. When we walk in the light, which is God Himself, we have the co-enjoyment of the Triune God and the co- participation in His purpose
3我们活在神圣的光中，就在这光的光照之下，这光按著神的神圣性情，并藉著在我们里面神的性情，暴露我们一切的罪、过犯、失败和缺点，这些都是与祂纯洁的光、完全的爱、绝对的圣、以及超凡的义牴触的。这时，我们就在蒙了光照的良心里，觉得需要主耶稣救赎之血的洗净，这血便在我们的良心里洗净我们一切的罪，使我们与神并彼此之间的交通得以维持。我们与神的关系是牢不可破的，但我们与神的交通可能会中断。前者属乎生命，后者虽然也属乎生命，却是基于我们的生活。前者是无条件的，后者是有条件的。这有条件者，就是我们与神的关系，需要靠著主的血不断的洗净才能维持。约翰在七节说耶稣的血洗净我们一切的罪。原文这动词『洗净』的时态为现在进行式，指明神儿子耶稣的血一直继续不断的洗净我们。这里的洗净是指主的血在我们良心里即时的洗净。在神面前，主救赎的血已经一次永远的洗净了我们，（来九12，14，）这洗净的功效在神面前持续到永远，无须重复。然而每当我们与神交通，良心蒙了神圣之光的光照，我们就必须在我们的良心里，一再的即时应用主的血常时的洗净。这即时的洗净是由母牛的灰调作除污秽之水的洁净所豫表。民十九2～10。）
3When we live in the divine life, we are under its enlightenment, and it exposes, according to God’s divine nature and through His nature in us, all our sin, trespasses, failures, and defects, which contradict His pure light, perfect love, absolute holiness, and excelling righteousness. At such a time we sense in our enlightened conscience the need of the cleansing of the redeeming blood of the Lord Jesus, and it cleanses us in our conscience from all sins so that our fellowship with God and with one another may be maintained. Our relationship with God is unbreakable, yet our fellowship with Him may be broken. The former is of life, whereas the latter is based upon our living, though it is also of life. One is unconditional; the other is conditional. This conditional one, our fellowship with God, needs to be maintained by the constant cleansing of the Lord’s blood. In verse 7 John says that the blood of Jesus cleanses us from all sin. The tense of the verb “cleanses” in Greek is present and continuous. This indicates that the blood of Jesus the Son of God cleanses us all the time, continuously and constantly. Cleansing here refers to the instant cleansing of the Lord’s blood in our conscience. Before God, the redeeming blood of the Lord has cleansed us once for all eternally (Heb. 9:12, 14), and the efficacy of that cleansing lasts forever before God, needing no repetition. However, in our conscience we need the instant application of the constant cleansing of the Lord’s blood again and again whenever our conscience is enlightened by the divine light in our fellowship with God. This instant cleansing is typified by the purification of the ashes of the heifer for a water of separation (Num. 19:2-10). (
4约翰在七节特别说耶稣的血洗净我们一切的罪。新约说到单数的罪，也说到复数的罪。单数的罪通常是指内住的罪，是罗马五章十二节至八章十三节所对付的。复数的罪是指罪的行为，即内住之罪的果子，是罗马一章十八节至五章十一节所对付的。然而，约壹一章七节里单数的罪，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，这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。当我们在神圣的交通里，我们就在光中；当我们在光中，我们就被光所暴露。神圣的光比X光强多了。这光把我们这人里面凡是不对的地方都暴露出来。我们在光中行，并在光中实行实际时，这光就照在我们里面，照在我们身上，并照透我们。我们被这照耀所暴露，就看见我们在许多事上都不对。我们可能看见我们在思想、情感、动机和意图上是不对的。我们也可能看见，我们与某些弟兄姊妹是不对的。因著我们这样被暴露，我们的良心就被定罪。为要对付我们良心里这样的定罪，我们需要主血的洗净。乃是当我们在交通里并在光中，我们才看见自己的失败、错误、过犯、不纯洁的动机、以及邪恶的意图。但就在这个时候，主耶稣的血洗净我们每一个罪。正如我们已经指出的，原文『洗净』这动词的时态指明，我们在光中行，并与神有交通、也彼此有交通时，耶稣的血就持续、不停的洗净我们。
4In verse 7 John specifically says that the blood of Jesus cleanses us from all sin. The New Testament speaks of sin and also of sins. “Sin” usually refers to indwelling sin, which is dealt with in Romans 5:12 to 8:13. “Sins” refer to sinful deeds, the fruits of indwelling sin, which are dealt with in Romans 1:18 to 5:11. However, the singular sin in 1:7 with the adjective “all” does not denote indwelling sin; rather, it denotes every single sin we have committed since we have been regenerated. The sins we commit after regeneration defile our purged conscience and need to be cleansed away by the blood of Jesus in our fellowship with God. When we are in the divine fellowship, we are in the light, and when we are in the light, we are exposed by the light. The divine light is much stronger than an x-ray. This light exposes whatever is wrong in our being. As we walk in the light and practice the reality in the light, the light shines within us, upon us, and through us. Exposed by this shining, we realize that we are wrong in many matters. We may see that we are wrong in our thoughts, emotions, motives, and intentions. We may also see that we are wrong with certain brothers and sisters. Because we are exposed in this way, our conscience is condemned. In order to deal with this condemnation in our conscience, we need the cleansing of the Lord’s blood. It is when we are in the fellowship and under the light that we see our failures, mistakes, wrongdoings, impure motives, and evil intentions. But at this very juncture, the blood of the Lord Jesus cleanses us from every sin. As we have pointed out, the tense of the Greek verb rendered “cleanses” indicates that, when we walk in the light and are in fellowship with God and with one another, the blood of Jesus cleanses us constantly, unceasingly
祂儿子耶稣
JESUS HIS SON
5使徒约翰在一章七节说到『祂儿子耶稣的血，』这是很有意义的。『耶稣』这名是指流出救赎的血所需之主的人性；『祂儿子』这名称是指使救赎的血永远有功效所需之主的神性。因此祂儿子耶稣的血指明，这血乃是真正的人所流适当的血，为要救赎神堕落的造物，有神圣的保证为其永远的功效，这功效在空间上是普及各处的，在时间上是永远长存的。
5It is significant that in 1:7 the apostle John speaks of “the blood of Jesus His Son.” The name Jesus denotes the Lord’s humanity, which is needed for the shedding of the redeeming blood, and the title “His Son” denotes the Lord’s divinity, which is needed for the eternal efficacy of the redeeming blood. Thus, the blood of Jesus His Son indicates that this blood is the proper blood of a genuine man for redeeming God’s fallen creatures with divine surety for its eternal efficacy, an efficacy which is all - prevailing in space and everlasting in time.
6约翰也用『祂儿子耶稣』这名称，豫防关于主身位的异端。有一派异端坚持主的神性，否认祂的人性。『耶稣』这名称是人的名字，豫防了这一派的异端。另一派异端坚持主的人性，否认祂的神性。『祂儿子』这神格的名称，乃是对这派异端的抗毒剂。新约中没有别的经节用『祂儿子耶稣』这说法。我们刚才指出，耶稣这名是指主的人性，『祂儿子』这名称是指祂的神性。耶稣是真人，真正的人；耶稣的血是真人的血。我们既是人，就需要被人的血所救赎。在旧约中，赎罪的血是牲畜的血，那是基督之血的豫表。然而，牲畜的血实际上不能救赎我们，因为我们是人，不是牲畜。我们是人，就需要耶稣有效的血，真正人的血。『祂儿子』这辞所指明主的神性，乃是保证，担保耶稣之血的功效永远长存。主的人性使祂有资格，流血以救赎我们。祂的神性确保这救赎之血的能力有功效。祂的神性永远保证耶稣洁净之血的功效。
6The title “Jesus His Son” is also used by John as an inoculation against the heresies concerning the Lord’s Person. One of the heresies insisted on the divinity of the Lord by denying His humanity. The title Jesus as the name of a man inoculates against this heresy. Another heresy insisted on the humanity of the Lord by denying His divinity. The title “His Son” as a name of the Deity is an antidote to this heresy. No other verse in the New Testament uses the expression “Jesus His Son.” We have just pointed out that the name Jesus refers to the Lord’s humanity and that the title “His Son” denotes His divinity. Jesus was a true man, a genuine human being, and the blood of Jesus was the blood of a real man. Because we are human beings, we need to be redeemed by human blood. In the Old Testament the blood for atonement was of animals, and was a type of the blood of Christ. However, animal blood could not actually redeem us, because we are human beings, not animals. As human beings, we need the efficacious blood of Jesus, the blood of a genuine man. The Lord’s divinity indicated by the words “His Son” is a guarantee, a surety, that the efficacy of the blood of Jesus will remain forever. The Lord’s humanity qualifies Him to have the blood to shed for our redemption. His divinity insures the efficacy of the power of this redeeming blood. The efficacy of the cleansing blood of Jesus is insured forever by His divinity
7我们已经看过，约翰写这封书信的时候，有一些关于基督身位的异端。有一种异端教训说，耶稣是神圣的，但祂没有人性。另一种不同的异端教训宣称，耶稣是人，但祂不是神圣的。约翰用『祂儿子耶稣的血』这一短句，同时为我们豫防了两种异端。『耶稣的血』指明耶稣是真正的人；『祂儿子』指明祂是神圣的。我们藉以得洗净的血，乃是一位奇妙人物的血，祂有人性，也有神性。
7We have seen that when John wrote this Epistle, there were heresies concerning the Person of Christ. One kind of heretical teaching said that Jesus was divine but not human. A different kind of heretical teaching claimed that Jesus was human but not divine. With one short expression—“the blood of Jesus His Son”—John inoculates us against both kinds of heresies. The words “the blood of Jesus” indicate that Jesus was a genuine man, and the words “His Son” indicate that He is divine. The blood by which we are cleansed is the blood of a wonderful Person who has both humanity and divinity
一个循环
A CYCLE
8在一章一至七节，我们看见在我们属灵生活中有一个循环，由四件要紧的事物形成─永远的生命、永远生命的交通、神圣的光、以及神儿子耶稣的血。永远的生命产生永远生命的交通：水远生命的交通带进神圣的光，神圣的光增加对神儿子耶稣之血的需要，使我们更多得著永远的生命。我们越多得著永远的生命，这生命所带给我们神圣生命的交通就越多。我们越多享受神圣生命的交通，所得著神圣的光就越多。我们越多得著神圣的光，就越有分于耶稣之血的洗净。这样的循环，在神圣生命的成长上带我们往前，直到我们生命成熟。
8In 1:1-7 we see a cycle in our spiritual life formed of four crucial things—the eternal life, the fellowship of the eternal life, the divine light, and the blood of Jesus the Son of God. Eternal life issues in the fellowship of the divine life, the fellowship of eternal life brings in the divine light, and the divine light increases the need of the blood of Jesus the Son of God so that we may have more eternal life. The more we have of eternal life, the more of its fellowship it brings to us. The more fellowship of the divine life we enjoy, the more divine light we receive. The more divine light we receive, the more we participate in the cleansing of the blood of Jesus. Such a cycle brings us onward in the growth of the divine life until we reach its maturity.
光与黑暗相对
LIGHT VERSUS DARKNESS
9约翰在一章五至七节用了五个重要的辞：光、真理、黑暗、谎话、罪。光是神彰显的素质。我们可以说，光是彰显出来的神。当我们在这光中行，真理就会表明出来，因为真理是光的流出。光是真理的源头，而真理是光的流出，结果。所以，当我们住在神圣的光中，并在光中行，我们就实行真理。谎话是撒但的素质，而黑暗是撒但素质的彰显。这黑暗与罪有关。这就是这几节里说到光、黑暗和罪的原因。我们若不在光中，就必定在黑暗里。当我们在黑暗里，我们就为谎话所欺骗，谎话乃是撒但的素质。不仅如此，谎话和黑暗既与罪有关，我们也就跟罪有所牵连。让我们记住：光是神彰显的素质，而真理是这光的流出；谎话是撒但的素质，黑暗是这素质的彰显，这黑暗又与罪有关。当我们在光中，我们就实行真理；但当我们不在光中，我们就在黑暗里。当我们在黑暗里，我们就被欺骗，并在一种与罪有关的情形里。
9In 1:5-7 John uses five important words: light, truth, darkness, lie, and sin. Light is the essence of God’sex press i on. We may say that light is God expressed. When we walk in this light, truth will come forth, for truth is the issue of light. Light is the source of truth, and truth is the issue, the outcome, of light. Therefore, when we abide in the divine light and walk in the light, we practice the truth. The lie is the essence of Satan, and darkness is the expression of the satanic essence. This darkness is related to sin. This is the reason that in these verses we have light, darkness, and sin. If we are not in the light, we are surely in darkness. When we are in darkness, we are deceived by the lie, which is the essence of Satan. Furthermore, since the lie and the darkness are related to sin, we are also involved with sin. Let us remember that light is the essence of God’sex press i on, and truth is the issue of this light. Lie is the essence of Satan, darkness is the expression of this essence, and this darkness is related to sin. When we are in the light, we practice the truth. But when we are not in the light, we are in darkness. When we are in darkness, we are deceived and are in a condition that is related to sin
10当我们在光中，我们就会被暴露，并看见自己的罪。然后我们需要认自己的罪。我们认自己的罪时，神儿子耶稣的血就自然且不断的洗净我们一切的罪。当我们在黑暗里，我们就在罪中。不仅如此，当我们在罪中，我们与神的交通就中断了。但我们若被光暴露，并认自己的罪，我们的罪就会被洗去，我们与神中断了的交通就会得恢复。
10When we are in the light, we shall be exposed, and we shall see our sins. Then we need to confess our sins. As we confess our sins, spontaneously and continuously the blood of Jesus the Son of God will cleanse us from all sin. When we are in darkness, we are in sin. Moreover, when we are in sin, our fellowship with God is broken. But if we are exposed by the light and confess our sins, our sins will be washed away, and our broken fellowship with God will be restored.
对废弃道德律论者
AN ANTIDOTE TO THE HERESY
之异端的抗毒剂
OF THE ANTINOMIANS
11约壹一章六节可视为对废弃道德律论者这异端教训的抗毒剂。废弃道德律论者Antinomian）一辞，原文由二字组成：anti，意对抗；nomos，意法律。废弃道德律论者就是那些反对法律，不顾法律的人。在约翰的时代，废弃道德律论者教导人脱离道德律的约束，说一个人可以活在罪中，而仍然与神有交通。在一章六节，约翰针对废弃道德律论者的异端教训，给信徒豫防注射。约翰在这里说，『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。』按照这一节，我们不能与神有交通，同时又在黑暗里行。撒但的黑暗与神圣的光相对；而撒但的谎话与神圣的真理相对。神圣的真理如何是神圣之光的彰显，撒但的谎话也如何是撒但黑暗的彰显。我们若说，我们与那是光之神有交通，却在黑暗里行，我们就是说谎话，就是在撒但黑暗的彰显里，不在神圣之光的彰显里实行真理了。
11First John 1:6 may be regarded as an antidote to the heretical teaching of the Antinomians. The word “Antinomian” is an anglicized form of two Greek words: anti, meaning against, and nomos, meaning law. The Antinomians were those who were against law, those who did not care for the law. The Antinomians in John’st i me taught freedom from the obligation of the moral law and claimed that a person could live in sin and still have fellowship with God. In 1:6 John inoculates the believers against the heretical teachings of the Antinomians. Here John says, “If we say that we have fellowship with Him and walk in darkness, we lie and are not practicing the truth.” According to this verse, we cannot have fellowship with God and at the same time walk in darkness. The satanic darkness is versus the divine light, and the satanic lie is versus the divine truth. As the divine truth is the expression of the divine light, so the satanic lie is the expression of the satanic darkness. If we say that we have fellowship with God, who is light, and walk in darkness, we lie, we are in the expression of the satanic darkness, and we do not practice the truth in the expression of the divine light
12保罗在加拉太五章十三节说，『弟兄们，你们蒙召原是为得自由；只是不可将自由当作放纵肉体的机会…。』保罗在此告诉我们不要误用我们的自由。保罗在加拉太五章一节说，『基督释放了我们，叫我们得以自由；所以要站立得住，不要再受奴役的轭挟制。』然后在十三节，保罗接著指出我们不该滥用我们的自由。虽然我们脱离了律法奴役的轭，但我们仍需要合乎道德。这与那说在恩典之下的人无须守道德律的异端教训相对。废弃道德律论者宣称，即使我们活在罪中，我们仍然与神有交通。约翰写一章六节来驳斥这错误的教训。按照约翰的话，我们若说我们与神有交通，却在黑暗里行，我们就走了废弃道德律论者的路。约翰清楚指明，为要与神有交通，我们需要向神认罪，来对付我们的罪，使我们可以蒙神儿子耶稣的血洗净。
12In Galatians 5:13 Paul says, “For you were called to freedom, brothers; only do not turn the freedom into an occasion for the flesh....” Here Paul is telling us not to misuse our freedom. In Galatians 5:1 Paul says, “For freedom Christ has set us free; stand fast therefore and do not be again entangled with a yoke of slavery.” Then in verse 13 Paul goes on to point out that we should not abuse our freedom. Although we are free from the yoke of slavery to the law, it is still necessary for us to be moral. This is contrary to the heretical teaching which says that those who are under grace have no obligation to keep the moral law. The Antinomians claim that we can still have fellowship with God even if we live in sin. John wrote 1:6 to refute this false teaching. According to John’sword, if we say that we have fellowship with God and walk in darkness, we take the way of the Antinomians. John clearly indicates that in order to have fellowship with God, we need to deal with our sins by confessing them to God so that we may be cleansed by the blood of Jesus, God’sS on.
TWO KINDS OF CLEANSING
主的血两种的洗净
WITH THE LORD’S BLOOD
13按照约翰在一章七节的话，耶稣的血洗净我们一切的罪。实际上，主血的洗净有两种。第一，在神面前，救赎的血已经一次永远的洗净了我们，（来九12，14，）这洗净持续到永远。第二种洗净是主的血在我们良心里即时、常时的洗净。一面，主的血在神面前洗去我们的罪性与罪行：另一面，同样的血在我们良心里洗去我们的罪性与罪行。按照旧约中的豫表，祭牲的血被带进帐幕里，洒在至圣所里神的面前。这表征在神面前一次永远的洗净我们的罪性与罪行。主血即时、常时的洗净，是由母牛的灰调作除污秽之水的洁净所豫表的。一章七节的洗净，不是在神前永远的洗净，乃是在我们良心里继续不断的洗净。我们活在光中时，就不断被耶稣的血所洗净。我们已经指出，在一章一至七节里有四件事─永远的生命、永远生命的交通、神圣的光、耶稣的血─形成一个循环，是我们在属灵生活里所该经历的。首先我们有永远的生命，在这生命里我们有交通。交通带进光，在光的照耀下我们经历到血的洗净。然后血带给我们更多的生命；随著更多的生命，我们就有更多的交通。然后随著更多的交通，我们就有更多的光，更多血的洗净。这个生命、交通、光、血的循环一再的重复，我们就在生命里长大，直到成熟。
13According to John’sword in 1:7, the blood of Jesus cleanses us from all sin. Actually there are two kinds of cleansing with the Lord’s blood. First, before God the redeeming blood has cleansed us once for all (Heb. 9:12, 14), and this cleansing lasts for eternity. The second cleansing is the instant and constant cleansing of the Lord’s blood in our conscience. On the one hand, the Lord’s blood washes our sin and sins in the presence of God. On the other hand, the same blood washes our sin and sins in our conscience. According to the typology in the Old Testament, the blood of the sacrifice was brought into the tabernacle and sprinkled in the Holy of Holies in the presence of God. This signifies the once-for-all washing of our sin and sins in the presence of God. The instant and constant cleansing of the blood is typified by the purification of the ashes of the heifer for a water of separation. The cleansing in 1:7 is not the eternal cleansing before God; rather, it is the continuous cleansing in our conscience. As we abide in the light, we are cleansed continually by the blood of Jesus. We have pointed out that in 1:7 four matters—eternal life, the fellowship of eternal life, the divine light, and the blood of Jesus — form a cycle which we should experience in our spiritual life. First we have eternal life, and in this life we have fellowship. Fellowship brings in light, and under the shining of the light we experience the cleansing of the blood. Then the blood brings us more life, and with more life we have more fellowship. Then with more fellowship we have more light and more cleansing of the blood. This cycle of life, fellowship, light, and blood repeats itself again and again as we grow in life unto maturity.