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约翰贰书生命读经 · 第2篇

不要有分于异端

Not Participating in Heresy
1读经：约翰二书七至十三节。13在本篇信息中，我们要来看约贰七至十三节。
1Scripture Reading: 2 John 7-13 In this message we shall consider verses 7 through of 2 John.
迷惑人的和敌基督的
DECEIVERS AND ANTICHRISTS
2七节说，『因为有许多迷惑人的已经出来，进到世界里，他们不承认耶稣基督是在肉体里来的。这就是那迷惑人的和敌基督的。』这里所题迷惑人的，是指异端者，如塞林则派，假申言者。（约壹四1。）
2Verse 7 says, “Because many deceivers went out into the world, who do not confess Jesus Christ coming in the flesh. This is the deceiver and the antichrist.” The deceivers mentioned here were heretics, like the Cerinthians, the false prophets (1 John 4:1
3这些迷惑人的不承认耶稣基督是在肉体里来的，意思就是不承认耶稣是神成为肉体，因而否认了基督的神格。耶稣是由圣灵成孕的。（太一18。）承认耶稣是在肉体里来的，就是承认祂这位神的儿子神圣的成孕，在肉体里出生。（路一31～35。）那迷惑人的，假申言者，不肯这样承认。约翰在七节说，那些不承认耶稣是在肉体里来者的，不仅是迷惑人的，也是敌基督的。我们已经看见，敌基督的与假基督不同。(太二四5，24。）假基督是用欺骗的方法装作是基督，而敌基督的是否认基督的神格，否认耶稣是基督，也就是因否认耶稣是神的儿子，（约壹二22，）不承认祂是藉著圣灵神圣的成孕在肉体里来的，而否认父与子。（约壹四2～3。）谁否认基督的身位，谁就是敌基督的。
3These deceivers do not confess Jesus Christ coming in the flesh. This means that they do not confess that Jesus is God incarnate. Thus, they deny the deity of Christ. Jesus was conceived of the Spirit (Matt. 1:18). To confess Jesus coming in the flesh is to confess that, as the Son of God, He was divinely conceived to be born in the flesh (Luke 1:31-35). The deceivers, the false prophets, would not make such a confession. In verse 7 John says that those who do not confess Jesus coming in the flesh are not only deceivers but also antichrists. We have seen that an antichrist differs from a false Christ (Matt. 24:5, 24). A false Christ is one who pretends deceivingly to be the Christ, whereas an antichrist is one who denies Christ’s deity, denying that Jesus is the Christ, that is, denying the Father and the Son by denying that Jesus is the Son of God (1 John 2:22), not confessing that He has come in the flesh through the divine conception of the Holy Spirit (1 John 4:2-3). Whoever denies the Person of Christ is an antichrist
得著满足的赏赐
RECEIVING A FULL REWARD
4约翰在八节继续说，『你们要小心，不要失去我们所已经作成的，乃要得著满足的赏赐。』这里『你们要小心，』意即你们要自己儆醒，你们要为自己儆醒。『失去』意即毁坏，破坏。约翰在八节说到不要失去我们所已经作成的。使徒所已经作成的，就是使徒所供应并分赐给信徒关于基督之真理的事。受到关于基督身位之异端的影响，就是失去、毁坏、破坏了使徒所已经作到信徒里面，关于基督身位宝贵的事。这里使徒警告信徒，要为自己儆醒，免得受到异端的影响，失去真理的事。
4In verse 8 John goes on to say, “Look to yourselves that you do not lose the things which we wrought, but that you may receive a full reward.” Here “look to yourselves” means watch yourselves, watch for yourselves, and “lose” means destroy, ruin. In verse 8 John speaks of not losing the things which we wrought. The things which the apostles wrought are the things of the truth concerning Christ, which the apostles ministered and imparted to the believers. To be influenced by the heresies regarding the Person of Christ is to lose, destroy, and ruin the precious things concerning the Person of Christ which the apostles had wrought into the believers. Here the apostle warns the believers to watch for themselves lest they be influenced by the heresies and lose the things of the truth.
5约翰在八节也指明，信徒『要得著满足的赏赐。』根据上下文，特别是九节，满足的赏赐必定是父与子作了那些留在关于基督身位的真理中，不受关于基督的异端影响而偏离的忠信信徒完满的享受。这样的解释是正确的，因为这里并未指明这赏赐要在将来赐给人，如马太五章十二节，十六章二十七节，林前三章八节、十三至十四节，1希伯来十章三十五至三十六节，启示录十一章十八节，二十二章十二节所题的赏赐。倘若我们不被异端引入歧途，反倒忠信的留在关于奇妙且包罗万有之基督（祂是神而人，是我们的创造者和救赎者）的真理中，我们就要在祂里面尽享三一神，作我们满足的赏赐，甚至今天在地上就能如此。我们若失去使徒所已经作到我们里面的宝贵事物，这意思就是我们没有住在真理中。那样我们就要失去对父与子的享受。然而我们若留在真理中，我们就要得著满足的赏赐，这赏赐实际上就是对父与子的享受。赞美主，这样的赏赐正等著我们来享受。我们要享受这赏赐，就必须留在、住在关于神儿子耶稣基督的神圣真理中。那些不住在这真理中的人，就像今天的摩登派一样，必定没有这享受。他们没有父与子作他们享受的赏赐。你若接触他们，你会发现他们在属灵上是饥饿又枯干的。
5In verse 8 John also indicates that the believers “may receive a full reward.” According to the context, especially verse 9, the full reward must be the Father and the Son as the full enjoyment to the faithful believers, who abide in the truth concerning the Person of Christ and do not deviate from it by the influence of the heresies regarding Christ. This interpretation is justified by the fact that there is no indication this reward will be given in the future, as the rewards mentioned in Matthew 5:12; 16:27; Corinthians 3:8, 13-14; Hebrews 10:35-36; Revelation 11:18; and 22:12. If we are not led astray by the heresies, but abide faithfully in the truth concerning the wonderful and all-inclusive Christ who is both God and man, both our Creator and Redeemer, we shall enjoy in Him the Triune God to the fullest extent as our full reward, even today on earth. If we lose the precious things wrought into us by the apostles, this means that we do not abide in the truth. Then we shall miss the enjoyment of the Father and the Son. But if we stay in the truth, we shall receive a full reward, a reward that is actually the enjoyment of the Father and the Son. Praise the Lord that such a reward is in view waiting to be enjoyed by us! To enjoy this reward, we need to remain, abide, in the divine truth concerning Jesus Christ, the Son of God. Those, like today’s modernists, who do not abide in this truth certainly do not have this enjoyment. For them, there is no reward of the Father and the Son as their enjoyment. If you contact them, you will find them spiritually starved and dry.
越过基督的教训，
GOING BEYOND AND NOT ABIDING
不留于其中
IN THE TEACHING OF CHRIST
6约翰在九节继续说，『凡越过基督的教训，不留于其中的，就没有神；留于这教训中的，这人就有父又有子。』『越过，』直译，（在反面的意义上）带领向前。也就是说，越过了正确的事，超过了关于基督之正统教训的界限。这与留于基督的教训中相对。那些夸耀他们对基督教训有进步思想的塞林则智慧派，就是这样行。他们越过了基督神圣成孕的教训，因而否认了基督的神格，结果就无法在救恩和生命里得著神。
6In verse 9 John continues, “Everyone who goes beyond and does not abide in the teaching of Christ, does not have God; he who abides in the teaching, this one has both the Father and the Son.” Literally, the Greek word translated “goes beyond” means to lead forward (in a negative sense), that is, to go further than what is right, to advance beyond the limit of orthodox teaching concerning Christ. This is contrasted with abiding in the teaching of Christ. The Cerinthian Gnostics, who boasted of their supposedly advanced thinking concerning the teaching of Christ, had such a practice. They went beyond the teaching of the divine conception of Christ, thus denying the deity of Christ. Consequently they could not have God in salvation and in life.
7今天的摩登派越过基督的教训，不留于其中。他们也宣称他们的想法是进步的。照他们的说法，若说基督是神，祂藉著神圣的成孕从童女而生，祂为我们的罪死在十字架上，并祂在身体并灵上都复活了，那是落伍的。摩登派否认关于基督的真理，宣称他们的哲学思想是进步的。原则上，他们乃是跟随塞林则智慧派的路。约翰在九节说到不留于基督的教训中。这里基督的教训，不是指基督所教导的教训，乃是指关于基督的教训，也就是关于基督神格的真理，特别是关于祂藉著神圣成孕成为肉体的真理。
7The modernists today go beyond and do not abide in the teaching of Christ. They also claim to be advanced in their thinking. According to them, it is out of date to say that Christ is God, that He was born of a virgin through divine conception, that He died on the cross for our sins, and that He was resurrected both physically and spiritually. Denying this truth concerning Christ, the modernists claim to be advanced in their philosophical thought. In principle, they follow the way of the Cerinthian Gnostics. In verse 9 John speaks of not abiding in the teaching of Christ. This is not the teaching by Christ, but the teaching concerning Christ, that is, the truth concerning the deity of Christ, especially regarding His incarnation by divine conception
有父又有子
HAVING THE FATHER AND THE SON
8按照九节，那越过基督的教训，不留于其中的，就没有神；然而留于基督的教训中的，就有父又有子。有神就是有父又有子。藉著成为肉体的过程，神已在子里带著父（约壹二23）分赐到我们里面，作我们的享受与实际。（约一1，14。）我们在成为肉体的神里面，有子在祂的救赎里，并父在祂的生命里。因此我们蒙了救赎和重生，在生机上与神成为一，使我们能在救恩和生命里有分于并享受神。所以，否认神成为肉体，就是弃绝这种神圣的享受；留于神成为肉体的真理中，就有那是父又是子的神，在永远的救恩和神圣的生命里作我们的福分。九节关于有父又有子这一点，帮助了我解释八节所说满足的赏赐。满足的赏赐就是有父又有子作我们的享受。今天的摩登派，就像古时的智慧派，没有父也没有子，因为他们不留于基督的教训中。
8According to verse 9, the one who goes beyond and does not abide in the teaching of Christ, does not have God. But he who abides in the teaching of Christ has both the Father and the Son. To “have God” is to “have both the Father and the Son.” It is through the process of incarnation that God has been dispensed to us in the Son with the Father (1 John 2:23) for our enjoyment and reality (John 1:1, 14). In the incarnated God we have the Son in His redemption and the Father in His life. We are thus redeemed and regenerated to be one with God organically so that we may partake of and enjoy Him in salvation and in life. Hence, to deny the incarnation is to reject this divine enjoyment; but to abide in the truth of incarnation is to have God, as the Father and the Son, for our portion in the eternal salvation and in the divine life. This point in verse 9 concerning having both the Father and the Son has helped me to interpret the full reward spoken of in verse 8. The full reward is to have both the Father and the Son for our enjoyment. Today’s modernists, like the ancient Gnostics, do not have the Father and the Son, for they do not abide in the teaching of Christ
不要有分于异端的工作
NOT SHARING IN HERETICAL WORKS
9约翰在十节继续说，『若有人到你们那里，不是传讲这教训，不要接他到家里，也不要对他说，愿你喜乐。』关于基督的教训，我们不仅该将这教训当作理论教导，更该将这教训当作实际带著。我们无论到那里，都应当带著这实际，就是包罗万有之基督所是的实际。有些年轻人会有机会向父母陈明这奇妙宝贝的实际。
9In verse 10 John goes on to say, “If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not say to him, Rejoice!” Concerning the teaching of Christ, we should not only teach this as a theory, but also bring it as a reality. Wherever we go, we should bring this reality, the reality of what the all-inclusive Christ is. Some of the young people may have an opportunity to present to their parents this reality, which is a wonderful treasure.
10十节的代名词『他』是指异端者，敌基督的，（约贰7，约壹二22，）假申言者。（约壹四1。）这样的人否认神圣的成孕和基督的神格，如同今天的摩登派。我们必须弃绝这样的人，不要接他到家里，也不要问他的安。这样我们就不会与他有接触，也不会有分于他的异端；这种异端对神是亵
10In verse 10 the pronoun “him” refers to a heretic, an antichrist (v. 7; 1 John 2:22), a false prophet (1 John 4:1), who denies the divine conception and deity of Christ, as today’s modernists do. Such a one we must reject, not receiving him into our house or greeting him. Thus, we shall not have any contact with him or share in his heresy, heresy that is blasphemous to God and contagious like leprosy
11渎的，并且像痲疯一样传染人。
11
12我们不应当接待任何不带著基督的教训的人。不要以为因著人告诉我们要爱人，我们就当接待异端者。在这件事上，爱用不上。约翰清楚的说，我们不应当接待敌基督的、假申言者到我们家里，甚至也不应当问他的安。『愿你喜乐，』原文意要快乐、欢喜、欢呼，用于问安或告别。我们不该对假申言者说，愿你喜乐；反而该对他们说，要哭泣，因为他们没有对三一神的享受。这里的点是，我们不应当与这样的人，以及与他们那会传染的异端有任何关系。
12We should not receive anyone who does not bring with him the teaching of Christ. Do not think that because we are told to love others, we should receive a heretic. Concerning this, love does not avail. John says clearly that we should not receive an antichrist, a false prophet, into our house, and we should not even say to him, “Rejoice!” The Greek word for rejoice is chairein, be happy, rejoice, hail; it is used for greeting or farewell. Instead of telling false prophets to rejoice, we should tell them to weep because they do not have the enjoyment of the Triune God. The point here is that we should have nothing to do with such persons and with their contagious heresy
13约翰在十一节说，『因为对他说，愿你喜乐的，就在他的恶行上有分。』将奇妙基督的神圣真理带给人，怎样是优越的佳行，（罗十15，）散布那玷污基督荣耀神格之撒但的异端，也照样是可憎的恶行。这对神是亵渎和可憎，对人也是损毁和咒诅。凡在基督里的信徒和神的儿女，都不该有分于这恶。甚至向这样的恶人问安也不可。我们当与这恶保持严格且清楚的分别。新约在不接待否认基督身位的人这件事上，非常坚决。尽管约翰二书是一封关于彼此相爱的书信，然而约翰在这里禁止我们有分于异端。我们与异端者、假申言者不应当有任何接触。我们不应当接待他们，也不应当问他们的安。他们是患痲疯的人，这痲疯是会传染的。因此，我们不应当与他们有任何关系。
13In verse 11 John says, “For he who says to him, Rejoice, shares in his evil works.” Just as bringing to others the divine truth of the wonderful Christ is an excellent deed (Rom. 10:15), so spreading the satanic heresy, which defiles the glorious deity of Christ, is an evil work. It is a blasphemy and abomination to God! It is also a damage and curse to men. No believer in Christ and child of God should have any share in this evil. Even to greet such an evil one is prohibited. A severe and clear separation from this evil should be maintained. The New Testament is very strong in the matter of not receiving one who denies the Person of Christ. Even though the second Epistle of John is an Epistle about loving one another, here John prohibits us from sharing, participating, in heresy. We should not have any contact with heretics, false prophets. We should not receive them, and we should not greet them. They are lepers, and this leprosy is contagious. Therefore, we should have nothing to do with them.
约翰在本书信中的结语为更多的喜乐，盼有更亲密的交通
JOHN’S CONCLUSION IN THIS EPISTLE Hope of Closer Fellowship for More Joy
14十二、十三节有本书信的结语。约翰在十二节表达出为著更多的喜乐，盼望有更亲密的交通：『我还有许多事要写给你们，却不愿意用纸墨写出来；但盼望到你们那里，与你们当面交谈，使我们的喜乐得以满足。』使徒在这里表达他渴望与召会的肢体有更深、更丰富的交通，使他们在神圣生命的享受里，有满足的喜乐。（约壹一2～4。）一面，约翰的著作是神圣的；另一面，他在行事为人上是非常有人性的。在十二节，约翰表达他盼望有交通，他把这交通描述为当面的交谈，就是面对面的交通，藉此我们可以看出他的人性。
14In verses 12 and 13 we have the conclusion of this Epistle. In verse 12 John expresses the hope of closer fellowship for more joy: “Having many things to write to you, I do not want to do so with paper and ink, but I am hoping to be with you and to speak mouth to mouth, that our joy may be made full.” Here the apostle expresses his desire for a deeper and richer fellowship with the church member for fullness of joy in the enjoyment of the divine life (1 John 1:2-4). On the one hand, John’s writing is divine; on the other hand, he is very human in his behavior. We see this humanness in verse 12, where John expresses his hope for fellowship that He describes as mouth to mouth
亲爱关切的问安
Greeting in the Endearing Care
15约翰在十三节说，『你那蒙拣选之姊妹的儿女都问你安。』这指明年老的长老与召会众肢体有何等亲密的交通，对他们有何等爱的关切。
15In verse 13 John says, “The children of your chosen sister greet you.” This indicates what an intimate fellowship with the church members and what an endearing care for them the aged elder had
16我们已经指出，本书信可能是写给一位住在以弗所附近的姊妹，她的姊妹住在以弗所，那里的召会是由约翰照顾的。约翰在这封书信里，替受信者那蒙拣选之姊妹的儿女问受信者安。这位姊妹没有一同问安，也许表示她已经过世。然而，她的儿女仍在约翰所照顾的以弗所召会中。我们在这节可以看见，使徒约翰对圣徒亲爱的关切。
16We have pointed out that the sister to whom this Epistle was written may have lived near Ephesus and that her sister lived in Ephesus, where there was a church under John’s care. In this Epistle John greets the one who received this Epistle on behalf of the children of her chosen sister. That she was not included in the greeting may indicate that she was deceased. However, her children were still in the church at Ephesus under John’s care. In this verse we can see the endearing care of the apostle John for the saints
神圣的实际
THE DIVINE REALITY
17约翰三封书信的次序安排得很好。毫无疑问，第二封书信是基于第一封写的。我们在约翰的第一封书信中看见，神圣的真理是甚么。
17The three Epistles of John are arranged in a good sequence. No doubt, the writing of the second Epistle was based upon the first. In the first Epistle of John we see what the divine truth is
18我在一九七五年，释放了一系列关于约翰一书中七个奥秘的信息：神圣生命的奥秘、神圣交通的奥秘、住的奥秘、膏油涂抹的奥秘、神圣出生的奥秘、神圣种子的奥秘、以及水、血、那灵的奥秘。最近，我对约翰第一封书信里神圣的实际，有深刻的感觉。约翰一书的中心因素是神圣的实际，这实际事实上就是三一神。神圣的实际不是仅仅在神学或道理上的三一神；这实际乃是在我们经历中的三一神，也就是分赐到我们里面作我们享受的三一神。这就是在约翰一书中神圣的实际。
18In 1975 I gave a series of messages on the seven mysteries in 1 John: the mystery of the divine life, the mystery of the divine fellowship, the mystery of the abiding, the mystery of the anointing, the mystery of the divine birth, the mystery of the divine seed, and the mystery of the water, the blood, and the Spirit. Recently, I have been deeply impressed with the divine reality in John’s first Epistle. The central factor in 1 John is the divine reality. This reality is actually the Triune God. The divine reality is the Triune God not merely in theology or doctrine; this reality is the Triune God in our experience, that is, the Triune God dispensed into us for our enjoyment. This is the divine reality in 1 John
享受三一神
the enjoyment of the Triune God
19你若复习在约翰一书生命读经中所释放的信息，你会在那些信息中，得著神圣实际的供应。当然，在那些信息中，就是把永远的生命、神圣生命的交通、住在主里面、膏油涂抹、神圣的出生、神圣的种子、以及水、血和那灵供应给我们。把这一切神圣的因素摆在一起，我们所得著的就是对三一神的享受。因此，三一神乃是我们如今正享受的实际，真理。我们在基督徒的生活中，天天所作的是甚么？就是享受三一神。你若问我这五十多年在作甚么，我会回答说，我一直在享受父、子、灵。我享受三一神的结果，使我有负担与人分享这享受。然而，有些人因著传统教训的影响，没有敞开来听有关享受三一神的事。
19If you review the messages given in the Life - study of 1 John, you will see that in those messages the divine reality is ministered to you. Of course, in those messages there is ministered to us the eternal life, the fellowship of the divine life, the abiding in the Lord, the anointing, the divine birth, the divine seed, and the water, the blood, and the Spirit. When all these divine factors are put together, what we have is the enjoyment of the Triune God. Hence, the Triune God is the reality, the truth, we are enjoying. What are we doing day by day in the Christian life? We are enjoying the Triune God. If you were to ask me what I have been doing for more than fifty years, I would answer that I have been enjoying the Father, the Son, and the Spirit. As a result of my enjoyment of the Triune God, I have been burdened to share this enjoyment with others. However, because of the influence of traditional teaching, certain ones are not open to hear about the enjoyment of the Triune God.
20各地的人都需要听到约翰一书里神圣的实际。你难道不相信这也是别人，包括宗教领袖和圣经教师，今天所需要的么？有些人在每周的崇拜中背诵使徒的信条，但他们没有得救，对三一神也没有任何经历。我们感谢主向我们打开约翰一书，这卷书包含一道一道的菜，作我们属灵的滋养。哦，这封书信所启示，作我们经历和享受的三一神是何等丰富！
20People everywhere need to hear of the divine reality in the Epistle of 1 John. Do you not believe that this is what others, including religious leaders and Bible teachers, need today? Some recite the Apostles’ Creed in their services every week, yet they are not saved and do not have any experience of the Triune God. We thank the Lord for opening to us the Epistle of 1 John, a book that contains course after course for our spiritual nourishment. Oh, what riches of our Triune God are revealed in this Epistle for our experience and enjoyment
真神成为我们的经历
The True God Becoming Our Experience
21按照约壹五章二十节，我们不仅经历并享受三一神，我们也在祂里面：『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。』只有我们的三一神是真实的，其他的人事物都是虚假的。约翰告诉我们，我们在那真实的里面，就是在祂儿子耶稣基督的里面。我们不再在那真实的之外，不再在祂儿子耶稣基督之外。
21According to 1 John 5:20, we not only experience and enjoy the Triune God, but we are in Him: “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.” We have pointed out that a better translation of “Him who is true” would be “the true One.” Actually, the Greek simply says “the true.” Only our Triune God is true; everything and everyone else is false. John tells us that we are in the True, in His Son Jesus Christ. No longer are we outside the True, and no longer are we outside His Son Jesus Christ.
22约翰在约壹五章二十节下半继续说，『这是真神，也是永远的生命。』真神作永远的生命成为我们的经历，这是约翰第一封书信的基本因素。在约翰一书中，有对三一神作永远生命的享受。因著我们在真神里面，祂就包藏著我们。我们在真神里面，祂对我们就成了永远的生命。在约翰一书五章二十节，有那真实者、耶稣基督、真神、以及永远的生命。在约翰的观念里，这一切乃是一；然而在道理上却是四：那真实者、祂儿子耶稣基督、真神、以及永远的生命。但在经历中，四者乃是一。我们在那真实者里面，我们就在祂儿子耶稣基督里面。然后那真实者成了我们的神，祂儿子耶稣基督对我们成了永远的生命。这永远的生命事实上就是真神。不仅如此，因著真神对我们是实际的，祂在我们的经历中就成了我们永远的生命。这是真神，也是永远的生命。
22In the second part of 1 John 5:20, John goes on to say, “This is the true God and eternal life.” The true God becomes our experience as eternal life. This is the basic factor of John’s first Epistle. In 1 John we have the enjoyment of the Triune God as eternal life. Because we are in the true God, He contains us. When we are in the true God, He becomes eternal life to us. In 1 John 5:20 we have the true One, Jesus Christ, the true God, and eternal life. In John’s concept all these are one. However, in doctrine they are four: the true One, His Son Jesus Christ, the true God, and eternal life. But in our experience they are one. When we are in the true One, we are in His Son Jesus Christ. Then the true One becomes our God, and His Son Jesus Christ becomes eternal life to us. This eternal life is actually the true God. Furthermore, because the true God is real to us, in our experience He becomes our eternal life. This is the true God and eternal life
真诚是享受神圣实际的结果
Sincerity as the Issue of the Enjoyment of the Divine Reality
23约翰的第二封书信是基于他第一封书信中所启示的真理。约贰一节说，『作长老的写信给蒙拣选的夫人和她的儿女，就是我真实所爱的；不单我爱，也是一切认识真理之人所爱的。』在前一篇信息中我们指出，本节第一次所用的真理（真实），是指启示出来的神圣实际－三一神在子耶稣基督里分赐到人里面－成了人的真实与真诚。这真诚是享受神圣实际的结果。因此当约翰说，他真实所爱的，他乃是说，他在那是神圣实际结果的真诚里爱。我们也已经看见，本节第二个真理的用法，是指福音的神圣实际，特别是关于基督的身位。这是『存在我们里面，也必永远与我们同在』的真理。（约贰2。）这些经节是简单的，但其中所含示的却是深奥的。要解释约翰二书前两节，需要整卷约翰一书。
23John’s second Epistle is based upon the truth revealed in his first Epistle. Second John 1 says, “The elder to the chosen lady and to her children, whom I love in truth, and not only I, but also all those who have known the truth.” In the foregoing message we pointed out that the first instance of “truth” in this verse denotes the revealed divine reality—the Triune God dispensed into man in the Son Jesus Christ— becoming man’s genuineness and sincerity. This sincerity is the issue of the enjoyment of the divine reality. Hence, when John says that he loves in truth, he is saying that he loves in a sincerity that is the issue of the divine reality. We have also seen that the second usage of truth in this verse denotes the divine reality of the gospel, especially concerning the Person of Christ. This is “the truth which abides in us and shall be with us forever” (v. 2). These verses are simple, but their implication is profound. The entire first Epistle of John is needed for the explanation of the first two verses of his second Epistle
在真理与爱中行事
Walking in Truth and Love
24约翰在一至三节说到真理之后，在四至六节继续告诉我们，我们需要在真理与爱中行事。真理是神圣三一的实际，爱是这实际的彰显。当我们在真理中行事，我们就在每日所享受的神圣实际中行事。这实际的彰显就是爱。我们在神圣的实际中行事，就自自然然的爱别人。这爱是我们天天所享受之神圣实际的彰显。因著这实际与爱，恩典、怜悯和平安就与我们同在。（约贰3。）赞美主，我们能在神圣的实际并神圣的彰显中行事！
24After speaking concerning truth in verses 1 through 3, John goes on to tell us in verses 4 through 6 that we need to walk in truth and love. Truth is the reality of the Trinity, and love is the expression of this reality. When we walk in truth, we walk in the divine reality we enjoy daily. Love is the expression of this reality. As we walk in the divine reality, spontaneously we love others. This love is the expression of the divine reality we enjoy day by day. Because of this reality and love, grace, mercy, and peace are with us (v. 3). Praise the Lord that we may walk in the divine reality and in the divine expression!