Books
约翰参书生命读经 · 第1篇

接待作客旅的工人

Hospitality to the Traveling Workers
1读经：约翰三书一至八节。约翰三书的主题是鼓励在真理上的同工。在本篇信息中，我们要来看看约参一至八节。一至四节是引言，五至八节说到接待作客旅的工人。
1Scripture Reading: 3 John 1-8 The subject of the Epistle of 3 John is encouragement to the fellow workers in the truth. In this message we shall consider 3 John 1-8. Verses 1 through 4 are the introduction, and verses 5 through 8 speak of hospitality to traveling workers
引言真实的爱
INTRODUCTION Loving in Truth
22约翰三书的开头与约翰二书的开头相似。使徒约翰在一节说，『作长老的写信给亲爱的该犹，就是我真实所爱的。』约翰和彼得一样，也是主后七十年耶路撒冷被毁以前，当地召会的长老。根据历史，约翰自放逐回来以后，就留在以弗所照顾亚西亚的众召会。他可能是以弗所召会的长老，本书信就是他在那里写的。约翰三书是写给『亲爱的该犹。』这不是马其顿人该犹，（徒十九29，）不是特庇人该犹，(徒二十4，）也不是哥林多的该犹，（林前一14，罗十六23，）乃是另一个名叫该犹的；当时该犹是一个非常普通的名字。照本书信的内容看，他必定是召会中一位特出的弟兄。
2The beginning of 3 John is similar to that of John. In verse 1 the apostle John says, “The elder to Gaius the beloved, whom I love in truth.” Like Peter, John was an elder in the church at Jerusalem before its destruction in A. D. 7 0. According to history, after returning from exile, John stayed in Ephesus to care for the churches in Asia. Probably he was an elder in the church at Ephesus, where he wrote this Epistle. The Epistle of 3 John is addressed to “Gaius the beloved.” This is not the Gaius of Macedonia (Acts 19:29), the Gaius of Derbe (Acts 20:4), nor the Gaius of Corinth (1 Cor. 1:14; Rom. 16:23), but another with the name of Gaius, a name that was very common at the time. According to the contents of this Epistle, Gaius must have been an outstanding brother in the church.
3约翰在一节说到在真理（真实）中爱该犹。这里的『真实』（原文与真理同字）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－成为人的真实与真诚，使人过一种与神圣之光相符的生活，（约三～21，）并且按著神的所是，照神所寻找的敬拜神。（约四23～24。）这就是神的美德（罗三7，十五8）成了我们的美德，藉此我们能爱众信徒。活在三一神圣实际里的使徒约翰，就
3In verse 1 John speaks of loving Gaius in truth. Here “truth” denotes the revealed divine reality — the Triune God dispensed into man in the Son Jesus Christ—becoming man’s genuineness and sincerity, to live a life that corresponds to the divine light (John 3:19-21) and to worship God, as God seeks, according to what He is (John 4:23-24). This is the virtue of 19 God (Rom. 3:7; 15:8) becoming our virtue, by which we love the believers. In such truth, the apostle John, who lived in the divine reality of the Trinity, loved Gaius the beloved.
4是在这样的真实中，受亲爱的该犹。凡事兴盛，身体健康
4Prospering in All Things and in Health
5约翰在二节说，『亲爱的，我愿你凡事兴盛，身体健康，正如你的魂兴盛一样。』照本节上下文看，『凡事』是指外面和物质的事物。『愿』字也许有祷告的意思。『兴盛』原文意顺利，（如旅程上的顺利－罗一10）即顺利达到所想望的目的，因此是兴盛。这里的『健康』是指身体的健康，如在路加五章三十一节，七章十节，十五章二十七节者。
5In verse 2 John says, “Beloved, concerning all things I wish that you may prosper and be in health, even as your soul prospers.” According to the context of this verse, “all things” refer to external and material things. Probably the word “wish” is used in the sense of prayer. Literally, the Greek word for “prosper” here means to have a good journey, to go on well, that is, to succeed in reaching a desired end; thus, to prosper. “Health” here is bodily health, as in Luke 5:31; 7:10; and 15:27.
6约翰在二节说到魂兴盛。人有三部分：灵、魂、体。（帖前五。）魂是介于体与灵之间的器官，有自觉，使人有个格。魂包括在体里，且是盛装灵的器皿。对信徒而言，那是灵的神居住在他重生的灵里，(罗八9，16，）并从他的灵扩展，浸透他的魂，使魂得著变化，以彰显祂。(罗十二2，林后三18。）这就是信徒的魂兴盛。当我们的魂藉著我们的灵为神的灵所占有并支配，支配并使用我们的体来为著神的定旨，那时我们的魂就兴盛。使徒盼望他的受信者，这位魂格外兴盛的亲爱弟兄，能以凡事兴盛，身体健康，正如他的魂在神的生命里兴盛一样。我们的身体也许在健康上兴盛，我们的生活也许在许多物质的事物上兴盛；然而，我们的魂需要在神的生命里兴盛。那么，我们魂的兴盛是甚么？我们魂的兴盛乃是神圣的生命扩展到我们的魂里。神圣的生命已经藉著重生分赐到我们的灵里；如今这生命需要从我们的灵，扩展到我们的魂里。若是这样，我们的魂就要因著神圣的生命扩展到其中而兴盛。我盼望我们都追求这事，好叫我们充分的经历我们的魂藉著神圣生命扩展到其中而兴盛。亲爱的该犹弟兄在他的魂里是兴盛的。使徒约翰盼望这位弟兄不仅魂兴盛，也在物质的事物上兴盛，并且身体健康。这里的问安是特别的，在全本圣经中是惟一的。
6In verse 2 John speaks of the soul prospering. Man is of three parts: spirit, soul, and body (1 Thes. 5:23). The soul is the mediating organ between the body 23 and the spirit, possessing self - consciousness, that man may have his personality. The soul is contained in the body and is the vessel to contain the spirit. With the believer, God as the Spirit dwells in his regenerated spirit (Rom. 8:9, 16) and spreads from his spirit to saturate his soul, that it may be transformed to express Him (Rom. 12:2; 2 Cor. 3:18). This is the prosperity of the believer’s soul. When our soul is occupied and directed by the Spirit of God through our spirit to direct and use our body for God’s purposes, it prospers. The apostle wishes that the one who receives his Epistle, who is a beloved brother, outstanding in such prosperity of his soul, may prosper in all things and in bodily health, just as his soul prospers in the divine life. Our body may prosper in health, and our living may prosper in many material things. However, our soul needs to prosper in the divine life. What, then, is the prosperity of our soul? The prosperity of our soul is the spreading of the divine life into the soul. Through regeneration the divine life has been imparted to our spirit. Now from our spirit this life needs to spread into our soul. If this takes place, our soul will prosper by the spreading of the divine life into it. I hope that we all shall pursue this so that we will have adequate experience of the prospering of our soul through the spreading of the divine life into it. The beloved brother Gaius was prospering in his soul. The apostle John wished that this brother would not only prosper in his soul, but also prosper in material things and that he would be in health. This greeting here is particular; it is unique in the entire Bible.
7新约是论到属灵兴盛的书，不是论到物质事物或身体健康的书。然而，撰写有关神圣事物的约翰，盼望本书信的受信者在身体健康上，甚至在物质事物上兴盛。
7The New Testament is a book on spiritual prosperity, not on material things or bodily health. Nevertheless, John, who writes concerning divine things, wished that the one who received this letter would prosper in bodily health and even in material things
在真理中行事
walking in truth
8约翰在三节继续说，『有弟兄来见证你持守真理，就是你在真理中行事为人，我就大大欢乐。』关于基督身位的真理，乃是约翰修补职事基本且中心的元素。当他听见他的儿女们在真理中行事为人，（约参4，）他就大大欢乐。在真理中行事，意思是三一神成为我们在实际中的享受。因此，我们日常的行事是在真理－我们所享受之三一神的实际－中行事。约翰在三节说到『你持守真理。』（直译，你的真理。）这是关于基督，特别关于祂神格的真理，这真理的启示定规受信者的生活方式，并成为受信者持守的基本信仰。这里的思想是深的。约翰的思想是：客观的真理成为我们的。因此，真理在我们的日常行事为人中，对我们成了主观的。这真理是基督神格的实际。这真理的启示定规并塑造我们的生活。这意思是我们在我们的享受－三一神的神圣实际－中生活、行事并为人。这享受塑造我们的行事，我们的生活方式。这指明我们所信关于基督身位的、我们所看见并享受这实际的，定规，塑造，模成我们的生活方式。这真理事实上乃是三一神成了我们的享受。
8In verse 3 John goes on to say, “For I rejoiced greatly at the brothers coming and testifying to your truth, even as you walk in truth.” The truth concerning the Person of Christ is the basic and central element of John’s mending ministry. When he found that his children were walking in truth (v. 4), he rejoiced greatly. To walk in truth means that the Triune God becomes our enjoyment in reality. Therefore, our daily walk is the walk in truth, which is the reality of the Triune God enjoyed by us. In verse 3 John speaks of “your truth.” “Your truth” is the truth concerning Christ, especially His deity, by the revelation of which the recipient’sway of life is determined and to which the recipient holds as his fundamental belief. The thought here is deep. John’s thought is that the objective truth becomes ours. Hence, the truth becomes subjective to us in our daily walk. This truth is the reality of Christ’s deity. Our life is determined and shaped by the revelation of this truth. This means that we live, walk, and behave in the divine reality of the Triune God, who is our enjoyment. This enjoyment shapes our walk, our way of life. This indicates that our way of life is determined, shaped, molded by what we believe concerning the Person of Christ and by what we have seen and enjoyed of this reality. This truth is actually the Triune God becoming our enjoyment.
9我们相信三一神成了一个人，活在地上，为救赎我们死在十字架上，并在复活里成了赐生命的灵。如今这赐生命的灵乃是三一神的完成。这灵是父所是的一切，并子这具有神性与人性的人所是之一切的完成。子基督就是神，也是真正的人，祂完成了救赎，现今是赐生命者，赐生命的灵。我们相信这事，这信仰就塑造，定规，模成我们的生活方式。这是在真理中行事的意思。一个人所持的哲学思想定规他的生活方式。一个人所信的总是塑造他的生活。我们基督徒是在神圣的真理中行事。这意思，是我们所享受的神圣实际－三一神自己－定规，塑造，模成我们的生活方式。约翰在三节对该犹说，『就是你在真理中行事为人。』接受这话的人不仅持守真理，也在真理中行事为人。关于基督身位的真理不仅该是我们的信仰，也该是我们的生活，就是一种见证我们信仰的生活。因此，我们在其中行事的真理，成了我们日常生活中的真理。
9We believe that the Triune God became a man and lived on earth, died on the cross for our redemption, and in resurrection became a life - giving Spirit. Now this life - giving Spirit is the consummation of the Triune God. This Spirit is the consummation of all that the Father is and of all that the Son is as a person possessing divinity and humanity. Christ the Son is the very God and also a real man, who has accomplished redemption and is now the Life-giver, the life - imparting Spirit. We believe this, and this belief now shapes, determines, molds, our way of life. This is what it means to walk in truth. The philosophy a person holds will determine his way of life. What a person believes will always shape his living. We Christians walk in the divine truth. This means that our way of life is determined, shaped, molded, by the divine reality — the Triune God Himself—which we enjoy. In verse 3 John says to Gaius, “Even as you walk in truth.” The one who receives this word not only holds to the truth, but also walks and lives in the truth. The truth concerning the Person of Christ should not only be our belief, but should also be our living, a living that testifies to our belief. The truth in which we walk, therefore, becomes our truth in our daily life.
10约翰在四节继续说，『我听见我的儿女们在真理中行事为人，我的喜乐就没有比这个更大的。』这里的『真理』如同在约贰四节的，是指神圣的实际，特别是关于基督的身位，如在约翰福音和约翰一书所启示的，就是基督是神而人者，兼有神格与人性，有神圣的性情和人的性情，为要在为人生活中彰显神，并在人的肉体里，用神圣的能力，为堕落的人类完成救赎，使祂可以将神圣的生命分赐到他们里面，且把他们带进与神生机的联结里。约翰二书与三书都强调这真理。二书警告忠信的信徒，不要接待不留于这真理中的人；三书鼓励信徒要接待并帮助为这真理作工的人。
10In verse 4 John continues, “I have no greater joy than these things, that I hear that my children are walking in the truth.” As in 2 John 4, “truth” here is the divine reality, especially concerning the Person of Christ as revealed in John’s Gospel and first Epistle, that is, that Christ is both God and man, having both deity and humanity, possessing both the divine nature and the human nature, to express God in human life and to accomplish redemption with divine power in human flesh for fallen human beings so that He may impart the divine life into them and bring them into an organic union with God. The second and third Epistles of John emphasize this truth. The second warns the faithful believers against receiving those who do not abide in this truth, and the third encourages the believers to receive and help those who work for it
约翰在他书信中所关切的
JOHN’S CONCERN IN HIS EPISTLES
11约翰二书和约翰三书都是基于约翰一书。约翰二书和三书都指明，我们需要在真理中生活并在真理中行事。不同的是，在约翰二书中禁止有分于异端，禁止有分于抵挡这真理的教训。我们必须远离任何抵挡3三一神实际的教训或人。但在约翰三书中，鼓励人帮助真理中的同工。我们需要联于为著我们正在享受之三一神的神圣实际而工作的人，我们需要尽所能的促进这工作。因此，在约翰二书中有对于异端的消极态度，在约翰三书中有对于为著真理之工作的积极态度。我们的态度应当消极或积极，乃根据个别的情况是为著神圣的实际呢，还是抵挡神圣的实际。使徒约翰在撰写他三封书信时所关切的，乃是对三一神的享受。这也是我们今天所关切的。在信徒中间，非常缺少神圣的实际，并且对三一神几乎没有甚么享受。基督徒没有对三一神的享受，却有带著道理、信条、仪式、以及作法的宗教。我们可以用本仁约翰所著天路历程一书中的一句话说，今天的宗教整体上是一个『浮华世界。』不过本仁约翰是用这辞描述世界，而我们是用这辞描述宗教。宗教没有实际，也没有对三一神的享受，只有各式各样的虚空。然而我们需要谨慎，不要光谈论真理，实际，对神圣的实际却没有真正的经历。
11Both 2 John and 3 John are based on 1 John. Both 2 and 3 John indicate that we need to live in truth and walk in truth. The difference is that in 2 John there is the prohibition of participating in heresy, of participating in any teaching that is against this truth. We must stay away from any teaching or any person who is against the reality of the Triune God. But in John there is the encouragement to help the fellow workers in the truth. We need to join ourselves to anyone who works for the divine reality of the Triune God that we are enjoying, and we need to do whatever we can to promote this work. Hence, in 2 John there is a negative attitude toward heresy and in 3 John, a positive attitude toward the work for the truth. Whether our attitude should be negative or positive depends on whether the particular situation is for the divine reality or against it. The concern of the apostle John in writing his three Epistles was the enjoyment of the Triune God. This is also our concern today. Among believers there is a great lack of the divine reality and hardly any enjoyment of the Triune God. Instead of the enjoyment of the Triune God, Christians have religion with doctrines, creeds, rituals, and practices. Using a phrase from John Bunyan’s Pilgrim’s Progress, we may say that, as a whole, today’s religion is a “vanity fair.” Whereas John Bunyan used this term to describe the world, we use it to describe religion. Instead of reality and the enjoyment of the Triune God, with religion there is all manner of vanity. We, however, need to be careful not to merely talk about truth, reality, without having the genuine experience of the divine reality.
12约翰在他的书信中所说的真理，神圣的实际是甚么？这实际就是父在子里，子作为那灵分赐到神所拣选、救赎并重生的人里面，使他们能在新造的生活里享受祂作生命、生命的供应和一切。事实上，这真理，这实际就是对三一神的享受。父在子里成为人，死在十字架上完成救赎，并且复活成为赐生命的灵。如今祂能将祂自己分赐到祂所拣选的人里面，使他们可以得著祂作他们的享受，并作他们的生命、生命的供应，以及为著他们新造的生活所需要的一切。这是约翰的书信里所启示的神圣实际。今天许多基督徒不注意这神圣的实际。对他们而言，一切关于神和救恩的事都是客观的。他们只有客观的神、客观的救主、客观的救赎、客观的救恩、客观的称义、以及客观的和好。他们也许相信许多基要的道理，然而这一切道理不过是客观的，用以形成宗教。在这些基督徒的属灵字典里，没有『享受』这样的字眼。圣经启示神是我们的享受，是我们的食物。按照神纯净的话，神是可吃的。（约六57。）在人被造之后有生命树。在以色列历史所豫表神的救赎和救恩里，我们看见吃逾越的羊羔同无酵饼。在以色列人进入旷野之后，他们每天吃豫表基督的吗哪。虽然有些基督徒知道吗哪豫表基督，但他们不知道主耶稣是可吃的。在约翰六章，主耶稣启示祂是生命的粮，我们需要吃祂。此外，我们在主的桌子前就是吃喝主来记念祂。
12What is the truth, the divine reality, that John talks about in his Epistles? This reality is the Father in the Son, and the Son as the Spirit dispensed into God’s chosen, redeemed, and regenerated people so that they may enjoy Him as life, life supply, and everything in the new creation life. Actually, this truth, this reality, is the enjoyment of the Triune God. The Father in the Son became a man, who died on the cross to accomplish redemption and resurrected to become the life-giving Spirit. Now He can dispense Himself into His chosen people so that they may have Him for their enjoyment and also as their life, life supply, and everything they need for the life of the new creation. This is the divine reality as revealed in the Epistles of John. Many Christians today do not pay attention to this divine reality. Instead, to them everything concerning God and salvation is objective. They have only an objective God, objective Savior, objective redemption, objective salvation, objective justification, and objective reconciliation. They may believe many fundamental doctrines, but all these doctrines are merely objective and are used to form a religion. In the spiritual lexicon of these Christians there is no such word as enjoyment. The Bible reveals that God is our enjoyment and He is food to us. According to the pure Word, God is edible (John 6:57). After the creation of man, we have the tree of life. Then in God’s redemption and salvation as typified by the history of Israel, we see the eating of the Passover lamb with the unleavened bread. After the children of Israel entered the wilderness, they daily ate manna, which is a type of Christ. Although certain Christians realize that manna is a type of Christ, they do not realize that the Lord Jesus is edible. In chapter six of the Gospel of John the Lord Jesus reveals that He is the bread of life and that we need to eat Him. Furthermore, we remember Him at His table by eating and drinking Him
13主耶稣在设立祂的桌子时，拿起饼来，祝福了，递给门徒，叫他们吃。祂嘱咐他们要这样作来记念祂。这指明主要我们记念祂的方式，不是下跪成五体投地。藉著吃主来记念祂，才是尊荣祂。喝杯的原则也是一样。
13The Lord Jesus established the table by taking bread, blessing it, passing it on to the disciples, and telling them to eat it. He charged them to do this in remembrance of Him. This indicates that the Lord’sway for us to remember Him is not by kneeling or prostrating ourselves. Rather, what honors Him is that we remember Him by eating Him. The principle is the same with the drinking of the cup
14我们都看见神圣的实际是甚么，这是十分重要的。神圣的三一应当成为我们主观的享受。这是神圣的实际，是今天基督徒所忽略的。因此，在主的恢复里，主嘱咐我们全神贯注在这件事上。在恢复里，我们不该只有『实际』和『真理』这些辞。如果我们只有辞汇，即使是更高水准的道理，更完整的真理，但还是在道理的范围里。我们都需要看见，真理，实际乃是神圣的人位－父、子、灵－成为我们的享受，甚至成为我们的构成成分。使徒约翰在约翰二书、三书中说到真理中的爱。他在约贰一节还说，一切认识真理的人，也在真理中爱这封书信的受信者，这是因为真理的缘故，这真理存在我们里面，也必永远与我4们同在。（约贰2。）不仅如此，在约贰四节和约参三、四节，约翰都乐于看见他的儿女在真理中行事为人，就是在对三一神的享受中行事为人。我们爱别人是因为我们享受三一神，而这位被享受的三一神就是爱。因著我们享受三一神，爱就从我们流到别人身上。因著我们把是爱的神接受到我们里面，因著我们『吃』是爱的神，我们就成为爱。关于这件事，我们受一句话的题醒：『你就是你所吃的。』
14It is vital that we all see what the divine reality is. The Divine Trinity should become our subjective enjoyment. This is the divine reality, and this is what has been neglected by Christians today. Therefore, in the Lord’s recovery we have been charged by the Lord to pay full attention to this matter. In the recovery we should not have the words “reality” and “truth” as mere terms. If we have only terms, then we are still in the realm of doctrine, although it may be doctrine of a higher standard and more complete truth. We all need to see that the truth, the reality, is the divine Person—the Father, the Son, and the Spirit— becoming our enjoyment and even our constituent. In both 2 and 3 John the apostle John speaks of loving in the truth. In 2 John 1 he also says that those who have known the truth also love the receiver of the Epistle in truth, because of the truth which abides in us and will be with us forever (2 John 2). Furthermore, both in 2 John 4 and in 3 John 3 and John is happy to see that his children are walking in the truth, that they are walking in the enjoyment of the Triune God. The reason we love others is that we enjoy the Triune God and that the Triune God enjoyed by us is love. Because we enjoy the Triune God, love flows out of us to others. Because we take into us the God who is love, because we “eat” God as love, we become love. Concerning this matter, we are reminded of the saying, “You are what you eat.” The result of eating God is that we love others in truth.
15我们吃神的结果就是在真理中爱人。
15
16从第一世纪开始，打岔并顶替神圣实际的事物开始潜入。在今天的基督徒中间，有许多基督的顶替品，代替品。许多人只在名义上有基督。我们要实际的经历并享受三一神，就需要看见祂是那灵，住在我们重生的灵里。这灵是包罗万有、复合、赐生命的灵，祂是经过过程之三一神的完成。这灵可以视为三一神的『提炼物。』有些物质的提炼物用来作药剂或烹调用品，是十分强烈的；照样，作为三一神提炼物的那灵也是非常强烈的。今天我们的神是在我们灵里的那灵。我们若转向我们的灵，留在我们的灵里，并且运用我们的灵呼求主的名，祷读主的话，我们就能享受三一神。然后这享受就要改变我们，变化我们，并塑造我们的生活方式。
16Beginning in the first century, distractions and replacements of the divine reality began to creep in. Among Christians today there are a great many replacements, substitutes, for Christ. Many have Christ only in name. In order to experience and enjoy the Triune God in a practical way, we need to see that He is the Spirit dwelling in our regenerated spirit. This Spirit is the all-inclusive, compound, life-giving Spirit, who is the consummation of the processed Triune God. This Spirit may be considered the “extract” of the Triune God. Just as the extracts of certain substances used as medicine or for cooking may be quite strong, so the Spirit as the extract of the Triune God is very strong. Today our God is the Spirit in our spirit. If we turn to our spirit, stay in our spirit, and exercise our spirit to call on the name of the Lord and pray-read the Word, we shall enjoy the Triune God. Then this enjoyment will change us, transform us, and shape our way of life.
忠信、凭爱、配得过神
Given Faithfully in Love, and Worthily of God
17约翰在五、六节接著说，『亲爱的，凡你向作客旅之弟兄所行的，都是忠信的；他们在召会面前见证了你的爱；你照著与神相配的，送他们往前行，就作得好。』约翰在这里说到接待作客旅的工人。五节的『凡』指对作客旅之弟兄的款待，（如保罗在罗十二与来十三2所教导的，）也就是给那为著福音和话语供应作客旅之弟兄的接待。（约参7～8。）这也包括接待那些为真理的缘故出外的弟兄。约翰在六节说，这些作客旅的弟兄，（多半是陌生人，与该犹并不相识，）在召会面前见证了他的爱。这是在已住，在使徒所在的召会。然后约翰接著说，该犹照著与神相配的，送他们往前行，就作得好。这是指将来要作的事。使徒一面称赞该犹已往在接待作客旅之弟兄的事上所行的，一面鼓励他将来要送他们前行。约翰特别鼓励该犹要照著与神相配的，就是照著配得过神的作法，送他们往前行。送行的作法应当与慷慨的神相配，这指明送行必须是慷慨的。
17In verses 5 and 6 John goes on to say, “Beloved, you do faithfully in whatever you may have wrought for the brothers, and this for strangers, who testified to your love before the church, whom you will do well to send forward worthily of God.” Here John speaks concerning hospitality to traveling workers. In verse 5 “whatever” refers to the hospitality afforded (as taught by Paul in Romans 12:13 and Hebrews 13:2), the receiving of the brothers (3 John 10) who traveled for the gospel and 13 the ministry of the Word. The word “this” also indicates hospitality rendered to those brothers who went out for the sake of the truth. Because those brothers were not acquainted with Gaius, the one who received this Epistle, they were strangers to him. In verse 6 John says that these traveling brothers, who were mostly strangers to Gaius, unacquainted with him, testified to his love before the church. This was in the past and was in the church where the apostle was. Then John continues by saying that Gaius will do well to send them forward worthily of God. This indicates something to be done in the future. The apostle on the one hand praises Gaius for what he has done in receiving the traveling brothers in the past; on the other hand, he encourages him to send them forward in the future. In particular, John encourages Gaius to send them forward worthily of God, that is, in a manner worthy of God. Here “worthily” modifies “send forward.” The sending forward should be in a manner that matches God, who is generous. This indicates that the sending forward must be with generosity.
成为在真理上的同工
By the Fellow Workers in the Truth
18约翰在七、八节指明，藉著接待作客旅的弟兄，我们能成为那些为真理的7缘故出外之人的同工。七节说，『因他们是为那名出外，对于外邦人一无所取。』这里的名就是奇妙的基督那被高举且荣耀的名。（腓二9，徒五，雅二7。）自从主升天以来，地上没有一个名超过耶稣的名。约翰在七节说，为著真理作客旅的工人。对于外邦人一无所取。外邦人，就是异教徒，与神在地上完成神经纶的行动无分无关。任何为著神新约经纶作工的人，若从不信的人接受帮助，特别是经济的支助，来为著神的工作，这对神乃是羞耻，甚至是侮辱。在使徒的时候，为神作工的弟兄们，对于异教徒一无所取。因此，使徒鼓励信徒支助这项为著经纶的工作。
18In verses 7 and 8 John indicates that by rendering hospitality to the traveling brothers, we may become fellow workers with those who go out for the sake of the truth. Verse says, “For on behalf of the Name they went out, taking nothing from the Gentiles.” The Name here is the exalted and glorious Name of the wonderful Christ (Phil. 2:9; Acts 5:41; James 2:7). Since the time of the Lord’s ascension, 41 there has never been a name on earth above that of Jesus. In verse 7 John says that the traveling workers for the truth take nothing from the Gentiles. The Gentiles, pagans, have nothing to do with God’s move on earth to carry out His economy. It is a shame and even an insult to God for anyone who works for God’s New Testament economy to receive help for God’s work, especially financial support, from unbelievers. In the apostle’s time, the brothers who worked for God took nothing from the pagans. Therefore, the apostle encourages the believers to support this work for God’secon o my.
19约翰在八节作结论说，『所以我们应该款待、供应这样的人，使我们能成为在真理上的同工。』款待、供应，原文由『在下』和『拿起』二辞所构成；因此是从下面托起，即承担、支持、款待、供应。我们这些信徒，包括使徒在内，应当款待、供应并承担那些在神圣真理上为神作工，对于外邦人一无所取的弟兄们的需要。我们若款待、供应作客旅的工人，我们就有分于这工作，因而成为在真理上的同工。八节的『真理，』指照著使徒为著神的经纶，关于神圣三一的教导，特别关于主耶稣身位的教导，所启示出来那作新约内容的神圣实际。所有的使徒和忠信的弟兄都为此作工。
19In verse 8 John concludes, “We therefore ought to support such, that we may become fellow workers in the truth.” The Greek word translated “support” is hupo-lambano, made up of two words: hupo, under, and lambano, to take; hence, to take up from underneath, that is, to undertake, to sustain, to support. We, the believers including the apostle, ought to support and undertake for the need of the brothers who work for God in His divine truth and who take nothing from the Gentiles. If we support the traveling workers, we participate in the work and thereby become fellow workers in the truth. In verse 8 “truth” denotes the revealed divine reality as the contents of the New Testament according to the apostles’ teaching concerning the Divine Trinity, especially the Person of the Lord Jesus, for God’secon o my. All the apostles and faithful brothers worked for this