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约翰参书生命读经 · 第2篇

不要效法恶，只要效法善

Imitation Not of the Evil But of the Good
1读经：约翰三书九至十四节。在前一篇信息中我们指出，本书信的主题是鼓励在真理上的同工。一至四节是引言，说到真实的爱，（约参1，）凡事兴盛，身体健康，(约参2，）并在真理中行事。(约参3～4。）然后五至八节接著说到接待作客旅的工人。在本篇信息中，我们要来看九至十四节。
1Scripture Reading: 3 John 9-14 In the foregoing message we pointed out that the subject of this Epistle is encouragement to fellow workers in the truth. Verses 1 through 4 are the introduction and speak of loving in truth (v. 1), prospering in all things and in health (v. 2), and walking in truth (vv. 3-4). Then verses 5 through 8 go on to speak of hospitality to traveling workers. In this message we shall consider verses 9 through 14
高举自己、擅自专权的丢特腓－
THE SELF-EXALTING AND DOMINEERING DIOTREPHES
恶的样式
AN EVIL EXAMPLE
2约翰在约参九至十二节举出两个样式：消极样式的丢特腓，（约参9，）和积极样式的低米丢。（约参12。）约翰在九节说，『我曾略略的写信给召会；但那在他们中间好为首的丢特腓，不接待我们。』这里的召会，该犹是
2In 3 John 9-12 John gives two examples: the negative example of Diotrephes (v. 9) and the positive example of Demetrius (v. 12). In verse 9 John says, “I wrote something to the church, but Diotrephes, who loves to be first among them, does not receive us.” The church here is the church of which Gaius was a member
3其中的一分子。
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4丢特腓这名原文由『丢斯（希腊庙宇中众神之首）的』和『滋养』所构成，因此，是『丢斯所滋养的。』这指明自称基督徒的丢特腓从未丢弃他异教徒的名字。这与早期信徒在受浸时取基督徒名字的作法相悖。根据历史，他倡导亵渎基督之身位的智慧派异端。难怪他搀在信徒中间，是一个好为首的。约翰说，丢特腓在召会的信徒中间好为首，并且不接待使徒。这意思是丢特腓没有亲切的款待使徒。丢特腓好为首，这与主在马太二十章二十五至二十七节，二十三章八至十一节的话相悖。主的那些话把祂的信徒摆在同样的水平，就是弟兄的水平上。在约贰九节，塞林则的智慧派率先越过了关于基督的教训。在约参九节这里，有一个人在智慧派异端道理的影响之下，在召会中好为首。前者的难处是心智高傲，后者的难处是在行动上高举自己。这两种恶都是神的仇敌撒但所用的利器，要施行他邪恶的计谋抵挡神的经纶。一种破坏信徒在神圣实际里的信仰，另一种拦阻他们在神行动中的工作。
4The name Diotrephes is made up of Dios (from the name of Zeus, who was the chief of the gods in the Greek pantheon) and trepho, to nourish; hence, Zeus-nourished. This indicates that Diotrephes as a professing Christian never dropped his pagan name. This was contrary to the practice of the early believers, who took a Christian name at their baptism. According to history, Diotrephes advocated the Gnostic heresy, which blasphemes the Person of Christ. John says that Diotrephes loved to be first among those in the church and did not receive the apostle. This means that Diotrephes did not receive him hospitably. Diotrephes’ loving to be first was against the words of the Lord Jesus in Matthew 20:25-27 and 23:8-11, which places all His believers on the same level, that of brothers. In 2 John 9 the Cerinthian Gnostics took the lead to advance in doctrine beyond the teaching concerning Christ. Here in 3 John 9 is one who was under the influence of Gnostic heretical doctrine, loving to be the first in the church. The problem of Gnostic doctrine was one of intellectual arrogance; the problem of loving to be first was one of self-exaltation in action. These two evils are sharp weapons used by God’s enemy, Satan, to execute his evil plot against God’s economy. One damages the believers’ faith in the divine reality: the other frustrates their work in God’s move.
5塞林则的智慧派想在道理上超越别人，而丢特腓好为首，这两者的原则是一样的。他们都想要超越别人。塞林则派想在进步的思想上超越别人；而丢特腓想为首。今天的摩登派可以比作塞林则派，他们想要有更高、更进步的哲学。摩登派可能认为基督徒中间一般的信仰太低了，因此他们想在思想或哲学上超越别人。想要超越别人与想要作头，都是骄傲和傲慢的样式，也都是异端的产物。今天的基督徒中间还存在著这两个难处。头一个难处，想在思想上超越别人，与道理有关。第二个难处，好为首，与实行有关。许多人想要在道理上超前、超越别人。许多人在实行上好为首。这样的爱好甚至导致想要作『教皇。』有时候，这种邪恶的原则也潜入召会生活里。比方说，当我们站起来作见证时，可能想要说一些超前、超越别人所能说的话。不仅如此，我们在召会生活里也可能想要为首，甚至在事奉小组里，也可能想要为首，作头。这是按著丢特腓邪恶之灵的原则。丢特腓受智慧派的影响，倡导、推动智慧派学说。在此我们看见仇敌的诡诈，想要废去对三一神的享受。撒但运用诡诈，想打岔我们对三一神的享受，把我们从这种享受中切断，甚至全然毁坏这种享受。想想看今天信徒中间享受三一神的光景。甚至圣经的教训也被仇敌利用，叫信徒离开对三一神正确的享受。关于这件事，争战已经兴起，我们正在为真理争战。我们不是为道理争战，我们乃是为那实际，就是对三一神的享受而争战。
5The principle was the same both with the Cerinthian Gnostics in their desire to be advanced in doctrine and with Diotrephes’ love to be first; they wanted to be above others. The Cerinthians wanted to be above others in advanced thought, and Diotrephes wanted to be first. Today’s modernists can be compared to the Cerinthians in their desire to have a higher, more advanced, philosophy. The modernists may think that the general belief among Christians is too low. Therefore, they desire to be above others in thought or philosophy. The desire to be above others and the desire to be first are both instances of pride and arrogance, and both were issues of heresy. Among Christians today these two problems still exist. The first problem, the desire to be above others in thought, is related to doctrine. The second problem, the love of being first, is related to practice. In doctrine many desire to be advanced, to go beyond others. In practice, many love to be first. Such a love leads even to the desire to be a “pope.” Sometimes this evil principle creeps into the church life. For example, in standing up to give a testimony we may want to say something advanced, something that goes beyond what others can say. Furthermore, in the church life we may also desire to be first. Even in a small service group, we may want to be the first, the head. This is in principle the evil spirit of Diotrephes. Diotrephes was influenced by the Gnostics, and he advocated, promoted, Gnosticism. In this we see the subtlety of the enemy in trying to annul the enjoyment of the Triune God. Satan in his subtlety seeks either to distract us from the enjoyment of the Triune God, to cut us off from this enjoyment, or even to destroy it altogether. Consider the situation among believers today with respect to the enjoyment of the Triune God. Even the teaching of the Bible is utilized by the enemy to keep believers away from the proper enjoyment of the Triune God. Concerning this matter, a battle is raging, and we are fighting for the truth. We are not fighting for doctrine; we are fighting for the reality, which is the enjoyment of the Triune God
6我们继续读约参十节，就看见邪恶的丢特腓是何等的擅自专权；『所以我若去，必要题起他所行的事，就是他用恶言妄论我们；还不以此为足，他自己不接待弟兄，有人愿意接待，他也禁止，并且把他们赶出召会。』『妄论』原文为『沸腾，喋喋不休，讲闲话』的引伸辞，因此是妄论、谬论或胡言乱语。
6As we go on to read 3 John 1 0, we see how domineering the evil Diotrephes was: “Therefore, if I come, I will bring to remembrance his works which he does, babbling against us with evil words; and not being satisfied with these, neither does he receive the brothers, and those intending to do so he forbids and casts them out of the church.” The Greek word translated “babbling,” phluareo, comes from phluo, to boil over, to bubble up, to overflow with words, to talk idly; hence, to babble, to talk folly or nonsense.
7丢特腓用『恶言』妄论。这里的恶，原文意邪恶的，不是指本质上无益的、邪恶的特性；也不是指无益、败坏，从原有美德上的堕落；乃是指致命、有害的邪恶，影响别人成为邪恶、恶毒的。约翰在十一节接著说，『亲爱的，不要效法恶，只要效法善。行善的是出于神，行恶的未曾见过神。』这里的恶，原文意无益的、邪恶的、败坏的。『行善』原文意，作行善的人（为著施惠或尽责），实行良善，因此是行善。约翰在这一节里说，行善的是『出于神。』因著我们是从神生的，我们是出于神的，拥有祂的生命，并且有分于祂的性情。神是善的源头。作好事的人，行善的人，乃是出于神而属于神的人。约翰在十一节告诉我们，行恶的未曾见过神。『行恶』原文意，作行恶的人，实行邪恶，因此是行恶。行恶的人不仅不是出于神，甚至未曾见过神。这意思是他未曾享受过神或经历过神。十一节的见神，实际上是享受并经历神。我们不享受神就不能看见神，不经历神就不能认识神。看见并认识神乃是享受并经历神。最近青年圣徒在聚会中所作的许多见证，叫我得激励。这些见证指明这些青年圣徒在享受并经历神，也指明他们看见并认识神。他们若没有看见并认识神，享受并经历神，就不会作这样的见证。我们的见证指明我们是否在享受并经历神。我们已经指出，我们享受神就是看见神，我们经历神就是认识神。
7The babbling of Diotrephes was with “evil words.” The Greek word for “evil” here is poneros, which denotes something pernicious. Poneros differs from kakos which refers to an essentially worthless and wicked character; it differs as well from sapros, which indicates worthlessness and corruption, degeneracy from original virtue. The word poneros denotes something pernicious, harmfully evil, that affects and influences others to be evil and vicious. In verse 11 John goes on to say, “Beloved, do not imitate the evil, but the good. He who does good is of God; he who does evil has not seen God.” Here the Greek word rendered “evil” is kakos, worthless, wicked, depraved. “Does good” comes from the Greek agathopoieo (of the root agathos, good), to be a well-doer (as a favor or a duty), practicing good; hence, to do good. In this verse John says that he who does good is “of God.” Literally, the Greek word for “of” means out of, out from. Because we have been begotten of God, we are out from Him, possessing His life and partaking of His nature. God is the source of good. A well-doer, a doer of good, is one who has his source in God; that is, he is one who is out from God. In verse 11 John tells us that he who does evil has not seen God. The Greek word rendered “does evil” is kako - poieo (of the root kakos, worthless), to be an evildoer, practicing evil; hence, to do evil. An evildoer not only is not out of God, but has not even seen God. This means that he has not enjoyed God or experienced Him. In verse 11 to see God actually means to enjoy God and experience Him. We cannot see God without enjoying Him, and we cannot know God without experiencing Him. Seeing and knowing God are a matter of enjoying and experiencing Him. Recently I have been encouraged by many of the testimonies given by young saints in the meetings. These testimonies indicate that these young saints are enjoying God and experiencing Him. This also indicates that they have seen God and have known Him. Without seeing and knowing God, without enjoying and experiencing Him, they could not give such testimonies. Our testimonies indicate whether or not we are enjoying and experiencing God. As we have pointed out, our enjoyment of God is our seeing of Him, and our experience of God is our knowing of Him.
有好见证的低米丢－
THE WELL-REPORTED DEMETRIUS
善的榜样
A GOOD EXAMPLE
8约翰在十二节接著说，『有众人给低米丢作见证，又有真理本身给他作见证，就是我们也给他作见证，你也知道我们的见证是真的。』低米丢也许是一位出外为主作工的弟兄，（约参5～8，）可能也是把本书信带给该犹的人。因此，需要作者为他作美好、有力的推荐。约翰在十二节说，有众人给低米丢作见证。『众人』指明不同召会的许多圣徒。约翰的话指明低米丢必定是在众召会中作工的弟兄，因而是众所周知的。约翰还说，有『真理本身』给低米丢作见证，这真理乃指神那启示出来的真理，作基督徒信仰之素质的实际，是所有信徒行事为人的神圣法则，信徒的行事为人就是由这真理来定规。因此，这真理给那行在其中的人作美好的见证，正如给低米丢作的见证一样。
8In verse 12 John goes on to say, “To Demetrius testimony has been borne by all, and by the truth itself; and we also testify, and you know that our testimony is true.” Demetrius, who may have been one of the traveling brothers working for the Lord (vv. 5-8), may have been also the bearer of this Epistle to Gaius. Hence, a favorable and strong commendation of him by the writer was needed. John says in verse 12 that to Demetrius testimony has been borne by all. The word “all” indicates many saints in different churches. John’sword indicates that Demetrius must have been a brother working among the churches, and thus was well known. John also says that testimony has been borne to Demetrius “by the truth itself.” This is the revealed truth of God, as the reality of the essence of the Christian faith, which is the divine rule for the walk of all believers and by which the believers’ walk is determined. Thus, it gives a good testimony to him who walks in it, as it did to Demetrius
9末了，约翰在十二节说，『就是我们也给他作见证，你也知道我们的见证是真的。』这里的『我们』是指使徒约翰并他的同人。『真的』原文为与『真理（实际）』同源的另一个形容
9Finally, in verse 12 John says, “We also testify, and you know that our testimony is true.” The “we” here denotes the apostle John and his associates. The Greek word for “true” is alethes (an adjective akin to aletheia), genuine, real; hence, true
10词，意真正的、实际的，因此是真的。
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本书信的结语
THE CONCLUSION OF THIS EPISTLE
11在十三、十四节的结语里，约翰表达他盼望有更亲密的交通，（约参13～14上，）并彼此问安。（约参14下。）他说：『我原有许多事要写给你，却不愿意用笔墨写给你；但盼望快快的见你，我们当面交谈。愿你平安。朋友们都问你安。请你替我按著姓名问朋友们安。』在此我们看见，使徒表达他盼望与该犹有更深入、更丰富的交通，好在神圣生命的享受里喜乐满足。（约壹一2～4。）
11In verses 13 and 14, as the conclusion, John expresses the hope of closer fellowship (vv. 13-14a) and extends mutual greetings (v. 14b): “I had many things to write to you, but I do not want to write to you with ink and pen; but I hope to see you shortly, and we will speak mouth to mouth. Peace to you. The friends greet you. Greet the friends by name.” Here we see that the apostle expresses his desire for a deeper and richer fellowship with Gaius for fullness of joy in the enjoyment of the divine life (1 John 1:2-4
约翰书信中的基本思想
THE UNDERLYING THOUGHT IN JOHN’S EPISTLES
12约翰书信中有一基本思想。这思想与一件事有关，就是当约翰写这些书信时，有些关于基督身位的异端潜入了召会。这些异端教训影响所及，消除了圣徒对三一神的享受。这享受有个中心点：神成为人，这位神人成功救赎，且在复活里成了赐生命的灵。为了要看见这基本的思想事实上就在约翰的书信里，我们要复习许多点。约翰在他第一封书信里说，神差祂的儿子，为我们的罪作了平息的祭物。（约壹四。）约翰还说，神差祂的独生子到世上来，使我们藉著祂得生并活著，并且子要作世人的救主。(约壹四9，14。）约翰在约壹三章八节说，『神的儿子显现出来，是要消除魔鬼的作为。』神差祂的儿子含示成为肉体。神怎样差祂的儿子？是藉著成为肉体差遣祂的儿子。我们需要接著问，甚么是成为肉体？成为肉体乃是子同著父且藉著灵来成为人。按照新约，主耶稣从圣灵成孕，且同著父而来。藉此我们看见神圣的三一都与成为肉体有关。神圣的三一所包括在其中的成为肉体，结果乃是一个奇妙的人，名叫耶稣。因此，成为肉体不是仅仅子的行动，不是与父或灵无关的行动。反之，当子成为肉体时，祂是同著父且藉著灵而来。因此，神圣三一的三者－父、子、灵－都有分于成为肉体。主耶稣是神成肉体，生活在地上三十三年半，然后主十字架，为救赎我们而死。在复活里，祂成了赐生命的灵。在约翰的书信里，真理包括这一切关于基督成为肉体、为人生活、钉十字架与复活的重要事项。这意思就是说，这些书信中的真理含示神性、人性、成为肉体、钉十字架、救赎与复活。这真理含示三一神一切的所是、所作、所得著并所达到的。这包罗万有的实际，就是作为约翰书信基本结构的真理。
12In the Epistles of John there is an underlying thought. This thought is related to the fact that at the time these Epistles were written certain heresies concerning the Person of Christ had crept in. The effect of these heretical teachings was to annul the saints’ enjoyment of the Triune God. This enjoyment has a focal point: God becoming man, and this God-man accomplishing redemption and in resurrection becoming the life-giving Spirit. In order to see that this underlying thought is in fact found in John’s Epistles, let us review a number of points. In his first Epistle John says that God sent His Son a propitiation concerning our sins (4:10). John also says that God sent His Son, the only begotten, 10 into the world that we may live through Him and also that the Son may be the Savior of the world. (4:9, 14). In 3:8 John says that “the Son of God was manifested, that He might undo the works of the Devil.” God’ss ending His Son implies incarnation. In what way did God send His Son? God sent His Son through incarnation. Now we need to go on to ask what incarnation is. Incarnation is the Son coming with the Father and by the Spirit to become a man. According to the New Testament, the Lord Jesus was conceived of the Spirit and came with the Father. By this we see that the Trinity is involved with the incarnation. The issue of the incarnation, in which the Trinity was involved, was a wonderful Man by the name of Jesus. Therefore, the incarnation was not an act merely of the Son, not an act that had nothing to do with the Father or the Spirit. Rather, when the Son was incarnated, He came with the Father and by the Spirit. Hence, the Three of the Trinity—the Father, the Son, and the Spirit—all participated in the incarnation. As God incarnate, the Lord Jesus lived on earth for thirty - three and a half years. Then He went to the cross and died for our redemption. In resurrection He became the life-giving Spirit. In the Epistles of John the truth includes all these crucial matters concerning Christ’s in carnation, human living, crucifixion, and resurrection. This means that the truth in these Epistles implies divinity, humanity, incarnation, crucifixion, redemption, and resurrection. This truth implies all that the Triune God is, all that He has done, and all that He has obtained and attained. This all-inclusive reality is the truth that is the basic structure of John’s Epistles.
13我们已经看见，仇敌带进关于基督身位的不同异端。他的企图是打岔人离开真理，或叫人对真理混淆不清，结果就破坏了圣徒对三一神的享受。
13We have seen that the enemy brought in different heresies concerning the Person of Christ. The intention of the enemy was to distract people from the truth or confuse them with respect to the truth, with the result that the saints’ enjoyment of the Triune God would be destroyed
14约翰写了三封书信对抗仇敌的工作。这些书信启示一个要点，就是神圣的真理应当成为我们的实际、生命和生活；这真理应当蒙保守在神圣的交通里；这真理应当在每一件事上且在每一方面应用于我们全人。这是这些书信里所描绘的图画。我们都必须看见约翰在他的书信里所陈明神圣实际的图画。这幅图画乃是三一神藉著成为肉体、为人生活、钉十字架、复活与升天，成为我们的享受。凡敌对这享受的就是假申言者，迷惑人的，敌基督的。但是凡为著享受三一神的，就是为著真理之诚实、忠信的工人，我们应当联于他，并且有分于他的工作。一切顶替这神圣实际的事物，就是代替品，就是偶像。我们需要护卫自己、保守自己远离一切的偶像，远离一切神圣实际的代替品。我们若看见这异象，就会清楚今天宗教的光景，也会清楚我们在主恢复里的负担。
14John wrote his three Epistles to combat the work of the enemy. These Epistles reveal one main point, and this point is that the divine truth should become our reality, life, and living, that this truth should be kept in the divine fellowship, and that this truth should be applied to our entire being in everything and in every way. This is the picture portrayed in these Epistles. We all must see the picture of the divine reality presented by John in his Epistles. This is a picture of the Triune God becoming our enjoyment through incarnation, human living, crucifixion, resurrection, and ascension. Whoever is against this enjoyment is a false prophet, a deceiver, an antichrist. But whoever is for the enjoyment of the Triune God is an honest and faithful worker for the truth, and we should be joined to that one and participate in his work. Anything that replaces this divine reality, is a substitute for it, is an idol, and we should garrison ourselves against it. We need to guard ourselves, keep ourselves, from all idols, from all substitutes for the divine reality. If we see this vision, we shall be clear concerning the situation of today’s religion, and we shall also be clear concerning our burden in the Lord’s recovery