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Chapter 1 Chapter Outline
F I R S T J O H N.
CHAP. I. Evidence given concerning Christ's person and excellency, ver. 1, 2. The knowledge thereof gives us communion with God and Christ (ver. 3), and joy, ver. 4. A description of God, ver. 5. How we are thereupon to walk, ver. 6. The benefit of such walking, ver. 7. The way to forgiveness, ver. 9. The evil of denying our sin, ver. 8-10.
--Mousepotato 2012年2月2日 (四) 16:22 (CST) 约翰一书
第一章 基督的位格与荣耀的见证 （1，2节），这见证使我们与父并他儿子耶稣基督相交 （3节）和喜乐（4节）。对神的描述 （5节），我们如何行走在光明中 （6节）以及在光明中行的益处 （7节），神的饶恕 （9节）以及否认自我有罪的过犯（8-10节）。
|The ApostolicTestimony. (a. d. 80.)
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full.
The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins,
I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here,
1. As the Word of life, v. 1. In the gospel these two are disjoined, and he is called first the Word, John i. 1, and afterwards Life, intimating, withal, that he is intellectual life. In him was life, and that life was (efficiently and objectively) the light of men, John i. 4. Here both are conjoined: The Word of life, the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare logos prophorikos, but a vital one: the Word of life, the living word; and thereupon,
2. As eternal life. His duration shows his excellency.He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, à parte ante (as they say) and as from everlasting, seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as John i. 2, 3. So that he is the eternal, vital, intellectual Word of the eternal living Father.
1. To their ears: That which we have heard, v. 1, 3. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations.
III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: We bear witness, and show unto you, v. 2. That which we have seen and heard declare we unto you, v. 3.It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. We cannot but speak the things which we have seen and heard, Acts iv. 20. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. I would that you knew what great conflict (or concern of mind) I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col. ii. 1, 2.
IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold:—
1. That the believers of it may be advanced to the same happiness with them (with the apostles themselves): That which we have seen and heard declare we unto you, that you may have fellowship with us, v. 3. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too.We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises.Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: And truly our fellowship (or communion) is with the Father and his Son Jesus Christ. We have communion with the Father, and with the Son of the Father (as 2 John 3, he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them.We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends—to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh—that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ.
三、以对基督的道和教义的根据和迹象的庄严维护和证词，使徒为我们的喜乐公布信心： 我们见证，并传给你们（第2节）。那些我们所见所闻的，我们传给你们（第3节）。使徒们通过对那些引导他们自身的做见证，以及通过迫使他们在世上表明和传讲基督教义的理智，打开信徒们的心。 智慧和诚恳迫使他们证明他们向世界呈现的不是个人的想象也不是图谋不轨的谣言。昭然的真理开启了他们的口，促使他们向公众宣传。我们必须说出我们所见所闻的一切（使徒行传4:20）。这关系到信徒们对所拥戴的教会的真道更深信不疑。他们将亲眼见证他们圣洁的基督信仰。光不可怕，明断的审判也不可怕。我们是能够担负着精神和良心，理智而坚定地信仰的。我愿意你们晓得我为你们和老底嘉人，并一切没有与我亲自见面的人，是何等的尽心竭力。要叫他们的心得安慰，因爱心互相联络，以致丰丰足足在悟性中有充足的信心，使他们真知道 神的奥秘，就是基督（歌罗西书2:1-2）。
2. 在圣灵里，信徒们能够得到扩充和提升：我们将这些喜乐写给你们，使你们的喜乐充足（第4节）。福音应允的并不是恐怖、忧伤、和畏惧，而是赐予平安和喜乐。惧怕和惊愕也许也会在西奈山出现，但是更多的是如在锡安的欢欣鼓舞和振奋人心，在那里显现的是永恒的真道、永恒的生命，显现在我们的肉身里。 基督信仰的奥妙就是直接地预备着永恒的喜乐。我们应该喜乐，永生的子前来设法拯救我们，祂已经为我们的罪作了完全的赎抵，祂已经征服了罪、死亡和地狱，祂作为我们的中报人和辩护人和父住一起，并且祂将再次前来完美并荣耀祂那坚定的信徒们。因此，那些没有和父与子耶稣基督圣灵喜乐相交的人，他们将脱离基督真道和教义的威严和权柄。信徒们应该喜乐，——在与神的快乐相交中喜乐，作为子和继承人，作为被爱的和被接纳的，——在与子的快乐相交中喜乐，作为祂所爱的肢体，和祂一起做共同的继承人，——在罪的赦免中喜乐，他们本性得到了圣洁，他们本人得到了接纳，恩典和荣耀将会在他们的主，来自天堂的头再次显现时大大显示出来。如果他们在至圣的真道中根深蒂固，他们该多么喜乐啊！门徒满心喜乐，又被圣灵充满（使徒行传13:52）。
--何叶 2012年2月7日 (三) 14:26 (CST)
--Michael 2012年2月8日 (三) 15:24 (CST) 我领这部分吧
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.
约一 1:5 神就是光，在他毫无黑暗。这是我们从主所听见，又报给你们的信息。 约一 1:6 我们若说是与 神相交，却仍在黑暗里行，就是说谎话，不行真理了。 约一 1:7 我们若在光明中行，如同 神在光明中，就彼此相交，他儿子耶稣的血也洗净我们一切的罪。 (和合本)
I. Here is the message or report that the apostle avers to come from the Lord Jesus: This then is the message which we have heard of him (v. 5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun him can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches.
I.这里是使徒所断言的从主耶稣那里而来的信息或说是报告：这是我们从他所听见的信息（5节），从他的儿子耶稣基督而来。 因为他是使徒中直接发送信息的人，所以他是前述内容讲到的主要责任人，也是跟代词他能够有关系的下一个先行词指向的那位。使徒和使徒的工作就是传讲主耶稣的信息；这是他们的荣誉，他们重要的自述(the chief they pretend to)，将他的心意和信息带给这个世界和众教会。
This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: This then is the message which we have heard of him, and declare unto you.
这是主耶稣的智慧和 待续~--Michael 2012年2月8日 (三) 15:24 (CST)
A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion)—That God is light, and in him is no darkness at all, v. 5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: In him is no darkness at all, v. 5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: The only-begotten, who is in the bosom of the Father, the same hath declared him. It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, God is light, and in him is no darkness at all? Then,
|Confession and Forgiveness. (a. d. 80.)
1. If we say, We have no sin, we deceive ourselves, and the truth is not in us, v. 8. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them the more we shall esteem and value the remedy. If we deny them, the truth is not in us, either the truth that is contrary to such denial (we lie in denying our sin), or the truth of religion, is not in us. The Christian religion is the religion of sinners, of such as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for and mortification of sin, of continual faith in, thankfulness for, and love to the Redeemer, and hopeful joyful expectation of a day of glorious redemption, in which the believer shall be fully and finally acquitted, and sin abolished for ever.
2. If we say, We have not sinned, we make him a liar, and his word is not in us, v. 10. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the sin of the world. And the Lord said in his heart (determined thus with himself), I will not again curse the ground (as he had then lately done) for man's sake; for (or, with the learned bishop Patrick, though) the imagination of man's heart is evil from his youth, Gen. viii. 21. But God has given his testimony to the continued sin and sinfulness of the world, by providing a sufficient effectual sacrifice for sin, that will be needed in all ages, and to the continued sinfulness of believers themselves by requiring them continually to confess their sins, and apply themselves by faith to the blood of that sacrifice.And therefore, if we say either that we have not sinned or do not yet sin, the word of God is not in us, neither in our minds, as to the acquaintance we should have with it, nor in our hearts, as to the practical influence it should have upon us.
II. The apostle then instructs the believer in the way to the continued pardon of his sin. Here we have,
1. His duty in order thereto: If we confess our sins, v. 9. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And,
2.His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession: He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, v. 9. God is faithful to his covenant and word, wherein he has promised forgiveness to penitent believing confessors. He is just to himself and his glory who has provided such a sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son who has not only sent him for such service, but promised to him that those who come through him shall be forgiven on his account. By his knowledge (by the believing apprehension of him) shall my righteous servant justify many, Isa. iii. 11. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse him from the guilt of all unrighteousness, and in due time deliver him from the power and practice（势力和诡计） of it.
--何叶 2012年2月18日 (六) 23:24 (CST)^-^~
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