MHC:约翰一书 2

Chapter 2 Chapter Outline<ref>http://www.ccel.org/ccel/henry/mhc6.iJo.iii.html</ref>

F I R S T J O H N.

CHAP. II. Here the apostle encourages against sins of infirmity (ver. 1, 2), shows the true knowledge and love of God (ver. 3-6), renews the precept of fraternal love (ver. 7-11), addresses the several ages of Christians (ver. 12-14), warns against worldly love (ver. 15-17), against seducers (ver. 18, 19), shows the security of true Christians (ver. 20-27), and advises to abide in Christ, ver. 28, 29.

分工

Verses 1, 2

Christ the Propitiation. (a. d. 80.) 1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support. I. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, v. 1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, &c., ch. i. 9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account."Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure.And so we see, II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have an Advocate with the Father, &c., v. 1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins.There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners.There are some who, though they really sin, yet, in comparison with others, are said not to sin, as ch. iii. 9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate.The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father.The proper office and business of an advocate is with the judge; with him he pleads the client's cause.The Judge with whom our advocate pleads is the Father, his Father and ours.He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace.His throne or tribunal is the mercy-seat.And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come—to God, the Judge of all, Heb. xii. 23. 有审判众人的神，希伯来书12:23.That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations: —1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate.another advocate（advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause.But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. —3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, v.He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government.In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins.It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed.But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God.He ever lives to make intercession for those that come to God through him. —4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (v. 2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.

论基督的救赎。 2:1我小子们哪，我将这些话写给你们，是要叫你们不犯罪。若有人犯罪，在父那里我们有一位中保，就是那义者耶稣基督。2:2他为我们的罪做了挽回祭，不单为我们的罪，也是为普天下人的罪。 这些经节承接上一章最后的话题，使徒继续讲述真基督徒罪的得免。而在这里他同时给出了劝阻和支撑。 一、劝阻。他不给罪留任何缝隙：“我小子们啊，我将这些话写给你们，是要叫你们不犯罪（第一节）。这封信的目的和意义，我所讲的关于和神相交的意义，以及所讲的不信基督将毁灭的意义，全是为着劝阻并促使你们不犯罪。”我们看看他是用多么随和慈爱的称呼提出他的劝诫：我小子们啊。孩子们好比受他传福音而重生的人，小子们恰如年龄和经验都在他之下的少不更事者，我小子们恰如因着福音的纽带他亦亲亦爱的人。毫无疑问地，在充满着牧师的爱的时地，福音一定倍加兴旺。也许明断的读者能找到理由认为使徒在此的劝阻和警告的意义是这样的，或者说这封信总的意义是这样的：我将这些话写给你们，是要叫你们不犯罪。这话恰好呼应他在前边论及罪的赦免时所说的：神是信实的是公义的，必要饶恕我们的罪（约翰一书1:9）。大凡亵渎此恩典和特赦的言语都是严禁的。“尽管在悔改的信徒身上，罪将得到赦免，但是我写这信不是鼓励你们停留在罪里，而是别有苦心。”或者这句话是为引出使徒接下来要讲的罪的调停：这是防患于未然，是对可能犯的错和不正之风的预防：“我不是要把你们的罪写给你们，而是要让你们明白你们的罪的补救办法。”因此接下来的小部分（正如学者所知）给出了对照：但是，若有人犯罪，他也能知道如何补救和得免。因此我们明白了， 二、假使犯罪，信徒也是能补救和得免的：若有人犯罪（我们中的任何人，或者我们前边说的相交者中任何一个），在父那里我们有一位中保（第一节）。1.信徒们，虽被提升到一个喜乐的真道上，自身却是仍然有罪的。世间的罪人有着很大的不同，分受基督教化的（如沐浴在基督圣体的伟大拯救中的）和未受基督教化的，皈依基督信仰的和未皈依基督的。有些人虽然的确有罪，但较之其他人，也就没罪了（约翰一书3:9）。信徒们，就像在地上他们有一位中保人使他们得以拥有赦免和辩护一样，在天堂仍有一位调解着继续维护着他们的赦免和辩护，延续着他们罪的饶恕。在罪里或在罪上，信徒们（真基督徒们）的援救，弥补和庇护就是：我们有位调解者。原版中此名有时称作圣灵，后来翻译为，慰藉者。他在我们里面做工；他给我们的心和口加上请求的话语和辩论的理由；这就是我们的调解者，教导我们为自己说情。同时有一位调解者，祂不在我们里边做工，而是在天堂和父一起。固有的事务所和工商企业的辩护人是通过法官，向法官陈述委托人的理由。而我们的调解者是向父陈述，向他的父也就是我们的父。 祂，我们在律法的法庭上（悖逆律法的法庭上）的审判官，是我们在福音法堂上的慈父，这法堂是喜乐和恩典的法堂。祂的宝座或审判席核心是怜悯.祂是我们的父也是我们的法官，是我们状况和境遇的最高仲裁，不论在生或死后，不论暂时或永久。因着他们的法官呈现给他们的是一个父亲的关系，于是信徒们备受鼓舞，期望自己的理由能够充分。因此，鉴于以下原因，向他们推荐这样一位中保： —1.藉着祂的人和他的名。父的子耶稣基督，他是父指定的，是全部调解之所，是一切救赎之工，是唯一的调解人或辩护人。 —2.藉着祂所取得的资格。耶稣基督是公义的，在审判官的法庭和眼中只有耶稣基督是公义的。在其他调解者却不然。别的调解者（或在别的法庭上的调解者）或许自己本身就不义，尽管也有着一个正当的理由（在彼情彼境作为一个公正者的理由）去辩护，并且相应地能支撑他的理由。但是在此的委托人是有罪的；他们的清白和合法的正义不能被上述；他们必须认罪。只有调解者自己公义才能为犯罪的人们求饶。耶稣基督祂已经公义地献出了生命，公义地为着有罪的他们牺牲；祂已经带来了永恒的公义。对于这一点，审判长是无可否认的。祂就这一点进行辩护，我们这群委托人的罪自然也就洗脱了。 —3.藉着祂必须做出的恳求，藉着祂辩护的理由和根据：祂为我们的罪做了挽回祭（第二节）。祂是赎罪的牺牲者，是已经呈现给审判长的，为我们触犯了他的威严、律法和管治做了挽回祭。在赎罪的调解者和说情的斡旋人中间，或者说在一个这种不同服务的中介之间，要做出很地道的区分是徒然的。说情的斡旋人，我们的调解者，就是赎罪的中保，我们罪的挽回祭。祂是用祂所做的挽回祭求情。我们也许觉得如果在天堂不提及祂所做的救赎，那么随着时光流逝，祂所流的宝血早就没了意义和效力。但如今我们明白，因着祂不断地为神的教派以伟大的调解者（普天下人的法律代理）的身份求情，祂的宝血在天堂是极有价值的。祂活着就是为那些藉祂的名归向神的人们求情的。 —4.藉着祂求情的限度和抚慰的范围。不受限于某一个民族；也不特别征对神的古以色列：祂平息我们的罪；却不单为我们（不单为我们犹太人的罪，不单为根据肉体属于亚伯拉罕后裔的我们的罪），也为普天下人的罪（第二节）；不单为过去，或为我们目前的信徒们的罪，也为所有今后会信靠祂的和通过祂归向上帝的人们的罪。耶稣中保的死，其范围和意义蔓延在所有的部落、民族和国土。他是唯一的，是普天下人的赎罪和抚慰，所有那些人都因着他而得救，去到神的家，获得神的恩惠和饶恕。 --何叶 2012年2月12日 (日) 12:45 (CST)

Verses 3–6

The Believer's Duty. (a. d. 80.) 3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked. These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges—his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love. I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, v. 3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government.A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, v. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, &c., Rom. ii. 17, &c. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them. II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, v. 5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected.II. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so v. 15, The love of (to) the Father is not in him; so ch. iii. 17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (v. 5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us:He that saith he abideth in him ought himself to walk even as he walked, v. 6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, John xv. 14.

论信徒的本分。 2：3我们若遵守他的诫命，就晓得是认识他的。2:4人若说“我认识他”，却不遵守他的诫命，便是说谎的，真理也不在他心里了。2:5凡遵守主道的，爱神的心在他里面实在是完全的，从此我们知道我们是在主里面。2:6人若说他住在主里面，就该自己照主所行的去行。 这些经文似乎关联前一章的第七节，在上一章第七节和这些经节中附带着关于信徒的本分和罪的赦免的讲道，这是由谈论使徒的一项优遇——耶稣中保的宝血洗净了他们的罪引出来的。在那一节中使徒明确肯定了走行在光里的益意：“我们彼此相交，如此天赐的团体相交成就了基督教会的大家庭。”于是，如今我们在光的试炼和爱的考验理就能得以成就。 一.光的试炼：如果我们遵行他的道，借此我们就必定晓得我们认识他（第三节）。神的光亮和智慧是心灵的美丽和改良；若成为了有智慧和悟性的人，也就成为了主的信徒。年轻的基督徒们，尤其是如果他们冷不防或暂时性与基督相连，就倾向于夸夸其谈他们刚接触的光亮和沾沾自喜他们自己的个人学识。年老者易于怀疑自己学问的充足和丰富。他们悲伤不能更多地认识神和主，以及福音的丰富内容：但是有我们知识稳固的证据，即便它约束我们遵行神的戒条。每一份祂的本性的完美都增强了祂的威严；他忠告的智慧，他恩典的丰盛，他做工的宏伟，全都颂赞着他的律法和治理。 一个对他的旨意严谨认真的驯服的人，表现出来的是灵魂深处满满地烙下了对这些事的领悟和理解。因此接下来他对比着说：我认识他，却不遵守他的诫命，就是说谎的，真理也就不在他心里了（第四节）。真理的教师通常对他们的无知感到惭愧，或者惭愧承认无知；他们三番屡次假装着在对神的奥秘的理解上有很高的造诣：你指着神夸口，既从律法受了教训，就晓得神的旨意，也能分别是非，又深信自己是给瞎子领路的，是黑暗中人的光（罗马书2:17——19）。但是神的什么学识能看清他不是最可敬最完全最恳切的降服者呢？况且，即便获悉且明晓，那么这种学识，当它没有促使内心归向驯服，又是多么的徒劳无益多么的空洞肤浅啊!不顺服的生活，假装虔诚的信仰，是悖逆又可耻的；用谎话吹嘘着伪装着，表现出在他们里面既没有信仰也不正直。 二、爱的考验：凡遵守主道的，爱神的心在他里面是完全的，从此我们知道我们是在主里边（第五节）。遵守神的道，或主的道，就是神圣地致力于生命中全部的品行和意愿；在他里面如此行的则爱神的心是完全的。很可能，有人也许把这理解为神对我们的爱；无疑地我们不实在地遵行他的道，他对我们的爱就不能完全（或实现它完全的意图和结果）。我们被拣选，成为圣灵和无罪的，在爱里，在他面前；我们被救赎，成为独特的人，乐于助人；我们被饶恕被开释，我们可以成为神的圣灵的更加伟大的计划的参与者；我们被洁净，我们可以行走在圣洁和顺服的道上：如果没有我们的圣灵告知神的道，神的爱就终结了本身的发展趋势、问题和影响力。如果我们不虔诚地遵行神的道，那么神的爱就不会起作用，爱本身的趋势、冲力和效力对我们也就此终止了。但是这说法或多或少指示们对神的爱；如在第十五节，爱神的心就不在他里面了；如在3:17，爱神的心怎能在他里面呢？光激发爱；紧接着，爱一定必将保守神的道；爱，它调查在哪方面亲爱的神能被满意和被服侍，并且，认为通过遵行神明确的旨意神真会被满足和被服侍，在那一点上，爱利用并发挥爱的本身；在那儿爱是得到证明；在那儿爱有完满的应用，运转和快乐；从此（因着顺服神或主的旨意）我们知道我们在他里面，我们知道我们属于他，并且藉着提升和帮助我们变得顺服的圣灵，我们与他相合；如果我们承认我们与他的关系，承认我们和他的相交，爱必将把这延续的爱的执行加给你：人若说他住在主里面，就应该自己照主所行的去行（第六节）。主基督也曾是世间的一个居民，在神之下行走；他于此给了一个绝对的服从神极光辉的榜样。那些公然在他身侧，和他同住的人，一定要和他同行，遵照他的典范和榜样。从前的哲学家的几个教派的信徒们，非常尊重他们各自的老师和教派的首领的指示和规条；基督徒，公然表示与基督同住且住在基督里面的，更应该以活出他绝对可靠的主和头为目标，遵循他的方向和指引： 你们若遵行我所吩咐的，就是我的朋友了，约翰福音15:14. --何叶 2012年2月12日 (日) 13:11 (CST)

7 - 11

The Law of Love. (a. d. 80.) 7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (ch. iii. 11), and the old commandment, 2 John 5.Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended, I. As an old one: I write no new commandment unto you, but an old commandment, which you had from the beginning, v. 7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope.When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, v. 7. II. As a new one: "Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (v. 8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old—new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat.Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love. 1. He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, v. 9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion. 2. He who is governed by such love approves his light to be good and genuine: He that loveth his brother (as his brother in Christ) abideth in the light, v. 10. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that there is no occasion of stumbling in him (v. 10); he will be no scandal, no stumbling-block, to his brother; he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace. 3. Hatred is a sign of spiritual darkness: But he that hateth his brother is in darkness, v. 11. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (v. 11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, v. 11. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luke ix. 54. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.

论爱的法则。 2:7亲爱的弟兄啊，我写给你们的，不是一条新命令，乃是你们从起初所受的旧命令：这旧命令就是你们起初所听见的道。2:8再者，我写给你们的是一条新命令，在主是真的，在你们也是真的，因为黑暗渐渐过去，真光已经照耀。2:9人若说自己在光明中，却恨他的弟兄，他到如今还是在黑暗里。2:10爱弟兄的，就是住在光明中，在他并没有绊跌的缘由。2:11唯独恨弟兄的是在黑暗里，且在黑暗里行，也不知道往哪里去，因为黑暗叫他眼睛瞎了。 第七节既直接回顾前边（在此描述的遵照基督所行的诫命不是新的，而是一个旧的；这是使徒无论在何处传福音都必然反复灌输的思想），又引出使徒接下来的忠告，那就是弟兄姊妹间要彼此相爱的法则；这是我们起初就听闻的，是旧的命令（约翰二书5）。当使徒亲自写信忠告这诫命时，他以慈爱的称呼灵敏地给出范例：“亲爱的弟兄们啊，你们是我亲爱的，我们以爱的纽带相系，这爱正是我向你们恳请的。”接下来就对弟兄姊妹间爱的命令进行忠告。 一、这是一个旧命令：我写给你们的不是一条新命令，而是你们从起初就听闻的旧命令（第七节）。爱的命令正如人性一样历史悠久；但它可以应许不同的条令、执行，和动机。在天真与无邪中，人类的本性被发扬宣教，同胞之间要彼此相爱，因为都住在地球上，都是神的儿女，都有着神的形象。在罪和重生的应允中，正如与神——他们的创造主相合一样，他们要爱对方，就像因着血缘联系的同胞一样，正如怀着同样期待的伴侣一样。当希伯来单独组建时，他们一定相应地爱彼此，作为享有特权的人，他们与神立有契约，他们被神接纳，他们种族的救世主和教会的头施恩如泉涌；爱的法则辅以新的义务被传承，加给神的以色列，传给福音教会，如此这就是旧的命令，或者说是以色列的福音子民们从起初就闻晓的道。 二、这是一个新命令：“再一次，你们必须更多地遵守本分，我写给你们的是一个新命令，新社会的法则，基督事业的法则，这法则在祂是忠诚的，其意义在基督的头是最纯正的；在祂，这忠诚是首要且完全的；祂爱教会，把自己献给了教会。在你们，也必须要忠诚。这法则以某种标准影响你们的心；神告知你们要爱彼此，因为黑暗过去了，你们怀有偏见的不信仰（不论犹太教徒或非犹太教徒）的心灵的黑暗，你们对主和神可悲的忽视如今都过去了，真光已经闪耀（第八节）；福音书所揭露出的真理的光照鲜活而满有成效地在你们的心里闪耀；因此你们得以看见基督徒爱的光芒，以及于此的基本责任，"因此我们明白基督徒信仰的基本原则呈现出的既是旧的也是新的；改革之教义，或者在改革的教会里信仰之学说，是新的也是旧的——新的，是在漫长的黑暗过后所传讲的，藉着改革的光亮，如洗涤了掺进的杂质一样；但也是从起初便被教导和听闻的旧命令。我们当明白，那项恩典即美德在基督是忠诚的在我们也是忠诚的；我们当与我们的头保持一致。不论认为是新命令还是旧诫命，黑暗越过去，福音的真光越照耀在我们身上，我们对主命令的服从就越强烈。光照必会发挥恰如其分的热度。相应地，这是对我们基督光热的又一个试炼；之前，称为对上帝的驯服；这里，称作基督徒的爱。 1.想要此爱却佯装着住在光里，这是徒劳的：说自己在光里，却恨他的弟兄，直到现在他还是在黑暗里（第九节）。虔诚的基督徒感谢神为自己灵魂的所作所为是合乎正统的；然而在有形的教会里却常有人装腔作势夸大实际，有些人说他们在光里，说精神和灵魂处都已经烙上了与神相交的印记，可是他们却行走在对基督弟兄的厌恶和仇恨里；这些人不能为对弟兄的基督的爱的意识所左右，继续呆在黑暗中，仍旧呆在他们伪装的对基督信仰的皈依里。 2.由基督的爱支配着的人因着基督的光而变得良善和真诚：爱他弟兄（基督里的弟兄）的是住在光里的（第十节）。他懂得基督徒爱的根基和缘由；他明白基督救赎的分量和价值；他知晓我们该如何爱那些基督所爱着的人才够格；随之而来的结果便是他没有绊跌的理由（第十节）；他不会毁谤弟兄，也不会成为弟兄的绊脚石；他能意识到既不能引诱弟兄犯罪也不能使得弟兄偏离了信仰的道路，基督的爱教导我们要高度地重视我们弟兄的灵魂，忧虑会损伤弟兄清白和平安的一切事物。 3.仇恨是灵魂黑暗的标记：恨弟兄的是在黑暗里（第十一节）。灵魂的光被恩典的灵逐步灌输，而恩典的灵的首要成果便是爱；人若对基督弟兄怀着鬼迷心窍的恶意就会亏缺灵魂的光；因此他行走在黑暗里（第十一节）；他的生命附属的是晦暗的精神和良心，他不知道何去何从；他看不清黑暗的灵将挟他去往何处，尤其是看不清它将挟他去到完全黑暗的世界里，因为黑暗瞎了他的眼睛（第十一节）。重生的黑暗，由恶毒的灵证明了，是与生命的光背道而驰的；黑暗所在之处，精神、判断、和良心都将蒙上黑色，因此将会认不出通往天堂的永恒的生命之路。在此我们注意到我们的使徒他曾经的光热和明亮灵魂对如今的救治是何等的奏效。而那时间是在他吩咐火从天上降下来，降给不幸的、愚昧的、不接受他们的撒玛丽坦的时候（路加福音9:54）。虽然他不认识自己的灵魂，也不知道灵魂带他去哪儿，但对此，主耶稣早就给了他指示。因着已吸收了更多的基督的灵，他对人呼出的就是良善的意图，对兄弟呼出的就是爱。唯独主耶稣是爱的伟大的主人：只有他的教派（他承认的教会）才是爱的教派。他的信徒们都是爱的信徒，他的子女必定是满有爱心的子女。 --何叶 2012年2月13日 (一) 11:38 (CST)^-^~

12 - 17

12 I write unto you, little children, because your sins are forgiven you for his name's sake. 13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for eve. This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so, I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses, 1. The lowest in the Christian school: I write unto you, little children, v. 12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts: —(1.) Because their sins were forgiven them for his name's sake, v. 12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, v. 13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb. viii. 11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds, 2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (v. 13, 14), unto you, Mnasons, you old disciples, Acts xxi. 16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn.He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, v. 13, 14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as ch. i. 1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. iii. 8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then, 3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, v. 13, 14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts: —(1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, v. 13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. —(2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, v. 14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. 9. —(3.) Because of their acquaintance with the word of God: And the word of God abideth in you, v. 14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world. II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, v. 15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken, 1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, v. 15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays. 2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, v. 16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections.There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. （3.） There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, v. 16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, v. 17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Eccl. xii. 5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave? From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, v. 17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither. From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.

2:12小子们啊，我写信给你们，因为你们的罪藉着主的名得了赦免。2:13父老啊，我写信给你们，因为你们认识那从起初原有的。少年人啊，我写信给你们，因为你们得胜了那恶者。小子们啊，我曾写信给你们，因为你们认识父。2:14父老啊，我曾写信给你们，因为你们认识那从起初原有的。少年人哪，我写信给你们，因为你们刚强，神的道长存在你们心里，你们也胜了那恶者。2:15不要爱世界和世界上的事。人若爱世界，爱父的心就不在他里面了。2:16因为凡世界上的事，就像肉体的情欲，眼目的情欲，并今生的骄傲，都不是从父来的，乃是从世界来的。2:17这世界和其上的情欲都要过去，唯独遵行神旨意的，是永远长存。 圣洁的爱作为新诫命，其中饱含激励，被指示给不同阶层的信徒，使徒约翰在此甚是语重心长。在基督教徒的大学里的不同毕业生，以及所有的教会，务要维持圣爱的纽带。或者，必须得遵守一个重要的忠告和劝阻，如果不在神的爱里奉行生命的信仰，那么弟兄间的爱就不能长存。使徒用庄严的演讲开始前言，讲给基督教派的各个体制和牧师：让基督教会的不论婴幼与年少，不论成人或长者，都认识到他们不该爱世界及其上的事物。于是： 一、我们把信写给基督教会中各阶段和各阶层的人。基督徒并没有相同的身份和地位；在基督里有婴儿，有成人，有老者。因为这些人有他们特殊的身份，所以也就有着特殊的职责；不过他们全都有着共同的戒律和相应的顺服，比如务要相爱和轻视世界。我们也发现有才智的牧师会明智地散播生命的道，传讲给基督家庭的不同成员，使得各受其份：我写信给你们小子们，父老们，和少年人。在这样的分而教之中使徒进行着讲道： 1.讲给在基督教派中的最小的：我写信给你们，小子们啊（第十二节）。那些正处于基督信仰的入门者，是信仰中的初信者，是基督里的婴孩。使徒约翰首先以与这些人交流来勉励基督徒们；较伟大的长者听听讲给晚辈的话也许也是有用的；要义得一再重复；而首要的原则就是一切的根基。他给基督里的孩子们讲话基于两点： —（1.）因为他们的罪藉着主的名得到了赦免（第十二节）。年轻的信徒因虔诚而得宽恕；圣徒因相交而得赦免。罪被赦免——或藉着神的名，或藉着赞美神的荣耀（在饶恕中展现出来的盛大的完美），或藉着主的名，因着祂的得胜，因着在祂里面的救赎；那些被神赦免的人受着强烈迫使放弃整个世界，放弃这与神的爱异常相冲撞的世界。 —（2.）因着他们对神的认识：我写信给你们，小子们啊，因为你们已经认识了父（第十三节）。小孩们往往最先认识的是自己的父亲。基督里的小子们必须得确实认识神。正如希伯来书8:11“他们，从最小的到至大的，都必认识我。”基督里的孩子当认识到上帝就是他们的父；他们当有这样的明断。正如我们常说，了解自己的父亲的孩子是聪明的。这些孩子们不得不认识他们自己的父；因着使他们重生的父的力量和使他们得以接纳的父的恩典，他们才能满有信心。那些认识父的自然就会与世界的爱恋脱离。使徒继续说到： 2.写给有着至高身份和地位的人，写给基督里的长者，写给他致以敬称的人：我写信给你们，父老们啊（第十三和第十四节），写给你，拿孙，你这位从前的信徒（使徒行传21:16）。使徒随即从教派的至下过渡到至高，从最小的上升到至尊的，那些处于中间阶段的人群就可以聆听两边的教训了，就可以记住他们所获悉的，并洞察他们该理解的：我写信给你们，父老们啊。那些在基督教派中最久远的人们有必要得到进一步的劝告和指导；最年长的信徒应该手里带着他的书，他的圣经，前往天堂（天上的大学）。于是乎，也就写给父老们，也对父老们劝诫；不论何人，不论多大年纪都还是能继续学习的。约翰写信给他们是基于他们对神的了解：我写信给你们，父老们啊，因为你们已经认识了那从起初的（第十三和十四节）。年长者有见识和经验，理应受尊重。约翰乐于承认老基督徒们的见识，并给予祝贺。他们认识主耶稣，尤其是那来自起初的（约翰一书1:1）。正如基督是开始也是终末，所以主耶稣当成为我们基督学问的起初和结束。腓立比书3:8如是讲到：“我也将万事都当有损的，因我已认识我主耶稣基督为至宝”。认识他来自起初，来自创世以前，如此就能很好地受劝而放弃世界。接下来： 3.写给成年人，写给那些处于发展阶段的人：我写信给你们，少年人啊（第十三和十四节）。在耶稣基督里有成人，他们已经达成圣灵的力量和完全的意识，能够明辨善恶。 —（1.）基于对他们的战事的报道。他们是基督营里灵巧的士兵：因为你们胜了邪恶者（第十三节）。有邪恶者不断地对灵魂挑起战端，尤其征对信徒们：但是在基督教派受很好教导的人能够拿起他们的武器战胜恶者；那些能战胜恶者的也能应召战胜整个世界，这魔鬼以之为强大武器的世界。 —（2.）基于在他们的成就中发现的力量：因为你们刚强，你们已经胜了那恶者（第十四节）。年轻人常对自己的力量引以为豪；年轻人在基督及其恩典中变得刚强是很荣耀的；这将是他们的荣耀，这将试验他们的力量，以便战胜魔鬼；如果他们不够刚强，不能胜了恶者，那么魔鬼就会变得很顽固。力大无穷的基督徒们，在征服世界中尽显豪力吧；在战胜魔鬼时就得发挥与征战世界相同的力量啊（第九节）。 —(3.)基于他们熟知神的道：神的道住在你们里面（第十四节）。神的道必然要住在成年信徒里边。神的道对于他们是力量的养分和食粮，是他们战胜恶者的武器，是他们灵魂的利剑，他们借以阻挡恶者急速的飞镖：那些住在神的道中的，为战胜世界而装备精良。 二、我们以一个忠告和劝勉开始介绍，一个对于鲜活的实在的信仰来说重要的准则：“不要爱世界和其上的事物（第十五节）。要克制世界，要克制事物，要抵挡住来自世界的琐事，要抵挡住来自事物的诱惑。”不同阶层的基督徒，必须要在这一点上统一，要在忽视世界这一点上联合。如果他们在这一点上达成共识，那么他们也能很快在其他方面取得一致：他们的爱为神保持着，却不给世界留余地。在此我们也就明白了为何要这样劝勉和警戒。他们彼此不同，所以必须遵行。劝阻信徒们自己杜绝爱恋世界，这并非易事。理由如下： 1.爱世与爱神矛盾：如果人爱世界，爱神的心就不在他里面了（第十五节）。人的心是狭隘的，不能同时包容这两份爱。世界拖拽着献给神的心，因此越爱世则对神的爱就将越衰微和腐坏。 2.必须严禁对尘世的爱恋和情欲，因为那不是从神来的：那不是从神来的，而是来于世界（第十六节）。这爱恋和情欲不是上帝指定的（事实上上帝叫我们远离它），而是从世界强加给人，世界是我们情感的盗贼。到此我们对世界有了应有的认知和理解，照这一点我们就得抵制和放弃世界。我们完全认为，世界是美好的，如一块闪耀着神的荣美的玻璃，因着是神的杰作该受赞美。但是关联我们人，世界却成了堕落之所，它作用于我们的软弱，唆使并激起我们可耻的情欲。尘世和肉身之间有着极大的相似和联系，世界侵扰并吞噬者肉体，借机结党悖逆上帝。根据堕落本性的三个主要倾向，可将世界上的情欲分为一下三类： （1.）肉体的情欲。这里，肉体与眼目和生命区别开来，意即躯体。肉体的情欲，主观上讲，是放纵肉身享乐的念头和欲望；客观上说，是所有那些引起和激发肉体欲望的事物。 （2.）眼目的情欲。眼目被金银珠宝取悦，一双游荡的眼睛寻求着财富和丰饶，这便是贪婪的情欲。 （3.）今生的骄傲。爱慕虚荣的心，寻求目空一切的生命中全部的富丽、粉饰和浮华，这是荣誉和喝彩背后的野心与妄想。可以说，这是耳朵的病疾，酷爱钦佩和颂赞的逢迎。这些欲望的目的应该被摒除被抛弃，因为这些目的偷掠霸占着感情和心愿，因为这些目的不是出于父的，而是来于尘俗（第十六节）。父不接受这些目的，得尘世自己留着。这些骄奢淫逸必须受克制必须被节制，放纵情欲不是父所指定的，乃是充满陷阱的尘世所图谋的。世俗之物和享乐全都毫无意义，都将荡然无存。世界和其上的情欲都会过去（第十七节）。世界上的万有都在急速地衰微和消逝，情欲本身和世俗享乐也会凋亡也会腐朽。欲望本身不久就将破产就将没落，参看传道书12:5。那些如今躺在坟穴里腐烂的人，他们的浮华和骄逸都化作了什么呢？爱神的人将不朽，神喜爱的将永存：与爱恋世界的人对比，遵行神旨意的人——遵行神旨意是爱神者的品性，能够永存；较之终将过去的世俗情欲，圣洁的热情和情感能够永存；爱永不凋零，且人自己将是永生和不朽的承继，将能够如期抵达天堂。从全篇经文里我们能感受到使徒约翰教义的圣洁与灵性。肉身的生活方式必须受制于神的爱，躯体及其情感应该受信仰支配，由得胜的神的爱归正。 --何叶2012年2月15日(三)14:22 (CST)^-^~

18- 19

Concerning Antichrist. (a. d. 80.) 18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. Here is, I. A moral（这个词一般翻译为“道义的、教义的”之意，但那样翻译感觉不怎么好，所以我就翻译成了“确实的”，这词有“确实的”的意思。如不妥，还请指正）--何叶）prognostication of the time; the end is coming: Little children, it is the last time, v. 18. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, "Little children, you that are young in religion, take heed to yourselves that you be not corrupted." But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: "Little children, it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel's weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined," Dan. ix. 26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic ，periods of time. II. The sign of this last time: Even now there are many antichrists (v. 18), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted;but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be watchmen to the house of Israel. Now it should be no great offence nor prejudice to the disciples that there are such antichrists: 1. One great one has been foretold: As you have heard that antichrist shall come, v. 18. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, 2 Thess. ii. 8-10. No wonder then that there are many harbingers and forerunners of the great one: Even now there are many antichrists, the mystery of iniquity already worketh. 2. They were foretold also as the sign of this last time. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect, Matt. xxiv. 24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: Whereby we know it is the last time, v. 18. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction. III. Some account of these seducers or antichrists. 1. More positively. They were once entertainers or professors of apostolical doctrine: "They went out from us (v. 19), from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as Acts xv. 1, Certain men came down from Judea, and taught the brethren, &c. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth. 2. More privately. "They were not inwardly such as we are: But they were not of us; they had not from the heart obeyed the form of sound doctrine delivered to them; they were not of our union with Christ the head." Then here is, (1.) The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: "For, if they had been of us, they would no doubt have continued with us (v. 19); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists." Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error. (2.) The reason why they are permitted thus to depart from apostolical doctrine and communion—that their insincerity may be detected: But this was done (or they went out) that they might be made manifest that they were not all of us, v. 19. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible.Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, &c., 2 Pet. iii. 17, 18.

论敌基督的。 2:18小子们哪，如今是末时了。你们曾听见说，那敌基督的要来。现在已经有好些敌基督的出来了，从此我们就知道如今是末时了。2:19他们从我们中间出去，却不是属我们的；若是属我们的，就必仍旧与我们同在；他们出去显明都不是属我们的。 在此， 一、一个确实的时间预兆，陌时要到了：我小子们哪，现在是末时了（第十八节）。也许有些人会认徒约翰在这里是再一次征对第一阶层的基督徒们说的，因为年轻人最容易受诱惑。“小子们哪，你们的信仰尚浅，要各人多听劝告以免坠落。”但也许，这称呼只是如其他信中一样，是一个普遍的称呼，是一个警醒所有基督徒的前序：“小子们哪，现在是末时了。我们教会里的犹太政体和状态正急速迈向终点，摩西律法和训导也正趋消逝。丹尼尔的礼拜如今正在终结，希伯来城市和圣堂的毁坏也越来越近了，至终必有洪水，必有征战，一直到底，荒凉的事已经定了。”（但以理书9:26.）正如预言已经足够多地告知了时代的周期，信徒们当要警醒末时的突然而至。 二、末时的迹象：现在已经有好些敌基督的出来了（第十八节），他们反对基督徒，反对教义，反对主的国。神允许敌基督徒出现实在是难以理解的冒险，但是，当他们来了，神会及时告诉信徒们，如此就会是喜乐和平安的，并且牧师们会好好看护以色列的。所以，即便出现这样的敌基督的，却并不能对信徒们产生太大的攻击和损害，毕竟： 1.先知已经告知有一个大敌基督的：正如你们被告知的敌基督的将会出现（第十八节）。教会的大多数圣徒已经藉着与神的相交认识到基督并教会必将遭逢一次长期且致命的敌手（帖撒罗尼迦后书2:8-10）。 2.先知也已经告知了末时的征兆。因为假基督、假先知，将会起来，显大神迹，显大奇事。倘若能行，连选民也就迷惑了（马太福音24:24）。这些便是犹太邦国、种族和宗教毁坏的前兆：借此我们便得知是末时了（第十八节）。预言说我们将看见诱惑人的出现在基督的真道上，且让我们因着这预言坚固自己抵挡住诱惑吧。 三、征对这些引诱人的即敌基督的作出一些阐释。 1.更积极。他们曾经也是基督教义的爱好者或专家：“他们是从我们出去的（第十九节），从我们的群伴和教派中出去的”，很可能是从耶路撒冷，或者从犹太的某些教会中出来的，正如使徒行传15:1所讲：“有几个人，从犹太下来，教训弟兄们说，你们若不照摩西的规条受割礼，就不能得救”。最纯正的教会也有可能出现叛教徒。那些受使徒的教义而相信真道的，并非每个人都完全皈依了。 2.更私欲。“他们不像我们这般发自内心：他们不是属我们的，他们没打心里遵行传给他们的完全的教义，他们不具有跟我们一样的与头基督的相交。” （1.）得出他们不是属我们的这一结论，不是根据他们伪装的形象，或者依据我们的身份地位，而是根据他们事实上的背叛：“因为，如果他们是属我们的，就必仍旧与我们同在（第十九节）；如果圣洁的真道已经扎根于他们的心底，就必能使得他们与我们同在；如果他们已被神用油膏涂抹——他们正是通过这样方式成为忠实且真实的基督徒的——他们就不会变成敌基督的了。”那些判弃信仰的，充分地显示出，之前他们在宗教里是伪虔的：那些领受了福音真道的圣灵的，就能完全防备毁灭性的过犯。 （2.）凭此，他们被禁令脱离使徒教义和相交的因由——他们的伪善被觉察出来了：他们从我们出去显明他们不是属我们的（第十九节）。教会深知谁是有基督生命的组员谁没有，因此，被认为本质上是圣洁的教会，当有着不怒而威的气派。一些伪教徒进教会，若没因他人的恐惧和谨慎而死在罪上 ，也许出于自我的羞愧，也许为着利益，却极少为着真道。亲爱的弟兄啊，你们既然预先知道这事，就当防备，恐怕被恶人的错谬诱惑，就从自己坚固的地步上坠落。你们要在恩典中长进。（彼得后书3:17-18）。 --何叶2012年2月16日(四)02:26 (CST)^-^~

20 -27

Concerning Antichrist. (a. d. 80.) 20 But ye have an unction from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched—an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace.They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 3. The effect of this unction—it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "And thereby you know all things (v. 20), all these things concerning Christ and his religion; it was promised and given you for that end," John xiv. 26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory. II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "I have not written unto you because you know not the truth, v. 21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above."It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui—The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth. III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred truth: Who is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions. 2. They are direst enemies to God as well as to the Lord Christ: He is antichrist who denieth the Father and the Son, v. 22. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, John vi. 27. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ reconciling the world unto himself; and therefore the apostle may well infer, Whosoever denies the Son the same has not the Father (v. 23); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, for none cometh to the Father but by the Son.But, as some copies add, he that acknowledgeth the Son has the Father also, v. 23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal. IV. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: Let that therefore abide in you which you have heard from the beginning, v. 24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations:— 1. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, v. 24. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, John xv. 3, 4. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth! (2.) They will thereby secure the promise of eternal life: And this is the promise that he (even God the Father, ch. v. 11) hath promised us, even eternal life, v. 25. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is eternal life, which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) eternal life. Then the exhortation aforesaid is enforced, 2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age: "These things have I written to you concerning those that seduce you (v. 26), and therefore, if you continue not in what you have heard from the beginning, my writing and service will be in vain." We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. I have written to him the great things of my law (and my gospel too), but they were counted as a strange thing, Hos. viii. 12. 3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, v. 27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, 2 Cor. i. 21. This sacred chrism, or divine unction, is commended on these accounts:— (1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, v. 27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide. (2.) It is better than human instruction: "And you need not that any man teach you, v. 27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, v. 27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?" Job xxxvi. 22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, v. 27. The Holy Spirit must needs be the Spirit of truth, as he is called, John xiv. 17. The instruction and illumination that he affords must needs be in and of the truth.The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "And even as it hath taught you you shall abide in him, v. 27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts." 2 Cor. i. 21, 22.

论敌基督的。 2:20你们从那圣者受了恩膏，并且知道这一切的事。2:21我写信给你们，不是因为你们不知道真理，正是因你们知道，并且知道没有虚谎是从真理出来的。2:22谁是说谎话的呢？不是那不认耶稣为基督的吗？不认父与子的，这就是敌基督的。2:23凡不认子的，就没有父；认子的，连父也有了。2:24论到你们，务要将那从起初所听见的常存在心里。若将从起初所听见的存在心里，你们就必住在子里面，也必住在父里面。225主应许我们的就是永生。2:26我将这些话写给你们，是指着那引诱你们的人说的。2:27你们从主所受的恩膏，常存在你们心里，并不用人教训你们，自有主的恩膏在凡事上教训你们。这恩膏是真的，不是假的，你们要按这恩膏的教训住在主里面。 在此， 一、处在有危险的末时，面对引诱人的,使徒给予信徒们（他致信的对象）以激励，他鼓励大家在出现判教现象的时期务要确保信仰的坚固：你们从那圣者受了恩膏，并且知道这一切的事。 我们可以看出， 1、信徒们因得到赐福——来自上帝的恩膏——而满有丰盛：你们受了恩膏。真基督徒都是神所拣选的，他们的名是同样的亲密。他们受恩典的油膏涂抹，藉着伟大的圣灵，有了禀赋和灵魂的保障。打比方说，就像在主的事务所里，大家被指定为附属的先知、或者牧师，或者君王，至高便是上帝。圣灵好比油膏，也好比是火与水。我们与主的救赎之恩，其间的交通便是受恩膏。 3、受恩膏的意义——是心灵之窗的慰藉，启发并加强认知的双眼：你们借此知道这一切的事（第20节），知道一切关于基督和基督信仰的事，这是为那末时而应许赐给你们的”（约翰福音16:26）。主基督并非将恩膏同样地分赐给所有称信的信徒，他们中有些人比其他人领受的更多。主这样做是为了避免有些人受了恩膏却远离了真基督的道，事与愿违地成了敌基督的，成了基督徒、天国并荣耀的敌人——这毕竟是极其危险的。 二、使徒约翰以所写表明意图并揭示重要性。 1、通过否认。并不是怀疑他们的见识，也不是认为他们不知道福音的昭昭真理：“我写信给你们，不是因为你们不认识真理（第二十一节）。我不能非常肯定你们在真理上的坚固，也不能对你们受了圣灵的恩膏表示祝贺。”以善意揣测我们主内的弟兄是好的，除非有证据推翻了我们的揣测，不然我们当持守如此善意：对基督徒公义的信任能同时鼓励和促进他们的忠贞。 2、通过维护和承认，因为信赖他们对这些事的判断：因为你们认识真理（你们认识在耶稣的真理），并且知道没有虚谎是从真理出来的。那些在各个方面都认识真理的，因而能明辨出跟真理相悖的以及与真理不合的。两相对比——当自己表现出笔直的线条，自然也就能衬托出其余线条的曲折。真理和谬误既不相交也不彼此适应。所以，那些熟知基督真道的人，便会强烈抗拒敌基督的谬误和迷惑。谎言从不属于真理，不属于自然而然真理，也不属于被揭露出来的真理。使徒们常因撒谎遭谴责，谎言与他们的教义的矛盾就显出来了：他们已经是最自我谴责的人了，因为他们用谎言谬传真理。这是对基督宗教的谴责，它与其根基——自然的信仰——如此契合，同时也与包含了其原理和入门的犹太教契合。没有谎言是出于真理的，欺骗和假冒是很不能支撑和广传真理的。我认为也许他们从来没接触信仰的体制倒是好的。他们的理由似乎是因为我们时代的虚伪，对古代伪善的伎俩和花招的发现差不多把我们的时代卷进了无神论和敌视宗教的漩涡，但为基督显现的最伟大的事工者和受难者，让我们相信没有谎言是出于真理的。 三、使徒约翰进一步谴责并披露这些新近出现的引诱人的。 1.他们撒谎，极端地反对神圣真道：在我们生活的时期和时代中，谁是说谎的，谁一直是撒谎的，是臭名昭著的说谎能手，否认着耶稣是基督？谎言，或者说谎者的父，有着非同寻常的恶性，在世界蔓延，对基督徒而言，以前就是且现在还常是虚妄和过犯。除基督外，别无真理如此神圣且被完全证实，然而却会遭到其他一些异端的驳斥与否认。天堂、尘世、甚至地狱，都早已证实了拿撒勒的耶稣是圣子。然而，似乎，在神的恢弘的审判里，有些人仍旧沉迷在浓烈的谬见中。 2、他们是神和主基督的最大敌人：他是敌基督的，不认父和子（第22节）。抵触基督的，否认父的人证物证，否认父对子的印证，正如约翰福音6:27所讲“因为人子是父神所印证的”。不认父的人证物证的，每说到耶稣基督，他就不认上帝是主耶稣基督的父，最终背弃对基督里神的认知，在此之上在基督里神的全部显现，尤其是基督里神与世界的和好都是藉着主耶稣显现出来。因此使徒约翰能够断言：不认子的，连父也没了（第23节）。本来子早就做了神至大至好的显示，但这样的人，却根本未曾真正懂得父。这样的人，不会得着父的喜爱、恩典和救赎，因为人必须藉着子才能就到父的面前。接着，正如后边补充所说，“认子的，连父也有了（第23节）”。因为父与子的亲密关系，所以在教义、认知以及二者的权益中，有着不可侵犯的一致。认子的，受子恩赐的，也就是认父的，也就得父恩赐。并且，那些坚守基督所显示出来的，就保有了自然真理的光和益。 四、于此，使徒约翰忠告并说服信徒们延续起初传给他们的旧教义：“论到你们，务要将那从起初听见的常存心里（第24节）”。真理比谬误久远得多。关于基督的真理，起初是传给圣徒的，它不会因奇趣精品而更替。使徒们对他们所传扬的关于基督的真理，如此言之凿凿，即便在历经一切来自基督的的苦难和遭受后，依旧不放弃。基督的真道，以其久远而备受欢迎。务要延续起初传给你们的旧教义，这一劝勉由以下的几点理由突出强调: 1、坚持原初的真道和信仰，能得圣恩。 （1.）能因此延续与神和主的圣洁的相交：“若将从起初所听见的存在心里，你们就必住在子里,也必住在父里（第24节）”。正如约翰福音15:3-4所讲“基督在我们里面，这是我们与罪隔绝而与神相合的途径，这是真理”。子是中保和调停人，通过他我们得以与父相合。由此可见，我们该何等重视福音真道啊！ （2.）可以借此得到永生的应允：“主所应许我们的就是永生（第25节）”。神对虔诚跟随他的人所做的应允何其伟大。由此，神的荣耀，权柄和慈爱，我们可窥一斑。永生，唯独神能赐予。神圣的上帝将卓著的价值赐给子，关于他的真道，他乐意应许那些在真道上（在他的光照和权能以及感召下的）前行的人们永生。如此，上述劝勉便得到了强调。 2、使徒约翰写信给他们的目的。这封信的目的是叫他们防备这时期的欺诈者：“我将这些话写给你们，是指着那引诱人的说的（第26节），因此，你们若不坚持你们从起初所听见的，我的书信和努力便是在做无用功。”我们当警醒，以免使徒的书信，以免整本的圣经，对于我们毫无用处或一无所获。就像何西书8:12所写“我为他写了律法万条，他却觉得与他毫无关涉”。 3、上帝已经赐下有教益的祝福：“你们从主受的恩膏常存在你们心里，并不用人教训你们，自有主的恩膏在凡事上教训你们（第27节）”。真基督徒内心坚信从神得来的真道：圣灵早已在他们的心和脑都刻上了印记。主耶稣在其虔信徒的心里将有着始终如一的见证，这是必当的。恩膏，倾灌给真信徒的恩典之礼，是对基督真道和教义的印证，因为除了神，别无他者能够给此印证。见哥林多后书1:21“那在基督里坚固我们，并且膏我们的，就是神”。这圣油，恩膏，因着如下理由被颂赞: （1.）可一生受用且亘古永恒，它不像水那样很快就风干了：它常存在你们心里（第27节）。神的启示，为了证实，就得不断延续且始终如一。当诱惑、陷阱，还有坑蒙拐骗出现时，神的恩膏仍旧常存。 （2.）优于人的指教：“并不用人教训你们（第27节）。并不是说无需受圣膏的牧师传教，这圣油就会教导你们。如果神喜悦，这自然也是能的，但实际这是不能的，尽管圣膏比我们能更好地教导你们：你们不需要任何人教训你们（第27节)。在你们被拣选之前，你们还是得由我们引导，但你们受了恩膏之后，我们的教诲就不能与其相提并论了。谁能像神那样教导呢？”神的恩膏不是要取代，却是会超越牧师的教导。 （3.）神的恩膏是真理的确证，其中所教导的全部都是绝对可靠的真理：如同教训你们的一切，这恩膏是真的，不是假的（第27节）。正如约翰福音14:17所说，圣灵，名副其实地，千真万确地，是真理的圣灵。由圣灵赐予的指导和启示必定是坚持真理且出于真理的。真理的圣灵不会说谎，他教导万事，也就是说包括所有现在的赦免、全部理解基督神的必备知识、一切存在于福音中的信徒的荣耀。 （4.）恩膏有着保守的功效。他存在于谁心，就会保守谁抵制诱惑者及其诱惑：”你们要按这恩膏的教训住在主里面（第27节）。恩膏教训你们要住在基督里，同时，正如教导给你们的，它能保守你们。它在你们的灵和心上安设了监禁，如此你们就不会与之叛离。正如（哥林多后书1:21-22）：“赐我们恩膏的是上帝，他已经用印印了我们，并赐圣灵在我们心里作凭据”。 --何叶 2012年2月18日 (六) 03:29 (CST)^-^~

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Christ's Second Appearance. (a. d. 80.) 28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ: And now, little children, abide in him, v. 28. The apostle repeats his kind appellation, little children, which I suppose does not so much denote their diminutiveness as his affection, and therefore, I judge, may be rendered dear children. He would persuade by love, and prevail by endearment as well as by reason. "Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that you would abide in him, in the truth relating to his person, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties; and those that are anointed by the Lord Jesus are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times is strongly urged by the two following considerations:— 1. From the consideration of his return at the great day of account: That when he shall appear we may have confidence, and not be ashamed before him at his coming, v. 28. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heared from the beginning. And, when he shall come again, he will publicly appear, be manifested to all.When he was here before, he came privately, in comparison. He proceeded from a womb, and was introduced into a stable: but, when he shall come again, he will come from the opened heavens, and every eye shall see him; and then those who have continued with him throughout all their temptations shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, those that have deserted him shall be ashamed before him; they shall be ashamed of themselves, ashamed of their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations, and pretences, and ashamed of all the wages（报应）of unrighteousness, by which they were induced to desert him: That we may have confidence, and may not be ashamed. The apostle includes himself in the number."Let not us be ashamed of you," as well as, "you will not be ashamed of yourselves." Or me aischynthomen ap autou—that we be not ashamed (made ashamed, or put to shame) by him at his coming. At his public appearance he will shame all those who have abandoned him, he will disclaim all acquaintance with them, will cover them with shame and confusion, will abandon them to darkness, devils, and endless despair, by professing before men and angels that he is ashamed of them, Mark viii. 38. To the same advice and exhortation he proceeds, 2.From the consideration of the dignity of those who still adhere to Christ and his religion: If you know that he is righteous, you know that every one that doeth righteousness is born of him, v. 29. The particle here rendered if（无论何时） seems not to be vox dubitantis, but concedentis; not so much a conditional particle, as a suppositional one, if I may call it so, a note of allowance or concession, and so seems to be of the same import with our English （英语译名）inasmuch, or whereas, or since. So the sense runs more clearly: Since you know that he is righteous, you know that every one that doeth righteousness is born of him. He that doeth righteousness may here be justly enough assumed as another name for him that abideth in Christ.For he that abideth in Christ abideth in the law and love of Christ, and consequently in his allegiance and obedience to him; and so must do, or work, or practise, righteousness, or the parts of gospel holiness. Now such a one must needs be born of him. He is renewed by the Spirit of Christ, after the image of Christ, created in Christ Jesus unto good works, which God hath fore-ordained that he should walk in them, Eph. ii. 10. "Since then you know that the Lord Christ is righteous (righteous in his quality and capacity, the Lord our righteousness, and the Lord our sanctifier or our sanctification, as 1 Cor. i. 30), you cannot but know thereupon" (or know you, it is for your consideration and regard) "that he who by the continued practice of Christianity abideth in him is born of him." The new spiritual nature is derived from the Lord Christ.He that is constant to the practice of religion in trying times gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great privilege and dignity to be born of him. Those that are so are the children of God. To as many as received him to them gave he power to become the sons of God, John i. 12. And this introduces the context of the following chapter.

论基督的再次显现。 2:28小子们哪，你们要住在主里面。这样，他若显现，我们就可以坦然无惧；当他来的时候，在他面前也不至于羞愧。2:29你们若知道他是公义的，就知道凡行公义之人都是他所生的。 紧接恩膏的是赐福，使徒约翰继续忠告并劝诫大家要坚定不移地住在主基督里，要坚定不移地跟随主基督：小子们哪，你们要住在主里面（第28节）。约翰一次次亲切称呼着“小子们哪”，我觉得并非特意指他们微小，而是因着自己特别的爱意，所以，我以为，也许该翻译成亲爱的孩子们。约翰总是用爱心来劝勉，总是用亲密无隙和有理有据来说服。“不仅基督的爱，还有你们的爱，促使我们反复灌输你们要坚持不懈，你们要住在主里面，住在关联主的人里面，住在与主的相交和对主的忠诚里面。”福音权益有着相应的福音职责。那些被主耶稣拣选的人，不管面对如何敌手，都负有强大的义务与主同在。在艰难困苦中仍负有坚持不懈坚定不移的职责，下面通过两点理由给予大力敦促。 1.要思考主在大日的再次显现：他若显现，我们就可以坦然无惧；当他来的时候，在他面前也不至于羞愧（第28节）。这里认为主耶稣会再次显现是理所当然的。这是他们从起初听见的真理的一部分。当主再次显现，他将公然现身，对全天下人显现。比较而言，主从前来这里，是私下里来的。他来自母腹，出生在马厩里：但是，当他再此前来，他将从广袤的天国降下，众目都会看见他。那时，那些抵挡住了一切诱惑，坚定不移跟随他的，一看见他就必将坦然无惧、信心满满、并且欢欣雀跃。他们将因着他带来的完全的救赎，而高高举起难以形容的得胜。相反地，那些背弃他的在他面前必定羞愧，他们将自惭形秽，为自己的不信、怯弱、忘恩、冒失、还有愚昧羞愧不已——竟然放弃如此荣耀的救世主！他们将因自己的欲念、奢望，以及自命不凡蒙羞，会为所有不公义的报应而羞愧难当，正是不公义导致他们遗弃主耶稣，而我们则能坦然无惧，不至于羞愧。这里的我们，使徒约翰包括了自己。“让我们在你面前不至于羞愧，”同样地，“你们不会对自己感到羞愧。”当他再次显现，我们不会羞愧。当他公然显现，他会让那些所有抛弃他的人羞愧难当，他将全盘否认认识他们，将会用耻辱和混乱覆盖他们，将会把他们扔进黑暗、地域、和永无止尽的绝望里，正如马可福音8:38所说，主在众人和众天使面前公然表示他要把他们当做可耻的。约翰继续阐述着这一忠告和劝勉， 2.要思考一如既往坚持基督及其真理的人身上的尊严：你们若知道他是公义的，就知道凡公义之人都是他所生的（第29节）。这话在此演奏出的无论何时都不像噪音，却是和音。有条理的陈述，胜过假设的推理。如果我可以这么认为的话，公义之人这一称呼是承认和赞可的音符，因而，显出和我们的英语译名意义相同。于是乎，意义就揭示得很清楚了：既然你们知道他是公义的，你么就知道凡公义之人都是他所生的。因着他住在基督里面，公义之人由此便充分合理地作为了他的又一名声。因为他住在基督里，住在律法和基督的爱里，因此也住在对主的忠诚和驯服里。因此必须产生、必须扮演、必须从事公义及福音圣洁的角色。这样的一个人必定是主所生的。他已经被基督的圣灵，照着基督的形象更新了。见以弗所书2:10：我们原是主的作为，在基督耶稣里造成的，为要叫我们行善，就是神所豫备叫我们行的。“既然你们知道主耶稣是公义的（他的品质和才能都是公义的，主是我们的公义、主是我们的救赎（哥林多前书1:30）），你们因此就不会不知道（按你们的思考和理解，你们该知道）藉着坚持基督教侍奉住在主里的是从主生的。”全新的圣灵性情源自主基督。在试炼中不断应用真理的人，很好地明证了他是从圣灵而生的，是来自主基督的。主基督是一位永远长存的父，从他而生是一项至大的殊荣和尊贵。那些如此出生的都是神的儿女。凡接待祂的，祂就赐给他们权柄，作神的儿女，见约翰福音1:12。借此便引出了下一章的文脉。 --何叶 2012年2月18日 (六) 23:16 (CST)^-^~

目录

约翰一书 2:1 约翰一书 2:2 约翰一书 2:3 约翰一书 2:4 约翰一书 2:5

约翰一书 2:6 约翰一书 2:7 约翰一书 2:8 约翰一书 2:9 约翰一书 2:10

约翰一书 2:11 约翰一书 2:12 约翰一书 2:13 约翰一书 2:14 约翰一书 2:15

约翰一书 2:16 约翰一书 2:17 约翰一书 2:18 约翰一书 2:19 约翰一书 2:20

约翰一书 2:26 约翰一书 2:27 约翰一书 2:28 约翰一书 2:29

约翰一书目录

约一 1 约一 2 约一 3 约一 4 约一 5

MHC:圣经目录

旧约(OT) 创(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 书(Josh) 士(Judg) 得(Ruth) 撒上(1Sam) 撒下(2Sam) 王上(1Kgs) 王下(2Kgs) 代上(1Chr) 代下(2Chr) 拉(Ezra) 尼(Neh) 斯(Esth) 伯(Job) 诗(Ps) 箴(Prov) 传(Eccl) 歌(Song) 赛(Isa) 耶(Jer) 哀(Lam) 结(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 弥(Mic) 鸿(Nah) 哈(Hab) 番(Zeph) 该(Hag) 亚(Zech) 玛(Mal)

新约(NT) 太(Matt) 可(Mark) 路(Luke) 约(John) 徒(Acts) 罗(Rom) 林前(1Cor) 林后(2Cor) 加(Gal) 弗(Eph) 腓(Phil) 西(Col) 帖前(1Thess) 帖后(2Thess) 提前(1Tim) 提后(2Tim) 多(Titus) 门(Phlm) 来(Heb) 雅(Jas) 彼前(1Pet) 彼后(2Pet) 约一(1John) 约二(2John) 约三(3John) 犹(Jude) 启(Rev)

导航

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参考

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