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MHC:约翰三书 1

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T H I R D J O H N.[1]

CHAP. I.

In this epistle the apostle congratulates Gaius upon the prosperity of his soul (ver. 1, 2), upon the fame he had among good Christians (ver. 3, 4), and upon his charity and hospitality to the servants of Christ, ver. 5, 6. He complains of contemptuous treatment by an ambitious Diotrephes, (ver. 9, 10), recommends Demetrius, (ver. 12), and expresses his hope of visiting Gaius shortly, ver. 13, 14.


3 John

This epistle is addressed to a converted Gentile. The scope is to commend his stedfastness in the faith, and his hospitality, especially to the ministers of Christ.


Chapter 1 Chapter Outline

The apostle commends Gaius for piety and hospitality.(1–8)


Cautions him against siding with Diotrephes, who was a turbulent spirit; but recommends Demetrius as a man of excellent character.(9–12)


He hopes soon to see Gaius.(13, 14)

<在这封信中,第1、2节约翰恭喜该尤的灵魂兴盛,第3、4节祝贺该尤在众位优秀的基督徒中赢得了好名声,第5、6节约翰对该尤待基督仆人的乐善好施热情好客给予肯定。第9、10节中约翰责怨居高自大的丢特腓傲慢无礼的作风,并在第12节称赞低米丢,同时在第13、14节表达了想尽快拜访该尤的心愿。>


约翰三书

这封使徒书信是写给一个已经信主的外邦人的。书信的范围是称赞他笃定的信仰和他的热情殷勤,尤其是他对于基督的事奉。<书信的内容是称赞他笃定的信心和热情好客,尤其是称赞他对基督牧师们的盛情友待.>


第一章 大纲

使徒称赞该犹的虔诚和殷勤.(1-8节)


告诫他不要效法丢特腓,那个搅扰的人;向他建议底米丢的优秀的人品。(9-12节)<约翰告诫该尤不要效法性情暴烈的丢特腓;并称许低米丢有着出类拔萃的优秀品质。>


他希望尽快见到该犹。 (13,14节)

^-^~--【译】Admin&【校】何叶2012年4月4日(三)17:40(CST)(尖括号里是初审意见,期待再审)^-^~

分工

简介

1-2节

Salutation and Prayer. (a. d. 90.)


1 The elder unto the wellbeloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.


Here we see,


I. The sacred penman who writes and sends the letter; not here indeed notified by his name, but a more general character: The elder, he that is so by years and by office; honour and deference are due to both. Some have questioned whether this were John the apostle or no; but his style and spirit seem to shine in the epistle. Those that are beloved of Christ will love the brethren for his sake. Gaius could not question from whom the letter came. The apostle might have assumed many more illustrious characters, but it becomes not Christ's ministers to affect swelling pompous titles. He almost levels himself with the more ordinary pastors of the church, while he styles himself the elder. Or, possibly, most of the extraordinary ministers, the apostles, were now dead, and this holy survivor would countenance the continued standing ministry, by assuming the more common title—the elder. The elders I exhort, who am also an elder, 1 Pet. v. 1.


II. The person saluted and honoured by the letter. The former is directed to an elect lady, this to a choice gentleman; such are worthy of esteem and value. He is notified,


1. By his name,—Gaius. We read of several of that name, particularly of one whom the apostle Paul baptized at Corinth, who possibly might be also the apostle's host and kind entertainer there (Rom. xvi. 23); if this be not he, it is his brother in name, estate, and disposition. Then,


2.By the kind expressions of the apostle to him: The well-beloved, and whom I love in the truth. Love expressed is wont to kindle love. Here seems to be either the sincerity of the apostle's love or the religion of it. The sincerity of it: Whom I love in the truth, for the truth's sake, as abiding and walking in the truth as it is in Jesus. To love our friends for the truth's sake is true love, religious gospel love.


III. The salutation or greeting, containing a prayer, introduced by an affectionate compellation—Beloved, thou beloved one in Christ. The minister who would gain love must show it himself. Here is,


1. The apostle's good opinion of his friend, that his soul prospered. There is such a thing as soul-prosperity—the greatest blessing on this side heaven. This supposes regeneration, and an inward fund of spiritual life; this stock is increasing, and, while spiritual treasures are advancing, the soul is in a fair way to the kingdom of glory.


2. His good wish for his friend that his body may prosper and be in health as well as his soul. Grace and health are two rich companions; grace will improve health, health will employ grace. It frequently falls out that a rich soul is lodged in a crazy body; grace must be exercised in submission to such a dispensation; but we may well wish and pray that those who have prosperous souls may have healthful bodies too; their grace will shine in a larger sphere of activity.


问候并祈祷。


1:1 作长老的,写信给亲爱的该犹,就是我诚心所爱的。1:2 亲爱的兄弟啊,我愿你凡事兴盛,身体健壮,正如你的灵魂兴盛一样。


于此我们发现,


一、这封信的作者受人尊敬的,他在这里给出告诫并不是以个人名义,而是以很普通的身份:长老,按年纪和职务,他是配得荣耀也配得尊重的。一些人曾质疑这究竟是约翰不是,而我们显然可以从信中读出约翰的风格和精神.因为约翰的缘故,那为基督所爱的弟兄们也就爱彼此相爱。该尤当时并没质疑这封信出于何人之手。使徒很可能担任过很多更为显赫的角色,不过都没有基督牧师对自命不凡自高自大的先生们产生的影响大。当他自称为长老时,简直就是跟教会那些平凡的牧师们推心置腹了。或者说,很有可能大部分卓尔不凡的牧师们和使徒们都已经不在了,而这位圣洁的健在者,以较普通的长老身份在支持延续着的教会。我这作长老的,劝你们中间与我同作长老的人(彼得前书5:1)。


二、写信所要问候和致意的人。前一封是写给蒙拣选的太太,这一封是写给蒙拣选的先生,这两封信都值得大家尊敬和重视。约翰告诫该犹,


1、直呼其名,该尤。我们在好几处都读到过该犹这个名字,有一位甚至是保罗在格林多教会给施洗的,也许他正是在那亲切招呼接待使徒约翰的(罗马书16:23)。若这里的该犹不是那位该犹,那便是与其同名字、同身份、性格相投的弟兄。接着,


2、约翰亲切的称呼:亲爱的该尤,我诚心所爱的。爱一经表白总能点燃爱的火花。使徒的亲切似乎既是出于爱之诚,也是因着信之切。爱之诚:因着真理的缘故,像住行在真理中一样相爱在耶稣里,是我诚心所爱的。因爱真理而爱朋友,这便是真爱,是切诚的福音之爱。


三、以充满深情的称呼传达饱含祝福的致敬与问候——亲爱的,你是我在基督里深爱的一位。想赢得别人的爱,牧师自己当然就得首先表示出爱心。在此,


1、使徒对朋友的灵魂兴盛给予好评。诸如灵魂兴盛这等幸事都是来自天国的至大赐福,意味着更新,是灵命内在的资本。储备在增长,灵的珍宝在加多,灵魂踏上通往荣耀国度的平坦大道。


2、对朋友的美好祝愿,愿朋友如灵魂兴盛一样,万事如意、身体安康。恩典和健康丰丰盛盛相伴相随;恩典保守健康,而健康彰显恩典。富足的灵魂若栖息在衰弱的躯体上就会一再地失落,我们必须在顺服中按神的安排使用恩典。祝福那些灵魂兴盛的也身体健康,祈祷恩典在他们的生机勃勃中光芒万丈。--【译】何叶 2012年4月4日 (三) 13:34 (CST)^-^~

3-8节

The Character of Gaius. (a. d. 90.) [1]


3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellowhelpers to the truth.


In these verses we have,


I. The good report that the apostle had received concerning this friend of his: The brethren came and testified of the truth that is in thee (v. 3), who have borne witness of thy charity before the church, v. 6. Here we may see,


1. The testimony or thing testified concerning Gaius—the truth that was in him, the reality of his faith, the sincerity of his religion, and his devotedness to God; and this evinced by his charity, which includes his love to the brethren, kindness to the poor, hospitality to Christian strangers, and readiness to accommodate them for the service of the gospel. Faith should work by love; it gives a lustre in and by the offices of love, and induces others to commend its integrity.


2. The witnesses-brethren that came from Gaius testified and bore witness. A good report is due from those who have received good; though a good name is but a small reward for costly service, yet it is better than precious ointment, and will not be refused by the ingenuous and religious.


3. The auditory or judicatory before which the report and testimony were given—before the church. This seems to be the church at which the apostle now resided. What church this was we are not sure; what occasion they had thus to testify his faith and love before the church we cannot tell; possibly out of the fulness of the heart the mouth spoke; they could not but testify what they found and felt; possibly they would engage the church's prayer for the continued life and usefulness of such a patron, that he might prosper and be in health as his soul prospered.


II. The report the apostle himself gives of him, introduced by an endearing appellation again: Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers, v. 5.


1. He was hospitable, good to the brethren, even to strangers; it was enough to recommend them to Gaius's house that they belonged to Christ. Or he was good to the brethren of the same church with himself, and to those who came from far; all who were of the household of faith were welcome to him.


2. He seems to have been of a catholic spirit; he could overlook the petty differences among serious Christians, and be communicative to all who borethe image and did the work of Christ. And,


3. He was conscientious in what he did: "Thou doest faithfully (thou makest faithful work of) whatsoever thou doest; thou doest it as a faithful servant, and from the Lord Christ mayest thou expect the reward of the inheritance." Such faithful souls can hear their own praises without being puffed up; the commendation of what is good in us is designed, not for our pride, but for our encouragement to continue therein, and should be accordingly improved.


III. The apostle's joy therein, in the good report itself, and the good ground of it: I rejoiced greatly when the brethren came and testified, &c., v. 3. I have no greater joy than to hear that my children walk in the truth, in the prescripts of the Christian religion. The best evidence of our having the truth is our walking in the truth. Good men will greatly rejoice in the soul-prosperity of others; and they are glad to hear of the grace and goodness of others. They glorified God in me. Love envieth not, but rejoiceth in the good name of other folks. As it is joy to good parents, it will be joy to good ministers, to see their children evidence their sincerity in religion, and adorn their profession.


IV. The direction the apostle gives his friend concerning further treatment of the brethren that were with him: Whom if thou bring forward on their journey, after a godly sort, thou shalt do well. It seems to have been customary in those days of love to attend travelling ministers and Christians, at least some part of their road, 1 Cor. xvi. 6. It is a kindness to a stranger to be guided in his way, and a pleasure to travellers to meet with suitable company: this is a work that may be done after a godly sort, in a manner worthy of God, or suitable to the deference and relation we bear to God. Christians should consider not only what they must do, but what they may do, what they may most honourably and laudably do: the liberal mind deviseth liberal generous things.Christians should do even the common actions of life and of good-will after a godly sort, as serving God therein, and designing his glory.


V. The reasons of this directed conduct; these are two:—


1. Because that for his name's sake these brethren went forth, taking nothing of the Gentiles. It appears thus that these were ministerial brethren, that they went forth to preach the gospel and propagate Christianity; possibly they might be sent out by this apostle himself:they went forth to convert the Gentiles; this was excellent service: they went forth for God and his name's sake; this is the minister's highest end, and should be his principal spring and motive, to gather and to build up a people for his name: they went forth also to carry a free gospel about with them, to publish it without charge wherever they came: Taking nothing of the Gentiles. These were worthy of double honour. There are those who are not called to preach the gospel themselves who may yet contribute to the progress of it. The gospel should be made without charge to those to whom it is first preached. Those who know it not cannot be expected to value it; churches and Christian patriots ought to concur to support the propagation of holy religion in the pagan countries; public spirits should concur according to their several capacities; those who are freely communicative of Christ's gospel should be assisted by those who are communicative of their purses.


2. We ought therefore to receive such, that we may be fellow-helpers to the truth, to true religion. The institution of Christ is the true religion; it has been attested by God. Those that are true in it and true to it will earnestly desire, and pray for, and contribute to, its propagation in the world. In many ways may the truth be befriended and assisted; those who cannot themselves proclaim it may yet receive, accompany, help, and countenance those who do.

论该尤的品格。

1:3 有弟兄来证明你心里存的真理,正如你按真理而行,我就甚喜乐。1:4 我听见我的儿女们按真理而行,我的喜乐就没有比这个大的。1:5 亲爱的兄弟啊,凡你向作客旅之弟兄所行的,都是忠心的。1:6 他们在教会面前证明了你的爱。你若配得过 神,帮助他们往前行,这就好了,1:7 因他们是为主的名(注:原文作“那名”)出外,对于外邦人一无所取。1:8 所以我们应该接待这样的人,叫我们与他们一同为真理做工。


从这些经节中我们得知,

一、约翰听到有关该犹的好见证:有弟兄来证明你心里存的真理(第三节),他们在教会面前证明了你的爱(第六节)。在此我们可以明白,


1、关于对该尤的见证——真理存在于他的心里、存在于他信心的真实里、存在于他信仰的虔敬里、存在于他对神的献身里;他,深爱弟兄,对穷人慷慨解囊,热情款待基督陌路,并乐于帮助他们对真理的做工,他的种种仁慈早已家喻户晓。信心凭借爱而做工,在爱的使命里因爱的使命而光芒四射,吸引着众人啧啧称赞其正直诚恳。


2、从该尤那出来的弟兄们做见证。那些亲身受到友好接待的人本就该做见证;虽然对于对行之不易的事奉来说,好名声只是微不足道的酬劳,然而却远比珍稀的药膏更价值连城,真诚且虔敬之人无不为之心醉魂迷。


3、会众或司法是在哪儿给出的汇报和见证——在教会前。也许就是使徒约翰现居的教会。我们无法确认究竟是什么样的教会,也不能断定是在怎样的场合下见证的该尤的信心和爱心的;很可能是触景生情,言由心生;他们情不自禁就传扬了所历所感;也许他们是在教会的祈祷中祝福如此主人万寿无疆喜乐安康,凡事如灵魂一样兴旺。


二、约翰再一次用饱含深情的称呼给出自己的见证:亲爱的兄弟啊,凡你向作客旅之弟兄及陌路所行的,都是忠心的(第五节)。

1、他热情好客,对弟兄关怀备至,对陌路细心周到;他们同属基督是该尤殷勤待客最充分的理由。或者说,该犹对与自己同一教会的弟兄以及那远道而来的弟兄,同样乐善好施;他乐于欢迎/兴高采烈迎接基督家庭的每一位。


2、他显出具有包容一切的情怀,不在乎真基督徒间无谓的分歧,与照基督样式所生并为主做工的所有人都津津乐道。


3、他是兢兢业业的:“亲爱的弟兄阿,凡你向作客旅之弟兄所行的,都是忠心的;你以忠心耿耿的仆人身份做这一切,愿你从主基督那获得继承的犒赏。”如此忠心不二的灵魂,无需炫耀,自会听到褒奖;在我们身上的美好嘉奖,不是为了成就我们的骄狂,而是为了鼓励我们百尺竿头,更进一步。


三、约翰对此无比喜乐,不仅因着美好的见证本身,更是因着对美好见证的美好理由:有弟兄来证明你心里存的真理,正如你按真理而行,我就甚喜乐(第三节)。听说我的儿女们照基督命令行走在真理中,我就欣喜若狂。我们行走在真理中就是我们心怀真理的最好证据啊。善者会为他人灵魂的兴盛而激动不已,闻及人的施恩与善良便兴奋异常。他们这是为上帝增了光啊。爱是不嫉妒,爱是为众人的好名声喝彩。看到儿女们在信仰上展现着虔敬,愿为主献身,顺服的父母真是欣慰,忠心的牧师真是喜乐。


四、关于该犹对与其共处的弟兄们进一步的接待,约翰给出了指导:你若配得过神,帮助他们往前行,这就好了。在那些年代,喜爱跟随做客旅的牧师和基督徒似乎是合乎习俗的,至少在他们某段旅途中是这样的(格林多前书16:6)。对陌生人来说,人为其引路便是慈爱;于旅游者而言,萍水相逢了情投意合的同伴便是幸福:这些都是按神的旨意,以尊敬神,或配得过我们对神的恭顺和与神的关系的方式,可以做的工。基督徒不要只想着该做什么,而要思考能做什么,怎样做最可尊可赞,正所谓:心有多大,舞台就有多宽。即便生命中最微不足道的行为,纵然是最不足挂齿的善意,只要是配得过神的,基督徒都要行,以此来事奉神,彰显神的荣耀。


五、约翰为什么这样指导呢,理由有二:

1、因他们是为主的名出外,对外邦人一无所取。由此可见他们是主内的弟兄,出外是为传讲基督、兴旺福音;甚至,也许他们正是约翰亲自派遣出外的。他们为使外邦人皈依而出外;这可真是绝妙的事奉:他们为神和神的名出外;这是牧师的最高目标,也该是其委托人的主要动机,为要为主的名招聚组建一个民族:他们随身携带无偿的福音,所到之处对出版费分文不取:对外邦人一无所取。这些都是值得我们加倍颂赞的。有人虽没受蒙召亲自传讲福音真道,但可以借着为传道人作贡献而参与其中。对初次受道的人传讲福音本该白白赠送。因为你不能奢望不认识福音的人会尊重福音;教会和众教徒蒙要众志成城向外邦人的邦国传讲圣洁的基督信仰;众心都要按各自的能力齐心协力;那些资财丰饶的主内同仁要扶持那些白白传讲福音的基督仆人。


2、我们当因此接待这样的人,叫我们与他们一同为真理为诚实的信仰做工。基督的制度就是诚实的信仰,早已经由上帝证实,真实的存在于其中并忠实地对其坚持不懈的人,必然对其在全世界的宣传热切渴盼、恒切祷告、并奋斗终生。扶持真理的方式有很多;不能亲自宣扬的也可以通过接待、陪伴、帮助、支持那些亲自宣扬的人而一起为真理做工。--【译】何叶 2012年4月4日 (三) 14:52 (CST)^-^~

9-11节

The Character of Diotrephes. (a. d. 90.)


9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.


I. Here is a very different example and character, an officer, a minister in the church, less generous, catholic, and communicative than the private Christians. Ministers may sometimes be out-shone, out-done. In reference to this minister, we see,


1. His name—a Gentile name: Diotrephes, attended with an unchristian spirit.

2. His temper and spirit—full of pride and ambition: He loves to have the pre-eminence. This ferment sprang and wrought betimes. It is an ill unbeseeming character of Christ's ministers to love pre-eminence, to affect presidency in the church of God.

3. His contempt of the apostle's authority, and letter, and friends.


(1.) Of his authority: The deeds which he doeth contrary to our appointment, prating against us with malicious words. Strange that the contempt should run so high! But ambition will breed malice against those who oppose it. Malice and ill-will in the heart will be apt to vent themselves by the lips. The heart and mouth are both to be watched.


(2.) Of his letter: "I wrote to the church (v. 9), namely, in recommendation of such and such brethren. But Diotrephes receiveth us not, admits not our letter and testimony therein." This seems to be the church of which Gaius was a member. A gospel church seems to be such a society as to which a letter may be written and communicated. Gospel churches may well expect and be allowed credentials with the strangers who desire to be admitted among them. The apostle seems to write by and with these brethren. To an ambitious aspiring spirit apostolical authority or epistle signifies but little.


(3.) Of his friends, the brethren he recommended: Neither doth he himself receive the brethren, and forbiddeth those that would, and casteth them out of the church, v. 10. There might be some differences or different customs between the Jewish and Gentile Christians. Pastors should seriously consider what differences are tolerable. The pastor is not at absolute liberty, nor lord over God's heritage. It is bad to do no good ourselves; but it is worse to hinder those who would. Church-power and church-censures are often abused. Many are cast out of the church who should be received there with satisfaction and welcome. But woe to those who cast out the brethren whom the Lord Christ will take into his own communion and kingdom!


4. The apostle's menace of this proud domineerer: Wherefore, if I come, I will remember his deeds which he doeth (v. 10), will remember to censure them. This seems to intimate apostolical authority. But the apostle seems not to hold an episcopal court, to which Diotrephes must be summoned; but he will come to take cognizance of this affair in the church to which it belongs. Acts of ecclesiastical domination and tyranny ought to be animadverted upon. May it be better agreed to whom that power belongs!


II. Here is counsel upon that different character, dissuasion from copying such a pattern, and indeed any evil at all: Beloved, follow not that which is evil, but that which is good, v. 11. Imitate not such unchristian pernicious evil; but pursue the contrary good, in wisdom, purity, peace, and love. Caution and counsel are not needless to those who are good already. Those cautions and counsels are most likely to be accepted that are seasoned with love. Beloved, follow not that which is evil. To this caution and counsel a reason is respectively subjoined.


1. To the counsel: Follow that which is good; for he that doeth good (naturally and genuinely doeth good, as delighting therein) is of God, is born of God. The practice of goodness is the evidence of our filial happy relation to God.


2. To the caution: Follow not that which is evil, for he that doeth evil (with bent of mind pursues it) hath not seen God, is not duly sensible of his holy nature and will. Evil-workers vainly pretend or boast an acquaintance with God.

论丢特腓的德性。


1:9 我曾略略地写信给教会,但那在教会中好为首的丢特腓不接待我们。1:10 所以我若去,必要提说他所行的事,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,并且将接待弟兄的人赶出教会。1:11 亲爱的兄弟啊,不要效法恶,只要效法善。行善的属乎 神,行恶的未曾见过 神。


一、在这有一个德性极为不同的范例,一位首领,教会的牧师,却不如性格孤僻的基督徒乐善好施、胸襟宽广、谈论基督真理津津乐道。牧师们有时候很可能是阳奉阴违表里不一的。关于这位牧师,我们可以看出,


1、他的名字是外邦人的名字:丢特腓,附带着的是敌基督的灵。

2、他的脾气骄纵心思狂野:他好为首。这酵一早就已扭曲变形了。好为首,在神的教会里居高自大,绝对是极端配不得基督牧师的品格的。

3、他藐视使徒约翰的职权、不搭理约翰写来的书信、轻视约翰的友人。


(1)、藐视约翰的职权:他所行的事,就是他用恶言妄论我们,违背我们的约定。竟敢藐视到如此地步,真是古怪!不过也正常,野心总是会恶意中伤那些压制它的人的。内心的恶毒歹意自然会从口中喷射出来。所以,不仅要防备其口中恶言,也要警惕其心中歹意。


(2)、不搭理约翰写来的书信:“我曾写信给教会(第九节),也就是说,对诸多弟兄们的介绍信。但丢特腓不接待我们,不承认我们的信和对信的见证。”这似乎正是该尤所在的那教会。一封写给福音教会的信,是将教会作为一个集体来交流的。福音教会本就该等候并接纳渴望得到认可的初到者的介绍信。使徒约翰也许是以诸弟兄们的名并与大家联名而写的信。不曾想,对于野心勃勃骄横跋扈的灵魂而言,使徒的威严或者说书信竟变得不屑一顾。


(3)、轻视约翰的友人,约翰所推荐的弟兄:他自己不接待弟兄,有人愿意接待,他也禁止,并且将接待弟兄的人赶出教会(第十节)。在犹太教徒和外邦教徒间也许有好些分歧或者说是不同的风俗。牧师要认真思考哪些分歧是可以容忍的。牧师并非绝对自由,主在神的继承上也有着限度。自己做不义之事本就可恶,禁止别人行善则更加可憎。教会的职权和处分常遭到滥用。那众多本该受到热烈欢迎的却被逐出了教会。不过请相信,那将主基督接到主自己的教会和国度里的弟兄赶出去的,终究会痛不欲生嚎啕大哭的。


4、约翰对这妄自尊大作威作福之人的恨恶:所以我若去,必要提说他所行的事(第十节),指摘他们。这显来暗示了十二门徒的权威。但约翰似乎不是要开办一个传唤丢特腓的主教法庭,而是去到丢特腓所属的教会里审理这件事。就让众人来批判教会中一切操控和专政的行为吧。愿我们不谋而合将主权归给当属之人!


二、对有分歧的品行加以忠告,以儆效尤:亲爱的兄弟啊,不要效法恶,只要效法善(第十一节)。不要效法敌基督的恶,要在智慧里、在纯净中、在平安里、在爱心中,追求与恶相对的善。对那些已经很良善之人来说,警告和规劝是多余的。最容易听取这些警告和规劝的是那些在爱中饱经风霜之人。亲爱的弟兄啊,不要效法恶。对此警告和规劝,约翰又相应地补充了如下理由。


1、对此警告的理由:只要效法善;行善(心甘情愿行善,乐于行善)的属乎神,是从神而生的。我们是神的好儿女的证据就是行善。


2、对此规劝的理由:不要效法恶,行恶(执意行恶)的未曾见过神,感觉不到神圣洁的性情和旨意。行恶的佯装认识神,自吹自擂与神相熟,其实尽是愚昧。

--【译】何叶 2012年4月4日 (三) 16:02 (CST)^-^~

12-15节

The Character of Demetrius; Conclusion and Salutation. (a. d. 90.)


12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true. 13 I had many things to write, but I will not with ink and pen write unto thee: 14 But I trust I shall shortly see thee, and we shall speak face to face.15 Peace be to thee. Our friends salute thee. Greet the friends by name.


Here we have,

I. The character of another person, one Demetrius, not much known otherwise. But here his name will live. A name in the gospel, a fame in the churches, is better than that of sons and daughters. His character was his commendation. His commendation was,


1. General: Demetrius has a good report of all men. Few are well spoken of by all; and sometimes it is ill to be so. But universal integrity and goodness are the way to (and sometimes obtain) universal applause.


2. Deserved and well founded: And of the truth itself, v. 12. Some have a good report, but not of the truth itself. Happy are those whose spirit and conduct commend them before God and men.


3. Confirmed by the apostle's and his friends' testimony: Yea, and we also bear record; and that with an appeal to Gaius's own knowledge: And you (you and your friends) know that our record is true. Probably this Demetrius was known to the church where the apostle now resided, and to that where Gaius was. It is good to be well known, or known for good. We must be ready to bear our testimony to those who are good: it is well for those who are commended when those who commend them can appeal to the consciences of those who know them most.


II. The conclusion of the epistle, in which we may observe,

1. The referring of some things to personal interview: I have many things to write, but I will not with ink and pen, but I trust I shall shortly see thee, v. 13, 14. Many things may be more proper for immediate communication than for letter. A little personal conference may spare the time, trouble, and charge, of many letters; and good Christians may well be glad to see one another.


2. The benediction: Peace be to you; all felicity attend you. Those that are good and happy themselves wish others so too.


3. The public salutation sent to Gaius: Our friends salute thee. A friend to the propagation of religion deserves a common remembrance. And these pious persons show their friendship to religion as well as to Gaius.


4. The apostle's particular salutation of the Christians in Gaius's church or vicinity: Greet thy friends by name. I doubt they were not very many who must be so personally saluted. But we must learn humility as well as love. The lowest in the church of Christ should be greeted. And those may well salute and greet one another on earth who hope to live together in heaven. And the apostle who had lain in Christ's bosom lays Christ's friends in his heart。

论低米丢的品质。最后以致敬结束书信。


1:12 低米丢行善,有众人给他作见证,又有真理给他作见证,就是我们也给他作见证。你也知道我们的见证是真的。1:13 我原有许多事要写给你,却不愿意用笔墨写给你,1:14 但盼望快快地见你,我们就当面谈论。1:15 愿你平安。众位朋友都问你安。请你替我按着姓名问众位朋友安。


在此我们看到,

一、另一个人叫低米丢的,他的品行绝对不像丢特腓那样。他的名将万古流芳。福音中的某位名人,教会里的某个名声,远胜后代。他因自己的品质受颂赞,所得的称颂是,


1、一致的:低米丢行善,有众人给他作见证。鲜有善行受到一致好评的,反倒是作恶常遭到同仇敌忾。不过,一视同仁忠肝义胆不失为通向(赢得)有口皆碑/口碑载道的大好途径。


2、这称颂本是应得的且有很好的根据:又有真理给他作见证(第12节)。有些人也有行善的见证,但却不是真理本身作见证。在神与人面前,心灵和行为都受到称赞,真是荣幸之至。


3、以约翰和朋友们的见证再次肯定低米丢的善行:就是我们也给他作见证;并唤起该尤自己的认识:你(你和你的朋友们)也知道我们的见证是真的。很可能,低米丢在约翰现在所居也就是该尤先前所在的教会里,是广为人知的。因行善而广为人知或永为人知,实在是甚好。我们要乐于为那些良善的人作见证:当人称赞时,越多听闻称赞的人其良心就越能被受赞之人感染,如此便甚好。


二、在书信的结尾我们可以读到,

1、约翰提到要当面谈论的一些事:我原有许多事要写给你,却不愿意用笔墨写给你,但盼望快快地见你,我们就当面谈论(第十三-十四节)。很多事情,也许当面交流比通信更合适。写很多信所需要的时间、精力、耗费,一次短暂的面谈就可以省了这一切;忠心的基督徒最好能乐意互相拜访。


2、祝福:愿你平安,愿一切的幸福与你相伴。凡自己平安幸福的人都希望他人也平安幸福。


3、约翰给该尤转达众人的问候:众位朋友都问你安。宣传基督信仰的主内友人受大家记念是当之无愧的。这些虔诚的人们表明了对基督的交情也对该尤表示友好。


4、对于该尤所在教会或邻近教会中的基督弟兄们,约翰致以特别的问候:请你替我按着姓名问众位朋友安。我猜想,配得过约翰亲自问候的人也许并不多。只不过我们要懂得谦卑和爱。即便基督教会里最小的,我们也要问候。那些盼望着能一起进天国生活的人,在世上就最好相互问候彼此祝福。曾经身处基督怀抱的约翰,而今心系众位基督友人。

--【译】何叶 2012年4月4日 (三) 17:16 (CST)^-^~

约翰三书

约翰三书 1目录

约翰三书 1:1 约翰三书 1:2 约翰三书 1:3 约翰三书 1:4 约翰三书 1:5 约翰三书 1:6 约翰三书 1:7 约翰三书 1:8 约翰三书 1:9 约翰三书 1:10

约翰三书 1:11 约翰三书 1:12 约翰三书 1:13 约翰三书 1:14 约翰三书 1:15



约翰三书目录

约三 1

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)

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