MHC:约翰一书 4

Chapter 4 Chapter Outline<ref>http://www.ccel.org/ccel/henry/mhc6.iJo.v.html</ref>

F I R S T J O H N.

CHAP. IV. In this chapter the apostle exhorts to try spirits (ver. 1), gives a note to try by (ver. 2, 3), shows who are of the world and who of God (ver. 4-6), urges Christian love by divers considerations (ver. 7-16), describes our love to God, and the effect of it, ver. 17-21.

Believers cautioned against giving heed to every one that pretends to the Spirit. (1–6)

Brotherly love enforced. (7–21)

分工

MHC:约翰一书 4:1-3

Concerning Antichrist. (a. d. 80.) 1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. The apostle, having said that God's dwelling in and with us may be known by the Spirit that he hath given us, intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here, I. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen. 1. To caution: "Beloved, believe not every spirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits; there had been real communications from the divine Spirit, and therefore others pretended thereto.God will take the way of his own wisdom and goodness, though it may be liable to abuse; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, Hos. ix. 7. 2. To scrutiny, to examination of the claims that are laid to the Spirit: But try the spirits, whether they be of God, v. 1. God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith; to the disciples is allowed a judgment of discretion, in reference to the spirits that would be believed and trusted in the affairs of religion. A reason is given for this trial: Because many false prophets have gone out into the world, v. 1. There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as prophets and messiahs to Israel, according to the Saviour's prediction, Matt. xxiv. 23, 24. It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles' times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so! II. He gives a test whereby the disciples may try these pretending spirits. These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in various seasons, and in various churches, tests were different), must be this: Hereby know you the Spirit of God, Every spirit that confesseth that Jesus Christ has come in the flesh (or that confesseth Jesus Christ that came in the flesh), is of God, v. 2. Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. He who confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumination. On the contrary, "Every spirit that confesseth not that Jesus Christ has come in the flesh (or Jesus Christ that came in the flesh) is not of God, v. 3. God has given so much testimony to Jesus Christ, who was lately here in the world, and in the flesh (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that contradicts this is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office.We see then the aggravation of a systematic opposition to him and it. And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world, v. 3. It was foreknown by God that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less antichrists, and the spirit of error working and disposing men's minds for him: the antichristian spirit began betimes, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given to the Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more we see the word of Christ fulfilled the more confirmed we should be in the truth of it.

论敌基督的。 4:1亲爱的弟兄啊，一切的灵，你们不可都信，总要试验那些灵是出于神的不是，因为世上有许多假先知已经出来了。4:2凡灵认耶稣基督是成了肉身来的，就是出于神的，从此你们可以认出神的灵来。4:3凡灵不认耶稣，就不是出于神，这是那敌基督的灵。你们从前听见他要来，现在已经在世上了。 使徒约翰，已经说过通过神赐予我们的灵我们能够得知神住在我们里面且与我们同在，借此暗示圣灵可以与世间的其它灵分辨区别出来。因而在此， 一、他号召他致信的信徒们要小心细察已经出现的灵和宗教教师。 1、要小心：“亲爱的弟兄啊，一切的灵，你们不可都信；不要都认作都信赖都跟随，一切伪装成神的灵，或源于神的视觉、灵感或显现的教师。”模仿和赝品的根基就是真理。本有从圣灵而来的真正交通，而其它的灵也就在此基础上装模作样。神将显出他自己的智慧和良善，尽管这可能遭滥用。他已经遣派了受圣灵的教师来到人世，已经赐予了超自然的显露，尽管其它灵也许邪恶无耻地冒充同样的。因此，每一个冒充圣灵，或灵感，及特别启示的，都不能相信。受灵感的人（出于灵的人，喋喋不休，自吹自擂）发疯的日子到了（何西阿书9:7）。 2、要细察，要审视他们所宣称的关于圣灵的话：试验这灵是否是出于神的（第1节）。神已经在世界的末时赐下了他的灵，但并非赐给所有那些宣称自己是从神有备而来的，涉及到灵在宗教事务中该被信赖被信靠，受赐的信徒得接受谨慎的审判。使徒给出了一个试验的理由：因为很多假先知已经来到了世间（第1节）。根据救主耶稣的预言，这将是一个非常时期，普世的期待救主显世，犹太人以色列的救赎和屈辱、精神革新，以及耶稣基督的遭遇被看成对神不利的偏见，余者便受引诱假作以色列的先知和弥赛亚，参看马太福音24:23-24.对我们来说，假教师在教会任职也就不显得奇怪了：在使徒们的时代也曾有过这样的；致命的是灵的受骗，可恶的人将吹嘘自己是先知和受圣灵的传道人，这样的人绝对不是真的！ 二、约翰给出了一个试验，信徒们可以试验这些伪灵。这些装扮为先知、神学家、或者宗教独裁的，会因其学说受审讯；当那一天，或者在世界的那一处，也就是使徒现居处（因理由各异，教会有别，试验也将各不相同），试验必将是这样的：凡灵认耶稣基督是成了肉身来的，就是出于神的，从此你们可以认出神的灵来（第2节）。要承认耶稣基督是神的儿子，永恒的生命和道，是从原初就与父同在的，以神子的身份道成肉身，并在耶路撒冷遇难而亡。那凭着心灵处超自然的启示和教益对此承认并传道的，就是信靠神的灵的，或者说神就是那启发的创始人。相反，“不承认耶稣基督道成肉身的灵就不是出于神的（第3节）”。神已经赐下了诸多证据给耶稣基督，尽管他如今身处天堂，但不久前他还在人世，乃肉体之躯（跟我们一样的肉身），如此你可以确信任何脑热冒充，或假装成与此相违的灵感的，都是与天堂和神背道而驰的。"在关于基督的教义里，对所显示的宗教概言之即就是：基督的位格和使命。我们随即可见彻底与基督对立的将日趋加重。这就是那敌基督的灵，你们早就听说他会出现，现在真的出现了（第3节）。神早就预言敌基督的会起来，敌基督的灵反对神的灵和神的真理；早就预言有一个大敌基督的会起来，制造一场长久的决定性的抗战，对抗神的基督、神在世间的制度、荣耀和国度。这位大敌基督的将由那些小敌基督的和谬妄的灵为其铺路，为他的出现预备，为他处理人的心脑：甚至在师徒们的年代，敌基督的灵便一早就着手了。可怕又神秘的是神的审判，那些人将被交给一个敌基督的灵，交给无尽的黑暗和错觉，以至于背叛神的子和父，以及父早已赐给子的全部证据！但我们已被提前警告，会出现这样的对立，我们因此该停止恼怒。再者，越认识基督的道，服从得越根深蒂固，我们就越能住在基督的真理中。 --【译】何叶 2012年3月10日 (六) 00:23 (CST)^-^~

MHC:约翰一书 4:4-6

Danger of Antichristian Spirit. (a. d. 80.) 4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these:— 1. He assures them of a more divine principle in them: "You are of God, little children, v. 4. You are God's little children. We are of God, v. 6. We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced." 2. He gives them hope of victory: "And have overcome them, v. 4. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:" (1.) "There is a strong preserver within you: Because greater is he that is in you than he that is in the world, v. 4. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils." It is a great happiness to be under the influence of the Holy Ghost. (2.) "You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, v. 5. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world." Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: "He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us." He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, v. 6. As, on the contrary, "He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, v. 6. This doctrine concerning the Saviour's person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God."

论敌基督的灵之危害。 4:4 小子们哪，你们是属　神的，并且胜了他们，因为那在你们里面的，比那在世界上的更大。4:5 他们是属世界的，所以论世界的事，世人也听从他们。4:6 我们是属　神的，认识　神的就听从我们；不属　神的，就不听从我们。从此我们可以认出真理的灵和谬妄的灵来。 借此我们可辨知真理的灵和谬误的灵。在这几节中使徒约翰鼓励信徒们防备诱惑人的敌基督之灵所造成的的恐惧和危害，并藉如下办法鼓励： 1、他让大家确保有更多的道义住在他们里面：“小子们哪，你们是属神的（第4节）。你们是神的小子。我们是属神的（第6节）。我们是从神生的，受神教导，被神拣选，并因此受保护而免遭有感染力的危机重重的谬惑。神是有拣选的，被拣选之人就不会受凡间诱惑。” 2、他提供给大家胜利的希望：“你们已经胜了他们（第4节）。你们至今已胜了那些欺诈者及其引诱，因此有很好的理由期望你们依旧会胜利，根据以下两点: （1）、“在你们里面有一个强大的保护者：因为在你们里面的，比在世界上的大（第4节）。神的灵住在你们里面，那灵远比魔鬼的走狗更神气活现。”处在圣灵的权势下是无与伦比的幸福哦.^-^~ （2）、“你们有着不同于欺诈者的心性。神的灵已为上帝和天国建构了你们的心脑，然而他们却是属世的。充斥在他们里面的灵引导他们转向世界，他们的心便沉迷于此，为着世间的浮华、享乐和利益处心积虑：因此说他们是属世的，他们声称是物质世界的弥赛亚和救世主，谋划着凡尘俗世的王国和领土，全神贯注于世间的财富珍宝，忘记了真正的救主的国度并非属世的。这种世俗的布局便导致了他们判教：世人听从他们呢（第5节）。跟他们一样的人便尾随他们：世人只爱属世的，属世的便爱它。不过，那已征服了爱恋世之诱物的人，踏的便是胜了作恶之诱的正道。 接着，3、他向他们表示，尽管他们的群体也许较小，但却是更好的，他们有更圣洁更神圣的认知：“他，知道神垂听我们，懂得神的纯净圣洁、爱和恩典，真理和信实，以及神亘古的诫命和预言、讯息和印证的人，必然知道神与我们同在；而懂得这一点的人就会倾听我们，并与我们同住。”用自然宗教很好武装自己的人，将更加忠实地坚守基督教。认识神的（认识他天然的道德的卓越、显现和做工）听我们（第6节）。正如，相反地，“那不属神的不听我们。不认识神的也就不认识我们。不出于神的（不按神的天然安排行走的人）也不和我们同行。那些越多从神而来的（正如所有时代显现出来的那样）就越多来自于基督和其虔诚的仆人。而那些越沉迷于世的人就越偏离基督教的灵。因此，你们有着截然的区别分辨我们与其他：借此我们知道真理的灵和谬误的灵（第6节）。 此有关救主位格的教义，引导你们从尘世转投向神，是真理的灵的一个鲜明标志，与谬误的灵显然不同。任何教义，越纯净圣洁，那么就越可能是属神的。” --【译】何叶 2012年3月10日 (六) 01:34 (CST)^-^~

MHC:约翰一书 4:7-13

Brotherly Love. (a. d. 80.) 7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. As the Spirit of truth is known by doctrine (thus spirits are to be tried), it is known by love likewise; and so here follows a strong fervent exhortation to holy Christian love: Beloved, let us love one another, v. 7. The apostle would unite them in his love, that he might unite them in love to each other: "Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love." This exhortation is pressed and urged with variety of argument: as, I. From the high and heavenly descent of love: For love is of God. He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: And every one that loveth (whose spirit is framed to judicious holy love) is born of God, v. 7. The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love: and the temper and complexion of it is love. The fruit of the Spirit is love, Gal. v. 22. Love comes down from heaven. II. Love argues a true and just apprehension of the divine nature: He that loveth knoweth God, v. 7. He that loveth not knoweth not God, v. 8. What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and he that loveth not (is not quickened by the knowledge he hath of God to the affection and practice of love) knoweth not God; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; for God is love (v. 8), his nature and essence are love, his will and works are primarily love.Not that this is the only conception we ought to have of him; we have found that he is light as well as love (ch. i. 5), and God is principally love to himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but love is natural and essential to the divine Majesty: God is love. This is argued from the display and demonstration that he hath given of it; as, 1. That he hath loved us, such as we are: In this was manifest the love of God towards us (v. 9), towards us mortals, us ungrateful rebels. God commandeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom. v. 8. Strange that God should love impure, vain, vile, dust and ashes! 2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his own, only-beloved, blessed Son for us: Because that God sent his only-begotten Son into the world, that we might live through him, v. 9. This person is in some peculiar distinguishing way the Son of God; he is the only-begotten.Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradication from the Father's glory or glorious essence, or substance, he must be the only-begotten: and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may well be said, So (wonderfully, so amazingly, so incredibly) God loved the world. 3. That God loved us first, and in the circumstances in which we lay: Herein is love (unusual unprecedented love), not that we loved God, but that he loved us, v. 10. He loved us, when we had no love for him, when we lay in our guilt, misery, and blood, when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in sacred blood. 4. That he gave us his Son for such service and such an end. (1.) For such service, to be the propitiation for our sins; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us (v. 10); and then, (2.) For such an end, for such a good and beneficial end to us—that we might live through him (v. 9), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then, III. Divine love to the brethren should constrain ours: Beloved (I would adjure you by your interest in my love to remember), if God so loved us, we ought also to love one another, v. 11. This should be an invincible argument. The example of God should press us. We should be followers (or imitators) of him, as his dear children. The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust, Matt. v. 45. The peculiar love of God to the church and to the saints should be productive of a peculiar love there: If God so loved us, we ought surely (in some measure suitably thereto) to love one another. IV. The Christian love is an assurance of the divine inhabitation: If we love one another, God dwelleth in us, v. 12. Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye (no man hath seen God at any time, v. 12), but by his Spirit (v. 13); or, "No man hath seen God at any time; he does not here present himself to our eye or to our immediate intuition, and so he does not in this way demand and exact our love; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, if we love one another, God dwelleth in us. The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there." V. Herein the divine love attains a considerable end and accomplishment in us: "And his love is perfected in us, v. 12. It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. His love could not be designed to be ineffectual and fruitless upon us; when its proper genuine end and issue are attained and produced thereby, it may be said to be perfected; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of God, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far perfected and completed, though this love of ours is not at present perfect, nor the ultimate end of the divine love to us." How ambitious should we be of this fraternal Christian love, when God reckons his own love to us perfected thereby! To this the apostle, having mentioned the high favour of God's dwelling in us, subjoins the note and character thereof: Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, v. 13.Certainly this mutual inhabitation is something more noble and great than we are well acquainted with or can declare. One would think that to speak of God dwelling in us, and we in him, were to use words too high for mortals, had not God gone before us therein. What this indwelling imports has been briefly explained on ch. iii. 24. What it fully is must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, because he hath given us of his spirit; he has lodged the image and fruit of his Spirit in our hearts (v. 13), and the Spirit that he hath given us appears to be his, or of him, since it is the Spirit of power, of zeal and magnanimity for God, of love to God and man, and of a sound mind, of an understanding well instructed in the affairs of God and religion, and his kingdom among men, 2 Tim. i. 7.

论弟兄相爱。 4:7 亲爱的弟兄啊，我们应当彼此相爱，因为爱是从　神来的。凡有爱心的，都是由　神而生，并且认识　神。4:8 没有爱心的，就不认识　神，因为　神就是爱。4:9 神差他独生子到世间来，使我们藉着他得生，　神爱我们的心在此就显明了。4:10 不是我们爱　神，乃是　神爱我们，差他的儿子，为我们的罪作了挽回祭，这就是爱了。4:11 亲爱的弟兄啊，　神既是这样爱我们，我们也当彼此相爱。4:12 从来没有人见过　神，我们若彼此相爱，　神就住在我们里面，爱他的心在我们里面得以完全了。4:13 　神将他的灵赐给我们，从此就知道我们是住在他里面，他也住在我们里面。 正如我们能藉着教义得知真理的灵（因此灵得受试验），同样我们也能藉着爱得知；于是乎在此便引出了对基督神圣之爱的深刻而热烈的敦促：亲爱的弟兄啊，我们应当彼此相爱（第7节）。使徒约翰总是把弟兄们绑在自己的爱中，也绑他们爱彼此：“亲爱的弟兄啊，恳求你们，因着我对你们的深爱，你们要真切的爱彼此。”约翰用各种理由又力劝又鞭策：如， 一、因为爱是从高高在上的天国屈尊降下：因为爱是属神的。他是根基、是创造主、是父、是爱的统帅；他的律法和真理如此归纳：凡有爱心的（其灵建构为明智圣洁之爱的）是由神生的（第7节）。神的灵是爱的灵。神的儿女所拥有的新性情就是神爱的子孙：其心境和秉性是爱。圣灵所结的果子是爱（加拉太书5:22）。爱来自天堂。 二、因为爱心彰显着对神性情忠诚且公正的理解：凡有爱心的，就认识神（第7节）。没有爱心的，就不认识神（第8节）。神的主权其属性，一如神交通的良善，无比明净地照耀着全人类，这就是爱心了。广袤的宇宙中存在的智慧，伟大、和谐和效益，完完全全证明了神的存在，同时彰显并见证了神的爱；理所当然地，对最绝对完美的人类本质和优秀进行推理收集，就能发现神是至善至美的:没有爱心的（没因识神而加速爱心之情与行的）不认识神；对神彻底且适宜的认识无疑地证明了不是住在乏爱的灵魂里；在最主要最鲜明的完美中，神的爱必定熠熠生辉；因为神就是爱（第8节），他的性情和本质就是爱，他的心愿和做工原本就是爱。这不只是我们当对神持有的唯一的认知；我们深知神是光也是爱（第5节），神自己主要就是爱，祂的完美源自必不可少的爱，祂不得不承受着不可避免的存在、精益求精、还有荣耀，但爱终归是神圣的上帝之实之本：神就是爱。根据神所赐下的显示和明证，这一点就得到了彰显。如 1.一如现今，神早已爱着我们：神爱我们的心在此就显明了（第9节），爱我们这凡夫俗子、忘恩负义的叛逆者。惟有基督在我们还作罪人的时候为我们死，　神的爱就在此向我们显明了（罗马书5：8）。神竟然会爱肮脏无用低贱的尘土和灰烬，这是何等奇异啊！ 2.他以如此等级厚爱我们，为我们赐下无比的价值；为我们赐下他唯一的，心爱的圣子：因为神差他独生子到世间来，使我们藉着他得生（第9节)。这人称是不同于“神的儿子”的，指的是“独子”。我们若认为他是作为被造之人出生，那么他就不是独子。我们若认为他是一个切实的必须出于父的荣耀或荣耀的主旨精髓，那么他必是独子：神竟为我们遣送如此之子进到尘世，神的爱该是何等奥秘何等神奇啊！所以我们说，（多么美妙，多么令人惊叹，多么难以置信）神爱世人。 3.神先爱我们，且不论我们处境如何：不是我们爱　神，乃是　神爱我们，差他的儿子，为我们的罪作了挽回祭，这就是爱(旷古空前的爱）了(第10节）。他爱我们，当我们还不爱祂的时候，当我们尚罩在我们的罪疚、苦难和血性中时，当我们还微不足道、死不足惜、污秽不堪、猥琐不纯，并想要在神圣的宝血里洗脱罪孽的时候。 4、祂给我们赐下圣子是为着以下的目的和宗旨。 （1）、目的是要为我们的罪做挽回祭。要为我们献生，在神的律法和咒诅下受死，用他自己的身体承受我们的罪，被定十字架，在灵魂里负伤，肋旁被刺，为我们被埋葬（第10节）。接着， （2）、宗旨是为了我们获得有效有益的结局——使我们藉着他得生（第9节），藉着他得永生，藉着他进天堂，藉着他和神同住，和他一起且藉着他住进永远的荣耀和福气里：天啦，这是何等的爱啊！接下来， 三、神圣的弟兄间的爱能促进我们的爱心：亲爱的弟兄啊（我用我的爱心为了你们的益处恳求你们牢记），神既是这样爱我们，我们也当彼此相爱（第11节）。这是无可辩驳的理由啊。神竖立的榜样激励着我们啊。作为神疼爱的儿女，我们当跟随（效仿）他，爱其所爱啊！难道我们要拒绝爱永生之神的所爱吗？我们该敬拜神的爱，赞赏神所爱之人（沐浴在神的恩惠和得神满意之人），成为神所爱之人的情人爱人啊。神普世的爱劝导着人世间广博的爱心。正如马太福音5:45：“这样，就可以作你们天父的儿子。因为他叫日头照好人，也照歹人，降雨给义人，也给不义的人。”神对教会和圣徒奇特的爱会满富成效地激起更多的爱：神既这般爱我们，我们必当（一定程度上相应地）彼此相爱。 四、基督的爱是神的爱住在我们里面的确据：我们若彼此相爱，神就住在我们里面（第12节）。神住在我们里面，不是通过视觉的呈现，不是直接显现给眼目（从来没有人见过神（第12节）），而是藉着他的灵（第13节）；或者说，“从来没有人见过神；神没有亲自呈现给我们的眼睛或者我们即时的感官，他不以这种方式盘查要求我们爱，但神要求并期待我们以祂认为祂理应享有的值得的方式去爱，他已经为普世合一的教会，尤其是在弟兄之间，在教会的成员中，赐下了他自己和他的爱啊。在弟兄心里，在神为他们的显现和与他们同在里，务要爱神啊！从而，我们若爱彼此，神就住在我们里面。弟兄们尊崇的挚友就是神的殿，神圣的上帝正奇异地居住于此啊。 五、于此神的爱在我们里面就实现了大目的和大成就：“爱他的心在我们里面得以完全了（第12节）。在我们里也在我们上，爱就收获了完全。神的爱不是在神里面得以完全的，乃是在我们里面，因着与我们同在而完全的。在我们身上，神之爱的计设绝不会无效无果。当爱本身名副其实的目的和成果因爱之工实现并成就时，就可以说是完全了。因此，信心是藉着信心之做工而完全的，爱是藉着爱的实行才成就的。 尽管我们的爱此时还并未完全，神爱我们其终极目标也还并没完全，但是当神的爱把我们铸就成了同样的形象，爱神，爱弟兄，做神的儿女，寻求神，那么这爱也就相当地完满了。”当那时神认为祂对我们的爱完全了，我们弟兄间的基督之爱该何等雄心万丈啊！据此，使徒约翰，指出了神住在我们里面是至大的恩宠，并附注其暗示和特征：神将他的灵赐给我们，从此就知道我们是住在他里面，他也住在我们里面（第13节）。当然啦，这种相互的内住比我们熟知的或可以言说的更高贵更伟大。人觉得，既然神不曾在我们面前引导，那么谈论神住在我们里面以及我们住在神里面，用凡间的语言则是难以企及的。其实，这种内住的意义早在第3章24节简洁地阐述过。神的爱究竟会何等完全，这必将稍后就显现给蒙福的世人的。使徒约翰说，我们所知的这种相互的内住，是因为神赐给了我们祂的灵；神把祂的形象和灵果埋进了我们的心里（第13节），祂所赐给我们的灵就显现成是出于祂的，因为这是刚强、热忱、仁爱的灵，是爱神亦爱人的灵，是彻底的精神的灵，是在神及信仰事务，并神在人间国度中很好引导，清楚明白的灵，参看提摩太后书1:7。 --【译】何叶 2012年3月12日 (一) 10:05 (CST)^-^~

MHC:约翰一书 4:14-16

The Divine Love. (a. d. 80.) 14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love. Here, I. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God: And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world, v. 14. We here see, 1. The Lord Jesus's relation to God; he is Son to the Father, such a Son as no one else is, and so as to be God with the Father. 2. His relation and office towards us—the Saviour of the world; he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation. 3. The ground on which he became so—by the mission of him: The Father sent the Son, he decreed and willed his coming hither, in and with the consent of the Son. 4. The apostle's assurance of this—he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, and in his death, resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the only-begotten of the Father, full of grace and truth. 5. The apostle's attestation of this, in pursuance of such evidence: "We have seen and do testify. The weight of this truth obliges us to testify it; the salvation of the world lies upon it. The evidence of the truth warrants us to testify it; our eyes, and ears, and hands, have been witnesses of it." Thereupon, II. The apostle states the excellency, or the excellent privilege attending the due acknowledgment of this truth: Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, v. 15. This confession seems to include faith in the heart as the foundation of it, acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, in opposition to the flatteries or frowns of the world. Thus no man says that Jesus is the Lord but by the Holy Ghost, by the external attestation and internal operation of the Holy Ghost, 1 Cor. xii. 3. And so he who thus confesses Christ, and God in him, is enriched with or possessed by the Spirit of God, and has a complacential knowledge of God and much holy enjoyment of him. Then, III. The apostle applies this in order to the excitation of holy love. God's love is thus seen and exerted in Christ Jesus; and thus have we known and believed the love that God hath to us, v. 16. The Christian revelation is, what should endear it to us, the revelation of the divine love; the articles of our revealed faith are but so many articles relating to the divine love. The history of the Lord Christ is the history of God's love to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: God was in Christ reconciling the world unto himself, 2 Cor. v. 19. Hence we may learn, 1. That God is love (v. 16); he is essential boundless love; he has incomparable incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own eternal Son for us; it is the prejudice of many against the eternity and the deity of the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable; but there are unsearchable riches in Christ. It is a pity that the vastness of the divine love should be made a prejudice against the revelation and the belief of it.But what will not God do when he designs to demonstrate the height of any perfection of his? When he would show somewhat of his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature; and to demonstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration, and felicity, of our most exalted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to make a Son on purpose for our relief. In such a dispensation as that of giving a natural, essential, eternal Son for us and to us, he will commend his love to us indeed;and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as love itself? And what if it should appear at last (which I shall only offer to the consideration of the judicious) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and exhibited. (2.) Because they refused to be beloved in what was further proposed and promised. (3.) Because they made themselves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, God is love. 2. That hereupon he that dwelleth in love dwelleth in God, and God in him, v. 16. There is great communion between the God of love and the loving soul; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has the love God shed abroad upon his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever.

论神的爱。 4:14 父差子作世人的救主，这是我们所看见且作见证的。4:15 凡认耶稣为　神儿子的，　神就住在他里面，他也住在　神里面。4:16 　神爱我们的心，我们也知道、也信。神就是爱！住在爱里面的，就是住在　神里面，　神也住在他里面。 既然信基督产生爱神，那么爱神就必定激起爱弟兄，使徒约翰在此确证基督徒信心的主要成分就是神 爱的根基。在此， 一、他宣称基督信心的基本要素，就是那神之爱的美好表率：父差子作世人的救主，这是我们所看见且作见证的（第14节）。我们于此也就明白了， 1、主耶稣与神的关系：祂是神的儿子，是绝无仅有的一个儿子，并会成为和父同在的神。 2、祂于我们的关系和使命——是世人的救主。祂拯救我们，藉着自己的死亡、模范、调停、灵和权柄，抗争阻碍我们得救的劲敌。 3、祂成为救主的缘由——因着祂的使命：父差了子，父按子的所愿，命令且希望祂来到世间。 4、使徒对此的确定——他及诸弟兄见过。他们见过神子道成肉身，亲见了祂圣洁的言行，以及祂在山上的变容，还有祂的惨死，祂的复活，并君王般的升天。他们如此见过，所以确信祂是父的独子，满载着恩典和真理。 5、使徒对此的证词，在追求证据中：“我们已看见且作见证。这真理的分量迫使我们作见证，因为对世人的救赎着重于此啊。真理的证据就是我们作见证的根据啊，我们的眼、耳、手，都已为之作证。”因此， 二、使徒陈述这份卓越，伴随对这份真理应有的认识的是卓越的特权：凡认耶稣为　神儿子的，　神就住在他里面，他也住在　神里面（第15节）。这份认定似乎包括以心理的信心作为认定的根基，以口称谢神和主的荣耀，并在生活和行事中宣言，这有别于世人的阿谀或不屑。故而，人能说耶稣是主的，必是被圣灵感动，因着圣灵外在的证词和内在的做工，参看哥林多前书12:3。所以，凡认基督的，神住在他里面，他被神的灵充满，受神的灵控制，殷勤地渴慕神，满满的是圣洁的喜乐。接着， 三、使徒约翰致力于此就是为了激发圣洁的爱。神的爱是在基督耶稣里得以彰显，为人知悉，我们从此才认识并相信神对我们的恩赐（第16节）。基督教徒显露出来的，是绑我们于爱的，神爱的显露；而我们所表现出的信心，其要素是诸多关涉神爱的要素。主基督的历史是神爱我们的历史；所有父藉子、与子一起成就的事宜，都是神爱我们的见证，是将我们推向神之爱的方式：神在基督里叫世人与自己和好（哥林多后书5:19）。从而我们可以得知， 1、神是爱（第16节）。他是不可或缺的无边无际的爱；他对属世的我们的爱无与伦比又深不可测，他已经藉着爱子的使命和调停证明了这点。存在着极大的异议和偏见对基督的显现进行反驳，说神为我们赐下他自己的永生子是不可理喻又莫名其妙。是的，我承认，这是很高深很玄奥，但是在基督里是有着神秘莫测的财富的。神之爱，浩瀚无边，却成了反对其显露和信念的偏见，这未免太遗憾了吧。神欲证明自己是多么的完美时，祂有什么不可以做呢？当祂想显示祂的权之重、智之高时，祂就创造了现在的世界。当祂想显示他何等恢弘壮美时，他就为在宝座前服侍的灵儿们创造了天堂。当他规划着要证明他的爱，他至高的爱，证明他自己就是爱，证明那爱是最鲜活、最珍贵、最卓越、是他无拘无束性情中最具影响力的特质时；当祂要证明这爱不仅是赐给我们，也是赐予天国的众人，赐予在上的权天使和掌权者，不是为了我们能暂时的惊叹，而是要我们因为有了永生的至高特权而敬佩、赞美、爱慕、并幸福时，他有什么不可以做呢？神还有什么不能做呢？神为我们赐下永生子，如此爱（如果我能估量），是何等煞费苦心，何等气势恢宏，何等一味意味深长，远比刻意为了我们得赎而造一个儿子邻人心悦诚服多了啊。为我们，给我们，赐下一个纯天然的实质的永生子，神以如此方式豁免我们，实在是把祂的爱托付给了我们啊。当祂计划着要颂赞自己的爱，要在天国、尘世和地狱中颂赞自己的爱时，当祂想颂赞自己并向我们、向我们最高的信心、情感和爱显现自己时，爱之神有什么不可以做呢？如若最终神的爱，尤其是神在基督里的爱，显现了，会怎么样呢？如若神的爱是天国荣耀之根，存在于服侍的灵儿们持有的喜乐里、存在于世人的救赎里、存在于地狱的折磨中，那又会怎样呢？结局将是非常奇异的。如若神的爱不仅是要显出神本身是爱，维护着自己的律法、治理、爱心和荣耀，也是要安排或者说是惩治恶人，那该如何呢？ （1）、因为他们轻视神已经彰显已经显出的爱。 （2）、因为他们拒绝按更进一步提出并期望那样相爱。 （3）、因为他们使得自己不配成为神满意和喜乐的对象？如果恶者的良心因这些事情，尤其是因拒绝神爱的至好明证，而控诉他们自己；如果智者最伟大的方面藉神的至好明证蒙受永远的祝福，那么神创造的万有就都将刻骨铭心：神就是爱。 2、住在爱里面的，就是住在　神里面，　神也住在他里面（第16节）。在慈爱的神与有爱心的人之间，有着无比的相交。而有爱心的人，指的就是那些按神所造之物与神的不同关系，及其对神的领受效果和对神的兴趣来爱的人。那住在神圣的爱里的，有着神在其心上显耀的爱和在其灵上刻下的印——神的灵圣化并印证了他，住在对神爱的默念、思度和领悟里，并将在不久后前去与神永远同住。 --【译】何叶 2012年3月13日 (二) 20:30 (CST)^-^~

MHC:约翰一书 4:17-21

The Divine Love. (a. d. 80.) 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also. The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour. I. As love to God, to the primum amabile—the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts: 1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, v. 17. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God.Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, Thou that knowest all things knowest that we love thee.And hope maketh not ashamed; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us, Rom. v. 5. Possibly here by the love of God may be meant our love to God, which is shed abroad upon our hearts by the Holy Ghost; this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him.He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: Because as he is so are we in this world, v. 17. Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, 2 Tim. ii. 12.The fear of God is often mentioned and commanded as the substance of religion (1 Pet. ii. 17; Rev. xiv. 7); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves.But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered dread; There is no dread in love. Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved.Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that perfect love casteth out fear or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: Because fear hath torment (v. 18)—fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love (v. 18); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love! 3. From the source and rise of it, which is the antecedent love of God: We love him, because he first loved us, v. 19. His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love!His love is the productive cause of ours: Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to those who are the called according to his purpose. Those that love God are the called thereto according to his purpose (Rom. viii. 28); according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or antecedently purpose, to the image of his Son) those he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! 2 Thess. iii. 5. II. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts:—1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: "If then a man say, or profess as much as thereby to say, I love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar (v. 20), he therein gives his profession the lie." That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? v. 20. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, v. 21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also.

论神的爱。 4:17 这样，爱在我们里面得以完全，我们就可以在审判的日子坦然无惧。因为他如何，我们在这世上也如何。4:18 爱里没有惧怕；爱既完全，就把惧怕除去，因为惧怕里含着刑罚，惧怕的人在爱里未得完全。4:19 我们爱，因为　神先爱我们。4:20 人若说“我爱　神”，却恨他的弟兄，就是说谎话的；不爱他所看见的弟兄，就不能爱没有看见的　神（注：有古卷作“怎能爱没有看见的　神呢？”）。4:21 爱　神的，也当爱弟兄，这是我们从　神所受的命令。 使徒约翰，已经凭圣洁的爱其最好的典范和初衷加以激励并敦促，此爱就是神本身，且就住在神里面，并继续以别的理由对其进一步忠告，他按两主线忠告，那便是爱神、爱我们的弟兄我们的基督邻里。 一、爱神，作为主要原因——是所有可亲的人事中最首要也最主要的，集全部的美丽、卓越和美好于己一身，并将任何能使之良善可亲的都授予其他所有的生物。在此忠告要爱神，理由似乎有这么些： 1、当我们最需要的那天，它能给予我们灵的安宁和满足，或者那时它将成为可想而知的最大愉悦和福气：这样，爱在我们里面得以完全，我们就可以在审判的日子坦然无惧。因为他如何，我们在这世上也如何（第17节）。必将有世界性审判的那一天。到那天站在神的面前，那些能因着信托而圣洁的坦然无惧的，因着认主为朋友和调停人，能举起手，直视其面的，他们该是很等喜乐！那些面对那天的景象有着圣洁的坦然无惧和笃信不疑的，那些仰望等候那天，仰望等候主显现的，他们该是何等喜乐！爱神的，正是如此行的，也当如此行。 他们爱神的心确保了神对他们的爱，也就确保了他们与子的情谊；我们越爱我们的友人，尤其是当们确信祂知道我们的爱，我们就越能信赖祂的爱。因着神的应许是彻底又慈爱并信实的，便能轻易用爱及爱的福果说服我们，到时我们可以说：你无所不知，当然也就知道我们爱你咯。盼望并不羞惭。我们因体贴神的爱而怀有盼望，便不至于羞耻，因为所赐给我们的圣灵将　神的爱浇灌在我们心里，参看罗马书5:5。也许在此神的爱可以被理解为我们对神的爱——由所赐给我们的圣灵浇灌在我们心里；这是我们盼望的根基，或者说是我们确信我们的盼望终能圆满的根基。否则，如果神的爱被认为是对神爱我们的理解和领悟，这种情况下必当把我们看做或纳入神的情人里边。其实，感觉并见证他对我们的爱的确浇灌在我们爱祂的心里了，故此我们对祂有信心，并在他里面有平安，有喜乐。祂将对所有爱慕他显现的人赐予公义的冠冕。我们对基督坦然无惧，因着我们遵从祂：因为他如何，我们在这世上也如何（第17节）。爱使我们和祂一致。正如主是神和神的至爱，他已经从我们的思量上教导我们也要这样，他是不会否认他自己的形象的。爱教导我们在苦难中也要保持一致。我们为祂遭受，和祂一起受苦，所以，唯有盼望和信靠，我们才也能和祂一起领受颂赞。参看提摩太后书2:12.敬畏神常被称作被命为信仰的主旨（彼得前书2:17，启示录14:7）；并因此上升为我们对神及其威严与统治所持有的高度敬意和尊崇。如此之敬畏，伴随着爱，恒久如一，是的，伴随着完美的爱，宛如自己置身于圣洁的天使群中。 不过也有人害怕神的，出于愧疚感，觉得祂完美形象里有惩罚；以如此视角，神呈现出的就是烈焰；敬畏便由此衍生成了惧怕；其实，爱里是没有惧怕的。爱之所及是亦善亦美的，因此并也可亲、当爱。 爱认为神非比寻常的美好，非比寻常地爱着基督里的我们，于是乎抛开了惧怕，沐浴在其喜乐里。同时，爱滋生，乐亦滋生；于是乎那完美无瑕的爱便除去了我们的惧怕。那些完完全全爱神的，因着神的性情、劝告和契约，完完全全相信神之爱的，因而彻彻底底不会有丝毫忧心的惧怕怀疑神惩罚性的权柄和审判会征对他们，他们非常明白神爱他们，并因着住在他的爱中而得胜。那无瑕的爱除去了我们的惧怕，使徒约翰因此切实地劝说：除去刑法的也就除去了惧怕：因为惧怕里含着刑法（第18节）——惧怕是乱人心扉磨人心智的盛怒，更何况是惧怕全能的复仇之神呢；然而无瑕的爱除去了刑罚，因为它教会了心脑在敬爱的神里面享受完美的默许和满足，于是无瑕的爱也就除去了我们的惧怕。或者，同理可得，惧怕的人在爱里未得完全（第18节)。既然我们对神诸多的怀疑、惧怕并郁郁地理解，这便揭示了我们的爱是远非完全的。让我们切盼并奔向完美之爱的世界吧，在那儿我们在神里的平安和喜乐将如我们的爱一样完全！ 3、根据爱之源之因，是神爱我们在先：我们爱，因为神先爱我们（第19节）。我们不能不爱这般良善美好的神啊，祂首先行爱之事爱之工，祂在我们未爱也不可爱时就爱我们，祂爱我们这般无限无量，祂一直设法征求我们的爱，竟以自己儿子的宝血作为代价，祂早已屈尊俯就请我们与祂合好。在如此爱中，天地万物都讶然伫立啊！ 祂的爱是产生我们的爱之因由：神出于祂的心意（出于祂丰盛的爱的心意）创造了我们。我们晓得万事都互相效力，叫爱神的人得益处，就是按他旨意被召的人（罗马书。8:28）。他们是按谁的旨意被召，接下来这句话会充分地揭示出来：凡神预定的（或按事先的目的，要达成祂儿子的形象）神也就召唤，于是人便满有成效地由此重生。神的爱把爱烙在我们的灵魂深处。愿主一如既往并更进一步地引导你们的心，叫你们爱神（帖撒罗尼迦后书3:5）。 二、如同爱我们基督里的弟兄和邻里，基于以下原因便也敦促且鼓励爱神：—1、因为要与我们的基督宣言相称且一致。在基督教宣言里我们声称会把神当做信仰之根来爱：“人若说或宣称“我爱神，我爱慕主的名、主的家庭和礼拜”，却恨他的弟兄——他当因寻求神而爱的人，就是说谎话的（参看第20节），那么他说出的宣言便是谎言。”这样的人并不爱神，约翰通过惯常所见的爱的技巧，而不是未见的，表明这样的人并不爱神：不爱他所看见的弟兄，怎能爱没有看见的神呢？（第20节）。眼目惯于支配内心，未见之事吸引不了大脑，便也就吸引不了内心。对神的难以理解，很大程度上是出于神的不可见；基督成员因住在神里面所以能很好地看见祂。于是乎，憎恨由神的形象视觉化的弟兄的，怎么能装出爱未见的起初的、那不可见的神本身呢？ 2、因为要相称于神毫厘不爽的律法，及其合乎情理的因由：爱神的，也当爱弟兄，这是我们从神所受的命令（第21节）。因着神已用性情和恩典交流了祂的形象，所以便会将我们的爱相应地弥漫扩散。我们当爱起初至高的神，也当爱那住在神里的诸位，因着他们是从神而生且被神接纳，也因着神对他们的喜爱。我们的基督弟兄们有着从神而得的全新的性情和姣好的特权，神将好处赐予了他们诚如赐予我们一样，于是乎，这只能是自然得当的本分：爱神的就也当爱弟兄。 --【译】何叶 2012年3月14日 (三) 22:09 (CST)^-^~

目录

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

约翰一书 4:6 约翰一书 4:7 约翰一书 4:8 约翰一书 4:9 约翰一书 4:10

约翰一书 4:11 约翰一书 4:12 约翰一书 4:13 约翰一书 4:14 约翰一书 4:15

约翰一书 4:16 约翰一书 4:17 约翰一书 4:18 约翰一书 4:19 约翰一书 4:20

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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