| Chapter 5
Chapter Outline
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.(1–5)
Reference to witnesses agreeing to prove that Jesus, the Son of God, is the true Messiah.(6–8)
The satisfaction the believer has about Christ, and eternal life through him.(9–12)
The assurance of God's hearing and answering prayer.(13–17)
The happy condition of true believers, and a charge to renounce all idolatry.(18–21)
Verses 1–5
True love for the people of God, may be distinguished from natural kindness or party attachments, by its being united with the love of God, and obedience to his commands. The same Holy Spirit that taught the love, will have taught obedience also; and that man cannot truly love the children of God, who, by habit, commits sin or neglects known duty. As God's commands are holy, just, and good rules of liberty and happiness, so those who are born of God and love him, do not count them grievous, but lament that they cannot serve him more perfectly. Self-denial is required, but true Christians have a principle which carries them above all hinderances. Though the conflict often is sharp, and the regenerate may be cast down, yet he will rise up and renew his combat with resolution. But all, except believers in Christ, are enslaved in some respect or other, to the customs, opinions, or interests of the world. Faith is the cause of victory, the means, the instrument, the spiritual armour by which we overcome. In and by faith we cleave to Christ, in contempt of, and in opposition to the world. Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains sway and dominion over souls. It has the indwelling Spirit of grace, which is greater than he who dwells in the world. The real Christian overcomes the world by faith; he sees, in and by the life and conduct of the Lord Jesus on earth, that this world is to be renounced and overcome. He cannot be satisfied with this world, but looks beyond it, and is still tending, striving, and pressing toward heaven. We must all, after Christ's example, overcome the world, or it will overcome us to our ruin.
Verses 6–8
We are inwardly and outwardly defiled; inwardly, by the power and pollution of sin in our nature. For our cleansing there is in and by Christ Jesus, the washing of regeneration and the renewing of the Holy Ghost. Some think that the two sacraments are here meant: baptism with water, as the outward sign of regeneration, and purifying from the pollution of sin by the Holy Spirit; and the Lord's supper, as the outward sign of the shedding Christ's blood, and the receiving him by faith for pardon and justification. Both these ways of cleansing were represented in the old ceremonial sacrifices and cleansings. This water and blood include all that is necessary to our salvation. By the water, our souls are washed and purified for heaven and the habitation of saints in light. By the blood, we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water, as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, Eph 5:25–27. This was done in and by the Spirit of God, according to the Saviour's declaration. He is the Spirit of God, and cannot lie.Three had borne witness to these doctrines concerning the person and the salvation of Christ. The Father, repeatedly, by a voice from heaven declared that Jesus was his beloved Son. The Word declared that He and the Father were One, and that whoever had seen him had seen the Father. And the Holy Ghost, who descended from heaven and rested on Christ at his baptism; who had borne witness to Him by all the prophets; and gave testimony to his resurrection and mediatorial office, by the gift of miraculous powers to the apostles. But whether this passage be cited or not, the doctrine of the Trinity in Unity stands equally firm and certain. To the doctrine taught by the apostles, respecting the person and salvation of Christ, there were three testimonies. 1. The Holy Spirit. We come into the world with a corrupt, carnal disposition, which is enmity to God. This being done away by the regeneration and new-creating of souls by the Holy Spirit, is a testimony to the Saviour. 2. The water: this sets forth the Saviour's purity and purifying power. The actual and active purity and holiness of his disciples are represented by baptism. 3. The blood which he shed: and this was our ransom, this testifies for Jesus Christ; it sealed up and finished the sacrifices of the Old Testament. The benefits procured by his blood, prove that he is the Saviour of the world. No wonder if he that rejects this evidence is judged a blasphemer of the Spirit of God. These three witnesses are for one and the same purpose; they agree in one and the same thing.
Verses 9–12
Nothing can be more absurd than the conduct of those who doubt as to the truth of Christianity, while in the common affairs of life they do not hesitate to proceed on human testimony, and would deem any one out of his senses who declined to do so. The real Christian has seen his guilt and misery, and his need of such a Saviour. He has seen the suitableness of such a Saviour to all his spiritual wants and circumstances. He has found and felt the power of the word and doctrine of Christ, humbling, healing, quickening, and comforting his soul. He has a new disposition, and new delights, and is not the man that he formerly was. Yet he finds still a conflict with himself, with sin, with the flesh, the world, and wicked powers. But he finds such strength from faith in Christ, that he can overcome the world, and travel on towards a better. Such assurance has the gospel believer: he has a witness in himself, which puts the matter out of doubt with him, except in hours of darkness or conflict; but he cannot be argued out of his belief in the leading truths of the gospel. Here is what makes the unbeliever's sin so awful; the sin of unbelief. He gives God the lie; because he believes not the record that God gave of his Son. It is in vain for a man to plead that he believes the testimony of God in other things, while he rejects it in this. He that refuses to trust and honour Christ as the Son of God, who disdains to submit to his teaching as Prophet, to rely on his atonement and intercession as High Priest, or to obey him as King, is dead in sin, under condemnation; nor will any outward morality, learning, forms, notions, or confidences avail him.
Verses 13–17
Upon all this evidence, it is but right that we believe on the name of the Son of God. Believers have eternal life in the covenant of the gospel. Then let us thankfully receive the record of Scripture. Always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord. The Lord Christ invites us to come to him in all circumstances, with our supplications and requests, notwithstanding the sin that besets us. Our prayers must always be offered in submission to the will of God. In some things they are speedily answered; in others they are granted in the best manner, though not as requested. We ought to pray for others, as well as for ourselves. There are sins that war against spiritual life in the soul, and the life above. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them; or that mercy, which supposes the forgiveness of sins, should be granted to them, while they wilfully continue such. But we may pray for their repentance, for their being enriched with faith in Christ, and thereupon for all other saving mercies. We should pray for others, as well as for ourselves, beseeching the Lord to pardon and recover the fallen, as well as to relieve the tempted and afflicted. And let us be truly thankful that no sin, of which any one truly repents, is unto death.
Verses 18–21
All mankind are divided into two parties or dominions; that which belongs to God, and that which belongs to the wicked one. True believers belong to God: they are of God, and from him, and to him, and for him; while the rest, by far the greater number, are in the power of the wicked one; they do his works, and support his cause. This general declaration includes all unbelievers, whatever their profession, station, or situation, or by whatever name they may be called. The Son leads believers to the Father, and they are in the love and favour of both; in union with both, by the indwelling and working of the Holy Spirit. Happy are those to whom it is given to know that the Son of God is come, and to have a heart to trust in and rely on him that is true! May this be our privilege; we shall thus be kept from all idols and false doctrines, and from the idolatrous love of worldly objects, and be kept by the power of God, through faith, unto eternal salvation. To this living and true God, be glory and dominion for ever and ever. Amen.
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--【译】何叶-【校】湑然-【编】何叶 2012年7月24日 (二) 22:21(CST)
第五章
章节大纲
第1-5节，弟兄相爱是新生的果效，令人欣然顺服神的所有诫命。
第6-8节，论及合符的见证，证明耶稣是神的儿子，是真正的弥赛亚。
第9-12节，信徒因基督而拥有满足，凭基督而得享永生。
第13-17节，论确信神对祷告的聆听和回应。
第18-21节，论真信徒的喜乐情形，并命令务要弃绝一切偶像。
第1-5节
对神子民的真爱，可以根据自然流露的亲切随和或对聚会群体的依恋、按照与神爱的联合及对神命令的服从来区别。教导爱的圣灵，同样也教导顺服。不能真爱神儿女的人，总习惯性地犯罪或漠视已知的职责。因为神的诫命是圣洁、公义的，且是自由和喜乐的善则，所以那些从神而生，爱神的，非但不计较自己的愁苦，却为不能更完全地事奉神而哀哭。克己是必须的，不过真基督徒持有一个准则，支撑他们越过重重阻挠。尽管争战常显激烈，尽管重生也许遭绊跌，但真基督徒必会毅然决然起身继续战斗。不过，除了基督里的信徒以外，众人都在这些或那些方面成为了尘世的习俗、观点与利益的奴役。信心是胜利之因、之法、之武器，是我们用以获胜的心灵盔甲。我们在信心中凭信心持守基督，蔑视并对抗世俗。信心圣化了我们的内心，将其从声色情欲中净化出来，而世人却以声色情欲获取对灵魂的支配和操纵。信心里内住着恩典之灵，而这灵远比住在尘世中的更伟大。真基督徒凭信心胜了世界，他明白坚持在按主耶稣在地上的生活行事，这世界必败，必遭弃绝，所以便不能满足于尘世，而是仰望其上，一如既往地朝向、渴慕、切盼去到天堂。我们都当效法基督，战胜世界，否则，世界就会战胜我们，甚至灭亡我们。
第6-8节
我们的内外都是污秽的。在内，被我们本性中罪恶的权势和污秽玷污了。至于我们的洁净，那是在基督里由耶稣给洁净的，是由圣灵的重生与更新给洗涤的。有人认为这两圣物是指：用水施洗，作为外在重生的标志，由圣灵从罪的污秽里洁净出来；主的圣餐，作为基督所流宝血的外在标志，凭信心领受祂的饶恕和调停。这两种洁净方式都代表着以往的献祭和洗礼仪式。这水和血包含着我们得救所必需的一切。凭借这水，我们的灵魂被清洗洁净，得以前往光照中圣徒们的天国和住居。凭借这血，我们受审判，与神和好，以公义呈现给神；凭着这血，满足了律法的咒诅，我们得到了圣灵得以洁净我们内在的本性。这水和这血，从被钉十字架的救主肋旁流出来。祂爱教会，并为其献出了自己，祂本可以通过话语借水的冲刷圣化并洁净它；祂本可以将其以一个光荣的教会呈现给自己（参看以弗书5:25-27）。耶稣基督宣告，这是在神的灵里藉圣灵成就的。祂是神的灵，不能撒谎。 关于基督位格和救恩的教义，见证有三：父，藉来自天国的声音不断地宣称耶稣是祂的爱子。这话宣告耶稣和父其实是一体的，凡见到耶稣的也就是见到了父；圣灵，在耶稣受洗时从天而降，临到耶稣身上；耶稣，是所有先知早就见证了的，并借恩赐给十二使徒的超自然权柄，给出了祂复活和中保使命的确据。不论这章节是否被传知，三位一体的教义都既牢不可破也无可置疑。关于基督的位格与救恩，按使徒们教导的教义，有这三个见证1．圣灵。我们带着败坏且世俗的本性来到尘世间，我们的本性敌视神。凭借圣灵对灵魂的重生和新造，才除掉了这敌视，这也就是对救恩的一个见证了。2、水 。展现着救赎主的纯净及净化的权柄。祂的使徒们又真又活的纯净和圣洁藉洗礼而呈现出来。3．耶稣宝血 这是我们的赎金，见证了耶稣基督，印证并完成了整本旧约的舍身献祭。祂的宝血所产生的救赎证明了祂是世人的救主。如果一个人驳斥此见证而被判作为亵渎神的灵，便也就不足稀奇了。这三个见证为着同一个相同的目的，在同一个相同的事情上达成一致。
第9-12节
有些人，他们在日常生活中，毫不犹豫给人作见证，凭感觉轻易相信人，可是却偏偏就怀疑基督真理，这种行为真是荒谬绝伦啊。真基督徒明白了自己的罪疚与苦难，明白自己需要这样的一位救主；明白这样的一位救主适合自己灵的全部需求和境遇；觉察了基督教义和话语的权柄，灵魂于是谦卑、治愈、苏醒，满有安慰，拥有了一个崭新的性格、全新的愉悦，变得脱胎换骨。尽管仍然感觉有争战，有罪恶，感觉没摆脱肉身和世界，以及恶势力，但他从对基督的信心中找到了非同寻常的力量，他能战胜世界，并飞腾向上。福音信徒有这样的确据：他亲自见证了的，这就使得他除了一时半会儿的无知或抵触外并无怀疑；而他对福音引导性的真理绝不会受到疑议。令不信者罪大恶极的就是对罪的不信。他对神说谎，因为他不信神赐下自己的独生子的事实。如果一个人驳斥父在子中的见证，却说他信神在其它事情里的见证，那么他的辩解就是枉然的。拒绝相信，拒绝尊敬基督为神独生子的；不愿当祂为先知，听从祂教导的；拒绝认祂为牧师，信靠祂的赎罪与调停的；拒绝认祂为君王，遵循祂的，这些人都是处在罪恶里，定在谴责下麻木无知的，不会有任何外在的道德、学识、体制、观点或信任会对他产生帮助。
第13-17节
基于这全部的见证，我们只有信神儿子的名才是正确的。信徒们在福音的契约里拥有永恒的生命。就让我们无比感激地领受圣经的记载吧！总是洋溢在主的作为里，就知道我们的劳动在主里绝不是徒劳无益的。主基督邀请我们不论处在何种境遇，都带着我们的祈愿与需求，甚至带着那困扰我们的罪，来到他面前。我们的祷告必然无一例外都是在顺服神的旨意中呈上。在某些事上祷告很快得到满足，但在其它事上祷告却并非如愿成就，而是以最好的方式被准许。我们应当像为自己祷告一样，也为他人代祷。在属灵生命和生活的其它方面，都有罪在抗争扰。我们不能祷告不悔悟与不信仰的罪——当其非同寻常时，应该被饶恕；或被怜悯，认为当他们执意继续犯罪时，应该应许给他们对罪的饶恕。但是我们可以为他们的悔悟祷告，为他们在基督里信心丰盛而祷告，也为其他人祷告求神怜悯。我们为自己祷告，也该为别人祷告，祈求主赦免并找回堕落的，也安抚受诱惑与受折磨的。每个人都衷心为罪悔改，于是便没有罪是至死的了，让我们真心诚意地为此感恩吧！
第18-21节
全人类被分成了两派或两方；一者属神，另一者属那恶者。真信徒们属神，从神而生，投向神，并支持神，而剩下的绝大多数都处在那恶者的权势之下。他们做恶者的工，为恶者的事业捧场。这绝大多数是指所有的不信者，不论他们的职业、身份与境况，也不论他们的称谓。子带领信徒去到父那儿，他们就处在子与父的爱与恩宠里，凭着圣灵的内住和做工与父并子都相交。那些得以知道神的儿子要来，并被赐以内心信赖且依靠祂而深信不疑的，该多么喜乐啊！愿这成为我们的特权。我们因此被保守在一切偶像与假学说之外；被保守在盲目崇拜爱恋俗物之外，并且是凭借对永恒救恩的信心，由神的权柄保守。愿荣耀、国度，归于这位又真又活的神，直到永永远远！阿门！
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