MHC:約翰一書 1

Chapter 1 Chapter Outline

F I R S T J O H N.

CHAP. I. Evidence given concerning Christ's person and excellency, ver. 1, 2. The knowledge thereof gives us communion with God and Christ (ver. 3), and joy, ver. 4. A description of God, ver. 5. How we are thereupon to walk, ver. 6. The benefit of such walking, ver. 7. The way to forgiveness, ver. 9. The evil of denying our sin, ver. 8-10.

約翰一書1章簡介

--Mousepotato 2012年2月2日 (四) 16:22 (CST) 約翰一書

第一章 基督的位格與榮耀的見證 （1，2節），這見證使我們與父並他兒子耶穌基督相交 （3節）和喜樂（4節）。對神的描述 （5節），我們如何行走在光明中 （6節）以及在光明中行的益處 （7節），神的饒恕 （9節）以及否認自我有罪的過犯（8-10節）。

= MHC:約翰一書 1:1-4

The ApostolicTestimony. (a. d. 80.) 1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full. The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins, I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here, 1. As the Word of life, v. 1. In the gospel these two are disjoined, and he is called first the Word, John i. 1, and afterwards Life, intimating, withal, that he is intellectual life. In him was life, and that life was (efficiently and objectively) the light of men, John i. 4. Here both are conjoined: The Word of life, the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare logos prophorikos, but a vital one: the Word of life, the living word; and thereupon, 2. As eternal life. His duration shows his excellency.He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, à parte ante (as they say) and as from everlasting, seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as John i. 2, 3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested (v. 2), manifested in the flesh, manifested to us. The eternal life would assume mortality, would put on flesh and blood (in the entire human nature), and so dwell among us and converse with us, John i. 14. Here were condescension and kindness indeed, that eternal life (a person of eternal essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them! II. With the evidences and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in this world. There were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation.The life, the word of life, the eternal life, as such, could not be seen and felt; but the life manifested might be, and was so. The life was clothed with flesh, put on the state and habit of abased human nature, and as such gave sensible proof of its existence and transactions here. The divine life, or Word incarnate, presented and evinced itself to the very senses of the apostles.As, 1. To their ears: That which we have heard, v. 1, 3. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations. 2. To their eyes: That which we have seen with our eyes, v. 1-3.The Word would become visible, would not only be heard, but seen, seen publicly, privately, at a distance and at nearest approach, which may be intimated in the expression, with our eyes—with all the use and exercise that we could make of our eyes. We saw him in his life and ministry, saw him in his transfiguration on the mount, hanging, bleeding, dying, and dead, upon the cross, and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him. Wherefore, of these men that have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection, Acts i. 21, 22. And we were eye-witnesses of his majesty, 2 Pet. i. 16. 3. To their internal sense, to the eyes of their mind; for so (possibly) may the next clause be interpreted: Which we have looked upon. This may be distinguished from the foregoing perception, seeing with the eyes; and may be the same with what the apostle says in his gospel (ch. i. 14), And we beheld—etheasametha, his glory, the glory as of the only-begotten of the Father. The word is not applied to the immediate object of the eye, but to that which was rationally collected from what they saw. "What we have well discerned, contemplated, and viewed, what we have well known of this Word of life, we report to you." The senses are to be the informers of the mind. 4. To their hands and sense of feeling: And our hands have handled (touched and felt) of the Word of life. This surely refers to the full conviction our Lord afforded his apostles of the truth, reality, solidity, and organization of his body, after his resurrection from the dead. When he showed them his hands and his side, it is probable that he gave them leave to touch him; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died.Accordingly at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. Our hands have handled of the Word of life. The invisible life and Word was no despiser of the testimony of sense.Sense, in its place and sphere, is a means that God has appointed, and the Lord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. Those that apply all this to the hearing of the gospel lose the variety of sensations here mentioned, and the propriety of the expressions, as well as the reason of their inculcation and repetition here: That which we have seen and heard declare we unto you, v. 3.The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Jesus Christ and his gospel. The rejection of the Christian revelation is at last resolved into the rejection of sense itself. He upbraided them with their unbelief and hardness of heart, because they believed not those who had seen him after he had risen, Mark xvi. III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: We bear witness, and show unto you, v. 2. That which we have seen and heard declare we unto you, v. 3.It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. We cannot but speak the things which we have seen and heard, Acts iv. 20. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. I would that you knew what great conflict (or concern of mind) I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col. ii. 1, 2. IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold:— 1. That the believers of it may be advanced to the same happiness with them (with the apostles themselves): That which we have seen and heard declare we unto you, that you may have fellowship with us, v. 3. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too.We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises.Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: And truly our fellowship (or communion) is with the Father and his Son Jesus Christ. We have communion with the Father, and with the Son of the Father (as 2 John 3, he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them.We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends—to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh—that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ. 2. That believers may be enlarged and advanced in holy joy: And these things write we unto you that your joy may be full, v. 4. The gospel dispensation is not properly a dispensation of fear, sorrow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion, where appears the eternal Word, the eternal life, manifested in our flesh. The mystery of the Christian religion is directly calculated for the joy of mortals.It should be joy to us that the eternal Son should come to seek and save us, that he has made a full atonement for our sins, that he has conquered sin and death and hell, that he lives as our Intercessor and Advocate with the Father, and that he will come again to perfect and glorify his persevering believers. And therefore those live beneath the use and end of the Christian revelation who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted,—in their happy relation to the Son of the Father, as being members of his beloved body, and coheirs with himself,—in the pardon of their sins, the sanctification of their natures, the adoption of their persons, and the prospect of grace and glory that will be revealed at the return of their Lord and head from heaven. Were they confirmed in their holy faith, how would they rejoice! The disciples were filled with joy, and with the Holy Ghost, Acts xiii. 52.

論使徒的見證。 1:1論到從起初原有的生命之道，就是我們所聽見、所看見、親眼看過、親手摸過的。1:2（這生命已經顯現出來，我們也看見過，現在又作見證，將原與父同在，且顯現與我們那永遠的生命傳給你們。）1:3我們將所看見、所聽見的傳給你們，使你們與我們相交。我們乃是與父並祂兒子基督相交的。1:4我們將這些話寫給你們，使你們的喜樂滿足。 使徒不提自己的名字和身份（和希伯來書的作者一樣），也許是因着謙遜，也許是因着希望讀信的基督徒能夠被信中所寫之人事的光亮度與重要性影響，而不是因勸告者的名字而受影響。信的開頭， 一、解釋了中保者的特徵。祂是真理的偉大本體，是我們信仰和盼望的根基和對象，是連我們於上帝的契約和粘黏劑。我們該充分認識祂；在此對祂進行如下描述， 1.祂是生命之道（第1節）。在福音書里這兩部分是分開的，祂被稱為生命起初，約翰福音1:1，然後是生命，緊接着，又說，祂是智慧的生命。生命在祂裡頭，這生命就是（有效地且客觀地）人的光，約翰福音1:4。在這裡二者合一：生命之道，生命的道。在那裡面，祂就是道，實質就是說祂是某一個人也是其餘人的道；祂是神的道，因此本質上祂是出於神，正如（儘管並不是以雷同的方式）某一句話（或一場由話語串聯起來的講演）出於某一個說話者一樣。但是祂不僅是一句口頭話，一個空洞意念的幻想，而是一位充滿生機維持生命的聖子：生命之道，活生生的見證。 2.祂是永恆的生命。祂的亙古永恆顯示着祂的卓爾不凡。祂來自永恆；正如聖經上所說的，是不可或缺，必不可少，永恆的生命。使徒論及祂的永恆，按他們所說，因為來自永恆，所以使徒說祂存在於生命起初並源於生命起初的的言論似乎就不言而喻了；正如約翰福音1:2-3，在祂對我們顯現以前，甚至，在萬有被造之前，祂與父一起。於是乎祂是永生之父的永恆的、生命的、智慧的道。 3.這生命已經顯現（第2節），道成肉身，顯現給我們。這永久的生命將會承受死亡，道成肉身（以完全的人性），住在我們中間，與我們相交（約翰福音1:14）。這是十足的屈尊和良善，那永恆的生命（一個有着永久生命的人）將會前來履歷人類，為他們獲取永生，並把永生賜給他們！ 二、使徒和弟兄們用鐵證和令人信服的信心見證耶穌中保在世的存在和言行。充份的證據證明了祂在世間生活的真實性，證明了祂從頭到尾所展現的恩典和威嚴。生命，生命的道，永生，如此這些，看不見摸不着；然而經顯現過的生命當時也許，並且確實，就是那樣的。那生命裹以肉體，附加上卑微人性的地位和氣質，如此給予其存在和交融的感官證據。神的道，道的化生，就那樣通過傳給極其敏銳的使徒們得以彰顯出來。比如， 1.通過他們的雙耳：我們所聽見的，（第1節和第3節）。生命用一張嘴一條舌頭，講出生命的話語來。使徒們不僅僅只是聽說祂，且是親自聽見祂本人。超過三年的時間裡，他們參加他的講道，做祂公開布道和私下講道（因為祂在自己的房子裡給他們講道）的聽眾，並且對祂的話，那些曠古絕今的話，深深着迷。神的話使用人耳，人耳就致力於生命的道。這就說明，那些成為祂向世人傳道的代表者和仿效者們每個人自己對祂的服侍都該是很熟悉的。 2.通過他們的眼睛：那我們所看見的（第1—3節）。道變為可視，不僅只被聽見，而且也被看見，利用我們的雙眼，竭盡所能物盡其用地利用我們的雙眼，或公然地，或私下地，或遠或近地看見，且一旦近了還可以因着情感交流而看得入木三分。我們看見祂在祂的生活和居部里，看見祂在祂的榮美里，在山峰上、懸吊在十字架上、血肉模糊、氣息奄奄、最後慘死。我們看見祂從墳墓里歸來，死里復活。祂的使徒們無可置疑地不僅用耳也用眼見證了祂。所以，主耶穌在我們中間始終出入的時候，就是從約翰施洗起，直到主離開我們被接升天的日子為止，必須從那常與我們作伴的人中，立一位與我們同作耶穌復活的見證（使徒行傳1:21-22）。我們親眼見過祂的威榮（彼得後書1：16）。 3.通過他們內在的感覺，通過他們心靈的眼睛；為此（可能）也許得解釋一下這麼一句話：我們究竟用何者眼睛看。這得與前面提到的認知，憑藉雙眼看，區別開來；這該是與使徒在福音書中所說的一致的（歷代志下1:14），我們高舉祂的榮光，這只能從父那得來的榮光。這句話不是指眼所見的即時的客觀之物，而是指將眼所見的通過理性整理匯聚成的覺悟。「我們所見所期所思的，我們對於生命之道所盡知的，我們傳給你們。」感官是心靈的情報人員。 4.通過他們的雙手和觸覺：我們親手摸過（觸摸並感知）生命的道。這毫無疑問指的是完全的信仰，我們的主，在祂死里復活後，展現給祂的使徒們的真道、真理、信靠和肉身的組織結構。當祂指給他們看祂的手和肋旁時，很可能祂許可了讓大家觸摸祂；至少，祂知道多馬不信，且多馬公然表示，除非他看見除非他觸摸到耶穌受死的傷痕和標誌，他總不信。根據接下來的聚會，在大家面前，耶穌叫住多馬，滿足了他不信的好奇心。很可能他們中的其餘人也被滿足了的。我們親手摸過生命之道。不可見的生命和道不輕視感官的見證。感官，合乎時宜地，是一個方法，那是上帝指定的，主基督使用的，為我們獲取信息。我們的主謹慎滿足（儘可能地滿足）使徒們的全部感官，以便他們向世人為祂做更可靠的見證。那些運用了所有這些去傳福音的人專注於這裡提到的感知的變化，和恰到好處的表達，以及他們的諄諄教誨和三令五申的理由：我們將所看見的所聽見的傳給你們（第3節）。在如此長久且複雜的感歷下，使徒們不可能受欺騙。感覺支撐着理智和判斷；理智和判斷支撐着對主耶穌基督和其福音的接受。基督徒顯露出來的牴觸說到底是對感官本身的牴觸。耶穌責備他們的不信和剛硬的心，因為他們不信那些在祂復活以後看見祂的人（馬可福音16:14）。 三、以對基督的道和教義的根據和跡象的莊嚴維護和證詞，使徒為我們的喜樂公布信心： 我們見證，並傳給你們（第2節）。那些我們所見所聞的，我們傳給你們（第3節）。使徒們通過對那些引導他們自身的做見證，以及通過迫使他們在世上表明和傳講基督教義的理智，打開信徒們的心。 智慧和誠懇迫使他們證明他們向世界呈現的不是個人的想象也不是圖謀不軌的謠言。昭然的真理開啟了他們的口，促使他們向公眾宣傳。我們必須說出我們所見所聞的一切（使徒行傳4:20）。這關係到信徒們對所擁戴的教會的真道更深信不疑。他們將親眼見證他們聖潔的基督信仰。光不可怕，明斷的審判也不可怕。我們是能夠擔負着精神和良心，理智而堅定地信仰的。我願意你們曉得我為你們和老底嘉人，並一切沒有與我親自見面的人，是何等的盡心竭力。要叫他們的心得安慰，因愛心互相聯絡，以致豐豐足足在悟性中有充足的信心，使他們真知道　神的奧秘，就是基督（歌羅西書2:1-2）。 四、鑑於使徒展現和維護的神聖真道的理由，以及附加的見證的摘記。理由就加倍了：—— 1、信仰真道的信徒們能擁有和使徒們（使徒們自己）相同的喜樂：我們將所看見的所聽見的，傳給你們，使你們與我們相交（第3節）。使徒的意思是說不單個人之間的友誼或者同一個教會中的合作，而是和天各一方的人彼此相合。是與天堂的相交，藉着祈禱到達天堂。「我們宣告且見證的，你們與我們同享益處和喜樂。」福音書中的精神（或者那些來自福音恩典的喜樂）能欣然給予其他人喜樂。我們看見，在神的教會裡也有着深情和相交。儘管人都與眾不同人都個性鮮明，但是，從最高的使徒到最低的信徒，所有聖徒間都有着相交（或者說是有着普遍的特許和高尚）。因為有着同樣寶貴的信仰，所以有着同樣寶貴的承諾使信仰顯赫且高貴，所以有着同樣寶貴的庇佑和榮耀使承諾豐盛且兌現。既然信徒們對此相交滿懷熱情，他們就能被鼓動着緊緊保守真道，這就是相交的方式；使徒們也顯現出他們的愛，幫助信徒和他們自己達到同樣的相交，他們指示相交究竟是什麼和到底在哪兒：真正的相交是和父以及和子耶穌基督的相交。我們已經和父，以及和父的子相交（約翰二書3，他是以最明顯的文體書寫的），在我們的喜樂里，在我們接受父與子天堂的祝福里，在我們的聖靈里，我們和父與子相交。我們現在有如此超自然的和上帝以及主基督的相交，這是我們的通行證和保險金，以便以後，在天堂的榮光里，我們能與祂們一起永遠居住，一起喜樂。明確福音書顯露出來事指的什麼——要把我們高高提到罪惡和地球之上，帶領我們進到與父與子的喜樂的相交里。想想那些沒有和父與子耶穌基督聖靈喜樂相交的人，他們將遠遠地脫離基督真道和教義的威嚴和權柄。 2. 在聖靈里，信徒們能夠得到擴充和提升：我們將這些喜樂寫給你們，使你們的喜樂充足（第4節）。福音應允的並不是恐怖、憂傷、和畏懼，而是賜予平安和喜樂。懼怕和驚愕也許也會在西奈山出現，但是更多的是如在錫安的歡欣鼓舞和振奮人心，在那裡顯現的是永恆的真道、永恆的生命，顯現在我們的肉身里。 基督信仰的奧妙就是直接地預備着永恆的喜樂。我們應該喜樂，永生的子前來設法拯救我們，祂已經為我們的罪作了完全的贖抵，祂已經征服了罪、死亡和地獄，祂作為我們的中報人和辯護人和父住一起，並且祂將再次前來完美並榮耀祂那堅定的信徒們。因此，那些沒有和父與子耶穌基督聖靈喜樂相交的人，他們將脫離基督真道和教義的威嚴和權柄。信徒們應該喜樂，——在與神的快樂相交中喜樂，作為子和繼承人，作為被愛的和被接納的，——在與子的快樂相交中喜樂，作為祂所愛的肢體，和祂一起做共同的繼承人，——在罪的赦免中喜樂，他們本性得到了聖潔，他們本人得到了接納，恩典和榮耀將會在他們的主，來自天堂的頭再次顯現時大大顯示出來。如果他們在至聖的真道中根深蒂固，他們該多麼喜樂啊！門徒滿心喜樂，又被聖靈充滿（使徒行傳13:52）。 --何葉 2012年2月7日 (三) 14:26 (CST)

MHC:約翰一書 1:5-7

--Michael 2012年2月8日 (三) 15:24 (CST) 我領這部分吧

5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.

約一 1:5 　神就是光，在他毫無黑暗。這是我們從主所聽見，又報給你們的信息。 約一 1:6 我們若說是與　神相交，卻仍在黑暗裡行，就是說謊話，不行真理了。 約一 1:7 我們若在光明中行，如同　神在光明中，就彼此相交，他兒子耶穌的血也洗淨我們一切的罪。 (和合本)

I. Here is the message or report that the apostle avers to come from the Lord Jesus: This then is the message which we have heard of him (v. 5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun him can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches.

I.這裡是使徒所斷言的從主耶穌那裡而來的信息或說是報告：這是我們從他所聽見的信息（5節），從他的兒子耶穌基督而來。 因為他是使徒中直接發送信息的人，所以他是前述內容講到的主要責任人，也是跟代詞他能夠有關係的下一個先行詞指向的那位。使徒和使徒的工作就是傳講主耶穌的信息；這是他們的榮譽，他們重要的自述(the chief they pretend to)，將他的心意和信息帶給這個世界和眾教會。

This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: This then is the message which we have heard of him, and declare unto you.

這是主耶穌的智慧和 待續~--Michael 2012年2月8日 (三) 15:24 (CST)

A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion)—That God is light, and in him is no darkness at all, v. 5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: In him is no darkness at all, v. 5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: The only-begotten, who is in the bosom of the Father, the same hath declared him. It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, God is light, and in him is no darkness at all? Then,

MHC:約翰一書 1:8-10

Confession and Forgiveness. (a. d. 80.) 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us. Here, I. The apostle, having supposed that even those of this heavenly communion have yet their sin, proceeds here to justify that supposition, and this he does by showing the dreadful consequences of denying it, and that in two particulars:— 1. If we say, We have no sin, we deceive ourselves, and the truth is not in us, v. 8. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them the more we shall esteem and value the remedy. If we deny them, the truth is not in us, either the truth that is contrary to such denial (we lie in denying our sin), or the truth of religion, is not in us. The Christian religion is the religion of sinners, of such as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for and mortification of sin, of continual faith in, thankfulness for, and love to the Redeemer, and hopeful joyful expectation of a day of glorious redemption, in which the believer shall be fully and finally acquitted, and sin abolished for ever. 2. If we say, We have not sinned, we make him a liar, and his word is not in us, v. 10. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the sin of the world. And the Lord said in his heart (determined thus with himself), I will not again curse the ground (as he had then lately done) for man's sake; for (or, with the learned bishop Patrick, though) the imagination of man's heart is evil from his youth, Gen. viii. 21. But God has given his testimony to the continued sin and sinfulness of the world, by providing a sufficient effectual sacrifice for sin, that will be needed in all ages, and to the continued sinfulness of believers themselves by requiring them continually to confess their sins, and apply themselves by faith to the blood of that sacrifice.And therefore, if we say either that we have not sinned or do not yet sin, the word of God is not in us, neither in our minds, as to the acquaintance we should have with it, nor in our hearts, as to the practical influence it should have upon us. II. The apostle then instructs the believer in the way to the continued pardon of his sin. Here we have, 1. His duty in order thereto: If we confess our sins, v. 9. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And, 2.His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession: He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, v. 9. God is faithful to his covenant and word, wherein he has promised forgiveness to penitent believing confessors. He is just to himself and his glory who has provided such a sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son who has not only sent him for such service, but promised to him that those who come through him shall be forgiven on his account. By his knowledge (by the believing apprehension of him) shall my righteous servant justify many, Isa. iii. 11. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse him from the guilt of all unrighteousness, and in due time deliver him from the power and practice（勢力和詭計） of it.

論懺悔和饒恕。 1:8我們若說自己無罪，便是自欺，真理就不在我們心裡了。1:9我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。1:10我們若說自己沒有犯過罪，便是以神為說謊的，他的道也不在我們心裡了。 在此，一、使徒約翰指出，即便是那些已經和神相交的人，還是有罪的，並對此進行明辨，他通過揭示不認主的可怕後果給予證實，主要基於兩點：—— 1.我們若說自己無罪，便是自欺，真理就不在我們心裡了（第8節）。我們必須意識到否認或推脫我們的罪是自欺欺人。我們對罪認識越多，我們才會越尊崇和重視來自主的救恩。如果我們否認自己的罪，真理就不在我們心裡了，要麼與我們的否認相對立的真理（我們撒謊否認自己的罪），要麼信仰的真理，就不在我們心裡了。基督的信仰是罪人的信仰，是已經犯了罪的人的信仰，在他們中間，一定程度上罪仍舊存在。基督的生命時不斷悔改的生命，因罪羞愧，遭罪毀壞，於是不斷悔改；基督的生命是恆久虔誠的生命，感激並信愛救世主，滿懷盼望和喜樂期待着顯赫的救恩之日的到來，到那時信徒將會完完全全徹徹底底被宣布無罪，罪從此便永遠廢除了。 2.我們若說自己沒有犯過罪，便是以神為說謊的，他的道也不在我們心裡了（第10節）。否認我們的罪不僅自欺，也反應出對神的不敬，是質疑神的真實。他已經非常清楚地證明了世界的罪。可參看創世記8:21：「神就心裡說（跟自己表決心），我不再因人的緣故咒詛地，（或者，因着博學的主教帕特里克，儘管）人從小時心裡就懷着惡念」。但是，神已經給出了證實。對於世界上延續着的罪惡和有罪的一切，神已經賜下豐盛的為罪犧牲的工價，這將是所有時代都需要的；對於信徒他們自己綿延不絕的作孽，神指示他們為罪始終不渝地給出了證實懺悔，且要因信致力於主耶穌獻祭的寶血上。因此，如果我們說自己沒有犯過罪或還沒犯罪，神的道就不在我們心裡了。據我們該對神的道具有的認知而言，神的道就不在我們的腦際；據神的道該對我們產生的實際功效而言，神的道也不在我們心頭。 二、使徒約翰接着指導信徒如何延續罪的饒恕。方式如下： 1、要為得救贖盡本分：我們若認自己的罪（第9節）。懺悔的告解和認罪是信徒的職責，也是從負疚中解脫的方法。 2、要因得救受鼓舞，相信美好的結局。這是神的信實、公義、以及慈愛，對於祂，約翰作了如此闡釋：神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義（第9節）。神對他的約和道都是信實的，在其中他已應許將饒恕賜給悔改且虔信的告罪者。正是憑藉神自己及其榮耀，祂賜下這樣的救贖，由此在罪者的辯護中顯示祂的公義。正是憑藉神的獨子，神不僅遣派主耶穌作為獻祭，並對其許諾凡到達主的人都將藉主的名獲免。通過他的見聞（通過他虔信的領悟），我公義的僕人將為眾人辯護，參看以賽亞書3:11.祂溫和又慈愛，願饒恕悔改的告罪者一切的罪過，洗淨其一切不義的咎由，並且會在預備的日子將其從罪的勢力和詭計中拯救出來。 --何葉 2012年2月18日 (六) 23:24 (CST)^-^~

約翰一書 1:1 約翰一書 1:2 約翰一書 1:3 約翰一書 1:4 約翰一書 1:5

約翰一書 1:6 約翰一書 1:7 約翰一書 1:8 約翰一書 1:9 約翰一書 1:10

約翰一書目錄

約一 1 約一 2 約一 3 約一 4 約一 5

MHC:聖經目錄

舊約(OT) 創(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 書(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) 詩(Ps) 箴(Prov) 傳(Eccl) 歌(Song) 賽(Isa) 耶(Jer) 哀(Lam) 結(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 彌(Mic) 鴻(Nah) 哈(Hab) 番(Zeph) 該(Hag) 亞(Zech) 瑪(Mal)

新約(NT) 太(Matt) 可(Mark) 路(Luke) 約(John) 徒(Acts) 羅(Rom) 林前(1Cor) 林後(2Cor) 加(Gal) 弗(Eph) 腓(Phil) 西(Col) 帖前(1Thess) 帖後(2Thess) 提前(1Tim) 提後(2Tim) 多(Titus) 門(Phlm) 來(Heb) 雅(Jas) 彼前(1Pet) 彼後(2Pet) 約一(1John) 約二(2John) 約三(3John) 猶(Jude) 啟(Rev)

導航

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參考

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