MHC:約翰一書 2

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

F I R S T J O H N.

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

分工

Verses 1, 2

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

論基督的救贖。 2:1我小子們哪，我將這些話寫給你們，是要叫你們不犯罪。若有人犯罪，在父那裡我們有一位中保，就是那義者耶穌基督。2:2他為我們的罪做了挽回祭，不單為我們的罪，也是為普天下人的罪。 這些經節承接上一章最後的話題，使徒繼續講述真基督徒罪的得免。而在這裡他同時給出了勸阻和支撐。 一、勸阻。他不給罪留任何縫隙：「我小子們啊，我將這些話寫給你們，是要叫你們不犯罪（第一節）。這封信的目的和意義，我所講的關於和神相交的意義，以及所講的不信基督將毀滅的意義，全是為着勸阻並促使你們不犯罪。」我們看看他是用多麼隨和慈愛的稱呼提出他的勸誡：我小子們啊。孩子們好比受他傳福音而重生的人，小子們恰如年齡和經驗都在他之下的少不更事者，我小子們恰如因着福音的紐帶他亦親亦愛的人。毫無疑問地，在充滿着牧師的愛的時地，福音一定倍加興旺。也許明斷的讀者能找到理由認為使徒在此的勸阻和警告的意義是這樣的，或者說這封信總的意義是這樣的：我將這些話寫給你們，是要叫你們不犯罪。這話恰好呼應他在前邊論及罪的赦免時所說的：神是信實的是公義的，必要饒恕我們的罪（約翰一書1:9）。大凡褻瀆此恩典和特赦的言語都是嚴禁的。「儘管在悔改的信徒身上，罪將得到赦免，但是我寫這信不是鼓勵你們停留在罪里，而是別有苦心。」或者這句話是為引出使徒接下來要講的罪的調停：這是防患於未然，是對可能犯的錯和不正之風的預防：「我不是要把你們的罪寫給你們，而是要讓你們明白你們的罪的補救辦法。」因此接下來的小部分（正如學者所知）給出了對照：但是，若有人犯罪，他也能知道如何補救和得免。因此我們明白了， 二、假使犯罪，信徒也是能補救和得免的：若有人犯罪（我們中的任何人，或者我們前邊說的相交者中任何一個），在父那裡我們有一位中保（第一節）。1.信徒們，雖被提升到一個喜樂的真道上，自身卻是仍然有罪的。世間的罪人有着很大的不同，分受基督教化的（如沐浴在基督聖體的偉大拯救中的）和未受基督教化的，皈依基督信仰的和未皈依基督的。有些人雖然的確有罪，但較之其他人，也就沒罪了（約翰一書3:9）。信徒們，就像在地上他們有一位中保人使他們得以擁有赦免和辯護一樣，在天堂仍有一位調解着繼續維護着他們的赦免和辯護，延續着他們罪的饒恕。在罪里或在罪上，信徒們（真基督徒們）的援救，彌補和庇護就是：我們有位調解者。原版中此名有時稱作聖靈，後來翻譯為，慰藉者。他在我們裡面做工；他給我們的心和口加上請求的話語和辯論的理由；這就是我們的調解者，教導我們為自己說情。同時有一位調解者，祂不在我們裡邊做工，而是在天堂和父一起。固有的事務所和工商企業的辯護人是通過法官，向法官陳述委託人的理由。而我們的調解者是向父陳述，向他的父也就是我們的父。 祂，我們在律法的法庭上（悖逆律法的法庭上）的審判官，是我們在福音法堂上的慈父，這法堂是喜樂和恩典的法堂。祂的寶座或審判席核心是憐憫.祂是我們的父也是我們的法官，是我們狀況和境遇的最高仲裁，不論在生或死後，不論暫時或永久。因着他們的法官呈現給他們的是一個父親的關係，於是信徒們備受鼓舞，期望自己的理由能夠充分。因此，鑑於以下原因，向他們推薦這樣一位中保： —1.藉着祂的人和他的名。父的子耶穌基督，他是父指定的，是全部調解之所，是一切救贖之工，是唯一的調解人或辯護人。 —2.藉着祂所取得的資格。耶穌基督是公義的，在審判官的法庭和眼中只有耶穌基督是公義的。在其他調解者卻不然。別的調解者（或在別的法庭上的調解者）或許自己本身就不義，儘管也有着一個正當的理由（在彼情彼境作為一個公正者的理由）去辯護，並且相應地能支撐他的理由。但是在此的委託人是有罪的；他們的清白和合法的正義不能被上述；他們必須認罪。只有調解者自己公義才能為犯罪的人們求饒。耶穌基督祂已經公義地獻出了生命，公義地為着有罪的他們犧牲；祂已經帶來了永恆的公義。對於這一點，審判長是無可否認的。祂就這一點進行辯護，我們這群委託人的罪自然也就洗脫了。 —3.藉着祂必須做出的懇求，藉着祂辯護的理由和根據：祂為我們的罪做了挽回祭（第二節）。祂是贖罪的犧牲者，是已經呈現給審判長的，為我們觸犯了他的威嚴、律法和管治做了挽回祭。在贖罪的調解者和說情的斡旋人中間，或者說在一個這種不同服務的中介之間，要做出很地道的區分是徒然的。說情的斡旋人，我們的調解者，就是贖罪的中保，我們罪的挽回祭。祂是用祂所做的挽回祭求情。我們也許覺得如果在天堂不提及祂所做的救贖，那麼隨着時光流逝，祂所流的寶血早就沒了意義和效力。但如今我們明白，因着祂不斷地為神的教派以偉大的調解者（普天下人的法律代理）的身份求情，祂的寶血在天堂是極有價值的。祂活着就是為那些藉祂的名歸向神的人們求情的。 —4.藉着祂求情的限度和撫慰的範圍。不受限於某一個民族；也不特別征對神的古以色列：祂平息我們的罪；卻不單為我們（不單為我們猶太人的罪，不單為根據肉體屬於亞伯拉罕後裔的我們的罪），也為普天下人的罪（第二節）；不單為過去，或為我們目前的信徒們的罪，也為所有今後會信靠祂的和通過祂歸向上帝的人們的罪。耶穌中保的死，其範圍和意義蔓延在所有的部落、民族和國土。他是唯一的，是普天下人的贖罪和撫慰，所有那些人都因着他而得救，去到神的家，獲得神的恩惠和饒恕。 --何葉 2012年2月12日 (日) 12:45 (CST)

Verses 3–6

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

論信徒的本分。 2：3我們若遵守他的誡命，就曉得是認識他的。2:4人若說「我認識他」，卻不遵守他的誡命，便是說謊的，真理也不在他心裡了。2:5凡遵守主道的，愛神的心在他裡面實在是完全的，從此我們知道我們是在主裡面。2:6人若說他住在主裡面，就該自己照主所行的去行。 這些經文似乎關聯前一章的第七節，在上一章第七節和這些經節中附帶着關於信徒的本分和罪的赦免的講道，這是由談論使徒的一項優遇——耶穌中保的寶血洗淨了他們的罪引出來的。在那一節中使徒明確肯定了走行在光里的益意：「我們彼此相交，如此天賜的團體相交成就了基督教會的大家庭。」於是，如今我們在光的試煉和愛的考驗理就能得以成就。 一.光的試煉：如果我們遵行他的道，藉此我們就必定曉得我們認識他（第三節）。神的光亮和智慧是心靈的美麗和改良；若成為了有智慧和悟性的人，也就成為了主的信徒。年輕的基督徒們，尤其是如果他們冷不防或暫時性與基督相連，就傾向於誇誇其談他們剛接觸的光亮和沾沾自喜他們自己的個人學識。年老者易於懷疑自己學問的充足和豐富。他們悲傷不能更多地認識神和主，以及福音的豐富內容：但是有我們知識穩固的證據，即便它約束我們遵行神的戒條。每一份祂的本性的完美都增強了祂的威嚴；他忠告的智慧，他恩典的豐盛，他做工的宏偉，全都頌讚着他的律法和治理。 一個對他的旨意嚴謹認真的馴服的人，表現出來的是靈魂深處滿滿地烙下了對這些事的領悟和理解。因此接下來他對比着說：我認識他，卻不遵守他的誡命，就是說謊的，真理也就不在他心裡了（第四節）。真理的教師通常對他們的無知感到慚愧，或者慚愧承認無知；他們三番屢次假裝着在對神的奧秘的理解上有很高的造詣：你指着神誇口，既從律法受了教訓，就曉得神的旨意，也能分別是非，又深信自己是給瞎子領路的，是黑暗中人的光（羅馬書2:17——19）。但是神的什麼學識能看清他不是最可敬最完全最懇切的降服者呢？況且，即便獲悉且明曉，那麼這種學識，當它沒有促使內心歸向馴服，又是多麼的徒勞無益多麼的空洞膚淺啊!不順服的生活，假裝虔誠的信仰，是悖逆又可恥的；用謊話吹噓着偽裝着，表現出在他們裡面既沒有信仰也不正直。 二、愛的考驗：凡遵守主道的，愛神的心在他裡面是完全的，從此我們知道我們是在主裡邊（第五節）。遵守神的道，或主的道，就是神聖地致力於生命中全部的品行和意願；在他裡面如此行的則愛神的心是完全的。很可能，有人也許把這理解為神對我們的愛；無疑地我們不實在地遵行他的道，他對我們的愛就不能完全（或實現它完全的意圖和結果）。我們被揀選，成為聖靈和無罪的，在愛里，在他面前；我們被救贖，成為獨特的人，樂於助人；我們被饒恕被開釋，我們可以成為神的聖靈的更加偉大的計劃的參與者；我們被潔淨，我們可以行走在聖潔和順服的道上：如果沒有我們的聖靈告知神的道，神的愛就終結了本身的發展趨勢、問題和影響力。如果我們不虔誠地遵行神的道，那麼神的愛就不會起作用，愛本身的趨勢、衝力和效力對我們也就此終止了。但是這說法或多或少指示們對神的愛；如在第十五節，愛神的心就不在他裡面了；如在3:17，愛神的心怎能在他裡面呢？光激發愛；緊接着，愛一定必將保守神的道；愛，它調查在哪方面親愛的神能被滿意和被服侍，並且，認為通過遵行神明確的旨意神真會被滿足和被服侍，在那一點上，愛利用並發揮愛的本身；在那兒愛是得到證明；在那兒愛有完滿的應用，運轉和快樂；從此（因着順服神或主的旨意）我們知道我們在他裡面，我們知道我們屬於他，並且藉着提升和幫助我們變得順服的聖靈，我們與他相合；如果我們承認我們與他的關係，承認我們和他的相交，愛必將把這延續的愛的執行加給你：人若說他住在主裡面，就應該自己照主所行的去行（第六節）。主基督也曾是世間的一個居民，在神之下行走；他於此給了一個絕對的服從神極光輝的榜樣。那些公然在他身側，和他同住的人，一定要和他同行，遵照他的典範和榜樣。從前的哲學家的幾個教派的信徒們，非常尊重他們各自的老師和教派的首領的指示和規條；基督徒，公然表示與基督同住且住在基督裡面的，更應該以活出他絕對可靠的主和頭為目標，遵循他的方向和指引： 你們若遵行我所吩咐的，就是我的朋友了，約翰福音15:14. --何葉 2012年2月12日 (日) 13:11 (CST)

7 - 11

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

論愛的法則。 2:7親愛的弟兄啊，我寫給你們的，不是一條新命令，乃是你們從起初所受的舊命令：這舊命令就是你們起初所聽見的道。2:8再者，我寫給你們的是一條新命令，在主是真的，在你們也是真的，因為黑暗漸漸過去，真光已經照耀。2:9人若說自己在光明中，卻恨他的弟兄，他到如今還是在黑暗裡。2:10愛弟兄的，就是住在光明中，在他並沒有絆跌的緣由。2:11唯獨恨弟兄的是在黑暗裡，且在黑暗裡行，也不知道往哪裡去，因為黑暗叫他眼睛瞎了。 第七節既直接回顧前邊（在此描述的遵照基督所行的誡命不是新的，而是一個舊的；這是使徒無論在何處傳福音都必然反覆灌輸的思想），又引出使徒接下來的忠告，那就是弟兄姊妹間要彼此相愛的法則；這是我們起初就聽聞的，是舊的命令（約翰二書5）。當使徒親自寫信忠告這誡命時，他以慈愛的稱呼靈敏地給出範例：「親愛的弟兄們啊，你們是我親愛的，我們以愛的紐帶相系，這愛正是我向你們懇請的。」接下來就對弟兄姊妹間愛的命令進行忠告。 一、這是一個舊命令：我寫給你們的不是一條新命令，而是你們從起初就聽聞的舊命令（第七節）。愛的命令正如人性一樣歷史悠久；但它可以應許不同的條令、執行，和動機。在天真與無邪中，人類的本性被發揚宣教，同胞之間要彼此相愛，因為都住在地球上，都是神的兒女，都有着神的形象。在罪和重生的應允中，正如與神——他們的創造主相合一樣，他們要愛對方，就像因着血緣聯繫的同胞一樣，正如懷着同樣期待的伴侶一樣。當希伯來單獨組建時，他們一定相應地愛彼此，作為享有特權的人，他們與神立有契約，他們被神接納，他們種族的救世主和教會的頭施恩如泉涌；愛的法則輔以新的義務被傳承，加給神的以色列，傳給福音教會，如此這就是舊的命令，或者說是以色列的福音子民們從起初就聞曉的道。 二、這是一個新命令：「再一次，你們必須更多地遵守本分，我寫給你們的是一個新命令，新社會的法則，基督事業的法則，這法則在祂是忠誠的，其意義在基督的頭是最純正的；在祂，這忠誠是首要且完全的；祂愛教會，把自己獻給了教會。在你們，也必須要忠誠。這法則以某種標準影響你們的心；神告知你們要愛彼此，因為黑暗過去了，你們懷有偏見的不信仰（不論猶太教徒或非猶太教徒）的心靈的黑暗，你們對主和神可悲的忽視如今都過去了，真光已經閃耀（第八節）；福音書所揭露出的真理的光照鮮活而滿有成效地在你們的心裡閃耀；因此你們得以看見基督徒愛的光芒，以及於此的基本責任，"因此我們明白基督徒信仰的基本原則呈現出的既是舊的也是新的；改革之教義，或者在改革的教會裡信仰之學說，是新的也是舊的——新的，是在漫長的黑暗過後所傳講的，藉着改革的光亮，如洗滌了摻進的雜質一樣；但也是從起初便被教導和聽聞的舊命令。我們當明白，那項恩典即美德在基督是忠誠的在我們也是忠誠的；我們當與我們的頭保持一致。不論認為是新命令還是舊誡命，黑暗越過去，福音的真光越照耀在我們身上，我們對主命令的服從就越強烈。光照必會發揮恰如其分的熱度。相應地，這是對我們基督光熱的又一個試煉；之前，稱為對上帝的馴服；這裡，稱作基督徒的愛。 1.想要此愛卻佯裝着住在光里，這是徒勞的：說自己在光里，卻恨他的弟兄，直到現在他還是在黑暗裡（第九節）。虔誠的基督徒感謝神為自己靈魂的所作所為是合乎正統的；然而在有形的教會裡卻常有人裝腔作勢誇大實際，有些人說他們在光里，說精神和靈魂處都已經烙上了與神相交的印記，可是他們卻行走在對基督弟兄的厭惡和仇恨里；這些人不能為對弟兄的基督的愛的意識所左右，繼續呆在黑暗中，仍舊呆在他們偽裝的對基督信仰的皈依里。 2.由基督的愛支配着的人因着基督的光而變得良善和真誠：愛他弟兄（基督里的弟兄）的是住在光里的（第十節）。他懂得基督徒愛的根基和緣由；他明白基督救贖的分量和價值；他知曉我們該如何愛那些基督所愛着的人才夠格；隨之而來的結果便是他沒有絆跌的理由（第十節）；他不會毀謗弟兄，也不會成為弟兄的絆腳石；他能意識到既不能引誘弟兄犯罪也不能使得弟兄偏離了信仰的道路，基督的愛教導我們要高度地重視我們弟兄的靈魂，憂慮會損傷弟兄清白和平安的一切事物。 3.仇恨是靈魂黑暗的標記：恨弟兄的是在黑暗裡（第十一節）。靈魂的光被恩典的靈逐步灌輸，而恩典的靈的首要成果便是愛；人若對基督弟兄懷着鬼迷心竅的惡意就會虧缺靈魂的光；因此他行走在黑暗裡（第十一節）；他的生命附屬的是晦暗的精神和良心，他不知道何去何從；他看不清黑暗的靈將挾他去往何處，尤其是看不清它將挾他去到完全黑暗的世界裡，因為黑暗瞎了他的眼睛（第十一節）。重生的黑暗，由惡毒的靈證明了，是與生命的光背道而馳的；黑暗所在之處，精神、判斷、和良心都將蒙上黑色，因此將會認不出通往天堂的永恆的生命之路。在此我們注意到我們的使徒他曾經的光熱和明亮靈魂對如今的救治是何等的奏效。而那時間是在他吩咐火從天上降下來，降給不幸的、愚昧的、不接受他們的撒瑪麗坦的時候（路加福音9:54）。雖然他不認識自己的靈魂，也不知道靈魂帶他去哪兒，但對此，主耶穌早就給了他指示。因着已吸收了更多的基督的靈，他對人呼出的就是良善的意圖，對兄弟呼出的就是愛。唯獨主耶穌是愛的偉大的主人：只有他的教派（他承認的教會）才是愛的教派。他的信徒們都是愛的信徒，他的子女必定是滿有愛心的子女。 --何葉 2012年2月13日 (一) 11:38 (CST)^-^~

12 - 17

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

2:12小子們啊，我寫信給你們，因為你們的罪藉着主的名得了赦免。2:13父老啊，我寫信給你們，因為你們認識那從起初原有的。少年人啊，我寫信給你們，因為你們得勝了那惡者。小子們啊，我曾寫信給你們，因為你們認識父。2:14父老啊，我曾寫信給你們，因為你們認識那從起初原有的。少年人哪，我寫信給你們，因為你們剛強，神的道長存在你們心裡，你們也勝了那惡者。2:15不要愛世界和世界上的事。人若愛世界，愛父的心就不在他裡面了。2:16因為凡世界上的事，就像肉體的情慾，眼目的情慾，並今生的驕傲，都不是從父來的，乃是從世界來的。2:17這世界和其上的情慾都要過去，唯獨遵行神旨意的，是永遠長存。 聖潔的愛作為新誡命，其中飽含激勵，被指示給不同階層的信徒，使徒約翰在此甚是語重心長。在基督教徒的大學裡的不同畢業生，以及所有的教會，務要維持聖愛的紐帶。或者，必須得遵守一個重要的忠告和勸阻，如果不在神的愛里奉行生命的信仰，那么弟兄間的愛就不能長存。使徒用莊嚴的演講開始前言，講給基督教派的各個體制和牧師：讓基督教會的不論嬰幼與年少，不論成人或長者，都認識到他們不該愛世界及其上的事物。於是： 一、我們把信寫給基督教會中各階段和各階層的人。基督徒並沒有相同的身份和地位；在基督里有嬰兒，有成人，有老者。因為這些人有他們特殊的身份，所以也就有着特殊的職責；不過他們全都有着共同的戒律和相應的順服，比如務要相愛和輕視世界。我們也發現有才智的牧師會明智地散播生命的道，傳講給基督家庭的不同成員，使得各受其份：我寫信給你們小子們，父老們，和少年人。在這樣的分而教之中使徒進行着講道： 1.講給在基督教派中的最小的：我寫信給你們，小子們啊（第十二節）。那些正處於基督信仰的入門者，是信仰中的初信者，是基督里的嬰孩。使徒約翰首先以與這些人交流來勉勵基督徒們；較偉大的長者聽聽講給晚輩的話也許也是有用的；要義得一再重複；而首要的原則就是一切的根基。他給基督里的孩子們講話基於兩點： —（1.）因為他們的罪藉着主的名得到了赦免（第十二節）。年輕的信徒因虔誠而得寬恕；聖徒因相交而得赦免。罪被赦免——或藉着神的名，或藉着讚美神的榮耀（在饒恕中展現出來的盛大的完美），或藉着主的名，因着祂的得勝，因着在祂裡面的救贖；那些被神赦免的人受着強烈迫使放棄整個世界，放棄這與神的愛異常相衝撞的世界。 —（2.）因着他們對神的認識：我寫信給你們，小子們啊，因為你們已經認識了父（第十三節）。小孩們往往最先認識的是自己的父親。基督里的小子們必須得確實認識神。正如希伯來書8:11「他們，從最小的到至大的，都必認識我。」基督里的孩子當認識到上帝就是他們的父；他們當有這樣的明斷。正如我們常說，了解自己的父親的孩子是聰明的。這些孩子們不得不認識他們自己的父；因着使他們重生的父的力量和使他們得以接納的父的恩典，他們才能滿有信心。那些認識父的自然就會與世界的愛戀脫離。使徒繼續說到： 2.寫給有着至高身份和地位的人，寫給基督里的長者，寫給他致以敬稱的人：我寫信給你們，父老們啊（第十三和第十四節），寫給你，拿孫，你這位從前的信徒（使徒行傳21:16）。使徒隨即從教派的至下過渡到至高，從最小的上升到至尊的，那些處於中間階段的人群就可以聆聽兩邊的教訓了，就可以記住他們所獲悉的，並洞察他們該理解的：我寫信給你們，父老們啊。那些在基督教派中最久遠的人們有必要得到進一步的勸告和指導；最年長的信徒應該手裡帶着他的書，他的聖經，前往天堂（天上的大學）。於是乎，也就寫給父老們，也對父老們勸誡；不論何人，不論多大年紀都還是能繼續學習的。約翰寫信給他們是基於他們對神的了解：我寫信給你們，父老們啊，因為你們已經認識了那從起初的（第十三和十四節）。年長者有見識和經驗，理應受尊重。約翰樂於承認老基督徒們的見識，並給予祝賀。他們認識主耶穌，尤其是那來自起初的（約翰一書1:1）。正如基督是開始也是終末，所以主耶穌當成為我們基督學問的起初和結束。腓立比書3:8如是講到：「我也將萬事都當有損的，因我已認識我主耶穌基督為至寶」。認識他來自起初，來自創世以前，如此就能很好地受勸而放棄世界。接下來： 3.寫給成年人，寫給那些處於發展階段的人：我寫信給你們，少年人啊（第十三和十四節）。在耶穌基督里有成人，他們已經達成聖靈的力量和完全的意識，能夠明辨善惡。 —（1.）基於對他們的戰事的報道。他們是基督營里靈巧的士兵：因為你們勝了邪惡者（第十三節）。有邪惡者不斷地對靈魂挑起戰端，尤其征對信徒們：但是在基督教派受很好教導的人能夠拿起他們的武器戰勝惡者；那些能戰勝惡者的也能應召戰勝整個世界，這魔鬼以之為強大武器的世界。 —（2.）基於在他們的成就中發現的力量：因為你們剛強，你們已經勝了那惡者（第十四節）。年輕人常對自己的力量引以為豪；年輕人在基督及其恩典中變得剛強是很榮耀的；這將是他們的榮耀，這將試驗他們的力量，以便戰勝魔鬼；如果他們不夠剛強，不能勝了惡者，那麼魔鬼就會變得很頑固。力大無窮的基督徒們，在征服世界中盡顯豪力吧；在戰勝魔鬼時就得發揮與征戰世界相同的力量啊（第九節）。 —(3.)基於他們熟知神的道：神的道住在你們裡面（第十四節）。神的道必然要住在成年信徒裡邊。神的道對於他們是力量的養分和食糧，是他們戰勝惡者的武器，是他們靈魂的利劍，他們藉以阻擋惡者急速的飛鏢：那些住在神的道中的，為戰勝世界而裝備精良。 二、我們以一個忠告和勸勉開始介紹，一個對於鮮活的實在的信仰來說重要的準則：「不要愛世界和其上的事物（第十五節）。要克制世界，要克制事物，要抵擋住來自世界的瑣事，要抵擋住來自事物的誘惑。」不同階層的基督徒，必須要在這一點上統一，要在忽視世界這一點上聯合。如果他們在這一點上達成共識，那麼他們也能很快在其他方面取得一致：他們的愛為神保持着，卻不給世界留餘地。在此我們也就明白了為何要這樣勸勉和警戒。他們彼此不同，所以必須遵行。勸阻信徒們自己杜絕愛戀世界，這並非易事。理由如下： 1.愛世與愛神矛盾：如果人愛世界，愛神的心就不在他裡面了（第十五節）。人的心是狹隘的，不能同時包容這兩份愛。世界拖拽着獻給神的心，因此越愛世則對神的愛就將越衰微和腐壞。 2.必須嚴禁對塵世的愛戀和情慾，因為那不是從神來的：那不是從神來的，而是來於世界（第十六節）。這愛戀和情慾不是上帝指定的（事實上上帝叫我們遠離它），而是從世界強加給人，世界是我們情感的盜賊。到此我們對世界有了應有的認知和理解，照這一點我們就得抵制和放棄世界。我們完全認為，世界是美好的，如一塊閃耀着神的榮美的玻璃，因着是神的傑作該受讚美。但是關聯我們人，世界卻成了墮落之所，它作用於我們的軟弱，唆使並激起我們可恥的情慾。塵世和肉身之間有着極大的相似和聯繫，世界侵擾併吞噬者肉體，藉機結黨悖逆上帝。根據墮落本性的三個主要傾向，可將世界上的情慾分為一下三類： （1.）肉體的情慾。這裡，肉體與眼目和生命區別開來，意即軀體。肉體的情慾，主觀上講，是放縱肉身享樂的念頭和欲望；客觀上說，是所有那些引起和激發肉體欲望的事物。 （2.）眼目的情慾。眼目被金銀珠寶取悅，一雙遊蕩的眼睛尋求着財富和豐饒，這便是貪婪的情慾。 （3.）今生的驕傲。愛慕虛榮的心，尋求目空一切的生命中全部的富麗、粉飾和浮華，這是榮譽和喝彩背後的野心與妄想。可以說，這是耳朵的病疾，酷愛欽佩和頌讚的逢迎。這些欲望的目的應該被摒除被拋棄，因為這些目的偷掠霸占着感情和心願，因為這些目的不是出於父的，而是來於塵俗（第十六節）。父不接受這些目的，得塵世自己留着。這些驕奢淫逸必須受克制必須被節制，放縱情慾不是父所指定的，乃是充滿陷阱的塵世所圖謀的。世俗之物和享樂全都毫無意義，都將蕩然無存。世界和其上的情慾都會過去（第十七節）。世界上的萬有都在急速地衰微和消逝，情慾本身和世俗享樂也會凋亡也會腐朽。欲望本身不久就將破產就將沒落，參看傳道書12:5。那些如今躺在墳穴里腐爛的人，他們的浮華和驕逸都化作了什麼呢？愛神的人將不朽，神喜愛的將永存：與愛戀世界的人對比，遵行神旨意的人——遵行神旨意是愛神者的品性，能夠永存；較之終將過去的世俗情慾，聖潔的熱情和情感能夠永存；愛永不凋零，且人自己將是永生和不朽的承繼，將能夠如期抵達天堂。從全篇經文裡我們能感受到使徒約翰教義的聖潔與靈性。肉身的生活方式必須受制於神的愛，軀體及其情感應該受信仰支配，由得勝的神的愛歸正。 --何葉2012年2月15日(三)14:22 (CST)^-^~

18- 19

Concerning Antichrist. (a. d. 80.) 18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. Here is, I. A moral（這個詞一般翻譯為「道義的、教義的」之意，但那樣翻譯感覺不怎麼好，所以我就翻譯成了「確實的」，這詞有「確實的」的意思。如不妥，還請指正）--何葉）prognostication of the time; the end is coming: Little children, it is the last time, v. 18. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, "Little children, you that are young in religion, take heed to yourselves that you be not corrupted." But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: "Little children, it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel's weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined," Dan. ix. 26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic ，periods of time. II. The sign of this last time: Even now there are many antichrists (v. 18), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted;but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be watchmen to the house of Israel. Now it should be no great offence nor prejudice to the disciples that there are such antichrists: 1. One great one has been foretold: As you have heard that antichrist shall come, v. 18. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, 2 Thess. ii. 8-10. No wonder then that there are many harbingers and forerunners of the great one: Even now there are many antichrists, the mystery of iniquity already worketh. 2. They were foretold also as the sign of this last time. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect, Matt. xxiv. 24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: Whereby we know it is the last time, v. 18. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction. III. Some account of these seducers or antichrists. 1. More positively. They were once entertainers or professors of apostolical doctrine: "They went out from us (v. 19), from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as Acts xv. 1, Certain men came down from Judea, and taught the brethren, &c. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth. 2. More privately. "They were not inwardly such as we are: But they were not of us; they had not from the heart obeyed the form of sound doctrine delivered to them; they were not of our union with Christ the head." Then here is, (1.) The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: "For, if they had been of us, they would no doubt have continued with us (v. 19); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists." Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error. (2.) The reason why they are permitted thus to depart from apostolical doctrine and communion—that their insincerity may be detected: But this was done (or they went out) that they might be made manifest that they were not all of us, v. 19. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible.Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, &c., 2 Pet. iii. 17, 18.

論敵基督的。 2:18小子們哪，如今是末時了。你們曾聽見說，那敵基督的要來。現在已經有好些敵基督的出來了，從此我們就知道如今是末時了。2:19他們從我們中間出去，卻不是屬我們的；若是屬我們的，就必仍舊與我們同在；他們出去顯明都不是屬我們的。 在此， 一、一個確實的時間預兆，陌時要到了：我小子們哪，現在是末時了（第十八節）。也許有些人會認徒約翰在這裡是再一次征對第一階層的基督徒們說的，因為年輕人最容易受誘惑。「小子們哪，你們的信仰尚淺，要各人多聽勸告以免墜落。」但也許，這稱呼只是如其他信中一樣，是一個普遍的稱呼，是一個警醒所有基督徒的前序：「小子們哪，現在是末時了。我們教會裡的猶太政體和狀態正急速邁向終點，摩西律法和訓導也正趨消逝。丹尼爾的禮拜如今正在終結，希伯來城市和聖堂的毀壞也越來越近了，至終必有洪水，必有征戰，一直到底，荒涼的事已經定了。」（但以理書9:26.）正如預言已經足夠多地告知了時代的周期，信徒們當要警醒末時的突然而至。 二、末時的跡象：現在已經有好些敵基督的出來了（第十八節），他們反對基督徒，反對教義，反對主的國。神允許敵基督徒出現實在是難以理解的冒險，但是，當他們來了，神會及時告訴信徒們，如此就會是喜樂和平安的，並且牧師們會好好看護以色列的。所以，即便出現這樣的敵基督的，卻並不能對信徒們產生太大的攻擊和損害，畢竟： 1.先知已經告知有一個大敵基督的：正如你們被告知的敵基督的將會出現（第十八節）。教會的大多數聖徒已經藉着與神的相交認識到基督並教會必將遭逢一次長期且致命的敵手（帖撒羅尼迦後書2:8-10）。 2.先知也已經告知了末時的徵兆。因為假基督、假先知，將會起來，顯大神跡，顯大奇事。倘若能行，連選民也就迷惑了（馬太福音24:24）。這些便是猶太邦國、種族和宗教毀壞的前兆：藉此我們便得知是末時了（第十八節）。預言說我們將看見誘惑人的出現在基督的真道上，且讓我們因着這預言堅固自己抵擋住誘惑吧。 三、征對這些引誘人的即敵基督的作出一些闡釋。 1.更積極。他們曾經也是基督教義的愛好者或專家：「他們是從我們出去的（第十九節），從我們的群伴和教派中出去的」，很可能是從耶路撒冷，或者從猶太的某些教會中出來的，正如使徒行傳15:1所講：「有幾個人，從猶太下來，教訓弟兄們說，你們若不照摩西的規條受割禮，就不能得救」。最純正的教會也有可能出現叛教徒。那些受使徒的教義而相信真道的，並非每個人都完全皈依了。 2.更私慾。「他們不像我們這般發自內心：他們不是屬我們的，他們沒打心裡遵行傳給他們的完全的教義，他們不具有跟我們一樣的與頭基督的相交。」 （1.）得出他們不是屬我們的這一結論，不是根據他們偽裝的形象，或者依據我們的身份地位，而是根據他們事實上的背叛：「因為，如果他們是屬我們的，就必仍舊與我們同在（第十九節）；如果聖潔的真道已經紮根於他們的心底，就必能使得他們與我們同在；如果他們已被神用油膏塗抹——他們正是通過這樣方式成為忠實且真實的基督徒的——他們就不會變成敵基督的了。」那些判棄信仰的，充分地顯示出，之前他們在宗教里是偽虔的：那些領受了福音真道的聖靈的，就能完全防備毀滅性的過犯。 （2.）憑此，他們被禁令脫離使徒教義和相交的因由——他們的偽善被覺察出來了：他們從我們出去顯明他們不是屬我們的（第十九節）。教會深知誰是有基督生命的組員誰沒有，因此，被認為本質上是聖潔的教會，當有着不怒而威的氣派。一些偽教徒進教會，若沒因他人的恐懼和謹慎而死在罪上 ，也許出於自我的羞愧，也許為着利益，卻極少為着真道。親愛的弟兄啊，你們既然預先知道這事，就當防備，恐怕被惡人的錯謬誘惑，就從自己堅固的地步上墜落。你們要在恩典中長進。（彼得後書3:17-18）。 --何葉2012年2月16日(四)02:26 (CST)^-^~

20 -27

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

論敵基督的。 2:20你們從那聖者受了恩膏，並且知道這一切的事。2:21我寫信給你們，不是因為你們不知道真理，正是因你們知道，並且知道沒有虛謊是從真理出來的。2:22誰是說謊話的呢？不是那不認耶穌為基督的嗎？不認父與子的，這就是敵基督的。2:23凡不認子的，就沒有父；認子的，連父也有了。2:24論到你們，務要將那從起初所聽見的常存在心裡。若將從起初所聽見的存在心裡，你們就必住在子裡面，也必住在父裡面。225主應許我們的就是永生。2:26我將這些話寫給你們，是指着那引誘你們的人說的。2:27你們從主所受的恩膏，常存在你們心裡，並不用人教訓你們，自有主的恩膏在凡事上教訓你們。這恩膏是真的，不是假的，你們要按這恩膏的教訓住在主裡面。 在此， 一、處在有危險的末時，面對引誘人的,使徒給予信徒們（他致信的對象）以激勵，他鼓勵大家在出現判教現象的時期務要確保信仰的堅固：你們從那聖者受了恩膏，並且知道這一切的事。 我們可以看出， 1、信徒們因得到賜福——來自上帝的恩膏——而滿有豐盛：你們受了恩膏。真基督徒都是神所揀選的，他們的名是同樣的親密。他們受恩典的油膏塗抹，藉着偉大的聖靈，有了稟賦和靈魂的保障。打比方說，就像在主的事務所里，大家被指定為附屬的先知、或者牧師，或者君王，至高便是上帝。聖靈好比油膏，也好比是火與水。我們與主的救贖之恩，其間的交通便是受恩膏。 3、受恩膏的意義——是心靈之窗的慰藉，啟發並加強認知的雙眼：你們藉此知道這一切的事（第20節），知道一切關於基督和基督信仰的事，這是為那末時而應許賜給你們的」（約翰福音16:26）。主基督並非將恩膏同樣地分賜給所有稱信的信徒，他們中有些人比其他人領受的更多。主這樣做是為了避免有些人受了恩膏卻遠離了真基督的道，事與願違地成了敵基督的，成了基督徒、天國並榮耀的敵人——這畢竟是極其危險的。 二、使徒約翰以所寫表明意圖並揭示重要性。 1、通過否認。並不是懷疑他們的見識，也不是認為他們不知道福音的昭昭真理：「我寫信給你們，不是因為你們不認識真理（第二十一節）。我不能非常肯定你們在真理上的堅固，也不能對你們受了聖靈的恩膏表示祝賀。」以善意揣測我們主內的弟兄是好的，除非有證據推翻了我們的揣測，不然我們當持守如此善意：對基督徒公義的信任能同時鼓勵和促進他們的忠貞。 2、通過維護和承認，因為信賴他們對這些事的判斷：因為你們認識真理（你們認識在耶穌的真理），並且知道沒有虛謊是從真理出來的。那些在各個方面都認識真理的，因而能明辨出跟真理相悖的以及與真理不合的。兩相對比——當自己表現出筆直的線條，自然也就能襯托出其餘線條的曲折。真理和謬誤既不相交也不彼此適應。所以，那些熟知基督真道的人，便會強烈抗拒敵基督的謬誤和迷惑。謊言從不屬於真理，不屬於自然而然真理，也不屬於被揭露出來的真理。使徒們常因撒謊遭譴責，謊言與他們的教義的矛盾就顯出來了：他們已經是最自我譴責的人了，因為他們用謊言謬傳真理。這是對基督宗教的譴責，它與其根基——自然的信仰——如此契合，同時也與包含了其原理和入門的猶太教契合。沒有謊言是出於真理的，欺騙和假冒是很不能支撐和廣傳真理的。我認為也許他們從來沒接觸信仰的體制倒是好的。他們的理由似乎是因為我們時代的虛偽，對古代偽善的伎倆和花招的發現差不多把我們的時代卷進了無神論和敵視宗教的漩渦，但為基督顯現的最偉大的事工者和受難者，讓我們相信沒有謊言是出於真理的。 三、使徒約翰進一步譴責並披露這些新近出現的引誘人的。 1.他們撒謊，極端地反對神聖真道：在我們生活的時期和時代中，誰是說謊的，誰一直是撒謊的，是臭名昭著的說謊能手，否認着耶穌是基督？謊言，或者說謊者的父，有着非同尋常的惡性，在世界蔓延，對基督徒而言，以前就是且現在還常是虛妄和過犯。除基督外，別無真理如此神聖且被完全證實，然而卻會遭到其他一些異端的駁斥與否認。天堂、塵世、甚至地獄，都早已證實了拿撒勒的耶穌是聖子。然而，似乎，在神的恢弘的審判里，有些人仍舊沉迷在濃烈的謬見中。 2、他們是神和主基督的最大敵人：他是敵基督的，不認父和子（第22節）。牴觸基督的，否認父的人證物證，否認父對子的印證，正如約翰福音6:27所講「因為人子是父神所印證的」。不認父的人證物證的，每說到耶穌基督，他就不認上帝是主耶穌基督的父，最終背棄對基督里神的認知，在此之上在基督里神的全部顯現，尤其是基督里神與世界的和好都是藉着主耶穌顯現出來。因此使徒約翰能夠斷言：不認子的，連父也沒了（第23節）。本來子早就做了神至大至好的顯示，但這樣的人，卻根本未曾真正懂得父。這樣的人，不會得着父的喜愛、恩典和救贖，因為人必須藉着子才能就到父的面前。接着，正如後邊補充所說，「認子的，連父也有了（第23節）」。因為父與子的親密關係，所以在教義、認知以及二者的權益中，有着不可侵犯的一致。認子的，受子恩賜的，也就是認父的，也就得父恩賜。並且，那些堅守基督所顯示出來的，就保有了自然真理的光和益。 四、於此，使徒約翰忠告並說服信徒們延續起初傳給他們的舊教義：「論到你們，務要將那從起初聽見的常存心裡（第24節）」。真理比謬誤久遠得多。關於基督的真理，起初是傳給聖徒的，它不會因奇趣精品而更替。使徒們對他們所傳揚的關於基督的真理，如此言之鑿鑿，即便在歷經一切來自基督的的苦難和遭受後，依舊不放棄。基督的真道，以其久遠而備受歡迎。務要延續起初傳給你們的舊教義，這一勸勉由以下的幾點理由突出強調: 1、堅持原初的真道和信仰，能得聖恩。 （1.）能因此延續與神和主的聖潔的相交：「若將從起初所聽見的存在心裡，你們就必住在子裡,也必住在父里（第24節）」。正如約翰福音15:3-4所講「基督在我們裡面，這是我們與罪隔絕而與神相合的途徑，這是真理」。子是中保和調停人，通過他我們得以與父相合。由此可見，我們該何等重視福音真道啊！ （2.）可以藉此得到永生的應允：「主所應許我們的就是永生（第25節）」。神對虔誠跟隨他的人所做的應允何其偉大。由此，神的榮耀，權柄和慈愛，我們可窺一斑。永生，唯獨神能賜予。神聖的上帝將卓著的價值賜給子，關於他的真道，他樂意應許那些在真道上（在他的光照和權能以及感召下的）前行的人們永生。如此，上述勸勉便得到了強調。 2、使徒約翰寫信給他們的目的。這封信的目的是叫他們防備這時期的欺詐者：「我將這些話寫給你們，是指着那引誘人的說的（第26節），因此，你們若不堅持你們從起初所聽見的，我的書信和努力便是在做無用功。」我們當警醒，以免使徒的書信，以免整本的聖經，對於我們毫無用處或一無所獲。就像何西書8:12所寫「我為他寫了律法萬條，他卻覺得與他毫無關涉」。 3、上帝已經賜下有教益的祝福：「你們從主受的恩膏常存在你們心裡，並不用人教訓你們，自有主的恩膏在凡事上教訓你們（第27節）」。真基督徒內心堅信從神得來的真道：聖靈早已在他們的心和腦都刻上了印記。主耶穌在其虔信徒的心裡將有着始終如一的見證，這是必當的。恩膏，傾灌給真信徒的恩典之禮，是對基督真道和教義的印證，因為除了神，別無他者能夠給此印證。見哥林多後書1:21「那在基督里堅固我們，並且膏我們的，就是神」。這聖油，恩膏，因着如下理由被頌讚: （1.）可一生受用且亙古永恆，它不像水那樣很快就風乾了：它常存在你們心裡（第27節）。神的啟示，為了證實，就得不斷延續且始終如一。當誘惑、陷阱，還有坑蒙拐騙出現時，神的恩膏仍舊常存。 （2.）優於人的指教：「並不用人教訓你們（第27節）。並不是說無需受聖膏的牧師傳教，這聖油就會教導你們。如果神喜悅，這自然也是能的，但實際這是不能的，儘管聖膏比我們能更好地教導你們：你們不需要任何人教訓你們（第27節)。在你們被揀選之前，你們還是得由我們引導，但你們受了恩膏之後，我們的教誨就不能與其相提並論了。誰能像神那樣教導呢？」神的恩膏不是要取代，卻是會超越牧師的教導。 （3.）神的恩膏是真理的確證，其中所教導的全部都是絕對可靠的真理：如同教訓你們的一切，這恩膏是真的，不是假的（第27節）。正如約翰福音14:17所說，聖靈，名副其實地，千真萬確地，是真理的聖靈。由聖靈賜予的指導和啟示必定是堅持真理且出於真理的。真理的聖靈不會說謊，他教導萬事，也就是說包括所有現在的赦免、全部理解基督神的必備知識、一切存在於福音中的信徒的榮耀。 （4.）恩膏有着保守的功效。他存在於誰心，就會保守誰抵制誘惑者及其誘惑：」你們要按這恩膏的教訓住在主裡面（第27節）。恩膏教訓你們要住在基督里，同時，正如教導給你們的，它能保守你們。它在你們的靈和心上安設了監禁，如此你們就不會與之叛離。正如（哥林多後書1:21-22）：「賜我們恩膏的是上帝，他已經用印印了我們，並賜聖靈在我們心裡作憑據」。 --何葉 2012年2月18日 (六) 03:29 (CST)^-^~

28 - 29

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

論基督的再次顯現。 2:28小子們哪，你們要住在主裡面。這樣，他若顯現，我們就可以坦然無懼；當他來的時候，在他面前也不至於羞愧。2:29你們若知道他是公義的，就知道凡行公義之人都是他所生的。 緊接恩膏的是賜福，使徒約翰繼續忠告並勸誡大家要堅定不移地住在主基督里，要堅定不移地跟隨主基督：小子們哪，你們要住在主裡面（第28節）。約翰一次次親切稱呼着「小子們哪」，我覺得並非特意指他們微小，而是因着自己特別的愛意，所以，我以為，也許該翻譯成親愛的孩子們。約翰總是用愛心來勸勉，總是用親密無隙和有理有據來說服。「不僅基督的愛，還有你們的愛，促使我們反覆灌輸你們要堅持不懈，你們要住在主裡面，住在關聯主的人裡面，住在與主的相交和對主的忠誠裡面。」福音權益有着相應的福音職責。那些被主耶穌揀選的人，不管面對如何敵手，都負有強大的義務與主同在。在艱難困苦中仍負有堅持不懈堅定不移的職責，下面通過兩點理由給予大力敦促。 1.要思考主在大日的再次顯現：他若顯現，我們就可以坦然無懼；當他來的時候，在他面前也不至於羞愧（第28節）。這裡認為主耶穌會再次顯現是理所當然的。這是他們從起初聽見的真理的一部分。當主再次顯現，他將公然現身，對全天下人顯現。比較而言，主從前來這裡，是私下裡來的。他來自母腹，出生在馬廄里：但是，當他再此前來，他將從廣袤的天國降下，眾目都會看見他。那時，那些抵擋住了一切誘惑，堅定不移跟隨他的，一看見他就必將坦然無懼、信心滿滿、並且歡欣雀躍。他們將因着他帶來的完全的救贖，而高高舉起難以形容的得勝。相反地，那些背棄他的在他面前必定羞愧，他們將自慚形穢，為自己的不信、怯弱、忘恩、冒失、還有愚昧羞愧不已——竟然放棄如此榮耀的救世主！他們將因自己的慾念、奢望，以及自命不凡蒙羞，會為所有不公義的報應而羞愧難當，正是不公義導致他們遺棄主耶穌，而我們則能坦然無懼，不至於羞愧。這裡的我們，使徒約翰包括了自己。「讓我們在你面前不至於羞愧，」同樣地，「你們不會對自己感到羞愧。」當他再次顯現，我們不會羞愧。當他公然顯現，他會讓那些所有拋棄他的人羞愧難當，他將全盤否認認識他們，將會用恥辱和混亂覆蓋他們，將會把他們扔進黑暗、地域、和永無止盡的絕望里，正如馬可福音8:38所說，主在眾人和眾天使面前公然表示他要把他們當做可恥的。約翰繼續闡述着這一忠告和勸勉， 2.要思考一如既往堅持基督及其真理的人身上的尊嚴：你們若知道他是公義的，就知道凡公義之人都是他所生的（第29節）。這話在此演奏出的無論何時都不像噪音，卻是和音。有條理的陳述，勝過假設的推理。如果我可以這麼認為的話，公義之人這一稱呼是承認和贊可的音符，因而，顯出和我們的英語譯名意義相同。於是乎，意義就揭示得很清楚了：既然你們知道他是公義的，你麼就知道凡公義之人都是他所生的。因着他住在基督裡面，公義之人由此便充分合理地作為了他的又一名聲。因為他住在基督里，住在律法和基督的愛里，因此也住在對主的忠誠和馴服里。因此必須產生、必須扮演、必須從事公義及福音聖潔的角色。這樣的一個人必定是主所生的。他已經被基督的聖靈，照着基督的形象更新了。見以弗所書2:10：我們原是主的作為，在基督耶穌里造成的，為要叫我們行善，就是神所豫備叫我們行的。「既然你們知道主耶穌是公義的（他的品質和才能都是公義的，主是我們的公義、主是我們的救贖（哥林多前書1:30）），你們因此就不會不知道（按你們的思考和理解，你們該知道）藉着堅持基督教侍奉住在主里的是從主生的。」全新的聖靈性情源自主基督。在試煉中不斷應用真理的人，很好地明證了他是從聖靈而生的，是來自主基督的。主基督是一位永遠長存的父，從他而生是一項至大的殊榮和尊貴。那些如此出生的都是神的兒女。凡接待祂的，祂就賜給他們權柄，作神的兒女，見約翰福音1:12。藉此便引出了下一章的文脈。 --何葉 2012年2月18日 (六) 23:16 (CST)^-^~

目錄

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

約翰一書 2:6 約翰一書 2:7 約翰一書 2:8 約翰一書 2:9 約翰一書 2:10

約翰一書 2:11 約翰一書 2:12 約翰一書 2:13 約翰一書 2:14 約翰一書 2:15

約翰一書 2:16 約翰一書 2:17 約翰一書 2:18 約翰一書 2:19 約翰一書 2:20

約翰一書 2:26 約翰一書 2:27 約翰一書 2:28 約翰一書 2:29

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

首頁 基督徒百科 翻譯規範 MHC:亨利馬太聖經注釋翻譯 聖經 目錄 使用說明 MHC:任務列表 神同在聖經 歌珊地聖經引擎

參考

<references></references>