MHC:約翰一書 5

第五章<ref>http://www.ccel.org/ccel/henry/mhc6.iJo.vi.html</ref>

F I R S T J O H N.

CHAP. V. In this chapter the apostle asserts, I. The dignity of believers, ver. 1. II. Their obligation to love, and the trial of it, ver. 1-3. III. Their victory, ver. 4, 5. IV. The credibility and confirmation of their faith, ver. 6-10. V. The advantage of their faith in eternal life, ver. 11-13. VI. The audience of their prayers, unless for those who have sinned unto death, ver. 14-17. VII. The preservation from sin and Satan, ver. 18. VIII. Their happy distinction from the world, ver. 19. IX. Their true knowledge of God (ver. 20), upon which they must depart from idols, ver. 21.

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MHC:約翰一書 5:1-5

Love and Faith. (a. d. 80.) 1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 1. Described by his faith; he that believeth that Jesus is the Christ—that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, prophets, or kings, who were ever anointed by God or for him, that he is perfectly prepared and furnished for the whole work of the eternal salvation-accordingly yields himself up to his care and direction; and then he is, 2. Dignified by his descent: He is born of God, v. 1. This principle of faith, and the new nature that attends it or from which it springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropriated to the seed of Abraham according to the flesh, not to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: Every one that loveth him that begat loveth him also that is begotten of him, v. 1. It seems but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father's love to them; and so we must first and principally love the Son of the Father, as he is most emphatically styled, 2 John 3, the only (necessarily) begotten, and the Son of his love, and then those that are voluntarily begotten, and renewed by the Spirit of grace. II. The apostle shows, 1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: By this we know that we love the children of God, when we love God, v. 2. Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious parties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle; it is love to them as the children of God and the adopted brethren of the Lord Jesus. 2. How we may learn the truth of our love to God—it appears in our holy obedience: When we love God, and keep his commandments, v. 2. Then we truly, and in gospel account, love God, when we keep his commandments: For this is the love of God, that we keep his commandments; and the keeping of his commandments requires a spirit inclined thereto and delighting herein; and so his commandments are not grievous, v. 3. Or, This is the love of God, that, as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, "O how I love thy law! I will run the way of thy commandments, when thou shalt enlarge my heart (Ps. cxix. 32), when thou shalt enlarge it either with love or with thy Spirit, the spring of love." 3. What is and ought to be the result and effect of regeneration—an intellectual spiritual conquest of this world: For whatsoever is born of God, or, as in some copies, whosoever is born of God, overcometh the world, v. 4. He that is born of God is born for God, and consequently for another world. He has a temper and disposition that tend to a higher and better world; and he is furnished with such arms, or such a weapon, whereby he can repel and conquer this; as it is added, And this is the victory that overcometh the world, even our faith, v. 4. Faith is the cause of victory, the means, the instrument, the spiritual armour and artillery by which we overcome; for, (1.) In and by faith we cleave to Christ, in contempt of, and opposition to, the world. (2.) Faith works in and by love to God and Christ, and so withdraws us from the love of the world. (3.) Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains such sway and dominion over souls. (4.) It receives and derives strength from the object of it, the Son of God, for conquering the frowns and flatteries of the world. (5.) It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world. (6.) It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul in which it resides it must be continually prepared to enter; and thereupon, III. The apostle concludes that it is the real Christian that is the true conqueror of the world: Who is he then that overcometh the world, but he that believeth that Jesus is the Son of God? v. 5. It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God believes therein that Jesus Came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes must needs by this faith overcome the world. For, 1. He must be well satisfied that this world is a vehement enemy to his soul, to his holiness, his salvation, and his blessedness. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, ch. ii. 16. 2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world. Who gave himself for our sins, that he might deliver us from this present evil world, Gal. i. 4. 3. He sees in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome. 4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victory. Be of good cheer, I have overcome the world. 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. vi. 14. 6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a blessed world above, 1 Pet. i. 3. 7. He knows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, John xiv. 2. 8. He knows that his Saviour will come again thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, John xiv. 3. 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven.In this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2. So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine (both speculative and practical), quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused which is superior and adverse to the spirit of the world. It is there we see that the Saviour himself was not of this world that his kingdom was not and is not so, that it must be separated from the world and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the eternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who vanquishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world.

論愛與信。 5:1 凡信耶穌是基督的，都是從　神而生，凡愛生他之　神的，也必愛從*神生的。5:2 我們若愛　神，又遵守他的誡命，從此就知道我們愛　神的兒女。5:3 我們遵守神的誡命，這就是愛他了，並且他的誡命不是難守的。5:4 因為凡從　神生的，就勝過世界；使我們勝了世界的，就是我們的信心。5:5 勝過世界的是誰呢？不是那信耶穌是　神兒子的嗎？ 1、因其信心被見；信耶穌是基督——他是彌賽亞君王，據性情和使命是神的兒子，是所有蒙揀選人的首領，所有曾被神或為主揀選的牧師、先知與君王的首領，他是為永恆救恩的全部工作而完全準備並整裝的——並按祂的使命和姓名捨棄了自己。然後，基督弟兄 2、因其出身而高貴：祂是從神而生的（第一節）。信心的這準則，及這與之伴隨或從其湧現的的新性情，都是由神的靈內生的；因此兒子身份與收養現在對於亞伯拉罕的後裔而言都不恰當，按肉身，而不是根據神的古以色列；所有的信徒，儘管按本性屬於非猶太教的罪人，但都是源自神的靈的而降生，故而相應地就要被愛；正如這裡所增加的：愛生他之　神的，也必愛從神生的(第一節)。愛父的也該愛父的孩子們似乎只是本性，對應於他們與父的相似及父對他們的愛；因此我們當首先主要愛父的兒子，因為祂是最突出強調的作風，約二3，是唯一的（必不可少的）獨子，神的愛子，所以那些自願從神而生的，就被恩典的靈更新了。 二、使徒約翰表明， 1、我們可以如何分辨真理，或分辨我們重生之愛的忠實福音性情。其理由肯定是我們愛神，那就是：當我們愛神時，藉此就知道我們愛神的兒女（第二節）。我們愛神的兒女會顯得完好且真誠，當我們愛他們不是基於俗界的原因，比如因為他們富有或博學或者對我們友善，或者在宗教教派中我們的教派；而是因為他們是神的兒女，神重生的恩典顯現在他們身上，神的形象與大能顯現在他們身上，所以在他們身上神自己是被愛的。故此信大力敦促我們務要愛弟兄；像對神的兒女般愛他們，像對主耶穌的兄弟般接納他們。 2、我們可以如何得知我們愛神的真相——這顯現在我們聖潔的順服裡邊：當我們愛神並遵守神的誡命（第二節）。那麼我們就是真正地，在福音意義上的，愛神了，若我們遵守祂的誡命：因為我們遵守神的誡命就是愛神了；遵守神的誡命要求一份甘願遵守並樂意遵守的心情；因此神的誡命不是難守的（第三節）。或者，正如因着我們毅然決然去順服並遵守神的誡命，所以我們對神的誡命易於遵守且樂於遵守，這便是愛神了。愛神的說：「哦，我何等愛律法！你若擴充了我的心，我願在你誡命之道奔馳（詩篇cxix：32），你若用你的愛或靈——愛的靈擴充了我的心。」 3、什麼是並應當是重生的果效呢——便是一份睿智的靈對世界的戰勝：因為凡從神而生的，或者，如同一些復件，凡從神而生的，勝過這世界（第四節）。從神而生的也就是為神而生，也就是為另一個世界而生的。他有着朝向更高更好世界的秉性和氣質；並裝備好了藉以擊退並得勝世界的非常武器或兵器；如這裡所增加的，這就是攻占世界的勝利，也就是我們的信心（第四節）。信心是勝利之因，之法、之器械、之我們藉以獲勝的靈的盔甲與炮火；因為， （1）、我們在信心裡憑信心堅持基督，輕蔑並對抗世界。（2）、信心在對神和主的愛里憑愛做工，因而將我們從對世界的愛戀中拖拽出來。（3）、信心將內心聖化，並將其從世界用以支配操縱靈魂的聲色情慾中淨化出來。（4）、信心從信心的對象——神的兒子中接受並派生出力量，因這攻克了世人的卑躬屈膝與阿諛逢迎。（5）、信心借福音獲得了應許恩典之靈內住的權利，而這時遠比那住在塵世間的偉大得多。（6）、信心明白一個未見的世界即將來臨，那是現時的世界無可匹敵的，信心告知其所居的靈魂必須持久不斷地為進到那世界做準備。因此， 三、使徒約翰斷定只有真基督徒才是世界的真正征服者：勝過世界的是誰呢？不是那信耶穌是　神兒子的嗎？（第五節）世界橫在我們通往天堂的路上，是我們進入天堂的大阻礙。但信耶穌是神兒子的也就相信耶穌是從神兒來的世界的救主，權勢赫赫地引導我們脫離世界投向天堂與神，神在那兒是完全要被愛戴的。凡如此相信的一定得靠着信心勝過世界。因為， 1、他必須很贊同這世界是他靈魂、聖潔、救恩並蒙福的勁敵。因為那全部存在於這世界、及肉體的情慾、眼目的情慾並今生的驕傲里的不是屬父的，而是屬世的（約2：16）。 2、他明白信心是救主的做工中的偉大部分，處於他自己的救恩，要被從這敗壞的世界中贖回得拯救。基督為我們的罪舍己，要救我們脫離這罪惡的世代（加拉太書1:4）。 3、他明白在主耶穌的生命和引導中借着主耶穌的生命和引導，這個世界終究會遭放棄會被戰勝。 4、他明白主耶穌勝了這世界，不只是為祂自己，而是為了祂的隨從；隨從們必須學着成為祂勝利的參與者。懷着充足的喜樂，我已經勝了這世界。 5、他因主耶穌為了世人而受盡折辱並被釘十字架的慘死受到了教導和感化。但我斷不以別的誇口，只誇我們主耶穌基督的十字架。因這十字架，就我而論，世界已經釘在十字架上。就世界而論，我已經釘在十字架上（加拉太書6:14）。 6、藉耶穌基督從死里復活重生了我們，教我們有活潑的盼望（彼得前書1：3）。 7、他知道救主已經去到天國，並在那兒為忠誠的信徒們預備地方（約翰福音14:2）。 8、他知道救主將會因此再來，並將會終結這世界，審判居住在世界上的萬物，接納他的信徒們就到他的存在和榮耀里（約翰福音14:3）。 9、他具有着不能滿足於這個世界的心靈和氣質，越過世界仰望，一如既往地朝向天國的世界奔去、奮鬥、懇求。我們在這帳棚里嘆息，深想得那從天上來的房屋，好像穿上衣服（哥林多後書5:2）。所以，只有基督的信仰才能提供給皈依者們普世的帝權。只有基督的顯現才是征服世界，開拓另外至純至安、最幸福最永恆之別樣世界的非常手段。在那裡，在那時的顯現中，我們就會明白何謂聖潔神與悖逆世人之間吵鬧紛爭的緣由了。在那裡我們就會符合神聖的教義（思維與行事都會符合），而這教義是與這個世界的主題、性情及趨勢極端相反的。就是借着那教義，超越並抗逆世界之靈的靈得以交流並傳播。就是在那裡我們才明白救主自己不是屬世的，祂的王國過去與現在都不是這樣的，他的王國必須是與世隔絕並在世界之外為天國為神而匯聚的。在那裡我們明白救主不是為了祂所救之同伴的遺產與份額而規劃這世界的。因為他已經自己去了天堂，所以祂向他們保證祂會在那裡為他們準備住所，按計劃他們會一直和祂住在一起，按應許他們相信在這一生，在這世界，他們在祂裡邊有盼望，他們終究絕不會苦難。就是在那裡永遠蒙福的世人對我們的愛和追逐被顯露被主張得最清晰。就是在那裡我們裝備好了防禦世人的攻擊和企圖的最好武器與炮火。就是在那裡我們被教導了世界可能如何被自己的弓弩射擊，或被自己的炮火瞄準；其反對、遭遇和迫害都將為我們征服世界服務，為我們上升前往高高的天國世界服務：在那裡我們因成群結隊的聖潔軍人備受鼓舞，軍人們年齡不同、哨位有別、身份各異，但都勝了世界，都頭戴冠冕。真基督徒才是嚴格意義上的英雄，戰勝了世界，在普世的勝利中歡呼。他也不（因為他遠比希臘君王更高貴）哀哭再沒別的世界可征服，而是在堅守生命的永恆世界，並在某種神聖意義上也用武力守衛天堂的國土。勝過世界的是誰呢？不是那全天下信耶穌的嗎？ --【譯】何葉 2012年3月20日 (二) 13:17 (CST)^-^~

MHC:約翰一書 5:6-9

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The Witnesses in Heaven and on Earth. (a. d. 80.) 6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him. I. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, v. 6. Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things:— 1. We are inwardly and outwardly defiled. (1.) Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the renewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me. (2.) We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven that without shedding of blood there shall be no remission, Heb. ix. 22. The Saviour from sin therefore must come with blood. 2. Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb. ix. 10. The ashes of a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13; Num. xix. 9. And likewise almost all things are, by the law, purged with blood, Heb. ix. 22. As those show us our double defilement, so they indicate the Saviour's two-fold purgation. 3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there came water and blood, John xix. 34, 35. Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a propitiation through faith in his blood, or a propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom. iii. 25, 26. By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit, the promised Spirit, through faith, Gal. iii. 13, &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, Eph. v. 25-27. He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also, II. In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: And it is the Spirit that beareth witness, v. 6. It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, "He shall glorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine. He shall not receive my immediate office; he shall not die and rise again for you; but he shall receive of mine, shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, and shall further show it unto you, and by you to the world," John xvi. 14. And then the apostle adds the commendation or the acceptableness of this witness: Because the Spirit is truth, v. 6. He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: because, or that, Christ is the truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: And it is the Spirit that beareth witness that Christ is the truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. The Spirit is truth. He is indeed the Spirit of truth, John xiv. 17. And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. Because (or for) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so v. 7 most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but even one (not in testimony only, for so an angel may be, but in being and essence) with the Father and the Word. But here, 1. We are stopped in our course by the contest there is about the genuineness of v. 7. It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As, (1.) If we admit v. 8, in the room of v. 7, it looks too like a tautology and repetition of what was included in v. 6, This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does. (2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want v. 7. But it should for the same reason be so in all. Take we v. 6, This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself. (3.) It is observed that there is a variety of reading even in the Greek text, as in v. 7. Some copies read hen eisi—are one; others (at least the Complutensian) eis to hen eisin—are to one, or agree in one; and in v. 8 (in that part that it is supposed should be admitted), instead of the common en te ge—in earth, the Complutensian reads epi tes ges—upon earth, which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of Thomas Aquinas, though his testimony may be added thereto. (4.) The seventh verse is very agreeable to the style and the theology of our apostle; as, [1.] He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And Yet I am not alone; because the Father is with me. I will pray the Father, and he shall give you another comforter. If any man love the world, the love of the Father is not in him. Grace be with you, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, 2 John 3. Then, [2.] The name the Word is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistolâ sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt.—Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but in v. 7. It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic discourses), called the second by the name of the Son rather than of the Word. If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, Secondly, He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water,—that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,—that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt—and these three are one. Now these are the words, not of v. 8, but of v. 7. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De baptismo hæreticorum, allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistolâ nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aquâ tantùm, sed in aquâ et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt—For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt—they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt—they are one. And therefore Cyprian's words seem still to be a firm testimony to v. 7, and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Them, [3.] As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7-15. It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then, (5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And, (6.) It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does (v. 9), If we receive the witness of men, the witness of God is greater; for this (which he had rehearsed before) is the witness of God which he hath testified of his Son. Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation. 2. Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, v. 7. (1.) Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where, [1.] The first that occurs in order is the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, First, In proclaiming him at his baptism, Matt. iii. 17. Secondly, In confirming his character at the transfiguration, Matt. xvii. 5. Thirdly, In accompanying him with miraculous power and works: If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him, John x. 37, 38. Fourthly, In avouching at his death, Matt. xxvii. 54. Fifthly, In raising him from the dead, and receiving him up to his glory: He shall convince the world-of righteousness, because I go to my Father, and you see me no more, John xvi. 10, and Rom. i. 4. [2.] The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, First, By the mighty works that he wrought. John v. 17, My Father worketh hitherto, and I work. Secondly, In conferring a glory upon him at his transfiguration. And we beheld his glory, the glory as of the only-begotten of the Father, John i. 14. Thirdly, In raising him from the dead. John ii. 19, Destroy this temple, and in three days will I raise it up. [3.] The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these:— First, In the miraculous production of his immaculate human nature in the virgin's womb. The Holy Ghost shall come upon thee, Luke i. 35, &c. Secondly, In the visible descent upon him at his baptism. The Holy Ghost descended in a bodily shape, Luke iii. 22, &c. Thirdly, In an effectual conquest of the spirits of hell and darkness. If I cast out devils by the Spirit of God, then the kingdom of God has come unto you, Matt. xii. 28. Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Acts i. 4, 5; ii. 2-4, &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years (1 Cor. xii. 7), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God. (2.) To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one, v. 8. [1.] Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), that which is born of the Spirit is spirit, John iii. 6. The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light. [2.] The second is the water. This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, First, The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled. Secondly, The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, Mark i. 4, 7, 8. Thirdly, The purity of his own doctrine, by which souls are purified and washed. Now you are clean through the word that I have spoken unto you, John xv. 3. Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, 1 Pet. i. 22. And this signed and sealed by, Fifthly, The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. iii. 21. [3.] The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John xviii. 37. Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, John xiv. 30, 31. Fourthly, In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, John xiv. 13-15. Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, John xviii. 36. Sixthly, In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service, John xvi. 2. He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without the camp, bearing his reproach, Heb. xiii. 13. This shows that neither he nor his kingdom is of this world. Seventhly, The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, Eighthly, These are signified and sealed in the institution of his own supper: This is my blood of the New Testament (which ratifies the New Testament), which is shed for many, for the remission of sins, Matt. xxvi. 28. Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven. III. The apostle justly concludes, If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, v. 9. Here we have, 1. A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world. 2. The authority and acceptableness of his testimony; and that argued from the less to the greater: If we receive the witness of men (and such testimony is and must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is, 3. The application of the rule to the present case: For this is the witness, and here is the witness of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God.

不會！交給邁克叔叔大人--【譯】何葉 2012年3月25日 (日) 08:06 (CST)

MHC:約翰一書 5:10-13

The Believer's Privilege. (a. d. 80.) 10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. In those words we may observe, I. The privilege and stability of the real Christian: He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, hath the witness in himself, v. 10. He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1. He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven. II. The aggravation of the unbeliever's sin, the sin of unbelief: He that believeth not God hath made him a liar. He does, in effect, give God the lie, because he believeth not the record that God gave of his Son, v. 10. He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie. III. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: And this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11. This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us eternal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is life; eternal life in his own essence and person, John i. 4; 1 John i. 2. He is eternal life to us, the spring of our spiritual and glorious life, Col. iii. 4. From him life is communicated to us, both here in heaven. And thereupon it must follow, (1.) He that hath the Son hath life, v. 12. He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the Son of God hath not life, v. 12. He continues under the condemnation of the law (John iii. 36); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son. IV. The end and reason of the apostle's preaching this to believers. 1. For their satisfaction and comfort: These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, v. 13. Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith: And that you may believe on the name of the Son of God (v. 13), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end.

論信徒的特權。 5:10 信　神兒子的，就有這見證在他心裡；不信　神的，就是將　神當作說謊的，因不信　神為他兒子作的見證。5:11 這見證就是　神賜給我們永生，這永生也是在他兒子裡面。5:12 人有了　神的兒子就有生命；沒有　神的兒子就沒有生命。5:13 我將這些話寫給你們信奉　神兒子之名的人，要叫你們知道自己有永生。 從這些話語中我們能看出， 一、真基督的特權和穩固：信　神兒子的，已經因救恩而心悅誠服忠心耿耿地堅持基督，這見證存在於他心裡（第十節）。他雖沒有別人所持有的外在證據，卻在自己心裡存有對耶穌基督的見證。他能明辨基督和基督的真理為他的靈魂所做的是什麼，也能明辨他在自己心裡所看見所發現的是什麼。如， 1、他深刻明白自己的罪、負疚、苦痛、以及對這樣一位救主非常的需要。 2、他明白神的兒子的美善、美好、及職務，並明白如此救主對於他全部靈的需求和悲傷境遇是無可匹敵的相配相宜。 3、神預備並遣派這樣一位救主來拯救他脫離罪惡和地獄，舉他就到饒恕、平安和與神相交，神在這一切中的愛所彰顯出的智慧，他領受並敬佩。 4、基督真道和教義的權柄、創傷、謙卑、治癒、復甦，以及對他靈魂的安慰，這一切他都發現並深深感覺到了。 5、他發現基督的顯現，是神的愛最偉大的發現和證明，是激起點燃對聖潔的賜福之神的熊熊熱愛最靈活最強大的方式。 6、正如第一節，基督信徒是藉基督真理從神而生的，有全新的內心並嶄新的性情，嶄新的愛、氣質、喜樂、並且不再是之前的那個他了。 7、他發覺還是有衝突跟着他，仍然帶着罪，仍然存在於肉身里、言語裡、以及看不見的邪惡勢力中，正如在基督教義中被發現並為其作準備的那樣。 8、他發覺藉着基督的信心，他有了蔑視世界、戰勝世界，飛奔向更好世界的希望和力量。 9、通過那些照祂的意願，借祂的調停，奉祂的名進到那兒得蒙應許的禱告，他明白了中保在天國存有的好處是什麼。 10、因着活潑的盼望、因着對神及其美意和愛的虔誠的信心、因着超越良心之恐怖和死亡並地獄之害怕的欣喜的勝利，因着生命與聲名的沁人心脾的前景——而這生命和聲名由靈的恆切豐富並密封到贖回的大日那天，他重生了。福音信徒持有如此確信，並在自己心裡有見證。基督在他裡面得以塑造，他逐漸成熟得豐滿且完全，甚或在天國成為基督的完美形象。 二、不信者其罪的惡化，不信的罪：不信神的就是當作神是說謊的。事實上，他真當神說謊，因為他不信神賜下自己兒子的記載（第十節）。他相信的肯定是，神沒有派遣祂的兒子來到世人中間，當，其實那時神已經賜給我們如此各樣祂所作所為的證據；或者，他相信的肯定是，耶穌基督不是神的兒子，既然所有證據都與耶穌基督有關並在其身上終結；或者，神派遣他的兒子是為了欺騙世人，將世界引入謬誤和苦難中，或者，他相信的肯定是，神允許人設計一份信仰，其所有部分都是純淨、聖潔、極好、純粹的制度，鑑於人類非常值得信奉，然而卻只是一場幻想一個謊言，然後將祂的靈和權柄加給他們，為了將其介紹並強加給世人，從而成就了神是謊言之父、是始作俑者並教唆犯。 三、關於耶穌基督的這全部神聖見證的意義、主旨和精髓：這見證就是　神賜給我們永生，這永生也是在他兒子裡面（第十一節）。這是福音的概括。這是由上述全部見證給予我們的完整記載的歸納和濃縮。 1、神已賜給了我們永生。祂已經為我們在祂裡面的永恆目的計劃好了。他已經準備好了將我們領到永生的全部途徑。祂已經藉契約和應許將其轉交給了我們。祂實際上對所有信靠並確實愛戴神的兒子的人們授予了權利和權益。接着， 2、這生命在子裡面。子是生命，是在自己的本質和位格里的永恆的生命，（約翰福音1:4;約翰一書1:2）。基督是我們永恆的生命，是我們的靈和榮耀生命的源泉（歌羅西書3:4）。生命從祂與我們交通在這裡並天國里。因此我們要跟隨， （1）、人有了神的兒子就有生命（第十二節）。人與神的兒子一致就與生命一致。人在子有權益也就在生命，在永生有權益。父已經將此尊榮放在子的身上：我們也必當把此尊榮放在祂身上。我們就到並親吻子，我們就會有生命。 （2）、沒有神的兒子就沒有生命（第十二節）。他就仍處在律法的譴責下（約翰福音3:36）；人拒絕子——本身的生命，生命的成就者，也就是拒絕通向生命的路；既然人不信神對兒子賜下的記載，當神是說謊的，就會激怒神，被移交給無盡的死亡。 四、使徒約翰以此傳教給信徒們的原因和目的。 1、為了他們得滿足和安慰：我將這些話寫給你們信奉神兒子之名的人，要叫你們知道自己有永生（第十三節）。基於這全部的證據，這些見證，只有那些信賴奉神兒子之名才是相符相配的。神增加了這些人的數目。來自天國的諸多見證回應了世人。世人當為天國的這三見證對自己的行為負責。這些信徒們是有永生的。他們有永生在福音的契約里，在存在於他們中的永生的起初並初果里，存在於那住在天國的他們的主和頭裡。這些信徒們可以漸漸懂得他們擁有永生，將會在永生的希望里被復甦、受鼓舞、得安慰：他們將尊重經文，那裡面寫滿了對他們的安慰和救恩。 2、為了他們在聖潔的信心中堅定並長進：你們可以信賴神兒子的名（第十三節），可以繼續信賴。信徒們必須堅韌，否則就前功盡棄了。從信賴神兒子的名上撤退就是宣布放棄永生，退回到了毀滅。因此信仰的證據，信心的益處都是要顯示給信徒們的，為了振奮激勵他們堅持到最後。 --【譯】何葉 2012年3月25日 (日) 08:51 (CST)^-^~

MHC:約翰一書 5:14-17

The Sin unto Death. (a. d. 80.) 14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death. Here we have, I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, v. 14. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven. II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, v. 15. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God. III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, v. 16. Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death (v. 16), and there is a sin not unto death, v. 17. (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal. iii. 10. But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, 1 Cor. xi. 30. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. xii. 6. There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (in terrorem—for warning to others) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes, IV. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb. x. 27. And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin (v. 17); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.

論至於死的罪。 5:14 我們若照他的旨意求什麼，他就聽我們，這是我們向他所存坦然無懼的心。5:15 既然知道他聽我們一切所求的，就知道我們所求於他的，無不得着。5:16 人若看見弟兄犯了不至於死的罪，就當為他祈求，　神必將生命賜給他；有至於死的罪，我不說當為這罪祈求。5:17 凡不義的事都是罪，也有不至於死的罪。 在此我們有， 一、屬於信基督的特權，也就是說，禱告蒙垂聽：我們若照他的旨意求什麼，他就聽我們，這是我們向他所存坦然無懼的心（第十四節）。主基督鼓勵我們處在一切境遇都可以就到神，帶着我們全部的懇求和需要。藉着主我們的請願被神承認接納。我們禱告的意義必須符合神公告的旨意。我們若求違背神的華美和榮耀，或相背於我們自己屬神並取決於神的好處，就不得體了。然後我們可以存坦然無懼的心相信我們的禱告將會在天國被垂聽。 二、由此特權產生的好處：既然知道他聽我們一切所求的，就知道我們所求於他的，無不得着（第十五節）。聖潔的請願人需要的解救、仁慈並賜福是無比的。知道他聽我們所求的，同知道我們所求的無不得着是一樣的棒；因而會受到極大的憐憫、饒恕、或忠告、聖化、幫助、拯救（或將會如此），因為他向神所求的已蒙應允了。 三、為別人的罪禱告的指示：人若看見弟兄犯了不至於死的罪，就當為他祈求，　神必將生命賜給他；有至於死的罪，我不說當為這罪祈求（第十六節）。在此我們可以注意到， 1、我們該為自己祈禱也該為別人祈禱；為我們人類的弟兄，祈禱他們可以受啟發、得以皈依，被拯救；為我們基督宣言裡的弟兄，祈禱他們能虔誠，他們的罪得饒恕，他們可以從罪惡與神的懲罰交付出來，在基督耶穌里堅持不懈。 2、在罪的敗壞與罪的負疚中存在很大的區別：有至於死的罪（第十六節）,也有不至於死的罪（第十七節）。 （1）、有至於死的罪。所有的罪，按罪的程度和律法制裁，是至於死的。罪的工價乃是死；凡不常照律法書上所記一切之事去行的，就被咒詛（加拉太書3:10）。但有至於死的罪對比於這裡所說的不至於死的罪。因此有， （2）、不至於死的罪。這想必應該包括所有藉神的或人的制度伴隨生命的那些罪；在人的憲法中伴隨短暫的個人生命，在神的律法中伴隨肉體或心靈的福音生活。 [1.]憑藉人正義的憲法的罪，不是至於死的；好比幾場冤案，可以不用違法之人以死補償。與此對照的罪，按正義的憲法，是至於死的，或按法律是喪命的，如我們所說的死罪。 [2.]有罪，根據神的律法，不是至於死的；不至於肉體之死也不至於心靈並福音之死。首先，這是，或可能是，至於肉體死亡的。這罪可能是粗俗的偽君子的罪，如亞拿尼亞和賽弗拉，或者，我們鮮知的，出於虔誠的基督弟兄的罪，如使徒約翰說到的哥林多教會的可惡肢體們：因此，在你們中間有好些軟弱的，與患病的，死的也不少（死原文作睡）（哥林多前書11:30）。在那些也許沒被世人責難的人中間，可能有至於肉體死亡的罪。如此罪，我說，是，或可能是，至於肉體死亡的罪。神在福音書中的與刑罰有關的律法，對有着很多可見可察的罪的基督成員，並非絕對不容置辯的以死威脅，而僅僅是一些原則上的懲罰；因為主所愛的他必管教，又鞭打凡所收納的兒子（希伯來書12:6）。這兒有為神的智慧或良善、或福音的嚴厲留有的餘地，為的是限定管教或鞭打的程度。我們不得不說它有時可能（處於恐怖中，為警告他人）持續下去甚至直到死亡。接着，再者，有罪，按神的律法，是至於靈及福音的死的，也就是說，與靈並福音生命是不協調的，與靈魂中靈的生命，及就到天國生活的福音權利，都是不協調的。如此這些目前全然都是不悔悟的無信仰的。決絕的不悔悟不信仰絕對會導致永滅，同時也是對神的靈的褻瀆——神的靈就存在於神給基督和祂的福音賜下的見證里，並且是完全的判教——背離基督信仰真道的光照和令人信服的證據。這些都是陷入永死的負疚里的罪。接着說， 四、按罪的不同種類，為祈禱請求的方面因此也就不同。禱告時終生都應該的：人禱告，神就賜給他們生命。生命是從神那索要來的。祂是生命之神；當人求生命時，神就把生命賜給他，並且，或按神的律法或憑神的旨意，或結合兩者，神若覺得應該，就會取走生命。假如弟兄犯了不至於死的罪（按已提及的方式），我們可以滿懷信心和盼望為其禱告，尤其是為軀體與靈魂的生命禱告。但是，假如犯了這種前邊說到的至於死的罪，我們就不得禱告。也許使徒約翰的表達，「我並沒說，他會為之禱告」，也許指的不僅是，「如果是那樣的話，我不會應許你們；信心的禱告也沒有根基。」 1、為了大眾的安全和益處，嚴厲的審判性的律法必須生效：即使一個暴烈的弟兄在這種情況下也當聽任公眾審判（其根基是神賜的），同時，也該順從神的仁慈。 2、福音懲罰（像人可能說的）的移除，或死亡的免除（這似乎可能會因而導致或遭受一些特殊的罪），僅僅能受限地暫時地禱告，那就是說，要帶有限制條款，得在於神的智慧、意願並榮耀認為他們該被剪除才行，尤其對於免死更得這樣。 3、我們不能禱告不悔悟的不信仰的罪行——當其非比尋常時，會得到原諒，或得到生命與靈魂的絲毫憐憫。假設他們認為罪被饒恕是理所當然的，他們就會繼續如此行惡。但是，我們可以為他們的悔悟禱告（當他們是不悔悟的世界中的普遍情況），祈禱他們在基督里信心豐盛，並因此祈禱一切保守他們的別的憐憫。 4、假使每個人都犯了不可饒恕的罪侮慢了聖靈，完全背節脫離了基督信仰富於啟發的令人信服的權柄，那麼就根本不要為他們禱告了。為何殘留呢，惟有戰懼等候審判，為要摧毀這樣的敵手嗎？（希伯來書10:27）。這些最後似乎都會成為罪，就是使徒約翰借着列舉至於死的罪主要想披露的罪。 5、使徒約翰似乎有不至於死的罪；因此，凡不義的事都是罪（第十七節）；只因為，那都是至於死的不義（既然我們對神或人，或對神和人，都有些不義，遺忘並忽視了他們應得的），然後我們都斷然該受死，那麼，由於並不是這樣的（基督弟兄們，一般說來，都有生的權利），則必定有不至於死的罪。儘管沒有可原諒的罪（大眾看來），但有可饒恕的罪——罪若沒有導致活該永死的話。如果不是這樣，就不可能有正當的理由，也不能繼續合理的陳述。福音律法或契約，縮減、限制、甚或消除了罪的負疚。 --【譯】何葉 2012年3月25日 (日) 11:03 (CST)^-^~

MHC:約翰一書 5:18-21

Privileges of Believers. (a. d. 80.) 18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen. Here we have, I. A recapitulation of the privileges and advantages of sound Christian believers. 1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, v. 1) sinneth not (v. 18), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said ch. iii. 6, 9), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin. 2. They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not (v. 18), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. They are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, v. 19. Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination (Deut. xxxii. 9); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one.There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, v. 20. The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as John i. 18), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us.He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, John xvii. 3. It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: "And we are in him that is true, even (or and) in his Son Jesus Christ, v. 20. The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life" or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life" (John i. 1, and here, ch. i. 2), "so that in union with either, much more with both, we are united to the true God and eternal life." Then we have, II. The apostle's concluding monition: "Little children" (dear children, as it has been interpreted), "keep yourselves from idols, v. 21. Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen."

論信徒的特權。 5:18 我們知道凡從　神生的，必不犯罪，從　神生的，必保守自己（註：有古卷作「那從　神生的必保護他」），那惡者也就無法害他。5:19 我們知道我們是屬　神的，全世界都臥在那惡者手下。5:20 我們也知道　神的兒子已經來到，且將智慧賜給我們，使我們認識那位真實的，我們也在那位真實的裡面，就是在他兒子耶穌基督裡面。這是真　神，也是永生。5:21 小子們哪，你們要自守，遠避偶像！阿門！ 於此我們有， 一、基於完全的基督信徒們的特權和益處的歸納。 1、他們受保護抵禦罪，抵禦罪的操縱的充斥，或罪的負疚的充斥：我們知道凡從神而生的（信基督的是從神而生的，第一節）沒有罪（第十八節），不因充斥在內心和靈魂中的不悔改而犯罪（正如第六、九節講的）。所以不是充斥着伴隨別人的罪惡的負疚；因此他受保護抵禦不可避免會至於死的罪，或抵禦那絕對將罪者捆綁到永死的工價上的罪；新性情，神的靈由此的內住，預防這不可饒恕的罪的入侵。 2、他們被加強抵禦魔鬼毀滅性的伎倆：我們知道凡從神生的，必不犯罪，從神生的，必保守自己（註：有古卷作「那從神生的必保護他」），那惡者也就無法害他（第十八節），那就是說，惡者不可傷害他，也就是說，不至於死。這似乎不止是一份責任的敘述或者一次重生的經歷；而是憑藉重生的力量象徵着他們的權力。他們因而滿有準備並滿有原則的抵禦惡者致命性的傷害和劇痛；惡者試圖將毒液像注入其他人一樣給他注入，卻無法觸及他的靈魂；或者試圖除掉重生的道義，這道義是其所中之毒的解毒劑；或者引誘他們照福音律法傳達的不解的義務犯招致永死的罪。惡者也許在跟他們的對抗中極大地獲勝，拖拽他們就到罪行；然而這似乎正好成了使徒約翰的目的，斷言重生就像會引他們進入對魔鬼的實際責難相同的案子一樣，也能保護他們免於魔鬼諸如此類的攻擊。 3、他們在神的旁邊受神的悅納，與世人的狀況形成鮮明對比：我們知道我們是屬神的，全世界都臥在那惡者手下（第十九節）。人類被分為了兩大操縱黨派，一者屬神，一者屬惡者。基督信徒們是屬神的。他們是屬神的，從神而生，就到神，並贊成神。他們成功地進入神古以色列的王權和國土，出於他的如此說，耶和華的分本是他的百姓，祂的產業在這個世界上，他的產業本是雅各，降臨給祂的股息是按照他自己決定的產業（申命記32:9）；然而，相反地，全世界，餘下的人，尤其是大部分人，臥在那惡者之下，臥在惡者臟腑的鬼門關上。確實有，我們若考慮我們個人，很多的惡者，很多邪惡的靈，存在於空中或飄渺的地方；但他們被惡劣的性情、政策並原則捆綁着，且他們也聯合於同一個頭。有君主出於魔鬼，出於惡魔的王國，有頭出於惡毒並惡毒的世界，他對這裡如此統治因而被稱作世界的主宰。多麼奇怪，這般不可理喻的靈竟然如此憤憤不平/怒不可遏地激惹萬能的神並祂全部的好處，當他只知道這終將結束在自己的翻覆和永滅中時！神的審判時何等壯闊啊！但願基督的神持續摧毀惡者在世間的統治，將靈魂轉進祂愛子的王國！ 4、他們在對真實的永生神的認識里受到啟示：「我們也知道神的兒子已經來到，且將智慧賜給我們，使我們認識那位真實的（第二十節）。神的兒子已經進到了我們的世界，我們已經見過祂，並憑藉所有已經被宣告的證據認識了祂；祂已經給我們顯現了真實的神（正如約翰福音1:18），他已經開啟了我們的智慧很好地理解所顯現出來的，已經賜給了我們內在的光亮射進我們的智慧，我們藉此可以看見真神的榮耀；我們有把握祂為我們發現的是真實的神。祂的純潔、權柄，完美，無限地超越全部異教徒的諸神。祂無限卓越，盡顯美好，萬有都屬於祂，祂是又真又活的神。也就是這同一位神，根據摩西的記述，創造了天地，是這同一位神與我們的先輩祖宗定下特有的契約，是這同一位神帶領我們的祖先出了埃及，在西奈山給我們賜下嚴厲的律法，給我們賜下祂的聖所，應許非猶太人的呼喚和皈依。藉着祂的忠告和做工，藉着祂的愛和恩典，藉着祂的盛怒和審判，我們認識祂，知道祂是獨一的，充滿在祂的萬有里的是真活的神。"認識這位真神，在基督里認識祂，是一件甚大的喜事；這就是永生（約翰福音17:3）。正是基督徒顯現出來的榮耀最好的彰顯着這位真神，並為我們識見這位真活神賜予了最好的眼膏。 5、他們與神和神的兒子有着喜樂的相交：「我們也在那位真實的裡面，就是在他兒子耶穌基督裡面」（第二十節）。子帶領我們就到父，我們就在父與子裡面，也在父與子的愛和恩惠裡面，在跟父與子的契約和聯盟裡面，藉着父與子的靈的內住和做工也在跟他們的靈的相交裡面：你們可以知道這是多大的尊貴和福氣，你們當記住這位真實的就是真神就是永生「或者更確切的說（如它會顯露出更自然的建造），」神這與神一樣的兒子本人也就是這位真神是永生（約翰福音1:1，並這裡，第一、二節），因此與父或子中任何一者相交，更或與兩者相交，我們都與真神並永生聯合一致了。接着我們有， 二、使徒約翰的結束忠告：「小子們哪」（正如所翻譯的，也就是親愛的孩兒們），你們要自守，遠避偶像（第二十一節）。既然你們知道了這位真神，並且住在祂裡面，就讓你們的光和愛引導你們抵禦那些違背祂或與祂爭競的一切發展。要速速逃離那些不信上帝的人的假神。他們與你們所屬並事奉的真神是不可同年而語的。不要用雕塑或圖影敬拜你們的神，因為雕塑和圖影分了對祂的尊敬。你們的神是奧秘的靈，用這樣可恥的象徵是使神蒙羞的。切莫與你們不信上帝的鄰居苟合，一起敬拜他們的偶像。你們的神是忌羨的，就會將你們剪除，從中隔絕，以至於肉體受傷，被世人迫害，偶像在心裡但願並沒篡奪霸業的王權，因這本是且只是屬於神的。正是你們所知道的這位神祂創造了你們，用自己的兒子救贖了你們，傳祂的福音給你們，饒恕你們的罪惡，以祂的靈重生了你們，賜給你們永生。你們務要忠於祂啊，要滿懷信心，好好的愛，始終如一的順服，抵制住那離間你們的心腦背離神的一切事物。願榮耀和國度都歸於這位真活神，直到永遠。阿門！ --【譯】何葉 2012年3月25日 (日) 11:58 (CST)^-^~

目錄

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

約翰一書 5:6 約翰一書 5:7 約翰一書 5:8 約翰一書 5:9 約翰一書 5:10

約翰一書 5:11 約翰一書 5:12 約翰一書 5:13 約翰一書 5:14 約翰一書 5:15

約翰一書 5:16 約翰一書 5:17 約翰一書 5:18 約翰一書 5:19 約翰一書 5:20

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

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