MHC:約翰二書 1

1章

S E C O N D J O H N.

CHAP. I. The apostle here salutes an honourable matron and her children, ver. 1-3. Recommends to them faith and love, ver. 5, 6. Warns them of deceivers (ver. 7), and to take heed to themselves, ver. 8. Teaches how to treat those who bring not the doctrine of Christ, ver. 10, 11. And, referring other things to personal discourse, concludes the epistle, ver. 12, 13.

This epistle is like an abridgement of the first; it touches, in few words, on the same points. The Lady Electa is commended for her virtuous and religious education of her children; is exhorted to abide in the doctrine of Christ, to persevere in the truth, and carefully to avoid the delusions of false teachers. But chiefly the apostle beseeches her to practise the great commandment of Christian love and charity.

Chapter 1 Chapter Outline

The apostle salutes the elect lady and her children. (1–3)

Express his joy in their faith and love. (4–6)

Cautions them against deceivers. (7–11)

And concludes. (12, 13)

分工

1-4節

MHC:約翰二書 1:1-4

Salutation. (a. d. 90.) 1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth's sake, which dwelleth in us, and shall be with us for ever. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually, I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed. II. The saluted—a noble Christian matron, and her children: To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. The apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever. III. The salutation, which is indeed an apostolical benediction: Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, v. 3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe, 1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character—the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, 1 John i. 2. 2. What the apostle craves from these divine persons. (1.) Grace—divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals. (2.) Mercy—free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness.（ (3.) Peace—tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so! IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, v. 4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.

問候。 1:1 作長老的，寫信給蒙揀選的太太（註：「太太」或作「教會」。下同）和她的兒女，就是我誠心所愛的；不但我愛，也是一切知道真理之人所愛的。1:2 愛你們是為真理的緣故，這真理存在我們裡面，也必永遠與我們同在。1:3 恩惠、憐憫、平安從父　神和他兒子耶穌基督，在真理和愛心上必常與我們同在！1:4 我見你的兒女，有照我們從父所受之命令遵行真理的，就甚歡喜。 古時書信就像這裡一樣，以問候並良好的祝願開始：宗教供奉，追溯到舊有的形式，問候成為了生活與愛心的真實表達。正如通常的，在此我們有： 一、不是憑名字致敬，而是通過一個蒙揀選的特徵：長老。這表達，這風格、這愛，暗示了筆法與先前的書信相同；他現在是長老了，顯然必定是這樣的；很可能地，最年老的使徒，神的教會中的主要長老尚健在。以色列古院中的長老是受尊敬的，或者說要受尊敬，更何況是這樣一位神賜福的以色列的長老。年老的信徒是可敬的，年老的使徒與信徒們的領袖更是這樣。他其時在聖潔的服侍和閱歷中早已經驗豐富，見過並體驗天國的種種，並比他最初所信的更親近。 二、問候一位高貴的基督婦人及其子女們：問候蒙上帝揀選的太太——不論出身、學歷和地位都受人尊敬的太太，並問候太太的孩子們。福音能在這樣尊貴的人中收到成效，真是不錯。不過若只有貴族和夫人們認識主基督和基督信仰，還是有點遺憾的。蒙揀選的貴族通常並不是很多，但他們卻比別人更多地稱頌主。這位蒙揀選的夫人，不僅是蒙揀選的，且是蒙上帝揀選的，她是具有相同品質的姊妹們的典範。看着夫人們藉着聖靈的帶領舉手投足間盡顯神的恩揀，真是美麗動人。還有太太的兒女；也許這位太太是遺孀，她和孩子們就是家庭的主要成員，所以這封書信也就比較簡短。使徒約翰友好地寫信鼓勵太太一家，並進一步指導她們要愛基督里的弟兄，遵照主的命令，堅持為主的做工。我們發現基督作品也總很關注孩子，為了有助於孩子們得到激勵和警戒，自然也就該教導他們這些道理。 那些喜愛又稱讚他們的自然樂於向他們問好。眾人因為敬重，便更多地給他們以告誡。 1、來自約翰個人的：我誠心所愛的，我真心實意打心裡所愛的。親愛的使徒約翰深曉愛的秘訣，明白該如何愛，異乎尋常地愛着那些愛他的人和愛他的主耶穌。 2、來自她所有的基督里的熟人，所有知道她的虔誠信徒們：不只我，還有一切知道真理的人。美德和善良，在一片莊嚴的土地上，散發着耀眼的光芒。真理需要得到承認，那些對純淨信仰的證據有所領會的人，就該對其承認並加以證實。喜愛並重視別人的信仰，是一個美麗無比的標誌，也是一份義不容辭的職責。那些知道真理的人之所以喜愛並敬重這位夫人及其兒女，其實就是出於對真理的推崇：因着住在我們裡面會永遠伴隨我們的真理的緣故（信仰的緣故）。信仰生機勃勃的展現，是基督徒愛的根基。因為如出一轍，所以彼此傾心。人，愛自己心裡的真理和虔敬，自然也要愛別人心中的真理和虔敬，也就要因此愛那人。約翰並眾基督徒們愛這位夫人，愛其聖潔甚於愛其尊榮，不僅因為她的慷慨大方， 更是因着她真誠莊重的基督徒身份。我們的虔誠，不能僅僅按照外貌根據出身，憑一時之興限一地之境，而是要雷打不動地住在我們裡面，刻骨銘心地信着，銘心刻骨地愛着。我們要滿有盼望地相信，信仰一旦真地紮根我們心裡，就永遠都根深蒂固。我們可以斷定，基督教的靈絕不會熄滅：將會陪伴我們直到永遠。 三、這問候其實是使徒約翰的祝福：願恩惠、憐憫、平安從父神和他兒子耶穌基督，在真理和愛心上與你們同在！（第三節）。因着神聖的愛，這個正直誠實的基督家庭，以及那些神將會更加賜恩的人，他們的福氣必將奔涌而來。在此請注意， 1、從誰那求得這些福氣， （1）、從父神，恩典之神那求得。祂是福氣的源泉，所有的福氣都必將從祂那兒呈現給我們。 （2）、從主耶穌基督那求得。主耶穌也是浩浩福氣的創造者和交流者，因着祂不容置疑的父的兒子的特徵，祂無比的卓越。如此聖子，無人可及；如此聖子，閃耀着父的榮光；如此聖子，與父同在，其位格中那無可挑剔的形象就是永生（約翰一書1:2）。 2、使徒約翰從父並子那渴求的是什麼呢？ （1）、恩典——神的恩寵和美意，一切美好事物的泉源：一切靈的福分都將賜給有罪的凡人，這可真是恩典啊。 （2）、憐憫——白白得來的赦免和饒恕；即便已經享有豐盛恩典的人，仍需要持續不斷的饒恕。 （3）、平安——因信心滿滿的與神和好，便有了精神的安寧與良心的祥和，並一切的安泰，以及蒙保守的外出順利。所有這些都是從真理和愛心上渴望而來的，要麼是憑着祝福中誠摯熱烈的情感（在信心和愛心中約翰是從父神並主耶穌基督那為這家求禱）而求來，要麼是因着問候中源源不斷的真理和愛心而滋生；願這一切的福氣一如既往地保守這位蒙揀選的太太和其兒女們忠誠的信心和愛心，但願確實如此吧！ 四、這位優秀的太太，其兒女們的行為舉止是可贊的，其前途是可賀的。得神賜福生養這多虔誠的孩子，這位媽媽真是幸運！我見你的兒女，有照我們從父所受之命令遵行真理的，就甚歡喜（第四節）。很可能這位太太的兒子們到國外旅行過，也許是為了完成工作並遊歷世界，也許是因着他們自己的生意或家庭的普通事務，也許他們恰好旅行到了約翰的住地以弗所，在那兒與約翰幸會並交通。由此可見，早期宗教信仰的培養是大有益處的。儘管教育程度並不是信仰的必要基礎，但教育卻可以是並常常是必不可少的，並且是嚴防青少年受無信仰侵擾的方法手段。故此，務要讓青年遊客學會帶着自己的宗教信仰，不可把信仰丟在家，也不可沾染所歷之國的壞習俗。我們也可以發現，有時候蒙揀選之人在信仰的道路上平坦無阻，如我們這位蒙揀選的太太和她那蒙揀選的兒女們——兒女們也許是因着他們父母之故而得享神的愛，不過，不論父母與兒女，都是因神免費恩賜的美德而深為神所喜愛的。從約翰的喜悅中我們也能感覺到，看見兒女踏着善父善母的步伐前行是令人欣慰的；所見之人，很可能都立即對父母道賀，激發他們為如此浩大的福氣而感恩上帝，充盈他們在如此浩大福氣里的安慰。這位太太為上帝為天國生養了這麼多好孩子，真是幸福啊！因着這個理由，聽到從十分誠實的約翰而來的太太的稱呼，又該是多麼喜樂啊！我們能更多地發現，對於忠心的老年牧師，以及相應的別的恭順的年老信徒而言，看見滿有希望的成長中的一代人，在自己老了西去後能在塵世間事奉神，支撐住信仰，確實是無比欣慰的。在此我們也明白了誠實的腳步其標尺就是：遵照父的誡命。憑着神的話掌權，我們的走行就是正確的，我們的言語就是恰當的。 --【譯】何葉 2012年4月2日 (一) 19:00 (CST)^-^~

5-6節

MHC:約翰二書 1:5-6

Christian Love. (a. d. 90.) 5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. We come now more into the design and substance of the epistle; and here we have, I. The apostle's request: Now, I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command. Here he might command or charge; but harsher measures are worse than needless where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech: And now I beseech thee, lady.He may be supposed speaking as another apostle does to a certain master to whom he writes: Wherefore, though I might be very bold in Christ (and according to the power with which Christ hath entrusted me) to enjoin thee that which is convenient, yet, for love's sake I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will not; and we may often see that the more authority is urged the more it is slighted. The apostolical minister will love and beseech his friends into their duty. II. The thing requested of the lady and her children—Christian sacred love: That we love one another, v. 5. Those that are eminent in any Christian virtue have yet room to grow therein. But, as touching brotherly love, you need not that I write unto you; for you yourselves are taught of God to love one another. But we beseech you, brethren (and sisters), that you increase more and more, 1 Thess. iv. 9, 10. 1. This love is recommended, (1.) From the obligation thereto—the commandment. Divine command should sway our mind and heart. (2.) From the antiquity of the obligation: Not as though I wrote a new commandment unto thee, but that which we had from the beginning, v. 5. This commandment of mutual Christian love may be said to be a new one in respect of its new enaction and sanction by the Lord Christ; but yet, as to the matter of it (mutual holy love), it is as old as natural, Jewish, or Christian religion. This commandment must every where attend Christianity, that the disciples of it must love one another. 2. Then this love is illustrated from the fruitful nature of it: And this is love, that we walk after his commandments, v. 5. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keeping them there is great reward. This is love to one another, to engage one another to walk in holiness; and this is the evidence of our sincere, mutual, Christian love—that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know ours to be so, by our attendance to all other commands besides that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and those that aim at all Christian obedience will be sure to attend to Christian love. This is a fundamental duty in the gospel-charter: This is the commandment, that, as you have heard from the beginning, you should walk in it (v. 6), that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.

論基督的愛。 1:5 太太啊，我現在勸你，我們大家要彼此相愛。這並不是我寫一條新命令給你，乃是我們從起初所受的命令。1:6 我們若照他的命令行，這就是愛。你們從起初所聽見當行的，就是這命令。 在此我們更加領會了這封信的目的和主旨，並明白了， 一、約翰的請求：太太啊，我現在勸你。想想使徒懇求的是什麼呢，寫信的方式這麼與眾不同；他不是為了自己得到絲毫特殊的禮遇或犒賞，而是為了共同的職責和對神的誡命的遵守。在此他本來可以勒令或指摘，但「良言一句三冬暖，惡語傷人半月寒」。使徒約翰的心情，較之一切的心情，是至柔至愛的。不論是出於對太太的敬重，還是使徒本身的溫良，也許是因着這兩個原因吧，約翰俯就懇求：太太啊，我現在勸你。我們也許會覺得約翰說話像另一位使徒寫給某位男主人一樣的：因此，儘管我在基督里可以果敢地（按基督交託給我的權力）命令你做那些合宜的事，然而，鑑於愛，我寧可以一位上了年紀的長輩身份懇求你。以愛心說誠實話是有效益的，而依仗權勢卻不然，並且我們經常可以發現越仗着權力勸促，反倒越遭人嗤之以鼻。按基督門徒的教義，牧師要滿懷愛心的懇乞友人盡到自己的職責。 二、對這位太太及其兒女們所要求的是——基督神聖的愛：我們大家要彼此相愛（第五節）。不管懷有怎樣的基督美德而多麼的受人尊敬，都仍然還有進步的空間。只不過，論到弟兄們相愛，不用人寫信給你們，因為你們自己蒙了神的教訓，叫你們彼此相愛。我勸弟兄們（姊妹們）要更加勉勵（帖撒羅尼迦前書4:9-10）。 1、那麼，為何告薦此愛呢，（1）、源於誡命的義務。神的誡命影響我們的思維和內心。（2）、源於義務的傳承：這並不是我寫一條新命令給你，乃是我們從起初所受的舊命令（第五節）。根據主基督，鑑於其全新的定律和應許，基督弟兄彼此相愛的誡命也許可以說成是一個新命令，然而，追根溯源（彼此間聖潔相愛），這卻同物質世界、猶太人，甚或基督信仰一樣歷史悠久。此誡命與基督徒們同在，信徒們務要彼此相愛。 2、從愛富有成效的本質對其加以描繪： 我們若照祂的命令行，這就是愛（第五節）。這是對我們愛神及順服神的試驗。我們行走在對神誡命的順服中，這就是愛自己，也是愛我們自己的靈魂。 持守誡命能得大賞賜。正是對彼此的愛保證了我們行在聖潔里；我們（在別的事情上）照神的命令行，這便是我們相互赤誠愛基督弟兄的證據。也許彼此間的相愛有的並不虔誠也非屬基督，但根據我們遵從的除愛以外的別的誡命，我們深知我們的愛必須虔誠且必須屬基督。普世的順服證明了基督美德的良善和虔誠；那些以完全順服基督為目標的，無可置疑必然會盡力愛基督弟兄。這是福音章程里的基本職責：你們從起初所聽見當行的，就是這命令（第六節），也就是說，行在對彼此的愛里。跟別的背信變節一樣，這份愛也可能腐壞，為了防患於未然，使徒約翰對此苦口婆心，這來自原初的誡命，要更堅持不懈，才能更至誠至切。 --【譯】何葉 2012年4月2日 (一) 19:30 (CST)^-^~

7-9節

MHC:約翰二書 1:7-9

Deceivers Condemned. (a. d. 90.) 7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. In this principal part of the epistle we find, I. The ill news communicated to the lady-seducers are abroad: For many deceivers have entered into the world. This report is introduced by a particle that bespeaks a reason of the report. "You have need to maintain your love, for there are destroyers of it in the world. Those who subvert the faith destroy the love; the common faith is one ground of the common love;" or, "You must secure your walk according to the commands of God; this will secure you. Your stability is likely to be tried, for many deceivers have entered into the world." Sad and saddening news may be communicated to our Christian friends; not that we should love to make them sorry, but to fore-warn is the way to fore-arm them against their trials. Now here is, 1. The description of the deceiver and his deceit—he confesses not that Jesus Christ has come in the flesh (v. 7); he brings some error or other concerning the person of the Lord Jesus; he either confesses not that Jesus Christ is the same person, or that Jesus of Nazareth was the Christ, the anointed of God, the Messiah promised of old for the redemption of Israel, or that the promised Messiah and Redeemer has come in the flesh, or into the flesh, into our world and into our nature; such a one pretends that he is yet to be expected. Strange that after such evidence any should deny that the Lord Jesus is the Son of God and Saviour of the world! 2. The aggravation of the case—such a one is a deceiver and an antichrist (v. 7); he deludes souls and undermines the glory and kingdom of the Lord Christ. He must be an impostor, a wilful deceiver, after all the light that has been afforded, and all the evidence that Christ has given concerning himself, and the attestation God has given concerning his Son; and he is a wilful opposer of the person, and honour, and interest of the Lord Christ, and as such shall be reckoned with when the Lord Christ comes again. Let us not think it strange that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such of old, even in the apostle's times. II. The counsel given to this elect household hereupon. Now care and caution are needful: Look to yourselves, v. 8. The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail that even the elect may be endangered thereby. Two things they must beware of:— 1.That they lose not what they have wrought (v. 8), what they have done or what they have gained. It is a pity that any religious labour should be in vain; some begin well, but at last lose all their pains. The hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained.Many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word. They have even tasted of the powers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. You did run well, who hindered you, that you should not obey (or not go on to obey) the truth? Sad it is that fair and splendid attainments in the school of Christ should all be lost at last. 2. That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for. That we (or you, as in some copies) receive a full reward. "Secure you as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light, or love, or peace) which is to prepare you for the higher elevation in glory. Hold fast that which thou hast (in faith, and hope, and a good conscience), that no man take thy crown, that thou neither lose it nor any jewel out of it," Rev. iii. 11. The way to attain the full reward is to abide true to Christ, and constant in religion to the end. III. The reason of the apostle's counsel, and of their care and caution about themselves, which is twofold:— 1. The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself. Those who revolt thence, in so doing revolt from God. 2. The advantage and happiness of firm adherence to Christian truth; it unites us to Christ (the object or subject-matter of that truth), and thereby to the Father also; for they are one. He that abideth (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlightened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son; and thereby prepared for the endless enjoyment of the Father and the Son. Now you are clean through the word which I have spoken to you, John xv. 3. This purity makes meet for heaven. The great God, as he has set his seal to the doctrine of Christ, so he puts a value upon it. We must retain that holy doctrine in faith and love, as we hope or desire to arrive at blessed communion with the Father and the Son.

論罪惡的誘惑人的。 1:7 因為世上有許多迷惑人的出來，他們不認耶穌基督是成了肉身來的，這就是那迷惑人、敵基督的。1:8 你們要小心，不要失去你們（註：有古卷作「我們」）所做的工，乃要得着滿足的賞賜。1:9 凡越過基督的教訓不常守着的，就沒有　神；常守這教訓的，就有父又有子。 在這封信的此關鍵部分，我們發現， 一、傳達給這位太太的壞消息——到處都是誘惑人的：因為世上有許多迷惑人的出來。通過預示這份報告的一個理由的條款引出了這份公布。「因為會有人來世上對愛搞破壞，所以你們須得持守你們的愛心。凡顛覆了信心的也就毀滅了愛心，共同的信心就是相愛的根基了。」或者說，「你們要確保你們遵照神的命令行，如此便能保守你們。你們的穩固性將受到試驗，因為很多引誘人的已經來到了世上。」傳達給我們基督朋友的很可能是惹人傷心憂愁的消息，我們並非喜歡使他們難過，而是必需得提前告警大家未雨綢繆之道。由此， 1、對誘惑者及其詭詐的描述——他不認耶穌基督是成了肉身來的（第七節）；卻帶來一些謬論或別的關於主耶穌位格的謊言。誘惑者既不承認耶穌是救世主，也不承認拿撒勒的耶穌就是神揀選的基督，是從前為救贖以色列而應許賜下的彌賽亞，更不承認這位應許的彌賽亞並救世主道成肉身來到了我們人間我們的世界；這樣的人甚至假裝說主耶穌尚須等待。神既已賜下如此諸般證據，竟然還有人不認主耶穌是神的兒子是世人的救主，這真太不可思議了！ 2、情況的惡化/問題的加劇/闡述此種現象將每況愈下——這就是那迷惑人、敵基督的（第七節）；他欺瞞靈魂並侵蝕主基督的榮耀和國度。按照神恩賜的全部光照和基督已經賜下的關於自己的全部證據，以及神賜下的關於其子的全部見證，誘惑者是欺世盜名之徒，是屢教不改的騙子；他也是頑固不化的敵者，忤逆主基督的位格、尊榮和美意，如此種種當主基督再來時都必追究。既然在從前，甚至在使徒那時代就已這樣，那麼當今出現引誘人的和敵對基督之名之尊的，我們就不要覺得稀奇了吧。 二、於此給予這蒙揀選的家人以勸告。現在必須小心謹慎：你們要小心（第八節）。橫行的騙子和詭詐越多，信徒們越得提高警惕。謬惑也許漫天遮地甚至殃及蒙揀選之人。必須得當心兩件事：—— 1、不要失去所做的工（第八節），他們所做或所得的。任何虔誠的勞力如果徒然無獲都是令人遺憾的；有些開始挺好的，沒想到最後卻功虧一簣。那些從青年時代開始就謹守誡命的滿懷希望的先生們，因為戀世界比愛基督更甚，最終喪失了一切。教授們務要警防遺失了自己本來已經獲得的擁有呀。很多人因為信仰不僅贏得了一個好名聲，更緣此而收穫了大光照，對罪惡更痛心疾首，對塵世的空虛更自我反省，對信仰的卓越更堅定不移，對神大能的話更惟命是從。他們甚至已然領悟到人的權柄在轉變，感受到聖靈的饋贈；沒想到最終卻變成一無所有。你們本來確實進展得很好，是誰阻撓你們呢，豈不是你們不遵守（不繼續遵守）真理嗎？在基督教派里，平步青雲光彩奪目的造詣最終卻散失殆盡，這真是莫大的悲哀。 2、他們失卻的不是獎賞，獎賞絲毫未減，他們曾披肝瀝膽支持的榮耀、崇拜、讚美仍一如從前。我們（或者你們，好比摹本）收到的是完全的獎賞。「保守你們中任何人都能在神教會裡得到完全的獎賞；榮耀若有分級，那預備你們在榮耀里更上層樓的恩典（光、愛、或平安），你們切莫虧損絲毫。你們要緊守你所有的（在信心、盼望里，懷一顆好良心），免得人奪去你的冠冕，你要守住冠冕，連其上的一顆珍珠也斷不可失棄。」（參看啟示錄3:11）。收穫完滿獎賞的途徑就是忠實地住在基督裡面，在信仰里始終如一，亙古不變。 三、使徒為何給出忠告，信徒們自己又為何得謹慎小心呢？有如下正反兩方面的原因：—— 1、脫離福音真光有危險和禍害；事實上現實中常有脫離神的：凡越過基督的教義不常守着的，就沒有神。唯基督教義是神指定給我們引導我們就到神的；神正是藉此吸引靈魂投向救贖且就到祂自己。故而，凡背叛教義的也就是悖逆神。 2、矢志不渝堅持基督真理有好處和喜樂；它將我們與基督（真理的本體與主旨）相連，也藉此將我們同父相系；因為父與子本就是合一的。凡守（紮根並成長）基督教訓的，就有父也有子。通過基督的教訓，我們對父與子的認識受益無窮，也因此受了父與子的聖化，對父與子懷着滿滿的聖潔的愛，只等享有那無窮無盡的喜樂。如約翰福音15:3：現在你們因我講給你們的道，已經乾淨了。純純淨淨才配得去到天國。偉大的神，既已為基督的教義賜下印證，必定就很重視其價值。我們若渴望實現與父並子的喜樂相交，當然就得在信心和愛心裡保持住聖潔的教義。 --【譯】何葉 2012年4月3日 (二) 01:59 (CST)^-^~

10-11節

MHC:約翰二書 1:10-11

Caution against Seducers. (a. d. 90.) 10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 For he that biddeth him God speed is partaker of his evil deeds. Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. "Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house." Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: "Do not welcome them into your family." Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. "Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes." Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then, II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people's transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons' sins!

論小心防備誘惑人的。 1:10 若有人到你們那裡，不是傳這教訓，不要接他到家裡，也不要問他的安。1:11 因為問他安的，就在他的惡行上有分。 在此，一、關於誘惑者，約翰給出了充分的警告，也對此類事件的處理給出了指示。絕不能當他們為基督牧者一樣招待。主基督能將這些人給挑出來，也會使信徒們能對其鑑別。這指示就是要強烈抵制。 1、「不得捧他們的場：若有人到你們那裡，不是傳這教訓（關於基督是神的兒子，是神為了救贖我們而指定的彌賽亞），不要接他到家裡。」也許這位太太正如下一封信里我們將讀到的該尤，是很慷慨的女主人，對旅行中的基督徒和牧者們很熱情友好。而誘惑者最期待地就是受到和大家，甚至與到那最受歡迎的人一樣的接待（掩耳盜鈴），但約翰卻不允許：「不要歡迎他們到你家裡。」不可否認，若他們有燃眉之急，我們可以網開一面，但絕不鼓勵縱容惡行。否認信仰的也就是摧毀靈魂的；約翰認為太太們自身也需要更好地理解宗教信仰的諸多事務。 2、「不要問他們的安：不要為他們的事情祝福：也不要問他安。不要為他們禱告和祝願，以免參與進他們的團伙。」邪惡的事工，不得奉獻也不能推薦給神。神不喜悅謊話、引誘和罪惡。我們要為祝福福音事工，但對於毀滅性謬誤的蔓延，我們若無從防止，也萬不可助紂為虐。 二、這指示目的就是嚴禁支持幫助誘惑者：因為問他安的，就在他的惡行上有分。在恩惠和感情上參與了惡行，我們可能就分擔了別人的惡。基督徒得多麼謹慎明斷啊！分擔別人的罪過有很多情況，如對罪過不聞不問、無動於衷、熟視無睹、或背地資助，或公然扶持、或私下贊成、或公開護衛。願主饒恕我們在別人惡行上的負疚！ --【譯】何葉 2012年4月3日 (二) 02:37 (CST)^-^~

12-13節

MHC:約翰二書 1:12-13

Conclusion and Salutation. (a. d. 90.) 12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 13 The children of thy elect sister greet thee. Amen. The apostle concludes this letter, 1. With an adjournment of many things to personal conference: Having many things to write unto you I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full. Here it is supposed that some things are better spoken than written. The use of pen and ink may be a mercy and a pleasure; but a personal interview may be more so. The apostle was not yet too old for travel, nor consequently for travelling service. The communion of saints should be by all methods maintained; and their communion should tend to their mutual joy. Excellent ministers may have their joy advanced by their Christian friends. That I may be comforted together with you by the mutual faith both of you and me, Rom. i. 12. 2. With the presentation of service and salutation from some near relations to the lady: The children of thy elect sister greet thee. Grace was abundant towards this family; here are two elect sisters, and probably their elect children. How will they admire this grace in heaven! The apostle condescends to insert the nieces' duty (as we should call it), or dutiful salutation, to their aunt. The duty of inferior relations is to be cherished. Doubtless the apostle was easy of access, and would admit all friendly and pious communication, and was ready to enhance the good lady's joy in her nieces as well as in her children. May there by many such gracious ladies rejoicing in their gracious descendants and other relations! Amen.

致敬結束。 1:12 我還有許多事要寫給你們，卻不願意用紙墨寫出來，但盼望到你們那裡，與你們當面談論，使你們的喜樂滿足。1:13 你那蒙揀選之姊妹的兒女都問你安。 約翰結束這封信， 1、暫時不說那些得面談的事：我還有許多事要寫給你們，卻不願意用紙墨寫出來；但盼望到你們那裡，與你們當面談論，使你們的喜樂滿足。對此我們可以認為有很多事情當面交談比寫出來更合適。紙筆能表達的也許是慈愛和喜樂，但一次親自拜訪卻更加意味無窮。約翰還不太老，還可以出行，也還能旅行事工。聖徒間的相交可以通過各種方式維持，使彼此收穫滿滿的喜樂。基督友人能帶給優秀的牧者們的正是更多的喜樂。這樣我在你們中間，因你與我彼此的信心，就可以同得安慰（羅馬書1：:1）。 2、代表一些近友向太太表示問候：你那蒙揀選之姊妹的兒女都問你安。神對這個家庭賜下的是豐盛的恩典，在此有兩位蒙揀選的姊妹，也許還有她們蒙揀選的兒女。她們在該何其頌揚這份從天國而來的恩典啊！使徒約翰和藹可親穿插侄女們的職責（如我們所稱呼的），或者說是盡責盡職地問候她們的姨母。要珍視下級親屬的職分。顯而易見約翰是平易近人的，欣然認可一切友好虔誠的交通，並樂於通過其侄孩們和兒女們來增加這位善良太太的喜樂。但願，因着眾多美麗慈愛的太太，其蒙眷顧的後代並親屬能收穫無限喜樂！阿門！ --【譯】何葉 2012年4月3日 (二) 02:58 (CST)^-^~

約翰二書 1目錄

約翰二書 1:1 約翰二書 1:2 約翰二書 1:3 約翰二書 1:4 約翰二書 1:5 約翰二書 1:6 約翰二書 1:7 約翰二書 1:8 約翰二書 1:9 約翰二書 1:10

約翰二書 1:11 約翰二書 1:12 約翰二書 1:13

約翰二書

約二 1

MHC:聖經目錄

舊約(OT) 創(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 書(Josh) 士(Judg) 得(Ruth) 撒上(1Sam) 撒下(2Sam) 王上(1Kgs) 王下(2Kgs) 代上(1Chr) 代下(2Chr) 拉(Ezra) 尼(Neh) 斯(Esth) 伯(Job) 詩(Ps) 箴(Prov) 傳(Eccl) 歌(Song) 賽(Isa) 耶(Jer) 哀(Lam) 結(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 彌(Mic) 鴻(Nah) 哈(Hab) 番(Zeph) 該(Hag) 亞(Zech) 瑪(Mal)

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

導航

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參考

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