| Chapter 5
Chapter Outline
Brotherly love is the effect of the new birth, which makes obedience to all God's commandments pleasant.(1–5)
Reference to witnesses agreeing to prove that Jesus, the Son of God, is the true Messiah.(6–8)
The satisfaction the believer has about Christ, and eternal life through him.(9–12)
The assurance of God's hearing and answering prayer.(13–17)
The happy condition of true believers, and a charge to renounce all idolatry.(18–21)
Verses 1–5
True love for the people of God, may be distinguished from natural kindness or party attachments, by its being united with the love of God, and obedience to his commands. The same Holy Spirit that taught the love, will have taught obedience also; and that man cannot truly love the children of God, who, by habit, commits sin or neglects known duty. As God's commands are holy, just, and good rules of liberty and happiness, so those who are born of God and love him, do not count them grievous, but lament that they cannot serve him more perfectly. Self-denial is required, but true Christians have a principle which carries them above all hinderances. Though the conflict often is sharp, and the regenerate may be cast down, yet he will rise up and renew his combat with resolution. But all, except believers in Christ, are enslaved in some respect or other, to the customs, opinions, or interests of the world. Faith is the cause of victory, the means, the instrument, the spiritual armour by which we overcome. In and by faith we cleave to Christ, in contempt of, and in opposition to the world. Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains sway and dominion over souls. It has the indwelling Spirit of grace, which is greater than he who dwells in the world. The real Christian overcomes the world by faith; he sees, in and by the life and conduct of the Lord Jesus on earth, that this world is to be renounced and overcome. He cannot be satisfied with this world, but looks beyond it, and is still tending, striving, and pressing toward heaven. We must all, after Christ's example, overcome the world, or it will overcome us to our ruin.
Verses 6–8
We are inwardly and outwardly defiled; inwardly, by the power and pollution of sin in our nature. For our cleansing there is in and by Christ Jesus, the washing of regeneration and the renewing of the Holy Ghost. Some think that the two sacraments are here meant: baptism with water, as the outward sign of regeneration, and purifying from the pollution of sin by the Holy Spirit; and the Lord's supper, as the outward sign of the shedding Christ's blood, and the receiving him by faith for pardon and justification. Both these ways of cleansing were represented in the old ceremonial sacrifices and cleansings. This water and blood include all that is necessary to our salvation. By the water, our souls are washed and purified for heaven and the habitation of saints in light. By the blood, we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water, as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, Eph 5:25–27. This was done in and by the Spirit of God, according to the Saviour's declaration. He is the Spirit of God, and cannot lie.Three had borne witness to these doctrines concerning the person and the salvation of Christ. The Father, repeatedly, by a voice from heaven declared that Jesus was his beloved Son. The Word declared that He and the Father were One, and that whoever had seen him had seen the Father. And the Holy Ghost, who descended from heaven and rested on Christ at his baptism; who had borne witness to Him by all the prophets; and gave testimony to his resurrection and mediatorial office, by the gift of miraculous powers to the apostles. But whether this passage be cited or not, the doctrine of the Trinity in Unity stands equally firm and certain. To the doctrine taught by the apostles, respecting the person and salvation of Christ, there were three testimonies. 1. The Holy Spirit. We come into the world with a corrupt, carnal disposition, which is enmity to God. This being done away by the regeneration and new-creating of souls by the Holy Spirit, is a testimony to the Saviour. 2. The water: this sets forth the Saviour's purity and purifying power. The actual and active purity and holiness of his disciples are represented by baptism. 3. The blood which he shed: and this was our ransom, this testifies for Jesus Christ; it sealed up and finished the sacrifices of the Old Testament. The benefits procured by his blood, prove that he is the Saviour of the world. No wonder if he that rejects this evidence is judged a blasphemer of the Spirit of God. These three witnesses are for one and the same purpose; they agree in one and the same thing.
Verses 9–12
Nothing can be more absurd than the conduct of those who doubt as to the truth of Christianity, while in the common affairs of life they do not hesitate to proceed on human testimony, and would deem any one out of his senses who declined to do so. The real Christian has seen his guilt and misery, and his need of such a Saviour. He has seen the suitableness of such a Saviour to all his spiritual wants and circumstances. He has found and felt the power of the word and doctrine of Christ, humbling, healing, quickening, and comforting his soul. He has a new disposition, and new delights, and is not the man that he formerly was. Yet he finds still a conflict with himself, with sin, with the flesh, the world, and wicked powers. But he finds such strength from faith in Christ, that he can overcome the world, and travel on towards a better. Such assurance has the gospel believer: he has a witness in himself, which puts the matter out of doubt with him, except in hours of darkness or conflict; but he cannot be argued out of his belief in the leading truths of the gospel. Here is what makes the unbeliever's sin so awful; the sin of unbelief. He gives God the lie; because he believes not the record that God gave of his Son. It is in vain for a man to plead that he believes the testimony of God in other things, while he rejects it in this. He that refuses to trust and honour Christ as the Son of God, who disdains to submit to his teaching as Prophet, to rely on his atonement and intercession as High Priest, or to obey him as King, is dead in sin, under condemnation; nor will any outward morality, learning, forms, notions, or confidences avail him.
Verses 13–17
Upon all this evidence, it is but right that we believe on the name of the Son of God. Believers have eternal life in the covenant of the gospel. Then let us thankfully receive the record of Scripture. Always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord. The Lord Christ invites us to come to him in all circumstances, with our supplications and requests, notwithstanding the sin that besets us. Our prayers must always be offered in submission to the will of God. In some things they are speedily answered; in others they are granted in the best manner, though not as requested. We ought to pray for others, as well as for ourselves. There are sins that war against spiritual life in the soul, and the life above. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them; or that mercy, which supposes the forgiveness of sins, should be granted to them, while they wilfully continue such. But we may pray for their repentance, for their being enriched with faith in Christ, and thereupon for all other saving mercies. We should pray for others, as well as for ourselves, beseeching the Lord to pardon and recover the fallen, as well as to relieve the tempted and afflicted. And let us be truly thankful that no sin, of which any one truly repents, is unto death.
Verses 18–21
All mankind are divided into two parties or dominions; that which belongs to God, and that which belongs to the wicked one. True believers belong to God: they are of God, and from him, and to him, and for him; while the rest, by far the greater number, are in the power of the wicked one; they do his works, and support his cause. This general declaration includes all unbelievers, whatever their profession, station, or situation, or by whatever name they may be called. The Son leads believers to the Father, and they are in the love and favour of both; in union with both, by the indwelling and working of the Holy Spirit. Happy are those to whom it is given to know that the Son of God is come, and to have a heart to trust in and rely on him that is true! May this be our privilege; we shall thus be kept from all idols and false doctrines, and from the idolatrous love of worldly objects, and be kept by the power of God, through faith, unto eternal salvation. To this living and true God, be glory and dominion for ever and ever. Amen.
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--【譯】何葉-【校】湑然-【編】何葉 2012年7月24日 (二) 22:21(CST)
第五章
章節大綱
第1-5節，弟兄相愛是新生的果效，令人欣然順服神的所有誡命。
第6-8節，論及合符的見證，證明耶穌是神的兒子，是真正的彌賽亞。
第9-12節，信徒因基督而擁有滿足，憑基督而得享永生。
第13-17節，論確信神對禱告的聆聽和回應。
第18-21節，論真信徒的喜樂情形，並命令務要棄絕一切偶像。
第1-5節
對神子民的真愛，可以根據自然流露的親切隨和或對聚會群體的依戀、按照與神愛的聯合及對神命令的服從來區別。教導愛的聖靈，同樣也教導順服。不能真愛神兒女的人，總習慣性地犯罪或漠視已知的職責。因為神的誡命是聖潔、公義的，且是自由和喜樂的善則，所以那些從神而生，愛神的，非但不計較自己的愁苦，卻為不能更完全地事奉神而哀哭。克己是必須的，不過真基督徒持有一個準則，支撐他們越過重重阻撓。儘管爭戰常顯激烈，儘管重生也許遭絆跌，但真基督徒必會毅然決然起身繼續戰鬥。不過，除了基督里的信徒以外，眾人都在這些或那些方面成為了塵世的習俗、觀點與利益的奴役。信心是勝利之因、之法、之武器，是我們用以獲勝的心靈盔甲。我們在信心中憑信心持守基督，蔑視並對抗世俗。信心聖化了我們的內心，將其從聲色情慾中淨化出來，而世人卻以聲色情慾獲取對靈魂的支配和操縱。信心裡內住着恩典之靈，而這靈遠比住在塵世中的更偉大。真基督徒憑信心勝了世界，他明白堅持在按主耶穌在地上的生活行事，這世界必敗，必遭棄絕，所以便不能滿足於塵世，而是仰望其上，一如既往地朝向、渴慕、切盼去到天堂。我們都當效法基督，戰勝世界，否則，世界就會戰勝我們，甚至滅亡我們。
第6-8節
我們的內外都是污穢的。在內，被我們本性中罪惡的權勢和污穢玷污了。至於我們的潔淨，那是在基督里由耶穌給潔淨的，是由聖靈的重生與更新給洗滌的。有人認為這兩聖物是指：用水施洗，作為外在重生的標誌，由聖靈從罪的污穢里潔淨出來；主的聖餐，作為基督所流寶血的外在標誌，憑信心領受祂的饒恕和調停。這兩種潔淨方式都代表着以往的獻祭和洗禮儀式。這水和血包含着我們得救所必需的一切。憑藉這水，我們的靈魂被清洗潔淨，得以前往光照中聖徒們的天國和住居。憑藉這血，我們受審判，與神和好，以公義呈現給神；憑着這血，滿足了律法的咒詛，我們得到了聖靈得以潔淨我們內在的本性。這水和這血，從被釘十字架的救主肋旁流出來。祂愛教會，並為其獻出了自己，祂本可以通過話語借水的沖刷聖化並潔淨它；祂本可以將其以一個光榮的教會呈現給自己（參看以弗書5:25-27）。耶穌基督宣告，這是在神的靈里藉聖靈成就的。祂是神的靈，不能撒謊。 關於基督位格和救恩的教義，見證有三：父，藉來自天國的聲音不斷地宣稱耶穌是祂的愛子。這話宣告耶穌和父其實是一體的，凡見到耶穌的也就是見到了父；聖靈，在耶穌受洗時從天而降，臨到耶穌身上；耶穌，是所有先知早就見證了的，並借恩賜給十二使徒的超自然權柄，給出了祂復活和中保使命的確據。不論這章節是否被傳知，三位一體的教義都既牢不可破也無可置疑。關於基督的位格與救恩，按使徒們教導的教義，有這三個見證1．聖靈。我們帶着敗壞且世俗的本性來到塵世間，我們的本性敵視神。憑藉聖靈對靈魂的重生和新造，才除掉了這敵視，這也就是對救恩的一個見證了。2、水 。展現着救贖主的純淨及淨化的權柄。祂的使徒們又真又活的純淨和聖潔藉洗禮而呈現出來。3．耶穌寶血 這是我們的贖金，見證了耶穌基督，印證並完成了整本舊約的捨身獻祭。祂的寶血所產生的救贖證明了祂是世人的救主。如果一個人駁斥此見證而被判作為褻瀆神的靈，便也就不足稀奇了。這三個見證為着同一個相同的目的，在同一個相同的事情上達成一致。
第9-12節
有些人，他們在日常生活中，毫不猶豫給人作見證，憑感覺輕易相信人，可是卻偏偏就懷疑基督真理，這種行為真是荒謬絕倫啊。真基督徒明白了自己的罪疚與苦難，明白自己需要這樣的一位救主；明白這樣的一位救主適合自己靈的全部需求和境遇；覺察了基督教義和話語的權柄，靈魂於是謙卑、治癒、甦醒，滿有安慰，擁有了一個嶄新的性格、全新的愉悅，變得脫胎換骨。儘管仍然感覺有爭戰，有罪惡，感覺沒擺脫肉身和世界，以及惡勢力，但他從對基督的信心中找到了非同尋常的力量，他能戰勝世界，並飛騰向上。福音信徒有這樣的確據：他親自見證了的，這就使得他除了一時半會兒的無知或牴觸外並無懷疑；而他對福音引導性的真理絕不會受到疑議。令不信者罪大惡極的就是對罪的不信。他對神說謊，因為他不信神賜下自己的獨生子的事實。如果一個人駁斥父在子中的見證，卻說他信神在其它事情里的見證，那麼他的辯解就是枉然的。拒絕相信，拒絕尊敬基督為神獨生子的；不願當祂為先知，聽從祂教導的；拒絕認祂為牧師，信靠祂的贖罪與調停的；拒絕認祂為君王，遵循祂的，這些人都是處在罪惡里，定在譴責下麻木無知的，不會有任何外在的道德、學識、體制、觀點或信任會對他產生幫助。
第13-17節
基於這全部的見證，我們只有信神兒子的名才是正確的。信徒們在福音的契約里擁有永恆的生命。就讓我們無比感激地領受聖經的記載吧！總是洋溢在主的作為里，就知道我們的勞動在主里絕不是徒勞無益的。主基督邀請我們不論處在何種境遇，都帶着我們的祈願與需求，甚至帶着那困擾我們的罪，來到他面前。我們的禱告必然無一例外都是在順服神的旨意中呈上。在某些事上禱告很快得到滿足，但在其它事上禱告卻並非如願成就，而是以最好的方式被准許。我們應當像為自己禱告一樣，也為他人代禱。在屬靈生命和生活的其它方面，都有罪在抗爭擾。我們不能禱告不悔悟與不信仰的罪——當其非同尋常時，應該被饒恕；或被憐憫，認為當他們執意繼續犯罪時，應該應許給他們對罪的饒恕。但是我們可以為他們的悔悟禱告，為他們在基督里信心豐盛而禱告，也為其他人禱告求神憐憫。我們為自己禱告，也該為別人禱告，祈求主赦免並找回墮落的，也安撫受誘惑與受折磨的。每個人都衷心為罪悔改，於是便沒有罪是至死的了，讓我們真心誠意地為此感恩吧！
第18-21節
全人類被分成了兩派或兩方；一者屬神，另一者屬那惡者。真信徒們屬神，從神而生，投向神，並支持神，而剩下的絕大多數都處在那惡者的權勢之下。他們做惡者的工，為惡者的事業捧場。這絕大多數是指所有的不信者，不論他們的職業、身份與境況，也不論他們的稱謂。子帶領信徒去到父那兒，他們就處在子與父的愛與恩寵里，憑着聖靈的內住和做工與父並子都相交。那些得以知道神的兒子要來，並被賜以內心信賴且依靠祂而深信不疑的，該多麼喜樂啊！願這成為我們的特權。我們因此被保守在一切偶像與假學說之外；被保守在盲目崇拜愛戀俗物之外，並且是憑藉對永恆救恩的信心，由神的權柄保守。願榮耀、國度，歸於這位又真又活的神，直到永永遠遠！阿門！
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