MHC:约翰一书 3

Chapter 3 Chapter Outline<ref>http://www.ccel.org/ccel/henry/mhc6.iJo.iv.html</ref>

F I R S T J O H N.

CHAP. III. The apostle here magnifies the love of God in our adoption, ver. 1, 2. He thereupon argues for holiness (ver. 3), and against sin, ver. 4-19. He presses brotherly love, ver. 11-18. How to assure our hearts before God, ver. 19-22. The precept of faith, ver. 23. And the good of obedience, ver. 24.

The apostle admires the love of God in making believers his children. (1, 2) The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin. (3–10) Love to the brethren is the character of real Christians. (11–15) That love described by its actings. (16–21) The advantage of faith, love, and obedience. (22–24)

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MHC:约翰一书 3:1-3

Adoption. (a. d. 80.) 1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure. The apostle, having shown the dignity of Christ's faithful followers, that they are born of him and thereby nearly allied to God, now here, I. Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement: Behold (see you, observe) what manner of love, or how great love, the Father hath bestowed upon us, that we should be called, effectually called (he who calls things that are not makes them to be what they were not) the sons of God! The Father adopts all the children of the Son. The Son indeed calls them, and makes them his brethren; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons—we who by nature are heirs of sin, and guilt, and the curse of God—we who by practice are children of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons! Thence the apostle, II. Infers the honour of believers above the cognizance of the world. Unbelievers know little of them. Therefore (or wherefore, upon this score) the world knoweth us not, v. 1. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time; all things fall alike to them as to others, or rather they are subject to the greater sorrow, for they have often reason to say, If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. xv. 19. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, nor what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better since their Lord was here unknown as well as they: Because it knew him not, v. 1. Little did the world think how great a person was once sojourning here, that the Maker of it was once an inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land; he came to his own, and his own received him not. He came to his own, and his own crucified him; but surely, had they known him, they would not have crucified the Lord of glory, 1 Cor. ii. 8. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle, III. Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. Here, 1. Their present honourable relation is asserted: Beloved (you may well be our beloved, for you are beloved of God), now are we the sons of God, v. 2. We have the nature of sons by regeneration: we have the title, and spirit, and right to the inheritance of sons by adoption. This honour have all the saints. 2. The discovery of the bliss belonging and suitable to this relation is denied: And it doth not yet appear what we shall be, v. 2. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discovery of it here would put a stop to the current of affairs that must now proceed. The sons of God must walk by faith, and live by hope. 3. The time of the revelation of the sons of God in their proper state and glory is determined; and that is when their elder brother comes to call and collect them all together: But we know that when he shall appear we shall be like him. The particle,ean, usually translated if, is here well rendered when; for the Hebrew particle am (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted; and not only is ean sometimes used for hotan, but some copies even here read hotan, when. And accordingly it seems proper so to render it in John xiv. 3, where we read it, And if I go, and prepare a place;but more naturally and properly, When I shall have gone, and shall have prepared the place, I will come again, and receive you unto myself, or paralepsomai—I will take you along with myself, that where I am there you may be also. When the head of the church, the only-begotten of the Father, shall appear, his members, the adopted of God, shall appear and be manifested together with him. They may then well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus; as even the creation itself waiteth for their perfection, and the public manifestation of the sons of God, Rom. viii.The sons of God will be known and be made manifest by their likeness to their head: They shall be like him—like him in honour, and power, and glory. Their vile bodies shall be made like his glorious body; they shall be filled with life, light, and bliss from him. When he, who is their life, shall appear, they also shall appear with him in glory, Col. iii. 4. Then, 4. Their likeness to him is argued from the sight they shall have of him: We shall be like him, for we shall see him as he is. Their likeness will be the cause of that sight which they shall have of him. Indeed, all shall see him, but not as they do; not as he is, namely, to those in heaven. The wicked shall see him in his frowns, in the terror of his majesty, and the splendour of his avenging perfections; but these shall see him in the smiles and beauty of his face, in the correspondence and amiableness of his glory, in the harmony and agreeableness of his beatific perfections. Their likeness shall enable them to see him as the blessed do in heaven. Or the sight of him shall be the cause of their likeness; it shall be a transformative sight: they shall be transformed into the same image by the beatific view that they shall have of him. Then the apostle, IV. Urges the engagement of these sons of God to the prosecution of holiness: And every man that hath this hope in him purifies himself even as he is pure, v. 3. The sons of God know that their Lord is holy and pure; he is of purer heart and eyes than to admit any pollution or impurity to dwell with him. Those then who hope to live with him must study the utmost purity from the world, and flesh, and sin; they must grow in grace and holiness. Not only does their Lord command them to do so, but their new nature inclines them so to do; yea, their hope of heaven will dictate and constrain them so to do. They know that their high priest is holy, harmless, and undefiled. They know that their God and Father is the high and holy one, that all the society is pure and holy, that their inheritance is an inheritance of saints in light. It is a contradiction to such hope to indulge sin and impurity. And therefore, as we are sanctified by faith, we must be sanctified by hope. That we may be saved by hope we must be purified by hope. It is the hope of hypocrites, and not of the sons of God, that makes an allowance for the gratification of impure desires and lusts.

论收养。 3:1你看，父赐给我们的是何等的慈爱，使我们得称为神的儿女！我们也真是他的儿女。世人所以不认识我们，是因未曾认识他。3：2亲爱的弟兄啊，我们现在是神的儿女，将来如何，还未显明；但我们知道，主若显现，我们必要像他，因为得见他的真体。3:3凡像他有这指望的，就洁净自己，像他洁净一样。 使徒约翰，在此揭示出虔诚地紧随基督的人其尊贵之处就在于是出于主的，是神的儿女，于是乎, 一、突然而至的奇异恩典恰是精美绝伦的赐福之泉：你看，父赐给我们的是何等的慈爱，使我们得称为神的儿女！我们也真是祂的儿女！父收养了子的全部孩子。子甚至称呼并接受他们为弟兄姊妹，并借此将作为神的儿女应有的权柄和尊显统统授予他们。永生之父屈尊赐爱是何等绝妙啊，我们竟能得以称为神的儿女——我们本是是罪恶和负疚的孽种，该受神的诅咒——我们的行为本是堕落、乖逆和忘恩负义的产物！奇异的是，圣洁的神却不耻做我们的父，称我们是他的儿女！故此，使徒约翰， 二、表明信徒们超凡脱俗的荣耀。对此，非信徒是很难理解的。所以说：世人不认识你们（第1节）。对于真心跟随基督的人，世人不能理解那份改善和喜乐。在这时和这地的灾难面前，他们暴露无遗，万有对他们跟对其他人一样都将沦陷，或者相当程度地，他们将遭受巨大的悲痛，正如哥林多前书15:19所言，因为他们不时借口说，我们若靠基督，只在今生有指望，简直比众人更可怜。世上的非基督徒，他们根据表象行事，不懂得基督徒所拥有的尊严、特权以及喜乐，也不知晓他们被赐予的权柄。 世人不相信所谓的贫穷、卑微和受虐之人最是上帝的宠儿 ，将会永远地住在天堂。既然主在世和他们一样不为人知，那么他们就能更好地忍受一切的遭遇：因为世人不认识他（第1节）。世人想象不出，一个曾经活在世间的人，曾经寄居尘世的万有的创造者上帝是何等伟大。犹太人过去不知道亚伯拉罕、伊萨克、和雅各布的神是他们的族亲降生在他们的国土，祂为救自己的同胞而来，不料同胞却不认得祂。祂为自己的同胞而来，同胞却把祂定上了十字架。当然啦，他们若认得，也就不会把荣耀的主定十字架上了（参看哥林多前书2:8）。信徒们，身处不为人识的疏陌世界，就得以在那的艰险遭遇为喜乐，主从前也正是如此遭遇啊。接下来，使徒约翰， 三、激发锲而不舍的信徒们的期盼，期盼尊贵身份必得彰显。 1、坚称他们现存的尊贵关系：亲爱的（因为你们是上帝所爱的，你们便也是我们亲爱的）弟兄们啊，现在我们是上帝的儿女（第2节）。我们藉重生有了子的属性：我们因被收养得以继承主的权柄、灵、以及公义。这一殊荣，所有圣徒都享有。 2、但拒绝泄漏这福祉的归属和终局：将来如何，还未显明（第2节）。儿子身份和收养这荣耀的附属关系，将延迟和保留到另一个世界再做定夺。在此该停下对此的探究，以便继续目前当进行的事务。神的儿女要靠信心为人处事，要按盼望生活起居。 3、神的独子显现他身份和荣耀的时间是确定了的，便是信徒们的兄长前来召唤并全部接走他们的日子：我们知道他显现之时就是我们当像他之时。词缀"_ean"，常翻译为“如果”，这里最好译为“那时”，因为，按惠特比博士在此的注释，希伯来语的词缀“am”(与之类似的）就如此注解表示意思的。不仅是ean有时用作专有名词，并且一些版本中也读作专有名词“（when）那时”。据此在约翰福音14:3中这样翻译就很正统了，在那一节我们读知“我若去为你们预备了地方……"。自然而然且恰如其分地，我若去为你们预备了地方，我就会再来的，接你们和我一起，我将把你们带在我身边，我在那里，你们也在那里。当教会的头，父的独子，再次显现时，他的肢体，神所收养的，都将和他一同显现。于是乎，他们当在信心中等待，满怀期望，恒切渴盼主耶稣的显现。“受造之物，切望等候神的众子显出来”（罗马书8：19)。世人将知道神的众子与他们的头是相似的，并会以相似的样子显现出来：他们将与他相像——在尊贵、权柄和荣耀上都与他相像。他们败坏的躯体将变得像他荣耀的身形，被源于他的生命、光亮和福气充满。“基督是我们的生命，他显现的时候，你们也要与他一同显现在荣耀里”（歌罗西书3:4）。 4、因着他们将有着与主一致的思想，所以凸显出他们与主的相似性：我们所以会像他，是因为我们会得见他的真体。事实上，世人都会看见他，却非像信徒们看见的一样，也就是说看见的不是他在天国呈现于众的真体。恶者将看见他皱眉，惧怕他的显现，惧怕他复仇的完美形象中那份壮丽辉煌。但信徒们将看见他脸上的微笑和柔美，看见他的荣耀与慈爱相得益彰，看见他的完美和亲切彼此辉映。他们的相似性使他们得以看见他，正如那些死后进入天国的灵魂所看见的一样。或者可以说，是因为看见他所以他们相似，这将是一次洗心革面的看见：他们将被改造成圣洁无邪的形象，而这正是他们所看见的他的形象。使徒约翰继续， 四、强调神众子的契约，要遵行圣洁：凡像他有这指望的，就洁净自己，像他洁净一样（第3节）。神的众子都知道主是神圣洁净的，祂有着洁净的心和眼，容不得身边半点污秽。想和祂同住的，必须竭尽全力在尘世、肉体和罪恶之外活出至纯的洁净，必须在恩典和圣洁之中成长。这不仅是主如此要求，他们的新性情也是如此引导的，无可否定，对天国的盼望会指示并约束他们如此行事。他们清楚至高的父神是圣洁、温柔并纯美的；他们明白父神是至高至圣的君王，整个天界都是绝对纯净圣洁的；他们知道他们承继的是圣徒们的遗产，存在于光里。这与放纵罪恶和淫秽这些欲望，无疑就格格不入了。因此，我们凭借真理得洁净，就当秉怀圣洁的盼望。我们被盼望拯救，就当也被盼望洁净。在肮脏的念想和情欲中骄奢淫逸恣意妄为的，那是伪善者的恶念，绝非神的儿女们的盼望。 --何叶 2012年2月21日 (二) 21:49 (CST)^-^~

MHC:约翰一书 3:4-10

The Mark of God's Children. (a. d. 80.) 4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues, I. From the nature of sin and the intrinsic evil of it. It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, v. 4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself. II. From the design and errand of the Lord Jesus in and to this world, which was to remove sin: And you know that he was manifested to take away our sins, and in him is no sin, v. 5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins. III. From the opposition between sin and a real union with or adhesion to the Lord Christ: Whosoever abideth in him sinneth not, v. 6. To sin here is the same as to commit sin (v. 8, 9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said v. 22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ. IV. From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousness in righteous." It may appear that righteousness may in several places of scripture be justly rendered religion, as Matt. v. 10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; 1 Pet. iii. 14, But if you suffer for righteousness' sake (religion's sake) happy are you; and 2 Tim. iii. 16, All scripture, or the whole scripture, is given by inspiration of God, and is profitable for doctrine—and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience.He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, 2 Tim. iv. 8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him. V. From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil. 1. From the relation between the sinner and the devil.As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), so to commit sin is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so is of the devil; his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues. 2. From the design and office of the Lord Christ against the devil: For this purpose the Son of God was manifested, that he might destroy the works of the devil, v. 8. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy. VI. From the connection between regeneration and the relinquishment of sin: Whosoever is born of God doth not commit sin. To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God.Such a one committeth not sin, does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, his seed remaineth in him, either the word of God in its light and power remaineth in him (as 1 Pet. i. 23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever), or, that which is born of the Spirit is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person cannot sin. That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to ch. i. 9, where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. He therefore cannot sin, in the sense in which the apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so.And the reason is because he is born of God, which will amount to all this inhibition and impediment. 1. There is a light in his mind which shows him the evil and malignity of sin. 2. There is that bias upon his heart which disposes him to loathe and hate sin. 3. There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is no more I that do it, but sin that dwelleth in me. It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then, 4. There is a disposition for humiliation and repentance for sin, when it has been committed. He that is born of God cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen. xxxix. 9. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God. VII. From the discrimination between the children of God and the children of the devil. They have their distinct characters. In this the children of God are manifest and the children of the devil, v. 10. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures:—1. By neglect of religion: Whosoever doeth not righteously (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) is not of God, but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And, 2. By hatred of fellow-christians: Neither he that loveth not his brother, v. 10. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.

论神儿女的标志。 3:4凡犯罪的，就是违背律法；违背律法就是罪。3:5你们知道主曾显现，是要除掉人的罪，在他并没有罪。3:6凡住在他里面的，就不犯罪；凡犯罪的，是未曾看见他，也未曾认识他。3:7小子们哪，不要被人诱惑。行义的才是义人，正如主是义的一样。3:8犯罪的是属魔鬼，因为魔鬼从起初就犯罪。神的儿子显现出来，为要除灭魔鬼的作为。3:9凡从神生的，就不犯罪，因神的道存在他心里；他也不能犯罪，因为他是由神生的。3:10从此就显出谁是神的儿女，谁是魔鬼的儿女。凡不行义的就不属神，不爱弟兄的也是如此。 使徒约翰，一直声明信徒要因着对天国的盼望，因着对在主显现之日与他荣耀相交的盼望力，坚守圣洁这一本分。现在，约翰继续苦口婆心不厌其烦地驳斥罪恶，驳斥一切与肮脏无益作为的来往，毕竟那些肮脏无益的作为是出于黑暗的。约翰对此据理力争， 一、根据罪的性质及其本性的邪恶。罪恶与神的律法相悖相违。凡犯罪的，也就是违背律法；违背律法，也就是犯罪。因为罪与律法本就相悖相违，或者可以说，犯罪就是目无法纪（第4节）。罪就是缺乏或丧失了神律法的协调性和一致性。而这律法，是神的性情和圣洁汇成的圣经，涵盖了他掌控万有的决断，合乎智理情理，是为世人的益处而制定的，它指给人幸福安定之道，引导人成为自然和律法的责任人。犯罪，就是废弃神的律法，就是忤逆神的权威，也就是触犯神本身。 二、根据主耶稣处在与来到世间的目的和使命，是为铲除罪恶：你们知道主曾显现，是要除掉人的罪，在他并没有罪（第5节）。众所周知，神的儿子显现，是按我们的本质显现；祂来是为了维护和颂扬神的律法，他遵行诫命，屈从刑法的制裁，遭受刑法的咒诅。祂来是为了除灭我们的罪，用祂自己的圣洁消除罪的谴责，通过种植新性情在我们心里（因为我们因着祂死的工价已得净化），从而终断罪对我们的纠缠，也借亲身示范劝阻犯罪，并使罪者获得赦免；可以说，祂除掉了罪，使我们得以和祂一致，然而在祂是并没有罪的。期待与基督在天堂相交的，在地上就该学着与祂相交在至纯的圣洁里。基督里的人都该确知并细想神的儿子来到凡间的伟大目的：是为除灭我们的罪——你们知道（这认知当深刻有效）主曾显现，是为了除灭人的罪。 三、根据罪和与主的真正相交或紧紧坚持主这二者的对立：住在主里面的就不犯罪（第6节）。趋于罪的，在此就等同于犯罪（第8、9节），犯罪就是谋划罪。住在基督里的不会继续呆在罪的诡计里。因为与主充满生机的相交遏制了罪在心性中的势头，所以与主持续相交就能防止罪在生命里和在行为中的重演和蔓延。这里的否定表达其实表现的是肯定意思：他并没有罪，也就是说，他是顺从的，正如第22节所讲，他遵行诫命（在日常言行中虔诚地遵行），并做合神心意的事。住在基督里的，也就住在与他所立的契约里，于是能提防与之相悖的罪恶。因为他们住在主那满有效力的光照和满有说服力的认知里，由此可得出结论，犯罪的（住在罪恶满盈里的），是未曾看见他（脑子里没有对他掷地有声的福音智慧形成印象），也不认识他，不曾对他有经验上的了解。日常行为中自我克制罪，是最大的证据，证明了与主基督灵的相交，以及在主里的坚定不移，并且证明了对主的知识的日积月累。 四、根据公义的行为和公义的身份二者之间的联系，用以暗示罪的行为和公义的身份是格格不入的 ，并提出一个设想，推测一旦与之相违，必是显而易见的欺骗：“小子们哪，亲爱的小子们啊，你们这么多的孩子，于此不要被人诱惑。将有一些人，会对你们基督的新光和喜乐进行吹捧，使你们以为你们的知识、誓约和洗礼，不会使你们脱离基督生命的必然救赎。你们一定要清醒地意识到这种自欺欺人。行公义的必是在公义里。”似乎“公义”这词在圣经里好几处都只被译为“义”。如马太福音5:10 “为义受逼迫的人有福了，因为天国是他们的”；又如彼得前书3:14“你们就是为义受苦，也是有福的。不要怕人的威吓，也不要惊慌”；还有提摩太后书3:16“圣经都是神所默示的，于教训，督责，使人归正，教导人学义，都是有益的”。全部经文，整本圣经，都是神所默示的，是有益于教义的——教导人学义，也即教导义的本质和支脉。那么，行义的，尤其是正处在作恶犯罪对立面的，就是在行义。行义的就是公义之人，无论如何都是公义之人，在上帝面前是虔诚又正直的。没有正直和道德这两准则，义的行为就不能得以持续。义人所持有的公义，在于对罪的饶恕和对生命的公正，建立在中保者耶稣以公义之身担当了一切的罪之上。祂理应获得公义的冠冕，这将由公义的审判官主，根据其契约和应许，赐给凡爱慕祂显现的人，见提摩太后书4:8。他和基督相交，遵从神的律法，一定程度上几乎等同于主的公义，他以公义的身份和主相交，和主一起，那么是何等公义啊！ 五、根据罪者和魔鬼的关系，根据主基督抗击魔鬼的目的和使命。 1、根据罪者与魔鬼的关系。正如别处的罪者和圣徒是截然有别的（尽管即便圣徒很大程度上也被称为罪者），因此犯罪在此就是像罪者一样作恶——如此就与圣徒区别开来，犯罪就是活在罪的权势和操纵之下。犯罪的是魔鬼所生的，他罪恶的本性受魔鬼怂恿，合魔鬼心意，取悦魔鬼。他属乎魔鬼的党羽、帮派和国度，引发罪，窝藏罪，是罪的始作俑者，怂恿煽动人犯罪，甚至从原初便开始。在此之上我们必须清楚罪者如何为自己开脱。 2、根据主基督抗击魔鬼的目的和使命：神的儿子正是为此目的显现的，为除灭魔鬼的作为（第8节）。魔鬼处心积虑要摧毁神在世上的创造之功。神的儿子已经展开了对魔鬼的神圣决战。子来到尘世，以我们的肉身显现，他能征服魔鬼并销毁其作为。他将松散罪恶并越渐将其销熔，直到彻底击溃。我们切勿为神的儿子前来毁灭之物效力，也不要对其放任纵容。 六、根据重生与弃罪的关系：凡出于神的都不犯罪。为神所生是内在的更新，由神圣灵能力重建一份纯净圣洁的诚恳或正直无私的性情。 这样的本性就不再犯罪，不作恶，也不行逆，毕竟作恶行逆与其新性情冲突，也与其重生之灵的气度抵触。因此，正如约翰补充的，神的道存在于他心里，神的道以光照和权柄存在他的心里（正如彼得前书1:23你们蒙了重生，不是由于能坏的种子，乃是由于不能坏的种子，是藉着神活泼常存的道），或者说，从灵生的就是灵，灵潜在的圣洁道义存在他心里。重生的恩典就是道义长存。公义，在恩典之泉里，不是一门艺术，不是一项学来的聪敏或技巧，却是一份全新的性情。随即的结果便是重生之人不能犯罪。他演不了罪的角色——我认为没有哪位有见地的演员对此能够理解。这也许与第9节矛盾了，第9节促使我们认罪，认为我们的特权便是我们的罪能得饶恕。而这里却又说他因此不能犯罪，其中使徒约翰表达的观点是，他不能作可耻的事。他不能持续在恶的行径上和罪的行为里。他不能作恶到成为罪人的地步，以至与神的圣徒及仆人不共戴天。再次申明，他是相对地不能犯罪，不能像他从神而生之前那样犯罪，而其他人犯了罪却非如此。理由就是他是神所生的，能抵挡住全部的压制与阻遏。 1、在他脑中有光照给他揭示罪的邪与恶。 2、在他心里有引力驱使他对罪恶又恨又憎。 3、有灵潜在的道义与本质遏制罪行的势头和膨胀。他们前行不是出于如此完全的腐化的力量像他们在其他中作用的一样，也不是收获心、灵的富足和一致，这正是他们在其他中作用的。灵魂没有对肉体的情欲。因此，对于罪可以说，并非我人所为，却是住在我里面的罪作的。不被认为是人的罪，在福音书有记述说，心与灵的纵横构架都对罪极为不利。 4、如若已经犯罪了，神安排了为罪羞愧并悔悟。神所生的不能犯罪。在此，我们可以估计脑中对于本性和道德无能二者通常的区别。没有重生的人对宗教良善是道德无能的。重生之人却会因不能犯罪而喜不自禁。在罪的势力上，重生之人安设了约束，打上了封条（如我们所说），如此便万无一失且从容不迫地遏制了犯罪。我们常谈论一个众所周知的正直人：“他不能撒谎，他不能行骗，他不能犯那些滔天大罪。”我怎能作这大恶，得罪神呢！（创世记39:9）。可见，那些在罪恶的生活中不能自拔的人充分表明了他们不是从神生的。 七、根据对神的儿女与魔鬼的儿女二者的识辨。他们有着各自不同的特征。从此就显出谁是神的儿女，谁是魔鬼的儿女（第10节）。世界上（根据旧有的分辨）同时有神的道和蛇的道。人们清楚蛇的道有两明显的标志：——1、忽视公义：不行公义的（忽略且轻慢神的权柄和权益——因为公义仅是指我们对神的公义，或是归给神本来就属于神的权益，以及那些不凭良心做事的）不是属神的，相反，是属魔鬼的。魔鬼乃不公义灵魂的父。2、恨恶基督弟兄：他也不爱弟兄（第10节）。真基督徒因寻求神寻求主该彼此相爱。凡不这样爱弟兄，反倒轻蔑、憎恶并迫害他们的，便是在骨子里还存留着蛇的本性。 --何叶 2012年2月22日 (三) 12:40 (CST)^-^~

MHC:约翰一书 3:11-13

Brotherly Love. (a. d. 80.) 11 For this is the message that ye heard from the beginning, that we should love one another. 12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. 13 Marvel not, my brethren, if the world hate you. The apostle, having intimated that one mark of the devil's children is hatred of the brethren, takes occasion thence, I. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primariness of the injunction relating thereto: And this is the message (the errand or charge) which you heard from the beginning (this came among the principal parts of practical Christianity), that we should love one another, v. 11. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ. II. To dissuade from what is contrary thereto, all ill-will towards the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts: 1. It showed that he was as the first-born of the serpent's seed; even he, the eldest son of the first man, was of the wicked one. He imitated and resembled the first wicked one, the devil. 2. His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. He slew his brother, v. 12. Sin, indulged, knows no bound. And, 3. It proceeded so far, and had in it so much of the devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous, v. 12. Ill-will will teach us to hate and revenge what we should admire and imitate. And then, III. To infer that it is no wonder that good men are so served now: Marvel not, my brethren, if the world hate you, v. 13. The serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head.

论兄弟相爱。 3:11我们应当彼此相爱，这就是你们从起初听到的命令。3:12不可像该隐，他是属那恶者，杀了他的弟兄。为什么杀了他呢？因自己的行为是恶的，弟兄的行为是善的。3:13弟兄们，世人若恨你们，不要以为稀奇。 使徒约翰，在前面已经指出了魔鬼的儿女其中一个标志就是恨恶弟兄，在此又借机， 一、在诫命的远见卓识和源远流长并亘古永恒的基础上，忠告基督兄弟间要相爱：这是你们从起初就听到的命令（这是实干的基督教最主要的部分），我们当爱彼此（第11节）。我们当爱主耶稣，珍视他的爱，并因此爱主所爱的全部，也爱我们基督里的所有弟兄。 二、劝阻那与爱相违的，以及对弟兄的一切怀恨，并举例该隐引以为戒。嫉妒与恶毒会使得我们不能怀有相同的热情，理由如下： 1、嫉妒与恶毒，表现出该隐是蛇的道产下的第一个种；甚至，人祖的长子，也有着邪恶的一面。他效尤并雷同最初的恶者，即魔鬼。 2、他的恶念不受约束，滋生得如此迅猛以至策划并实施了谋杀，谋杀了至亲。在世界的最初，当时少有对恶念的添油加醋。但他杀了他的兄弟（第12节）。罪，一旦放纵，便一发不可收拾。 3、罪发展得如此迅猛，充斥着邪恶，以至于该隐因宗教之故杀了他的兄弟。他气愤亚伯侍奉的优越，妒忌他从上帝得来的恩宠和赞可。为这些他就杀了他的兄弟。“为什么杀了他呢？因自己的行为是恶的，弟兄的行为是善的”（第12节）。恶念，诱使我们恨恶并报复我们本该赞赏和作为榜样的人事。接着，约翰 三、推知善者受虐不足为奇：弟兄们，世人若恨你们，不要以为稀奇（第13节）。蛇的本性仍在人世间持续。巨蛇自我封王，和世界的神平起平坐。不要稀奇蛇的道憎恨你并对你嘶叫，因为你是属人的子孙，而人要打伤蛇的头部。 --何叶 2012年2月23日 (四) 00:26 (CST)^-^~

MHC:约翰一书 3:14-19

Brotherly Love. (a. d. 80.) 14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, neither in tongue; but in deed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him. The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as, I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, v. 14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, John iii. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,36. 1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts:— (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen. ix. 6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind—the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, John iii. 16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves. 2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life. II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, v. 14.He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," v. 15. Or, he abideth in death, as it is expressed, v. 14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it.Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names,odious characters, and calumnies, and exposed them to persecution and the sword.No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom. viii. 6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, John iv. 14.And thereupon some may be apt to surmise that the passing from death to life (v. 14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned v. 14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11. III. The example of God and Christ should inflame our hearts with this holy love: Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren, v. 16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved; and we shall certainly do so if we have any love for God. IV. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (v. 16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all—I shall congratulate your felicity, Phil. ii. 17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom. xvi. 4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? v. 17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes.It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, v. 18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then, V. This love will evince our sincerity in religion, and give us hope towards God: And hereby we know that we are of the truth, and shall assure our hearts before him, v. 19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.

论弟兄相爱。 3:14我们因为爱弟兄，就晓得是已经出死入生了。没有爱心的，仍住在死中。3:15凡恨他弟兄的，就是杀人的；你们晓得凡杀人的吗，没有永生存在他里面。3:16主为我们舍命，我们从此就知道何为爱，我们也当为弟兄舍命。3:17凡有世上财物的，看见弟兄穷乏，却塞住怜恤的心，爱神的心怎能在他里面呢？3:18小子们哪，我们相爱，不要只在言语和舌头上，总要在行为和诚实上。3:19从此，就知道我们是属真理的，并且我们的心在神面前可以安稳。 亲爱的使徒约翰仅稍微提了下神圣的爱，但对爱的执行却大加扩展，在此他列举了好几个理由并勉励，如， 一、那是我们的福音称义的一个标志，是我们的生命转变成新状态的标志：我们因为爱弟兄，就晓得是已经出死入生了（第14节）。我们的本性是盛怒的儿女和死亡的继承人。藉着福音（契约或应许）我们朝向另一个世界的状态转变更改。我们出死入生，从负罪的死转为有光亮的生命；这种转变扎根在我们对主耶稣的信赖上：信子的人有永生，不信子的人，神的震怒常在他身上（约翰福音3:36）。我们最终能确信这种状态的幸福转变：我们知道已经是出死入生了。我们之所以知道，是凭着我们对基督的信心做证据，在此信心中对弟兄的爱是一视同仁的，引导我们以此爱为特征，作为我们得称为义的状态的一个标志。这种爱，不是在平常宗教信仰里对一次聚会的热情，也不是对与我们同宗派和顺从我们观点之人的喜欢。但这种爱， 1、意味着是遍及人类的爱：基督里爱的法则，在基督团体里，根基是包容一切的法则，在人类社会中，你要如爱己般地爱邻里。人类要爱彼此，主要在于两点： （1）、因为我们是神杰出的功，受造于他，被造得与他如出一辙。神对谋杀犯制订处罚的原因，也就是以防我们恨恶人类同胞的缘由，因此，也就是我们要爱弟兄的理由：神造人是按神自己的形像造的（创世记9:6）。 （2）、因为我们，在一定程度上，为救世主所深爱着。人类的全部种族——全人类，当被看做是，有别于堕落天使的，是已得救赎的民族。因为有一位天赐的挽回祭，为他们筹划、准备和付出。神爱世人，甚至爱整个世界，祂赐下自己的独子，凡信祂的，都不至灭亡，反得永生（约翰福音3:16）。为上帝所爱的世人，相应地该为我们所爱。这样的爱，会在热切的盼望和祈祷并尝试中尽心竭力，为着改变和拯救尚未蒙召的盲目世界。我内心关于以色列的愿望和祈祷就是他们能蒙拯救。此外，这种爱包括一切该对敌人付出的爱。 2、它包含对基督团体、全基督教教会的特殊的爱，并寻求他的头，因着是祂的肢体，因着是住在祂里面并被祂拯救、审判和净化的。这种爱，在开明的教会里，我们有机会当面熟识并确切获悉，所以尤其作用于里边的群体。若是为着个人利益，他们不会像为寻求爱他们的神和主这般相爱。是神和主，或者，你若愿意，可以说成是神的爱和基督的恩典，在他们里面并有助于他们相亲相惜。因此，此爱是在基督里的信心的产物，是我们出死入生的行道上的一张通牒。 二、恨弟兄，相反地，标志着我们的状态是充满了仇恨，标志着我们仍然处在死的律法审判之下：不爱弟兄（基督里的弟兄）的住在死亡里（第14节）。他仍旧受着律法的咒诅和谴责。使徒通过一个清晰的演绎推理提出理由证明：“你们晓得凡杀人的吗，没有永生存在他里面。恨弟兄的就是杀人的。借此你只能知道，恨弟兄的没有永生住在他里面”（第15节）。或者，正如第14节表述的：他仍住在死里。凡恨弟兄的都是杀人的，因为人的恨，蔓延至今，是对生命和对幸福的恨，必然趋于想要它毁灭。该隐因恨杀了他的兄弟。恨，封锁内心对贫苦弟兄的同情，把他们抛进死亡的伤痛里。根据已经显示出来的，对弟兄的仇恨给他们这一生都贴上了恶名，贴上了令人作呕的特征，贴上了昭著臭名，将他们暴露于迫害和剑锋。那么，那相当了解人心的人——或受了彻底了解人心之人教导的，那明白卑鄙和凶残的盛怒下必然的趋势和结果的——此外还明白神圣法则的全部内容的，他宣告恨弟兄的是杀人的，也就不足为奇了。顺着心里的情愫和癖性杀人的，没有永生住在他里面。因为，这样的一个人就是体贴肉体的，而体贴肉体的就是死（罗马书8:6）。使徒约翰，通过阐述有永生住在我们里面，似乎表示我们体内有了永生的道义，根据耶稣基督的准则：人若喝我所赐的水就永远不渴，永不再因此彻底枯竭。正如约翰福音4:14所说，我所赐的水，要在他里头成为泉源，直涌到永生。 在此，一些人也许很容易推测，出死入生（第14节）并不意味着在我们得以称义的生命中引起了相对的改变，而是在我们重生的生命里才真正有了变化；相应地，住在死里，如第14节提到的，是仍然住在灵的死亡里，正如通常所说的，是住在腐败与仇恨的性情里。但是，正如这几节更自然地指出的人的状态，不论被判处为生或死，出死入生的相对转变都能够由内在是否具有永生的道义来证明。因为，洗脱了罪的负疚是藉着洗脱了罪的玷污和操控，从而成为了不可分割的一体。且看哥林多前书6:11，“但如今你们奉主耶稣基督的名，并藉着神的灵，已经洗净，成圣称义了”。 三、神和基督的楷模给我们的心点燃圣洁的爱：我们从此理解神的爱，因祂为我们舍弃自己的生命；我们也当为弟兄舍命（第16节）。伟大的神已经赐下了祂的儿子为我们受死。既然使徒约翰宣告了道就是神，主为我们道成肉身，我想不通为什么我们还不明白这出于神的道。这是神自己的爱啊，出于祂的并在祂自己里面，尽管不是父，但实实在在是神啊！祂呈现出的是一个生命，一个祂会为我们舍弃的生命啊！这就是神圣的爱的屈尊，奇迹和奥秘所在！神竟用自己的宝血拯救教会！所以，毋庸置疑，我们当爱那些神所爱的人，也当如此被人所爱。我们若对上帝存丝毫爱意，就必当这样行！ 四、使徒约翰，提出了热烈但有约束的爱的榜样，并激发对爱的行动，且继续向我们展现基督的爱其性情和效力究竟该是什么样的。 1、应该是，最高限度地，热烈得让我们为教会的利益和亲爱的弟兄们的安危与得救，哪怕受死也心甘情愿：我们也当为弟兄舍命（第16节），在我们对他们的服侍和贡献中（你们，我以你们的信心为供献的祭物。我若被浇奠在其上，也是喜乐，并且与你们众人一同喜乐（腓利比书2:17）），或者，当我们自己暴露在危险里，那时就当遵照命令为那些安全和保存对于荣耀神和启发教会比我们更有用的弟兄献身。就像罗马书16:4：“谁为我的命，将自己的颈项，置之度外。不但我感谢他们，就是外邦的众教会，也感谢他们”。基督徒，对这样的生命该何等克制!随时做好放弃生命的准备！完全相信一个更好的生命！ 2、较低程度地，对于弟兄们，心存怜悯和慷慨并乐于与之交谈，都是必须的：凡有世上财物的，看见弟兄穷乏，却塞住怜恤的心，爱神的心怎能在他里面呢？（第17节）。上帝之所以愿意让基督里的一些弟兄贫穷，是为了让那些富足的行使爱心和仁慈给予救助。同样地，上帝之所以乐意赐给基督里某些弟兄世界的利益，是为了他们能够将所得的恩典传送给那些贫苦的圣徒。那些拥有世界的好处的当更加爱良善的上帝，更加爱他们良善的弟兄，并在弟兄寻求时乐于分享。于此看来，爱弟兄是建立在爱神基础之上的，使徒约翰在此如此申斥：爱神的心怎能在他心里呢？爱弟兄所表现出的就是心存爱神，丝毫不爱弟兄，也就根本不是真的爱神。 3、我本打算在接下来的经节中继续剖析第三位的也就是最低限度的爱，但使徒阻止了我，暗示这最后的慈善的交通之爱，按个人能力，是能组成爱神的最低要求的爱。不过，这种爱也许能产生别样的成果。因此，使徒约翰希望，如果环境允许的话，至少那该是切实可行的：小子们哪，我们相爱，不要只在言语和舌头上，总要在行为和诚实上（第18节）。阿谀奉承不是基督徒，怀着圣洁的感情说虔敬的言语，满有爱心的服侍和行动，如此才是真基督徒。 五、此爱表明了我们对信仰的虔敬，给我们以对神的盼望：从此，就知道我们是属真理的，并且我们的心在神面前可以安稳（第19节）。确保我们在真道上的完全，是一份巨大的喜乐。那些有这确信的人在神面前都就能有圣洁的勇气和信心，可以恳求他不要对世人非难和谴责。要成就我们自己对在基督里的真理和正义的理解，确保我们内心的平安，途径就是对基督里的弟兄们满怀爱，并多多参加爱的事工。 --何叶 2012年2月23日 (四) 02:45 (CST)^-^~

MHC:约翰一书 3:20-22

The Testimony of Conscience. (a. d. 80.) 20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here, I.To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness.This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia—the private recesses and secret transactions of the inner man, Prov. xx. 27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, 1 Pet. iii. 21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," 1 Cor. iv. 4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (v. 21), then have we assurance that he accepts us now, and will acquit us in the great day of account.But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?"But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience—syneidesis, is properly self-consciousness.Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to.

论良心的证据。 3:20我们的心若责备我们，神比我们的心大，一切事没有不知道的。3:21亲爱的弟兄啊，我们的心若不责备我们，就可以向神坦然无惧了。3:22并且我们一切所求的，就从他得着，因为我们遵守他的命令，行他所喜悦的事。 使徒约翰，已经指出可能有，甚至在我们中间真的有，这样一项特权，在神的面前可以作为良心的确据与合理的说辞，并在此继续道， 一、要建设良心的法庭，维护其权威：因为，我们的心若责备我们，神比我们的心大，一切事没有不知道的（第20节）。我们的心在此是我们自我反省的司法机关，藉其崇高杰出的能力，我们能审定自己、审定我们的灵、我们的性情、我们的行为举止，并据此作出判断我们在神面前的身份；良心，或道德力量的自我意识，也就是像心这样对我们起作用的。此权能，像证词、审判和法官的执行那样起作用；或控告或饶恕，或判罪或辩解，全权由神亲自在其职权内定夺并判处：人的灵——因被授权和得应许，是主的灯，一盏由主点燃并摆设的灯，照亮内在心腹的所有部位，监视和洞察隐秘之事——人内心深藏的私密隐晦和不可告人之事（箴言20:27）。良心是神的代理，以他的名调用法庭，替他起作用。对于在神面前有无亏的良心的解释，请参看彼得前书3:21。神是良心法庭的主要审判官：我们的心若责备我们，神比我们的心大，在审判和权柄上都高过我们的内心和良知，于是良心法庭的条令和审理，也就是神的法令和审理。 1、如若良心谴责我们，那么神也如此谴责我们：因为，我们的心若责备我们，神比我们的心大， 知道一切的事（3:20）。神的鉴察远大于我们的良心，知道的比我们所作所为的还多：他知道一切事，他是比良心更大的法官，因此，他是至高的，他的审判会生效，成为完全的彻底的判决。这似乎是另一使徒的设计，当时他说，因为我自己一无所知，也就是说，不知道在案件中我被谁谴责。“在我的工作和事奉中，我虽不觉得自己有错，却也不能因此得以称义。”然而我为此受审，不是被我自己的良心受审，我最终必将不是停下就是跌倒。我良心的辩护和判决，或自我意识，不会指定你我间的论战。正如，你不对良心的判决进行上述，你也就不会受良心的决断判处；但是，他审判我（最高的，终极的审判），在他的审判下你我就被定夺了，而他就是主。”如哥林多前书4:4：我虽不觉得自己有错，却也不能因此得以称义。但判断我的乃是主。 2、若良心判我们无罪，神也便判我们无罪：亲爱的弟兄啊，我们的心若不责备我们，就可以向神坦然无惧了（第21节），我们便能确定他接受了我们，并会在大日的时候判我们无罪。但是，可能，一些自以为是的灵魂对此会说“我为此高兴，我的心没责备我，所以我相信神也不责备我”。然而相反地，正如前一节所讲，那些伪善的颤抖的灵魂准备哭嚎吧“神快禁止！我的心或良心在责备我，我该绝对地期待神的责备吗？”这种人要知道，对这种过错的见证不比在法庭的审理，无知、错误、歧视、偏袒和论定，可以说成是法庭长官的过失，或是法官的随员的失误（由于心绪、意图、欲望、盛怒、感觉、性格和思维错乱），或者说错在陪审团——他们给出了一个并非出于法官的错误裁定。良心，是最真实的自我意识。无知和失误的行为不是自我意识的行为，却是出于一些错误的力量。在此，根据神亲自制定的原初的法规，根据受良心约束的也受神约束的法规，良心法庭的程序得以栩栩如生低描写出来。最后，请我们务要听取良心，自我检举，并孜孜以求。 --何叶 2012年2月23日 (四) 01:41 (CST)^-^~

MHC:约翰一书 3:23-24

God's Commandments. (a. d. 80.) 23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. The apostle, having mentioned keeping the commandments, and pleasing God, as the qualification of effectual petitioners in and with Heaven, here suitably proceeds, I. To represent to us what those commandments primarily and summarily are; they are comprehended in this double one: And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment, v. 23. To believe on the name of his Son Jesus Christ is, 1. To discern what he is, according to his name, to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world. That every one that seeth the Son, and believeth on him, may have everlasting life, John vi. 40. 2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of eternal salvation. 3. To consent to him, and acquiesce in him, as our Redeemer and recoverer unto God. 4. To trust to him, and rely upon him, for the full and final discharge of his saving office. Those that know thy name will put their trust in thee, Ps. ix. 10. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. i. 12. This faith is a needful requisite to those who would be prevalent petitioners with God, because it is by the Son that we must come to the Father; through his grace and righteousness our persons must be accepted or ingratiated with the Father (Eph. i. 6), through his purchase all our desired blessings must come, and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers; the second is that we love one another, as he gave us commandment, v. 23. The command of Christ should be continually before our eyes. Christian love must possess our soul when we go to God in prayer. To this end we must remember that our Lord obliges us, (1.) To forgive those who offend us (Matt. vi. 14), and, (2.) To reconcile ourselves to those whom we have offended, Matt. v. 23, 24. As good-will to men was proclaimed from heaven, so good-will to men, and particularly to the brethren, must be carried in the hearts of those who go to God and heaven. II. To represent to us the blessedness of obedience to these commands. The obedient enjoy communion with God: And he that keepeth his commandments, and particularly those of faith and love, dwelleth in him, and he in him, v. 24. We dwell in God by a happy relation to him, and spiritual union with him, through his Son, and by a holy converse with him; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit. Then there occurs the trial of his divine inhabitation: And hereby we know that he abideth in us, by the Spirit which he hath given us (v. 24), by the sacred disposition and frame of soul that he hath conferred upon us, which being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.

论神的诫命。 3：23神的命令就是叫我们信他儿子耶稣基督的名，且照着他所赐给我们的命令彼此相爱。3:24遵守神命令的就住在神里面，神也住在他里面。我们所以知道神住在我们里面，是因他所赐给我们的圣灵。 使徒约翰，已经提到要遵行诫命，并要按天堂里有效力的请愿人的资格，令上帝喜乐。相应地在此继续道， 一、简明扼要地呈现给我们的诫命包括两点：神的命令就是叫我们信他儿子耶稣基督的名，且照着他所赐给我们的命令彼此相爱（第23节）。相信他儿子耶稣基督的名就是， 1、要明辨耶稣是谁，按他的名，要理智地看待他这人及其使命，祂是神的儿子，是神指定的救世主。每个看见并信靠子的人，都能得永生（约翰福音6:40）。 2、在我们的案件中，要认可祂的判断和良心、定罪和鉴察，认可祂已经英明绝妙地为永恒救赎的全部工作准备好了一切。 3、要赞成并默认祂是上帝差来的我们的救主。 4、要信赖祂，倚靠祂，相信祂的救赎之工必能最终彻底开释我们的罪。如诗篇9:10“认识你名的人要倚靠你”。又如提摩太后书1:12“我知道我所信的是谁，也深信他能保全我所交付他的，（或作他所交托我的）直到那日”。对于那些将成为上帝面前有权势的请愿者来说，这信心是必备的必需品，因为藉着子我们才能前往父，是藉着子的恩典和公义我们这些人才能为父所接纳和喜悦（以弗所书1:6），是藉着子的宝血我们渴盼的祝福才能实现，是藉着子的调停我们的祷告才蒙垂听和应许。这是诫命的第一点，合乎神心意的敬拜者必须遵行。第二点就是，我们当爱彼此，照着神赐给我们的命令（第23节）。基督的这一诫命当在我们眼前挥之不去。当我们藉着祷告去到神面前时，基督的爱应该占据我们的整个灵魂。要达到这目的，我们必须牢记我们的主迫使我们要， （1）、要宽恕那些冒犯我们的人（马太福音4:14），并且 （2)、要和好我们冒犯的人（马太福音5:23—24）。神显示的是善意待人，所以，凡去到天国见神的，都得善意待人，尤其是要爱弟兄，并把这份善意和爱装在心里。 二、向我们呈现出遵行这些诫命的人有福了。顺服的人得享与神相交：遵守神命令的就住在神里面，神也住在他里面（第24节）。通过与祂快乐的相交，和与祂灵的相交，通过祂的儿子，通过与祂虔诚的对话，我们住在神里面；藉着祂的道，藉着我们对祂坚定不移的信心，以及藉着祂圣灵的作工，神住在我们里面。有验证可以得知这神圣的居住：我们所以知道神住在我们里面，是因祂所赐给我们的圣灵（第24节），通过祂赐予我们的神圣气质和灵魂构架，这在神和基督里是信心的灵，有着对神和人的爱，显出是从神生的。 --何叶 2012年2月23日 (四) 02:21 (CST)^-^~

目录

约翰一书 3:1 约翰一书 3:2 约翰一书 3:3 约翰一书 3:4 约翰一书 3:5

约翰一书 3:11 约翰一书 3:12 约翰一书 3:13 约翰一书 3:14 约翰一书 3:15

约翰一书 3:16 约翰一书 3:17 约翰一书 3:18 约翰一书 3:19 约翰一书 3:20

约翰一书 3:21 约翰一书 3:22 约翰一书 3:23 约翰一书 3:24

约翰一书目录

约一 1 约一 2 约一 3 约一 4 约一 5

MHC:圣经目录

旧约(OT) 创(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 书(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) 诗(Ps) 箴(Prov) 传(Eccl) 歌(Song) 赛(Isa) 耶(Jer) 哀(Lam) 结(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 弥(Mic) 鸿(Nah) 哈(Hab) 番(Zeph) 该(Hag) 亚(Zech) 玛(Mal)

新约(NT) 太(Matt) 可(Mark) 路(Luke) 约(John) 徒(Acts) 罗(Rom) 林前(1Cor) 林后(2Cor) 加(Gal) 弗(Eph) 腓(Phil) 西(Col) 帖前(1Thess) 帖后(2Thess) 提前(1Tim) 提后(2Tim) 多(Titus) 门(Phlm) 来(Heb) 雅(Jas) 彼前(1Pet) 彼后(2Pet) 约一(1John) 约二(2John) 约三(3John) 犹(Jude) 启(Rev)

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参考

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