MHC:约翰一书 5

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

F I R S T J O H N.

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

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MHC:约翰一书 5:1-5

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

论爱与信。 5:1 凡信耶稣是基督的，都是从　神而生，凡爱生他之　神的，也必爱从*神生的。5:2 我们若爱　神，又遵守他的诫命，从此就知道我们爱　神的儿女。5:3 我们遵守神的诫命，这就是爱他了，并且他的诫命不是难守的。5:4 因为凡从　神生的，就胜过世界；使我们胜了世界的，就是我们的信心。5:5 胜过世界的是谁呢？不是那信耶稣是　神儿子的吗？ 1、因其信心被见；信耶稣是基督——他是弥赛亚君王，据性情和使命是神的儿子，是所有蒙拣选人的首领，所有曾被神或为主拣选的牧师、先知与君王的首领，他是为永恒救恩的全部工作而完全准备并整装的——并按祂的使命和姓名舍弃了自己。然后，基督弟兄 2、因其出身而高贵：祂是从神而生的（第一节）。信心的这准则，及这与之伴随或从其涌现的的新性情，都是由神的灵内生的；因此儿子身份与收养现在对于亚伯拉罕的后裔而言都不恰当，按肉身，而不是根据神的古以色列；所有的信徒，尽管按本性属于非犹太教的罪人，但都是源自神的灵的而降生，故而相应地就要被爱；正如这里所增加的：爱生他之　神的，也必爱从神生的(第一节)。爱父的也该爱父的孩子们似乎只是本性，对应于他们与父的相似及父对他们的爱；因此我们当首先主要爱父的儿子，因为祂是最突出强调的作风，约二3，是唯一的（必不可少的）独子，神的爱子，所以那些自愿从神而生的，就被恩典的灵更新了。 二、使徒约翰表明， 1、我们可以如何分辨真理，或分辨我们重生之爱的忠实福音性情。其理由肯定是我们爱神，那就是：当我们爱神时，借此就知道我们爱神的儿女（第二节）。我们爱神的儿女会显得完好且真诚，当我们爱他们不是基于俗界的原因，比如因为他们富有或博学或者对我们友善，或者在宗教教派中我们的教派；而是因为他们是神的儿女，神重生的恩典显现在他们身上，神的形象与大能显现在他们身上，所以在他们身上神自己是被爱的。故此信大力敦促我们务要爱弟兄；像对神的儿女般爱他们，像对主耶稣的兄弟般接纳他们。 2、我们可以如何得知我们爱神的真相——这显现在我们圣洁的顺服里边：当我们爱神并遵守神的诫命（第二节）。那么我们就是真正地，在福音意义上的，爱神了，若我们遵守祂的诫命：因为我们遵守神的诫命就是爱神了；遵守神的诫命要求一份甘愿遵守并乐意遵守的心情；因此神的诫命不是难守的（第三节）。或者，正如因着我们毅然决然去顺服并遵守神的诫命，所以我们对神的诫命易于遵守且乐于遵守，这便是爱神了。爱神的说：“哦，我何等爱律法！你若扩充了我的心，我愿在你诫命之道奔驰（诗篇cxix：32），你若用你的爱或灵——爱的灵扩充了我的心。” 3、什么是并应当是重生的果效呢——便是一份睿智的灵对世界的战胜：因为凡从神而生的，或者，如同一些复件，凡从神而生的，胜过这世界（第四节）。从神而生的也就是为神而生，也就是为另一个世界而生的。他有着朝向更高更好世界的秉性和气质；并装备好了借以击退并得胜世界的非常武器或兵器；如这里所增加的，这就是攻占世界的胜利，也就是我们的信心（第四节）。信心是胜利之因，之法、之器械、之我们借以获胜的灵的盔甲与炮火；因为， （1）、我们在信心里凭信心坚持基督，轻蔑并对抗世界。（2）、信心在对神和主的爱里凭爱做工，因而将我们从对世界的爱恋中拖拽出来。（3）、信心将内心圣化，并将其从世界用以支配操纵灵魂的声色情欲中净化出来。（4）、信心从信心的对象——神的儿子中接受并派生出力量，因这攻克了世人的卑躬屈膝与阿谀逢迎。（5）、信心借福音获得了应许恩典之灵内住的权利，而这时远比那住在尘世间的伟大得多。（6）、信心明白一个未见的世界即将来临，那是现时的世界无可匹敌的，信心告知其所居的灵魂必须持久不断地为进到那世界做准备。因此， 三、使徒约翰断定只有真基督徒才是世界的真正征服者：胜过世界的是谁呢？不是那信耶稣是　神儿子的吗？（第五节）世界横在我们通往天堂的路上，是我们进入天堂的大阻碍。但信耶稣是神儿子的也就相信耶稣是从神儿来的世界的救主，权势赫赫地引导我们脱离世界投向天堂与神，神在那儿是完全要被爱戴的。凡如此相信的一定得靠着信心胜过世界。因为， 1、他必须很赞同这世界是他灵魂、圣洁、救恩并蒙福的劲敌。因为那全部存在于这世界、及肉体的情欲、眼目的情欲并今生的骄傲里的不是属父的，而是属世的（约2：16）。 2、他明白信心是救主的做工中的伟大部分，处于他自己的救恩，要被从这败坏的世界中赎回得拯救。基督为我们的罪舍己，要救我们脱离这罪恶的世代（加拉太书1:4）。 3、他明白在主耶稣的生命和引导中借着主耶稣的生命和引导，这个世界终究会遭放弃会被战胜。 4、他明白主耶稣胜了这世界，不只是为祂自己，而是为了祂的随从；随从们必须学着成为祂胜利的参与者。怀着充足的喜乐，我已经胜了这世界。 5、他因主耶稣为了世人而受尽折辱并被钉十字架的惨死受到了教导和感化。但我断不以别的夸口，只夸我们主耶稣基督的十字架。因这十字架，就我而论，世界已经钉在十字架上。就世界而论，我已经钉在十字架上（加拉太书6:14）。 6、藉耶稣基督从死里复活重生了我们，教我们有活泼的盼望（彼得前书1：3）。 7、他知道救主已经去到天国，并在那儿为忠诚的信徒们预备地方（约翰福音14:2）。 8、他知道救主将会因此再来，并将会终结这世界，审判居住在世界上的万物，接纳他的信徒们就到他的存在和荣耀里（约翰福音14:3）。 9、他具有着不能满足于这个世界的心灵和气质，越过世界仰望，一如既往地朝向天国的世界奔去、奋斗、恳求。我们在这帐棚里叹息，深想得那从天上来的房屋，好像穿上衣服（哥林多后书5:2）。所以，只有基督的信仰才能提供给皈依者们普世的帝权。只有基督的显现才是征服世界，开拓另外至纯至安、最幸福最永恒之别样世界的非常手段。在那里，在那时的显现中，我们就会明白何谓圣洁神与悖逆世人之间吵闹纷争的缘由了。在那里我们就会符合神圣的教义（思维与行事都会符合），而这教义是与这个世界的主题、性情及趋势极端相反的。就是借着那教义，超越并抗逆世界之灵的灵得以交流并传播。就是在那里我们才明白救主自己不是属世的，祂的王国过去与现在都不是这样的，他的王国必须是与世隔绝并在世界之外为天国为神而汇聚的。在那里我们明白救主不是为了祂所救之同伴的遗产与份额而规划这世界的。因为他已经自己去了天堂，所以祂向他们保证祂会在那里为他们准备住所，按计划他们会一直和祂住在一起，按应许他们相信在这一生，在这世界，他们在祂里边有盼望，他们终究绝不会苦难。就是在那里永远蒙福的世人对我们的爱和追逐被显露被主张得最清晰。就是在那里我们装备好了防御世人的攻击和企图的最好武器与炮火。就是在那里我们被教导了世界可能如何被自己的弓弩射击，或被自己的炮火瞄准；其反对、遭遇和迫害都将为我们征服世界服务，为我们上升前往高高的天国世界服务：在那里我们因成群结队的圣洁军人备受鼓舞，军人们年龄不同、哨位有别、身份各异，但都胜了世界，都头戴冠冕。真基督徒才是严格意义上的英雄，战胜了世界，在普世的胜利中欢呼。他也不（因为他远比希腊君王更高贵）哀哭再没别的世界可征服，而是在坚守生命的永恒世界，并在某种神圣意义上也用武力守卫天堂的国土。胜过世界的是谁呢？不是那全天下信耶稣的吗？ --【译】何叶 2012年3月20日 (二) 13:17 (CST)^-^~

MHC:约翰一书 5:6-9

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

不会！交给迈克叔叔大人--【译】何叶 2012年3月25日 (日) 08:06 (CST)

MHC:约翰一书 5:10-13

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

论信徒的特权。 5:10 信　神儿子的，就有这见证在他心里；不信　神的，就是将　神当作说谎的，因不信　神为他儿子作的见证。5:11 这见证就是　神赐给我们永生，这永生也是在他儿子里面。5:12 人有了　神的儿子就有生命；没有　神的儿子就没有生命。5:13 我将这些话写给你们信奉　神儿子之名的人，要叫你们知道自己有永生。 从这些话语中我们能看出， 一、真基督的特权和稳固：信　神儿子的，已经因救恩而心悦诚服忠心耿耿地坚持基督，这见证存在于他心里（第十节）。他虽没有别人所持有的外在证据，却在自己心里存有对耶稣基督的见证。他能明辨基督和基督的真理为他的灵魂所做的是什么，也能明辨他在自己心里所看见所发现的是什么。如， 1、他深刻明白自己的罪、负疚、苦痛、以及对这样一位救主非常的需要。 2、他明白神的儿子的美善、美好、及职务，并明白如此救主对于他全部灵的需求和悲伤境遇是无可匹敌的相配相宜。 3、神预备并遣派这样一位救主来拯救他脱离罪恶和地狱，举他就到饶恕、平安和与神相交，神在这一切中的爱所彰显出的智慧，他领受并敬佩。 4、基督真道和教义的权柄、创伤、谦卑、治愈、复苏，以及对他灵魂的安慰，这一切他都发现并深深感觉到了。 5、他发现基督的显现，是神的爱最伟大的发现和证明，是激起点燃对圣洁的赐福之神的熊熊热爱最灵活最强大的方式。 6、正如第一节，基督信徒是藉基督真理从神而生的，有全新的内心并崭新的性情，崭新的爱、气质、喜乐、并且不再是之前的那个他了。 7、他发觉还是有冲突跟着他，仍然带着罪，仍然存在于肉身里、言语里、以及看不见的邪恶势力中，正如在基督教义中被发现并为其作准备的那样。 8、他发觉藉着基督的信心，他有了蔑视世界、战胜世界，飞奔向更好世界的希望和力量。 9、通过那些照祂的意愿，借祂的调停，奉祂的名进到那儿得蒙应许的祷告，他明白了中保在天国存有的好处是什么。 10、因着活泼的盼望、因着对神及其美意和爱的虔诚的信心、因着超越良心之恐怖和死亡并地狱之害怕的欣喜的胜利，因着生命与声名的沁人心脾的前景——而这生命和声名由灵的恒切丰富并密封到赎回的大日那天，他重生了。福音信徒持有如此确信，并在自己心里有见证。基督在他里面得以塑造，他逐渐成熟得丰满且完全，甚或在天国成为基督的完美形象。 二、不信者其罪的恶化，不信的罪：不信神的就是当作神是说谎的。事实上，他真当神说谎，因为他不信神赐下自己儿子的记载（第十节）。他相信的肯定是，神没有派遣祂的儿子来到世人中间，当，其实那时神已经赐给我们如此各样祂所作所为的证据；或者，他相信的肯定是，耶稣基督不是神的儿子，既然所有证据都与耶稣基督有关并在其身上终结；或者，神派遣他的儿子是为了欺骗世人，将世界引入谬误和苦难中，或者，他相信的肯定是，神允许人设计一份信仰，其所有部分都是纯净、圣洁、极好、纯粹的制度，鉴于人类非常值得信奉，然而却只是一场幻想一个谎言，然后将祂的灵和权柄加给他们，为了将其介绍并强加给世人，从而成就了神是谎言之父、是始作俑者并教唆犯。 三、关于耶稣基督的这全部神圣见证的意义、主旨和精髓：这见证就是　神赐给我们永生，这永生也是在他儿子里面（第十一节）。这是福音的概括。这是由上述全部见证给予我们的完整记载的归纳和浓缩。 1、神已赐给了我们永生。祂已经为我们在祂里面的永恒目的计划好了。他已经准备好了将我们领到永生的全部途径。祂已经藉契约和应许将其转交给了我们。祂实际上对所有信靠并确实爱戴神的儿子的人们授予了权利和权益。接着， 2、这生命在子里面。子是生命，是在自己的本质和位格里的永恒的生命，（约翰福音1:4;约翰一书1:2）。基督是我们永恒的生命，是我们的灵和荣耀生命的源泉（歌罗西书3:4）。生命从祂与我们交通在这里并天国里。因此我们要跟随， （1）、人有了神的儿子就有生命（第十二节）。人与神的儿子一致就与生命一致。人在子有权益也就在生命，在永生有权益。父已经将此尊荣放在子的身上：我们也必当把此尊荣放在祂身上。我们就到并亲吻子，我们就会有生命。 （2）、没有神的儿子就没有生命（第十二节）。他就仍处在律法的谴责下（约翰福音3:36）；人拒绝子——本身的生命，生命的成就者，也就是拒绝通向生命的路；既然人不信神对儿子赐下的记载，当神是说谎的，就会激怒神，被移交给无尽的死亡。 四、使徒约翰以此传教给信徒们的原因和目的。 1、为了他们得满足和安慰：我将这些话写给你们信奉神儿子之名的人，要叫你们知道自己有永生（第十三节）。基于这全部的证据，这些见证，只有那些信赖奉神儿子之名才是相符相配的。神增加了这些人的数目。来自天国的诸多见证回应了世人。世人当为天国的这三见证对自己的行为负责。这些信徒们是有永生的。他们有永生在福音的契约里，在存在于他们中的永生的起初并初果里，存在于那住在天国的他们的主和头里。这些信徒们可以渐渐懂得他们拥有永生，将会在永生的希望里被复苏、受鼓舞、得安慰：他们将尊重经文，那里面写满了对他们的安慰和救恩。 2、为了他们在圣洁的信心中坚定并长进：你们可以信赖神儿子的名（第十三节），可以继续信赖。信徒们必须坚韧，否则就前功尽弃了。从信赖神儿子的名上撤退就是宣布放弃永生，退回到了毁灭。因此信仰的证据，信心的益处都是要显示给信徒们的，为了振奋激励他们坚持到最后。 --【译】何叶 2012年3月25日 (日) 08:51 (CST)^-^~

MHC:约翰一书 5:14-17

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

论至于死的罪。 5:14 我们若照他的旨意求什么，他就听我们，这是我们向他所存坦然无惧的心。5:15 既然知道他听我们一切所求的，就知道我们所求于他的，无不得着。5:16 人若看见弟兄犯了不至于死的罪，就当为他祈求，　神必将生命赐给他；有至于死的罪，我不说当为这罪祈求。5:17 凡不义的事都是罪，也有不至于死的罪。 在此我们有， 一、属于信基督的特权，也就是说，祷告蒙垂听：我们若照他的旨意求什么，他就听我们，这是我们向他所存坦然无惧的心（第十四节）。主基督鼓励我们处在一切境遇都可以就到神，带着我们全部的恳求和需要。藉着主我们的请愿被神承认接纳。我们祷告的意义必须符合神公告的旨意。我们若求违背神的华美和荣耀，或相背于我们自己属神并取决于神的好处，就不得体了。然后我们可以存坦然无惧的心相信我们的祷告将会在天国被垂听。 二、由此特权产生的好处：既然知道他听我们一切所求的，就知道我们所求于他的，无不得着（第十五节）。圣洁的请愿人需要的解救、仁慈并赐福是无比的。知道他听我们所求的，同知道我们所求的无不得着是一样的棒；因而会受到极大的怜悯、饶恕、或忠告、圣化、帮助、拯救（或将会如此），因为他向神所求的已蒙应允了。 三、为别人的罪祷告的指示：人若看见弟兄犯了不至于死的罪，就当为他祈求，　神必将生命赐给他；有至于死的罪，我不说当为这罪祈求（第十六节）。在此我们可以注意到， 1、我们该为自己祈祷也该为别人祈祷；为我们人类的弟兄，祈祷他们可以受启发、得以皈依，被拯救；为我们基督宣言里的弟兄，祈祷他们能虔诚，他们的罪得饶恕，他们可以从罪恶与神的惩罚交付出来，在基督耶稣里坚持不懈。 2、在罪的败坏与罪的负疚中存在很大的区别：有至于死的罪（第十六节）,也有不至于死的罪（第十七节）。 （1）、有至于死的罪。所有的罪，按罪的程度和律法制裁，是至于死的。罪的工价乃是死；凡不常照律法书上所记一切之事去行的，就被咒诅（加拉太书3:10）。但有至于死的罪对比于这里所说的不至于死的罪。因此有， （2）、不至于死的罪。这想必应该包括所有藉神的或人的制度伴随生命的那些罪；在人的宪法中伴随短暂的个人生命，在神的律法中伴随肉体或心灵的福音生活。 [1.]凭借人正义的宪法的罪，不是至于死的；好比几场冤案，可以不用违法之人以死补偿。与此对照的罪，按正义的宪法，是至于死的，或按法律是丧命的，如我们所说的死罪。 [2.]有罪，根据神的律法，不是至于死的；不至于肉体之死也不至于心灵并福音之死。首先，这是，或可能是，至于肉体死亡的。这罪可能是粗俗的伪君子的罪，如亚拿尼亚和赛弗拉，或者，我们鲜知的，出于虔诚的基督弟兄的罪，如使徒约翰说到的哥林多教会的可恶肢体们：因此，在你们中间有好些软弱的，与患病的，死的也不少（死原文作睡）（哥林多前书11:30）。在那些也许没被世人责难的人中间，可能有至于肉体死亡的罪。如此罪，我说，是，或可能是，至于肉体死亡的罪。神在福音书中的与刑罚有关的律法，对有着很多可见可察的罪的基督成员，并非绝对不容置辩的以死威胁，而仅仅是一些原则上的惩罚；因为主所爱的他必管教，又鞭打凡所收纳的儿子（希伯来书12:6）。这儿有为神的智慧或良善、或福音的严厉留有的余地，为的是限定管教或鞭打的程度。我们不得不说它有时可能（处于恐怖中，为警告他人）持续下去甚至直到死亡。接着，再者，有罪，按神的律法，是至于灵及福音的死的，也就是说，与灵并福音生命是不协调的，与灵魂中灵的生命，及就到天国生活的福音权利，都是不协调的。如此这些目前全然都是不悔悟的无信仰的。决绝的不悔悟不信仰绝对会导致永灭，同时也是对神的灵的亵渎——神的灵就存在于神给基督和祂的福音赐下的见证里，并且是完全的判教——背离基督信仰真道的光照和令人信服的证据。这些都是陷入永死的负疚里的罪。接着说， 四、按罪的不同种类，为祈祷请求的方面因此也就不同。祷告时终生都应该的：人祷告，神就赐给他们生命。生命是从神那索要来的。祂是生命之神；当人求生命时，神就把生命赐给他，并且，或按神的律法或凭神的旨意，或结合两者，神若觉得应该，就会取走生命。假如弟兄犯了不至于死的罪（按已提及的方式），我们可以满怀信心和盼望为其祷告，尤其是为躯体与灵魂的生命祷告。但是，假如犯了这种前边说到的至于死的罪，我们就不得祷告。也许使徒约翰的表达，“我并没说，他会为之祷告”，也许指的不仅是，“如果是那样的话，我不会应许你们；信心的祷告也没有根基。” 1、为了大众的安全和益处，严厉的审判性的律法必须生效：即使一个暴烈的弟兄在这种情况下也当听任公众审判（其根基是神赐的），同时，也该顺从神的仁慈。 2、福音惩罚（像人可能说的）的移除，或死亡的免除（这似乎可能会因而导致或遭受一些特殊的罪），仅仅能受限地暂时地祷告，那就是说，要带有限制条款，得在于神的智慧、意愿并荣耀认为他们该被剪除才行，尤其对于免死更得这样。 3、我们不能祷告不悔悟的不信仰的罪行——当其非比寻常时，会得到原谅，或得到生命与灵魂的丝毫怜悯。假设他们认为罪被饶恕是理所当然的，他们就会继续如此行恶。但是，我们可以为他们的悔悟祷告（当他们是不悔悟的世界中的普遍情况），祈祷他们在基督里信心丰盛，并因此祈祷一切保守他们的别的怜悯。 4、假使每个人都犯了不可饶恕的罪侮慢了圣灵，完全背节脱离了基督信仰富于启发的令人信服的权柄，那么就根本不要为他们祷告了。为何残留呢，惟有战惧等候审判，为要摧毁这样的敌手吗？（希伯来书10:27）。这些最后似乎都会成为罪，就是使徒约翰借着列举至于死的罪主要想披露的罪。 5、使徒约翰似乎有不至于死的罪；因此，凡不义的事都是罪（第十七节）；只因为，那都是至于死的不义（既然我们对神或人，或对神和人，都有些不义，遗忘并忽视了他们应得的），然后我们都断然该受死，那么，由于并不是这样的（基督弟兄们，一般说来，都有生的权利），则必定有不至于死的罪。尽管没有可原谅的罪（大众看来），但有可饶恕的罪——罪若没有导致活该永死的话。如果不是这样，就不可能有正当的理由，也不能继续合理的陈述。福音律法或契约，缩减、限制、甚或消除了罪的负疚。 --【译】何叶 2012年3月25日 (日) 11:03 (CST)^-^~

MHC:约翰一书 5:18-21

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

论信徒的特权。 5:18 我们知道凡从　神生的，必不犯罪，从　神生的，必保守自己（注：有古卷作“那从　神生的必保护他”），那恶者也就无法害他。5:19 我们知道我们是属　神的，全世界都卧在那恶者手下。5:20 我们也知道　神的儿子已经来到，且将智慧赐给我们，使我们认识那位真实的，我们也在那位真实的里面，就是在他儿子耶稣基督里面。这是真　神，也是永生。5:21 小子们哪，你们要自守，远避偶像！阿门！ 于此我们有， 一、基于完全的基督信徒们的特权和益处的归纳。 1、他们受保护抵御罪，抵御罪的操纵的充斥，或罪的负疚的充斥：我们知道凡从神而生的（信基督的是从神而生的，第一节）没有罪（第十八节），不因充斥在内心和灵魂中的不悔改而犯罪（正如第六、九节讲的）。所以不是充斥着伴随别人的罪恶的负疚；因此他受保护抵御不可避免会至于死的罪，或抵御那绝对将罪者捆绑到永死的工价上的罪；新性情，神的灵由此的内住，预防这不可饶恕的罪的入侵。 2、他们被加强抵御魔鬼毁灭性的伎俩：我们知道凡从神生的，必不犯罪，从神生的，必保守自己（注：有古卷作“那从神生的必保护他”），那恶者也就无法害他（第十八节），那就是说，恶者不可伤害他，也就是说，不至于死。这似乎不止是一份责任的叙述或者一次重生的经历；而是凭借重生的力量象征着他们的权力。他们因而满有准备并满有原则的抵御恶者致命性的伤害和剧痛；恶者试图将毒液像注入其他人一样给他注入，却无法触及他的灵魂；或者试图除掉重生的道义，这道义是其所中之毒的解毒剂；或者引诱他们照福音律法传达的不解的义务犯招致永死的罪。恶者也许在跟他们的对抗中极大地获胜，拖拽他们就到罪行；然而这似乎正好成了使徒约翰的目的，断言重生就像会引他们进入对魔鬼的实际责难相同的案子一样，也能保护他们免于魔鬼诸如此类的攻击。 3、他们在神的旁边受神的悦纳，与世人的状况形成鲜明对比：我们知道我们是属神的，全世界都卧在那恶者手下（第十九节）。人类被分为了两大操纵党派，一者属神，一者属恶者。基督信徒们是属神的。他们是属神的，从神而生，就到神，并赞成神。他们成功地进入神古以色列的王权和国土，出于他的如此说，耶和华的分本是他的百姓，祂的产业在这个世界上，他的产业本是雅各，降临给祂的股息是按照他自己决定的产业（申命记32:9）；然而，相反地，全世界，余下的人，尤其是大部分人，卧在那恶者之下，卧在恶者脏腑的鬼门关上。确实有，我们若考虑我们个人，很多的恶者，很多邪恶的灵，存在于空中或飘渺的地方；但他们被恶劣的性情、政策并原则捆绑着，且他们也联合于同一个头。有君主出于魔鬼，出于恶魔的王国，有头出于恶毒并恶毒的世界，他对这里如此统治因而被称作世界的主宰。多么奇怪，这般不可理喻的灵竟然如此愤愤不平/怒不可遏地激惹万能的神并祂全部的好处，当他只知道这终将结束在自己的翻覆和永灭中时！神的审判时何等壮阔啊！但愿基督的神持续摧毁恶者在世间的统治，将灵魂转进祂爱子的王国！ 4、他们在对真实的永生神的认识里受到启示：“我们也知道神的儿子已经来到，且将智慧赐给我们，使我们认识那位真实的（第二十节）。神的儿子已经进到了我们的世界，我们已经见过祂，并凭借所有已经被宣告的证据认识了祂；祂已经给我们显现了真实的神（正如约翰福音1:18），他已经开启了我们的智慧很好地理解所显现出来的，已经赐给了我们内在的光亮射进我们的智慧，我们借此可以看见真神的荣耀；我们有把握祂为我们发现的是真实的神。祂的纯洁、权柄，完美，无限地超越全部异教徒的诸神。祂无限卓越，尽显美好，万有都属于祂，祂是又真又活的神。也就是这同一位神，根据摩西的记述，创造了天地，是这同一位神与我们的先辈祖宗定下特有的契约，是这同一位神带领我们的祖先出了埃及，在西奈山给我们赐下严厉的律法，给我们赐下祂的圣所，应许非犹太人的呼唤和皈依。藉着祂的忠告和做工，藉着祂的爱和恩典，藉着祂的盛怒和审判，我们认识祂，知道祂是独一的，充满在祂的万有里的是真活的神。"认识这位真神，在基督里认识祂，是一件甚大的喜事；这就是永生（约翰福音17:3）。正是基督徒显现出来的荣耀最好的彰显着这位真神，并为我们识见这位真活神赐予了最好的眼膏。 5、他们与神和神的儿子有着喜乐的相交：“我们也在那位真实的里面，就是在他儿子耶稣基督里面”（第二十节）。子带领我们就到父，我们就在父与子里面，也在父与子的爱和恩惠里面，在跟父与子的契约和联盟里面，藉着父与子的灵的内住和做工也在跟他们的灵的相交里面：你们可以知道这是多大的尊贵和福气，你们当记住这位真实的就是真神就是永生“或者更确切的说（如它会显露出更自然的建造），”神这与神一样的儿子本人也就是这位真神是永生（约翰福音1:1，并这里，第一、二节），因此与父或子中任何一者相交，更或与两者相交，我们都与真神并永生联合一致了。接着我们有， 二、使徒约翰的结束忠告：“小子们哪”（正如所翻译的，也就是亲爱的孩儿们），你们要自守，远避偶像（第二十一节）。既然你们知道了这位真神，并且住在祂里面，就让你们的光和爱引导你们抵御那些违背祂或与祂争竞的一切发展。要速速逃离那些不信上帝的人的假神。他们与你们所属并事奉的真神是不可同年而语的。不要用雕塑或图影敬拜你们的神，因为雕塑和图影分了对祂的尊敬。你们的神是奥秘的灵，用这样可耻的象征是使神蒙羞的。切莫与你们不信上帝的邻居苟合，一起敬拜他们的偶像。你们的神是忌羡的，就会将你们剪除，从中隔绝，以至于肉体受伤，被世人迫害，偶像在心里但愿并没篡夺霸业的王权，因这本是且只是属于神的。正是你们所知道的这位神祂创造了你们，用自己的儿子救赎了你们，传祂的福音给你们，饶恕你们的罪恶，以祂的灵重生了你们，赐给你们永生。你们务要忠于祂啊，要满怀信心，好好的爱，始终如一的顺服，抵制住那离间你们的心脑背离神的一切事物。愿荣耀和国度都归于这位真活神，直到永远。阿门！ --【译】何叶 2012年3月25日 (日) 11:58 (CST)^-^~

目录

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

约翰一书 5:6 约翰一书 5:7 约翰一书 5:8 约翰一书 5:9 约翰一书 5:10

约翰一书 5:11 约翰一书 5:12 约翰一书 5:13 约翰一书 5:14 约翰一书 5:15

约翰一书 5:16 约翰一书 5:17 约翰一书 5:18 约翰一书 5:19 约翰一书 5:20

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)

导航

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参考

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