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1Jo 5:1-21.
繁體中文
영문 원문
1Jo 5:1-21.
WHO ARE THE BRETHREN ESPECIALLY TO BE LOVED
(1Jo 4:21);
OBEDIENCE, THE TEST OF LOVE, EASY THROUGH FAITH, WHICH OVERCOMES THE WORLD. LAST PORTION OF THE EPISTLE. THE SPIRIT'S WITNESS TO THE BELIEVER'S SPIRITUAL LIFE. TRUTHS REPEATED AT THE CLOSE: FAREWELL WARNING.
1. Reason why our "brother"
(1Jo 4:21)
is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative.
Whosoever--Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [PEARSON, Exposition of the Creed].
born--Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption.
every one that loveth him that begat--sincerely, not in mere profession
(1Jo 4:20).
loveth him also that is begotten of him--namely, "his brethren"
(1Jo 4:21).
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2. 我們——若我們對弟兄的愛是我們對神的愛的記號與試驗，照樣（約翰在此說）我們對神的愛（以我們「遵守祂誡命」來查驗）反過來是我們愛弟兄的根基與唯一真實的根據。
知道——約翰在此所指的不是真正弟兄之愛的外在準則，而是其內在屬靈準則，即以衷心遵守祂誡命所彰顯的對神的愛的意識。當我們有這樣內外印證的對神的愛，我們就能確知我們實在愛神的兒女。「對弟兄的愛按本性秩序在前（見
約壹四20
註釋）；對神的愛按恩典秩序在前
（約壹五2）。
有時前者更直接被知道，有時後者更直接被知道，視乎心思更投入於人際關係或關乎神尊榮的事」〔埃斯提烏（Estius）〕。約翰指出真正的愛是甚麼，即以神為其第一對象的愛。先前約翰強調果，如今強調因。因為他願我們中間彼此的愛如此培養，以致神總被放在首位〔加爾文〕。
영문 원문
2. By--Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother.
we know--John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature (see on
1Jo 4:20);
love to God is so, according to the order of grace
(1Jo 5:2).
At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [ESTIUS]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [CALVIN].
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3. 我們——神的愛即在於此。
不是難守的——並非如許多人所想的那樣。「違背的人」的「道路」是「艱難」的。對重生的人，誡命之所以不「難守」，是因「勝過世界」的信心
（約壹五4）；
信心愈強，神誡命對叛逆肉體的難守性就愈被克服。信徒之所以對神的誡命感到任何程度的煩擾，是因為他們未能完全憑信體會其屬靈生命的特權。
영문 원문
3. this is--the love of God consists in this.
not grievous--as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcometh the world"
(1Jo 5:4):
in proportion as faith is strong, the grievousness of God's commandments to the rebellious flesh is overcome. The reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life.
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4. 因為——（見
約壹五3
註釋）。
「祂的誡命不是難守的」之理由。雖然遵守它們有爭戰，但對全體重生者而言，結局是勝過一切反對的勢力；同時每位信徒在遵守中有當下的喜樂，使它們「不難守」。
凡——希臘文「凡從神生的」。中性表達普世全體，即重生者的總體，被視為一個集合的身體
約三6; 六37、39，
「此處本格爾指出，在耶穌的講論中，父所賜給祂的被稱為單數中性凡；來到子面前的人以陽性複數他們或單數各人描述。父把整個總體賜給子，使祂所賜的一切成為一個整體：那普世全體由子在執行神聖計劃時逐一展開。」
勝過——習慣性地。
世界——這世界上一切反對遵守神誡命或使我們偏離神的事物，包括我們敗壞的肉體——世界的誘惑或威脅作用於其上，也包括撒但——這世界的王
（約十二31; 十四30; 十六11）。
勝過世界的就是——希臘文簡過去式，「……那已經（曾）勝過世界的」：此處暗示（在有信心之處）那勝利已經獲得
（約壹二13; 四4）。
영문 원문
4. For--(See on
1Jo 5:3).
The reason why "His commandments are not grievous." Though there is a conflict in keeping them, the sue for the whole body of the regenerate is victory over every opposing influence; meanwhile there is a present joy to each believer in keeping them which makes them "not grievous."
whatsoever--Greek, "all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body
Joh 3:6; 6:37, 39,
"where BENGEL remarks, that in Jesus' discourses, what the Father has given Him is called, in the singular number and neuter gender, all whatsoever; those who come to the Son are described in the masculine gender and plural number, they all, or singular, every one. The Father has given, as it were, the whole mass to the Son, that all whom He gave may be one whole: that universal whole the Son singly evolves, in the execution of the divine plan."
overcometh--habitually.
the world--all that is opposed to keeping the commandments of God, or draws us off from God, in this world, including our corrupt flesh, on which the world's blandishments or threats act, as also including Satan, the prince of this world
(Joh 12:31; 14:30; 16:11).
this is the victory that overcometh--Greek aorist, ". . . that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained
(1Jo 2:13; 4:4).
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5. 勝過世界的是誰呢？——「不是那信耶穌是神兒子的，此外還有誰呢」：即「基督」
（約壹五1）？
他以一個不容反駁的凱旋問題，作為不可否認的事實，確證
約壹五4
的事實——勝過世界的勝利就是信心。因為我們是藉信與神的兒子耶穌合而為一，從而有分於祂勝過世界的勝利，並有那比在世上者更大的住在我們裏面
（約壹四4）。
「環視全世界，向我指出即使一個能真正被說勝過世界的人——不是基督徒、未獲這信心的人」〔伊皮斯庫皮烏（Episcopius）in Alford〕。
영문 원문
5. Who--"Who" else "but he that believeth that Jesus is the Son of God:" "the Christ"
(1Jo 5:1)?
Confirming, by a triumphant question defying all contradiction, as an undeniable fact,
1Jo 5:4,
that the victory which overcomes the world is faith. For it is by believing: that we are made one with Jesus the Son of God, so that we partake of His victory over the world, and have dwelling in us One greater than he who is in the world
(1Jo 4:4).
"Survey the whole world, and show me even one of whom it can be affirmed with truth that he overcomes the world, who is not a Christian, and endowed with this faith" [EPISCOPIUS in ALFORD].
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6. 這——
約壹五5
所提的那位。
這耶穌。
藉著水和血而來的那位——「藉著水」，即祂在約旦河受洗時其事工揭開序幕，並領受父對其彌賽亞身分與神聖兒子身分的見證。比較
約壹五5
「信耶穌是神兒子的」與
約一33、34
「聖靈……住在祂身上……我看見了，就作見證說這是神的兒子」；
以及下文
約壹五8
「在地上作見證的原來有三：就是聖靈、水與血」。與此對應的是祂所設立、作為與祂初步聯合之持續印記與方法的水與聖靈的洗。
又藉著血——祂「藉著祂十字架的血」而來（「藉著」如此用於
來九12：
「藉著」，即用，「自己的血，只一次進入聖所」）：這是約翰看見過因而鄭重見證的事實。「主生平中這兩件過去的事實，因潔淨與贖罪之能對我們持續應用，成為對我們持續的見證。」
耶穌基督——不僅是一個稱號，而是對主位格與彌賽亞身分的鄭重斷言。
不是等——希臘文「不是單在那水裏，乃是在那水裏和那血裏（最古抄本加此）」。如「藉著」暗示祂所藉以或同著而來的方法；「在……裏」則指祂所處的要素。「那」暗示那水與那血是神聖的、人所共知的表記。施洗約翰只是用水施洗，故不是彌賽亞。耶穌先親自經過水與血的雙重洗禮，然後以聖靈施行潔淨的洗——水是其聖禮的印記——並以祂贖罪的血施行洗——此血一勞永逸地流出，其效在教會中永遠長存；故祂是彌賽亞。正是祂所流的血首先賦予水洗以屬靈意義。我們是受洗歸入祂的死：這是我們與祂、並藉著祂與神之間聯合的偉大樞紐。
並且有聖靈作見證等——聖靈在水與血之外，是耶穌兒子身分與彌賽亞身分的附加見證人（比較
約壹五7）。
聖靈在耶穌受洗時降在祂身上為這些真理作證，並在祂整個事工期間使祂說出、作出前無古人後無來者的話與事；並「作見證的就是聖靈」，如今永遠在教會中為基督作證：無論在受默示的新約聖經中，在信徒心中，或在屬靈地領受洗禮與主餐之中。
聖靈就是真理——正是祂本質的真理賦予其見證如此無謬的權威。
영문 원문
6. This--the Person mentioned in
1Jo 5:5.
This Jesus.
he that came by water and blood--"by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare
1Jo 5:5,
"believeth that Jesus is the Son of God," with
Joh 1:33, 34,
"The Spirit . . . remaining on Him . . . I saw and bare record that this is the Son of God"; and
1Jo 5:8,
below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him.
and blood--He came by "the blood of His cross" (so "by" is used,
Heb 9:12:
"by," that is, with, "His own blood He entered in once into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power."
Jesus Christ--not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship.
not by, &c.--Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As "by" implies the mean through, or with, which He came: so "in," the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church; and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God.
it is the Spirit, &c.--The Holy Spirit is an additional witness (compare
1Jo 5:7),
besides the water and the blood, to Jesus' Sonship and Messiahship. The Spirit attested these truths at Jesus' baptism by descending on Him, and throughout His ministry by enabling Him to speak and do what man never before or since has spoken or, done; and "it is the Spirit that beareth witness" of Christ, now permanently in the Church: both in the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of baptism and the Lord's Supper.
because the Spirit is truth--It is His essential truth which gives His witness such infallible authority.
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7. 三——律法規定構成充分見證需要兩三個見證人。任何形式上支持「在天上：父、道與聖靈，這三位原為一；在地上作見證的又有三位」這些字句的希臘文抄本，只有都柏林的Montfortianus——明顯抄自近代拉丁武加大譯本；Ravianus——抄自Complutensian Polyglot；那不勒斯的一份抄本——字句由近代手加於頁邊；以及十五世紀的Ottobonianus 298——其希臘文不過是旁附拉丁文的翻譯。所有古譯本均省略這些字句。武加大最古抄本也省略它們；最早含這些字句的武加大抄本是第八世紀的Wizanburgensis 99。Matthaei所引的一段批註顯示這些字句非出於偽造；因為所有希臘文抄本「作見證的有三」一句中，正如那位批註者所指出的，「三」是陽性，因為這三樣（聖靈、水與血）是三位一體的表記。居普良（約主後196年）也論及此：「論到父、子與聖靈，經上記著說：『這三位原為一』（合一）。」使用陽性的「三」（希臘文），而先行詞「聖靈、水與血」為中性，必然暗示某種奧祕的真理。三位一體即所意指的真理，這是自然的推論：所指明的三重指向更高的三位一體；這也可從
約壹五9
「神的見證」看出——這指聖靈、水與血中所暗示的三位一體。故此段最初是作為頁邊註釋寫下，以補足經文之意，至遲在第八世紀被引入拉丁武加大的經文中。但這見證只能在地上向人作出，不能在天上。故插入「在天上」的頁邊註釋是不恰當的。上下文明顯要求三個見證人——聖靈、水與血——的見證在地上作出：以奧祕的方式呈現神聖的三一見證人——父、聖靈與子。呂克（Luecke）作為反對這些字句的內在證據指出：約翰從不以「父」與「道」作為相關用詞，而是如其他新約作者那樣將「子」與「父」相連，且總將「道」與「神」（而非「父」）作為其相關用詞。第五世紀末的維吉利烏斯（Vigilius）是首位將這爭議字句當作經文引用者；但無早於十五世紀的希臘文抄本含此字句。「三位一體」一詞最初見於第三世紀特土良（Tertullian）的〔《反帕克西亞》（Against Praxeas）3〕。
영문 원문
7. three--Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in Matthæi, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE TRINITY. To this CYPRIAN, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE TRINITY was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from
1Jo 5:9,
"the witness of GOD," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. LUECKE notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in TERTULLIAN [Against Praxeas, 3].
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8. 歸於一——「趨向同一結果」；他們對耶穌的兒子身分與彌賽亞身分所作一致的見證，是藉悔改信徒所受洗禮之水中的聖禮恩典、祂血的贖罪功效、以及祂聖靈的內在見證
（約壹五10）
而賜下的：對應於耶穌的兒子身分與彌賽亞身分因祂的受洗、釘十字架與聖靈在祂裏面的彰顯而得到的見證（見
約壹五6
註釋）。
正是藉著祂「藉著水而來」（即祂在約旦河的受洗），耶穌正式就職並彰顯自己為彌賽亞；這在約翰眼中必格外重要，因他最初是因施洗約翰的見證而被引到基督面前的。故藉著基督所受的洗禮、祂救贖的血的流出、以及其見證無謬的神之靈藉祂所成就、如今仍成就的事，聖靈、水與血作為三重見證而聯合，以印證祂神聖的彌賽亞身分〔尼安德〕。
영문 원문
8. agree in one--"tend unto one result"; their agreeing testimony to Jesus' Sonship and Messiahship they give by the sacramental grace in the water of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit
(1Jo 5:10):
answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His crucifixion, and the Spirit's manifestations in Him (see on
1Jo 5:6).
It was by His coming by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming blood-shedding, and by that which the Spirit of God, whose witness is infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the threefold witness, to verify His divine Messiahship [NEANDER].
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9. 我們既等——我們接受（且理當如此）誠實之人的見證，雖他們是會犯錯的人；我們更當接受神（父）那無謬的見證。「父的見證可說是道與聖靈之見證的根基；正如聖靈的見證可說是水與血之見證的根基」〔本格爾〕。
因為——這原則適用於當前情況，因為等。
因為——最古抄本為「因為祂為自己的兒子作過見證」。那見證是甚麼，我們見於上文
約壹五1、5，
「耶穌是基督，是神的兒子」；也見於下文
約壹五10、11。
영문 원문
9. If, &c.--We do accept (and rightly so) the witness of veracious men, fallible though they be; much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood" [BENGEL].
for--This principle applies in the present case, FOR, &c.
which--in the oldest manuscripts, "because He hath given testimony concerning His Son." What that testimony is we find above in
1Jo 5:1, 5,
"Jesus is the Christ, the Son of God"; and below in
1Jo 5:10, 11.
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10. 有見證——神的見證，藉著祂的聖靈
（約壹五8）。
在自己裏面——神的靈住在他裏面並見證「耶穌是主」、「是基督」、「是神的兒子」
（約壹五1、5）。
聖靈在信徒自己裏面對其兒子身分的見證在此未直接表達，卻是信神對耶穌神聖兒子身分之見證的後果。
不信神的——不信其見證。
以神為說謊的——這是許多實際上甚至公開地不信的人，在這可怕的褻瀆與妄自尊大面前當退縮戰慄的後果
（約壹一10）。
不信見證的——希臘文「不信入那記錄或見證」。拒絕信神的見證（「不信神」）包含在拒絕信入（將信託安息於）神的記錄或見證之對象耶穌基督之內。「神聖的『信』是基於神的見證而對某事之可信的同意。這是最高等的信；因為其對象有最高的可信度，因它建立在無謬的神之見證上」〔皮爾遜，《信經詮釋》〕。「我們所憑以相信的權威是神聖的；我們所追隨的教義也是神聖的」〔利奧（Leo）〕。
賜給——希臘文「已經作見證，如今也作見證」。
的——關於。
영문 원문
10. hath the witness--of God, by His Spirit
(1Jo 5:8).
in himself--God's Spirit dwelling in him and witnessing that "Jesus is the Lord," "the Christ," and "the Son of God"
(1Jo 5:1, 5).
The witness of the Spirit in the believer himself to his own sonship is not here expressed, but follows as a consequence of believing the witness of God to Jesus' divine Sonship.
believeth not God--credits not His witness.
made him a liar--a consequence which many who virtually, or even avowedly, do not believe, may well startle back from as fearful blasphemy and presumption
(1Jo 1:10).
believeth not the record--Greek, "believeth not IN the record, or witness." Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [PEARSON, Exposition of the Creed]. "The authority on which we believe is divine; the doctrine which we follow is divine" [LEO].
gave--Greek, "hath testified, and now testifies."
of--concerning.
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11. 賜給——希臘文簡過去式：「一次賜下」。不僅是「應許」。
生命也是在祂兒子裏面——本質上
（約一4; 十一25; 十四6）；
身體上
（西二9）；
運行上
（提後一10）
〔蘭格（Lange）in Alford〕。這生命在第二亞當——神的兒子——裏面為我們確保，若交託給我們，我們必像第一亞當那樣失去它。
영문 원문
11. hath given--Greek, aorist: "gave" once for all. Not only "promised" it.
life is in his Son--essentially
(Joh 1:4; 11:25; 14:6);
bodily
(Col 2:9);
operatively
(2Ti 1:10)
[LANGE in ALFORD]. It is in the second Adam, the Son of God, that this life is secured to us, which, if left to depend on us, we should lose, like the first Adam.
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12. 子……生命——希臘文「那生命」。本格爾指出，本節有兩個子句：前一子句提到子而無「神」的附加，因為信徒認識子；第二子句加上「神」的附加，使不信者由此知道沒有祂是何等嚴重的事。前一子句「有」字帶強調；第二子句則生命帶強調。有子就是能如新婦那樣說：「我屬我的良人，我的良人也屬我」
（歌六3）。
信心是重生者將基督作為現在的產業而擁有的方法，並在擁有祂時於其萌芽與實在中有生命，且將來在其完全展開的彰顯中有生命。此處的永生是：（1）初階的，是將要來之事的憑據；在中間狀態中（2）是部分的，只屬人的一部分（雖是其較高貴的部分——與身體分離的靈魂）；在復活之時及之後（3）是完全的。這生命不僅是自然的——由靈魂與身體的結合所構成（如被棄絕者在永遠痛苦中的生命應稱為永遠的死，而非生命），更是屬靈的——靈魂與神的聯合，永遠至福（因生命是幸福的另一名稱）〔皮爾遜，《信經詮釋》〕。
영문 원문
12. the Son . . . life--Greek, "THE life." BENGEL remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine"
[So 6:3].
Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness) [PEARSON, Exposition of the Creed].
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13. 最古抄本與譯本讀作：「我將這些話寫給你們[省略『信奉神兒子之名的人』]，叫你們知道自己有永生（比較
約壹五11），
（我所指的是）信奉神兒子之名的人（非如英文版讀作『並叫你們信』）。」英文版的後半句意為「叫你們繼續信」等（比較
約壹五12）。
這些話——本書信。他在其福音書的結尾
（約二十30、31）
同樣陳述其寫作目的。在
約壹一4
他陳述寫本書信的目的是「使你們的喜樂滿足」。「知道自己有永生」是「以神為樂」的確實途徑。
영문 원문
13. The oldest manuscripts and versions read, "These things have I written unto you [omitting 'that believe on the name of the Son of God'] that ye may know that ye have eternal life (compare
1Jo 5:11),
THOSE (of you I mean) WHO believe (not as English Version reads, 'and that ye may believe') on the name of the Son of God." English Version, in the latter clause, will mean, "that ye may continue to believe," &c. (compare
1Jo 5:12).
These things--This Epistle. He, towards the close of his Gospel
(Joh 20:30, 31),
wrote similarly, stating his purpose in having written. In
1Jo 1:4
he states the object of his writing this Epistle to be, "that your joy may be full." To "know that we have eternal life" is the sure way to "joy in God."
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14. 坦然無懼的心——禱告中的坦然無懼
（約壹四17），
是知道我們有永生
（約壹五13；
約壹三19、22）
的結果。
照祂的旨意——這旨意也是信徒的旨意，故對其禱告不構成約束。在神的旨意不是我們的旨意的程度上，我們沒有住在信心中，我們的禱告也不蒙悅納。阿爾福德說得好：我們若徹底認識神的旨意並衷心順服它，我們就不可能為靈魂或身體求任何祂不成就的事；使徒心目中正是這理想狀態。是聖靈在裏面教導我們，並親自在我們裏面照神的旨意祈求。
영문 원문
14. the confidence--boldness
(1Jo 4:17)
in prayer, which results from knowing that we have eternal life
(1Jo 5:13; 1Jo 3:19, 22).
according to his will--which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. ALFORD well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.
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15. 聽——希臘文「祂聽我們」。
既然知道我們所求於祂的無不得著——我們照祂旨意憑信獻上的一切所求，我們都作為現在的產業而擁有。我們過去所獻照祂旨意的禱告，沒有一篇失落。如哈拿，我們可以在事情尚未發生之前就因所求已蒙允而喜樂；並在事情發生時認出那不是出於偶然，而是因過去的禱告而得的。又比較約沙法憑信確信其禱告的結果，甚至預先派定歌唱者讚美主。
영문 원문
15. hear--Greek, "that He heareth us."
we have the petitions that we desired of him--We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.
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16. 人若……看見——在任何特定場合看見；希臘文簡過去式。
弟兄——同為基督徒者。
犯了罪——在犯罪的行動中、且持續在那罪中：現在式。
不至於死——只要那不至於死。
他將賜——求的人將藉其代禱，成為神賜生命給那犯罪弟兄的管道。溫和的責備當伴隨他的代求。當信徒的代求獲得恢復時，那犯罪的弟兄本已在喪失生命的過程中。
為他們——重申本節開頭提出的條件。「只要那罪不至於死。」我說「將賜生命」，是指為（在……的情況下）不犯至於死之罪的人獲得生命。
我不說當為這罪祈求——「祈求」的希臘文意為一位與所求恩惠的對象同等、至少處於熟稔關係者的請求。「約翰宣告，為弟兄代求的基督徒，不可為犯至於死之罪的罪人承擔那種請求其得赦免所暗示的權威
（撒上十五35; 十六1；
可三29）」
〔特倫奇（Trench），《新約希臘文同義詞》〕。比較
申三26。
希臘文「求」暗示地位較低者的謙卑懇求；故我們的主從不用之於自己，總是用（希臘文）「請求」。馬大因無知，曾一次用「求」於祂
（約十一22）。
為不犯至於死之罪的弟兄「求」，是合乎神旨意的謙卑懇求。為至於死的罪「請求」〔彷彿我們比神更慈悲，權威地為之代求〕則有妄自尊大之嫌；在弟兄之愛的渴望範圍之外的事上（因犯至於死之罪的人將由此被證明不是、也從未是真正的弟兄，
約壹二19），
向神指示祂當如何施行與保留其公義的審判。耶穌自己也只為那在不信中剛硬自己的世界之外、從世界賜給祂的人代求。
영문 원문
16. If any . . . see--on any particular occasion; Greek aorist.
his brother--a fellow Christian.
sin a sin--in the act of sinning, and continuing in the sin: present.
not unto death--provided that it is not unto death.
he shall give--The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.
for them--resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."
I do not say that he shall pray for it--The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death
(1Sa 15:35; 16:1; Mr 3:29),
that it might be forgiven him" [TRENCH, Greek Synonyms of the New Testament]. Compare
De 3:26.
Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case
(Joh 11:22).
"Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother,
1Jo 2:19),
how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.
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17. 「一切不義（連信徒的不義也包括，比較
約壹一9; 三4。
一切對義的虧欠）都是罪」；（然而）不是一切的罪都是至於死的罪。
也有不至於死的罪——在這種情況下，信徒可以代求。死與生處於相關的對立中
（約壹五11-13）。
至於死的罪必是趨「向」（希臘文如此）並因而導致死的罪。阿爾福德將之視為可辨識的犯罪行為，即否認耶穌是基督、是神的兒子（與承認這真理相反，
約壹五1、5），
約壹二19、22; 四2、3; 五10。
這樣故意否認基督的人，不可接他到家裏，也不可向他問安。然而，我認同本格爾的看法：不僅行為，連伴隨該行為的背道狀態也包括在內——「信、愛、望簡言之新生命已經熄滅的靈魂狀態」。首要的誡命是信與愛。故首要的罪是破壞信與愛的罪。在前者中有生命；在後者中有死。只要還未明顯（見
約壹五16
論「看見」的註釋）那是至於死的罪，禱告就是合法的。但當那是故意拒絕恩典，且那人藉此將生命從自己推開，別人怎能為他獲得生命呢？」與
雅五14-18
相對照。
又比較
太十二31、32，
論故意拒絕基督、抵擋聖靈對祂為神聖彌賽亞所作明確見證。耶穌在十字架上只為那些在釘祂時不知道自己所作的人懇求，不為那些故意抵擋恩典與知識的人懇求。我們若為不悔改者禱告，必須以謙卑將此事交託神旨意的方式，而非以我們對犯錯的弟兄當獻上的代求性請求的方式。
영문 원문
17. "Every unrighteousness (even that of believers, compare
1Jo 1:9; 3:4.
Every coming short of right) is sin"; (but) not every sin is the sin unto death.
and there is a sin not unto death--in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition
(1Jo 5:11-13).
The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. ALFORD makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth,
1Jo 5:1, 5),
1Jo 2:19, 22; 4:2, 3; 5:10.
Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with BENGEL, not merely the act, but also the state of apostasy accompanying the act, is included--a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on
1Jo 5:16,
on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast
Jas 5:14-18.
Compare
Mt 12:31, 32
as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring.
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18.
（約壹三9。）
我們知道——強調地重複三次，以加強其下文所引介的三項真理——這些都是弟兄們共同經歷性知識中的事。本節
約壹五18
警告人勿濫用
約壹五16、17
作為放縱肉體安全的根據。
凡——希臘文「每一個」。不僅進深的信徒，而是每一個重生的人「不犯罪」。
那從神生的——希臘文簡過去式，「已經（在過去一次而永遠地）從神生」；本節開頭是完成式。「生」或「出生」作為一種持續的狀態。
保守自己——武加大譯本譯作「那從神生的保守他」（最古抄本之一也如此讀）：阿爾福德亦然。按字面為「那從神生的（懸垂主格），它（那主格所暗示的神聖生育）保守他」。如
約壹三9
「祂的道存在他裏面」。然而，按英文版的讀法，神藉其聖靈在裏面運行、與人在那靈的能力下作為負責的行事者而運行，是別處也常出現的。我們若要從惡中保守自己，神必須保守我們——這是確定的。特別將
約十七15
與本節比較。
那惡者也就無法害他——即不能傷害他。在他實化其重生生命的程度上，這世界的王在他裏面毫無所有可附著其致命的試探，正如基督自己的情形。他的神聖重生已一勞永逸地斷絕他與這世界之王的連繫。
영문 원문
18.
(1Jo 3:9.)
We know--Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This
1Jo 5:18
warns against abusing
1Jo 5:16, 17,
as warranting carnal security.
whosoever--Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not."
he that is begotten--Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state.
keepeth himself--The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so ALFORD. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So
1Jo 3:9,
"His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare
Joh 17:15
especially with this verse.
that wicked one toucheth him not--so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.
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19. 世界都臥在那惡者手下——更當作「都臥在那惡者裏面」，正如希臘文在
約壹五18；
約壹二13、14
的翻譯；
比較
約壹四4；
約十七14、15。
世界臥在那惡者的權勢中並在其中，作為他奴僕的安息之處與主人之下；比較「住在死中」，
約壹三14；
與
約壹五20
「我們是在那位真實的裏面」
相對照。信徒已從那惡者的權勢中獲救，但全世界仍無力、不動地臥在其中，如同原來一樣；包括智慧人、偉人、受人尊敬者，以及一切非藉生命的聯合而在基督裏的人。
영문 원문
19. world lieth in wickedness--rather, "lieth in the wicked one," as the Greek is translated in
1Jo 5:18; 1Jo 2:13, 14;
compare
1Jo 4:4; Joh 17:14, 15.
The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death,"
1Jo 3:14;
contrast
1Jo 5:20,
"we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ.
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20. 概述我們基督徒的特權。
已經來到——已經來到並且現在在這裏。「祂在這裏——一切都滿了祂——祂的成為肉身、工作與持續的同在，對我們是活的現實」〔阿爾福德〕。
賜給我們悟性——基督的職事就是賜下那內在屬靈的悟性以辨別神的事。
使我們認識——部分最古抄本讀作「（好使我們）認識」。
那位真實的——神，與各種偶像或假神相對
（約壹五21）。
耶穌因與神合一，也是「那位真實的」
（啟三7）。
這——我們是在那位真實的神裏面，因我們是在祂兒子耶穌基督裏面。
這位就是真神——「這位耶穌基督（最後提及的那位元格）就是真神」，將祂如此與父在其屬性「獨一的真神」
（約十七3，
此屬性首先歸於父）
上認同。
也是永生——這是對神兒子的斷言。阿爾福德錯誤地說祂是生命，卻不是永生。父誠然是永生之源，但子也是那已經顯現的永生——阿爾福德所引的那段經文
（約壹一2）
恰恰證明了他所反對的。又比較
約壹五11、13。
顯然此處基督是作為我們的永生之中保而被觀看的。希臘文為「那位真實的神與永生就是這位」耶穌基督，即我們在信祂之中信了真神，並有了永生。子被稱為「那位真實的」，
啟三7，
如此處。這自然為反對假神的警告鋪路
（約壹五21）。
耶穌基督是唯一被認可的「神本體的真像」、神唯一真實可見的彰顯。神一切其他的代表都被禁止作為偶像。本書信就這樣以其開始的方式結束
（約壹一1、2）。
영문 원문
20. Summary of our Christian privileges.
is come--is present, having come. "HE IS HERE--all is full of Him--His incarnation, work, and abiding presence, is to us a living fact" [ALFORD].
given us an understanding--Christ's, office is to give the inner spiritual understanding to discern the things of God.
that we may know--Some oldest manuscripts read, "(so) that we know."
him that is true--God, as opposed to every kind of idol or false god
(1Jo 5:21).
Jesus, by virtue of His oneness with God, is also "He that is true"
(Re 3:7).
even--"we are in the true" God, by virtue of being "in His Son Jesus Christ."
This is the true God--"This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God,"
Joh 17:3,
primarily attributed to the Father).
and eternal life--predicated of the Son of God; ALFORD wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage
(1Jo 1:2)
which ALFORD quotes, proves against him. Compare also
1Jo 5:11, 13.
Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE,"
Re 3:7,
as here. This naturally prepares the way for warning against false gods
(1Jo 5:21).
Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began
(1Jo 1:1, 2).
21
제목 없음
繁體中文
21. 充滿愛心的臨別警告。
遠避偶像——當時基督徒到處被偶像崇拜者所包圍，與他們交往無可避免。故需要防備任何與偶像崇拜有分甚至間接妥協或相交的行為。在約翰寫作的地區——別迦摩——有些人陷入吃祭偶像之物的網羅。我們一旦停止「住在那位真實的裏面（藉著住在耶穌基督裏）」，就成為「臥在那惡者裏面的世界」的一部分，被交給屬靈的偶像崇拜——即使不是各處都有字面的偶像崇拜
（弗五5；
西三5）。
영문 원문
21. Affectionate parting caution.
from idols--Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry
(Eph 5:5; Col 3:5).
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
約壹五1-21。
特別當受愛的弟兄是誰
（約壹四21）；
順服是愛的試驗，藉勝過世界的信心而成為易事。書信最後部分。聖靈對信徒屬靈生命的見證。結尾重申的真理：臨別警告。
1. 我們的「弟兄」
（約壹四21）
配得這樣愛的理由是：他是「從神生（被神生）的」；故我們若要向神表達愛，必須向神可見的代表表達。
凡——希臘文「每一個」。祂若不是「基督」，就不能作我們的「耶穌」（神─救主）；因祂若不是先知就不能啟示救恩之路；若不是祭司就不能成就那救恩；若不是君王就不能將救恩賜給我們；而祂若不是基督就不能作先知、祭司與君王〔皮爾遜（Pearson），《信經詮釋》（Exposition of the Creed）〕。
生——如本節後半那樣譯作「被生」，因希臘文相同。基督是藉出生而有的「獨生子」；我們藉重生與收養成為神被生的兒子。
凡愛生祂之人的——真誠地，不是僅在口頭上
（約壹四20）。
也愛從祂生的——即「他的弟兄」
（約壹四21）。