Chú giải chương
1 John Chương 1
서론
Introduction
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INTRODUCTION
AUTHORSHIP.--POLYCARP, the disciple of John [Epistle to the Philippians, 7], quotes
1Jo 4:3.
EUSEBIUS [Ecclesiastical History, 3.39] says of PAPIAS, a hearer of John, and a friend of POLYCARP, "He used testimonies from the First Epistle of John." IRENÆUS, according to EUSEBIUS [Ecclesiastical History, 5.8], often quoted this Epistle. So in his work Against Heresies [3.15; 5, 8] he quotes from John by name,
1Jo 2:18,
&c.; and in [3.16,7], he quotes
1Jo 4:1-3; 5:1, and 2Jo 7, 8.
CLEMENT OF ALEXANDRIA [Miscellanies, 2.66, p. 464] refers to
1Jo 5:16,
as in John's larger Epistle. See other quotations [Miscellanies, 3.32,42; 4.102]. TERTULLIAN [Against Marcion, 5.16] refers to
1Jo 4:1,
&c.; [Against Praxeas, 15], to
1Jo 1:1.
See his other quotations [Against Praxeas, 28; Against the Gnostics, 12]. CYPRIAN [Epistles, 28 (24)], quotes as John's,
1Jo 2:3, 4;
and [On the Lord's Prayer, 5] quotes
1Jo 2:15-17;
and [On Works and Alms, 3],
1Jo 1:8;
and [On the Advantage of Patience, 2] quotes
1Jo 2:6.
MURATORI'S Fragment on the Canon of Scripture states, "There are two of John (the Gospel and Epistle?) esteemed Catholic," and quotes
1Jo 1:3.
The Peschito Syriac contains it. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) speaks of the First Epistle as genuine, and "probably the second and third, though all do not recognize the latter two"; on the Gospel of John, [Commentary on John, 13.2], he quotes
1Jo 1:5.
DIONYSIUS OF ALEXANDRIA, ORIGEN'S scholar, cites the words of this Epistle as those of the Evangelist John. EUSEBIUS [Ecclesiastical History, 3.24], says, John's first Epistle and Gospel are acknowledged without question by those of the present day, as well as by the ancients. So also JEROME [On Illustrious Men]. The opposition of COSMAS INDICOPLEUSTES, in the sixth century, and that of MARCION because our Epistle was inconsistent with his views, are of no weight against such irrefragable testimony.
The internal evidence is equally strong. Neither the Gospel, nor this Epistle, can be pronounced an imitation; yet both, in style and modes of thought, are evidently of the same mind. The individual notices are not so numerous or obvious as in Paul's writings, as was to be expected in a Catholic Epistle; but such as there are accord with John's position. He implies his apostleship, and perhaps alludes to his Gospel, and the affectionate tie which bound him as an aged pastor to his spiritual "children"; and in
1Jo 2:18, 19; 4:1-3,
he alludes to the false teachers as known to his readers; and in
1Jo 5:21
he warns them against the idols of the surrounding world. It is no objection against its authenticity that the doctrine of the Word, or divine second Person, existing from everlasting, and in due time made flesh, appears in it, as also in the Gospel, as opposed to the heresy of the Docetæ in the second century, who denied that our Lord is come in the flesh, and maintained He came only in outward semblance; for the same doctrine appears in
Col 1:15-18; 1Ti 3:16; Heb 1:1-3;
and the germs of Docetism, though not fully developed till the second century, were in existence in the first. The Spirit, presciently through John, puts the Church beforehand on its guard against the coming heresy.
TO WHOM ADDRESSED.--AUGUSTINE [The Question of the Gospels, 2.39], says this Epistle was written to the Parthians. BEDE, in a prologue to the seven Catholic Epistles, says that ATHANASIUS attests the same. By the Parthians may be meant the Christians living beyond the Euphrates in the Parthian territory, outside the Roman empire, "the Church at Babylon elected together with (you)," the churches in the Ephesian region, the quarter to which Peter addressed his Epistles
(1Pe 5:12).
As Peter addressed the flock which John subsequently tended (and in which Paul had formerly ministered), so John, Peter's close companion after the ascension, addresses the flock among whom Peter had been when he wrote. Thus "the elect lady"
(2Jo 1)
answers "to the Church elected together"
(1Pe 5:13).
See further confirmation of this view in
Introduction
to Second John. It is not necessarily an objection to this view that John never is known to have personally ministered in the Parthian territory. For neither did Peter personally minister to the churches in Pontus, Galatia, Cappadocia, Asia, Bithynia, though he wrote his Epistles to them. Moreover, in John's prolonged life, we cannot dogmatically assert that he did not visit the Parthian Christians, after Peter had ceased to minister to them, on the mere ground of absence of extant testimony to that effect. This is as probable a view as ALFORD'S, that in the passage of AUGUSTINE, "to the Parthians," is to be altered by conjectural emendation; and that the Epistle is addressed to the churches at and around Ephesus, on the ground of the fatherly tone of affectionate address in it, implying his personal ministry among his readers. But his position, as probably the only surviving apostle, accords very well with his addressing, in a Catholic Epistle, a cycle of churches which he may not have specially ministered to in person, with affectionate fatherly counsel, by virtue of his general apostolic superintendence of all the churches.
TIME AND PLACE OF WRITING.--This Epistle seems to have been written subsequently to his Gospel as it assumes the reader's acquaintance with the Gospel facts and Christ's speeches, and also with the special aspect of the incarnate Word, as God manifest in the flesh
(1Ti 3:16),
set forth more fully in his Gospel. The tone of address, as a father addressing his "little children" (the continually recurring term,
1Jo 2:1, 12, 13, 18, 28; 3:7, 18; 4:4; 5:21),
accords with the view that this Epistle was written in John's old age, perhaps about A.D. 90. In
1Jo 2:18,
"it is the last time," probably does not refer to any particular event (as the destruction of Jerusalem, which was now many years past) but refers to the nearness of the Lord's coming as proved by the rise of Antichristian teachers, the mark of the last time. It was the Spirit's purpose to keep the Church always expecting Christ as ready to come at any moment. The whole Christian age is the last time in the sense that no other dispensation is to arise till Christ comes. Compare "these last days,"
Heb 1:2.
Ephesus may be conjectured to be the place whence it was written. The controversial allusion to the germs of Gnostic heresy accord with Asia Minor being the place, and the last part of the apostolic age the time, of writing this Epistle.
CONTENTS.--The leading subject of the whole is, fellowship with the Father and the Son
(1Jo 1:3).
Two principal divisions may be noted: (1)
1Jo 1:5-2:28:
the theme of this portion is stated at the outset, "God is light, and in Him is no darkness at all"; consequently, in order to have fellowship with Him, we must walk in light
(1Jo 1:7);
connected with which in the confession and subsequent forgiveness of our sins through Christ's propitiation and advocacy, without which forgiveness there could be no light or fellowship with God: a farther step in thus walking in the light is, positively keeping God's commandments, the sum of which is love, as opposed to hatred, the acme of disobedience to God's word: negatively, he exhorts them according to their several stages of spiritual growth, children, fathers, young men, in consonance with their privileges as forgiven, knowing the Father, and having overcome the wicked one, not to love the world, which is incompatible with the indwelling of the love of the Father, and to be on their guard against the Antichristian teachers already in the world, who were not of the Church, but of the world, against whom the true defense is, that his believing readers who have the anointing of God, should continue to abide in the Son and in the Father. (2) The second division
(1Jo 2:29-5:5)
discusses the theme with which it opens, He is righteous; consequently (as in the first division), "every one that doeth righteousness is born of Him." Sonship in us involves our purifying ourselves as He is pure, even as we hope to see, and therefore to be made like our Lord when He shall appear; in this second, as in the first division, both a positive and a negative side are presented of "doing righteousness as He is righteous," involving a contrast between the children of God and the children of the devil. Hatred marks the latter; love, the former: this love gives assurance of acceptance with God for ourselves and our prayers, accompanied as they are
(1Jo 3:23)
with obedience to His great commandment, to "believe on Jesus, and love one another"; the seal
(1Jo 3:24)
of His dwelling in us and assuring our hearts, is the Spirit which He hath given us. In contrast to this (as in the first division), he warns against false spirits, the notes of which are, denial of Christ, and adherence to the world. Sonship, or birth of God, is then more fully described: its essential feature is unslavish, free love to God, because God first loved us, and gave His Son to die for us, and consequent love to the brethren, grounded on their being sons of God also like ourselves, and so victory over the world; this victory being gained only by the man who believes in Jesus as the Son of God. (3) The conclusion establishes this last central truth, on which rests our fellowship with God, Christ's having come by the water of baptism, the blood of atonement, and the witnessing Spirit, which is truth. As in the opening he rested this cardinal truth on the apostles' witness of the eye, the ear, and the touch, so now at the close he rests it on God's witness, which is accepted by the believer, in contrast with the unbeliever, who makes God a liar. Then follows his closing statement of his reason for writing
(1Jo 5:13;
compare the corresponding
1Jo 1:4,
at the beginning), namely, that believers in Christ the Son of God may know that they have (now already) eternal life (the source of "joy,"
1Jo 1:4;
compare similarly his object in writing the Gospel,
Joh 20:31),
and so have confidence as to their prayers being answered (corresponding to
1Jo 3:22
in the second part); for instance, their intercessions for a sinning brother (unless his sin be a sin unto death). He closes with a brief summing up of the instruction of the Epistle, the high dignity, sanctity, and safety from evil of the children of God in contrast to the sinful world, and a warning against idolatry, literal and spiritual: "Keep yourselves from idols."
Though the Epistle is not directly polemical, the occasion which suggested his writing was probably the rise of Antichristian teachers; and, because he knew the spiritual character of the several classes whom he addresses, children, youths, fathers, he feels it necessary to write to confirm them in the faith and joyful fellowship of the Father and Son, and to assure them of the reality of the things they believe, that so they may have the full privileges of believing.
STYLE.--His peculiarity is fondness for aphorism and repetition. His tendency to repeat his own phrase, arises partly from the affectionate, hortatory character of the Epistle; partly, also, from its Hebraistic forms abounding in parallel clauses, as distinguished from the Grecian and more logical style of Paul; also, from his childlike simplicity of spirit, which, full of his one grand theme, repeats, and dwells on it with fond delight and enthusiasm. Moreover as ALFORD well says, the appearance of uniformity is often produced by want of deep enough exegesis to discover the real differences in passages which seem to express the same. Contemplative, rather than argumentative, he dwells more on the general, than on the particular, on the inner, than on the outer, Christian life. Certain fundamental truths he recurs to again and again, at one time enlarging on, and applying them, at another time repeating them in their condensed simplicity. The thoughts do not march onward by successive steps, as in the logical style of Paul, but rather in circle drawn round one central thought which he reiterates, ever reverting to it, and viewing it, now under its positive, now under its negative, aspect. Many terms which in the Gospel are given as Christ's, in the Epistle appear as the favorite expressions of John, naturally adopted from the Lord. Thus the contrasted terms, "flesh" and "spirit," "light" and "darkness," "life" and "death," "abide in Him": fellowship with the Father and Son, and with one another," is a favorite phrase also, not found in the Gospel, but in Acts and Paul's Epistles. In him appears the harmonious union of opposites, adapting him for his high functions in the kingdom of God, contemplative repose of character, and at the same time ardent zeal, combined with burning, all-absorbing love: less adapted for active outward work, such as Paul's, than for spiritual service. He handles Christian verities not as abstract dogmas, but as living realities, personally enjoyed in fellowship with God in Christ, and with the brethren. Simple, and at the same time profound, his writing is in consonance with his spirit, unrhetorical and undialectic, gentle, consolatory, and loving: the reflection of the Spirit of Him on whose breast he lay at the last supper, and whose beloved disciple he was. EWALD in ALFORD, speaking of the "unruffled and heavenly repose" which characterizes this Epistle, says, "It appears to be the tone, not so much of a father talking with his beloved children, as of a glorified saint addressing mankind from a higher world. Never in any writing has the doctrine of heavenly love--a love working in stillness, ever unwearied, never exhausted--so thoroughly approved itself as in this Epistle."
JOHN'S PLACE IN THE BUILDING UP OF THE CHURCH.--As Peter founded and Paul propagated, so John completed the spiritual building. As the Old Testament puts prominently forward the fear of God, so John, the last writer of the New Testament, gives prominence to the love of God. Yet, as the Old Testament is not all limited to presenting the fear of God, but sets forth also His love, so John, as a representative of the New Testament, while breathing so continually the spirit of love, gives also the plainest and most awful warnings against sin, in accordance with his original character as Boanerges, "son of thunder." His mother was Salome, mother of the sons of Zebedee, probably sister to Jesus' mother (compare
Joh 19:25,
"His mother's sister," with
Mt 27:56; Mr 15:40),
so that he was cousin to our Lord; to his mother, under God, he may have owed his first serious impressions. Expecting as she did the Messianic kingdom in glory, as appears from her petition
(Mt 20:20-23),
she doubtless tried to fill his young and ardent mind with the same hope. NEANDER distinguishes three leading tendencies in the development of the Christian doctrine, the Pauline, the Jacobean (between which the Petrine forms an intermediate link), and the Johannean. John, in common with James, was less disposed to the intellectual and dialectic cast of thought which distinguishes Paul. He had not, like the apostle of the Gentiles, been brought to faith and peace through severe conflict; but, like James, had reached his Christian individuality through a quiet development: James, however, had passed through a moulding in Judaism previously, which, under the Spirit, caused him to present Christian truth in connection with the law, in so far as the latter in its spirit, though not letter, is permanent, and not abolished, but established under the Gospel. But John, from the first, had drawn his whole spiritual development from the personal view of Christ, the model man, and from intercourse with Him. Hence, in his writings, everything turns on one simple contrast: divine life in communion with Christ; death in separation from Him, as appears from his characteristic phrases, "life, light, truth; death, darkness, lie." "As James and Peter mark the gradual transition from spiritualized Judaism to the independent development of Christianity, and as Paul represents the independent development of Christianity in opposition to the Jewish standpoint, so the contemplative element of John reconciles the two, and forms the closing point in the training of the apostolic Church" [NEANDER].
1
1Jo 1:1-10.
约一 1:1-10。
作者作为福音事实目击者的权威，即他看见、听见、亲手摸过那从起初原有的；他写作的目的；他的信息。我们若要与他相交，就必须像他是光一样，在光明中行。
1. 约翰没有采用正式的问安，而是采用实质性的问安（参约一 1:4）。向读者祝愿喜乐是古代惯用的问安方式。约一 1:1开始的句子，被括号性的约一 1:2打断，在约一 1:3重复约一 1:1中一些话之后重新接续。
论到那——不是"开始存在"，而是在他显现（约一 1:2）之前就本质上存在（希腊文 "ēn"，不是"egeneto"）；对应于"那从起初原有的"（约一 2:13）；约翰福音也是如此，约 1:1，"太初有道"。箴 8:23，"从亘古，从太初，未有事以先，从起初，我被立。"
我们——使徒们。
听见……看见……亲眼看过……亲手摸过——一系列逐步递进。看见比听见是更有说服力的证明；摸比看见更是如此。"已经听见……已经看见"（完成时），作为仍然存留的产业；但希腊文中"看过"（不是如英译本的"have"，而是单纯的）是不定过去时——过去时间，不是完成时——即当成为肉身之道的基督仍与我们同在时的过去动作。"看见"，即看见他在变像和神迹中所彰显的荣耀，以及他在真实的血肉之体中所受的苦难和死亡。"看过"作为奇观，坚定、深入、默观地注视；希腊文如此。与约翰默观的性格相符。
手……摸过——多马和其他门徒在复活后不同场合如此行。约翰自己在最后晚餐时曾靠在耶稣的胸膛上。与之对照的是最智慧的外邦人伸手摸索（与这里希腊文相同；"用手摸索"），"或者可以揣摩而得着神"（参徒 17:27）。这证明约翰在此所说的是成肉身之道的位格，而非基督职事开始以来的教训——反驳了索西尼派（Socinians）。
论到——"关于"；接在"听见"之后。"听见"是最适用于本书信目的的动词，即约翰论到生命之道所听见的真理——（基督）是生命的道。"听见"，即从基督自己听见的，包括基督关于自己的一切教训。所以他把"论到"或"关于"放在"生命之道"前面，这只能适用于"听见"这动词；并且"听见"是唯一他在约一 1:5重新接续的动词。
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1Jo 1:1-10.
THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT.
1. Instead of a formal, John adopts a virtual address (compare
1Jo 1:4).
To wish joy to the reader was the ancient customary address. The sentence begun in
1Jo 1:1
is broken off by the parenthetic
1Jo 1:2,
and is resumed at
1Jo 1:3
with the repetition of some words from
1Jo 1:1.
That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested
(1Jo 1:2);
answering to "Him that is from the beginning"
(1Jo 2:13);
so John's Gospel,
Joh 1:1,
"In the beginning was the Word."
Pr 8:23,
"I was set up from everlasting, from the beginning, or ever the earth was."
we--apostles.
heard . . . seen . . . looked upon . . . handled--a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.
hands . . . handled--Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see
Ac 17:27).
This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.
of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at
1Jo 1:5.
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2. 这生命——耶稣，"生命之道"。
显现出来——那从前"与父同在"的。
传给——译作约一 1:3的"传"（比较约一 1:5）。传是一般用语；写是特定方式（约一 1:4）。
那永远的生命——希腊文"那永远的生命"。本书信以"永生"开始，也以"永生"结束——我们将在那"永远的生命"里与他永远同享，在他里面。
这——希腊文"那"，即前文（约一 1:1）所提那从"起初"与父同在（比较约 1:1）的生命。这证明同一神格中第一位格与第二位格的区别。
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2. the life--Jesus, "the Word of life."
was manifested--who had previously been "with the Father."
show--Translate as in
1Jo 1:3,
"declare" (compare
1Jo 1:5).
Declare is the general term; write is the particular
(1Jo 1:4).
that eternal life--Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."
which--Greek, "the which." the before-mentioned
(1Jo 1:1)
life which was with the Father "from the beginning" (compare
Joh 1:1).
This proves the distinctness of the First and Second Persons in the one Godhead.
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3. 论到我们从起初所看见、所听见的——从约一 1:1重新接续，该句被括号性的约一 1:2打断而未完成。
传给你们——最古抄本加也；也传给你们——即未曾看见或听见他的你们。
使你们也与我们相交——即你们这些未曾看见的，也可以与我们这些见过的人享有相交；那相交是什么，他接下来便说明："我们乃是与父并他儿子耶稣基督相交的。"信心使我们所未见的成为属灵上可见的；直到我们也借着信心看见了，我们才知道那位真所罗门的一切卓越。他自己乃是我们的；他在我们里面，我们在他里面。我们是"有分于神性"的。我们唯有借着与神相交才能认识他；他可以被认识，但不能被完全理解。"和"在"儿子"之前的重复，区分了位格，而与父和子的相交或团契暗示他们的合一。并没有加上"和圣灵"——因为圣灵在信徒里面，并与父和子的相交同时隐含；基督乃是我们与神相交的中保。
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3. That which we have seen and heard--resumed from
1Jo 1:1,
wherein the sentence, being interrupted by
1Jo 1:2,
parenthesis, was left incomplete.
declare we unto you--Oldest manuscripts add also; unto you also who have not seen or heard Him.
that ye also may have fellowship with us--that ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours; He in us and we in Him. We are "partakers of the divine nature." We know God only by having fellowship with Him; He may thus be known, but not comprehended. The repetition of "with" before the "Son," distinguishes the persons, while the fellowship or communion with both Father and Son, implies their unity. It is not added "and with the Holy Ghost"; for it is by the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship with the Father and Son (compare
1Jo 3:24).
Believers enjoy the fellowship OF, but not WITH, the Holy Ghost. "Through Christ God closes up the chasm that separated Him from the human race, and imparts Himself to them in the communion of the divine life" [NEANDER].
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4. 我们——有些最古的抄本和版本读作"你们"。若读作"我们"，则约翰包括自己也包括读者；读作"你们"则更前后一致，因全信是写给读者的。
这些话——希腊文，"这些东西"，即约翰所传关于那生命之道的。
喜乐充足——是约翰写作的目的（比较约二 12）。喜乐的充足来自在基督里的相交。"知道我们有永生"（约一 5:13）是达到"在神里面的喜乐"的确定途径。
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4. these things--and none other, namely, this whole Epistle.
write we unto you--Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thus that your joy may be full. Other oldest manuscripts and versions read "OUR joy," namely, that our joy may be filled full by bringing you also into fellowship with the Father and Son. (Compare
Joh 4:36,
end;
Php 2:2,
"Fulfil ye my joy,"
Php 2:16; 4:1; 2Jo 8).
It is possible that "your" may be a correction of transcribers to make this verse harmonize with
Joh 15:11; 16:24;
however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So
2Jo 12,
"your" in oldest manuscripts. The authority of manuscripts and versions on both sides here is almost evenly balanced. Christ Himself is the source, object, and center of His people's joy (compare
1Jo 1:3,
end); it is in fellowship with Him that we have joy, the fruit of faith.
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5. 主所——不是"从前……"，而是现在仍。这是约翰从基督领受的总括性信息，作为本书信的出发点。
从主——希腊文，"从他"。
所听见——希腊文是完成时："我们已经听见了，并且现在仍持有"。
传给你们——希腊文，"报给你们"。
神就是光——没有冠词，意为神在本质上就是光（正如约一 4:8"神就是爱"）。光是真理、圣洁、纯全的本质。光是无极限、无杂质的。
在他毫无——希腊文，"一点也没有"。
黑暗——即罪、虚谎、无知和不洁。神与黑暗完全对立，毫无相容之处。"凡不在光中的，就在暗中；凡不在真理中的，就在虚谎中；凡不在义中的，就在罪中"〔奥古斯丁（Augustine）〕。
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5. First division of the body of the Epistle (compare
Introduction).
declare--Greek, "announce"; report in turn; a different Greek word from
1Jo 1:3.
As the Son announced the message heard from the Father as His apostle, so the Son's apostles announce what they have heard from the Son. John nowhere uses the term "Gospel"; but the witness or testimony, the word, the truth, and here the message.
God is light--What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on GOD. As God here, so Christ, in
1Jo 2:8,
is called "the true light."
no darkness at all--strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
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6. 人若说他住在主里面——宣告一种持续的关系。
就该自己照主所行的去行——希腊文，"就当照那一位自己同样行事"。"住在他里面"必结出效法他行径的果子。基督徒的生活不是抽象的宗教经验，而是具体地照基督所行的去行——这是活在他里面的证明。
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6. say--profess.
have fellowship with him--
(1Jo 1:3).
The essence of the Christian life.
walk--in inward and outward action, whithersoever we turn ourselves [BENGEL].
in darkness--Greek, "in the darkness"; opposed to "the light" (compare
1Jo 2:8, 11).
lie--
(1Jo 2:4).
do not--in practice, whatever we say.
the truth--
(Eph 4:21; Joh 3:21).
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7. 比较弗 5:8, 11-14。
"我们行"；"神（本质上，作为'光'的他自己，约一 1:5）在光明中。"行在光明中——神自己所处的元素——构成与他相交的考验。基督也像我们一样在光明中行（约一 2:6）。阿尔福德（Alford）注意到，行在光明中如同他在光明中，并非对神的单纯模仿，而是我们日常行径的本质要素与神永恒存在的本质要素相同一。
我们彼此相交——当然也与神相交（可从约一 1:6推出）。没有与神的相交，就没有真正的基督徒之间的相交（比较约一 1:3）。
就——"在光明中行，如同他在光明中"的结果。
耶稣的血……洗净我们一切的罪——因肉体的罪性软弱以及撒但和世界的势力而日日招致的罪。他所说的不是借他的血一次永远地称义，而是现今的成圣（"洗净"是现在时），即信徒行在光明中并与神和圣徒相交时所享有的特权。比较约 13:10的希腊文："凡洗过澡的，只需把脚一洗，全身就干净了。"比较约一 1:9"洗净我们一切的不义"——比"赦免我们的罪"更进一层。基督的血是洁净的媒介，借此已经称义并与神相交的我们，逐渐从一切破坏我们与神相交的罪中得洁净。信心应用那洁净、炼净的血。有些最古抄本省略"基督"；另一些则保留。
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7. Compare
Eph 5:8, 11-14.
"WE WALK"; "God is (essentially in His very nature as 'the light,'
1Jo 1:5)
in the light." WALKING in the light, the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light
(1Jo 2:6).
ALFORD notices, Walking in the light as He is in the light, is no mere imitation of God, but an identity in the essential element of our daily walk with the essential element of God's eternal being.
we have fellowship one with another--and of course with God (to be understood from
1Jo 1:6).
Without having fellowship with God there can be no true and Christian fellowship one with another (compare
1Jo 1:3).
and--as the result of "walking in the light, as He is in the light."
the blood of Jesus . . . cleanseth us from all sin--daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood once for all, but of the present sanctification ("cleanseth" is present tense) which the believer, walking in the light and having fellowship with God and the saints, enjoys as His privilege. Compare
Joh 13:10,
Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare
1Jo 1:9,
"cleanse us from all unrighteousness," a further step besides "forgiving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.
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8. 认罪是"在光明中行"（约一 1:7）的必然结果。"你若承认自己是罪人，真理就在你里面；因为真理本身就是光。你的生命尚未完全成为光——因为罪仍在你里面——但你已经开始被光照，因为你里面有认罪"〔奥古斯丁（Augustine）〕。
我们若说自己没有罪——"有"（不是"有过"），不当指未归信前过去的罪生活，而是指信徒直到如今仍然有罪的现今状态。注意"罪"是单数；"（承认我们的）罪（sins）"（约一 1:9）是复数。罪是指在我们里面仍存在的旧人的败坏，以及从我们里面的旧本性所产生的实际罪所造成的污点。承认需要从现今的罪中得洁净，对"在光明中行"是必不可少的；某些罪的存在与大体上"行在光明中"并非不相容。但信徒恨恶、承认、并渴望从一切作为黑暗的罪中得释放。"为自己的罪辩护的人，到那大日就会看见他们的罪能否为他们辩护。"
自己欺骗自己——我们不能欺骗神；我们只是使自己偏离正路。
真理——（约一 2:4）。真信心。"关乎神的圣洁和我们的罪性的真理，即我们里面的第一道光，在我们里面没有地位"〔阿尔福德（Alford）〕。
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8. The confession of sins is a necessary consequence of "walking in the light"
(1Jo 1:7).
"If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [AUGUSTINE].
that we have no sin--"HAVE," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the singular; "(confess our) sins"
(1Jo 1:9)
in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our in the main "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. "They who defend their sins, will see in the great day whether their sins can defend them."
deceive ourselves--We cannot deceive God; we only make ourselves to err from the right path.
the truth--
(1Jo 2:4).
True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [ALFORD].
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9. 认——用嘴唇，从痛悔的心中发出；也包括向所得罪的人承认冒犯。
他——神。
信实——对他自己的应许；对他的话语"真实"。
公义——在基督里救赎悔改的信徒，所彰显的不仅是神的怜悯，更是神的公义或义。神所信实持守的怜悯应许，与他的公义相符。
to——希腊文"为要"。他赦免我们的罪、洗净我们等，是为了成就他永恒信实和公义的目的。
赦免——免除罪咎。
洗净——洁净一切污秽，使我们借着成圣的灵越来越脱离罪的同在（比较来 9:14；以及上文约一 1:7注释）。
不义——冒犯那"公义"或义的他；在约一 1:7称为"罪"，因为"罪就是违背律法"，而律法是神之义的表达，所以罪就是不义。
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9. confess--with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
he--God.
faithful--to His own promises; "true" to His word.
just--Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.
to--Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
forgive--remitting the guilt.
cleanse--purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare
Heb 9:14;
and above, see on
1Jo 1:7).
unrighteousness--offensive to Him who "is just" or righteous; called "sin,"
1Jo 1:7,
because "sin is the transgression of the law," and the law is the expression of God's righteousness, so that sin is unrighteousness.
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10. 平行于约一 1:8。
我们若说自己没有犯过罪——指实际罪的犯，即使在重生和归信之后；而约一 1:8的"我们若说自己没有罪"是指从所犯的实际罪中残留的（直到被洁净的）现今罪咎，以及仍依附我们的败坏旧本性的罪。完成时"已经……犯罪"把罪的犯下带到现今时间，不仅是归信之前所犯的，也包括归信以来所犯的。
以他为说谎的——一种递进；约一 1:6"我们说谎"；约一 1:8"自己欺骗自己"；最糟的是，"以他为说谎的"——否认他关于人人都是罪人的话语（比较约一 5:10）。
他的道不在我们心里——他的"道"，即那"真理"（约一 1:8），真实地控告我们；否认它，我们就把它从我们心中赶出（比较约 5:38）。我们拒绝他关于我们是罪人的"道"，意味着我们拒绝他在律法和福音中所启示的整体的道和旨意；因为这一切都建立在我们已经犯罪、且有罪的事实上。
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10. Parallel to
1Jo 1:8.
we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in
1Jo 1:8,
"we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion.
we make him a liar--a gradation;
1Jo 1:6,
"we lie";
1Jo 1:8,
"we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare
1Jo 5:10).
his word is not in us--"His word," which is "the truth"
(1Jo 1:8),
accuses us truly; by denying it we drive it from our hearts (compare
Joh 5:38).
Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin.
绪论
作者。——坡旅甲（Polycarp），约翰的门徒〔《致腓立比人书》（Epistle to the Philippians,）7章〕，引用了约一 4:3。
优西比乌（Eusebius）〔《教会史》（Ecclesiastical History,）3.39〕论及帕皮亚（Papias）——约翰的听者、坡旅甲的朋友——时说："他使用了约翰一书中的见证。"爱任纽（Irenaeus）据优西比乌〔《教会史》5.8〕所言，常引用本书信。在其著作《反驳异端》（Against Heresies）〔3.15；5, 8〕中，他以约翰之名引用约一 2:18 等；又在〔3.16, 7〕引用约一 4:1-3；5:1，以及约二 7, 8。
亚历山大的革利免（Clement of Alexandria）〔《杂录》（Miscellanies,）2.66, p. 464〕提及约一 5:16，视其为约翰的"更大的书信"中的话。另见其他引用〔《杂录》3.32, 42；4.102〕。特土良（Tertullian）〔《反驳马吉昂》（Against Marcion,）5.16〕提及约一 4:1 等；〔《反驳帕克西亚》（Against Praxeas,）15〕提及约一 1:1。另见他的其他引用〔《反驳帕克西亚》28；《反驳诺斯底派》（Against the Gnostics,）12〕。居普良（Cyprian）〔《书信》（Epistles,）28 (24)〕作为约翰的著作引用约一 2:3, 4；〔《论主祷文》（On the Lord's Prayer,）5〕引用约一 2:15-17；〔《论行为与赒济》（On Works and Alms,）3〕引用约一 1:8；〔《论忍耐的益处》（On the Advantage of Patience,）2〕引用约一 2:6。
穆拉多利（Murator）的《圣经正典残篇》（Fragment on the Canon of Scripture）说："约翰有两卷（福音书与书信？）被尊为普世书信"，并引用了约一 1:3。
《别西托叙利亚文》（Peschito Syriac）包含本卷。俄利根（Origen）（见于优西比乌〔《教会史》6.25〕）称约翰一书为真品，"第二、第三卷大概也是，虽非众人都承认后两卷"；在《约翰福音注释》（Commentary on John,）13.2中引用约一 1:5。俄利根的门生亚历山大的狄奥尼修斯（Dionysius of Alexandria）将本书信的话作为福音书作者约翰的话加以引用。优西比乌〔《教会史》3.24〕说，约翰的第一封书信和福音书"被当代人以及古人都毫无疑问地承认"。耶柔米（Jerome）〔《论显赫人物》（On Illustrious Men）〕亦然。6世纪科斯马斯·因迪科普勒斯茨（Cosmas Indicopleustes）的反对，以及马吉安（Marcion）因本书信与其观点不合而提出的反对，在这等无可辩驳的见证面前均无分量。
内在证据同样有力。无论是福音书还是本书信，都不能被视为仿作；两者在文体与思想方式上显然出自同一心智。个人性的提及不如保罗书信那样多而明显，这在普世书信中本是意料中事；但其中所有的均与约翰的地位相符。他暗示自己的使徒身份，也许暗示自己的福音书，并显出他作为年迈牧者与属灵"儿女"之间慈爱的纽带；在约一 2:18, 19；4:1-3，他提到读者所熟知的假教师；在约一 5:21，他警戒他们防备周围世界中的偶像。本书信中出现了福音书中同样的"道"（即从永远存在、到了时候成为肉身的神之第二位格）的教义，正如福音书中一样，似乎是针对2世纪幻影派（Docetae）异端——他们否认我们的主"是成了肉身来的"，而坚称他只是在外表上（semblance）来到——这一事实并不构成反对其真实性的理由；因为同一教义也见于西 1:15-18；提前 3:16；来 1:1-3；而幻影说的萌芽虽到2世纪才充分发展，1世纪即已存在。圣灵借约翰预先知道，使教会预先防备将临的异端。
写作对象。——奥古斯丁（Augustine）〔《福音书问题》（The Question of the Gospels,）2.39〕说本书信是写给帕提亚人（Parthians）的。比德（Bede）在七封普世书信的序言中说，亚他那修（Athanasius）也证实了同样的事。所谓"帕提亚人"，可能是指在罗马帝国以外、幼发拉底河彼岸的帕提亚领土上居住的基督徒，即"在巴比伦同蒙拣选的教会（你们）"，以及以弗所一带的教会——这正是彼得写信致书的地区（彼前 5:12）。正如彼得写信给他后来牧养（而先前保罗曾服侍过）的羊群，照样，升天后作彼得亲密同伴的约翰，也写信给彼得写信时所在的羊群。这样，"蒙拣选的太太"（约二 1）对应"同蒙拣选的教会"（彼前 5:13）。进一步的印证见《约翰二书绪论》。约翰未曾亲赴帕提亚地区事奉，这未必构成对此观点的反证。因为彼得也未曾亲赴本都、加拉太、加帕多家、亚细亚、卑斯尼的教会事奉，却写信给他们。况且在约翰漫长的余生中，我们不能仅因没有现存的见证，就武断说他没有在彼得停止事奉后去访问帕提亚的基督徒。这与阿尔福德（Alford）的观点同样可能——阿尔福德认为在奥古斯丁的"致帕提亚人"（to the Parthians）处应作推测校勘，本书信是写给以弗所及其周围教会的，因信中以父亲般的慈爱口吻暗示他曾在读者中间亲自事奉。然而，他作为可能是唯一存活的使徒，凭借他对众教会的普世使徒监督权，用一封普世书信向一些他可能未曾亲自特别事奉的众教会发出慈父般的劝勉，这也与他作为可能唯一存活之使徒的地位十分吻合。
写作时间与地点。——本书信似乎写于其福音书之后，因为它假定读者熟悉福音书中的事实和基督的话语，也熟悉"神在肉身显现"（提前 3:16）这一成肉身之道的特殊层面——这些在其福音书中有更充分的阐述。其口吻如同父亲对"小子们"（不断出现的用语，约一 2:1, 12, 13, 18, 28；3:7, 18；4:4；5:21）说话，与本书写于约翰晚年、大约主后90年的观点相符。约一 2:18的"现在是末时"，大概不是指某件特定事件（如当时已过去多年的耶路撒冷毁灭），而是指因敌基督教师的兴起（末时的标记）所证明的主降临的临近。圣灵的旨意是要使教会始终期待基督随时可能再来。整个基督教时代都是"末时"，因为直到基督再来之前不会再有别的时代。比较"这末世"（来 1:2）。以弗所可推想为写作地点。对诺斯底异端萌芽的论战性暗示，与小亚细亚为地点、使徒时代末期为写作时间相吻合。
内容。——全书的主导主题是"与父并他儿子耶稣基督相交"（约一 1:3）。可分两大主要部分：（一）约一 1:5-2:28：本部分主题在开篇即已点明——"神就是光，在他毫无黑暗"；因此，要与神相交，我们必须"在光明中行"（约一 1:7）；与此相连的是，借基督的赎罪与代求而有的认罪和随之而来的赦免——没有这赦免，就不能有光，也不能与神相交。在光明中行的更进一步阶段，是积极遵守神的诫命，其总纲就是爱，与恨（对神话语不顺从的顶峰）相对。消极方面，他照着属灵成长的各阶段——小子们、父老们、少年人们——与他们所得的特权（赦免、认识父、胜了那恶者）相称，劝勉他们不要爱世界。爱世界与父的爱住在里面不能并存，并要警惕已在世界上的敌基督教师。他们不是属教会，而是属世界的。抵御他们的真正保障，是受神膏抹的信徒读者当持续住在子和父里面。（二）第二部分（约一 2:29-5:5）讨论其开篇的主题——"他是公义的"；因此（如第一部分一样），"凡行公义之人都是他所生的"。我们得作神的儿女，涉及我们要像他洁净一样洁净自己，正如我们盼望见主、并因此在他显现时像他。在这第二部分中，如第一部分一样，既呈现了"像他公义一样行公义"的积极面，也呈现了消极面，包含神的儿女与魔鬼儿女的对比。恨是后者的标记；爱是前者的标记。这爱使我们对自己和我们祷告蒙悦纳有确据，因为这祷告（约一 3:23）伴随着对他大诫命的顺服——"信耶稣，并彼此相爱"；他住在我们里面、使我们心里确据坚定的印记，是他所赐给我们的圣灵（约一 3:24）。与此对照（如第一部分一样），他警戒人防备诸谬妄的灵，其标记是否认基督和依附世界。接着，作神儿女、即从神而生，有更充分的描述。其本质特征是非奴仆式的、自由的爱——因为神先爱我们，并将他的儿子赐给我们为我们死；由此而产生弟兄之爱——因弟兄们也和我们一样是神的儿子；以及胜过世界。这胜利唯独由信耶稣是神儿子的人获得。（三）结论确立了这一最后的中心真理——我们与神的相交即依赖于此——基督是借着洗礼的水、赎罪的血和作见证的真理之圣灵而来的。正如开篇时他将这一关键真理建立在使徒的眼、耳、手的见证上，如今在结尾处他将其建立在神的见证上。信者接受这见证，与之相反，不信者则"以神为说谎的"。随后是他写作目的的总结性陈述（约一 5:13；比较开篇对应的约一 1:4），即"信奉神儿子之名的人可以知道他们（现在已经有）永生"（"喜乐"的泉源，约一 1:4；比较他写福音书的目的，约 20:31），因此对祷告蒙应允有确据（与第二部分中的约一 3:22相对应）；例如，他们为犯罪的弟兄代求（除非他的罪是"至于死的罪"）。他最后简短总结本书信的教训——神的儿女与罪恶的世界相比所具有的崇高尊贵、圣洁、以及对恶的安全，并警戒"拜偶像"（字面与属灵意义上的）："你们要自守，远避偶像。"
本书信虽非直接论战性质，但促成其写作的缘由可能是敌基督教师的兴起。此外，因他知道他所称呼的各类人群——小子们、少年人、父老们——的属灵状况，他觉得有必要写信，在信仰和与父并子的喜乐相交中坚固他们，并向他们保证他们所信之事的真实性，使他们能享受信仰的丰满特权。
文体。——他的特色是喜爱格言和重复。他重复自己话语的倾向，部分源于本书信慈爱劝勉的性质，部分源于其中丰富的平行子句的希伯来式形式（不同于保罗的希腊式更合逻辑的文体），也源于他那孩童般单纯的灵——他充满了一个伟大主题，便怀着喜悦和热忱重复并停留在其上。况且，正如阿尔福德（Alford）所言，千篇一律的印象往往产生于解经不够深入，未能发现那些看似相同的经文之间的实际差异。他是默观式的，而非论证式的；他更停留在一般而非特殊、内在而非外在的基督徒生活上。某些根本真理他一再回到，时而加以扩充和应用，时而以其浓缩的简洁加以重复。思想并不像保罗的逻辑文体那样循序渐进，而是围绕一个中心思想画圆，不断重申，不断回到它，或从其积极面或从其消极面来观看。福音书中许多作为基督话语出现的词汇，在本书信中表现为约翰喜爱的用语——自然地自主所领受的。因此，对照词"肉与灵"、"光与暗"、"生与死"、"住在他里面"，"与父并子相交、又彼此相交"也是他喜爱的用语，在福音书中没有，而在使徒行传和保罗书信中则出现。在他身上显示出对立倾向的和谐结合，使他适于在神的国中承担崇高职分——默观性的安静品格，同时又有热切的热心，加上燃烧而全然包容的爱：他较不适于保罗式的外向事工，而更适合属灵的服侍。他处理基督教真理不是作为抽象的教条，而是作为在与神（在基督里）并与弟兄相交中亲身体验的活泼实际。简单而同时深刻，他的写作与其灵相符——不重修辞、不重辩证，温柔、安慰、充满爱：这是他曾在最后晚餐时靠其胸膛的那位、他作为蒙爱门徒的那位之灵的反映。阿尔福德所引用的埃瓦尔德（Ewald），论及本书信所特有的"平静属天的安息"时说："这与其说是慈父对所爱儿女说话的语气，不如说更像一位得荣耀的圣徒从更高的世界向人类说话。在任何著作中，属天之爱的教义——一种在安静中运行、永不疲倦、永不枯竭的爱——从未像在本书信中那样得到如此彻底的印证。"
约翰在建造教会中的地位。——彼得奠定根基，保罗扩展，约翰则完成了属灵的建造。旧约突出"敬畏神"，照样，新约最后一位作者约翰则突出"神的爱"。然而，正如旧约并非仅限于呈现敬畏神，也呈现他的"爱"，照样，作为新约代表的约翰，在如此不断地散发爱的灵的同时，也照着他原本作为半尼其（Boanerges，"雷子"）的性格，对罪发出最清楚、最可畏的警告。他的母亲是撒罗米（Salome），西庇太儿子们的母亲，可能是耶稣母亲的姊妹（比较约 19:25"他母亲的姊妹"与太 27:56；可 15:40），因此他是我们主的表亲。在神之下，他可能从母亲那里获得了最初的严肃印象。撒罗米从太 20:20-23的请求可见，期待着荣耀中的弥赛亚国度，她无疑想用同样的盼望充满他年轻而热切的心。内安德（Neander）在基督教教义的发展中区分出三大主导倾向——保罗式、雅各式（彼得式居其间形成中间环节）、约翰式。约翰与雅各一样，较少倾向于保罗所特有的理智与辩证的思想方式。他不像外邦人的使徒那样经过激烈的冲突而达到信心和平安，而是像雅各一样，经过安静的发展而达到他的基督徒个性。然而，雅各先前曾经过犹太教中的塑造，这在圣灵之下使他以与律法相关联的方式呈现基督教真理——律法就其灵意（而非字句）而言是永久的，在福音之下不是被废去，而是被建立。约翰则从一开始就从对基督（模范人）的亲眼观看和与他的相交中汲取其全部属灵发展。因此，在他的著作中，一切都围绕一个简单的对照：与基督相通中的属神"生命"，与离开他的"死亡"——这见于他特有的用语："生命、光、真理；死亡、黑暗、谎言。""正如雅各和彼得标志着从属灵化的犹太教到基督教独立发展的渐次过渡，保罗在与犹太立场对立中代表基督教的独立发展，照样，约翰的默观要素调和两者，构成使徒教会训练的终点"〔内安德〕。