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1Jo 3:1-24.
简体中文
英文原文
1Jo 3:1-24.
DISTINGUISHING MARKS OF THE CHILDREN OF GOD AND THE CHILDREN OF THE DEVIL. BROTHERLY LOVE THE ESSENCE OF TRUE RIGHTEOUSNESS.
1. Behold--calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous
1Jo 2:29,
thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace.
what manner of--of what surpassing excellence, how gracious on His part, how precious to us.
love . . . bestowed--He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [LUTHER].
that--"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God."
should be called--should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really.
therefore--"on this account," because "we are (really) so."
us--the children, like the Father.
it knew him not--namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [BENGEL]. Contrast
1Jo 5:1.
The world's whole course is one great act of non-recognition of God.
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简体中文
2. 亲爱的弟兄啊——被父所爱的，因此也为我所爱。
现在——与"还未"对照。我们如今已经是真正的儿子，虽然世界不这样承认我们，结果我们仍等候我们尚未发生的儿子名分之可见彰显。
还未显明——希腊文"我们将来会是怎样，还没有（任何时间，希腊文不定过去时）可见地显明出来"——即因着我们这儿子名分，我们将达到何等更大的荣耀。"会是怎样"暗示某种不可思议的荣耀。
但是——最古的抄本中没有。英译本将它插入造成了错误的对照。意思不是"我们还不知道明显地将来怎样……但知道"。信徒已经有某种程度的显明，世界则没有。其连接是：我们将要怎样向世界显明，这事还未发生；我们晓得（一般而言；作为确信的知识之事；希腊文如此），他（不是"它"，即那还未显明的〔阿尔福德（Alford）〕）若显现（约一 3:5；2:28），我们必要像他（基督；众子都与父亲有本质的相似，而我们将要像的基督是"神本体的真象"，所以在像基督中我们也将像父）。我们等候显出（直译"启示"，与基督自己的显明所用的是同一个词）神众子的显现。我们的天然出生之后，需要恩典生命中的重生，随后又要荣耀生命中的重生；后二者都称为"重生"（太 19:28）。
我们身体的复活是一种从地的母腹中出来、生入另一种生命的出生。我们第一次的试探是在知识上像神，由此我们堕落了；但被基督兴起之后，我们因像我们被认识那样地认识他，并像他所是的看见他，就真正像他〔皮尔逊（Pearson），《信经阐释》（Exposition of the Creed）〕。亚当所失丧的第一种不朽性是能不犯罪的能力；人的第一个自由选择或意志是不犯罪的能力，照样我们的最后一种是不能犯罪〔奥古斯丁（Augustine），《上帝之城》（The City of God,）22.30〕。魔鬼因渴望神的能力而堕落，人因渴望他的知识而堕落；但渴慕神的良善，我们将永远在他的形像中长进。从父神转到"他"、"他"——指基督（在圣经中唯独基督被称为显现；父不是，约 1:18）——这暗示父与子的完全合一。
因为他——持续地观看产生相似（林后 3:18），正如月亮的脸始终转向太阳，反射其光和荣耀。
得见他的真体——不是在他最内里的神性中，而是在基督里所显明的。非纯洁者不能见那无限纯洁者。这一切经文中，希腊文是同一个动词 opsomai；不是指看见的动作，而是指对象呈现在其眼或心中的那人的状态；所以这希腊文动词总是用中动或反身语态——觉察并内在领悟〔蒂特曼（Tittmann）〕。我们将来属灵的身体将领悟并认出属灵的存在，正如如今我们天然的身体对待天然之物一样。
英文原文
2. Beloved--by the Father, and therefore by me.
now--in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place.
doth not yet appear--Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious.
but--omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what . . . but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows,
Mal 1:6; Joh 14:3)
He (not "it," namely, that which is not yet manifested [ALFORD]) shall be manifested
(1Jo 3:5; 2:28),
we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration"
(Mt 19:28).
The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [PEARSON, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [AUGUSTINE, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father,
Joh 1:18),
implies the entire unity of the Father and the Son.
for, &c.--Continual beholding generates likeness
(2Co 3:18);
as the face of the moon being always turned towards the sun, reflects its light and glory.
see him--not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [TITTMANN]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.
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3. 凡向他——指望将来"像他"。信和爱，以及望，都出现在约一 3:11, 23。
在他——更当译作"（靠着）在他上面"；建立在他的应许上。
洁净自己——借着在他里面的基督之灵（约 15:5末）。"你洁净自己，不是出于你自己，而是出于那来住在你里面的他"〔奥古斯丁（Augustine）〕。因信称义是预先假定的。
像他洁净一样——不受任何不洁玷污。律法和福音都借他赐下的第二位格。
英文原文
3. this hope--of being hereafter "like Him." Faith and love, as well as hope, occur in
1Jo 3:11, 23.
in--rather, "(resting) upon Him"; grounded on His promises.
purifieth himself--by Christ's Spirit in him
(Joh 15:5,
end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [AUGUSTINE]. One's justification through faith is presupposed.
as he is pure--unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.
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4. 罪——希腊文，"那罪"——抽象化为具体，指罪之原型。
就是违背律法——希腊文，"罪就是不法（anomia）"。罪的本质是以自我意志取代神的旨意，即把神的律法抛在一边。这不仅指某一条诫命的具体违犯，更是指受造者对立法者权威的根本背叛。
违背律法——希腊文（anomia）暗示没有律法、违背律法、拒绝律法的意思。因此，凡犯罪的，就是把神的律法置之不理——而基督显现正是为要"除掉罪"（约一 3:5）。
英文原文
4. Sin is incompatible with birth from God
(1Jo 3:1-3).
John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.
Whosoever--Greek, "Every one who."
committeth sin--in contrast to
1Jo 3:3,
"Every man that hath this hope in Him purifieth himself"; and
1Jo 3:7,
"He that doeth righteousness."
transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.
for--Greek, "and."
sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.
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5. 你们知道——他们已经知道且不断知道。
曾显现——与约一 1:2同字，即从前隐藏的如今在历史中显示出来。
是要除掉人的罪——希腊文，"拿走"，意思是背负而去除（比较约 1:29）。基督在十字架上一次地背负了罪，除去了罪。
在他并没有罪——希腊文暗示"罪不在于他"，即他与罪没有任何关系。这正解释了他何以能除掉罪——因他自己是无罪的。
英文原文
5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.
and--another proof of the same.
in him is no sin--not "was," but "is," as in
1Jo 3:7,
"He is righteous," and
1Jo 3:3,
"He is pure." Therefore we are to be so.
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6. 住在他里面的——希腊文，"那持续住在他里面的"——一种持续的关系。
就不犯罪——希腊文是现在时，指持续地犯罪、习惯于罪。住在基督里的人不会活在罪中，正如在罪中活着的人不能同时住在基督里。
凡犯罪的是未曾看见他，也未曾认识他——希腊文同样是现在时。犯罪的生命证明那人与基督没有生命关系。这不是说信徒不能跌倒犯罪，而是说他不能持续不断地活在罪中而不回到基督面前。
英文原文
6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.
abideth in him--as the branch in the vine, by vital union living by His life.
sinneth not--In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins
(1Jo 1:8-10; 2:1, 2);
but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.
whosoever sinneth hath not seen him--Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented
(Mt 7:23).
All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.
neither--"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.
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7, 8. 同样的真理再加说明，附加犯罪的人在犯罪的范围内是"属魔鬼的"。
不要被人诱感——正如反律法主义者（Antinomians）企图误导人那样。
义——希腊文，"那义"，即基督的义或神的义。
行义的才是义人——不是他的行使他为义，而是他是义的（借基督里神的义称义，罗 10:3-10），才使他行义：这是一种日常语言中常见的倒装，就形式而言不合逻辑，就实际而言却合逻辑，如路 7:47；约 8:47。行为不能称义，但称义之人会行善。我们从他的行义推断他已经是义的（即拥有行义的真实而唯一的根基——信心），因此是从神生的（约一 3:9）；正如我们可以说，结好果子的树是好树，有活的根；不是果子使树和根变好，而是显明它们是好的。
他——基督。
英文原文
7, 8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."
let no man deceive you--as Antinomians try to mislead men.
righteousness--Greek, "the righteousness," namely, of Christ or God.
he that doeth . . . is righteous--Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ,
Ro 10:3-10)
makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in
Lu 7:47; Joh 8:47.
Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God
(1Jo 3:9);
just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so.
he--Christ.
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8. 犯罪的是属魔鬼——与约一 3:7的"行义的"形成对照。他是魔鬼的儿女（约一 3:10；约 8:44）。
然而约翰不像说"从神生"那样说"从魔鬼生"，因为"魔鬼既不生任何人，也不创造任何东西；只是凡效法魔鬼的，是因效法他而成为魔鬼的儿女，不是因真实的出生"〔奥古斯丁（Augustine），《约翰一书十篇讲道集》（Ten Homilies on the First Epistle of John,）讲道4.10〕。从魔鬼而来的不是生出，而是败坏〔本格尔（Bengel）〕。
从起初就犯罪——从开始犯罪之时起〔阿尔福德（Alford）〕；即从他成为他现在所是的魔鬼之时起。他似乎在受造之后仅极短时间就保守了他的起初地位〔本格尔〕。自从人堕落以来〔即我们这个世界的起头〕魔鬼就（不断地）犯罪（这是"犯罪"的力度：他从起初就犯罪，是一切罪的根源，如今仍在犯罪；现在时）。作为罪的创始者和这世界的王，他从未停止引诱人犯罪〔吕克（Luecke）〕。
除灭——拆毁废弃；打伤并碾碎蛇的头。
魔鬼的作为——罪及其一切可怕后果。约翰的论证是：基督徒不能行基督来所要除灭的事。
英文原文
8. He that committeth sin is of the devil--in contrast to "He that doeth righteousness,"
1Jo 3:7.
He is a son of the devil
(1Jo 3:10; Joh 8:44).
John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL].
sinneth from the beginning--from the time that any began to sin [ALFORD]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [BENGEL]. Since the fall of man [at the beginning of our world] the devil is (ever) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [LUECKE].
destroy--break up and do away with; bruising and crushing the serpent's head.
works of the devil--sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy.
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9. 凡从神生的——直译"每一个从神所生的人"。
就不犯罪——他较高的本性，作为从神生或被神所生的人，是不犯罪的。从神所生与犯罪是互相排斥的状态。人犯罪到什么程度，就使他的从神而生令人怀疑。
他的道——神活泼的道，被圣灵作为我们里面新生命的种子和持续成圣的工具。
存在——住在他里面（比较注释，参约一 3:6；约 5:38）。
这与约一 1:8, 9并不矛盾；重生的人借着立即在基督的血中洗净他们因旧本性而可能陷入的一切罪，显明罪与重生是完全不相容的。
他也不能犯罪，因为他是由神而生——"因为他是从神生的"（这是希腊文的语序，与本节开头的同样词语的语序相比较）；不是"因为他曾由神生"（希腊文是完成时，意义上是现在，不是不定过去时）；不是说人一旦从神生就不能再犯罪，而是说因为他从神生，种子现今住在他里面，所以他不能犯罪；只要种子有力地住在里面，罪就不能有立足之地。比较创 39:9，约瑟——"我怎能作这大恶得罪神呢？"我里面的原则与它完全相悖。重生的生命与罪不能并存，给信徒对各种形状的罪带来恨恶，以及持续抵挡它的渴望。"神的儿女在这争战中确实每日受伤，但绝不丢弃他的武器，也不与他致命的仇敌讲和"〔路德（Luther）〕。重生者偶尔被罪的突然袭击所胜，是因为新生命原则暂时被容许沉睡，以及圣灵的剑没有立即拔出。罪总是活跃的，但不再掌权。信徒能力的正常方向是向着抵挡罪；里面之人按着的神律法是他真我的治理原则，虽然尚未完全被治死的旧本性仍会反叛并犯罪。将约一 5:18与约 8:34对照；比较诗 18:22, 23；32:2, 3；119:113, 176。
磁针，其本性总是指向北极，容易被拨偏，但总是重新指向北极。
英文原文
9. Whosoever is born of God--literally, "Everyone that is begotten of God."
doth not commit sin--His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.
his seed--the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.
remaineth--abideth in him (compare Note, see on
1Jo 3:6;
Joh 5:38).
This does not contradict
1Jo 1:8, 9;
the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ.
cannot sin, because he is born of God--"because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare
Ge 39:9,
Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [LUTHER]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast
1Jo 5:18 with Joh 8:34;
compare
Ps 18:22, 23; 32:2, 3; 119:113, 176.
The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.
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简体中文
10. 魔鬼的儿女——（参约一 3:8；徒 13:10注释）。
神的儿女和魔鬼的儿女之间没有中间阶层。
不行义的——与约一 2:29对照。
不爱弟兄的——（约一 4:8）；那作为一切义的总纲和成全的爱的一个具体实例。区分神的儿女和魔鬼的儿女的标记（不是响亮的宣言，甚至不是看似善的行为），正是这爱。
英文原文
10. children of the devil--(See on
1Jo 3:8;
Ac 13:10).
There is no middle class between the children of God and the children of the devil.
doeth not righteousness--Contrast
1Jo 2:29.
he that loveth not his brother--
(1Jo 4:8);
a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's.
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11. 信息——"宣告"，如同宣告某件好事；不是律法那样单纯的命令。那爱我们的他的福音信息，借他的仆人宣告出来，就是我们应当爱弟兄；这里不是指全人类，而是指我们在基督里的弟兄——我们与之同生于一个神的家的那些人。
英文原文
11. the message--"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.
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12. 不可像——"像"无希腊文对应词。
那恶者——译作"恶者"，与"因为自己的行为是恶的"相称。比较约一 3:8"属魔鬼的"，与约一 3:10"属神的"对照。
杀了他的兄弟，是因什么呢？因自己的行为是恶的，兄弟的行为是善的——出于对兄弟敬虔的嫉妒和恨恶——神因此悦纳了亚伯的祭，却拒绝了该隐的祭。从起初女人的后裔与蛇的后裔之间就有敌意。
英文原文
12. who--not in the Greek.
of that wicked one--Translate, "evil one," to accord with "Because his own works were evil." Compare
1Jo 3:8,
"of the devil," in contrast to "of God,"
1Jo 3:10.
slew he him? Because his own works were evil, and his brother's righteous--through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.
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13. 弟兄们，世人若恨你们，不要以为希奇——如果世界爱你们，那才是希奇。
世界——该隐是其代表（约一 3:12）。
恨你们——正如该连恨自己的兄弟，甚至到了杀他的地步。世界觉得你们的善行默默地责备了他们的恶行。
英文原文
13. Marvel not--The marvel would be if the world loved you.
the world--of whom Cain is the representative
(1Jo 3:12).
hate you--as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.
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14. 我们——强调的；虽然被世界所恨，我们晓得世界所不晓得的。
知道——作为确信的事实。
出死——已经改变了状态。西 1:13——"脱离黑暗的权势……迁到他爱子的国里。"
入生——直译"脱离那死亡（辖制未重生者的）进入那生命（重生者的）。"爱徒采用其主话语的明显语言和思想的一致。
因为我们爱弟兄——这不是我们脱离死亡进入生命的根据，而是我们晓得自己已经如此的根据。我们方面的爱是我们称义和重生的证据，不是其原因。"各人到自己心里去看看；若在那里发现对弟兄的爱，就可以确信自己已经出死入生了。不要介意你的荣耀只是隐藏的；主来的时候你必在荣耀中显现。因为他有生命的活力，但如今仍是冬天；根有力量，枝条却像是枯干的；里面有旺盛的髓液，里面有叶子，有果子，但它们必须等候夏天"〔奥古斯丁（Augustine）〕。
没有爱心的——大多数最古抄本省略"他的弟兄"，使这话更为普遍。
仍住在死亡中——"在那（属灵的）死亡中"（以永死为终），这是众人本性所在的状态。他缺乏爱证明他身上没有经过拯救的改变。
英文原文
14. We--emphatical; hated though we be by the world, we know what the world knows not.
know--as an assured fact.
passed--changed our state.
Col 1:13,
"from the power of darkness . . . translated into the kingdom of His dear Son."
from death unto life--literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words.
because we love the brethren--the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [AUGUSTINE].
He that loveth not--Most of the oldest manuscripts omit "his brother," which makes the statement more general.
abideth--still.
in death--"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.
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15. 凡恨他弟兄的——等于"不爱"他弟兄（约一 3:14）；二者之间没有中间地带。"爱与恨，像光与暗、生与死一样，必然彼此取代，也必然彼此排斥"〔阿尔福德（Alford）〕。
就是杀人的——因为他放纵那情欲，若任其发展到自然结果，就会使他成为杀人者。"约一 3:16要我们为弟兄舍命；但决斗却要求人（说起来可怕！）宁可冒自己生命的危险，也不愿不夺去别人的生命"〔本格尔（Bengel）〕。神看内在的倾向等于从中流出的外在行为。凡人所恨的，他都是愿他死。
没有——这样的人仍"住在死亡中"。所指的不是他将来的状态，而是现今的状态。凡恨（即不爱）他弟兄的（约一 3:14），在他现今的状态中不能有永生住在他里面。
英文原文
15. hateth--equivalent to "loveth not"
(1Jo 3:14);
there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [ALFORD].
is a murderer--because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas,
1Jo 3:16
desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [BENGEL]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead.
hath--Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother
(1Jo 3:14),
cannot in this his present state have eternal life abiding in him.
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16. 基督对我们的爱所说明的真弟兄之爱。
从此——希腊文"在此里面"。
神的爱——"神的"一词在原文中没有。译作"我们就得以认识爱"——即我们领悟了真爱的本质。
他——基督。
我们也当——在我们一方，若为神的荣耀、教会的益处或一个弟兄的救恩绝对需要的话。
舍命——唯独基督为我们众人舍了他一条命；我们当各自为弟兄们的生命舍去我们的命；若不是实际地，至少是实质地——通过献出我们的时间、关怀、劳碌、祷告、财物：非为自己，乃为众人（Non nobis, sed omnibus）。我们的生命对我们不当比神自己的独生子对他更宝贵。使徒们和殉道者就是按这原则行动的。
英文原文
16. What true love to the brethren is, illustrated by the love of Christ to us.
Hereby--Greek, "Herein."
the love of God--The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is.
he--Christ.
and we--on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother.
lives--Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.
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17. 这世上的财物——直译"生计"或财物。我们若当为弟兄舍命（约一 3:16），何况我们的财物岂不更不当吝惜？
看见——不是偶然看见，而是作为旁观者有意地默观；希腊文"注视"。
塞住怜恤的心——那因看见弟兄困乏的景象而一度打开的怜恤之心。在圣经中"心肠"（bowels）指怜恤的座位——心。
怎能——怎能说"对神的爱（即'对他的爱'）住（希腊文'住'）在他里面"呢？我们的盈余当让给弟兄的缺乏；我们的安逸，甚至在某种程度上我们的必需品，当让给弟兄极度的匮乏。"信心把基督赐给我；从信心流露出的爱把我赐给邻舍。"
英文原文
17. this world's good--literally, "livelihood" or substance. If we ought to lay down our lives for the brethren
(1Jo 3:16),
how much more ought we not to withhold our substance?
seeth--not merely casually, but deliberately contemplates as a spectator; Greek, "beholds."
shutteth up his bowels of compassion--which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion.
how--How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."
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18. 当受人尊敬的约翰已不能步行到教会的聚会，而须由门徒们抬到那里时，他总是向教会发表同样的劝勉；他提醒他们那条他从基督自己那里所领受的、包括其余一切并构成新约特征的诫命："小子们哪，你们要彼此相爱。" 当在场的弟兄们厌倦了如此频繁地听见同样的话，问他为何总是重复同样的话时，他回答说："因为这是主的诫命，如果这一件事做到了，就够了"〔耶柔米（Jerome）〕。
言语——希腊文"用言语……用舌头，总要在行为和诚实上"。
英文原文
18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [JEROME].
in word--Greek, "with word . . . with tongue, but in deed and truth."
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19. 从此——希腊文"在此里面"；在我们的以行为和诚实相爱（约一 3:18）中。
知道——最古抄本作"我们将知道"，即我们若遵行诫命（约一 3:18）。
属真理的——即我们是耶稣里那真理的真门徒，且属于那真理：借真理之道从神而生。我们在此从根本上有了真理，就必不至于仅仅用言语和舌头去爱（约一 3:18）。
安稳——直译"说服"，即使得不再定罪我们；满足我们良心中关于我们是否在神面前蒙悦纳的疑问和怀疑（比较太 28:14；徒 12:20——"得了布鲁斯的欢心"，直译"说服了"）。"心"作为情感的座位，是我们内在的审判官；良心作为见证人，甚至如今在神面前或者作我们称义的辩护者，或者作定罪的控告者。约 8:9有"良心"一词，但该段在大多数古抄本中被省略。约翰在别处从未使用"良心"一词。唯有彼得和保罗使用它。
在他面前——即在洞察人心的全知者的眼前。确据被定为信徒寻常的经历和特权。
英文原文
19. hereby--Greek, "herein"; in our loving in deed and in truth
(1Jo 3:18).
we know--The oldest manuscripts have "we shall know," namely, if we fulfil the command
(1Jo 3:18).
of the truth--that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue.
(1Jo 3:18).
assure--literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare
Mt 28:14; Ac 12:20,
"having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now.
Joh 8:9,
has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it.
before him--as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.
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20. 路德（Luther）和本格尔（Bengel）将本节视为安慰那心责备自己的信徒；他因此像彼得那样，从良心上诉至那比良心更大的。"主啊，你无所不知*：你知道我爱你。" 彼得的良心虽因他否认主的罪而定罪，却向他保证了他的爱；但他因怕自己因过去的失败而自欺，就上诉于无所不知的神；保罗亦然，林前 4:3, 4。所以如果我们是信徒，即使我们的心在一般的罪上责备我们，只要我们拥有儿子身份的唯一标记——爱——就仍可以使我们的心得安稳（有些最古抄本在约一 3:19以及约一 3:20读单数心），因为我们晓得神比我们的心大，并且知道一切。但这样，同一个希腊文在本节开头译作"因为"，中间译作"（晓得）我们", 且本节若是安慰性的，大概应为"因为即使我们的心责备我们"等。所以当译作："因为（说明为何在约一 3:19中所述'在他面前使我们的心得安稳'如此重要）我们的心若责备（希腊文，'对我们有所不利的知道'；与'我们将知道自己是属真理的'对照）我们，这就是因为神比我们的心大，知道一切。" 我们的心若对我们作不利的判断，我们可以确信那比我们的心知道更多的他，对我们的判断更加不利〔阿尔福德（Alford）〕。类似的省略（"这就是"）见于林前 14:27；林后 1:6；8:23。
我们良心定罪的见证并非孤立，而是那更大且知道一切者的声音的回响。我们用言语和舌头而非行为和诚实去爱的虚伪，连我们软弱而知之甚少的良心也不放过，何况知道一切的神！不过，那安慰性的解释也可能是对的。因为"我们将使我们的心得安稳"的希腊文（参约一 3:19注释）意为赢取过来、说服使之安静，暗示此前有一种心自责的状态（约一 3:20），但这状态被安慰性的思想所克服："神比我的心大"——那责备我的心——并且"知道一切"（希腊文"ginōskei"，"知道"，而非"kataginōskei"，"定罪"），所以知道我的爱和事奉他的愿望，也知道我的体质而怜恤我信心的软弱。这种赢取心得平安的事，不如有不责备我们的心而从之流露出的向神坦然无惧那样进阶。所以第一个"因为"适用于两种交替的情形，约一 3:20, 21（说明为何有爱就必将心赢取过来，或在他面前使我们的心得安稳，约一 3:19）；第二个"因为"只适用于第一种情形——"我们的心若责备我们"。当他达到第二种情形（约一 3:21）时，他独立于前一个"因为"来陈述，因为向神坦然无惧比说服我们的心更进阶，尽管总是被其先行。
英文原文
20. LUTHER and BENGEL take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul,
1Co 4:3, 4.
So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart,
1Jo 3:19,
as well as
1Jo 3:20),
as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in
1Jo 3:19
to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [ALFORD]. A similar ellipsis ("it is") occurs in
1Co 14:27; 2Co 1:6; 8:23.
The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on
1Jo 3:19),
is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart
(1Jo 3:20),
which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases,
1Jo 3:20, 21
(giving the ground of saying, that having love we shall gain over, or assure our minds before Him,
1Jo 3:19);
the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate,
1Jo 3:21,
he states it independently of the former "because" which had connected it with
1Jo 3:19,
inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.
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21. 亲爱的弟兄啊——并没有"但是"来对照约一 3:20, 21的两种情形，因为"亲爱的弟兄啊"已足以标示转向在爱（约一 3:18）的完全把握中行走的弟兄的情形。
我们能够"在他面前使我们的心得安稳"（约一 3:19）以及"我们的心不责备我们"（关于一般对真理、特别对爱的不诚实没有责备）的两个结果是：（1）向神坦然无惧；（2）我们的祷告蒙确定的应允。约翰并非说一切心不责备自己的人因此在神面前就是安全的；因为有些人的良心已被烙铁烙过，另一些不认识真理；能拯救人的不仅是诚实，而是在真理中的诚实。此处所指的人是基督徒：认识基督的训诫并以之自省的人。
英文原文
21. Beloved--There is no "But" contrasting the two cases,
1Jo 3:20, 21,
because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love
(1Jo 3:18).
The two results of our being able to "assure our hearts before Him"
(1Jo 3:19),
and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them.
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22. 我们——希腊文放在句首以示强调。
就——希腊文连接结果，并强调"我们无论求什么就从他得着"这一应许的确定性。
得着——希腊文是现在时，指持续地领受。
因为我们遵守他的诫命——比较诗 66:18；34:15；145:18, 19。信徒之所以能坦然无惧地祈求并蒙应允，是因为他们作为在基督里的信徒，一切信心的行为都是内住之圣灵的果子，因此"在神眼前是可喜悦的"。他们的祷告既是同一位神之灵在他们里面的声音，自然且必然地蒙他应允。
行他所喜悦的事——希腊文是现在时，指持续地行。信徒的生命是持续地行神所喜悦的事，因此他们的祷告自然蒙悦纳。
英文原文
22. we receive--as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it.
because we keep his commandments--Compare
Ps 66:18; 34:15; 145:18, 19.
Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him.
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23. 在福音安排下把神的诫命总结为一条。
这就是他的命令——单数：因为信和爱不是分开的诫命，而是不可分解地联合的。没有对基督的信，我们就不能真正彼此爱；没有爱，我们就不能真正信他。
信——一次永远地；希腊文不定过去时。
他儿子耶稣的名——信福音中关于他所启示的一切，并信他本人——关于他的位格、职分和赎罪之工。
正如——正如耶稣所给我们的命令。
英文原文
23. Summing up of God's commandments under the Gospel dispensation in one commandment.
this is his commandment--singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love.
believe--once for all; Greek aorist.
on the name of his Son--on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work.
as he--as Jesus gave us commandment.
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简体中文
24. 住在他里面的——信徒住在基督里。
他也住在他里面——基督在信徒里。互动性。"这样他回到本信的大基调——住在他里面，前半部分也是以此结束的"（约一 2:28）。
从此——我们（信徒）就知道他住在我们里面，即从（在我们里面的）他所赐给我们的"圣灵"（之同在）。这样他借着提到真灵，为过渡到约一 4:1-6的"谬妄的灵"作预备；之后又回到爱的主题。
英文原文
24. dwelleth in him--The believer dwelleth in Christ.
and he in him--Christ in the believer. Reciprocity. "Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded"
(1Jo 2:28).
hereby--herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit "which He hath given us." Thus he prepares, by the mention of the true Spirit, for the transition to the false "spirit,"
1Jo 4:1-6;
after which he returns again to the subject of love.
约一 3:1-24。
神的儿女与魔鬼儿女的分辨标记。弟兄之爱是真正公义的本质。
1. 你看——唤起注意，好像对着某种世界几乎不懂得欣赏的奇妙展现。本节与前文约一 2:29如此相连：我们一切所行的义，不过是神以无比的爱收纳我们为儿女的标记；它不能拯救我们，而是我们靠他恩典得救的证据。
何等——何等超越的卓越，在他方面何等恩慈，在我们方面何等宝贵。
赐……爱——他不是说神给了我们一些礼物，而是说赐下了爱本身和一切尊荣的源头，即心本身；不是因我们的行为或努力，而是因他的恩典〔路德（Luther）〕。
使——"何等的爱"所导致、所证明的，即我们得称为……。赐下这爱的直接目标，是"使我们得称为神的儿女"。
得称为——领受了这样荣耀名号（虽然在世人看来似乎虚幻）的特权，以及随之而来的荣耀实际。对神而言，呼召即是使之真实地成为。有谁像神这样大？有什么关系比儿女的关系更亲近？最古的抄本加上"我们真是如此"。
所以——"因此"，因为我们"（实在）如此"。
我们——像父一样的儿女。
不认识他——即不认识父。"若不理会神的人对你有任何好评，你当为自己的状态担忧"〔本格尔（Bengel）〕。与约一 5:1对照。世界的全部过程就是对神的一种持续的不认识。