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1Jo 5:1-21.
英文原文
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. 因着——希腊文"在……里面"。我们对弟兄的爱是我们对神的爱的标记和考验，照样（约翰在此说），我们对神的爱（用"遵守他的诫命"来检验）反过来是我们爱弟兄的爱的根据和唯一真实的基础。
知道——约翰在此所指的，不是真弟兄之爱的外在准则，而是其内在属灵准则——即在衷心遵守他诫命中彰显的爱神的意识。当我们有这样内外都确证的对神的爱时，我们就能确切地知道我们是真正爱神的儿女。"对弟兄的爱按自然秩序在先（参约一 4:20注释）；对神的爱按恩典的秩序在先（约一 5:2）。有时前者更直接地被知道，有时后者更直接被知道，这是按照心思更投入于人际还是更投入于关乎神的尊荣之事"〔以斯提乌（Estius）〕。约翰指出真爱是什么，即以神为首要对象的爱。正如前面约翰强调结果，现在他强调原因。因为他要我们中间彼此相爱如此培养，以致神总被放在首位〔加尔文（Calvin）〕。
英文原文
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. 因为我们爱神，并遵守他的诫命（约一 5:2），所以我们的爱不是在空泛的表白中松弛，而是以顺服为考验。"他诫命的总纲是爱"（正如神的律法可概括为爱），所以爱神的诫命是容易的（参提前 1:5）。
诫命——希腊文用复数，因为它包括许多细则；但这一切都归于爱这总纲，如约一 3:23所示。
守——希腊文意味着以戒备之心看守，以保存。
并非难守——因为爱使诫命变为甘甜。我们越多爱神，诫命对我们越容易。
英文原文
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. 因为——说明为什么他的诫命不是难守的（约一 5:3）：因为我们有胜过世界的资源。
凡从神生的——希腊文指已经生的，持续地是神的儿女。
胜过世界——持续得胜，作为已有的产业。
使我们胜了世界的，就是我们的信心——希腊文，"得胜"（过去时，已经完成）；信心是得胜的工具。信心的对象是耶稣为神的儿子（约一 5:5），即胜过世界的那一位。
英文原文
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. 胜过世界的是谁呢？——约一 5:4已说"使我们胜了世界的，就是我们的信心"，这里以问题的形式加以强调和具体化。
除了——希腊文暗示唯独。
信——希腊文是分词，指持续地相信的人。
耶稣是神儿子的——这是信心的对象和内容。凡持续信耶稣是神儿子的，就是胜过世界的。"凡从神生的，就胜过世界"（约一 5:4）；而信心是这得胜的工具。所以信耶稣是神儿子，就是胜过世界的人。
英文原文
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. 藉着——直译"那藉着"，即"就是那藉着"。
水和血而来的——希腊文是分词，指基督来时的方式。他从水和血而来——即在他受洗（水）和受难（血）这两大事工转捩点中显明为神的儿子。这也是约翰所能见证的（约 19:35）。
耶稣基督——约翰强调耶稣就是基督，是成了肉身来的（约一 4:2）。
不仅——希腊文，"不在……里"。
用水——指他的受洗（太 3:13-17）。
乃是——而是。
用水又用血——指他的受难（约 19:34）。从他的肋旁流出血和水。
并且有圣灵作见证——希腊文，"那作见证的圣灵"。
因为圣灵就是真理——圣灵的见证是真实可信的，因为圣灵本身就是真理（约 14:6；15:26；16:13）。圣灵在基督受洗时降下，在五旬节赐下，持续为基督作见证。
英文原文
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——律法规定要有两三个见证人才构成充分的见证。以任何形式支持"在天上，父、道、圣灵，这三者为一；在地上有三位作见证"这些话的希腊文抄本，仅有都柏林的《蒙特福提安努斯》（Montfortianus），显然抄自近代拉丁武加大本；《拉维安努斯》（Ravianus），抄自《康普鲁顿合参本》（Complutensian Polyglot）；那不勒斯一抄本，由近代之手在页边加添这些话；《奥托博尼亚努斯》（Ottobonianus）298，15世纪，其希腊文不过是所附拉丁文的翻译。所有古译本均省略这些话。《武加大本》（Vulgate）最古抄本也省略它们；最早含有它们的《武加大本》抄本是8世纪的《维赞堡ensis》（Wizanburgensis）99。马太衣（Matthaei）所引用的一条注解表明，这些话并非出于欺诈；因为在所有希腊文抄本的"作见证的有三"这话中，正如那注解者所注意到的，"三"这字是阳性，因为这三样东西（圣灵、水和血）是三位一体的象征。居普良（Cyprian，196年）也论及此："论到父、子和圣灵，经上记着说：'这三位是一'（一个合一）。"使用阳性"三"（希腊文）必有某种奥秘的真理暗含其中，尽管其先行词"圣灵、水和血"是中性。三位一体乃是所意图的真理，这是自然的推论：所列举的三一指向一个更高的三一；约一 5:9的"神的见证"也表明了这一点——这见证指向圣灵、水和血所暗示的三位一体。因此，这些话最初是作为页边注释写下来以补足正文的意义的，然后至少在8世纪时被引入拉丁武加大本的正文。然而，这见证只能在地上向人作出，不能在天上作出。所以插入"在天上"的页边注释是不合宜的。上下文显然要求在地上由三样——圣灵、水和血——作出见证：奥秘地表明神圣的三一见证者——父、圣灵和子。吕克（Luecke）注意到反对这些话的内在证据：约翰从不把"父"和"道"作为相关词使用，而是像其他新约作者一样，把"子"与"父"关联，总是把"道"指向"神"而非"父"作为其相关词。维吉留（Vigilius）在5世纪末是最早将这些有争议的话作为正文引用的；但早于15世纪的希腊文抄本中，没有一本现存抄本含有它们。"三位一体"（Trinity）这一术语最先见于3世纪特土良（Tertullian）〔《反驳帕克西亚》（Against Praxeas,）3〕。
英文原文
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. 归于一——"趋向于一个结果"；它们对耶稣的儿子身份和弥赛亚身份所作出一致的见证，是借着悔改的信徒在洗礼的水中所领受的圣礼恩典、他血的赎罪功效，以及他圣灵的内在见证而赐下的（约一 5:10）：对应于耶稣的受洗、他的钉十字架以及圣灵在他里面所彰显的见证，这些见证为耶稣的儿子身份和弥赛亚身份作见证（参约一 5:6注释）。
耶稣是借着水而来（即他在约旦河的受洗）才正式就职，并显明自己是弥赛亚；这对最先因施洗约翰的见证而被引到基督面前的约翰而言，必定格外重要。所以，借着基督所受的洗、他救赎性的流血，以及其见证无误的神之圣灵借着他所作成而仍作成的工，圣灵、水和血联合为三重见证，印证他神格的弥赛亚身份〔内安德（Neander）〕。
英文原文
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. 若——我们确实接受（并且正确）人的见证，虽然他们可能犯错；更何况我们当接受神（父）无误的见证。"父的见证，可说是道和圣灵的见证的根基；正如圣灵的见证是水和血的见证的根基"〔本格尔（Bengel）〕。
因为——这原则适用于当前的情况，因为……
因为——最古抄本作"因为他已经为他儿子作了见证"。那见证是什么，我们见于上文的约一 5:1, 5——"耶稣是基督，是神的儿子"；以及下文的约一 5:10, 11。
英文原文
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. 有这见证——神的，借着他的圣灵（约一 5:8）。
在自己心里——神的圣灵住在他里面，并见证"耶稣是主"、"是基督"、"是神的儿子"（约一 5:1, 5）。
圣灵在信徒自己里面为其儿子身份作的见证，在此并未直接表达，但它是相信神对耶稣神儿子身份之见证的结果。
不信神的——不信任他的见证。
以神为说谎的——许多实际上或甚至公然不信的人，作为可怕的亵渎和僭妄，理当为之退避的结论（约一 1:10）。
不信神的见证的*——希腊文*，"不信入这见证或见证"。拒绝信任神的见证（"不信神"）包含在拒绝信入（将自己的信靠寄托于）神的见证或见证的对象耶稣基督之内。"神圣的'信'是基于神的见证而同意某事为可信的。这是最高种的信；因为其对象有最高的可信度，因建立在无误的神之见证上"〔皮尔逊（Pearson），《信经阐释》（Exposition of the Creed）〕。"我们相信的权威是神圣的；我们追随的教义也是神圣的"〔利奥（Leo）〕。
赐给——希腊文，"已经见证，现在仍见证"。
关于——论到。
英文原文
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. 赐给——希腊文不定过去时："一次永远地赐给"。不仅是"应许"。
这永生是在他儿子里面——本质上（约 1:4；11:25；14:6）；身体上（西 2:9）；运行上（提后 1:10）〔兰格（Lange），见阿尔福德（Alford）〕。如果我们任凭自己，这生命我们会像首先的亚当一样失丧；如今是在第二亚当——神的儿子——里面为我们保障了。
英文原文
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. 有了神的儿子……生命——希腊文，"那生命"。本格尔（Bengel）注意到，本节有两个子句：前者提到"子"而没有加上"神的"——因为信徒认识子；第二个子句加上了"神的"，使不信者借此知道没有他是何等严重的事。前一个子句中"有"是重音所在；第二个子句中生命是重音所在。有了子就能像新妇那样说："我属我的良人，我的良人也属我"〔歌 6:3〕。
信心是重生者将基督作为现今产业拥有的途径；有了他，就有了生命的胚芽和现今的实际，将来必有生命完全展开的彰显。这里的永生：（1）初阶的，是将要来到之事的凭据；在居间状态中（2）是部分的，只属于人的一部分——虽然是更高贵的部分，即与身体分离的灵魂；在复活之时及以后（3）是完全的。这生命不仅是天然的——由灵魂与身体的结合所构成（如被弃者在永刑中的那种，那应当称为永死，而非永生）——更是属灵的，即灵魂与神的联合，永远至福（因为生命是幸福的另一个名称）〔皮尔逊（Pearson），《信经阐释》（Exposition of the Creed）〕。
英文原文
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. 最古抄本和版本读作："我将这些话写给你们〔省略'信奉神儿子之名的'〕，使你们知道自己有永生（比较约一 5:11），就是〔我所说的你们〕信奉神儿子之名的人〔不像英译本读作'并且叫你们信'〕。" 英译本后一子句将意为"使你们可以继续信"等（比较约一 5:12）。
这些话——本信。他在自己福音书的末尾（约 20:30, 31）同样写明他写作的目的。在约一 1:4他说写本信的目的是"使你们的喜乐充足"。知道自己有永生是通往"在神里面的喜乐"的确定途径。
英文原文
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. 坦然无惧的心——祷告中的胆量（约一 4:17），来自知道自己有永生（约一 5:13；约一 3:19, 22）。
照他的旨意——这旨意也是信徒的旨意，因此不构成对他祷告的约束。神的旨意在多大程度上不是我们的旨意，我们就在多大程度上不住在信心中，我们的祷告也不蒙悦纳。阿尔福德（Alford）说得好：如果我们完全晓得神的旨意并衷心顺服，我们就不可能为他所不应允的灵性或身体之事祈求；使徒所着眼的就是这理想状态。教导我们里面的人、并亲自在我们里面照着神的旨意祈求的，是圣灵。
英文原文
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. 听——希腊文，"他听我们"。
既然知道我们向他所求的，无不得着——我们向他所求的一切（asked），都有作为现今的产业。我们照他的旨意凭信心献上的过去祷告，没有一个是失落 的。像哈拿那样，我们可以在事情成就之前就以所求的已蒙允而喜乐；并能在事情发生时认出它不是出于偶然，而是我们过去的祷告所获。也比较约沙法对他祷告结果的信心确据——他甚至事先委派歌唱者赞美耶和华。
英文原文
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. 若有人……看见——在某个特定场合看见；希腊文不定过去时。
弟兄——一位基督徒弟兄。
犯了罪——在犯罪的行动中，并持续在那罪中：现在时。
不至于死的——只要那罪不至于死。
他就当祈求——祈求者将借着他的代求，成为神赐生命给那犯罪弟兄的器皿。仁爱的责备当伴随他的代求。当信徒的代求获得恢复时，那犯罪弟兄正在失丧生命的过程中。
为那些——重新提出本节开头的条件。"只要那罪不至于死。我说'赐生命'，即为那些不至于死的罪者获得生命。"
我不说当为这罪祈求——希腊文中的"祈求"（erōtaō）意味着一种平等的、或至少是与所求恩惠的对象有亲密关系之人的请求。"约翰宣告说，为弟兄代求的基督徒，不应当承担为犯了至于死之罪的罪人请求赦免所隐含的权威（撒上 15:35；16:1；可 3:29）"〔特伦奇（Trench），《新约同义词》（Synonyms of the New Testament）〕。比较申 3:26。
希腊文"求"（aiteō）暗示下属的谦卑恳求；所以我们的主从不用它指自己，总是用（希腊文）"请求"（erōtaō）。马大出于无知，一次对他用了"求"（约 11:22）。为不至于死的犯罪的弟兄"求"，是符合神旨意的谦卑恳求。但为至于死的罪"请求"〔好像我们比神更慈悲似的，以权威为它代求〕则带有僭妄的味道：在超出我们弟兄的渴慕范围之外的事上——犯至于死的罪的人会由此被证明不是、也从未真正是弟兄（约一 2:19）——指示神当如何施行和保留他公义的审判。耶稣自己也只为自己所不赐、从世界中赐给他的人代求，不为那在不信中刚硬自己的世界代求。
英文原文
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. "凡不义（甚至信徒的不义，比较约一 1:9；3:4。凡亏缺了义的）都是罪"；但不是所有的罪都是至于死的罪。
也有不至于死的罪——在这种情形下，信徒可以代求。死与生处于相关的对立中（约一 5:11-13）。
至于死的罪必须是某种"趋向于"（希腊文如此）并因此导致死的罪。阿尔福德（Alford）认为它是某种可辨识的犯罪行为，即否认耶稣是基督、是神的儿子（与承认这真理相对照，约一 5:1, 5），约一 2:19, 22；4:2, 3；5:10。这样故意否认基督的人不可接待到家里，也不可向他问安。不过，我赞同本格尔，所包括的不仅是行为，还有伴随该行为的背叛之状态——"信心、爱心、盼望，总之新生命已经熄灭的灵魂状态。首要的诫命是信和爱。所以首要的罪是毁坏信和爱的罪。在前者有生命；在后者有死。只要还不明显（参约一 5:16注释论'看见'）是至于死的罪，就可以祷告。但如果是故意拒绝恩典，那人因此把生命从自己推开，别人怎能为他获得生命呢？" 比较雅 5:14-18。
比较太 12:31, 32，论故意拒绝基督，并抵挡圣灵对他作为神之弥赛亚的清楚见证。耶稣在十字架上只为他钉十字架的人中不知道自己所作的那些人祈求，不为故意抵挡恩典和知识的人祈求。我们若为不悔改者祷告，必须以谦卑地把这事交托给神旨意的方式，而不是我们当为犯错之弟兄献上的代求性请求的方式。
英文原文
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.（约一 3:9。）
我们知道——重复三次以强调，借此引出三件事，作为弟兄们共同经历性知识之事。约一 5:18警戒人勿滥用约一 5:16, 17作为放纵肉体的根据。
凡——希腊文"每一个……的"。不仅成熟的信徒，而是每一个重生的人，都"不犯罪"。
那从神生的——希腊文不定过去时，"已经（在过去一次永远地）从神所生"；本节开头是完成时。"生的"或"生"作为一种持续的状态。
保守自己——武加大本（Vulgate）译作"那从神所生的保守他"（最古抄本之一也如此读）；阿尔福德（Alford）亦然。直译"那从神所生的（悬垂主格），它（主格中所暗示的神圣生成）保守他。"如约一 3:9"他的道存在他里面。" 不过按英译本的读法，神借他的圣灵在内里工作，而人在那灵的能力下作为负责任的主体行事，这在别处也常见。我们要从恶中保守自己，神必须保守我们——这是确定的。特别将约 17:15与本节比较。
那恶者也就无法害他——不能害他。他在多大程度上实现他的重生生命，这世界的王就在他里面一无所有可抓住他致命的试探，正如基督自己的情形。他神圣的重生已经一次永远地切断了他与这世界之王的联系。
英文原文
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. 整个世界都卧在那恶者手下——更当译作"卧在那恶者里面"，如希腊文在约一 5:18；约一 2:13, 14所译；比较约一 4:4；约 17:14, 15。
世界卧在那恶者的权势中，并住在其内，作为他奴仆的安息之所和主人；比较"住在死亡中"（约一 3:14）；与约一 5:20"我们在那位真实的里面"对照。信徒已被救脱离他的权势，整个世界却仍照旧无力不动地卧在其中；包括智者、伟人、受人尊敬者，以及一切不借生命联合而在基督里的人。
英文原文
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. 总结我们基督徒的特权。
已经来到——已经来到，且现今在这里。"他就在这里——一切都充满了他——他的道成肉身、工作和持续的同在，对我们都是活生生的事实"〔阿尔福德（Alford）〕。
赐给我们——希腊文，"已经赐给"。
智慧——希腊文，"悟性（dianoia）"。
使我们认识——希腊文不定过去时："使我们可以有一次永远地认识"。有些最古抄本读作"（以致）我们晓得"。
那位真实的——希腊文"那真实者"（ho alēthinos），与一切偶像或假神对立（约一 5:21）。他是真神（"独一的真神"，约 17:3）。耶稣因与神合一，也是"那位真实的"（启 3:7）。
我们也在那位真实的里面——希腊文强调"在……里面"：我们是在那位真实的里面，就是在他儿子耶稣基督里面。这是说他作为中保的职分：我们借着"在他儿子耶稣基督里面"得以"在那位真实的里面"。儿子把我们带到父那里。
这也是——希腊文把这两样放在一起作为同一主词："这位就是那位真实的，那位真实的（ho alēthinos），且是永生。" 这句话把最直接的前述主语——耶稣基督——与"那位真实的"（与约一 5:20上半的父相关联）和"永生"完全等同。
这也是真神——希腊文强调：这正是那真神。这一位耶稣基督（最后提到的位格）就是"真神"——将他如此与父在他的属性"独一真神"（约 17:3，这属性主要归给父）上同等。他也是永生。在启示录中子也被称为"那为阿们的、那诚信真实的（ho alēthinos）见证人"（启 3:7, 14），与这里相同。
也是永生——归于神的儿子。阿尔福德错误地说他是生命，却不是永生。父诚然是永生之源，但子也是那显现出来的永生——阿尔福德所引用的经文（约一 1:2）正是反对他的。也比较约一 5:11, 13。显然，基督在此是作为永生赐给我们的中保来被默观的。希腊文是："真神和永生——就是这位耶稣基督。" 换言之，信他，我们就信了真神，并有永生。
很自然地为下文警戒假神（约一 5:21）作了铺垫。耶稣基督是唯一受认可的"神本体的真象"，唯一真实可见的神之彰显。神的其他一切表现都被禁止为偶像。这样，本信以其开始的方式结束（约一 1:1, 2）。
英文原文
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).
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21. 满有爱的临别警戒。
偶像——当时的基督徒到处被拜偶像者包围，不可能避免与他们来往。因此需要警惕任何即使是间接的妥协或与拜偶像相通的行为。约翰写信之地的别迦摩，有些人陷入了吃祭偶像之物的网罗。我们一停止"住在那位真实的（借住在耶稣基督里）里面"，就成为"卧在那恶者里面的世界"的一部分，纵使在所有地方不是字面的拜偶像，也至少被交给了属灵的拜偶像（弗 5:5；西 3:5）。
英文原文
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
约一 5:1-21。
特别当被爱的弟兄是谁（约一 4:21）；顺服是爱的考验，借着胜过世界的信心而变为容易。本书信的最后一部分。圣灵为信徒属灵生命作的见证。结尾重申的真理：临别警告。
1. 我们的"弟兄"（约一 4:21）配得如此爱的理由是，他是"从神而生（生）"的；所以我们若要向神表明我们的爱，就必须向神可见的代表表明。
凡——希腊文，"每一个……的"。他若不是"基督"，就不能作我们的"耶稣"（神—救主）；因为他若不是先知，就不能启示救恩之路；若不是祭司，就不能成就那救恩；若不是君王，就不能将那救恩赐给我们；他若不是基督，就不能作先知、祭司和君王〔皮尔逊（Pearson），《信经阐释》（Exposition of the Creed）〕。
生——译作"生的"，如本节后半一样，因为希腊文相同。基督是生而来的"独生子"；我们则借着重生和收纳成为神所生的儿子。
凡爱生他之神的——真诚地，而非仅在口头上（约一 4:20）。
也必爱从神生的——即"他的弟兄"（约一 4:21）。