1
1Jo 3:1-24.
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.
2
無標題
2. 親愛的弟兄啊——為父所愛，故為我所愛。
現在——與「還未」相對。我們如今已經實在是兒女，雖不被世人如此承認，並（作為結果）我們等候我們兒子名分的可見顯現，這顯現還未發生。
還未顯明——希臘文「我們將要成為怎樣的人，還未曾（任何時候，希臘文簡過去式）被可見地顯明出來」——即憑此兒子名分我們將達到何等更大的榮耀，還未顯明。「怎樣」暗示某種難以想像的榮耀。
但——最古抄本無此字。《英文版》加入它造成錯誤的對照。意思不是「我們還未明顯知道將如何……但我們知道」云云。信徒已有某種程度的顯明，雖世界還沒有。聯繫是這樣：我們將要怎樣，向世界的顯明還未發生；我們知道（一般而言；作為確定的知識，希臘文如此）祂（不是「它」，即那還未顯明之事〔阿爾福德〕，
比較
瑪一6；
約十四3）
顯現時
（約壹三5; 二28），
我們將要像祂（基督；一切兒子在實質上與其父相似，而我們將要效法的基督是「神本體的真像」，故效法基督即是效法父）。我們等候顯現（按字面即「啟示」apocalypse，與用於基督自己顯現的同一名詞）神的眾子。我們自然出生之後，需要重生入恩典的生命，隨之要重生入榮耀的生命；後二者同稱為「重生」
（太十九28）。
我們身體的復活是一種從地的母腹出來、生入另一種生命。我們第一次的試探是要在知識上像神，我們因此墮落；但被基督復起，我們藉著如我們被認識那樣認識祂、如祂所是的看見祂，就真正像祂〔皮爾遜，《信經詮釋》〕。正如亞當所失去的第一次不朽是「能不死」，最後的將是「不能死」。正如人的第一次自由選擇或意志是「能不犯罪」，我們最後的將是「不能犯罪」〔奥古斯丁，《上帝之城》22.30〕。魔鬼因覬覦神的能力而墮落；人因覬覦神的知識而墮落；但追求神的良善，我們將永遠在祂的樣式中長進。從父神轉到指基督的「祂」，暗示父與子的完全合一。
因為等——持續觀看產生相似
（林後三18），
如月亮的面孔常朝向太陽，就反射其光與榮耀。
得見祂的真體——不是在其最內在的神格中，而是在基督裏所顯明的。非純潔者不能見那無限純潔者。在這一切經文中，希臘文是同一動詞opsomai；不指看見的動作，而指對象呈現在其眼前或心思中的那人的狀態；故希臘文動詞總是用中間態或反身態，意為覺察並內裏領會〔提特曼（Tittmann）〕。我們屬靈的身體將來要領會並辨認屬靈的存在，正如我們如今屬自然的身體辨認自然的對象。
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.
3
無標題
3. 這指望——將來「像祂」的指望。信與愛以及望均見於
約壹三11、23。
在——更當作「（安息）在祂上面」；建基於祂的應許。
潔淨自己——藉著在他裏面的基督之靈
（約十五5
末）。「你潔淨自己，不是憑自己，而是憑那來住在你裏面的那位」〔奥古斯丁〕。藉信稱義已被預設。
像祂潔淨一樣——未沾任何不潔。第二位格，律法與福音均藉祂賜下。
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.
4
無標題
4. 罪與從神生不能並存
（約壹三1-3）。
約翰常將先前積極地陳述的同一真理消極地呈現。他已表明從神生涉及自我潔淨；如今他表明哪裏有罪——即自我潔淨的缺失——那裏就沒有從神而生。
凡——希臘文「每一個」。
犯罪的——與
約壹三3
「凡向祂有這指望的，就潔淨自己」；以及
約壹三7
「行義的」
相對照。
違背律法——希臘文「行不法」。即違背神純潔的律法；因而顯明他沒有將來像神純潔那樣潔淨的指望，所以不是從神生的。
因為——希臘文「並」。
罪就是違背律法——對一般罪的定義。希臘文二者均有冠詞，暗示二者為可互換的用詞。希臘文「罪」（hamartia）按字面為「偏離目標」。神的旨意乃那當時常瞄準的目標。「律法本是叫人知罪。」線的彎曲由與直尺並列而顯明。
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.
5
無標題
5. 關於罪與兒子身分不能並存的進一步證明；基督在肉身中顯現的宗旨正是除掉（一次行動、完全地，簡過去式）一切的罪，如那代罪山羊在預表上所行的。
並且——同一事實的另一證據。
在祂並沒有罪——不是「沒有」，而是「沒有」，如
約壹三7
「祂是義的」，以及
約壹三3
「祂是潔淨的」。所以我們也當如此。
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.
6
無標題
6. 他從基督自己與罪完全分離的事實，推論在祂裏面的人也必須與罪分離。
住在祂裏面的——如枝子在葡萄樹上，以生命的聯結靠祂的生命而活。
就不犯罪——他住在基督裏的程度有多少，他從一切罪中得自由就有多少。這是基督徒的理想。罪的生命與神的生命互相排斥，如黑暗與光明。事實上，信徒確會陷入罪中
（約壹一8-10; 二1、2）；
但這一切罪與神的生命是異質的，需要基督潔淨的血，沒有此血的應用，神的生命不能維持。他住在基督裏時就不犯罪。
凡犯罪的，不曾看見祂——希臘文完成式，「未曾看見祂，如今也不看見祂」。此處再次呈現基督徒直覺與認識的理想
（太七23）。
罪之為罪，與重生的觀念相矛盾。不是「凡被誘入罪中的人從未看見或認識過神」；而是在罪存在多少的程度上，在那程度上對神的屬靈直覺與認識不在他裏面。
也——「甚至也不」。屬靈地看見比認識更進一步；因我們藉認識、藉生動的實化與經歷達到看見。
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.
7
無標題
7、8. 同一真理，加上犯罪者就其犯罪的程度而言是「屬魔鬼」的。
不要被人迷惑——如反律法主義者企圖誤導人那樣。
義——希臘文「那義」，即基督或神的義。
行義的就是義人——不是他的行使他成義，而是他是義的（因基督裏神的義稱義，
羅十3-10）
使他行義：這是日常用語中常見的倒置——形式上雖不合邏輯，實際上卻合邏輯，如
路七47；
約八47。
行為不能稱義，但稱義的人會行。我們從他行義推論他已經是義的（即有行義的唯一真實原則——信），故是從神生的
（約壹三9）；
正如我們可以說，結好果子的樹是好樹、有活根；不是果子使樹與其根成為好的，而是顯明它們是好的。
那——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.
8
無標題
8. 犯罪的是屬魔鬼——與
約壹三7
「行義的」
相對照。他是魔鬼的兒女
（約壹三10；
約八44）。
但約翰不像說「從神生」那樣說「從魔鬼生」，因為「魔鬼不生任何人，也不創造任何事物；凡效法魔鬼的，是因效法他而非因真正的出生而成為魔鬼的兒女」〔奥古斯丁，《約翰一書十講》，講4.10〕。從魔鬼而來的不是出生，而是腐敗〔本格爾〕。
從起初就犯罪——從任何開始犯罪的時候起〔阿爾福德〕；即從他成為現今的魔鬼之時。他在受造後似乎只極短暫地保守其起初的身分〔本格爾〕。自從人類墮落以來〔即我們這世界的起頭〕魔鬼就（一直）犯罪（「犯罪」一語的力在此：他從起初就犯罪，是一切罪的因，如今仍繼續犯罪；現在式）。作為罪的創始者與這世界的王，他從未停止引誘人犯罪〔呂克〕。
除滅——粉碎並廢除；傷蛇的頭、踐踏它。
魔鬼的作為——罪及其一切可怕的後果。約翰的論證是：基督徒不能行基督來所要除滅的事。
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.
9
無標題
9. 凡從神生的——按字面為「每一個為神所生的人」。
就不犯罪——他作為從神而生者的較高本性不犯罪。為神所生與犯罪是互相排斥的狀態。人犯罪到何種程度，就使他自己是否從神生成為可疑。
神的道——神活的道，被聖靈作成我們裏面新生命的種子與持續成聖的方法。
存在——住在他裏面（比較註釋，見
約壹三6；
約五38）。
這並不與
約壹一8、9
矛盾；重生者藉著立即在基督的血中洗淨因舊本性所陷入的每一罪，彰顯罪與重生的完全不能並存。
他也不能犯罪，因為他是由神生的——「因為他生是由於神」（希臘文語序如此，與本節開頭同樣字詞的語序相比）；不是「因為他曾由神生」（希臘文是完成式，意為現在，非簡過去式）；不是說人一勞永逸地從神生後就永不能犯罪；而是因為他從神生、那道如今住在他裏面，他不能犯罪；只要那道活潑地住著，罪就不能有地位。比較
創三十九9，
約瑟：「我怎能作這大惡，得罪神呢？」我裏面的原則與之完全相違。重生的生命與罪不能並存，並賜信徒對各樣形式的罪的恨惡，以及對罪不斷抗拒的渴望。「神的兒女在這爭戰中雖每日受傷，卻絕不丟棄武器，也不與那致命的仇敵言和」〔路德〕。重生者偶爾意外所犯的罪，是因新生命的原則一時被容讓沉睡、聖靈的劍未立即拔出。罪總是活躍的，但不再掌權。信徒能力的正常方向是向罪；內心順服神的律是其真我的統治原則，雖然尚未完全致死的舊本性會反叛並犯罪。比較
約壹五18
與
約八34；
又比較
詩十八22、23；
三十二2、3; 一一九113、176。
那本性總是指向極的磁針，易被偏離，卻總是重新尋回極點。
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.
10
無標題
10. 魔鬼的兒女——（見
約壹三8；
徒十三10
註釋）。
神的兒女與魔鬼的兒女之間沒有中間的階層。
不行義的——與
約壹二29
相對照。
不愛弟兄的——
（約壹四8）；
這是那作為一切義的總綱與成全的愛的一個具體實例。而將神的兒女與魔鬼的兒女分別出來的記號，不是響亮的宣告、甚至表面看來好的行為，而是這愛。
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.
11
無標題
11. 信息——「宣告」，如宣告好消息；不像律法那樣僅僅是命令。那愛我們之者的福音信息，藉祂的僕人宣告，內容是我們當愛弟兄；此處不是指全人類，而是在基督裏作我們弟兄的、我們從同一神之家重生的人。
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.
12
無標題
12. 該隱——如同——「如同」一詞不在希臘文中。
屬那惡者——譯作「那惡者」，以與「因為自己的行為是惡的」相符。比較
約壹三8，
「屬魔鬼的」，與「屬神的」
（約壹三10）
相對照。
為甚麼殺了他呢？因為自己的行為是惡的，兄弟的行為是善的——因嫉妒並恨惡兄弟的敬虔，為此神悅納了亞伯的祭，卻拒絕了該隱的祭。從起初，女人的後裔與蛇的後裔之間就有敵意。
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.
13
無標題
13. 弟兄們，世人若恨你們，不要以為希奇——若世界愛你們，那才希奇。
世界——以該隱為代表
（約壹三12）。
恨你們——如該隱甚至恨自己的兄弟，且到殺他的地步。世界覺得你的善行默默責備了它的惡行。
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.
14
無標題
14. 我們——強調：雖被世界所恨，我們知道世界所不知道的。
知道——作為確定的事實。
已出死入生——已改變了狀態。
西一13，
「脫離黑暗的權勢……遷到祂愛子的國裏。」
從死到生——按字面「從那死（轄制未重生者的）進入那生（重生者的）」。這是蒙愛的門徒採用其主的話、在用語與思想上明顯的巧合。
因為我們愛弟兄——這不是我們從死遷到生的根基，而是我們知道自己已如此的根基。在我們方面的愛是我們稱義與重生的證據，而非其原因。「各人回到自己心中；若在那裏發現對弟兄的愛，就確信自己已出死入生。不要介意自己的榮耀只是隱藏著；主來時他要在榮耀中顯現。因他有生命的活力，但如今還是冬季；根有活力，但枝子似乎枯乾；裏面有活潑的精髓，裏面有葉子、有果子，但它們必須等候夏天」〔奥古斯丁〕。
不愛的——大多數最古抄本省略「弟兄」，使這陳述更為普遍。
仍住在——仍然。
死中——在「那（屬靈的）死」裏（以永遠的死為結局），這是一切人按本性所處的狀態。他缺乏愛證明沒有拯救的改變臨到他。
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.
15
無標題
15. 凡恨弟兄的——等於「不愛弟兄的」
（約壹三14）；
二者之間沒有中間地帶。「愛與恨，如光與暗、生與死，必然互相取代，也必然互相排斥」〔阿爾福德〕。
就是殺人的——因放縱那若順其自然發展會使他成為殺人者的情慾。「
約壹三16
要我們為弟兄捨命；但決鬥要求人（說來可怕！）寧可冒自己性命的危險，也不可不以剝奪別人的性命為代價」〔本格爾〕。神看內心的態度等同於將從中流出的外在行動。人所恨的，就是願他死。
有——這樣的人仍「住在死中」。所指的不是其將來的狀態，而是現在的。恨（即不愛）弟兄的人
（約壹三14）
在他這現在的狀態中，不能有永生住在他裏面。
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.
16
無標題
16. 真正的對弟兄的愛是甚麼，以基督對我們的愛加以說明。
藉此——希臘文「在此中」。
神的愛——「神的」一詞不在原文。譯作「我們得以認識愛」；即我們體會真正的愛是甚麼。
祂——基督。
我們也——在我們方面，若為神的榮耀、教會的益處或一個弟兄的拯救所絕對需要。
捨命——基督獨自為我們眾人捨了祂的一個生命；我們當各自為弟兄們的生命捨下我們的生命；若非實際地，至少當以獻出我們的時間、關懷、勞苦、禱告、財物而實際如此：Non nobis, sed omnibus（不為自己，乃為眾人）。我們的生命不當對我們比神的獨生子對祂更寶貴。使徒們與殉道者就是照此原則而行。
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.
17
無標題
17. 這世上的財物——按字面為「生計」或產業。我們若當為弟兄捨命
（約壹三16），
何況我們的產業豈不更當不留住？
看見——不僅偶然地看見，更是作為觀眾刻意注視；希臘文「注視」。
塞住憐憫的心腸——那因看見弟兄缺乏的景象而一度打開的憐憫心腸被關閉。「心腸」指心——憐憫的座位。
怎能——「（即向神的）神的愛住（希臘文『住』）在他裏面，怎能呢？」我們的多餘當讓給弟兄的必需；我們的安逸，甚至某程度上我們的必需品，當讓給弟兄極度的缺乏。「信心將基督賜給我；從信流露出的愛將我賜給鄰舍。」
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."
18
無標題
18. 當可敬的約翰已不能步行到教會聚會處、而須由門徒抬去時，他總對教會發出同樣的勸勉；他將那從基督自己領受、涵蓋其餘一切、構成新約特徵的這一條誡命提醒他們：「我的小子們，你們要彼此相愛。」在場的弟兄們因屢次聽同樣的話而厭倦，問他為何總是重複同一件事，他回答：「因為這是主的誡命，而這一件事若作到了就夠了」〔耶柔米〕。
在言語上——希臘文「用言語……用舌頭，卻要在行為與真理上」。
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."
19
無標題
19. 藉此——希臘文「在此中」；即在我們在行為與真理上相愛之中
（約壹三18）。
我們知道——最古抄本為「我們將知道」，即我們若遵行那命令
（約壹三18）。
是屬真理的——即我們是真理（即在耶穌裏的真理）的真門徒、屬於那真理；我們是藉真理之道從神生的。我們在此根本上有真理，故必定不會只在言語和舌頭上愛
（約壹三18）。
我們的心若責備我們，我們就可以安心——按字面為「說服」，即說服到不再定罪我們；滿足我們良心關於我們是否在神面前蒙悅納的疑問與懷疑（比較
太二十八14；
徒十二20，
「說服了布拉斯都」即按字面「說服」）。作為感情之座位的「心」是我們內在的審判官；作為見證人的良心，如今就在神面前或作我們稱義的辯護人、或作定罪的控告者而行事。
約八9
有「良心」，但該段在多數古抄本中被省略。約翰在他處從不用「良心」一詞。唯獨彼得與保羅使用它。
在神面前——即在祂——那察看心的全知鑒察者——的眼前。確據當是信徒尋常的經歷與特權。
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.
20
無標題
20. 路德與本格爾將本節視為安慰那心責備自己的信徒；他因此如彼得那樣，從良心向那比良心更大者上訴。「主啊，你無所不知，你知道我愛你。」彼得的良心雖因他否認主的罪而定罪他，卻對他的愛給予確據；但他因過去的失敗而恐怕可能欺騙自己，便向無所不知的神上訴：保羅亦然，
林前四3、4。
故我們若是信徒，即使我們的心因一般性的罪而定罪我們，既有兒子身分的一個記號——愛——我們仍可以安我們的心（部分最古抄本在
約壹三19
及
約壹三20
均讀作單數心），因為知道神比我們的心大，一切事沒有不知道的。但這樣一來，同一希臘文在本節開頭譯作「因為」，中間卻譯作「（知道）……」。況且本節若是安慰性的，大概會是「因為即使我們的心責備我們」等。故譯作「因為（說明
約壹三19
所述『在祂面前安我們的心』何以如此重要之理由）我們的心若責備我們（希臘文『知道（有甚麼）不利於我們』；與『我們將知道我們是屬真理的』以對照相呼應），（這是）因為神比我們的心大，一切事沒有不知道的」。我們的心若不利地判斷我們，我們可以確信那比我們的心知道更多的祂，判斷我們更為不利〔阿爾福德〕。類似的省略（「這是」）見於
林前十四27；
林後一6; 八23。
我們良心的定罪見證並不孤立，而是那位更大、無所不知者之聲的回響。我們的以言語與舌頭愛、而非以行為與真理愛的偽善，連我們那軟弱、所知甚少的良心也不能逃過，何況那知道一切的神！然而安慰性的解釋可能是對的。因「我們將安我們的心」的希臘文（見
約壹三19
註釋）
意為贏得過來、說服到平息，暗示先前有心自我定罪的狀態
（約壹三20），
但被「神比我責備我的心更大」與「知道一切」（希臘文「ginoskei」即「知道」，非「kataginoskei」即「責備」）這安慰性的思想克服了。故神知道我的愛與事奉祂的意願，也知道我的體質因而可憐我信心的軟弱。這樣贏得心使之歸於平安，不如從心不責備我們所流出的向神坦然無懼那樣進深的階段。故第一個「因為」適用於兩種交替的情況，
約壹三20、21
（提供「有愛就會安我們的心」之說
（約壹三19）
的根據）；
第二個「因為」只適用於第一種交替情況——「我們的心若責備我們」。當他到達第二種交替情況
（約壹三21），
就將之獨立於先前那個將它與
約壹三19
相連的「因為」而陳述，因為向神坦然無懼是比說服我們的心更進一步的階段，雖然總是隨後而有。
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.
21
無標題
21. 親愛的弟兄啊——沒有對照兩種情況
約壹三20、21
的「但是」，因為「親愛的弟兄啊」已足以標示過渡到愛的完全確信中行走的弟兄的情況
（約壹三18）。
我們能「在祂面前安我們的心」
（約壹三19）
與「我們的心不責備我們」（一般對真理、特別對愛的不真誠沒有責備）的兩個結果是：（1）向神坦然無懼；（2）我們禱告得著確定的回答。約翰不是說凡心不責備自己的人因此在神面前就是安全的；因為有些人的良心已被烙鐵烙慣，另一些人不知道真理，能救人不是僅有真誠，而是真理中的真誠。此處所指的人是基督徒：他們認識基督的訓誨並以此察驗自己。
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.
22
無標題
22. 我們一切所求的，就從祂得著——作為事實，照祂的應許。信徒作為信徒，只求合乎神旨意的事；或若他們求神所不願的，他們就向神的旨意屈服，於是神或照他們所求的賜予，或賜予比那更好的。
因為我們遵守祂的誡命——比較
詩六十六18; 三十四15; 一四五18、19。
這不是說我們的功勞為我們的禱告賺取蒙垂聽，而是當我們是在基督裏的信徒時，我們一切信心的行為既是祂靈在我們裏面的果子，就「在神眼前蒙喜悅」；而我們的禱告既是同一位神之靈在我們裏面的聲音，自然且必然地蒙祂垂聽。
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.
23
無標題
23. 將福音時代神的一切誡命總結為一條誡命。
神的命令就是——單數：因為信與愛不是分開的誡命，而是不可分解地結合在一起。沒有對基督的信，我們就不能真正彼此相愛；沒有愛，我們也不能真正信祂。
信——一勞永逸地；希臘文簡過去式。
祂兒子耶穌的名——信福音中所啟示關乎祂的一切，並就其位格、職分與贖罪之工而信祂自己。
正如祂——正如耶穌所命令我們的。
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.
24
無標題
24. 住在祂裏面——信徒住在基督裏。
祂也住在他裏面——基督住在信徒裏。相互性。「這樣，他回到書信的大主調——住在祂裏面，前半段以此作結」
（約壹二28）。
藉此——我們（信徒）就知道祂住在我們裏面，即從（我們裏面有）祂「所賜給我們的聖靈」。這樣他藉提及真的聖靈，為過渡到假的「靈」
（約壹四1-6）
作準備；
此後又回到愛的主題。
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.
約壹三1-24。
神兒女與魔鬼兒女的分辨記號。弟兄相愛是真正公義的本質。
1. 你看——喚起注意，如同面對某種奇妙的展示，雖然世人幾乎看不出有甚麼可羨慕的。本節與前文
約壹二29
相連：我們一切行公義不過是神以無比的愛收養我們為兒女的記號；這不能拯救我們，而是證明我們已蒙恩得救。
何等——何等超越的卓越，在祂方面何等恩慈，對我們何等寶貴。
愛……賜——他不是說神給了我們某項禮物，而是愛的本身並一切尊榮的泉源、心腸的本身，且不是因我們的行為或努力，而是出於祂的恩典〔路德〕。
使我們——「何等的愛」的結果、證明，即我們成為云云。賜下此愛所要達成的直接效果，是「使我們得稱為神的兒女」。
得稱為——已獲得如此榮耀的稱號（雖在世人看來似乎虛構）的特權，連同榮耀的實在。在神，呼召就是使之真實成為。誰如神偉大？有何關係比兒子更親近？最古老的抄本加上「我們真是如此」。
所以——「因此」，因為「我們（實在）如此」。
我們——兒女們，像父一樣。
不認識祂——即不認識父。「若不重視神的人對你有任何評價，當為你的光景擔憂」〔本格爾〕。比較
約壹五1。
世界的整個過程是一次對神不承認的大行動。