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Evidence given concerning Christ's person and excellency, 1Jo 1:1,2. The knowledge thereof gives us communion with God and Christ (1Jo 1:3), and joy, 1Jo 1:4. A description of God, 1Jo 1:5. How we are thereupon to walk, 1Jo 1:6. The benefit of such walking, 1Jo 1:7. The way to forgiveness, 1Jo 1:9. The evil of denying our sin, 1Jo 1:8-10.
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The Apostolic Testimony (80 AD)
繁體中文
使徒的見證 (80 AD)
¹ 論到從起初原有的生命之道，就是我們所聽見、所看見、親眼看過、親手摸過的。
² （這生命已經顯現出來，我們也看見過，現在又作見證，將原與父同在、且顯現與我們那永遠的生命傳給你們。）
³ 我們將所看見、所聽見的傳給你們，使你們與我們相交。我們乃是與父並他兒子耶穌基督相交的。
⁴ 我們將這些話寫給你們，使你們的喜樂充足。
使徒略去了自己的名字和身分（正如希伯來書的作者也這樣做），或是出於謙卑，或是願意基督徒讀者被所寫之內容的光與分量所引導，而非被推薦這些內容的名字所影響。於是他這樣開始——
I. 論述中保的位格的描述或特徵。他是福音的主題，是我們信心與盼望的根基與對象，也是使我們與神聯合的紐帶。他當被人清楚認識；他在此被呈現為：1. 生命之道（1Jo 1:1）。在福音書中這兩者是分開的，他先被稱為道（Joh 1:1），其後被稱為生命，同時暗示他是理性生命的源頭——生命在他裡頭，這生命就是人的光（Joh 1:4）。此處兩者合而為一：生命之道，那賜生命之道。他稱為道，暗示他是某一位的道；那一位就是神，就是父。他是神的道，如此便表明他是從父而出，正如道（或言語，即一連串的言語）從說話者而出一樣真實（雖然方式不同）。但他不是單純發聲的道，不是僅僅是一個發出的logos prophorikos，而是一個有生命的道：生命之道，活的道；因此——2. 作為永遠的生命。他的永存顯明他的尊榮。他從永遠就有；因此在聖經的觀念中，他是必要的、本質的、非受造的生命。使徒論到他的永恆——就其起點之前（如人們所說）並從亙古而言——似乎在於他將他描述為太初就存在、就與父同在的那一位，在他向我們顯現之前，甚至在被造之物被造以先，正如Joh 1:2,3所言。所以他乃是永遠活著之父那永遠的、有生命的、理性的道。3. 作為顯現出來的生命（1Jo 1:2），在肉身中顯現，向我們顯現。那永遠的生命願意取了可朽壞的樣式，願意披上血肉之體（就是完整的人性），如此住在我們中間並與我們交往（Joh 1:14）。這實在是極大的降卑與恩慈：那永遠的生命（一位具有永恆本質生命的主格）竟來探訪必死的人，為他們成就永生，繼而將永生賜給他們！
II. 論述使徒和他的弟兄們對中保曾住在這世上、與人交往所擁有的證據和使人確信的憑據。關於他曾真實居住於此、以及他顯現的方式中所彰顯的位格之尊榮與威嚴，都有充足的明證。生命、生命之道、那永遠的生命本身不能被看見、被摸著；但那顯現出來的生命卻能，也確實被如此經歷。這生命披上了肉身，取了卑微人性的狀態與形態，並以此對其在此的存在與作為提供了可感知的明證。這神聖的生命，或說道成肉身的道，親自向使徒的感官呈現並證實了自己。例如：1. 對他們的耳朵：我們所聽見的（1Jo 1:1,3）。這生命取了口和舌頭，為要說出生命的言語。使徒們不僅聽說過他，更是親自聽見了他。他們有三年多的時間可以跟從他的事奉，作他公開講道和私下解經（因為他在家中為他們講解）的聽眾，並被他那從來無人這樣說過的言語所折服。這神聖的道願意使用人的耳朵，耳朵也當獻給生命之道。那些將要在世人面前作他的代表和效法者的人，理當親自熟悉他的事奉。2. 對他們的眼睛：我們親眼所看見的（1Jo 1:1-3）。這道願意成為可見的，不僅被聽見，也被看見——公開地、私下地、在遠處、在最親近的時候被看見，正如這話語所暗示的：親眼——盡我們眼睛所能盡的一切功用而看。我們在他生活和事奉中看見他，在山上變像時看見他，看見他掛在十字架上流血、受死、死去，又看見他從墳墓回來、從死裡復活之後。他的使徒必須既是耳證人、也是目擊證人。所以主耶穌在我們中間始終出入的時候，就是從約翰施洗起，直到他離開我們被接上升的日子，必須從那常與我們作伴的人中立一位與我們同作耶穌復活的見證（Ac 1:21,22）。我們親眼見過他的威榮（2Pe 1:16）。3. 對他們內在的知覺，即他們心裡的眼睛；因為接下來的話或許可以這樣解釋：我們所看見的（注視過的）。這可以與前面的親眼看見加以區別；也可能與使徒在他的福音書中所說的相同（Joh 1:14）：我們也見過他的榮光，正是父獨生子的榮光。這詞不是用於眼睛直接的對象，而是用於從他們所看見的事物中理性地歸納出來的。我們所清楚辨識、默想、觀看過的，我們對這生命之道所確切認識的，我們都報告給你們。感官當作心思的傳信者。4. 對他們的手和觸覺：我們的手曾經摸過（觸摸過、感受過）這生命之道。這無疑是指我們的主在從死裡復活之後，給他的使徒們對他身體的真實性、實在、堅實和組織結構所作的完全確信。當他把手和肋旁指給他們看時，他很可能允許他們觸摸他；至少他知道多馬的不信，以及多馬所宣稱的不摸到他所受致命傷的痕跡就決不相信的決心。因此在下次聚會時，他在其餘的人面前呼召多馬，來滿足他那不信的好奇心。他們中間可能也有其他人這樣做了。*我們的手曾經摸過這生命之道。*那不能看見的生命與道，並不輕看感官的見證。感官在它當有的位置和範圍之內，是神所設立、也是主基督所使用來向我們傳遞信息的途徑。我們的主留心（盡可能地）滿足他使徒們一切的感官，好使他們在世人面前成為更權威的見證人。有人把這一切都應用於聽見福音之上，卻失去了此處所提及的多種感官的經歷，失去了這些表達的貼切性，也失去了此處反復強調的理由：我們將所看見、所聽見的傳給你們（1Jo 1:3）。使徒們在如此長久、多樣的感官運用中不可能受騙。感官當服事理智與判斷；而理智與判斷當服事對主耶穌基督及其福音的接受。對基督啟示的拒絕，最終可歸結為對感官本身的拒絕。他就責備他們不信、心裡剛硬，因為他們不信那些在他復活以後看見過他的人（Mk 16:14）。
III. 論述對這些基督真理與教義的根基和證據的鄭重宣告與見證。使徒們將這些保證公之於眾，為要叫我們得著滿足：我們又作見證，且傳給你們（1Jo 1:2）。我們將所看見、所聽見的傳給你們（1Jo 1:3）。使徒們理當向門徒敞開引導他們的證據，以及促使他們在世上宣揚並傳播基督教義的理由。智慧與正直促使他們證明：他們呈現給世人的，既不是個人的幻想，也不是乖巧捏造的虛言。顯明的真理會使他們開口，並促使他們公開承認。我們所看見、所聽見的，不能不說（Ac 4:20）。門徒也當確知他們所接受之制度的真實性。他們應當看見這聖潔信仰的證據。它不怕光照，也不怕最嚴謹的查考。它能提供理性的確信，並在心思與良心中產生堅實的說服。我願意你們曉得我為你們和老底嘉人，並一切沒有與我親自見面的人，是何等地盡心竭力，要叫他們的心得安慰，因愛心互相聯絡，以致豐豐足足在悟性中有充足的確信，使他們真知神的奧秘，就是父和基督（Col 2:1,2）。
IV. 論述使徒提出並見證這聖潔信仰要道的理由，以及伴隨它的證據摘要。這理由有兩方面：——
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使信的人得以被提升到與他們（與使徒們自己）同樣的福分：我們將所看見、所聽見的傳給你們，使你們與我們相交（1Jo 1:3）。使徒的意思不是指個人的相交，也不是在同一教會制度中的聯合，而是與個人之間的距離相容的那種相交。這是與天的相交，是在從天而來、又引向天上的福分中的相交。我們如此見證、傳給你們，為要叫你們與我們同享我們的特權和福分。得著福音恩典的人，樂意看見別人也同得福分。我們也看見，在神的整個教會中有一種相通或團契。可能存在某些個人的區別和特點，但有一種屬於所有聖徒的相通（即對特權和尊嚴的共同有分），從最高的使徒到最低的信徒都是如此。正如有同樣寶貴的信心，也有同樣寶貴的應許來尊崇並加冠那信心，並有同樣寶貴的福分和榮耀來豐富並充滿那些應許。如今為使信徒羨慕這相通，為使他們受激勵而持守那作為如此相交之途徑的信心，也為使使徒們在協助門徒得著與自己相同的相交上彰顯他們的愛，他們指出這相交是甚麼、在哪裡：*我們乃是與父並他兒子耶穌基督相交的。*我們與父相交，也與父之子（正如2Jo 1:3極力強調的那樣）相交——在我們與他們的福分關係中相交，在我們從他們領受屬天福分中相交，也在我們與他們屬靈的交通中相交。我們如今與神和主基督有如此超自然的交往，這正是我們將來永遠與他們同住、在天上的榮耀中享受他們的憑據和預嘗。看哪，福音的啟示要把我們提升到何等地步——遠超罪惡與塵世，把我們帶到與父並子那有福的相交之中。看哪，那永遠的生命為何成了肉身——為要把我們提升到與父並他自己相交的永生之中。看哪，那些在基督教信仰和制度的使用與目的之下活得多麼低下的人，竟沒有與父和他兒子耶穌基督屬靈的有福相交。
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使信徒得以在聖潔的喜樂中被擴大並提升：我們將這些話寫給你們，使你們的喜樂充足（1Jo 1:4）。福音的時代嚴格說來不是恐懼、憂愁、戰兢的時代，而是平安與喜樂的時代。在西奈山可以有恐嚇與驚惶，但在錫安山卻當有歡欣與喜樂，因為在那裡有那永遠的道、那永遠的生命，在我們的肉身中顯現。基督信仰的奧秘正是為叫必死的人喜樂而設計的。那永遠的兒子來尋找並拯救我們，他為我們的罪作了完全的挽回祭，他已勝過罪、死和地獄，他活著作我們在父面前的代求者與中保，並且他還要再來使那堅忍的信徒得以完全並得榮耀——這些本該使我們喜樂。因此，那些不被屬靈喜樂所充滿的人，是活在基督教啟示的使用和目的之下。信徒應當在他們與神有福的關係中喜樂，因為他們是他的兒子和後嗣、他所愛並收養的——也當在他們與父之子的關係中喜樂，因為作為他所愛之身體的肢體，並與他同作後嗣——也當在他們罪的赦免、本性的成聖、身分的收養，以及在主、他們的元首從天上再來時所要顯明的恩典與榮耀的盼望中喜樂。他們若在聖潔的信心上堅固，將會何等喜樂！門徒滿心喜樂，又被聖靈充滿（Ac 13:52）。
英文原文
The Apostolic Testimony (80 AD)
¹ That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
² (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;)
³ That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
⁴ And these things write we unto you, that your joy may be full.
The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins,
I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here, 1. As the Word of life, 1Jo 1:1. In the gospel these two are disjoined, and he is called first the Word, Joh 1:1, and afterwards Life, intimating, withal, that he is intellectual life. In him was life, and that life was (efficiently and objectively) the light of men, Joh 1:4. Here both are conjoined: The Word of life, the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare logos prophorikos, but a vital one: the Word of life, the living word; and thereupon, 1. As eternal life. His duration shows his excellency. He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, à parte ante (as they say) and as from everlasting, seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as Joh 1:2,3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested (1Jo 1:2), manifested in the flesh, manifested to us. The eternal life would assume mortality, would put on flesh and blood (in the entire human nature), and so dwell among us and converse with us, Joh 1:14. Here were condescension and kindness indeed, that eternal life (a person of eternal essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them!
II. With the evidences and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in this world. There were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation. The life, the word of life, the eternal life, as such, could not be seen and felt; but the life manifested might be, and was so. The life was clothed with flesh, put on the state and habit of abased human nature, and as such gave sensible proof of its existence and transactions here. The divine life, or Word incarnate, presented and evinced itself to the very senses of the apostles. As, 1. To their ears: That which we have heard, 1Jo 1:1,3. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations. 2. To their eyes: That which we have seen with our eyes, 1Jo 1:1-3. The Word would become visible, would not only be heard, but seen, seen publicly, privately, at a distance and at nearest approach, which may be intimated in the expression, with our eyes—with all the use and exercise that we could make of our eyes. We saw him in his life and ministry, saw him in his transfiguration on the mount, hanging, bleeding, dying, and dead, upon the cross, and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him. Wherefore, of these men that have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection, Ac 1:21,22. And we were eye-witnesses of his majesty, 2Pe 1:16. 3. To their internal sense, to the eyes of their mind; for so (possibly) may the next clause be interpreted: Which we have looked upon. This may be distinguished from the foregoing perception, seeing with the eyes; and may be the same with what the apostle says in his gospel (1Jo 1:14), And we beheld—etheasametha, his glory, the glory as of the only-begotten of the Father. The word is not applied to the immediate object of the eye, but to that which was rationally collected from what they saw. "What we have well discerned, contemplated, and viewed, what we have well known of this Word of life, we report to you." The senses are to be the informers of the mind. 4. To their hands and sense of feeling: And our hands have handled (touched and felt) of the Word of life. This surely refers to the full conviction our Lord afforded his apostles of the truth, reality, solidity, and organization of his body, after his resurrection from the dead. When he showed them his hands and his side, it is probable that he gave them leave to touch him; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died. Accordingly at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. Our hands have handled of the Word of life. The invisible life and Word was no despiser of the testimony of sense. Sense, in its place and sphere, is a means that God has appointed, and the Lord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. Those that apply all this to the hearing of the gospel lose the variety of sensations here mentioned, and the propriety of the expressions, as well as the reason of their inculcation and repetition here: That which we have seen and heard declare we unto you, 1Jo 1:3. The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Jesus Christ and his gospel. The rejection of the Christian revelation is at last resolved into the rejection of sense itself. He upbraided them with their unbelief and hardness of heart, because they believed not those who had seen him after he had risen, Mk 16:14.
III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: We bear witness, and show unto you, 1Jo 1:2. That which we have seen and heard declare we unto you, 1Jo 1:3. It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. We cannot but speak the things which we have seen and heard, Ac 4:20. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. I would that you knew what great conflict (or concern of mind) I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col 2:1,2.
IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold:—
1. That the believers of it may be advanced to the same happiness with them (with the apostles themselves): That which we have seen and heard declare we unto you, that you may have fellowship with us, 1Jo 1:3. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too. We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises. Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: And truly our fellowship (or communion) is with the Father and his Son Jesus Christ. We have communion with the Father, and with the Son of the Father (as 2Jo 1:3, he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them. We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends—to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh—that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ.
2. That believers may be enlarged and advanced in holy joy: And these things write we unto you that your joy may be full, 1Jo 1:4. The gospel dispensation is not properly a dispensation of fear, sorrow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion, where appears the eternal Word, the eternal life, manifested in our flesh. The mystery of the Christian religion is directly calculated for the joy of mortals. It should be joy to us that the eternal Son should come to seek and save us, that he has made a full atonement for our sins, that he has conquered sin and death and hell, that he lives as our Intercessor and Advocate with the Father, and that he will come again to perfect and glorify his persevering believers. And therefore those live beneath the use and end of the Christian revelation who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted,—in their happy relation to the Son of the Father, as being members of his beloved body, and coheirs with himself,—in the pardon of their sins, the sanctification of their natures, the adoption of their persons, and the prospect of grace and glory that will be revealed at the return of their Lord and head from heaven. Were they confirmed in their holy faith, how would they rejoice! The disciples were filled with joy, and with the Holy Ghost, Ac 13:52.
5-7
The Apostolic Testimony (80 AD)
繁體中文
使徒的見證 (80 AD)
⁵ 神就是光，在他毫無黑暗。這是我們從主所聽見、又報給你們的信息。
⁶ 我們若說是與神相交，卻仍在黑暗裡行，就是說謊話，不行真理了。
⁷ 我們若在光明中行，如同神在光明中，就彼此相交，他兒子耶穌基督的血也洗淨我們一切的罪。
使徒既已宣告福音作者的真理和尊嚴，便從他帶來一個信息或報告，由此可以為那些信仰的宣告者，或這榮耀福音的接受者，得出一個正當的結論，作為他們當思想和當被定罪的根據。
I. 這就是使徒宣稱從主耶穌而來的信息或報告：這是我們從主所聽見、又報給你們的信息（1Jo 1:5），就是從他兒子耶穌基督而來的。既然他是使徒直接的差遣者，所以他是前文所論及的主要人物，也是代名詞他所能聯繫到的最近先行詞。使徒和使徒性的傳道人是主耶穌的使者；他們的尊榮，也是他們所宣稱的主要尊榮，就是把他的心意和信息帶給世界和教會。這正是主耶穌的智慧和現今的安排，藉著與我們同類的人將他的信息傳給我們。那披上人性的主，願意使用瓦器。使徒的雄心是要被看為忠心，並忠實地傳遞他們所受的使命和信息。他們所領受的，便殷切地要傳遞出去：*這是我們從主所聽見、又報給你們的信息。*從生命之道、從那永遠之道而來的信息，我們當樂意接受；而現在這信息是這樣的（關乎我們所要事奉之神的本性，以及我們所渴望與他相交的憑藉）——神就是光，在他毫無黑暗（1Jo 1:5）。這報告宣稱了神性的卓越。他是一切可以藉著光向我們表明的美麗和完全。他是自發的、單純的、屬靈的、純潔的、智慧、聖潔和榮耀。然後是這卓越和完全的絕對性和豐滿性。在他裡面沒有缺陷或不完全，沒有任何與絕對的卓越相異或相對之物的攙雜，在他裡面沒有可變性，也不能有任何衰退：在他毫無黑暗（1Jo 1:5）。或者這報告可以更直接地論到通常所謂神性的道德完全，即我們所要效法的，或在我們福音工作上更直接影響我們的。如此它便包含神的聖潔——他的本性和旨意的絕對純潔，他那洞察的知識（尤其是對人心的洞察），他的忌邪和公義，這些如同最明亮、最猛烈的火焰一般燃燒。在這黑暗的世界上，將偉大的神表達為純潔和完全的光，是理所當然的。正是主耶穌最能向我們開啟那不能測透之神的名和本性：*只有在父懷裡的獨生子將他表明出來。*基督教啟示的特權，在於為我們帶來對那有福之神最崇高、最莊嚴、最可悅的認識，這認識最合乎理性的光、最合乎理性的推論所可證明的，最合乎我們周圍他作為的宏偉，也最合乎那位作為世界至高的管理者、統治者和審判官者的本性和職分。關乎並包含這一切完全的，還有甚麼能用一個字概括的呢？那就是這話：*神就是光，在他毫無黑暗。*於是——
II. 從這信息和報告中可以得出一個正當的結論，作為信仰宣告者，或這福音接受者的思想和定罪之根據。這結論分為兩方面：——1. 為定罪那些與神沒有真正相交的宣告者：*我們若說是與神相交，卻仍在黑暗裡行，就是說謊話，不行真理了。*在聖經的意義上，行就是指安排和塑造道德生活的方向和行動，即那可以服在神聖律法之下的生活。在黑暗裡行就是照著那些與我們聖潔信仰之根本原則相抵觸的無知、錯謬和錯誤的行為來生活和行事。世上可能有一些人自稱在信仰上有極大的成就和享受；他們可能宣稱與神相交；然而他們的生活卻是不敬虔、不道德、不潔淨的。對這樣的人，使徒不怕指出他們在說謊：*他們就是說謊話，不行真理。*他們妄稱神與他們相交；因為他不與不潔的靈魂有任何屬天的團契或交往。光和黑暗有甚麼相交呢？他們妄稱自己，或對自己說謊；因為他們並沒有從神領受這樣的交通，也沒有這樣的進入。在他們的宣告和行為中都沒有真理，或說他們的行為給他們的宣告和自稱作了謊言的見證，並顯明了其中的愚妄和虛假。2. 為定罪並繼而使那些親近神的人得著滿足：*我們若在光明中行，就彼此相交，他兒子耶穌基督的血也洗淨我們一切的罪。*正如那有福的神是永遠無限的光，中保是從他而出、作世界的光，照樣基督教的制度也是在我們這範圍中出現的偉大發光體，在此之下照耀。在心靈和行為上與此相符，便證明與神相交或團契。如此行的人表明他們認識神，表明他們已經領受了神的靈，神的印記或形象已蓋在他們的心靈上。我們就彼此相交，他們與我們、我們與他們相交，並且雙方都與神相交，在他賜給我們的有福的交通中相交。而這正是他賜給我們的有福交通之一——他兒子的血或他的死被應用或歸算在我們身上：*他兒子耶穌基督的血也洗淨我們一切的罪。*那永遠的生命、那永遠的兒子，已經披上了血肉之體，如此成為耶穌基督。耶穌基督為我們流了他的血，或說為要用自己的血洗淨我們的罪而死。他的血應用在我們身上，便使我們脫離一切罪的罪咎，無論是原罪還是本罪、內住的罪還是所犯的罪：如此我們在他眼中便算為義；不僅如此，他的血還為我們購買了那些神聖的影響力，藉此罪將越來越多地被制伏，直到完全被除掉（Ga 3:13,14）。
英文原文
The Apostolic Testimony (80 AD)
⁵ This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
⁶ If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
⁷ But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.
I. Here is the message or report that the apostle avers to come from the Lord Jesus: This then is the message which we have heard of him (1Jo 1:5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun him can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches. This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: This then is the message which we have heard of him, and declare unto you. A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion)—That God is light, and in him is no darkness at all, 1Jo 1:5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: In him is no darkness at all, 1Jo 1:5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: The only-begotten, who is in the bosom of the Father, the same hath declared him. It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, God is light, and in him is no darkness at all? Then,
II. There is a just conclusion to be drawn from this message and report, and that for the consideration and conviction of professors of religion, or professed entertainers of this gospel. This conclusion issues into two branches:—1. For the conviction of such professors as have no true fellowship with God: If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. It is known that to walk, in scripture account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is capable of subjection to the divine law. To walk in darkness is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental dictates of our holy religion. Now there may be those who may pretend to great attainments and enjoyments in religion; they may profess to have communion with God; and yet their lives may be irreligious, immoral, and impure. To such the apostle would not fear to give the lie: They lie, and do not the truth. They belie God; for he holds no heavenly fellowship or intercourse with unholy souls. What communion hath light with darkness? They belie themselves, or lie concerning themselves; for they have no such communications from God nor accesses to him. There is no truth in their profession nor in their practice, or their practice gives their profession and pretences the lie, and demonstrates the folly and falsehood of them. 2. For the conviction and consequent satisfaction of those that are near to God: But, if we walk in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. As the blessed God is the eternal boundless light, and the Mediator is, from him, the light of the world, so the Christian institution is the great luminary that appears in our sphere, and shines here below. A conformity to this in spirit and practice demonstrates fellowship or communion with God. Those that so walk show that they know God, that they have received of the Spirit of God, and that the divine impress or image is stamped upon their souls. Then we have fellowship one with another, they with us and we with them, and both with God, in his blessed or beatific communications to us. And this is one of those beatific communications to us—that his Son's blood or death is applied or imputed to us: The blood of Jesus Christ his Son cleanseth us from all sin. The eternal life, the eternal Son, hath put on flesh and blood, and so became Jesus Christ. Jesus Christ hath shed his blood for us, or died to wash us from our sins in his own blood. His blood applied to us discharges us from the guilt of all sin, both original and actual, inherent and committed: and so far we stand righteous in his sight; and not only so, but his blood procures for us those sacred influences by which sin is to be subdued more and more, till it is quite abolished, Ga 3:13,14.
8-10
Confession and Forgiveness (80 AD)
繁體中文
認罪與赦免 (80 AD)
⁸ 我們若說自己無罪，便是自欺，真理不在我們心裡了。
⁹ 我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。
¹⁰ 我們若說自己沒有犯過罪，便是以神為說謊的，他的道也不在我們心裡了。
在此：I. 使徒既已假定連那些在這屬天相交中的人也仍然有自己的罪，如今便在此為這假設辯護，而他如此行乃是藉著指出否認它的可怕後果，並且是在兩方面：——1. 我們若說自己無罪，便是自欺，真理不在我們心裡了（1Jo 1:8）。我們當防備在否認或推諉自己的罪上欺騙自己。我們越看見自己的罪，就越當看重並珍視那解救之法。我們若否認它們，真理就不在我們裡面——或是指與這樣的否認相對立的真理（我們在否認自己的罪上是在說謊），或是指信仰的真理不在我們裡面。基督教是罪人的信仰，是那些已經犯了罪、且罪在某種程度上仍住在他們裡面之人的信仰。基督徒的生活是持續悔改、為罪謙卑並治死罪的生活，是不斷信靠、感謝並愛那救贖主的生活，也是滿有盼望地、喜樂地期待那榮耀救贖之日的生活——在那日信徒將完全且最終得著稱義，罪也將永遠被廢除。2. 我們若說自己沒有犯過罪，便是以神為說謊的，他的道也不在我們心裡了（1Jo 1:10）。否認我們的罪不僅欺騙自己，更是將羞辱歸於神。這是挑戰他的真實。他已經豐富地為世界的罪作見證，並見證反對它。耶和華心裡說（如此在心裡定意）：我不再因人的緣故咒詛地（正如他當時最近所行的），因為（或如博學的帕特里克主教所言，雖然）人從小時心裡懷著惡念（Ge 8:21）。但神已經藉著預備充足而有效的贖罪祭——這祭在每一個世代都是需要的——為世人持續的罪和罪性作了見證，並藉著要求信徒持續認罪、憑信心取用那祭牲的血，為信徒自己持續的罪性作了見證。所以我們若說我們沒有犯過罪、或如今不再犯罪，神的道就不在我們裡面——既不在我們的心思中（就我們當對它有的認識而言），也不在我們的心中（就它當對我們產生的實際影響而言）。
II. 使徒繼而指教信徒如何才能持續得著罪的赦免。在此我們有：1. 他當盡的本分：我們若認自己的罪（1Jo 1:9）。悔改的認罪和承認罪是信徒當盡的本分，也是他脫離罪咎的途徑。2. 他這樣行的鼓勵和確據——這就是他所認罪的那位的真實、公義和寬容：他是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義（1Jo 1:9）。神對他的約和話語是信實的，在其中他已應許赦免悔改信靠的認罪者。他對自己和他的榮耀是公義的——他已預備了這樣的祭牲，藉此他的義在稱罪人為義上得以彰顯。他對他的兒子是公義的——他不僅差遣他承擔如此的事奉，更向他應許凡藉著他而來的人必因他的緣故得蒙赦免。他必看見自己勞苦的功效，便心滿意足。有許多人因認識我的義僕得稱為義（Isa 53:11）。他也是寬容和滿有恩典的，所以要赦免謙卑認罪者的一切罪，洗淨他一切不義的罪咎，並在適當的時候救他脫離罪的權勢和實行。
III. 使徒繼而指教信徒當如何行，好維持與神的相交。基督徒的宗教在罪中開始，也在承認罪中延續；它始終承認我們需要那位中保的潔淨之血。所以我們若說自己無罪，便是自欺，以神為說謊的；但我們若認自己的罪，便必發現他是信實和公義的。這就是基督徒生活的持續之道：認罪、信靠、感恩，並盼望那完全拯救之日。
英文原文
Confession and Forgiveness (80 AD)
⁸ If we say that we have no sin, we deceive ourselves, and the truth is not in us.
⁹ If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
¹⁰ If we say that we have not sinned, we make him a liar, and his word is not in us.
Here, I. The apostle, having supposed that even those of this heavenly communion have yet their sin, proceeds here to justify that supposition, and this he does by showing the dreadful consequences of denying it, and that in two particulars:— 1. If we say, We have no sin, we deceive ourselves, and the truth is not in us, 1Jo 1:8. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them the more we shall esteem and value the remedy. If we deny them, the truth is not in us, either the truth that is contrary to such denial (we lie in denying our sin), or the truth of religion, is not in us. The Christian religion is the religion of sinners, of such as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for and mortification of sin, of continual faith in, thankfulness for, and love to the Redeemer, and hopeful joyful expectation of a day of glorious redemption, in which the believer shall be fully and finally acquitted, and sin abolished for ever. 2. If we say, We have not sinned, we make him a liar, and his word is not in us, 1Jo 1:10. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the sin of the world. And the Lord said in his heart (determined thus with himself), I will not again curse the ground (as he had then lately done) for man's sake; for (or, with the learned bishop Patrick, though) the imagination of man's heart is evil from his youth, Ge 8:21. But God has given his testimony to the continued sin and sinfulness of the world, by providing a sufficient effectual sacrifice for sin, that will be needed in all ages, and to the continued sinfulness of believers themselves by requiring them continually to confess their sins, and apply themselves by faith to the blood of that sacrifice. And therefore, if we say either that we have not sinned or do not yet sin, the word of God is not in us, neither in our minds, as to the acquaintance we should have with it, nor in our hearts, as to the practical influence it should have upon us.
II. The apostle then instructs the believer in the way to the continued pardon of his sin. Here we have, 1. His duty in order thereto: If we confess our sins, 1Jo 1:9. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And, 2. His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession: He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 1Jo 1:9. God is faithful to his covenant and word, wherein he has promised forgiveness to penitent believing confessors. He is just to himself and his glory who has provided such a sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son who has not only sent him for such service, but promised to him that those who come through him shall be forgiven on his account. By his knowledge (by the believing apprehension of him) shall my righteous servant justify many, Isa 53:11. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse him from the guilt of all unrighteousness, and in due time deliver him from the power and practice of it.
關乎基督的位格與尊榮的見證（1Jo 1:1,2）。認識這見證便使我們與神並基督相交（1Jo 1:3），並得著喜樂（1Jo 1:4）。對神的描述（1Jo 1:5）。我們因此當如何行（1Jo 1:6）。如此而行的益處（1Jo 1:7）。得赦免的途徑（1Jo 1:9）。否認自己的罪的邪惡（1Jo 1:8-10）。