MHC:约翰二书 1

1章

S E C O N D J O H N.

CHAP. I. The apostle here salutes an honourable matron and her children, ver. 1-3. Recommends to them faith and love, ver. 5, 6. Warns them of deceivers (ver. 7), and to take heed to themselves, ver. 8. Teaches how to treat those who bring not the doctrine of Christ, ver. 10, 11. And, referring other things to personal discourse, concludes the epistle, ver. 12, 13.

This epistle is like an abridgement of the first; it touches, in few words, on the same points. The Lady Electa is commended for her virtuous and religious education of her children; is exhorted to abide in the doctrine of Christ, to persevere in the truth, and carefully to avoid the delusions of false teachers. But chiefly the apostle beseeches her to practise the great commandment of Christian love and charity.

Chapter 1 Chapter Outline

The apostle salutes the elect lady and her children. (1–3)

Express his joy in their faith and love. (4–6)

Cautions them against deceivers. (7–11)

And concludes. (12, 13)

分工

1-4节

MHC:约翰二书 1:1-4

Salutation. (a. d. 90.) 1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; 2 For the truth's sake, which dwelleth in us, and shall be with us for ever. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. Ancient epistles began, as here, with salutation and good wishes: religion consecrates, as far as may be, old forms, and turns compliments into real expressions of life and love. Here we have, as usually, I. The saluter, not expressed by name, but by a chosen character: The elder. The expression, and style, and love, intimate that the penman was the same with that of the foregoing epistle; he is now the elder, emphatically and eminently so; possibly the oldest apostle now living, the chief elder in the church of God. An elder in the ancient house of Israel was reverend, or to be reverenced, much more he who is so In the gospel Israel of God. An old disciple is honourable; and old apostle and leader of disciples is more so. He was now old in holy service and experience, had seen and tasted much of heaven, and was much nearer than when at first he believed. II. The saluted—a noble Christian matron, and her children: To the elect lady and her children. A lady, a person of eminent quality for birth, education, and estate. It is well that the gospel ha got among such. It is a pity but lords and ladies should be acquainted with the Lord Christ and his religion. They owe more to him than others do; though usually not many noble are called. Here is a pattern for persons of quality of the same sex. The elect lady; not only a choice one, but one chosen of God. It is lovely and beautiful to see ladies, by holy walking, demonstrate their election of God. And her children; probably the lady was a widow; she and her children then are the principal part of the family, and so this may be styled an economical epistle. Families may well be written to and encouraged, and further directed in their domestic love, and order, and duties. We see that children may well be taken notice of in Christian letters, and they should know it too; it may avail to their encouragement and caution. Those who love and commend them will be apt to enquire after them. This lady and her children are further notified by the respect paid them, and that, 1. By the apostle himself: Whom I love in the truth, or in truth, whom I sincerely and heartily love. He who was the beloved disciple had learnt the art or exercise of love; and he especially loved those who loved him, that Lord who loved him. 2. By all her Christian acquaintance, all the religious who knew her: And not I only, but also all those that have known the truth. virtue and goodness in an elevated sphere shine brightly. Truth demands acknowledgment, and those who see the evidences of pure religion should confess and attest them; it is a good sign and great duty to love and value religion in others. The ground of this love and respect thus paid to this lady and her children was their regard to the truth: For the truth's sake (or true religion's sake) which dwelleth in us, and shall be with us for ever. Christian love is founded upon the appearance of vital religion. Likeness should beget affection. Those who love truth and piety in themselves should love it in others too, or love others upon the account of it. The apostle and the other Christians loved this lady, not so much for her honour as her holiness; not so much for her bounty as her serious Christianity. We should not be religious merely by fits and starts, in certain moods and moons; but religion should still dwell within us, in our minds and hearts, in our faith and love. It is to be hoped that where religion once truly dwells it will abide for ever. The Spirit of Christianity, we may suppose, will not be totally extinguished: Which shall be with us for ever. III. The salutation, which is indeed an apostolical benediction: Grace be with you, mercy, and peace, from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love, v. 3. Sacred love pours out blessings upon this honourable Christian family; to those who have shall more be given. Observe, 1. From whom these blessings are craved, (1.) From God the Father, the God of all grace. He is the fountain of blessedness, and of all the blessings that must bring us thither. (2.) From the Lord Jesus Christ. He is also author and communicator of these heavenly blessings, and he is distinguished by this emphatic character—the Son of the Father; such a Son as none else can be; such a Son as is the brightness of the Father's glory, and the express image of his person, who, with the Father, is also eternal life, 1 John i. 2. 2. What the apostle craves from these divine persons. (1.) Grace—divine favour and good-will, the spring of all good things: it is grace indeed that any spiritual blessing should be conferred on sinful mortals. (2.) Mercy—free pardon and forgiveness; those who are already rich in grace have need of continual forgiveness.（ (3.) Peace—tranquility of spirit and serenity of conscience, in an assured reconciliation with God, together with all safe and sanctified outward prosperity. And these are desired in truth and love, either by sincere and ardent affection in the saluter (in faith and love he prays them from God the Father, and the Lord Jesus Christ), or as productive of continued truth and love in the saluted; these blessings will continually preserve true faith and love in the elect lady and her children; and may they do so! IV. The congratulation upon the prospect of the exemplary behaviour of other children of this excellent lady. Happy parent, who was blessed with such a numerous religious offspring! I rejoiced greatly that I found of thy children walking in the truth, as we have received commandment from the Father, v. 4. Possibly the lady's sons travelled abroad, either for accomplishment and acquaintance with the world, or on the account of their own business or the common affairs of the family, and in their travels might come to Ephesus, where the apostle is supposed to have now resided, and might there happily converse with him. See how good it is to be trained up to early religion! Though religion is not to be founded upon education, yet education may be and often is blessed, and is the way to fortify youth against irreligious infection. Hence too let young travellers learn to carry their religion along with them, and not either leave it at home or learn the ill customs of the countries where they come. It may be observed, also, that sometimes election runs in a direct line; here we have an elect lady, and her elect children; children may be beloved for their parents' sake, but both by virtue of free grace. From the apostle's joy herein we may observe that it is pleasant to see children treading in good parent's steps; and those who see this may well congratulate their parents thereupon, and that both to excite their thankfulness to God for, and to enlarge their comfort in, so great a blessing. How happy a lady was this, who had brought forth so many children for heaven and for God! And how great a joy must it be to her ladyship to hear so good an account of them from so good a judge! And we may further see that it is joyful to good old ministers, and accordingly to other good old disciples, to see a hopeful rising generation, who may serve God and support religion in the world when they are dead and gone. We see here also the rule of true walking: the commandment of the Father. Then is our walk true, our converse right, when it is managed by the word of God.

问候。 1:1 作长老的，写信给蒙拣选的太太（注：“太太”或作“教会”。下同）和她的儿女，就是我诚心所爱的；不但我爱，也是一切知道真理之人所爱的。1:2 爱你们是为真理的缘故，这真理存在我们里面，也必永远与我们同在。1:3 恩惠、怜悯、平安从父　神和他儿子耶稣基督，在真理和爱心上必常与我们同在！1:4 我见你的儿女，有照我们从父所受之命令遵行真理的，就甚欢喜。 古时书信就像这里一样，以问候并良好的祝愿开始：宗教供奉，追溯到旧有的形式，问候成为了生活与爱心的真实表达。正如通常的，在此我们有： 一、不是凭名字致敬，而是通过一个蒙拣选的特征：长老。这表达，这风格、这爱，暗示了笔法与先前的书信相同；他现在是长老了，显然必定是这样的；很可能地，最年老的使徒，神的教会中的主要长老尚健在。以色列古院中的长老是受尊敬的，或者说要受尊敬，更何况是这样一位神赐福的以色列的长老。年老的信徒是可敬的，年老的使徒与信徒们的领袖更是这样。他其时在圣洁的服侍和阅历中早已经验丰富，见过并体验天国的种种，并比他最初所信的更亲近。 二、问候一位高贵的基督妇人及其子女们：问候蒙上帝拣选的太太——不论出身、学历和地位都受人尊敬的太太，并问候太太的孩子们。福音能在这样尊贵的人中收到成效，真是不错。不过若只有贵族和夫人们认识主基督和基督信仰，还是有点遗憾的。蒙拣选的贵族通常并不是很多，但他们却比别人更多地称颂主。这位蒙拣选的夫人，不仅是蒙拣选的，且是蒙上帝拣选的，她是具有相同品质的姊妹们的典范。看着夫人们藉着圣灵的带领举手投足间尽显神的恩拣，真是美丽动人。还有太太的儿女；也许这位太太是遗孀，她和孩子们就是家庭的主要成员，所以这封书信也就比较简短。使徒约翰友好地写信鼓励太太一家，并进一步指导她们要爱基督里的弟兄，遵照主的命令，坚持为主的做工。我们发现基督作品也总很关注孩子，为了有助于孩子们得到激励和警戒，自然也就该教导他们这些道理。 那些喜爱又称赞他们的自然乐于向他们问好。众人因为敬重，便更多地给他们以告诫。 1、来自约翰个人的：我诚心所爱的，我真心实意打心里所爱的。亲爱的使徒约翰深晓爱的秘诀，明白该如何爱，异乎寻常地爱着那些爱他的人和爱他的主耶稣。 2、来自她所有的基督里的熟人，所有知道她的虔诚信徒们：不只我，还有一切知道真理的人。美德和善良，在一片庄严的土地上，散发着耀眼的光芒。真理需要得到承认，那些对纯净信仰的证据有所领会的人，就该对其承认并加以证实。喜爱并重视别人的信仰，是一个美丽无比的标志，也是一份义不容辞的职责。那些知道真理的人之所以喜爱并敬重这位夫人及其儿女，其实就是出于对真理的推崇：因着住在我们里面会永远伴随我们的真理的缘故（信仰的缘故）。信仰生机勃勃的展现，是基督徒爱的根基。因为如出一辙，所以彼此倾心。人，爱自己心里的真理和虔敬，自然也要爱别人心中的真理和虔敬，也就要因此爱那人。约翰并众基督徒们爱这位夫人，爱其圣洁甚于爱其尊荣，不仅因为她的慷慨大方， 更是因着她真诚庄重的基督徒身份。我们的虔诚，不能仅仅按照外貌根据出身，凭一时之兴限一地之境，而是要雷打不动地住在我们里面，刻骨铭心地信着，铭心刻骨地爱着。我们要满有盼望地相信，信仰一旦真地扎根我们心里，就永远都根深蒂固。我们可以断定，基督教的灵绝不会熄灭：将会陪伴我们直到永远。 三、这问候其实是使徒约翰的祝福：愿恩惠、怜悯、平安从父神和他儿子耶稣基督，在真理和爱心上与你们同在！（第三节）。因着神圣的爱，这个正直诚实的基督家庭，以及那些神将会更加赐恩的人，他们的福气必将奔涌而来。在此请注意， 1、从谁那求得这些福气， （1）、从父神，恩典之神那求得。祂是福气的源泉，所有的福气都必将从祂那儿呈现给我们。 （2）、从主耶稣基督那求得。主耶稣也是浩浩福气的创造者和交流者，因着祂不容置疑的父的儿子的特征，祂无比的卓越。如此圣子，无人可及；如此圣子，闪耀着父的荣光；如此圣子，与父同在，其位格中那无可挑剔的形象就是永生（约翰一书1:2）。 2、使徒约翰从父并子那渴求的是什么呢？ （1）、恩典——神的恩宠和美意，一切美好事物的泉源：一切灵的福分都将赐给有罪的凡人，这可真是恩典啊。 （2）、怜悯——白白得来的赦免和饶恕；即便已经享有丰盛恩典的人，仍需要持续不断的饶恕。 （3）、平安——因信心满满的与神和好，便有了精神的安宁与良心的祥和，并一切的安泰，以及蒙保守的外出顺利。所有这些都是从真理和爱心上渴望而来的，要么是凭着祝福中诚挚热烈的情感（在信心和爱心中约翰是从父神并主耶稣基督那为这家求祷）而求来，要么是因着问候中源源不断的真理和爱心而滋生；愿这一切的福气一如既往地保守这位蒙拣选的太太和其儿女们忠诚的信心和爱心，但愿确实如此吧！ 四、这位优秀的太太，其儿女们的行为举止是可赞的，其前途是可贺的。得神赐福生养这多虔诚的孩子，这位妈妈真是幸运！我见你的儿女，有照我们从父所受之命令遵行真理的，就甚欢喜（第四节）。很可能这位太太的儿子们到国外旅行过，也许是为了完成工作并游历世界，也许是因着他们自己的生意或家庭的普通事务，也许他们恰好旅行到了约翰的住地以弗所，在那儿与约翰幸会并交通。由此可见，早期宗教信仰的培养是大有益处的。尽管教育程度并不是信仰的必要基础，但教育却可以是并常常是必不可少的，并且是严防青少年受无信仰侵扰的方法手段。故此，务要让青年游客学会带着自己的宗教信仰，不可把信仰丢在家，也不可沾染所历之国的坏习俗。我们也可以发现，有时候蒙拣选之人在信仰的道路上平坦无阻，如我们这位蒙拣选的太太和她那蒙拣选的儿女们——儿女们也许是因着他们父母之故而得享神的爱，不过，不论父母与儿女，都是因神免费恩赐的美德而深为神所喜爱的。从约翰的喜悦中我们也能感觉到，看见儿女踏着善父善母的步伐前行是令人欣慰的；所见之人，很可能都立即对父母道贺，激发他们为如此浩大的福气而感恩上帝，充盈他们在如此浩大福气里的安慰。这位太太为上帝为天国生养了这么多好孩子，真是幸福啊！因着这个理由，听到从十分诚实的约翰而来的太太的称呼，又该是多么喜乐啊！我们能更多地发现，对于忠心的老年牧师，以及相应的别的恭顺的年老信徒而言，看见满有希望的成长中的一代人，在自己老了西去后能在尘世间事奉神，支撑住信仰，确实是无比欣慰的。在此我们也明白了诚实的脚步其标尺就是：遵照父的诫命。凭着神的话掌权，我们的走行就是正确的，我们的言语就是恰当的。 --【译】何叶 2012年4月2日 (一) 19:00 (CST)^-^~

5-6节

MHC:约翰二书 1:5-6

Christian Love. (a. d. 90.) 5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. We come now more into the design and substance of the epistle; and here we have, I. The apostle's request: Now, I beseech thee, lady. Considering what it is that he entreats, the way of address is very remarkable; it is not any particular boon or bounty to himself, but common duty and observance of divine command. Here he might command or charge; but harsher measures are worse than needless where milder will prevail; and the apostolical spirit is, of all other, the most tender and endearing. Whether out of deference to her ladyship, or apostolical meekness, or both, he condescends to beseech: And now I beseech thee, lady.He may be supposed speaking as another apostle does to a certain master to whom he writes: Wherefore, though I might be very bold in Christ (and according to the power with which Christ hath entrusted me) to enjoin thee that which is convenient, yet, for love's sake I rather beseech thee, being such a one as the aged, the elder. Love will avail where authority will not; and we may often see that the more authority is urged the more it is slighted. The apostolical minister will love and beseech his friends into their duty. II. The thing requested of the lady and her children—Christian sacred love: That we love one another, v. 5. Those that are eminent in any Christian virtue have yet room to grow therein. But, as touching brotherly love, you need not that I write unto you; for you yourselves are taught of God to love one another. But we beseech you, brethren (and sisters), that you increase more and more, 1 Thess. iv. 9, 10. 1. This love is recommended, (1.) From the obligation thereto—the commandment. Divine command should sway our mind and heart. (2.) From the antiquity of the obligation: Not as though I wrote a new commandment unto thee, but that which we had from the beginning, v. 5. This commandment of mutual Christian love may be said to be a new one in respect of its new enaction and sanction by the Lord Christ; but yet, as to the matter of it (mutual holy love), it is as old as natural, Jewish, or Christian religion. This commandment must every where attend Christianity, that the disciples of it must love one another. 2. Then this love is illustrated from the fruitful nature of it: And this is love, that we walk after his commandments, v. 5. This is the test of our love to God, our obedience to him. This is love to ourselves, to our own souls, that we walk in obedience to divine commands. In keeping them there is great reward. This is love to one another, to engage one another to walk in holiness; and this is the evidence of our sincere, mutual, Christian love—that we (in other things) walk after God's commands. There may be mutual love that is not religious and Christian; but we know ours to be so, by our attendance to all other commands besides that of mutual love. Universal obedience is the proof of the goodness and sincerity of Christian virtues; and those that aim at all Christian obedience will be sure to attend to Christian love. This is a fundamental duty in the gospel-charter: This is the commandment, that, as you have heard from the beginning, you should walk in it (v. 6), that is, walk in this love. The foresight of the decay of this love, as well as of other apostasy, might engage the apostle to inculcate this duty, and this primordial command, the more frequently, the more earnestly.

论基督的爱。 1:5 太太啊，我现在劝你，我们大家要彼此相爱。这并不是我写一条新命令给你，乃是我们从起初所受的命令。1:6 我们若照他的命令行，这就是爱。你们从起初所听见当行的，就是这命令。 在此我们更加领会了这封信的目的和主旨，并明白了， 一、约翰的请求：太太啊，我现在劝你。想想使徒恳求的是什么呢，写信的方式这么与众不同；他不是为了自己得到丝毫特殊的礼遇或犒赏，而是为了共同的职责和对神的诫命的遵守。在此他本来可以勒令或指摘，但“良言一句三冬暖，恶语伤人半月寒”。使徒约翰的心情，较之一切的心情，是至柔至爱的。不论是出于对太太的敬重，还是使徒本身的温良，也许是因着这两个原因吧，约翰俯就恳求：太太啊，我现在劝你。我们也许会觉得约翰说话像另一位使徒写给某位男主人一样的：因此，尽管我在基督里可以果敢地（按基督交托给我的权力）命令你做那些合宜的事，然而，鉴于爱，我宁可以一位上了年纪的长辈身份恳求你。以爱心说诚实话是有效益的，而依仗权势却不然，并且我们经常可以发现越仗着权力劝促，反倒越遭人嗤之以鼻。按基督门徒的教义，牧师要满怀爱心的恳乞友人尽到自己的职责。 二、对这位太太及其儿女们所要求的是——基督神圣的爱：我们大家要彼此相爱（第五节）。不管怀有怎样的基督美德而多么的受人尊敬，都仍然还有进步的空间。只不过，论到弟兄们相爱，不用人写信给你们，因为你们自己蒙了神的教训，叫你们彼此相爱。我劝弟兄们（姊妹们）要更加勉励（帖撒罗尼迦前书4:9-10）。 1、那么，为何告荐此爱呢，（1）、源于诫命的义务。神的诫命影响我们的思维和内心。（2）、源于义务的传承：这并不是我写一条新命令给你，乃是我们从起初所受的旧命令（第五节）。根据主基督，鉴于其全新的定律和应许，基督弟兄彼此相爱的诫命也许可以说成是一个新命令，然而，追根溯源（彼此间圣洁相爱），这却同物质世界、犹太人，甚或基督信仰一样历史悠久。此诫命与基督徒们同在，信徒们务要彼此相爱。 2、从爱富有成效的本质对其加以描绘： 我们若照祂的命令行，这就是爱（第五节）。这是对我们爱神及顺服神的试验。我们行走在对神诫命的顺服中，这就是爱自己，也是爱我们自己的灵魂。 持守诫命能得大赏赐。正是对彼此的爱保证了我们行在圣洁里；我们（在别的事情上）照神的命令行，这便是我们相互赤诚爱基督弟兄的证据。也许彼此间的相爱有的并不虔诚也非属基督，但根据我们遵从的除爱以外的别的诫命，我们深知我们的爱必须虔诚且必须属基督。普世的顺服证明了基督美德的良善和虔诚；那些以完全顺服基督为目标的，无可置疑必然会尽力爱基督弟兄。这是福音章程里的基本职责：你们从起初所听见当行的，就是这命令（第六节），也就是说，行在对彼此的爱里。跟别的背信变节一样，这份爱也可能腐坏，为了防患于未然，使徒约翰对此苦口婆心，这来自原初的诫命，要更坚持不懈，才能更至诚至切。 --【译】何叶 2012年4月2日 (一) 19:30 (CST)^-^~

7-9节

MHC:约翰二书 1:7-9

Deceivers Condemned. (a. d. 90.) 7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. In this principal part of the epistle we find, I. The ill news communicated to the lady-seducers are abroad: For many deceivers have entered into the world. This report is introduced by a particle that bespeaks a reason of the report. "You have need to maintain your love, for there are destroyers of it in the world. Those who subvert the faith destroy the love; the common faith is one ground of the common love;" or, "You must secure your walk according to the commands of God; this will secure you. Your stability is likely to be tried, for many deceivers have entered into the world." Sad and saddening news may be communicated to our Christian friends; not that we should love to make them sorry, but to fore-warn is the way to fore-arm them against their trials. Now here is, 1. The description of the deceiver and his deceit—he confesses not that Jesus Christ has come in the flesh (v. 7); he brings some error or other concerning the person of the Lord Jesus; he either confesses not that Jesus Christ is the same person, or that Jesus of Nazareth was the Christ, the anointed of God, the Messiah promised of old for the redemption of Israel, or that the promised Messiah and Redeemer has come in the flesh, or into the flesh, into our world and into our nature; such a one pretends that he is yet to be expected. Strange that after such evidence any should deny that the Lord Jesus is the Son of God and Saviour of the world! 2. The aggravation of the case—such a one is a deceiver and an antichrist (v. 7); he deludes souls and undermines the glory and kingdom of the Lord Christ. He must be an impostor, a wilful deceiver, after all the light that has been afforded, and all the evidence that Christ has given concerning himself, and the attestation God has given concerning his Son; and he is a wilful opposer of the person, and honour, and interest of the Lord Christ, and as such shall be reckoned with when the Lord Christ comes again. Let us not think it strange that there are deceivers and opposers of the Lord Christ's name and dignity now, for there were such of old, even in the apostle's times. II. The counsel given to this elect household hereupon. Now care and caution are needful: Look to yourselves, v. 8. The more deceivers and deceits abound, the more watchful the disciples must be. Delusions may so prevail that even the elect may be endangered thereby. Two things they must beware of:— 1.That they lose not what they have wrought (v. 8), what they have done or what they have gained. It is a pity that any religious labour should be in vain; some begin well, but at last lose all their pains. The hopeful gentleman, who had kept the commands of the second table from his youth up, lost all for want of less love to the world and more love to Christ. Professors should take care not to lose what they have gained.Many have not only gained a fair reputation for religion, but much light therein, much conviction of the evil of sin, the vanity of the world, the excellency of religion, and the power of God's word. They have even tasted of the powers of the world to come, and the gifts of the Holy Spirit; and yet at last lose all. You did run well, who hindered you, that you should not obey (or not go on to obey) the truth? Sad it is that fair and splendid attainments in the school of Christ should all be lost at last. 2. That they lose not their reward, none of it, no portion of that honour, or praise, or glory that they once stood fair for. That we (or you, as in some copies) receive a full reward. "Secure you as full a reward as will be given to any in the church of God; if there are degrees of glory, lose none of that grace (that light, or love, or peace) which is to prepare you for the higher elevation in glory. Hold fast that which thou hast (in faith, and hope, and a good conscience), that no man take thy crown, that thou neither lose it nor any jewel out of it," Rev. iii. 11. The way to attain the full reward is to abide true to Christ, and constant in religion to the end. III. The reason of the apostle's counsel, and of their care and caution about themselves, which is twofold:— 1. The danger and evil of departure from gospel light and revelation; it is in effect and reality a departure from God himself: Whosoever transgresseth (transgresseth at this dismal rate), and abideth not in the doctrine of Christ, hath not God. It is the doctrine of Christ that is appointed to guide us to God; it is that whereby God draws souls to salvation and to himself. Those who revolt thence, in so doing revolt from God. 2. The advantage and happiness of firm adherence to Christian truth; it unites us to Christ (the object or subject-matter of that truth), and thereby to the Father also; for they are one. He that abideth (rooted and grounded) in the doctrine of Christ, he hath both the Father and the Son. By the doctrine of Christ we are enlightened in the knowledge of the Father and the Son; by it we are sanctified for the Father and the Son; thereupon we are enriched with holy love to the Father and the Son; and thereby prepared for the endless enjoyment of the Father and the Son. Now you are clean through the word which I have spoken to you, John xv. 3. This purity makes meet for heaven. The great God, as he has set his seal to the doctrine of Christ, so he puts a value upon it. We must retain that holy doctrine in faith and love, as we hope or desire to arrive at blessed communion with the Father and the Son.

论罪恶的诱惑人的。 1:7 因为世上有许多迷惑人的出来，他们不认耶稣基督是成了肉身来的，这就是那迷惑人、敌基督的。1:8 你们要小心，不要失去你们（注：有古卷作“我们”）所做的工，乃要得着满足的赏赐。1:9 凡越过基督的教训不常守着的，就没有　神；常守这教训的，就有父又有子。 在这封信的此关键部分，我们发现， 一、传达给这位太太的坏消息——到处都是诱惑人的：因为世上有许多迷惑人的出来。通过预示这份报告的一个理由的条款引出了这份公布。“因为会有人来世上对爱搞破坏，所以你们须得持守你们的爱心。凡颠覆了信心的也就毁灭了爱心，共同的信心就是相爱的根基了。”或者说，“你们要确保你们遵照神的命令行，如此便能保守你们。你们的稳固性将受到试验，因为很多引诱人的已经来到了世上。”传达给我们基督朋友的很可能是惹人伤心忧愁的消息，我们并非喜欢使他们难过，而是必需得提前告警大家未雨绸缪之道。由此， 1、对诱惑者及其诡诈的描述——他不认耶稣基督是成了肉身来的（第七节）；却带来一些谬论或别的关于主耶稣位格的谎言。诱惑者既不承认耶稣是救世主，也不承认拿撒勒的耶稣就是神拣选的基督，是从前为救赎以色列而应许赐下的弥赛亚，更不承认这位应许的弥赛亚并救世主道成肉身来到了我们人间我们的世界；这样的人甚至假装说主耶稣尚须等待。神既已赐下如此诸般证据，竟然还有人不认主耶稣是神的儿子是世人的救主，这真太不可思议了！ 2、情况的恶化/问题的加剧/阐述此种现象将每况愈下——这就是那迷惑人、敌基督的（第七节）；他欺瞒灵魂并侵蚀主基督的荣耀和国度。按照神恩赐的全部光照和基督已经赐下的关于自己的全部证据，以及神赐下的关于其子的全部见证，诱惑者是欺世盗名之徒，是屡教不改的骗子；他也是顽固不化的敌者，忤逆主基督的位格、尊荣和美意，如此种种当主基督再来时都必追究。既然在从前，甚至在使徒那时代就已这样，那么当今出现引诱人的和敌对基督之名之尊的，我们就不要觉得稀奇了吧。 二、于此给予这蒙拣选的家人以劝告。现在必须小心谨慎：你们要小心（第八节）。横行的骗子和诡诈越多，信徒们越得提高警惕。谬惑也许漫天遮地甚至殃及蒙拣选之人。必须得当心两件事：—— 1、不要失去所做的工（第八节），他们所做或所得的。任何虔诚的劳力如果徒然无获都是令人遗憾的；有些开始挺好的，没想到最后却功亏一篑。那些从青年时代开始就谨守诫命的满怀希望的先生们，因为恋世界比爱基督更甚，最终丧失了一切。教授们务要警防遗失了自己本来已经获得的拥有呀。很多人因为信仰不仅赢得了一个好名声，更缘此而收获了大光照，对罪恶更痛心疾首，对尘世的空虚更自我反省，对信仰的卓越更坚定不移，对神大能的话更惟命是从。他们甚至已然领悟到人的权柄在转变，感受到圣灵的馈赠；没想到最终却变成一无所有。你们本来确实进展得很好，是谁阻挠你们呢，岂不是你们不遵守（不继续遵守）真理吗？在基督教派里，平步青云光彩夺目的造诣最终却散失殆尽，这真是莫大的悲哀。 2、他们失却的不是奖赏，奖赏丝毫未减，他们曾披肝沥胆支持的荣耀、崇拜、赞美仍一如从前。我们（或者你们，好比摹本）收到的是完全的奖赏。“保守你们中任何人都能在神教会里得到完全的奖赏；荣耀若有分级，那预备你们在荣耀里更上层楼的恩典（光、爱、或平安），你们切莫亏损丝毫。你们要紧守你所有的（在信心、盼望里，怀一颗好良心），免得人夺去你的冠冕，你要守住冠冕，连其上的一颗珍珠也断不可失弃。”（参看启示录3:11）。收获完满奖赏的途径就是忠实地住在基督里面，在信仰里始终如一，亘古不变。 三、使徒为何给出忠告，信徒们自己又为何得谨慎小心呢？有如下正反两方面的原因：—— 1、脱离福音真光有危险和祸害；事实上现实中常有脱离神的：凡越过基督的教义不常守着的，就没有神。唯基督教义是神指定给我们引导我们就到神的；神正是借此吸引灵魂投向救赎且就到祂自己。故而，凡背叛教义的也就是悖逆神。 2、矢志不渝坚持基督真理有好处和喜乐；它将我们与基督（真理的本体与主旨）相连，也借此将我们同父相系；因为父与子本就是合一的。凡守（扎根并成长）基督教训的，就有父也有子。通过基督的教训，我们对父与子的认识受益无穷，也因此受了父与子的圣化，对父与子怀着满满的圣洁的爱，只等享有那无穷无尽的喜乐。如约翰福音15:3：现在你们因我讲给你们的道，已经干净了。纯纯净净才配得去到天国。伟大的神，既已为基督的教义赐下印证，必定就很重视其价值。我们若渴望实现与父并子的喜乐相交，当然就得在信心和爱心里保持住圣洁的教义。 --【译】何叶 2012年4月3日 (二) 01:59 (CST)^-^~

10-11节

MHC:约翰二书 1:10-11

Caution against Seducers. (a. d. 90.) 10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 For he that biddeth him God speed is partaker of his evil deeds. Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. "Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house." Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: "Do not welcome them into your family." Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. "Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes." Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then, II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people's transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons' sins!

论小心防备诱惑人的。 1:10 若有人到你们那里，不是传这教训，不要接他到家里，也不要问他的安。1:11 因为问他安的，就在他的恶行上有分。 在此，一、关于诱惑者，约翰给出了充分的警告，也对此类事件的处理给出了指示。绝不能当他们为基督牧者一样招待。主基督能将这些人给挑出来，也会使信徒们能对其鉴别。这指示就是要强烈抵制。 1、“不得捧他们的场：若有人到你们那里，不是传这教训（关于基督是神的儿子，是神为了救赎我们而指定的弥赛亚），不要接他到家里。”也许这位太太正如下一封信里我们将读到的该尤，是很慷慨的女主人，对旅行中的基督徒和牧者们很热情友好。而诱惑者最期待地就是受到和大家，甚至与到那最受欢迎的人一样的接待（掩耳盗铃），但约翰却不允许：“不要欢迎他们到你家里。”不可否认，若他们有燃眉之急，我们可以网开一面，但绝不鼓励纵容恶行。否认信仰的也就是摧毁灵魂的；约翰认为太太们自身也需要更好地理解宗教信仰的诸多事务。 2、“不要问他们的安：不要为他们的事情祝福：也不要问他安。不要为他们祷告和祝愿，以免参与进他们的团伙。”邪恶的事工，不得奉献也不能推荐给神。神不喜悦谎话、引诱和罪恶。我们要为祝福福音事工，但对于毁灭性谬误的蔓延，我们若无从防止，也万不可助纣为虐。 二、这指示目的就是严禁支持帮助诱惑者：因为问他安的，就在他的恶行上有分。在恩惠和感情上参与了恶行，我们可能就分担了别人的恶。基督徒得多么谨慎明断啊！分担别人的罪过有很多情况，如对罪过不闻不问、无动于衷、熟视无睹、或背地资助，或公然扶持、或私下赞成、或公开护卫。愿主饶恕我们在别人恶行上的负疚！ --【译】何叶 2012年4月3日 (二) 02:37 (CST)^-^~

12-13节

MHC:约翰二书 1:12-13

Conclusion and Salutation. (a. d. 90.) 12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 13 The children of thy elect sister greet thee. Amen. The apostle concludes this letter, 1. With an adjournment of many things to personal conference: Having many things to write unto you I would not write with paper and ink; but I trust to come unto you, and speak face to face, that our joy may be full. Here it is supposed that some things are better spoken than written. The use of pen and ink may be a mercy and a pleasure; but a personal interview may be more so. The apostle was not yet too old for travel, nor consequently for travelling service. The communion of saints should be by all methods maintained; and their communion should tend to their mutual joy. Excellent ministers may have their joy advanced by their Christian friends. That I may be comforted together with you by the mutual faith both of you and me, Rom. i. 12. 2. With the presentation of service and salutation from some near relations to the lady: The children of thy elect sister greet thee. Grace was abundant towards this family; here are two elect sisters, and probably their elect children. How will they admire this grace in heaven! The apostle condescends to insert the nieces' duty (as we should call it), or dutiful salutation, to their aunt. The duty of inferior relations is to be cherished. Doubtless the apostle was easy of access, and would admit all friendly and pious communication, and was ready to enhance the good lady's joy in her nieces as well as in her children. May there by many such gracious ladies rejoicing in their gracious descendants and other relations! Amen.

致敬结束。 1:12 我还有许多事要写给你们，却不愿意用纸墨写出来，但盼望到你们那里，与你们当面谈论，使你们的喜乐满足。1:13 你那蒙拣选之姊妹的儿女都问你安。 约翰结束这封信， 1、暂时不说那些得面谈的事：我还有许多事要写给你们，却不愿意用纸墨写出来；但盼望到你们那里，与你们当面谈论，使你们的喜乐满足。对此我们可以认为有很多事情当面交谈比写出来更合适。纸笔能表达的也许是慈爱和喜乐，但一次亲自拜访却更加意味无穷。约翰还不太老，还可以出行，也还能旅行事工。圣徒间的相交可以通过各种方式维持，使彼此收获满满的喜乐。基督友人能带给优秀的牧者们的正是更多的喜乐。这样我在你们中间，因你与我彼此的信心，就可以同得安慰（罗马书1：:1）。 2、代表一些近友向太太表示问候：你那蒙拣选之姊妹的儿女都问你安。神对这个家庭赐下的是丰盛的恩典，在此有两位蒙拣选的姊妹，也许还有她们蒙拣选的儿女。她们在该何其颂扬这份从天国而来的恩典啊！使徒约翰和蔼可亲穿插侄女们的职责（如我们所称呼的），或者说是尽责尽职地问候她们的姨母。要珍视下级亲属的职分。显而易见约翰是平易近人的，欣然认可一切友好虔诚的交通，并乐于通过其侄孩们和儿女们来增加这位善良太太的喜乐。但愿，因着众多美丽慈爱的太太，其蒙眷顾的后代并亲属能收获无限喜乐！阿门！ --【译】何叶 2012年4月3日 (二) 02:58 (CST)^-^~

约翰二书 1目录

约翰二书 1:1 约翰二书 1:2 约翰二书 1:3 约翰二书 1:4 约翰二书 1:5 约翰二书 1:6 约翰二书 1:7 约翰二书 1:8 约翰二书 1:9 约翰二书 1:10

约翰二书 1:11 约翰二书 1:12 约翰二书 1:13

约翰二书

约二 1

MHC:圣经目录

旧约(OT) 创(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 书(Josh) 士(Judg) 得(Ruth) 撒上(1Sam) 撒下(2Sam) 王上(1Kgs) 王下(2Kgs) 代上(1Chr) 代下(2Chr) 拉(Ezra) 尼(Neh) 斯(Esth) 伯(Job) 诗(Ps) 箴(Prov) 传(Eccl) 歌(Song) 赛(Isa) 耶(Jer) 哀(Lam) 结(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 弥(Mic) 鸿(Nah) 哈(Hab) 番(Zeph) 该(Hag) 亚(Zech) 玛(Mal)

新约(NT) 太(Matt) 可(Mark) 路(Luke) 约(John) 徒(Acts) 罗(Rom) 林前(1Cor) 林后(2Cor) 加(Gal) 弗(Eph) 腓(Phil) 西(Col) 帖前(1Thess) 帖后(2Thess) 提前(1Tim) 提后(2Tim) 多(Titus) 门(Phlm) 来(Heb) 雅(Jas) 彼前(1Pet) 彼后(2Pet) 约一(1John) 约二(2John) 约三(3John) 犹(Jude) 启(Rev)

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