This week, we shall be studying the
book of I John in the New Testament.
1 John
1 John, together with 2 John and 3 John, are believed to be written by the Apostle John who wrote the Gospel of John. The similarities in emphases and the usage of words especially between 1 John and the Gospel provide strong evidence that the Apostle did write both documents. Early church fathers who attested to John’s authorship include Papias of Hierapolis, Irenaeus of Lyon, and Clement of Alexandria of the early to mid-2nd century. It is also believed that John wrote these three epistles toward the end of the 1st century (ca. A.D. 90). While the recipients of 1 John were unstated, it is believed that John wrote the epistle to the members of the churches in Asia Minor, and perhaps with Ephesus in mind. As we reflect on the contents of this epistle, we shall discover that John wrote it to combat at least the following in mind:
- The heresy that denies Jesus is the Christ, the Son of God
- The heresy that encourages believers to continue to sin
- The “lovelessness” that marks the lives of believers
1:1-4—The Person of the Apostolic Proclamation
(1) The beliefs of the believers living at the end of the 1st century were based on the witnesses of the Apostles.a. How does John emphasize the kind of testimony he and the other Apostles have given? (1:1)
b. How reliable is their testimony? Why?
(2) Who is the “Word of Life” which was “from the beginning”? (Jn. 1:1)
a. Where has He come from? (1:2)
b. What does John call this life? (1:2) Why?
(3) What is the basis on which believers can have true fellowship with one another? (1:3)
(4) Why does John emphasize that their fellowship is with both “the Father and with His son, Jesus Christ”?
(5) What is the purpose of writing this epistle? (1:4) How so?
1:5-10—The Message of the Apostolic Proclamation
(6) According to John, what is the message that they have heard from Jesus Christ and that is now proclaimed to us? (1:5)
(7) What is the important implication of this message?
(8) It appears that John is using this message to deal with the heresies prevalent at the time and which concern sins that the believers are engaged in:
a. What do the heretics claim in v. 6?
- Why is it a lie?
- What is meant by walking in the light?
- Does it mean that we do not sin anymore?
- Does it mean that because we walk in the light, when we sin we are not hiding our sin but are acknowledging it?
- What might be the motive or reasoning behind such a heresy?
b. What do the heretics claim in v. 8?
- What might be the motive or reasoning behind such a heresy?
- Will the commission of sin by a believer jeopardize one’s relationship with God or just the continued fellowship with God? What is the difference?
- What should a believer do when he has sinned?
c. What do the heretics claim in v. 10?
- How different is this claim from v. 8?
- What might be the motive or reasoning behind such a claim?
(9) What is the main message to you today and how may you apply it to your life?
本週我們會研讀新約約翰壹書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
約翰壹書
一般相信約翰壹、貳、叁書都是寫約翰福音的使徒所寫的。特別約翰壹書，它的用詞和主要信息是與約翰福音有很多相同之處。早期第二世紀的教父，如Papias of Hierapolis，Irenaeus of Lyon，和Clement of Alexandria都論到使徒約翰是這些書信的作者，並且是在第一世紀末期（即主後90年左右）寫的。雖然約翰壹書沒有道明誰是收信者，一般相信是約翰寫給當時小亞細亞的教會，特別是包括以弗所的教會。在思想這書信的內容時，我們會發現約翰是針對至少以下的的弊端而寫的：
- 不承認耶穌是基督、是神的兒子；
- 鼓勵信徒繼續犯罪的異端；和
- 信徒普遍缺乏彼此相愛。
1:1-4—使徒傳講的那位
(1) 初期的信徒的信仰是基於使徒的見證：
a. 約翰指出他和其他使徒見證的特點是什麼？(1:1)
b. 他們的見證為什麼是可信的？
(2) 這「從起初（或譯太初）」的「生命之道」是誰？（約1:1）
a. 祂是從那裡來的？（1:2）
b. 約翰怎樣稱這「生命」？為什麼？
(3) 信徒之能彼此相交的基礎是什麼？（1:3）
(4) 為何約翰特別指出他們是與「父並祂兒子耶穌基督」相交的？
(5) 他說寫信的目的是什麼？是什麼意思？（1:4）
1:5-10—使徒傳講的信息
(6) 約翰從主所聽，又報給他們的信息是什麼？（1:5）
(7) 這信息有什麼重要意義？
(8) 看來，約翰提到這信息是要針對有關信徒犯罪的異端：
a. 按第6節所言，這些異端在宣稱什麼？
i. 為何約翰稱之為謊話？
ii. 「行在光明中」是什麼意思？
1. 是否等如不再犯罪？或是
2. 因在光中行，一犯罪就知道與承認？
iii. 這些異端的動機或目的是什麼？
b. 按第8節所言，這些異端在宣稱什麼？
i. 這些異端的動機或目的是什麼？
ii. 信徒犯罪所影響的是與神的相交，還是與神的關係？二者分別何在？
iii. 信徒犯了罪，如何是好？
c. 按第10節所言，這些異端在宣稱什麼？
i. 這異端的宣稱與第8節的有何分別？
ii. 這異端的動機或目的是什麼？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“If we claim we have not sinned, we make him out to be a liar and His word is not in us.” (1 Jn. 1:10)
I find that it is extremely helpful to know the kind of heresies that the churches faced toward the end of the 1st century in our understanding of the main teachings of 1 John. We usually refer to such heresies as Gnosticism, but “Gnosticism is a broad term embracing various pagan, Jewish and semi-Christian systems which did not come to full development until the second century…The better Gnostic systems of the second century combined the views of spiritual enlightenment and release with a strict asceticism; the worst system asserted that evil could not harm the enlightened spirit, that morality was therefore a matter of indifference, and that the grossest forms of licence were quite permissible.” (Stott, 49-50). Among the commentaries, I find John Stott’s arguments most helpful in pointing out that John was addressing mainly the heresies propagated by a certain Cerinthus whose view is best described as “pre-Gnostic” or “pro-to-Gnostic”. Allow me to quote from Stott:
“He (Irenaeus) says that Cerinthus ‘represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible (not liable to pain or injury), inasmuch as he was a spiritual being’… The essence of Cerinthus’ error, then, seems to have been this severance of the man Jesus from the divine Christ or Spirit. Irenaeus refers to it again later when he alludes to those ‘who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered’, and again ‘the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma (Gnostic abode of God).’” (TNTC, Letters of John, 50-51)
With the above in mind, the arguments of John would become more understandable as he defines false teaching as a denial “that Jesus is the Christ” (2:22) and insists that He did not come by water (baptism) only, but “by water and blood” (5:6), meaning the Jesus who was baptized was the same Jesus who died and rose again, and He is the Christ; and his repeated assertion that no one born of God will “continue to sin” (3:6, 9; 5:18).
「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。」 ( 約壹1:10 )
若要明白約翰壹書的主要信息，我發覺對當時第一世紀末的異端有較穩妥的認識是很有幫助的。一般相信約翰壹書這信是約翰針對所謂「諾斯底」的異端而寫的。但是，「諾斯底主義是一個廣泛的名稱，包含了異教、猶太教和與基督教相似的系統；在第二世紀時才正式成形...... 第二世紀較好的諾斯底主義溶合了靈的啟蒙和引伸至禁慾主義；最糟糕的諾斯底主義則稱罪惡不能傷害啟蒙了的靈魂，故此對道德不用理會；就是最放縱的行為也是無妨的」（司托斯, 49-50）。在作詳盡的研究與分析後，司托斯認為約翰在第一世紀末所面對的，其實是一位稱為 “Cerinthus” 的人所傳的異端，是諾斯底主義的前身或先驅：
“他（指教父Irenaeus）說這Cerinthus“稱耶穌非自童貞女所生，乃是約瑟與馬利亞藉交配所生的兒子；雖然祂是比一般人更公義、聰明和有智慧。再者，是祂在受洗後，基督（才）像鴿子一樣由全能者那裡降臨在祂身上。自此之後，祂宣揚祂所不認識的父（神），並行神蹟。但最後，基督離開了耶穌，耶穌就受苦、並復活；基督（本身）卻是不能受苦或受傷的，因為祂是個靈”…… 故此，Cerinthus的錯誤是在乎把耶穌這個人，與神聖的基督，和這靈分割。Irenaeus及後再提到這一點，說“他們把耶穌與基督分開，說基督不能受苦，受苦的乃是耶穌” ，又說：“創造者的兒子（指耶穌）無疑是一個，但基督這從上而來的是別一個—是繼續不能受苦的；祂降臨在耶穌身上—這創造者的兒子，然後飛回祂的Pleroma(諾斯底的天家) 。” (TNTC, Letters of John, 50-51)
以上的分析幫助我們了解到為何約翰稱這些異端是“不認耶穌為基督” 的(2:22) ；也堅持耶穌基督不是單用水（指祂的受洗），乃是“藉水和血而來的” （5:6）—意思是那受洗的和受苦的同是耶穌基督，祂受死、更復活—耶穌就是基督；他也重複的指出，凡從神生的，就不會持續的犯罪（3:6, 9; 5:18）。
2:1-2—Concern for their sinful lifestyle: Verses 1-2 conclude John’s dealing with the heresies about sin for now.
(1) Since the denying of sin is such a serious matter, why does John call them “dear children”?
(2) What is another reason given by John for the purpose of his writing? (v. 1)
(3) How does John encourage them, the believers, to confess their sins, even sins of heresies such as those mentioned in the previous chapter?
(4) In what way(s) does Jesus Christ act as our advocate?
2:3-11—Lovelessness
(5) The Proof of “knowing Jesus Christ” (2:3-6)
a. What is the proof that we have come to know Jesus Christ? (v. 3)
b. Why is it the proof? (vv. 4-5)
c. What has the “love for God” to do with knowing Christ? (v. 5)
d. Why does John associate “knowing” (v.3) with “living in Him” (vv. 5-6)?
e. How then would you define “knowing Christ”?
(6) “The” Command to Keep (2:7-11)
a. Who gave this command to love in the first place? (Jn. 13:35; 15:12, 17)
b. Why then does John also say it is a new command? (v. 8)
- How is the truth of this command seen in (not just taught by) Jesus? I.e. what is His supreme act of love? (4:10)
- How is this truth also seen in us? (v.8)
- What does our hatred toward another believer signify? (2:9; 1:6)
- What is the effect of loving one another? (v. 10)
- What kind of stumbling is John referring to?
- What is the effect of hating another believer? (v. 11)
- Do you find this to be true? Why or why not?
- Does “not loving” necessarily mean “hating”? Why or why not?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:1-2—不要犯罪
(1) 犯罪固然是嚴重的事，特別如果人自稱「沒有犯過罪」（1:10）；為何約翰論到這嚴重的問題時仍稱他們為“小子”（”Dear children”/NIV譯本）？
(2) 約翰在這裡亦提到寫信（其中的一個）目的是什麼？(2:1)
(3) 約翰怎樣鼓勵他們去認罪？這包括那相信了異端的嗎？為什麼？
(4) 耶穌基督如何作我們的中保？
2:3-11—沒有愛心
(5) 認識基督耶穌的明證(2:3-6)
a. 我們已認識基督耶穌的證據是什麼？（2:3）
b. 為什麼這是認識基督耶穌的證據？（2:4-5）
c. 愛神與認識基督有何干？（2:5）
d. 「認識」與「在主裡」有什麼關係？（2:5-6）
e. 既是這樣，你可以把「認識基督」下個什麼定義？
(6) 既舊亦新的命令（2:7-11）
a. 是誰從起初就吩咐這命令的？（約13:35; 15:12, 17）
b. 為何約翰又說這是新的命令？（2:8）
i. 「在主裡」和「在你們」是真的是什麼意思？
ii. 這與「黑暗漸漸過去、真光已經照耀」有何關？
iii. 既是這樣，仍恨弟兄的是活在什麼景況中？（2:9; 1:6）
iv. 相反地，愛弟兄的又是活在什麼景況中？（2:10）為什麼說這是沒有絆跌的緣由？
v. 恨弟兄的又如何？（2:11）你經歷過這裡所描述的嗎？
vi. 「不愛」是否就是「恨」呢？為什麼？
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“I
write this to you so that you will not sin. But if anybody does sin, we have an
advocate with the Father — Jesus Christ, the Righteous One. He is the atoning
sacrifice for our sins, and not only for ours but also for the sins of the
whole world.” (1 Jn. 2:1-2)
Although John was writing toward the end of the 1st century, some 2,000 years removed from our time, the errors he was dealing with are just as prevalent today. Allow me to share with you the insights of Howard Marshall in this respect:
“John’s teaching in this section stands fast against errors in the church of today that reflect those of the first century. The message that ‘God is light’ has received new emphasis in Great Britain at the beginning of the last quarter of this century (20th century) in a campaign to expose what is ugly and sordid for what it really is and to demonstrate that in the light of truth, righteousness, and love there is the possibility of a rich and satisfying life. But two errors still die hard. One is that acts of sin do not cut us off from access to God. Modern men treat sin lightly, and insofar as they do believe in God, they believe that he makes considerable allowances for our weaknesses and failures. The message that God is light is not taken with sufficient seriousness. Probably few people would deny that acts of deliberate, clear-cut evil are incompatible with true religion. What they do deny is that any of their own acts fall into that category. There is a refusal to measure actions by the standards of God. The other error is the claim to be sinless. Whatever may be said later in this Epistle, John here stands firm against all claims to perfection that Christians may make. None of us is free from sin; none of us can claim that we do not need the cleansing offered by Jesus for sinners.”
(NTCNT, Epistles of John, 120)
「我小子們哪，我將這些話寫給你們，是要叫你們不犯罪。若有人犯罪，在父那裡我們有一位中保，就是那義者耶穌基督。他為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。」(約壹2:1-2)
雖然約翰壹書是使徒約翰在第一世紀末的作品，距今差不多有二千年，昔日他針對的錯誤，到今日仍然很流行。容許我與你們分享解經家Howard Marshall對這方面的感受：
“在這一段經文裡，約翰是針對了今日教會的錯誤；這些錯誤正是第一世紀錯誤的反映。在這世紀(指二十世紀) 開始的首季，「神是光」這信息在英國得到新的著重，就是把那些醜陋的、敗壞的，按其本相被暴露出來；同時也顯出在真理、公義和愛的光中，是可以有豐盛和滿足的生命。但有兩個錯誤仍頑梗的存在。
第一個是說犯罪的行為是不會使我們與神隔絕的。現代人是輕看了罪；就是他們雖然仍相信神，他們也相信神對我們的軟弱與失敗有很大的寬容。神是光這信息沒有得到認真、嚴厲的對待。雖然鮮有人不承認刻意、和明知故犯的罪是與真正的宗教相違；但人卻不承認所行的屬於這類。其實他們是拒絕以神的標準來衡量。
另一個錯誤是自稱無罪。不論約翰壹書後面的篇幅是說什麼，約翰在此直斥任何基督徒自稱為完全。我們沒有一人是無罪的；沒有一人能說自己不需要主耶穌所供給罪人的洗淨。(NTCNT, Epistles of John, 120)
2:12-14—Reasons for Writing to Them: While there are many opinions as to the meaning of the terms children, fathers and young men, I would suggest that we simply take them as referring to the new, the young and the older believers.
(1) To the “dear children”
a. What status does John remind them of? (v. 12)
b. As children, what is their relationship to God? (v. 14)
c. If the above isn’t true, is there any point for John to write to them?
d. Since it is true, how should they treat the reminders by John in the letter?
(2) To the “fathers”
a. Who is the one “from the beginning” that John refers to? (1:1)
b. What status does John remind them of?
c. Since it is true, how should they treat the reminders by John in the letter?
(3) To the “young men”
a. What status does John remind them of? (v. 13)
b. What reasons are given by John for their overcoming of the evil one? (v. 14)
c. Since it is true, how should they treat the reminders by John in the letter?
2:15-17—Immediate Application of their Status in Christ
(4) What are the three marks of the world listed by John? (v. 16)
(5) How are these three marks expressed in the sin committed by Adam and Eve in the Garden of Eden? (Gen. 3:6)
(6) Why are the love of the world and the love of the Father mutually exclusive? (see Jas.4:4; 2 Cor. 6:14ff)
(7) What is another reason that John gives to encourage us to desire God and not the world? (v. 17)
(8) How then can we overcome our desire to love the world? (v. 14c)
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:12-14 —寫信的因由：解經者對小子、少年人和父老的見解不一。讓我們簡單的以初信，年輕和成長的信徒來思想約翰的教導：
(1) 對小子的勸導：(原文是“孩子”)
a. 約翰提醒他們在主裡什麼真諦？（2:12）
b. 既是“孩子” ，是誰的孩子？（2:13）
c. 如果以上的不是事實，約翰還用寫信給他們嗎？
d. 這些既是事實，他們該怎樣處理約翰的教導？
(2) 對父老(fathers)的勸導：
a. 「那起初原有的」是誰？（1:1）
b. 約翰提醒他們在主裡什麼真諦？
c. 但這既是事實，他們該怎樣處理約翰的教導？
(3) 對少年人：
a. 約翰提醒他們在主裡什麼真諦？
b. 他們勝了那惡者的原因是什麼？（2:14）
c. 這既是事實，他們該怎樣處理約翰的教導？
2:15-17—如何活出在主裡的真諦：
(4) 世上的事有那三方面的特點？（2:16）
(5) 這三個特點怎樣在亞當和夏娃身上顯出來？（創3:6）
(6) 為何愛世界與愛父的心不能共存？（參雅4:4；林後6:14ff）
(7) 約翰怎樣鼓勵我們去愛神、不愛世界？（2:17）
(8) 我們怎樣才能勝過愛世界的心，而愛神？（2:14c）
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them.” (1 Jn. 2:15)
For the longest time, I truly thought I loved the Father, until the time He called me into full-time ministry.
When I heard His call in a very unmistakable manner, my immediate reaction was to say no. Before that time, I served fervently in the church; I did my share of tithing and more; I went on short-term mission trips almost every year; and I even had shared the gospel at work and especially through leading evangelistic Bible study at some of my work places. I thought I loved the Lord. And yet, when God asked me, “Give yourself to me in full-time ministry”, I then realized that all along I thought I could love the world and the Lord at the same time.
When I initially said “no” to God, I suddenly realized how phony I was. I was telling people how important eternity is and how futile and temporal earthly matters are, and yet, I found myself unwilling to let go of temporal things—namely, my accounting and management career in which I took pride and the perks that came with my earnings and company’s status. Yet I loathed being the “slave” to all of it!
By the mercy of God, I repented of my sin of seeking to love the world and the Lord at the same time, and asked God to forgive me and so I said “yes” to His gracious calling.
「不要愛世界和世界上的事。人若愛世界，愛父的心就不在他裡面了。」(約壹2:15)
我有一段很長的時間，自以為愛神；直到神呼召我作全時間的傳道時，才知道自己的真相。
當我清楚聽到神的呼召時，我立刻的回應是負面的。在此之前，我熱心在教會事奉：我按本份奉獻、我差不多每年都參加短宣、更嘗試在工作的地方，領福音性查經班，與同事分享福音。我自覺已很愛主。誰知一聽到神要我放棄工作與事業作傳道時，我才發覺自己是想愛神、又想愛世界！
當我立時對神說我不願意時，就看到自己的偽善。我一直告訴未信主的同事，永恆才是最重要的；今生世事都是短暫、會過去的。誰知，現在要我放棄這些今生都會過去的事—就是我引以為傲的事業，金錢、名利所帶給我眾多的好處，加上要由高高在上的地位，轉作眾人的奴僕；我竟不願意！
感謝神，靠著祂的恩典，我終於向神承認我欲愛神、又愛世界的心，並願意接受祂的恩召。是的，是沒有又愛世界，又愛神這回事的！
2:18-27—Antichrists
(1) The “last hour” can mean the time between Jesus’ first and second coming, or the time immediately preceding Jesus’ second coming. Based on the contents (or perhaps, even the tone) of John’s words, which is John referring to?
(2) John uses both singular and plural forms to talk about “antichrists”. Why is it the case?
(3) Obviously, John is not indicating the “identity” of antichrist, but he is telling us the “marks” of these antichrists:
a. Who are they according to v. 19?
- “They went out from us”: What does it mean?
b. What is the lie that they are spreading? (v. 22)
(4) One of the heresies of Gnosticism is their claim of special enlightenment (or anointing):
a. How does John refute their claim that only they have the anointing? (v. 20)
b. How are all believers anointed? (2 Cor. 1:21-22)
c. And by whom? (v. 20. See also Mk. 1:24; Jn. 6:69; cf. Acts 3:14 about the “Holy One”)
(5) The importance of acknowledging that Jesus is the Christ:
a. Why would the “antichrists” deny Jesus is the Christ? (v. 22)
b. Why does denying Jesus as the Christ amount to denying the Father? (vv. 22-23)
c. How does John define “eternal life” in this context? (vv. 24-25)
2:26-29—Remain in Him
(6) Who is our real teacher according to v. 27? (See the work of the Holy Spirit also in Jn. 14:17; 15:26; 16:13)
(7) How do the teachings from vv. 20-29 point to the truth of Trinity?
(8) Can someone who denies that Jesus is the Christ “remain in Him”? (v. 28)
(9) How then can we who believe “remain in Him”?
(10) Since John is not teaching salvation by work, what does v. 29 mean?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:18-25—敵基督
(1) 在聖經的用詞中，「末時/last hour」可指耶穌基督第一次與第二次降臨之間這段時間，或是主立即要再來的時間。按這段的內容與語調，你認為約翰是指那一個時間？
(2) 約翰在這裡用單數和眾數論到敵基督，原因是什麼？
(3) 約翰在這裡不是論到那敵基督的身份，乃是指出眾敵基督的「徵記」：
a. 按第19節所言，他們是誰？「從我們中間出去」是什麼意思？
b. 他們所散播的謊言是什麼？（2:22）
(4) 諾斯底式的異端，其中一特色是自稱有「特別的啟蒙/enlightenment」或「恩膏」：
a. 約翰在此怎樣作出紏正？（2:20）
b. 所有信主的人是受什麼的膏抹？（林後1:21-22）
c. 是被誰所膏抹？（2:20；有關「聖者」，可參可1:24；約6:69；徒3:14）
(5) 認耶穌是基督的重要：
a. 為何這些敵基督要否認耶穌是基督？（2:22）
b. 為何不認子，就是不認父，也沒有父呢？（2:22-23）
c. 必住在子和父裡面……就是……永生是什麼意思？（2:24-25的直譯）
2:26-29—住在主裡面
(6) 按第27節所言，誰是我們的教師？（並參約14:17, 15:26, 16:13）
(7) 第20-29節這段聖經如何顯示出三位一體的真理？
(8) 不認耶穌是基督的，可以「住在主裡面」嗎？為什麼？
(9) 我們信主的，如何能「住」在主裡面？（約15:4之「常在」同字）
(10) 約翰當然不是傳靠行為得救的教導；但第29節是什麼意思呢？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist — denying the Father and the Son.” (1 Jn. 2:22)
Since “antichrist” is a subject of great interest among believers and is often sensationalized in some quarters, allow me to share with you the meaning of this term used by the Apostle John.
The term, antichrist, is only used in the letters of John among the 27 books of the New Testament. Apart from its usage in 1 John, John uses this term in 2 John to describe people who deny that Jesus Christ has come in the flesh, and 1 John 2:22 indicates that he has the same people in mind. However, John is using the plural form as he talks about “antichrist”.
While Jesus Christ has not used this exact term, He does echo the teachings of the Old Testament in foretelling the future appearance of the “arch-opponent” of God and quotes from Daniel (9:27, 11:31, 12:11) to describe one as “the abomination that causes desolation” (Mk. 13:14). Such an individual is called the “man of lawlessness” by the Apostle Paul (2 Thess. 2:1-12).
However, Jesus Christ also warns us of the coming of “false Christs and false prophets” who “will appear and perform signs and miracles to deceive the elect — if that were possible” (Mk. 13:22). Such persons are clearly opposed to Jesus as the Christ, but they appear to be either prophets who declare untruths or persons who falsely claim that they themselves are Messiah.
In other words, Jesus talks about both an individual who is the arch-opponent of God in the End-time, preceded by or accompanied by others who seek to oppose Him in the same vein. The Apostle John coins the former as the “Antichrist” and the latter as the “antichrists”.
In talking about the latter group who had already appeared in his time—namely, those who deny that Jesus is the Christ—John says that they are possessed by the spirit of the Antichrist (4:3). He also reminds his readers that they have heard of the coming of the Antichrist and that even in their present time many antichrists had come (2:18). While these antichrists in his time do not appear to be claiming that they themselves are the Messiah, their denial of Jesus as the Christ is the work of the same spirit as the Antichrist, and their appearance, to John, signifies that this is the “last hour” (2:18).
Of course, the “last hour” that John alludes to has continued for some 2,000 years, but we have to understand that in the eyes of God, “a thousand years are like a day” (2 Pet. 3:8). If John senses the urgency of his time and considers the appearance of the “antichrists” as a sign of the soon appearance of the “Antichrist”, how much more closer is our time. However, our focus and interest should never be on the appearance of the “Antichrist”, but on the soon appearance on our Lord and Savior Jesus Christ, the ultimate consummation of our salvation (Rom. 13:11).
Note:
For a fuller treatment of the above, see Howard Marshall’s NTCNT, Epistles of John, 150-1.
「誰是說謊話的呢？不是那不認耶穌為基督的麼？不認父與子的，這就是敵基督的。」 (約壹2:22)
「敵基督」是一般信徒很感興趣的名稱，在某些圈子裡，更是被狂熱的研究的課題。容許我與你們思想使徒約翰在他信書中使用這名稱的原委。
「敵基督」這名稱，在新約27卷書中，只單單出現自約翰的書信。除了約翰貳書第7節用這名稱來形容那些不認耶穌基督是成了肉身來世上的人，約翰壹書2:22 也是論到這些人。不過，約翰在他的書信中主要是用眾數來論到敵基督的。
雖然主耶穌從沒有用這名稱，但在祂論到末後要出現的那位神「主要」的敵人時，祂就引用但以理書(9:27, 11:31, 12:11) 所指的那位，稱之為「那行毀壞可憎的」（可音13:14）。使徒保羅就稱這人為「不法者」（帖後2:1-12）。
不過，主耶穌也預先警告我們將來會有“假基督和假先知”，他們“將要起來，顯神蹟奇事；倘若能行，就把選民迷惑了”( 可13:22) 。這些人明顯的是反對耶穌為基督的。但這裡所指的，似是傳假道的先知，或是假冒自稱為彌賽亞的人。
換句話說，主耶穌是清楚論到會有一位是神主要的敵人在末期出現。在他出現之前，已有像他一樣敵對神的、假冒為基督的人出現。約翰稱前者為「敵基督」，後者就以眾數來稱他們為「眾敵基督」了。
論到後者，就是那些在他的時代已出現，不認耶穌是基督的，他就說他們是擁有那「敵基督者的靈」（4:3）。他又提醒他的讀者，從前已聽見敵基督要來，而現在不少的敵基督已經在世上(2:18) 。雖然這些人並沒有自稱為基督，但他們之否認耶穌是基督，是出於那「敵基督者的靈」；而且，他們的出現驅使約翰感到「如今是末時了」（2:18）。
當然這「末時」已經過差不多二千年了，但我們要記得經上對我們的提醒，就是“主看千年如一日” （彼後3:8）。如果約翰因這些有敵基督的靈的人的出現，而感到末期的將至，我們現今豈不是更接近嗎！不過，我們的焦點、我們所關注的絕非那敵基督的出現，乃是我們的主耶穌基督的再來；正如保羅所提醒我們的：“我們得救，現今比初信的時候更近了。” （羅13:11）
3:1-3—Christ’s Return: John appears to have a sudden change of thought, bursting into a song of praise for God’s love. However, the thought is already expressed in 2:28 when he reminds us of Jesus’ second coming.
(1) Why is being called God’s children such a reflection of God’s great love lavished upon us? Is this how you feel? Why or why not?
(2) Why does John add that we are not only being called children of God by name, but that’s who we really are? (v. 1)
(3) What might have caused us to doubt if we really are God’s children? (3:1, 13; Jn. 15:18ff)
(4) What do we know and experience as children of God now?
(5) How much better will we be upon Christ’s return? (v. 2; see also 2 Cor. 3:18)
(6) Do you long to see Christ face to face? Why or why not?
(7) If so, what does John admonish us to do? Why? (v. 3)
3:4-10—Proof of the Children of God: They do not keep on sinning.
(8) How does John define sin? (v. 4) What does he mean?
(9) What was the purpose of Jesus’ first coming? (v. 5)
(10) Why was He the only one who could take away our sins?
(11) What was the other reason He came? (v. 8b)
(12) How did He do it? (Heb. 2:14-15)
(13) Why will no believer keep on sinning? (v. 6)
(14) Obviously there are those who seek to lead believers away in this respect (v. 7).
a. What might these false teachers teach to encourage themselves and others to sin?
b. How does John refute such teachings? (vv. 7, 9,10)
c. How does it echo the teaching of Jesus in Matt. 7:17?
(15) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:1-3—基督再來：在這章的開始約翰好像突然的向神的愛發出讚歎，其實是與上章末段思想到基督的再來有關的：
(1) 為何得稱為「神的兒子」是顯出神「何等的慈愛」？你可有同樣真正的感受？為什麼？
(2) 為何約翰要特別指出，我們乃「真是祂的兒女」？
(3) 叫我們懷疑自己是否「真是祂的兒女」的原因可能包括什麼？(可參3:1, 13；約15:18ff)
(4) 你對現在作為神的兒女有什麼認識和經歷？
(5) 至於將來又如何？（2:2；林後3:18）
(6) 你渴望面對面見主嗎？為什麼？
(7) 如果有這樣的渴望，現在該如何活著？（2:3）為什麼？
3:4-10—作神兒女的證據：不再犯罪
(8) 約翰在第4節怎樣為罪下定義？（參下註）
(9) 基督第一次降世的目的是什麼？
(10) 為何只有基督耶穌能除掉人的罪？
(11) 基督第一次降世也成就了什麼？（3:8b）
(12) 祂如何成就這工？（參來2:14-15）
(13) 為何信主的人就不（持續的）犯罪？（3:6）
(14) 明顯的，有人在這方面誘惑他們（3:7）
a. 這些誘惑人的會用什麼的教導來鼓勵信主的人犯罪呢？
b. 約翰在此怎樣駁斥這些錯誤？（3:7, 9, 10）
c. 這與主耶穌在馬太福音7:17的話有什麼類同之處？
(15) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：第4節可（直）譯為「凡 “行罪”的、就是 “行沒有律法” ；“罪” 就是“沒有律法”」。NIV譯“沒有律法” 為“lawlessness” 。
“No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God.” (1 Jn. 3:9)
It is quite obvious that John is trying to refute the teachings of the heretics who encourage themselves and other believers to continue to sin. As a result John urges the recipients of his letter, “do not let anyone lead you astray”.
From what we know of the early Gnostics, they taught that since they had received special enlightenment, the questions of morality were a matter of “indifference” (Stott, 126). They were licensed to sin. John makes a strong case to prove that anyone who continues to sin is not born of God, and is of the devil and not a child of God (3:9, 8, 10).
However, John does not say that once we are born again, having the indwelling of the Holy Spirit and are children of God, that we will not and cannot sin, but rather we will not engage in a life that continues to sin. And, if we do sin, we need to confess our sin, and “He is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (1:9)
With these words of John, we have a clear understanding of our new life in God:
- Once we are born again, we have a new status in God: We are children of God, not only in name, but in essence (3:1).
- Because of this new essence or nature, we will not allow ourselves to continue to sin (3:6)
- However, if we sin, we have hampered our fellowship with God and need to confess our sin to restore this fellowship (1:9), but our status as God’s children will not and cannot change!
「凡從神生的，就不犯罪，因神的道（原文作種）存在他心裡；他也不能犯罪，因為他是由神生的。」(約壹3:9)
約翰在這裡明顯是針對那些假師傅的教導，說信了主之後，我們繼續犯罪是無傷大雅的。約翰就嚴厲的警告信徒說：“不要被人誘惑”(3:7) 。
按我們所知，早期的諾斯底異端說，既然他們有特別的啟蒙(enlightenment) ，不道德的行為是無傷大雅的（司托斯126）；意思是他們可以為所欲為。但約翰就清楚的指出凡（持續）行不義、犯罪的，就不是從神而生、是不屬神、乃屬魔鬼的（3:8, 9, 10）。
但約翰並不是說，凡從神生的，既有聖靈的內住，既為神的兒女，就不會犯罪。他是說，我們就不會容許自己持續的犯罪、活在罪裡面。反而，因為我們是行在光明中，犯了罪，自然立刻察覺到，就重新認罪悔改。約翰向信徒保證說：“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。”(1:9)
約翰這些教導，就給我們對在主裡的生命有更清楚的認識：
- 我們因信耶穌而重生，成為神的兒子—不單是被稱為兒女，也「真是祂的兒女」(3:1) ；
- 既有這新生命、這神兒女的真實，我們就不會容許自己繼續、持續的活在罪中(3:6) ；
- 但若然我們偶一犯罪，我們與神的相交(fellowship)就遭到破壞，需要藉著認罪來恢復(1:9) ；但我們與神的關係(relationship)—是祂的兒女這地位，卻永不能更改！
a. Why does he single out the sin of “lovelessness”? (3:10)
b. Is this a sin prevalent in the church?
c. Is this a sin that you have to deal with?
(2) Why does John say the message of love is one that we have heard from the beginning? (Jn. 13:34-35; 15:12, 17)
(3) Of all examples in the Bible, why does John use Cain as an example (Gen. 4)?
a. What caused Cain to murder his brother? (v. 12)
b. Would we commit the same sin within the church? Why or why not? (v. 15 and Matt. 5:21ff)
c. How then will you define “hatred”? (see Note below)
(4) Hatred is the mark of the world, especially toward God’s children. Why? (v. 13)
(5) How then should we distinguish ourselves from the world and why? (v. 14)
(6) While Cain is the example of hatred, Jesus Christ is the opposite example: Do you agree that Jesus Christ is the supreme example of love? Why or why not? (v. 16)
(7) Most of us will not have the need or opportunity to lay down our lives for others. How then can we follow Christ’s example of love? (vv. 17-18)
a. Where should we start in showing our love for others? (v. 17)
b. Is having a sense of pity enough? Why or why not? (v. 18)
(8) Do you have anyone that you still harbor hatred toward? (Remember the definition of hatred.)
(9) Do you have compassion on the needy?
(10) Is there someone you need to show love to and how might you put love in action today?
Note:
Howard Marshall defines hatred as “the wish that the other person was not there; it is the refusal to recognize his rights as a person, the longing that he might be dead” (Marshall, 191). Food for thought.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 約翰用主耶穌「好樹結好果子」的原則來教導信徒行義來證明我們是屬神的：
a. 為何在眾多「不行義」的事例中，特別指出「不愛弟兄」？（3:10）
b. 這是否教會中的現象？
c. 這是否也是你也行的「不義」？
(2) 為何他說這是從「起初」所聽的命令？（約13:34-35, 15:12, 17）
(3) 在聖經眾多不相愛的例中，為何特別舉該隱之例（創4）？
a. 是什麼驅使該隱殺弟兄的？（3:12）
b. 在教會中我們真會犯這罪嗎？（3:15；太5:21ff）
c. 你可以怎樣為「恨」下定義？（參下註）
(4) 為什麼「恨」是世界的徵記，特別是對神的兒女？（3:13）
(5) 這樣，我們如何能顯出與世人有別？為什麼？（3:14）
(6) 該隱是「恨」的例子；誰是愛最佳的例子與榜樣？為什麼？（3:16）
(7) 我們大多數人都不用，或沒有機會為別人捨命；如何能跟隨主的榜樣？（3:17-18）
a. 我們最基本上能怎樣做？（3:17）
b. 有憐憫的心是否就夠了？（3:18）
(8) 你今日尚在向某人懷恨嗎？（不要忘記你給「恨」下的定義）
(9) 你對貧窮者有憐憫心嗎？
(10) 今天是否有人是你需要或可以向他施慈愛的嗎？你可以怎樣行出來？
註：解經家Howard Marshalls是如此的論到「恨」：“是希望那人不再在那裡，是拒絕承認他作為人的權利，是對他死亡的渴望。” (
“Anyone who hates a brother or sister is a murderer, and you know that no murderer has eternal life residing in him.” (1 Jn. 3:15)
It appears that John might be quoting a popular saying at the time when he says, “no murderer has eternal life residing in him” (3:15). Because of this, there are Christians who do believe that murder is an unpardonable sin, and that it also extends to suicide.
John equates hatred to murder and in so doing, he is following the teaching of Christ who says in the Sermon on the Mount, “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment’. But I tell you that anyone who is angry with a brother will be subject to judgment.” (Matt. 5:21-22)
In order words, he is reaffirming that God looks at the heart and not just our external action. Therefore, those who harbor hatred are spiritually as dead as a murderer. But the good news is, even spiritually dead murderers can receive forgiveness. This is why Jesus prayed for the forgiveness of those who killed Him (Lk. 23:34); He forgave the repenting thief on the cross who was more than likely a murderer (Lk. 23:43); and Paul who had the blood of Christians in his hands was not only forgiven, but used by God to be the Apostle to the Gentiles (Acts 22:4, 21).
However, the point remains that the sin of hatred is abhorred by God and Christians who continue to harbor hatred are spiritually as good as dead!
「凡恨他弟兄的，就是殺人的；你們曉得凡殺人的，沒有永生存在他裡面。」(約壹3:9)
當約翰說：“你們曉得凡殺人的，沒有永生存在他裡面” (3:15)，似乎他是在引述當時流行的諺語。但因這句話，不少人就認為殺人是不能被饒恕的罪，這也包括自殺在內。
約翰在此把恨人與殺人等同。這不是他獨有的教導，他是在引用主耶穌「登山寶訓」所說的：“你們聽見有吩咐古人的話，說：不可殺人；又說：凡殺人的難免受審判。只是我告訴你們：凡向弟兄動怒的，難免受審判；凡罵弟兄是拉加的，難免公會的審斷；凡罵弟兄是魔利的，難免地獄的火” (太5:21-22) 。
約翰在此提醒我們，神是看內心的，不是單憑外表的行為來作判斷的。既是這樣，凡心中仍存仇恨的，他的靈就如殺人者一樣，是死的。但福音的好信息是，就如殺人者般死寂的靈，都可以得著赦免。故此，耶穌在十字架上為殺害祂的人禱告，求父赦免（路23:34）；祂赦免了那在十字架上悔改的強盜—當時被羅馬以十字架酷刑處死的多是殺人犯（路23:43）；連保羅這手上滿了信徒的血的，不但被神赦免，更被重用作外邦的使徒（徒22:4, 21）。
約翰這樣說的重點是：恨人的罪，如殺人的罪一樣，是神所憎厭的；若讓仇恨持續在心中，我們的靈與死無異—as good as dead!
3:19-24—The Test of Love
(1) What is the test of love according to John?
(2) But our heart (or conscience) is not the most reliable gauge of our sin:
a. For Christians, “who” resides in our heart? (v. 24)
b. And “what” should also reside in our heart? (v. 19)
(3) When our hearts are at rest in His presence (i.e. we have confidence before God), what will happen to our prayers? (v. 22a)
(4) If our hearts are not at rest in His presence, what should we do?
(5) And now, John reduces all the commands in the Bible into one (singular) command.
a. What is it? (v. 23)
b. Why is this single command composed of two parts?
c. Can one exist without the other? Why or why not?
(6) Ultimately, how do we know that God lives in us (i.e. we have eternal life), both objectively and subjectively? (v. 24)
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:19-24—愛的測驗
(1) 根據約翰，我們怎樣知道自己在相愛的事上是「坦然無懼」的？
(2) 我們的（良）心是否可靠呢？
a. 誰是住在信主的人心中？（3:24）
b. 我們心中也應有什麼作準則？（3:19）
(3) 若然我們的心有安穩，會帶來什麼果效？(3:22)
(4) 若然我們的心沒有安穩，當怎樣做？
(5) 現在，約翰把神的命令總歸為一條：
a. 這命令是什麼？(3:23)
b. 為何這一個命令卻是分為兩部份的？
c. 缺其一可以嗎？為什麼？
(6) 我們怎樣確知神住在我們裡面？（3:24道出主觀和客觀兩方面）
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“And this is His command: to believe in the name of his Son, Jesus Christ, and to love one another as He commanded us. The one who keeps God’s commands lives in Him, and He in them. And this is how we know that He lives in us: We know it by the Spirit He gave us.” (1 Jn. 3:23-24)
In urging believers to love one another, John powerfully reduces the sum total of the commands of the Bible into one and that is, “to believe in the name of His Son, Jesus Christ, and to love one another as He commanded us” (3:23).
However, it is easy to misunderstand that “the sum total of Christianity is love for one another and hence to claim that anybody who shows love is a Christian” (Marshall, 201) or must have been saved. This was the case with one of the pastors who observed how successful some of the “community developments” were in transforming inner cities, to the point that he was reminded by Gandhi whom he said “With his pacifism and love for his people, he must have been saved”.
However, this powerful command is based first and foremost on the belief that Jesus is the Christ and the Son of God, because as the Apostle Paul asserts, “for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). Of course, John, in refuting the pre-Gnostic error, affirms that if Jesus is anyone less than the Son of God, the Christ of the apostolic witness, he could not save anyone from sin or bring anyone into the presence of God. In the words of Marshall, “he may be a moral and spiritual guide, but he cannot atone for human sins, give spiritual help in the time of temptation, or offer any assurance of eternal life after death” (Marshall, 201-2).
My response to my colleague, the pastor who made the comment above, was that, “Gandhi might be able to be totally ‘other-centered’ (which I doubt he could, without Christ who is love), he definitely could not be ‘God-centered’”.
「神的命令就是叫我們信他兒子耶穌基督的名，且照他所賜給我們的命令彼此相愛。遵守神命令的，就住在神裡面；神也住在他裡面。我們所以知道神住在我們裡面是因他所賜給我們的聖靈。」(約壹3:23-24)
在鼓勵信徒要相愛時，約翰就把眾多的誡命歸納為一，就是“叫我們信祂兒子耶穌基督的名，且照祂所賜給我們的命令彼此相愛。”(3:23)
不少人因此以為基督誡命的總歸既是愛，凡有愛心的便是基督徒了，是得救了。有一次，當我們訪問一些「城市建設」的成功模範時，一位牧者就想起甘地來，說：“他是熱愛和平，又愛他的民族，他一定也得永生。”
但約翰很清楚的告訴我們，神的命令最基要、最首先的是我們「信祂兒子耶穌基督的名」。保羅也這樣的肯定這必要性，說：“除祂（耶穌基督）以外，別無拯救；因為在天下人間，沒有賜下別的名，我們可以靠著得救”( 徒4:12) 。當然，約翰藉此來更正這早期的諾斯底異端的錯誤，指出如果耶穌不是神的兒子、不是基督，祂就不能救任何人脫離罪，不能引人到神的面前。如Howard Marshall所言：“祂(如果不是神的兒子)可以是道德和屬靈的導師，祂卻不能贖人類的罪，或在試探時作隨時的幫助，或給人在死後有永生的保證。” (Marshall, 201-2)
當日我就對這位與我一同訪問社區的牧者說：“甘地或許能完全以別人為中心—other-centered—(其實連這個都不可能，因為他沒有那愛的源頭—耶穌基督) ，他絕對沒有以神為中心—God-centered。”