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约翰壹书生命读经 · 第13篇

神圣交通的条件（五）

Conditions of the Divine Fellowship (5)
1读经：约翰一书二章一至二节。在本篇信息中，我们要看约壹二章一、二节。
1Scripture Reading: 1 John 2:1-2 In this message we shall consider verses 1 and 2 of chapter two
孩子们
LITTLE CHILDREN
2约翰在二章一节说，『我的孩子们，我将这些事写给你们，是要叫你们不犯罪。若有人犯罪，我们有一位与父同在的辩护者，就是那义者耶稣基督。』约翰用『我的孩子们』这辞称呼所有的信徒，不拘年龄大小。『孩子们』一辞，原文意幼小的孩子，通常用于长辈对晚辈的称呼。『这称呼含有父母之爱，适用于所有的基督徒，不拘其长大的程度如何。用在约壹二章十二节、二十八节，三章七节、十八节，四章四节，五章二十一节，约翰十三章三十三节，加拉太四章十九节。』（Darby，达秘。）年老的使徒把所有的受信者，都看作他在主里亲爱的孩子。在十三至二十七节，他把他们分为三班人：小孩子们、青年人和父老们。因此，一至十二节和二十八至二十九节是写给一般的受信者；十三至二十七节是照著那三班人在神圣生命里
2In 2:1 John says, “My little children, these things I write to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous.” By using the expression “my little children” John was addressing all the believers regardless of age. The Greek word rendered “children” is teknia, plural of teknion, little child, diminutive of teknon, child, a word often used in addresses from elder to younger persons. “It is a term of parental affection. It applies to Christians irrespective of growth. Used in vv. 12, 28; 3:7, 18; 4:4; 5:21; John 13:33; Gal. 4:19” (Darby). The aged apostle considered all the recipients of his Epistle his dear little children in the Lord. In verses 13-27 he classified them into three groups: young children, young men, and fathers. Hence, verses 1-12 and 28-29 are addressed to all the recipients in general; verses 13-27 are addressed to the three groups respectively according to their growth in the divine life
3长大的程度，分别写给他们。
3
约翰的用意
JOHN’SIN TENT I ON
4约翰在二章一节告诉孩子们，他将『这些事』写给他们。这些事指一章五至十节所说，神的儿女，就是有神圣生命，并有分于这生命交通(约壹一1～4）的重生信徒，犯罪的事。约翰告诉这封书信的受信者说，他写信给他们，是要叫他们『不犯罪。』这话和下句『若有人犯罪，』指明重生的信徒仍可能犯罪。他们虽然有神圣的生命，但他们若不凭著神圣的生命而活，并住在这生命的交通里，仍可能犯罪。『犯罪』原文为假设语气过去式动词，指一次的行为，不是习惯的行为。我们在『是要叫你们不犯罪』这话里，看见约翰写到罪、认罪、接受神的赦免和洗净的用意。约翰的用意，目的，是要叫我们不犯罪。正如他在一章所指明的，我们若犯罪，我们与父的交通就会中断。我们若要维持这交通，就需要保守自己不犯罪。这是约翰写这封书信第一章那些话的主要目的。
4In 2:1 John tells the little children that he writes “these things” to them. These are the things mentioned in 1:5-10 regarding the committing of sin by the children of God, the regenerated believers, who have the divine life and participate in its fellowship (1:1-4). John tells the recipients of this Epistle that he writes to them that they “may not sin.” These words and the words “if anyone sins” in the following sentence indicate that the regenerated believers may still sin. Though they possess the divine life, it is still possible for them to sin if they do not live by the divine life and abide in its fellowship. In Greek the word “sins” here is an aorist subjunctive and denotes a single act, not habitual action. In the words “that you may not sin” we see John’s in tent i on in what he writes concerning sin, the confessing of sins, and the receiving of God’s forgiveness and cleansing. John’sin tent i on, his purpose, was that we would not sin. As he indicates in chapter one, if we sin, our fellowship with the Father will be broken. If we would maintain this fellowship, we need to keep ourselves from sinning. This is the main purpose of what John writes in chapter one of this Epistle.
5约翰在一章给我们看见，我们已经接受了神圣的生命，这生命已经把我们带进神圣的交通里。在神圣的交通里，我们接受了光，现在我们该在光中行，如同神在光中。（约壹一5，7。）然而，我们需要了解，我们还有内住的罪这难处，我们对这罪需要儆醒。甚至我们重生以后，那藉著亚当进到人类里面的罪，还留在我们的肉体里。虽然我们的灵已经重生，神的生命已经分赐到我们的灵里，神的灵也住在我们的灵里，但罪还是住在我们的肉体里。我们需要承认这事实：我们有那藉著亚当进到人类里面的罪，住在我们的肉体里。我们也需要儆醒，以免犯罪。我们若不儆醒，就会犯罪；我们的罪会打断我们与神的交通。我们与神的交通中断，结果就会失去对神圣生命的享受。我们可以说，一章有警告、题醒、嘱咐，说到我们需要儆醒。不错，我们接受了神圣的生命，而神圣的生命现今是我们的享受，结果使我们与三一神有交通。这太美妙了！但我们需要了解，我们还有内住的罪这难处。因为罪住在我们的肉体里，我们对神圣生命的享受总有可能因犯罪而中断。
5In chapter one John shows us that we have received the divine life and that this life has brought us into the divine fellowship. In the divine fellowship we receive light, and now we should walk in the light as God is in the light (1:5,7). However, we need to realize that we still have the problem of indwelling sin, and regarding this sin we need to be on the alert. Even after our regeneration, the sin that came into the human race through Adam remains in our flesh. Although our spirit has been regenerated, God’s life has been imparted into our spirit, and God’s Spirit dwells in our spirit, nevertheless sin continues to dwell in our flesh. We need to admit the fact that we have dwelling in our flesh the sin that came into mankind through Adam. We also need to be on guard lest we commit sins. If we are not on the alert, we shall sin, and our sins will interrupt our fellowship with God. As a result of the breaking of our fellowship with Him, we shall lose the enjoyment of the divine life. We may say that in chapter one we have a warning, a reminder, and a charge concerning our need to be on the alert. Yes, we have received the divine life, and the divine life is now our enjoyment, issuing in the fellowship with the Triune God. This is wonderful! But we need to realize that there is still the problem of indwelling sin. Because sin dwells in our flesh, there is always the possibility that our enjoyment of the divine life may be interrupted through the committing of sin
6我们若不了解罪仍住在我们的肉体里，反而在这事上受欺骗，我们就必定会犯罪。这样我们就会失去对神圣生命的享受。因此，我们若要留在神圣生命的享受里，并在神圣生命的交通里，就需要了解，我们的肉体里有罪，并且那罪潜伏著，等待机会破坏我们，打断我们与三一神的交通，使我们不能享受我们藉著重生所得著的神圣生命。现在我们能看见约翰写第一章的目的。因为他不愿信徒失去对神圣生命的享受，所以他在二章一节告诉他们：『我将这些事写给你们，是要叫你们不犯罪。』这是约翰的用意，也是他的期望。不仅如此，这话也是对于犯罪的警告和题醒。
6If we do not realize that sin still dwells in our flesh but instead are deceived regarding this matter, we shall certainly sin. Then we shall lose the enjoyment of the divine life. Therefore, if we would remain in the enjoyment of the divine life and in the fellowship of the divine life, we need to realize that we have sin in our flesh and that sin is crouching, waiting for the opportunity to damage us, break our fellowship with the Triune God, and keep us from the enjoyment of the divine life received through regeneration. Now we can see John’s purpose in writing chapter one. Because he did not want the believers to lose the enjoyment of the divine life, he told them in 2:1, “I write to you that you may not sin.” This was John’sin tent i on and also his expectation. Moreover, this word is also a warning and a reminder concerning the committing of sin.
与父同在的辩护者
an Advocate with the Father
7约翰在二章一节说，『若有人犯罪，我们有一位与父同在的辩护者，就是那义者耶稣基督。』约翰没有把握，信徒能一直保守自己不犯罪。他知道即使我们对住在我们肉体里的罪儆醒，我们还可能会犯罪。因此，他告诉我们，我们若犯罪，我们有一位与父同在的辩护者。
7In 2:1 John says, “If anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous.” John did not have the confidence that the believers would always be able to keep themselves from sinning. He knew that even though we may be alert concerning the sin that dwells in our flesh, we may still sin. Therefore, he tells us that if we sin, we have an Advocate with the Father
8辩护者原文指被召到另一个人身边以帮助他的一位，因此是帮助者；也指提供法律援助的人，或为别人代求的人，因此是辩护者、律师或代求者。这辞表明抚慰与安慰，因此是抚慰者、安慰者。这辞在约翰福音译为保惠师，（约十四16，，十五26，十六7，）用以指实际的灵在我们里面作安慰者，照料我们的案件或事物。在这里指主耶稣与父同在，作我们的辩护者，在我们犯罪时，基于祂所成就的平息，照料我们的案件，为我们代求罗八34)并辩护。约翰在一章说到，我们在光中行，基督救赎的血就不断的洗净我们。但是约翰在这一节进一步给我们看见一个人位，就是我们那与父同在的辩护者。因此，在神圣的供备里，我们有基督的血，也有基督这人位作我们的辩护者。
8The Greek word rendered Advocate is parakletos, and it denotes one who is called to another’ss i de to aid him, hence, a helper; one who offers legal aid or one who intercedes on behalf of someone else, hence, an advocate, counsel, or intercessor. The word denotes consoling and consolation, hence, a consoler, a comforter. Paraclete is its anglicized form. This word is used in the Gospel of John (14:16, 26; 15:26; 16:7) 26 for the Spirit of reality as our Comforter within us, caring for our cause or affairs. It is used here for the Lord Jesus as our Advocate with the Father, the One who cares for our case, intercedes on our behalf (Rom. 8:34), and pleads for us if we sin. This interceding and pleading is based upon His propitiation. (In chapter one John speaks concerning the redeeming blood of Christ that constantly cleanses us as we walk in the light. But in this verse John goes further to show us a Person, who is our Advocate with the Father. Hence, in the divine provision we have the blood of Christ and also the Person of Christ as our Advocate.
诸天之上的保惠师与我们灵里的保惠师
The Comforter in the Heavens and the Comforter in Our Spirit
9我们已经看过，『辩护者』原文指被召到我们身边的人。在新约圣经里，只有约翰使用这辞。约翰在他的福音书里说，『我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在。』约十四16。）这指明当主与门徒同在的时候，有一位保惠师在那里与他们同在。但是这位保惠师即将离开，因此需要另一位保惠师来到。实际上，第一位保惠师和另一位保惠师乃是一。那称作『另一位保惠师』的，现今在我们里面乃是赐生命的灵，而第一位保惠师主耶稣基督，现今乃是在诸天之上神的右边。我们可以用电为例说明这两位保惠师。一面，电是在发电厂；另一面，电已经安装到我们家里。因此，我们可以说电有两头，一头在发电厂，另一头在我们家里。当电从蓄电的发电厂流到用电的家里，这两头就连接起来了。我们可以将发电厂的电比作诸天之上的保惠师主耶稣，并将我们家里的电比作我们灵里的另一位保惠师，就是赐生命的灵。在诸天之上，我们有主耶稣基督作我们的保惠师；在我们灵里，我们有那灵作另一位保惠师。然而，这二者乃是一。为这缘故，原文这辞用来指诸天之上的保惠师，也指我们灵里的保惠师。在新约圣经恢复本里，这辞在约翰十四章十六节繙作保惠师，在约壹二章一节繙作辩护者。同字在约翰十四章二十六节和十五章二十六节也繙作保惠师。在约翰十四章十六节，保惠师是个恰当的繙译，因为在这一节里有一种感觉，这位保惠师要来安慰因主将要离开而忧伤的门徒。主告诉门徒祂要离开，他们因这事受搅扰。因此，主在这一章向门徒指明，他们不需要忧伤，因为祂要求父差另一位保惠师给他们。因为受搅扰的门徒需要安慰，所以这辞在约翰十四章二十六节繙作保惠师是正确的。这辞的确含示安慰的思想，指帮助我们、服事我们、站在我们旁边并与我们同行的一位。这样的一位实在是保惠师。
9As we have seen, “Advocate” is a translation of the Greek word parakletos. This word is formed of two words: the preposition para (used here as a prefix) and the word kletos. Put together, these words denote someone called to our side. The Greek word parakletos is used in the New Testament only by John. In his Gospel John says, “And I will ask the Father, and He will give you another Comforter, that He may be with you forever” (14:16). This indicates that while the Lord was with the disciples, one parakletos, one Comforter, was there with them. But this parakletos was about to leave. Thus, there was the need for another parakletos, another Comforter, to come. Actually, the first parakletos and the other parakletos are one. The One who is called “another Comforter” is now in us as the life-giving Spirit, and the One who was the first Comforter, the Lord Jesus Christ, is now in the heavens at the right hand of God. We may use electricity as an illustration of these two Comforters. On the one hand, electricity is in the power plant. On the other hand, electricity has been installed into our homes. We may say, therefore, that with electricity there are two ends: one end in the power plant and the other end in our homes. As the electricity flows from the power plant, where it is stored, to our homes, where it is applied, these two ends are connected. We may compare the electricity in the power plant to the Comforter, the Lord Jesus, in the heavens, and the electricity in our homes to the other Comforter, the life - giving Spirit in our spirit. In the heavens we have the Lord Jesus Christ as our Comforter, and in our spirit we have the Spirit as another Comforter. However, these two are one. For this reason, the Greek word parakletos is used for both the Comforter in the heavens and the Comforter in our spirit. In the Recovery Version we translate parakletos as Comforter in John 14:16 and as Advocate in 1 John 2:1. In John 14:26 and 15:26 this Greek word is also translated Comforter. Comforter is an appropriate translation of parakletos in John 14:16, for in this verse there is a certain feeling that this Paraclete comes to comfort the disciples in their sorrow caused by the Lord’s leaving them. The Lord had told His disciples that He was leaving, and they were troubled by this. Therefore, in this chapter the Lord indicated to the disciples that they did not need to be sorrowful, for He would ask the Father to send them another Paraclete, another Comforter. Because the troubled disciples were in need of comfort, it is correct to render parakletos in John 14:26 as Comforter. This Greek word does imply the thought of comfort; it refers to one who helps us, serves us, stands by us, and goes along with us. Such a one surely is a comforter.
属灵的律师
A Spiritual Attorney
10这辞在约壹二章一节繙作辩护者也是正确的。按照古时的用法，这辞可指专司律师（法律上的辩护者）2:1之职的人。约壹二章一节的光景和约翰十四章十六节的不同，这种光景需要辩护者或律师。然而，实际繙译圣经时，『律师』一辞似乎不合式。因此，我们经过许多考虑，选择了辩护者一辞。
10It is also correct to translate parakletos in 1 John 2:1 as Advocate. According to the usage in ancient times, this Greek word may refer to a person who functions as an attorney, a legal advocate. The situation in 1 John is different from that in John 14:16; it is a situation that requires an advocate or attorney. However, the word “attorney” does not seem fitting to use in the actual translation of the Word. Therefore, after much consideration, we selected the word Advocate.
11二章一节的辩护者实际上是属灵的律师。这位辩护者站在我们旁边，像护士一样照顾我们、服事我们。祂也是辅导者。在学校里，学生有辅导员帮助他们选择正确的课程。我们的辅导者也帮助我们作选择。达秘（J.N.Darby）繙译约壹二章一节时用了『保护者』（patron）一辞。他在注解里说明，用保护者一辞的意思是指罗马的保护者，这保护者以各种方式维护受保护者的权益。罗马保护者有一项职责和今天的律师非常相像。当我们在一种特殊的处境里，我们会把整个事情交在律师手中，律师就照料我们的案件。这就是二章一节里我们辩护者的职责。保惠师或辩护者在原文是个包罗万有的辞，含示帮助、滋养的思想，辅导的思想，也含示抚慰的思想。这辞含有照料我们案件之辩护者（律师）的观念。
11The Advocate in 2:1 is actually a spiritual attorney. This parakletos stands beside us, like a nurse caring for us, and serves us. The parakletos is also a counselor. At school the students have a counselor to help them choose the right courses. Our parakletos also helps us in making choices. In his translation of 1 John 2:1 J. N. Darby uses the word “patron.” In his note he explains that the word patron is used in the sense of a Roman patron, who maintained the interest of his client in every way. One function of a Roman patron was much like that of an attorney today. When we are in a particular kind of situation, we may give the entire matter over into the hands of an attorney. The attorney then takes care of our case. This is the function of our Advocate in 2:1. Parakletos is an all-inclusive word. It implies the thought of helping and nourishing, the thought of counseling, and also the thought of consoling. It includes the concept of an advocate, an attorney, who takes care of our case
与父同在
with the Father
12约翰在二章一节告诉我们，我们有一位与父同在的辩护者。一章二节也用过『与父同在』这辞。二处的原文都含示在与父的联结并交通里生活行动。作我们辩护者的主耶稣，乃是活在与父的交通里。约翰在此用父这个神圣的名称，指明我们的辩护者主耶稣为我们所处理的案件，乃是家庭中的事，是儿女与父亲之间的事。藉著重生，我们已生为神的儿女。重生以后，我们若犯罪，就是儿女得罪父亲的事。我们的辩护者，就是我们平息的祭物，处理我们犯罪的事，以恢复我们与父中断的交通，使我们住在神圣交通的享受里。
12John tells us in 2:1 that we have an Advocate with the Father. The phrase “with the Father” is used also in 1:2. In each case the Greek word translated “with” is pros, with the accusative, a preposition of motion, implying living, acting, in union and communion with. The Lord Jesus as our Advocate is living in communion with the Father. John’su se of Father as the divine title here indicates that our case, which the Lord Jesus as our Advocate undertakes for us, is a family affair, a case between children and the Father. Through regeneration we have been born children of God. After regeneration, in case we sin, it is a matter of children sinning against their Father. Our Advocate, who is our propitiation, undertakes for our sinning to restore our interrupted fellowship with the Father so that we may abide in the enjoyment of the divine fellowship
13已往我不明白约翰为甚么告诉我们说，我们有一位与父同在的辩护者。辩护者牵涉到法律的案件。我们很容易明白，面对法庭上的法官，我们为甚么需要辩护者，律师。但是我们为甚么需要一位与父同在的辩护者？这问题的答案是，我们重生以后的罪『案，』牵涉到父和家庭『法庭。』每当我们犯罪，我们就得罪我们的父。所以，我们的法官是父亲法官，我们的法庭是我们属灵的家，我们的案件是家庭事件。但是我们家里有一成员，我们的长兄主耶稣，祂是我们与父同在的辩护者。我们的长兄作我们的辩护者，处理我们的案件。因此，约翰不说我们有一位与神同在的辩护者，却说我们有一位与父同在的辩护者。
13In the past I wondered why John told us that we have an Advocate with the Father. An advocate is someone involved in cases of law. We can easily see why we may need an advocate, an attorney, with the judge in a court of law. But why do we need an advocate with our Father? The answer to this question is that the “case” of our sins after regeneration is a matter involving the Father and the family “law court.” Whenever we sin, we offend our Father. Our judge, therefore, is a Father-judge, our court is our spiritual home, and our case is a family matter. But we do have a member of our family, our elder Brother, the Lord Jesus, who is our Advocate with the Father. As our Advocate, our elder Brother takes our case. This is the reason John does not say that we have an Advocate with God, but says that we have an Advocate with the Father.
14儿女也许会有错误的想法，以为父亲爱他，他在家里就可以对家人为所欲为。情形当然不是这样。虽然我们的父爱我们，但我们所犯的任何罪都得罪祂。不错，神是我们的父，但我们若犯罪，祂就会指控我们。因此，在我们属灵的家庭里，我们有时需要一位辩护者。这节经文里有两个重要的名称─辩护者与父。父这名称指明我们是在神圣的家庭里享受父的爱。辩护者这名称指明我们可能在某些事上错了，需要有人处理我们的案件。因此，我们在家庭生活里，需要我们的长兄作处理我们案件的辩护者。圣经里真理的陈明总是平衡的，这节经文的真理也是平衡的。一面，父这名称是爱的表记；另一面，辩护者这名称是义的表记。比方说，作父亲的爱自己的孩子，但孩子行为不端正，父亲就会指控他，这乃是根据义。虽然这孩子还是他父亲所爱的，还是继续得著父亲的照顾，但父亲会指控孩子，并可能需要管教这孩子。同样的，每当我们犯罪，父就会指控我们。因此，我们需要属天的律师。我们需要我们的长兄耶稣基督作我们的辩护者。
14A child may have the mistaken idea that because his father loves him, he can do anything he wants at home with his family. Of course, this is not the case. Although our Father loves us, any sins we commit are an offense against Him. Yes, God is our Father. But if we sin, He will have a case against us. Therefore, in our spiritual family we sometimes need an Advocate. In this verse we have two important titles—Advocate and Father. The title Father indicates that we are in the divine family enjoying the Father’s love. The title Advocate indicates that we may be wrong in certain matters and need someone to take our case. Hence, in family life we need our elder Brother to be our Advocate who takes our case. The truth in the Bible is always presented in a balanced way. The truth in this verse is also balanced. On the one hand, the title Father is a sign of love; on the other hand, the title Advocate is a sign of righteousness. For example, a father loves his child. But if the child misbehaves, the father will have a case against him, a case based on righteousness. Although the child is still loved by his father and will continue to be taken care of by him, the father has a case against the child and may need to discipline him. In a similar way, whenever we sin, the Father has a case against us. Therefore, we need a heavenly attorney. We need Jesus Christ, our elder Brother, to be our Advocate
15我们已经强调，基督是我们那位与父同在的辩护者这事实。请注意，约翰并不是说，我们有一位与神同在的辩护者，或是说，我们有与父同在的子，他乃是告诉我们，我们若犯罪，我们
15We have emphasized the fact that Christ is our Advocate with the Father. Please notice that John does not say that we have an Advocate with God, or that we have the Son with the Father. Rather, he tells us that if we sin, we have an Advocate with the Father
16有一位与父同在的辩护者。
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那义者耶稣基督
Jesus Christ the Righteous
17按照约翰在二章一节的话，我们那位与父同在的辩护者乃是那义者耶稣基督。我们的主耶稣是全人类中惟一的义者。祂在十字架上的义行，（罗五18，）为我们和所有的罪人满足了公义之神公义的要求。惟有祂彀资格作我们的辩护者，在我们犯罪的光景中照顾我们，并且把我们恢复到义的光景中，以平息我们与公义的父之间的关系。
17According to John’s word in 2:1 our Advocate with the Father is Jesus Christ the Righteous. Our Lord Jesus is the only righteous Man among all men. His righteous act (Rom. 5:18) on the cross fulfilled the righteous requirement of the righteous God for us and all sinners. Only He is qualified to be our Advocate to care for us in our sinning condition and restore us to a righteous condition so that our Father, who is righteous, may be appeased.
18我们也可以将『那义者耶稣基督』说成『耶稣基督，那对的一位。』耶稣基督实在是那对的一位，只有这对的一位能作我们那位与父同在的辩护者。我们有难处，父指控我们，因为我们是错的。因著我们是错的人，我们就需要那义者照料我们的案件。
18Instead of saying “Jesus Christ the Righteous,” we may say “Jesus Christ, the right One.” Jesus Christ certainly is the One who is right, the right One, and only this right One can be our Advocate with the Father. The reason we have a problem and the Father has a case against us is that we are the wrong ones. Because we are the ones who are wrong, we need the righteous One to take care of our case
为我们的罪作了平息的祭物
A PROPITIATION CONCERNING OUR SINS
19约翰在二章二节接著说，『祂为我们的罪，作了平息的祭物，不是单为我们的罪，也是为所有的世人。』这里和四章十节里平息的祭物，原文是，希拉斯模斯。在一章七节有耶稣的血，在二章一节有基督的人位作我们的辩护者，现今在二章二节有基督为我们的罪作了平息的祭物。我们的辩护者为洗净我们的罪而流血，祂乃是我们平息的祭物。『平息』这辞指明安抚或和解。当孩子错了，父亲指控他时，二者之间就没有和平。在这样的光景里，需要和解，并平息父亲与孩子之间的关系。这种和解，这种安抚就是平息。为了帮助我们了解约壹二章二节平息的祭物一辞，我们需要温习保罗在罗马三章二十五节所说的平息处：『神摆出基督耶稣作平息处，是凭著祂的血，藉著人的信，为要在神以宽容越过人先时所犯的罪上，显示祂的义。』这里的平息处就是约柜上遮罪的盖所豫表的。约柜是神与人相会的地方，其中放著十条诫命的律法，藉其圣别和公义的要求，暴露并定罪前来接触神之人的罪。但藉著约柜的盖，连同赎罪日洒在其上赎罪的血，罪人的整个光景就完全得著遮盖。因此神能在这遮罪盖上，与干犯祂公义律法的百姓相会，即使在那载著神的荣耀，并遮掩柜盖之基路伯的注视下，在行政上也丝毫不牴触祂的公义。如此就平息了人与神之间的难处，使神能宽恕、怜悯人，而向人施恩。这豫表基督作神的羔羊，除去人与神出事的罪，约一29，）满足了神一切圣别、公义和荣耀的要求，平息了人与神之间的关系。因此，神能越过人先时所犯的罪。为著显示祂的义，神必须这样作。这就是本节所指的。约柜的盖，在希伯来文是kapporeth，卡培瑞特，意即盖。七十士希腊文译本将这字译作hilasterion，希拉斯特利昂，意即平息（含宽恕、怜悯意─来八12之宽恕及路十八13注1之可怜，原文均与此字同源）的地方，钦定英文译本译为mercyseat（怜悯座），中文和合本译为施恩座，指神怜悯人向人施恩的地方。保罗在希伯来九章五节说到约柜上的盖，也用希拉斯特利昂这字称之。在罗马三章二十五节就用这字说明约柜上的座（盖），如何豫表基督乃是神摆出的平息处。除希拉斯特利昂一字外，新约还用两个与其同源的字，说到基督为人除罪，平息人与神之间的关系，一个是hilaskomai，希拉斯哥迈，（来二17，）指平息的事，就是成就平息，满足一方的要求，而使双方和息相安；另一个是hilasmos，希拉斯模斯，（约壹二2，四10，）指平息物，就是平息的祭物。基督为我们的罪成就了平息，（来二17，）如此祂就成了我
19In 2:2 John goes on to say, “And He is a propitiation concerning our sins, and not concerning ours only, but also concerning the whole world.” The Greek word for propitiation here and in 4:10 is hilasmos. In 1:7 we have the blood of Jesus; in 2:1 hilasmos the Person of Christ as our Advocate; and now, in 2:2 we have Christ as a propitiation concerning our sins. Our Advocate, who shed His blood for the cleansing of our sins, is our propitiation. This word “propitiation” indicates appeasing or peacemaking. When a child is wrong and his father has a case against him, there is no peace between them. In such a situation, there is the need of peacemaking and of appeasing the father. This peacemaking, this appeasing, is propitiation. As an aid to understanding the word propitiation in 2:2, it will be helpful to review what Paul says in Romans 3:25 regarding the propitiation-cover: “Whom God set forth a propitiation - cover through faith in His blood, for the showing forth of His righteousness in respect of the passing by of the sins that occurred before in the forbearance of God.” The Greek word for propitiation here is hilasterion. This word is different from hilasmos in 1 John 2:2 and 4:10 and hilaskomai in Hebrews 2:17. Hilasmos is “that which propitiates,” that is, a propitiatory sacrifice. In 1 John 2:2 and 4:10 the Lord Jesus is the propitiatory sacrifice for our sins. Hilaskomai means “to appease, to reconcile one by satisfying the other’s demand,” that is, to propitiate. In Hebrews 2:17 the Lord Jesus makes propitiation for our sins to reconcile us to God by satisfying God’s righteous demands on us. But hilasterion is “the place of propitiation.” Therefore, in Hebrews 9:5 this word is used for the cover, the lid, of the ark (translated “mercy seat” in the King James Version) within the Holy of Holies. In Exodus 25:16-22 and Leviticus 16:12-16, the Septuagint also uses this word for the cover of the ark. The law of the Ten Commandments was in the ark, exposing and condemning by its righteous requirement the sin of the people who came to contact God. By the lid of the ark with the atoning blood sprinkled upon it on the day of atonement, the whole situation on the sinner’ss i dew as fully covered. Hence, it was upon this lid that God could meet with those who broke His righteous law without, governmentally, any contradiction of His righteousness, even under the observing of the cherubim that bore His glory overshadowing the lid of the ark. The propitiatory or expiatory sacrifice, which foreshadowed Christ, satisfied all the requirements of God’s righteousness and glory. As a result, God could pass by the people’ss in that occurred at that time. Furthermore, in order to show forth His righteousness, God had to do this. This is what is referred to in Romans 3:25. For this reason, Romans 3:25 uses the same word, hilasterion, to reveal that the Lord Jesus is the propitiation place, the propitiation-cover, whom God set forth for showing forth His righteousness by passing by the sins of the Old Testament saints, for, as the propitiatory sacrifice, He made the full propitiation on the cross for their sins and fully satisfied the requirements of God’s righteousness and glory.
20们与神之间的平息物，就是平息的祭物，（约壹二2，四10，）也就作了我们在神面前得享平息，并神向我们施恩的地方，就是约柜的盖所豫表的。（来九5。）
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21主耶稣基督为我们的罪，将自己当作祭物献给神，（来九28，）不仅为著救赎我们，更为著满足神的要求，平息我们与神之间的关系。因此，祂是我们在神面前平息的祭物。
21The Lord Jesus Christ has offered Himself to God as a sacrifice for our sins (Heb. 9:28), not only for our redemption but also for God’s satisfaction. In Him as our Substitute, through His vicarious death, God is satisfied and appeased. Hence, Christ is the propitiation between God and us
22约翰在约壹二章二节说，基督作了平息的祭物，不是单为我们的罪，也是为所有的世人。主耶稣不仅为我们的罪，也为所有的世人，作了平息的祭物。然而，这平息是以人相信主，接受祂为条件的。不信的人经历不到这平息的功效，不是因为这平息有甚么短缺，乃是由于他们的不信。
22John says in 2:2 that Christ is the propitiation not only concerning our sins, but also concerning the whole world. The Lord Jesus as a propitiation concerning man’ss ins is for the sins of the whole world. However, this propitiation is conditional upon man’s receiving it by believing in the Lord. Unbelievers do not experience its efficacy, not because it has any fault, but due to their unbelief