1671 英翻中 (約翰福音 第5章---II) 3. The Claims (5:19–47) 第二部分 20/08/2026
3. 宣称 (约 5:19-47) 3. The Claims (5:19–47)
In response to their accusations, Jesus made three sig nificant claims that proved His sonship. 针对他们的控告, 耶稣对是上帝儿子的宣称, 祂提出三点显著的说明:
First, He claimed to be equal with God (vv. 19–23). Instead of denying their accusation, He endorsed it! If today a man made this kind of a claim, we would con clude that he was joking or mentally disturbed. Jesus was certainly not insane, and there is every evidence that He was deadly serious when He spoke these words. Either He is what He claims to be, or He is a liar, and if He is a liar, how do you explain all the good He has done in the lives of needy people? Nobody wants to trust a liar; Jesus’ disciples were willing to die for Him. 第一, 耶稣宣称与上帝同等(5:19-23). 祂以支持他们的控告来代替拒绝! 若在今日有人作同样的宣称, 我们肯定会认为他是开玩笑或精神错乱. 耶稣肯定不是白痴, 并且有非常明显的证据, 认定祂说出这些话是带有非常严重性. 要不然祂是撒谎, 否则祂所宣称的是真的事实; 并且若祂是说谎者, 你如何解释祂对世人在生命中需要祂做的好事? 没有任何人愿意信靠说谎话的人; 耶稣的门徒愿意为祂去死.
Jesus claimed to be one with His Father in His works. If healing a man on the Sabbath was a sin, then the Father was to blame! Jesus did nothing “of himself” but only that which the Father was doing. The Father and the Son worked together, doing the same deeds in the same way. “I and the Father are One” (John 10:30). 耶稣宣称祂是与天父同工. 若是在安息日治病是有罪的话, 那么上帝也要受责难! 耶稣从未 “是自己” 单独一人来做, 而是与天父同工. 父与子一起作, 做同一样的工, 用同一样的方法. “我与父为一”. (10:30).
When our Lord came to earth as man, He submit ted Himself to the Father in everything. “Lo, I come to do thy will, O God” (Heb. 10:9). He veiled His glory and laid aside the independent exercise of His divine attributes. In the wilderness, Satan tempted Him to use His divine powers for Himself, but He refused to act independently. He was totally dependent on the Father and the power of the Holy Spirit of God. 当我们的主来到世上, 祂所做的一切都顺服在天父旨意下. “ 啰, 我来要完成祢的旨意, 啊, 上帝” (来10:9). 祂把自己的荣耀, 并且独立的工作的神圣特性都放在一边. 在旷野, 撒旦试炼祂, 要耶稣用祂的神性的能力为自己作工, 但是祂拒绝单独的去做. 祂没有, 祂完全的依赖天父和圣灵的能力.
Not only did the Father show the Son His works and enable Him to do them, but the Father also shared His love (John 5:20). The first three Gospels open with the Father calling Jesus “My beloved Son,” and John echoed this statement in John 3:35. We usually think of the Father’s love for the lost world, as in John 3:16, but we must also remember the Father’s love for His dear Son. 不仅天父显示儿子祂的工作, 并且促使儿子去作, 但是父还分享祂的爱 (5:20). 前三卷福音书的开始, 都是上帝呼叫耶稣是, “我所爱的儿子,” 约翰在他的福音书3章35节的响应这话. 像在约翰福音3章16节, 我们都只以为上帝爱这失丧的世人; 但我们必须要记住上帝更爱祂的亲爱的儿子.
Because the Father loves the Son, the Father shows Him His works. The blind religious leaders could not see what Jesus was doing, because they did not know the Father or the Son. In fact, even greater works were in the Father’s plan, works that would cause them to marvel. Perhaps He had in mind the healing of Lazarus, for in John 5:21, He mentioned the raising of the dead. 因为父爱子, 父指示子祂的工作. 瞎眼的宗教领袖不可能知道耶稣要做什么, 因为他们不认识圣父和圣子. 实际上, 甚至这些使他们惊吓, 在天父计画中最大的工. 或许, 祂在脑中已有拉撒路的医治的事, 在约翰福音5章21节, 祂示意死人复活的事在约翰福音5章21.
For Jesus to claim to have power to raise the dead was a blasphemous thing in the eyes of the Jewish lead ers; they gave that power to God alone. They said that Jehovah held the three great keys: the key to open the heavens and give rain (Deut. 28:12); the key to open the womb and give conception (Gen. 30:22); and the key to open the grave and raise the dead (Ezek. 37:13). As far as the gospel records are concerned, Jesus had not yet raised anyone from the dead, so to make this claim was to invite even more opposition. 在犹太人宗教领袖眼中, 认为主耶稣宣告死人复活的事是亵渎神明; 他们认为单单上帝可以做. 他们说耶和华有三把伟大的钥匙: 一把是打开天门, 降下雨露 (申 28:12); 一把是打开女入的子宫, 使她们能怀孕 (创 30:22), 最后一把是打开坟墓, 使死入复活 (结 37:13). 尽管在圣经中记载这些事, 但是耶稣至今还没有使任何人复活; 因此, 提出该宣告引起更多的反对.
John 5:21 certainly can mean much more than the physical raising of people from the dead, for certainly Jesus was referring to His gift of spiritual life to the spiritually dead. He amplified this truth further as recorded in John 5:24–29. 约翰福音5章21节的记载,肯定有更多关肉体从死里复活的意义, 因为实质上, 耶稣要把祂的属灵生命的礼物赐给属灵的死. 记载在5章24至29节, 祂强调这真理.
So, Jesus claimed to be equal with the Father in His works, but He also claimed to be equal with the Father in executing judgment (John 5:22). To the orthodox Jew, Jehovah God was “the Judge of all the earth” (Gen. 18:25), and no one dared to apply that august title to himself. But Jesus did! By claiming to be the Judge, He claimed to be God. “Because he [God] hath appointed a day in the which he will judge the world in righteous ness by that man whom he hath ordained” (Acts 17:31). 约翰福音5章21节的记载,肯定有更多关肉体从死里复活的意义, 因为实质上, 耶稣要把祂的属灵生命的礼物赐给属灵的死. 记载在5章24至29节, 祂强调这真理. 因此, 耶稣宣称在天父的事工内, 祂与天父同等, 但也宣称在天父的审判工作中 (5:22) 也与天父同等. 对东正教犹太人, 耶和华是 “世界的审判者” (创 18:25); 并且任何人都不敢将这威严的头衔放在自己身上. 但耶稣做了! 祂宣称是审判者, 祂宣告祂是上帝. “因为祂已经定了日子、要借着祂所设立的人、按公义审判天下．……” (徒17:31)
Our Lord claimed equality in another area, namely, equal honor with the Father (John 5:23). The fact that He is the appointed Judge should cause men to honor Him. What a tremendous claim: if you do not honor the Son, you are not honoring the Father! The “reli gious” people who say that they worship God, but who deny the deity of Christ, have neither the Father nor the Son! Apart from Jesus Christ, we cannot know the Father, worship the Father, or serve the Father. 我们的主也在其它的事上宣告与天父同等, 例如, 与上帝同等荣耀 (约 5:23). 这被指定为世人审判者必须使人尊敬祂. 这是多么伟大的宣告, 你若不荣耀子, 你就是不荣耀天父! “宗教” 的人民, 他们说敬拜上帝, 但他们拒绝基督的神性, 没有父也没有子! 离开了耶稣基督, 我们不能认识天父, 敬拜祂, 或事奉祂.
Jesus not only clamed to be qual with the Father, but He also claimed to have authority to raise the dead (see John 5:24–25). For a second time, Jesus introduced His words with the solemn “verily, verily” (see 5:19, 24, 25). More than twenty times in John’s gospel you will find Jesus using this solemn form of address. It is as though He was saying, “Pay attention to this! What I am about to say is important!” 耶稣不仅仅宣告祂与父同等, 同时祂也宣告祂有权柄能使死人复活 (5:24-29). 耶稣第二次使用这严厉的短语 “实实在在” (参看约 5:19, 24, 25). 在约翰福音中你可发现耶稣使用它们达二十次. 好象祂是说, “要用心的聆听我所说的话, 这是很重要的!”
In this fascinating paragraph, Jesus spoke about four different resurrections. He described the resurrec tion of lost sinners into eternal life (see John 5:24–25; Eph. 2:1–10). The lost sinner is as lifeless and helpless as a corpse. No matter how an undertaker may prepare a corpse, it is still dead, and no corpse is “deader” than any other corpse. If you are dead, you are dead! The lost sinner is helpless to save himself, and he certainly cannot give himself life. 在这惊人的段节中, 耶稣谈到四种不同的复活. 祂描述失丧的罪人复活进入永生(参看约 5:24-25; 弗 2:1-10). 失丧的罪人有如无望的和无助的躯壳. 不管怎样来处理这躯壳, 它都是死的; 并且没有任何躯壳是其它的的躯壳 “更死.” 你若死了, 就是死了. 失丧的罪人是无法自救的, 肯定他是不能给自己生命.
How are dead sinners raised from the dead? By hearing God’s Word and believing on God’s Son. Jesus healed the paralyzed man at the pool by His Word (John 5:8). Each time He raised somebody from the dead, He spoke the Word (Luke 7:11–17; 8:49–56; John 11:41–44). His Word is “living and powerful” (Heb. 4:12) and can raise sinners from spiritual death. “Everlasting life” means that they can never die spiritu ally again, nor can they ever come into judgment (Rom. 8:1). To hear His Word and believe means sal vation; to reject His Word means condemnation (John 12:48). 何能从死里复生? 只有听上帝的话和信靠祂的儿子. 耶稣用自己的话来医治池旁的瘫子(约 5:8). 每一次, 当祂把人从死中复活时, 祂都说话 (路7:11-17; 8:49-56; 约 11:41-44). 祂的话是 “生命和大能” (希 4:12) 并且可以使罪从属灵的死人复活. “永久的生命” 的意思是他们永不能再从属灵的身体里死去, 也不会再受审判 (罗 8:1). 听祂话而信祂的就得救; 拒绝祂的话就是永死 (约 12:48).
The second resurrection mentioned is the resurrec tion of our Lord Himself (John 5:26). Our life is derived, but His life is original, “in himself.” “In him was life” (John 1:4). The grave could not hold Him because He is “the Prince of life” (Acts 2:24; 3:15). Jesus laid down His life and then took it up again (John 10:17–18). Because He has life in Himself, He can share that life with all who will trust Him. 文中提到的第二次復活是指我們主耶穌基督的復活（約翰福音 5:26）。我們的生命是外在的，但祂的生命是原創的，是「在祂裡面」的。 「生命在祂裡面」（約翰福音 1:4）。墳墓無法拘禁祂，因為祂是「生命的主」（使徒行傳 2:24；3:15）。耶穌捨棄了自己的生命，又重新取回（約翰福音 10:17-18）。因為祂自己有生命，所以祂能將這生命分享給所有信靠祂的人。
The third resurrection named is the future resurrec tion of life, when believers are raised from the dead (John 5:28–29a). This wonderful truth is explained in 1 Thessalonians 4:13–18 and 1 Corinthians 15. Keep in mind that resurrection is not reconstruction. It does not imply that God “puts the pieces back together again.” The resurrection body is a new body, a glorified body, suited to the new heavenly environment. Death is not the end for the believer, nor will he live in heaven as a disembodied spirit. God saves the whole person, and this includes the body (Rom. 8:23; Phil. 3:20–21). This resurrection of life will take place when Jesus Christ returns in the air and calls His people to Himself. 第三种复活称为将来的复活, 你们不要看这事希奇, 时候要到、凡在坟墓里的、都要听见祂的声音、就出来(约5:28-29上). 是信徒将来要从死复活得生命. 在帖前4章13至18节和林前15章记载这惊奇的真理并解释. 记住复活不是重建. 它也不是上帝简单的 “把一切零件重新结合在一起”. 复活的身体是荣耀且全新的身体, 能适合天堂的环境. 信徒的死不是结束, 也不是脱离人身体只有灵活在天堂. 上帝拯救完全的人, 包括身体( 罗 8:23; 腓 3:20-21). 这个复活的身体是要等耶稣再度来临时候发生, 并且呼召祂自己的人.
Our Lord claimed that there are valid witnesses who support His claim to deity (50 : 30–47). The word witness is a key word in John’s gospel; it is used forty seven times. Jesus did bear witness to Himself, but He knew they would not accept it, so He called in three other witnesses. 信徒将有复活的身体, 因此可以与基督一同享受祂的荣耀. 不信者将有复活的身体 --- 但不是荣耀的身体 --- 他们可能会受审判和使它受苦的惩罚. 被罪所使用的身体将要因罪的缘故受苦.
The first was John the Baptist (John 5:30–35), whom the religious leaders had interrogated carefully (John 1:15ff.). In fact, at the very end of His ministry, our Lord pointed the rulers back to the witness of John the Baptist (Matt. 21:23–27). John knew who Jesus was and faithfully declared what he knew to the people of Israel. John told the people that Jesus was the Lord (John 1:23), the Lamb of God (John 1:29, 36), and the Son of God (John 1:34).
John was a “burning and a shining lamp” (Jesus is the Light, John 8:12), and the Jewish people were excited about his ministry. However, their enthusiasm cooled, and nobody lifted a finger to try to deliver John when he was arrested by Herod. The leaders looked on John as a “local celebrity” (Matt. 11:7–8), but they did not want to receive his message of repentance. The publicans and sinners accepted John’s message and were converted, but the religious leaders refused to sub mit (Matt. 21:28–32). 约翰是 “点着的发亮明灯” (耶稣却是光, 8:12 ), 并且犹太人喜欢他的传道. 可是, 他们对他的热潮冷淡; 并且在他受希律囚禁时, 没有人出来施以援手. 宗教领袖认为约翰只是 “当地的名人” (太 11:7-8), 但是他们不要接受他的信息而悔改. 民众及罪人都接受约翰的信息而悔改, 但是宗教领袖却拒绝接受(太 21:28-32).
Whenever God raises up a spiritual leader who commands attention, there is always the danger of attracting people who want to bask in his popularity but not submit to his authority. A “mixed multitude” followed Moses and Israel out of Egypt, people who were impressed with the miracles but not yielded to the Lord. The prophets and apostles, as well as the great leaders in church history, all had to put up with shal low people who followed the crowd but refused to obey the truth. We have them in churches today. 每当上帝兴起极引人注意的属灵领袖, 就常常有危机出现, 只吸引人浸淫在他的名望里, 而不顺服在他的权柄下. “混杂的群众” 跟随摩西出埃及, 百姓只浸淫在他的神迹中, 而不顺服主. 先知和使徒, 与一些在教会历史中的伟大领袖, 都吸引俘肤浅民众, 使他们跟随盲目的群众, 却拒绝顺服真理. 在我们今日有成就的教会中有很多这种人.
Our Lord’s second witness was the witness of His miracles (John 5:36). You will remember that John selected seven of these “signs” to include in his gospel as proof that Jesus is the Son of God (John 20:30–31). Jesus made it clear that His works were the works of the Father (John 5:17–20; 14:10). Even Nicodemus had to admit that our Lord’s miracles identified Him as “sent from God” (John 3:2).
Believers will be given resurrection bodies so that they might reign with Christ in glory. Unbelievers will be given resurrection bodies—but not glorified bod ies—that they might be judged and then suffer punishment in those bodies. Bodies that were used for sin will suffer the consequences of that sin.
The fact that Jesus has the authority to raise the dead is proof that He is equal with the Father, and therefore He is God.
He claimed that there are valid witnesses who support His claim to deity (vv. 30–47).
The word witness is a key word in John’s gospel; it is used forty seven times. Jesus did bear witness to Himself, but He knew they would not accept it, so He called in three other witnesses.
The first was John the Baptist (John 5:30–35), whom the religious leaders had interrogated carefully (John 1:15ff.). In fact, at the very end of His ministry, our Lord pointed the rulers back to the witness of John the Baptist (Matt. 21:23–27). John knew who Jesus was and faithfully declared what he knew to the people of Israel. John told the people that Jesus was the Lord (John 1:23), the Lamb of God (John 1:29, 36), and the Son of God (John 1:34).
John was a “burning and a shining lamp” (Jesus is the Light, John 8:12), and the Jewish people were excited about his ministry. However, their enthusiasm cooled, and nobody lifted a finger to try to deliver John when he was arrested by Herod. The leaders looked on John as a “local celebrity” (Matt. 11:7–8), but they did not want to receive his message of repentance. The publicans and sinners accepted John’s message and were converted, but the religious leaders refused to sub mit (Matt. 21:28–32).
Whenever God raises up a spiritual leader who commands attention, there is always the danger of attracting people who want to bask in his popularity but not submit to his authority. A “mixed multitude” followed Moses and Israel out of Egypt, people who were impressed with the miracles but not yielded to the Lord. The prophets and apostles, as well as the great leaders in church history, all had to put up with shal low people who followed the crowd but refused to obey the truth. We have them in churches today.
Our Lord’s second witness was the witness of His miracles (John 5:36). You will remember that John selected seven of these “signs” to include in his gospel as proof that Jesus is the Son of God (John 20:30–31). Jesus made it clear that His works were the works of the Father (John 5:17–20; 14:10). Even Nicodemus had to admit that our Lord’s miracles identified Him as “sent from God” (John 3:2).
But the Bible also records miracles performed by ordinary men, such as Moses, Elijah, and Paul. Do these miracles prove that they are also sent of God? Yes, they do (see Heb. 2:3–4), but none of these men ever claimed to be the very Son of God. No servant of God able to perform God’s mighty works would ever claim to be God Himself. The fact that Jesus made this claim, backed up by His mighty works and perfect life, is evi dence that His claim is true. 但是圣经记载平常人如摩西, 以利亚, 和保罗也行神迹. 他们所行的神迹也能证明他们是上帝差遣来的吗? 是的, 可以(参看 来 2:3-4), 但是他们其中没有任何一人宣称他是上帝的儿子. 没有上帝的仆人能宣告他有上帝大能的工作, 可以宣称他是上帝自己. 耶稣做这宣告是事实, 由祂的大能的事工和完美的生活做后盾, 证明祂的宣称是真的.
Jesus indicated that the Father gave Him a specific ministry to finish while He was here on earth. “I have finished the work which thou gavest me to do” (John 17:4). He was not only on a divine timetable, but He followed a divine agenda. He had specific works to accomplish in the Father’s will.
Since the Old Testament law required the testimony of two or three witnesses (Num. 35:30; Deut. 17:6), the Lord met that requirement by giving three trust worthy witnesses.
The third and final witness our Lord summoned was the Word of the Father (John 5:37–47). The Jewish people highly revered the written Word of God, partic ularly the law that was given through Moses. Moses heard God’s voice and saw God’s glory, but we have that same voice and glory in the inspired Word of God (see 2 Peter 1:12–21). The Old Testament Scriptures bear witness to Jesus Christ, yet the people who received and preserved that Word were blind to their own Messiah. Why?
For one thing, they did not permit that Word to generate faith in their hearts (John 5:38). John 5:39 is probably a statement of fact and not a command and could be rendered: “Ye search the scriptures, for in them ye think ye have eternal life.” The Jewish scribes sought to know the Word of God, but they did not know the God of the Word! They counted the very let ters of the text, but they missed the spiritual truths that the text contained.
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Because of my radio ministry, I often receive letters from people who disagree with my interpretations or applications of Scripture, and sometimes these letters are quite angry. (I will not quote here the language I have seen in letters from professed Christians!) It is unfortunate when our “study” of the Bible makes us arrogant and militant instead of humble and anxious to serve others, even those who disagree with us. The mark of true Bible study is not knowledge that puffs up, but love that builds up (1 Cor. 8:1).
So, there was something wrong with the minds of these Jewish leaders: they did not see Christ in their own Scriptures (see 2 Cor. 3:14–18; 4:3–6). But there was also something wrong with their wills: they would not trust in the Savior. Because they did not have the Word in their hearts, they did not want Christ in their hearts. They were religious and self-righteous, but they were not saved.
These leaders had a third problem, and this was the lack of love in their hearts. “Ye have not the love of God in you” (John 5:42). This means the experience of God’s love for them as well as their expression of love for God. They claimed to love God, but their atti tude toward Jesus Christ proved that their love was counterfeit.
Their attitude toward God’s Word hindered their faith, but so also did their attitude toward themselves and one another. The Pharisees enjoyed being honored by men (see Matt. 23:1–12), and they did not seek for the honor that comes from God alone. They did not honor the Son (John 5:23) because He did not honor them! Because they rejected the true Son of God who came in the Father’s name, they would one day accept a false messiah, the Antichrist, who would come in his own name (John 5:43; and see 2 Thess. 2; Rev. 13). If we reject that which is true, we will ultimately receive that which is false.
Our Lord closed this penetrating sermon by warning the Jewish leaders that Moses, whom they honored, would be their judge, not their savior. The very Scriptures that they used to defend their religion would one day bear witness against them. The Jews knew what Moses wrote, but they did not really believe what he wrote. It is one thing to have the Word in our hands or our heads, but quite another thing to have it in our hearts. Jesus is the Word made flesh (John 1:14), and the written Word bears witness to the Incarnate Word. “And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself” (Luke 24:27). 我们的主在结束祂的扎心的讲道后, 以警告的方式启示犹太人的领袖, 他们所荣耀的摩西将要作他们的审判者, 而不是他们的拯救者. 他们所用的经节来保护他们的宗教, 将来这些经节要来作见证控告他们. 犹太人知道摩西写的是什么, 但是他们并不真正的信他所写的. 写在我们手中和头脑里的是一回事, 但是刻在我们心中的又是另外绝对不一样的一回事. 耶稣是道 (话) 成肉身(约 1:14), 并且写出的经节为道成肉身的话作见证. “…从摩西和众先知的记载开始, 把有关祂自己的经文都向他们讲解明白” (路 24:27).
The witness of John the Baptist, the witness of the divine miracles, and the witness of the Word of God all unite to declare that Jesus Christ is indeed one with the Father and the very Son of God. 施洗约翰的见证, 属天神迹的见证, 及上帝话的见证, 一同宣告耶稣基督真正的与天父为一, 祂是上帝的儿子.
Our Lord was not intimidated by the accusations of the religious leaders. If you check a harmony of the Gospels, you will see that after the events recorded in John 5, Jesus deliberately violated the Sabbath again! He permitted His disciples to pick grain on the Sabbath, and He healed a man with a withered hand (Matt. 12:1–14). These events probably took place in Galilee, but the news would certainly reach the leaders in Jerusalem and Judea. 我们的主不害怕宗教领袖所控告的. 若你检查圣经的一致, 你可以发现在第五章记载的事件以后, 耶稣有意的再破坏安息日的条例! 祂允许祂的门徒在安息日摘麦穗, 和祂在安息日医治手萎缩的病人(太 12:1-14). 这些事件或许在加利利发生, 但是该消息肯定到了犹大及耶路撒冷的领袖的耳中.
