99 英翻中(約翰福音第2章) LEARNING ABOUT JESUS 認識主耶穌 6/27/2025
CHAPTER TWO 第二課 John 2 約翰福音第2章 LEARNING ABOUT JESUS 認識主耶穌
The six disciples who now trusted Jesus started on their lifelong walk with Him and from the begin ning began to learn more about Him. We who read the gospel record in its entirety are prone to take these events for granted, but to the disciples, each day and each new event brought marvels that were difficult to understand. In this chapter alone, John recorded three wonderful revelations of Jesus Christ. 六個門徒信靠了耶穌，開始了他們一生與祂同行的旅程，並從此開始更多地認識祂。我們這些讀過整本福音書的人，很容易將這些事件視為理所當然，但對門徒來說，每一天、每件新事都帶來難以理解的奇妙。光是這一章，約翰就記錄了三個關於耶穌基督的奇妙啟示。
His Glory (2:1–12) 祂的榮耀（2:1-12） “The third day” means three days after the call of Nathanael (John 1:45–51). Since that was the fourth day of the week recorded in John (John 1:19, 29, 35, 43), the wedding took place on “the seventh day” of this “new creation week.” Throughout his gospel, John makes it clear that Jesus was on a divine schedule, obeying the will of the Father. 「第三日」是指拿但業蒙召後的三天（約翰福音 1:45-51）。由於那是約翰福音所記載的第四日（約翰福音 1:19, 29, 35, 43），所以婚禮是在「新創造週」的「第七日」舉行的。約翰在整本福音書中都清楚地表明，耶穌遵循著神聖的時間表，遵從天父的旨意。
Jewish tradition required that virgins be married on a Wednesday, while widows were married on a Thursday. Being the “seventh day” of John’s special week, Jesus would be expected to rest, just as God rested on the seventh day (Gen. 2:1–3). But sin had interrupted God’s Sabbath rest, and it was necessary for both the Father and the Son to work (John 5:17; 9:4). In fact, John recorded two specific miracles that Jesus deliberately performed on Sabbath days (John 5; 9). 猶太傳統要求處女在星期三結婚，而寡婦則在星期四結婚。作為約翰特別一週的“第七天”，耶穌理應休息，就像上帝在第七天休息一樣（創世記 2:1-3）。但罪擾亂了上帝的安息日，因此父與子都必須工作（約翰福音 5:17；9:4）。事實上，約翰記錄了耶穌特意在安息日行的兩個神蹟（約翰福音 5；9）。
At this wedding, we see Jesus in three different roles: the Guest, the Son, and the Host. Jesus the Guest (vv. 1–2). Our Lord was not a recluse, as was John the Baptist (Matt. 11:16–19). He accepted invitations to social events, even though His enemies used this practice to accuse Him (Luke 15:1–2). Our Lord entered into the normal experiences of life and sanctified them by His presence. Wise is that couple who invite Jesus to their wedding! 在這場婚禮上，我們看到耶穌扮演了三個不同的角色：賓客、兒子和主人。耶穌是客人（1-2 節）。我們的主不像施洗約翰那樣隱居（太 11:16-19）。他接受社交活動的邀請，即使他的敵人用這種做法來指控他（路加福音 15:1-2）。我們的主進入了日常生活，並透過祂的同在使之聖潔。那對邀請耶穌參加他們婚禮的夫妻真是明智！
He was accompanied by His mother and His six disciples. Perhaps it was the addition of seven more people that helped create the crisis, but it must have been a small wedding feast if this were the case. We have reason to believe that our Lord’s earthly family was not prosperous, and it is likely that their friends were not wealthy people. Perhaps the shortage of wine was related to a low-budget feast. 他的母親和六個門徒也陪同他參加婚禮。或許是因為七個人的加入導致了危機，但如果真是這樣，那一定是一場小型婚宴。我們有理由相信，我們主在世上的家庭並不富裕，他們的朋友很可能也不是很富裕。或許酒的短缺與低預算的婚宴有關。
Were Jesus and His disciples invited because of Mary, or because of Nathanael (John 21:2)? Our Lord was not yet well known; He had performed no miracles as yet. It was not likely that He was invited because the people knew who He was. It was probably His relation ship with Mary that brought about the invitation. 耶穌和祂的門徒是因為馬利亞，還是因為拿但業（約翰福音21:2）而被邀請的？我們的主當時還不為人所知；祂還沒有行過任何神蹟。他被邀請不太可能是因為人們知道他是誰。很可能是因為他與馬利亞的關係才促成了邀約。 Jesus the Son (vv. 3–5). Since Jewish wedding feasts lasted a week, it was necessary for the groom to have adequate provisions. For one thing, it would be embarrassing to run out of either food or wine, and a family guilty of such gaucherie could actually be fined! So, to run out of wine could be costly both financially and socially. 聖子耶穌（3-5節）。由於猶太人的婚宴持續一周，新郎必須準備充足的食物。首先，食物或酒用完會很尷尬，而犯下這種粗魯行為的家庭實際上可能會被罰款！因此，酒用完在經濟和社會方面都可能代價高昂。
Why did Mary approach Jesus about the problem? Did she actually expect Him to do something special to meet the need? Certainly she knew who He was, even though she did not declare this wonderful truth to oth ers. She must have been very close to either the bride or the bridegroom to have such a personal concern for the success of the festivities, or even to know that the sup ply of wine was depleted. Perhaps Mary was assisting in the preparation and serving of the meal. 馬利亞為什麼要向耶穌傾訴這個問題？她真的期望耶穌能做些什麼特別的事來滿足她的需要嗎？即使她沒有向別人宣告這個奇妙的真理，她肯定知道耶穌是誰。她一定與新娘或新郎非常親近，才會如此關心婚宴的圓滿成功，甚至知道酒已經喝完了。或許馬利亞當時正在協助準備和侍奉筵席。
Mary did not tell Jesus what to do; she simply reported the problem. (Compare the message of Mary and Martha to Jesus, when Lazarus was sick—John 11:3.) Jesus’ reply seems a bit abrupt, and even harsh, but such is not the case. “Woman” was a polite way to address her (John 19:26; 20:13), and His statement merely means, “Why are you getting Me involved in this matter?” He was making it clear to His mother that He was no longer under her supervision (it is likely that Joseph was dead), but that from now on, He would be doing what the Father wanted Him to do. There had been a hint of this some years before (Luke 2:40–52). 馬利亞並沒有告訴耶穌該怎麼做；她只是報告了這個問題。 （在比較拉撒路生病時，馬利亞和馬大告訴耶穌的信息－約翰福音11:3。）耶穌的回答似乎有點唐突，甚至有些刺耳，但事實並非如此。 「女人」是對她的一種禮貌稱呼（約翰福音19:26；20:13），而他這句話的意思只是：「你為什麼要把我牽扯進這件事裡？」祂向母親明確表示，祂不再受她管教（約瑟很可能已經去世了），但從今以後，祂要按著父的旨意。幾年前，祂曾有所暗示（路 2:40-52）。
At this point, John introduced one of the key ele ments of his record, the idea of “the hour.” Jesus lived on a “heavenly timetable,” marked out for Him by the Father. (See John 7:30; 8:20; 12:23; 13:1; 17:1; and note also the words of Jesus as recorded in John 11:9–10.) As you study John’s gospel, you will observe how this concept of “the hour” is developed. 約翰在此引入了他記載的關鍵要素之一，「時候」的概念。耶穌按照天父為祂安排的「天上的時間表」生活。 （參考約翰福音7:30；8:20；12:23；13:1；17:1；並注意約翰福音11:9-10中記載的耶穌的話。）當你研讀約翰福音時，你會發現「時候」這個概念是如何發展的。
Mary’s words to the servants reveal that she was willing to let her Son do whatever He pleased, and that she trusted Him to do what was right. It would be wise for all of us to obey what she said! It is worth noting that it was Jesus, not Mary, who took command and solved the problem; and that Mary pointed, not to her self, but to Jesus. 馬利亞對僕人說的話表明，她願意讓兒子做任何祂喜歡做的事，並且她相信祂會做正確的事。我們所有人都應該聽從她的話！值得注意的是，是耶穌，不是馬利亞，發號施令解決了這個問題；而馬利亞指向的不是自己，而是耶穌。
Jesus the Host (vv. 6–12). Our Lord’s first miracle was not a spectacular event that everybody witnessed. Mary, the disciples, and the servants knew what had happened, but nobody else at the feast had any idea that a miracle had taken place. His first miracle was a quiet event at a wedding in contrast to His last miracle recorded by John (John 11), a public event after a funeral. 耶穌是聖體（6-12節）。我們主的第一個神蹟並不是每個人都目睹的盛大事件。馬利亞、門徒和僕人都知道發生了什麼，但筵席上其他人卻不知道發生了奇蹟。耶穌的第一個奇蹟是在婚禮上悄無聲息地發生的，這與約翰記載的最後一個奇蹟（約翰福音11章）截然不同，後者是葬禮後的公開活動。
Each of the six stone waterpots could contain about twenty gallons each. However, we are not told that all of the available water in the jars turned into wine. Only that which the servants drew out and served was trans formed into wine. The quality of this new wine was so superior that the man in charge of the banquet highly praised it, and, of course, the groom’s family basked in the glory of the compliments. 六個石缸每個可以容納約二十加侖的水。然而，聖經並沒有告訴我們缸裡所有的水都變成酒了。只有僕人們取出來倒的酒變成了酒。這款新酒的品質如此卓越，以至於筵席的主人對其讚不絕口，新郎的家人也自然而然地沉浸在讚美的喜悅之中。
The fact that this was “the beginning of miracles” automatically declares as false the stories about the mir acles performed by Jesus when He was an infant or a young child. They are nothing but superstitious fables and ought to be rejected by anyone who accepts the authority of the Bible. 「奇蹟的開始」這一事實本身就表明，關於耶穌在嬰兒或幼童時期所行奇蹟的故事是虛假的。這些故事不過是迷信的寓言，任何相信聖經權威的人都應該拒絕它們。
The miracle did something for His disciples. It revealed His glory (John 1:14) and gave them a stronger foundation for their faith. Though miracles alone are insufficient evidence for declaring Jesus to be the Son of God (2 Thess. 2:9–10), the cumulative effect of miracle after miracle should certainly convince them of His deity. The disciples had to begin some where, and over the months, their faith deepened as they got to know Jesus better. 這個奇蹟確實為祂的門徒帶來了一些好處。它彰顯了耶穌的榮耀（約翰福音1:14），並為他們堅定的信仰奠定了堅實的基礎。雖然單憑奇蹟不足以證明耶穌是神的兒子（帖撒羅尼迦後書2:9-10），但一個又一個奇蹟的累積效應必定會讓他們確信耶穌的神性。門徒必須從某個地方開始，幾個月後，隨著他們對耶穌的認識加深，他們的信仰也更加堅定。
But there is certainly more to this miracle than sim ply meeting a human need and saving a family from social embarrassment. The gospel of John, unlike the other three Gospels, seeks to share the inner meaning— the spiritual significance—of our Lord’s works, so that each miracle is a “sermon in action.” We must be care ful not to “spiritualize” these events so that they lose their historical moorings, but, at the same time, we must not be so shackled to history that we are blind to (as A.T. Pierson used to say) “His story.” 但這個奇蹟的意義遠不止於滿足了人類的需求，拯救了一個家庭免於尷尬的處境。與其他三本福音書不同，約翰福音致力於分享我們主所行之事的內在意義——屬靈意義——因此，每個奇蹟都是一次「行動中的講道」。我們必須小心，不要將這些事件“精神化”，以至於失去其歷史根基；但同時，我們也不能被歷史束縛，以至於對（正如A.T.皮爾遜曾經說過的）“他的故事”視而不見。 To begin with, the word John used in his book is not dunamis, which emphasizes power, but sïmeion, which means “a sign.” What is a sign? Something that points beyond itself to something greater. It was not enough for people to believe in Jesus’ works; they had to believe in Him and in the Father who sent Him (John 5:14–24). This explains why Jesus often added a sermon to the miracle and in that sermon interpreted the sign. In John 5, the healing of the paralytic on the Sabbath opened the way for a message on His deity, “the Lord of the Sabbath.” The feeding of the five thousand (John 6) led naturally into a sermon on the Bread of Life. 首先，約翰在他的書中使用的字不是強調能力的dunamis，而是sïmeion，意思是「徵兆」。什麼是徵兆？指超越自身指向更偉大事物的東西。人們僅僅相信耶穌的作為是不夠的；他們必須相信祂和差祂來的父（約翰福音5:14-24）。這解釋了為什麼耶穌經常在行神蹟之後加道，並在講道中解釋徵兆。在約翰福音第5章中，安息日醫治癱瘓者開啟了關於祂的神性－「安息日的主」－的信息。五千人吃飽的事（約翰福音第6章）自然而然地引出了關於生命之糧的講道。
At this point, John introduced one of the key ele ments of his record, the idea of “the hour.” Jesus lived on a “heavenly timetable,” marked out for Him by the Father. (See John 7:30; 8:20; 12:23; 13:1; 17:1; and note also the words of Jesus as recorded in John 11:9–10.) As you study John’s gospel, you will observe how this concept of “the hour” is developed. 在這一點上，約翰引入了他記錄中的一個關鍵要素——「時刻」的概念。耶穌按照父為祂所訂的「天上的時間表」生活。 （參考約翰福音 7:30；8:20；12:23；13:1；17:1；也請注意約翰福音 11:9-10 中記載的耶穌的話。）當你學習約翰福音時，你會發現「時候」這個概念是如何發展的。
Mary’s words to the servants reveal that she was willing to let her Son do whatever He pleased, and that she trusted Him to do what was right. It would be wise for all of us to obey what she said! It is worth noting that it was Jesus, not Mary, who took command and solved the problem; and that Mary pointed, not to her self, but to Jesus. 馬利亞對僕人說的話表明她願意讓她的兒子做任何他喜歡做的事，並且她相信他會做正確的事。我們所有人都應該聽從她的話！值得注意的是，是耶穌，而不是馬利亞，發號施令並解決了這個問題；馬利亞指向的不是她自己，而是耶穌。
Jesus the Host (vv. 6–12). Our Lord’s first miracle was not a spectacular event that everybody witnessed. Mary, the disciples, and the servants knew what had happened, but nobody else at the feast had any idea that a miracle had taken place. His first miracle was a quiet event at a wedding in contrast to His last miracle recorded by John (John 11), a public event after a funeral. 耶穌是萬軍之主（6-12 節）。我們主的第一個奇蹟並不是每個人都目睹的壯觀事件。馬利亞、門徒和僕人都知道發生了什麼，但宴會上的其他人都不知道發生了奇蹟。他的第一個神蹟是在婚禮上悄悄發生的，這與約翰記載的最後一個神蹟（約翰福音11章）截然不同，後者是葬禮後的公開活動。
Each of the six stone waterpots could contain about twenty gallons each. However, we are not told that all of the available water in the jars turned into wine. Only that which the servants drew out and served was trans formed into wine. The quality of this new wine was so superior that the man in charge of the banquet highly praised it, and, of course, the groom’s family basked in the glory of the compliments. 六個石缸每個可以容納約二十加侖的水。然而，聖經並未告訴我們缸裡所有的水都變成了酒。只有僕人舀出來倒的酒變成了酒。這款新酒的品質如此卓越，以至於宴會的主人對其讚不絕口，新郎的家人也自然沉浸在讚美的喜悅之中。
The fact that this was “the beginning of miracles” automatically declares as false the stories about the mir acles performed by Jesus when He was an infant or a young child. They are nothing but superstitious fables and ought to be rejected by anyone who accepts the authority of the Bible. 這被稱為“神蹟的開端”，這自然就宣告了關於耶穌在嬰兒或幼童時期所行神蹟的故事是虛假的。這些故事不過是迷信的寓言，任何相信聖經權威的人都應該拒絕它們。
The miracle did something for His disciples. It revealed His glory (John 1:14) and gave them a stronger foundation for their faith. Though miracles alone are insufficient evidence for declaring Jesus to be the Son of God (2 Thess. 2:9–10), the cumulative effect of miracle after miracle should certainly convince them of His deity. The disciples had to begin some where, and over the months, their faith deepened as they got to know Jesus better. 這個神蹟為他的門徒帶來了益處。它彰顯了祂的榮耀（約翰福音1:14），並為他們的信仰奠定了更堅實的基礎。雖然單憑神蹟不足以證明耶穌是神的兒子（帖撒羅尼迦後書2:9-10），但一個又一個神蹟的累積效應，必定能使他們確信祂的神性。門徒必須從某個地方開始，幾個月後，隨著他們對耶穌的認識加深，他們的信心也不斷加深。
But there is certainly more to this miracle than sim ply meeting a human need and saving a family from social embarrassment. The gospel of John, unlike the other three Gospels, seeks to share the inner meaning— the spiritual significance—of our Lord’s works, so that each miracle is a “sermon in action.” We must be care ful not to “spiritualize” these events so that they lose their historical moorings, but, at the same time, we must not be so shackled to history that we are blind to (as A.T. Pierson used to say) “His story.” 但這個神蹟的意義遠不止於滿足了人的需要，拯救了一個家庭免於尷尬的境地。與其他三本福音書不同，約翰福音力求分享我們主所行之事的內在意義——屬靈意義——因此，每個神蹟都是一場「行動中的講道」。我們必須小心，不要將這些事件“精神化”，使其失去歷史根基；但同時，我們也不能被歷史所束縛，以至於對（正如A.T.皮爾遜曾經說過的）“祂的故事”視而不見。
If our Lord had preached a sermon after He turned the water into wine, what might He have said? For one thing, He likely would have told the people that the world’s joy always runs out and cannot be regained, but the joy He gives is ever new and ever satisfying. (In the Scriptures, wine is a symbol of joy. See Judg. 9:13; Ps. 104:15.) The world offers the best at the first, and then, once you are “hooked,” things start to get worse. But Jesus continues to offer that which is best until we one day enjoy the finest blessings in the eternal king dom (Luke 22:18). 如果我們的主在將水變成酒之後講道，祂會說些什麼呢？首先，祂很可能會告訴人們，世上的喜樂終將耗盡，無法重來，但祂所賜的喜樂卻是常新常新的，令人滿足的。 （在聖經中，酒是喜樂的象徵。參考士師記 9:13；詩篇 104:15。）世上起初提供最好的東西，但一旦你“上癮”，事情就開始變得更糟。但耶穌會持續提供最好的，直到有一天，我們在永恆的國度裡享受最美好的祝福（路加福音 22:18）。
But our Lord would certainly have a special message here for His people, Israel. In the Old Testament, the nation is pictured as “married” to God and unfaithful to her marriage covenant (Isa. 54:5; Jer. 31:32; Hos. 2:2ff.). The wine ran out, and all Israel had left were six empty waterpots! They held water for external washings, but they could provide nothing for internal cleaning and joy. In this miracle, our Lord brought fullness where there was emptiness, joy where there was disap pointment, and something internal for that which was only external (water for ceremonial washings). 但我們的主在這裡肯定要向祂的子民以色列傳達一個特別的訊息。在舊約中，以色列國被描述為「嫁給」了上帝，但卻不忠於自己的婚約（賽54:5；耶31:32；何2:2及後）。酒用完了，以色列只剩下六個空缸！它們盛著洗淨外貌的水，卻無法提供內心的潔淨與喜樂。在這個神蹟中，我們的主在空虛之處帶來了豐盛，在失望之處帶來了喜樂，並在外在的事物（洗禮用水）中帶來了內在的慰藉。
When John mentioned “the third day” (John 2:1), he may have been giving us a hint of our Lord’s resur rection. All of these blessings are possible because of His sacrifice on the cross and His resurrection from the dead (John 2:19). 當約翰提到「第三天」（約翰福音2:1）時，他或許是在暗示我們主的復活。所有這些祝福都因著祂在十字架上的犧牲和從死裡復活而成為可能（約翰福音2:19）。
Interestingly Moses’ first miracle was a plague— turning water into blood (Ex. 7:19ff.), which speaks of judgment. Our Lord’s first miracle spoke of grace. 有趣的是，摩西的第一個奇蹟是一場瘟疫－將水變成血（出 7:19ff），這講的是審判。我們主的第一個奇蹟講的是恩典。
This miracle also presents a practical lesson in serv ice for God. The water turned into wine because the servants cooperated with Jesus and obeyed His com mands. Several of the signs in John’s gospel involve the cooperation of man and God: the feeding of the five thousand (John 6), the healing of the man born blind (John 9), and the raising of Lazarus (John 11). Whether we pass out bread, wash away mud, or roll away the stone, we are assisting Him in performing a miracle. 這個奇蹟也提供了事奉上帝的實際教訓。水變成酒是因為僕人與耶穌合作並遵守祂的命令。約翰福音中的幾個神蹟涉及人與上帝的合作：餵飽五千人（約翰福音 6 章），治癒生來就瞎眼的人（約翰福音 9 章），以及使拉撒路復活（約翰福音 11 章）。無論我們分發麵包、洗去泥土還是滾開石頭，我們都是在協助他行奇蹟。
It is significant that the servants knew the source of yhis special wine (John 2:9 ). When Jesus heal the nobleman's son (John 4:46-54). It was the servants who were in on the secret. We are not just His servants; we ae also His friends, and we know what He is doing (John 15:15). 值得注意的是，僕人知道他特殊的酒的來源（約翰福音 2:9）。當耶穌治癒貴族的兒子時（約翰福音 4:46-54）。僕人知道這個秘密。我們不只是祂的僕人；我們也是祂的朋友，我們知道祂在做什麼（約翰福音 15:15）。
Wine was the normal drink of the people in that day, and must not use the miriacle as an argument for the use of alcoholic beverage today. A man given to drink once said to me, "after all, Jesus turned waer into wine!" 當時，酒是人們的日常飲品，如今我們絕不能用神蹟作為飲酒的藉口。一個嗜酒的人曾對我說：「畢竟，耶穌把水變成了酒！」
My reply was, "If you use Jesus as your example for drinking, why don't you follow His example in everything else?" Then I read Luke 22:18 to him. This verse cleary states that, in the heaven now, Jesus is a teetotaler! 我的回答是：「如果你在喝酒方面以耶穌為榜樣，為什麼不在其他所有事情上效仿他呢？」然後我給他讀了路加福音 22:18。這節經文清楚地表明，在天堂裡，耶穌是一位禁酒主義者！
Since Christians of our day consider such verses as 1 Corinthians 8:9; 10:23; 31 before concluding that the use of alcoholic beverages is a wise thing today. I am reminded of the story of the drunken coal miner who was converted and became a vocal witness for Christ. One of his friends tried to trap him by asking, “Do you believe that Jesus turned water into wine?” 因為我們這個時代的基督徒，在得出結論認為飲酒是明智之舉之前，會先思考哥林多前書 8:9；10:23；31 等經文。這讓我想起了那個醉酒的煤礦工人的故事，他皈依了基督，並成為基督的見證人。他的一個朋友試圖用「你相信耶穌把水變成了酒」來引誘他。
“I certainly do!” the believer replied. “In my home, He has turned wine into furniture, decent clothes, and food for my children!” 「我當然相信！」信徒回答說：「在我家裡，祂把酒變成了家具、體面的衣服和孩子們的食物！」
Finally, it is worth noting that the Jews always diluted the wine with water, usually to the proportion of three parts water to one part wine. While the Bible does not command total abstinence, it certainly mag nifies it and definitely warns against drunkenness. 最後，值得注意的是，猶太人總是用水稀釋酒，通常是三份水兌一份酒的比例。雖然聖經沒有命令完全禁酒，但它確實強調了這一點，並明確警告不要醉酒。
His Zeal (2:12–22) 祂的熱心（2:12-22） Jesus, His family, and His disciples remained in Capernaum a few days, and then He went to Jerusalem for the Passover feast. Each Jewish man was required to attend three annual feasts at the Holy City: Passover, Pentecost, and Tabernacles (Deut. 16:16). The feasts mentioned in the gospel of John are Passover (John 2:13; 6:4; 12:1), Tabernacles (John 7:2), and Dedication (John 10:22). The unnamed feast in John 5:1 may have been Purim (Est. 9:26, 31). 耶穌、祂的家人和門徒在迦百農停留了幾天，然後祂前往耶路撒冷過逾越節。每個猶太人都必須參加聖城的三個年度節期：逾越節、五旬節和住棚節（申 16:16）。約翰福音中提到的節期是逾越節（約翰福音 2:13；6:4；12:1）、住棚節（約翰福音 7:2）和獻殿節（約翰福音 10:22）。約翰福音 5:1 中未提及的節日可能是普珥節（以斯帖記 9:26, 31）。 Though He deliberately violated the man-made religious traditions of the Pharisees, our Lord obeyed the statutes of the law and was faithful to uphold the law. In His life and death, He fulfilled the law so that, today, believers are not burdened by that “yoke of bondage” (Acts 15:10). 儘管我們的主故意違背了法利賽人人為的宗教傳統，但他遵守了律法的規條，並忠心地維護了律法。他以自己的生命和死亡成全了律法，以至於今天的信徒不再被那「奴僕的軛」（使徒行傳15:10）所壓垮。
Jesus revealed His zeal for God first of all by cleans ing the temple (John 2:13–17). The priests had established a lucrative business of exchanging foreign money for Jewish currency, and also selling the animals needed for the sacrifices. No doubt, this “religious mar ket” began as a convenience for the Jews who came long distances to worship in the temple, but in due time the “convenience” became a business, not a min istry. The tragedy is that this business was carried on in the court of the Gentiles in the temple, the place where the Jews should have been meeting the Gentiles and telling them about the one true God. Any Gentile searching for truth would not likely find it among the religious merchants in the temple. 耶穌首先透過潔淨聖殿顯明了他對神的熱忱（約翰福音2:13-17）。祭司們建立了利潤豐厚的生意，將外國貨幣兌換成猶太貨幣，並出售獻祭所需的動物。毫無疑問，這個「宗教市場」最初是為了方便那些不遠千里來到聖殿敬拜的猶太人，但隨著時間的推移，「便利」變成了一門生意，而不是一項事工。悲劇的是，這項生意竟然在聖殿裡外邦人的院子裡進行，而這本應是猶太人與外邦人會面並向他們講述獨一真神的地方。任何尋求真理的外邦人，在聖殿裡的宗教商人中，都不太可能找到真理。
Our Lord suddenly appeared in the temple and cleaned house! He was careful not to destroy anyone’s property (He did not release the doves, for example), but He made it clear that He was in command. The temple was His Father’s house, and He would not have the religious leaders pollute it with their money-making enterprises. 我們的主突然出現在聖殿裡，潔淨了聖殿！祂小心翼翼，沒有毀壞任何人的財產（例如，祂沒有放出鴿子），但祂明確表示，祂是掌權者。聖殿是祂父的家，祂不容許宗教領袖用他們賺錢的事業來污染它。
The condition of the temple was a vivid indication of the spiritual condition of the nation. Their religion was a dull routine, presided over by worldly minded men whose main desire was to exercise authority and get rich. Not only had the wine run out at the wedding feast but the glory had departed from the temple. 聖殿的狀況生動地反映了當時民族的屬靈狀況。他們的宗教是枯燥乏味的例行公事，由一群世俗之人主持，他們的主要願望就是行使權力和致富。婚宴上不只酒用完了，聖殿的榮耀也消失了。
When they saw His courageous zeal, the disciples remembered Psalm 69:9 “The zeal of [for] thine house hath eaten me up.” Psalm 69 is definitely a messianic psalm that is quoted several times in the New Testament: Psalm 69:4 (John 15:25); Psalm 69:8 (John 7:3–5); Psalm 69:9 (John 2:17; Rom. 15:3); Psalm 69:21 (Matt. 27:34, 48); and Psalm 69:22 (Rom. 11:9–10). 當門徒們看到祂勇敢的熱忱時，他們想起了詩篇69:9：「我為你的殿心裡焦急，如同火燒。」詩篇69篇無疑是一篇彌賽亞詩篇，在新約中被多次引用：詩篇69: 4（約翰福音15:25）；詩篇69:8（約翰福音7:3-5）；詩篇69:9（約翰福音2:17；羅馬書15:3）；詩篇69:21（太27:34, 48）；以及詩篇69:22（羅11:9-10）。
There was still a godly remnant in Israel who loved God and revered His temple (Luke 1:5–22; 2:25–38), but most religious leaders were false shepherds who exploited the people. When Jesus cleansed the temple, He “declared war” on the hypocritical religious leaders (Matt. 23), and this ultimately led to His death. Indeed, His zeal for God’s house did eat Him up! 以色列中仍有一些敬虔的餘民，他們愛上帝，崇敬祂的聖殿（路加福音1:5-22；2:25-38），但大多數宗教領袖都是假牧人，剝削人民。當耶穌潔淨聖殿時，祂向那些虛偽的宗教領袖「宣戰」（馬太福音23章），這最終導致了祂的死亡。事實上，他對神殿的熱情確實吞噬了他！
He also revealed His zeal by giving His life (John 2:18–22). It was logical for the religious leaders to ask Him to show the source of His authority. After all, they were the guardians of the Jewish faith, and they had a right to test any new prophet who appeared. “The Jews require a sign” (1 Cor. 1:22). Often, during His ministry, the leaders asked Jesus to give them a sign, and He refused to do so, except for the sign of Jonah (Matt. 12:39ff.). The “sign of Jonah” is death, burial, and resurrection. 他也透過獻出生命來彰顯他的熱情（約翰福音 2：18-22）。宗教領袖要求他表明他權威的來源是合乎邏輯的。畢竟，他們是猶太信仰的守護者，他們有權考驗任何出現的新先知。 「猶太人要求一個神蹟」（哥林多前書 1：22）。在他傳道期間，領袖們經常要求耶穌給他們一個神蹟，但他拒絕了，除了約拿的神蹟（馬太福音 12：39 比照研讀）。 「約拿的神蹟」是死亡、埋葬和復活。
Jesus used the image of the temple to convey this truth. “Destroy this temple [My body], and in three days I will raise it up” (John 2:19). Being spiritually blind, those who heard misunderstood what He was saying. Throughout the gospel of John, you will find people misunderstanding spiritual truth and interpret ing in material or physical terms (John 3:4; 4:11; 6:52). Herod’s temple was started in 20 BC and not completed until AD 64. How could one man “raise it up” in three days? 耶穌用聖殿的圖像來傳達這個真理。 「你們拆毀這殿（我的身體），我三日內要再建立起來」（約翰福音 2：19）。那些聽到的人是靈性的盲人，誤解了他的話。縱觀約翰福音，你會發現人們誤解了屬靈的真理，並用物質或物理的術語來解釋（約翰福音3:4；4:11；6:52）。希律的聖殿始建於西元前20年，直到西元64年才竣工。一個人怎麼可能在三天內「把它重建起來」呢？
This statement was, of course, a prediction of His own death and resurrection, and His disciples remem bered it after He was raised from the dead. But His enemies also remembered it and used it at His trial (Matt. 26:59–61), and some of the people mocked Him with it when He was dying on the cross (Matt. 27:40). 這句話當然是對他自身死亡和復活的預言，在他從死裡復活後，他的門徒也記得這句話。但他的敵人也記得這句話，並在審判他時引用了這句話（馬太福音26:59-61），當他在十字架上奄奄一息時，有些人還用這句話嘲笑他（馬太福音27:40）。
In writing this gospel, John included a number of vivid pictures of the death of the Savior. The first is the slaying of the Lamb in John 1:29, indicating that His death would be that of a substitute for sinners. The destroying of the temple is the second picture (John 2:19), suggesting a violent death that would end in vic torious resurrection. 在寫這本福音書時，約翰描繪了許多關於救主之死的生動畫面。第一幅是約翰福音1:29中羔羊被殺，表明他的死將代替罪人。第二幅是聖殿被毀（約翰福音2:19），暗示他將遭受暴力死亡，最終獲得勝利的復活。
The third picture is that of the serpent lifted up (John 3:14), a reference to Numbers 21:5–9. The Savior would be made sin for us (1 Peter 2:24). His death would be voluntary (John 10:11–18): the Shepherd would lay down His life for the sheep. Finally, the planting of the seed (John 12:20–25) teaches that His death would produce fruit to the glory of God. His death and burial would look like failure, but in the end, God would bring victory. 第三幅是銅蛇被舉起（約翰福音3:14），這是對民數記21:5-9的引用。救主將為我們成為罪（彼得前書2:24）。祂的死是自願的（約翰福音10:11-18）：牧羊人將為羊捨命。最後，撒種（約12:20-25）教導我們，祂的死將結出榮耀神的果子。他的死亡和埋葬看似失敗，但最終，神會帶來勝利。
The temple was an important element of the Jewish faith, for in it God was supposed to dwell. All of the ceremonies and sacrifices of the Jewish religion cen tered in the temple. When Jesus suggested that their precious building would be destroyed, their angry reac tion was predictable. After all, if His body is the temple, then the Jewish temple would be needed no more. In this cryptic statement, our Lord actually pre dicted the end of the Jewish religious system. 聖殿是猶太信仰的重要組成部分，因為神本應居住在其中。猶太教的所有儀式和祭祀都以聖殿為中心。當耶穌暗示要摧毀他們珍貴的建築時，他們憤怒的反應是可以預料的。畢竟，如果他的身體是聖殿，那麼猶太聖殿就不再需要了。在這句隱晦的話語中，我們的主其實預言了猶太宗教體系的終結。
But that was one of the purposes John had in mind when he wrote his gospel: the legal system has ended, and “grace and truth” have come through Jesus Christ. He is the new sacrifice (John 1:29) and the new temple (John 2:19). John will tell us later that the new worship will depend on inward integrity, not outward geogra phy (John 4:19–24). 但這正是約翰寫福音書的目的之一：律法制度已經終結，「恩典和真理」已經透過耶穌基督而來。祂是新的祭物（約翰福音 1:29）和新的聖殿（約翰福音 2:19）。約翰稍後會告訴我們，新的敬拜將取決於內在的正直，而不是外在的地理位置（約翰福音 4:19-24）。
His Knowledge (2:23–25) 祂的知識（2:23-25） While in Jerusalem for the Passover, Jesus performed miracles that are not given in detail in any of the Gospels. It must have been these signs that especially attracted Nicodemus (John 3:2). Because of the mira cles, many people professed to believe in Him, but Jesus did not accept their profession. No matter what the people themselves said, or others said about them. He did not accept human testimony. Why? Because, being God, He knew what was in each person’s heart and mind. 耶穌在耶路撒冷過逾越節時行了一些神蹟，這些神蹟在任何福音書中都沒有詳細記載。一定是這些神蹟特別吸引了尼哥底母（約翰福音 3:2）。因著這些神蹟，許多人自稱相信他，但耶穌不接受他們的自稱。無論人們自己怎麼說，或別人怎麼說。他不接受人的見證。為什麼？因為祂是神，祂知道每個人的內心和思想。
The words believed in John 2:23 and commit in John 2:24 are the same Greek word. These people believed in Jesus, but He did not believe in them! They were “unsaved believers”! It was one thing to respond to a miracle but quite something else to commit oneself to Jesus Christ and continue in His Word (John 8:30–31). 約翰福音 2:23 中的「相信」和約翰福音 2:24 中的「交託」是同一個希臘文。這些人相信耶穌，但他不相信他們！他們是「未得救的信徒」！回應奇蹟是一回事，但將自己交託給耶穌基督並遵守祂的話語則完全是另一回事（約翰福音8:30-31）。約翰並非貶低主神蹟的重要性，因為他寫這本書是為了記錄這些神蹟，並鼓勵讀者信靠耶穌基督並獲得永生（約翰福音20:30-31）。然而，約翰在整本書中都明確指出，一個人要得救，光相信奇蹟是不夠的。看到神蹟並相信它們將是一個偉大的開始；事實上，即使是門徒也是這樣開始的，並且他們的信心必須不斷增長（比較約翰福音2:11和22）。
John was not discrediting the importance of our Lord’s signs, because he wrote his book to record these signs and to encourage his readers to trust Jesus Christ and receive eternal life (John 20:30–31). However, throughout the book, John makes it clear that it takes more than believing in miracles for a person to be saved. Seeing the signs and believing in them would be a great beginning; in fact, even the disciples started that way and had to grow in their faith (compare John 2:11 and 22). 約翰並沒有貶低我們主所行神蹟的重要性，因為他寫這本書就是為了記錄這些神蹟，鼓勵讀者信靠耶穌基督，獲得永生（約翰福音 20:30-31）。然而，約翰在整本書中都明確指出，一個人要得救，光相信神蹟是不夠的。看見神蹟並相信它們是一個偉大的開始；事實上，即使是門徒也是這樣開始的，並且他們的信心必須不斷增長（比較約翰福音 2:11 和 22）。
Throughout the gospel of John, you see the Jewish people divided over the meaning of these miracles (John 9:16; 11:45–46). The same miracles that attracted Nicodemus to Jesus caused some of the other religious leaders to want to kill Him! They even asserted that His miracles were done in the power of Satan! Our Lord’s miracles were testimonies (John 5:36), giving evidence of His divine sonship, but they were also tests, exposing the hearts of the people (John 12:37ff.). The same events that opened some eyes only made other eyes that much more blind (John 9:39–41). 在整本約翰福音中，你會看到猶太人對這些神蹟的意義有分歧（約翰福音 9:16；11:45-46）。吸引尼哥底母信奉耶穌的神蹟，也導致其他一些宗教領袖想要殺死他！他們甚至聲稱耶穌的神蹟是藉著撒旦的力量行的！我們主所行的神蹟是見證（約翰福音5:36），證明祂是神的兒子，但同時也是考驗，顯露人心（約翰福音12:37及後）。同樣的事件讓一些人睜開眼睛，卻讓其他人更盲目（約翰福音9:39-41）。
It is important to see that Jesus tied His miracles to the truth of His message. He knew that the human heart is attracted to the sensational. The five thousand that He fed wanted to make Him King—until He preached a sermon on the Bread of Life, and then they left Him in droves! “Grace and truth came by Jesus Christ” (John 1:17). In grace, Jesus fed the hungry; in truth, He taught the Word. The people wanted the physical food but not the spiritual truth, so they abandoned Him. 重要的是要看到耶穌將祂的神蹟與祂所傳講的真理連結在一起。祂知道人心容易被煽情所吸引。祂所餵飽的五千人都想擁立祂為王──直到祂講了一篇關於生命之糧的道，然後他們就成群結隊地離開了祂！ 「恩典和真理都是由耶穌基督來的」（約翰福音1:17）。耶穌本著恩典，餵飽了飢餓的人；祂本著真理，教導了神的話。人們想要物質的食物，而不是屬靈的真理，所以他們拋棄了祂。
“He knew what was in man” is a statement that is proved several times in John’s gospel. Jesus knew the character of Simon (John 1:42). He knew what Nathanael was like (John 1:46ff.), and He told the Samaritan woman “all things” that she had ever done (John 4:29). He knew that the Jewish leaders did not have God’s love in their hearts (John 5:42), and that one of His disciples was not truly a believer (John 6:64). He saw the repentance in the heart of the adul teress (John 8:10–11) and the murder in the hearts of His enemies (John 8:40ff.). Several times in the Upper Room message, Jesus revealed to His disciples their own inner feelings and questions. 「祂知道人心裡所存的」這句話在約翰福音中被多次證實。耶穌知道西門的性格（約翰福音1:42）。他知道拿但業是怎樣的人（約翰福音 1:46 及後續章節），他也告訴撒瑪利亞婦人她所行的「一切事」（約翰福音 4:29）。他知道猶太領袖心中沒有神的愛（約翰福音 5:42），也知道他的一個門徒不是真正的信徒（約翰福音 6:64）。他看見了淫婦心中的悔改（約 8:10-11）和仇敵心中的殺戮（約翰福音 8:40 比照研讀）。在樓上房間的信息中，耶穌多次向門徒揭示他們內心的感受和疑問。
As you follow our Lord’s ministry in John’s gospel, you see Him moving gradually out of the bright light of popularity and into the dark shadows of rejection. At the beginning, it was easy for people to follow the crowd and watch His miracles. But then, His words began to penetrate hearts, with conviction following, and conviction leads either to conversion or opposi tion. It is impossible to be neutral. People had to decide, and most of them decided against Him. 當你跟隨主在約翰福音中的事工時，你會看到他逐漸從受歡迎的光芒中走出來，陷入被拒絕的陰影中。一開始，人們很容易隨波逐流，觀看他的神蹟。但後來，他的話語開始深入人心，隨之而來的是信念，而信念要麼導致皈依，要麼導致反對。保持中立是不可能的。人們不得不做出選擇，而大多數人最終還是反對祂。
Yes, Jesus knows the human heart. “Except ye see signs and wonders, ye will not believe” (John 4:48). People who want His works but not His Word can never share His life. “Seeing is believing” is not the Christian approach (John 11:40; 20:29). First we believe; then we see. Miracles can only lead us to the Word (John 5:36–38), and the Word generates saving faith (Rom. 10:17). 是的，耶穌洞悉人心。 「若不看見神蹟奇事，你們總是不信」（約翰福音4:48）。想要祂的作為卻不信祂的話語的人永遠無法分享祂的生命。 「眼見為憑」並非基督徒的處世之道（約11:40；20:29）。我們先相信，然後才能看見。神蹟只能引導我們歸向神的話語（約翰福音5:36-38），而神的話語能產生得救的信心（羅馬書10:17）。
Our Lord’s accurate knowledge of the human heart is another evidence of His deity, for only God can see the inner person. This brief paragraph prepares us for the important interview with Nicodemus recorded in the next chapter. Note the repetition of the word man from John 2:25 to 3:1. Nicodemus wanted to learn more about Jesus, but he ended up learning more about himself! 我們的主對人心的精準洞悉是祂神性的另一個證據，因為只有神才能洞悉人的內在。這段簡短的文字為我們準備了下一章與尼哥底母的重要訪談。請注意，從約翰福音2:25到3:1，「人」這個字反覆出現。尼哥底母想多了解耶穌，但最終他更了解了自己！
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