98英翻中 (約翰福音一章) GOD IS HERE! 上帝在這裡! 6/25/2025
愛我們的天父上帝, 1976年, 是祢的旨意, 要我們來到美國, 孩子將家安定好後, 就申請神學院, 蒙恩准予入學, 後因種種原故未能入學, 是孩子未遵祢的旨意祈求, 祢知道我不能加入祢的事工. 因孩子有驕傲的罪. 謝謝祢的啟示, 使我能以祢賜所學英文的才能, 將英文聖經, 逐一的翻成中文, 使14億的中國人能讀祢的聖言. 奉主耶穌基督的名禱告. 阿們.
CHAPTER ONE 第一課 John 1 約翰福音一章 GOD IS HERE! 上帝在這裡!
But will God indeed dwell on the earth?” asked Solomon as he dedicated the temple (1 Kings 8:27). A good question, indeed! God’s glory had dwelt in the tabernacle (Ex. 40:34), and in the temple (1 Kings 8:10–11), but that glory had departed from disobedient Israel (Ezek. 9:3; 10:4, 18; 11:22–23). 但上帝真的會住在地上嗎？所羅門在奉獻聖殿時問道（列王紀上 8:27）。這的確是個好問題！上帝的榮耀曾居住在聖幕（出 40:34）和聖殿（列王紀上 8:10-11），但那榮耀離開了悖逆的以色列（結 9:3；10:4、18；11:22-23）。
Then a marvelous thing happened: the glory of God came to His people again, in the person of His Son, Jesus Christ. The writers of the four gospels have given us “snapshots” of our Lord’s life on earth, for no complete biography could ever be written (John 21:25). Matthew wrote with his fellow Jews in mind and emphasized that Jesus of Nazareth had fulfilled the Old Testament prophecies. Mark wrote for the busy Romans. Whereas Matthew emphasized the King, Mark presented the Servant, ministering to needy people. Luke wrote his gospel for the Greeks and introduced them to the sympathetic Son of Man. 然後奇妙的事發生了：上帝的榮耀再次臨到祂的子民，藉著祂的兒子耶穌基督。四福音書的作者為我們提供了主在世生活的 “快照”，因為沒有完整的傳記可以寫出來（約翰福音 21:25）。馬太寫作時考慮到他的猶太同胞，並強調拿撒勒人耶穌應驗了舊約的預言。馬可福音是為忙碌的羅馬人所寫的。馬太強調君王，而馬可則展現僕人，服事有需要的人。路加寫福音書是為了希臘人，並把這位富有同情心的人子介紹給他們。
But it was given to John, the beloved disciple, to write a book for both Jews and Gentiles, presenting Jesus as the Son of God. We know that John had Gentiles in mind as well as Jews, because he often “interpreted” Jewish words or customs for his readers (John 1:38, 41–42; 5:2; 9:7; 19:13, 17; 20:16). His emphasis to the Jews was that Jesus not only fulfilled the Old Testament prophecies, but He also fulfilled the types. Jesus is the Lamb of God (John 1:29) and the Ladder from heaven to earth (John 1:51; and see Gen. 28). He is the New Temple (John 2:19–21), and He gives a new birth (John 3:4ff.). He is the serpent lifted up (John 3:14) and the Bread of God that came down from heaven (John 6:35ff.). 但約翰，這位主所愛的門徒，卻被賦予寫一本既面向猶太人也面向外邦人的書卷，將耶穌介紹是上帝的兒子。我們知道約翰不僅考慮到猶太人，也考慮到外邦人，因為他經常為讀者「解釋」猶太人的話語或習俗（約翰福音 1:38、41-42；5:2；9:7；19:13、17；20:16）。他向猶太人強調，耶穌不只應驗了舊約的預言，也應驗了舊約的預表。耶穌是上帝的羔羊（約翰福音 1:29），是從天上到地上的梯子（約翰福音 1:51；參考創世記 28章）。祂是新聖殿（約翰福音 2:19-21），祂賜下新生（約翰福音 3:4 比照研讀）。祂是被舉起的銅蛇（約翰福音 3:14），是從天上降下來的上帝的糧。（約翰福音 6:35 比照研讀）。
Whereas the first three Gospels major on describing events in the life of Christ, John emphasized the mean ing of these events. For example, all four gospels record the feeding of the five thousand, but only John records Jesus’ sermon on “The Bread of Life,” which followed that miracle when He interpreted it for the people. 前三本福音書主要描述基督生平的事件，而約翰則強調這些事件的意義。例如，四本福音書都記錄了五千人吃飽的事，但只有約翰記錄了耶穌關於「生命的糧」的講道，這講道是在神蹟之後，耶穌向人們解釋了這事。
But there is one major theme that runs throughout John’s gospel: Jesus Christ is the Son of God, and if you commit yourself to Him, He will give you eternal life (John 20:31). In this first chapter, John recorded seven John 20:19–31 The Power of His Resurrection John 21 Transformed to Serve 313 316 names and titles of Jesus that identify Him as eternal God. 但有一個主要主題貫穿約翰福音：耶穌基督是上帝的兒子，如果你把自己交託給祂，祂就會賜給你永生（約翰福音 20:31）。在第一章中，約翰記錄了耶穌的七個名字和稱號，表明祂是永恆的上帝。
The Word (1:1–3, 14) 道（1:1-3、14） Much as our words reveal to others our hearts and minds, so Jesus Christ is God’s “Word” to reveal His heart and mind to us. “He that hath seen me hath seen the Father” (John 14:9). A word is composed of letters, and Jesus Christ is “Alpha and Omega” (Rev. 1:11), the first and last letters of the Greek alphabet. According to Hebrews 1:1–3, Jesus Christ is God’s last Word to mankind, for He is the climax of divine revelation. 正如我們的言語向他人揭示我們的內心和思想，耶穌基督也是上帝的“道”，向我們揭示祂的心意。 「人看見了我，就是看見了父」（約翰福音 14:9）。一個字是由字母組成的，耶穌基督是「阿拉法和俄梅戛」（啟示錄 1:11），即希臘字母表的第一個和最後一個字母。根據希伯來書 1:1-3，耶穌基督是上帝對人類的最後話語，因為祂是神聖啟示的頂峰。
Jesus Christ is the eternal Word (vv. 1–2). He existed in the beginning, not because He had a begin ning as a creature, but because He is eternal. He is God and He was with God. “Before Abraham was, I am” (John 8:58). 耶穌基督是永恆的道（1-2 節）。祂存在於太初，不是因為祂作為受造物有一個開始，而是因為祂是永恆的。祂是上帝，並且祂與上帝同在。 「還沒有亞伯拉罕之前，就有了我」（約翰福音 8:58）。
Jesus Christ is the creative Word (v. 3). There is certainly a parallel between John 1:1 and Genesis 1:1, the “new creation” and the “old creation.” God created the worlds through His word: “And God said, ‘Let there be …’”/ “For he spake, and it was done; he com manded, and it stood fast” (Ps. 33:9). God created all things through Jesus Christ (Col. 1:16), which means that Jesus is not a created being. He is eternal God. 耶穌基督是創造的道（3 節）。約翰福音 1:1 和創世記 1:1 之間肯定存在著「新創造」和「舊創造」的對應關係。上帝藉著祂的話語創造了世界：「祂說：『要有…』」/「因為祂說有，就有；命立，就立」（詩篇 33:9）。上帝藉著耶穌基督創造了萬物（西 1:16），這意味著耶穌不是被造物。祂是永恆的上帝。
The verb was made is perfect tense in the Greek, which means a “completed act.” Creation is finished. It is not a process still going on, even though God is cer tainly at work in His creation (John 5:17). Creation is not a process; it is a finished product. 動詞「被造」在希臘文是完成時態，意思是「完成的行為」。創造已經完成了。它不是一個仍在進行的過程，儘管上帝確實在創造萬物（約翰福音 5:17）。創造不是一個過程；它是一個完成的產品。
Christ is the incarnate Word (v. 14). He was not a phantom or a spirit when He ministered on earth, nor was His body a mere illusion. John and the other disciples each had a personal experience that con vinced them of the reality of the body of Jesus (1 John 1:1–2). Even though John’s emphasis is the deity of Christ, he makes it clear that the Son of God came in the flesh and was subject to the sinless infirmities of human nature. In his gospel, John points out that Jesus was weary (John 4:6) and thirsty (John 4:7), He groaned within (John 11:33) and openly wept (John 11:35). On the cross, He thirsted (John 19:28), died (John 19:30), and bled (John 19:34). After His resurrection, He proved to Thomas and the other disciples that He still had a real body (John 20:24–29), howbeit, a glorified body. 耶穌基督是道成肉身的道（第 14 節）。祂在地上事奉時，不是幽靈或靈，他的身體也不是幻象。約翰和其他門徒都擁有親身經歷，使他們確信耶穌身體的真實性（約翰一書 1:1-2）。儘管約翰強調基督的神性，但他明確指出，上帝的兒子道成肉身，承受人性中無罪的軟弱。約翰在福音書中指出，耶穌疲乏（約翰福音4:6）口渴（約翰福音4:7），祂心裡嘆息（約翰福音11:33），並且公開哭泣（約翰福音11:35）。在十字架上，祂口渴（約翰福音19:28），死亡（約翰福音19:30），流血（約翰福音19:34）。復活後，祂向多馬和其他門徒證明祂仍然擁有真實的身體（約翰福音20:24-29），然而，是一個榮耀的身體。
How was the “Word made flesh”? By the miracle of the Virgin Birth (Isa. 7:14; Matt. 1:18–25; Luke 1:26–38). He took on Himself sinless human nature and identified with us in every aspect of life from birth to death. “The Word” was not an abstract concept of philosophy, but a real Person who could be seen, touched, and heard. Christianity is Christ, and Christ is God. 「道成肉身」是如何實現的？藉著童貞女生子的神蹟（以賽亞書 7:14；馬太福音 1:18-25；路加福音 1:26-38）。祂取了無罪的人性，在人生的各個層面與我們同在，從生到死。 「道」並非抽象的哲學概念，而是一位看得見、摸得著、聽得見的真實存在。基督教就是基督，基督就是上帝。
The revelation of God’s glory is an important theme in the gospel. Jesus revealed God’s glory in His person, His works, and His words. John recorded seven wonderful signs (miracles) that openly declared the glory of God (John 2:11). The glory of the old covenant of law was a fading glory, but the glory of the new covenant in Christ is an increasing glory (see 2 Cor. 3). The law could reveal sin, but it could never remove sin. Jesus Christ came with fullness of grace and truth, and this fullness is available to all who will trust Him (John 1:16). 上帝榮耀的啟示是福音的一個重要主題。耶穌在祂的位格、祂的作為和祂的話語中彰顯了上帝的榮耀。約翰記錄了七個奇妙的神蹟，公開宣告上帝的榮耀（約翰福音 2:11）。舊約律法的榮耀是漸漸廢去的榮耀，但在基督裡的新約榮耀卻是日漸增長的榮耀（參考 哥林多後書 第3章）。律法可以顯明罪，但永遠無法除去罪。耶穌基督帶著豐盛的恩典和真理而來，這豐盛的恩典和真理賜給所有信靠祂的人（約翰福音1:16）。
The Light (1:4–13) 光（1:4-13） Life is a key theme in John’s gospel; it is used thirty-six times. What are the essentials for human life? There are at least four: light (if the sun went out, everything would die), air, water, and food. Jesus is all of these! He is the Light of life and the Light of the world (John 8:12). He is the “Sun of righteousness” (Mal. 4:2). By His Holy Spirit, He gives us the “breath of life” (John 3:8; 20:22), as well as the Water of life (John 4:10, 13–14; 7:37–39). Finally, Jesus is the Living Bread of Life that came down from heaven (John 6:35ff.). He not only has life and gives life, but He is life (John 14:6). 生命是約翰福音的關鍵主題；他使用了三十六次。人類生命的必需品是什麼？至少有四種：光（如果太陽熄滅，萬物都會死亡）、空氣、水和食物。主耶穌就是這一切！祂是生命之光，也是世界的光（約 8:12）。祂是「公義的日頭」（瑪拉基書 4:2）。藉著聖靈，祂賜給我們「生命的氣息」（約翰福音 3:8；20:22），以及生命的水（約翰福音 4:10、13-14；7:37-39）。最後，耶穌是從天上降下來的生命之糧（約翰福音 6:35 及後）。祂不只擁有生命，也賜生命，祂就是生命（約翰福音 14:6）。 Light and darkness are recurring themes in John’s gospel. God is light (1 John 1:5), while Satan is “the power of darkness” (Luke 22:53). People love either the light or the darkness, and this love controls their actions (John 3:16–19). Those who believe on Christ are the “sons of light” (John 12:35–36). Just as the first creation began with “Let there be light!” so the new creation begins with the entrance of light into the heart of the believer (2 Cor. 4:3–6). The coming of Jesus Christ into the world was the dawning of a new day for sinful man (Luke 1:78–79). 光明與黑暗是約翰福音中反覆出現的主題。上帝是光（約翰一書1:5），撒旦是「黑暗的權勢」（路加福音22:53）。人們要麼愛光明，要麼愛黑暗，這種愛控制著他們的行為（約翰福音3:16-19）。相信基督的人是「光明之子」（約翰福音12:35-36）。正如最初的創造始於“要有光！”，新創造也始於光進入信徒的心中（哥林多後書4:3-6）。耶穌基督來到世上，為罪人開啟了新的一天（路加福音1:78-79）。
You would think that blind sinners would welcome the light, but such is not always the case. The coming of the true light brought conflict as the powers of dark ness opposed it. A literal translation of John 1:5 reads, “And the light keeps on shining in the darkness, and the darkness has not overcome it or understood it.” The Greek verb can mean “to overcome” or “to grasp, to understand.” Throughout the gospel of John, you will see both attitudes revealed: people will not under stand what the Lord is saying and doing and, as a result, they will oppose Him. John 7—12 records the growth of that opposition, which ultimately led to the crucifixion of Christ. 你可能會認為盲目的罪人會歡迎光明，但情況並非總是如此。真光的到來帶來了衝突，因為黑暗的權勢與之對抗。約翰福音1:5的直譯是：「光在黑暗裡照耀，黑暗卻不接受光，也不接受光。」這個希臘文動詞可以表示「戰勝」或「掌握、理解」。在約翰福音中，你會看到這兩種態度的體現：人們不明白主所說和所做的，結果，他們會反對他。約翰福音7-12章記錄了這種反對的增長，最終導致了基督被釘在十字架上。
Whenever Jesus taught a spiritual truth, His listen ers interpreted it in a material or physical way. The light was unable to penetrate the darkness in their minds. This was true when He spoke about the temple of His body (John 2:19–21), the new birth (John 3:4), the living water (John 4:11), eating His flesh (John 6:51ff.), spiritual freedom (John 8:30–36), death as sleep (John 11:11–13), and many other spiritual truths. Satan strives to keep people in the darkness, because darkness means death and hell, while light means life and heaven. 每當耶穌教導一個屬靈的真理時，他的聽眾都會以物質或物理的方式來解釋它。光無法穿透他們心中的黑暗。當耶穌講到他的身體作為殿（約翰福音2:19-21）、新生（約翰福音3:4）、活水（約翰福音4:11）、吃他的肉（約翰福音6:51以下）、屬靈的自由（約翰福音8:30-36）、死亡如同真理睡眠（約翰福音11:11-13）以及許多其他屬靈。撒旦竭力將人們留在黑暗中，因為黑暗意味著死亡和地獄，而光明意味著生命和天堂。
This fact helps explain the ministry of John the Baptist (John 1:6–8). John was sent as a witness to Jesus Christ, to tell people that the Light had come into the world. The nation of Israel, in spite of all its spiri tual advantages, was blind to their own Messiah! The word witness is a key word in this book; John uses the noun fourteen times and the verb thirty-three times. John the Baptist was one of many people who bore wit ness to Jesus,:“This is the Son of God!” Alas, John the Baptist was martyred and the Jewish leaders did nothing to prevent it. 這一事實有助於解釋施洗約翰的事工（約翰福音 1：6-8）。約翰被差遣為耶穌基督作見證，告訴人們光已經來到世上。以色列國儘管擁有一切屬靈優勢，卻對自己的彌賽亞視而不見！ 「見證」一詞是本書的關鍵字；約翰使用了十四次名詞和三十三次動詞。施洗約翰是眾多為耶穌作見證的人之一：「這是神這一事實有助於解釋施洗約翰的事工（約翰福音 1：6-8）。約翰被差遣為耶穌基督作見證，告訴人們光已經來到世上。以色列國儘管擁有一切屬靈優勢，卻對自己的彌賽亞視而不見！ 「見證」一詞是本書的關鍵字；約翰使用了十四次名詞和三十三次動詞。施洗約翰是眾多為耶穌作見證的人之一：「這是神的兒子！」可惜的是，施洗約翰殉道了，而猶太領袖卻沒有採取任何措施阻止。
Why did the nation reject Jesus Christ? Because they “knew him not.” They were spiritually ignorant. Jesus is the “true Light”—the original of which every other light is a copy—but the Jews were content with the copies. They had Moses and the law, the temple and the sacrifices, but they did not comprehend that these “lights” pointed to the true Light who was the fulfillment, the completion, of the Old Testament religion. 為什麼這個國家拒絕耶穌基督？因為他們「不認識他」。他們在靈性上無知。耶穌是「真光」——其他所有光都是其原版——但猶太人滿足於這些複製品。他們有摩西和律法、聖殿和祭祀，但他們不明白這些「光」所指向的真光是舊約宗教的成全和補充。
As you study John’s gospel, you will find Jesus teaching the people that He is the fulfillment of all that was typified in the law. It was not enough to be born a Jew; they had to be born again, born from above (John 3). He deliberately performed two miracles on the Sabbath to teach them that He had a new rest to give them (John 5; 9). He was the satisfying manna (John 6) and the life-giving Water (John 7:37–39). He is the Shepherd of a new flock (John 10:16), and He is a new Vine (John 15). But the people were so shackled by religious tradition that they could not understand spir itual truth. Jesus came to His own world that He had created, but His own people, Israel, could not under stand Him and would not receive Him. 當你學習約翰福音時，你會發現耶穌教導人們，祂是律法所預表一切的成全。生為猶太人是不夠的；他們必須重生，從上頭生（約翰福音 3 章）。祂特意在安息日行了兩個神蹟，教導他們祂有新的安息要賜給他們（約翰福音 5 章；9 章）。祂是令人滿足的嗎哪（約翰福音 6 章）和賜生命的水（約翰福音 7:37-39 章）。祂是新羊群的牧人（約翰福音 10:16），祂是一棵新的葡萄樹（約翰福音 15 章）。但人們被宗教傳統束縛得無法理解屬靈的真理。耶穌來到他自己創造的世界，但他自己的人民以色列無法理解他，也不會接受他。 They saw His works and heard His words. They observed His perfect life. He gave them every opportu nity to grasp the truth, believe, and be saved. Jesus is the way, but they would not walk with Him (John 6:66–71). He is the truth, but they would not believe Him (John 12:37ff.). He is the life, and they crucified Him! 他們看見祂的作為，聽見祂的話。他們見證了祂完美的生命。祂給了他們一切機會去領悟真理、相信並得救。耶穌是道路，但他們卻不與祂同行（約翰福音 6:66-71）。祂是真理，但他們卻不信祂（約 12:37 及以後）。祂是生命，但他們卻將祂釘在十字架上！
But sinners today need not commit those same blunders. John 1:12–13 gives us the marvelous prom ise of God that anyone who receives Christ will be born again and enter the family of God! John says more about this new birth in John 3, but he points out here that it is a spiritual birth from God, not a physical birth that depends on human nature. 但今天的罪人不必犯下同樣的錯誤。約翰福音 1:12-13 給了我們神奇妙的應許：凡接受基督的人都將重生，並進入神的家！約翰在約翰福音第三章更多地談到了這種新生，但他在這裡指出，這是一種從神而來的屬靈的誕生，而不是依賴人性的肉體誕生。
The Light is still shining! Have you personally received the Light and become a child of God? 光仍在照耀！你是否已經親自領受了光，成為神的兒女？
I. OPPORTUNITY (1:15—6:71) GOD IS HERE! 一、機會（1:15-6:71）神就在這裡！
The Son of God (1:15–28, 49) 神的兒子（1:15-28, 49） John the Baptist is one of the most important persons in the New Testament. He is mentioned at least eighty nine times. John had the special privilege of introducing Jesus to the nation of Israel. He also had the difficult task of preparing the nation to receive their Messiah. He called them to repent of their sins and to prove that repentance by being baptized and then living changed lives. 施洗約翰是新約中最重要的人物之一。他至少被提及了八十九次。約翰有幸將耶穌介紹給以色列國。他也肩負著艱鉅的任務，讓這個國家準備好迎接他們的彌賽亞。祂呼籲他們悔改他們的罪，並透過受洗和過改變的生活來證明他們的悔改。
John summarized what John the Baptist had to say about Jesus Christ (John 1:15–18). First, He is eternal (John 1:15). John the Baptist was actually born six months before Jesus (Luke 1:36), so in this statement he is referring to our Lord’s preexistence, not His birth date. Jesus existed before John the Baptist was ever conceived. 約翰總結了施洗約翰對耶穌基督的看法（約翰福音 1:15-18）。首先，祂是永恆的（約翰福音 1:15）。施洗約翰其實比耶穌早出生六個月（路加福音 1:36），所以在這句話中，他指的是我們主的先存，而不是他的出生日期。耶穌在施洗約翰受孕之前就已經存在了。
Jesus Christ has fullness of grace and truth (John 1:16–17). Grace is God’s favor and kindness bestowed on those who do not deserve it and cannot earn it. If God dealt with us only according to truth, none of us would survive, but He deals with us on the basis of grace and truth. Jesus Christ, in His life, death, and res urrection, met all the demands of the law; now God is free to share fullness of grace with those who trust Christ. Grace without truth would be deceitful, and truth without grace would be condemning. 耶穌基督擁有豐盛的恩典和真理（約翰福音 1:16-17）。恩典是神賜給那些不配得、也無法賺取的人的恩惠和慈愛。如果神只按真理對待我們，我們誰也活不下去；但祂卻以恩典和真理為基礎對待我們。耶穌基督的生、死和復活，滿足了律法的一切要求；如今，神可以自由地將豐盛的恩典賜給信靠基督的人。沒有真理的恩典是虛假的，沒有恩典的真理是定罪的。
In John 1:17, John did not suggest that there was no grace under the law of Moses, because there was. Each sacrifice was an expression of the grace of God. The law also revealed God’s truth. But in Jesus Christ, grace and truth reach their fullness, and this fullness is available to us. We are saved by grace (Eph. 2:8–9), but we also live by grace (1 Cor. 15:10) and depend on God’s grace in all that we do. We can receive one grace after another, for “He giveth more grace” (James 4:6). In John 1:17, John hinted that a whole new order had come in, replacing the Mosaic system. 在約翰福音1:17中，約翰並沒有暗示摩西律法之下沒有恩典，因為律法之下確實有恩典。每一次獻祭都是神恩典的彰顯。律法也啟示了神的真理。但在耶穌基督裡，恩典和真理達到了圓滿，而這圓滿的恩典是我們可以得到的。我們得救是本乎恩（弗2:8-9），但我們也靠恩典而活（哥林多前書15:10），並且在我們所做的一切事上都依靠神的恩典。我們能領受一份又一份的恩典，因為「祂賜更多的恩典」（雅各書 4:6）。在約翰福音 1:17 中，約翰暗示一個全新的秩序已經到來，取代了摩西體系。
Finally, Jesus Christ reveals God to us (John 1:18). As to His essence, God is invisible (1 Tim. 1:17; Heb. 11:27). Man can see God revealed in nature (Ps. 19:1–6; Rom. 1:20) and in His mighty works in his tory; but he cannot see God Himself. Jesus Christ reveals God to us, for He is “the image of the invisible God” (Col. 1:15) and “the express image of his person” (Heb. 1:3). The word translated “declared” gives us our English word exegesis, which means “to explain, to unfold, to lead the way.” Jesus Christ explains God to us and interprets Him for us. We simply cannot under stand God apart from knowing His Son, Jesus Christ. 最後，耶穌基督將神啟示給我們（約翰福音 1:18）。就神的本質而言，神是看不見的（提摩太前書 1:17；希伯來書 11:27）。人可以在自然界中（詩篇 19:1-6；羅馬書 1:20）以及他在歷史中的大能作為中看到神的顯現；但卻看不見神本身。耶穌基督將神啟示給我們，因為祂是「那不能看見之神的像」（歌羅西書 1:15）和「神本體的真像」（希伯來書 1:3）。翻譯為「宣告」的字衍生了英文單字 exegesis，意思是「解釋、展現、引領道路」。耶穌基督向我們解釋神，並為我們詮釋神。如果不認識上帝的兒子耶穌基督，我們就無法理解上帝。
The word Son is used for the first time in John’s gospel as a title for Jesus Christ (John 1:18). The phrase “only-begotten” means “unique, the only one of its kind.” It does not suggest that there was a time when the Son was not, and then the Father brought Him into being. Jesus Christ is eternal God; He has always existed. 「子」一詞首次出現在約翰福音中，用作耶穌基督的稱號（約翰福音1:18）。 「獨生子」一詞的意思是「獨一無二，獨一無二的」。這並不意味著曾經有一段時間聖子不存在，然後父神創造了他。耶穌基督是永恆的神；祂一直存在。
At least nine times in John’s gospel, Jesus is called “the Son of God” (John 1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31). You will recall that John had as his purpose in writing to convince us that Jesus is the Son of God (John 20:31). At least nineteen times, Jesus isreferred to as “the Son.” He is not only the Son of God, but He is God. Even the demon admitted this (Mark 3:11; Luke 4:41). 在約翰福音中，耶穌至少有九次被稱為「神的兒子」（約1:34, 49；3:18；5:25；10:36；11:4, 27；19:7；20:31）。你一定記得，約翰寫作的目的是要讓我們相信耶穌是神的兒子（約翰福音20:31）。耶穌至少十九次被稱為「子」。他不只是神的兒子，他就是神。連魔鬼也承認這一點（可3:11；路4:41）。
John the baptist is one of six persons named in the gospel of John who gave witness that Jesus is God. The others are Nathanael (John 1:49), Peter (John 6:69), the blind man who was healed (John 9: 35-38). Martha (John 11:27), and Thomas (John 20:28), If you add our Lord Himself (John 5:25;10:36), then you have seven cleae witness. 施洗約翰是約翰福音中提到的六個見證耶穌是神的人之一。其他三位分別是拿但業（約翰福音1:49）、彼得（約翰福音6:69）、被醫治的瞎子（約翰福音9:35-38）、馬大（約翰福音11:27）和多馬（約翰福音20:28）。如果加上我們的主本人（約翰福音5:25；10:36），那麼就有七個潔淨的見證人。
John gave the record of four days in the life of John the Baptist , Jesus, and the first disciple. Ne continuesthis sequence in John 2 and presents, as it were, a "week" in the "new creatin" that parallels the creation week in Genesis 1. 約翰記錄了施洗約翰、耶穌和第一個門徒一生中四天的經歷。約翰在約翰福音第二章延續了這個順序，並呈現了“新造”中的一個“週”，與創世記第一章中的創造週相對應。
Pn the first day (John 1:19 - 24), a committee from the Jewish religious leaders interrogated John the baptist. These men had every right to investigate John abd his ministry, since thet were the custrodians abd quardians of the faith. They asked him several questions and he clearly answered them. 第一天（約翰福音1:19-24），由猶太宗教領袖組成的委員會審問了施洗約翰。這些人完全有權利調查約翰和他的事工，因為他們是信仰的守護者和守護者。他們問了他幾個問題，他也都清楚地回答了。
"Who are you?" the was a logical question. Was he the promised Messiah? Was he the prophet Elijah who was supposed to come before the Messiah appeared (Mal. 4:5)? Great crowds had gathered to hear John, and many people had been baptized. Though John did no miracles (John 10:41), it was possible the people thought that he was the promised Messiah. 「你是誰？」這個問題合乎邏輯。祂是應許的彌賽亞嗎？他是預言中在彌賽亞出現之前降臨的先知以利亞嗎？ （瑪拉基書 4:5）大批人群聚集聆聽約翰講道，許多人受洗。雖然約翰沒有行任何神蹟（約翰福音 10:41），但人們可能認為祂就是應許的彌賽亞。
John denied being either Elijah or the Messiah. (In one sense, he was the promised Elijah. See Matt. 17:10–13.) John had nothing to say about himself because he was sent to talk about Jesus! Jesus is the Word; John was but “a voice”—and you cannot see a voice! John pointed back to Isaiah’s prophecy (Isa. 40:1–3) and affirmed that he was the fulfillment. 約翰否認自己是以利亞或彌賽亞。 （從某種意義上說，祂就是應許的以利亞。參考馬太福音 17:10-13。）約翰對自己沒什麼好說的，因為祂被差遣來傳講耶穌！耶穌是道；約翰只是「一個聲音」－而聲音是看不見的！約翰回顧以賽亞的預言（賽 40:1-3），並肯定他是預言的應驗。
Having ascertained who John was, the committee then asked what he was doing. “Why are you baptizing?” John got his authority to baptize, not from men, but from heaven, because he was commissioned by God (Matt. 21:23–32). The Jewish religious leaders in that day baptized Gentiles who wanted to adopt the Jewish faith, but John baptized Jews! 委員會確認約翰是誰後，便問他做什麼。 「為什麼施洗？」約翰施洗的權柄並非來自人，而是來自天上，因為祂是受上帝委任的（太 21:23-32）。當時的猶太宗教領袖為想要皈依猶太教的外邦人施洗，但約翰為猶太人施洗！
John explained that his baptism was in water, but that the Messiah would come and baptize with a spiri tual baptism. Again, John made it clear that he was not establishing a new religion or seeking to exalt himself. He was pointing people to the Savior, the Son of God (John 1:34). We shall learn later that it was through baptism that Jesus Christ would be presented to the people of Israel. 約翰解釋說，他的洗禮是在水中，但彌賽亞會來，用屬靈的洗禮來施洗。約翰再次明確表示，他並非在建立新的宗教，也不是在尋求高舉自己。祂乃是將人引向救主，神的兒子（約 1:34）。我們稍後會了解到，耶穌基督正是透過洗禮來介紹給以色列人。
Lamb of God (1:29–34) This is the second day of the week that the apostle John recorded, and no doubt some of the same committee members were present to hear John the Baptist’s mes sage. This time, he called Jesus “the Lamb of God,” a title he would repeat the next day (John 1:35–36). In one sense, the message of the Bible can be summed up in this title. The question in the Old Testament is, “Where is the lamb?” (Gen. 22:7). In the four gospels, the emphasis is “Behold the Lamb of God!” Here He is! After you have trusted Him, you sing with the heav enly choir, “Worthy is the Lamb” (Rev. 5:12). 神的羔羊（1：29-34）這是使徒約翰所記錄的一週的第二天，毫無疑問，一些相同的委員會成員也在場聆聽施洗約翰的信息。這次，他稱耶穌為“神的羔羊”，第二天他又重複了這個稱號（約翰福音1：35-36）。從某種意義上說，聖經的信息可以用這個稱號來概括。舊約中的問題是「羔羊在哪裡？」（創22：7）。在四福音書中，強調的是「看哪，神的羔羊！」他就在這裡！在你信靠祂之後，你會與天上的合唱團一起唱「羔羊是配得的」（啟示錄5：12）。
The people of Israel were familiar with lambs for the sacrifices. At Passover, each family had to have a lamb, and during the year, two lambs a day were sacri ficed at the temple altar, plus all the other lambs brought for personal sacrifices. Those lambs were brought by men to men, but here is God’s Lamb, given by God to men! Those lambs could not take away sin, but the Lamb of God can take away sin. Those lambs were for Israel alone, but this Lamb would shed His blood for the whole world! 以色列人對用來獻祭的羔羊很熟悉。在逾越節，每個家庭都必須有一隻羔羊，一年之中，每天都有兩隻羔羊被獻在聖殿的祭壇上，此外還有所有其他為個人獻祭而帶來的羔羊。那些羔羊是由人帶給人的，但這是神的羔羊，由神賜給人！那些羔羊不能除掉罪孽，但神的羔羊可以除掉罪孽。那些羔羊隻為以色列而生，但這隻羔羊要為全世界流血！
What does John’s baptism have to do with Jesus as the Lamb of God? It is generally agreed by scholars of all denominations that, in the New Testament, baptism was by immersion. It pictured death, burial, and resur rection. When John the Baptist baptized Jesus, Jesus and John were picturing the “baptism” Jesus would endure on the cross when He would die as the sacrificial Lamb of God (Isa. 53:7; Luke 12:50). It would be through death, burial, and resurrection that the Lamb of God would “fulfill all righteousness” (Matt. 3:15). 約翰的洗禮與耶穌作為神的羔羊有什麼關係？各教派的學者普遍認為，在新約聖經中，洗禮是浸入水中的。它像徵著死亡、埋葬和復活。當施洗約翰為耶穌施洗時，耶穌和約翰是在像徵耶穌作為神的羔羊而死時在十字架上所要忍受的「洗禮」（以賽亞書 53:7；路加福音 12:50）。神的羔羊將藉著死亡、埋葬和復活「盡諸般的義」（太3:15）。
Perhaps John was mistaken. Perhaps John was not sure that Jesus of Nazareth was the Lamb of God or the Son of God. But the Father made it clear to John just who Jesus is by sending the Spirit like a dove to light on Him. What a beautiful picture of the Trinity! 或許約翰錯了。或許約翰不確定拿撒勒人耶穌是神的羔羊還是神的兒子。但天父差遣聖靈像鴿子降臨在約翰身上，向約翰清楚地表明了耶穌的身份。這幅三位一體的圖畫多麼美麗！
The Messiah (1:35–42) 彌賽亞（1:35-42） This is now the third day in the sequence. The seventh day included the wedding at Cana (John 2:1), and since Jewish weddings traditionally were on Wednesdays, it would make this third day the Sabbath day. But it was not a day of rest for either John the Baptist or Jesus, for John was preaching and Jesus was gathering disciples. 這是第三天。第七天包括迦拿的婚筵（約翰福音2:1），而猶太人的婚禮傳統上是在星期三舉行，所以第三天就是安息日。但這一天對施洗約翰和耶穌來說都不是休息日，因為約翰在傳道，耶穌在招聚門徒。
The two disciples of John who followed Jesus were John, the writer of the gospel, and his friend Andrew. John the Baptist was happy when people left him to follow Jesus, because his ministry focused on Jesus. “He must increase, but I must decrease” (John 3:30). 約翰的兩個門徒跟隨了耶穌，一個是福音書的作者約翰，另一個是他的朋友安得烈。施洗約翰很高興人們離開他去跟隨耶穌，因為他的事工專注於耶穌。 「他必興旺，我必衰微」（約翰福音3:30）。
When Jesus asked them, “What are you seeking?” He was forcing them to define their purposes and goals. Were they looking for a revolutionary leader to overthrow Rome? Then they had better join the Zealots! Little did Andrew and John realize that day how their lives would be transformed by the Son of God. 當耶穌問他們：「你們尋求什麼？」時，祂是在迫使他們明確自己的目的和目標。他們是在尋找一位革命領袖來推翻羅馬嗎？那麼他們最好加入奮銳黨！那天，安得烈和約翰完全沒有意識到，神的兒子會如何改變他們的生命。
“Where are You dwelling?” may have suggested, “If You are too busy now, we can visit later.” But Jesus invited them to spend the day with Him (it was 10 a.m.), and no doubt He told them something of His mission, revealed their own hearts to them, and answered their questions. They were both so impressed that they found their brothers and brought them to Jesus. Andrew found Simon and John brought James. Indeed, they were their brothers’ keepers (Gen. 4:9)! Whenever you find Andrew in John’s gospel, he is bringing somebody to Jesus: his brother, the lad with the loaves and fishes (John 6:8), and the Greeks who wanted to see Jesus (John 12:20–21). No sermons from Andrew are recorded, but he certainly preached great sermons by his actions as a personal soul winner! 「你住在哪裡？」這句話或許暗示著「如果你現在太忙，我們可以晚點再去。」但耶穌邀請他們與祂共度一天（當時是上午10點），毫無疑問，祂告訴了他們一些祂的使命，向他們揭示了他們的內心，並回答了他們的問題。他們倆都印象深刻，找到了他們的兄弟，並把他們帶到耶穌面前。安得烈找到了西門，約翰帶來了雅各。事實上，他們是他們兄弟的守護者（創4:9）！在約翰福音中，每當你看到安得烈，他都會帶領一些人到耶穌面前：他的兄弟，帶著餅和魚的少年人（約翰福音6:8），以及那些想見耶穌的希臘人（約翰福音12:20-21）。安得烈沒有講道的記載，但他作為拯救靈魂的行動，無疑地傳講了偉大的道！
“We have found the Messiah!” was the witness Andrew gave to Simon. Messiah is a Hebrew word that means “anointed,” and the Greek equivalent is “Christ.” To the Jews, it was the same as “Son of God” (see Matt. 26:63–64; Mark 14:61–62; Luke 22:67–70). In the Old Testament, prophets, priests, and kings were anointed and thereby set apart for spe cial service. Kings were especially called “God’s anointed” (1 Sam. 26:11; Ps. 89:20); so, when the Jews spoke about their Messiah, they were thinking of the king who would come to deliver them and establish the kingdom. 「我們遇見彌賽亞了！」這是安得烈向西門作的見證。 “彌賽亞”是一個希伯來語詞，意思是 “受膏者”，希臘語對應詞是“基督”。對猶太人來說，它等同於「神的兒子」 （參考馬太福音26:63-64；馬可福音14:61-62；路加福音22:67-70）。在舊約中，先知、祭司和君王都受膏，因此被分別出來，負責特殊的服侍。君王特別被稱為「神的受膏者」（撒母耳記上26:11；詩篇89:20）；所以，當猶太人談到他們的彌賽亞時，他們想到的是一位將要來拯救他們、建立王國的君王。
There was some confusion among the Jewish teachers as to what the Messiah would do. Some saw Him as a suffering sacrifice (as in Isa. 53), while others saw a splendid king (as in Isa. 9 and 11). Jesus had to explain even to His own followers that the cross had to come before the crown, that He must suffer before He could enter into His glory (Luke 24:13–35). Whether or not Jesus was indeed the Messiah was a crucial problem that challenged the Jews in that day (John 7:26, 40–44; 9:22; 10:24). 猶太教師對彌賽亞的作為有些困惑。有些人認為祂是受苦的祭物（如以賽亞書53章），而有些人則認為祂是一位光輝的君王（如以賽亞書9章和11章）。耶穌甚至必須向自己的追隨者解釋，十字架必須先於冠冕，祂必須受苦才能進入榮耀（路加福音24:13-35）。耶穌是否真的是彌賽亞，是當時猶太人面臨的關鍵問題（約翰福音7:26、40-44；9:22；10:24）。
Simon’s interview with Jesus changed his life. It also gave him a new name—Peter in the Greek, Cephas in the Aramaic that Jesus spoke—both of which mean “a rock.” It took a great deal of work for Jesus to trans form weak Simon into a rock, but He did it! “Thou art …thou shalt be” is a great encouragement to all who trust Christ. Truly, He gives us the “power to become” (John 1:12). 西門與耶穌的會面改變了他的一生，也讓他獲得了一個新名字——希臘語是彼得，耶穌所說的亞拉姆語是磯法——這兩個名字的意思都是「磐石」。耶穌費了很大的勁才把軟弱的西門變成磐石，但祂做到了！ 「你是……你將是」對所有信靠基督的人來說都是極大的鼓勵。的確，祂賜給我們「成為」的能力（約翰福音1:12）。
It is worth noting that Andrew and John trusted Christ through the faithful preaching of John the Baptist. Peter and James came to Christ because of the compassionate personal work of their brothers. Later on, Jesus would win Philip personally, and then Philip would witness to Nathanael and bring him to Jesus. Each man’s experience is different, because God uses various means to bring sinners to the Savior. The important thing is that we trust Christ and then seek to bring others to Him. 值得注意的是，安得烈和約翰是透過施洗約翰忠心的傳道而信靠基督的。彼得和雅各是因為 他們弟兄們充滿愛心的善行而歸向基督的。後來，耶穌親自贏得腓力，腓力向拿但業作見證，帶他歸向耶穌。每個人的經驗都不同，因為神使用各種方法帶領罪人歸向救主。重要的是，我們要信靠基督，然後努力帶領他人歸向祂。
The King of Israel (1:43–49) 以色列王（1:43-49） Jesus called Philip personally and Philip trusted Him and followed Him. We do not know what kind of heart preparation Philip experienced, for usually God pre pares a person before He calls him. We do know that Philip proved his faith by seeking to share it with his friend Nathanael. 耶穌親自呼召腓力，腓力信靠祂、跟隨祂。我們不知道腓力經歷了怎樣的內心預備，因為神通常在呼召一個人之前，會先預備好他。
John 21:2 suggests that at least seven of our Lord’s disciples were fishermen, including Nathanael. Fishermen are courageous and stick to the job, no mat ter how difficult it may be. But Nathanael started out a doubter: he did not believe that anything worthwhile could come out of Nazareth. Our Lord was born in Bethlehem, but He grew up in Nazareth and bore that stigma (Matt. 2:19–23). To be called “a Nazarene” (Acts 24:5) meant to be looked down on and rejected. 我們知道，腓利透過努力與他的朋友拿但業分享他的信心，證明了他的信心。約翰福音21:2表明，我們主的門徒中至少有七個是漁夫，其中包括拿但業。漁夫勇敢無畏，無論多麼艱難，都會堅持自己的工作。但拿但業起初是個懷疑者：他不相信拿撒勒能出什麼有價值的東西。我們的主出生在伯利恆，卻在拿撒勒長大，背負著那污名（太2:19-23）。被稱為「拿撒勒人」（使徒行傳24:5）意味著被人看不起和拒絕。
When Nathanael hesitated and argued, Philip adopted our Lord’s own words: “Come and see” (John 1:39). Later on, Jesus would invite, “Come … and drink” (John 7:37) and, “Come and dine” (John 21:12). “Come” is the great invitation of God’s grace. When Nathanael came to Jesus, he discovered that the Lord already knew all about him! What a shock! By calling him “an Israelite in whom is no guile,” Jesus was certainly referring to Jacob, the ancestor of the Jews, a man who used guile to trick his brother, his father, and his father-in-law. Jacob’s name was changed to “Israel, a prince with God.” The reference to “Jacob’s ladder” in John 1:51 confirms this. 拿但業猶豫不決，爭辯不休，腓力引用了主的話：「你來看」（約翰福音1:39）。後來，耶穌又邀請他們：「來…喝」（約翰福音7:37）和「來吃飯」（約翰福音21:12）。 「來」是神恩典的偉大邀請。拿但業來到耶穌面前，發現主早已了解祂！多麼令人震驚！耶穌稱他為“一個心裡沒有詭詐的以色列人”，他指的肯定是猶太人的祖先雅各，一個用詭計欺騙兄弟、父親和岳父的人。雅各的名字改為「以色列，在神面前作王子」。約翰福音1:51中提到的「雅各的梯子」證實了這一點。
When Jesus revealed His knowledge of Nathanael, where he had been and what he had been doing, this was enough to convince the man that Jesus indeed was “the Son of God, the King of Israel.” His experience was like that of the Samaritan woman at the well. “When he [Messiah] is come, he will tell us all things.… Come, see a man who told me all things that ever I did” (John 4:25, 29). The revealing of the human heart should also take place in the ministry of local churches (1 Cor. 14:23–35). 當耶穌啟示祂對拿但業的認識，以及祂去過哪裡、做過什麼事時，這足以使拿但業確信耶穌確實是「神的兒子，以色列的王」。他的經歷就像井邊的撒瑪利亞婦人一樣。 「他（彌賽亞）來了，必將一切的事都告訴我們…你們來看，有一個人將我素來所行的一切事都給我說出來了。」（約翰福音4:25, 29）人心的啟示也應該在地方教會的事工中進行（哥林多前書14:23-35）。 When Philip witnessed to Nathanael, the evidence he gave was Moses and the prophets (John 1:45). Perhaps Jesus gave Philip a “quick course” in the Old Testament messianic prophecies, as He did with the Emmaus disciples (Luke 24:13ff.). It is always good to tie our personal witness to the Word of God. 當腓力向拿但業作見證時，他所舉的證據是摩西和先知（約翰福音1:45）。或許耶穌給腓力上了舊約彌賽亞預言的“速成課”，就像祂對以馬忤斯門徒所做的一樣（路加福音24:13及後）。將我們個人的見證與神的話語連結起來總是好的。
“King of Israel” would be a title similar to “Messiah, anointed One,” for the kings were always God’s anointed (see Ps. 2, especially vv. 2, 6–7). At one point in His ministry, the crowds wanted to make Jesus king, but He refused them (John 6:15ff.). He did pres ent Himself as King (John 12:10ff.), and He affirmed to Pilate that He was born a king (John 18:33–37). 「以色列王」這個稱號類似於“彌賽亞，受膏者”，因為君王總是神的受膏者（參考詩篇2章，特別是2、6-7節）。在祂的服事中，眾人曾想立耶穌為王，但祂拒絕了他們（約翰福音6:15及後）。祂確實自稱是王（約翰福音12:10及後），並向彼拉多確認祂生來就是君王（約翰福音18:33-37）。
Some students believe that Nathanael and Bartholomew are the same person. John never men tions Bartholomew in his gospel, but the other three writers name Bartholomew and not Nathanael. Philip is linked with Bartholomew in the lists of names (Matt. 10:3; Mark 3:18; Luke 6:14), so it is possible that the two men were “paired off” and served together. It was not unusual in that day for one man to have two dif ferent names. 有些學者認為拿但業和巴多羅買是同一個人。約翰在他的福音書中從未提及巴多羅買，但其他三位作者提到了巴多羅買，而不是拿但業。腓利在名字列表中與巴多羅買聯繫在一起（太10:3；可3:18；路6:14），因此這兩個人可能是「配對」並一起服侍的。在那個時代，一個人有兩個不同的名字並不罕見。
The Son of Man (1:50–51) 人子（1:50-51） “Son of man” was one of our Lord’s favorite titles for Himself; it is used eighty-three times in the Gospels and at least thirteen times in John. The title speaks of both the deity and humanity of Jesus. The vision in Daniel 7:13 presents the “Son of man” in a definite messianic setting, and Jesus used the title in the same way (Matt. 26:64). 「人子」是我們的主最喜歡用來稱呼自己的稱號之一；它在福音書中使用了83次，在約翰福音中至少使用了13次。這個稱號同時說明了耶穌的神性和人性。但以理書7:13中的異象將「人子」置於明確的彌賽亞背景中，耶穌也以同樣的方式使用了這個稱號（太26:64）。
As Son of Man, Jesus is the “living link” between heaven and earth. This explains His reference to “Jacob’s ladder” in Genesis 28. Jacob the fugitive thought he was alone, but God had sent the angels to guard and guide him. Christ is God’s “ladder” between heaven and earth. “No man cometh to the Father, but by me” (John 14:6). Often in this gospel, you will find Jesus reminding people that He came down from heaven. The Jewish people knew that “Son of man” was a name for their Messiah (John 12:34). 身為人子，耶穌是天地之間「活的紐帶」。這解釋了祂在創世記28章中提到「雅各的天梯」。逃亡的雅各以為自己孤單一人，但上帝差遣天使守護並引導他。基督是上帝在天地之間所設立的「天梯」。 「若不藉著我，就沒有人能到父那裡去」（約翰福音14:6）。在這本福音書中，你會發現耶穌常常提醒人們祂是從天上降下來的。猶太人知道「人子」是他們彌賽亞的名字（約翰福音12:34）。
At the close of that fourth day, Jesus had six believ ing men who were His disciples. They did not immediately “forsake all and follow him”; that was to come later. But they had trusted Him and experienced His power. In the three years that lay ahead, they would grow in their faith, learn more about Jesus, and one day take His place on the earth so that the Word might be carried to all mankind. 在第四天結束時，耶穌已經有六個信主的人，他們是祂的門徒。他們沒有立即“撇下一切來跟從祂”，那是以後的事。但他們信靠祂，並經歷了祂的大能。在接下來的三年裡，他們的信心會不斷增長，更認識耶穌，有一天會取代祂來到世上，將祂的道傳給全人類。
Jesus of Nazareth is God come in the flesh. When Philip called Him “the son of Joseph,” he was not denying Jesus’ virgin birth or divine nature. That was merely His legal identification, for a Jewish person was identified according to who his father was (John 6:42). The witness of this entire chapter is clear: Jesus of Nazareth is God come in flesh! 拿撒勒人耶穌是道成肉身的神。腓利稱祂為“約瑟的兒子”，並非否認耶穌由童貞女所生或祂的神性。那隻是祂的法定身份，因為猶太人的身份是根據其父親來認定的（約翰福音6:42）。整章經文的見證清晰可見：拿撒勒人耶穌是道成肉身的神！神就在這裡！ God is here! 神就在這裡！
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