117 (約10章) The good shepherd and his sheep 耶穌是好牧人 21/07/2025
CHAPTER TEN 第十課 John 10 約翰福音10章 THE GOOD SHEPHERD AND HIS SHEEP 耶穌是好牧人
Perhaps you remember the episode of Candid Camera that took place at an exclusive prep school where all of the students were well above average. The Candid Camera people posed as career consultants who were going to advise these brilliant young men concerning the careers that would be best suited to them, on the basis of “tests” and “interviews” that seemed (to the students) quite authentic. 你或許還記得《偷拍》裡發生在一所精英預科學校的片段，那裡的學生成績都遠高於平均。 《偷拍》裡的人假扮成職業顧問，準備根據學生們覺得相當逼真的“考試”和“面試”，為這些才華橫溢的年輕人推薦最適合他們的職業。
One young man eagerly awaited the “counselor’s” verdict. Surely the adviser would tell the boy to be a college president or a bank president, or perhaps a research scientist. But, no, the “counselor” had other ideas. You should have seen the look on the boy’s face when the “counselor” said: “Son, after evaluating your tests and interview, I’ve decided that the best job for you is—a shepherd.” 一位年輕人焦急地等待著「輔導員」的答案。輔導員一定會建議他當大學校長、銀行行長，或是研究科學家。然而，這位「輔導員」卻另有打算。你真應該看看當「輔導員」說「孩子，評估了你的考試和麵試後，我決定最適合你的工作是——牧羊人」時，男孩臉上的表情。
The student did not know whether to laugh or cry. After all, who in his right mind would want to be a shepherd? Why devote your life to “stupid sheep” who do not seem to have sense enough to find their way home? 這位學生哭笑不得。畢竟，哪個腦子正常的人會想當牧羊人呢？為什麼要把你的生命奉獻給那些似乎找不到回家路的「愚昧的羊」呢？
John 10 focuses on the image of sheep, sheepfolds, and shepherds. It is a rural and Eastern image, to be sure, but it is an image that can say a great deal to us today, even in our urban industrialized world. Paul used this image when admonishing the spiritual leaders in the church at Ephesus (Acts 20:28ff.). The truths that cluster around the image of the shepherd and the sheep are found throughout the Bible, and they are important to us today. The symbols that Jesus used help us understand who He is and what He wants to do for us. 約翰福音第十章聚焦在羊、羊圈和牧羊人的形象。誠然，這是一個充滿鄉村氣息的東方形象，但它對今天的我們，即使在我們這個城市工業化的世界，也具有深遠的意義。保羅在勸誡以弗所教會的屬靈領袖時，也運用了這個形象（使徒行傳20:28比照研讀）。圍繞牧羊人和羊的形象的真理貫穿整本聖經，對今天的我們來說也同樣重要。耶穌所使用的象徵幫助我們理解祂是誰，以及祂想為我們做什麼。
Perhaps the easiest way to approach this somewhat complex chapter of John’s gospel is to note the three declarations that Jesus made about Himself. 或許，理解約翰福音這章略顯複雜的經文，最簡單的方法就是留意耶穌關於自己的三個宣告。
“I Am the Door” (10:1–10) 「我就是門」（10:1-10） This sermon grew out of our Lord’s confrontation with Jewish leaders, following the excommunication of the beggar (John 9). He had briefly spoken to them about light and darkness, but now He changed the image to that of the shepherd and the sheep. Why? Because to the Jewish mind, a “shepherd” was any kind of leader, spiritual or political. People looked on the king and prophets as shepherds. Israel was privileged to be “the flock of the Lord” (Ps. 100:3). For background, read Isaiah 56:9–12; Jeremiah 23:1–4; 25:32–38; Ezekiel 34; and Zechariah 11. 這篇講道源自於我們的主在將乞丐逐出教會後與猶太領袖的對峙（約翰福音第九章）。他曾簡短地向他們講述光明與黑暗，但現在他把這個比喻變成了牧羊人和羊。為什麼？因為在猶太人的心目中，「牧羊人」指的是任何一種領袖，無論是屬靈的還是政治的。人們把君王和先知視為牧羊人。以色列有幸成為「耶和華的羊群」（詩篇100:3）。有關背景，請讀以賽亞書56:9-12；耶利米書23:1-4；25:32-38；以西結書34章；以及撒迦利亞書11章。
Jesus opened His sermon with a familiar illustration (John 10:1–6), one that every listener would under stand. The sheepfold was usually an enclosure made of rocks, with an opening for the door. The shepherd (or a porter) would guard the flock, or flocks, at night by lying across the opening. It was not unusual for several flocks to be sheltered together in the same fold. In the morning, the shepherds would come, call their sheep, and assemble their own flocks. Each sheep recognized his own master’s voice. 耶穌以一個耳熟能詳的例子（約翰福音10:1-6）開始了他的講道，每個聽眾都能理解。羊圈通常是用石頭砌成的，有一個門洞。牧羊人（或看門人）會在夜間趴在洞口守護羊群。幾群羊聚在一起躲在同一個羊圈裡是很常見的。到了早上，牧羊人會來，呼喚他們的羊，並召集各自的羊群。每隻羊都能認出自己主人的聲音。
The true shepherd comes in through the door, and the porter recognizes him. The thieves and robbers could never enter through the door, so they have to climb over the wall and enter the fold through decep tion. But even if they did get in, they would never get the sheep to follow them, for the sheep follow only the voice of their own shepherd. The false shepherds can never lead the sheep, so they must steal them away. 真正的牧羊人從門進來，看門人也能認出他。盜賊和強盜永遠無法從門進來，所以他們不得不翻牆，並透過欺騙進入羊圈。但即使他們真的進去了，也永遠無法讓羊跟隨他們，因為羊隻聽從自己牧羊人的聲音。假牧羊人永遠無法引導羊，所以他們必須偷走羊。
It is clear that the listeners did not understand what Jesus said or why He said it. (The word translated “parable” means “a dark saying, a proverb.” Our Lord’s teaching in John 10 is not like the parables recorded in the other Gospels.) The occasion for this lesson was the excommunication of the beggar from the synagogue (John 9:34). The false shepherds did not care for this man; instead, they mistreated him and threw him out. But Jesus, the Shepherd, came to him and took him in (John 9:35–38). 顯然，聽眾不明白耶穌說了什麼，也不明白祂為什麼這麼說。 （「比喻」的意思是「隱晦的話語，箴言」。主在約翰福音第10章的教導與其他福音書中記載的比喻不同。）這堂課的起因是乞丐被逐出會堂（約翰福音9:34）。假牧人不理會這個人，反而虐待他，把他趕了出去。但牧羊人耶穌來到他那裡，收留了他（約翰福音9:35-38）。
It is unfortunate that John 10:1 is often used to teach that the sheepfold is heaven, and that those who try to get in by any way other than Christ are destined to fail. While the teaching is true (Acts 4:12), it is not based on this verse. Jesus made it clear that the fold is the nation of Israel (John 10:16). The Gentiles are the “other sheep” not of the fold of Israel. 不幸的是，約翰福音10:1經常被用來教導說，羊圈就是天堂，那些試圖透過基督以外的任何方式進入天堂的人注定要失敗。雖然這個教導是正確的（使徒行傳4:12），但它並非基於這節經文。耶穌明確表示，羊圈指的是以色列國（約10:16）。外邦人是不屬於以色列羊圈的「另外的羊」。
When Jesus came to the nation of Israel, He came the appointed way, just as the Scriptures promised. Every true shepherd must be called of God and sent by God. If he truly speaks God’s Word, the sheep will “hear his voice” and not be afraid to follow him. The true shepherd will love the sheep and care for them. 當耶穌來到以色列國時，他按照聖經的承諾走了指定的道路。每個真正的牧羊人都必須是上帝召喚和差遣的。如果祂真正講上帝的話語，羊就會「聽祂的聲音」並且不會害怕跟隨祂。真正的牧羊人會愛羊並照顧它們。
Since the people did not understand His symbolic language, Jesus followed the illustration with an appli cation (John 10:7–10). Twice He said, “I am the door.” He is the Door of the sheepfold and makes it possible for the sheep to leave the fold (the religion of Judaism) and to enter His flock. The Pharisees threw the beggar out of the synagogue, but Jesus led him out of Judaism and into the flock of God! 由於人們不明白祂的象徵性語言，耶穌在這個例子之後又應用了一個應用（約翰福音 10：7-10）。他兩次說「我就是門」。他是羊圈的門，使羊可以離開羊圈（猶太教的宗教）並進入他的羊群。法利賽人把乞丐趕出會堂，但耶穌帶他離開猶太教，進入上帝的羊群！
But the Shepherd does not stop with leading the sheep out; He also leads them in. They become a part of the “one flock” (not “fold”), which is His church. He is the Door of salvation (John 10:9). Those who trust Him enter into the Lord’s flock and fold, and they have the wonderful privilege of going “in and out” and find ing pasture. When you keep in mind that the shepherd actually was the “door” of the fold, this image becomes very real. 但牧羊人並不止步於把羊帶出去；他也帶領他們進去。他們成為「一群」（不是「羊圈」）的一部分，也就是他的教會。祂是救恩的門（約翰福音10:9）。信靠祂的人進入主的羊群和羊圈，他們享有「進出」並找到草場的奇妙特權。當你記得牧羊人其實就是羊圈的「門」時，這個形象就變得非常真實。
As the Door, Jesus delivers sinners from bondage and leads them into freedom. They have salvation! This word saved means “delivered safe and sound.” It was used to say that a person had recovered from severe ill ness, come through a bad storm, survived a war, or was acquitted at court. Some modern preachers want to do away with an “old-fashioned” word like “saved,” but Jesus used it! 作為門，耶穌將罪人從捆綁中解救出來，帶領他們進入自由。他們得到了救恩！ 「得救」這個字的意思是「平安無事地被拯救」。它被用來描述一個人從重病中康復，經歷一場暴風雨，在戰爭中倖存，或在法庭上被宣判無罪。有些現代傳道人想要廢除「得救」這樣的「老式」詞，但耶穌卻使用了它！
Jesus was referring primarily to the religious leaders of that day (John 10:8). He was not condemning every prophet or servant of God who ever ministered before He came to earth. The statement “are thieves and rob bers” (not “were”) makes it clear that He had the present religious leaders in mind. They were not true shepherds nor did they have the approval of God on their ministry. They did not love the sheep, but instead exploited them and abused them. The beggar was a good example of what the “thieves and robbers” could do. 耶穌主要指的是當時的宗教領袖（約翰福音10:8）。他並非譴責在他降世之前事奉過的每一位先知或神的僕人。 「是賊，是強盜」（而不是「曾經是」）這句話清楚地表明，他指的是當時的宗教領袖。他們並非真正的牧羊人，他們的事奉也未蒙神認可。他們不愛羊，反而剝削、虐待羊。乞丐就是「賊，和強盜」的典型例子。
It is clear in the gospel record that the religious rulers of Israel were interested only in providing for themselves and protecting themselves. The Pharisees were coveteous (Luke 16:14) and even took advantage of the poor widows (Mark 12:40). They turned God’s temple into a den of thieves (Matt. 21:13), and they plotted to kill Jesus so that Rome would not take away their privileges (John 11:49–53). 福音書清楚記載，以色列的宗教領袖只關心自給自足和保護自己。法利賽人貪婪（路16:14），甚至利用貧窮的寡婦（可12:40）。他們把神的殿變成了賊窩（太21:13），並且密謀殺害耶穌，以免羅馬剝奪他們的特權（約翰福音11:49-53）。
The True Shepherd came to save the sheep, but the false shepherds take advantage of the sheep and exploit them. Behind these false shepherds is “the thief” (John 10:10), probably a reference to Satan. The thief wants to steal the sheep from the fold, slaughter them, and destroy them. We shall see later that the sheep are safe in the hands of the Shepherd and the Father (John 10:27–29). 真牧人來拯救羊，但假牧人利用羊來剝削它們。這些假牧人的背後是「賊」（約翰福音10:10），可能是指撒但。賊想從羊圈裡偷羊，宰殺牠們，毀滅它們。我們稍後會看到，羊在牧人和天父的手中是安全的（約翰福音10:27-29）。
When you go through “the Door,” you receive life and you are saved. As you go “in and out,” you enjoy abundant life in the rich pastures of the Lord. His sheep enjoy fullness and freedom. Jesus not only gave His life for us, but He gives His life to us right now! The emphasis in this first section is on “the door.” Our Lord then shifted the emphasis to “the shepherd” and made a second declaration. 當你穿過「門」時，你就得到了生命，你就得救了。當你「進出」時，你就在主豐盛的草場上享受豐盛的生命。他的羊享受著豐盛和自由。耶穌不只為我們捨命，而且他現在就將他的生命賜給了我們！第一部分的重點是「門」。隨後，我們的主將重點轉移到「牧人」身上，並作了第二次宣告。
“I Am the Good Shepherd” (10:11–21) 「我是好牧人」（10:11-21） This is the fourth of our Lord’s “I am” statements in John’s gospel (John 6:35; 8:12; 10:9). Certainly in mak ing this statement. He is contrasting Himself to the false shepherds who were in charge of the Jewish religion of that day. He had already called them “thieves and rob bers,” and now He would describe them as “hirelings.” 這是我們主在約翰福音中第四次提到「我是」的陳述（約翰福音 6:35；8:12；10:9）。當然，在作這番陳述時，他是在將自己與當時掌管猶太教的假牧人進行對比。他已經稱他們為 “賊和強盜”，現在他要形容他們為“僱工”。
The word translated “good” means “intrinsically good, beautiful, fair.” It describes that which is the ideal, the model that others may safely imitate. Our Lord’s goodness was inherent in His nature. To call Him “good” is the same as calling Him “God” (Mark 10:17–18). 譯為「好」的字意為「內在的善、美麗、公平」。它描述的是理想的、他人可以安全效法的榜樣。我們主的良善是祂與生俱來的本性。稱他為「好」就等於稱他為「神」（可 10:17-18）。
Some of the greatest people named in the Bible were shepherds by occupation: Abel, the patriarchs, Moses, and David, to name a few. Even today in the Holy Land, you may see shepherds leading flocks and revealing how intimately they know each sheep, its individual traits, and its special needs. Keep in mind that Jewish shepherds did not tend the sheep in order to slaughter them, unless they were used for sacrifice. Shepherds tended them that the sheep might give wool, milk, and lambs. 聖經中提到的一些最偉大的人物的職業都是牧羊人：亞伯、族長、摩西和大衛，僅舉幾例。即使在今天的聖地，你仍可以看到牧羊人帶領著羊群，展示他們如何熟悉每隻羊、羊的個性特徵和特殊需求。請記住，猶太牧羊人照顧羊群並不是為了宰殺牠們，除非它們是用來獻祭的。牧羊人照顧它們是為了讓羊產下羊毛、牛奶和羔羊。
Jesus pointed out four special ministries that He performs as the Good Shepherd. 耶穌指出了他作為好牧人所履行的四項特殊職責。
He dies for the sheep (vv. 11–13). Under the old dispensation, the sheep died for the shepherd, but now the Good Shepherd dies for the sheep! Five times in this sermon, Jesus clearly affirmed the sacrificial nature of His death (John 10:11, 15, 17–18). He did not die as a martyr, killed by men; He died as a substitute, will ingly laying down His life for us. 祂為羊而死（第 11-13 節）。在舊的製度下，羊為牧羊人而死，但現在好牧人為羊而死！在這篇講道中，耶穌五次清楚地肯定了祂死亡的犧牲性質（約翰福音 10：11、15、17-18）。他不是作為一個殉道者而死，被人殺害；他代替我們死了，願意為我們獻出生命。
The fact that Jesus said that He died “for the sheep” must not be isolated from the rest of biblical teaching about the cross. He also died for the nation Israel (John 11:50–52) and for the world (John 6:51). While the blood of Jesus Christ is sufficient for the salvation of the world, it is efficient only for those who will believe. 耶穌說他「為羊」而死，這事實絕不能與聖經中關於十字架的其他教導割裂開來。他也為以色列國（約翰福音11:50-52）和世界（約翰福音6:51）而死。雖然耶穌基督的寶血足以拯救世界，但它只對那些願意相信的人有效。
Jesus contrasted Himself to the hireling who watches over the sheep only because he is paid to do so. But when there is danger, the hireling runs away, while the true shepherd stays and cares for the flock. The key phrase is “whose own the sheep are not.” The Good Shepherd purchases the sheep, and they are His because He died for them. They belong to Him, and He cares for them. By nature, sheep are stupid and prone to get into danger, and they need a shepherd to care for them. 耶穌將自己比喻為僱工，僱工看守羊群只是因為他受僱。但當危險來臨時，僱工就會逃跑，而真正的牧人會留下來照顧羊群。關鍵字是「羊不屬於誰」。好牧人買下了羊，它們是他的，因為他為它們而死。它們屬於他，他照顧它們。羊生來愚笨，容易陷入危險，它們需要牧羊人來照顧。
Throughout the Bible, God’s people are compared to sheep, and the comparison is a good one. Sheep are clean animals, unlike pigs and dogs (2 Peter 2:20–22). They are defenseless and need the care of the shepherd (Ps. 23). They are, to use Wesley’s phrase, “prone to wander,” and must often be searched for and brought back to the fold (Luke 15:3–7). Sheep are peaceful ani mals, useful to the shepherd. In these, and other ways, they picture those who have trusted Jesus Christ and are a part of God’s flock. 整本聖經都把上帝的子民比喻成羊，這個比喻很貼切。羊是潔淨的動物，不像豬和狗（彼得後書2：20-22）。它們沒有防禦能力，需要牧羊人的照顧（詩篇23章）。用衛斯理的話來說，它們“容易迷失”，需要經常被尋找並帶回羊圈（路加福音15：3-7）。羊是溫馴的動物，對牧羊人很有用。在這些方面以及其他方面，它們象徵著那些信靠耶穌基督、屬於上帝羊群的人。
The Pharisees, in contrast to good shepherds, had no loving concern for the beggar, so they put him out of the synagogue. Jesus found him and cared for him. 法利賽人與好牧人相反，對乞丐毫無愛心，所以把他趕出了會堂。耶穌找到了他並照顧他。
He knows His sheep (vv. 14–15). In the gospel of John, the word know means much more than intellec tual awareness. It speaks of an intimate relationship between God and His people (see John 17:3). The Eastern shepherd knows his sheep personally and therefore knows best how to minister to them. 他認識他的羊（14-15節）。在約翰福音中，「認識」一詞的意思遠不止於智力上的認識。它指的是上帝與祂子民之間的親密關係（參考約翰福音17：3）。東方的牧羊人親自認識他的羊，因此最懂得如何服侍它們。
To begin with, our Lord knows our names (see John 10:3). He knew Simon (John 1:42) and even gave him a new name. He called Zaccheus by name (Luke 19:5), and when He spoke Mary’s name in the garden, she recognized her Shepherd (John 20:16). If you have ever had your identity “lost” in a maze of computer opera tions, then you can appreciate the comforting fact that the Good Shepherd knows each of His sheep by name. 首先，我們的主知道我們的名字（參考約翰福音10:3）。他認識西門（約翰福音1:42），甚至給他取了一個新名字。他叫撒該的名字（路加福音19:5），當他在園中呼喚馬利亞的名字時，她認出了她的牧羊人（約翰福音20:16）。如果你曾在紛雜的電腦操作中「迷失」身份，那麼你就會體會到這令人欣慰的事實：好牧人知道他每一隻羊的名字。
He also knows our natures. While all sheep are alike in their essential nature, each sheep has its own distinc tive characteristics, and the loving shepherd recognizes these traits. One sheep may be afraid of high places, another of dark shadows. A faithful shepherd will con sider these special needs as he tends the flock. 祂也了解我們的本性。雖然所有羊的本質都相同，但每隻羊都有自己獨特的特徵，而慈愛的牧羊人會辨識這些特徵。一隻羊可能怕高處，另一隻羊可能怕黑暗的陰影。忠心的牧人在牧養羊群時會考慮到這些特殊的需求。
Have you ever noticed how different the twelve apostles were from one another? Peter was impulsive and outspoken, while Thomas was hesitant and doubt ing. Andrew was a “people person” who was always bringing somebody to Jesus, while Judas wanted to “use” people in order to get their money for himself. Jesus knew each of the men personally, and He knew exactly how to deal with them. 你有沒有注意到十二使徒彼此之間有多麼不同？彼得衝動直言，而多馬猶豫多疑。安得烈善於交際，總是帶人到耶穌面前，猶大則想「利用」人來為自己牟取利益。耶穌認識每一個人，祂知道該如何對待他們。
Because He knows our natures, He also knows our needs. Often, we do not even know our own needs! Psalm 23 is a beautiful poetic description of how the Good Shepherd cares for His sheep. In the pastures, by the waters, and even through the valleys, the sheep need not fear, because the shepherd is caring for them and meeting their needs. If you connect Psalm 23:1 and 6, you get the main theme of the poem: “I shall not want … all the days of my life.” 因為祂了解我們的本性，所以祂也知道我們的需要。很多時候，我們甚至不知道自己需要什麼！詩篇23篇以優美的詩意描述了好牧人如何照顧祂的羊。在草場上，在水邊，甚至在山谷中，羊群都不必害怕，因為牧羊人正在照顧它們，滿足它們的需要。如果你把詩篇23:1和6連結起來，你就會明白這首詩的主題：「我一生一世........必不至缺乏。」
As the shepherd cares for the sheep, the sheep get to know their shepherd better. The Good Shepherd knows His sheep and His sheep know Him. They get to know Him better by listening to His voice (the Word) and experiencing His daily care. As the sheep follow the Shepherd, they learn to love and to trust Him. He loves “his own” (John 13:1) and He shows that love in the way He cares for them. 當牧羊人照顧羊群時，羊群也更了解它們的牧羊人。好牧人認識祂的羊，祂的羊也認識祂。他們藉著聆聽祂的聲音（聖經）並經歷祂每日的看顧，得以更認識祂。當羊跟隨牧人時，他們就學會愛祂、信靠祂。祂愛「屬祂的人」（約翰福音13:1），祂以祂照顧他們的方式彰顯這份愛。 The Good Shepherd brings other sheep into the flock (v. 16). The “fold” is Judaism (John 10:1), but there is another fold—the Gentiles who are outside the covenants of Israel (Eph. 2:11ff.). In our Lord’s early ministry, He concentrated on the “lost sheep of the house of Israel” (Matt. 10:5–6; 15:24–27). The people converted at Pentecost were Jews and Jewish proselytes (Acts 2:5, 14), but the church was not to remain a “Jewish flock.” Peter took the gospel to the Gentiles (Acts 10—11), and Paul carried the message to the Gentiles in the far reaches of the Roman Empire (Acts 13: 1ff.). 好牧人將另外的羊帶入羊群（第16節）。 「羊圈」指的是猶太教（約翰福音10:1），但還有另一個羊圈 — 那些不在以色列眾約中的外邦人（以弗所書2:11比照研讀）。在我們主早期的傳道生涯中，祂專注於「以色列家迷失的羊」（太10:5-6；15:24-27）。五旬節歸信的人是猶太人和猶太教改宗者（使徒行傳2:5、14），但教會不應一直只是「猶太羊群」。彼得將福音傳給外邦人（使徒行傳10-11），保羅將信息傳給羅馬帝國邊遠地區的外邦人（使徒行傳13:1 比照研讀）。
The phrase “one fold” should read “one flock.” There is but one flock, the people of God who belong to the Good Shepherd. God has His people all over this world (see Acts 18:1–11), and He will call them and gather them together. 「一群」應為「一群」。只有一群，就是屬於好牧人的神的子民。上帝的子民遍佈世界各地（參考使徒行傳18：1-11），祂會呼召他們，將他們聚集在一起。
The missionary message of the gospel of John is obvious: “For God so loved the world” (John 3:16). Jesus Himself defied custom and witnessed to a Samaritan woman. He refused to defend the exclusivist approach of the Jewish religious leaders. He died for a lost world, and His desire is that His people reach a lost world with the message of eternal life. 約翰福音的宣教信息顯而易見：「神愛世人」（約翰福音3：16）。耶穌親自違背習俗，向一位撒瑪利亞婦人作見證。祂拒絕捍衛猶太宗教領袖的排他主義。祂為迷失的世界而死，祂的願望是讓祂的子民將永生的信息傳給迷失的世界。
The Good Shepherd takes up His life again (vv. 17–21). His voluntary death was followed by His vic torious resurrection. From the human point of view, it appeared that Jesus was executed; but from the divine point of view, He laid down His life willingly. When Jesus cried on the cross, “It is finished,” He then volun tarily yielded up His spirit to the Father (John 19:30). Three days later, He voluntarily took up His life again and arose from the dead. The Father gave Him this authority in love. 好牧人復活了（17-21節）。祂自願犧牲，隨後勝利地復活。從人的角度來看，耶穌似乎被處決了；但從神的角度來看，祂是心甘情願地獻出生命。當耶穌在十字架上喊著「成了」時，祂自願將自己的靈魂交給了父（約翰福音19：30）。三天後，祂自願復活，從死裡復活。父神出於愛賜下祂這權柄。
Sometimes the Scriptures teach that it was the Father who raised the Son (Acts 2:32; Rom. 6:4; Heb. 13:20). Here, the Son stated that He had authority to take up His life again. Both are true, for the Father and the Son worked together in perfect harmony (John 5:17, 19). In a previous sermon, Jesus had hinted that He had power to raise Himself from the dead (John 5:26). Of course, this was a claim that the Jews would protest; because it was tantamount to saying “I am God!” 聖經有時教導說，是父使子復活（使徒行傳2:32；羅馬書6:4；希伯來書13:20）。在這裡，子聲明祂有權柄再次復活。兩者都是真的，因為父神與子神完美地同工（約翰福音5:17, 19）。在先前的講道中，耶穌曾暗示祂有能力使自己從死裡復活（約翰福音5:26）。當然，猶太人會抗議這種說法；因為這等於說「我是神！」。
How did the listeners respond to this message? “There was a division therefore again among the Jews” (John 10:19). Note that word again (John 7:43; 9:16). The old accusation that Jesus was a demoniac was hurled at Him again (John 7:20; 8:48, 52). People will do almost anything to avoid facing the truth! 聽眾對這訊息作何反應？ 「因此，猶太人又起了紛爭」（約翰福音10:19）。再注意這個字（約翰福音7:43；9:16）。耶穌被鬼附的舊指控再次被攻擊（約7:20；8:48, 52）。人們幾乎會不擇手段地逃避真相！
Since Jesus Christ is “the Door,” we would expect a division, because a door shuts some people in and oth ers out! He is the Good Shepherd, and the shepherd must separate the sheep from the goats. It is impossible to be neutral about Jesus Christ, for what we believe about Him is a matter of life or death (John 8:24). 既然耶穌基督是“門”，我們就能預料到會有分裂，因為門會把一些人關在裡面，把其他人關在外面！他是好牧人，牧羊人必須把綿羊和山羊分開。對耶穌基督保持中立是不可能的，因為我們對祂的信仰關乎生死（約翰福音8:24）。
His third declaration was the most startling of all. 祂的第三次宣告是最令人震驚的。 “I Am the Son of God” (10:22–42) 「我是神的兒子」（10:22-42） The events in this section occurred about two and a half months after those described in John 10:1–21. John put them together because in both messages, Jesus used the imagery of the shepherd and the sheep. 本節的事件發生在約翰福音10:1-21所述事件之後大約兩個半月。約翰將它們放在一起，因為在這兩個信息中，耶穌都使用了牧羊人和羊的比喻。
The encounter (vv. 22–24). The “Feast of the Dedication” (Hanukkah, “the feast of lights”) takes place in December, near the time of the Christian Christmas celebration. The feast commemorates the rededication of the temple by Judas Maccabeus in 164 BC, after it had been desecrated by the Romans. This historical fact may bear a relationship to the words of Jesus in John 10:36, for He had been set apart (dedicated) by the Father and sent into the world. The Jewish leaders were celebrating a great event in history yet passing by a great opportunity right in their own temple! 相遇（22-24節）。 「獻殿節」（光明節，「光明節」）在十二月舉行，接近基督教聖誕節的慶祝時間。這個節日是為了紀念公元前164年猶大·馬加比重新奉獻聖殿，此前聖殿曾被羅馬人褻瀆。這個歷史事實可能與約翰福音10:36, 耶穌的話有關，因為祂已被天父分別出來（奉獻），並被差遣到世上。猶太領袖們正在慶祝歷史上的一件大事，卻錯過了在他們自己的聖殿裡舉行儀式的絕佳機會！
The leaders surrounded Jesus in the temple so that He had to stop and listen to them. They had decided that it was time for a “showdown,” and they did not want Him to evade the issue any longer. “How long are You going to hold us in suspense?” they kept saying to Him. “Tell us plainly—are You the Messiah?” 領袖們在聖殿裡把耶穌團團圍住，以至於祂不得不停下來聽他們講話。他們已經決定是時候「攤牌」了，不想讓祂再迴避這個問題。 「你還要讓我們懸到幾時呢？」他們不斷地對他說。 “坦白告訴我們——你是彌賽亞嗎？” The explanation (vv. 25–42). Jesus reminded them of what He had already taught them. He empha sized the witness of His words (“I told you”) and His works (see John 5:17ff., and 7:14ff. for similar replies). 解釋（25-42節）。耶穌提醒他們祂已經教導他們的事。祂強調祂的話語（「我已經告訴你們」）和祂的作為的見證（類似的回答, 見 約翰福音5:17比照研讀，以及 7:14 比照研讀）。
But our Lord went much deeper in His explanation this time, for He revealed to the Jewish leaders why they did not understand His words or grasp the signif icance of His works: they were not His sheep. From the human standpoint, we become His sheep by believing, but from the divine standpoint, we believe because we are His sheep. There is a mystery here that we cannot fathom or explain, but we can accept it and rejoice (Rom. 11:33–36). God has His sheep and He knows who they are. They will hear His voice and respond. 但這次我們的主解釋得更深入，因為祂向猶太領袖揭示了為什麼他們不明白祂的話語，也不領會祂作為的意義：他們不是祂的羊。從人的角度來看，我們因信而成為祂的羊；但從神的角度來看，我們相信是因為我們是祂的羊。這裡有一個我們無法測度或解釋的奧秘，但我們可以接受它並歡喜快樂（羅馬書11:33-36）。神有祂的羊，祂知道他們是誰。他們會聽到祂的聲音並回應。
The lost sinner who hears God’s Word knows noth ing about divine election. He hears only that Christ died for the sins of the world, and that he may receive the gift of eternal life by trusting the Savior. When he trusts the Savior, he becomes a member of God’s fam ily and a sheep in the flock. Then he learns that he was “chosen … in him [Christ] before the foundation of the world” (Eph. 1:4). He also learns that each saved sinner is the Father’s “love gift” to His Son (see John 10:29; 17:2, 6, 9, 11–12, 24). 聽到神話語的迷失罪人對神的揀選一無所知。他只聽到基督為世人的罪而死，並且他可以透過信靠救主獲得永生的禮物。當他信靠救主時，他就成為神家庭的一員，成為羊群中的一隻羊。然後，他了解到他是「在創世以前，在基督裡被揀選的」（弗1:4）。他也了解到，每個得救的罪人都是天父賜給祂兒子的「愛的禮物」（參考約翰福音10:29；17:2、6、9、11-12、24）。
In the Bible, divine election and human responsibility are perfectly balanced, and what God has joined together, we must not put asunder. 在聖經中，神的揀選和人的責任是完美平衡的，神所結合的，我們不可分開。
Jesus went on to explain that His sheep are secure in His hand and in the Father’s hand. “They shall never perish” is His promise (John 3:16; 6:39; 17:12; 18:9). The false shepherds bring destruction (John 10:10, same Greek word), but the Good Shepherd sees to it that His sheep shall never perish. 耶穌繼續解釋說，祂的羊在祂和天父的手中是安全的。 「他們永不滅亡」是祂的應許（約3:16；6:39；17:12；18:9）。假牧人帶來毀滅（約翰福音 10:10，同一個希臘文），但好牧人會確保他的羊永不滅亡。
The security of God’s sheep is assured here in sev eral ways. First, by definition—we have “eternal life,” and that cannot be conditional and still be eternal. Second, this life is a gift, not something that we earn or merit. If we were not saved by our own good works, but by His grace, then we cannot be lost by our “bad works” (Rom. 11:6). But most important, Jesus gave us His promise that His sheep do not perish and that His promise cannot be broken. 上帝的羊的安全在這裡以幾種方式得到保證。首先，根據定義－我們擁有“永生”，並且永生是無條件的。其次，這生命是一份禮物，不是我們賺得或應得的。如果我們不是靠自己的善行得救，而是靠祂的恩典，那麼我們就不會因自己的「惡行」而迷失（羅馬書 11:6）。但最重要的是，耶穌給了我們祂的承諾，祂的羊不會滅亡，祂的承諾不會違背。
It is important to keep in mind that Jesus was talk ing about sheep—true believers—and not counterfeits. The dog and the pig will go back into sin (2 Peter 2:20–22), but the sheep, being a clean animal, will fol low the Shepherd into the green pastures. The false professor will talk about his faith and even his works, but he will never make it into heaven (Matt. 7:13–29). Most of us know people who professed to be saved and then went back into sin, but their doing so only proved that they never really trusted Christ to begin with. Jesus did not promise security to anyone but His true sheep. 重要的是要記住，耶穌說的是羊——真正的信徒——而不是假冒的。狗和豬會重新陷入罪中（彼得後書 2:20-22），但羊是潔淨的動物，會跟隨牧羊人進入青草地。假信徒會談論他的信仰，甚至他的作為，但他永遠無法進入天堂（太 7:13-29）。我們大多數人都知道，有些人自稱得救，後來卻又回到罪中，但他們這樣做只能證明他們從一開始就沒有真正信靠基督。耶穌只應許祂的真羊，不許任何人得平安。
As you review our Lord’s teaching about His min istry as the Good Shepherd, you note that He has a threefold relationship to His sheep. He has a loving relationship because He died for the sheep, as well as a living relationship because He cares for the sheep. It is also a lasting relationship, for He keeps His sheep and not a one is lost. 當你回顧主關於祂作為好牧人事奉的教導時，你會注意到祂與祂的羊有三重關係。他與羊有愛的關係，因為他為羊捨命；他與羊有活潑的關係，因為他關心羊。這也是一種持久的關係，因為他保守他的羊，一隻也不失落。
Our Lord made a statement that He knew would startle His enemies and give them more reason to oppose Him (John 10:30). It was the “plain answer” that the religious leaders had asked for. “I and my Father are one” is as clear a statement of His deity as you will find anywhere in Scripture. This was even stronger than His statement that He had come down from heaven (John 6) or that He existed before Abraham ever lived (John 8:58). 我們的主說了一句話，祂知道這句話會讓祂敵人震驚，並給他們更多理由反對祂（約翰福音 10:30）。這正是宗教領袖所要求的「明確的答案」。 「我與父原為一」是聖經中關於他神性最清晰的陳述。這甚至比他說他從天上降下來（約翰福音 6 章）或在亞伯拉罕出生前他就存在（約翰福音 8 章 58 節）更有力。
The word one does not suggest that the Father and the Son are identical persons. Rather, it means that they are one in essence: the Father is God and the Son is God, but the Father is not the Son and the Son is not the Father. He is speaking about unity, not identity. (See John 17:21–24 for similar language.) 「一」這個字並非指聖父與聖子是同一個位格，而是指他們本質上是一體：聖父是神，聖子是神，但聖父不是聖子，聖子也不是聖父。他講的是合一，而非同一性。 （類似的說法見約翰福音17:21-24。）
The Jewish leaders understood clearly what He was saying! Some modern liberal theologians would water down our Lord’s statement, but the people who heard it knew exactly what He was saying: “I am God!” (Note John 10:33.) To speak this way, of course, was blas phemy, and according to Jewish belief, blasphemy had to be punished by being put to death (see Lev. 24:16; Num. 15:30ff.; Deut. 21:22). 猶太領袖們清楚地明白他所說的話！一些現代自由派神學家會淡化我們主的話，但聽到的人確切地知道他在說什麼：「我是神！」（注意約翰福音10:33。比照研讀）當然，這樣說話是褻瀆，而根據猶太人的信仰，褻瀆神明必須被處死（見利未記24:16；民數記15:30 比照研讀；申命記21:22)。
Our Lord used Psalm 82:6 to refute their accusa tion and halt their actions. The picture in Psalm 82 is that of a court, where God has assembled the judges of the earth, to warn them that they too will one day be judged. The Hebrew word elohim can be translated as “god” or as “judges,” as in Exodus 21:6 and 22:8–9. It is also one of the Old Testament names for God. The Jewish rulers certainly knew their own language and they knew that Jesus was speaking the truth. If God called human judges “gods,” then why should they stone Him for applying the same title to Himself? 我們的主用詩篇82:6來駁斥他們的指控，並制止他們的行為。詩篇82篇描繪了一座法庭，上帝召集了世上的審判官，警告他們，有一天他們也要受審判。希伯來文elohim（埃洛希姆）可以翻譯為“神”或“審判官”，就像出埃及記21:6和22:8-9中提到的一樣。它也是舊約中上帝的名字之一。猶太統治者當然懂自己的語言，他們也知道耶穌說的是實話。如果上帝稱人類審判官為“神”，那麼為什麼他們要因為耶穌用同樣的稱號稱呼自己而用石頭打他呢？
John 10:36 is crucial because it gives a double affir mation of the deity of Christ. First, the Father sanctified (set apart) the Son and sent Him into the world, and second, Jesus stated boldly, “I am the Son of God” (see John 5:25). He gave them the “plain answer” they asked for, but they would not believe it! 約翰福音10:36至關重要，因為它對基督的神性進行了雙重肯定。首先，父分別為聖（分別出來）子，差遣他到世上來；其次，耶穌大膽地說：「我是神的兒子」（參考約翰福音5:25）。他給了他們所要求的“明確的答案”，但他們不相信！
Could they have believed? Jesus invited them, urged them, to believe, if only on the basis of His miracles (John 10:37–38). If they would believe the miracles, then they would know the Father, and that would open the way for them to know the Son and believe on Him. It was simply a matter of examining the evidence hon estly and being willing to accept the truth. 他們能相信嗎？耶穌邀請他們，敦促他們相信，即使只是基於祂所行的神蹟（約翰福音10:37-38）。如果他們相信神蹟，他們就會認識父，這將為他們認識子並相信祂開闢道路。這只需要誠實地查驗證據，並願意接受真理。
Once again, they tried to arrest Him (see John 7:44; 8:59), but He escaped and left the area completely. He did not return to Jerusalem until “Palm Sunday,” when He presented Himself as Israel’s King. 他們再次試圖逮捕祂（參考約翰福音7:44；8:59），但祂逃脫了，徹底離開了那個地方。直到“棕櫚主日”，祂才返回耶路撒冷，並自稱是以色列的君王。
John the Baptist had ministered at Bethabara (John 1:28), but we are not sure where this was. It was on the other side of the Jordan River, perhaps eighteen to twenty miles from Jerusalem. Some maps put it almost directly across from Jerusalem, just east of Jerico. 施洗約翰曾在伯大尼傳道（約翰福音1:28），但我們不確定伯大尼的具體位置。它位於約旦河的另一邊，距離耶路撒冷大約十八到二十英里。有些地圖顯示它幾乎正對著耶路撒冷，就在耶利哥的東邊。
Why did Jesus go there? For one thing, it was a safe retreat; the Jewish religious leaders were not likely to follow Him there. Also, it was a good place to prepare for His final week of public ministry when He would lay down His life for the sheep. As He remembered His own baptism by John, and all that He had experienced at that time (Matt. 3:13–17; John 1:20–34), it must have fortified Him for the suffering that He knew He must endure. 耶穌為什麼要去那裡？首先，那裡是一個安全的避難所；猶太宗教領袖不太可能跟隨祂去那裡。此外，這裡也是祂為最後一週的公開事工做準備的好地方，祂將為羊捨命。祂回想起自己接受約翰的洗禮，以及當時所經歷的一切（馬太福音3:13-17；約翰福音1:20-34），這必定增強了祂的力量，使祂能夠面對祂所知道的、必須忍受的苦難。
The common people continued to seek Jesus, and He continued to minister to them. It is worth noting that John the Baptist’s witness was still bearing fruit long after he was dead! His witness to Jesus Christ led many to trust the Savior. John was not a miracle worker, but he was a faithful witness who pointed to Jesus Christ. “He must increase, but I must decrease” (John 3:30). 一般民眾繼續尋求耶穌，祂也繼續服事他們。值得注意的是，施洗約翰的見證在他死後很久仍然結出果實！他為耶穌基督所作的見證使許多人信靠救主。約翰並非行神蹟的，但他是一位忠心的見證人，指向耶穌基督。 「他必興旺，我必衰微」（約翰福音3:30）。
Have you responded personally to our Lord’s three great declarations recorded in this chapter? 你是否親自回應了我們主在本章所記載的三大宣告？
He is the door. Have you "entered" by faith and been saved? 祂是門。你是否已憑著信心「進去」得救？
He is the Good Shepherd. Have you heard His voice and trusted in Him? After all, He died for you! 祂是好牧人。你是否已聽見祂的聲音並信靠祂？畢竟，祂為你捨命！ He is the Son of God. Do you believe? Have you given yourself to Him and received eternal life? 祂是神的兒子。你相信嗎？你是否已將自己獻給祂，並且得到永生？
Remember His solemn warning: "Unless you believe that I am He, you will die in your sins" (John 8:24). 記得祂嚴厲的警告：「你們若不信我是基督，必要死在罪中。」（約翰福音 8:24）
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