102 中翻英 (約 五章) The man who was equal with God. 與上帝平等的人. 15/07/2025)
CHAPTER FIVE 第五課 John 5 約翰福音五章 THE MAN WHO WAS EQUAL WITH GOD 與上帝平等的人.
Our Lord’s first two miracles recorded by John were somewhat private in nature. The servants and the disciples knew that He transformed the water into wine, and the servants and the nobleman’s family knew that He had healed the sick son. The miracle recorded in John 5 was not only public, but it was performed on the Sabbath day and incited the opposition of the reli gious leaders. We see here the beginning of “official persecution” against the Savior. 約翰記載了主耶穌行的前兩個神蹟本質上是私密的。只有僕人和門徒知道祂把水變成了酒，僕人和大臣的家人也知道祂治癒了病弱的兒子。約翰福音第五章記載的神蹟不僅是公開的，而且是在安息日行的，這就激起了宗教領袖的反對。我們在這裡看到了針對救主「官方迫害」的開始。
There are three exciting “acts” in this drama. 這齣戲裡有三個激動人心的「演出」。
The Cure (5:1–15) 治癒（5:1-15） When you visit St. Anne’s Church in Jerusalem, they will show you the deep excavation that has revealed the ancient Pool of Bethesda. The Hebrew name Bethesda has been spelled various ways and given differing meanings. Some say it means “house of mercy” or “house of grace,” but others say it means “place of the two outpourings.” There is historical and archeological evidence that two adjacent pools of water served this area in ancient times. 當您參觀耶路撒冷的聖安妮教堂時，他們會向您展示挖掘的古代畢士大池。 「畢士大」這個希伯來名字有多種拼法和不同的意思。有人說它的意思是“憐憫之家”或“恩典之家”，但也有人說它的意思是“兩次傾瀉的地方”。有歷史和考古證據表明，在古代，有兩個相鄰的水池為這一地區供水。
The pool is situated near the northeast corner of the Old City, close to the Sheep Gate (Neh. 3:1; 12:39). Perhaps John saw some spiritual significance to this location, for he had already told his readers that Jesus Christ is “the Lamb of God” (John 1:29). 池子位於古城東北角附近，靠近羊門（尼希米記 3:1；12:39）。約翰或許認為這個地方具有某種屬靈意義，因為他已經告訴讀者耶穌基督是「上帝的羔羊」（約翰福音 1:29）。
We do not know which feast Jesus was observing when He went to Jerusalem, and it is not important that we know. His main purpose for going was not to maintain a religious tradition but to heal a man and use the miracle as the basis for a message to the people. The miracle illustrated what He said in John 5:24—the power of His Word and the gift of life. 我們不知道耶穌去耶路撒冷時是在慶祝哪個節日，而且知道這一點並不重要。祂去耶路撒冷的主要目的並非要維護宗教傳統，而是要醫治一個人，並以此奇蹟為基礎向人們傳達訊息。這個奇蹟詮釋了祂在約翰福音 5:24 中所說的話——主話語的力量和生命的恩賜。
While it is true that some manuscripts omit the end of John 5:3 and all of verse 4, it is also true that the event (and the man’s words in John 5:7) would make little sense if these words are eliminated. Why would anybody, especially a man sick for so many years, remain in one place if nothing special were occurring? You would think that after thirty-eight years of nothing happening to anybody, the man would go elsewhere and stop hoping! It seems wisest for us to accept the fact that something extraordinary kept all these handicapped people at this pool, hoping for a cure. 雖然有些抄本確實省略了約翰福音 5:3 的結尾和第 4 節的全部內容，但如果刪除這些話，那麼這件事（以及約翰福音 5:7 中這個人的話）就毫無意義了。如果沒有發生任何特別的事情，為什麼一個人，尤其是一個病了多年的人，會留在一個地方？你可能會想，三十八年過去了，誰也沒想到，這個人會去別處，不再抱持希望！我們似乎應該接受這樣一個事實：一定有什麼非凡的事情讓所有這些殘疾人留在這個池子裡，希望得到治癒。
John described these people as “impotent, blind, lame, paralyzed.” What havoc sin has wrought in this world! But the healing of these infirmities was one of the prophesied ministries of the Messiah (Isa. 35:3–6). Had the religious leaders known their own Scriptures, they would have recognized their Redeemer, but they were spiritually blind. 約翰形容這些人「無能為力、瞎眼、跛腳、癱瘓」。罪惡為這個世界帶來了多大的破壞啊！但治癒這些疾病是彌賽亞預言中的事工之一（以賽亞書35:3-6）。如果宗教領袖們懂聖經，他們就會認出他們的救贖主，但他們在靈裡是盲目的。
No matter how you look at this miracle, it is an illustration of the grace of God. It was grace that brought Jesus to the Pool of Bethesda, for who would want to mingle with a crowd of helpless people! Jesus did not heal all of them; He singled out one man and healed him. The fact that Jesus came to the man, spoke to him, healed him, and then met him later in the temple is proof of His wonderful grace and mercy. 無論你怎麼看待這個奇蹟，它都是上帝恩典的例證。是恩典把耶穌帶到了畢士大池邊，誰會想混在一群無助的人中間呢！耶穌並沒有治愈所有人；他挑選一個人，治癒了他。耶穌來到這個人身邊，與他交談，治癒了他，後來又在聖殿與他重逢，這一切都證明了祂奇妙的恩典和憐憫。
John noted that the man had been ill for thirty eight years. Perhaps he saw in this a picture of his own Jewish nation that had wandered in the wilderness for thirty-eight years (Deut. 2:14). Spiritually speaking, Israel was a nation of impotent people, waiting hope lessly for something to happen. 約翰注意到這個人已經病了三十八年。或許他從中看到了自己猶太民族在曠野流浪三十八年的景象（申命記2:14）。從屬靈的角度來說，以色列是個無能為力的民族，絕望地等待事情的發生。
Jesus knew about the man (see John 2:23–24) and asked him if he wanted to be healed. You would think that the man would have responded with an enthusiastic, “Yes! I want to be healed!” But, instead, he began to give excuses! He had been in that sad condition for so long that his will was as paralyzed as his body. But if you compare John 5:6 with verse 40, you will see that Jesus had a spiritual lesson in mind as well. Indeed, this man did illustrate the tragic spiritual state of the nation. 耶穌知道這個人的情況（參考約翰福音2:23-24），並問他是否想得到醫治。你或許以為這個人會熱情地回答：「是的！我想得到醫治！」然而，他卻開始找藉口！他處於這種悲慘的境地太久了，他的意志和身體一樣癱瘓了。但是，如果你將約翰福音5:6與40節進行比較，你會發現耶穌也想到了一個屬靈的教訓。確實，這個人確實體現了這個民族悲慘的屬靈的狀態。 The Lord healed him through the power of His spoken word. He commanded the man to do the very thing he was unable to do, but in His command was the power of fulfillment (see Mark 3:5; Heb. 4:12). The cure was immediate and certainly some of the many people at the pool must have witnessed it. Jesus did not pause to heal anyone else; instead, He “moved away” (John 5:13) so as not to create a problem. (The Greek word means “to dodge.”) 主藉著祂話語的力量醫治了他。祂命令那人去做他所無法做到的事，但祂的命令中蘊含著成就的大能（參考馬可福音3:5；希伯來書4:12）。醫治立竿見影，池邊的許多人肯定目睹了這一幕。耶穌沒有停下來醫治其他人，而是「走開了」（約翰福音5:13），以免製造麻煩。 （希臘文意為「躲避」）。
The miracle would have caused no problem except that it occurred on the Sabbath day. Our Lord certainly could have come a day earlier, or even waited a day, but He wanted to get the attention of the religious leaders. Later, He would deliberately heal a blind man on the Sabbath (John 9:1–14). The scribes had listed thirty nine tasks that were prohibited on the Sabbath, and carrying a burden was one of them. Instead of rejoicing at the wonderful deliverance of the man, the religious leaders condemned him for carrying his bed and thereby breaking the law. 如果不是發生在安息日，這個奇蹟本來不會造成任何問題。我們的主當然可以提前一天到來，甚至等一天，但他想引起宗教領袖的注意。後來，祂故意在安息日醫治了一個盲人（約翰福音9:1-14）。文士列出了三十九項安息日禁止做的事，背負重擔就是其中之一。宗教領袖們不但沒有為這人奇妙的得救而歡喜，反而因他拿著褥子觸犯律法而定他的罪。
It is not easy to understand the relationship between this man and Jesus. There is no evidence that he believed on Christ and was converted, yet we can not say that he was opposed to the Savior. In fact, he did not even know who it was that healed him until Jesus met him in the temple. No doubt the man went there to give thanks to God and to offer the appropri ate sacrifices. It seems strange that the man did not actively seek a closer relationship with the One who healed him, but more than one person has gratefully accepted the gift and ignored the Giver. 這人與耶穌的關係難以理解。沒有證據表明他信了基督並皈依了基督，但我們不能說他反對救主。事實上，直到耶穌在聖殿遇見他，他才知道是誰醫治了他。毫無疑問，這人去聖殿是為了感謝上帝並獻上相應的祭物。奇怪的是，這人並沒有主動尋求與醫治他的那位建立更親密的關係，但不止一個人感激地接受了這份禮物，而忽視了這位賜予者。
Did the man “inform” on Jesus because of fear? We do not know. The Jewish leaders at least turned from him and aimed their accusations at Jesus Christ, and, unlike the healed blind man in John 9, this man was not excommunicated. The Lord’s words (John 5:14) suggest that the man’s physical plight had been the result of sin, but Jesus did not say that the man’s sins had been forgiven as He did in dealing with the sick man lowered through the roof (see Mark 2:1–12). It is possible to experience an exciting miracle and still not be saved and go to heaven! 這人是因為害怕而「告發」耶穌嗎？我們不知道。猶太領袖至少轉離了他，把罪責指向耶穌基督，而且，與約翰福音第九章中被醫治的盲人不同，這人並沒有被逐出教會。主的話（約翰福音 5:14）顯示這人身體上的困境是罪的結果，但耶穌並沒有像對待從屋頂吊下去的病人那樣說，這人的罪已經得到赦免（參考馬可福音 2:1-12）。經歷激動人心的神蹟，卻仍無法得救升天，這是有可能的！
The Controversy (5:16–18) 爭議（5:16-18） The Jewish leaders did not prosecute the man who was healed, even though he had broken the law, but they did begin to persecute the Lord Jesus. As the guardians of the faith, the members of the Jewish Sanhedrin (the religious ruling council) had the responsibility of inves tigating new preachers and teachers who appeared in the land, lest some false prophet come along and lead the people astray. They had looked into the ministry of John the Baptist (John 1:19ff.) and more recently had been scrutinizing the ministry of Jesus. 猶太領袖並沒有起訴那位被醫治的人，儘管他觸犯了律法，但他們卻開始迫害主耶穌。作為信仰的守護者，猶太公會（宗教統治委員會）的成員有責任審查在當地出現的新傳道人和教師，以免出現假先知，誤導民眾。他們曾調查施洗約翰的事工（約翰福音 1:19 比照研讀），最近又開始仔細審查耶穌的事工。
Jesus had healed a demoniac on the Sabbath (Luke 4:31–37), so the Sanhedrin was already suspicious. In the days following the miracle recorded in John 5, Jesus would defend His disciples for picking grain on the Sabbath (Matt. 12:1–8), and He would heal a man’s withered hand on the Sabbath (Matt. 12:9–14). He deliberately challenged the legalistic traditions of the scribes and Pharisees. They had taken the Sabbath — God’s gift to man — and had transformed it into a prison house of regulations and restrictions. 耶穌曾在安息日醫治了一個被鬼附的人（路加福音4:31-37），因此公會早已起了疑心。在約翰福音第五章記載的神蹟之後的日子裡，耶穌為門徒在安息日摘麥穗辯護（馬太福音12:1-8），也在安息日醫治了一個手枯乾的人（馬太福音12:9-14）。他刻意挑戰了文士和法利賽人的律法主義傳統。他們把安息日 ──上帝給人類的禮物 ── 變成了充滿規條和限制的牢籠。
When they confronted Jesus with His unlawful conduct, He simply replied that He was doing only what His Father was doing! God’s Sabbath rest had been broken by man’s sin (see Gen. 3), and ever since the fall of man, God has been seeking lost sinners and saving them. But when Jesus said “my Father” instead of the usual “our Father,” used by the Jews, He claimed to be equal with God. 當他們質問耶穌的違法行為時，祂只是簡單地回答說，祂所做的只是比照祂父所做的！上帝的安息日因人類的罪而被破壞（參考 創世記 第三章），自從人類墮落以來，上帝一直在尋找並拯救迷失的罪人。但當耶穌說「我的父」而不是猶太人慣用的「我們的父」時，祂聲稱自己與上帝平等。
The Jewish leaders instantly understood His claim, and they changed their accusation from that of Sabbath-breaking to blasphemy, because Jesus claimed to be God. Liberal theologians who say that Jesus never claimed to be God have a difficult time with this passage. 猶太領袖立刻明白了耶穌的宣告，並將指控從破壞安息日改為褻瀆，因為耶穌自稱是上帝。自由派神學家認為耶穌從未自稱是上帝，他們很難理解這段經文。
Of course, the penalty for such blasphemy was death. It is here that the “official persecution” of Jesus began, culminating in His crucifixion. In the days that followed, our Lord often confronted His enemies with their evil desire to kill Him (John 7:19, 25; 8:37, 59). They hated Him without a cause (John 15:18–25). They ignored the good deeds that He performed for the helpless and hopeless, and centered their attention on destroying Him. 當然，這種褻瀆的懲罰就是死刑。對耶穌的「正式迫害」就是從這裡開始的，最終導致祂被釘上十字架。在接下來的日子裡，我們的主經常面對敵人想要殺死祂的邪惡慾望（約翰福音7:19, 25；8:37, 59）。他們無緣無故地恨祂（約15:18-25）。他們無視祂為無助和絕望之人所做的善事，一心一意要除滅祂。
Jesus made Himself equal with God because He is God. This is the theme of John’s gospel. The Jewish leaders could not disprove His claims, so they tried to destroy Him and get Him out of the way. Both in His crucifixion and His resurrection, Jesus openly affirmed His deity and turned His enemies’ weapons against them. 耶穌自稱與上帝平等，因為祂是上帝。這就是約翰福音的主題。猶太領袖無法反駁祂的宣告，所以他們試圖除滅祂，將祂趕走。耶穌在受難和復活中都公開宣告祂的神性，並將敵人的武器轉向他們。
British writer George MacDonald pointed out that John 5:17 gives us a profound insight into our Lord’s miracles. Jesus did instantly what the Father is always doing slowly. For example, in nature, as mentioned earlier, the Father is slowly turning water into wine, but Jesus did it instantly. Through the powers in nature, the Father is healing broken bodies, but Jesus healed them immediately. Nature is repeatedly multiplying bread, from sowing to harvest, but Jesus multiplied it instantly in His own hands. 英國作家喬治·麥克唐納指出，約翰福音5:17讓我們深刻地洞察主所行的神蹟。耶穌瞬間成就了父上帝一直在慢慢成就的事。例如，如同前面所提到的，在自然界中，父上帝慢慢地將水變成酒，但耶穌卻瞬間成就了。父上帝藉著大自然的能力醫治受傷的身體，但耶穌卻立刻醫治了他們。大自然從播種到收穫，不斷地使糧食增多，但耶穌卻在祂的手中瞬間使糧食增多。
The Claims (5:19–47) 宣告（5:19-47） In response to their accusations, Jesus made three significant claims that proved His sonship. 為了回應他們的指控，耶穌提出了三個重要的宣告，證明了祂的兒子身分。
He claimed to be equal with God (vv. 19–23). 祂宣稱自己與神同等（19-23節）。 Instead of denying their accusation, He endorsed it! If today a man made this kind of a claim, we would conclude that he was joking or mentally disturbed. Jesus was certainly not insane, and there is every evidence that He was deadly serious when He spoke these words. Either He is what He claims to be, or He is a liar, and if He is a liar, how do you explain all the good He has done in the lives of needy people? Nobody wants to trust a liar; Jesus’ disciples were willing to die for Him. 祂不但沒有否認他們的指控，反而認同了他們的指控！如果今天有人這樣說，我們會斷定他是在開玩笑，或是精神失常。耶穌當然沒有瘋，而且有充分的證據表明，主說這些話時是極其嚴肅的。要嘛主如祂所聲稱的那樣，要嘛祂就是個騙子。如果主是個騙子，你怎麼解釋祂為有需要的人所做的一切善事？沒有人願意相信騙子；耶穌的門徒願意為祂而死。
Jesus claimed to be one with His Father in His works. If healing a man on the Sabbath was a sin, then the Father was to blame! Jesus did nothing “of himself” but only that which the Father was doing. The Father and the Son worked together, doing the same deeds in the same way. “I and the Father are one” (John 10:30). 耶穌聲稱祂所做的事與祂的父是一體的。如果在安息日治病是罪，那麼罪魁禍首就是天父！耶穌沒有「憑著自己」做任何事，祂所做的只是天父正在做的事情。父與子同工，以同樣的方式做同樣的事。 「我與父原為一」（約 10:30）。
When our Lord came to earth as man, He submitted Himself to the Father in everything. “Lo, I come to do thy will, O God” (Heb. 10:9). He veiled His glory and laid aside the independent exercise of His divine attributes. In the wilderness, Satan tempted Him to use His divine powers for Himself, but He refused to act independently. He was totally dependent on the Father and the power of the Holy Spirit of God. 當我們的主來到世上成為人時，祂在凡事上順服天父。 「上帝啊，我來了為要照祢的旨意行」（希伯來書10:9）。祂隱藏了自己的榮耀，放棄了獨立行使祂神聖屬性的權利。在曠野，撒但試探祂，要祂為自己使用祂的上帝大能，但祂拒絕獨立行事。祂完全依靠父和聖靈的能力。
Not only did the Father show the Son His works and enable Him to do them, but the Father also shared His love (John 5:20). The first three Gospels open with the Father calling Jesus “ My beloved Son,” and John echoed this statement in John 3:35. We usually think of the Father’s love for the lost world, as in John 3:16, but we must also remember the Father’s love for His dear Son. 父不只向子顯明祂的作為，並幫助祂行出來，父也與祂分享祂的愛（約 5:20）。前三本福音書的開頭都提到父稱耶穌為“我的愛子”，約翰在約翰福音3:35中也呼應了這句話。我們通常會想到父對失喪世界的愛，例如在約翰福音3:16中，但我們也必須記住父對祂愛子的愛。
Because the Father loves the Son, the Father shows Him His works. The blind religious leaders could not see what Jesus was doing, because they did not know the Father or the Son. In fact, even greater works were in the Father’s plan, works that would cause them to marvel. Perhaps He had in mind the healing of Lazarus, for in John 5:21, He mentioned the raising of the dead. 因為父愛子，所以父向祂顯明祂的作為。那些盲目的宗教領袖看不見耶穌所做的事，因為他們不認識父，也不認識子。事實上，天父的計畫中還有更偉大的作為，這些作為會讓他們驚嘆不已。或許祂想到的是醫治拉撒路，因為在約翰福音5:21中，祂提到了死人復活。
For Jesus to claim to have power to raise the dead was a blasphemous thing in the eyes of the Jewish leaders; they gave that power to God alone. They said that Jehovah held the three great keys: the key to open the heavens and give rain (Deut. 28:12); the key to open the womb and give conception (Gen. 30:22); and the key to open the grave and raise the dead (Ezek. 37:13). As far as the gospel records are concerned, Jesus had not yet raised anyone from the dead, so to make this claim was to invite even more opposition. 在猶太領袖眼中，耶穌聲稱擁有使死人復活的能力是褻瀆上帝；他們把這能力只歸於上帝。他們說耶和華掌握著三把偉大的鑰匙：開啟天雨的鑰匙（申命記 28:12）；開啟子宮使人懷孕的鑰匙（創世記 30:22）；以及打開墳墓使死人復活的鑰匙（以西結書 37:13）。就福音書的記載而言，耶穌還沒有使任何人從死裡復活，因此耶穌的這種說法只會招致更多的反對。
John 5:21 certainly can mean much more than the physical raising of people from the dead, for certainly Jesus was referring to His gift of spiritual life to the spiritually dead. He amplified this truth further as recorded in John 5:24–29. 約翰福音 5:21 的意義遠不止於使人從死裡復活，因為耶穌指的肯定是祂賜給靈性死亡之人的屬靈生命。祂在約翰福音 5:24-29 中進一步闡述了這一真理。
So, Jesus claimed to be equal with the Father in His works, but He also claimed to be equal with the Father in executing judgment (John 5:22). To the orthodox Jew, Jehovah God was “the Judge of all the earth” (Gen. 18:25), and no one dared to apply that august title to himself. But Jesus did! By claiming to be the Judge, He claimed to be God. “Because he [God] hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained” (Acts 17:31). 因此，耶穌聲稱祂的作為與父平等，主也聲稱祂在執行審判方面與父平等（約翰福音 5:22）。對正統的猶太人來說，耶和華神是「審判全地的主」（創 18:25），沒有人敢將這尊貴的稱號用在自己身上。但耶穌敢！他自稱是審判者，就是自稱是神。 「因為他已經定了日子，要藉著他所設立的人按公義審判天下」（使徒行傳 17:31）。
Our Lord claimed equality in another area, namely, equal honor with the Father (John 5:23). The fact that He is the appointed Judge should cause men to honor Him. What a tremendous claim: if you do not honor the Son, you are not honoring the Father! The “religious” people who say that they worship God, but who deny the deity of Christ, have neither the Father nor the Son! Apart from Jesus Christ, we cannot know the Father, worship the Father, or serve the Father. 我們的主在另一方面也宣稱自己與父平等，即與父享有同等的尊榮（約 5:23）。祂被指定為審判者，這一事實應當促使人們尊崇祂。這是多麼驚人的宣告：不尊崇子，就是不尊崇父！那些自稱敬拜上帝，卻否認基督神性的“宗教人士”，既沒有父，也沒有子！除了耶穌基督，我們不能認識父，不能敬拜父，也不能事奉父。
He claimed to have authority to raise the dead (vv. 24–29). 祂聲稱自己有權柄叫死人復活（24-29 節）。 For a second time, Jesus introduced His words with the solemn “verily, verily” (see John 5:19, 24–25). More than twenty times in John’s gospel you will find Jesus using this solemn form of address. It is as though He was saying, “Pay attention to this! What I am about to say is important!” 耶穌第二次以莊嚴的「實實在在」來開始祂的話語（參考約翰福音5：19、24-25）。在約翰福音中，你會發現耶穌使用這種莊嚴的說話方式超過二十次。就好像祂在說：「注意聽！我要說的話很重要！」
In this fascinating paragraph, Jesus spoke about four different resurrections. He described the resurrec tion of lost sinners into eternal life (see John 5:24–25; Eph. 2:1–10). The lost sinner is as lifeless and helpless as a corpse. No matter how an undertaker may prepare a corpse, it is still dead, and no corpse is “deader” than any other corpse. If you are dead, you are dead! The lost sinner is helpless to save himself, and he certainly cannot give himself life. 在這段引人入勝的經文中，耶穌談到了四種不同的復活。他描述了迷失的罪人復活進入永生（參考約翰福音5：24-25；弗2：1-10）。迷失的罪人就像屍體一樣毫無生氣、無助。無論殯儀員如何準備屍體，它仍然是死的，而且沒有一具屍體比其他屍體「更死」。如果你死了，你就死了！迷失的罪人無力自救，當然也不能讓自己復活。
How are dead sinners raised from the dead? By hearing God’s Word and believing on God’s Son. Jesus healed the paralyzed man at the pool by His Word (John 5:8). Each time He raised somebody from the dead, He spoke the Word (Luke 7:11–17; 8:49–56; John 11:41–44). His Word is “living and powerful” (Heb. 4:12) and can raise sinners from spiritual death. “Everlasting life” means that they can never die spiritu ally again, nor can they ever come into judgment (Rom. 8:1). To hear His Word and believe means sal vation; to reject His Word means condemnation (John 12:48). 死去的罪人是如何從死裡復活的？透過聆聽上帝的話語並相信上帝的兒子。耶穌用祂的話語治癒了池邊癱瘓的人（約翰福音 5:8）。每次祂使人從死裡復活，祂都說出祂的話（路 7:11-17；8:49-56；約翰福音 11:41-44）。祂的話語是「活潑的，是有功效的」（希伯來書 4:12），能使罪人從靈性的死亡中復活。 「永生」意味著他們的靈性永遠不會再死，也永遠不會受到審判（羅馬書 8:1）。聽到祂的話語並相信意味著救贖；拒絕祂的話語意味著定罪（約翰福音 12:48）。
The second resurrection mentioned is the resurrec tion of our Lord Himself (John 5:26). Our life is derived, but His life is original, “in himself.” “In him was life” (John 1:4). The grave could not hold Him because He is “the Prince of life” (Acts 2:24; 3:15). Jesus laid down His life and then took it up again (John 10:17–18). Because He has life in Himself, He can share that life with all who will trust Him. 提到的第二次復活是我們的主自己的復活（約翰福音 5:26）。我們的生命是衍生的，但祂的生命是本源的，「在祂裡面」。 「生命在祂裡面」（約 1:4）。墳墓不能拘禁他，因為他是「生命的王」（徒 2:24；3:15）。耶穌捨命，又取回了生命（約翰福音10:17-18）。因為祂自己有生命，祂可以與所有信靠祂的人分享這生命。
The third resurrection named is the future resurrec tion of life, when believers are raised from the dead (John 5:28–29a). This wonderful truth is explained in 1 Thessalonians 4:13–18 and 1 Corinthians 15. Keep in mind that resurrection is not reconstruction. It does not imply that God “puts the pieces back together again.” The resurrection body is a new body, a glorified body, suited to the new heavenly environment. Death is not the end for the believer, nor will he live in heaven as a disembodied spirit. God saves the whole person, and this includes the body (Rom. 8:23; Phil. 3:20–21). This resurrection of life will take place when Jesus Christ returns in the air and calls His people to Himself. 第三次復活指的是未來的生命復活，那時信徒將從死裡復活（約翰福音5:28-29a）。帖撒羅尼迦前書4:13-18和哥林多前書15章解釋了這奇妙的真理。請記住，復活不是重建，也不意味著上帝「將碎片重新拼湊起來」。復活的身體是新的身體，一個榮耀的身體，適合新的天國環境。死亡不是信徒的終結，信徒也不會以脫離肉體的靈體生活在天堂。上帝拯救整個人，包括身體（羅8:23；腓立比書3:20-21）。這生命的復活將在耶穌基督在空中再來，呼召祂的子民歸向祂時發生。
The fourth resurrection He mentioned is the resur rection of condemnation (John 5:29b). This resurrection involves only the lost, and it will take place just before Jesus Christ ushers in the new heaven and the new earth (Rev. 20:11–15). What an awesome event that will be, when the dead “small and great” stand before Jesus Christ! The Father has committed all judgment to the Son (John 5:22) and has given Him the authority to execute judgment (John 5:27). Today Jesus Christ is the Savior, but one day He shall sit as the Judge. 祂所提到的第四次復活是定罪的復活（約翰福音5:29b）。這次復活只涉及失喪的人，它將發生在耶穌基督開啟新天新地之前（啟20:11-15）。當死去的人「無論大小」都站在耶穌基督面前時，那將是多麼令人敬畏的一件事！父已將審判的一切交給子（約翰福音5:22），並賜給他執行審判的權柄（約翰福音5:27）。今天耶穌基督是救主，但有一天，祂將以審判者的身分坐著。
The title “Son of man” used in John 5:27 refers to Daniel 7:13–14 and is a definite messianic title. It is used twelve times in John’s gospel and over eighty times in all four gospels. The Jews would know this title from their reading of the book of Daniel, and they would know that by using it, Jesus was claiming to be the Messiah, and the Judge. 約翰福音5:27所使用的「人子」這個稱號指的是但以理書7:13-14，是一個明確的彌賽亞稱號。它在約翰福音中使用了十二次，在四本福音書中使用了八十多次。猶太人從他們所讀的但以理書中知道這個稱號，他們知道耶穌使用它，就是在自稱是彌賽亞和審判者。
Believers will be given resurrection bodies so that they might reign with Christ in glory. Unbelievers will be given resurrection bodies—but not glorified bod ies—that they might be judged and then suffer punishment in those bodies. Bodies that were used for sin will suffer the consequences of that sin. 信徒將被賜下復活的身體，好讓他們能與基督一同在榮耀中統治。不信的人將被賜予復活的身體 —— 但不是榮耀的身體 —— 以便他們可能被審判，並在這些身體中承受懲罰。被用於犯罪的身體將承受罪的後果。
The fact that Jesus has the authority to raise the dead is proof that He is equal with the Father, and therefore He is God. 耶穌擁有使死人復活的權柄，證明祂與父同等，因此祂是神。
He claimed that there are valid witnesses who support His claim to deity (vv. 30–47). 祂聲稱有有效的見證人支持祂的神性（30-47節）。 The word witness is a key word in John’s gospel; it is used forty seven times. Jesus did bear witness to Himself, but He knew they would not accept it, so He called in three other witnesses. 「見證」一詞是約翰福音中的關鍵字；它被使用了四十七次。耶穌確實為自己作了見證，但祂知道他們不會接受，所以祂又叫了三個見證人來。
The first was John the Baptist (John 5:30–35), whom the religious leaders had interrogated carefully (John 1:15ff.). In fact, at the very end of His ministry, our Lord pointed the rulers back to the witness of John the Baptist (Matt. 21:23–27). John knew who Jesus was and faithfully declared what he knew to the people of Israel. John told the people that Jesus was the Lord (John 1:23), the Lamb of God (John 1:29, 36), and the Son of God (John 1:34). 第一個是施洗約翰（約翰福音5:30-35），宗教領袖曾仔細審問他（約翰福音1:15及以後）。事實上，在祂事奉的最後，我們的主讓官長們重新註意施洗約翰的見證（太21:23-27）。約翰知道耶穌是誰，並且忠實地向以色列人宣講他所知道的。約翰告訴人們耶穌是主（約翰福音1:23），是神的羔羊（約翰福音1:29, 36），是神的兒子（約翰福音1:34）。
John was a “burning and a shining lamp” (Jesus is the Light, John 8:12), and the Jewish people were excited about his ministry. However, their enthusiasm cooled, and nobody lifted a finger to try to deliver John when he was arrested by Herod. The leaders looked on John as a “local celebrity” (Matt. 11:7–8), but they did not want to receive his message of repentance. The publicans and sinners accepted John’s message and were converted, but the religious leaders refused to sub mit (Matt. 21:28–32). 約翰是「點著的明燈」（耶穌是光，約翰福音8:12），猶太人對他的事工感到興奮。然而，他們的熱情漸漸冷卻，當約翰被希律逮捕時，沒有人願意伸出援手。領袖們視約翰為「當地名人」（太11:7-8），但他們不願意接受他悔改的信息。稅吏和罪人接受了約翰的信息並皈依了，但宗教領袖們卻拒絕順服（太21:28-32）。
Whenever God raises up a spiritual leader who commands attention, there is always the danger of attracting people who want to bask in his popularity but not submit to his authority. A “mixed multitude” followed Moses and Israel out of Egypt, people who were impressed with the miracles but not yielded to the Lord. The prophets and apostles, as well as the great leaders in church history, all had to put up with shal low people who followed the crowd but refused to obey the truth. We have them in churches today. 每當神興起一位引人注目的屬靈領袖時，總是存在著吸引那些只想沾沾自喜、卻不願順服其權柄之人的危險。跟隨摩西和以色列人出埃及的“閒雜人”，這些人對神蹟印象深刻，卻沒有順服主。先知、使徒，以及教會歷史上的偉大領袖，都必須忍受這些膚淺的人，他們隨波逐流，卻拒絕順服真理。今天的教會裡也有這樣的人。
Our Lord’s second witness was the witness of His miracles (John 5:36). You will remember that John selected seven of these “signs” to include in his gospel as proof that Jesus is the Son of God (John 20:30–31). Jesus made it clear that His works were the works of the Father (John 5:17–20; 14:10). Even Nicodemus had to admit that our Lord’s miracles identified Him as “sent from God” (John 3:2). 我們主的第二個見證是祂所行的神蹟（約翰福音5:36）。你會記得，約翰從這些「神蹟」中選擇了七個收錄在祂的福音書中，作為耶穌是神兒子的證據（約翰福音20:30-31）。耶穌明確地表示，祂的作為是父的作為（約5:17-20；14:10）。連尼哥底母也不得不承認，我們主所行的神蹟表明祂是「神差來的」（約翰福音3:2）。
But the Bible also records miracles performed by ordinary men, such as Moses, Elijah, and Paul. Do these miracles prove that they are also sent of God? Yes, they do (see Heb. 2:3–4), but none of these men ever claimed to be the very Son of God. No servant of God able to perform God’s mighty works would ever claim to be God Himself. The fact that Jesus made this claim, backed up by His mighty works and perfect life, is evidence that His claim is true. 但聖經也記載了摩西、以利亞和保羅等一般人所行的神蹟。這些神蹟能證明他們也是神差來的嗎？是的，確實如此（參考希伯來書2:3-4），但這些人中沒有一個人聲稱自己是神的兒子。沒有一個能行神大能的僕人會宣稱自己是神自己。耶穌如此宣稱，並以祂大能的作為和完美的生命為後盾，證明祂的宣稱是真實的。
Jesus indicated that the Father gave Him a specific ministry to finish while He was here on earth. “I have finished the work which thou gavest me to do” (John 17:4). He was not only on a divine timetable, but He followed a divine agenda. He had specific works to accomplish in the Father’s will. 耶穌表明，父賜給他一個特定的使命，讓他在世上完成。 「你所託付我的事，我已經成全了」（約翰福音17:4）。他不僅遵循著神的時間表，也遵循著神的議程。他有特定的工作要照父的旨意完成。
Since the Old Testament law required the testimony of two or three witnesses (Num. 35:30; Deut. 17:6), the Lord met that requirement by giving three trust worthy witnesses. 由於舊約律法要求有兩三個見證人的見證（民數記35:30；申命記17:6），主賜下三個值得信賴的見證人來滿足這個要求。
The third and final witness our Lord summoned was the Word of the Father (John 5:37–47). The Jewish people highly revered the written Word of God, partic ularly the law that was given through Moses. Moses heard God’s voice and saw God’s glory, but we have that same voice and glory in the inspired Word of God (see 2 Peter 1:12–21). The Old Testament Scriptures bear witness to Jesus Christ, yet the people who received and preserved that Word were blind to their own Messiah. Why? 我們的主所傳召的第三個也是最後一個見證人是父的話語（約翰福音5:37-47）。猶太人極度尊崇神的話語，特別是透過摩西所賜的律法。摩西聽見神的聲音，看見神的榮耀，但我們在神所默示的話語中也擁有同樣的聲音和榮耀（參考彼得後書1:12-21）。舊約聖經為耶穌基督作見證，然而那些接受並保存聖經的人卻對自己的彌賽亞視而不見。為什麼？
For one thing, they did not permit that Word to generate faith in their hearts (John 5:38). John 5:39 is probably a statement of fact and not a command and could be rendered: “Ye search the scriptures, for in them ye think ye have eternal life.” The Jewish scribes sought to know the Word of God, but they did not know the God of the Word! They counted the very let ters of the text, but they missed the spiritual truths that the text contained. 首先，他們沒有讓聖經在他們心中產生信心（約翰福音5:38）。約翰福音5:39很可能是陳述事實，而不是命令，可以這樣理解：「你們查考聖經，因你們以為內中有永生。」猶太文士試圖認識神的話語，但他們並不認識聖經中的神！他們數算經文中的每一個字母，卻忽略了經文所包含的屬靈真理。
Because of my radio ministry, I often receive letters from people who disagree with my interpretations or applications of Scripture, and sometimes these letters are quite angry. (I will not quote here the language I have seen in letters from professed Christians!) It is unfortunate when our “study” of the Bible makes us arrogant and militant instead of humble and anxious to serve others, even those who disagree with us. The mark of true Bible study is not knowledge that puffs up, but love that builds up (1 Cor. 8:1). 由於我的廣播事工，我經常收到一些人的來信，他們不同意我對聖經的解釋或應用，有時這些信還相當憤怒。 （我不會在這裡引用那些自稱是基督徒的人來信中的措辭！）不幸的是，我們對聖經的「研讀」使我們變得傲慢好鬥，而不是謙卑地渴望服侍他人，即使是那些與我們意見相左的人。真正的聖經研讀的標誌不是使人自高自大的知識，而是造就人的愛（哥林多前書 8:1）。
So, there was something wrong with the minds of these Jewish leaders: they did not see Christ in their own Scriptures (see 2 Cor. 3:14–18; 4:3–6). But there was also something wrong with their wills: they would not trust in the Savior. Because they did not have the Word in their hearts, they did not want Christ in their hearts. They were religious and self-righteous, but they were not saved. 所以，這些猶太領袖的思想出了問題：他們沒有在自己的經文中看到基督（參考哥林多後書 3:14-18；4:3-6）。但他們的意志也出了問題：他們不願意信靠救主。因為他們心中沒有神的話語，所以他們也不想讓基督住在他們心中。他們虔誠、自以為是，但他們並沒有得救。
These leaders had a third problem, and this was the lack of love in their hearts. “Ye have not the love of God in you” (John 5:42). This means the experience of God’s love for them as well as their expression of love for God. They claimed to love God, but their atti tude toward Jesus Christ proved that their love was counterfeit. 這些領袖的第三個問題是他們心中缺乏愛。 「你們心裡沒有神的愛」（約翰福音5:42）。這指的是他們既沒有體驗到神對他們的愛，也沒有表達出對神的愛。他們聲稱愛神，但他們對耶穌基督的態度證明他們的愛是虛假的。 Their attitude toward God’s Word hindered their faith, but so also did their attitude toward themselves and one another. The Pharisees enjoyed being honored by men (see Matt. 23:1–12), and they did not seek for the honor that comes from God alone. They did not honor the Son (John 5:23) because He did not honor them! Because they rejected the true Son of God who came in the Father’s name, they would one day accept a false messiah, the Antichrist, who would come in his own name (John 5:43; and see 2 Thess. 2; Rev. 13). If we reject that which is true, we will ultimately receive that which is false. 他們對待上帝聖言的態度阻礙了他們的信仰，他們對待自己和彼此的態度也同樣阻礙了他們的信仰。法利賽人享受被人尊崇（參考太23:1-12），他們並不尋求唯獨來自上帝的榮耀。他們不尊崇聖子（約5:23），因為聖子不尊崇他們！因為他們拒絕了奉父之名而來的真正的神子，所以有一天他們會接受一個奉自己名而來的假彌賽亞，即敵基督（約翰福音5:43；另見帖撒羅尼迦後書2章；啟示錄13章）。如果我們拒絕真理，最終我們得到的將是虛假。
Our Lord closed this penetrating sermon by warning the Jewish leaders that Moses, whom they honored, would be their judge, not their savior. The very Scriptures that they used to defend their religion would one day bear witness against them. The Jews knew what Moses wrote, but they did not really believe what he wrote. It is one thing to have the Word in our hands or our heads, but quite another thing to have it in our hearts. Jesus is the Word made flesh (John 1:14), and the written Word bears witness to the Incarnate Word. “And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself” (Luke 24:27). 我們的主在結束這篇深刻的講道時警告猶太領袖，他們所尊崇的摩西將是他們的審判者，而不是他們的救主。他們用來捍衛自己宗教的聖經，終有一天會成為他們的證人。猶太人知道摩西所寫的，但他們並不真正相信他所寫的。將聖言握在手中或頭腦中是一回事，將其銘記於心則是另一回事。耶穌是道成肉身（約翰福音1:14），所寫的聖言見證了道成肉身的道。 「於是從摩西和眾先知起，凡經上所指著自己的話都給他們講解明白了」（路加福音24:27）。 The witness of John the Baptist, the witness of the divine miracles, and the witness of the Word of God all unite to declare that Jesus Christ is indeed one with the Father and the very Son of God. 施洗約翰的見證、神蹟的見證、上帝聖言的見證，共同宣告耶穌基督確實與父同在，是上帝的兒子。
Our Lord was not intimidated by the accusations of the religious leaders. If you check a harmony of the Gospels, you will see that after the events recorded in John 5, Jesus deliberately violated the Sabbath again! He permitted His disciples to pick grain on the Sabbath, and He healed a man with a withered hand (Matt. 12:1–14). These events probably took place in Galilee, but the news would certainly reach the leaders in Jerusalem and Judea. 我們的主並沒有被宗教領袖的指控嚇倒。如果你查看福音書的一致性，你會發現在約翰福音第五章記載的事件之後，耶穌故意再次違反了安息日！他允許門徒在安息日掐麥穗，並且醫治了一個枯乾手的人（太12:1-14）。這些事件可能發生在加利利，但消息肯定會傳到耶路撒冷和猶大的領袖那裡。
The healing of the man on the Sabbath would come up again (John 7:21–23). The leaders would per sist in protecting tradition instead of understanding truth (see Mark 7:1–13). But before we judge them, perhaps we ought to examine our own lives and churches. Are we permitting religious tradition to blind us to the truth of God’s Word? Are we so involved in “Bible study” that we fail to see Jesus Christ in the Word? Does our knowledge of the Bible give us a “big head” or a “burning heart”? 安息日醫治人的事會再次被提起（約7:21-23）。領袖們會堅持維護傳統，而不是理解真理（參考馬可福音7:1-13）。但在我們評斷他們之前，或許我們應該先檢視自己的生活和教會。我們是否允許宗教傳統蒙蔽了我們的雙眼，使我們看不見上帝聖言的真理？我們是否過於沉迷於“研讀聖經”，以至於在聖經中看不到耶穌基督？我們對聖經的了解是否讓我們「自大」或「心懷不平」？
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