119 (約12章) Christ and the crisis 基督與陷阱 24/07/2025
CHAPTER TWELVE 第12課 John 12 約翰福音第12章 CHRIST AND THE CRISIS 基督與陷阱
John 12 records the second major crisis in the ministry of our Lord as seen by John the apostle. The first occurred when many of His disciples would no longer walk with Him (John 6:66), even though He is “the way” (John 14:6). In this chapter, John tells us that many would not believe in Him (John 12:37ff.), even though He is “the truth.” The third crisis will come in John 19: even though He is “the life,” the leaders crucified Him. 約翰福音第十二章記載了使徒約翰親眼目睹我們主事工中的第二次重大危機。第一次危機發生在祂的許多門徒不再與祂同行（約翰福音6:66），儘管祂是「道路」（約翰福音14:6）。在這一章中，約翰告訴我們，許多人不信祂（約翰福音12:37及以後），儘管祂是「真理」。第三次危機出現在約翰福音第十九章：儘管祂是“生命”，但領袖們卻將祂釘在十字架上。 John opened his book by telling us that Jesus “came unto his own [world], and his own [people] received him not” (John 1:11). In the first twelve chapters, John presented one witness after another, and one proof after another, to convince us that Jesus is indeed the Christ, the Son of God. All of this evidence was seen firsthand by the leaders of the nation, and yet they rejected His claims. Having been rejected by “His own” nation, Jesus then retired with “his own” disciples (John 13:1), whom he loved to the uttermost. 約翰在書的開頭告訴我們，耶穌「到自己的世界來，自己的人倒不接待祂」（約翰福音1:11）。在前十二章中，約翰提供了一個又一個的見證和一個又一個的證據，使我們確信耶穌確實是基督，是神的兒子。所有這些證據都親眼目睹了國家的領袖們，然而他們卻拒絕了祂的宣告。耶穌被「自己的」民族拒絕後，便與他至愛的「自己的」門徒（約翰福音 13：1）一起退隱。
We see in John 12 the Lord Jesus Christ as He relates to four different groups of people, and there are lessons that we can learn as we study this section. Jesus and His Friends (John 12:1–11) Our Lord knew that the Jewish leaders were out to arrest Him and kill Him (John 11:53, 57), but He still returned to Bethany, only two miles from the very citadel of His enemies. Why? So that He might spend a quiet time with His dear friends Mary, Martha, and Lazarus. True to their personalities, Martha busily served and Mary worshipped at the feet of Jesus (see Luke 10:38–42). The account of Mary’s anointing of her Lord is found also in Matthew 26:6–13 and Mark 14:3–9. But it must not be confused with the account given in Luke 7:36–50, where a former harlot anointed Jesus in the house of Simon the Pharisee. Mary was a virtuous woman, and she anointed Jesus in the house of Simon the (former) leper (Mark 14:3). The Luke 7 event took place in Galilee, while the account we are now consid ering occurred in Judea. The fact that there are two “Simons” involved should not surprise us, for Simon was a common name in that day. 在約翰福音第 12 章中，我們看到主耶穌基督與四組不同的人的關係，我們研讀這部分內容時可以從中學到很多教訓。耶穌和他的朋友（約翰福音 12：1-11）我們的主知道猶太領袖要逮捕他並殺害他（約翰福音 11：53，57），但祂仍然回到伯大尼，距離祂敵人的堡壘只有兩英里。為什麼？這樣祂才能與祂親愛的朋友馬利亞、馬大和拉撒路共度一段安靜的時光。正如她們的個性一樣，馬大忙碌地服事耶穌，馬利亞則在耶穌腳前敬拜（參考路加福音 10：38-42）。馬利亞膏抹主的記載也出現在馬太福音 26:6-13 和馬可福音 14:3-9 中。但這一定不要與路加福音 7:36-50 中的記載相混淆，路加福音 7:36-50 中記載，一個從前的妓女在法利賽人西門家裡膏了耶穌。馬利亞是個賢德的女人，她在（從前）長大麻風的西門家裡膏了耶穌（馬可福音 14:3）。路加福音第 7 章中的事件發生在加利利，而我們現在正在考慮的記載發生在猶大。涉及兩個「西門」這一事實我們不應該感到驚訝，因為西門在那個時代是一個很常見的名字。
When you combine all three accounts, you learn that Mary anointed both His head and His feet. It was an act of pure love on her part, for she knew her Lord was about to endure suffering and death. Because she sat at Jesus’ feet and listened to Him speak, she knew what He was going to do. It is significant that Mary of Bethany was not one of the women who went to the tomb to anoint the body of Jesus (Mark 16:1). 當你把這三個記載結合起來，你就會知道馬利亞膏了耶穌的頭和腳。這是她純粹的愛之舉，因為她知道她的主即將忍受痛苦和死亡。因為她坐在耶穌腳邊聽他講話，所以她知道他將要做什麼。值得注意的是，伯大尼的馬利亞並不是去墳墓膏耶穌身體的婦女之一（可 16:1）。
In a sense, Mary was showing her devotion to Jesus before it was too late. She was “giving the roses” while He was yet alive, and not bringing them to the funeral! Her act of love and worship was public, spontaneous, sacrificial, lavish, personal, and unembarrassed. Jesus called it “a good work” (Matt. 26:10; Mark 14:6) and both commended her and defended her. 從某種意義上說，馬利亞在耶穌還活著的時候就展現了她對祂的虔誠。她在耶穌還活著的時候“獻上玫瑰”，而不是把它們帶到葬禮上！她愛與敬拜的舉動是公開的、自發的、犧牲的、奢華的、個人的、毫不尷尬的。耶穌稱之為「善行」（太26:10；馬可福音14:6），並稱讚她並為她辯護。
It would have required a year’s wages from a com mon laborer to purchase that ointment. Like David, Mary would not give to the Lord that which cost her nothing (2 Sam. 24:24). Her beautiful act of worship brought a fragrance to the very house in which they were dining, and the blessing of her deed has spread around the world (Matt. 26:13; Mark 14:9). Little did Mary realize that night that her love for Christ would be a blessing to believers around the world for centuries to come! 這瓶香膏需要一個普通工人一年的工資才能買得起。像大衛一樣，馬利亞不願意將白白得來的禮物獻給主（撒母耳記下24:24）。她美好的敬拜之舉為他們用餐的那間房子帶來了馨香之氣，她行為帶來的祝福傳遍了世界各地（馬太福音26:13；馬可福音14:9）。那天晚上，馬利亞沒有意識到，她對基督的愛將成為未來幾個世紀全世界信徒的祝福！ When she came to the feet of Jesus, Mary took the place of a slave. When she undid her hair (something Jewish women did not do in public), she humbled her self and laid her glory at His feet (see 1 Cor. 11:15). Of course, she was misunderstood and criticized, but that is what usually happens when somebody gives his or her best to the Lord. 當馬利亞來到耶穌腳前時，她取代了奴僕的身份。當她解開頭髮（猶太婦女在公共場合是不會這樣做的）時，她謙卑自己，將自己的榮耀放在耶穌腳前（參考哥林多前書11:15）。當然，她被誤解和批評，但這正是一個人將自己最好的獻給主時通常會發生的事情。
It was Judas who started the criticism, and, sad to say, the other disciples took it up. They did not know that Judas was a devil (John 6:70), and they admired him for his concern for the poor. After all, he was the treasurer, and especially at Passover season, he would want to share with those who were less fortunate (see John 13:21–30). Until the very end, the disciples believed that Judas was a devoted follower of the Lord. 猶大先發起了批評，可悲的是，其他門徒也紛紛表示不滿。他們不知道猶大是個魔鬼（約翰福音6:70），他們欽佩他關心窮人。畢竟，他是司庫，尤其是在逾越節期間，他總是想把錢財分享給那些不幸的人（參考約翰福音13:21-30）。直到最後，門徒都相信猶大是主的忠實跟隨者。
John 12:4 records Judas’s first words found any where in the four gospels. His last words are found in Matthew 27:4. Judas was a thief and was in the habit of stealing money from the money box that he carried. (The Greek word translated “bag” meant originally a small case in which mouthpieces were kept for wind instruments. Then it came to mean any small box, and especially a money box. The Greek version of the Old Testament uses this word in 2 Chron. 24:8–10 for King Joash’s money chest.) No doubt Judas had already decided to abandon Jesus, and he wanted to get what he could out of what he considered a bad situation. Jesus and the Passover Pilgrims (12:12–19) Perhaps he had hoped that Jesus would defeat Rome and set up the kingdom; in which case, Judas would have been treasurer of the kingdom! 約翰福音12:4記載了猶大在四福音書中的第一句話。他的遺言記載在馬太福音27:4。猶大是個賊，常常從隨身攜帶的錢箱偷錢。 （翻譯為「袋子」的希臘文最初是指一種用來放置管樂器吹嘴的小盒子。後來，它指的是任何小盒子，尤其是錢箱。希臘文版本的舊約在《歷代誌下》24:8-10 中用這個詞來指約阿施王的錢箱。）毫無疑問，猶大地已經決定從耶穌那裡得到一個糟糕的好處。耶穌和逾越節朝聖者（12:12-19）也許他希望耶穌打敗羅馬，建立王國；這樣一來，猶大就成為王國的司庫了！
What Mary did was a blessing to Jesus and a bless ing to her own life. She was also a blessing to the home, filling it with fragrance (see Phil. 4:18), and today, she is a blessing to the church around the world. Her one act of devotion in the little village of Bethany still sends “ripples of blessing.” 馬利亞所做的是耶穌的祝福，也是她自己生命的祝福。她也是家庭的祝福，使家庭充滿馨香之氣（參考腓立比書 4:18），今天，她是世界各地教會的祝福。她在伯大尼小村的一次虔誠奉獻仍然帶來「祝福的漣漪」。
But not so Judas! We call our daughters “Mary,” but no parent would call a son “Judas.” His very name is listed in the dictionary as a synonym for treachery. Mary and Judas are seen in contrast in Proverbs 10:7— “The memory of the just is blessed, but the name of the wicked shall rot.” “A good name is better than precious ointment,” says Ecclesiastes 7:1, and Mary had both. 但猶大卻不是這樣！我們管女兒叫“瑪麗”，但沒有父母會叫兒子“猶大”。他的名字在字典裡就是背叛的同義詞。箴言10:7將瑪麗和猶大進行了對比——「義人的記念，必被稱頌；惡人的名字，必被朽壞。」傳道書7:1說：「美名勝過寶貴的膏油，」而瑪麗兩者都有。
Matthew 26:14 gives the impression that immedi ately after this rebuke, Judas went to the priests and bargained to deliver Jesus into their hands. But it is likely that the events recorded in Matthew 21—25 took place first. No doubt the Lord’s rebuke of Judas at Bethany played an important part in his decision actu ally to betray Jesus. Also, the fact that Jesus once again openly announced His death would motivate Judas to escape while the opportunity was there. 馬太福音26:14給人的印像是，猶大在受斥責之後，立刻去找祭司，討價還價，把耶穌交到他們手中。但馬太福音21----25章所記載的事件很可能先發生。毫無疑問，主在伯大尼對猶大的斥責在猶大決定背叛耶穌的過程中扮演了重要角色。此外，耶穌再次公開宣告他的死，也促使猶大趁機逃跑。
As we look at this event, we see some “representa tive people” who are examples to us. Martha represents work as she served the dinner she had prepared for the Lord. This was just as much a “fragrant offering” as was Mary’s ointment (see Heb. 13:16). Mary represents worship, and Lazarus represents witness (John 11:9–11). People went to Bethany just to be able to see this man who had been raised from the dead! 回顧這一事件，我們會看到一些“具有代表性的人物”，他們是我們的榜樣。馬大代表工作，因為她為主預備了筵席。這和馬利亞的香膏一樣，都是「馨香的祭物」（參考希伯來書13:16）。馬利亞代表敬拜，拉撒路代表見證（約翰福音11:9-11）。人們來到伯大尼，就是為了看見這位從死裡復活的人！
As mentioned we have no recorded words from Lazarus in the New Testament, but his miraculous life was an effective witness for Jesus Christ. (In contrast, John the Baptist did no miracles, yet his words brought people to Jesus. See John 10:40–42.) We today ought to “walk in newness of life” (Rom. 6:4) because we have been “raised from the dead” (Eph. 2:1–10; Col. 3:1ff.). Actually, the Christian life ought to be a beautiful balance of worship, work, and witness. 如前所述，新約中沒有拉撒路的記載，但他神奇的一生為耶穌基督作了有效的見證。 （相較之下，施洗約翰沒有行過任何神蹟，但祂的話語卻把人們帶到了耶穌面前。參考約翰福音10:40-42。）我們今天應該「一舉一動有新生的樣式」（羅馬書6:4），因為我們已經「從死裡復活」（以弗所書2:1-10；歌羅西書3:1比照研讀）。事實上，基督徒的生活應該是崇拜、工作和見證之間的美好平衡。 But the fact that Lazarus was a walking miracle put him into a place of danger: the Jewish leaders wanted to kill him as well as Jesus! Our Lord was right when He called them children of the devil, for they were murderers indeed (John 8:42–44). They threw the healed blind man out of the synagogue rather than per mit him to bear witness to Christ every Sabbath, and they tried to put Lazarus back into the tomb because he was leading people to faith in Christ. If you will not accept the evidence, you must try to get rid of it! 但是，拉撒路行神蹟的事實使他陷入危險：猶太領袖們想要除掉耶穌之外，也想要殺死他！我們的主稱他們為魔鬼的兒女是對的，因為他們確實是殺人的兇手（約翰福音 8:42-44）。他們把那位被醫治好的瞎子趕出會堂，不讓他每個安息日都為基督作見證；他們也試圖把拉撒路放回墳墓，因為他正在引導人們信靠基督。如果你不接受證據，就必須設法消除它！
This quiet evening of fellowship—in spite of the cruel way the disciples treated Mary—must have brought special encouragement and strength to the Savior’s heart as He faced the demands of that last week before the cross. We should examine our own hearts and homes to ask whether we are bringing joy to His heart by our worship, work, and witness. 儘管門徒們對待馬利亞的方式很殘忍，但這個安靜的團契之夜一定給救主的心帶來了特別的鼓勵和力量，因為他正面臨著被釘十字架前最後一周的考驗。我們應該省察自己的心和家庭，問自己是否透過我們的敬拜、工作和見證，為祂的心帶來了喜樂。
Jesus and the Passover Pilgrims (12 : 12---19) John shifted the scene from a quiet dinner in Bethany to a noisy public parade in Jerusalem. All four gospels record this event, and their accounts should be com pared. This was the only “public demonstration” that our Lord allowed while He was ministering on earth. His purpose was to fulfill the Old Testament prophecy (Zech. 9:9). The result was a growing animosity on the part of the religious leaders, leading eventually to the crucifixion of the Savior. 耶穌和逾越節朝聖者（12：12---19） 約翰將場景從伯大尼安靜的晚餐轉移到耶路撒冷喧鬧的公眾遊行。四本福音書都記錄了這一事件，應該將它們的記載進行比較。這是我們的主在世上傳道時唯一允許的「公開示威」。他的目的是實現舊約的預言（亞 9：9）。結果，宗教領袖們的敵意日益增長，最終導致救世主被釘在十字架上。
There were three different groups in the crowd that day: (1) the Passover visitors from outside Judea (John 12:12, 18); (2) the local people who had witnessed the raising of Lazarus (John 12:17); and (3) the religious leaders who were greatly concerned about what Jesus might do at the feast (John 12:19). At each of the dif ferent feasts, the people were in keen expectation, wondering if Jesus would be there and what He would do. It looked as though Jesus was actually seeking to incite a revolution and establish Himself as king, but that was not what He had in mind. 那天人群中有三組不同的人：（1）從猶大以外來過逾越節的訪客（約翰福音 12：12、18）；（2）目睹拉撒路復活的當地人（約翰福音 12：17）；（3）非常擔心耶穌在節日里會做什麼的宗教領袖（約翰福音 12：19）。在每個不同的節期，人們都熱切地期盼著耶穌，想知道祂是否會在場，以及祂會做什麼。耶穌似乎真的想煽動一場革命，自立為王，但這並非祂的本意。
What did this event mean to Jesus? For one thing, it was a part of His obedience to the Father’s will. The prophet Zechariah (Zech. 9:9) prophesied that the Messiah would enter Jerusalem in that manner, and He fulfilled the prophecy. “Daughter of Zion” is another name for the city of Jerusalem (Jer. 4:31; Lam. 2:4, 8, 10). Certainly Jesus was openly announcing to the peo ple that He indeed is the King of Israel (John 1:49), the promised Messiah. No doubt many of the pilgrims hoped that now He would defeat the Romans and set the nation of Israel free. 這件事對耶穌意味著什麼？首先，這是祂順服天父旨意的一部分。先知撒迦利亞（亞 9:9）預言彌賽亞將以這種方式進入耶路撒冷，而祂也應驗了預言。 「錫安之女」是耶路撒冷城的另一個名稱（耶利米書 4:31；耶利米哀歌 2:4, 8, 10）。耶穌無疑是在公開向人們宣告祂確實是以色列的王（約翰福音 1:49），是應許的彌賽亞。毫無疑問，許多朝聖者希望祂現在能擊敗羅馬人，解放以色列民族。
What did this demonstration mean to the Romans? Nothing is recorded about the Roman viewpoint, but it is certain that they kept a close watch that day. During the annual Passover feast, it was not uncom mon for some of the Jewish nationalists to try to arouse the people, and perhaps they thought this parade was that kind of an event. I imagine that some of the Roman soldiers must have smiled at the “triumphal entry,” because it was nothing like their own “Roman triumph” celebrations in the city of Rome. 這次示威對羅馬人來說意味著什麼？關於羅馬人的觀點，沒有任何記錄，但可以肯定的是，他們那天密切注意。在一年一度的逾越節期間，一些猶太民族主義者試圖煽動民眾是很常見的，也許他們認為這場遊行就是這樣的。我想，有些羅馬士兵一定對這種「凱旋入城」感到好笑，因為這與他們自己在羅馬城舉行的「羅馬凱旋」慶祝活動截然不同。
Whenever a Roman general was victorious on for eign soil, killing at least five thousand of the enemy, and gaining new territory, he was given a “Roman tri umph” when he returned to the city. It was the Roman equivalent of the American “ticker-tape parade,” only with much more splendor. The victor would be permit ted to display the trophies he had won and the enemy leaders he had captured. The parade ended at the arena, where some of the captives entertained the people by fighting wild beasts. Compared to a “Roman triumph,” our Lord’s entry into Jerusalem was nothing. 每當一位羅馬將軍在異國他鄉取得勝利，至少擊殺五千敵軍，並攻占新領地時，他回城時都會被授予“羅馬凱旋”的儀式。這相當於羅馬版的美國“彩帶遊行”，只是儀式更加隆重。勝利者可以展示他贏得的戰利品和他俘虜的敵方將領。遊行的終點是競技場，有些俘虜在那裡與野獸搏鬥，以娛樂民眾。與「羅馬凱旋」相比，我們的主進入耶路撒冷簡直微不足道。
What did the “triumphal entry” mean to the people of Israel? The pilgrims welcomed Jesus, spread their garments before Him, and waved palm branches as symbols of peace and victory (Rev. 7:9). They quoted from Psalm 118:26, which is a messianic psalm, and they proclaimed Him the “King of Israel.” But while they were doing this, Jesus was weeping (Luke 19:37–44)! 「凱旋進入」對以色列人來說意味著什麼？朝聖者歡迎耶穌，在他面前鋪開衣服，揮舞棕櫚枝作為和平與勝利的象徵（啟7:9）。他們引用詩篇118:26，這是一篇彌賽亞詩篇，並宣稱祂是「以色列的王」。但當他們這樣做的時候，耶穌卻哭了（路加福音19:37-44）！
The name Jerusalem means “city of peace” or “foun dation of peace,” and the people were hoping that Jesus would bring them the peace that they needed. However, He wept because He saw what lay ahead of the nation—war, suffering, destruction, and a scattered people. At His birth, the angels announced “peace on earth” (Luke 2:13–14), but in His ministry Jesus announced “war on earth” (Luke 12:51ff.). It is signif icant that the crowds shouted “peace in heaven” (Luke 19:38), because that is the only place where there is peace today! 耶路撒冷這個名字的意思是“和平之城”或“和平的根基”，人們希望耶穌能帶給他們所需的和平。然而，他哭了，因為他看到了國家即將面臨的一切——戰爭、苦難、毀滅和流離失所的人民。在他誕生時，天使宣告「地上平安」（路加福音2:13-14），但在他的傳道生涯中，耶穌宣告「地上爭戰」（路加福音12:51比照研讀）。群眾高喊「天上平安」（路加福音19:38）意義非凡，因為那裡是當今唯一有和平的地方！
The nation had wasted its opportunities; their lead ers did not know the time of God’s visitation. They were ignorant of their own Scriptures. The next time Israel sees the King, the scene will be radically different (Rev. 19:11ff.)! He will come in glory, not in humility, and the armies of heaven will accompany Him. It will be a scene of victory as He comes to defeat His enemies and establish His kingdom. 這個國家浪費了機會；他們的領袖不知道上帝降臨的時間。他們對自己所讀的聖經一無所知。下次以色列見到君王時，景象將會截然不同（啟19:11及以後）！祂將在榮耀中降臨，而非謙卑中，天軍將伴隨祂。祂降臨擊敗敵人，建立祂的國度，這將是一幅勝利的景象。
It is a repeated theme in Scripture that there can be no glory unless first there is suffering. Jesus knew that He must die on the cross before He could enter into His glory (Luke 24:26). The Jewish theologians were not clear in their minds concerning the sufferings of the Messiah and the glorious kingdom that the prophets announced. Some teachers held that there were two Messiahs, one who would suffer and one who would reign. Even our Lord’s own disciples were not clear as to what was going on (see John 11:16). 聖經中反覆出現一個主題：沒有苦難就沒有榮耀。耶穌知道祂必須死在十字架上，才能進入祂的榮耀（路加福音24:26）。猶太神學家們對彌賽亞的苦難以及先知們所宣告的榮耀國度並不清楚。有些教師認為有兩個彌賽亞，一個會受苦，一個會統治。甚至我們主自己的門徒也不清楚發生了什麼事（參考約翰福音11:16）。
How did the Jewish leaders respond to the “Triumphal Entry” of the Lord? As they watched the great crowd gather and honor Jesus, the Pharisees were quite sure that Jesus had won the day. They were antic ipating some kind of general revolt during the Passover season. Perhaps Jesus would perform a great miracle and in that way capture the minds and hearts of the restless people. How little they really understood the mind and heart of the Master! What they did not real ize was that Jesus was “forcing their hand” so that the Sanhedrin would act during the feast. The Lamb of God had to give His life when the Passover lambs were being slain. 猶太領袖們對主「凱旋入聖殿」有何反應？當法利賽人看到大批民眾聚集並向耶穌致敬時，他們確信耶穌已經贏得了勝利。他們預料到逾越節期間會發生某種普遍的反抗。或許耶穌會行一個偉大的神蹟，以此擄獲那些焦躁不安的民眾的心思意念。他們對主的旨意和心思意念的理解是多麼膚淺！他們沒有意識到，耶穌是在“逼迫他們”，以便公會能夠在節期採取行動。神的羔羊在逾越節羔羊被宰殺時，不得不獻出自己的生命。
The statement, “Behold, the world is gone after him!” (John 12:19) was both an exaggeration and a prophecy. In the next section, we meet some visitors from outside Israel. 「看哪，世人都跟從他了！」（約翰福音12:19）這句話既是誇張，也是預言。在下一部分，我們將遇到一些來自以色列以外的訪客。
Jesus and the Gentile Visitors (12:20–36) 耶穌與外邦訪客（12:20-36） Following His entry into Jerusalem, our Lord cleansed the temple for the second time. He quoted Isaiah 56:7 and Jeremiah 7:11: “Is it not written, my house shall be called of all nations the house of prayer? but ye have made it a den of thieves” (Mark 11:17). Perhaps these Greeks heard that word and were encouraged by it. 我們的主進入耶路撒冷後，第二次潔淨了聖殿。他引用了以賽亞書56:7和耶利米書7:11：「經上不是記著說：『我的殿必稱為萬國禱告的殿』嗎？你們倒使它成為賊窩了。」（馬可福音11:17）也許這些希臘人聽到了這句話並受到了鼓舞。
One of John’s major themes is that Jesus is the Savior of the world, not simply the Redeemer of Israel. He is the Lamb of God who takes away the sin of the world (John 1:29). “For God so loved the world” (John 3:16). The Samaritans rightly identified Him as “the Savior of the world” (John 4:42). He gave His life for the world and He gives life to the world (John 6:33). He is the Light of the World (John 8:12). The universal emphasis of John’s gospel is too obvious to miss. Jesus will bring the “other sheep” who are outside the Jewish fold (John 10:16; and see 11:51–52). 約翰福音的主要主題之一是耶穌是世界的救主，而不僅僅是以色列的救贖主。祂是神的羔羊，除去世人罪孽的（約翰福音1:29）。 「神愛世人」（約翰福音3:16）。撒瑪利亞人正確地稱他為「世人的救主」（約翰福音4:42）。祂為世人捨命，又賜生命給世人（約6:33）。祂是世界的光（約8:12）。約翰福音強調普世性，這一點顯而易見，不容忽視。耶穌將帶領猶太教以外的「另外的羊」（約10:16；另參11:51-52）。原文指出，這些希臘人「素常來過節敬拜」。他們並非好奇的訪客，也不是一次性的訪客。毫無疑問，他們是“敬畏神的人”，是外邦人，他們去猶太會堂尋求真理，但尚未皈依猶太教。耶穌年幼時，外邦人就來見他（太2章），如今，在他臨終前，外邦人也來見他。這些人「不斷請求」腓力，希望有機會與耶穌相遇。腓力最後告訴了安得烈（他常帶人來見耶穌），安得烈將這個請求轉達給了主。毫無疑問，有很多人想與主私下會面，但他們害怕法利賽人（約翰福音9:22）。這些外邦訪客來自外地，要不是不知道其中的危險，就是不害怕後果。我們可以讚揚這些希臘人渴望見耶穌。猶太人會說：「我們想見神蹟！」（馬太福音12:38；哥林多前書1:22），但這些人卻說：「我們想見耶穌（與耶穌見面）。」沒有記載耶穌確實與這些人交談過，但他回應的信息包含著我們所有人都需要的真理。這信息的中心主題是神的榮耀（約12:23, 28）。我們以為耶穌會說：「人子被釘十字架的時候到了。」但耶穌的眼光超越了十字架，看到了隨之而來的榮耀（參考路加福音24:26；希伯來書12:2）。事實上，神的榮耀是約翰福音其餘章節的重要主題（參考約翰福音13:31-32；14:13；17:1, 4-5, 22, 24）。耶穌用種子的比喻來闡明偉大的屬靈真理：沒有苦難就沒有榮耀，沒有死亡就沒有豐碩的生命，沒有順服就沒有勝利。種子本身是軟弱無用的，但當它被種下時，它就會「死去」並結出果實。當一粒種子“死去”並實現其使命時，它既美麗又豐盛。如果一粒種子會說話，它無疑會抱怨被種在冰冷黑暗的土地裡。但它實現目標的唯一途徑就是被栽種。神的兒女就像種子。他們渺小而微不足道，但他們裡面有生命，那是神的生命。然而，除非我們順服神，允許祂“栽種我們”，否則這生命永遠無法實現。我們必須向自我死去，才能向神活著（羅馬書6章；加拉太書2:20）。擁有豐碩生命的唯一途徑，就是跟隨耶穌基督，經歷死亡、埋葬和復活。
The original text indicates that these Greeks “were accustomed to come and worship at the feast.” They were not curious visitors or one-time investigators. No doubt they were “God-fearers,” Gentiles who attended the Jewish synagogue and sought the truth, but who had not yet become proselytes. Gentiles came to see Jesus when He was a young child (Matt. 2), and now Gentiles came to see Him just before His death. 原文指出，這些希臘人「素常來過節敬拜」。他們並非好奇的訪客，也不是一次性的訪客。毫無疑問，他們是“敬畏神的人”，是外邦人，他們去猶太會堂尋求真理，但尚未皈依猶太教。耶穌年幼時，外邦人就來見他（太 2章），如今，在他臨終前，外邦人也來見他。
These men “kept asking” Philip for the privilege of an interview with Jesus. Philip finally told Andrew (who was often bringing people to Jesus), and Andrew gave the request to the Lord. No doubt there were many people who wanted private interviews with the Lord, but they were afraid of the Pharisees (John 9:22). Being from out of the country, the Gentile visitors either did not know about the danger, or did not fear the consequences. 這些人「不斷請求」腓力，希望有機會與耶穌相遇。腓力最後告訴了安得烈（他常帶人來見耶穌），安得烈將這個請求轉達給了主。毫無疑問，有很多人想與主私下會面，但他們害怕法利賽人（約翰福音9:22）。這些外邦訪客來自外地，要不是不知道其中的危險，就是不害怕後果。
We can commend these Greeks for wanting to see Jesus. The Jews would say, “We would see a sign!” (Matt. 12:38; 1 Cor. 1:22) but these men said, “We would see [have an interview with] Jesus.” There is no record that Jesus did talk with these men, but the mes sage that He gave in response contains truths that all of us need. 我們可以讚揚這些希臘人渴望見耶穌。猶太人會說：「我們想見神蹟！」（馬太福音12:38；哥林多前書1:22），但這些人卻說：「我們想見耶穌（與耶穌見面）。」沒有記載耶穌確實與這些人交談過，但他回應的信息包含著我們所有人都需要的真理。
The central theme of this message is the glory of God (John 12:23, 28). We would have expected Jesus to say, “The hour is come, that the Son of man should be crucified.” But Jesus saw beyond the cross to the glory that would follow (see Luke 24:26; Heb. 12:2). In fact, the glory of God is an important theme in the remaining chapters of John’s gospel (see John 13:31–32; 14:13; 17:1, 4–5, 22, 24). 這信息的中心主題是神的榮耀（約12:23, 28）。我們以為耶穌會說：「人子被釘十字架的時候到了。」但耶穌的眼光超越了十字架，看到了隨之而來的榮耀（參考路加福音24:26；希伯來書12:2）。事實上，神的榮耀是約翰福音其餘章節的重要主題（參考約翰福音13:31-32；14:13；17:1, 4-5, 22, 24）。
Jesus used the image of a seed to illustrate the great spiritual truth that there can be no glory without suf fering, no fruitful life without death, no victory without surrender. Of itself, a seed is weak and useless, but when it is planted, it “dies” and becomes fruitful. There is both beauty and bounty when a seed “dies” and fulfills its purpose. If a seed could talk, it would no doubt complain about being put into the cold, dark earth. But the only way it can achieve its goal is by being planted. 耶穌用種子的比喻來闡明偉大的屬靈真理：沒有苦難就沒有榮耀，沒有死亡就沒有豐碩的生命，沒有順服就沒有勝利。種子本身是軟弱無用的，但當它被種下時，它就會「死去」並結出果實。當一粒種子“死去”並實現其使命時，它既美麗又豐盛。如果一粒種子會說話，它無疑會抱怨被種在冰冷黑暗的土地裡。但它實現目標的唯一途徑就是被栽種。
In these words, Jesus challenges us today to surren der our lives to Him. Note the contrasts: loneliness or fruitfulness; losing your life or keeping your life; serving self or serving Christ; pleasing self or receiving God’s honor. God’s children are like seeds. They are small and insignificant, but they have life in them, God’s life. However, that life can never be fulfilled unless we yield ourselves to God and permit Him to “plant us.” We must die to self so that we may live unto God (Rom. 6; Gal. 2:20). The only way to have a fruitful life is to fol low Jesus Christ in death, burial, and resurrection. 神的兒女就像種子，他們渺小微不足道，卻擁有生命，就是神的生命。然而，除非我們順服神，讓祂「栽種」我們，否則這生命永遠無法豐盛。我們必須向自我死，才能向神活（羅馬書6章；加拉太書2:20）。要擁有豐碩生命的唯一途徑，就是跟隨耶穌基督，一同受死、埋葬、復活。
I read about some Christians who visited a remote mission station to see how the ministry was going. As they watched the dedicated missionary team at work, they were impressed with their ministry, but admitted that they missed “civilization.” 耶穌用這些話，挑戰我們今天將生命降服於祂。請注意這些對比：孤獨與豐碩；失去生命與保全生命；服事自我與服事基督；取悅自我與得著神的榮耀。我讀到一些基督徒去偏遠的宣教站，了解那裡的事工進度。當他們看到敬業的宣教團隊工作時，他們對宣教工作印象深刻，但也承認他們懷念「文明」。
“You certainly have buried yourself out here!” one of the visitors exclaimed. 「你們在這裡真是把自己埋沒了！」一位訪客驚呼道。
“We haven’t buried ourselves,” the missionary replied. “We were planted!” 「我們沒有把自己埋沒，」宣教士回答。 「我們被栽種了！」
Our Lord knew that He was facing suffering and death, and His humanity responded to this ordeal. His soul was troubled, not because He was questioning the Father’s will, but because He was fully conscious of all that the cross involved. Note that Jesus did not say, “What shall I do?” because He knew what He was ordained to do. He said, “What shall I say?” In the hour of suffering and surrender, there are only two prayers we can pray, either “Father, save me!” or “Father, glorify Thy name!” 我們的主知道祂正面臨苦難和死亡，祂的人性回應了這嚴峻的考驗。祂的靈魂憂慮，並非因為祂質疑天父的旨意，而是因為祂深知十字架所帶來的一切。請注意，耶穌並沒有說“我該怎麼辦？”，因為祂知道自己被命定要做什麼。祂說的是「我該說什麼？」在受苦和順服的時刻，我們只能禱告兩個字：「父啊，救救我！」或「父啊，榮耀祢的名！」
In one of my radio messages, I made the statement, “God does not expect us to be comfortable, but He does expect us to be conformable.” No sooner had the program ended than my office phone rang and an anonymous listener wanted to argue with me about that statement. 在我的一則廣播訊息中，我說過：「上帝不期望我們安逸，但祂期望我們順從。」在我的一則廣播訊息中，我說過：「上帝並不期望我們安逸，但祂期望我們順從。」
“Conformable to what?” the voice thundered. “Haven’t you read Romans 12:2—‘Be not conformed to this world’?” 在我的辦公室電話結束，我的辦公室電話就響了，一位匿名聽眾就響了，一位匿名聽眾就響了，一位匿名觀眾想就響了，一位匿名聽眾就響了，一位匿名觀眾想就響了，一位匿名。 「順從什麼？」那聲音怒吼。 「你沒讀過羅馬書12章2節嗎？『不要效法這個世界』？」「我當然讀過羅馬書12:2，」我回答。
“Sure I’ve read Romans 12:2,” I replied. “Have you read Romans 8:29? God has predestined us ‘to be con formed to the image of his Son.’” 「你讀過羅馬書8:29嗎？神預定我們『效法祂兒子的模樣』。」
After a long pause (I was glad he was paying the phone bill), he grunted and said, “OK.” 沉默良久之後（我很高興他付了電話費），他咕噥道：「好的。」
Comfortable or conformable: that is the question. If we are looking for comfortable lives, then we will pro tect our plans and desires, save our lives, and never be planted. But if we yield our lives and let God plant us, we will never be alone but will have the joy of being fruitful to the glory of God. “If any man [Jew or Greek] serve me, let him follow me.” This is the equiv alent of Matthew 10:39 and Mark 8:36. 舒適還是順從：這是個問題。如果我們追求舒適的生活，那麼我們就會保護自己的計畫和願望，拯救自己的生命，永遠不會被種植。但如果我們交出自己的生命，讓神栽種我們，我們就永遠不會孤單，反而會享受結果子的喜樂，榮耀神。 「若有人（猶太人或希臘人）服事我，就當跟隨我。」這相當於馬太福音10:39和馬可福音8:36。
The prayer, “Father, glorify thy name!” received a reply from heaven! God the Father spoke to His Son and gave Him a double assurance: the Son’s past life and ministry had glorified the Father, and the Son’s future suffering and death would glorify the Father. It is significant that the Father spoke to the Son at the beginning of the Son’s ministry (Matt. 3:17), as the Son began His journey to Jerusalem (Matt. 17:5), and now as the Son entered the last days before the cross. God always gives that word of assurance to those who willingly suffer for His sake.「父啊，願祢榮耀祢的名！」的禱告得到了來自天上的回應！父神對祂的兒子說話，並給祂雙重的保證：子過去的生活和事奉榮耀了父，而子未來的受苦和死亡也將榮耀父。意義非凡的是，父神在子事奉之初（馬太福音3:17）、子開始前往耶路撒冷的旅程（馬太福音17:5）以及現在子進入十字架前的最後日子時都對子說話。神總是將這保證賜給那些甘願為祂受苦的人。人們聽到了聲音，卻不明白所傳達的訊息。然而，如果這聲音是為了他們，而他們卻無法理解，那還有什麼用呢？既然這聲音向將要為他們而死的耶穌保證，那麼這聲音就是為了他們的益處。他們聽到了祂的禱告，也聽到了回應禱告的來自天上的聲音。這應該讓他們確信耶穌與父神保持聯繫。我們可以將約翰福音12:30翻譯為：「那聲音是為你們，不是為我。」 耶穌隨後公開談論十字架。這是審判世界和世界的王撒旦的時刻。耶穌基督的死看似邪惡世界的勝利，但其實是對世界的審判。在十字架上，耶穌擊敗了撒旦和他的世界體系（加拉太書6:14）。即使撒旦被允許在地上來回穿梭，他仍然是一個被擊敗的敵人。當我們服事主時，我們勝過了那惡者（路加福音10:17-19）。有一天，撒旦將被趕出天庭（啟12:10），最終他將受到審判，永遠被囚禁（啟20:10）。我們以前見過「被舉起」這句話（約翰福音3:14；8:28）。它的基本意義是釘十字架（注意約翰福音 12:33），但也帶有榮耀的意思。 「看哪，我的僕人必興盛，被高舉上升，且成為至高」（以賽亞書 52:13）。人子因被釘十字架而得著榮耀！ 「所有人」這個短語並不意味著普遍的救贖。它的意思是“所有人，沒有區別”，即猶太人和外邦人。祂沒有強迫他們；祂吸引他們（參考約翰福音 6:44-45）。他被“舉起”，是為了讓人們找到道路（約翰福音 12:32），知道真理（約翰福音 8:28），並獲得生命（約翰福音 3:14）。十字架提醒我們，上帝愛全世界，教會的任務是將福音傳遍全世界。人們不明白他在教導什麼。他們知道「人子」是彌賽亞的稱號，但他們不明白彌賽亞為什麼要被釘在十字架上！舊約不是教導彌賽亞會永遠活著嗎？ （參考詩篇72:17；89:36；110:4；以賽亞書9:7）但那時可不是討論神學細節的時候！那是一個危機時刻（參考約翰福音12:31，其中希臘文krisis的意思是審判），也是一個機會時刻。光照耀著他們，他們最好把握機會得救！我們以前見過這種光明與黑暗的景象（約翰福音1:4-9；3:17-20；8:12；9:39-41）。只要踏出簡單的信心一步，這些人就能走出屬靈的黑暗，進入救恩的光明中。就約翰的記載而言，這標誌著我們主公開事工的結束。耶穌離開並隱藏了自己。這是對那些目睹祂的神蹟、聽見祂的信息、仔細考查祂事工卻拒絕相信祂的民族的審判。
耶穌與不信的猶太人（12:37-49）人們聽到聲音，卻不明白所傳達的訊息。然而，如果聲音是…本節的關鍵字是「信」；這個字出現了八次。首先，約翰解釋了人們的不信。他們不願意相信（約翰福音 12:37-38，引用了以賽亞書 53:1）；他們不能相信（約翰福音 12:39）；他們不應該相信（約翰福音 12:40-41，引用了以賽亞書 6:9-10）。儘管所有清晰的證據都擺在他們面前，這個民族仍然不信。 「耶和華的膀臂」已經以大能向他們顯露，但他們卻閉眼不看真理。他們聽到了消息（“報告”）並看到了奇蹟，但卻不相信。 The people heard a sound but did not know the message that had been conveyed. Yet if the voice was for their sakes and they could not understand it, what good was it? In that the voice assured Jesus, who was to die for their sakes, the voice was for their good. They heard Him pray and they heard a sound from heaven in response to that prayer. That should have convinced them that Jesus was in touch with the Father. We might translate John 12:30, “That voice came more for your sake than for Mine.” Jesus then openly spoke about the cross. It was an hour of judgment for the world and for Satan, the prince of the world. The death of Jesus Christ would seem like a victory for the wicked world, but it would really be a judgment of the world. On the cross, Jesus would defeat Satan and his world system (Gal. 6:14). Even though he is permitted to go to and fro on the earth, Satan is a defeated enemy. As we serve the Lord, we overcome the wicked one (Luke 10:17–19). One day Satan shall be cast out of heaven (Rev. 12:10), and eventually he will be judged and imprisoned forever (Rev. 20:10). We have met the phrase “lifted up” before (John 3:14; 8:28). Its basic meaning is crucifixion (note John 12:33), but it also carries the idea of glorification. “Behold, My servant will prosper. He will be high and lifted up, and greatly exalted” (Isa. 52:13 nasb). The Son of Man was glorified by being crucified! The phrase “all men” does not suggest universal sal vation. It means “all people without distinction,” that is, Jews and Gentiles. He does not force them; He draws them (see John 6:44–45). He was “lifted up” that men might find the way (John 12:32), know the truth (John 8:28), and receive the life (John 3:14). The cross reminds us that God loves a whole world and that the task of the church is to take the gospel to the whole world. The people did not understand what He was teach ing. They knew that “Son of man” was a title for Messiah, but they could not understand why Messiah would be crucified! Did not the Old Testament teach that the Messiah would live forever? (See Ps. 72:17; 89:36; 110:4; Isa. 9:7.) But that was no time to be discussing the fine points of theology! It was an hour of crisis (see John 12:31, where the Greek word krisis means judgment) and an hour of opportunity. The light was shining and they had better take advantage of their opportunity to be saved! We have met this image of light and darkness before (John 1:4–9; 3:17–20; 8:12; 9:39–41). By a simple step of faith, these people could have passed out of spiritual darkness and into the light of salvation. This marked the end of our Lord’s public ministry as far as John’s record is concerned. Jesus departed and hid Himself. It was judgment on the nation that saw His miracles, heard His messages, and scrutinized His ministry, and yet refused to believe on Him.
Jesus and Unbelieving Jews (12:37–49) The people heard a sound but did not know the message that had been conveyed. Yet if the voice was The key word in this section is believe; it is used eight times. First, John explained the unbelief of the people. They would not believe (John 12:37–38, with a quota tion from Isa. 53:1); they could not believe (John 12:39); and they should not believe (John 12:40–41, with a quotation from Isa. 6:9–10). In spite of all the clear evidence that was presented to them, the nation would not believe. The “arm of the Lord” had been revealed to them in great power, yet they closed their eyes to the truth. They had heard the message (“report”) and seen the miracles, and yet would not believe. When a person starts to resist the light, something begins to change within him, and he comes to the place where he cannot believe. There is “judicial blindness” that God permits to come over the eyes of people who do not take the truth seriously. (This quotation is found in a number of places in the New Testament. See Matt. 13:14–15; Mark 4:12; Luke 8:10; Acts 28:25–27; Rom. 11:8.) It is a serious thing to treat God’s truth lightly, for a person could well miss his opportunity to be saved. “Seek ye the Lord while he may be found, call ye upon him while he is near” (Isa. 55:6). There were those who would not believe, and there were those who would not openly confess Christ even though they had believed (John 12:42–43). Nicodemus and Joseph of Arimathea belonged to this group initially, but eventually came out openly in their confession of Christ (John 19:38ff.). In the early church, there were numbers of Pharisees (Acts 15:5) and even priests (Acts 6:7). It was the old struggle between the glory of God and the praise of men (John 12:25–26). It was a costly thing to be excommunicated (John 9:22), and these “secret believers” wanted the best of both worlds. Note John 5:44 in this regard. In John 12:44–50 we have our Lord’s last message before He “hid himself” from the people. Again, the emphasis was on faith. A number of the basic themes in John’s gospel run through this message: God sent the Son; to see the Son means to see the Father; Jesus is the Light of the World; His words are the very words of God; faith in Him brings salvation; to reject Him is to face eternal judgment. In fact, the very Word that He spoke will judge those who have rejected it and Him! It is an awesome thought that the unbeliever will face at the judgment every bit of Scripture he has ever read or heard. The very Word that he rejects becomes his judge! Why? Because the written Word points to the Living Word, Jesus Christ (John 1:14). Many people reject the truth simply because of the fear of man (John 12:42–43). Among those who will be in hell are “the fearful” (Rev. 21:8). Better to fear God and go to heaven than to fear men and go to hell! The word judge is repeated four times in the closing words of this message, and a solemn word it is. Jesus did not come to judge; He came to save (John 3:18; 8:15). But if the sinner will not trust the Savior, the Savior must become the Judge. The sinner is actually passing judgment on himself, not on the Lord! As you have studied these twelve chapters of the gospel of John, you have seen Jesus Christ in His life,
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