115 (約翰福音8章) Contrasts and Conflicts 對比與衝突 (耶穌是世界的光) 18/07/2025
CHAPTER EIGHT 第八課 John 8 約翰福音8章(耶穌是世界的光) CONTRASTS AND CONFLICTS 對比與衝突(審判行淫的婦人)
Is the story of the woman taken in adultery a part of Scripture? If it is, where does it belong in the gospel record? John 7:53—8:11 is not found in some of the ancient manuscripts; where it is found, it is not always in this location in John’s gospel. Most scholars seem to agree that the passage is a part of inspired Scripture (“a fragment of authentic gospel material,” says Dr. F. F. Bruce) regardless of where it is placed. 行淫時被抓女人的故事是聖經的一部分嗎？如果是，它在福音書的記載中屬於哪個位置？約翰福音7:53至8:11在一些古代抄本中找不到；即使有，也不總是在約翰福音的這個位置。大多數聖經學者似乎都認為，無論這段經文被放在何處，它都是受上帝默示的聖經的一部分（F. F. 布魯斯博士稱其為“真實的福音材料片段”）。
To many of us, the story fits right here! In fact, the development of the entire chapter can easily be seen to grow out of this striking event in the temple. Our Lord’s declaration on His being the Light of the World (John 8:12) certainly fits, and so do His words about true and false judgment (John 8:15–16, 26). The repeated phrase “die in your sins” (John 8:21, 24) would clearly relate to the judgment of the woman, and the fact that the chapter ends with an attempt to stone Jesus shows a perfect parallel to the opening story. The transition from John 7:52 to 8:12 would be too abrupt without a transitional section. 對我們許多人來說，這個故事就在這裡！事實上，整章經文的發展很容易看出，都源自於聖殿中這件引人注目的事件。我們的主宣稱祂是世界的光（約翰福音8:12）當然與此相符，祂關於真假審判的話語（約翰福音8:15-16, 26）也同樣如此。 「死在你們的罪中」（約翰福音8:21, 24）這個重複的短語顯然與那女人的審判有關，而本章以耶穌被石頭砸死結尾，與開篇故事完美呼應。如果沒有一個過渡部分，從約翰福音7:52到8:12的過渡就顯得太突兀了。
Our Lord found Himself again in conflict with the Jewish religious leaders, but this time, they set a trap, hoping to get enough evidence to arrest Jesus and get Him out of the way. However, their plot failed, but a controversy followed. In this chapter we see a series of contrasts that reveal the graciousness of Christ and the wickedness of man. 我們的主再次與猶太宗教領袖發生衝突，但這一次，他們設下陷阱，希望獲得足夠的證據逮捕耶穌，將祂踢出去。然而，他們的陰謀失敗了，卻引發了一場爭論。在本章中，我們看到一系列對比，揭示了基督的恩典和人類的邪惡。
Grace and Law (8:11) 恩典與律法（8:11） The Feast of Tabernacles had ended, but Jesus took advantage of the opportunity to minister to the pil grims in the temple. During the feast, word had quickly spread that Jesus was not only attending but openly teaching in the temple (see Luke 21:37). He taught in the court of the women at the place where the treasury was situated (John 8:20). The scribes and Pharisees knew where He would be, so they hatched their plot together. 住棚節結束了，但耶穌利用這個機會在聖殿服事朝聖者。在節慶期間，耶穌不僅出席了聚會，還在聖殿裡公開教導人的消息迅速傳開（參考 路加福音 21:37）。祂在婦女院裡，就是金庫所在的地方教訓人（約 8:20）。文士和法利賽人知道耶穌會去哪裡，所以他們一起策劃了這個陰謀。
They would not be likely to catch a couple in the “very act” of adultery, so we wonder if the man (who never was indicted!) was part of the scheme. The law required that both guilty parties be stoned (Lev. 20:10; Deut. 22:22) and not just the woman. It does seem suspicious that the man went free. The scribes and Pharisees handled the matter in a brutal fashion, even in the way they interrupted the Lord’s teaching and pushed the woman into the midst of the crowd. 他們不可能抓到一對正在通奸的夫婦，所以我們懷疑那個男人（他從未被起訴！）是否參與了陰謀。律法要求雙方都要被石頭打死（利未記 20:10；申命記 22:22），而不僅僅是女人。男人逍遙法外確實很可疑。文士和法利賽人處理這件事的方式很粗暴，甚至打斷了主的教導，把女人推到人群中。
The Jewish leaders, of course, were trying to pin Jesus on the horns of a dilemma. If He said, “Yes, the woman must be stoned!” then what would happen to His reputation as the “friend of publicans and sinners”? The common people would no doubt have abandoned Him and would never have accepted His gracious message of forgiveness. 當然，猶太領袖們是想讓耶穌左右為難。如果祂說：「是的，這個女人必須被石頭打死！」那麼祂作為「稅吏和罪人的朋友」的名聲會怎麼樣呢？一般民眾無疑會拋棄祂，永遠不會接受祂那充滿恩典的赦免信息。
But, if He said, "No, the woman should not be stoned!” then He was openly breaking the law and subject to arrest. On more than one occasion, the religious leaders had tried to pit Jesus aginst Moses, and now they seeed to have the perfect challenge (see John 5:39-47, 6:32ff.: 7:40 ff.). 但如果耶穌說：「不，這女人不該被石頭打死！」那麼祂就是在公然違法，可能會被逮捕。宗教領袖們曾經不只一次試圖挑撥耶穌與摩西的關係，現在他們似乎找到了絕佳的挑戰（參考 約翰福音 5:39-47，6:32 比照研讀；7:40 比照研讀）。
Instead of passing judgment on the woman, Jesus passed judgment on the judges! No doubt He was indignant at the way they treated the woman. He was also concerned that such hypocrites should condemn another person and not judge themselves. We do not know what He wrote on the dirt floor of the temple. Was He simply reminding them that the Ten Commandments had been originally written “by the finger of God” (Ex. 31:18), and that He is God? Or was He perhaps reminding them of the warning in Jeremiah 17:13? 耶穌沒有審判那女人，而是審判了那些法官！毫無疑問，祂對他們對待那女人的方式感到憤慨。耶穌也擔心這些偽君子會譴責別人，而不是審判自己。我們不知道耶穌在聖殿的泥地上寫了什麼。祂只是在提醒他們十誡最初是「上帝用指頭」寫的（出埃及記 31:18），而祂是上帝？還是祂在提醒他們耶利米書17:13的警告？
It was required by Jewish law that the accusers cast the first stones (Deut. 17:7). Jesus was not asking that sinless men judge the woman, for He was the only sin less Person present. If our judges today had to be perfect, judicial benches would be empty. He was refer ring to the particular sin of the woman, a sin that can be committed in the heart as well as with the body (Matt. 5:27–30). Convicted by their own consciences, the accusers quietly left the scene, and Jesus was left alone with the woman. He forgave her and warned her to sin no more (John 5:14). 猶太律法要求控告者先丟石頭（申 17:7）。耶穌並非要求無罪的男人審判女人，因為祂是當時在場的唯一無罪之人。如果我們今天的法官必須完美無缺，那麼審判席上就會空無一人。耶穌指的是女人所犯的特殊罪，這種罪既可能在心裡犯，也可能在身體上犯（太 5:27-30）。控告者們被自己的良心譴責，悄悄地離開了現場，只留下耶穌獨自與女人在一起。耶穌赦免了她，並警告她不要再犯罪（約翰福音 5:14）。
We must not misinterpret this event to mean that Jesus was “easy on sin” or that He contradicted the law. For Jesus to forgive this woman meant that He had to one day die for her sins. Forgiveness is free but it is not cheap. Furthermore, Jesus perfectly fulfilled the law so that no one could justly accuse Him of opposing its teachings or weakening its power. By applying the law to the woman and not to themselves, the Jewish leaders were violating both the letter and the spirit of the law—and they thought they were defending Moses! 我們絕不能誤解這件事，認為耶穌“寬容罪”，或認為祂違反了律法。對耶穌來說，赦免這個女人意味著祂有一天必須為她的罪而死。耶穌赦免人的罪是免費的，但不是價廉的。此外，耶穌完全成全了律法，因此沒有人可以公正地指控祂反對律法的教導或削弱律法的效力。猶太領袖們將律法施行在婦人身上，而不是施行在他們自己身上，這既違背了律法的字面意義，也違背了律法的精神 —— 他們還以為自己是在為摩西辯護！
The law was given to reveal sin (Rom. 3:20), and we must be condemned by the law before we can be cleansed by God’s grace. Law and grace do not compete with each other; they complement each other. Nobody was ever saved by keeping the law, but nobody was ever saved by grace who was not first indicted by the law. There must be conviction before there can be conversion. 律法的設立是為了顯明罪（羅馬書 3:20），我們必須先被律法定罪，才能被上帝的恩典潔淨。律法和恩典並非互相競爭，而是相輔相成。沒有人靠遵守律法而得救，但也沒有人靠恩典而得救，除非他們先被律法定罪。在悔改歸正前，必須先認罪悔改。
Nor is Christ’s gracious forgiveness an excuse to sin. “Go, and sin no more!” was our Lord’s counsel. “But there is forgiveness with thee, that thou mayest be feared” (Ps. 130:4). Certainly the experience of gracious forgiveness would motivate the penitent sinner to live a holy and obedient life to the glory of God. 基督恩典的赦免也不是犯罪的藉口。 「去吧，從此不要再犯罪了！」這是我們主的勸告。 「在祢必有赦免之恩，要使人敬畏祢」（詩篇130:4）。毫無疑問，經歷上帝恩典的赦罪會激勵悔改的罪人活出聖潔順服的生活，榮耀上帝。
Light and Darkness (8:12–20) 光明與黑暗（8:12-20） This second great “I am” statement certainly fits into the context of the first eleven verses of John 8. Perhaps the sun was then appearing (John 8:2) so that Jesus was comparing Himself to the rising sun. But this would mean He was once again claiming to be God, for to the Jew, the sun was a symbol of Jehovah God (Ps. 84:11; Mal. 4:2). There is, for our galaxy, only one sun, and it is the center and the source of life. So there is but one God who is the center of all and the source of all life (John 1:4). “God is light” (1 John 1:5), and wherever the light shines, it reveals man’s wickedness (Eph. 5:8–14). 這第二個偉大的「我是」的陳述無疑與約翰福音第8章前11節經文的上下文相符。也許當時太陽正在升起（約翰福音 8:2），所以耶穌將自己比喻為冉冉升起的太陽。但這意味著他再次自稱是上帝，因為對猶太人來說，太陽是耶和華上帝的象徵（詩篇 84:11；瑪拉基書 4:2）。對我們的銀河係來說，只有一個太陽，它是生命的中心和源頭。因此，只有一位上帝，祂是一切的中心和所有生命的源頭（約翰福音 1:4）。 「上帝就是光」（約翰一書 1:5），光照到哪裡，就顯露出人的邪惡（弗 5:8-14）。
Our Lord’s “I am” statement was also related to the Feast of Tabernacles, during which the huge candelabra were lighted in the temple at night to remind the people of the pillar of fire that had guided Israel in their wilderness journey. In fact, John has combined three “wilderness images”: the manna (John 6), the water from the rock (John 7), and the pillar of fire (John 8). 我們主的「我是」這句話也與住棚節有關。在住棚節期間，聖殿裡巨大的燭台會在夜晚點亮，提醒人們那曾引導以色列人走過曠野旅程的火柱。事實上，約翰結合了三個「曠野的意象」：嗎哪（約翰福音 6章）、磐石中的水（約翰福音 7章）和火柱（約翰福音 8章）。
To “follow” the Lord Jesus means to believe on Him, to trust Him, and the results are life and light for the believer. The unsaved are walking in darkness because they love darkness (John 3:17ff.). One of the major messages in this gospel is that the spiritual light is now shining, but people cannot comprehend it— and they try to put it out (John 1:4–5). 「跟隨」主耶穌意味著相信祂，信靠祂，而信徒的結果是獲得生命和光明。未得救的人行在黑暗中，因為他們喜愛黑暗（約翰福音 3:17 比照研讀）。約翰福音書的主要信息之一是，屬靈的光芒如今正在照耀，但人們無法理解它 — 他們試圖將其撲滅（約翰福音 1:4-5）。
Not all of the Jewish leaders had left the group, and others had no doubt come along after the woman left. As usual, they debated with Jesus. This time, they accused Him of bearing witness to Himself by claiming to be the Light of the world, and Jewish courts would not permit a person to bear witness to himself. 並非所有猶太領袖都離開了這群人，在婦人離開後，其他人無疑也跟著來了。像往常一樣，他們與耶穌辯論。這一次，他們指控祂自稱是世上的光，為自己作見證。
But light has to bear witness to itself! The only people who cannot see the light are blind people! 而猶太法庭不允許一個人為自己作見證。但光必須為自己作見證！只有盲人才能看不見光！
I recall the first time I flew at night. I was fascinated by the changing textures of colored lights in the cities below me. When our plane left the New York area and headed out into the night, I was amazed that I could see pinpoints of light miles away. Then I understood why it was necessary to have blackouts during the war, for the enemy pilots could see the smallest evidence of light and thus find the target. Light bears witness to itself; it tells you it is there. 我還記得第一次夜間飛行的情景。我被下方城市中變幻的彩色燈光所吸引。當我們的飛機離開紐約地區，飛入夜色中時，我驚訝地發現幾英里之外都能看到點點亮。這時我明白了為什麼戰爭期間需要燈光管制，因為敵方飛行員能夠看到哪怕是最微弱的光線，從而找到目標。光能為自己作見證；光告訴你它在那裡。
Perhaps the Pharisees were quoting our Lord’s own words (see John 5:31ff.), but He quickly refuted their argument. One of the key words in this section is witness; it is used seven times. Jesus made it clear that their witness was not dependable because their judgment was faulty. They judged on the basis of externals, mere human judgment, but He judged on the basis of spiritual knowledge. The way they judged the woman taken in adultery proved that they neither understood the law nor their own sinful hearts. 也許法利賽人是在引用我們主自己的話（參考約翰福音 5:31 比照研讀），但祂很快就駁斥了他們的論點。這部分的關鍵字之一是「見證」；這個字出現了七次。耶穌明確表示，他們的見證不可靠，因為他們的判斷有誤。他們判斷的依據是外在的東西，只是人的判斷，而耶穌判斷的依據是屬靈的知識。他們審判行淫被抓的女人的方式，證明他們既不懂律法，也不明白自己罪惡的心。
Since they wanted to use the law to condemn the woman and trap the Savior, Jesus also used the law to answer them. He quoted a principle found in Deuteronomy 17:6 and 19:15, as well as Numbers 35:30, that the testimony of two men was required to validate a judgment. Jesus had those two testimonies: He gave witness and so did His Father. We have seen from John 5:37–47 that the witness of the Father is found in the Word of God. 既然他們想用律法定婦人的罪，陷害救主，耶穌就用律法來回答他們。祂引用了申命記17:6和19:15，以及民數記35:30中的原則，即需要兩個人的見證才能確認判決。耶穌有這兩個見證：耶穌作了見證，祂的父也作了見證。我們從約翰福音5:37-47看到，父的見證可以在上帝的話語中找到。
How tragic that these experts in the law did not even know their own Messiah as He stood before them! They claimed to know the law of God, but they did not know the God of the law. They did not have His Word abiding in their hearts (John 5:38), nor did they experience His love (John 5:42). They did not know the Father, and therefore did not know the Son. 這些律法專家竟然不認識站在他們面前的彌賽亞，這是多麼可悲啊！他們自稱認識上帝的律法，卻不認識定律法的上帝。他們沒有將祂的話語存記在心（約翰福音5:38），也沒有體驗到祂的愛（約翰福音5:42）。他們不認識父，因此也不認識子。
Jesus never really answered their question, “Where is thy Father?” The word father is used twenty-one times in this chapter, so Jesus did not avoid the issue but faced it honestly. He knew that their “father” was not God—but the devil! These men were religious, and yet they were the children of the devil! 耶穌從未真正回答過他們的問題：「你的父在哪裡？」 「父」這個字在本章中出現了二十一次，可見耶穌沒有迴避這個問題，而是坦然面對。祂知道他們的「父」不是神，而是魔鬼！這些人是教徒, 却是魔鬼的子孫.
Their further attempts to arrest Jesus were again thwarted by the Father, for it was not yet our Lord’s hour when He should give His life. When the servant of God is in the will of God, he can have courage and peace as he does his duty. 他們再次試圖逮捕耶穌，但又一次被父上帝所阻止，因為那時我們的主還沒有到獻出生命的時候。當上帝的僕人遵行祂的旨意時，他就能擁有勇氣和平安地履行職責。
Life and Death (8:21–30) 生與死（8:21-30） Jesus had already mentioned His leaving them (John 7:34), but the Jews had misunderstood what He said. Once again, He warned them: He would leave them, they would not be able to follow Him, and they would die in their sins! They were wasting their God-given opportunities by arguing with Him instead of trusting Him, and one day soon, their opportunities would end. 耶穌已經提到祂要離開他們（約翰福音7:34），但猶太人誤解了祂的話。祂再次警告他們：祂要離開他們，他們就不能跟隨祂，並且要死在自己的罪中！他們與祂爭論而不是信靠祂，浪費了上帝所賜予的機會，而在不久的將來，他們的機會將會結束。
Once again, the people misunderstood His teaching. They thought He was planning to kill Himself! Suicide was an abhorrent thing to a Jew, for the Jews were taught to honor all life. If Jesus committed suicide, then He would go to a place of judgment, and this, they reasoned, was why they could not follow Him. 人們又一次誤解了耶穌的教導。他們以為祂打算自殺！自殺對猶太人來說是可惡的，因為猶太人被教導要尊重所有生命。如果耶穌自殺，祂就會去受審判，他們認為這就是他們不能跟隨祂的原因。
Actually, just the opposite was true: it was they who were going to the place of judgment! Jesus was returning to His Father in heaven, and nobody can go there who has not trusted the Savior. The reason Jesus and the Jewish leaders were going to different destinations was because they had different origins: Jesus came from heaven, but they belonged to the earth. Jesus was in the world, but He did not belong to the world (see John 17:14–16). 實在的，事實恰恰相反：是他們要去接受審判！耶穌要回到天父那裡，沒有信靠救主的人不能去到天上。耶穌和猶太領袖之所以去向不同，是因為他們有不同的出身：耶穌來自天上，而他們屬於地上。耶穌在世上，但不屬於這世界（參考約翰福音17：14-16）。
The true believer has his citizenship in heaven (Luke 10:20; Phil. 3:20–21). His affection and attention are fixed heavenward. But the unsaved belong to this world; in fact, Jesus called them “the children of this world” (Luke 16:8). Since they have not trusted Christ and had their sins forgiven, their destiny is to die in their sins. The Christian dies “in the Lord” because he lives “in the Lord” (Rev. 14:13), but the unbeliever dies in his sins because he lives in his sins. 真正的信徒是天上的公民（路10：20；腓立比書3：20-21）。他的感情和注意力都集中在天上。但未得救的人屬於這個世界；事實上，耶穌稱他們為「這世界之子」（路加福音16：8）。因為他們沒有信靠基督，罪孽得不到赦免，所以他們的命運就是死在罪中。基督徒「在主裡面」死去，因為他「在主裡面」活著（啟14:13）；而非信徒則死在自己的罪中，因為他活在自己的罪中。
It seems incredible that these religious “experts” should ask, “Who are You?” He had given them every evidence that He is the Son of God, yet they had deliberately rejected the evidence. Our Lord’s reply may be expressed, “I am exactly what I said!” In other words, “Why should I teach you new things, or give you new proof, when you have not honestly considered the witness I have already given?” 這些宗教「專家」竟然會問：「祢是誰？」這似乎令人難以置信。耶穌已經給了他們所有證據，證明祂是上帝的兒子，然而他們卻故意拒絕了這些證據。我們主的回答可以這樣表達：「我就是我說的所是！」換句話說，「既然你們還沒有誠實地考慮過我已經給出的見證，我為什麼還要教你們新的事物，或者給你們新的證據呢？」
Jesus boldly made several claims to deity (John 8:26). He said He would judge, and judgment (to the Jews) belonged only to God. He claimed to be sent by God, and He claimed to have heard from God the things that He taught. How did the religious leaders respond to these clear affirmations of deity? They did not understand! God reveals His truth to the “babies” and not to the “wise and prudent” (Luke 10:21). 耶穌大膽地多次宣稱自己是上帝（約翰福音8:26）。祂說祂要施行審判，而審判（對猶太人而言）只屬於上帝。祂聲稱自己是上帝差遣的，祂聲稱自己是從上帝那裡聽來的，祂所教導的。宗教領袖們對這些明確的神性宣告有何反應？他們不明白！上帝將祂的真理啟示給“嬰孩”，而不是“聰明通達人”（路加福音10:21）。
Now Jesus spoke about His own death, when He would be “lifted up” on the cross (John 3:14; 12:32). The word translated “lifted up” has a dual meaning: “lifted up in crucifixion,” and “lifted up in exaltation and glorification.” Jesus often combined the two, for He saw His crucifixion in terms of glory and not just suffering (John 12:23; 13:30–31; 17:1). This same combination of “suffering and glory” is repeated in Peter’s first letter. 現在耶穌講到祂自己的死，那時祂將在十字架上被「舉起」（約翰福音3:14；12:32）。翻譯為「舉起」的字有雙重意義：「在十字架上被舉起」和「在高舉和榮耀中被舉起來」。耶穌經常將兩者結合起來，因為祂將自己的受難視為榮耀，而不僅僅是苦難（約翰福音12:23；13:30-31；17:1）。在彼得前書也重複了這種「苦難與榮耀」結合的說明。
It would be in His death, burial, resurrection, and ascension that Jesus would be revealed to the Jewish nation. This was the message Peter preached at Pentecost (Acts 2), not only the death of Jesus but also His resurrection and exaltation to glory. Even a Roman soldier, beholding the events at Golgotha would con fess, “Truly this man was the Son of God” (Mark 15:39). The early church, following the example of their Lord (Luke 24:25–27), would show from the Old Testament prophecies both the sufferings and the glory of the Messiah. 耶穌將在祂的死亡、埋葬、復活和升天中向猶太民族顯現。這就是彼得在五旬節（使徒行傳2章）所傳的信息，不只是耶穌的死，還有祂的復活和被高舉到榮耀中。甚至有一位羅馬士兵，目睹各各他所發生的事，也會承認：「這人真是上帝的兒子」（可15:39）。早期教會效法他們的主（路加福音24:25-27），從舊約預言展現彌賽亞的苦難和榮耀。
Jesus made two more stupendous claims: not only was He sent by the Father, but the Father was with Him because He always did what pleased the Father (John 8:29). No doubt, His enemies reacted violently to these words: but some of the listeners put their faith in Him. Whether this was true saving faith or not (see John 2:23–25), we cannot tell, but our Lord’s words to them would indicate that they knew what they were doing. Salvation is a matter of life or death. People who live in their sins and reject the Savior must die in their sins. There is no alternative. We either receive salvation by grace or experience condemnation under God’s law. We either walk in the light and have eternal life, or walk in the darkness and experience eternal death. There is a fourth contrast. 耶穌也做了兩個更驚人的宣告：祂不只是天父差來的，天父也與祂同在，因為祂總是做討天父喜悅的事（約翰福音8:29）。毫無疑問，他的敵人對這些話反應激烈：但有些聽眾信了耶穌。這是否是真正的得救信心（參考約翰福音2:23-25），我們無法判斷，但我們主對他們說的話表明他們知道自己在做什麼。救恩是關乎生死的問題。活在罪中並拒絕救主的人必死在罪中。別無選擇。我們要麼蒙恩得救，要麼在上帝的律法下被定罪。我們要麼行在光明中得永生，要麼行在黑暗中經歷永死。這是第四個對比。
Freedom and Bondage (8:31–47) 自由與捆綁（8:31-47） What listeners are represented by the pronoun they in John 8:33? In the previous verses, Jesus addressed the “believers” mentioned in John 8:30, and He warned them that continuance in the Word—discipleship— was proof of true salvation. When we obey His Word, we grow in spiritual knowledge, and as we grow in spir itual knowledge, we grow in freedom from sin. Life leads to learning, and learning leads to liberty. 在約翰福音8:33中，「他們」這個代名詞指的是哪些聽眾？在前面的經文中，耶穌提到了約翰福音8:30中提到的“信徒”，並警告他們，持守神的話語——作門徒——是真正得救的證明。當我們遵守祂的話語時，我們的屬靈知識就會增長；而隨著我們屬靈知識的增長，我們脫離罪的自由也會增長。生命帶來學習，學習帶來自由。
It is not likely that the pronoun they refers to these new believers, for they would probably not argue with their Savior! If John 8:37 is any guide, “they” probably refers to the same unbelieving Jewish leaders who had opposed Jesus throughout this conversation (John 8:13, 19, 22, 25). As before, they did not understand His message. Jesus was speaking about true spiritual freedom, freedom from sin, but they were thinking about political freedom. 「他們」這個代名詞不太可能指的是這些新信徒，因為他們可能不會與他們的救主爭論！如果約翰福音8:37可以作為參考，「他們」很可能指的是那些在整個對話中一直反對耶穌的不信猶太領袖（約翰福音8:13, 19, 22, 25）。和以前一樣，他們不明白耶穌的信息。耶穌講的是真正的屬靈自由，脫離罪的自由，但他們思考的是政治自由。
Their claim that Abraam’s descendants had never been in bondage was certainly a false one that was refuted by the very record in the Old Testament Scriptures. The Jews had been enslaved by seven mighty nations, as recorded in the book of Judges. The ten northern tribes had been carried away captive by Assyria, and the two southern tribes had gone into sev enty years of captivity in Babylon. And at that very hour, the Jews were under the iron heel of Rome! How difficult it is for proud religious people to admit their failings and their needs! 他們聲稱亞伯拉罕的後裔從未受過奴役，這無疑是一個謊言，舊約聖經的記載駁斥了這一說法。正如士師記的記載，猶太人曾被七個強大的國家奴役。北方的十個支派被亞述擄去，南方的兩個支派在巴比倫被囚禁了七十年。而就在那時，猶太人正處於羅馬帝國的鐵蹄之下！對於驕傲的宗教人士來說，承認自己的缺點和需求是多麼困難啊！
Jesus explained that the difference between spiritual freedom and bondage is a matter of whether one is a son or a servant. The servant may live in the house, but he is not a part of the family, and he cannot be guaran teed a future. (Jesus may have had Isaac and Ishmael in mind here; see Gen. 21.) “Whosoever keeps on practic ing sin [literal translation] is the servant of sin.” These religious leaders would not only die in their sins (John 8:21, 24), but they were right then living in bondage to sin! 耶穌解釋說，屬靈自由和奴役的區別在於一個人是兒子還是僕人。僕人或許住在房子裡，但他不是家庭的一部分，也不能保證他的未來。 （耶穌在這裡想到的可能是以撒和以實瑪利；參考創世記21章。）「凡犯罪的，就是罪的奴僕。」這些宗教領袖不僅會死在罪中（約翰福音8:21, 24），而且他們當時正活在罪的捆綁之中！
How can slaves of sin be set free? Only by the Son. How does He do it? Through the power of His Word. Note the emphasis on the Word in John 8:38–47, and He had already told them, “The truth shall make you free” (John 8:32). They would not “make room” for His Word in their hearts. 罪的奴僕如何得自由？唯有靠著聖子。他是怎麼做到的？靠著祂話語的大能。請注意約翰福音8:38-47對話語的強調，他已經告訴他們：「真理必使你們得自由」（約翰福音8:32）。但他們卻不願在心中為祂的話語「騰出空間」。 In the rest of this section, you see the debate cen tering around the word father. Jesus identified Himself with the Father in heaven, but He identified them with the father from hell, Satan. Of course, the Jews claimed Abraham as their father (Luke 3:8ff.), but Jesus made a careful distinction between “Abraham’s seed” (physical descendants) and “Abraham’s children” (spiritual descendants because of personal faith; Gal. 3:6–14). 在本節的其餘部分，你會看到爭論的焦點是「父」這個詞。耶穌將自己視為天上的父，但祂將他們視為來自地獄的父親－撒旦。當然，猶太人聲稱亞伯拉罕是他們的父親（路加福音3:8及以後），但耶穌仔細區分了「亞伯拉罕的後裔」（肉身的後裔）和「亞伯拉罕的兒女」（因個人信仰而產生的屬靈後裔；加拉太書3:6-14）。
These Jewish leaders, who claimed to belong to Abraham, were very unlike Abraham. For one thing, they wanted to kill Jesus; Abraham was the “friend of God” and fellowshipped with Him in love (Isa. 41:8). Abraham listened to God’s truth and obeyed it, but these religious leaders rejected the truth. 這些自稱屬於亞伯拉罕的猶太領袖與亞伯拉罕截然不同。首先，他們想殺死耶穌；亞伯拉罕是“神的朋友”，並在愛中與他相交（以賽亞書41:8）。亞伯拉罕聆聽並順服神的真理，但這些宗教領袖拒絕了真理。
Nature is determined by birth, and birth is deter mined by paternity. If God is your Father, then you share God’s nature (2 Peter 1:1–4), but if Satan is your father, then you share in his evil nature. Our Lord did not say that every lost sinner is a “child of the devil,” though every lost sinner is certainly a child of wrath and disobedience (Eph. 2:1–3). Both here and in the parable of the tares (Matt. 13:24–32, 36–43), Jesus said that the Pharisees and other “counterfeit” believers were the children of the devil. Satan is an imitator (2 Cor. 11:13–15), and he gives his children a false righ teousness that can never gain them entrance into heaven (Rom. 10:1–4). 本性由出生決定，而出生又由父權決定。如果神是你的父親，那麼你就擁有神的本性（彼得後書1:1-4），但如果撒旦是你的父親，那麼你就擁有他邪惡的本性。我們的主並沒有說每個迷失的罪人都是“魔鬼之子”，儘管每個迷失的罪人無疑都是憤怒和悖逆之子（以弗所書2:1-3）。無論是在這裡，或是在稗子的比喻中（太13:24-32，36-43），耶穌都說法利賽人和其他「假冒」信徒是魔鬼之子。撒但善於模仿（哥林多後書11:13-15），他給他的孩子們一種虛假的義，這義永遠無法讓他們進入天堂（羅馬書10:1-4）。
What were the characteristics of these religious leaders who belonged to the devil? For one thing, they rejected the truth (John 8:40) and tried to kill Jesus because He spoke the truth. They did not love God (John 8:42), nor could they understand what Jesus taught (John 8:43, 47). Satan’s children may be well versed in their religious traditions, but they have no understanding of the Word of God. 這些屬於魔鬼的宗教領袖有哪些特質？首先，他們拒絕真理（約翰福音8:40），並試圖殺死耶穌，因為他講了真理。他們不愛上帝（約翰福音8:42），也無法理解耶穌的教導（約翰福音8:43，47）。撒旦的子孫或許精通他們的宗教傳統，但他們卻不明白上帝的話語。
Satan is a liar and a murderer. He lied to our first parents (“Yea, hath God said?”) and engineered their deaths. Cain was a child of the devil (1 John 3:12), for he was both a liar and a murderer. He killed his brother Abel and then lied about it (Gen. 4). Is it any wonder that these religious leaders lied about Jesus, hired false witnesses, and then had Him killed? 撒旦是騙子，也是殺人犯。他欺騙我們的始祖（「神豈是真說的嗎？」），並策劃了他們的死。該隱是魔鬼之子（約翰一書3:12），因為他既是騙子，也是殺人犯。他殺了他的兄弟亞伯，然後又為此撒謊（創世記4章）。這些宗教領袖對耶穌撒謊，僱用假證人，然後殺了他，這有什麼奇怪的嗎？
The worst bondage is the kind that the prisoner himself does not recognize. He thinks he is free, yet he is really a slave. The Pharisees and other religious lead ers thought that they were free, but they were actually enslaved in terrible spiritual bondage to sin and Satan. They would not face the truth, and yet it was the truth alone that could set them free. 最糟糕的捆綁是囚犯自己都不認識的那種。他以為自己自由了，但其實他是個奴隸。法利賽人和其他宗教領袖自以為自由了，但實際上他們卻被罪和撒旦可怕的靈性捆綁所奴役。他們不願面對真理，但只有真理才能使他們得自由。
Honor and Dishonor (8:48–59) 榮耀與羞辱（8:48-59） The leaders could not refute our Lord’s statements, so they attacked His person. Some students think that the leaders’ statement in John 8:41—“We are not born of fornication”—was a slur on our Lord’s own birth and character. After all, Mary was with child before she and Joseph were married. But the personal attacks in John 8:48 are quite obvious. For a Jew to be called a Samaritan was the grossest of insults, and then to be called a demon-possessed person only added further insult. 領袖們無法駁斥我們主的言論，於是他們攻擊祂自己。一些學者認為，約翰福音8:41中領袖所說的話——「我們不是從淫亂生的」——是對我們主本身的出身和品格的誹謗。畢竟，馬利亞在與約瑟結婚前就已經懷孕。但約翰福音8:48中的人身攻擊顯而易見。對一個猶太人來說，被稱為撒瑪利亞人是最嚴重的侮辱，而被稱為被鬼附的人，更是雪上加霜。
Note that Jesus did not even dignify the racial slur with an answer. (No doubt there was also in this the suggestion that, like the Samaritans, Jesus was a heretic.) They were dishonoring Him, but He was honoring the Father. You will recall that He made it clear that it was impossible to honor the Father without honoring the Son (John 5:23). They were seeking their own glory (see John 5:41–44), but He was seeking the glory that belongs to God alone. Tradition-centered religion, without Christ, is often a “mutual admiration society” for people who want the praise of men. 請注意，耶穌甚至沒有回應種族歧視的言論。 （毫無疑問，這其中也暗示耶穌像撒瑪利亞人一樣，是個異教徒。）他們羞辱他，但他卻尊敬父。你會記得，他明確表示，不尊敬子就不可能尊敬父（約翰福音5:23）。他們所尋求的是自己的榮耀（參考約翰福音5:41-44），但他所尋求的是唯獨屬於神的榮耀。以傳統為中心的宗教，沒有基督，往往是一個“互相崇拜的社會”，裡面的人都渴望得到人的稱讚。
Jesus had warned them that they would die in their sins because of their unbelief, and now He invited them to trust His Word and “never see death” (John 8:51). He had said this before in His synagogue sermon (John 6:39–40, 44, 54). Once again, the leaders lacked the spiritual insight to understand what He was saying. Abraham was dead, yet he was a godly man, and the faithful prophets were also dead. This kind of talk only convinced them the more that He had a demon (John 7:20)! 耶穌曾警告他們，他們會因不信而死在罪中，現在他邀請他們信靠他的話語，「永遠不見死亡」（約翰福音8:51）。他以前在會堂講道時也說過這句話（約翰福音6:39-40, 44, 54）。再一次，領袖們缺乏屬靈的洞察力來理解祂所說的話。亞伯拉罕死了，但他是個敬虔的人，忠心的先知也死了。這種說法只能讓他們更確信祂被鬼附著（約翰福音7:20）！
By claiming to be the Lord of death, He was claim ing to be God (John 5:21–29). This was not an honor He made for Himself; the Father gave it to Him. In fact, Abraham (whom they claimed as their father) saw His day and rejoiced! Instead of rejoicing, they were revolting and trying to kill Him. 祂自稱是死亡之主，就是自稱是神（約翰福音5:21-29）。這不是祂為自己所立的榮耀；是父賜給祂的。事實上，亞伯拉罕（他們稱他為父）看見了祂的日子，就歡喜快樂！他們不但沒有歡喜快樂，反而反叛祂，想要殺死祂。
How did Abraham “see” our Lord’s day, that is, His life and ministry on earth? The same way he saw the future city: by faith (Heb. 11:10, 13–16). God did not give Abraham some special vision of our Lord’s life and ministry, but He did give him the spiritual perception to “see” these future events. Certainly Abraham saw the birth of the Messiah in the miraculous birth of his own son, Isaac. He certainly saw Calvary when he offered Isaac to God (Gen. 22). In the priestly ministry of Melchizedek (Gen. 14:17–24), Abraham could see the heavenly priesthood of the Lord. In the marriage of Isaac, Abraham could see a picture of the marriage of the Lamb (Gen. 24). 亞伯拉罕是如何「看見」我們主的日子，也就是祂在地上的生活和事工的呢？就像祂看見未來的城市：憑著信心（希伯來書11:10, 13-16）。神並沒有賜給亞伯拉罕關於我們主的生活和事工的一些特殊異象，但祂確實賜給祂屬靈的洞察力來「看見」這些未來的事件。亞伯拉罕無疑地從他兒子以撒的神奇誕生中看見了彌賽亞的誕生。當他將以撒獻給神時，他確實看到了髑髏地（創世記22章）。
His statement found in John 8:58 can be translated, “Before Abraham came into being, I Am.” Again, this was another affirmation of His divine sonship, and the Jewish leaders received it as such. He had once again made Himself equal with God (John 5:18), and this was the sin of blasphemy, worthy of death (Lev. 24:16). Jesus was divinely protected and simply walked away. His hour had not yet come. We cannot help but admire His courage as He presented the truth and invited blind religious men to trust Him and be set free. 在麥基洗德的祭司職任中（創14:17-24），亞伯拉罕可以看到主在天上的祭司職。在以撒的婚禮中，亞伯拉罕可以看到羔羊婚禮的景象（創24章）。約翰福音8:58中他的這句話可以翻譯為：「還沒有亞伯拉罕，就有了我。」這再次肯定了他的神聖兒子身份，猶太領袖們也如此接受了。祂再次使自己與神平等（約翰福音5:18），這是褻瀆的罪，該死（利未記24:16）。耶穌受到神的保護，只是走開了。他的時辰還沒到。我們不禁欽佩他的勇氣，因為他傳講真理，並邀請盲目的宗教人士信靠他，獲得自由。
The most difficult people to win to the Savior are those who do not realize that they have a need. They are under the condemnation of God, yet they trust their religion to save them. They are walking in the darkness and not following the light of life. They are sharing a “living death” because of their bondage to sin, and, in spite of their religious deeds, they are dishonor ing the Father and the Son. These are the people who crucified Jesus Christ, and Jesus called them the children of the devil. 最難贏得救主的人是那些沒有意識到自己有需要的人。他們正處於上帝的譴責之下，卻又相信宗教能拯救他們。他們行走在黑暗中，沒有追隨生命之光。他們因被罪捆綁，如同「活的死」。儘管他們有宗教行為，卻羞辱了聖父和聖子。這些人就是釘死耶穌基督的人，耶穌稱他們為魔鬼之子。
Whose child are you? Is God your Father because you have received Jesus Christ into your life (John 1:12–13)? Or is Satan your father because you are depending on a counterfeit righteousness, a “works righteousness,” not the righteousness that comes through faith in Jesus Christ? 你是誰的孩子？上帝是祢的父嗎？因為你已經接受耶穌基督進入你的生命（約翰福音1:12-13）？還是撒但是你的父親，因為你依靠的是虛假的義，一種“靠行為稱義”，而不是因信耶穌基督而來的義？
If God is your Father, then heaven is your home. If He is not your Father, then hell is your destiny. 如果上帝是你的父，那麼天堂就是你的家。如果他不是你的父，那麼地獄就是你的命運。
It is truly a matter of life or death! 這真是生死攸關的大事！
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