116 (約第9章) The blind man calls their bluff. 生來瞎眼人的見證. 20/07/2025
CHAPTER NINE 第9課 John 9 約翰福音第9章 THE BLIND MAN CALLS THEIR BLUFF. 生來瞎眼人的見證.
Our Lord performed miracles in order to meet human needs. But He also used those miracles as a “launching pad” for a message conveying spiri tual truth. Finally, His miracles were His “credentials” to prove that He was indeed the Messiah. “The blind receive their sight” was one such messianic miracle (Matt. 11:5), and we see it demonstrated in this chap ter. Jesus used this miracle as the basis for a short sermon on spiritual blindness (John 9:39–41) and a longer sermon on true and false shepherds (John 10:1–18). 我們的主行神蹟是為了滿足人類的需要。但祂也用這些神蹟作為傳遞屬靈真理信息的「發射台」。最後，祂的神蹟是祂的“憑證”，證明祂確實是彌賽亞。 「瞎子得看見」就是這樣一個彌賽亞的神蹟（太11:5），我們在本章中看到了它的彰顯。耶穌以此神蹟為基礎，發表了一篇關於屬靈盲目的短篇講道（約翰福音9:39-41），以及一篇關於真假牧羊人的長篇講道（約翰福音10:1-18）。
I am told that in the United States somebody goes blind every twenty minutes. The man we meet in this chapter was born blind; he had never seen the beauty of God’s creation or the faces of his loved ones. When Jesus arrived on the scene, everything changed, and the man was made to see. However, the greatest miracle was not the opening of his eyes but the opening of his heart to the Savior. It cost him everything to confess Jesus as the Son of God, but he was willing to do it. 我聽說在美國，每二十分鐘就會有一個人失明。我們在本章中遇到的那個人生來就瞎眼；他從未見過上帝創造的美麗，也從未見過他所愛之人的面容。當耶穌出現時，一切都改變了，這個人得以看見。然而，最大的神蹟不是祂的眼睛被打開，而是祂的心向救主敞開。他為承認耶穌是上帝的兒子, 他喜歡去做,
The easiest way to grasp the message of this chapter is to note the stages in this man’s growing understand ing of who Jesus is. 要理解本章的訊息，最簡單的方法就是觀察這個人對耶穌是誰逐漸加深的理解。
“A Man Called” (9:1–12) 「一個蒙召的人」（9:1-12） About the only thing a blind man could do in that day was beg, and that is what this man was doing when Jesus passed by (John 9:8). No doubt there were many blind people who would have rejoiced to be healed, but Jesus selected this man (see Luke 4:25–27). Apparently the man and his parents were well known in the com munity. It was on the Sabbath when Jesus healed the man (John 9:14), so that once again He was upsetting and deliberately challenging the religious leaders (John 5:9ff.). 在那個時代，盲人唯一能做的事情就是乞討，而耶穌經過時，這個人正在乞討（約翰福音9:8）。毫無疑問，許多盲人都會為得醫治而歡喜，但耶穌選擇了這個人（參考路加福音4:25-27）。顯然，這個人和他的父母在社區裡很有名。耶穌醫治這個人的時候正是安息日（約翰福音9:14），因此他再次激怒了宗教領袖，並故意向他們發出挑戰（約翰福音5:9比照研讀）。
The disciples did not look at the man as an object of mercy but rather as a subject for a theological discus sion. It is much easier to discuss an abstract subject like “sin” than it is to minister to a concrete need in the life of a person. The disciples were sure that the man’s con genital blindness was caused by sin, either his own or his parents’, but Jesus disagreed with them. 門徒並沒有把這個人視為憐憫的對象，而是將其視為神學討論的主題。討論「罪」這樣的抽象話題，比服事一個人生活中的具體需求要容易得多。門徒確信這個人先天失明是由於罪，無論是他自己的罪還是他父母的罪，但耶穌不同意他們的觀點。
In the final analysis, all physical problems are the result of our fall in Adam, for his disobedience brought sin and death into the world (Rom. 5:12ff.). But after ward, to blame a specific disability on a specific sin committed by specific persons is certainly beyond any man’s ability or authority. Only God knows why babies are born with handicaps, and only God can turn those handicaps into something that will bring good to the people and glory to His name. 歸根究底，所有身體上的問題都是我們在亞當裡墮落的結果，因為他的悖逆將罪和死亡帶入了世界（羅馬書5:12 比照研讀）。但事後看來，將特定的殘疾歸咎於特定人所犯下的特定罪，顯然超出了任何人的能力或權威。只有上帝知道嬰兒為何生來就有殘疾，也只有上帝才能將這些殘疾轉化為造福人類、榮耀祂名的事物。
Certainly both the man and his parents had at some time committed sin, but Jesus did not see their sin as the cause of the man’s blindness. Nor did He suggest that God deliberately made the man blind so that, years later, Jesus could perform a miracle. Since there is no punctuation in the original manuscripts, we are free to read John 9:3–4 this way: Neither has this man sinned nor his parents. But that the works of God should be made manifest in him, I must work the works of Him that sent Me, while it is day. 當然，這個人和他的父母都曾犯過罪，但耶穌並不認為他們的罪是導致這個人失明的原因。他也沒有暗示上帝故意使這個人失明，以便在多年後耶穌行神蹟。由於原文沒有標點符號，我們可以這樣解讀約翰福音9:3-4：也不是這人犯了罪，也不是他父母犯了罪。只是要叫神的作為顯明在他身上，我必須趁著白日行那差我來者的作為。
Our Lord’s method of healing was unique: He put clay on the man’s eyes and told him to go wash. Once Jesus healed two blind men by merely touching their eyes (Matt. 9:27–31), and He healed another blind man by putting spittle on his eyes (Mark 8:22–26). Though the healing power was the same, our Lord var ied His methods lest people focus on the manner of healing and miss the message in the healing. 我們主醫治的方法很獨特：他把泥抹在那人的眼睛上，叫他去洗。有一次，耶穌只是摸了摸兩個瞎子的眼睛就治好了他們（馬太福音9:27-31），又把唾沫抹在另一個瞎子的眼睛上，治好了他（馬可福音8:22-26）。雖然醫治的能力是一樣的，但我們的主改變了祂的方法，以免人們只注重醫治的方式而錯過醫治的信息。
There were at least two reasons for our Lord’s use of the clay. For one thing, it was a picture of the incar nation. God made the first man out of the dust, and God sent His Son as a real Man. Note the emphasis on the meaning of “Siloam”—“sent.” And relate this to John 9:4: “The works of him that sent me” (see also John 3:17, 34; 5:36; 7:29; 8:18, 42). Jesus gave a little illustration of His own coming to earth, sent by the Father. 我們的主使用泥土至少有兩個原因。首先，它像徵道成肉身的國度。神用塵土造了第一個人，又差遣祂的兒子，成為一個真正的人。請注意「西羅亞」——「差遣」——的意思。並將其與約翰福音9:4連結起來：「差我來者的作為」（另參約翰福音3:17, 34；5:36；7:29；8:18, 42）。耶穌用泥土作了一個小小的比喻，說明祂自己是如何被父差遣來到世上的。
The second reason for the clay was irritation; it encouraged the man to believe and obey! If you have ever had an irritation in your eyes, you know how quickly you seek irrigation to cleanse it out! You might compare this “irritation” to the convicting work of the Holy Spirit as He uses God’s law to bring the lost sin ner under judgment. 使用泥土的第二個原因是刺激；它鼓勵人相信並順服！如果你的眼睛曾經受過刺激，你就會知道你會多麼迅速地尋求灌溉來清除它！你可以將這種「刺激」與聖靈使人知罪的工作進行比較，聖靈使用神的律法將迷失的罪人帶到審判之下。
But the illumination now led to a problem in iden tification: was this really the blind beggar, and who caused him to see? Throughout the rest of John 9, a growing conflict takes place around these two ques tions. The religious leaders did not want to face the fact that Jesus had healed the man, or even that the man had been healed! 但光明現在帶來了一個身分識別問題：這真的是那個瞎眼的乞丐嗎？是誰讓他看見的？在約翰福音第九章的其餘部分，圍繞著這兩個問題展開了一場愈演愈烈的衝突。宗教領袖們不願面對耶穌已經治癒了這個人的事實，甚至不願面對這個人已經被治癒的事實！
Four times in this chapter people asked, “How were you healed?” (John 9:10, 15, 19, 26). First the neigh bors asked the man, and then the Pharisees asked him. Not satisfied with his reply, the Pharisees then asked the man’s parents and then gave the son one final inter rogation. All of this looked very official and efficient, but it was really a most evasive maneuver on the part of both the people and the leaders. The Pharisees wanted to get rid of the evidence, and the people were afraid to speak the truth! 在這一章中，人們四次問：「你是怎麼得的醫治？」（約翰福音9:10, 15, 19, 26）。首先是鄰居問這個人，然後法利賽人問他。法利賽人對他的回答不滿意，於是問了他的父母，然後最後一次盤問了這個兒子。所有這些看起來都非常正式和有效，但實際上這是民眾和領袖們極力迴避的策略。法利賽人想要抹去證據，而民眾不敢說出真相！
They were all asking the wrong question! They should not have asked “How?” but “Who?” (Simply rearrange the letters!) But we are so prone to ask “How?” We want to understand the mechanics of a miracle instead of simply trusting the Savior, who alone can perform the miracle. Nicodemus wanted to know how he could reenter his mother’s womb (John 3:4, 9). “How can this man give us his flesh to eat?” (John 6:52). 他們都問錯問題了！他們不應該問「怎麼做到的？」而是「誰？」（只需重新排列字母！）但我們很容易問「怎麼做？」我們想要了解奇蹟的機制，而不是簡單地相信救主，只有祂才能創造奇蹟。尼哥底母想知道他怎麼能重新進入母親的子宮（約翰福音3：4，9）。 「這個人怎能把他的肉給我們吃呢？」（約翰福音6：52）。
Understanding the process, even if we could, is no guarantee that we have experienced the miracle. 即使我們能夠理解這個過程，也不能保證我們經歷了奇蹟。
When asked to describe his experience, the man simply told what had happened. All he knew about the person who had done the miracle was that He was “a man called Jesus.” He had not seen our Lord, of course, but he had heard His voice. Not only was the beggar ignorant of Jesus’ identity, but he did not know where Jesus had gone. At this point, the man has been healed, but he has not been saved. The light had dawned, but it would grow brighter until he saw the face of the Lord and worshipped Him (see Prov. 4:18). 當被要求描述他的經歷時，這個人只是講述了發生的事情。他所知道的關於創造奇蹟的人的全部就是他是「一個名叫耶穌的人」。當然，他沒有見過我們的主，但他聽到了他的聲音。乞丐不但不知道耶穌的身份，也不知道耶穌去了哪裡。此時，這個人已經痊癒，但尚未得救。光明已然降臨，但它會越來越明亮，直到他看見主的面容並敬拜祂（參考箴言4:18）。
At least twelve times in the gospel of John, Jesus is called “a man” (see John 4:29; 5:12; 8:40; 9:11, 24; 10:33; 11:47, 50; 18:14, 17, 29; 19:5). John’s empha sis is that Jesus Christ is God, but the apostle balances it beautifully by reminding us that Jesus is also true man. The incarnation was not an illusion (1 John 1:1–4). 在約翰福音中，耶穌至少有十二次被稱為「一個人」（參考約翰福音4:29；5:12；8:40；9:11、24；10:33；11:47、50；18:14、17、29；19:5）。約翰強調耶穌基督是神，但使徒巧妙地平衡了這一點，提醒我們耶穌也是真正的人。道成肉身並非幻象（約翰一書1:1-4）。
“A Prophet” (9:13–23) 「先知」（9:13-23） Since the Pharisees were the custodians of the faith, it was right that the healed man be brought to them for investigation. The fact that they studied this miracle in such detail is only further proof that Jesus did indeed heal the man. Since the man was born blind, the mira cle was even greater, for blindness caused by sickness or injury might suddenly go away. Our Lord’s miracles can bear careful scrutiny by His enemies. 法利賽人是信仰的守護者，所以把被治癒的人帶到他們面前進行調查是理所當然的。他們如此詳細地研究這個奇蹟，這進一步證明耶穌確實治癒了這個人。由於這個人生來就瞎眼，這個奇蹟就顯得更加重要，因為疾病或受傷導致的失明可能會突然消失。我們主的神蹟經得起祂敵人的仔細推敲。
But Jesus’ act of deliberately healing the man on the Sabbath day caused the Pharisees great concern. It was illegal to work on the Sabbath, and by making the clay, applying the clay, and healing the man, Jesus had per formed three unlawful “works.” The Pharisees should have been praising God for a miracle; instead, they sought evidence to prosecute Jesus. 但耶穌故意在安息日醫治這個人的行為引起了法利賽人的極大擔憂。在安息日工作是違法的，耶穌和泥巴、塗泥土、醫治這個人，做了三件違法的「事」。法利賽人本應因神蹟而讚美上帝；但他們卻尋找證據來起訴耶穌。
When people refuse to face evidence honestly, but in fear evade the issue (see John 9:22), then it is impos sible to come to a united conclusion. Once again, Jesus was the cause of division (John 9:16; see also 7:12, 43). The religious leaders were judging on the basis of one thing: nobody who breaks the Sabbath could possibly be a true prophet of God. They were “one-issue” thinkers, not unlike some religious people today. The Pharisees did not realize that Jesus was offering the people something greater than the Sabbath—the true spiritual rest that comes from God (Matt. 11:28–30). 當人們拒絕誠實地面對證據，卻因懼怕而迴避問題（參考約翰福音9:22）時，就不可能達成一致的結論。耶穌再次成為分裂的根源（約翰福音9:16；另參7:12, 43）。宗教領袖的判斷是基於一件事：任何破壞安息日的人都不可能成為上帝的真先知。他們是「單一問題」的思想家，與今天的一些宗教人士並無二致。法利賽人沒有意識到耶穌給予人們的遠比安息日更偉大的東西－來自上帝的真正屬靈安息（馬太福音11:28-30）。
But the beggar was not intimidated by the threats of the Pharisees. When asked who he thought Jesus was, the man boldly said, “He is a prophet!” (Note John 4:19 for a parallel.) Some of the Old Testament prophets, such as Moses, Elijah, and Elisha, did per form miracles. The Jewish people would look on their prophets as men of God who could do wonderful things by the power of God. 但乞丐並沒有被法利賽人的威脅嚇倒。當被問及他認為耶穌是誰時，他大膽地說：「他是一位先知！」（注意約翰福音4:19的對應。）一些舊約先知，例如摩西、以利亞和以利沙，確實行過神蹟。猶太人視先知為神人，憑著神的能力行奇事。
But the religious leaders did not want to see Jesus given that kind of high designation. “This man is not of God” (John 9:16). Perhaps they could discredit the miracle. If so, then they could convince the people that Jesus had plotted the whole thing and was really deceiving the people. He had craftily “switched” beg gars so that the sighted man was not the man who had been known as the blind beggar. 但宗教領袖們不願看到耶穌被賦予如此崇高的稱號。 「這個人不是從神來的」（約翰福音9:16）。或許他們可以質疑耶穌的神蹟。如果這樣，他們就能讓民眾相信，耶穌是整個事件的幕後黑手，實際上是在欺騙民眾。他巧妙地「調換」了乞丐，使那個視力正常的人不再是之前被稱為盲乞丐的乞丐。
The best way to get that kind of evidence would be to interrogate the parents of the beggar, so they called them in and asked them two questions: (1) “Is this your son?” And (2) “If he is, how does he now see?” In they refused to answer either question, they were in trouble, or if they answered with replies contrary to what the leaders wanted, they were in trouble. What a dilemma! 取得此類證據的最佳方法是詢問乞丐的父母。於是，他們把父母叫來，問了兩個問題：（1）「這是你的兒子嗎？」（2）「如果是，他現在怎麼能看見東西了？」如果他們拒絕回答任何一個問題，他們就有麻煩了；如果他們的回答與宗教領袖的要求相反，他們也有麻煩了。這真是進退維谷！
They answered the first question honestly: he was their son and he had been born blind. They answered the second question evasively: they did not know how he was healed or who healed him. They then used the old-fashioned tactic called “passing the buck” by sug gesting that the Pharisees ask the man himself. After all, he was of age! 他們誠實地回答了第一個問題：他是他們的兒子，生來就瞎眼。他們含糊其辭地回答了第二個問題：他們不知道他是怎麼痊癒的，也不知道是誰治癒了他。然後他們使用了老式的「推卸責任」策略，建議法利賽人親自問這個人。畢竟，他已經成年了！
What lay behind all of this questioning and these furtive replies? The fear of people. We met it at the Feast of Tabernacles (John 7:13), and we shall meet it again at our Lord’s last Passover (John 12:42). These people were seeking the honor of men and not the honor that comes from God (John 5:44). To be sure, it was a seri ous thing to be excommunicated from the synagogue, but it was far more serious to reject the truth and be lost forever. “The fear of man brings a snare” (Prov. 29:25 nasb). The Pharisees were trying to trap Jesus, and the parents were trying to avoid a trap, but all of them were only ensnaring themselves! The parents should have heeded the counsel of Isaiah 51:7 and 12. 所有這些疑問和這些鬼鬼祟祟的回答背後隱藏著什麼？是懼怕人。我們在住棚節（約翰福音7:13）遇到這種懼怕，在我們主的最後一個逾越節（約翰福音12:42）還會再次遇到這種懼怕。這些人追求的是人的榮耀，而不是來自神的榮耀（約翰福音5:44）。誠然，被逐出會堂是一件嚴重的事情，但拒絕真理並永遠沉淪則更加嚴重。 「懼怕人的，陷入網羅」（箴29:25）。法利賽人試圖陷害耶穌，而耶穌的父母則試圖避開陷阱，但他們最終都只是自取其辱！父母本應聽從以賽亞書51:7和12的勸告。
The Pharisees could present a “good case” for their position. After all, they did have the law of Moses as well as centuries of Jewish tradition. What they failed to understand was that Jesus Christ had fulfilled all of this ceremonial law and was now bringing in some thing new. In Moses, you have preparation, but in Jesus Christ, you have consummation (see John 1:17). 法利賽人可以為他們的立場提出「充分的理由」。畢竟，他們擁有摩西律法以及幾個世紀的猶太傳統。但他們未能理解的是，耶穌基督已經完成了所有禮儀律法，現在又帶來了一些新的東西。在摩西律法裡，我們擁有預備；在耶穌基督裡，我們擁有成全（參考約翰福音1:17）。
“A Man of God” (9:24–34) 「屬神的人」（9:24-34） Anxious to settle the case, the Pharisees did call the man in, and this time, they put him under oath. “Give God the praise” is a form of Jewish “swearing in” at court (see Josh. 7:19). 法利賽人急於了結此事，便把這個人叫了進來，這一次，他們讓他宣誓。 「讚美神」是猶太人在法庭上「宣誓」的一種形式（參考約書亞記7:19）。
But the “judges” prejudiced everybody from the start! “We know that this man is a sinner!” They were warning the witness that he had better cooperate with the court, or he might be excommunicated. But the beggar was made of sturdier stuff than to be intimi dated. He had experienced a miracle, and he was not afraid to tell them what had happened. 但這些「審判官」從一開始就對每個人都懷有偏見！ 「我們知道這人是個罪人！」他們警告證人，他最好配合法庭，否則可能會被逐出教會。但乞丐意志堅強，不會被嚇倒。他經歷了奇蹟，並不害怕告訴他們發生了什麼事。
He did not debate the character of Jesus Christ, because that was beyond his knowledge and experi ence. But one thing he did know: now he could see. His testimony (John 9:25) reminds me of Psalm 27. Read that psalm in the light of this chapter, from the viewpoint of the healed beggar, and see how meaningful it becomes. 他沒有爭論耶穌基督的性格，因為那超出了他的知識和經驗。但有一件事他知道：現在他能看見了。祂的見證（約翰福音9:25）讓我想起了詩篇27篇。結合本章的經文，從得醫治的乞丐的角度來讀那篇詩篇，你會發現它變得多麼有意義。
For the fourth time, the question is asked, “How did He open your eyes?” (see John 9:10, 15, 19, and 26). I can imagine the man getting quite impatient at this point. After all, he had been blind all his life, and there was so much now to see. He certainly did not want to spend much longer in a synagogue court, look ing at angry faces and answering the same questions! 第四次提出了這個問題：「他是怎麼開你的眼睛的？」（參考約翰福音9:10、15、19和26）。我可以想像這個人此時會非常不耐煩。畢竟，他一生都是瞎子，現在有這麼多東西要看。他當然不想在猶太會堂的法庭上待太久，面對著憤怒的臉孔，回答同樣的問題！
We admire the boldness of the man in asking those irate Pharisees if they wanted to follow Jesus! The man expected a negative answer, but he was courageous even to ask it. Unable to refute the evidence, the judges began to revile the witness, and once again Moses is brought into the picture (John 5:46). The Pharisees were cautious men who would consider themselves conservatives, when in reality they were “preservatives.” A true conservative takes the best of the past and uses it, but he is also aware of the new things that God is doing. The new grows out of the old (Matt. 13:52). A “preservative” simply embalms the past and preserves it. He is against change and resists the new things that God is doing. Had the Pharisees really understood Moses, they would have known who Jesus was and what He was doing. 我們欽佩這個人敢於問那些憤怒的法利賽人是否願意跟隨耶穌！這個人預料到會得到否定的答案，但他甚至勇敢地提出了這個問題。法官們無法反駁證據，便開始辱罵證人，摩西再次被提及（約翰福音5:46）。法利賽人是謹慎的人，他們自認為是保守派，但實際上他們是「防腐劑」。真正的保守派會汲取過去的精華並加以利用，但他也意識到上帝正在做的新事。新的是從舊的中生長出來的（太13:52）。 「防腐劑」只是對過去進行防腐和保存。他反對改變，抵制上帝正在做的新事。如果法利賽人真正理解摩西，他們就會知道耶穌是誰，以及祂在做什麼。
The leaders were sure about Moses, but they were not sure about Jesus. They did not know where He came from. He had already told them that He had come from heaven, sent by the Father (John 6:33, 38, 41–42, 50–51). They were sure that He was the natu ral son of Mary and Joseph, and that He was from the city of Nazareth (John 6:42; 7:41–42). 領袖們對摩西確信無疑，但對耶穌卻不確定。他們不知道耶穌從哪裡來。耶穌已經告訴他們，祂來自天上，是天父差遣的（約6:33, 38, 41-42, 50-51）。他們確信他是馬利亞和約瑟的親生兒子，來自拿撒勒城（約翰福音6:42；7:41-42）。
They were judging “after the flesh” (John 8:15) and not exercising spiritual discernment. 他們「憑著外貌」（約8:15）判斷，沒有運用屬靈的分辨力。
It seemed incredible to the healed man that the Pharisees would not know this Man who had opened his eyes! How many people were going around Jerusalem, opening the eyes of blind people? Instead of investigating the miracle, these religious leaders should have been investigating the One who did the miracle and learning from Him. The “experts” were rejecting the Stone that was sent to them (Acts 4:11). 對這位被醫治的人而言，法利賽人竟然不認識這位開了他眼睛的人，這真是難以置信！有多少人走遍耶路撒冷，為瞎子開眼？這些宗教領袖們本應研究行神蹟的那一位，並向他學習，而不是探究神蹟。那些「專家」竟然拒絕了那塊送給他們的石頭（使徒行傳4:11）。
The beggar then gave the “experts” a lesson in prac tical theology. Perhaps he had Psalm 66:18 in mind: “If I regard iniquity in my heart, the Lord will not hear me.” The leaders called Jesus a sinner (John 9:24), yet Jesus was used of God to open the blind man’s eyes. 然後，乞丐給「專家」們上了一堂實用神學課。也許他想到了詩篇 66:18：「我若心裡注重罪孽，主必不聽我。」領袖們稱耶穌為罪人（約翰福音 9:24），但耶穌卻被上帝使用，開了瞎子的眼睛。
He added another telling argument: Jesus healed a man born blind. Never, to their knowledge, had this occurred before. So, God not only heard Jesus, but He enabled Him to give the man sight. How, then, could Jesus be a sinner? 他補充了一個有力的論點：耶穌治癒了一個生來就瞎眼的人。據他們所知，以前從未發生過這種事。所以，上帝不只聽到了耶穌的話，也使他能夠讓這個人看見。那麼，耶穌怎麼會是個罪人呢？
Religious bigots do not want to face either evidence or logic. Their minds are made up. Had the Pharisees honestly considered the facts, they would have seen that Jesus is the Son of God, and they could have trusted Him and been saved. Again, the leaders reviled the man and told him he was born in sin. However, he would not die in his sins (see John 8:21, 24); because before this chapter ends, the beggar will come to faith in Jesus Christ. All of us are born in sin (Ps. 51:5), but we need not live in sin (Col. 3:6–7) or die in our sins. Faith in Jesus Christ redeems us from sin and gives us a life of joyful liberty. 宗教偏執者不想面對證據或邏輯。他們心意已決。如果法利賽人誠實地考慮事實，他們就會明白耶穌是上帝的兒子，他們就會信靠祂並得救。領袖們再次辱罵這個人，告訴他他生在罪孽裡。但是，他不會死在罪孽中（參考約翰福音 8:21, 24）；因為在本章結束之前，乞丐會信靠耶穌基督。我們都生在罪中（詩篇 51:5），但我們不必活在罪中（歌羅西書 3:6-7），也不必死在罪中。信靠耶穌基督救贖我們脫離罪，賜給我們喜樂自由的生命。
The religious leaders officially excommunicated this man from the local synagogue. This meant that the man was cut off from friends and family and looked on by the Jews as a “publican and sinner.” But Jesus came for the “outcasts” and never let them down. “The Son of God” (9:35–41) The Good Shepherd always cares for His sheep. Jesus knew that the man had been excommunicated, so He found him and revealed Himself to him. Remember, the man knew our Lord’s voice, but he had never seen His face. The man now reached the climax of his knowledge of Jesus Christ and his faith in Him. It is not enough to believe that He is “a man called Jesus,” or even “a prophet” or “a man of God.” “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1). John wrote his gospel to prove that Jesus is the Son of God, and to present to his readers the testimonies of people who met Jesus and affirmed that He is God’s Son. This beggar is one such witness. Jesus identified Himself as the Son of God (see John 9:35; also 5:25), and the beggar believed and was saved (John 9:38). “My sheep hear my voice” (John 10:27). He did not “see and believe”; he heard and believed. Not only did he trust the Savior, but he wor shipped Him. If Jesus Christ is not God, then why did He accept worship? Peter, Paul, and Barnabas certainly didn’t accept worship (see Acts 10:25–26; 14:11–15). 宗教領袖正式將這個人逐出當地猶太會堂。這意味著這個人與朋友和家人斷絕了關係，並被猶太人視為「稅吏和罪人」。但耶穌為這些「被驅逐的人」而來，從未讓他們失望。 「神的兒子」（9:35-41）好牧人總是關心他的羊。耶穌知道這個人被逐出教會，所以他找到了他並向他顯現。記住，這個人認得我們主的聲音，但他從未見過他的面。現在，他對耶穌基督的認識和對他的信心達到了頂峰。僅僅相信他是“一個名叫耶穌的人”，甚至“一個先知”或“一個屬神的人”是不夠的。 「凡信耶穌是基督的，都是從神而生」（約翰一書5:1）。約翰寫福音書是為了證明耶穌是神的兒子，並向讀者呈現那些見過耶穌並確認祂是神兒子的人的見證。這個乞丐就是這樣一位見證人。耶穌自稱是神的兒子（參考約翰福音9:35；另參5:25），乞丐相信了，並且得救了（約翰福音9:38）。 「我的羊聽我的聲音」（約翰福音10:27）。他不是“看見就信”，而是聽見就信。祂不但信靠救主，也敬拜祂。如果耶穌基督不是神，那他為什麼要接受敬拜呢？彼得、保羅和巴拿巴當然不接受敬拜（參考使徒行傳10:25-26；14:11-15）。
John the Baptist affirmed that Jesus is the Son of God (John 1:34) and so did Nathanael (John 1:49). Jesus stated that He is the Son of God (John 5:25; 9:35), and Peter also affirmed it (John 6:69). Now the healed blind beggar has joined this group of witnesses. 施洗約翰確認耶穌是神的兒子（約翰福音1:34），拿但業也是如此（約翰福音1:49）。耶穌說祂是神的兒子（約翰福音5:25；9:35），彼得也如此確認（約翰福音6:69）。現在，那位得醫治的瞎乞丐也加入了這群見證人的行列。
Wherever Jesus went, some of the Pharisees tried to be present so they could catch Him in something He said or did. Seeing them, Jesus closed this episode by preaching a brief but penetrating sermon on spiritual blindness. 耶穌無論去哪裡，總有一些法利賽人試圖湊到耶穌跟前，好抓住他說的或做的錯事。耶穌看見他們，就以一篇簡短卻深刻的講道結束了這段插曲，講道的主題是屬靈的盲目。
John 9:39 does not contradict John 3:16–17. The reason for our Lord’s coming was salvation, but the result of His coming was condemnation of those who would not believe. The same sun that brings beauty out of the seeds also exposes the vermin hiding under the rocks. The religious leaders were blind and would not admit it; therefore, the light of truth only made them blinder. The beggar admitted his need, and he received both physical and spiritual sight. No one is so blind as he who will not see, the one who thinks he has “all truth” and there is nothing more for him to learn (John 9:28, 34). 約翰福音9:39與約翰福音3:16-17並不矛盾。我們主降臨的目的是為了拯救，但祂降臨的結果是定那些不信之人的罪。陽光既能讓種子綻放出美麗的光芒，也能讓躲藏在岩石下的害蟲顯露出來。宗教領袖是盲目的，卻不願承認這一點；因此，真理的光芒只會讓他們更加盲目。乞丐承認了自己的需要，於是他獲得了肉體和靈性的視力。沒有人比那些不願看見的人更盲目，沒有人比那些認為自己掌握了「全部真理」、沒有什麼可學的人更盲目（約翰福音9:28, 34）。
The listening Pharisees heard what Jesus said and it disturbed them. “Are we blind also?” they asked, expecting a negative answer. Jesus had already called them “blind leaders of the blind” (Matt. 15:14), so they had their answer. They were blinded by their pride, their self-righteousness, their tradition, and their false interpretation of the Word of God. 法利賽人聽到耶穌的話，感到很不安。他們問：「我們也瞎了眼嗎？」他們期待得到否定的答案。耶穌已經稱他們為「瞎子領路的瞎子」（馬太福音15:14），所以他們得到了答案。他們被自己的驕傲、自以為是、傳統和對聖經的錯誤解讀蒙蔽了雙眼。
Our Lord’s reply was a paradox. “If you were blind, you would be better off. But you claim to see. Therefore, you are guilty!” Blindness would at least be an excuse for not knowing what was going on. But they did know what was going on. Jesus had performed many miracles, and the religious leaders ignored the evidence to make a right decision. 我們主的回答自相矛盾。 「你們若瞎了眼，就好了。但你們聲稱自己能看見。因此，你們有罪！」瞎眼至少可以成為他們不知道發生了什麼事的藉口。但他們確實知道發生了什麼事。耶穌行了許多神蹟，而宗教領袖們卻無視證據，做出了正確的決定。
Jesus is the Light of the World (John 8:12; 9:5). The only people who cannot see the light are blind people and those who refuse to look, those who make themselves blind. The beggar was physically blind and spiritually blind, yet both his eyes and his heart were opened. Why? Because he listened to the Word, believed it, obeyed, and experienced the grace of God. The Pharisees had good physical vision, but they were blind spiritually. Had they listened to the Word and sincerely considered the evidence, they too would have believed on Jesus Christ and been born again. 耶穌是世界的光（約8:12；9:5）。只有盲人和那些拒絕看的人，也就是那些讓自己變成盲人的人，才能看不見光。乞丐肉眼和靈性上都是盲目的，但他的眼睛和心靈都被打開了。為什麼？因為他聆聽了神的話語，相信了，順服了，經歷了神的恩典。法利賽人肉眼視力良好，但靈性上卻是盲目的。如果他們聆聽神的話語，並真誠地思考證據，他們也會相信耶穌基督並重生。
In what sense did the Pharisees “see”? They saw the change in the blind beggar and could not deny that he had been healed. They saw the mighty works that Jesus performed. Even Nicodemus, one of their number, was impressed with the Lord’s miracles (John 3:2). If they had examined the evidence with honesty, they would have seen the truth clearly. “If any man wills to do His [God’s] will, he shall know of the doctrine” (John 7:17, literal translation). “And ye will not come to me, that ye might have life” (John 5:40). 法利賽人是如何「看見」的？他們看到了盲乞丐的變化，並且無法否認他已經痊癒了。他們看到了耶穌所行的大能。就連他們中的尼哥底母，也對主所行的神蹟印象深刻（約翰福音3:2）。如果他們誠實地檢驗證據，他們就會清楚地看到真相。 「人若立志遵著他的旨意行，就必曉得這教訓」（約翰福音7:17，直譯）。 「然而，你們不肯到我這裡來得生命」（約翰福音5:40）。
John 10 is actually a continuation of our Lord’s ministry to the Pharisees. The healing of the blind beg gar is the background (John 10:21). In fact, the word translated “cast out” in John 9:35 is translated “puts forth” in John 10:4. The beggar was cast out of the syn agogue but taken by the Good Shepherd and added to His flock! The emphasis in John 10 is on Jesus Christ, the Good and True Shepherd, as opposed to the Pharisees, who were false shepherds. 約翰福音第10章其實是我們主對法利賽人傳道的延續。醫治瞎眼乞丐是其背景（約翰福音10:21）。事實上，約翰福音9:35翻譯為「趕出」的字在約翰福音10:4翻譯為「放出」。乞丐被趕出會堂，但被好牧人收留，並加入祂的羊群！約翰福音第10章的重點是耶穌基督，那位又好又真的牧人，與法利賽人──那些假牧人──截然相反。
We never meet this healed beggar again, but surely the man followed Jesus closely and was among those who witnessed for Him. We hope that he was able to win his fearful parents to the Lord. While being excommunicated from the synagogue was certainly a painful experience for him, he certainly found in his fellowship with Jesus Christ much more spiritual help and encouragement than he could ever have found in the Jewish traditions. 我們再也沒有見過這位被治癒的乞丐，但他肯定緊緊跟隨耶穌，並且是為耶穌作見證的人之一。我們希望他能贏得他那恐懼的父母，使他們歸主。雖然被逐出猶太教堂對他來說無疑是一段痛苦的經歷，但他在與耶穌基督的團契中找到了遠比在猶太傳統中所能找到的更多的屬靈幫助和鼓勵。
Even today, there are people who must choose between Christ and family, or Christ and their tradi tional religion. 即使在今天，人們仍然必須在基督和家庭，或基督和他們的傳統宗教之間做出選擇。
This blind beggar made the right choice, even though the cost was great. “The path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov. 4:18). 這位盲乞丐做出了正確的選擇，儘管代價高昂。 「義人的路好像黎明的光，越照越明，直到日午」（箴言4:18）。
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