113 中翻英(約翰福音7章) FEAST FIGHT 住棚節筵席之争論 17/07/2025
CHAPTER SEVEN 第七課 John 7 約翰福音7章 FEAST FIGHT 住棚節筵席之争
The Feast of Tabernacles looked back to Israel’s jour ney through the wilderness, and looked forward to the promised kingdom of Messiah. The Jews lived in booths made of branches to remind them of God’s providential care of the nation for nearly forty years (Lev. 23:33–44). 住棚節回顧以色列人在曠野的旅程，並展望彌賽亞應許之國的來臨。猶太人住在用樹枝搭成的棚裡，以此提醒他們上帝近四十年來對這個民族的眷顧（利未記 23:33-44）。
Following the Feast of Trumpets and the solemn day of Atonement, Tabernacles was a festive time for the people. The temple area was illumined by large candlesticks that reminded the people of the guiding pillar of fire, and each day the priests would carry water from the Pool of Siloam and pour it out from a golden vessel, reminding the Jews of the miraculous provision of water from the rock. 在吹角節和莊嚴的贖罪日之後，住棚節是人民的節日。聖殿區域被巨大的燭台照亮，使人們想起引導的火柱；祭司們每天都會從西羅亞池取水，用金器皿將水倒出，提醒猶太人從磐石中取水的神奇事蹟。
The feast may have been a jubilant time for the people, but it was a difficult time for Jesus, for it marked the beginning of open and militant opposition to Him and His ministry. Ever since He had healed the paralytic on the Sabbath day, Jesus had been tar geted by the Jewish leaders who wanted to kill Him (John 7:1, 19–20, 25, 30, 32, 44; and note 8:37, 40). He remained in Galilee, where He would be safer, but He could remain in Galilee and also observe the feast. 這個節日對人民來說或許是一個歡欣鼓舞的時刻，但對耶穌來說卻是一個艱難的時刻，因為它標誌著公開和激烈反對他及其事工的開始。自從耶穌在安息日醫好癱子以來，他就成了猶太領袖的攻擊目標，他們想要殺害祂（約翰福音 7:1、19-20、25、30、32、44；另見 8:37、40）。祂留在加利利，因為那裡比較安全，但祂無法一邊待在加利利，一邊過節。
John 7 has three time divisions: before the feast (vv. 1–10), in the midst of the feast (vv. 11–36), and on the last day of the feast (vv. 37–52). The responses during each of those periods can be characterized by three words: disbelief, debate, and division. 約翰福音第七章將這段時間分為三個部分：節前（1-10 節）、節中（11-36 節）和節末（37-52 節）。每個時期的反應都可以用三個字來概括：懷疑、爭論和分裂。
Before the Feast: Disbelief (7:1–10) 筵席之前：不信（7：1-10） Mary bore other children, with Joseph as their natural father (Matt. 13:55–56; Mark 6:1–6), so Jesus would have been their half-brother. It seems incredible that His brothers could have lived with Him all those years and not realized the uniqueness of His person. Certainly they knew about His miracles (see John 7:3–4) since everybody else did. Having been in the closest contact with Him, they had the best opportu nity to watch Him and test Him, yet they were still unbelievers. 馬利亞又生了其他孩子，約瑟是他們的生父（太 13：55-56；馬可福音 6：1-6），所以耶穌應該是他們的同父異母兄弟。 令人難以置信的是，他的兄弟們與他一起生活了這麼多年，竟然沒有意識到他的獨特之處。他們當然知道祂所行的神蹟（參考約翰福音 7：3-4），因為其他人都知道。由於與他有過最親密的接觸，他們有最好的機會觀察他、試探他，但他們仍然是不信者。
Here were men going up to a religious feast, yet rejecting their own Messiah! How easy it is to follow tradition and miss eternal truth. The publicans and sin ners were rejoicing at His message, but His own half-brothers were making fun of Him. 這些人去赴宗教筵席，卻拒絕自己的彌賽亞！遵循傳統而錯過永恆真理是多麼容易。稅吏和罪人因他的信息而歡欣鼓舞，但他自己的同父異母兄弟卻在取笑祂。
These men certainly had the world’s point of view: if you want to get a following, use your oppor tunities to do something spectacular. Jerusalem would be crowded with pilgrims, and this would give Jesus the ideal “platform” to present Himself and win disciples. No doubt the brothers knew that the mul titude of disciples had deserted Jesus (John 6:66). This was His opportunity to recoup His losses. Satan had offered a similar suggestion three years before (Matt. 4:1ff.). 這些人顯然秉持著世俗的視角：如果你想獲得追隨者，就必須抓住機會做一些驚天動地的事。耶路撒冷擠滿了朝聖者，這將為耶穌提供一個理想的「平台」來展現自己並贏得門徒。毫無疑問，他的兄弟們知道許多門徒已經離棄了耶穌（約翰福音6:66）。這是他挽回損失的機會。撒旦三年前也提出類似的建議（太 4:1 比照研讀）。
Jesus had already turned down the crowd’s offer to make Him king (John 6:15), and He was not about to yield to them in any way. Celebrities might ride to suc cess on the applause of the crowd, but God’s servants know better. By doing miracles during the feast, at the “official city,” Jesus could muster a crowd, reveal Himself as Messiah, and overcome the enemy. The sug gestion, of course, came from hearts and minds blinded by unbelief. This unbelief had been prophesied in Psalm 69:8—“I am become a stranger unto my brethren, and an alien unto my mother’s children.” (Since Jesus was not Joseph’s natural son, He could not say “My father’s children.”) 耶穌已經拒絕了眾人擁立他為王的提議（約翰福音6:15），他無論如何也不會屈服於他們。名人或許會藉助眾人的掌聲獲得成功，但上帝的僕人更了解狀況。透過在節慶期間，在「官府之城」行神蹟，耶穌可以召集人群，彰顯自己是彌賽亞，並戰勝仇敵。當然，這種想法源自於被不信蒙蔽的心靈。詩篇69:8早已預言了這種不信－「我向弟兄作外路人，向我母親作外邦人。」（耶穌並非約瑟的親生兒子，所以祂不能說「我父親的兒子」。）
It was not the right time for Jesus to show Himself to the world (John 14:22ff.). One day He shall return, and “every eye shall see him” (Rev. 1:7). We have noticed that our Lord lived on a “divine timetable” that was marked out by the Father (John 2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; 17:1). Jesus was exercising caution because He knew that the Jewish leaders wanted to kill Him. Though they were “religious” leaders, they were a part of “the world” that hated Jesus because He exposed their evil works. By His character and His ministry, He revealed the shallowness and emptiness of their futile religious sys tem; He called the people back to the reality of life in God. History reveals that the “religious system” often persecutes the very prophets of God who are sent to save it! 那時並非耶穌向世人顯現的正確時機（約翰福音14:22及後）。有一天祂會再來，「眾目要看見祂」（啟1:7）。我們注意到，我們的主生活在天父所定的「神聖時間表」（約翰福音2:4；7:6、8、30；8:20；12:23；13:1；17:1）。耶穌之所以謹慎行事，是因為他知道猶太領袖想要殺死祂。雖然他們是“宗教”領袖，但他們屬於“世人”，因為耶穌揭露了他們的惡行而憎恨他們。耶穌的品格和事工，揭露了他們虛妄宗教體系的膚淺和空虛；祂呼召人們回歸神裡面真實的生命。歷史顯示，「宗教體系」常常迫害那些奉差來拯救他們的先知！
Some manuscripts do not have the word yet in John 7:8, but its absence does not alter the thrust of the statement. Jesus was certainly not lying or being eva sive; rather, He was exercising sensible caution. Suppose He told His brothers His plans, and they told somebody else? Could the inf ormation possibly get to the leaders? “I am going to the feast when the right time comes,” is what He said. After His family had gone, Jesus went to Jerusalem “under cover,” so as not to call attention to Himself. 有些抄本在約翰福音7:8中沒有「還」這個詞，但它的缺失並不改變這句話的主旨。耶穌當然不是在說謊或迴避問題；相反，他是在謹慎行事。假設他將他的計劃告訴他的兄弟，而他們告訴了別人，這些訊息可能會傳到領袖那裡嗎？ 「到了適當的時候，我要去過節，」這就是他說的。他的家人離開後，耶穌「悄悄地」去了耶路撒冷，以免引起人們的注意。 In our Lord’s actions, we see a beautiful illustration of divine sovereignty and human responsibility. The Father had a plan for His Son, and nothing could spoil that plan. Jesus did not tempt the Father by rushing to the feast, nor did He lag behind when the proper time had come for Him to attend the feast. It requires spir itual discernment to know God’s timing. 在我們主的作為中，我們看到了神聖主權與人類責任的完美結合。天父為祂的兒子訂定了一個計劃，任何事都不能破壞這個計劃。耶穌沒有急著去赴筵席，以此試探天父；祂也沒有在適當的時間到來時遲延不去。要明白神的時間安排，需要屬靈的洞察力。
In the Midst of the Feast: Debate (7:11–36) 筵席中：辯論（7:11-36） Note that this public debate about the Lord Jesus involved three different groups of people. First, of course, were the Jewish leaders (“the Jews”) who lived in Jerusalem and were attached to the temple ministry. This would include the Pharisees and the chief priests (most of whom were Sadducees) as well as the scribes. These men differed theologically, but they agreed on one thing: their opposition to Jesus Christ and their determination to get rid of Him. The exceptions would be Nicodemus and Joseph of Arimathea (John 19:38–42). 請注意，這場關於主耶穌的公開辯論涉及三組不同的人。首先，當然是居住在耶路撒冷並參與聖殿事工的猶太領袖（「猶太人」）。這包括法利賽人和祭司長（其中大多數是撒都該人）以及文士。這些人在神學上有所不同，但他們在一件事上達成了共識：他們都反對耶穌基督，並決心除掉祂。尼哥底母和亞利馬太的約瑟是例外（約翰福音 19:38-42）。
The second group would be “the people” (John 7:12, 20, 31–32). This would be the festival crowd that had come to Jerusalem to worship. Many of them would not be influenced by the attitude of the religious leaders at Jerusalem. You will note in John 7:20 that “the people” were amazed that anybody would want to kill Jesus! They were not up to date on all the gossip in the city and had to learn the hard way that Jesus was considered a lawbreaker by the officials. 第二組是「百姓」（約翰福音7:12, 20, 31-32）。這些人指的是那些來到耶路撒冷敬拜的節期人群。他們中的許多人不會受到耶路撒冷宗教領袖態度的影響。你會在約翰福音7:20中註意到，「百姓」驚訝於竟然有人想殺死耶穌！他們不了解城裡所有的流言蜚語，並且不得不以慘痛的教訓來認識到耶穌被官員視為違法者。
The third group was composed of the Jews who resided in Jerusalem (John 7:25). They, of course, would have likely sided with the religious leaders. 第三組是居住在耶路撒冷的猶太人（約翰福音7:25）。他們當然很可能站在宗教領袖那邊。
The debate began before Jesus even arrived at the city, and it centered on His character (John 7:11–13). The religious leaders “kept seeking” Jesus, while the crowd kept arguing whether He was a good man or a deceiver. He would have to be one or the other, because a truly good man would not deceive anybody. Yes, Jesus is either what He claims to be, or He is a liar. 這場爭論甚至在耶穌抵達耶路撒冷之前就已經開始，並且集中在祂的品格上（約翰福音7:11-13）。宗教領袖「不斷尋找」耶穌，而眾人則一直在爭論祂是好人還是騙子。祂必須是其中之一，因為一個真正的好人不會欺騙任何人。是的，耶穌要嘛如他自稱的那樣，要嘛就是個騙子。
But when Jesus began to teach openly in the tem ple, the debate shifted to His doctrine (John 7:14–19). Character and doctrine go together, of course. It would be foolish to trust the teachings of a liar! The Jews were amazed at what He taught because He did not have any credentials from their approved rabbinical schools. But since He lacked this “proper accreditation,” His ene mies said that His teachings were nothing but private opinions and not worth much. It has often been said that Jesus taught with authority, while the scribes and Pharisees taught from authorities, quoting all the famous rabbis. 但當耶穌開始在聖殿中公開教導時，爭論轉向了他的教義（約翰福音7:14-19）。當然，品格和教義是相輔相成的。相信一個騙子的教導是愚蠢的！猶太人對他的教導感到驚訝，因為他沒有他們認可的拉比學校的任何證書。但由於他缺乏這種“正式的認證”，他的敵人說他的教導不過是私人意見，毫無價值。人們常說，耶穌教導人帶著權柄，而文士和法利賽人則帶著權威，引用所有著名的拉比的話。
Jesus explained that His doctrine came from the Father. He had already made it clear that He and the Father were one in the works that He performed (John 5:17) and in the judgment that He executed (John 5:30). Now He claimed that His teachings also came from the Father, and He would make that astounding claim again (John 8:26, 38). When I teach the Word of God, I can claim authority for the Bible but not for all of my interpretations of the Bible. Jesus rightly could claim absolute authority for everything that He taught! 耶穌解釋說，他的教義來自天父。他已經明確表示，在他所做的事（約翰福音5:17）和他所執行的審判（約翰福音5:30）上，他與天父是一體的。現在，他聲稱他的教導也來自天父，而且他會再次做出這令人震驚的宣告（約翰福音8:26, 38）。當我教導神的話語時，我可以宣稱聖經的權威，但不能宣稱我對聖經的所有解釋都具有權威。耶穌可以理所當然地宣稱祂所教導的一切都具有絕對的權柄！
But does not every religious teacher make a similar claim? How, then, can we know that Jesus is teaching us the truth? By obeying what He tells us to do. God’s Word proves itself true to those who will sincerely do it. The British preacher F.W. Robertson said that “obe dience is the organ of spiritual knowledge.” John 7:17 literally reads, “If any man is willing to do His [God’s] will, he shall know.” This explains why the Jewish lead ers did not understand Jesus’ teachings: they had stubborn wills and would not submit to Him (John 5:40). 但每位宗教教師不都這樣宣稱嗎？那麼，我們如何知道耶穌教導我們的是真理呢？藉著遵行祂所吩咐我們去做的事。神的話語向那些真誠遵行的人證明其真實性。英國傳教士F.W.羅伯森說：「順服是屬靈知識的器官。」約翰福音7:17的字面意思是：「人若肯遵行他的旨意，就必知道。」這就解釋了為什麼猶太領袖不理解耶穌的教導：他們意志頑固，不願順服他（約翰福音5:40）。
Is our Lord suggesting here a “pragmatic test” for divine truth? Is He saying, “Try it! If it works, it must be true!” and thus suggesting that if it does not work it must be false? This kind of a test would lead to confu sion, for almost any cultist could say, “I tried what the cult teaches, and it works!” 我們的主在這裡是在建議用「實用主義的檢驗」來檢驗神聖的真理嗎？他是在說：“試試看！如果有效，那一定是真的！”，從而暗示如果無效，那一定是假的嗎？這種檢驗會導致混亂，因為幾乎任何邪教信徒都會說：「我嘗試過這個邪教所教導的東西，它有效！」
No, our Lord’s statement goes much deeper. He was not suggesting a shallow “taste test” but rather the deep personal commitment of the person to truth. The Jews depended on education and authorities and received their doctrine secondhand, but Jesus insisted that we experience the authority of truth personally. The Jewish leaders were attempting to kill Jesus, yet at the same time they claimed to understand God’s truth and obey it. This proves that an enlightened and educated mind is no guarantee of a pure heart or a sanctified will. Some of the world’s worst criminals have been highly intelligent and well-educated people. 不，我們的主的論述要深刻得多。他並非建議膚淺的“口味測試”，而是建議個人對真理進行深刻的個人委身。猶太人依賴教育和權威，間接地接受他們的教義，但耶穌堅持我們應該親身體驗真理的權威。猶太領袖試圖殺死耶穌，但同時，他們卻聲稱自己理解並遵守上帝的真理。這證明，受過啟蒙和教育的頭腦並不能保證心靈純潔或意志聖潔。世界上一些最惡毒的罪犯都是高智商、受過良好教育的人。
Satan offered Adam and Eve knowledge, but it was knowledge based on disobedience (Gen. 3:5). Jesus offered knowledge as the result of obedience: first the yoke of responsibility, then the joy of knowing God’s truth. Dr. G. Campbell Morgan said it perfectly: “When men are wholly, completely consecrated to the will of God and want to do that above everything else, then they find out that Christ’s teaching is divine, that it is the teaching of God.” 撒但向亞當和夏娃提供了知識，但這些知識是基於悖逆的（創世記3:5）。耶穌所賜的知識是順服的結果：首先是負起責任的軛，然後是認識上帝真理的喜樂。 G. 坎貝爾摩根博士完美地詮釋了這一點：「當人們全然、徹底地獻身於上帝的旨意，並願意將此置於一切之上時，他們就會發現基督的教導是神聖的，是上帝的教導。」
If we really seek God’s will, then we will not worry over who gets the glory. All truth is God’s truth, and God alone deserves the glory for what He has taught us. No teacher or preacher can take the credit for what only can come from God. If he does go after the glory, then it is proof that his teaching is self-gener ated and not received from God. This is the origin of many cults and church splits: somebody “invents” a doctrine, takes credit for it, and uses it to divide God’s people. 如果我們真正尋求上帝的旨意，就不會擔心榮耀歸於誰。一切真理都是上帝的真理，只有上帝才配得上祂所教導我們的榮耀。任何教師或傳道人都不能將唯獨來自上帝的功勞據為己有。如果他真的追求榮耀，那就證明他的教導是自創的，而非從上帝而來。這就是許多異端和教會分裂的根源：有人「發明」了一種教義，將其歸功於自己，並利用它來分裂上帝的子民。
The first “debate” was with the Jews: but the visi tors to the city entered into the discussion (John 7:20). Jesus had boldly announced that the leaders wanted to kill Him because He had violated the Sabbath and then claimed to be God (see John 5:10–18). The orthodox Jews broke the Sabbath laws when they had their sons circumcise d on the Sabbath, so why could He not heal a man on the Sabbath? “Why go ye about to kill me?” 第一次「辯論」是與猶太人進行的，但城裡的訪客也加入了討論（約翰福音7:20）。耶穌曾大膽地宣布，領袖們想要殺死他，因為他違反了安息日，卻自稱是神（參考約翰福音5:10-18）。正統的猶太人在安息日為兒子行割禮，違反了安息日的律法，那麼為什麼他不能在安息日醫治一個人呢？ 「你們為什麼要殺我？」
The visitors, of course, did not know that their leaders were out to kill Jesus, so they challenged His statement. But their reply contained a serious accusation—that Jesus had a demon. This was not a new accusation, for the leaders had said it before (Matt. 9:32ff.; 10:25; 11:18–19; 12:24ff.). “You must be crazy to think that anybody wants to kill You!” 訪客當然不知道他們的領袖們想要殺死耶穌，所以他們質疑他的說法。但他們的回答包含一個嚴重的指控——耶穌被鬼附著。這並不是新的指控，因為領袖們以前就說過（太9:32及後續；10:25；11:18-19；12:24及後續）。 「你瘋了，竟然認為有人想殺你！」
Our Lord used the very law of Moses to refute the enemy’s argument, but He knew that they would not give in. Why? Because their standard of judgment was not honest. They evaluated things on the basis of superficial examination of the facts. They judged on the basis of “seems” and not “is.” Unfortunately, too many people make that same mistake today. John 7:24 is the opposite of verse 17, where Jesus called for sincere devotion to truth. 我們的主用摩西律法駁斥了敵人的論點，但他知道他們不會屈服。為什麼？因為他們的判斷標準不誠實。他們根據膚淺的事實來評估事物。他們根據“似乎”而不是“是”來判斷。不幸的是，今天有太多人犯了同樣的錯誤。約翰福音7:24與17節相反，在那裡耶穌呼籲人們真誠地忠於真理。
The residents of Jerusalem entered the conversation (John 7:25). They knew that the rulers wanted to kill Jesus, and they were amazed that He was teaching openly and getting away with it! Perhaps the rulers had been convinced that indeed He is the Messiah, sent from God! Then why were they not worshipping Him and leading others to worship Him? 耶路撒冷的居民參與了談話（約翰福音7:25）。他們知道官長想殺死耶穌，他們驚訝於耶穌公開教導人卻逍遙法外！也許官長們已經確信祂確實是彌賽亞，是神差來的！那麼，為什麼他們不敬拜他，也不帶領別人敬拜他呢？
Their question (John 7:25) suggested a negative answer: “No, the rulers do not believe that He is the Christ, do they?” They were able to defend their con clusion with logic: 他們的問題（約翰福音7:25）暗示了一個否定的答案：「不，官長們不信他是基督，對吧？」他們能夠用邏輯來捍衛他們的結論：
1. Nobody knows where the Christ comes from. 1. 沒有人知道基督從哪裡來。
2. We know where Jesus of Nazareth came from. 2. 我們知道拿撒勒人耶穌來自哪裡。
3. Conclusion: Jesus cannot be the Messiah. 3. 結論：耶穌不可能是彌賽亞。
Once again, the people could not see the truth because they were blinded by what they thought were dependable facts. Jesus had met this same kind of resistance in the synagogue in Capernaum (John 6:42ff.). Even the learned teachers—the “expert builders”—would not be able to identify the Chief Cornerstone, even though they had studied the God given “blueprints” for centuries (Acts 4:11)! 再一次，人們看不見真相，因為他們被自以為可靠的事實蒙蔽了雙眼。耶穌在迦百農的會堂也遭遇過同樣的阻力（約翰福音6:42及後）。即使是博學的教師——那些「建築專家」——也無法辨認出那塊房角石，即使他們研究了上帝賜予的「藍圖」幾個世紀（使徒行傳4:11）！
At this point, our Lord raised His voice so that everybody could hear (note also John 7:37). He was probably speaking in a tone revealing irony: “Yes, you think you know Me and where I came from! But really, you do not!” Then He explained why they did not know Him: they did not know the Father! This was a serious accusation to make against an orthodox Jew, for the Jews prided themselves in knowing the true God, the God of Israel. 這時，我們的主提高了聲音，讓所有人都能聽見（另參約翰福音7:37）。他很可能用一種帶有諷刺意味的語氣說道：「是的，你們以為你們認識我，也知道我從哪裡來！但實際上，你們並不認識！」然後他解釋了為什麼他們不認識他：他們不認識父！這對一個正統的猶太人來說是一個嚴重的指控，因為猶太人以認識真神，以色列的神為榮。
But Jesus went even further He boldly asserted that He not only knew the Father, but was sent by Him! He was once again claiming to be God! He was not simply born into this world like any other human; He was sent to earth by the Father. This means that He existed before He was born on the earth. This was certainly a crisis hour in His ministry, and some of the leaders tried to have Him arrested, but “his hour was not yet come.” Many of the pilgrims put their faith in Him. It was a faith based on miracles, but at least it was a beginning (see John 2:23; 6:2, 26). Nicodemus first became interested in Jesus because of His miracles (John 3:1–2), and eventually he openly professed faith in Christ. 但耶穌更進一步，他大膽地宣稱他不僅認識父，而且是父差遣的！他再次宣稱自己是神！他並非像其他人一樣簡單地降生於世；他是被父差遣到世上的。這意味著他在降生於世之前就已經存在了。這無疑是他傳道生涯中的一個危機時刻，一些領袖試圖逮捕他，但「他的時候還沒有到」。許多朝聖者信了耶穌。這是一種基於神蹟的信仰，但至少這是一個開始（參考約翰福音2:23；6:2, 26）。尼哥底母最初是因為耶穌所行的神蹟而對他產生興趣（約翰福音3:1-2），最後他公開承認了對基督的信仰。
The Pharisees and chief priests, who presided over the Jewish religious establishment, resented the fact that the people were trusting in Jesus. Apparently these “believers” were not afraid to tell what they had done (John 7:13, 32). This time, the rulers sent members of the temple guard to arrest Jesus, but it was Jesus who “arrested” them! He warned them that they had but “a little while” to hear the truth, believe, and be saved (see John 12:35ff.). It was not Jesus who was in danger, but those who wanted to arrest Him! 而掌管猶太宗教機構的法利賽人和祭司長們卻對民眾信靠耶穌感到憤恨。顯然，這些「信徒」並不害怕說出自己的所作所為（約翰福音7:13, 32）。這次，官長們派了聖殿衛兵去逮捕耶穌，但「逮捕」他們的卻是耶穌！他警告他們，他們只有「一點點時間」來聆聽真理、相信並得救（參考約翰福音12:35比照研讀）。處於危險中的不是耶穌，而是想要逮捕祂的人！
As in previous messages, the people misunderstood what Jesus was saying. Within six months, Jesus would go back to the Father in heaven, and the unsaved Jews would not be able to follow Him. What a contrast between “where I am, there ye cannot come” (John 7:34) and “that where I am, there ye may be also” (John 14:3)! 正如之前的信息一樣，人們誤解了耶穌的意思。六個月後，耶穌將回到天父那裡，未得救的猶太人將無法跟隨祂。 「我所在的地方，你們不能到」（約翰福音7:34）和「我所在的地方，叫你們也在那裡」（約翰福音14:3）之間形成了多麼鮮明的對比！
Had these men been willing to do God’s will, they would have known the truth. Soon it would be too late. 如果這些人願意遵行神的旨意，他們就會明白真理。但很快地一切都太遲了。
The End of the Feast: Division (7:37–52) 節期的結束：分裂（7:37-52） The last day of the feast would be the seventh day, a very special day on which the priests would march seven times around the altar, chanting Psalm 118:25. It would be the last time they would draw the water and pour it out. No doubt just as they were pouring out the water, symbolic of the water Moses drew from the rock, Jesus stood and shouted His great invitation to thirsty sinners. 節期的最後一天是第七天，這是一個非常特殊的日子，祭司們將繞著祭壇行進七圈，吟誦詩篇118:25。這將是他們最後一次汲水倒出。毫無疑問，就在他們汲水的時候，象徵摩西從磐石中汲取的水，耶穌站在那裡，向口渴的罪人發出祂偉大的邀請。
It has been pointed out that this “great day,” the twenty-first of the seventh month, is the same date on which the prophet Haggai made a special prediction about the temple (Hag. 2:1–9). While the ultimate ful fillment must await the return of Christ to this earth, certainly there was a partial fulfillment when Jesus came to the temple. Haggai 2:6–7 is quoted in Hebrews 12:26–29 as applying to the return of the Lord. 有人指出，這“大日”，即七月二十一日，正是先知哈該就聖殿作出特別預言的同一天（該書2:1-9）。雖然最後的應驗要等到基督重返人間，但耶穌來到聖殿時，預言確實得到了部分的應驗。希伯來書12:26-29引用了哈該書2:6-7，將其應用於主的再來。
Jesus was referring to the experience of Israel recorded in Exodus 17:1–7. That water was but a pic ture of the Spirit of God. Believers would not only drink the living water, but they would become chan nels of living water to bless a thirsty world! The “artesian well” that He promised in John 4:14 has now become a flowing river! While there are no specific prophetic Scriptures that indicate “rivers of water” flowing from the believer, there are a number of verses that parallel this thought: Isaiah 12:3; 15; 32:2; 44:3; and 58:11; and Zechariah 14:8. Note that Zechariah 14:16ff. speaks about the future Feast of Tabernacles, when the Lord is King. 耶穌指的是出埃及記17:1-7所記載的以色列人的經歷。那水只是上帝之靈的寫照。信徒不只會喝到活水，還會成為活水的管道，祝福這個乾渴的世界！祂在約翰福音4:14中應許的「自流井」如今已變成一條湧流的河！雖然沒有具體的預言經文表明從信徒身上流出“江河”，但有許多經文與這種思想相似：以賽亞書 12:3；15；32:2；44:3；58:11；以及撒迦利亞書 14:8。請注意，撒迦利亞書 14:16 比照研讀, 續章節談到了未來的住棚節，那時主是王。
Water for drinking is one of the symbols of the Holy Spirit in the Bible. (Water for washing is a sym bol of the Word of God; see John 15:3; Eph. 5:26.) Just as water satisfies thirst and produces fruitfulness, so the Spirit of God satisfies the inner person and enables us to bear fruit. At the feast, the Jews were reenacting a tradition that could never satisfy the heart. Jesus offered them living water and eternal satisfaction! What was the result of this declaration and invita tion? The people were divided: some defended Him and some wanted to arrest Him. Is He a “good man” or “a deceiver” (John 7:12)? Is He “the Christ” (John 7:31)? Is He the promised “Prophet” (John 7:40; Deut. 18:15)? If only they had honestly examined the evi dence, they would have discovered that, indeed, He was the Christ, the Son of God. They identified Jesus with Galilee (John 1:45–46; 7:52) when in reality He was born in Bethlehem (see John 6:42 for similar rea soning). 飲用水是聖經中聖靈的象徵之一。 （洗淨的水象徵上帝的話語；參考約翰福音 15:3；弗 5:26。）正如水能解渴並結出果實，上帝的靈也能滿足內心，使我們結出果實。在節慶裡，猶太人重演了一個永遠無法滿足心靈的傳統。耶穌給了他們活水和永恆的滿足！這個宣告和邀請帶來了什麼結果？人們分成了兩派：有些人為他辯護，有些人想逮捕他。他是「好人」還是「騙子」（約翰福音7:12）？他是「基督」（約翰福音7:31）嗎？他是那位應許的「先知」（約7:40；申命記18:15）嗎？如果他們誠實地查證，就會發現祂確實是基督，是神的兒子。他們把耶穌與加利利人連結起來（約翰福音1:45-46；7:52），但實際上他出生在伯利恆（類似的理由見約翰福音6:42）。
The temple officers returned to the Jewish council meeting empty-handed. It certainly should have been relatively easy for them to arrest Jesus, yet they failed to do so. What stopped them? “Never man spake like this man!” was their defense. In other words, “This Jesus is more than a man! No mere man speaks as He does!” They were “arrested” by the Word of God, spoken by the Son of God. 聖殿官空手而歸，回到猶太公會。對他們來說，逮捕耶穌應該相對容易，但他們卻沒有這樣做。是什麼阻止了他們？ 「從來沒有人像他這樣說話！」這是他們的辯護。換句話說，「這個耶穌不只是一個人！沒有一個凡人像他這樣說話！」他們被神的兒子所傳講的神的話語「逮捕」了。
Again, the leaders refused to face facts honestly but passed judgment on the basis of their prejudices and their superficial examination of the facts. It is much easier to label people (and libel people!) than to listen to the facts they present. “So some of the people have believed on Jesus! So what? These common people know nothing about the law anyway! Have any impor tant people—like ourselves—believed on Him? Of course not!” They would use a similar argument to try to discredit the witness of the blind man that Jesus healed (John 9:34). 領袖們再次拒絕誠實面對事實，而是根據他們的偏見和對事實的膚淺考察來下結論。給人貼標籤（甚至誹謗人！）比傾聽他們陳述的事實要容易得多。 「這麼說，有些人已經信了耶穌！那又怎樣？這些老百姓對律法一無所知！像我們這樣的重要人物，有信過他嗎？當然沒有！」他們會用類似的論點，試圖抹黑耶穌醫治的瞎子的見證（約翰福音9:34）。 We should not be surprised when “the intelligentsia” refuses to trust Jesus Christ, or when religious leaders reject Him. God has hidden His truth from “the wise and prudent” and revealed it to “spiritual babes,” the humble people who will yield to Him (Matt. 11:25–27). Paul was a very intelligent rabbi when God saved him, yet he had to be “knocked down” before he would acknowledge that Jesus Christ was the resurrected Son of God. Read 1 Corinthians 1:26–31 to learn Paul’s explanation for the difficulty of winning “smart religious people” to the Savior. 當「知識分子」拒絕信靠耶穌基督，或宗教領袖拒絕祂時，我們不應感到驚訝。上帝將祂的真理隱藏為「聰明通達人」，卻向「屬靈的嬰孩」顯明，那些謙卑、願意順服祂的人（太11:25-27）。當保羅蒙上帝拯救時，是一位非常聰明的拉比，但他必須被「擊倒」才能承認耶穌基督是復活的上帝兒子。讀哥林多前書1:26-31，了解保羅如何解釋「聰明的宗教人士」難以歸向救主。
mus spoke up. This man is found three times in John’s gospel, and each time he is iden tified as the one “who came to Jesus by night” (see John 3:1–2; 19:39). No doubt Nicodemus had been doing a great deal of thinking and studying since that first interview with Jesus, and he was not afraid to take his stand for truth. 官長無疑會再派衛兵出去，但尼哥底母站出來說話。這個人在約翰福音中出現了三次，每次都被稱為「夜裡來見耶穌的人」（參考約翰福音3:1-2；19:39）。毫無疑問，自從第一次與耶穌會面以來，尼哥底母一直在進行大量的思考和學習，他毫不畏懼地堅持真理。
Nicodemus was sure that the council was not giving Jesus an honest hearing. The rulers had already passed judgment and were trying to arrest Him before He had even been given a fair and lawful trial! Perhaps Nicodemus had in mind such Old Testament Scriptures as Exodus 23:1 and Deuteronomy 1:16–17; 19:15–21. 尼哥底母確信公會沒有誠實地聽取耶穌的證言。官長們甚至在耶穌接受公正合法的審判之前就已對他作出了判決，並試圖逮捕他！也許尼哥底母想到的是舊約聖經，例如出埃及記23:1和申命記1:16-17；19:15-21。
What did Nicodemus want them to consider about Jesus? His word and His works. It was Jesus the Teacher and the miracle worker who had attracted Nicodemus’s interest in the first place (John 3:2). In fact, Jesus had pointed to His works as proof of His deity (John 5:32), and He repeatedly urged the people to pay attention to His words. The two go together, for the miracles point to the messages, and the messages interpret the spiritual meaning of the miracles. 尼哥底母希望他們思考耶穌的什麼？祂的話語和祂的作為。正是作為教師和行神蹟的耶穌首先引起了尼哥底母的興趣（約翰福音3:2）。事實上，耶穌曾指出祂的作為是祂神性的證明（約翰福音5:32），並一再敦促人們留意祂的話語。兩者相輔相成，因為神蹟指向訊息，而信息詮釋了神蹟的屬靈意義。
You can hear the sarcasm and disdain in the reply of the rulers: “Are you a lowly and despised Galilean too?” They refused to admit that Nicodemus was right in asking for a fair trial, but the only way they could answer him was by means of ridicule. This is an ancient debate trick: when you cannot answer the argument, attack the speaker. 你可以從官長們的回答中聽出諷刺和輕蔑：「難道你也是卑微被人藐視的加利利人嗎？」他們不肯承認尼哥底母要求公正審判的請求是對的，但他們唯一能回答他的方式就是嘲笑。這是一種古老的辯論技巧：當你無法反駁對方的論點時，就攻擊說話的人。
They challenged Nicodemus to search the prophe cies to see if he could find any statement that a prophet would come out of Galilee. Of course, Jonah was from Galilee, and Jesus said that Jonah was a picture of Himself in death, burial, and resurrection (Matt. 12:38–41). Perhaps Nicodemus read Isaiah 9:1–2 (see Matt. 4:12–16) and began to trace the great messianic prophecies in the Old Testament. If he did, then he became convinced that Jesus of Nazareth was the very Son of God. 他們挑戰尼哥底母查考預言，看能否找到任何關於加利利會出現一位先知的陳述。當然，約拿是加利利人，而耶穌說約拿預表他自己的死亡、埋葬和復活（太12:38-41）。也許尼哥底母讀了以賽亞書9:1-2（參考馬太福音4:12-16），並開始追溯舊約中偉大的彌賽亞預言。如果他這樣做了，那麼他就確信拿撒勒人耶穌就是神的兒子。
You cannot help but feel sorry for the people described in this chapter, people who responded to Jesus in the wrong ways. His half-brothers responded with disbelief, various people responded with debate, and the result was division. Had they willingly received the truth, and had they acted with sincere obedience, they would have ended up at the feet of Jesus, confess ing Him as Messiah and Son of God. 你不禁為本章所描述的那些人感到惋惜，他們以錯誤的方式回應了耶穌。他的同父異母兄弟們對此表示懷疑，不同的人對此爭論不休，結果導致了分裂。如果他們心甘情願地接受真理，並真誠地順服，他們最終就會來到耶穌腳前，承認他是彌賽亞和上帝之子。
But people today commit the same blunder and permit their prejudices and superficial evaluations to blind them to the truth. 但如今的人們卻犯了同樣的錯誤，任由偏見和膚淺的評價蒙蔽了雙眼，看不見真理。
Don’t let it happen to you! 千萬不要讓這樣的事發生在你身上！
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