16721英翻中(約翰福音6-II) " I AM the Bread of Life."開始---我是生命的糧. 02/09/2026
" I AM the Bread of Life."開始---我是生命的糧.
John 6:35 contains the first of seven great “I am” statements recorded by John, statements that are found nowhere else in the Gospels. (For the other six, see John 8:12; 10:7–9, 11–14; 11:25–26; 14:6; 15:1, 5.) God revealed Himself to Moses by the name I AM (Jehovah) (Ex. 3:14). God is the self-existent One who “is, and … was, and … is to come” (Rev. 1:8). When Jesus used the name “I am,” He was definitely claiming to be God. 约翰记载在他的福音书中6章35节说出第七个伟大的 “我是”宣告, 此陈述没有出现在福音书其它的地方. (其它六个宣告参看, 约 8:12; 10:7-9, 11-14; l1:25-26; 14:6; 15:1, 5.) 上帝显示给摩西用 “我是” (耶和华) (出 3:14). 上帝是自有的, 祂 “是, 和…已经是, 和…将来是” (启 1:8). 当耶稣用 “我是” 这个名字, 祂是千真万确的宣称祂是上帝.
John 6:37–40 contains Jesus’ explanation of the process of personal salvation. These are among the most profound words He ever spoke, and we cannot hope to plumb their depths completely. He explained that salvation involves both divine sovereignty and human responsibility. The Father gives men and women to the Son (John 6:37, 39; 17:2, 6, 9, 11–12, 24), but these men and women must come to Him, that is, believe on Him. He assured them that nobody who came to Him would ever be lost but would be raised at the last day. Even death cannot rob us of salvation! (In regard to the “last day,” see John 6:40, 44, 54. Jesus was referring to His return and the final events that climax God’s program for mankind.) 约翰福音6章37至40节包含有耶稣对个人得救的过程的解释. 这是祂曾说过的非常深奥的一些字词, 我们没法希望去完全的了解它们. 祂解释关于得救的两方面; 上帝的权柄和人的责任. 天父将男人和女人给祂的儿子 (经节 37, 39; 17:2, 6, 9, 11-12,24), 但是这些男人和女人必须来到祂面前, 意思是要信祂. 祂向他们确定凡信祂的必永远不会失去, 并且, 在末日会被接到. 甚至死也不能阻止我们的得救! (关于这 "末日, " 约 6 :40, 44, 54. 耶稣是谈到祂的再来和最后上帝对人类的计画的最高点.)
From our human and limited perspective, we can not see how divine sovereignty and human responsibility can work together, but from God’s per spective, there is no conflict. When a church member asked Charles Spurgeon how he reconciled these two, he replied, “I never try to reconcile friends.” It is the Father’s will that sinners be saved (1 Tim. 2:4; 2 Peter 3:9) and that those who trust Christ be secure in their salvation. Believers receive eternal life, and Jesus can never lose them. 由世人的短视及有限的理解下, 不能了解怎么能使神圣的权柄和人的责任会共同工作; 但是从上帝的观点来看是没有冲突的. 当教会的会友问司布贞, 他如何恊调这两者, 他回答说, “我从来没有尝试着去恊调朋友.” 是上帝的旨意要拯救罪人(提前 2:4; 彼后 3:9) 和那些信靠基督的一定得救. 信徒有永生和耶稣永远不会失去他们.
Murmuring (vv. 41–51). Our Lord’s statement “For I came down from heaven” (John 6:38) disturbed the religious leaders, for they knew it was a claim of deity. They thought they knew Jesus, who He was and where He came from (see Matt. 13:53–58; John 7:40–43). Jesus, of course, was the legal son of Joseph but not his natural son, for He was born of a virgin (Luke 1:34–38). The leaders identified Jesus with Nazareth in Galilee, not Bethlehem in Judea, and they thought that Joseph was His natural father. Had they investigated the matter, they would have learned who Jesus really was. 微声埋怨(约 6:41-51). 我们主的讲道 “因我来自天上” (38节), 使宗教领袖迷惑, 他们知道这是宣称耶稣的神性. 他们认为已经知道耶稣, 認識祂从什么地方来(参看 馬太13:53-58; 约 7:40-43). 没错, 依照法律來看,耶稣是约瑟的儿子, 但是不是祂神性的儿子呢? 因为祂是由童贞女所生(路 1:34-38). 宗教领袖只认为耶稣是生在加利利的拿撒勒, 而不认知犹大的伯利恒; 并且他们以为约瑟是祂的生父. 若他们认真的去研读圣经, 他们就知道耶稣真正的面貌.
Even in the days of Moses, the Jews were known for their murmuring (Ex. 15:24; 17:3; Num. 14:2). Perhaps the leaders and some of the crowd had now moved into the synagogue to continue the discussion. The main issue was, “Where did He come from?” Five times Jesus used the phrase “came down from heaven,” but they would not accept it. 早在摩西時代，猶太人就以喜歡 "抱怨" 而聞名（出 15:24；17:3；民 14:2）。或許當時的領袖和一些民眾已經進入會堂繼續討論。他們的主要問題是：“祂從哪裡來？”耶穌五次提到“祂從天上降下來”，但他們都不接受。
Jesus further explained how the sinner can come to God: it is through the truth of the Word (John 6:44–45). The Father draws the sinner by His Word. Jesus quoted Isaiah 54:13 (or perhaps Jer. 31:33–34) to prove His point: “And they shall all be taught of God.” It is through the teaching of the Word that God draws people to the Savior. (Note John 5:24 and its emphasis on hearing the Word.) The sinner hears, learns, and comes as the Father draws him. A mystery? Yes! A blessed reality? Yes!
This was basically the same message He gave after He had healed the paralytic (see John 5:37–40). The crowd wanted to see something, but their real need was to learn something. It is by the Word that we “see” God and receive the faith to come to Christ and trust Him (Rom. 10:17).
When Jesus called Himself “the Living Bread,” He was not claiming to be exactly like the manna. He was claiming to be even greater! The manna only sustained life for the Jews, but Jesus gives life to the whole world. The Jews ate the daily manna and eventually died, but when you receive Jesus Christ within, you live forever. When God gave the manna, He gave only a gift, but when Jesus came, He gave Himself. There was no cost to God in sending the manna each day, but He gave His Son at great cost. The Jews had to eat the manna every day, but the sinner who trusts Christ once is given eternal life.
TIt is not difficult to see in the manna a picture of our Lord Jesus Christ. The manna was a mysterious thing to the Jews; in fact, the word manna means “What is it?” (see Ex. 16:15). Jesus was a mystery to those who saw Him. The manna came at night from heaven, and Jesus came to this earth when sinners were in moral and spiritual darkness. The manna was small (His humility), round (His eternality), and white (His purity). It was sweet to the taste (Ps. 34:8), and it met the needs of the people adequately. 不難看出嗎哪預表了我們的主耶穌基督。嗎哪對猶太人來說是個神祕的東西；事實上，「嗎哪」這個字的意思就是「這是什麼？」（參考出埃及記16:15）。耶穌對那些見過他的人來說也是個謎。嗎哪在夜間從天而降，而耶穌在罪人處於道德和靈性黑暗之中時來到世上。嗎哪很小（象徵祂的謙卑）、圓潤（象徵祂的永恆）、潔白（象徵祂的純潔）。它嘗起來甘甜（詩篇34:8），並且完全滿足了人們的需要。
Jesus closed this part of His message by referring to His flesh, a word that will be used six more times before the dialogue is concluded. John 6:51 is a decla ration that the Son of God will give Himself as a sacrifice “for the life of the world.” The substitution ary death of Jesus Christ is a key doctrine in John’s gospel. Jesus would die for the world (John 3:16; 6:51), for His sheep (John 10:11, 15), for the nation (John 11:50–52), and for His friends (John 15:12). Paul made it personal, and so should we: “who loved me, and gave himself for me” (Gal. 2:20). We must not limit the work of Christ on the cross. He is the sacrifice not for our sins only, but also for the sins of the whole world (1 John 2:2). 耶稣用祂的肉体来结束这篇信息, 在这对话要结束之时, “肉体” 这字被使用了六次之多. 约翰福音6 章51节宣告上帝的儿子要为了 “世人的生命” 而牺牲自己 . 耶稣基督的代死是约翰福音的宗旨. 耶稣可能为祂的世界 (3:16; 3:51), 为祂的羊群 (10:11, 15), 为祂的国家 (11:50-52), 和为祂的朋友 (15:12). 保罗使它成人格化, 因此, 我们必须: “祂爱我, 并且为我舍命” (加 2:20). 我们不能限制耶稣上十字架的工作. 祂的舍命不仅仅是为了我们罪人, 并且也是为全世人的罪(约壹 2:2).
Striving (vv. 52–59). The word striving means “to fight and quarrel.” Being orthodox Jews, the listeners knew the divine prohibition against eating human flesh or any kind of blood (Gen. 9:3–4; Lev. 17:10–16; 19:26). Here we have another example in John’s gospel of the people misunderstanding a spiritual truth by treating it literally (see John 2:19–21; 3:4; 4:11). All Jesus said was, “Just as you take food and drink within your body 挣扎(约 6:52-59). 挣扎的意思是 “争战和争议.” 东正教的犹太人, 听道的人知道教义上禁止食用人的肉或饮用任何的血 (创9:3-4; 未 17:10-16; 19:26). 在这里, 从约翰福音中有另外一个例证, 说明人错误的了解属灵的真理, 而把它当字面来解释 (约2:19-21; 3:4; 4:11). 在这段讲道, 所有耶稣说的意思是, “正如你们吃食物和饮水到身体内变成你们身体的一部分, 因此, 你们也要把我放在你们的内心深处, 使我能把生命赐你们.”
耶稣继续讲解罪人如何能到上帝那里: 是经由真理的道 (约 6:44-45). 天父用祂的话把罪人带到祂面前. 耶稣引用以赛亚 54章13节 “ 你的儿女都要受耶和华的教训…..” (或许是 耶 31:33-34)来证明此点: “并且他们都要受耶和华的教训.” 是经由上帝的话的教训, 祂把人带到救主面前. (注: 约 5:24 和它强调要听上帝的话.) 罪人听到, 学习, 并且由天父的引领来到救主面前. 奥妙吗? 是的! 是实存的祝福吗? 是的!
Some interpreters tell us that Jesus was speaking about the Lord’s Supper, and that we eat His flesh and drink His blood when we partake of the elements at the table, the bread and the cup. I do not believe that Jesus had the Communion (or Eucharist) in mind when He spoke these words. 耶穌進一步解釋了罪人如何能來到神面前：是透過神的話語的真理（約翰福音 6:44-45）。天父藉著祂的話語吸引罪人。耶穌引用以賽亞書 54:13（或耶利米書 31:33-34）來證明祂的觀點：「他們都要受神的教導。」神藉著教導神的話語吸引人歸向救主。 （請注意約翰福音 5:24 及其對聆聽神的話語的強調。）罪人聆聽、學習，並因天父的吸引而來到神面前。這是一個奧秘嗎？是的！這是一個蒙福的現實嗎？是的！
這與祂醫治癱子後所傳達的信息基本相同（參考約翰福音 5:37-40）。眾人想要看到什麼，但他們真正的需要是學習什麼。正是藉著神的話語，我們「看見」神，並獲得信心來到基督面前，信靠祂（羅馬書 10:17）。
耶穌稱自己為“生命的糧”，並非自稱與嗎哪完全相同，而是自稱遠勝於嗎哪！嗎哪隻為猶太人維持生命，而耶穌卻賜給全世界生命。猶太人每日吃嗎哪，最終都死了；但當你接受耶穌基督進入你的生命，你便得享永生。上帝賜下嗎哪，只是一份禮物；而耶穌降世，祂卻將自己獻上。上帝每日賜下嗎哪無需付出任何代價，卻以極大的代價賜下祂的兒子。猶太人必須每天吃嗎哪，但罪人只要一次信靠基督，便得享永生。
不難看出嗎哪預表了我們的主耶穌基督。嗎哪對猶太人來說是個謎；事實上，「嗎哪」一詞的意思就是「這是什麼？」（參考出埃及記16:15）。耶穌對那些見過祂的人來說也是個謎。嗎哪在夜間從天而降，而耶穌在罪人處於道德和靈性黑暗之中時來到世上。那嗎哪是小的（象徵祂的謙卑），圓的（象徵祂的永恆），白的（象徵祂的純潔）。它嘗起來甘甜（詩篇34:8），足以滿足百姓的需要。
嗎哪賜給了悖逆的百姓；這是上帝恩典的禮物。他們只需彎腰拾取。如果他們沒有拾取，就踩在上面。主離任何罪人都不遠。罪人只需要謙卑自己，接受上帝所賜的禮物。
有些解經家認為，耶穌在談論主的晚餐，也就是我們在餐桌上領受餅和杯時，吃的是祂的肉，喝的是祂的血。但我認為，耶穌說這些話時，指的並非聖餐（或稱聖體聖事）。
待續
Another factor is the tense of the Greek verbs in John 6:50–51 and 53. It is the aorist tense, which signifies a once-for-all action. The Communion serv ice is a repeated thing; in fact, it is likely that the early church observed the Lord’s Supper daily (Acts 2:46).
It is significant that the word flesh is never used in any of the reports of the Lord’s Supper, either in the Gospels or in 1 Corinthians 11:23–34. The word used is body.
If a person holds that our Lord was speaking about the Communion service, then he must believe that somehow the two elements, the bread and the fruit of the vine, turn into the very body and blood of Christ, for He said, “So he that eateth me, even he shall live by me” (John 6:57, italics mine). How does this “miracle” take place? What is the secret of accomplishing it? Why is it not apparent?
Our Lord’s messages recorded in the gospel of John are filled with symbolism and imagery. To take them literally is to make the same mistake the people made who first heard them.
Departing (vv. 60–71). Our Lord’s teaching was not hard to understand but hard to accept once you understood it. The Jewish religious leaders both mis understood His words and rejected them. They were “offended” by what He taught. (The Greek word is “scandalized.”) They stumbled over the fact that He claimed to come down from heaven. They also stum bled over the idea that they had to eat His flesh and drink His blood in order to be saved. But if they stumbled over these two matters, what would they do if they saw Him ascend back into heaven (John 6:62)? 离去 (6 : 60 – 71). 我们的主的教导不是很难理解, 但是当人一旦听懂了, 会很难接受. 犹太人的领袖既误解祂又拒绝祂. 他们被祂所教导以致 “愤慨”. (希腊字是 “变为愤慨.”) 他们对耶稣所宣告祂是从天上来的事实有错误见解. 他们也对耶稣说吃祂的肉和喝祂的血得救赎的观念发生错误的认识. 若他们为这两件事拌倒, 当他们若看到耶稣升天回到天堂时又怎么样? (62节)
Jesus explained that His language was figurative and spiritual, not literal. There is no salvation in “flesh.” In fact, the New Testament has nothing good to say about “the flesh.” There is nothing good in it (Rom. 7:18), and we must not have confidence in it (Phil. 3:3). 耶稣解释祂的话是表象的和属灵的, 不是字意的. “肉体” 没有救恩. 事实上, 在新约中说到 “这肉体” 从没有带好意思. 在老我肉体里面没什么好的 (罗 7:18), 我们绝对不要信任它 (腓 3:3).
How, then, do we “eat His flesh and drink His blood”? Through the Word. “The words that I speak unto you, they are spirit and they are life” (John 6:63). “And the Word was made flesh” (John 1:14). Our Lord said the same thing: “He that heareth my word and believeth on him that sent me, hath everlasting life” (John 5:24). The scribes who knew Jeremiah 31:31–34 would have understood the concept of receiving God’s Word into one’s inner being. 那么, “吃祂肉和喝祂血” 是什么意思? 从祂的话来看. “我对你们所说的话、就是灵、就是生命。” (约 6:63). “道成肉身” (1:14). 我们的主说这同样的事: “….那听我话、又信差我来者的、就有永生….” (5:24). 读过耶利米32章31至34节的文士, 他们可能了解接受上帝的话到内心深处的观念.
When Jesus asked His twelve apostles if they planned to desert Him too, it was Peter who spoke up and declared their faith. Where else could they go? “Thou hast the words of eternal life.” Peter got the message! He knew that Jesus was speaking about the Word and not about literal flesh and blood. 当耶稣问祂的十二个门徒, 他们是否也要离弃祂, 彼得站出来说话, 来表示他们对祂的信心. 他们能去那里? “祢有永生的道,” 彼得得到这信息! 他知道耶稣是宣扬这 “道成肉身” 的道, 不是针对字面的肉和血说的.
Peter was one of several people who declared their belief that Jesus is the Son of God (see John 1:34, 49; 3:18; 5:25; 9:35; 10:36; 11:4, 27; 19:7; 20:31). The only mistake he made was to bear witness for the entire group. Peter was sure that all of the apostles were believers, which shows how convincing Judas was. Even Peter did not know that Judas was an unbeliever! 彼得是几个宣称耶稣是上帝儿子中的一个(约 1:34, 49; 3:18; 5:25; 9:35; 10:36; 11:4, 27; 19:7; 20:31). 他唯一的错误是只对他的一群同伴作见证. 彼得知道所有的使徒都相信, 只是他想说服犹大. 甚至彼得, 也不知道犹大是不信者!
Do you feel your need because there is a spiritual hunger within? Are you willing to admit that need and come to the Savior? If you will, He will save you and satisfy you forever! 因为你心中有属灵的饥饿, 觉得你有这需要来相信吗? 你愿意承认有这需要, 而来到救主面前吗? 若你愿意, 耶稣要救你, 并且永远满足你!
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