16731 英翻中(约翰福音第七課 I ) Feast Fight I 节日的争斗 I 03/09/2026
Leson 7 Feast Fight I Gospel of John 7 I 第7課 节日的争斗 I 約翰福音 7 --- I
CHAPTER SEVEN 第7課
John 7 --- I 約翰福音 7 --- I
FEAST FIGHT --- I 节日的争斗 --- I
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). 要了解住棚节的意义就要回朔到以色列民在旷野漂流的日子, 并且还要向前追忆建立弥赛亚王国的应许. 犹太人住在用草织成的房子和垫子上, 以记念上帝使他们能在旷野里存活四十年的恩典(未 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. 跟随胜利节和受难节, 接着就是庆祝住棚节的日子. 庙堂四周点着大蜡烛, 照耀通明, 提醒百姓往日在旷野的夜晚, 上帝赐火柱来照明的恩赐; 祭司每天都要从西罗池提水到庙堂, 浇在地上, 使百姓能回忆往日在旷野, 上帝使摩西击岩石取水止渴的的恩典.
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 not remain in Galilee and also observe the feast. 去京城庆祝节日, 百姓会很高兴, 但对耶稣却是困扰的时刻, 因为祂的时间还未到. 节期一开始就有人对祂的所传信息及个人采取反对的态度. 自耶稣在安息日医好瘫痪病人后, 耶稣就被犹太人领袖要预谋杀的对象 (约 7:1, 19-20,25, 30, 32, 44; 并注意 8:37, 40). 若耶稣继续留在加利利, 对祂比较安全, 但是祂不能留在加利利, 且也要去参加守节日.
Chapter 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. 七章有三段时间的分割: 节日之前(1-10节), 节日之中(11-36节), 和节日的最后一天(37-52节). 每一段节期中都可用三个字来额要的表明: 不信, 争议, 和分裂.
1. Before the Feast: Disbelief (7:1–10) 1. 节日前: 不信（约 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. 由玛利亚与肉身父亲约瑟共同扶养的孩子（太 13： 55-56 ; 可6 ：1-6） ; 耶稣是他们的异父同母的半兄弟. 耶稣这么多年来以哥哥的身份与他们同住, 而不能体会耶稣的独特性, 似乎令人难以置信。 因为每个人都看到祂行的神迹, 当然, 他们也看见（参见 约7： 3-4）. 他们与耶稣这么接近, 他们有最好的机会观察及测验祂; 可是他们仍然不信.
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. 这个宗教节日是男人要去庆祝的，但却拒绝他们自己的救世主参加！遵循传统却忘记永恒的真理是多么容易. 税吏和罪人都喜欢听祂传讲福音, 但祂的异父同母的弟兄却以作弄祂为乐
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.). 他们的世界观点是：如果你想要人跟随你, 就要利用机会显示你的奇特. 耶路撒冷这时应该是挤满了朝圣者, 这时将是耶稣理想的 “讲道” 来宣扬福音的机会, 展示自己, 赢得弟子. 毫无疑问, 耶稣的弟兄们知道有一些弟子离弃了祂, （ 6:66 ） . 现在是机会来挽回祂失去的跟随者. 撒旦曾在三年前提出类似的建议（太 4： 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 suggestion, 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.”) 耶稣已经拒绝了众人拥祂为王（约6:15 ） , 而祂怎么都不会委曲求全. 有声望的人骑马到拥戴他的人群, 企图得着成功的掌声, 但上帝的仆人知道更应该如何去行. 在住棚节期间, 要在 “官府京城” 行奇迹, 耶稣可能鼓起人群, 透露自己是弥赛亚, 并征服敌人. 该建议肯定是来自因不信而被蒙蔽的心灵的人. 此不信的预言已经在诗篇69： 8节记载, “我成为我的弟兄们的陌生人, 对他们我只是个寄住者. ” （因为耶稣不是约瑟的亲生儿子, 祂不能说 “我父亲的孩子. ” ）
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). 这不是耶稣向世界显示自己的合适时机（约14 ： 22 比照研读 ） . 有一天, 祂必再来, 并且 “众目要仰望祂”（启1： 7） . 请注意, 主耶稣有祂的 “属天的时间表”, 是由天父来订定的 ---o无四肢的传道人(约 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 system; 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! 与主耶稣公开辩论涉及三类不同的人群, 需要注意的.
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 information 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.
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. 在我们主的行动中, 看到上帝的主权和人的责任的极当配合的例子. 天父为儿子设定的计划, 没有任何事物能够破坏它. 耶稣并没有急于试图请求天父让祂急促去过节, 也没有要在适当的时机到来时而延误去过节. 祂以属灵的眼, 洞悉上帝的时间表.
2. In the Midst of the Feast: Debate (7:11–36) 2. 在节日之中间：辩论（约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). 首先是犹太人的领袖（ “犹太人”）, 住在耶路撒冷和圣殿有关的官员. 包括法利赛人和祭司长（其中大部分是撒都该人）, 以及文士. 这些人各有不同的神学观, 但他们却一致同意反对耶稣基督, 他们决心要除掉祂. 唯一的例外是尼哥底母和亚利马太的约瑟（ 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. 第二类是 “以色列民” （ 7:12 , 20 , 31-32） . 是到耶路撒冷朝拜并庆祝这个节日的人群. 不会受到在耶路撒冷宗教领袖的态度影响的人. 你会注意到在20节所写的 “以色列民”, 他们 惊讶怎么会有人想杀死耶稣！ 他们不会是城市谣言的最新传递者, 而且甚为不解, 耶稣怎么会被官员认为是犯法的人.
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. 第三类人是在耶路撒冷居住的犹太人（ 25节）. 当然, 他们可能与宗教领袖是站在一面的人.
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. 在耶稣还没抵达城市前, 辩论便已开始, 都集中于讨论祂的性格（ 11-13 节） . 宗教领袖则在人群中 “继续寻找” 耶稣, 而他们却不停地争论祂是否是好人, 还是骗子. 祂必定要是其中的一位, 因为真正的好人不会做欺骗任何人的事. 是的, 耶稣是祂宣称中的一位, 祂肯定不是骗子.
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. 但是, 当耶稣公开的开始在圣殿里教导时, 争论转移到祂的论点上（ 14-19 等节 ） . 性格和学说诚然是调和在一起. 谁会那么愚蠢的去信任骗子的教诲！ 因为耶稣没有从他们批准的犹太拉比学校得到任何毕业证书, 所以, 犹太人惊奇祂能教导什么! 正因为祂缺乏 “毕业证书 , ” 祂的仇敌批评祂的教导只不过是个人观点, 没有什么价值. 人们常常说, 耶稣的教导有权威, 而文士和法利赛人的教导都是援引当时所有著名拉比的讲稿.
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!
耶稣解释说, 祂的学说是从天父那里来的. 祂已经明确说明在事工（ 5:17 ）, 及在审判同时, 祂和天父同工, 祂只是执行者（ 5:30 ） . 现在耶稣声称, 祂的教导也是从天父那里来的, 祂会再次作出这样的惊人的声称（ 8:26 , 38） . 当我传讲上帝的话, 我可以宣称是圣经的权威, 但不适合用予我对所有圣经的解释. 耶稣理所当然可以宣称, 祂所教的一切有绝对的权威！
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). 是不是每一个宗教的教导者, 都能提出类似的权威？ 那么, 如何才能知道耶稣教的教导是出于真理？ 就是服从祂告诉我们什么, 就去做什么. 上帝的话对那些真诚顺服去做的人身上, 就证明它自己的实存. 英国传教士罗伯逊F.W.说：“顺从是灵性知慧的官能. ” 约翰福音7章17节也如此写着, “若有人愿意遵照祂的‘上帝的’ 的旨意去做, 他就知道. ” 这就解释了为什么犹太人的领袖不明白耶稣的教诲：他们有顽强的意志, 不愿意顺服耶稣（ 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!” 我们的主是不是在这里建议用 “务实试验” 属天的真理？ 祂是在说, “试试吧！如果它能行的话, 那一定是真的！” 如果这建议行不通, 那一定就是假的了？ 这种试验会导致混乱, 几乎任何邪教都可以这么说, “我试验邪教的教导, 它行！”
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, 我们主的说法要深入得多了. 祂不是建议浅浅的 “味口测试” , 而是要人对真理有真正的个人委身. 犹太人依靠教育和权威, 获得他们的二手学说, 但耶稣坚持要我们亲身体验真理的权威. 犹太人的领袖企图谋害耶稣, 同时, 他们又声称明白上帝的真理且顺服. 这证明了开明和受过教育的人不一定有纯洁的心或成圣的意志. 世界上一些最严重的罪犯也具备高度智能和受过良好教育的人.
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.” 撒旦提供了亚当和夏娃的知慧, 但该知慧基于不顺服（创3：5） . 耶稣所提供的知慧是以顺服为果实：先是责任的约束, 然后才是体念上帝的真理的喜悦. 坎伯·摩根博士说得更地道： “当人是整体的, 完全的遵照上帝的旨意所奉献, 并希望超于一切的去做, 然后他们会发现, 基督的教导是属天的, 是上帝的教导. ”
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, 我们真的要寻求上帝的旨意, 那就不用担心是谁将得到的荣耀. 所有的真理都是从上帝那里来的, 惟有上帝所教导的应归荣耀给祂. 没有任何教师或布道者可以窃取那只属上帝的荣耀. 如果他偷窃这荣耀, 那么就证明他的教学是自我产生的, 而不是从上帝那里领受的. 这就是许多邪教和教会分裂的起因： 有人 “自创” 学说, 来荣耀自己, 且用它来分裂上帝的子民.
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 circumcised on the Sabbath, so why could He not heal a man on the Sabbath? “Why go ye about to kill me?” 首先是与犹太人“辩论” : 但城市的游客也进入讨论（7:20 ）. 耶稣大胆宣布, 领袖想杀死祂, 因为祂违反了安息日, 然后自称是上帝（参看 约5 ：10-18 ） . 正统的犹太人的儿子在安息日可以行割礼, 破坏了他们安息日的律法, 为什么耶稣不能在安息日救一个人呢？ “为什么你们想要杀我呢？”
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!” 游客当然不知道他们的领袖要杀害耶稣; 所以他们质疑祂的说法. 但是, 他们的答复带有严重的指控 --- 耶稣有一个恶魔. 领袖从前就这样说过, 所以, 这不是一个新的指控（太9： 32比照研讀 ; 10:25 ; 11 ： 18-19 ; 12 ： 24 比照研讀）. “祢一定是疯了, 认为有人想杀祢！”
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 sin cere devotion to truth.
于是, 耶稣却更进一步的说： 祂大胆断言, 祂不仅认识天父, 且是天父差遣来的！ 祂又一次声称祂自己是上帝！ 祂不是依人的传统由世人所生的; 祂是被天父差遣到世上来的. 这意味着, 祂在出生以前, 就已存在.
此时真是祂宣讲福音的危险时侯, 有些领袖设法要捉拿祂; 但 “祂的时候还没有到. ” 很多朝圣者对祂有信心. 是因为看见祂所行的神迹, 但至少这是开头（参 约 2:23; 6:2, 26）. 尼哥底母因耶稣所行的神迹, 是第一个开始对耶稣感到兴趣（3：1-2）, 最后公开表明他信靠基督.
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?
耶路撒冷的居民进入讨论（ 25节） . 他们知道统治者想杀死耶稣, 并且他们对耶稣还是公开的教导, 感到惊奇, 便离祂远远的！ 也许统治者被说服, 祂的确是弥赛亚, 是从上帝派来的！ 那么为什么他们不敬拜祂, 并领导其它的人也崇拜祂呢？
我们的主以摩西的律法反驳敌人的论点; 但祂知道, 他们不会屈服. 为什么? 因为他们的判断标准不诚实. 他们对事实的侦讯只是建立在肤浅的基础上. 他们的判断是依据 “似乎” , 而不是跟据 “正确的说法. ” 不幸的是, 很多的人今天犯同样的错误. 约7章24节是和17节对立的, 在此处耶稣呼吁向真理要虔诚的委身.
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: 他们的问题得到否定的回答：“不, 统治者不相信祂是基督, 对吗?”（ 25节）他们能够用逻辑来捍卫他们的结论如下 :
1. Nobody knows where the Christ comes from.
1. 没有人知道基督从何处而来.
2. We know where Jesus of Nazareth came from.
2. 我们知道拿撒勒人耶稣是从哪里来的.
3. Conclusion: Jesus cannot be the Messiah.
3. 结论：耶稣不可能是弥赛亚.
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)! 人們再次被蒙蔽，看不到真相，因為他們被自以為可靠的事實所蒙蔽。耶穌在迦百農的會堂也遇過同樣的阻力（約 6:42比照研讀）。即使是那些博學的教師——「建造專家」——也無法認出房角石，儘管他們研究了上帝賜予的「藍圖」幾個世紀之久（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，我們的主提高了音量，讓所有人都能聽見（另參約翰福音 7:37）。他可能帶著諷刺的語氣說：「是的，你們以為你們認識我，知道我從哪裡來！但實際上，你們並不認識！」然後他解釋了他們為什麼不認識他：他們不認識父親！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——以色列的上帝——而自豪。
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，他不但認識父，而且是父差遣的！祂再次宣稱自己是上帝！祂並非像其他人一樣生於世上；祂是父上帝差遣到地上的。這意味著祂在降生於世之前, 就已經存在。這無疑是祂事工中的一個危機時刻，一些領袖甚至試圖逮捕祂，但「祂的時候還沒有到」。許多朝聖者信靠了祂。這是一種基於神蹟的信仰，但至少是一個開始（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），最後他公開承認自己信奉基督。
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! 控制犹太教的法利赛人和祭司长, 对以色列人信靠耶稣感到不满. 显然, 这些 “信徒们” 不怕告诉人, 他们做了些什么（7:13, 32）. 这一次, 官员们派守殿的护卫逮捕耶稣, 反而却是耶稣“逮捕”他们！ 祂警告他们, 只有 “不多的” 时间可以倾听真理, 相信和得救（参 约12：35比照研读）. 不是耶稣处在危险中, 而是那些想要逮捕祂的人！
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) 像在以前的信息中, 人们误解了耶稣所宣讲的. 耶稣说, 将要在六个月内再回到天上祂父亲那里, 还未得救的犹太人不可能跟随祂. “我在哪里, 你们不能够来”（7:34）和 “我在哪里, 叫你们也在那里”！（14：3）这两节圣经是多么大的对比.
Had these men been willing to do God’s will, they would have known the truth. Soon it would be too late. 如果这些人愿意行上帝的旨意, 他们可能会知道这真理. 不过, 怕时间来不及了.
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