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Joh 17:1-26.
英文原文
Joh 17:1-26.
THE INTERCESSORY PRAYER.
(See on
Joh 14:1).
Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter.
1-3. These words spake Jesus, and lifted up his eyes--"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [ALFORD].
Father, the hour is come--(See on
Joh 13:31, 32).
glorify thy Son--Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."
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2. 赐给——「你赐给」
他权柄管理凡有血气的——（见
Mt 11:27；
Mt 28:18-20）。
赐永生给凡你所赐给他的人——按字面，「给你所赐给他的一切」。（见
Joh 6:37-40）。
英文原文
2. given--gavest
him power over all flesh--(See on
Mt 11:27;
Mt 28:18-20).
give eternal life to as many as, &c.--literally, "to all that which thou hast given him." (See on
Joh 6:37-40).
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3. 这就是——那。
永生，使他们——愿他们。
认识等等——所以这永生不仅是意识中无终止的存在，而是在基督里与神相交的生命
(Job 22:21)。
你，独一的真神——独一有位格的永活神；与外邦的多神论、哲学的自然主义、和奥秘的泛神论同样荣耀地形成对比。
以及你所差来的耶稣基督——这是唯一一处我们的主给自己这个复合名字的地方，这个名字在使徒的讲道和写作中后来如此通行。在这里，这些词是按其严格的意义使用——「耶稣」，因为他「将自己的百姓从罪恶里救出来」；「基督」，作为受膏者，受了无限量的圣灵，为要行使他拯救的职分（见
Mt 1:16）；
「你所差来的」，是在丰盛的属天权柄和能力中，为要施行拯救。「在此将耶稣基督与父并列，本身就是一种含蓄的证明，证明我们主的神性。对神和一个受造物的认识不能是永生，将一个与另一个这样相联是不可想象的」[阿尔福德]。
英文原文
3. this is--that.
life eternal, that they might--may.
know, &c.--This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ
(Job 22:21).
thee, the only true God--the sole personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism.
and Jesus Christ whom thou hast sent--This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification--"JESUS," because He "saves His people from their sins"; "CHRIST," as anointed with the measureless fulness of the Holy Ghost for the exercise of His saving offices (see on
Mt 1:16);
"WHOM THOU HAST SENT," in the plenitude of Divine Authority and Power, to save. "The very juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an association of the one with the other would be inconceivable" [ALFORD].
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4, 5. 我在地上已经荣耀你——不如说，「我荣耀了」（因为此事被设想为现在已经过去）。
我已经——我完成了。
你所托付我的事——在译本中保留原文的过去时态非常重要，否则可能会被认为那已经「完成」的工作只是他在献上那个祷告之前所作的；然而要注意我们主自始至终说话，如同已经超越了这个现在的场景
(Joh 17:12,
等等)，所以必须认为在他的「已成之工」中包括了「他在耶路撒冷将要成就的死」。
英文原文
4, 5. I have glorified thee on the earth--rather, "I glorified" (for the thing is conceived as now past).
I have finished--I finished.
the work which thou gavest me to do--It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene
(Joh 17:12,
&c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."
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5. 如今——作为回报。
父啊，愿你荣耀我——原文中「我你」与「你我」如此排列，各自并列，表明子先对父、然后父反过来对子的完美相互的事奉，正是我们主在此所要表达的。
就是我在未有世界以先，我同你所有的荣耀——那时「太初有道与神同在」
(Joh 1:1)，
「只有在父怀里的独生子」
(Joh 1:18)。
带着这先存的荣耀——他在地上所遮蔽的——他求再被披上，因为遮蔽的目的已经达成——但不是简单地如以前那样，而是如今在我们的性情里。
英文原文
5. And now--in return.
glorify thou me--The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.
with the glory which I had with thee before the world was--when "in the beginning the Word was with God"
(Joh 1:1),
"the only-begotten Son in the bosom of the Father"
(Joh 1:18).
With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished--not, however, simply as before, but now in our nature.
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6-8. 从为自己祷告，他现在转到为门徒祷告。
我已——我显示了。
你的名——他对人类的整个性格。
你所赐给我从世界出来的人——（见
Joh 6:37-40）。
英文原文
6-8. From praying for Himself He now comes to pray for His disciples.
I have manifested--I manifested.
thy name--His whole character towards mankind.
to the men thou gavest me out of the world--(See on
Joh 6:37-40).
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8. 他们……确实知道我是从你出来的——（见
Joh 16:29；
Joh 16:31）。
英文原文
8. they . . . have known surely that I came out from thee--(See on
Joh 16:29;
Joh 16:31).
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9-14. 我为他们求——不仅是作为个人，而是作为每一个后续时代中所有此类人的代表（见
Joh 17:20）。
不为世人求——因为他们是父赐给他「从世界出来」的
(Joh 17:6)，
并且已经被改变为与它完全相反。为他们所求的事，实际上也只适用于这样的人。
英文原文
9-14. I pray for them--not as individuals merely, but as representatives of all such in every succeeding age (see on
Joh 17:20).
not for the world--for they had been given Him "out of the world"
(Joh 17:6),
and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.
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10. 凡是我的都是你的，你的也是我的——按字面，「凡我所有的都是你的，凡你所有的都是我的。」（关于这个中性性别的用法，见
Joh 6:37-40）。
父与子之间绝对的财产共有，这里如言语所能表达的那样赤裸地表达出来。（见
Joh 17:5）。
英文原文
10. all mine are thine, and thine are mine--literally, "All My things are Thine and Thy things are Mine." (On this use of the neuter gender, see on
Joh 6:37-40).
Absolute COMMUNITY OF PROPERTY between the Father and the Son is here expressed as nakedly as words can do it. (See on
Joh 17:5).
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11. 我不再在世上——（见
Joh 17:4）。
这些人却在世上——即，虽然我的争战已经结束，他们的还没有；虽然我已经超出了争战的场景，我在灵里不能与他们隔绝——他们被留下，且刚刚进入他们的大争战。
圣父啊——他在别处没有用过的称呼。「父」是他惯用的称呼，但此处加上「圣」，因为他的呼吁是向着父性情的完全，要「保守」或保全他们免受他们仍在的「世界」那不圣洁气氛所玷污。
因你所赐给你的名，保守他们——不如说，「在你的名里」；在他为人所知的那恩典和圣洁性情的行使中。
叫他们合而为一——（见
Joh 17:21）。
英文原文
11. I am no more in the world--(See on
Joh 17:4).
but these are in the world--that is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict.
Holy Father--an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in.
keep through thine own name--rather, "in thy name"; in the exercise of that gracious and holy character for which He was known.
that they may be one--(See on
Joh 17:21).
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12. 我保守了——护卫了。
他们——在地上作你的代表。
他们都灭亡了，除了那灭亡之子——这里并不暗示那灭亡之子是父赐给子的人中之一，反而恰恰相反
(Joh 13:18)
[韦伯斯特和威尔金森]。正如
Lu 4:26, 27，
在那里我们不应认为撒勒法（在西顿）的妇人是以色列众寡妇之一，也不应认为叙利亚人乃缦是以色列长大麻风的人之一，虽然这话——与这里相同——可能似乎如此表达。
灭亡之子——注定灭亡
(2Th 2:3; Mr 14:21)。
英文原文
12. I kept--guarded.
them in thy name--acting as Thy Representative on earth.
none of them is lost, but the son of perdition--It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary
(Joh 13:18)
[WEBSTER and WILKINSON]. It is just as in
Lu 4:26, 27,
where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language--the same as here--might seem to express it.
son of perdition--doomed to it
(2Th 2:3; Mr 14:21).
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13. 我在世上说这些话，是要叫他们心里充满我的喜乐——即，这样的格调更适合上面的圣所，而不是争战的场景；但我「在世上」如此说，是要叫我所经历的喜乐——就是我知道这样的代求要为他们那位不在的主所作的喜乐——被那些如今听见的人，以及一切将来读这记录的人所尝到。
英文原文
13. I speak in the world, that they might have my joy fulfilled in themselves--that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,
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15-19. 我不为他们求你叫他们离开世界——因为那虽然会确保他们自身的安全，却会使世界失去他们见证的祝福。
只……保守他们脱离那恶者——一切在世界里和属世界的恶。
英文原文
15-19. I pray not that thou shouldest take them out of the world--for that, though it would secure their own safety, would leave the world unblessed by their testimony.
but . . . keep them from the evil--all evil in and of the world.
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16. 他们不属世界，正如我不属世界一样——（见
Joh 15:18, 19）。
此处重申，为要为下面紧接的祷告铺路。
英文原文
16. They are not of the world, even as I am not of the world--(See
Joh 15:18, 19).
This is reiterated here, to pave the way for the prayer which follows.
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17. 求你用真理使他们成圣——正如前一个祷告「保守他们」是「消极的」，求他们蒙更新的本性周围并挤压他们的有毒元素之保护，照样这个祷告「使他们成圣」是积极的，求他们已经开始的成圣的前进和成全。
用——在……里。
你的真理——神所启示的真理，作为成圣的媒介或要素；这是一个极为重要的宣告。
你的道就是真理——（比较
Joh 15:3; Col 1:5; Eph 1:13）。
英文原文
17. Sanctify them--As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification.
through--in.
thy truth--God's revealed truth, as the medium or element of sanctification; a statement this of immense importance.
thy word is truth--(Compare
Joh 15:3; Col 1:5; Eph 1:13).
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18. 你怎样差我到世上来，我也照样差他们到世上来——主说到两件事中的权柄是同等的，因为他们所受的使命正是要使他们夫子使命的宗旨得以实现。
英文原文
18. As thou hast sent--sentest.
me into the world, even so have I also sent them--sent I also them.
into the world--As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.
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19. 我为他们的缘故，自己分别为圣——献上。
叫他们也——愿他们。
为真理——或作「在真理中」。
分别为圣——献上。同一用语在基督身上和在门徒身上，唯一的分别是：用在基督身上，意思只是「献上」；而在门徒身上，则带有另外的意思，即先有分别为圣，因为惟有圣洁的才能献为祭物。门徒全部舍己的工夫在此表现为基督献祭的单纯结果[奥尔肖森]。
在——或作「因着」。
真理中——虽然原文在此没有冠词，我们却不应当像旁注那样译为「真实地分别为圣」；因为这里所指的，显然就是
Joh 17:17
所提到的那「真理」。（见
Joh 17:17）。
英文原文
19. And for their sakes I sanctify--consecrate.
myself that they also might--may.
be sanctified--consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [OLSHAUSEN].
through--in.
the truth--Though the article is wanting in the original here, we are not to translate, as in the Margin, "truly sanctified"; for the reference seems plainly to be "the truth" mentioned in
Joh 17:17.
(See on
Joh 17:17).
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20-23. 我不但为这些人祈求——这一极重要的解释，是屈尊地对历世历代一切听见、读到这祷告之人说的，其意思不仅指接下来的话，更是指整篇祷告。
也为那些——多数最好的抄本读作「那些信的人」，一切未来时间被视为现在，而现在则被视为已经过去。
英文原文
20-23. Neither pray I for these alone--This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
them also which shall believe--The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
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21. 使他们都合而为一。正如你父在我里面，我在你里面，使他们也在我们里面——那内住的父与子之灵是那完美的合一之纽带，先使一切信徒彼此之间联合成为一个活的合一；再使这合一与父和子联合成为更高的合一。（请留意，基督从不把自己与门徒混在一起，像他与父彼此关联那样，而是说我在他们里面，他们在我们里面。）
叫世人可以信你差了我来——所以，向普世所传达的那伟大的印象——基督的使命是属神的——是要借着他门徒的合一来造成。那么，这合一当然必须是某种向世界可见或可察觉的事。那是什么呢？肯定不是教会机械组织形式上的合一。因为那合一固然可以、并在很大程度上存在于西方与东方教会之中，却少有基督的灵——不，多有大量基督的灵所不能与之同居的东西——于是非但不能在它自己的范围之外使世界信服福音的神性，反而在它自己的怀中在相当程度上滋生出不信。但是基督的灵——照亮、改变并掌管真基督徒的心，把他们作为一家之成员彼此吸引，并促使他们为着世界的益处而相爱地合作——这就是当它足够炽热并广传之时，要迫使世界信服基督教是属神的那件事。无疑，基督徒之间的分歧越消失——他们越能在次要的事上也达成一致——对世界的印象就可望越大。但这并不依赖于此；因为在基督里那活的、相爱的合一，有时甚至是在那些次要的分歧之中、并尽管有这些分歧，比在没有分歧之处更能感人地显出，因为没有分歧就无从考验那更深合一的力量。然而，直到这在基督里活的弟兄关系能强壮到足以摧毁那在基督教一切可见分支中侵蚀其核心的宗派主义、自私、属肉体与冷漠之前，我们休想世界会被它所慑服。惟有当「那灵从上头浇灌在我们身上」——作为真理与爱的灵，并均等地浇灌在基督教领域的各处——融化分歧与怨恨，对过去的不结果子激起惊奇与羞愧，唤起普世之爱的渴望、并为躺在恶者之中的世界忧伤——这一切体现为具体的形式与积极的措施——惟有那时，我们才可望看见此处所宣告的效果产生出来，而那时它将势不可挡。基督徒岂不应深思这些事吗？岂不应有那在基督耶稣里的心思在他们里面，在这事上也是如此吗？他的祷告岂不也应是他们的祷告吗？
英文原文
21. that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).
that the world may believe that thou hast sent me--sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world--this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear--the more they can agree even in minor matters--the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures--it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?
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22. 你所赐给我的荣耀，我已赐给他们，使他们合而为一，正如我们合而为一——最后一句说明了前一句的意思。那不是指天上状态的未来荣耀，而是刚才所说那现今合一的秘诀；所以那荣耀就是那内住之基督之灵的荣耀；蒙悦纳之地位的荣耀，圣洁性情的荣耀，各样恩赐的荣耀。
英文原文
22. And the glory which thou gavest--hast given.
me I have given them, that they may be one, even as we are one--The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace.
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23. 我在他们里面，你在我里面，使他们完完全全地合而为一——（见
Joh 17:21）。
英文原文
23. I in them, and thou in me, that they may be made perfect in one--(See on
Joh 17:21).
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24-26. 父啊，我在哪里——这样说话的威严是完全透明的。在肤浅或扭曲的读者中，任何琐碎的批评都不容把它削弱。
愿你所赐给我的人也同我在那里——（见
Joh 14:3）。
叫他们看见你所赐给我的荣耀——（见
Joh 17:5）。
基督把我们得蒙允许永远看见并凝视他的荣耀视为够用的荣耀！这就是「荣福异象」；但它绝不仅仅是异象，因为「我们必要像他，因为必得见他的真体」
(1Jo 3:2)。
英文原文
24-26. Father, I will--The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
be with me where I am--(See on
Joh 14:3).
that they may behold my glory which thou hast given me--(See on
Joh 17:5).
Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is"
(1Jo 3:2).
25
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25. 公义的父啊，世人未曾认识你——未曾认识你。
我却认识你——认识了你。 这些人也知道——知道了。
你差了——差了
我——正如他之前在盼望那完全在他门徒身上彰显时称他为「圣父」
(Joh 17:11)，
此处他称他为「公义的父」，因为他是在向他的公义或公正呼吁，要在那两个截然相反的阶层之间作出区分——一方面是「世界」，他们虽在爱子里如此被带到与父相近之处，却不肯「认识父」；另一方面是他自己，他承认并拥有这位父，甚至他的门徒也承认他那从父而来的使命。
英文原文
25. O righteous Father, the world hath not known thee--knew thee not.
but I have known thee--knew thee.
and these have known--knew.
that thou hast sent--sentest
me--As before He said "Holy Father," when desiring the display of that perfection on His disciples
(Joh 17:11),
so here He styles Him "Righteous Father," because He is appealing to His righteousness or justice, to make a distinction between those two diametrically opposite classes--"the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other, Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father.
26
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26. 我已——我已使之被人知道，或已传达。
你的名——在他过去的事工中。
还要使他们——在更大的程度上——借五旬节圣灵的恩赐，并贯穿此后的一切世代。
知道——使之被人知道。
我已叫他们——使你所赐给我的爱——爱过。
爱……可以存在他们里面——这父永远的爱，首先临到基督，借他的灵被分赐给并永远住在一切信他之人里面；而「他住在他们里面，他们也住在他里面」
(Joh 15:5)，
他们便「成为一灵」。「救赎主以这崇高的思想结束了他为门徒——并在他们里面为历世历代的教会——的祷告。他把曾从必死之唇中所发出最崇高、最荣耀的思想，压缩在他与自己人交谈的这最后时刻里。然而最后一个字的声音还未消散，他就与门徒过汲沦溪到客西马尼——那苦痛的争战临近了。新世界的种子必须撒在死里，好叫生命由此长出」[奥尔肖森]。
英文原文
26. And I have declared--I made known or communicated.
thy name--in His past ministry.
and will declare it--in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages.
that the love wherewith thou hast loved--lovedst.
me may be in them, and I in them--This eternal love of the Father, resting first on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him"
(Joh 15:5),
they are "one Spirit." "With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttered by mortal lips. But hardly has the sound of the last word died away, when He passes with the disciples over the brook Kedron to Gethsemane--and the bitter conflict draws on. The seed of the new world must be sown in Death, that thence Life may spring up" [OLSHAUSEN].
Joh 17:1-26.
代求的祷告。
（见
Joh 14:1）。
如果这祷告没有被记载下来，哪一位心存敬畏的读者不会感叹：哦，能听见那样一个祷告该有多好！它总结了他过去全部的事工，并构成了转向紧随其后的黑暗场景的转折点！但它就在这里，并带着那发言之嘴唇的印记，以致我们似乎更像是听他亲口说出，而不是从他那忠实的记录者的笔下读到。
1-3. 耶稣说了这些话，就举目——「约翰极少描绘我们主的姿态或目光，正如这里。但这是一个印象不可磨灭的场合，那向上的目光不能被略过」[阿尔福德]。
父啊，时候到了——（见
Joh 13:31, 32）。
愿你荣耀你的儿子——借着你在那个「时候」中的赞同、扶持并带领他经过，来尊荣你的儿子。