1
Joh 3:1-21.
英文原文
Joh 3:1-21.
NIGHT INTERVIEW OF NICODEMUS WITH JESUS.
1, 2. Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.
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2. 夜里来见耶稣——他是
Joh 2:23, 24
中那些肤浅的「信的人」之一，内心却渴望进一步的满足。尼哥底母来见耶稣寻求这满足，却是「夜里」来（见
Joh 19:38, 39; 12:42）；
他承认他确信他是
从神那里来的——这是一个从未用于仅仅是人的使者的表达，在这里大概意味着更多——却只承认他是「一位师傅」，并且在他所行的神迹中只看见「神与他同在」的证明。因此，他虽然无法压抑自己的确信，却害怕自己承担太多。
英文原文
2. came to Jesus by night--One of those superficial "believers" mentioned in
Joh 2:23, 24,
yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see
Joh 19:38, 39; 12:42);
he avows his conviction that He was
come from God--an expression never applied to a merely human messenger, and probably meaning more here--but only as "a teacher," and in His miracles he sees a proof merely that "God is with Him." Thus, while unable to repress his convictions, he is afraid of committing himself too far.
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3. 我实实在在地告诉你——等等。这一直率简短的回答显然是要动摇那人整个的宗教建筑，为要立下一个更深更持久的根基。尼哥底母可能以为自己已经走了很长的路，并期望或许因他的坦诚而受到称赞。然而他被实际告知，他所提出的问题他并没有能力解决，且在接触它之前，他属灵的视力需要借着他内在之人的彻底革命来矫正。这人若不是那么真诚，这肯定会让他退却；但对于他这种复杂心境的人——耶稣并非不知道
(Joh 2:25)
——这种方法比更甜蜜的话语和渐进的接近更见效。
一个人——不只是一个犹太人；这是一个普遍的必需。
重生——或者说，在相对于神的关系上重新开始生命；他思考、感受和行事的方式，对于属灵的事，要经历一场根本性的、永久的革命。
就不能见——不能有份于（正如人被说为「见生命」、「见死」等等）。
神的国——无论是在其在此处的开端
(Lu 16:16)，
还是在其在此后的成全
(Mt 25:34; Eph 5:5)。
英文原文
3. Except, &c.--This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger
(Joh 2:25)
--such methods speed better than more honeyed words and gradual approaches.
a man--not a Jew merely; the necessity is a universal one.
be born again--or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.
cannot see--can have no part in (just as one is said to "see life," "see death," &c.).
the kingdom of God--whether in its beginnings here
(Lu 16:16),
or its consummation hereafter
(Mt 25:34; Eph 5:5).
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4. 怎能——等等。重生的比喻，如果只是指犹太教外邦入教者，对尼哥底母来说就足够可懂了，因为那与那时代的语言完全相符；但犹太人自己竟然需要重生，这对他来说是无法理解的。
英文原文
4. How, &c.--The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible.
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5. 从水和圣灵生的——对那令尼哥底母震惊的「重生」的双重解释。对一位犹太教的神职人员来说，如此熟悉水在各种形式和表达中的象征性应用，这语言是要表明所意指的，不过是圣灵运行所作的彻底的属灵洁净。其实，水的元素和圣灵的运行已在以西结一个荣耀的福音预言中一同被提及
(Eze 36:25-27)，
若不是属灵的事在当时盛行的形式主义中几乎已被失落，尼哥底母本可被提醒起这预言。水的象征已经被体现在一个入教的礼仪中——施洗约翰为犹太的仰望弥赛亚者施洗，更不必说此前外邦入教者的洗礼；而在基督教会中，它即将成为进入「神的国」的伟大可见之门，其实际唯独是圣灵的工作
(Tit 3:5)。
英文原文
5. of water and of the Spirit--A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel
(Eze 36:25-27),
which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost
(Tit 3:5).
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6-8. 从肉身生的等等——一个伟大的普遍命题；「所生的，内里带着那生它者的本性」[奥尔肖森]。
肉身——不是仅仅物质的躯体，而是借着出生而来到世上的一切，整个人；但不是简单地人性，而是它败坏、堕落的状况，完全服在堕落之下
(Ro 8:1-9)。
所以虽然一个人「能第二次进母腹生出来」，他也不会比以前更接近这「重生」
(Job 14:4; Ps 51:5)。
就是灵——「分享并拥有他的属灵本性」。
英文原文
6-8. That which is born, &c.--A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [OLSHAUSEN].
flesh--Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall
(Ro 8:1-9).
So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before
(Job 14:4; Ps 51:5).
is spirit--"partakes of and possesses His spiritual nature."
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7. 不要希奇等等——如果只有属灵的本性才能见并进神的国；如果我们带入这世界的一切都是相反的属灵；如果这属灵唯独出于圣灵，那么重生是必需的，就不足为奇。
你们必须——「『你们』，耶稣说，不是『我们』」[本格尔]。在那些关于「人」要进神的国必须如何的普遍命题
(Joh 3:5)
之后——这是 remarkable 的，表明我们主有意将自己表明为「与罪人分别」。
英文原文
7. Marvel not, &c.--If a spiritual nature only can see and enter the kingdom of God; if all we bring into the world with us be the reverse of spiritual; and if this spirituality be solely of the Holy Ghost, no wonder a new birth is indispensable.
Ye must--"Ye, says Jesus, not we" [BENGEL]. After those universal propositions, about what "a man" must be, to "enter the kingdom of God"
(Joh 3:5)
--this is remarkable, showing that our Lord meant to hold Himself forth as "separate from sinners."
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8. 风等等——气息和灵（在希伯来文和希腊文中是一个字）在圣经中常常作为类似的被一同提及
(Job 27:3; 33:4; Eze 37:9-14)。
从哪里来，往哪里去等等——风的运动规律，即使到如今也只是部分被发现；但这里所指的那些微风的升起、平息，以及一天之内多次改变方向，可能对我们来说永远是一个奥秘：圣灵在重生中的运行也是如此。
英文原文
8. The wind, &c.--Breath and spirit (one word both in Hebrew and Greek) are constantly brought together in Scripture as analogous
(Job 27:3; 33:4; Eze 37:9-14).
canst not tell, &c.--The laws which govern the motion of the winds are even yet but partially discovered; but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth.
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9, 10. 怎能——等等。虽然这主题仍然困扰尼哥底母，但重生的必要性和可能性已不再是他关注的要点，而是其性质以及它是如何成就的[路塔特]。「从这一刻起，尼哥底母再没有说什么，已经降为一位找到了自己真正老师的门徒。所以救赎主现在恩慈地在他真理的启示上前进，并再一次把这个如今已成为学习者的以色列教师，他那并非无罪的无知严肃地带到他的记忆中，好叫他接着可以从他神性知识的丰满中，说出他这位肯受教的门徒可以对自己有益地领受的、关于地上的事和天上的事的更多见证」[施蒂尔]。
英文原文
9, 10. How, &c.--Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [LUTHARDT]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [STIER].
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10. 先生——「老师」。这问题清楚地暗示：重生的教义在旧约中已有如此程度的启示，以致尼哥底母不知道它是有罪的。旧约也不仅仅是在福音之下应当经历的某种东西——如一些杰出的批评家所主张的，否认在基督之前有任何重生这样的事。因为我们主的命题是普遍的：没有圣灵重生的运行，就没有任何堕落的人是或能是属灵的；并且无论以何名字，一个属灵的顺服，与仅仅机械的服事相对立，是贯穿全本旧约所宣告的。
英文原文
10. master--"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under whatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament.
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11-13. 我们所说的是我们所知道的，我们所见证的是我们见过的——即，凭着对神的绝对的知识和直接的看见，这是「在父怀里的独生子」宣告为唯独他自己的
(Joh 1:18)。
「我们」和「我们的」在此使用，虽然只指他自己，可能是为与尼哥底母开场白「拉比，我们知道」等等形成强调的对比。
你们却不领受等等——指尼哥底母所属的那个阶层，但他已在灵里开始与之分别。
英文原文
11-13. We speak that we know, and . . . have seen--that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own
(Joh 1:18).
The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know.", &c.
ye receive not, &c.--referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.
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12. 地上的事——诸如重生——在地上进入神国的门——这事尼哥底母作为属于那较属地之经济的一员，应当更好地理解。
天上的事——新的、更属天的福音经济里的事——只有在升高的救主从天上借圣灵浇灌之后才能完全明白。
英文原文
12. earthly things--such as regeneration, the gate of entrance to the kingdom of God on earth, and which Nicodemus should have understood better, as a truth even of that more earthly economy to which he belonged.
heavenly things--the things of the new and more heavenly evangelical economy, only to be fully understood after the effusion of the Spirit from heaven through the exalted Saviour.
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13. 没有人升过天等等——这话有点似非而是——「没有人上去过，除了那降下来的，就是那同时既在上面又在下面的一位」。无疑这话是要震惊并迫使他的听者想到：他这个人里必有奥秘的元素。古老的索西尼派为推翻基督先存的教义，抓住这经文，说它教导人耶稣被人暗暗接到天上接受教训，然后「从天降下」来传讲。但意思显然是：「对神的完全的认识，不是借着任何人从地上上升到天上去领受而得——没有人这样升过——而是那在本质和永恒的本性上，其正当居所就是天的，借着取了人的肉身，作为人子降下来，将父表明出来——这父他在肉身中与在取肉身之前 alike，都借着直接的仰望而认识，本质上并且不改变地『在父怀里』」
(Joh 1:18)。
英文原文
13. no man hath ascended, &c.--There is something paradoxical in this language--"No one has gone up but He that came down, even He who is at once both up and down." Doubtless it was intended to startle and constrain His auditor to think that there must be mysterious elements in His Person. The old Socinians, to subvert the doctrine of the pre-existence of Christ, seized upon this passage as teaching that the man Jesus was secretly caught up to heaven to receive His instructions, and then "came down from heaven" to deliver them. But the sense manifestly is this: "The perfect knowledge of God is not obtained by any man's going up from earth to heaven to receive it--no man hath so ascended--but He whose proper habitation, in His essential and eternal nature, is heaven, hath, by taking human flesh, descended as the Son of man to disclose the Father, whom He knows by immediate gaze alike in the flesh as before He assumed it, being essentially and unchangeably 'in the bosom of the Father'"
(Joh 1:18).
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14-16. 摩西怎样等等——这里我们有「天上的事」，正如先前有「地上的事」，但是蒙着帕子，原因如
Joh 3:12
所述。
弥赛亚被钉十字架在此之后还两次被隐藏在这同一个生动的字——「被举起来」——之下，
Joh 8:28; 12:32, 33。
此处更进一步隐藏——虽然对知道其意义的我们来说，变得格外有教导——借着指涉铜蛇。火蛇的毒液射入悖逆之以色列人的血管中，正在营中散布死亡——这是人因罪灭亡之状况的生动象征。两个案例中，解药都是神所预备的。两个案例中，治愈的方式显著地类似于疾病的方式。被蛇咬，借着蛇被治愈。被「火蛇」咬——大概是皮肤上有火红色斑点的蛇[库尔茨]——治愈的工具是铜或红铜的蛇，远看有同样的外观。照样在救赎里，死既是因一人而来，复活也是因一人而来——这人也是在「罪身的形状」里
(Ro 8:3)，
在外在和显明上与那些被蛇的毒液所充满、将要灭亡的人毫无分别。但正如那被举起来的蛇没有那些被蛇咬而垂死之人所中的毒液，照样，当全人类因古蛇所加的致命伤口而灭亡时，「第二个人」带着医治的翅膀在人类之上兴起，没有瑕疵、皱纹等类的东西。两个案例中，解药都是显著地被展示；一个在杆子上，另一个在十字架上，为要「吸引万人归他」
(Joh 12:32)。
两个案例中，都是借着把眼目指向被举起来的解药而使医治生效；一个案例是肉体的眼，另一个是灵魂的仰望——借着「信入他」，正如那荣耀的古老宣告——「地极的人都当仰望我，就必得救」等等。
(Isa 45:22)。
两个方法对人的理智都是绊脚石。对任何有思想的以色列人来说，还有什么比单凭看着一条铜的爬物就能使体内的致命毒液干涸更不可能呢？对犹太人是绊脚石、对外邦人是愚拙的，就是信那钉十字架的拿撒勒人耶稣是从永远灭亡中得释放的方法。然而两个案例中，期待医治的根据都同样合理并有根有据。蛇是神为每个被咬的以色列人所设的条例，照样基督是每个灭亡罪人的拯救——前者纯粹是任意的条例，后者是适于人复杂病症的神圣设计。两个案例中功效相同。正如对蛇的一次简单的看，无论多远、无论多弱，都带来立即的医治，照样对主耶稣的真实信心，无论多么颤动、无论多么遥远——只要是真实的信——都带给灭亡的灵魂确定即时的医治。一言以蔽之，两个案例中不顺服的后果相同。无疑许多被咬的以色列人，尽管他们的情形如此痛苦，会推理而不顺服，会揣测指望一条活蛇的咬能借着看一条死金属的形状而被治愈的荒谬——如此揣测直到他们死去。唉！借钉十字架的救赎主得救，岂不同样被对待吗？「十字架的冒犯」是否已停止？（比较
2Ki 5:12）。
英文原文
14-16. And as Moses, &c.--Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in
Joh 3:12.
The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting,"
Joh 8:28; 12:32, 33.
Here it is still further veiled--though to us who know what it means, rendered vastly more instructive--by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp--lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten--serpents, probably, with skin spotted fiery red [KURTZ]--the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life--Man, too, "in the likeness of sinful flesh"
(Ro 8:3),
differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him"
(Joh 12:32).
In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation--"Look unto me and be ye saved, all the ends of the earth," &c.
(Isa 45:22).
Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner--the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant--be it but real faith--brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one--speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare
2Ki 5:12).
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16. 神爱世人，甚至等等——自这话首次被说出以来，有什么福音的宣告曾如此频繁地出现在每一个时代的宣教士和传道人口中？曾有什么使亿万人经过如此震撼的感觉？曾蒙赐什么把如此多的群众带到基督脚前？曾点燃什么在人那冰冷自私的胸中燃起舍己对世人之爱的火，如同这些透明地简单、却压倒性威严的话？这幅画面包含几个截然不同的部分：「世界」——在其最广意义上——预备好「灭亡」；浩大的「神的爱」对那灭亡的世界，只能借着它所激起他赐下的礼物来量度、来想象；那礼物本身——「他如此爱世人，甚至赐下他的独生子」，或用保罗的话，「不爱惜自己的儿子」
(Ro 8:32)，
或对那准备在祭坛上献以撒的亚伯拉罕所说的话，「没有留下你的儿子，你独生的儿子，你所爱的」
(Ge 22:16)；
这宏大礼物的果子——不仅是从逼近的「灭亡」中解救，而且赐予永生；一切成就的方式——借着「信」子。尼哥底母狭隘的犹太主义，在这公义的日头带着医治之翼升起于「世界」之光芒中，将变得何等不可见！
(Mal 4:2)。
英文原文
16. For God so loved, &c.--What proclamation of the Gospel has been so oft on the lips of missionaries and preachers in every age since it was first uttered? What has sent such thrilling sensations through millions of mankind? What has been honored to bring such multitudes to the feet of Christ? What to kindle in the cold and selfish breasts of mortals the fires of self-sacrificing love to mankind, as these words of transparent simplicity, yet overpowering majesty? The picture embraces several distinct compartments: "THE WORLD"--in its widest sense--ready "to perish"; the immense "LOVE OF GOD" to that perishing world, measurable only, and conceivable only, by the gift which it drew forth from Him; THE GIFT itself--"He so loved the world that He gave His only begotten Son," or, in the language of Paul, "spared not His own Son"
(Ro 8:32),
or in that addressed to Abraham when ready to offer Isaac on the altar, "withheld not His Son, His only Son, whom He loved"
(Ge 22:16);
the FRUIT of this stupendous gift--not only deliverance from impending "perdition," but the bestowal of everlasting life; the MODE in which all takes effect--by "believing" on the Son. How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings!
(Mal 4:2).
17
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17-21. 不是要定世人的罪等等——一个极为重要的宣告。虽然「定罪」是基督使命对许多人的结局
(Joh 3:19)，
但它不是他使命的目的，他的使命纯粹是拯救。
英文原文
17-21. not to condemn, &c.--A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission
(Joh 3:19),
it is not the object of His mission, which is purely a saving one.
18
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18. 不被定罪——他一信就「出死入生」
(Joh 5:24)。
罪已经定了——拒绝神赐子来除去的那「定罪」的唯一解救之道，所以是故意地留在定罪中。
英文原文
18. is not condemned--Having, immediately on his believing, "passed from death unto life"
(Joh 5:24).
condemned already--Rejecting the one way of deliverance from that "condemnation" which God gave His Son to remove, and so wilfully remaining condemned.
19
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19. 定他们的罪……就是——是 emphatically 的定罪——揭示那已经存在的定罪，并把那些不肯从其中得释放的人封存在其下。
光来到世间——就在那尼哥底母所倾听之人的位格里。
爱黑暗等等——这只能因故意弃绝基督而被显明，但那确实可怕地把这事实揭露出来。
英文原文
19. this is the condemnation, &c.--emphatically so, revealing the condemnation already existing, and sealing up under it those who will not be delivered from it.
light is come into the world--in the Person of Him to whom Nicodemus was listening.
loved darkness, &c.--This can only be known by the deliberate rejection of Christ, but that does fearfully reveal it.
20
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20. 责备——即被察觉。
英文原文
20. reproved--by detection.
21
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21. 行真理的——他一生唯一的目的是要成为并作出那经得起光的事。所以他爱并「来就光」，为要叫他所是、所行的一切，既如此彻底地受检验，就可见其中毫无别的，只有那出于神、并为神所悦纳的。这就是那「心里没有诡诈的真以色列人」。
英文原文
21. doeth truth--whose only object in life is to be and do what will bear the light. Therefore he loves and "comes to the light," that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile."
22
Joh 3:22-36.
Joh 3:22-36.
耶稣在施洗者附近——他对他的主所作的高贵见证。
22-24. 犹太地——那省的乡村地区，因为前一段对话是在首府进行的。
施洗——其意义已在
Joh 4:2
中解释。
英文原文
Joh 3:22-36.
JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER.
22-24. land of Judea--the rural parts of that province, the foregoing conversation being held in the capital.
baptized--in the sense explained in
Joh 4:2.
23
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23. 哀嫩……撒冷——在约旦河的西边。（比较
Joh 3:26
与 Joh 1:28）。
英文原文
23. Ænon . . . Salim--on the west of Jordan. (Compare
Joh 3:26 with Joh 1:28).
24
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24. 那时约翰还没有下在监里——由此可见，我们主的事工并不是从约翰下监开始的，虽然若非如此，我们恐怕会从
Mt 4:12
和马可的
(Mr 1:14)
明确陈述中得出那推论。
英文原文
24. John not yet cast into prison--Hence it is plain that our Lord's ministry did not commence with the imprisonment of John, though, but for this, we should have drawn that inference from
Mt 4:12
and Mark's
(Mr 1:14)
express statement.
25
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25, 26. 约翰的门徒——不如作「出于约翰的门徒」。
和一个犹太人——不如作（按最好的抄本）「和一个犹太人」
辩论洁净——即关于施洗，以水洗净的象征意义（如
Joh 2:6）
被用来指代那作为本身。既然约翰和耶稣是惟一为犹太人施洗的两位教师，那在施洗者的门徒与那些不肯顺服这礼仪的犹太人之间，辩论就容易发生。
英文原文
25, 26. between some of--rather, "on the part of."
and the Jews--rather (according to the best manuscripts), "and a Jew,"
about purifying--that is, baptizing, the symbolical meaning of washing with water being put (as in
Joh 2:6)
for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.
26
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26. 拉比等等——「夫子，那个人告诉我们：你在约旦河外曾如此慷慨地为他作见证的那位，如今正以吸引众人都归他自己来回报你的慷慨。这样下去，你不久就根本没有门徒了。」对此的回答，是人嘴唇所曾说出的最高贵、最感人的话之一。
英文原文
26. Rabbi, &c.--"Master, this man tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shalt soon have no disciples at all." The reply to this is one of the noblest and most affecting utterances that ever came from the lips of man.
27
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27-30. 人等等——「我作我天所派定的工，这对我来说就够了。你们要我登上我主的位吗？我岂不是说过，我不是基督吗？新妇不是我的，众人为何要留在我这里？我的本分是把负重担的人指向那除去世人罪孽的神羔羊，告诉他们基列有乳香，那里有医生。难道我要嫉妒看见他们顺从那呼召，如云飞翔，又如鸽子向窗户飞回吗？新妇除了新郎之外属谁呢？我够荣幸作新郎的朋友，受他差遣来撮合这桩婚事，有特权把救主与他来寻找要拯救的人带到一起，并且若我仅能『站着听见新郎的声音』，见证那有福的订婚，便有说不出来的喜乐。所以你们说，他们从我这里去归向他？你们给我带来了大喜的好消息。他必兴旺，我必衰微；因此我这喜乐就满足了。」
人——不能领受什么，即合法地、有任何果效地领受什么；意思是，每个人都有他从上头所派定的工作和范围，连基督自己也服在这定律之下
(Heb 5:4)。
英文原文
27-30. A man, &c.--"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."
A man can receive, &c.--assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law
(Heb 5:4).
31
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31-34. 从——这就是为什么他必兴旺而一切人的教师必衰微的原因。这位主「是从上来的」——从他自己本来的元素、他所要启示的那些「天上的事」的领域降下；所以，虽然与人、与地上的事物相混，他却并不「属乎地」，无论是位格还是话语。仆人们则相反，从地而生，是属地的，他们的见证虽然带有属神的权柄，却必然带有他们自己属地的成分。（施洗者如此强烈地感受这对比，以至于末了一句不过是重复首句。）在基督与一切人的教师——即使奉神差遣、借着圣灵的能力说话的——之间，不可能画出更鲜明的分界线。谁看不出这一点呢？先知与使徒的话是不可否认的、最宝贵的真理；但在基督的话中，我们听见那从极显荣耀中而来的声音，那永远的道在我们自己的肉身中使自己被听见。
英文原文
31-34. He that, &c.--Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"--descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.
32
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32. 他所见所听的——（见
Joh 3:11
以及
Joh 1:18）。
没有人——领受——约翰的门徒曾说「都到他那里去了」
(Joh 3:26)。
施洗者在此实际上说：但愿如此，可惜他们几乎是「无人」[本格尔]。他们倒是更乐意接待他自己，迫得他不得不说：我不是基督——这一点他似乎引以为痛。
英文原文
32. what he hath seen and heard--(See on
Joh 3:11
and
Joh 1:18).
and no man receiveth, &c.--John's disciples had said, "All come to Him"
(Joh 3:26).
The Baptist here virtually says, Would it were so, but alas! they are next to "none" [BENGEL]. They were far readier to receive himself, and obliged him to say, I am not the Christ, and he seems pained at this.
33
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33. 那领受他见证的，就印上印等等——把荣耀归给神，因为基督所说的是神的话，并非如先知与使徒那样只借圣灵的部分交通。
英文原文
33. hath set to His seal, &c.--gives glory to God whose words Christ speaks, not as prophets and apostles by a partial communication of the Spirit to them.
34
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34. 神赐圣灵给他是没有限量的——此处再次在基督与一切受灵感之教师之间画下尽可能鲜明的分界线：「他们有圣灵是有限的程度；但神赐[给他]圣灵并没有限量。」这意味着神圣生命与神圣大能的全然丰满。现在式的「赐」非常贴切地指出父对子的、那持续的圣灵交通，所以当理解为一种活的能力持续不断地涌流与回流（比较
Joh 1:15）
[奥尔肖森]。
英文原文
34. for God giveth not the Spirit by measure--Here, again, the sharpest conceivable line of distinction is drawn between Christ and all human-inspired teachers: "They have the Spirit in a limited degree; but God giveth not [to Him] the Spirit by measure." It means the entire fulness of divine life and divine power. The present tense "giveth," very aptly points out the permanent communication of the Spirit by the Father to the Son, so that a constant flow and reflow of living power is to be understood (Compare
Joh 1:15)
[OLSHAUSEN].
35
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35, 36. 父爱——子——见
Mt 11:27，
那里我们有「一切所有的都交在子手里」，而此处我们有那威严之举的深沉源头——父对子那不能言喻的「爱」。
英文原文
35, 36. The Father loveth, &c.--See on
Mt 11:27,
where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son."
36
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36. 有永生——已经拥有它。（见
Joh 3:18
以及
Joh 5:24）。
不得见生命——此处的对照十分鲜明：一方已经拥有那将存到永远的生命——另一方不仅现在没有，而且永远不会有——永远不得见。
常在他身上——这忿怒原已在他身上，而且既未以惟一可能的方式——「信子」——被除去，就必然继续在他身上！注——这话何等直接地反驳了如今许多人的教导，他们说在神里面从来没有、现在也没有任何针对罪人的东西需要借基督除去，只有人针对神的东西！
英文原文
36. hath everlasting life--already has it. (See on
Joh 3:18
and
Joh 5:24).
shall not see life--The contrast here is striking: The one has already a life that will endure for ever--the other not only has it not now, but shall never have it--never see it.
abideth on him--It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note.--How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be removed by Christ, but only in men against God!
Joh 3:1-21.
尼哥底母夜间与耶稣的访谈。
1, 2. 尼哥底母——在这位公会成员身上，可以看到真诚与胆怯的挣扎。