1
Joh 10:1-21.
英文原文
Joh 10:1-21.
THE GOOD SHEPHERD.
This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from
Jer 23:1-40; Eze 34:1-31; Zec 11:1-17,
&c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone--cannot help itself, but is shut up to another's aid" [LUTHER in STIER].
1, 2. He that entereth not by the door--the legitimate way (without saying what that was, as yet).
into the sheepfold--the sacred enclosure of God's true people.
climbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this
(Mt 23:2),
but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.
2
無標題
2. 從門進去的，就是羊的牧人——一個真實的、為神所承認的牧人。
英文原文
2. he that entereth in by the door is the shepherd of the sheep--a true, divinely recognized shepherd.
3
無標題
3. 看門的就給他開門——即自由進入的權利被賜下，由羊所屬的那位所吩咐；因為這比喻最好不要給予更具體的解釋[CALVIN, MEYER, LUTHARDT]。
羊也聽他的聲音——這句及隨後的一切，雖然可重要地應用在神羊群的每位忠心牧者身上，但其直接而最高的意義，只在「羊的大牧者」身上為真；在前五節中，祂似乎明明以真正牧者的單純身分，在描繪自己的畫像[LAMPE, STIER 等]。
英文原文
3. To him the porter openeth--that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [CALVIN, MEYER, LUTHARDT].
and the sheep hear his voice--This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [LAMPE, STIER, &c.].
7
無標題
7-14. 我就是羊的門——即進入羊圈的入口，連同牧人和羊一切蒙福的特權（參
約14:6； 弗2:18）。
英文原文
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare
Joh 14:6; Eph 2:18).
8
無標題
8. 凡在我以先來的——指假先知；不是指他們自稱擁有彌賽亞的特權，而是指他們將百姓從生命的道路上引入歧途，而那道路正指向祂〔OLSHAUSEN〕。
羊不聽他們——他們那受神教導之心的本能，保守他們免受誘惑者的迷惑，並使他們依附那些受神差遣的先知，論到這些先知有話說：「基督的靈在他們裡面」
（彼前1:11）。
英文原文
8. All that ever came before me--the false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him [OLSHAUSEN].
the sheep did not hear them--the instinct of their divinely taught hearts preserving them from seducers, and attaching them to the heaven-sent prophets, of whom it is said that "the Spirit of Christ was in them"
(1Pe 1:11).
9
無標題
9. 凡從我進來的——無論是牧人還是羊。
必然得救——這是牧養職分以及神對人類一切安排的偉大目標。
並且出入得草吃——入，是進入安全與安息之處；出，是到「青草地和可安歇的水邊」
（詩23:2）
得滋養和暢快，而這一切不過是在這地上場景終結時轉移到另一個境界，以另一種方式享受而已
（啟7:17）。
英文原文
9. by me if any man enter in--whether shepherd or sheep.
shall be saved--the great object of the pastoral office, as of all the divine arrangements towards mankind.
and shall go in and out and find pasture--in, as to a place of safety and repose; out, as to "green pastures and still waters"
(Ps 23:2)
for nourishment and refreshing, and all this only transferred to another clime, and enjoyed in another manner, at the close of this earthly scene
(Re 7:17).
10
無標題
10. 我來了，是要叫羊得生命，並且得的更豐盛——不僅僅是保存，而是賜予生命，並以豐富而不竭的洋溢來傳遞它。何等的宣告！然而這不過是祂一切教導的回響；說出這些及類似話語的那位，若不是褻瀆者——完全該受祂所受的死——就是「神與我們同在」——不可能有中間路線。
英文原文
10. I am come that they might have life, and . . . more abundantly--not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or "God with us"--there can be no middle course.
11
無標題
11. 我是好牧人——強調地，並在所指的意義上，是唯一如此的
（賽40:11； 結34:23；37:24； 亞13:7）。
好牧人為羊捨命——這話雖可用於字面上的牧人，他們即使為粗蠢的羊群，也像大衛一樣冒著生命危險與「獅子和熊」搏鬥，更不用說忠心的牧者，他們如羅馬早期的主教，最先勇敢面對仇敵對受託羊群的怒火；然而此處毫無疑問，是指那要以救贖主自己甘心捨命來拯救祂的羊免於毀滅的爭戰。
英文原文
11. I am the good shepherd--emphatically, and, in the sense intended, exclusively so
(Isa 40:11; Eze 34:23; 37:24; Zec 13:7).
the good shepherd giveth his life for the sheep--Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered "the lion and the bear" at the risk of their own lives, and still more of faithful pastors who, like the early bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction.
12
無標題
12. 雇工……不是牧人，羊也不是他自己的——即他對羊沒有產業權。藉此祂指出自己與羊獨特的關係，與祂父——羊群的大主宰和主——的關係相同，父稱祂為「我的牧人，就是與我同伴的人」
（亞13:7），
雖然忠心的副牧者在他們主的利益中也是如此，他們感受到祂對所託羊群的一分關懷，但這話嚴格來說只適用於「治理自己之家的兒子」
（來3:6）。
看見狼來——不是專指魔鬼，如某些人所解的〔STIER、ALFORD等〕，而是泛指任何以敵意來到羊群的人，無論何種形式：雖然惡者無疑是這類行動的根源〔LUTHARDT〕。
英文原文
12. an hireling . . . whose own the sheep are not--who has no property, in them. By this He points to His own peculiar relation to the sheep, the same as His Father's, the great Proprietor and Lord of the flock, who styles Him "My Shepherd, the Man that is My Fellow"
(Zec 13:7),
and though faithful under-shepherds are so in their Master's interest, that they feel a measure of His own concern for their charge, the language is strictly applicable only to "the Son over His own house"
(Heb 3:6).
seeth the wolf coming--not the devil distinctively, as some take it [STIER, ALFORD, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though the wicked one, no doubt, is at the bottom of such movements [LUTHARDT].
14
無標題
14. 我是好牧人；我認識我的羊——是
提後2:19
中特殊的意義。
我的羊也認識我——靈魂對那在內心有效呼召它的聲音的回應；因為在這彼此相愛的認識中，我們對祂的認識是祂對我們認識的結果。「救贖主對我們的認識是主動的元素，以祂的能力和生命滲透我們；信徒對祂的認識是被動的原則，領受祂的生命和光。然而在這領受中，靈魂與其所認識所愛之崇高對象發生了同化；因此展開了一種活動——雖然是衍生的——表現在對祂命令的順服上」〔OLSHAUSEN〕。耶穌從這彼此的認識上升到另一種更高的、彼此認識的互相性。
英文原文
14. I am the good shepherd, and know my sheep--in the peculiar sense of
2Ti 2:19.
am known of mine--the soul's response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. "The Redeemer's knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands" [OLSHAUSEN]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.
15
無標題
15-18. 正如父認識我，我也認識父一樣——對與父絕對平等的宣告，還有甚麼能超過這個呢？（參
太11:27
的註釋。）
並且我為羊捨命——緊接著前一子句那崇高的宣告之後，這話何等崇高！這正是「道成肉身」的豐富與貧窮——一個榮耀的身位同時上及寶座、下達死的塵土，「使我們可以藉著祂得生。」對「為羊」這話的公正解釋，當大有助於確立基督代替之死與教會的特殊關係。
英文原文
15-18. As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on
Mt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
16
無標題
16. 我另外有羊……不屬這圈裡的；我必須領他們來——祂是指滅亡的外邦人，在祂心中的愛和祂恩典的旨意裡，他們已是祂的「羊」，並要到了時候「領他們來」。
他們也要聽我的聲音——這不是僅僅預見他們會相信的話語，而是表達一個旨意，要藉著內在而有效的呼召將他們吸引到自己這裡來，這呼召將必然*以他們自發地歸向祂為結果。
並且要合成一群——更準確地說「一群」（因為這裡譯為「群」的字與前面幾節中譯為「圈」的字完全不同）。
英文原文
16. other sheep I have . . . not of this fold: them also I must bring--He means the perishing Gentiles, already His "sheep" in the love of His heart and the purpose of His grace to "bring them" in due time.
they shall hear my voice--This is not the language of mere foresight that they would believe, but the expression of a purpose to draw them to Himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to Him.
and there shall be one fold--rather "one flock" (for the word for "fold," as in the foregoing verses, is quite different).
17
無標題
17. 我父愛我；因我將命捨去等等——正如子對父之愛的最高行動，是照祂的「命令」為羊捨命，照樣父對祂作為成肉身之子的愛，也在那一切行動中最崇高、最感人的一項上達到頂峰，並找到最高的正當理由。
好再取回來——祂的復活生命對成就祂死的果子是不可少的。
英文原文
17. Therefore doth my Father love me, because I lay down my life, &c.--As the highest act of the Son's love to the Father was the laying down of His life for the sheep at His "commandment," so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in that sublimest and most affecting of all acts.
that I might take it again--His resurrection-life being indispensable to the accomplishment of the fruit of His death.
18
無標題
18. 沒有人奪我的命去，是我自己捨的。我有權柄捨了，也有權柄取回來——要以語言更明白更強調地表達基督之死的絕對自願性，是不可能的——這樣的自願性，任何純粹的受造者若對自己的死如此宣稱，顯然是放肆。這無疑是一位自知自己的生命是自己的（受造者的生命則不然），因此是祂可以隨意交出或保留的那位的話語。祂犧牲的榮耀正是在此：那是純粹自願的。「有權柄取回來」的宣告同樣重要，表明祂的復活——雖然歸於父，其意義我們稍後將看到——然而仍是祂自己對自己生命權利的宣告，一旦祂自願之死的目的成就。
這命令——即「捨了祂的命，好再取回來」。
是我從我父所受的——因此基督的死既是因祂父的「命令」，也是因對那命令的自願順服——這順服使祂（可以這樣說）對父無限地寶貴。在這些深邃話語的光中，基督之死的必要性，對一切非膚淺的學生都是明顯的。
英文原文
18. No man taketh it from me, but I lay it down myself: I have power to lay it down, and I have power to take it again--It is impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious that His life was His own (which no creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it was purely voluntary. The claim of "power to take it again" is no less important, as showing that His resurrection, though ascribed to the Father, in the sense we shall presently see, was nevertheless His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished.
This commandment--to "lay down His--life, that He might take it again."
have I received of my Father--So that Christ died at once by "command" of His Father, and by such a voluntary obedience to that command as has made Him (so to speak) infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be manifest to all but the superficial student.
19
無標題
19-21. 猶太人為這些話又起了紛爭——光與黑暗在可受教的與頑固偏見者的分離中，以日益清晰的態勢顯明出來。前者在祂身上只看見「鬼附著的、瘋子」；後者對這樣的話能出於被鬼附者、瞎子能被一個被鬼附者醫好這種想法感到憎惡；清楚顯示他們所受的印象比他們的言語所表達的更深。
英文原文
19-21. There was a division . . . again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
22
Joh 10:22-42.
約10:22-42。
修殿節的言論——耶穌從仇敵的怒火中逃到約旦河外，在那裡有許多人信了祂。
22、23. 是……修殿節——在住棚節之後兩個多月舉行，在此期間我們主似乎一直留在耶路撒冷附近。這節日由猶大·馬加比設立，為紀念聖殿從安提阿古·伊皮法尼於主前165年的褻瀆中得到潔淨，從基斯流月（十二月）二十五日——即猶大首次歡樂慶祝的那一天——起，一連舉行八天（《馬加比一書》4:52、56、59；及JOSEPHUS，《猶太古史》7.7.7）。
冬天的時候——暗示某種嚴寒。因此，
英文原文
Joh 10:22-42.
DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM.
22, 23. it was . . . the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (1 Maccabees 4:52,56,59; and JOSEPHUS, Antiquities, 7.7.7).
it was winter--implying some inclemency. Therefore,
23
無標題
23. 耶穌……在所羅門的廊下行走——為了遮蔽。這廊子位於聖殿的東側，約瑟夫說它是所羅門原本建築的一部分〔《猶太古史》20.9.7〕。
英文原文
23. Jesus walked . . . in Solomon's porch--for shelter. This portico was on the east side of the temple, and JOSEPHUS says it was part of the original structure of Solomon [Antiquities, 20.9.7].
24
無標題
24. 猶太人——即那些首領。（參見 約1:19。）
圍著祂，問祂說：祢叫我們猶疑不定到幾時呢？——「讓我們懸在半空中」（《旁註》）。
祢若是基督，就明明的告訴我們——然而，當最明顯的證據都遭到抗拒時，單單一句聲明又能有多少分量呢？
英文原文
24. Then came the Jews--the rulers. (See on
Joh 1:19).
How long dost thou make us to doubt?--"hold us in suspense" (Margin).
If thou be the Christ, tell us plainly--But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
25
無標題
25、26. 耶穌回答他們說：我已經告訴你們——即實質上已告訴你們我是誰（例如 約7:37-38；8:12、35-36、58）。
英文原文
25, 26. Jesus answered them, I told you--that is, in substance, what I am (for example
Joh 7:37, 38; 8:12, 35, 36, 58).
26
無標題
26. 你們不信，因為你們不是我的羊，正如我曾對你們說過的——這是指著羊的比喻整個的脈絡而言（約10:1及以下）。
英文原文
26. ye believe not, because ye are not of my sheep, as I said--referring to the whole strain of the Parable of the Sheep,
(Joh 10:1,
&c.).
27
無標題
27-30. 我的羊聽我的聲音——（參見 約10:8）。
英文原文
27-30. My sheep hear my voice, &c.--(See on
Joh 10:8).
28
無標題
28. 我又賜給他們永生——不是「將要賜給」；因為這是一份現在的禮物。（參見 約3:36；約5:24。）這是一句極為宏偉的話，以莊嚴威權的語言表達。
英文原文
28. I give unto them eternal life--not "will give them"; for it is a present gift. (See on
Joh 3:36;
Joh 5:24).
It is a very grand utterance, couched in the language of majestic authority.
29
無標題
29. 我父把羊賜給我——（參見 約6:37-39。）
比萬有都大——沒有任何敵對勢力能與祂抗衡。這是一個公認真理的一般性表達，而以下的話表明它為何目的而說：「誰也不能從我父手裡把他們奪去。」真信徒在所遭遇的一切試探中之所以不會滅亡，其不可能性不在於他們的忠貞和決心，而是建立在神的大能上。此處預定論以其崇高而神聖的面貌呈現出來；有一種聖徒的預定，是聖經從頭到尾所教導的；然而，這並非是「不可抗拒的恩典」強迫人對立的意志（當然不是），而是說，那領受並喜愛神命令的人的意志，惟獨靠著神的恩典才能產生（OLSHAUSEN——這見證格外寶貴，因為它是在信義宗的偏見之下作出的）。
英文原文
29. My Father, which gave them me--(See on
Joh 6:37-39).
is greater than all--with whom no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, "and none is able to pluck them out of My Father's hand." The impossibility of true believers being lost, in the midst of all the temptations which they may encounter, does not consist in their fidelity and decision, but is founded upon the power of God. Here the doctrine of predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which is taught from one end of the Scriptures to the other; not, indeed, of such a nature that an "irresistible grace" compels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace (OLSHAUSEN--a testimony all the more valuable, being given in spite of Lutheran prejudice).
30
無標題
30. 我與父原為一——在這句偉大的話上，我們的語言無法達到原文的精確。「為」是陽性——「我們（兩個位格）是」；而「一」是中性——「一件事」。也許「一個利益」最能近乎表達這話的含義。祂說羊已由父賜到祂自己手中、誰也不能從其中奪去，然後又說誰也不能從父的手中奪去，這兩者之間似乎有些矛盾，好像羊不是從父的手中賜出來的。「他們也沒有」，祂說：「雖然父把他們賜給了我，他們卻仍舊一如既往地在父自己的全能之手中——他們不可能、在賜給我之時也並沒有從父那裡被賜離；因為祂和我是一切都共有的。」如此可以看出，雖然此處所肯定的並非精確地是本體上的合一，但這真理卻是所肯定之事的基礎，沒有它，所肯定的便不能成立。奧古斯丁說得對：「我們是」這話定了撒伯流派的罪（他們否認神格中位格的區分），而「一」（按上述解釋）則定了亞流派的罪（他們否認本體上的合一）。
英文原文
30. I and my Father are one--Our language admits not of the precision of the original in this great saying. "Are" is in the masculine gender--"we (two persons) are"; while "one" is neuter--"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. "Neither have they," says He; "though He has given them to Me, they are as much in His own almighty hands as ever--they cannot be, and when given to Me they are not, given away from Himself; for HE AND I HAVE ALL IN COMMON." Thus it will be seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of what is affirmed, without which it would not be true. And AUGUSTINE was right in saying the "We are" condemns the Sabellians (who denied the distinction of Persons in the Godhead), while the "one" (as explained) condemns the Arians (who denied the unity of their essence).
31
無標題
31. 猶太人又拿起石頭來要打祂——而且所為的正是與從前相同的事（約8:58-59）。
英文原文
31. Then the Jews took up stones again to stone Him--and for precisely the same thing as before
(Joh 8:58, 59).
32
無標題
32. 我從父顯給你們許多善事——即純粹出於恩慈的作為（如 徒10:38「祂周流四方，行善事」等；參 可7:37）。
從父顯出來——與其說是藉著父的能力，不如說是直接受父差遣去作的。祂說這話，是為要應對那不當僭越神聖特權的指控〔LUTHARDT〕。
你們為哪一件事拿石頭打我呢？——即「你們（正要用石頭）打我呢？」
英文原文
32. Many good works have I showed you--that is, works of pure benevolence (as in
Ac 10:38,
"Who went about doing good," &c.; see
Mr 7:37).
from my Father--not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [LUTHARDT].
for which of those works do ye stone me?--"are ye stoning (that is, going to stone) me?"
33
無標題
33. 為僭妄的話——其律法規定的刑罰是用石頭打死（利24:11-16）。
祢……不過是個人——即不過是一個人。
反將自己當作神——從前有兩次他們明白祂是在提出同樣的宣稱，兩次他們都準備為他們所認為被冒犯的神之尊榮報仇，正如此處按他們律法所規定的方式（約5:18；8:59）。
英文原文
33. for a blasphemy--whose legal punishment was stoning
(Le 24:11-16).
thou, being a man--that is, a man only.
makest thyself God--Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law
(Joh 5:18; 8:59).
34
無標題
34-36. 你們的律法上豈不是寫著——在 詩82:6 中，論到審判官或官長。
你們是神——因為他們是神的職分代表和受差派的使者。
英文原文
34-36. Is it not written in your law--in
Ps 82:6,
respecting judges or magistrates.
Ye are gods--being the official representatives and commissioned agents of God.
35
無標題
35、36. 那些承受神之道的人，神尚且稱他們為神……何況父所分別為聖、又差到世間來的，祂自稱是神的兒子，你們還對祂說祢說僭妄的話嗎？——這整個論證的力量——註釋家們只把握了一部分——在於對所比較之兩造的描述。祂將自己與那些受了神差派的普通人作比較，是要表明（如NEANDER所恰當表達的）將神的威嚴傳遞給人性這一觀念，對舊約的啟示而言決非陌生；但這裡同時也有一個對比——在祂自己與一切純粹屬人的神代表之間——一方是「由父所分別為聖、並差到世間來的」；另一方是「神的話（僅僅）臨到他們的」——這對比是特為防止祂被與他們混為一談、僅僅被視為神眾多屬人官員中之一。從來不曾論到基督說「耶和華的話臨到他」；而這正是表達神聖差派——即使對純粹的人中最高者——的眾所周知的用語，如施洗約翰（路3:2）。其原因正是施洗約翰自己所述的（參見 約3:31）。這對比是在「神的話曾臨到他們的人」——屬地的屬土之人，他們不過有特權領受一個神聖的信息去傳達（若是先知），或一個神聖的職分去履行（若是審判官）——以及「那（根本不屬乎地的）父所分別為聖（或作分別出來）、並差到世間來的」之間；後一表達從不曾用在任何純粹屬人的神使者身上，惟獨用在祂自己身上。
因我說我是神的兒子——特別值得注意的是，我們主在此次並沒有用這麼多的字眼說過祂是神的兒子。但祂所說的毫無疑問等同於此——即：祂賜給祂的羊永生，誰也不能從祂手中把他們奪去；祂從父那裡得了他們，他們雖賜給了祂，卻仍在父的手中，誰也不能從父手中把他們奪去；他們是兩者不可剝奪的共同產業，因為「祂與父原為一」。我們主認為這一切都等於說自己是「神的兒子」——與父同一本體，卻奧秘地出於父。那括號中的話（約10:35）「經上的話是不能廢的」，指的是詩篇第八十二篇中論到官長的用語，對活潑聖言的權威有重要的意義。「聖經，作為那不改變之神的明確旨意，其本身也是不改變、不可廢的」〔OLSHAUSEN〕。（參 太5:17。）
英文原文
35, 36. If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest--The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one "sanctified by the Father and sent into the world"; the other, "to whom the word of God (merely) came," which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that "the word of the Lord came to Him"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist
(Lu 3:2).
The reason is that given by the Baptist himself (see on
Joh 3:31).
The contrast is between those "to whom the word of God came"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and "Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world," an expression never used of any merely human messenger of God, and used only of Himself.
because, I said, I am the Son of God--It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all this as just saying of Himself, "I am the Son of God"--one nature with Him, yet mysteriously of Him. The parenthesis
(Joh 10:35),
"and the Scripture cannot be broken," referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. "The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble" [OLSHAUSEN]. (Compare
Mt 5:17).
37
無標題
37-39. 我若不做我父的事，你們縱然不信我，也當信這些事——基督的話語中，獨立於任何神蹟之外，有一種自證的真理、威嚴與恩典，是凡有絲毫屬靈感受力的人都無法抗拒的（約7:46；8:30）。但對於缺乏這些的人，「這些事」乃是大有幫助的。當這些也歸無效時，那情形便真是絕望了。
叫你們又知道、又明白父在我裡面，我也在父裡面——如此重申祂與父本體上合一的宣稱，這宣稱祂不過似乎有所緩和，為要平息他們的怒氣、再次得著他們片刻的聆聽。
英文原文
37-39. though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist
(Joh 7:46; 8:30).
But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
39
無標題
39. 因此他們又要拿祂——他們對祂話語的理解從一開始就如此，因為他們十分清楚，在這整個對話中，祂的意思就是「使自己成為神」。
祂卻逃出他們的手走了——（參見 路4:30；約8:59。）
英文原文
39. Therefore they sought again to take him--true to their original understanding of His words, for they saw perfectly well that He meant to "make Himself God" throughout all this dialogue.
he escaped out of their hand--(See on
Lu 4:30;
Joh 8:59).
40
無標題
40-42. 又到約但河外去……就是約翰起初施洗的地方——（參見 約1:28）。
英文原文
40-42. went away again beyond Jordan . . . the place where John at first baptized--(See on
Joh 1:28).
41
無標題
41. 有許多人來到祂那裡——施洗者的事奉在他們身上留下了持久的印象。
約翰一件神蹟沒有行過，但約翰指著這人所說的一切話都是真的——他們如今在耶穌身上所聽見和看見的，只不過印證了在他們心中祂那先鋒使命的神性，雖然那使命並未伴隨其主人所行的任何神蹟。於是，「在那裡信的人就多了」。
英文原文
41. many resorted to him--on whom the ministry of the Baptist had left permanent impressions.
John did no miracle, but all things John spake of this man were true--what they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on Him there."
約10:1-21。
好牧人。
這段講論看來明顯是第九章結尾幾節的延續。這個比喻為猶太人的耳朵所熟悉（出自
Jer 23:1-40； Eze 34:1-31； Zec 11:1-17
等）。「這單純的受造物[羊]在一切動物中有這樣一個特別的記號：它很快聽出牧人的聲音，不跟隨任何別人，完全倚靠他，只向他尋求幫助——自己不能自助，只能仰賴別人的援助」[LUTHER，見STIER]。
1, 2. 不從門進去的——即不走正當的途徑（至於那是甚麼途徑，暫未說明）。
進羊圈——神真子民神聖的圍欄。
從別處爬進去——不是指沒有外在呼召而承擔教會職分，因為那些特別針對的猶太首領是有這個的
(Mt 23:2)，
而是指缺乏真正的屬靈呼召——屬天的印證沒有伴隨外在的權威；所指的，是在沒有這印證的情況下承擔百姓屬靈的引導。