1
Joh 12:1-11.
英文原文
Joh 12:1-11.
THE ANOINTING AT BETHANY.
(See on
Mt 26:6-13).
1-8. six days before the passover--that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.
2
無標題
2. 馬大伺候——這事，加上後來關於馬利亞尊榮主的方式的記述，與這兩個婦人在
Lu 10:38-42
中所表現的品格如此吻合，以致構成對兩處記述真實性的最有力和最令人欣喜的確證之一。（亦見論
Joh 11:20)。
拉撒路……坐席——「在復活的拉撒路和得醫治的長大痲瘋者（西門，
Mr 14:3）之間，主大概坐在二者之間，如同坐在祂榮耀的兩座戰利品之間」[STIER]。
英文原文
2. Martha served--This, with what is afterwards said of Mary's way of honoring her Lord, is so true to the character in which those two women appear in
Lu 10:38-42,
as to constitute one of the strongest and most delightful confirmations of the truth of both narratives. (See also on
Joh 11:20).
Lazarus . . . sat at the table--"Between the raised Lazarus and the healed leper (Simon,
Mr 14:3),
the Lord probably sits as between two trophies of His glory" [STIER].
3
無標題
3. 真哪噠——或純粹的哪噠，一種著名的香料
(So 1:12).
抹耶穌的腳——並「澆在祂頭上」
(Mt 26:7; Mr 14:3).
這唯一的用處是使人清新舒暢——在東方，當許多客人赴宴時，在悶熱的氣氛中，這是令人感激的敬意。馬利亞對基督的愛，以如此大的代價，就是這樣傾倒出來。
英文原文
3. spikenard--or pure nard, a celebrated aromatic
(So 1:12).
anointed the feet of Jesus--and "poured it on His head"
(Mt 26:7; Mr 14:3).
The only use of this was to refresh and exhilarate--a grateful compliment in the East, amidst the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.
4
無標題
4. 猶大……將要出賣祂的——關於此處提及這事的原因，見
Mr 14:11
的註釋。
英文原文
4. Judas . . . who should betray him--For the reason why this is here mentioned, see on
Mr 14:11.
5
無標題
5. 三百日工錢——約合英鎊九至十鎊。
英文原文
5. three hundred pence--between nine and ten pounds sterling.
6
無標題
6. 帶著錢囊——即錢袋。
管裡面所存的——不是說藉偷竊把它拿走，雖然他確實那樣做了；而只是說他負責其中的物品，是耶穌和十二門徒的司庫。這安排何等值得注意：一個貪婪不誠實的人不但被納入十二門徒之列，還被託以保管他們微薄財物的責任！這安排所服務的目的十分明顯；但更值得注意的是，從未向十一個門徒暗示過他真實性格的一絲痕跡，即使與耶穌最親密的門徒也從未懷疑過他，直到他自願永遠離開他們之前幾分鐘！
英文原文
6. had the bag--the purse.
bare what was put therein--not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!
7
無標題
7. 耶穌說：由她吧！她是為我安葬之日存留的——不是說她想過祂的安葬，更不是說她留了甚麼真哪噠香膏來膏抹她已死的主。但因為那職分必須履行的時候已如此臨近，而且她甚至在香料被帶來為此目的之後，也得不到那特權
（可16:1），
祂便慈愛地視之為如今已經做了。
英文原文
7. said Jesus, Let her alone, against the day of my burying hath she done this--not that she thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even alter the spices were brought for the purpose
(Mr 16:1),
He lovingly regards it as done now.
8
無標題
8. 因為常有窮人等等——參
申15:11。
只是你們不常有我——對祂即將離去的溫和暗示。祂又說
（可14:8）：
「她所做的，是盡她所能的」，這是一個崇高的見證，包含一個極為重要的原則。「我實在告訴你們，普天之下，無論在甚麼地方傳這福音，也要述說這女人所做的，以為記念」
（太26:13； 可14:9）。
「在對祂所行的愛之舉中，她為自己立了一座永恆的紀念碑，與福音——神永恆的道——一樣長存。一代又一代，主這個非凡的預言應驗了；甚至我們在解釋救贖主這句話時，也不可避免地在促成其應驗」〔OLSHAUSEN〕。「除了祂自己，誰有能力保證人的任何作品——即使在他自己的時代傳遍全地——在歷史的長河中獲得不朽的記念？看哪，這裡又一次顯出祂在掌管世界上君王般的司法至高權，就在這『我實在告訴你們』之中」〔STIER〕。這裡有美好的功課：（一）對基督的愛能使最謙卑的服事變得崇高。凡是心中有愛的人，都珍視其最微小的流露過於最昂貴的機械式表現；但發現救主認同這原則為祂判斷品格和作為的標準，這對我們是何等的激勵！
雖然祢在這裡以貧寒卑微的樣式，
生於茅舍，短暫寄居，
然而從祢在天上的榮耀中，
祢並不輕看我們地上的黃金。
因為愛樂意獻上她最好的，
哪裡有愛，那裡的供獻永遠蒙福。
愛可以毫無責難地在救主將死的頭上，
傾注她的真哪噠香膏，
可以登上祂的十字架，用金色彼岸的香料，
包裹祂已死的身體。
KEBLE。
（二）功用之工絕不可與自我犧牲之愛的感動對立起來，凡如此做的人，其真誠值得懷疑。多少人以關心本國窮人為藉口，推卸對海外滅亡之異教徒的一切關懷。（三）在相互衝突的責任之中，應當優先選擇我們的「手（如今）所找到當做的事」，甚至寧可做一個只有在現在才能做的較小責任，而不做一個隨時都可以做的更大責任。（四）「人若有願做的心，必蒙悅納，乃是照他所有的，並不是照他所無的」
（林後8:12）。
——「她所做的，是盡她所能的」
（可14:8）。
（五）正如耶穌在靈裡預見祂福音的普世傳播，而那時祂最低的卑微才剛臨近，照樣祂視祂地上歷史的事實為構成這福音的實質，並視傳述這些事實正是「傳這福音」。這不是說傳道者要把自己限於單單敘述這些事實，而是說他們要使整個講道以這些事實為其偉大中心，並從中汲取其應有的生命力；聖經中在這之前的一切不過是為它們所做的預備，在這之後的一切不過是其後續。
英文原文
8. the poor always . . . with you--referring to
De 15:11.
but me . . . not always--a gentle hint of His approaching departure. He adds
(Mr 14:8),
"She hath done what she could," a noble testimony, embodying a principle of immense importance. "Verily, I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her"
(Mt 26:13; Mr 14:9).
"In the act of love done to Him she had erected to herself an eternal monument, as lasting as the Gospel, the eternal word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment" [OLSHAUSEN]. "Who but Himself had the power to ensure to any work of man, even if resounding in his own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here, the majesty of His royal judicial supremacy in the government of the world, in this, Verily I say unto you" [STIER]. Beautiful are the lessons here: (1) Love to Christ transfigures the humblest services. All, indeed, who have themselves a heart value its least outgoings beyond the most costly mechanical performances; but how does it endear the Saviour to us to find Him endorsing the principle as His own standard in judging of character and deeds!
What though in poor and humble guise
Thou here didst sojourn, cottage-born,
Yet from Thy glory in the skies
Our earthly gold Thou didst not scorn.
For Love delights to bring her best,
And where Love is, that offering evermore is blest.
Love on the Saviour's dying head
Her spikenard drops unblam'd may pour,
May mount His cross, and wrap Him dead
In spices from the golden shore.
KEBLE.
(2) Works of utility should never be set in opposition to the promptings of self-sacrificing love, and the sincerity of those who do so is to be suspected. Under the mask of concern for the poor at home, how many excuse themselves from all care of the perishing heathen abroad. (3) Amidst conflicting duties, that which our "hand (presently) findeth to do" is to be preferred, and even a less duty only to be done now to a greater that can be done at any time. (4) "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not"
(2Co 8:12).
--"She hath done what she could"
(Mr 14:8).
(5) As Jesus beheld in spirit the universal diffusion of His Gospel, while His lowest depth of humiliation was only approaching, so He regards the facts of His earthly history as constituting the substance of this Gospel, and the relation of them as just the "preaching of this Gospel." Not that preachers are to confine themselves to a bare narration of these facts, but that they are to make their whole preaching turn upon them as its grand center, and derive from them its proper vitality; all that goes before this in the Bible being but the preparation for them, and all that follows but the sequel.
9
無標題
9-11. 成群的耶路撒冷猶太人趕到伯大尼，與其說是要看耶穌（他們知道祂在那裡），不如說是要看死了的拉撒路活過來；而這事既然導致他們歸向基督，便引發了一個連拉撒路也要殺害的陰謀，作為阻止耶穌得勝的唯一手段（參
約12:19）
——這些祭司長竟到了這等地步，下定魔鬼般的決心，要將光從自己身上關在外面，並從地上熄滅！
英文原文
9-11. Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see
Joh 12:19)
--to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth!
12
Joh 12:12-19.
約12:12-19.
基督凱旋進耶路撒冷。
（參
太21:1-9；
並
路19:29-36
的註釋。）
12. 第二天——即主日，或星期日（參
約12:1
的註釋）；
猶太宗教曆尼散月第十日，逾越節的羊羔在這一天被分別出來，「留到本月十四日，以色列全會眾在黃昏的時候宰殺」
（出12:3、6）。
照樣，從這莊嚴進入耶路撒冷的那日起，「我們逾越節的羔羊基督」實際上已被分別出來，要「為我們被殺獻祭」
（林前5:7）。
英文原文
Joh 12:12-19.
CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM.
(See on
Mt 21:1-9;
and
Lu 19:29-36).
12. On the next day--the Lord's day, or Sunday (see on
Joh 12:1);
the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening"
(Ex 12:3, 6).
Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us"
(1Co 5:7).
16
無標題
16. 等耶穌得了榮耀以後，門徒才想起這話是指著祂寫的等等——聖靈在五旬節從得榮耀的救主降臨在他們身上，忽然開啟了他們的眼睛，使他們明白舊約的真義，生動地喚起他們對這預言和其他彌賽亞預言的記憶，並以他們無法形容的驚訝向他們顯明，他們以及這些場景中的一切演員，一直都在不自覺地應驗那些預言。
英文原文
16. when Jesus was glorified, then remembered they that these things were written of him, &c.--The Spirit, descending on them from the glorified Saviour at Pentecost, opened their eyes suddenly to the true sense of the Old Testament, brought vividly to their recollection this and other Messianic predictions, and to their unspeakable astonishment showed them that they, and all the actors in these scenes, had been unconsciously fulfilling those predictions.
20
Joh 12:20-36.
約12:20-36。
希臘人想要見耶穌——隨之而來的言論和場景。
20-22. 希臘人——不是希臘化的猶太人，而是歸信猶太教的希臘籍改宗者，他們習慣參加年度節期，尤其是這首要的節期——逾越節。
他們來見加利利伯賽大的腓力——也許因為他是從同一地區來的。
說：先生，我們願意見耶穌——當然遠比撒該
（路19:3）
在那更好的意義上。
也許祂那時在外邦改宗者不能進入的聖殿院子那部分。「這些來自西方的人，在基督生命的末期，代表了來自東方的博士在其開端所代表的；但那些來到王的十字架前，正如這些來到祂的馬槽前」〔STIER〕。
英文原文
Joh 12:20-36.
SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON.
20-22. Greeks--Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover.
The same came therefore to Philip . . . of Bethsaida--possibly as being from the same quarter.
saying, Sir, we would see Jesus--certainly in a far better sense than Zaccheus
(Lu 19:3).
Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [STIER].
22
無標題
22. 腓力……告訴安得烈——作為伯賽大的同鄉
（約1:44），
這兩人似乎彼此親近。
安得烈和腓力告訴耶穌——這些細微的細節，在增加敘述的生動力的同時，也預備我們迎接從這引見中所要出來的重要事情。
英文原文
22. Philip . . . telleth Andrew--As follow townsmen of Bethsaida
(Joh 1:44),
these two seem to have drawn to each other.
Andrew and Philip tell Jesus--The minuteness of these details, while they add to the graphic force of the narrative, serves to prepare us for something important to come out of this introduction.
23
無標題
23-26. 耶穌回答他們說：人子得榮耀的時候到了——也就是說，他們想見耶穌，是嗎？然而再過片刻，他們就要以如今做夢也想不到的方式看見祂。那將他們擋在以色列國民之外的中間隔斷之牆，即將被拆毀；「我若從地上被舉起來，就要吸引萬人來歸我」；我看見他們「如雲飛行，如鴿子飛向鴿房」——對於人子而言，這將是一件榮耀的大事，而這一切正是藉此成就的。祂如此崇高而含蓄地暗指的，正是祂的死。祂沉浸於希臘人求見祂一事所喚起的得勝景象之中，沒有直接答覆他們求見的請求，卻看見了那要將他們帶來、鍍上榮耀光輝的十字架。
英文原文
23-26. Jesus answered them, The hour is come that the Son of man should be glorified--that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"--a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.
24
無標題
24. 一粒麥子不落在地裡死了，仍舊是一粒；若是死了，就結出許多子粒來——祂的死的必要性在此得到鮮明的表達，而其正當的運作與果子——由死而生的生命——則以植物界一條美妙而意義深遠的規律描繪出來。這話的說出，無疑有雙重原因——為要解釋祂方才所說、關於祂的死乃是自己得榮之時的話，並且在面對那死時神秘地湧上的激動之中，堅固祂自己的靈。
英文原文
24. Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit--The necessity of His death is here brightly expressed, and its proper operation and fruit--life springing forth out of death--imaged forth by a beautiful and deeply significant law of the vegetable kingdom. For a double reason, no doubt, this was uttered--to explain what he had said of His death, as the hour of His own glorification, and to sustain His own Spirit under the agitation which was mysteriously coming over it in the view of that death.
25
無標題
25. 愛惜自己生命的，就失喪生命；在這世上恨惡自己生命的，就要保守生命到永生——（參見 路9:24）。我們的主是否要將自己排除在此處所表達之大原則的運行之外——即捨己乃保全生命之律；其反面，保全生命乃毀滅生命之律？恰恰相反，正如祂成為人，為要以最崇高的形式彰顯神國這一根本法則，同樣，祂在此時說出這話，也正要在祂方才提及的雙重前景之中堅固自己的靈。
英文原文
25. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal--(See on
Lu 9:24).
Did our Lord mean to exclude Himself from the operation of the great principle here expressed--self-renunciation, the law of self-preservation; and its converse, self-preservation, the law of self-destruction? On the contrary, as He became Man to exemplify this fundamental law of the Kingdom of God in its most sublime form, so the very utterance of it on this occasion served to sustain His own Spirit in the double prospect to which He had just alluded.
26
無標題
26. 若有人服事我，就當跟從我；我在哪裡，服事我的人也要在那裡；若有人服事我，我父必尊重他——耶穌在此要求人對祂自己絕對的順服，以此為人得尊榮的法則，正如祂自己對父的順服一樣。
英文原文
26. If any man serve me, let him follow me; and where I am, there shall also my servant be: If any man serve me, him will my Father honour--Jesus here claims the same absolute subjection to Himself, as the law of men's exaltation to honor, as He yielded to the Father.
27
無標題
27、28. 我現在心裡憂愁——祂是指著祂方才所提、即將面臨的死說的。在剛剛將十字架描繪為祂得榮之時（約12:23）以後，這是何等奇特的對十字架的看法！但這兩種看法自然地相遇，並且融合為一。可以說，是那些希臘人使祂憂愁。啊！他們將要看見耶穌，但對祂而言，這將是一個代價沉重的景象。
我說什麼才好呢？——祂在兩難之間。十字架之死對祂的靈而言是、也不可能是別的，只有驚恐。但要退縮而不完全順服父，卻更為可怕。在自問「我說什麼才好呢？」之時，祂彷彿在出聲地思考，在兩個可畏的選擇之間摸索著前行，正面凝視著兩者，衡量、斟酌著它們，好使實際所作的選擇被看見，甚至被祂自己更生動地感受到，乃是一個深沉的、深思熟慮的、自發的抉擇。
父啊，救我脫離這時候——若將這話當作一個問句——「我該說：父啊，救我嗎？」等等——如一些傑出的編者和註釋家所作的，那是不自然且貧乏的。這是一個真實的祈求，如同在客西馬尼園的那個：「求祢叫這杯離開我」；只是在那裡祂在禱告之前先加了「若是可行」，在此祂則在之後加上與之相當的話——「然而我正是為這時候來的」。因此，在這兩種情形中，這禱告所傳達的情感都是雙重的：（1）只有一件事能使祂甘心接受十字架之死——那就是父的旨意要祂忍受它；（2）在這樣的理解之下，祂自願地將自己交託於它。祂所退縮的，不是順服父的旨意：而是為了要顯明那順服所涉及之犧牲是何等可畏，祂先求父救祂脫離它，然後表明祂完全知道自己在那裡正是為了要忍受它。只有讓這些奧秘的話語說出它們的全部含義，它們才成為可理解的、一貫的。至於那些在基督的死中看不見任何苦澀成分——看不見超過單單死去之外任何東西的人，他們怎能理解這樣的場景？而當他們將這場景與成千上萬敬拜祂的跟隨者為祂緣故甘願迎接死亡的心情相對照時，他們怎能將祂高舉為人所欽佩的對象？
英文原文
27, 28. Now is my soul troubled--He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory!
(Joh 12:23).
But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight.
and what shall I say?--He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election.
Father, save me from this hour--To take this as a question--"Shall I say, Father, save me," &c.--as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me"; only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that--"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross--its being His Father's will He should endure it--and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ--nothing beyond mere dying--what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men?
28
無標題
28. 父啊，願祢榮耀祢的名——以一個現在的見證來榮耀。
我已經榮耀了——特別是指著祂受洗時從天上來的聲音，以及祂變像時再次聽見的聲音而言。
還要再榮耀——即在祂未來那些更深需要之場景中；雖然這應許本身就是一個即時而崇高的見證，要照亮人子那被陰雲籠罩的心靈。
英文原文
28. Father, glorify thy name--by a present testimony.
I have both glorified it--referring specially to the voice from heaven at His baptism, and again at His transfiguration.
and will glorify it again--that is, in the yet future scenes of His still deeper necessity; although this promise was a present and sublime testimony, which would irradiate the clouded spirit of the Son of man.
29
無標題
29-33. 旁邊站著的眾人聽見了，就說：打雷了；還有人說：有天使對祂說話——有的只聽見一個聲音，有的聽見清晰的、但對他們而言卻是聽不懂的話語。
英文原文
29-33. The people therefore that stood by, said, It thundered; others, An angel spake to him--some hearing only a sound, others an articulate, but to them unintelligible voice.
30
無標題
30. 耶穌……說：這聲音不是為我來的，是為你們來的——意思大概是，為要糾正祂那一時的激動以及那奧秘的求脫離之禱告，可能在旁觀者心中造成的不良印象。
英文原文
30. Jesus . . . said, This voice came not because of me, but for your sakes--that is, probably, to correct the unfavorable impressions which His momentary agitation and mysterious prayer for deliverance may have produced on the by-standers.
31
無標題
31. 現在這世界受審判——這世界「把榮耀的主釘在十字架上」（林前2:8），被視為一個龐大而複雜的撒但國度，呼吸著撒但的靈，做著撒但的工，並捲入撒但的厄運之中；而基督死在它手中，便不可逆轉地蓋印了這厄運。
這世界的王要被趕出去——在黑暗的國度和光明的國度中，對那迅速逼近的「時候」的看法何等不同！「從那可畏的和平攪擾者得解脫的時候——何等近了！再過片刻，那日便屬於我們了！」這是一方所計算和感受的。「如今這世界的王要被趕出去」，對同一事件的看法卻頗為不同。我們知道誰是對的。祂雖然仍舊在帕子之下，卻在無雲而令人心馳神往的光中看見十字架的得勝。
英文原文
31. Now is the judgment of this world--the world that "crucified the Lord of glory"
(1Co 2:8),
considered as a vast and complicated kingdom of Satan, breathing his spirit, doing his work, and involved in his doom, which Christ's death by its hands irrevocably sealed.
now shall the prince of this world be cast out--How differently is that fast-approaching "hour" regarded in the kingdoms of darkness and of light! "The hour of relief; from the dread Troubler of our peace--how near it is! Yet a little moment, and the day is ours!" So it was calculated and felt in the one region. "Now shall the prince of this world be cast out," is a somewhat different view of the same event. We know who was right. Though yet under a veil, He sees the triumphs of the Cross in unclouded and transporting light.
32
無標題
32. 我若從地上被舉起來，就要吸引萬人來歸我——此處的「我」是強調的——我，取代了那被趕逐之世界王的地位。「若被舉起」，不僅是指著我被舉起之後，更是指著藉著那舉起的功效。誠然，十字架之死在其一切意義上，在聖靈的大能中啟示於光中、並深入人心之時，對廣闊的世界——無論文明與野蠻、有學問與無學問——都同樣具有一種吸引力，能瓦解一切反對，使萬有歸於一，並從最雜亂、最不和諧的材料中，建造成一個無比榮耀的國，其聯合的原則就是對「那愛他們的主」的敬拜與歸服。「就要吸引萬人『歸我』」，祂說。除了祂那「滴落如蜂房下滴之蜜」的嘴唇，除了祂那始終以與父本體平等之意識來說話的口，誰還敢說出這樣的話呢？
英文原文
32. And I, if I be lifted up from the earth, will draw all men unto me--The "I" here is emphatic--I, taking the place of the world's ejected prince. "If lifted up," means not only after that I have been lifted up, but, through the virtue of that uplifting. And truly, the death of the Cross, in all its significance, revealed in the light, and borne in upon the heart, by the power of the Holy Ghost, possesses an attraction over the wide world--to civilized and savage, learned and illiterate, alike--which breaks down all opposition, assimilates all to itself, and forms out of the most heterogeneous and discordant materials a kingdom of surpassing glory, whose uniting principle is adoring subjection "to Him that loved them." "Will draw all men 'UNTO ME,'" says He. What lips could venture to utter such a word but His, which "dropt as an honeycomb," whose manner of speaking was evermore in the same spirit of conscious equality with the Father?
33
無標題
33. 耶穌這話原是指著自己將要怎樣死說的——即「從地上被舉起」在「那木頭上」（約3:14；8:28）。
英文原文
33. This he said, signifying what death he should die--that is, "by being lifted up from the earth" on "the accursed tree"
(Joh 3:14; 8:28).
34
無標題
34. 我們聽見律法上有話說——即舊約聖經（參 詩89:28-29，110:4；但2:44，7:13-14 等處）。
基督是永遠長存的——「基督是永遠長存的」。
祢怎麼說人子必須被舉起來呢？——這怎能與這「被舉起」一致呢？他們很清楚看見，祂一方面把自己高舉為基督，另一方面又是一位要慘死的基督；由於這與他們對彌賽亞預言的一切觀念相悖，他們便樂得抓住這個似是而非的有利論點，來為自己頑梗的態度辯護。
英文原文
34. We have heard out of the law--the scriptures of the Old Testament (referring to such places as
Ps 89:28, 29; 110:4; Da 2:44; 7:13, 14).
that Christ--the Christ "endureth for ever."
and how sayest thou, The Son of Man must be lifted up, &c.--How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude.
35
無標題
35、36. 光在你們中間還有不多的時候，應當趁著有光行走——祂沒有回答他們的問題，卻以莊嚴與柔細交織的語氣警告他們，不要輕看他們最後那短暫的機會，並懇求他們趁著光還在他們中間之時讓光進來，好使他們自己成為「在主裡的光」。若是這樣，環繞祂的位格與使命的一切雲霧便會迅速消散；若是他們繼續恨光，那麼祂對他們那些純粹出於揣測或刁難的問題所作的一切回答，都是枉然。（參見 路13:23。）
英文原文
35, 36. Yet a little while is the light with you. Walk while ye have the light, &c.--Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on
Lu 13:23).
36
無標題
36. 耶穌說了這話，就離開他們隱藏了——那從來沒有人像祂這樣說話的，就在說完滿載著不可言喻之尊嚴與慈愛的話語之後，竟不得不向祂的聽眾「隱藏自己」！那麼他們是怎樣的人呢？祂大概退到伯大尼去了。（平行經文為：太21:17；路21:37。）
英文原文
36. These things spake Jesus, and departed, and did hide himself from them--He who spake as never man spake, and immediately after words fraught with unspeakable dignity and love, had to "hide Himself" from His auditors! What then must they have been? He retired, probably to Bethany. (The parallels are:
Mt 21:17; Lu 21:37).
37
無標題
37-41. 唯有這位福音書作者習慣記錄自己對所描述場景的感想；而在此，既已到了我們主公開事奉實際上的終結，他便以動人的一瞥，回顧祂整個事奉在那如今注定滅亡之百姓的大體上是何等沒有果子。
雖然祂在他們面前行了許多神蹟——所用的詞暗示了它們的性質以及數目。
英文原文
37-41. It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people.
though he had done so many miracles--The word used suggests their nature as well as number.
38
無標題
38. 這是要應驗先知以賽亞的話——這不信絲毫沒有廢掉神的旨意，反而恰恰應驗了它。
英文原文
38. That the saying of Esaias . . . might be fulfilled--This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them.
39
無標題
39-40. 所以他們不能信，因為以賽亞又說：主叫他們瞎了眼……不能看見，等等——這表達了一個積極的神聖作為，藉此，那些故意閉上眼睛、硬著心腸抵擋真理的人，就在審判中被關閉在不信和不悔改之中；這一點為一切公正的批評家所承認〔如OLSHAUSEN〕，雖然他們中間許多人認為有必要辯稱，這與人意志的自由毫不牴觸——當然確實不牴觸。
英文原文
39-40. Therefore they could not believe, because Esaias said again, He hath blinded their eyes, that they should not see, &c.--That this expresses a positive divine act, by which those who wilfully close their eyes and harden their hearts against the truth are judicially shut up in their unbelief and impenitence, is admitted by all candid critics [as OLSHAUSEN], though many of them think it necessary to contend that this is in no way inconsistent with the liberty of the human will, which of course it is not.
41
無標題
41. 以賽亞說這些話，是因為看見了祂的榮耀，就指著祂說的——這是開啟以賽亞異象（賽6:1-13）以及舊約一切類似啟示之極為重要的鑰匙。「子就是那在舊約中施行統治並向選民顯現的耶和華王；正如在新約中聖靈——那看不見的子之執事——是教會的引導者和心靈聖所中的啟示者」〔OLSHAUSEN〕。
英文原文
41. These things said Esaias, when he saw his glory, and spake of him--a key of immense importance to the opening of Isaiah's vision
(Isa 6:1-13),
and all similar Old Testament representations. "THE SON is the King Jehovah who rules in the Old Testament and appears to the elect, as in the New Testament THE SPIRIT, the invisible Minister of the Son, is the Director of the Church and the Revealer in the sanctuary of the heart" [OLSHAUSEN].
42
無標題
42、43. 雖然如此，官長中卻有好些——不如譯作「甚至官長中也有」；如尼哥底母和約瑟。
因為法利賽人的緣故——即各派的首領；因為他們自己也屬於這一派。
趕出會堂——參見 約9:22、34。
英文原文
42, 43. among the chief rulers also--rather, "even of the rulers"; such as Nicodemus and Joseph.
because of the Pharisees--that is, the leaders of the sects; for they were of it themselves.
put out of the synagogue--See
Joh 9:22, 34.
43
無標題
43. 因為他們愛人的榮耀，過於愛神的榮耀——「這是一句嚴厲的評語，考慮到這些人中至少有幾位後來勇敢地承認了基督。它表明神此時如何看待他們的行為，以及祂如今如何看待類似的行為」〔WEBSTER and WILKINSON〕。
英文原文
43. they loved the praise of men more than the praise of God--"a severe remark, considering that several at least of these persons afterwards boldly confessed Christ. It indicates the displeasure with which God regarded their conduct at this time, and with which He continues to regard similar conduct" [WEBSTER and WILKINSON].
44
無標題
44-50. 耶穌大聲說——以響亮而特別莊嚴的語氣。（參 約7:37。）
說：信我的——這似乎是對一些重要宣告的補充記錄，先前找不到合適的位置，此處作為祂整個見證的一種總結和收尾而引入。
英文原文
44-50. Jesus cried--in a loud tone, and with peculiar solemnity. (Compare
Joh 7:37).
and said, He that believeth on me, &c.--This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony.
約12:1-11。
在伯大尼受膏。
（見論
Mt 26:6-13)。
1-8. 逾越節前六日——即在那日之前的第六天；大概是在星期五日落之後，也就是逾越節之前那個猶太安息日的開始。