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. 夜裏來見耶穌——他是
Joh 2:23, 24
所提那些膚淺的「信者」之一，內心卻渴望進一步的滿足。尼哥底母來見耶穌尋求它，卻是「夜裏」來（見
Joh 19:38, 39; 12:42）；
他承認自己確信耶穌是
從神那裏來的——這話從來不用於僅僅人的使者，此處大概含義更深——卻只承認祂為「一位老師」，而且他在神蹟中只看見「神與祂同在」的證據。如此，他既無法壓抑自己的信念，又害怕表白得太過。
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. 除非等——這句直率簡短的回答，明明是要搖撼這人整個宗教的結構，好立下更深更持久的根基。尼哥底母可能以為自己已經走了很遠，或許還期待他的坦率受到稱讚。然而，他實際上被明明的告訴，他所提出的問題是他目前無法解答的，而且在著手探討之前，他的靈性視力需要藉著他內在的人的全然革命來修正。 若這人較不誠懇，這必然會使他退卻；但對於處於他這種複雜心態的人——耶穌對此並不陌生
(Joh 2:25)
——這樣的方法比更甜言蜜語和漸進的方式更見效。
人——不僅是猶太人；這需要是普世性的。
重生——或說在與神的關係上重新開始生命；他思想、感受和行動的方式，對屬靈事物的態度，經歷根本而持久的革命。
見——不能有分於（正如人被說成「見生命」、「見死」等）。
神的國——無論是它在此處的萌芽
(Lu 16:16),
或是將來的成全
(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」這個比喻，若只是指歸化猶太教的外邦改宗者，對尼哥底母而言本會十分明白，因為那與當時的用語十分相符；但猶太人自己竟然也需要重生，這對他來說是不可理解的。
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. 從水和聖靈生——這是對令尼哥底母極為震驚之「重生」的雙重解釋。對於一位熟悉水的各種各樣象徵用法和表達方式的猶太教權人士而言，這話正適合表明所指的是別的，正是藉聖靈的運行所作的徹底屬靈潔淨。事實上，水這元素和聖靈的運行，在以西結一個榮耀的福音預言中已被並提
（結36:25-27），
若不是當時盛行的形式主義幾乎使這些屬靈的事蕩然無存，尼哥底母本可被提醒。水的象徵早已體現於一項入門的典禮中，即施洗者約翰為等候彌賽亞的猶太人施洗，更不用說在此之前外邦改宗者的洗禮了；而在基督教會中，它不久便成為進入「神的國」那重大的有形門戶，其實質乃聖靈獨一的工作
（多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. 從肉身生的等等——一個偉大的普遍命題；「所生的在其自身之內帶著生它者的本性」〔OLSHAUSEN〕。
肉身——不僅指物質的身體，而是指一切藉著出生來到世上之物，即整個人；然而不是單指人性，而是指其敗壞、墮落的狀況，完全服在墮落的律之下
（羅8:1-9）。
因此，即使一人「能再進母腹生出來」，他也不會比以前更接近這「重生」
（伯14:4； 詩51:5）。
就是靈——「有分於並擁有祂的屬靈本性。」
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. 不要以為希奇等等——如果只有屬靈的本性才能看見並進入神的國；如果我們帶到世上的一切都與屬靈相反；如果這屬靈性唯獨出於聖靈，那麼重生之為不可少就不足為奇了。
你們必須——「你們，耶穌說，不是我們」〔BENGEL〕。在那些關於「人」要「進神的國」必須如何的普遍命題之後
（約3:5）
——這是值得注意的，表明我們主有意將自己表明為「與罪人有所分別」。
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. 風等等——在希伯來文和希臘文中，氣息與靈都是同一個字，聖經中常常將二者並列，視為類似
（伯27:3；33:4； 結37:9-14）。
從哪裡來，往哪裡去等等——管理風之運動的定律，甚至至今仍只是部分被發現；但此處所指那些微風的升起、止息、以及一日之內多次改變方向，可能永遠是我們的謎：聖靈在重生中的運行也是如此。
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——雖然尼哥底母仍被這主題所困惑，但重生之必要性與可能性已不再是他的問題，而是其性質以及如何成就〔LUTHARDT〕。「從這一刻起，尼哥底母不再說甚麼，而是已經淪為——不，應說升為——一個找到了真正老師的門徒。因此救主如今恩慈地推進祂真理的啟示，並再一次莊嚴地提醒這位如今成了學習者的以色列教師，他那並非無辜的無知，好使祂接著可以從祂神聖知識的豐盛中，說出祂那願意受教的學生可以從中獲益的、關於地上的事和天上的事的進一步見證」〔STIER〕。
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——「老師」。這問題清楚暗示，重生的教義在舊約中已有相當程度的啟示，以至尼哥底母不知道這事是有責任的。舊約所持守的，也不僅僅是作為在福音之下應當經歷的事——正如許多傑出的批評者所主張的，他們否認在基督之前有任何重生這回事。因為我們主的命題是普遍性的：沒有墮落的人能憑聖靈重生的工作而成為或成為屬靈的；而屬靈的順服——無論以何名稱——相對於純粹機械式事奉的必要性，在整個舊約中都被宣告。
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. 我們所說的是我們知道的；我們所見證的是我們見過的——即藉著對神的絕對認識和直接看見，這是「在父懷裡的獨生子」所獨有地宣稱的
（約1:18）。
此處用「我們」和「我們的」，雖然所指的只是祂自己，可能是為了與尼哥底母開頭的話「拉比，我們知道」等等形成強調的對比。
你們卻不領受等等——是指尼哥底母所屬的階層，但他如今在心靈上正開始與之分離。
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——如重生，即進入地上神國的入口，這是尼哥底母作為他所屬的那較屬地之制度中的人，本應更好地理解的一個真理。
天上的事——即那新的、更屬天的福音制度的事，只有在那藉著升高的救主從天上澆灌下聖靈之後，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. 沒有人升過天等等——這話有些似非而是——「沒有人升上去，除了那降下來的，就是那同時既在上面又在下面的。」無疑這是要令人驚訝，並迫使聽者思考祂的身位中必有神秘的元素。古代的索西尼派為了推翻基督先存的教義，抓住這段經文，說它教導人耶穌曾秘密被接到天上接受教導，然後「從天上降下來」傳達這些教導。但意思顯然是：「對神的完全認識不是任何人從地上升到天上所能獲得的——沒有人如此升過——惟有那在本體上和永恆性情中以天堂為固有的居所的，藉著成為肉身，作為人子降下來，要彰顯祂在肉身中與在未成肉身前一樣、以直接的仰望所認識的父，祂在本體上和不變地『在父的懷裡』」
（約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. 摩西怎樣舉起等等——此處我們有了「天上的事」，如前有「地上的事」，但罩在面紗之下，其原因見
約3:12。
彌賽亞被釘十字架在此之後兩次以同樣生動的字眼——「被舉起來」——被暗示
（約8:28；12:32、33）。
此處更進一步被隱蔽——雖然對知道其意的我們而言，變得更加有教益——是藉著指向銅蛇。火蛇的毒液在悖逆的以色列人血管中流竄，死亡正蔓延全營——生動地象徵人因罪而滅亡的處境。兩者的救治都是神所預備的。兩者中，救治的方式與疾病的方式驚人地相似。被蛇咬的，藉一條蛇得醫治。被「火蛇」咬的——可能是皮膚上有火紅色斑點的蛇〔KURTZ〕——救治的工具是一條銅蛇，從遠處看有相同的外觀。照樣在救贖中，死既是由人而來，生也藉著人而來——這人也是「罪惡肉身的樣式」
（羅8:3），
在外在和表面上與那些被蛇的毒液所浸透、即將滅亡的人無異。但正如被舉起的蛇沒有被蛇咬之百姓所致死的那種毒液，照樣當全人類因古蛇所加的致命傷而滅亡時，「第二個人」帶著醫治的翅膀在人類之上興起，毫無瑕疵皺紋等類的病。兩者中救治都被顯著地展示；一者在一根杆子上，另一者在十字架上，為要「吸引萬人歸祂」
（約12:32）。
兩者中，都是藉著將眼目指向被舉起的救治來生效；一者是肉體的眼，另一者是靈魂藉著「信祂」的注視，正如那榮耀的古宣告——「地極的人都當仰望我，就必得救」等等
（賽45:22）。
兩種方法對人的理性都是絆腳石。對任何有思想的以色列人而言，甚麼能比僅僅觀看一條銅製爬物就能使體中的致命毒液乾涸更不可能呢？對猶太人是絆腳石、對希臘人是愚拙的，正是信靠被釘十字架的拿撒勒人耶穌作為從永遠滅亡中得釋放的途徑。然而兩者中期待醫治的根據都是同樣合理且根基穩固的。蛇既是每個被咬之以色列人得醫治的神之定規，基督也是每個滅亡罪人得拯救的定規——然而前者純粹是任意的定規，後者是神為人複雜的病症所量身適應的。兩者中功效相同。正如一看那蛇，無論多遠多弱，就帶來即時的醫治，照樣真實地信靠主耶穌，無論多顫抖、多遙遠——只要是真實的信——就為滅亡的靈魂帶來確定而即時的醫治。一言以蔽之，不順服的後果在兩者中都相同。無疑許多被咬的以色列人，雖然處境痛苦，卻寧願推理而不肯順服，寧願推測期待活蛇的咬傷能被觀看一塊形狀像蛇的死金屬所醫治是何等荒謬——如此推測直到死亡。唉！被釘十字架的救贖主所成就的救恩豈不也遭受同樣的對待嗎？「十字架的冒犯」難道已經止息了嗎？（參
王下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).
16
無標題
16. 神愛等等——自這話首次被說出以來，有哪一個福音宣告在每一個世代如此頻繁地掛在宣教士和傳道者的唇上？有哪一個曾使億萬人心中產生如此激動的感受？有哪一個蒙使用將如此多的人帶到基督腳前？有哪一個曾在世人冰冷自私的胸中燃起對人類捨己之愛的火焰，如同這些透明簡單卻壓倒一切威嚴的話語？這幅圖畫包含幾個不同的部分：「世界」——就其最廣的意義而言——正「滅亡」；神對那滅亡世界莫大的「愛」，只能以它從祂所引出的禮物來衡量和想像；這禮物本身——「神如此愛世人，甚至賜下祂的獨生子」，或如保羅的話，「不愛惜自己的兒子」
（羅8:32），
或如對亞伯拉罕說的、當他預備在壇上獻以撒時，「沒有留下你的兒子，你獨生的兒子，你所愛的」
（創22:16）；
這巨大禮物的果子——不僅是從將臨的「滅亡」中得釋放，更是永生的賜予；一切成就的方式——藉著「信」神的兒子。當尼哥底母狹隘的猶太主義在這公義太陽帶著醫治之翼升於「世界」之上的光芒中，將何等不可見！（瑪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
無標題
17-21. 不是要定罪等等——一個極為重要的宣告。雖然「定罪」對許多人而言是基督使命的結果
（約3:19），
卻不是祂使命的目的，後者純粹是拯救。
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
無標題
18. 不被定罪——因為他一信就「從死裡越到生命中」
（約5:24）。
罪已經定了——拒絕了神賜下祂兒子為要除掉的那「定罪」的唯一解脫途徑，從而故意地留在定罪之中。
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
無標題
19. 定他們的罪就是在此等等——強調地說，即揭示已經存在的定罪，並將那些不願從中得釋放的人封鎖在其下。
光來到世間——在尼哥底母所聆聽的那位的身位中。
倒愛黑暗等等——這只能藉著故意拒絕基督才能知道，但那確實可怕地揭示了它。
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
無標題
20. 責備——即被揭露。
英文原文
20. reproved--by detection.
21
無標題
21. 行真理的——他生命中唯一的目標是要成為並行出能經得起光的事。因此他愛並「來就光」，使他一切所是所行的，既如此徹底受試驗，就被看出其中沒有任何不是神所作、不是神所認可的。這就是「心裡沒有詭詐的」「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.
約3:22-36。
耶穌在施洗者附近——他對其大師的崇高見證。
22-24. 猶太地——那省分的鄉村地區，先前的對話是在首都進行的。
施洗——按
約4:2
所解釋的意義。
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
無標題
23. 哀嫩……撒冷——位於約但河以西。（將 約3:26 與 約1:28 相比較）。
英文原文
23. Ænon . . . Salim--on the west of Jordan. (Compare
Joh 3:26 with Joh 1:28).
24
無標題
24. 那時約翰還沒有下在監裡——由此可見，我們主的事奉並非以約翰下監為起點；若不是有此說明，我們本會從 太4:12 以及馬可（可1:14）的明確陳述中得出那樣的推論。
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
無標題
25、26.……的門徒和——不如譯作「出於……的門徒與」。
和一個猶太人——根據最好的抄本，應譯作「一個猶太人」（而非複數）。
辯論潔淨的禮——即關於施洗，以水洗淨的象徵意義來指代洗禮本身（如 約2:6）。由於約翰和耶穌是唯一為猶太人施洗的教師，施洗約翰的門徒與那些不願受此禮的猶太人之間，自然容易發生爭論。
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
無標題
26. 拉比——「老師，這人告訴我們，祢在約但河外如此慷慨地為他作見證的那位，如今竟以將百姓都吸引到他那裡去來回報祢的慷慨。照此下去，祢很快就一個門徒也沒有了。」對此的回答，是人類口中曾說出過最崇高、最動人的話語之一。
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
無標題
27-30. 從天上來的——「我做我天上所定規的工作，這對我已經足夠。你們要我登上我主人的位置嗎？我豈不曾對你們說過，我不是基督嗎？新婦不是我的，百姓為何必留在這裡呢？我的職責是將受重擔的人指向那除去世人罪孽的神的羔羊，告訴他們基列有乳香，那裡有醫生。我豈會吝惜看見他們聽從呼召，如雲飛行，如鴿子飛向牠們的窗戶？新婦除了歸於新郎，還能歸於誰呢？我作新郎的朋友已經足夠了——受祂差派來促成這樁婚事，有特權將救主與祂來尋找拯救的人帶到一起，並以說不出來、滿有榮光的大喜樂歡喜，只要我能『站著聽見新郎的聲音』，見證這蒙福的聘娶。所以你們說，他們從我這裡到祂那裡去了？你們給我帶來了大喜的好消息。祂必興旺，我必衰微；因此，我這喜樂就滿足了。」
若不是——即不能合法地、並有效地承擔什麼；也就是說，每個人都有從上頭所指定的工作和範圍，甚至基督自己也服在這律之下（來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
無標題
31-34. 從天上來的——這就是祂必興旺、而一切屬人的教師必衰微的原因。這位夫子「是從上面來」——從祂本體的元素、從祂來所要啟示的那些「天上的事」之境界降下；因此，祂雖然與地上的人和事物相交融，卻無論在位格上或在言語上都不「屬乎地」。僕人們則相反，他們出於地、屬乎地，他們的見證即便具有神的權威，也必然帶著他們自己屬地的成分。（施洗約翰對這對比的感受如此強烈，以致最後一句話不過是重複第一句。）不可能在基督與一切屬人的教師之間——即使他們受了神的差派、靠聖靈的能力說話——劃出一條更鮮明的界線。誰不感知到這一點呢？先知和使徒的話是不可否認、最為寶貴的真理；但在基督的話中，我們聽見的是來自極重榮耀之中的聲音，是永恆的道在我們自己的肉身中發聲。
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
無標題
32. 祂所見所聽見的——（參見 約3:11 以及 約1:18。）
沒有人領受——約翰的門徒曾說「眾人都到祂那裡去了」（約3:26）。施洗約翰在此實際上說：但願如此，可惜啊！他們簡直是「沒有人」〔BENGEL〕。他們倒是更樂意接待他自己，逼著他不得不說「我不是基督」，他似乎對此感到痛心。
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
無標題
33. 就印上印——即將榮耀歸給神——基督所說的是神的話，不像先知和使徒那樣，只是部分地領受了聖靈的傳遞。
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
無標題
34. 因為神賜聖靈給祂，是沒有限量的——此處再次在基督與一切受神默示的教師之間，劃出所能想像的最鮮明界線：「他們領受聖靈是有限度的；但神賜聖靈給〔祂〕是沒有限量的。」這意指神聖生命與神聖能力的整個豐滿。現在式「賜」，非常貼切地指出父對子那持續不斷的聖靈傳遞，因此應當理解為一種持續湧流與迴流的活潑能力（參 約1:15）〔OLSHAUSEN〕。
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
無標題
35、36. 父愛——參見 太11:27，在那裡我們有「將一切所有的都交在子手裡」，而此處我們有這莊嚴作為在父那不可言喻的「對子的愛」中的深層源頭。
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
無標題
36. 有永生——已經有了。（參見 約3:18 以及 約5:24。）
不得見生命——此處的對比是驚人的：一方已經擁有一個將存到永遠的生命——另一方不僅現在沒有，而且永遠不會有——永不得見。
常在他身上——神的震怒先前就已在他身上，而既未藉著唯一可能的方式——「信子」——而被除去，它就必然存留在他身上！註——這與我們當日許多人的教訓何等截然相反，他們說：無論從前或如今，在神方面對罪人並沒有什麼需要基督來除去的，只有在人方面對神有所敵對！
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!
約3:1-21。
尼哥底母夜訪耶穌。
1, 2. 尼哥底母——在這位公會成員身上，真誠與膽怯正在彼此交戰。