Select Commentary| Jamieson Fausset Brown Bible Commentary
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道成肉身

1 太初有道,道与 神同在,道就是 神。
1In the beginning was the Word, and the Word was with God, and the Word was God.
1

     1. In the beginning—of all time and created existence, for this Word gave it being (); therefore, "before the world was" (); or, from all eternity.

      was the Word—He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on ). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.

      was with God—having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (), where "THE FATHER" is used in the same sense as "GOD" here.

      was God—in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God—in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

2这道太初与 神同在。
2The same was in the beginning with God.
2

     2. The same, &c.—See what property of the Word the stress is laid upon—His eternal distinctness, in unity, from God—the Father ().

3万有是借着他造的;凡被造的,没有一样不是借着他造的。
3All things were made by him; and without him was not any thing made that was made.
3

     3. All things, &c.—all things absolutely (as is evident from ; but put beyond question by what follows).

      without Him was not any thingnot one thing.

      made—brought into being.

      that was made—This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

4在他里面有生命,(有些抄本第3、4节或译:“万有是借着他造的,没有一样不是借着他造的;凡被造的,都在他里面有生命......”)这生命就是人的光。
4In him was life; and the life was the light of men.
4

     4. In Him was lifeessentially and originally, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in , "the Word of Life."

      the life . . . the light of men—All that in men which is true light—knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness—all this "light of men" has its fountain in the essential original "life" of "the Word" ().

5光照在黑暗中,黑暗不能胜过光。
5And the light shineth in darkness; and the darkness comprehended it not.
5

     5. shineth in darkness, &c.—in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth—by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with.

      the darkness comprehended it notdid not take it in, a brief summary of the effect of all the strivings of this unincarnate Word throughout this wide world from the beginning, and a hint of the necessity of His putting on flesh, if any recovery of men was to be effected ().

6有一个人,名叫约翰,是 神所差来的。




6 ¶ There was a man sent from God, whose name was John.
6

     6-9. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in , that we may be able to bear the bright light of it, and take in its length and breadth and depth and height.

7他来是要作见证,就是为光作见证,使众人借着他可以相信。
7The same came for a witness, to bear witness of the Light, that all men through him might believe.
7

     7. through him—John.

8他不是那光,而是要为那光作见证。
8He was not that Light, but was sent to bear witness of that Light.
8

     8. not that Light—(See on ). What a testimony to John to have to explain that "he was not that Light!" Yet was he but a foil to set it off, his night-taper dwindling before the Dayspring from on high ().

9那光来到世界,是普照世人的真光。
9That was the true Light, which lighteth every man that cometh into the world.
9

     9. lighteth every man, &c.—rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" (). "Coming into the world" is a superfluous and quite unusual description of "every man"; but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist (, &c.).

10他在世界,世界也是借着他造的,世界却不认识他。
10He was in the world, and the world was made by him, and the world knew him not.
10

     10-13. He was in the world, &c.—The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness—"the world" resounding in each of its three members—and the enigmatic form in which it is couched, startling the reader and setting his ingenuity a-working to solve the stupendous enigma of Christ ignored in His own world. "The world," in the first two clauses, plainly means the created world, into which He came, says ; "in it He was," says this verse. By His Incarnation, He became an inhabitant of it, and bound up with it. Yet it "was made by Him" (). Here, then, it is merely alluded to, in contrast partly with His being in it, but still more with the reception He met with from it. "The world that knew Him not" () is of course the intelligent world of mankind. (See on ). Taking the first two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported by substances to which He Himself gave being, and the Creator of the very men whom He came to save. But the most vivid commentary on this entire verse will be got by tracing (in His matchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with full consciousness on their part of the presence of their Maker, whose will to one and all of them was law. And this is He of whom it is added, "the world knew Him not!"

11他到自己的地方来,自己的人却不接受他。
11He came unto his own, and his own received him not.
11

     11. his own—"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions.

      and his own—"His own (people)"; for now the word is masculine. It means the Jews, as the "peculiar people." Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance (; see also on ).

      received him notnationally, as God's chosen witnesses.

12凡接受他的,就是信他名的人,他就赐给他们权利,成为 神的儿女。
12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
12

     12. But as manyindividuals, of the "disobedient and gainsaying people."

      gave he power—The word signifies both authority and ability, and both are certainly meant here.

      to become—Mark these words: Jesus is the Son of God; He is never said to have become such.

      the sons—or more simply, "sons of God," in name and in nature.

      believe on his namea phrase never used in Scripture of any mere creature, to express the credit given to human testimony, even of prophets or apostles, inasmuch it carries with it the idea of trust proper only towards GOD. In this sense of supreme faith, as due to Him who "gives those that believe in Himself power to become sons of God," it is manifestly used here.

13他们不是从血统生的,不是从肉身的意思生的,也不是从人意生的,而是从 神生的。
13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
13

     13. Which were born—a sonship therefore not of mere title and privilege, but of nature, the soul being made conscious of the vital capacities, perceptions, and emotions of a child of God, before unknown.

      not of blood, &c.—not of superior human descent, not of human generation at all, not of man in any manner of way. By this elaborate threefold denial of the human source of this sonship, immense force is given to what follows,

      but of God—Right royal gift, and He who confers must be absolutely divine. For who would not worship Him who can bring him into the family, and evoke within him the very life, of the sons of God?

14道成了肉身,住在我们中间,满有恩典和真理。我们见过他的荣光,正是从父而来的独生子的荣光。
14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
14

     14. And the Word, &c.—To raise the reader to the altitude of this climax were the thirteen foregoing verses written.

      was made fleshBECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (). It is directed probably against the Docetæ, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured.

      and dwelt—tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on ), or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people (). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation].

      full of grace and truth—So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (; compare ). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood.

      and we beheld his glory—not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" () —the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him.

      the glory as of the only begotten of the Father—(See on ); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN, &c.], according to a well-known use of the word "as."

     . A SAYING OF THE BAPTIST CONFIRMATORY OF THIS.

15约翰为他作见证,大声说:“这一位就是我所说的:‘那在我以后来的,位分比我高,因为他本来是在我以前的。’”




15 ¶ John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
15

     15. after me—in official manifestation.

      before mein rank and dignity.

      for he was before me—in existence; "His goings forth being from of old, from everlasting" (). (Anything lower than this His words cannot mean); that is, "My Successor is my Superior, for He was my Predecessor." This enigmatic play upon the different senses of the words "before" and "after" was doubtless employed by the Baptist to arrest attention, and rivet the thought; and the Evangelist introduces it just to clinch his own statements.

     . SAME SUBJECT CONTINUED.

16从他的丰盛里我们都领受了,而且恩上加恩。
16And of his fulness have all we received, and grace for grace.
16

     16. of his fulness—of "grace and truth," resuming the thread of .

      grace for grace—that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.

17律法是借着摩西颁布的,恩典和真理却是借着耶稣基督而来的。
17For the law was given by Moses, but grace and truth came by Jesus Christ.
17

     17. For, &c.—The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare ). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" () [OLSHAUSEN].

18从来没有人见过 神,只有在父怀里的独生子把他彰显出来。
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
18

     18. No man—"No one," in the widest sense.

      hath seen God—by immediate gaze, or direct intuition.

      in the bosom of the Father—A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him.

      he—emphatic; As if he should say, "He and He only hath declared Him," because He only can.

     . THE BAPTIST'S TESTIMONY TO CHRIST.

施洗约翰的见证(太3:1-12;可1:1-8;路3:1-18)

19以下是约翰的见证:犹太人从耶路撒冷派祭司和利未人到约翰那里,问他:“你是谁?”




19 ¶ And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
19

     19. record—testimony.

      the Jews—that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.

20约翰并不否认,坦白地承认说:“我不是基督。”
20And he confessed, and denied not; but confessed, I am not the Christ.
20

     20. confessed, &c.—that is, While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.

21他们又问:“那么你是谁?是以利亚吗?”他说:“我不是。”“是那位先知吗?”他回答:“不是。”
21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
21

     21. Elias—in His own proper person.

      that prophet—announced in , &c., about whom they seem not to have been agreed whether he were the same with the Messiah or no.

22于是他们再问:“你是谁?好让我们回复派我们来的人。你说你自己是谁?”
22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23他说:“我就是在旷野呼喊者的声音:‘修直主的路!’正如以赛亚先知所说的。”
23He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24这些人是法利赛人派来的。
24And they which were sent were of the Pharisees.
25他们问约翰:“你既然不是基督,不是以利亚,也不是那位先知,那么你为什么施洗呢?”
25And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
25

     25. Why baptizest thou, if not, &c.—Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.

26约翰回答:“我是用水施洗,但有一位站在你们中间,是你们不认识的;
26John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
26

     26. there standeth—This must have been spoken after the baptism of Christ, and possibly just after His temptation (see on ).

27他是在我以后来的,我就是给他解鞋带也不配。”
27He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
28这些事发生在约旦河东的伯大尼,约翰施洗的地方。
28These things were done in Bethabara beyond Jordan, where John was baptizing.
28

     28. Bethabara—Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east.

 神的羊羔

29第二天,约翰见耶稣迎面而来,就说:“看哪, 神的羊羔,是除去世人的罪孽的!




29 ¶ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
29

     29. seeth Jesus—fresh, probably, from the scene of the temptation.

      coming unto him—as to congenial company (), and to receive from him His first greeting.

      and saith—catching a sublime inspiration at the sight of Him approaching.

      the Lamb of God—the one God-ordained, God-gifted sacrificial offering.

      that taketh awaytaketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (; and compare ).

      the sin—The singular number being used to mark the collective burden and all-embracing efficacy.

      of the world—not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first—balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.

30这一位就是我所说的:‘有一个人,是在我以后来的,位分比我高,因为他本来是在我以前的。’
30This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
31我本来不认识他,但为了要把他显明给以色列人,因此我来用水施洗。”
31And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
31

     31-34. knew him not—Living mostly apart, the one at Nazareth, the other in the Judean desert—to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

32约翰又作见证说:“我曾看见圣灵,好像鸽子从天上降下来,停留在他的身上。
32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
32

     31-34. knew him not—Living mostly apart, the one at Nazareth, the other in the Judean desert—to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

33我本来不认识他,但那差我来用水施洗的对我说:‘你看见圣灵降下来,停留在谁身上,谁就是用圣灵施洗的。’
33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
33

     31-34. knew him not—Living mostly apart, the one at Nazareth, the other in the Judean desert—to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

34我看见了,就作见证说:‘这就是 神的儿子。’”
34And I saw, and bare record that this is the Son of God.
34

     31-34. knew him not—Living mostly apart, the one at Nazareth, the other in the Judean desert—to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

呼召第一批门徒(太4:18-22;可1:16-20;路5:2-11)

35过了一天,约翰和他的两个门徒又站在那里。




35 ¶ Again the next day after John stood, and two of his disciples;
35

     35. John stood—"was standing," at his accustomed place.

36约翰看见耶稣走过的时候,就说:“看哪, 神的羊羔!”
36And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
36

     36. looking—having fixed his eyes, with significant gaze, on Jesus.

      as he walked—but not now to him. To have done this once (see on ) was humility enough [BENGEL].

      Behold, &c.—The repetition of that wonderful proclamation, in identical terms and without another word, could only have been meant as a gentle hint to go after Him—as they did.

     . FIRST GATHERING OF DISCIPLES—JOHN ANDREW, SIMON, PHILIP, NATHANAEL.

37那两个门徒听见他的话,就跟从了耶稣。
37And the two disciples heard him speak, and they followed Jesus.
38耶稣转过身来,看见他们跟着,就问:“你们要什么?”他们说:“拉比,你在哪里住?”(“拉比”的意思就是“老师”。)
38Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
38

     38. What seek ye—gentle, winning question, remarkable as the Redeemer's first public utterance. (See on .)

      where dwellest thou—that is, "That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden."

39他说:“你们来看吧!”于是他们就去看他所住的地方。那一天他们就和耶稣住在一起;那时大约是下午四点钟。
39He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
39

     39. Come and see—His second utterance, more winning still.

      tenth hour—not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him—because little of it remained.

40听了约翰的话而跟从耶稣的那两个人,一个是西门.彼得的弟弟安得烈。
40One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.
40

     40. One . . . was Andrew—The other was doubtless our Evangelist himself. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the Very hour. But "he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of His life; he allows everything personal to retire" [OLSHAUSEN].

      Peter's brother—and the elder of the two.

41他先找到自己的哥哥西门,告诉他:“我们遇见弥赛亚了!”(“弥赛亚”的意思就是“基督”。)
41He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
41

     41. have found the Messias—The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.

42安得烈就带他到耶稣那里。耶稣定睛看着他,说:“你是约翰的儿子西门,你要称为矶法。”(“矶法”翻译出来就是“彼得”。)
42And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
42

     42. brought him to Jesus—Happy brothers that thus do to each other!

      beheld him—fixed his eyes on him, with significant gaze (as ).

      Cephas . . . stone—(See on ).

呼召腓力和拿但业

43再过一天,耶稣决定往加利利去;他遇见腓力,就对他说:“来跟从我!”




43 ¶ The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
43

     43. would go . . . into Galilee—for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee [] was a subsequent one, see on ).

      Follow me—the first express call given, the former three having come to Him spontaneously.

44腓力是伯赛大人,与安得烈和彼得同乡。
44Now Philip was of Bethsaida, the city of Andrew and Peter.
44

     44. the city of Andrew and Peter—of their birth probably, for they seem to have lived at Capernaum ().

45腓力找到拿但业,告诉他:“摩西在律法书上所写的,和众先知所记的那位,我们已经遇见了,他就是约瑟的儿子拿撒勒人耶稣。”
45Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
45

     45. Nathanael—(See on ).

      Moses—(See ).

      son of Joseph—the current way of speaking. (See ).

46拿但业说:“拿撒勒还能出什么好的吗?”腓力说:“你来看!”
46And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
46

     46. any good out of Nazareth—remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital.

      Come and see—Noble remedy against preconceived opinions [BENGEL]. Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it. (See on ).

47耶稣看见拿但业向他走过来,就论到他说:“看哪,这的确是个以色列人,他心里没有诡诈。”
47Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
47

     47. an Israelite indeed . . . no guile—not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" ().

48拿但业问他:“你怎么认识我呢?”耶稣回答:“腓力还没有招呼你,你在无花果树下的时候,我就看见你了。”
48Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
48

     48. Whence knowest thou me—conscious that his very heart had been read, and at this critical moment more than ever before.

      Before Philip called thee—showing He knew all that passed between Philip and him at a distance.

      when . . . under the fig tree, &c.—where retirement for meditation and prayer was not uncommon [LIGHTFOOT]. Thither, probably—hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception—he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on ). Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes—I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.

49拿但业说:“拉比,你是 神的儿子,你是以色列的王!”
49Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
49

     49. Son of God . . . King of Israel—the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on ), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.

50耶稣说:“因为我告诉你‘我看见你在无花果树下’,你就信了吗?你还要看见比这些更大的事。”
50Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
50

     50, 51. Because I said, &c.—"So quickly convinced, and on this evidence only?"—an expression of admiration.

51又对他说:“我实实在在告诉你们,你们要看见天开了, 神的众使者在人子的身上,上去下来。”
51And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
51

     51. Hereafter, &c.—The key to this great saying is Jacob's vision (), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic "ladder reaching from heaven to earth." "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse."