2025-05-28

5月28日 ¶

Reading for Today: 今日读经：

1 Kings 3:1–4:34
列王纪上 3:1–4:34
Psalm 68:15-20
诗篇 68:15-20
Proverbs 17:10-12
箴言 17:10-12
John 10:1-23
约翰福音 10:1-23

Notes: 注解：

1 Kings 3:7 little child. Since Solomon was probably only about 20 years of age, he readily admitted his lack of qualification and experience to be king (1 Chr. 22:5; 29:1). 列王纪上 3:7 幼童。 所罗门当时大约只有20岁，他坦然承认自己缺乏作王的资格和经验（代上22:5；29:1）。

1 Kings 3:8 a great people. Based on the census, which recorded 800,000 men of fighting age in Israel and 500,000 in Judah (2 Sam. 24:9), the total population was over 4 million, approximately double what it had been at the time of the conquest (Num. 26:1–65). 列王纪上 3:8 众多的民。 根据人口调查，以色列有80万能出战的男丁，犹大有50万（撒下24:9），总人口超过400万，约为征服迦南时的两倍（民26:1-65）。

1 Kings 3:9 an understanding heart. Humbly admitting his need, Solomon sought "a listening heart" to govern God's people with wisdom. 列王纪上 3:9 智慧的心。 所罗门谦卑地承认自己的需要，寻求"能听的心"，以智慧治理神的百姓。

1 Kings 3:10 pleased the Lord. The Lord was delighted that Solomon had not asked for personal benefits—long life, wealth, or the death of his enemies. 列王纪上 3:10 耶和华喜悦。 耶和华喜悦所罗门没有为自己求个人利益——长寿、财富或仇敌的死亡。

John 10:7–10 I am the door. This is the third of 7 "I AM" statements of Jesus (6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1–5 He was the shepherd, here He is the gate. While in vv. 1–5, the shepherd led the sheep out of the pen, here He is the entrance to the pen (v. 9) that leads to proper pasture. This section echoes Jesus' words in 14:6 that He is the only way to the Father. His point is that He serves as the sole means to approach the Father and partake of God's promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures Himself as the gate. 约翰福音 10:7-10 我就是门。 这是耶稣七个"我是"宣告中的第三个（6:35；8:12）。在这里，他稍微改变了比喻。在第1-5节中他是牧人，在这里他是门。在第1-5节中，牧人领羊出圈，在这里他是进入羊圈的门（第9节），通往合适的草场。这一段呼应了耶稣在14:6中的话，即他是到父那里去的唯一道路。他的重点是，他是亲近父神、分享神应许救恩的唯一途径。正如一些近东牧人睡在门口看守羊群，耶稣在这里把自己比作门。

John 10:17, 18 take it again. Jesus repeated this phrase twice in these two verses indicating that His sacrificial death was not the end. His resurrection followed in demonstration of His messiahship and deity (Rom. 1:4). His death and resurrection resulted in His ultimate glorification (12:23; 17:5) and the outpouring of the Holy Spirit (7:37–39; Acts 2:16–39). 约翰福音 10:17, 18 再取回来。 耶稣在这两节中重复了这个短语两次，表明他的舍命并非终点。他的复活随之而来，证明了他的弥赛亚身份和神性（罗1:4）。他的死亡和复活导致了他最终的得荣耀（12:23；17:5）和圣灵的浇灌（7:37-39；徒2:16-39）。

DAY 28: What does it mean to have Jesus as the "Good Shepherd"? 第28天：耶稣作为"好牧人"意味着什么？

In John 10:1–39, Jesus' discourse on Himself as the "Good Shepherd" flowed directly from chapter 9, as Jesus continued to talk to the very same people. The problem of chapter 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (9:39–41). In chapter 10, Jesus declared Himself to be the "Good Shepherd" who was appointed by His Father as Savior and King, in contrast to the false shepherds of Israel who were self-appointed and self-righteous (Ps. 23:1; Is. 40:11; Jer. 3:15; see Is. 56:9–12; Jer. 23:1–4; 25:32–38; Ezek. 34:1–31; Zech. 11:16). 在约翰福音10:1-39中，耶稣关于自己是"好牧人"的论述直接承接第9章，耶稣继续对同一群人说话。第9章的问题是以色列被假牧人带领，使他们偏离了对弥赛亚的真知识和国度（9:39-41）。在第10章，耶稣宣告自己是"好牧人"，是父神所立的救主和王，与以色列那些自立和自义的假牧人形成对比（诗23:1；赛40:11；耶3:15；参见赛56:9-12；耶23:1-4；25:32-38；结34:1-31；亚11:16）。

Jesus spoke in vv. 1–30 using a sustained metaphor based on first-century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a "doorkeeper" (v. 3) or "hireling" (v. 12) as an undershepherd to guard the gate. The shepherd entered through that gate. He whose interest was stealing or wounding the sheep would chose another way to attempt entrance. The words of Ezekiel 34 most likely form the background to Jesus' teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The Gospels themselves contain extensive sheep/shepherd imagery (Matt. 9:36; Mark 6:34; 14:27; Luke 15:1–7). 耶稣在第1-30节中使用了基于一世纪牧羊业的持续比喻。羊被圈在羊圈里，羊圈有门供羊群进出。牧人雇用"看门的"（第3节）或"雇工"（第12节）作为副牧人看守门。牧人从门进入。那些想偷羊或伤害羊的人会选择其他方式试图进入。以西结书34章很可能构成了耶稣教导的背景，因为神谴责以色列的假牧人（即国家的属灵领袖）没有好好照顾以色列的羊群（即国家）。福音书本身包含大量羊群/牧人的意象（太9:36；可6:34；14:27；路15:1-7）。

The doorkeeper was a hired undershepherd who recognized the true shepherd of the flock, opened the gate for Him, assisted the shepherd in caring for the flock, and especially guarded them at night (v. 3). "The sheep hear his voice." Near Eastern shepherds stand at different locations outside the sheep pen, sounding out their own unique calls which their sheep recognize. As a result, the sheep gather around the shepherd." He calls his own sheep by name." This shepherd goes even further by calling each sheep by its own special name (see 3 John 15). Jesus' point is that He comes to the fold of Israel and calls out His own sheep individually to come into His own messianic fold. The assumption is that they are already in some way His sheep even before He calls them by name (vv. 25–27; 6:37, 39, 44, 64, 65; 17:6, 9, 24; 18:9). 看门的是受雇的副牧人，他认识羊群的真牧人，为他开门，协助牧人照顾羊群，特别是在夜间看守（第3节）。"羊也听他的声音。"近东的牧人站在羊圈外的不同位置，发出他们独特的呼唤声，他们的羊能够识别。结果，羊群聚集到牧人周围。"他按着名叫自己的羊。"这位牧人更进一步，按着每只羊的特别名字呼叫（参见约三15）。耶稣的重点是，他来到以色列的羊圈，个别呼叫属他的羊进入他弥赛亚的羊圈。这里的前提是，他们在他按名呼叫之前，就已经在某种程度上是他的羊了（第25-27节；6:37, 39, 44, 64, 65；17:6, 9, 24；18:9）。

Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on (vv. 4, 5). This draws a remarkable picture of the master/disciple relationship. New Testament spiritual leadership is always by example, i.e., a call to imitate conduct (1 Tim. 4:12; 1 Pet. 5:1–3). 与西方牧人从旁边或后面驱赶羊群、常常使用牧羊犬不同，近东牧人引领他们的羊群，用声音呼唤它们前行（第4、5节）。这描绘了师父/门徒关系的卓越图画。新约的属灵领导总是以身作则，即呼召人效法行为（提前4:12；彼前5:1-3）。

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2025-05-28

5月28日¶

5月28日 ¶