申冤在主（约翰福音十六4b-15） 03/01/15

约翰16:4 我将这事告诉你们，是叫你们到了时候可以想起我对你们说过了。”“我起先没有将这事告诉你们，因为我与你们同在。 5 现今我往差我来的父那里去，你们中间并没有人问我：‘你往哪里去？’ 6 只因我将这事告诉你们，你们就满心忧愁。 7 然而，我将真情告诉你们，我去是与你们有益的；我若不去，保惠师就不到你们这里来；我若去，就差他来。 1 “我已将这些事告诉你们，使你们不至于跌倒。 2 人要把你们赶出会堂，并且时候将到，凡杀你们的就以为是事奉上帝。 3 他们这样行，是因未曾认识父，也未曾认识我。 4 我将这事告诉你们，是叫你们到了时候可以想起我对你们说过了。”“我起先没有将这事告诉你们，因为我与你们同在。 5 现今我往差我来的父那里去，你们中间并没有人问我：‘你往哪里去？’ 6 只因我将这事告诉你们，你们就满心忧愁。 7 然而，我将真情告诉你们，我去是与你们有益的；我若不去，保惠师就不到你们这里来；我若去，就差他来。 8 他既来了，就要叫世人为罪、为义、为审判，自己责备自己。 9 为罪，是因他们不信我； 10 为义，是因我往父那里去，你们就不再见我； 11 为审判，是因这世界的王受了审判。 12 “我还有好些事要告诉你们，但你们现在担当不了（或作：不能领会）。 13 只等真理的圣灵来了，他要引导你们明白（原文作进入）一切的真理；因为他不是凭自己说的，乃是把他所听见的都说出来，并要把将来的事告诉你们。 14 他要荣耀我，因为他要将受于我的告诉你们。 15 凡父所有的，都是我的；所以我说，他要将受于我的告诉你们。”

8 他既来了，就要叫世人为罪、为义、为审判，自己责备自己。 9 为罪，是因他们不信我； 10 为义，是因我往父那里去，你们就不再见我； 11 为审判，是因这世界的王受了审判。 1 “我已将这些事告诉你们，使你们不至于跌倒。 2 人要把你们赶出会堂，并且时候将到，凡杀你们的就以为是事奉上帝。 3 他们这样行，是因未曾认识父，也未曾认识我。 4 我将这事告诉你们，是叫你们到了时候可以想起我对你们说过了。”“我起先没有将这事告诉你们，因为我与你们同在。 5 现今我往差我来的父那里去，你们中间并没有人问我：‘你往哪里去？’ 6 只因我将这事告诉你们，你们就满心忧愁。 7 然而，我将真情告诉你们，我去是与你们有益的；我若不去，保惠师就不到你们这里来；我若去，就差他来。 8 他既来了，就要叫世人为罪、为义、为审判，自己责备自己。 9 为罪，是因他们不信我； 10 为义，是因我往父那里去，你们就不再见我； 11 为审判，是因这世界的王受了审判。 12 “我还有好些事要告诉你们，但你们现在担当不了（或作：不能领会）。 13 只等真理的圣灵来了，他要引导你们明白（原文作进入）一切的真理；因为他不是凭自己说的，乃是把他所听见的都说出来，并要把将来的事告诉你们。 14 他要荣耀我，因为他要将受于我的告诉你们。 15 凡父所有的，都是我的；所以我说，他要将受于我的告诉你们。”

12 “我还有好些事要告诉你们，但你们现在担当不了（或作：不能领会）。 13 只等真理的圣灵来了，他要引导你们明白（原文作进入）一切的真理；因为他不是凭自己说的，乃是把他所听见的都说出来，并要把将来的事告诉你们。 14 他要荣耀我，因为他要将受于我的告诉你们。 15 凡父所有的，都是我的；所以我说，他要将受于我的告诉你们。” 1 “我已将这些事告诉你们，使你们不至于跌倒。 2 人要把你们赶出会堂，并且时候将到，凡杀你们的就以为是事奉上帝。 3 他们这样行，是因未曾认识父，也未曾认识我。 4 我将这事告诉你们，是叫你们到了时候可以想起我对你们说过了。”“我起先没有将这事告诉你们，因为我与你们同在。 5 现今我往差我来的父那里去，你们中间并没有人问我：‘你往哪里去？’ 6 只因我将这事告诉你们，你们就满心忧愁。 7 然而，我将真情告诉你们，我去是与你们有益的；我若不去，保惠师就不到你们这里来；我若去，就差他来。 8 他既来了，就要叫世人为罪、为义、为审判，自己责备自己。 9 为罪，是因他们不信我； 10 为义，是因我往父那里去，你们就不再见我； 11 为审判，是因这世界的王受了审判。 12 “我还有好些事要告诉你们，但你们现在担当不了（或作：不能领会）。 13 只等真理的圣灵来了，他要引导你们明白（原文作进入）一切的真理；因为他不是凭自己说的，乃是把他所听见的都说出来，并要把将来的事告诉你们。 14 他要荣耀我，因为他要将受于我的告诉你们。 15 凡父所有的，都是我的；所以我说，他要将受于我的告诉你们。”

圣灵对世人的工作 What’s the context？ 什么情况下提到圣灵对世人的工作呢 现代标点和合本 (CUVMP Simplified, © 2011) 罗马书 12:19亲爱的弟兄，不要自己申冤，宁可让步，听凭主怒；因为经上记着：“主说：申冤在我，我必报应。”

临别赠言@约翰福音 13:关系 彼此相爱 Relationship 14:资源 真理之灵 Resource 15:责任 多结果子 Responsibility 16:现实 面对苦难 Reality 17:合一 喜乐重聚 Reunion

约翰John 15:1-11 我们被神爱（垂直的） Cleansed: Cared: 被看顾，所以多结果子 Commanded: 被洁净，拣选得救 Cared: 被看顾，所以多结果子 Commanded: 被命令，就常在保护中

然而—— 被爱（1-11）和爱（12-17）中常有伤痛 伤痛中我们有保惠师的应许 —— 问世间爱是何物？爱在命令中（约15:12-17） 神先爱我们（垂直的），我们才知道彼此相爱（水平的）： Love：Believe God’s commandments Give：爱在给予中 Receive：爱在接纳中 Forgive： 爱在赦免中 Alternative： 爱在包容中 然而—— 被爱（1-11）和爱（12-17）中常有伤痛 伤痛中我们有保惠师的应许 ——

苦难的失败 保惠师的得胜 无目的（15:18-25） Comfort（15:18-25） 无缘故（25） Conviction / Truth（26）真理 无胜算（16:1-4a） Co-witness（27） 同作见证

保惠师给我们带来CCC 保惠师给他们带来什么？

保惠师给他们带来什么？ 提醒：我们原本也是他们中的一员 迫害，不信，骄傲…… 申冤在主： 为罪 Of Sin 为义 Of Righteousness 为审判 Of Judgment 现代标点和合本 (CUVMP Simplified, © 2011) 罗马书 12:19亲爱的弟兄，不要自己申冤，宁可让步，听凭主怒；因为经上记着：“主说：申冤在我，我必报应。”

申冤在主： 为罪 Of Sin 为义 Of Righteousness 为审判 Of Judgment

为罪 Of Sin 世界的定义 圣灵的指正 因他们不信耶稣 9:16 有的說：「這個人不是從神來的，因為他不守安息日。」又有人說：「一個罪人怎能行這樣的神蹟呢？」他們就起了紛爭。 Biblical truth violates personal freedom, self-esteem etc. 因他们不信耶稣 。 8 他既来了，就要叫世人为罪、为义、为审判，自己责备自己。 9 为罪，是因他们不信我； 10 为义，是因我往父那里去，你们就不再见我； 11 为审判，是因这世界的王受了审判。 First, the world is wrong about sin because it does not believe in Jesus (v. 9). Here, as throughout this section (15:18—16:15), the Jewish opponents are understood as representing the world. The opponents had condemned Jesus as a sinner, which is both explicitly stated (9:16, 24) and implicit in all their accusations. But they are really the ones who are guilty before God, because the work of God is to believe in the one whom he sent (6:29) and rejecting Jesus is the most basic sin (1:11; 3:19; 5:45-47; 8:24; 15:22). 19 “光来到世间，世人因自己的行为是恶的，不爱光倒爱黑暗，定他们的罪就是在此。45 “不要想我在父面前要告你们，有一位告你们的，就是你们所仰赖的摩西。 46 你们如果信摩西，也必信我，因为他书上有指着我写的话。 47 你们若不信他的书，怎能信我的话呢？” 24 所以我对你们说，你们要死在罪中；你们若不信我是基督，必要死在罪中。22 我若没有来教训他们，他们就没有罪，但如今他们的罪无可推诿了。 Second, the world is wrong about righteousness because Jesus is going to the Father (v. 10). The word righteousness (dikaiosyne) probably includes its sense of "justice." His opponents did not judge with right judgment (7:24), and this is seen especially in their condemnation of Jesus for his claim to be God's Son (19:7). Jesus' return to the Father will expose their justice as unjust. Jesus adds, "And you will no longer see me" (paraphrased in the NIV), which reinforces it is to the disciples advantage that Jesus go to the Father (v. 7). Third, the world is wrong about judgment because the prince of this world now stands condemned (v. 11). The opponents had condemned Jesus, but the Paraclete will reveal that it was the evil one who was judged and condemned at Jesus' glorification. This judgment in turn condemns the world itself (12:31), since they have the devil for a father (8:44). Each of these terms—sin, righteousness (or "justice") and judgment—were quite familiar to the Jewish opponents. But now they are redefined around Jesus: "Sin is rejecting Jesus; justice is what God has done for Jesus; judgment is what Jesus has accomplished already by his death" (Michaels 1989:283). The conflict with the Jewish opponents is therefore put in perspective. These opponents represent the world itself, that which is in rebellion against God. The conflict reflected in this rebellion is here seen in cosmic terms, with the Son of God and the prince of this world as the leading actors, each desiring the allegiance of the world. The main characteristics of each actor in the drama are here revealed: the world consists of all who fail to believe in Jesus, Jesus is known as the just or righteous one (cf. 1 Jn 2:1), and the devil is judged. Thus the Paraclete will reveal the verdict of the trial that has been in session throughout the Gospel.

为罪 Of Sin In light of recent events...terrorists attack, school shootings, etc. Let's see, I think it started when Madeline Murray O'Hare (she was murdered later) complained she didn't want any prayer in our schools, and we said OK. Then, someone said you better not read the Bible in school...  the Bible that says "thou shalt not kill, thou shalt not steal", and "love your neighbor as yourself." And we said, OK.

为罪 Of Sin Then, Dr. Benjamin Spock said we shouldn't spank our children when they misbehave because their little personalities would be warped and we might damage their self-esteem.  And we said, an expert should know what he's talking about so we said OK. we said OK……

为罪 Of Sin 世界的定义 圣灵的指正 因他们不信耶稣 9:16 有的說：「這個人不是從神來的，因為他不守安息日。」又有人說：「一個罪人怎能行這樣的神蹟呢？」他們就起了紛爭。 Biblical truth violates personal freedom, self-esteem etc. 因他们不信耶稣 。 8 他既来了，就要叫世人为罪、为义、为审判，自己责备自己。 9 为罪，是因他们不信我； 10 为义，是因我往父那里去，你们就不再见我； 11 为审判，是因这世界的王受了审判。 First, the world is wrong about sin because it does not believe in Jesus (v. 9). Here, as throughout this section (15:18—16:15), the Jewish opponents are understood as representing the world. The opponents had condemned Jesus as a sinner, which is both explicitly stated (9:16, 24) and implicit in all their accusations. But they are really the ones who are guilty before God, because the work of God is to believe in the one whom he sent (6:29) and rejecting Jesus is the most basic sin (1:11; 3:19; 5:45-47; 8:24; 15:22). Second, the world is wrong about righteousness because Jesus is going to the Father (v. 10). The word righteousness (dikaiosyne) probably includes its sense of "justice." His opponents did not judge with right judgment (7:24), and this is seen especially in their condemnation of Jesus for his claim to be God's Son (19:7). Jesus' return to the Father will expose their justice as unjust. Jesus adds, "And you will no longer see me" (paraphrased in the NIV), which reinforces it is to the disciples advantage that Jesus go to the Father (v. 7). Third, the world is wrong about judgment because the prince of this world now stands condemned (v. 11). The opponents had condemned Jesus, but the Paraclete will reveal that it was the evil one who was judged and condemned at Jesus' glorification. This judgment in turn condemns the world itself (12:31), since they have the devil for a father (8:44). Each of these terms—sin, righteousness (or "justice") and judgment—were quite familiar to the Jewish opponents. But now they are redefined around Jesus: "Sin is rejecting Jesus; justice is what God has done for Jesus; judgment is what Jesus has accomplished already by his death" (Michaels 1989:283). The conflict with the Jewish opponents is therefore put in perspective. These opponents represent the world itself, that which is in rebellion against God. The conflict reflected in this rebellion is here seen in cosmic terms, with the Son of God and the prince of this world as the leading actors, each desiring the allegiance of the world. The main characteristics of each actor in the drama are here revealed: the world consists of all who fail to believe in Jesus, Jesus is known as the just or righteous one (cf. 1 Jn 2:1), and the devil is judged. Thus the Paraclete will reveal the verdict of the trial that has been in session throughout the Gospel.

为义 Of Righteousness 世界的定义 圣灵的指正 以为是为个人的存在，自由和自我实现伸张公义 以为是事奉上帝 耶稣受难，复活，升天回到父那里，以无罪代替有罪，称人为义 Mat 23:23 「你們這假冒為善的文士和法利賽人有禍了！因為你們將薄荷、茴香、芹菜獻上十分之一，那律法上更重的事，就是公義、憐憫、信實反倒不行了。這更重的是你們當行的，那也是不可不行的。

美國華盛頓州一位經營花店的70歲婆婆巴倫尼(Barronelle Stutzman)前年因拒絕為一對男同志提供婚禮服務而惹上官非。(圖：ALLIANCE DEFENDING FREEDOM) 美國華盛頓州一位經營花店的70歲婆婆前年因拒絕為一對男同志提供婚禮服務而惹上官非，上週被裁定歧視罪名成立。雖然控方提出了和解方案，但婆婆表示寧可承擔清盤及破產的後果，也堅持不會像猶大出賣耶穌。 涉案婆婆巴倫尼(Barronelle Stutzman)是一名基督徒。2013年，她拒絕為羅伯特.英格索爾(Robert Ingersoll)和柯特.弗里德(Curt Freed)這對男同志提供婚禮服務，因為她覺得這是違背聖經一男一女婚姻的教導。怎料她卻因此惹上官非，上週三華盛頓法院判決她歧視罪名成立，最終刑罰可能令她賠上自己的花店生意、名下住所、畢生積蓄，甚至破產。事件引起了基督徒的關注。 華盛頓州總檢察官鮑勃.弗格森(Bob Ferguson)翌日向婆婆提出和解方案，只要求婆婆付2,001美元的罰款及法律費用，之後既往不咎。但婆婆表示，和解即代表她像猶大一樣出賣耶穌。 Like Us on Facebook 婆婆給總檢察官的回信裡說：「華盛頓州的憲法保障『所有不同信仰的人有良心的自由』。我不能賣掉這份寶貴的自由。你現在等於要求我走上出賣者的道路，那個人用三十兩銀子賣掉了無價的東西。我絕對不做這樣的事。」 婆婆更指出總檢察官不明白什麼是真正的自由。她說：「你的提議顯示了你根本不明白我或者這場糾紛在爭什麼。這是關於自由，不是金錢。這場官司令我失去我的生意、房子和很多其他東西，但用我能做得最好的事去榮耀神的自由是最重要的。」 婆婆曾一度被媒體描繪成不肯包容異己的偏執婦人，但事實上該男同志羅伯特是婆婆的老顧客，婆婆在過去超過九年一直賣花給他，也跟他關係良好。這次因為羅伯特要求婆婆為他安排同志婚禮的鮮花，婆婆覺得自己無法全心全意的去做，所以才拒絕服務。後來，羅伯特在美國公民自由工會(American Civil Liberties Union)的支持下聘用律師來控告婆婆。 「我禱告你能夠重新考慮你的立場。我為羅伯特服務了近十年，並且樂意繼續這樣做。我希望我的朋友過得很好。」婆婆在信中說，「我服務過很多同志及跨性別人士，無論這件案件的結果怎樣，我也會繼續這樣做。」 婆婆還批評華盛頓州目前在保護市民對婚姻有不同看法的法律上有雙重標準。她說，「如果我們能夠彼此尊重對方的不同，我們的領袖能夠保護這份自由，華盛頓州會成為一個更好的地方。自從2012年，華盛頓州的同志們都可以自由表達他們對婚姻的看法，但因為我相信婚姻是一男一女的聖經教導，我就不再有自由了。」 - See more at: http://chinese.gospelherald.com/articles/24886/20150224/%E8%8A%B1%E5%BA%97%E5%A9%86%E5%A9%86%E6%8B%92%E6%9C%8D%E5%8B%99%E5%90%8C%E6%80%A7%E5%A9%9A%E7%A6%AE%E6%83%B9%E5%AE%98%E9%9D%9E.htm#sthash.CGIf3bsN.dpuf chinese.gospelherald.com/articles/24886/20150224/花店婆婆拒服務同性婚禮惹官非.htm Barronelle Stutzman, a Washington State florist who declined to provide flowers for a gay wedding , has rejected a deal by the attorney general’s office that would’ve forced her to betray her religious beliefs – much like Judas betrayed Jesus. “You are asking me to walk in the way of a well-known betrayer, one who sold something of infinite worth for 30 pieces of silver,” Stutzman wrote in a letter to state Attorney General Bob Ferguson. “That is something I will not do.” Stutzman said she never imagined the day when what she loved to do would become illegal. Ferguson had offered to settle the case if she paid a $2,000 penalty for violating the Consumer Protection Act, a $1 payment for costs and fees, and agreed not to discriminate in the future. “My primary goal has always been to bring about an end to the defendant’s unlawful conduct and to make clear that I will not tolerate discrimination on the basis of sexual orientation,” Ferguson said in a prepared statement. CLICK HERE TO FOLLOW TODD ON FACEBOOK! On Feb. 18 a judge ruled Stutzman had violated the law by refusing to provide flowers for the same-sex wedding of a longtime customer. The state had not only gone after the flower shop but also Stutzman personally. Alliance Defending Freedom (ADF), the religious liberty law firm representing Stutzman, said legal bills could be as high as seven figures. “He’s using the full power of his office to personally and professionally destroy her,” ADF attorney Kristen Waggoner told me. But the 70-year-old Southern Baptist grandmother said she will not violate her religious beliefs – no matter what. If that means losing her house – so be it. “I certainly don’t relish the idea of losing my business, my homes and everything else that your lawsuit threatens to take from my family, but my freedom to honor God in doing what I do best is more important,” Stutzman wrote in a letter to the attorney general. (You can read my earlier story on Stutzman’s case here.) She said the attorney general simply does not understand her or what the conflict is all about. “It’s about freedom, not money,” she said. “You chose to attack my faith and pursue this not simply as a matter of law, but to threaten my very means of working, eating and having a home.” Stutzman’s attorneys said they plan to appeal the judge’s decision – meaning she won’t have to fork over any money just yet to Washington State. In the meantime, she said she would continue to gladly serve the customer who filed the lawsuit. “I truly want the best for my friend,” she wrote. “I’ve also employed and served many members of the LGBT community and I will continue to do so regardless of what happens with this case.” Stutzman said she never imagined the day when what she loved to do would become illegal. And that in the state of Washington using your God-given talents and abilities would be against the law. The Seattle Times reported that Judge Ekstrom determined that “while religious beliefs are protected by the First Amendment, actions based on those beliefs aren’t necessarily protected.” In other words – it’s OK to believe in God – so long as you don’t follow the tenets of your faith. “Our state would be a better place if we respected each other’s differences, and our leaders protected the freedom to have those differences,” she wrote. “Because I follow the Bible’s teaching that marriage is the union of one man and one woman, I am no longer free to act on my beliefs.” This is one granny that you don’t want to dig in the dirt with. Todd Starnes is host of Fox News & Commentary, heard on hundreds of radio stations. Sign up for his American Dispatch newsletter, be sure to join his Facebook page, and follow him on Twitter. His latest book is "God Less America." www.foxnews.com/opinion/2015/02/23/flower-power-christian-florist-rejects-attorney-generals-offer-wont-betray-her/

a Washington State florist 为审判 Of Judgment Barronelle Stutzman, a Washington State florist Second, the world is wrong about righteousness because Jesus is going to the Father (v. 10). The word righteousness (dikaiosyne) probably includes its sense of "justice." His opponents did not judge with right judgment (7:24), and this is seen especially in their condemnation of Jesus for his claim to be God's Son (19:7). Jesus' return to the Father will expose their justice as unjust. Jesus adds, "And you will no longer see me" (paraphrased in the NIV), which reinforces it is to the disciples advantage that Jesus go to the Father (v. 7). Third, the world is wrong about judgment because the prince of this world now stands condemned (v. 11). The opponents had condemned Jesus, but the Paraclete will reveal that it was the evil one who was judged and condemned at Jesus' glorification. This judgment in turn condemns the world itself (12:31), since they have the devil for a father (8:44). Each of these terms—sin, righteousness (or "justice") and judgment—were quite familiar to the Jewish opponents. But now they are redefined around Jesus: "Sin is rejecting Jesus; justice is what God has done for Jesus; judgment is what Jesus has accomplished already by his death" (Michaels 1989:283). The conflict with the Jewish opponents is therefore put in perspective. These opponents represent the world itself, that which is in rebellion against God. The conflict reflected in this rebellion is here seen in cosmic terms, with the Son of God and the prince of this world as the leading actors, each desiring the allegiance of the world. The main characteristics of each actor in the drama are here revealed: the world consists of all who fail to believe in Jesus, Jesus is known as the just or righteous one (cf. 1 Jn 2:1), and the devil is judged. Thus the Paraclete will reveal the verdict of the trial that has been in session throughout the Gospel.

主后三十年：耶稣被审判 2014年2月18日：Stutzman被审判 圣灵来了：叫世人为审判自己责备自己 为审判 Of Judgment 世界的定义 圣灵的指正 世界的王唆使 宗教领袖审判耶稣 百姓盲从附和 审判耶稣说僭妄话 世界的王受了审判 Second, the world is wrong about righteousness because Jesus is going to the Father (v. 10). The word righteousness (dikaiosyne) probably includes its sense of "justice." His opponents did not judge with right judgment (7:24), and this is seen especially in their condemnation of Jesus for his claim to be God's Son (19:7). Jesus' return to the Father will expose their justice as unjust. Jesus adds, "And you will no longer see me" (paraphrased in the NIV), which reinforces it is to the disciples advantage that Jesus go to the Father (v. 7). Third, the world is wrong about judgment because the prince of this world now stands condemned (v. 11). The opponents had condemned Jesus, but the Paraclete will reveal that it was the evil one who was judged and condemned at Jesus' glorification. This judgment in turn condemns the world itself (12:31), since they have the devil for a father (8:44). Each of these terms—sin, righteousness (or "justice") and judgment—were quite familiar to the Jewish opponents. But now they are redefined around Jesus: "Sin is rejecting Jesus; justice is what God has done for Jesus; judgment is what Jesus has accomplished already by his death" (Michaels 1989:283). The conflict with the Jewish opponents is therefore put in perspective. These opponents represent the world itself, that which is in rebellion against God. The conflict reflected in this rebellion is here seen in cosmic terms, with the Son of God and the prince of this world as the leading actors, each desiring the allegiance of the world. The main characteristics of each actor in the drama are here revealed: the world consists of all who fail to believe in Jesus, Jesus is known as the just or righteous one (cf. 1 Jn 2:1), and the devil is judged. Thus the Paraclete will reveal the verdict of the trial that has been in session throughout the Gospel. 主后三十年：耶稣被审判 2014年2月18日：Stutzman被审判 圣灵来了：叫世人为审判自己责备自己

保惠师给他们带来什么？ 提醒：我们原本也是他们中的一员 迫害，不信，骄傲…… 申冤在主：（16:8-11） 为罪 Of Sin 为义 Of Righteousness 为审判 Of Judgment 现代标点和合本 (CUVMP Simplified, © 2011) 罗马书 12:19亲爱的弟兄，不要自己申冤，宁可让步，听凭主怒；因为经上记着：“主说：申冤在我，我必报应。”

保惠师给他们带来什么？ 提醒：我们原本也是他们中的一员 迫害，不信，骄傲…… 申冤在主：（16:8-11） 为罪 Of Sin 为义 Of Righteousness 为审判 Of Judgment

圣餐 约翰6:35 耶稣说：“我就是生命的粮。到我这里来的，必定不饿；信我的，永远不渴。 48 我就是生命的粮。 49 你们的祖宗在旷野吃过吗哪，还是死了； 50 这是从天上降下来的粮，叫人吃了就不死。 51 我是从天上降下来生命的粮，人若吃这粮，就必永远活着。我所要赐的粮就是我的肉，为世人之生命所赐的。” 53 耶稣说：“我实实在在地告诉你们：你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面。 54 吃我肉、喝我血的人就有永生，在末日我要叫他复活。 55 我的肉真是可吃的，我的血真是可喝的。 56 吃我肉、喝我血的人常在我里面，我也常在他里面。 57 永活的父怎样差我来，我又因父活着，照样，吃我肉的人也要因我活着。 58 这就是从天上降下来的粮。吃这粮的人就永远活着，不像你们的祖宗吃过吗哪还是死了。” 63 叫人活着的乃是灵，肉体是无益的。我对你们所说的话就是灵，就是生命。 （神的供应） 约翰6:35 耶稣说：“我就是生命的粮。到我这里来的，必定不饿；信我的，永远不渴。 36 只是我对你们说过，你们已经看见我，还是不信。 37 凡父所赐给我的人，必到我这里来；到我这里来的，我总不丢弃他。 38 因为我从天上降下来，不是要按自己的意思行，乃是要按那差我来者的意思行。 39 差我来者的意思就是：他所赐给我的，叫我一个也不失落，在末日却叫他复活。 40 因为我父的意思是叫一切见子而信的人得永生，并且在末日我要叫他复活。” 犹太人议论主 41 犹太人因为耶稣说“我是从天上降下来的粮”，就私下议论他， 42 说：“这不是约瑟的儿子耶稣吗？他的父母我们岂不认得吗？他如今怎么说‘我是从天上降下来的’呢？” 43 耶稣回答说：“你们不要大家议论。 44 若不是差我来的父吸引人，就没有能到我这里来的；到我这里来的，在末日我要叫他复活。 45 在先知书上写着说：‘他们都要蒙神的教训。’凡听见父之教训又学习的，就到我这里来。 46 这不是说有人看见过父，唯独从神来的，他看见过父。 47 我实实在在地告诉你们：信的人有永生。 48 我就是生命的粮。 49 你们的祖宗在旷野吃过吗哪，还是死了； 50 这是从天上降下来的粮，叫人吃了就不死。 51 我是从天上降下来生命的粮，人若吃这粮，就必永远活着。我所要赐的粮就是我的肉，为世人之生命所赐的。” 52 因此，犹太人彼此争论说：“这个人怎能把他的肉给我们吃呢？” 53 耶稣说：“我实实在在地告诉你们：你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面。 54 吃我肉、喝我血的人就有永生，在末日我要叫他复活。 55 我的肉真是可吃的，我的血真是可喝的。 56 吃我肉、喝我血的人常在我里面，我也常在他里面。 57 永活的父怎样差我来，我又因父活着，照样，吃我肉的人也要因我活着。 58 这就是从天上降下来的粮。吃这粮的人就永远活着，不像你们的祖宗吃过吗哪还是死了。” 59 这些话是耶稣在迦百农会堂里教训人说的。 主的话是灵是生命 60 他的门徒中有好些人听见了，就说：“这话甚难，谁能听呢？” 61 耶稣心里知道门徒为这话议论，就对他们说：“这话是叫你们厌弃[a]吗？ 62 倘或你们看见人子升到他原来所在之处，怎么样呢？ 63 叫人活着的乃是灵，肉体是无益的。我对你们所说的话就是灵，就是生命。