101 英翻中(約翰福音第四章) THE BAD SAMARITAN 犯罪的撒馬利亞婦人. 7/2/2025
愛我們的主耶穌基督, 求祢賜下宏恩, 赦免孩子犯的眼目的情慾和今生的驕傲的罪. 恩賜孩子祢的憐憫, 能夠繼續在翻譯英文聖經上不要犯驕傲的罪, 讓孩子手指不要太疼痛, 能夠繼續做榮耀主, 並祢的事工. 奉主耶穌基督的名禱告. 阿們.
CHAPTER FOUR 第四課 John 4 約翰福音第四章 THE BAD SAMARITAN 犯罪的撒馬利亞婦人.
In John 4, our Lord ministers to a variety of people: the sinful Samaritan woman, His own disciples, the many Samaritans who trusted in Him, and finally, a nobleman and his household. What did these have in common? Faith in Jesus Christ. John was fulfilling the purpose of his gospel in showing his readers how various kinds and classes of people came to believe in Jesus as the Son of God. 在約翰福音第四章中，我們的主服侍了形形色色的人：有罪的撒瑪利亞婦人、祂的門徒、眾多信靠祂的撒瑪利亞人，最後，還有一位貴冑和他的家人。這些人有什麼共同點？對耶穌基督的信心。約翰正在履行他福音書的使命，向讀者展示不同種類、不同階層的人是如何相信耶穌是y上帝的兒子的。
Let’s meet these various persons and discover how their faith began, how it grew, and what it did for them and for others. 讓我們來認識這些形形色色的人，看看他們的信心是如何開始的、如何成長的，以及這信心對他們和他人產生了什麼影響。
The Samaritan Woman (4:1–30) 撒瑪利亞婦人（4:1-30） Because the Pharisees were trying to incite competition between Jesus and John the Baptist (John 3:25–30), Jesus left Judea and started north for Galilee. He could have taken one of three possible routes: along the coast, across the Jordan and up through Perea, or straight through Samaria. Orthodox Jews avoided Samaria because there was a longstanding, deep-seated hatred between them and the Samaritans. 由於法利賽人試圖挑起耶穌和施洗約翰之間的競爭（約翰福音3:25-30），耶穌離開猶大，向北前往加利利。祂可以選擇三條路線中的一條：沿著海岸，穿過約旦河，向北穿過比利亞，或直接穿過撒瑪利亞。正統派猶太人避開撒瑪利亞，因為他們與撒瑪利亞人之間有著長期根深蒂固的仇恨。
The Samaritans were a mixed race, part Jew and part Gentile, that grew out of the Assyrian captivity of the ten northern tribes in 727 BC. Rejected by the Jews because they could not prove their genealogy, the Samaritans established their own temple and religious services on Mount Gerizim. This only fanned the fires of prejudice. So intense was their dislike of the Samaritans that some of the Pharisees prayed that no Samaritan would be raised in the resurrection! When His enemies wanted to call Jesus an insulting name, they called Him a Samaritan (John 8:48). 撒瑪利亞人是一個混血民族，一半是猶太人，一半是外邦人，起源於公元前727年北方十個支派, 被亞述人擄掠之後。由於無法證明自己的家譜，撒瑪利亞人遭到猶太人的排斥，於是在基利心山上建立了自己的聖殿和宗教儀式。這只會加劇他們的偏見。他們對撒瑪利亞人的厭惡如此強烈，以至於有些法利賽人甚至祈禱，希望復活時沒有一個撒瑪利亞人復活！當耶穌的敵人想用侮辱性的名字稱呼祂時，他們稱祂為撒瑪利亞人（約翰福音8:48）。
Because He was on a divinely appointed schedule, it was necessary that Jesus go through Samaria. Why? Because He would meet a woman there and lead her into saving faith, the kind of true faith that would affect an entire village. Our Lord was no respecter of persons. Earlier, He counseled a moral Jewish man (John 3), and now He would witness to an immoral Samaritan woman! 因為耶穌有上帝所安排的行程，所以祂必須經過撒瑪利亞。為什麼？因祂會在那裡遇見一個女人，並引導她獲取得救的信心，這種真正的信心會影響整個村莊。我們的主不偏待人。此前，他曾勸誡一位有道德的猶太人（約翰福音 3章），現在祂要向一位不道德的撒瑪利亞女人作見證！
He arrived at Jacob’s well at six o’clock in the evening, the usual time for women to come for water. The disciples went to the nearby town for food while Jesus deliberately waited at the well. He was weary, hungry, and thirsty. John not only presents Jesus as the Son of God but also as true man. Our Lord entered into all the normal experiences of our lives and is able to identify with us in each of them. 傍晚六點，耶穌來到雅各井旁，正是婦女們平常來打水的時間。門徒們到附近的城鎮找吃的，耶穌則特意在井邊等候。祂又累又餓又渴。約翰不只將耶穌呈現為上帝的兒子，也展現祂為真正的人。我們的主進入了我們生活中所有正常的體驗，並且能夠在每一種體驗中, 與我們感同身受。
As you read our Lord’s interview with this woman, notice how her knowledge of Jesus increases until she acknowledges that He is the Christ. There were four stages in this experience. 當你閱讀我們的主與這位婦女的訪談時，請注意她對耶穌的認識是如何不斷加深的，直到她承認祂是基督。這段經歷分為四個階段。
He is “a Jew” (vv. 7–10). In that day, it was not considered proper for any man, especially a rabbi, to speak in public to a strange woman (John 4:27). But our Lord set social customs aside because a soul’s eternal salvation was at stake. It certainly surprised her when He asked for a drink of water. She surprised that He was a Jewish rabbi, and perhaps she tried to “read between the lines” to find another meaning to His request. What was He really seeking? 祂是「猶太人」（7-10節）。在那個時代，任何猶太男人，尤其是拉比，在公共場合與陌生女人說話都是不合適的（約翰福音4:27）。但我們的主拋開了社會習俗，因為事關一個靈魂的永恆救贖。當祂向她要一杯水喝時，她無疑感到驚訝。她猜測耶穌是猶太拉比，或許她想從字裡行間尋找耶穌請求的真正意義。耶穌究竟在尋求什麼？ The information in John’s parenthesis at the end of John 4:9 was for the benefit of his Gentile readers. Since the disciples had gone into the city to purchase food, it is obvious that the Jews did have some “dealings” with the Samaritans, so John was not trying to exaggerate. The phrase can be translated “ask no favors from the Samaritans” or “use no vessels in common with the Samaritans.” Why would Jesus, a Jew, want to use her “polluted” vessel to get a drink of water? 約翰在約翰福音4:9末尾的括號中的信息是為了他的外邦讀者。由於門徒進城買食物，顯然猶太人確實與撒瑪利亞人有一些“交易”，所以約翰並非有意誇大其詞。這句話可以翻譯為「不要向撒瑪利亞人求好處」或「不要與撒瑪利亞人共用器皿」。耶穌，一個猶太人，為什麼要用她那「污穢」的器皿來取水呢？
Of course, our Lord’s request was simply a way to open the conversation and share with her the truth about “living water.” Whenever He witnessed to people, Jesus did not use a “sales talk” that He adapted to meet every situation. To Nicodemus, He spoke about new birth, but to this woman, He spoke about living water. 當然，我們主的請求只是為了開啟對話，並與她分享關於「活水」的真理。每當耶穌向人作見證時，他並沒有使用適應各種情況的「推銷話術」。對尼哥底母，他講的是新生，但對這個女人，他講的是活水。
Jesus pointed out to her that she was ignorant of three important facts: who He was, what He had to offer, and how she could receive it. Here was eternal God speaking to her, offering her eternal life! The Samaritans were as blind as the Jews (John 1:26). But our Lord’s words had aroused her interest, so she pursued the conversation. 耶穌向她指出，她對三個重要事實一無所知：祂是誰，祂能提供什麼，以及她如何才能得到活水。永恆的上帝正在對她說話，賜給她永生！撒瑪利亞人和猶太人一樣盲目（約翰福音1:26）。但我們主的話引起了她的興趣，於是她繼續說：
“Greater than Jacob” (vv. 11–15). 「比雅各更大」（11-15節）。 Jesus was speaking about spiritual water, but she interpreted His words to mean literal water. Again, we see how easily people confuse the material and the spiritual. Furthermore, this woman was concerned about how He would obtain this water, instead of simply asking Him to give her a drink of it. 耶穌指的是屬靈的水，但她卻將祂的話理解為平常的水。我們再次看到，人們很容易混淆物質和屬靈。此外，這位婦人關心的是祂如何獲得這水，而不是簡單地求祂給她喝。
Of course Jesus is greater than Jacob—and greater than the well itself! To paraphrase His reply: “Whosoever continues to drink of this material water (or anything the world has to offer) will thirst again. But whosoever takes one drink of the water I give will never thirst again” (see John 4:13–14). How true it is that the things of this world never completely satisfy. In hell today, people are crying, “I thirst!” 耶穌當然比雅各更大 ── 也比這口井本身更偉大！祂的回答是：「凡喝這平常之水（或任何世上之水）的，還要再渴；凡喝我所賜的水，喝一口就永遠不渴。」（參考約翰福音4:13-14）世上之物永遠無法完全滿足人，這是多麼真實啊！在今天的地獄裡，人們都在喊著：「我渴了！」
We have noted before that life is one of John’s key concepts. He uses the word at least thirty-six times. Campbell Morgan has pointed out that mankind needs air, water, and food in order to have life. (We might also add that he needs light.) All of these are provided in Jesus Christ. He provides the “breath” (Spirit) of God (John 3:8; 20:22). He is the Bread of Life (John 6:48) and the Light of Life (John 1:4–5), and He gives us the water of life. 我們之前提到，生命是約翰講道的核心概念之一。他至少使用了三十六次這個字。坎貝爾摩根指出，人需要空氣、水和食物才能生存。 （我們也可以補充說，人類需要光。）所有這些都在耶穌基督裡可以得到滿足。祂賜下上帝的「靈氣息」（靈氣）（約 3:8；20:22）。祂是生命的糧（約翰福音6:48），也是生命的光（約翰福音1:4-5），祂賜給我們生命的水。
The woman’s immediate response was to ask for this gift, but she did not know what she was saying. The seed of the Word fell on shallow soil, and the shoots that sprang up had no root (Matt. 13:20–21). She had made progress, but she still had a long way to go, so Jesus patiently dealt with her. 婦人立刻回應，想要得到這份禮物，但她並不知道自己在說什麼。道的種子落在淺土裡，長出來的嫩芽卻沒有根（太13:20-21）。她已經取得了進步，但還有很長的路要走，所以耶穌耐心地對待她。
“A prophet” (vv. 16–24). The only way to prepare the soil of the heart for the seed is to plow it up with conviction. That was why Jesus told her to go get her husband: He forced her to admit her sin. There can be no conversion without conviction. There must first be conviction and repentance, and then there can be saving faith. Jesus had aroused her mind and stirred her emotions, but He also had to touch her conscience, and that meant dealing with her sin . 「一位先知」（16-24節）。為種子準備好心靈土壤的唯一方法，就是用信心去耕耘。正因如此，耶穌才讓她去找她的丈夫：祂強迫她承認自己的罪。沒有信心悔改，就不會有轉變。必須先有信心和悔改，然後才能有得救的信心。耶穌喚醒了她的思想，觸動了她的情感，但祂也必須觸動她的良心，這意味著要處理她的罪。
“I have no husband” was the shortest statement she made during the entire conversation! Why? Because now she was under conviction and her “mouth was stopped” (Rom. 3:19). But this was the best thing that could have happened to her! 「我沒有丈夫」是她在整個談話中說的最短的一句話！為什麼？因為現在她已經認罪了，她的嘴巴被塞住了（羅馬書3:19）。但這對她來說，卻是最好的事！ However, instead of listening to Jesus, she tried to get Him on a “detour” by discussing the differences between the Jewish and the Samaritan religions. It is much more comfortable to discuss religion than to face one’s sins! However, Jesus once again revealed her spiritual ignorance: she did not know who to worship, where to worship, or how to worship! He made it clear that all religions are not equally acceptable before God, that some worshippers act in ignorance and unbelief. 然而，她不但沒有聽耶穌的話，反而試圖繞道，跟他討論猶太教和撒瑪利亞教的差異。討論宗教比面對自己的罪舒服得多！然而，耶穌再次揭示了她屬靈的無知：她不知道該敬拜誰，在哪裡敬拜，或如何敬拜！祂明確指出，並非所有宗教在上帝面前都能同樣被接納，有些信徒是出於無知和不信。
The only faith that God will accept is that which came through the Jews. The Bible is of Jewish origin, and our Savior was a Jew. The first Christians were Jews. A religious worker in an airport told me that the world’s deliverer came from Korea, but Jesus said, “Salvation is of the Jews.” Only those who have the indwelling Holy Spirit, and who obey the truth, can worship God acceptably. 上帝唯一能接納的信仰是透過猶太人傳下來的。聖經源自猶太教，我們的救主也是猶太人。最早的基督徒也是猶太人。一位機場的宗教工作者告訴我，世界的拯救者來自韓國，但耶穌說：「救恩是從猶太人出來的。」只有那些擁有聖靈內住並遵從真理的人，才能被上帝悅納地敬拜。
It was a devastating statement to say that worship would no longer be limited to the Jewish temple. This ties in with John 2:19–21 and also Stephen’s statement in Acts 7:48–50. John’s gospel clearly reveals that there is a new sacrifice (John 1:29), a new temple (John 2:19–21; 4:20–24), a new birth (John 3:1–7), and a new water (John 4:11). Jews reading this gospel should realize that God has established in Jesus Christ a whole new economy. The old covenant law has been fulfilled and set aside. 說敬拜將不再侷限於猶太聖殿，這番話令人震驚。這與約翰福音2:19-21以及司提反在使徒行傳 7:48-50 的陳述相呼應。約翰福音清楚地啟示了新的獻祭（約翰福音1:29），新的聖殿（約翰福音2:19-21；4:20-24），新的重生（約翰福音3:1-7），以及新的活水（約翰福音4:11）。讀這本福音書的猶太人應該要意識到，上帝在耶穌基督裡建立了一個全新的體系。舊約律法已經應驗, 並廢除。 “The Christ” (vv. 25–30). In spite of her igno rance, there was one truth this woman did know: the Messiah was coming and would reveal the secrets of hearts. Where did she learn this truth? We do not know, but that seed had lain buried in her heart until that very hour, and now it was going to bear fruit. Our Lord’s response to her statement was, literally, “I that speak to thee, I am!” He dared to utter the holy name of God! 「基督」（25-30節）。儘管這位婦人無知，但她知道一個真理：彌賽亞即將到來，並將揭示人心的秘密。她從哪裡學到這個真理？我們不得而知，但那顆種子一直埋藏在她心中，直到那一刻，它即將結出果實。我們的主對她的話的回應是：「這和你說話的，就是我！」祂竟敢說出神的聖名！
At this point, the woman put her faith in Jesus Christ and was converted. Immediately she wanted to share her faith with others, so she went into the village and told the men she had met the Christ. When you consider how little spiritual truth this woman knew, her zeal and witness put us to shame. But God used her simple testimony, and many of the people came out to the well to meet Jesus. The rabbis said, “It is better that the words of the law be burned than be delivered to a woman!” But Jesus did not agree with that narrow prejudice. 就在這時，婦人信了耶穌基督，並歸信了主。她立刻想與人分享她的信仰，於是她走進村子，告訴村裡的人她遇見了基督。想想這位婦人所知道的屬靈真理是多麼的少，她的熱心和見證令我們汗顏。但神使用了她簡單的見證，許多人來到井邊迎接耶穌。拉比們說：「律法的話語燒掉，總比交給女人強！」但耶穌並不認同這種狹隘的偏見。
Why did she leave her waterpot when she hurried into the city? For one thing, she had the living water within and was now satisfied. Also, she intended to come back, and perhaps in the interim, the disciples and Jesus could use the vessel to satisfy their thirst. Gone were the racial barriers and battles that had existed before! They were all one in faith and love! 她匆匆進城，為何要留下水罐？首先，她裡面有活水，現在已經喝飽了。其次，她還打算回來，或許門徒和耶穌可以趁此機會用這罐水解渴。過去存在的種族隔閡和紛爭都消失了！他們在信仰和愛中合而為一！
This woman did not come to faith in Christ immediately. Jesus was patient with her, and in this, He sets a good example for us in our own personal work. Certainly she was the least likely prospect for salvation, yet God used her to win almost an entire village! 這個女人並沒有立刻信主。耶穌對她很有耐心，在這方面，祂為我們個人的事奉樹立了榜樣。她無疑是最不可能得救的人，但神卻使用她幾乎拯救了整個村莊！
The Disciples (4:31–38) 門徒（4:31-38） When the disciples returned from obtaining food, they were shocked that Jesus was conversing with a woman, and especially a Samaritan, but they did not interrupt. They were learning that their Master knew what He was doing and did not need their counsel. But, after the woman left, they urged Jesus to share the meal with them, because they knew that He was hungry. 門徒取了食物回來後，驚訝地發現耶穌竟然和一個撒瑪利亞女子交談，但他們沒有插嘴。他們明白了，他們的主知道自己在做什麼，不需要他們的勸告。但婦人走後，他們催促耶穌與他們分享食物，因為他們知道祂餓了。
“I have food to eat that ye know not of” was His reply, and, as usual, they did not understand it. They thought He was speaking of literal food, and they won dered where He got it. Then He explained that doing the Father’s will—in this case, leading the woman to salvation—was true nourishment for His soul. The dis ciples were satisfied with bread, but He was satisfied with accomplishing the Father’s work. 祂回答說：「我有食物吃，是你們不知道的。」 像往常一樣，他們不明白。他們以為祂指的是真正的食物，不知道祂是從哪裡得到的。然後祂解釋說，遵行天父的旨意－在這裡，是帶領婦人得救－才是祂靈魂的真正滋養。門徒們對麵包感到滿足，但祂滿足於完成天父的工作。
“Seek your life’s nourishment in your life’s work,” said Phillips Brooks. The will of God ought to be a source of strength and satisfaction to the child of God, just as if he sat down to a sumptuous feast. If what we are doing tears us down instead of builds us up, then we may well question whether it is the will of God for us. 布魯克 . 腓利說：「在你人生的工作中尋找你人生的滋養。」神的旨意應該成為神兒女力量和滿足的源泉，就像祂坐享豐盛的筵席一樣。如果我們所做的事情不是使我們得造就，而是使我們敗壞，那麼我們很可能會質疑這是否是神對我們的旨意。 Our Lord did not look on the Father’s will as a heavy burden or a distasteful task. He viewed His work as the very nourishment of His soul. Doing the Father’s will fed Him and satisfied Him inwardly. “I delight to do thy will, O my God: yea, thy law is within my heart” (Ps. 40:8). The Samaritan woman was now doing the Father’s will and finding excitement and enrichment in it. 我們的主並不視天父的旨意為沉重的負擔或令人厭惡的任務。他視自己的工作為靈魂的滋養。遵行天父的旨意使他內心得到滿足和餵養。 「我的神啊，我樂意照你的旨意行；你的律法在我心裡。」（詩篇 40:8）撒瑪利亞婦人如今正在遵行天父的旨意，並從中找到了興奮和充實。
Jesus then changed the image from that of food to that of the harvest, which is the source of the food. He quoted the familiar Jewish proverb about waiting for the harvest, and then pointed to the villagers even then coming out to the well to meet Him, thanks to the wit ness of the woman. The disciples went into the village to get food for themselves, but they did no evangeliz ing. The woman took their place! 於是，耶穌將食物的意象換成了收穫，收穫是食物的來源。他引用了猶太人熟悉的關於等待收割的諺語，然後指著當時正出來到井邊迎接他的村民，這多虧了婦人的見證。門徒進村為自己取食物，但他們沒有傳福音。婦人代替了他們！
The image of the harvest is a familiar one in the Bible and is often applied to the ministry of winning lost souls. Both the parable of the sower and the para ble of the tares (Matt. 13:1–30) relate to this theme, and Paul used it in his letters (Rom. 1:13; 1 Cor. 3:6–9; Gal. 6:9). We plant the seed of God’s Word in the hearts of people who hear it, and we seek to cultivate that seed by our love and prayers. In due time, that seed may bear fruit to the glory of God. 收穫的意像在聖經中很常見，經常被用來指拯救迷失靈魂的事工。撒種的比喻和稗子的比喻（太13:1-30）都與這個主題有關，保羅在他的書信中也用到了這個比喻（羅馬書1:13；哥林多前書3:6-9；加拉太書6:9）。我們把神話語的種子種在聽眾心中，並努力用我們的愛和禱告去培育這顆種子。到了適當的時候，這顆種子就會結出果實，榮耀神。
No doubt the disciples had said, as they approached the city of Sychar, “There can be no harvest here! These people despise us Jews and would have no use for our message.” But just the opposite was true: the harvest was ready and only needed faithful workers to claim it. For some reason, when it comes to witnessing for Christ, it is always the wrong time and the wrong place! It takes faith to sow the seed, and we must do it even when the circumstances look discouraging. Read Ecclesiastes 11:4 and take it to heart! 門徒們在接近敘加城時無疑說過：「這裡不可能有收成！這些人鄙視我們猶太人，根本不會聽我們的信息。」但事實恰恰相反：莊稼已經成熟，只需要忠心的工人去收割。不知何故，為基督作見證總是在錯誤的時間和錯誤的地點！播種需要信心，即使在令人沮喪的情況下，我們也必須這樣做。閱讀傳道書11:4，並牢記在心！
There is no competition in the Lord’s harvest. Each of us has an assigned task and we are all a part of each other’s labors (1 Cor. 3:6–9). One sows, one reaps, but each worker gets his honest reward for the work he has done. 在主的收成中，沒有競爭。我們每個人都有被指派的任務，我們都是彼此勞動的一部分（哥林多前書 3:6-9）。有人撒種，有人收割，但每個工人都會因為他所做的工作而得到誠實的報酬。 John 4:38 indicates that others had labored in Samaria and had prepared the way for this harvest. We do not know who these faithful workers were, nor do we need to know, for God will reward them. Perhaps some of these people had heard John the Baptist preach, or perhaps some of John’s followers had reached into this difficult field. Some archeologists have located “Aenon near Salim” where John baptized (John 3:23) near the biblical Shechem, which is close to Sychar and Jacob’s well. If this is the case, then John the Baptist prepared the soil and planted the seed, and Jesus and the disciples reaped the harvest. Of course, the woman herself planted some of the seed through her witness to the men. 約翰福音4:38表明，其他人曾在撒瑪利亞勞作，為這豐收預備了道路。我們不知道這些忠心的工人是誰，也不需要知道，因為上帝會獎賞他們。或許他們中的一些人聽過施洗約翰的講道，或許約翰的一些追隨者曾涉足這片艱難的田地。有些考古學家將約翰施洗的「撒冷附近的哀嫩」（約翰福音3:23）定位在聖經中提到的示劍附近，示劍靠近敘加和雅各井。如果是這樣，那麼施洗約翰就耕耘了土地，播下了種子，耶穌和門徒們收穫了豐收。當然，那位婦人也透過向眾人作見證，自己也種下了一些種子。
The disciples were learning a valuable lesson that would encourage them in the years to come. They were not alone in the work of the Lord, and they must never look on any opportunity for witness as wasted time and energy. It takes faith to plow the soil and plant the seed, but God has promised a harvest (Ps. 126:5–6; Gal. 6:9). In a few years, Peter and John would participate in another harvest among the Samaritans (Acts 8:5–25). Those who sow may not see the harvest, but those who reap will see it and give thanks for the faith ful labors of the sowers. 門徒們正在學習寶貴的教訓，這將在未來的歲月中激勵他們。他們在為主做工時並非孤軍奮戰，他們絕不能將任何作見證的機會視為浪費時間和精力。耕耘土地、播撒種子需要信心，但上帝已應許豐收（詩篇 126:5-6；加拉太書 6:9）。幾年後，彼得和約翰將在撒瑪利亞人中參與另一次收割（使徒行傳 8:5-25）。撒種的人可能看不到收割，但收割的人會看到，並感謝撒種者忠信的勞動。
The Greek word translated “labor” in John 4:38 is translated “wearied” in John 4:6. Sowing, cultivating, and harvesting are difficult tasks, not only in the phys ical realm, but also in the spiritual. There is no place in the harvest for lazy people. The work is too difficult and the laborers are too few. 約翰福音 4:38 翻譯為「勞動」的希臘文在約翰福音 4:6 中被翻譯為「疲倦」。播種、耕耘和收割都是艱鉅的任務，不僅在物質層面，在屬靈層面也是如此。懶惰的人沒有立足之地。工作太艱鉅，工人太少。
The Samaritans (4:39–42) 撒瑪利亞人（4:39-42） Many of the Samaritans believed because of the testi mony of the woman, and then many more believed when they heard Jesus personally. So excited were they about Him that they begged Him to stay with them, and He stayed for two days. During that short time, His word produced fruit in their lives. 許多撒瑪利亞人因那婦人的見證而信主，後來更多的人因親自聆聽耶穌的講道而信主。他們因耶穌而激動不已，懇求他留下來與他們同住，耶穌便住了兩天。在這短短的時間內，他的話語在他們的生命中結出了豐碩的果實。
It is important that new converts be grounded in the Word—the Bible. These Samaritans began their spiritual walk by trusting in what the woman said, but they soon learned to trust the Word taught by the Savior. Theirs was no “secondhand” salvation. They knew that they were saved because they had believed His message. “Now we know!” was their happy testimony. 新歸信者必須紮根於聖經－神的話語。這些撒瑪利亞人起初信靠婦人所說的話，開始了他們的屬靈旅程，但他們很快就學會了信靠救主所教導的話語。他們所獲得的救恩並非「二手貨」。他們知道自己得救是因為他們相信了耶穌的信息。 「現在我們知道了！」這是他們喜樂的見證。
You would have thought that these Samaritans would have been narrow in their faith, seeing Jesus as the Savior of the Jews and the Samaritans. But they declared that He was “the Savior of the world” (John 4:42). They had been converted only a few days, but they already had a missionary vision! In fact, their vision was wider than that of the apostles! 你或許會以為這些撒瑪利亞人的信心狹隘，只把耶穌視為猶太人和撒瑪利亞人的救主。但他們卻宣告祂是「世人的救主」（約4:42）。他們歸信才幾天，卻已經擁有了宣教的異象！事實上，他們的異像比使徒們還要廣闊！ It is interesting to trace our Lord’s movements that brought Him to Samaria. He was in Jerusalem (John 2:23) and then came into Judea (John 3:22). From Judea He went into Samaria (John 4:4), and the Samaritans declared Him to be “the Savior of the world.” This is a perfect parallel to Acts 1:8—“And ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” Our Lord has set the example. If we follow, He will give us the harvest. 追溯我們主耶穌來到撒瑪利亞的行蹤，頗具趣味。祂先在耶路撒冷（約翰福音2:23），然後來到猶大（約翰福音3:22）。祂從猶大來到撒瑪利亞（約4:4），撒瑪利亞人宣告祂是「世人的救主」。這與使徒行傳1:8的經文完美呼應－－「並且要在耶路撒冷、猶太全地和撒瑪利亞，直到地極，作我的見證。」我們的主樹立了榜樣。如果我們效法祂，祂必賜給我們豐收。
This unnamed Samaritan woman was a fruitful believer: she bore fruit (“many believed”), more fruit (“many more believed”), and today continues to bear “much fruit” to the glory of God (see John 15:1–5). Nobody knows how many lost sinners have come to the Savior because of the witness of this woman recorded in John 4. 這位不知名的撒瑪利亞婦人是一位多結果子的信徒：她結出果子（“信的人多了”），又結出更多的果子（“信的人多了”），如今她仍在結出“許多果子”，榮耀神（見約翰福音15:1-5）。無人知曉有多少失喪的罪人因著約翰福音第四章所記載的這位婦人的見證而歸向救主。
The Nobleman (4:43–54) 百夫長（4:43-54） Our Lord continued His journey to Galilee (John 4:3) and came again to Cana. Galilee was known as “Galil ha goyim—Galilee of the Gentiles.” Apparently Jesus had detected in Judea (His own country) the increasing hostility of the religious leaders, though the real oppo sition would not yet appear for some months. Our Lord was really never identified with Judea even though He had been born in Bethlehem. He was known as the prophet from Galilee (Matt. 21:11; John 7:52). Jesus knew that the public response to His min istry in Jerusalem had been insincere and shallow (John 2:23–25), and that it was not honoring to Him at all. 我們的主繼續祂的旅程前往加利利（約翰福音4:3），並再次來到迦拿。加利利被稱為「外邦人的加利利」。顯然，耶穌察覺到猶太（祂自己的家鄉）宗教領袖們日益增長的敵意，儘管真正的反對還要幾個月才會出現。儘管我們的主出生在伯利恆，祂從未真正與猶太聯繫在一起。祂被稱為來自加利利的先知（太21:11；約翰福音7:52）。耶穌知道大眾對祂在耶路撒冷事工的回應是虛偽而膚淺的（約翰福音2:23-25），而且這絲毫沒有榮耀祂。
Why did Jesus return to Cana? Perhaps He wanted to cultivate the “seed” He had planted there when He attended the wedding feast. Nathanael came from Cana, so perhaps there was a personal reason for this visit. Jesus was met at Cana by a nobleman from Capernaum, some twenty miles away. The man had heard about His miracles and came all that distance to intercede for his son, who was dying. The first miracle at Cana came at the request of His mother (John 2:1–5), and this second miracle at Cana at the request of a father (John 4:47). 耶穌為什麼回到迦拿？也許祂想培植祂在參加婚宴時在那裡種下的「種子」。拿但業來自迦拿，所以這次來訪也許有個人原因。耶穌在迦拿遇見了一位來自迦百農的貴族，大約二十英里遠。這人聽說了耶穌所行的奇蹟，所以不遠千里趕來為垂死的兒子代求。在迦拿行的第一個奇蹟是應祂母親的要求而行的（約翰福音 2：1-5），而這在迦拿行的第二個奇蹟是應祂父親的要求而行的（約翰福音 4：47）。
Was this man a Jew or a Gentile? We do not know. Nor do we know his exact position in the government. He may have been a member of Herod’s court, but whatever his national or social standing, he was clearly at his wit’s end and desperately needed the help of the Savior. He “kept beseeching him” to travel to Capernaum to heal his son. 這個人是猶太人還是外邦人？我們不知道。我們也不知道他在政府中的確切職位。他可能是希律宮廷的成員，但無論他的國籍或社會地位如何，他顯然已經束手無策，迫切需要救主的幫助。他「再三懇求他」前往迦百農醫治他的兒子。
John 4:48 was not a rebuke of this nobleman. Rather, it was our Lord’s lament at the spiritual condi tion of the people in general, both in Judea and Galilee. “Seeing is believing” has always been the “pragmatic” philosophy of the lost world, even the religious world. The nobleman believed that Jesus could heal his son, but he made two mistakes in his thinking: that Jesus had to go to Capernaum to save the lad, and that if the boy died meanwhile, it was too late. 約翰福音 4:48 並不是對這位貴族的斥責。相反，這是我們的主對猶太和加利利民眾普遍屬靈狀況的哀嘆。 「眼見為憑」一直是迷失世界，甚至宗教世界的「實用主義」哲學。貴族相信耶穌可以治癒他的兒子，但他的想法有兩個錯誤：耶穌必須去迦百農救這個孩子，如果孩子在此期間死了，就太晚了。
We must admire this man’s faith. Jesus simply said, “Go thy way; thy son liveth” (John 4:50). And the man believed Jesus and started to return home! Both the Samaritan woman and this anonymous nobleman must have rejoiced the heart of Jesus as they believed the Word and acted on it. 我們必須欽佩這個人的信心。耶穌只是說：「你走吧！你的兒子活了」（約翰福音4:50）。然後這個人相信了耶穌，開始回家！撒瑪利亞婦人和這位不知名的貴族一定都為耶穌的心而歡喜，因為他們相信了神的話語並照著去做。
The boy was healed the instant Jesus spoke those words, so the man’s servants started out to find him so they could share the good news. (Again, it is the ser vants who know what is going on. See John 2:9; 15:15.) The boy had been healed at the seventh hour, which, in Roman time, would be seven o’clock in the evening. The father certainly would not have traveled at night, for that would have been dangerous; nor would the servants have taken that risk. The father’s faith was so strong that he was willing to delay going home, even though his heart yearned to see his beloved son. 耶穌說話的那一刻，男孩就痊癒了，於是這個人的僕人出發去找他，以便分享這個好消息。 （再次強調，僕人知道發生了什麼事。參考約翰福音2:9；15:15。）男孩在第七時辰被治愈，按照羅馬時間，也就是晚上七點。父親一定不會在夜間出行，因為那樣很危險；僕人也不會冒這個險。父親的信心如此堅定，即使他內心渴望見到愛子，他仍願意推遲回家的時間。 When the father and the servants met the next day, their report confirmed his faith. Note that the father thought the healing would be gradual (“began to improve”), but the servants reported a complete, instant recovery. 第二天，當父親和僕人見面時，他們報告的情況證實了他的信心。請注意，父親以為痊癒會是漸進的（「開始好轉」），但僕人卻報告說他完全康復了，而且是瞬間痊癒。
This man began with crisis faith. He was about to lose his son and he had no other recourse but the Lord Jesus Christ. Many people came to Jesus with their crises, and He did not turn them away. The nobleman’s crisis faith became confident faith: he believed the Word and had peace in his heart. He was even able to delay his trip home, knowing that the boy was out of danger. 這個人一開始的信心是危機性的。他即將失去兒子，除了主耶穌基督，他別無選擇。許多人帶著他們的危機來到耶穌面前，耶穌沒有拒絕他們。這位大臣的危機性信心變成了確信的信心：他相信神的話語，心中充滿平安。他甚至可以推遲回家的行程，因為他知道孩子已經脫離危險。
His confident faith became confirmed faith. Indeed, the boy had been completely healed! And the healing took place at the very time when Jesus spoke the Word. It was this fact that made a believer out of the noble man and his household. He believed that Jesus was the Christ, the Son of God, and he shared this faith with his family. He had contagious faith and shared his experience with others. 他確信的信心變成了堅定的信心。事實上，孩子已經完全痊癒了！而且，治癒發生在耶穌說話的那一刻。正是這個事實使這位大臣和他的家人成為了信徒。他相信耶穌是基督，是神的兒子，並與家人分享了這份信心。他的信心極具感染力，並與他人分享他的經驗。
This is one of serveral miracles that Jesus performed "at a distane. He healed the centurion's service from a distane (Matt. 8:5:13, and note that he too lived in Capernaum), and He healed the daughter of the Canaanite woman in the same manner (Matt. 15:21–28). These two were Gentiles and, spiritually speaking, were “at a distance” (Eph. 2:12–13). Perhaps this nobleman was also a Gentile. We do not know. 這是耶穌「在遠處」行的幾個神蹟之一。他從遠處醫治了百夫長的侍奉（馬太福音 8:5:13，注意他也住在迦百農），他也以同樣的方式醫治了迦南婦人的女兒（馬太福音 15:21-28）。這兩個人是外邦人，從屬靈上講，他們「在遠處」（弗 2:12-13）。也許這位大臣也是外邦人。我們不知道。
John 4:54 does not state that this healing was the second miracle that Jesus ever performed, for that would contradict John 2:23 and 3:2. This was the sec ond miracle He performed in Cana of Galilee (see John 2:1, 11). He certainly gave those people special privileges. 約翰福音 4:54 並沒有說這次醫治是耶穌行的第二個神蹟，因為這與約翰福音 2:23 和 3:2 相矛盾。這是祂在加利利的迦拿所行的第二個神蹟（參考約翰福音 2:1, 11）。他當然給了那些人特殊的權利。
But we must note that both miracles were “private” rather than public. Mary, the disciples, and the servants knew where the excellent wine had come from, but the guests did not. (Of course, it is possible that the ser vants told the story to others.) The nobleman’s son was healed at Capernaum, not Cana, but news traveled rap idly in those days and certainly the word got out. 但我們必須注意，這兩個神蹟都是“私人的”，而不是公開的。馬利亞、門徒和僕人都知道上好的酒在哪裡來的人是誰，但客人們卻不知道。 （當然，僕人也可能把這個故事告訴了別人。）大臣的兒子在迦百農而不是迦拿得醫治，但在當時，消息傳播得很快，消息肯定傳開了。
Jesus’ first miracle at the wedding revealed His power over time. The Father is always making water into wine, but He takes a season or two to finish the work. Jesus made the wine instantly. In this sense, our Lord’s miracles were only instantaneous copies of what the Father is always doing. “My Father worketh hith erto, and I work” (John 5:17). The Father is constantly multiplying bread, season after season, but the Son multiplied it instantly. 耶穌在婚禮上行的第一個神蹟彰顯了祂超越時間的力量。天父一直在把水變成酒，但祂需要一兩個季節才能完成這項工作。耶穌瞬間就把酒變了。從這個意義上說，我們主的神蹟只是天父一直在做的事情的瞬間複製品。 「我父作事於此，我也作事」（約翰福音5:17）。天父不斷地使麵包增多，一個季節又一個季節，但聖子卻瞬間使它增多。
In the second recorded miracle, Jesus showed His power over space. He was not limited simply because He was in Cana and the sick boy was in Capernaum. The fact that the father believed the Word and did not know the results until the next day is evidence that he had confident faith. He trusted the word that Jesus spoke, and so should we. 在第二個記載的神蹟中，耶穌展現了祂超越空間的力量。祂並不是因為自己在迦拿而生病的男孩在迦百農而受到限制。父親相信神的話語，直到第二天才知道結果，這一事實證明他擁有堅定的信心。他相信耶穌的話說話，我們也應該如此。
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