1661中翻英(約翰福音第一課)

1661中翻英(約翰福音第一課)             The Incarnation                     道成肉身                 05/08/2026

The Gospel of John - Coming to Life (Part 1) John Chapter 1 The Incarnation                                约翰福音-来得生命(上半部)                           第一課约翰福音第一章                        道成肉身                 

The blog's name differs from the commentary book's, causing confusion among readers. The editor used their reflections after reading the commentary book as the blog's name, hence the difference, which makes readers feel somewhat strange after reading the blog. After carefully reading its content, readers may also have some unique feelings; please share them.                      博客的名称与解经书的不一样,使访友困惑.是编辑者把读解经书后的心得当作博客的名称, 所以不同,令访友读完该博客后,觉得有些怪怪的.当访友静心读完其内容后,也会有一些特别的感受,敬请提出,共同分享.              

The editor, following God's will, uses the life He has given them to dedicate their remaining years to translating the Gospel of John commentary "Coming to Life" (John chapters 1-12) by the beloved pastor Warren W. Wiersbe.

Foreword to the Gospel of John: Come to a clearer understanding of the living Savior.

During the months I spent studying the Gospel of John and writing the commentary, I deeply felt like someone standing in the Holy Land. The more I wanted to learn and write, the more unworthy I felt. No wonder the great Greek scholar Dr. A.T. Robertson called the Gospel of John “the most profound book in the world.”

After studying it, I cannot fathom the depth of its fundamental teachings, but I find it to be a Gospel accessible to all. It is simple enough for a child to play in, yet profound enough for a learned and venerable wise man to swim in.

This volume is the first of two volumes of interpretations of the Gospel of John, “Be Alive.” The second volume, from chapters 13 to 21, is “Be Transformed.”

Read the Gospel of John with a heart and spirit of devout worship. John did not simply write this book; he also vividly depicts exciting images, such as the lamb, the sheep gate, the Good Shepherd, new life, light and darkness, the living water, bread, the blind, the seed, and many more. When you study the Gospel of John with your “sanctified imagination,” It will become a brilliant new book for you.

And remember, you are not studying the Gospel of John, but seeing Jesus, the Son of Man, "incarnate." "We see his glory...full of grace and truth" (John 1:14).

编辑者顺从上帝的旨意, 使用祂赐给的生命, 以余年来专心从事翻译爱主的牧师魏士比.华仁(Warren W. Wiersbe) 所著作的约翰福音解经书 "来得生命” (约翰福音1-12章). 

约翰福音前言 : 请来更清 淅了解永活的救主.

    在我研读约翰福音, 同时写作解经书的数月之中, 深深地觉得自己像站在圣地的人. 当我愈想学习和写作时,  就愈感到自己的不配.  难怪伟大的希腊学者罗伯逊博士 (A.T. Robertson) 要称约翰福音为  “世界上最深奥的书”.

       在研读后, 我无法来探索这本奇妙的福音书的基本教导的深度, 却发现约翰福音是本人人可读的福音书卷. 它简单浅显得可让小孩在其内嬉水, 但其深奥博大得却让有学问和有名望的贤能者可在其中游泳. 

      本卷书是虔诚献上两卷对《约翰福音》解读书中的第一本 “来得生命(Be Alive)”.  接下来的第二卷是从13到21章 “这就是爱(Be Transformed)”.

     请以虔诚敬拜的心和灵来读《约翰福音》.  约翰不只是简单地撰写本书; 他还活画出令人兴奋的图像, 如,羔羊, 羊门, 好牧羊人, 新生命, 光明与黑暗, 生命活水, 面包, 瞎眼的人, 种子和更多生动的画像.  用你 “成圣的想象” 来研读约翰福音时, 它将成为你的一本灿烂的新书.

     且记住, 你不是在研读约翰福音, 而是看耶稣 “道成肉身” 的人子.   “我们看到祂的荣光……充充满满的有恩典, 有真理” (约 1:14).

Table of Contents:

目录:   

Foreword ……… 7 (Original volume page number)

前言                                                ………  7 (原书卷页数)

  

 

Chapter 1          Here God is! ... ……… 9

第一章              上帝在这里!   ... ………  9  

Chapter 2        Knowing Jesus. …………. 23

第二章            认识耶稣.     ………….  23         

Chapter 3         New Life ………… 34

第三章                新生命          …………   34

Chapter 4         The Wicked Samaritan Woman …… 46

第四章                壞撒瑪利亞婦人  ……   46 

Chapter 5 The Son of Man and God …………. 58

第五章                人子与上帝  ………….  58

Chapter 6 Jesus Loses the Crowd ….….… 71

第六章                耶稣失去群众 ….….…  71

Chapter 7 The Controversy of the Festival ………….. 84

第七章                节日的争论 …………..  84

Chapter 8 Contrast and Conflict ………….. 95

第八章                对比与冲突  ………….. 95

Chapter 9 The Blind Man's Testimony …….… 107

第九章                瞎眼人的见证  …….… 107

Chapter 10 The Good Shepherd and His Sheep ………118

第十章                好牧人与祂的羊………118

Chapter 11 The Final Miracle and the Enemy… 131

第十一章           最后的神迹与敌对…… 131

Chapter Twelve: Christ and Crisis ………... 143

第十二章           基督与危机 ………...    143

John Chapter One: Here is God!

《约翰福音》第一章:    上帝在这里! 

同时前三卷福音书主要是撰写耶稣基督的生平事迹, 约翰却强调这些事迹的含义.  例如, 所有四卷福音书都记载了五饼二鱼喂饱五千人的神迹, 惟有约翰福音在神迹发生后, 把这神迹的真义记载在耶稣的讲道 “生命的粮” 的章节中, 阐释给人知道.

但是这里有一个主题贯穿约翰福音:  耶稣基督是上帝的儿子, 并且你若承认祂是你的救主,

祂愿意赐你永远的生命 (20:31).  在本书第一章里, 使徒约翰记载了耶稣的七个名字和尊称, 证明祂是永生的上帝.

1.   话 (约 1:1-3, 14)

King Solomon, in consecrating the temple, asked, “Will God truly dwell on the earth?” (1 Kings 8:27). A very good question! God’s glory had dwelt in the tabernacle (Exodus 40:34) and His temple (1 Kings 8:10-11); but this glory had departed because of the Israelites’ forsaken Him (Ezekiel 9:3; 10:4, 18; 11:22-23).

Then, a miraculous thing happened: God’s glory returned to the Israelites, and His Son, the Lord Jesus Christ, became flesh. The authors of the four Gospels give us a “concise description” of Jesus’ life on earth; no one can fully write down all of His deeds (John 21:25). Matthew wrote about Jesus’ life specifically for the Jews. Furthermore, it emphasizes that Jesus of Nazareth is the Messiah fulfilled in the prophecies of the Old Testament. Marcus wrote the life story of the Lord Jesus for the busy Romans. Meanwhile, Matthew emphasizes that Jesus is King. Luke, on the other hand, introduces the life of Jesus to the Greeks, and to them the Son of Man, the Lord, who possesses abundant compassion.

However, the Gospel of John was written by John, the beloved apostle of the Lord, who wrote to all people on earth, Jews and Gentiles, proclaiming that the Lord Jesus is the Son of God. We know that the apostle John had both Jews and Gentiles in his thoughts, because in his Gospels he often "explained to his readers the Jewish terms or their customs" (1:38, 41-42; 5:2; 9:7; 19:13, 17; 20:16). He emphasized to the Jews that Jesus' incarnation not only fulfilled the prophecies of the Old Testament, but also fulfilled His own archetype. Jesus is the Lamb of God (1:29) and the ladder from the earth to heaven (1:51; and see...). Genesis 28). He is the new temple (John 2:19-21) and gives new life (3:4 cf.). He is the bronze serpent hung up (3:14) and the spiritual bread God gives from heaven (6:35 cf.).

所罗门王在献圣殿时问, “上帝果真要住在地上吗?" (王上 8:27). 实在是个好问题! 上帝的荣光曾住过帐幕 (出 40:34), 和祂的殿 (王上8:10-11); 但是这荣光因为以色列人的背弃祂,   已经离开了(结 9:3; 10:4, 18; 11:22- 23).

然后, 奇妙的事发生: 上帝的荣光再重现于以色列人中, 祂的儿子主耶稣基督, 道成肉身. 四福音的作者给我们 “简洁的描绘” 耶稣在人间的生活, 没有任何人能完全的写出祂的全部事迹(约 21:25). 马太是针对犹太人写耶稣的一生. 并且强调拿撒勒人耶稣是应验在旧约的先知所预言的弥赛亚. 马可是为忙碌的罗马人写主耶稣的生平事迹.  同时, 马太强调耶稣是王. 而路加是对希腊人介绍耶稣的生平, 并且介绍给他们拥有丰厚同情心的人子主耶稣.

但是, 约翰福音是主所爱的使徒约翰写的, 他是写给世上所有的人, 犹太人和外邦人, 宣告主耶稣是上帝的儿子.  我们都知道使徒约翰有犹太人和外邦人都在他的思考中, 因为在他的福音书中常常为读者   “解釋犹太人用的词句或他們的习俗"(1:38, 41-42; 5:2; 9:7; 19:13, 17; 20:16).  他对犹太人强调耶稣的道成肉身不只是应验了旧约的预言, 并且也应验了祂自己那种典型.  耶稣是上帝的羔羊   (1:29) 和从地通天的天梯   (1:51; 并查看  创   28章). 祂是新的圣殿 (约 2:19-21),  并且赐下新生命 (3:4 比照研读).  祂是挂起来的铜蛇 (3:14) 和上帝从天上赐下的灵粮(6:35比照研读).

King Solomon, in consecrating the temple, asked, “Will God truly dwell on the earth?” (1 Kings 8:27). A very good question! God’s glory had dwelt in the tabernacle (Exodus 40:34) and His temple (1 Kings 8:10-11); but this glory had departed because of the Israelites’ forsaken Him (Ezekiel 9:3; 10:4, 18; 11:22-23).

Then, a miraculous thing happened: God’s glory returned to the Israelites, and His Son, the Lord Jesus Christ, became flesh. The authors of the four Gospels give us a “concise description” of Jesus’ life on earth; no one can fully write down all of His deeds (John 21:25). Matthew wrote about Jesus’ life specifically for the Jews. Furthermore, it emphasizes that Jesus of Nazareth is the Messiah fulfilled in the prophecies of the Old Testament. Marcus wrote the life story of the Lord Jesus for the busy Romans. Meanwhile, Matthew emphasizes that Jesus is King. Luke, on the other hand, introduces the life of Jesus to the Greeks, and to them the Son of Man, the Lord, who possesses abundant compassion.

However, the Gospel of John was written by John, the beloved apostle of the Lord, who wrote to all people on earth, Jews and Gentiles, proclaiming that the Lord Jesus is the Son of God. We know that the apostle John had both Jews and Gentiles in his thoughts, because in his Gospels he often "explained to his readers the Jewish terms or their customs" (1:38, 41-42; 5:2; 9:7; 19:13, 17; 20:16). He emphasized to the Jews that Jesus' incarnation not only fulfilled the prophecies of the Old Testament, but also fulfilled His own archetype. Jesus is the Lamb of God (1:29) and the ladder from the earth to heaven (1:51; and see...). Genesis 28). He is the new temple (John 2:19-21) and gives new life (3:4 cf.). He is the bronze serpent hung up (3:14) and the spiritual bread God gives from heaven (6:35 cf.).

While the first three Gospels primarily recount the life and deeds of Jesus Christ, John emphasizes the meaning of these events. For example, all four Gospels record the miracle of feeding five thousand people with five loaves and two fish, but only the Gospel of John, after the miracle, records its true meaning in the chapter on "the bread of life" in Jesus' sermon, explaining it to people.

However, a theme runs throughout the Gospel of John: Jesus Christ is the Son of God, and if you acknowledge Him as your Savior,

He is willing to give you eternal life (20:31). In the first chapter of this book, the Apostle John records seven names and titles of Jesus, proving that He is the eternal God.

1. The Word (John 2:19-21) (1:1-3, 14)

The words we speak express our thoughts and intentions. Jesus, as the "Word" of God, also reveals the Father's thoughts and intentions towards us. "He who has seen me has seen the Father" (John 14:9). The Word contains words, and Jesus is "Alpha and Ommica" (Revelation 1:11), the first and last of the Greek letters. According to Hebrews 1:1-3, Jesus Christ is the last word God spoke to humanity because He is the pinnacle of the Holy Spirit's revelation.

Jesus Christ is the eternal Word (John 1:1-2). He has existed from the beginning, not because He was in the creation of the beginning, but because He is eternal. He is God and He is with God. "Before Abraham I was" (8:58).

He is also the Word of creation (1:3). There is clearly a parallel between Genesis 1:1 and John 1:1, "the new creation" and "the old creation." God created the world with His word: “God said, ‘There is…’ / ‘For he said, “There is,” and it came to be; he commanded, and it happened immediately” (Psalm 33:9). God created all things through Jesus Christ (Colossians 1:16), meaning Jesus was not created. He is the eternal God.

The verb “created” in Greek is in the perfect tense, meaning “an action already completed.” Creation is finished. Even though God is still working in His creation (John 5:17), creation is not a continuing process. Creation is not a process; it is a completed work.

Jesus Christ is the Word made flesh (1:14). When He ministered on earth, He was not a phantom or a spirit, and His body was not an illusion. John and the other disciples each had their own experiences that made them know who Jesus was (1 John 1:1-2). Even though John emphasizes Jesus’ divinity, it is very clear that He made the Son of God incarnate. He was a sinless and weak human being.

In his scrolls, John points out Jesus' weariness (4:6) and thirst (4:7). He groaned inwardly (11:33) and wept openly (11:35). On the cross, He thirsted (19:28), died (19:30), and shed His blood (19:34). After His Ascension, He revealed to Thomas and the other disciples that He still had a real body (20:24-29), but a glorious one.

What is the meaning of "the Word becoming flesh"? It is the miracle of the Virgin Mary giving birth (Isaiah 7:14; Matthew 1:18-25; Luke 1:26-38). Jesus acquired His own sinless humanity and a life equal to ours from birth to death. "The Word" is not empty philosophy, but a real person, tangible, visible, and audible. The foundation of Christianity is Jesus Christ, who is God.

Revealing God's glory is a central theme of the Gospel of John. Jesus revealed God's glory through His person, His ministry, and His word. John recorded seven miraculous signs, publicly revealing God's glory (2:11). The old covenant of the law was a dimmed glory, but the new covenant in Christ is a brighter glory (2 Corinthians 3). The law can make people aware of sin, but it cannot forgive sin. Jesus Christ, however, brings abundant grace and truth, which are enjoyed by all who trust in Him (John 1:16).

2. Light (John 1:4-13)

Life is the key word in the Gospel of John; used thirty-six times. What is essential for human life? There are four: light (without the sun, everything on earth would die), water, air, and food. Jesus is all of these! He is the light of life and the light of the world (8:12). He is the “sun of righteousness” (Matthew 4:2). Through His Holy Spirit, He brings us the “breath of life” (John 3:8; 20:22) and the living water of life (4:10, 13-14; 7:37-39). Finally, Jesus is the bread of life from heaven (cf. 6:35). He is not only life, and gives life, He Himself is life (14:6).

A recurring theme in the Gospel of John is light and darkness. God is the light (1 John 1:5), and Satan is the “power of darkness” (Luke 22:53). People can like light or darkness, and this preference controls their actions (John 3:16-19). Those who believe in Jesus Christ are “sons of light” (12:35-36). Just as at the beginning of creation, God said, “Let there be light, and there was light!” Therefore, the new creation begins to bring light into the hearts of believers. (2 Corinthians 4:3-6). The coming of Jesus Christ is the dawn of a new day for sinners (Luke 1:78-79).

 

我们说的话是要表现我们的思想和意念, 耶稣是上帝的 “话” 也是要显示天父对我们的心思意念.  “看到了我, 就看见了父” (约 14:9).  话中含有字, 并且耶稣是 “阿尔法和哦弥加”  (启 1:11),  这是希腊字母的第一个和最后一个.  依照希伯来书1章1至3节, 耶稣基督是上帝的最后对人说的话, 因为祂是圣神启示的高峰.

耶稣基督是永远的话(约 1:1-2).  祂从开始就存在, 不是因为祂在开创的被造之中, 而是因为祂是永在.  祂是神和祂是与上帝同在.  “在没有亚伯拉罕以前就有了我” (8:58). 

祂也是创造的话(1:3).  在创世记1章1节 与约翰福音1章1节之间显然是平行的, “新造” 和 “旧造.”  上帝用祂的话创造世界: “上帝说, 有….”  /  “因说有就有; 祂命令, 并且立刻发生” (诗 33:9 ).  上帝藉着耶稣基督创造万有(西 1:16), 意思是耶稣不是被造的.  祂是永在的上帝.

动词 “被造” 在希腊文中是已经完成式时制, 意思是 “已经完成的动作.”  创造已经完工.  即使上帝仍然在祂的创造中工作(约 5:17), 创造不是继续的进行的程序.  创造不是程序; 它是已经完成的工.

   

     耶稣基督是道成肉身的话 "Word"  (1:14).  当祂在世上事奉时, 祂不是幻影或精灵, 祂的身体也不一个是幻觉.  约翰和另其它的门徒, 每人都有自身的经验, 使得他们知道耶稣是谁(约壹1:1-2).  即使约翰强调耶稣的神性, 他使上帝的儿子道成肉身非常清楚, 祂且是无罪軟弱的人身.

 在他的书卷里, 约翰指出耶稣疲劳(4:6) 和口渴(4:7).  祂内心叹息(11:33) 和公开的哭泣(11:35).  在十字架上, 祂口渴 (19:28), 受死 (19:30), 和流血(19:34).  在升天后, 祂向多马及其它的门徒显现祂仍有真实的身体(20:24-29), 却是荣耀的身体.

“道成肉身” 的意义究竟是什幺?  是童贞女生孩子的神迹(赛 7:14; 太 1:18-25; 路 1:26-38).  耶稣取得祂自己无罪的人性, 和与我们有同等的从生到死的生命.  “话 ‘The Word’ ” 不是空洞的哲学, 但是真人, 可摸, 可见, 和可听.  基督信仰的根基是耶穌基督, 祂是上帝.

    彰显上帝的荣耀是约翰福音的重要主题.  耶稣以祂的人身, 事工, 和祂的话来彰显上帝的荣耀.  约翰记下七个奇妙的标记 (signs ‘神迹’),  公开的彰显上帝的荣耀 (2:11).  旧的律法的盟约是暗淡下去的荣光, 但是新的在基督里的盟约却是更发亮的荣光(林后  3章).  律法可以使人知罪, 但不能赦罪.  耶稣基督却带来丰盛的恩典与真理, 这丰盛的恩典与真理是为所有信靠祂的人所享受的(约 1:16).

2. 光 (约 1:4-13)

生命是约翰福音的钥字; 用三十六次.  什幺是人生命必須的?  有四样: 光(若太阳不出现, 世上所有的万物都会死去), 水, 空气, 和食物.  耶稣是所有的这些!  祂是生命的光和世界的光(8:12).  祂是 “公义的太阳” (玛 4:2).  由祂的圣灵, 祂带给我们 “生命气息” (约 3:8; 20:22), 和生命的活水(4:10, 13-14; 7:37-39).  最后, 耶稣是天上赐下的生命的粮(6:35比照研讀).  祂不只是生命, 和赐下生命, 祂自己就是生命  (14:6).

     在约翰福音里重复的出现的主题是光与黑暗.  上帝是光 (约壹 1:5) 而撒旦是 “黑暗的权势” (路 22:53).  人可以喜欢光或黑暗, 并且这种喜好控制他们的活动(约 3:16-19).  那相信耶稣基督的是 “光明之子” (12:35-36).  正像创造的起始, 上帝说 “有光, 就有光!”  因此, 新造开始使光进入信徒的心 (林后 4:3-6).  耶稣基督的来到世上是给罪人带来新日子的曙光(路 1:78-79).

     你可能认为只有失去视觉的罪人才需要光, 但不尽然.  这要来的真光带来与黑暗权势的对敌.  约翰福音1章5节 按字意翻译,  “光继续的照在黑暗里, 而黑暗并未能胜过光或不认识光.”  希腊文的动词可能意味 “要胜过” 或 “要挟持, 要了解.”  整本约翰福音, 都显明这纲领: 人不了解主所做的和所说的, 因此最后的结果是反对祂.  约翰福音第七章至十二章记载这反对的增长着,  以至引起把主耶稣钉在十字架

You might think that only blind sinners need light, but that's not entirely true. This coming true light brings an adversary against the powers of darkness. John 1:5, literally translated, means, "The light continues to shine in the darkness, and the darkness has not overcome the light or failed to recognize it." The Greek verb might mean "to overcome" or "to seize, to understand." Throughout the Gospel of John, this theme is revealed: people do not understand what the Lord has done and said, and therefore the final result is opposition to Him. John chapters 7-12 record this opposition growing until it led to the crucifixion of the Lord Jesus.

    每当耶稣讲属灵的事, 凡听祂讲的人都把它归到属物质或属世方面.  因此, 这光无法进入他们的心思意想里.  这是真的, 当祂讲到祂的身体就是上帝的殿 (2:19-21), 新生命 (3:4), 生命的活水 (4:11), 吃祂的肉 (6:51比照研讀), 属灵的自由 (8:30-36), 如睡的死 (11:11-13), 和一些属灵的真理. 撒旦尽力使他们沉迷于黑暗中,  因为黑暗是死和地狱, 而光是生命和天堂.

Whenever Jesus taught a spiritual truth, His listen ers interpreted it in a material or physical way. The light was unable to penetrate the darkness in their minds. This was true when He spoke about the temple of His body (John 2:19–21), the new birth (John 3:4), the living water (John 4:11), eating His flesh (John 6:51ff.), spiritual freedom (John 8:30–36), death as sleep (John 11:11–13), and many other spiritual truths. Satan strives to keep people in the darkness, because darkness means death and hell, while light means life and heaven. This fact helps explain the ministry of John the Baptist (John 1:6–8). John was sent as a witness to Jesus Christ, to tell people that the Light had come into the world. The nation of Israel, in spite of all its spiri tual advantages, was blind to their own Messiah! The word witness is a key word in this book; John uses the noun fourteen times and the verb thirty-three times. John the Baptist was one of many people who bore wit ness to Jesus,:“This is the Son of God!” Alas, John the Baptist was martyred and the Jewish leaders did noth ing to prevent it. Why did the nation reject Jesus Christ? Because they “knew him not.” They were spiritually ignorant. Jesus is the “true Light”—the original of which every other light is a copy—but the Jews were content with the copies. They had Moses and the law, the temple and the sacrifices, but they did not comprehend that these “lights” pointed to the true Light who was the fulfillment, the completion, of the Old Testament religion. As you study John’s gospel, you will find Jesus teaching the people that He is the fulfillment of all that was typified in the law. It was not enough to be born a Jew; they had to be born again, born from above (John 3). He deliberately performed two miracles on the Sabbath to teach them that He had a new rest to give them (John 5; 9). He was the satisfying manna (John 6) and the life-giving Water (John 7:37–39). He is the Shepherd of a new flock (John 10:16), and He is a new Vine (John 15). But the people were so shackled by religious tradition that they could not understand spir itual truth. Jesus came to His own world that He had created, but His own people, Israel, could not under stand Him and would not receive Him. They saw His works and heard His words. They observed His perfect life. He gave them every opportu nity to grasp the truth, believe, and be saved. Jesus is the way, but they would not walk with Him (John 6:66–71). He is the truth, but they would not believe Him (John 12:37ff.). He is the life, and they crucified Him! But sinners today need not commit those same blunders. John 1:12–13 gives us the marvelous prom ise of God that anyone who receives Christ will be born again and enter the family of God! John says more about this new birth in John 3, but he points out here that it is a spiritual birth from God, not a physical birth that depends on human nature. The Light is still shining! Have you personally received the Light and become a child of God? I. OPPORTUNITY (1:15—6:71) The Son of God (1:15–28, 49) John the Baptist is one of the most important persons 229 John 1 in the New Testament. He is mentioned at least eighty nine times. John had the special privilege of introducing Jesus to the nation of Israel. He also had the difficult task of preparing the nation to receive their Messiah. He called them to repent of their sins and to prove that repentance by being baptized and then liv ing changed lives. John summarized what John the Baptist had to say about Jesus Christ (John 1:15–18). First, He is eternal (John 1:15). John the Baptist was actually born six months before Jesus (Luke 1:36), so in this statement he is referring to our Lord’s preexistence, not His birth date. Jesus existed before John the Baptist was ever con ceived. is referred to as “the Son.” He is not only the Son of God, but He is God the Son. Even the demons admit ted this (Mark 3:11; Luke 4:41). John the Baptist is one of six persons named in the gospel of John who gave witness that Jesus is God. The others are Nathanael (John 1:49), Peter (John 6:69), the blind man who was healed (John 9:35–38), Martha (John 11:27), and Thomas (John 20:28). If you add our Lord Himself (John 5:25; 10:36), then you have seven clear witnesses. He presents Himself to Jesus Christ has fullness of grace and truth (John 1:16–17). Grace is God’s favor and kindness bestowed on those who do not deserve it and cannot earn it. If God dealt with us only according to truth, none of us would survive, but He deals with us on the basis of grace and truth. Jesus Christ, in His life, death, and res urrection, met all the demands of the law; now God is free to share fullness of grace with those who trust Christ. Grace without truth would be deceitful, and truth without grace would be condemning. A.His disciples—1:19—2:12 John gave the record of four days in the life of John the Baptist, Jesus, and the first disciples. He continues this sequence in John 2 and presents, as it were, a “week” in the “new creation” that parallels the creation week in Genesis 1. On the first day (John 1:19–24), a committee from the Jewish religious leaders interrogated John the Baptist. These men had every right to investigate John and his ministry, since they were the custodians and guardians of the faith. They asked him several ques tions and he clearly answered them. In John 1:17, John did not suggest that there was no grace under the law of Moses, because there was. Each sacrifice was an expression of the grace of God. The law also revealed God’s truth. But in Jesus Christ, grace and truth reach their fullness, and this fullness is available to us. We are saved by grace (Eph. 2:8–9), but we also live by grace (1 Cor. 15:10) and depend on God’s grace in all that we do. We can receive one grace after another, for “He giveth more grace” (James 4:6). In John 1:17, John hinted that a whole new order had come in, replacing the Mosaic system. Finally, Jesus Christ reveals God to us (John 1:18). As to His essence, God is invisible (1 Tim. 1:17; Heb. 11:27). Man can see God revealed in nature (Ps. 19:1–6; Rom. 1:20) and in His mighty works in his tory; but he cannot see God Himself. Jesus Christ reveals God to us, for He is “the image of the invisible God” (Col. 1:15) and “the express image of his person” (Heb. 1:3). The word translated “declared” gives us our English word exegesis, which means “to explain, to unfold, to lead the way.” Jesus Christ explains God to us and interprets Him for us. We simply cannot under stand God apart from knowing His Son, Jesus Christ. The word Son is used for the first time in John’s gospel as a title for Jesus Christ (John 1:18). The phrase “only-begotten” means “unique, the only one of its kind.” It does not suggest that there was a time when the Son was not, and then the Father brought Him into being. Jesus Christ is eternal God; He has always existed. At least nine times in John’s gospel, Jesus is called “the Son of God” (John 1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31). You will recall that John had as his purpose in writing to convince us that Jesus is the Son of God (John 20:31). At least nineteen times, Jesus “Who are you?” was a logical question. Was he the promised Messiah? Was he the prophet Elijah who was supposed to come before the Messiah appeared (Mal. 4:5)? Great crowds had gathered to hear John, and many people had been baptized. Though John did no miracles (John 10:41), it was possible the people thought that he was the promised Messiah. John denied being either Elijah or the Messiah. (In one sense, he was the promised Elijah. See Matt. 17:10–13.) John had nothing to say about himself because he was sent to talk about Jesus! Jesus is the Word; John was but “a voice”—and you cannot see a voice! John pointed back to Isaiah’s prophecy (Isa. 40:1–3) and affirmed that he was the fulfillment. Having ascertained who John was, the committee then asked what he was doing. “Why are you baptiz ing?” John got his authority to baptize, not from men, but from heaven, because he was commissioned by God (Matt. 21:23–32). The Jewish religious leaders in that day baptized Gentiles who wanted to adopt the Jewish faith, but John baptized Jews! John explained that his baptism was in water, but that the Messiah would come and baptize with a spiri tual baptism. Again, John made it clear that he was not establishing a new religion or seeking to exalt himself. He was pointing people to the Savior, the Son of God (John 1:34). We shall learn later that it was through baptism that Jesus Christ would be presented to the people of Israel. Lamb of God (1:29–34) This is the second day of the week that the apostle John recorded, and no doubt some of the same committee members were present to hear John the Baptist’s mes sage. This time, he called Jesus “the Lamb of God,” a title he would repeat the next day (John 1:35–36). In one sense, the message of the Bible can be summed up in this title. The question in the Old Testament is, 230 John 1 “Where is the lamb?” (Gen. 22:7). In the four gospels, the emphasis is “Behold the Lamb of God!” Here He is! After you have trusted Him, you sing with the heav enly choir, “Worthy is the Lamb” (Rev. 5:12). The people of Israel were familiar with lambs for the sacrifices. At Passover, each family had to have a lamb, and during the year, two lambs a day were sacri ficed at the temple altar, plus all the other lambs brought for personal sacrifices. Those lambs were brought by men to men, but here is God’s Lamb, given by God to men! Those lambs could not take away sin, but the Lamb of God can take away sin. Those lambs were for Israel alone, but this Lamb would shed His blood for the whole world! What does John’s baptism have to do with Jesus as the Lamb of God? It is generally agreed by scholars of all denominations that, in the New Testament, baptism was by immersion. It pictured death, burial, and resur rection. When John the Baptist baptized Jesus, Jesus and John were picturing the “baptism” Jesus would endure on the cross when He would die as the sacrificial Lamb of God (Isa. 53:7; Luke 12:50). It would be through death, burial, and resurrection that the Lamb of God would “fulfill all righteousness” (Matt. 3:15). Perhaps John was mistaken. Perhaps John was not sure that Jesus of Nazareth was the Lamb of God or the Son of God. But the Father made it clear to John just who Jesus is by sending the Spirit like a dove to light on Him. What a beautiful picture of the Trinity! The Messiah (1:35–42) This is now the third day in the sequence. The seventh day included the wedding at Cana (John 2:1), and since Jewish weddings traditionally were on Wednesdays, it would make this third day the Sabbath day. But it was not a day of rest for either John the Baptist or Jesus, for John was preaching and Jesus was gathering disciples. The two disciples of John who followed Jesus were John, the writer of the gospel, and his friend Andrew. John the Baptist was happy when people left him to follow Jesus, because his ministry focused on Jesus. “He must increase, but I must decrease” (John 3:30). When Jesus asked them, “What are you seeking?” He was forcing them to define their purposes and goals. Were they looking for a revolutionary leader to overthrow Rome? Then they had better join the Zealots! Little did Andrew and John realize that day how their lives would be transformed by the Son of God. “Where are You dwelling?” may have suggested, “If You are too busy now, we can visit later.” But Jesus invited them to spend the day with Him (it was 10 a.m.), and no doubt He told them something of His mission, revealed their own hearts to them, and answered their questions. They were both so impressed that they found their brothers and brought them to Jesus. Andrew found Simon and John brought James. Indeed, they were their brothers’ keepers (Gen. 4:9)! Whenever you find Andrew in John’s gospel, he is bringing somebody to Jesus: his brother, the lad with the loaves and fishes (John 6:8), and the Greeks who wanted to see Jesus (John 12:20–21). No sermons from Andrew are recorded, but he certainly preached great sermons by his actions as a personal soul winner! “We have found the Messiah!” was the witness Andrew gave to Simon. Messiah is a Hebrew word that means “anointed,” and the Greek equivalent is “Christ.” To the Jews, it was the same as “Son of God” (see Matt. 26:63–64; Mark 14:61–62; Luke 22:67–70). In the Old Testament, prophets, priests, and kings were anointed and thereby set apart for spe cial service. Kings were especially called “God’s anointed” (1 Sam. 26:11; Ps. 89:20); so, when the Jews spoke about their Messiah, they were thinking of the king who would come to deliver them and establish the kingdom. There was some confusion among the Jewish teach ers as to what the Messiah would do. Some saw Him as a suffering sacrifice (as in Isa. 53), while others saw a splendid king (as in Isa. 9 and 11). Jesus had to explain even to His own followers that the cross had to come before the crown, that He must suffer before He could enter into His glory (Luke 24:13–35). Whether or not Jesus was indeed the Messiah was a crucial problem that challenged the Jews in that day (John 7:26, 40–44; 9:22; 10:24). Simon’s interview with Jesus changed his life. It also gave him a new name—Peter in the Greek, Cephas in the Aramaic that Jesus spoke—both of which mean “a rock.” It took a great deal of work for Jesus to trans form weak Simon into a rock, but He did it! “Thou art …thou shalt be” is a great encouragement to all who trust Christ. Truly, He gives us the “power to become” (John 1:12). It is worth noting that Andrew and John trusted Christ through the faithful preaching of John the Baptist. Peter and James came to Christ because of the compassionate personal work of their brothers. Later on, Jesus would win Philip personally, and then Philip would witness to Nathanael and bring him to Jesus. Each man’s experience is different, because God uses various means to bring sinners to the Savior. The important thing is that we trust Christ and then seek to bring others to Him. The King of Israel (1:43–49) Jesus called Philip personally and Philip trusted Him and followed Him. We do not know what kind of heart preparation Philip experienced, for usually God pre pares a person before He calls him. We do know that Philip proved his faith by seeking to share it with his friend Nathanael. John 21:2 suggests that at least seven of our Lord’s disciples were fishermen, including Nathanael. Fishermen are courageous and stick to the job, no mat ter how difficult it may be. But Nathanael started out a doubter: he did not believe that anything worthwhile 231 John 1—2 could come out of Nazareth. Our Lord was born in Bethlehem, but He grew up in Nazareth and bore that stigma (Matt. 2:19–23). To be called “a Nazarene” (Acts 24:5) meant to be looked down on and rejected. When Nathanael hesitated and argued, Philip adopted our Lord’s own words: “Come and see” (John 1:39). Later on, Jesus would invite, “Come … and drink” (John 7:37) and, “Come and dine” (John 21:12). “Come” is the great invitation of God’s grace. When Nathanael came to Jesus, he discovered that the Lord already knew all about him! What a shock! By calling him “an Israelite in whom is no guile,” Jesus was certainly referring to Jacob, the ancestor of the Jews, a man who used guile to trick his brother, his father, and his father-in-law. Jacob’s name was changed to “Israel, a prince with God.” The reference to “Jacob’s ladder” in John 1:51 confirms this. When Jesus revealed His knowledge of Nathanael, where he had been and what he had been doing, this was enough to convince the man that Jesus indeed was “the Son of God, the King of Israel.” His experience was like that of the Samaritan woman at the well. “When he [Messiah] is come, he will tell us all things.… Come, see a man who told me all things that ever I did” (John 4:25, 29). The revealing of the human heart should also take place in the ministry of local churches (1 Cor. 14:23–35). When Philip witnessed to Nathanael, the evidence he gave was Moses and the prophets (John 1:45). Perhaps Jesus gave Philip a “quick course” in the Old Testament messianic prophecies, as He did with the Emmaus disciples (Luke 24:13ff.). It is always good to tie our personal witness to the Word of God. “King of Israel” would be a title similar to “Messiah, anointed One,” for the kings were always God’s anointed (see Ps. 2, especially vv. 2, 6–7). At one point in His ministry, the crowds wanted to make Jesus king, but He refused them (John 6:15ff.). He did pres ent Himself as King (John 12:10ff.), and He affirmed to Pilate that He was born a king (John 18:33–37). Some students believe that Nathanael and Bartholomew are the same person. John never men tions Bartholomew in his gospel, but the other three writers name Bartholomew and not Nathanael. Philip is linked with Bartholomew in the lists of names (Matt. 10:3; Mark 3:18; Luke 6:14), so it is possible that the two men were “paired off” and served together. It was not unusual in that day for one man to have two dif ferent names. The Son of Man (1:50–51) “Son of man” was one of our Lord’s favorite titles for Himself; it is used eighty-three times in the Gospels and at least thirteen times in John. The title speaks of both the deity and humanity of Jesus. The vision in Daniel 7:13 presents the “Son of man” in a definite messianic setting, and Jesus used the title in the same way (Matt. 26:64). As Son of Man, Jesus is the “living link” between heaven and earth. This explains His reference to “Jacob’s ladder” in Genesis 28. Jacob the fugitive thought he was alone, but God had sent the angels to guard and guide him. Christ is God’s “ladder” between heaven and earth. “No man cometh to the Father, but by me” (John 14:6). Often in this gospel, you will find Jesus reminding people that He came down from heaven. The Jewish people knew that “Son of man” was a name for their Messiah (John 12:34). At the close of that fourth day, Jesus had six believ ing men who were His disciples. They did not immediately “forsake all and follow him”; that was to come later. But they had trusted Him and experienced His power. In the three years that lay ahead, they would grow in their faith, learn more about Jesus, and one day take His place on the earth so that the Word might be carried to all mankind. Jesus of Nazareth is God come in the flesh. When Philip called Him “the son of Joseph,” he was not denying Jesus’ virgin birth or divine nature. That was merely His legal identification, for a Jewish person was identified according to who his father was (John 6:42). The witness of this entire chapter is clear: Jesus of Nazareth is God come in the flesh! God is here! CHAPTER TWO John 2 LEARNING ABOUT JESUS The six disciples who now trusted Jesus started on their lifelong walk with Him and from the begin ning began to learn more about Him. We who read the gospel record in its entirety are prone to take these events for granted, but to the disciples, each day and each new event brought marvels that were difficult to understand. In this chapter alone, John recorded three wonderful revelations of Jesus Christ. His Glory (2:1–12) “The third day” means three days after the call of Nathanael (John 1:45–51). Since that was the fourth day of the week recorded in John (John 1:19, 29, 35, 43), the wedding took place on “the seventh day” of this “new creation week.” Throughout his gospel, John makes it clear that Jesus was on a divine schedule, obeying the will of the Father. Jewish tradition required that virgins be married on a Wednesday, while widows were married on a Thursday. Being the “seventh day” of John’s special week, Jesus would be expected to rest, just as God rested on the seventh day (Gen. 2:1–3). But sin had interrupted God’s Sabbath re     这件事实可以帮助解释施洗约翰的传福音的事工 (1:6-8).  施洗约翰为主耶稣基督作见证说, 祂是来到世上的光.  以色列国却瞎眼似的沉迷于他们自己的弥赛亚, 不理采施洗约翰的属灵的呼吁!  “见证”是约翰福音的钥字, 使徒约翰把它当名词使用了14次, 和把当动词使用了33.  施洗约翰是这些为耶稣作见证人中的一位, “这是上帝的儿子!”  多幺可惜, 施洗约翰被牺牲和犹太人的领袖无法去阻止它发生.

    为什幺以色列国要拒绝耶稣基督?  因为他们 “不認識祂.”  他们灵性混浊.  耶稣是真光, 是任何反射光的光源—但是犹太人却满足于反射的光.  他们有摩西和律法, 圣殿和献祭; 但是他们不了解这些反射的光都是指向那真光, 它是旧约圣经宗教的应验和完成.

   以前提示过, 当你研读约翰福音, 你会发现耶稣基督的教导人, 了解祂是所有律法的总结的应验.  只是生为犹太人还不够, 必须重生, 从上面生(第三章).  耶稣有意的在安息日行了两个神迹, 是故意要告诉他们, 祂有新的安息要给他们(第五, 九章).  祂是更好的玛那(第 6章) 和生命的活水 (7:37-39). 祂是羊群的好牧人(10:16), 并且祂是新葡萄樹 (第15章).  但是以色列人被传统的宗教所束缚, 使他们对属灵的真理不了解.  耶稣来到祂所创造的自己的世界, 但是祂的人民---以色列人, 不认识祂, 且不接纳祂.

   他们看到耶稣的事工和听到祂的话语.  他们观察到祂完美的生活.  一有机会祂就使他们了解真理, 信仰, 和得救.  耶稣是道路, 但他们不愿與主同走 (6:66-71).  祂是真理, 但他们不愿相信祂 (12:37比照研读).  祂是生命, 但他们却钉祂在十字架上.

    但是今日的罪人不需要碰到以上的谬误.  约 1章12至13节显示给我们上帝奇妙的的应许, 任何人只要接受耶稣基督就能得重生!  约翰在本卷书中第三章很仔细的提到重生, 但是他指出是圣灵的生而不是从人的慾性由肉体而生. 

     这光仍然在照耀!  你有没有接受这光而成为上帝家中的人.

3.  上帝的儿子(约 1:15-28, 49)

施洗约翰是新约中最重要的人物.  他被提及至少有89次之多.  施洗约翰特别有资格向以色列人介绍耶稣基督.  他也感到要预备以色列国接受这位弥赛亚是艰辛的工作.  他呼吁他们要悔改他们的罪和以受洗来证实他们的悔改, 而后完全改变他们的生活.

使徒约翰总结施洗约翰所传耶稣基督的事迹(约 1:15-18).  第一, 祂是永在(第15节).  施洗约翰比耶稣基督早生半年( 路1:36); 以理论推演, 他是说到耶稣基督的预定已经存在, 而不是言及祂的出生日子.  耶稣基督在施洗约翰被怀孕前已经存在.

  耶稣基督有全备的恩典与真理(约 1:16-17).  恩典是上帝的喜爱和仁慈, 给予那些不配得的和那些用赚取而得不到的.  若上帝仅以真理来对待我们, 世上没有人能存活; 但是祂以恩典与真理作基础来对待我们.  耶稣基督的生, 死, 和复活, 付合律法的要求; 现在上帝白白的以全备的仁慈对待信靠基督的人.  恩典没有真理就形成欺骗的爱, 而只有真理没有恩典就只是诅咒.

      约翰福音 1章17节, 约翰并没有建议在摩西律法下没有恩典, 因为是有的. 所有的牺牲都是上帝恩典的显示.  而律法显明上帝的真理.  但恩典和真理都是完全的和谐的从耶稣基督来的, 而且够我们领用.  恩典拯救我们(弗 2:8-9),  而且也生活在恩典中(林前15:10) , 并且依靠上帝的恩典我们都能做.  因为 “祂赐予更多的恩典” (雅 4:6), 使我们恩上加恩的领用. 在约翰福音1章17节, 约翰隐约的显示新的次序要来临, 将要替代摩西系统.

     最后, 耶稣基督显示上帝给我们看见 (1:18). 若依上帝的本性, 祂是看不见的(提前1:17; 希 11:27).  人可以从上帝创造天地的事實知道祂 (罗1:20; 诗 19:1-6).  且在历史中显出祂的大能; 但是他不能看见上帝自己. 耶稣基督显示上帝给我们, 因为祂 “是看不见上帝的像” (西 1:15) 和 “是上帝本体的真像”  (希 1:3).  “宣告” 字词翻成英文的意思是是 “注释”,  它的意思是 “解释, 打开, 引到路上.”  耶稣基督给我们显明上帝, 并且为我们传译. 简单的说, 我们若不认识耶稣基督就无法认识上帝.

      “人子” 是在约翰福音中第一次用来作耶稣的名称(约 1:18).  成语 “only-begotten(独一的) " 其意思是 "unique, the only one of its kind(唯一, 仅有的一類).”  这里并不表示有时候 “人子” 不存在, 然后上帝创造祂为人. 不是的, 耶稣基督是永在的上帝; 祂是永远常存. 

     至少在约翰福音中有九次提到耶稣是 “上帝的儿子” (1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31). 你或许还记得, 约翰写他书卷的目的是要肯定耶稣是上帝的儿子(20:31). 至少耶稣用 “人子” 的名字有十九次之多.  祂不但只是上帝的儿子, 祂也是圣子上帝.  甚至魔鬼也承认 (可  3:11; 路 4:41). 

 本书卷中提起六位见证耶稣是上帝, 施洗约翰是其中之一. 另外的五位是拿桑尼亚, (1:49), 彼得 (6:69), 被医好的瞎子 (9:35-38), 马大(11:27), 多马(20:28). 若你把耶稣也算上 (5:25; 10:36),  那你就明显的看到七位见证人.

 约翰记载有关施洗约翰, 耶稣, 和门徒之间四天生活的记录. 他继续依照这次序到第二章, 并且宣称它为 “新造周” , 与创世记第一章的 "创造周" 相平行.

 第一天 (1:19-24), 有犹太人的宗教领袖组成的委员会考问施洗约翰. 这些人有权调查施洗约翰和他的使命, 因为他们是信仰的维护及保存者. 他们审问他好几次, 并且他也清楚的回答.

     

     “你是谁?” 是向施洗约翰提出的逻辑问题. 他是那应许的弥赛亚吗? 或者他是先知以利亚, 预定在弥赛亚出现前要先来的先知嗎? (玛 4:5)    群眾集合来听施洗约翰讲道, 并接受他的洗礼.  虽然施洗约翰没有行过神迹  (约 10:41), 但是人民猜想他就那将要来的弥赛亚.

   施洗约翰否认他是以利亚或弥赛亚.  (实际上, 他是应许的以利亚, 參看 太17:10-13.)  施洗约翰对他自己没有什幺可以解释的, 因为他是为见证耶稣而生的!  耶稣是话(Word); 施洗约翰只是声音(Voice) --- 看不见的声音!  施洗约翰反过来指向以赛亚的预言(赛 40:1-3) 并且肯定他是这預言的应验.

   为了要肯定施洗约翰是谁, 犹太人的宗教领袖问他, “你为什幺为人施洗?”  施洗约翰能为人施洗的权柄是从天上得到, 不是从人而来的, 因为他是上帝的使者(太 21:23-32).  当时, 犹太人的宗教领袖要为外邦人信犹太教而施洗; 但施洗约翰却为犹太人施洗.

      施洗约翰解释他是用水來洗礼, 但将要来的弥赛亚是以圣灵为人施洗. 再一次, 施洗约翰清楚的说明他不是建立新宗教者或是高举自己.  他是为世人指向救世主, 上帝的儿子的來到(约 1:34).  后来我们会学到, 是经过約翰施洗的為耶稣施洗, 祂才出现在以色列人的面前.

4,  上帝的羔羊(约 1:29-34)

使徒约翰记载现在是 "新造周" 的第二天, 并且无疑的, 那群委员仍在听施洗约翰的信息.  这次他称耶稣是 “上帝的羔羊”, 该称呼第三日还要再用( 35-36等节). 可以这样说, 圣经的信息可由 “上帝的羔羊” 的称呼而总结. 在旧约中的问题是, “ 羔羊在那里?” (创 22:7)  在四福音里, 都强调  “看那上帝的羔羊!”  在这里!  当你信靠耶穌, 你就会与天上的诗班同唱 , “神的羔羊是值得称颂的!” (启 5:12)

      以色列人习惯用羔羊來作逾越节的献祭, 每家在逾越节時都得预备一只羔羊; 在圣殿里一年中有一天要献两只羔羊, 加上为个人献祭的羔羊.  这些羔羊都是从人买来的, 而上帝的羔羊, 是由上帝赐给世人! 那些買來的羔羊不能贖罪, 但是上帝的羔羊可以. 那些羔羊只是为了以色列人自己而已, 但上帝的羔羊所流的血却是为了世人类.

      施洗约翰的施洗与耶稣是上帝的羔羊有什幺連繫?  一般敎会的圣经学者都一致的同意, 新约的施洗禮应该浸入水中. 因为是像征,受死, 埋葬,  和复活.  当施洗约翰为耶稣施洗, 他以耶稣像征该 “受浸” 是祂要做上帝的羔羊,用来献祭, 說明耶稣可能在十字架要承受的(路 12:50; 赛 53:7).  祂可會死, 被埋葬, 和复活, 這樣上帝的羔羊才可能 “适合所有公义的要求” (太 3:15). 

  或许施洗约翰错了.  或许他不确定拿撒勒人耶稣就是上帝的羔羊或上帝的儿子.  但是上帝为使施洗约翰确实肯定“耶稣是谁” , 上帝差遣圣灵如鸽子, 並以祂的光照亮着耶稣.  这是多幺屬靈的三位一体的活画顯在世人面前.

5. 弥赛亚(约 1:35-42)

现在是这周的第三天.  第七天包括加拿的喜筵(2:1);  因为犹太人的喜筵传统上要订在星期三, 这可能是为了使三天后是安息日.  但是, 并不是为了施洗约翰或耶稣休息, 因为施洗约翰要传道, 而耶稣要训導门徒.

     两位跟随施洗约翰的门徒是本书卷的作者约翰和他的朋友安得烈.  当施洗约翰的门徒离开他去跟随耶稣, 他很喜乐.  因为他的信息是專注仰望耶稣.  “祂必兴旺, 我必衰微” (3:30).

   当耶稣问跟隨祂的人, “你们要什幺?”  耶穌强迫他们说出来跟随祂的目的和愿望.  若他们祈望是要推翻罗马政权的革命的领袖?  那他们最好参加奋悦党!  使徒约翰和安得烈那时不太知道他们将要被上帝的儿子以祂的大愛來更新.

    他们可能會这样建議,  “耶穌, 祢在那里住?  祢若忙的话, 我们以后再来见祢.”  但是耶稣邀请他们留下与祂同在一天 (那时是早上10点) 毫无疑问的祂告诉他们有关祂的使命, 和启迪他们的内心, 并且回答他们的问题.  他们都深深的被感动, 不得不前往寻找他们的兄弟. 安得烈找他的哥哥西门, 约翰却找雅各.  实在的, 他们是其兄弟们的守护者! (创 4:9)  在约翰福音中, 每当看到安得烈名字时, 他都是在引人到耶稣面前 : 如, 他的哥哥, 带五饼二鱼的小孩(约 6:8), 和想见耶稣的希腊人(12:20-21).  安得烈没有讲道的记录, 但是他的确以行动传讲使人灵命得救的信息!

       安得烈对他哥哥作见证, “我们找到弥赛亚!”  弥赛亚的希伯来文的意思是 “受膏者”, 和希腊文的 “基督”  同等的意思.  对犹太人来讲, 它与 “上帝的儿子” 同义(太 26:63-64;

可 14:61-62; 路 22:67-70).  在旧约的时代, 先知, 祭司, 和君王都要受膏共給以特别的使命.

君王特别称为 “神的受膏者” (撒上 26:11; 诗 89:20); 因此, 当犹太人谈到他们的弥赛亚, 他们就想到君王, 他要拯救他们并且建立他们的王国.

       犹太人的教师对弥赛亚的使命有些混淆. 有些人看祂如受苦的牺牲者(如赛 53章), 同时另有些认为祂是威武的君王(如赛 9 和11章).  耶稣必须向祂的自己的跟随者解释, 要得冠冕之前, 必须要上十字架, 所以祂必须在得荣耀前要受苦(路 24:13- 35).  在那时, 不管耶稣是否是真正的弥赛亚, 对犹太人来讲是非常挑戰的问题(约 7:26, 40-44; 9:22; 10:24). 

   西门与耶稣的谈话改变了他的一生.  耶稣并且为他取新名 --- 彼得(希腊文), 在阿拉伯文叫 “矶法”, 耶稣解释两者都是 “盘石” 的意思.  耶稣要把软弱的彼得变成坚强的盘石,得化很多的愛心去作, 但祂做到了!  对信靠祂的人這句話是很大的鼓励“你们是...你们必须要成為” .  真的, 祂给我们 “力量去改变自己” (1:12).

    有必要在此提出,安得烈和约翰經由施洗约翰忠心传福音而信靠耶稣的极大贡献. 彼得和雅各来到主基督面前全靠他们弟兄的热心事奉.  后来, 耶稣要亲自得到腓利; 而腓利要向拿桑尼亚作见证和带他来到耶稣面前.  每人所经歷的都不同, 因为上帝用各种不同的方法带领罪人到救世主面前.  重要的是,我们信基督后要带领人归主.

6. 以色列的王(约 1:43-49)

耶稣亲自呼召腓利,他信靠祂并且跟随祂 .  我们不知道腓利所经历是什幺样的信心的预备, 肯定當上帝要呼召你, 祂一定预备人来带领.  我们可以肯定腓利证明他的信心後,才去寻找他的朋友拿但业,並来分享他的見證.

  在约翰福音21章2節提出主所有的门徒中,到目前為止至少已有七位是渔民, 包括拿但业.  渔夫很勇敢而且忠于他们的职业, 不管它是多麼坚苦.  但是拿但业一开始就怀疑: 他不相信从拿撒勒這小鎮会產生有价值的人. 我们的主却是生在伯利恒, 却是在拿撒勒长大,這與祂出生地是两回事(太 2:19-23).  稱耶穌為 “拿撒勒人” (使 24:5) 意思是看不起和拒绝祂. 

 正當拿但业在犹豫和狡辨時, 腓利用我们主的话對他说, “来和看”  (约 1:39).  后來,耶稣将要邀请, “来和喝!” (约 7:37) 并且還要邀请, “来和吃!” ( 21:12).   “来” 是出於上帝恩典的最大的邀请.

  拿但业来到耶稣面前时, 他发现耶稣已经知道他的身世!  多幺震撼他!  耶穌稱他是 “真以色人”, 祂肯定是把他与犹太人的祖先雅各連繫在一起, 一个欺骗他父亲, 兄弟, 岳父的雅各,他的名字後來改为 “以色列, 與上帝同在的王子” .  約翰1章51節有關 "天梯" 的參考資料可証實這點.

      耶稣把拿但业的身世显明出来, 这足够证明耶稣真正是 “上帝的儿子, 以色列的王.”  耶穌的经歷正如祂在井旁遇到撒玛利亚妇人一样.  “当祂[弥赛亚]来临, 祂将要告诉你所有的事….来, 看这人, 祂说出来有关我的一切事” (约 4:25, 29).  这显明人心的事也必须在当地的教会的事工中發生(林前 14:23-35).

      当腓利举出摩西和先知(约 1:45), 來向拿但业作见证.  可能耶稣给腓利上旧约有关摩西律法的 “速成的一课” , 正像祂在以马午斯路上与兩位门徒所上的课相似(路 24:13对比研读). 

把我们的见证与上帝的话相连接常常是非常好. 

     “以色列的王” 的頭銜可能与 “弥赛亚, 油膏者,”  的相称, 因为王常常受上帝所膏油(诗  2, 特别是 2, 6-7等节).   在耶稣事工的某關鍵时, 群众要膏祂为王, 但祂拒绝了(约 6:15比照研讀).  祂曾显示祂为王(12:10比照研讀), 并且耶穌在彼拉多面前,肯定祂是为王而生(18 : 33-37).  

  

      有些学生相信拿但业和巴多罗买是同一个人.  约翰在他的书卷中从未提到巴多罗买, 但是, 在其它的三福音中只提到巴多罗买而没有提拿但业.  腓利和巴多罗买在另三卷福音的十二门徒名字的排列中 (太 10:3; 可 3:18; 路 6:14), 因此, 或许这两人是 “配成一对”, 并且在一起事奉.  在那时候一个人有两个名字是常事.

7.  人子(约 1:50-51)

“人子” 是我们的主所喜爱为祂自己的名字, 在四福音中用过 83 次,并且在约翰福音中至少用过十三次.  这名字顯示耶稣的神性, 同时也顯出祂的人性.  在旧约中,但以理书7章13節提到 “人子” 是有关弥赛亚的事, 耶稣也以同一意义而用它(太 26:64).

     人子耶稣是天与地的 “活的连接”.  这顯示與创世记 28 章中所提到的  “雅各的梯子” 有关连.  逃亡者雅各以为他是单独的, 但是上帝差遣天使保护和引导他.  基督是在天堂与地上之间的上帝的梯子.  “若不藉着耶稣基督, 没有人能到上帝那里” (约 14:6).  在圣经中你常常会发现耶稣提醒人祂是从天降下的.  犹太人知道“人子” 是他們弥赛亚的名字(12:34).

    在第四天的终了, 耶稣有六人相信祂, 成为祂的门徒.  他们不是立刻 “放下一切的跟随祂”; 这是以后的事.  但是, 他们信靠祂,並且经历到祂的大能.  在未来的三年里, 他们将要在信心中成长, 学习更多的認識耶稣, 有一天他们将接替祂, 在地上把祂的话向世人传揚.

 拿撒勒人耶稣是上帝道成肉身.  腓利称祂為 “约瑟的儿子”時,  他没有否认耶稣是由童贞女所生或祂屬天的神性.  那只是祂在地上的合法的身份, 因为犹太人的家譜是依靠他的父亲是谁而認定(约 6:42).  約翰福音第一章整章很清楚的见证: 拿撒勒人耶稣是上帝道成肉身!

    上帝在人间!