1669 英翻中 (壞撒瑪利亞第II)
1667 II 17/08/2026
2. The Disciples (4:31–38)
2. 门徒 (约 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.
當门徒买了食物回来时, 看到耶稣与陌生的妇人讲话, 特别是撒玛利亚妇人, 非常的惊吓; 但是他们没打扰. 因深知他们的老师知道祂为什幺要这样做做, 用不着他们操心. 但是, 在妇人离开后, 迫不及待的要耶稣与他们共享食物, 因为知道祂一定饿了.
“I have food to eat, that ye know not of”was His reply and, as usual, they did not understand it. They thought He meant literal food, and they wondered 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 disciples were satified with bread, but He was satisfied with accomplishing the Father's work.
耶稣回答他们说, “我有食物吃, 可是你们不知道”, 像往常一样, 他们不知道. 他们想是指平常的食物, 并怀疑祂从那得到. 然后, 耶稣向他们解释, 在此例中, 依照上帝的旨意带领妇人得救就是真正喂养祂的灵命的营养食物. 门徒们以为吃麫包就够了, 但祂却以完成上帝的工为满足.
“Seek your life's nourishment in your life's work through the service of your life,”said Phillips Brooks . The will of God ought to be a source of strength and satisfaction to the child of God, hust as if he sat down to a sumptuous God's children like a sumptuous feasts. If we are doing tears us down instead of builds us up, then we may well question whether it is the will of God.
菲利比.布克(Phillips Brooks)说.“以你生命的事奉来寻找滋养你生命的食物”. 上帝的旨意必须成为你力量的泉源, 并且满足上帝儿女, 有如豪华的宴席. 我们若因某事没有被提升, 此时必须要仔细扪心自问, 是不是合乎上帝的旨意.
Our Lord did not look upon 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 to nourish and satisfied Him inwardly. “I delight to do Thy will, O my God; yea, Thy Law is within my heart” (Psalm 40:8). The Samaritan woman was now doing the Father's will and finds excitment and enrichment in it.
我们的主不会认定天父的旨意是重担或没有趣味的工作. 祂肯定以上帝的工为祂灵命的滋养品. 作父的工是滋润和满足祂的内心. “我的上帝阿! 我乐意照祢的旨意行, 祢的律法在我的心里” (诗 40:8). 撒玛利亚妇人现在遵行天父的旨意, 并在其中寻找到趣味和滋润.
Jesus then changes the image from that of food to that of harvest. which is the source of the food. He quoted the familiar Jewish proverb about waiting for the harvest, and then points to the villagers, even asking them to come out to Him. The disciples went to the city to buy food for themselves, but they did not do the work of evangelism. This woman took their place! 耶稣然后从食物的图画改变为食物收获的图像. 谢谢妇人的见证, 祂选取犹太人熟悉的有关等待食物收获的习语, 然后指着村里的人, 甚至要他们出来与祂相见. 门徒到城里去为自己买食品, 但是他们没做传福音的工作. 这妇人取代了他们的工作.
待續
The images of harvest is a familiar in the Bible and is often applied to the ministry of winning lost souls. Both the parable of the sower and the parable of tares (Matthew 13:1-30) related this issue, and Paul also uses it in his letters (Romans 1:13; 1 Corinthians 3:6-9; Galatians 6:9). We sow the seeds of God's word in the hearts of those who hear it and try to water them with love and prayer. In time, these seeds may bear fruit to glorify God.
在圣经中有关收获的图像, 人都非常熟悉, 并且常用在赢得丧失灵魂的宣教上. 撒种及稗子的比喻 (太 13:1- 30)都是谈到这问题, 并且保罗也用在他的书信中 (罗 1:13; 林前 3:6-9; 加 6:9). 我们把上帝话的种子撒在听道的人心里, 并且试着用爱和祷告来浇灌. 时间到了, 可能这些种子会结果子来荣耀上帝.
When the disciples arrived in Sychar, they undoubtedly said, “We will not reap here! Those people despise us Jews, and our message will be of no use to them.” But the result was quite the opposite: the crops were ripe, waiting only for the workers to harvest them. For some reason, when we witness for Christ, it is often at the wrong time and in the wrong place! Sowing must be done with faith, even in difficult circumstances. Read Ecclesiastes 11:4 and keep it in your heart.
门徒到达叙加城时, 毫无疑问的, 他们说, “在这里得不到收获! 那些人轻视我们犹太人, 我们的信息对他们没有用.”但是结果恰好相反: 庄家己经成熟, 只等工人来收获. 为了某种原因, 当为基督作见证时, 常常是在错误的时间和不对的地方! 撒种必须要带着信心, 即或是在困难的环境中, 我们也必须去做. 读传道书11章4节, 并且记在心里.
There is no competition in the Lord’s harvest. Everyone has their own preordained work, and we are all part of someone else's work (1 Corinthians 3:6-9). Some sow, some reap; everyone receives the reward for their completed work
在主的收获上没有竞争. 各人都有他预定的工作, 并且我们都是他人工作的一部分(林前 3:6-9). 有人撒种, 有人收割; 每人都得到他完成工作的奬赏.
John 4:38 alludes to others sowing in Samaria and preparing for the harvest. We do not need to know who is faithfully preaching here, nor do we need to know; for God will reward them. Perhaps some of those who came to this difficult place to sow had heard John the Baptist preach. Some of these may have been disciples of John the Baptist. Biblical archaeologists have discovered that "Aenon near Salem" was where John the Baptist was at that time (3:23), near the biblical city of Shechem, which is close to the Samarian city of Sychar and the well of Jacob. If so, then John the Baptist sowed and watered in this land, and Jesus and His disciples came to reap the harvest. Indeed, this woman herself sowed seeds among them through her testimony.
约翰福音4章38节隐射别人在撒玛利亚撒种, 并且预备着收割的方式. 我们不须要知道谁在这里忠心的传道, 也不必要去知道; 因为上帝自会奬赏他们. 或许来到这艰苦地方播种的人, 有些是听过施洗约翰讲道的, 也可能有些是施洗约翰的门徒. 圣经学考古学者查出 “靠近撒冷的哀嫩”, 是当时施洗约翰所在之地 (3:23) 靠近圣经的叙勤( Shechem), 它靠近撒玛利亚的叙加城和雅各井. 若是这样, 那幺施洗约翰在这地撒种和浇灌, 耶稣和祂的门徒来收割. 诚然, 这妇人她自己因她的见证也在他们中间撒下种子.
The disciples learned a very important lesson from this, which would inspire them in their service. It would ensure they would not be alone in their future days and in serving the Lord; they must not regard any testimony as a waste of time and energy. Plowing and sowing both require faith, but only the harvest is God's promise (Psalm 126:5-6; Galatians 6:9). Soon after, Peter and John may have participated in another harvest in Samaria (Acts 8:5-25). Some sow, and may not see a harvest, but others come to reap. But we must thank those who sowed the seeds of faith before us.
门徒因这事学到很重要的功课, 将激励他们事奉. 使他们在将来日子和事奉主中不会孤独, 他们必须不要视任何的见证像是浪费时间和精力. 耕地和撒种都需要信心, 惟有收割是上帝的应许 (诗126:5-6; 加6:9). 在不久之后, 彼得和约翰可能要在撒玛亚参预另一次得人的收获(使 8:5-25). 有人撒种, 可能看不到收获, 但是有人来收获, 却要感谢前人带着信心耕种的辛劳.
The Greek translation of “labor” in John 4:38 is “grief” in John 4:6. Sowing, tilling, and harvesting are all laborious and arduous tasks, not only physically but also spiritually. The lazy cannot participate in the harvest. The work is too strenuous, and there are too few workers.
希腊文翻译 “劳苦” 在约翰福音4章38节为 : “忧心”在约翰福音4章6节. 撒种, 耕地, 和收割都是劳苦艰辛的工作, 不只是体力方面, 也在灵里方面. 懒惰的人无法参预收割. 工作太辛苦和作工的人又少.
3. The Samaritans (John 4:39-42)
3. 撒玛利亚人 (约 4:39-42)
Many Samaritans believed because of the woman's testimony, and then many more believed because they personally heard Jesus' words. They were so moved that they asked Jesus to stay with them for two days. In that short time, His words bore fruit in their lives.
很多撒玛利亚人相信, 是因为这妇人的见证, 和然后更多的撒玛利亚人相信, 是因为他们亲自听到耶稣的话语. 他们非常的激动的要求耶稣留下来与他们住两天. 在这短短的时间内, 祂的话语在他们的生命中结下果子.
It is important that new converts be grounded in the “Word”—the Bible. These Samaritans began their journey of faith by hearing what the woman said, but they immediately learned to trust the words spoken by the Savior. Salvation has no “secondhand” goods. They knew they were saved because they believed His message. "Now we know!" was their joyful testimony.
这些新相信的人得救是因为他们相信这“话”— 圣经. 这些撒玛利亚开始他们的信心旅程是听到妇人所说的, 但是他们立刻学习信靠由救主所说出的话. 救恩没有 “第二手货”. 知道他们已得救是因为他们相信祂的信息. “现在我们知道!” 是他们喜乐的见证.
You would have thought that these Samaritans would have been narrow in their faith, seeing Jesus as the Saviour of the Jews and Samaritans. But they delared that He was "the Savior of the world " (4:42). They had only converted for a few days, but they already had a missionary vision! In fact, their vision was wider than that of the apostles!
你可能会这样想, 这些撒玛利亚人, 他们的信仰可能是狭隘的, 认定耶稣是犹太人及撒玛利亚人的主. 但是, 他们宣称祂是 “世界的救主” (4:42). 他才只悔改没有几天, 但是他们已经有宣教的异象! 实际上, 他们的异象比使徒的还要广宽!
待續
研究耶稣来到撒玛利亚的异动的情形非常有趣. 祂本来在耶路撒冷(2:23), 后来到犹太(2:22). 从犹太祂去到撒玛利亚(4:4), 并且撒玛利亚人宣称祂是 “世界的救主.” 这与使徒行传1章8节, “.....并 要 在 耶 路 撒 冷 ， 犹 太 全 地 ， 和 撒 玛 利 亚 ， 直 到 地 极 ， 作 我 的 见 证 。” 我们的主立下了榜样. 若我们跟随, 祂将要帮助我们收割.
这位无名的撒玛利亚妇人是结果子的信徒 (“很多信徒”), 更多的果子 (“非常多的信徒”), 并且今日还在继续结果子 “数不清的果子” 去荣耀上帝(参看 约15:1-5). 没有人知道因这记载在约翰福音第四章中的妇人的见证, 带来多少失丧的罪人来到救主的面前.
4. 大臣 (约 4:43-54)
我们的主继续祂的行程来到加利利(4:3) 并再一次来到迦南. 加利利以"Galil ha goyim --- 外邦(Galilee, of the Gentiles.) " 耶稣明显的发现在祂家乡, 宗教领袖在增加, 虽然真正的对抗在最近数月
还未出现. 我们的主从未与犹大他们看齐, 虽然祂生在伯利恒. 祂以加利利的先知出名 (约 7:52; 太
21:11). 耶稣知道群众对祂在耶路撒冷的事工反应是不谦诚和软弱( 约 2:23-25), 因此实在对祂不遵敬.
为什耶稣还要回到迦南? 或许是祂要在那里灌浇祂于迦南婚宴时所撒的种子. 拿但业出自迦南, 因此或者祂有个人的原因要来此地. 耶稣在迦南遇到远从二十哩外的加伯农来的大臣, 他听到耶稣所行的神迹, 和因他将死的儿子远道而来找到迦南. 在迦南行的第一个神迹是因为祂母亲的请求(2:1-5), 第二个神迹则是因为信心的请求 (4:47).
这位大臣是犹太人或是外邦人? 我们不知道. 我们也不知道他在政府的确实官位. 他可能是希律王府内的一个委员; 但是他是何邦人及社会地位都不要紧, 他已了到智穷力尽和完全需要救主帮助的时候. 他 “继续寻找祂” 要祂到加伯农去医治他的儿子.
第48节不是拒绝这位大臣. 宁可说是主的哀恸, 怜悯人的属灵的软弱, 在犹大和加利利两处的人. “看就是相信”: 在失落的世界里常常被认为是 “实际主义”, 甚至在宗教圈内人. 这大臣相信耶稣能医好他儿子的病, 但是在他的想法中有两个错误: 一是耶稣必须要到加伯农去医治他的小孩, 其次, 是小孩在祂去到加伯农的时间中, 他的儿子若死了, 那是太迟.
我们必须要羡慕大臣的信心. 耶稣简单的说, “回去吧; 你的儿子活了” (4:50). 这人相信耶稣, 并且开始回家! 撒玛利亚妇人和这位大臣都使得祂的心欢畅, 当他们相信祂的话和以行动付之.
这小孩在耶稣话那话的时候, 立刻就被医治; 因此大臣开始寻找他, 他们就能与人分享这好消息. (再一次, 是仆人知道所发生的事. (参看2:9; 15:15.) 这小孩在第七小时被医好, 在罗马时间可能是傍晚七时. 这父亲肯定没有在这时动身, 那太危险, 仆人也没有冒这危险. 这父亲的信心是那幺的坚强, 他宁愿迟迟回去, 即使他的心记挂着他心爱的儿子.
当大臣和仆人在第二天见面时, 他们的报导坚定了他的信心. 注意, 这父亲以为医治是渐渐的 (“开始康复”); 但是仆人的回答是完全立时的康复.
这大臣开他的信仰危机. 他好象要失去他的儿子, 并且只有主耶稣基督别无拯救. 很多人来到主耶稣面前也带着这样的信心危机, 祂没有把他们置之度外. 这大臣的信心危机变成坚定是: 他相信耶稣的话和赐他心中的平安. 他甚至可以迟回去, 因为他知道那小孩已得救.
他的可靠的信心变成坚定的信仰. 的确这小孩完全得医治! 并且医好的时刻正是耶稣说话的片刻. 这神迹使大臣及全家都成为基督徒. 他相信耶稣是基督, 上帝的儿子; 并且他与他的家庭亲人分享.
他有传播的信心 因此将自己的经历与别人分享.
这是耶稣所行有关 “超越距离” 神迹中的一件. 其它的如记载在(太 8:5-13, 并且注意这也是发生在加伯农) 祂医治百夫长仆人的病, 和祂医治迦南妇人女儿的病, 是同一种情形 (太 15:21-28). 这两个都是外邦人, 以属灵的来说, 是“超越距离” (弗 2:12-13). 我们不知道. 或许这大臣也是外邦人.
54节没有说明这个医治的神迹是耶稣所行神迹的第二个, 因为可能与约翰福音2章23节 和3章2节所说的有冲突. 这个神迹是在加利利的迦南所行的第二个神迹 (参看 2:1,11). 祂确实给那些人特别的好处.
但是我们必须要注意两个神迹都是 “`对个人的”, 而不是对公众的. 马利亚, 门徒, 和仆人们知道这美酒从那里来, 但是客人们不知道. (当然, 也可能仆人们把这故事告诉其它的人.) 大臣的儿子是在加伯农被医治好的, 不是在迦南; 但是在那时候消息传得很快, 并且肯定的这话已经传出去了.
耶稣的第一个喜筵的神迹是显示祂在时间上的控制能力. 天父也常常使水变酒, 但是祂要找一个或两个理由才做. 耶稣将水变酒是立刻的. 在这种情形, 我们主所行是瞬间的模仿天父常常所行的. “我的父作这工, 并且我也作” (约 5:17). 天父常常复造麫包, 季节复季节, 但是儿子却瞬间的复制.
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!
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.
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!
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.
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.
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.
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.
The Samaritans (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.
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.
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!
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.
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.
The Nobleman (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.
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 ( 2:1–5), and this second miracle at Cana at the request of a father (John 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.
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.
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.
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.
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.
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.
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.
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. 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.
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.
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.
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.
在第二个神迹, 耶稣显出祂控制空间的能力. 祂的能力不会被因祂在加南, 而病孩子在加伯农的空间所限制. 而父亲相信祂的话而并没有知道结果, 一直到第二天, 可见他有自信的信心. 他信靠耶稣所说的话, 喔! 我们应该这样.
门徒到达叙加城时, 毫无疑问的, 他们说, “在这里得不到收获! 那些人轻视我们犹太人, 我们的信息对他们没有用.”但是结果恰好相反: 庄家己经成熟, 只等工人来收获. 为了某种原因, 当为基督作见证时, 常常是在错误的时间和不对的地方! 撒种必须要带着信心, 即或是在困难的环境中, 我们也必须去做. 读传道书11章4节, 并且记在心里.
在主的收获上没有竞争. 各人都有他预定的工作, 并且我们都是他人工作的一部分(林前 3:6-9). 有人撒种, 有人收割; 每人都得到他完成工作的奬赏.
约翰福音4章38节隐射别人在撒玛利亚撒种, 并且预备着收割的方式. 我们不须要知道谁在这里忠心的传道, 也不必要去知道; 因为上帝自会奬赏他们. 或许来到这艰苦地方播种的人, 有些是听过施洗约翰讲道的, 也可能有些是施洗约翰的门徒. 圣经学考古学者查出 “靠近撒冷的哀嫩”, 是当时施洗约翰所在之地 (3:23) 靠近圣经的叙勤( Shechem), 它靠近撒玛利亚的叙加城和雅各井. 若是这样, 那幺施洗约翰在这地撒种和浇灌, 耶稣和祂的门徒来收割. 诚然, 这妇人她自己因她的见证也在他们中间撒下种子.
门徒因这事学到很重要的功课, 将激励他们事奉. 使他们在将来日子和事奉主中不会孤独, 他们必须不要视任何的见证像是浪费时间和精力. 耕地和撒种都需要信心, 惟有收割是上帝的应许 (诗126:5-6; 加6:9). 在不久之后, 彼得和约翰可能要在撒玛亚参预另一次得人的收获(使 8:5-25). 有人撒种, 可能看不到收获, 但是有人来收获, 却要感谢前人带着信心耕种的辛劳.
希腊文翻译 “劳苦” 在约翰福音4章38节为 : “忧心”在约翰福音4章6节. 撒种, 耕地, 和收割都是劳苦艰辛的工作, 不只是体力方面, 也在灵里方面. 懒惰的人无法参预收割. 工作太辛苦和作工的人又少.
3. 撒玛利亚人 (约 4:39-42)
很多撒玛利亚人相信, 是因为这妇人的见证, 和然后更多的撒玛利亚人相信, 是因为他们亲自听到耶稣的话语. 他们非常的激动的要求耶稣留下来与他们住两天. 在这短短的时间内, 祂的话语在他们的生命中结下果子.
这些新相信的人得救是因为他们相信这“话”--- 圣经. 这些撒玛利亚开始他们的信心旅程是听到妇人所说的, 但是他们立刻学习信靠由救主所说出的话. 救恩没有 “第二手货”. 知道他们已得救是因为他们相信祂的信息. “现在我们知道!” 是他们喜乐的见证.
你可能会这样想, 这些撒玛利亚人, 他们的信仰可能是狭隘的, 认定耶稣是犹太人及撒玛利亚人的主. 但是, 他们宣称祂是 “世界的救主” (4:42). 他才只悔改没有几天, 但是他们已经有宣教的异象! 实际上, 他们的异象比门徒的还要广宽!
研究耶稣来到撒玛利亚的异动的情形非常有趣. 祂本来在耶路撒冷(2:23), 后来到犹太(2:22). 从犹太祂去到撒玛利亚(4:4), 并且撒玛利亚人宣称祂是 “世界的救主.” 这与使徒行传1章8节, “.....并 要 在 耶 路 撒 冷 ， 犹 太 全 地 ， 和 撒 玛 利 亚 ， 直 到 地 极 ， 作 我 的 见 证 。” 我们的主立下了榜样. 若我们跟随, 祂将要帮助我们收割.
这位无名的撒玛利亚妇人是结果子的信徒 (“很多信徒”), 更多的果子 (“非常多的信徒”), 并且今日还在继续结果子 “数不清的果子” 去荣耀上帝(参看 约15:1-5). 没有人知道因这记载在约翰福音第四章中的妇人的见证, 带来多少失丧的罪人来到救主的面前.
4. 大臣 (约 4:43-54)
我们的主继续祂的行程来到加利利(4:3) 并再一次来到迦南. 加利利以"Galil ha goyim --- 外邦人的加利利(Galilee, of the Gentiles.) " 耶稣明显的发现在祂家乡, 宗教领袖在增加, 虽然真正的对抗在最近数月
还未出现. 我们的主从未与犹大他们看齐, 虽然祂生在伯利恒. 祂以加利利的先知出名 (约 7:52; 太
21:11). 耶稣知道群众对祂在耶路撒冷的事工反应是不谦诚和软弱( 约 2:23-25), 因此实在对祂不遵敬.
为什耶稣还要回到迦南? 或许是祂要在那里灌浇祂于迦南婚宴时所撒的种子. 拿但业出自迦南, 因此或者祂有个人的原因要来此地. 耶稣在迦南遇到远从二十哩外的加伯农来的大臣, 他听到耶稣所行的神迹, 和因他将死的儿子远道而来找到迦南. 在迦南行的第一个神迹是因为祂母亲的请求(2:1-5), 第二个神迹则是因为信心的请求 (4:47).
这位大臣是犹太人或是外邦人? 我们不知道. 我们也不知道他在政府的确实官位. 他可能是希律王府内的一个委员; 但是他是何邦人及社会地位都不要紧, 他已了到智穷力尽和完全需要救主帮助的时候. 他 “继续寻找祂” 要祂到加伯农去医治他的儿子.
第48节不是拒绝这位大臣. 宁可说是主的哀恸, 怜悯人的属灵的软弱, 在犹大和加利利两处的人. “看就是相信”: 在失落的世界里常常被认为是 “实际主义”, 甚至在宗教圈内人. 这大臣相信耶稣能医好他儿子的病, 但是在他的想法中有两个错误: 一是耶稣必须要到加伯农去医治他的小孩, 其次, 是小孩在祂去到加伯农的时间中, 他的儿子若死了, 那是太迟.
我们必须要羡慕大臣的信心. 耶稣简单的说, “回去吧; 你的儿子活了” (4:50). 这人相信耶稣, 并且开始回家! 撒玛利亚妇人和这位大臣都使得祂的心欢畅, 当他们相信祂的话和以行动付之.
这小孩在耶稣话那话的时候, 立刻就被医治; 因此大臣开始寻找他, 他们就能与人分享这好消息. (再一次, 是仆人知道所发生的事. (参看2:9; 15:15.) 这小孩在第七小时被医好, 在罗马时间可能是傍晚七时. 这父亲肯定没有在这时动身, 那太危险, 仆人也没有冒这危险. 这父亲的信心是那幺的坚强, 他宁愿迟迟回去, 即使他的心记挂着他心爱的儿子.
当大臣和仆人在第二天见面时, 他们的报导坚定了他的信心. 注意, 这父亲以为医治是渐渐的 (“开始康复”); 但是仆人的回答是完全立时的康复.
这大臣开他的信仰危机. 他好象要失去他的儿子, 并且只有主耶稣基督别无拯救. 很多人来到主耶稣面前也带着这样的信心危机, 祂没有把他们置之度外. 这大臣的信心危机变成坚定是: 他相信耶稣的话和赐他心中的平安. 他甚至可以迟回去, 因为他知道那小孩已得救.
他的可靠的信心变成坚定的信仰. 的确这小孩完全得医治! 并且医好的时刻正是耶稣说话的片刻. 这神迹使大臣及全家都成为基督徒. 他相信耶稣是基督, 上帝的儿子; 并且他与他的家庭亲人分享.
他有传播的信心 因此将自己的经历与别人分享.
这是耶稣所行有关 “超越距离” 神迹中的一件. 其它的如记载在(太 8:5-13, 并且注意这也是发生在加伯农) 祂医治百夫长仆人的病, 和祂医治迦南妇人女儿的病, 是同一种情形 (太 15:21-28). 这两个都是外邦人, 以属灵的来说, 是“超越距离” (弗 2:12-13). 我们不知道. 或许这大臣也是外邦人.
54节没有说明这个医治的神迹是耶稣所行神迹的第二个, 因为可能与约翰福音2章23节 和3章2节所说的有冲突. 这个神迹是在加利利的迦南所行的第二个神迹 (参看 2:1,11). 祂确实给那些人特别的好处.
但是我们必须要注意两个神迹都是 “`对个人的”, 而不是对公众的. 马利亚, 门徒, 和仆人们知道这美酒从那里来, 但是客人们不知道. (当然, 也可能仆人们把这故事告诉其它的人.) 大臣的儿子是在加伯农被医治好的, 不是在迦南; 但是在那时候消息传得很快, 并且肯定的这话已经传出去了.
耶稣的第一个喜筵的神迹是显示祂在时间上的控制能力. 天父也常常使水变酒, 但是祂要找一个或两个理由才做. 耶稣将水变酒是立刻的. 在这种情形, 我们主所行是瞬间的模仿天父常常所行的. “我的父作这工, 并且我也作” (约 5:17). 天父常常复造麫包, 季节复季节, 但是儿子却瞬间的复制.
在第二个神迹, 耶稣显出祂控制空间的能力. 祂的能力不会被因祂在加南, 而病孩子在加伯农的空间所限制. 而父亲相信祂的话而并没有知道结果, 一直到第二天, 可见他有自信的信心. 他信靠耶稣所说的话, 喔! 我们应该这样.
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