约翰福音：005 看施洗约翰的服事 约1章19至28

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005 看施洗约翰的服事 约1章19至28

约1:19-28

Pic背景：在主耶稣开始传道前，神兴起先知施洗约翰，为先锋

约翰在旷野传道，说：「天国近了，你们应当悔改！」太3:1-2

背景：不喝酒、穿骆驼毛衣服[1]，腰束皮带，吃蝗虫、野蜜 太3:4

太3:5-6 那时，耶路撒冷和犹太全地，并约但河一带地方的人，都出去到约翰那里，6  承认他们的罪，在约但河里受他的洗。

（I） 需要被圣灵充满

为主使用的人需被圣灵充满 （路1:15-16、徒4:8、4:31、9:17、13:9、13:52）

路1:15 他在主面前要被尊为大，淡酒浓酒都不喝，未出母腹就被圣灵充满。16 他要使许多以色列人转向主他们的上帝。17  他必有以利亚的灵和能力，行在主的前面，叫父亲的心转向儿女，叫悖逆的转向义人的意念，为主安排那预备好了的人民。

使徒保罗吩咐我们要不断被圣灵充满 （弗5:18）

被圣灵充满之人会尊主的旨意，他会过圣洁生活

帖前 4:3 上帝的旨意是要你们圣洁，远避淫行；4  要你们各人晓得怎样用圣洁尊贵的方法保守自己的身体；5  不要放纵邪情私欲，像那些不认识上帝的外族人一样

服事主：1需不断被圣灵充满、2需过圣洁生活、3依靠圣灵

亚4:6 …万军之耶和华说：不是倚靠势力，不是倚靠才能，乃是倚靠我的灵方能成事。

（II） 目标是把人指向基督

背景：许多人受约翰洗礼。祭司、法利赛人派人去问约翰，你是谁？

V20 约翰并不否认，坦白地承认说：我不是基督。

事奉主之人，需时时谨记自己不是基督

我们不是基督，所以无法解决罪、无法解决许多问题。唯有主能拯救他们。we feel helpless

我们只能：为他们祷告，用神的话责备、安慰、提醒。

我们只能：在能力范围内施怜悯

V21 他们[2]又问：“那么你是谁？是以利亚吗？”他说：“我不是。”…

问：为什么问约翰是不是以利亚？以利亚不是在天上吗？（王下2:11）

û玛4:5「看哪，耶和华大而可畏之日未到以前，我必差遣先知以利亚到你们那里去。6 他必使父亲的心转向儿女，儿女的心转向父亲[3]，免得我来咒诅遍地。」

在基督来之前，以利亚一定要先来

施洗约翰的确不是以利亚先知本人。“V21 他说：“我不是。”…

主耶稣说：你们若肯领受，这人就是那应当来的以利亚 （太11:14，路1:17） 

û路1:17 他必有以利亚的心志能力，行在主的前面…（天使加百列对约翰父亲撒迦利亚说）

O玛4:5“以利亚”是预表施洗约翰来时，拥有以利亚的心志能力，使百姓的心回转向神

V21  …是那位先知吗？”他回答：“不是。[4]

摩西预言一位先知像他一样的要来（申18:18-19）

“那位要来的先知” 其实就是主耶稣（徒3:22）

V19 …“你是谁？”…“那么你是谁？… 22  再问：“你是谁？….你说你自己是谁？”

意思：你凭什么传道？你凭什么施洗[5]（V25）？

e.g.约翰没有强调自己多厉害：我带几万人洗礼、拥有几万门徒、我布道给多少多少人

e.g.世界以KPI业绩指标 来定你是谁

在约翰眼中他是谁并不重要。

他知道他只是铺路的，重要的是基督要来！

约翰的对话中，是高举基督！V23 我为耶稣铺路的

问：你行善事后，人是否感激你？还是感激主？

问：你帮助人，人作你的门徒？还是作基督的门徒？

（III） 忠心完成托付

V23 他说:“我就是在旷野呼喊者的声音:‘修直主的路[6]！’正如以赛亚先知所说的。”

Pic引自 赛40:3-5[7]

约翰清楚他只不过是为基督铺路的工人

约翰清楚知道他并不是主角 he is not the star, he only path way for the star !

Pic人通常都希望自己成为主角，而不是配角或跑龙套的！

Pic e.g.许多人都希望自己成为大卫，但又有多少愿意成为成就大卫的约拿单？

Pic 又有多少人，能心甘情愿成为大卫身旁的勇猛的战士呢？

Pic施洗约翰则是为主耶稣铺路。约32岁为主殉道 （太14:1-12）

扮演什么角色，活多久不重要。重要的是否有完成神的托付！

每一位主的门徒，都可以在主给我们的范围内忠心完成使命。

e.g.马大伺候耶稣“煮饭”

Pic 路10:40 马大伺候的事多，心里忙乱，就进前来，说：「主啊，我的妹子留下我一个人伺候，你不在意吗？请吩咐他来帮助我。」41  耶稣回答说：「马大！马大！你为许多的事思虑烦扰，42  但是不可少的只有一件；马利亚已经选择那上好的福分，是不能夺去的。」

一些人误解：以为马大的服事不重要

一些人误解：以为耶稣要马大放下服事，学习玛丽亚。

后来马大明白。她的服事是为了扶持耶稣的事工。让更多人更好的学习主的话！（约12:2）

一个健康的教会，是需要许多不同的马大，日复一日做同样的事。扶持教会来把人带到基督前

e.g.音响、直播、清洁、煮饭、招待、关怀、怜悯 、行善、代祷 等等

问：我们这一生能忠心为主作什么？

IV 谦卑服事主

26 约翰回答：“我是用水施洗[8]，但有一位站在你们中间，是你们不认识的；27 他是在我以后来的，我就是给他解鞋带也不配[9]。”28 这些事发生在约旦河东的伯大尼[10]，约翰施洗的地方。

问：解鞋带是下人所作的事，他却说自己不配？

人人都可以说这句话，但不是人人心里真的都能做到！

e.g.弟兄为教会幸苦抹地板、洗厕所。然后你不谢他还告诉他你不配！他会生气！！

e.g.不久前我在同工们面前夸耀自己。说我佩服自己，几乎每天工作从早到晚，休假也做工

但我却没有丝毫一点这种“我不配的心态”！

发现原来“我就是给他解鞋带也不配”只不过是挂在嘴边罢了

施洗约翰不是一个挂在嘴边“我就是给他解鞋带也不配”的牧师。

约翰当时拥有有几十万人跟随！当时主耶稣还是默默无名。

却为了上帝住在广野、吃蝗虫、野蜜 太3:4

却为了上帝的道，被希律王杀害。太14:1-12

约翰的态度：不管为主，为教会付出多少我都是不配的

Pic约翰的态度：能付出都是主给的机会与恩典。

总结：🙏 需要被圣灵充满、目标是把人指向基督、忠心

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[1] 他的穿着与古时先知以利亚，一样 穿骆驼毛的衣服，腰束皮带 （王下1:8）

[2] By far the best alternative is that of the NEB: ‘Some Pharisees who were in the deputation asked him’. This is entirely credible, for although the Pharisees did not control the Sanhedrin and other Jewish leadership in Jerusalem, they were sufficiently influential that an official delegation could scarcely have been sent without some representation from their wing.Carson, D. A.

[3] 寓意表达上帝要使他们的心会转

[4] 犹太人也在等候摩西所论到要来的先知。 （约1:45、申18:18）

[5] 背景：洗礼是给外邦人悔改入教。但约翰却要犹太人洗礼要他们悔改！（太3:6-8、可1:4）。洗礼影射（结36:25-31） 预言新约来时上帝亲自洗礼、换心、赐圣灵、赦罪。这可能也是为什么他们问约翰，你不是基督、以利亚、那位先知，你凭什么洗礼

[6] First, verse 23, he said, “I am the voice…” He did not say, “I am the Word.” He reached back 700 years to the words prophesied in Isaiah 40 (vv. 3–5) and said, “I am just a voice.” He was not the substance but just the communicator. Borrowing the imagery from that Old Testament passage, he was saying, “I am merely a workman making a road for the Messiah.” He moved the emphasis away from himself. Similarly, look at verse 27: “He is the one who comes after me, the thongs of whose sandals I am not worthy to untie.” He turned the conversation away from himself and pointed to Jesus Christ. Not only that, he claimed for Jesus a place so exalted that ordinary people like himself were unworthy to perform a task relegated to the lowest slave. Hughes, R. K.

In the original context, the Old Testament prophet is calling for a (metaphorical) improvement in the road system of the desert to the east, a levelling of hills and valleys and a straightening of the curves, to accommodate the return of the covenant people from exile. But even in Isaiah, the end of the exile begins to serve as a model, a literary ‘type’, of the final return to the Lord far greater than a return to geographical Jerusalem. If Isaiah 40–66 begins by announcing good news to Zion (= Jerusalem), it goes on to anticipate a still greater redemption effected by the suffering Servant of the Lord (Is. 52:13–53:12), climaxed by a new heaven and a new earth (Is. 65–66). It is this ‘typological’ connection, already established in the book of Isaiah, that the New Testament writers take up and understand to be fulfilled in the voice of John the Baptist, who cried in the desert, preparing a way for the Lord, and thereby announcing the coming of Jesus Messiah。Carson, D. A.

[7] 赛40:3 有人声喊著说：在旷野预备耶和华的路，在沙漠地修平我们神的道。4 一切山洼都要填满，大小山冈都要削平；高高低低的要改为平坦，崎崎岖岖的必成为平原。5 耶和华的荣耀必然显现；凡有血气的必一同看见；因为这是耶和华亲口说的。

[8] the critical fact of John’s baptismal mission was that he came to reveal Israel’s king to Israel (1:31; 12:13). While some of Israel’s self-appointed guardians might remain clueless (3:10), the genuine Israelites would recognize Israel’s rightful king (1:47, 49). While his interlocutors, like the world (1:10, οὐκ ἔγνω), might fail to recognize their king (1:26, οὐκ οἴδατε), the Spirit would enable others to recognize him (1:33, οὐκ ᾖδειν) The Hebrew Bible and later tradition regularly calls the Israelite prophets “slaves of God,”¹⁹⁴ also applying the title to David,¹⁹⁵ Moses,¹⁹⁶ the patriarchs,¹⁹⁷ and Israel as a whole;¹⁹⁸ other ancient hearers also would have received the image of God’s slave as one of great honor.¹⁹⁹ By contrast, the prophet John here claims his unworthiness even to be Christ’s slave.²⁰⁰ The words demean John only by contrast with Christ, and fit the Fourth Gospel’s high Christology, suggesting Jesus’ deity. Keener, C. S..

[9] extraordinary humility in the context of a society where a student was expected to do for his teacher whatever a slave would do—except take off his shoes (cf. Daube, pp. 266–267).Carson, D. A.

The most demeaning tasks performed by a household servant involved the master’s feet (washing the feet,190 carrying sandals, or unfastening thongs of sandals);191 to do such work was to be a slave. Thus although ancient teachers usually expected disciples to function as servants,192 later rabbis entered one caveat: unlike slaves, they did not tend to the teacher’s sandals.193 But could John really claim himself unworthy to be the coming one’s slave? If so, he exalts the coming one in virtually divine terms.Keener, C. S.

[10] The Bethany mentioned here, however, is located on the other side of the Jordan, from the vantage point of the western side. Because there is no known Bethany on the east bank, numerous theories have been advanced. Some adopt the reading ‘Bethabara’—a known village but almost certainly not the original text. Apart from the textual evidence, which strongly supports ‘Bethany’, John takes equal pains to identify the other Bethany’s proximity to Jerusalem (11:18), which suggests that in his own mind he is referring to two places with the same name.Carson, D. A.