信心的旅程 约1章43至51
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- V43 再过一天，耶稣决定往加利利去；他遇见腓力，就对他说：“来跟从我！”44 腓力是伯赛大人，与安得烈和彼得同乡。45 腓力[1]找到拿但业[2]，告诉他：“摩西在律法书上所写的，和众先知所记的那位[3]，我们已经遇见了，他就是约瑟[4]的儿子拿撒勒人耶稣[5]。”46 拿但业说：“拿撒勒还能出什么好的吗[6]？”
- 上文：V40-41 施洗约翰向安得烈见证耶稣，安得烈向（兄弟）彼得见证耶稣。
- 在伯赛大，耶稣呼召腓力
- 腓力向拿但业见证耶稣 。
- 拿但业可能就是巴多罗迈 Bartholomew（太10:3、可3:18、路6:14）
- V45…摩西在律法书上所写的，和众先知所记的那位，我们已经遇见了…
- Pic 背景：旧约圣经（约3500年前）预言[7]基督的到来 （路 24:25-27）
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- Ap 我们大多数人与拿但业一样，经常使用部分的认知去衡量一个人。
- e.g.这人的穿着打扮? e.g.你读什么学校？你家住哪里？
- Pic e.g.有一位美国牧师在教会门外把自己乔装成无家可归之人。却没有一个人愿意打声招呼
- Pic e.g.我们在big box 的小房间聚会。你们第一次来进来时，有没有吓到？
- Pic e.g.邀请朋友时，教会在工业区里面。这教会可靠吗？
- 我们都经常以貌取人，我们有一些在还未信主前，都曾论断过耶稣。
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- V46 …腓力说：“你来看！”
- 腓力智慧的回答拿但业，“你来看！” (1:39)
- 信仰上的事是需要他们自己来经历的。
- ap 有时我们不懂得如何传福音，只能不断邀请他们来看
- 那些主所预定拣选的人，时候到了他们一定信主 （约10:25-27、罗8:29、弗1:4-5）
- e.g.我自己去看圣经，后来我信了！
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- V47 耶稣看见拿但业向他走过来，就论到他说：“看哪，这的确是个以色列人，他心里没有诡诈[11]。”48 拿但业问他：“你怎么认识我呢？”耶稣回答：“腓力还没有招呼你，你在无花果树下的时候，我就看见你了。”
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- 拿但业还未见耶稣就论断他 vs 耶稣还未见拿但业却认识他!
- V47…“看哪，这的确是个以色列人，他心里没有诡诈。”
- 问：心里没有诡诈，有这样的人吗？
- 意思：拿但业是坦荡、坦诚的人。不是指拿但业从不犯罪。(罗3:10)
- 影射：诡诈的雅各,后来上帝改变他，给取名以色列。
- Pic e.g.雅各用精明手段向买了哥哥长子的名分 e.g.雅各诡诈欺骗父亲祝福他。
- 雅各后来被上帝严厉管教、磨练。后来雅各生命得到改变，被主改名为以色列（创32:28）。
- V48 拿但业问他:“你怎么认识我呢？”…
- 主耶稣说中了拿但业的心
- e.g.有可能拿但业也有像雅各（以色列）的经历。
- V48…耶稣回答:“腓力还没有招呼你，你在无花果树下的时候，我就看见你了。”
- 主耶稣知道人内心的事与未来的事。(1:47–48、2:23–25、4:17–18、6:70–71、13:26)
- e.g.到底无花果树下发生了什么事？他在树下祷告认识基督？？（我们不知道发生了什么）
- 他知道耶稣像先知般知道一切，就立马信耶稣就是上帝的儿子，要来的基督！
- Ap 你可能会说如果耶稣在我们当中就好，一句话就能够使人回转。
- 但如今圣灵来帮助我们
- 约16:7 …我若不去，保惠师就不到你们这里来；我若去，就差他来。
- 圣灵既来了，就要叫世人为罪、为义、为审判，自己责备自己。【约16:8】
- 圣灵会向人的内心作见证 （约15:26、徒5:32、来10:15）
- e.g.有时主圣灵就使用我们说的一句话，就说中他心里，那人就悔改信主了（林前14:25）
- 祈求主赐我们祂的话语（林前14:24-25）Spirit works in mysterious ways
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- 意思：告诉你心里的事，你就信？ 你将来要看见更大的事
- V51...你们要看见天开了，上帝的众使者在人子的身上，上去下来。
- 耶稣说了一些令人难以置信、难以明白的话
- 众使者= 众天使
- 人子[17]=耶稣 （耶稣是神的儿子、也是人子）
- 问：天使怎样可能在耶稣的身上，上上下下？
- 影射：雅各所梦见的天梯。
- 背景：雅各骗得祝福后，逃离想杀他的哥哥 创27:41
- 创28:11…，在那里躺卧睡了，12 梦见一个梯子立在地上，梯子的头顶著天，有神的使者在梯子上，上去下来。13 耶和华站在梯子以上
- “你们要看见”指的是属灵的看见
- 意思：后来跟随耶稣的人，会知道耶稣就是那天梯，唯一通往上帝的唯一天梯（道路）！
- e.g.拿但业其实还有很多事情都不明白，很多事情还未看见，未经历
- e.g.门徒们用了（3年半 全时间）经历所有的事，后来才明白。
- “你们要看见” 不只是应许“拿但业”一人，而是我们每一位！
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- 主应许我们 V51“你们要看见”
- 现在是2020年，只要你真心爱主，10-20年下来，你对主的属灵认识的深度会越来越深
- e.g.圣经里面有很多教导，是需要多年跟随主后，经历之后才读得明白的
- e.g.一位弟兄在一所教会几十年，后来差点跌倒受伤了。后来主才开他的眼睛明白真理
- e.g.失败、挫折、苦难、与罪的挣扎（成圣），都是教导我们认识主的工具
- Pic 主应许信靠跟随祂的人，信仰上会成长，终会看见、明白、经历！
[1] Philip’s name is Greek, perhaps inviting the Greeks to approach him first in 12:20–21, but scholars who would therefore dispute Philip’s Jewishness472 reckon neither with the hellenization of Palestine473 nor with the Palestinian Jewish use of Greek names.474 That a few of Jesus’ disciples bore Greek names is not unusual;475 further, had Jesus had any immediate Gentile followers, his Jewish disciples and especially his opponents would have pointed this out, and the later church, advocating the Gentile mission through less relevant narratives like the centurion and Syrophoenician woman (Matt 8:5–13/Luke 7:1–10; Mark 7:24–30/Matt 15:21–28), would have surely exploited it. Keener, C. S..
[2] Philip “finds” Nathanael (1:45) as Jesus had “found” him (1:43).490 “Nathanael” (1:45) was “a real if uncommon Semitic name.”491 Some have identified this character with Bartholomew of the Synoptic tradition,492 but because Jewish people did not usually have two Semitic names, other scholars prefer to follow “early patristic suggestions that he was not one of the Twelve.”493 Arguments for both sides of the debate are inconclusive: “Bartholomew” may represent the Greek form of Aramaic “Bar Tholmai,” son of Tholmai, a patronymic rather than a proper name;494 but the apparent association of Philip with Nathanael in Synoptic lists (Mark 3:18; Matt 10:3; Luke 6:14) may be the only genuine evidence for the identification, and it is inadequate. Nathanael may figure prominently in the Fourth Gospel not because he is one of the Twelve but because he is a primary source of the Gospel’s Galilean tradition, being from Cana (21:2; cf. 2:1; 4:46), or perhaps a close friend of the author or his source (cf. 21:2). His role in the Gospel makes it likely that he was one of the Twelve (a group John knows, 6:70), and if he was one of the Twelve, he was likelier Bartholomew than anyone else;495 but the identification remains uncertain.Keener, C. S .
[3] •当时的门徒们，虽然相信耶稣就是旧约所说那要来的基督。但是他们在看旧约经文时，还是不明白旧约中有关基督必须先受苦的经文也是指向他。门徒们起初对基督的认识不是全面的，要等到后来基督受死复活后才明白。路24:25 耶稣说：“无知的人哪，先知所说的一切话，你们心里信得太迟钝了！26 基督这样受害，然后进入他的荣耀，不是应当的吗？”27 于是他从摩西和众先知起，把所有关于自己的经文，都给他们解释明白了。
[4] Jesus’ status as Joseph’s son (1:45; 6:42) is also attested in Synoptic tradition (Matt 1:16; Luke 3:23; 4:22; cf. Mark 6:3), where it can be linked with his Davidic heritage (Matt 1:6; Luke 3:31), so this confession need not imply the Johannine community’s ignorance of or opposition to the virgin birth tradition.Keener, C. S.
[5] the son of Joseph. This does not imply a denial of the virgin birth, of which Philip may not in any case be aware at this point; it is simply a reference identifying Jesus by His town and family (Matt. 1:24; cf. Luke 2:46–48 note; 3:23). The Reformation Study Bible.
[6] Nathanael apparently expresses contemporary skepticism that a prophet could arise from Galilee (7:52). Nazareth is an insignificant village, not mentioned in the OT or other Jewish literature of the time.The Reformation Study Bible.
[7] The OT anticipation of Christ and His work is affirmed by Christ Himself (Luke 24:25–27, 44–47) and is central in the preaching of the apostles (Acts 2:29–32; 3:18, 21, 24; 7:52, 53; 8:30–35; 26:22, 23; 28:23).Sproul, The Reformation Study Bible..
[8] As Galileans were frequently despised by people from Judea, so it appears that even fellow Galileans despised Nazareth. Carson, D. A. .
[9] Racially the area of the former Northern Kingdom of Israel had had, ever since the Assyrian conquest in the eighth century B.C., a more mixed population, within which more conservative Jewish areas (like Nazareth and Capernaum) stood in close proximity to largely pagan cities, of which in the first century the new Hellenistic centers of Tiberias and Sepphoris were the chief examples.Geographically Galilee was separated from Judea by the non-Jewish territory of Samaria, and from Perea in the southeast by the Hellenistic settlements of Decapolis.Politically Galilee had been under separate administration from Judea during almost all its history since the tenth century B.C. (apart from a period of “reunification” under the Maccabees), and in the time of Jesus it was under a (supposedly) native Herodian prince, while Judea and Samaria had since A.D. 6 been under the direct rule of a Roman prefect.Economically Galilee offered better agricultural and fishing resources than the more mountainous territory of Judea, making the wealth of some Galileans the envy of their southern neighbors.Culturally Judeans despised their northern neighbors as country cousins, their lack of Jewish sophistication being compounded by their greater openness to Hellenistic influence.Linguistically Galileans spoke a distinctive form of Aramaic whose slovenly consonants (they dropped their aitches!) were the butt of Judean humor. Religiously the Judean opinion was that Galileans were lax in their observance of proper ritual, and the problem was exacerbated by the distance of Galilee from the temple and the theological leadership, which was focused in Jerusalem. R T France
[10] David himself is Bethlehemite (撒16:1）
[11] Notice that our Lord said Nathanael was an Israelite in whom was no guile. He put deliberate emphasis on that word because Jacob, the Old Testament patriarch, was Israel, and he was full of guile—a scoundrel who loved God. God worked in his life until finally, after wrestling with God, Jacob was renamed Israel. Jesus was saying that Nathanael was an ideal Israelite because guile had gone out of his life. Temple’s translation says, “Behold an Israelite in whom there is no Jacob.” Nathanael was evidently an Old Testament believer, like Simeon and Anna, who was looking for God. The Lord knew Nathanael’s character before he met him and said he was a guileless man. How could Jesus know? That thought must have flashed through Nathanael’s mind. Beautiful revelation! Hughes, R. K.
[12] But the use of Son of God to designate the Messiah ultimately depends on passages such as 1 Samuel 26:17, 21, 25; 2 Samuel 7:14; Psalm 2:7 (linking sonship and Davidic royalty). The link is retained in Jewish literature, some of it pre-Christian (4Q Florilegium 1:6–7; IQSa 2:11ff.; 1 Enoch 105:2; 4 Ezra 7:28–29; 13:52; 14:9; cf. NIDNTT 3. 637). That appears to be how Nathanael used it, but readers of John’s Gospel will quickly learn that the categories ‘Son’ and ‘Son of God’ are used to depict the unique relation of oneness and intimacy between Jesus and his Father. Jesus’ sonship to God, however functionally described, involves a metaphysical, not merely a messianic, relationship (cf. notes on 5:16–30; 10:33). Nathanael spoke better than he knew. Carson, D. A..
[13] On this reading, “Son of God” and “King of Israel” would both function as messianic titles, and this may be what John expects his readers to suppose Nathanael meant. Nevertheless, not only “Son of God” but also “king” has developing nuances as the Fourth Gospel progresses,540 and the latter may come to be associated with deity.541 Presumably in part because Jesus’ kingship (12:15) failed to fulfill traditional Jewish expectations for the messianic king (6:15; 12:13), both his people and others rejected him (18:33, 37, 39–40; 19:3, 12, 14–15, 19, 21). Given John’s divine Christology elsewhere, however, and the possible contrast between Caesar’s and God’s kingship implied in 19:15, he may allude to Jesus as the divine King, God.542 The Johannine Christians might recognize this; thus in Revelation Jesus bears the divine title “King of kings” (19:16; cf. 17:14) Keener, C. S.
[14] 从四福音书记载，明白当时所有的门徒对耶稣是谁的认识还只是表面的。背景：门徒们以为耶稣来，是要作地上政治的王，带领他们推翻罗马帝国，建立地上的国
[15] In introducing this promise, Jesus employs, for the first time, the double ‘Amen, amen’ expression variously rendered ‘verily, verily’ (AV), ‘truly, truly’ (RSV), or ‘in truth, in very truth’ (NEB). The NIV adapts the entire construction ‘Amen, amen, I say to you’, making it ‘I tell you the truth.’ The original Hebrew word for ‘amen’ comes from a root denoting certainty, steadfastness. It was sometimes appended to the end of prayers (e.g. Ps. 41:13) to voice hearty agreement and solemn wish that the prayer be fulfilled; Jesus uses it before an utterance to confirm and emphasize its trustworthiness and importance. Carson, D. A. .
[16] This verse alludes to Jacob’s vision of a ladder or stairway stretching from earth to heaven, on which angels ascended to worship God and descended to do His bidding on earth. As Jacob slept, his resting place became a temple, a “house of God” (Bethel; Gen. 28:12). Jesus Himself is the reality to which the stairway pointed. In a dream, Jacob saw the reunion of heaven and earth; in reality, Christ is the end-time sanctuary in which God communes with His people (1:14; 2:19–22). The Reformation Study Bible.
Thus, he is not only the “Son of Man” who will come from heaven (Dan 7:13–14), but is the mediator between heaven and earth, on whom the angels must travel. The “angels of God ascending and descending” is a direct quote from Gen 28:12. Thus, in short, Jesus is Jacob’s ladder, the one who mediates between God in heaven and his servant Jacob on earth (cf. 14:6); thus the “true Israelite” (1:47) may receive the revelation of God as his ancestor did (Gen 28:12; cf. 32:1, an inclusio).553 As Jacob’s ladder, he is also Bethel, God’s house (Gen 28:19),554 an image that naturally connects with Jesus as the new temple (1:14; 2:19–21; 4:20–24; 7:37–39; 14:2, 23). Keener, C. S.
It is Nathanael, not Jesus, who is the new Jacob here (1:47; Jesus is greater than Jacob, 4:12);560 Jesus is Jacob’s ladder (what Jubilees calls the “gate of heaven”),561 the way between God and the world (14:6).562 If later rabbis could claim that Moses was greater than Jacob because he not merely saw angels but ascended into their domain, no one could dispute that Jesus was greater than Jacob,563 for angels depended on him as the true connection between the worlds (cf. also 3:13–15, where Jesus is the true ascender superior to Moses). This confession climaxes the human christological titles of 1:19–50; Jesus is Christ, the lamb, the Son and the King, but only when the disciples recognize him as the exalted Son of Maan and way to the Father do they recognize the full heavenly reality behind the other titles.564 Keener, C. S.
Because Jesus explicitly alludes to these experiences in Jacob’s life, it becomes clear what kind of vision he is promising. It is quite beside the point to say that the cross is now the ladder (Derrett, p. 416), since Jesus makes no mention of the ladder. Equally, it misses the point to say that 1:51 draws a parallel between Jacob and the disciples: both are accorded visions, and what the disciples are promised is what Jacob saw, viz. Jesus himself.50 After all, the explicit parallel is drawn between Jacob and Jesus: the angels ascend and descend on the Son of Man, as they ascended and descended on Jacob (for clearly that is how John understands Gn. 28:12). To see heaven opened is to be accorded a vision of divine matters (cf. Acts 10:11; Rev. 4:1; 19:11). What the disciples are promised, then, is heaven-sent confirmation that the one they have acknowledged as the Messiah has been appointed by God. Every Jew honoured Jacob/Israel, the father of the twelve tribes; now everyone must recognize that this same God has appointed Jesus as his Messiah. If there is a hint of the ‘new Israel’ theme, it is here, not in v. 47. Jesus is the new Israel. Even the old Bethel, the old ‘house of God’, has been superseded. It is no longer there, at Bethel, that God reveals himself, but in Jesus (cf. Davies, p. 298)—just as later on Jesus renders obsolete such holy places as the temple (2:19–22) and the sacred mountains of the Samaritans (4:20–24). Through him comes the fulness of grace that surpasses and replaces the earlier grace (1:16). Carson, D. A.
[17] Son of Man. Jesus uses this name often for Himself. It not only emphasizes His human nature, which enabled Him to die for His people, but also refers to the heavenly, messianic figure known from Daniel’s vision who is invested with universal authority on behalf of God’s saints—a second and last Adam (Dan. 7:13, 14; Matt. 8:20 note). Accordingly, Christ has begun to fulfill the Dan. 7:13, 14 prophecy that the Son of Man would come and reign over the earth. The Reformation Study Bible
Jesus’ self-designation, ‘the Son of Man’, was an ambiguous expression. Both in Hebrew and in Greek a ‘son of man’ could be a circumlocution for a human being, and on occasion Jesus apparently used it instead of ‘I’ or ‘me’ (e.g. 6:27; cf. 6:20). At the same time, the expression enjoyed obvious affinity with the ‘one like a son of man’ in Daniel’s vision (Dn. 7:13–14), the one who is granted universal authority by the Ancient of Days. Precisely because the expression was not narrowly tied to one eschatological figure, Jesus could take it up and use it without fear of being misunderstood because of doubtful associations in his hearers’ minds. Titles like ‘the King of Israel’ and ‘the King of the Jews’, while appropriate at a certain level, were so loaded with political messianism that they could not be adopted without restraint and appropriate caveats. ‘Son of Man’, on the other hand, lay ready to hand as an expression that could be filled with precisely the right content. In the New Testament the title refers only to Jesus, and occurs almost always on his lips. In other words, he himself shapes its content, and under its rubric fuses the authoritative figure of Daniel 7 with the righteous sufferer motif from the Old Testament, a motif that reached its high point in the ‘servant songs’ of Isaiah 42:1–53:12.Carson, D. A..