约翰福音：011 不要感到稀奇，我们必须重生 约3章6至13
约翰福音 mp3录音011 不要感到稀奇，我们必须重生 约3章6至13
-
-
- 小孩子：Pic君王
- Pic百姓、神的国
- Pic进入神的国 = 成为百姓，得到永生
- Pic问：你看见神的国吗？
- Pic问：要如何才能看见与进入神的国？(重生 = 换心 = 新生命)
- Pic 主重生你才能看见与进入神的国！
-
-
-
- /（I）每一位基督徒都需要被重生
- 尼哥底母的资格：是犹太人，亚伯拉罕的后裔，犹太人的官、是法利赛人宗教领袖、神学教授。按人的标准而言好像最有资格进入神的国 Christian credentials cannot save one
- V5耶稣回答:“我实实在在告诉你，人若不是从水和圣灵生的，就不能进上帝的国。6从肉身[1]σάρξ生的就是肉身[2]，从灵生的就是灵。7 你不要因为我对你说‘你们必须重生’而感到希奇。
- V7 你不要因为我对你说‘你们必须重生’而感到希奇。
- “你们”包括所有的人。
- 问：包括我们基督徒吗？ 也包括!
- 问：e.g.基督教的牧师、神学教授、是新加坡的领袖。难倒不重生也看不见？
- Pic e.g. 约翰卫斯理牧师重生的见证 （之前事奉主却没有救恩的喜乐，因还未信自己得救）
-
-
-
- V7问：为什么他们会感到希奇？ 因他们认为以色列人进入神的国是理所当然的
- 背景：神应许要救亚伯拉罕的后裔 创22:17-18 、路1:54-55、1:72-73
- Pic背景：因他们是亚伯拉罕的后裔, 就认为神的国是属于他们的（太3:9、约8:33、39）
- V6 从肉身生的就是肉身[3]，从灵生的就是灵。
- 1Pic肉身生的是属肉体的（罗7:5、8:8） VS 从圣灵生的后裔是属圣灵的 （罗8:9）
- 2Pic 属肉体是不信神不服神（罗8:5-8）VS 被重生[4]的爱耶稣与遵守耶稣的话 (约14:15-17)
- 3Pic亚伯拉罕肉身的后裔(创21:12、罗9:6-7、约8:39-44) VS被重生后的亚伯拉罕后裔(创21:12、罗9:8、路19:9、加3:7、29)
- Pic 圣灵生的：被神重生换了心，才会爱神，愿意顺服神 （结36:25-27）
- 问: 你爱耶稣吗？你遵守耶稣的话吗？(约14:15-17) 🙏🏻
- 问：基督徒的孩子受洗后，需要重生吗？信徒肉身所生的孩子，也必须重生[5]。
-
-
-
- /(II) 人无法掌控圣灵的工作
- V8 风pneuma [6]随意而吹，你听见它的响声，却不知道[7]它从哪里来，往哪里去；凡从圣灵pneuma生的[8]，也是这样。”9 尼哥德慕【尼哥底母】说：“怎能有这事呢？”
- 圣灵的重生，被比喻成好像风一样。（映射 结37:9-14）[9]
- 旧约 rûaḥ ，新约 πνεῦμα可以翻译为 圣灵、灵、风、气。
- 旧约圣经：水、风，火经常用来比喻圣灵（结11:19-20、36:25-27、37:1-14、耶24:7、32:39-40）
- 人无法预先知道风πνεῦμα从哪里来，往哪里去，同样我们也无法掌握圣灵的工作。
- Pic e.g.我们无法掌控风，同样我们无法掌控圣灵的工作
- Pic 无人能逆风
- 人若能够掌控圣灵重生的工作，就能使任何人信主。但人无法这样作！
- 被圣灵生的人也有如风一样，世人无法理解明白他
- e.g.为什么信了耶稣，整个人都变了 ？
- e.g.能经历到风，却无法看见风。能经历圣灵的工作，却看不见圣灵。
-
-
-
- /(III) 唯有重生的人明白圣经
- V10 耶稣说：“你是以色列人的教师，还不明白这事吗[10]？
- 身为圣经的老师，他本应该明白旧约圣经[11]（结11:19-20、36:25-27、37:1-14、耶24:7、32:39-40）
- 问：为什么他是圣经的教授却不明白？因为他们不信圣经！(约5:39-40、46-47)
- e.g.使徒保罗以前是法利赛人也不明白圣经。后来他重生领受圣灵后才明白（路24:45）
- 林前2:14 然而属血气的人不接受上帝的灵的事，因为他以为是愚笨的；而且他也不能够明白，因为这些事，要有属灵的眼光才能领悟。
- 未重生的人轻视圣经，以为是愚笨，重生的人信圣经、爱神的话语
- e.g.我未重生前把圣经看为愚笨。胡说八道，都是人写的。
-
-
-
- /(IV) 唯有重生的人相信
- V11 我实实在在告诉你，我们[12]知道的，才讲论；见过的，就作证，然而你们却不接受[13]我们[14]的见证。12 我对你们讲地上[15]的事[16]，你们尚且不信，如果讲天上的事，怎能相信呢？13 除了那从天上降下来的人子【仍旧在天的人子】，没有人升过天[17]。
- 问:“我们”指谁？ 施洗约翰与耶稣？门徒与约翰？耶稣与教会？
- “我们”= 耶稣和父（约5:37、6:45、8:18、8:28、10:38、12:49、14:10-11、20、15:15）
- 问：什么是“地上的事”？
- 圣灵重生的事是在地上发生的事
- 如果连最基本地上重生的事都不信，又要如何明白“天上的事”呢？
- e.g.神是三一神、信徒被提到天上、信徒将来的复活、上帝的城从天而降
- 问：耶稣凭什么知道这些事呢？
- V13 除了那从天上降下来的人子【仍旧在天的人子】[18]，没有人升过天[19]。
- 主耶稣强调他是从天而来，所以他知道神的事
- “没有人升过天” 意思：没有人升过天再回到地上把天上的事告诉地上的人
- 问：凭什么相信耶稣是从天而来呢？ （被重生的人会信！）
- 和合本：【仍旧在天的人子】ASV、KJV、RV（一些译本有这段[20]）
- 解释：主耶稣是神，虽然祂在地上，祂也在天上！神是无所不在！
-
-
-
- Pic V8 耶和华对摩西说：「你制造一条火蛇，挂在杆子上；凡被咬的，一望这蛇，就必得活。」9 摩西便制造一条铜蛇，挂在杆子上；凡被蛇咬的，一望这铜蛇就活了
- 主耶稣提醒他，他的始祖因不信，埋怨神，结果被蛇咬(审判)
- 愿意信神的话的，去仰望铜蛇才能活命
- 人子也必照样被举起来 （钉死在十字架）约8:28、12:32-33
- 耶稣告诉尼哥底母，要得永生。将来看见祂被钉在十字架时要信祂才能得永生
- 问：你重生了吗？
- 问：你明白圣经吗？你相信耶稣基督吗？ 爱耶稣吗？
- 你若是明白与相信爱耶稣，那是因为圣灵重生了你
- 主应许：
- V15 使所有信他的人都得永生。
- 感谢赞美主！
-
[1] Paul, an early Christian writer who shares many ideas with John, seems to have emphasized this moral frailty of flesh (Rom 7:5, 14, 18, 25; 8:3–13; 13:14). John, however, does not use flesh with necessary connotations of sin (e.g., 1:14); for him, flesh simply retains its biblical and early Jewish connotation of creaturely, human frailty. As with Paul, this frailty is inadequate for the true worship of God, for which only the Spirit is adequate (Gal 5:19–23; Phil 3:3).Keener, C. S. (2012).
[2] No matter how good their Christian credentials, they too must be born again if they are to see or enter the kingdom of God. Carson, D. A.
[3] The antithesis between flesh and spirit is therefore not the contrast between lower and higher aspects of human nature, but the distinction between human beings and God. The second occurrence of ‘spirit’ is not an adjective: we are not to read, ‘The Spirit gives birth to spiritual people’, understanding ‘spiritual people’ in some vague or merely functional way. What is in view is a new nature, not turning over a new leaf. Carson, D. A
[4] 属圣灵的顺从圣灵的引导 （罗8:13-14）
[5] 若不被重生：可能遇见苦难会离开主(太13:21)，可能会出卖耶稣（约6:69-71）当时的犹太人的家中，分成两种人（跟随耶稣 与 反对耶稣的人）太 10:36 人的仇敌就是自己家里的人。37爱父母过於爱我的，不配作我的门徒；爱儿女过於爱我的，不配作我的门徒；38 不背著他的十字架跟从我的，也不配作我的门徒。（路14:26）🙏🏻 主啊，祢的话真的让我们难以接受。求主帮助我们！a.p.不要因家人拒绝主、离弃主、而跌倒或不爱主a.p.不断为我们的孩子祷告，不断把福音传给他们a.p.我们没有能力使他们信，但我们身为父母应该要爱他们，但不可超越对主的爱 (创21:11-13)
[6] Both the Hebrew word rûaḥ and the Greek word pneuma can mean ‘breath’ or ‘wind’ as well as ‘spirit’, though in the New Testament any meaning other than ‘Spirit’ is extremely rare. That is why some people translate the first clause of this verse, ‘The Spirit breathes where he wills’. That is unlikely: the hearing of sound and the mention of origin and destination are in the first instance more appropriately applied to the wind. Jesus is drawing an analogy between wind and the Spirit, or, more precisely, between the effects of wind and the effects of the Spirit, and the internal cohesion of the analogy is tighter in the Greek text than in English, because there the same word is used. The point is that the wind can be neither controlled nor understood by human beings (remembering of course that this was written before modern meteorology alleviated at least some of our lack of understanding). But that does not mean we cannot detect the wind’s effects. We hear its sound, watch the swaying grasses, see the clouds scudding by, hide in fear before the worst wind storms. So it is with the Spirit. We can neither control him nor understand him. But that does not mean we cannot witness his effects. Where the Spirit works, the effects are undeniable and unmistakable Carson, D. A
[7] so too people cannot understand how they are born of the Spirit but nevertheless experience its reality in their lives.48 This is a reminder for us not to tie the experience of being born of the Spirit to particular evangelistic formulae, but to recognize that the ways of the Spirit with different people may be different, though always, as this Gospel makes abundantly clear, connected with faith in Jesus Christ.Kruse, C. G..
[8] The person who is ‘born of the Spirit’ can be neither controlled nor understood by persons of but one birth. As the ‘water and spirit’ birth is grounded in Ezekiel 36:25–27 (cf. notes on v.5), so there may be an allusion here to Ezekiel 37. There God’s breath/Spirit (rûaḥ/pneuma) comes upon the valley of dry bones and the dry bones are revived; God’s people come to life. Thus it is with everyone born of the Spirit: they have their ‘origin and destiny in the unseen God’ , not in ‘human decision or a husband’s will’, for they are ‘born of God’ (1:13). Both the mysteriousness and the undeniable power of the Spirit of God are displayed in the Scriptures to which Nicodemus had devoted so many years of study. Carson
[9] While the Spirit would ultimately raise the bodies of the dead, in a text to which John would soon allude in v. 8 (Ezek 37:9–14),187 John focuses on the resurrection life which the Spirit makes available in the present era (John 14:16–19).Keener, C. S. (2012).
（映射 alludes 结37:9-14 ruah 进入骸骨，骸骨便活了）
[10] 3:9–10. Nicodemus’ incredulous question is not How can this be? (niv), but ‘How can this happen?’ Doubtless he himself had for years taught others the conditions of entrance to the kingdom of God, conditions cast in terms of obedience to God’s commands, devotion to God, happy submission to his will; but here he is facing a condition he has never heard expressed, the absolute requirement of birth from above. Even after Jesus’ explanation, he is frankly sceptical that such a birth can take place. Judging by Jesus’ rather sharp retort (v10), the question of Nicodemus reflects, not wondering and probing ingenuousness, but frank incredulity. Jesus’ response projects the blame in sharp focus: Nicodemus in his role as Israel’s teacher should have understood these things. The article with this expression (lit. ‘the teacher of Israel’) suggests he was a recognized master, an established religious authority. ‘You are the Reverend Professor Doctor, and do you not understand these things?’ Nothing could make clearer the fact that Jesus’ teaching on the new birth was built on the teaching of the Old Testament Carson
[11] Regeneration by the Spirit is not an uncommon theme in the Old Testament (cf. Isa. 44:3; 59:21; Ezek. 11:19–20; 36:26–27; Joel 2:28–29; Ps. 51:10), Kruse, C. G. .
[12]A few commentators therefore conclude that the historical Jesus thereby identifies himself with his disciples. This is unlikely: at this point in their pilgrimage the disciples could not be described as speaking of what they know and testifying to what they have seen, viz. heavenly things (v. 12)…. John is persistently careful to distinguish between what the disciples understood during Jesus’ ministry and what they understood only later. Carson, D. A
Jesus speaks in the first-person plural four times elsewhere in this Gospel, with three different meanings: (1) when telling the woman at the well that unlike the Samaritans ‘we [ Jews] worship what we do know, for salvation is from the Jews’ (4:22); (2) when speaking to his disciples and reminding them that ‘we must do the works of him who sent me’ (9:4); and (3) when praying to his Father that his disciples might be one ‘as we are one’ (17:11, 22). In the context of 3:11 the first option is out of place, leaving as possibilities that Jesus’ use of ‘we’ here could denote either Jesus and his disciples or Jesus and his Father. As there is no indication that the disciples are in view in Jesus’ conversation with Nicodemus, it is best to take the ‘we’ to denote Jesus and his Father. This is in line with the fact that Jesus repeatedly says he speaks in the name of his Father and says what his Father commands him to say (cf. 8:28; 12:49; 14:10; 15:15). Kruse, C. G.
[13] Nicodemus had approached Jesus with a certain amount of respect (v. 2), but he had not even begun to appreciate who Jesus really was. At bottom, Nicodemus’s failure was not a failure of intellect but a failure to believe Jesus’ witness: you people do not accept our testimony. The failure to believe was more reprehensible than the failure to understand, since it betrayed a fundamentally inadequate appreciation of who Jesus is.Carson, D. A.
[14] . Some argue that Jesus’ use of the plural in 3:11 represents the voice of the Johannine community;237 in the whole context of this Gospel, however, it is more likely that it represents the joint voice of Jesus and the Father who bears witness with him so that he is not alone in his witness (5:31–32, 36–37; 8:13–14, 17–18). Keener, C. S. (2012).
[15] He had already spoken of earthly things, the need to be born of the Spirit—something experienced in this world and the condition for entry to the kingdom.Kruse, C. G. (2017)..
[16] More important, Jesus’ teaching on the new birth is elementary. If Nicodemus had apocalyptic leanings, then he might have wanted to know what the new heavens and new earth (Is. 65:17) would be like, what the kingdom of God would be like when it finally dawned. Jesus says, in effect, that entrance into the kingdom depends absolutely on new birth; if Nicodemus stumbles over this elementary point of entry, then what is the use of going on to explain more of the details of life in the kingdom? The ‘heavenly things’ are then the splendours of the consummated kingdom, and what it means to live under such glorious, ineffable rule.Carson,
[17] The Judaism of Jesus’ day circulated many stories of bygone saints who had ascended into heaven and received special insight into God’s ways and plans. Many of these stories focused on Moses (cf. Meeks, pp. 110–111, 192–195, 235–236; Odeberg, pp. 72–94). Jesus insists that no-one has ascended to heaven in such a way as to return to talk about heavenly things. Only in heaven can true wisdom be found (cf. Pr. 30:4). But Jesus can speak of heavenly things, not because he ascended to heaven from a home on earth and then descended to tell others of his experiences, but because heaven was his home in the first place, and therefore he has ‘inherently the fulness of heavenly knowledge’ (Westcott, 1. 53).12 He is the one who came from heaven; he is the revelatory Son of Man (cf. notes on 1:51). Carson, D. A.
[18] Some ancient manuscripts read “and no one has ever gone up to heaven except the one who came down from heaven, the Son of Man, who is in heaven.” JB, NEB, Mft, and Zür all accept the words “who is in heaven” as a part of the original text. NAB, however, places them in brackets, and Zür and NEB both have a footnote, indicating the absence of these words from some manuscripts. The other translations which include them give no note (except Segond). This phrase occurs in a few Greek manuscripts, in the Latin, and in a few Syriac versions. The textual evidence in its favour is weak and diverse. Yet the phrase is so difficult that it is hard to see why any manuscript would include it if it were not an original part of the text. The UBS Committee on the Greek text supports the shorter reading because of the strong manuscript evidence. They believe that the words “who is in heaven” were added later as a further Christological interpretation of this verse. Newman, B. M., & Nida, E. A. (1993).
[19] When he said, No one has ever gone into heaven except the one who came from heaven, he rejected all Jewish speculations about other ‘revealers’ who were thought to have ascended to heaven (e.g. Abraham, Moses, Enoch and Isaiah) to return with revelations for those on earth (cf. Prov. 30:4). Kruse, C. G. (2017)..
[20] 3:13. Although the words ‘who is in heaven’, appended to ‘the Son of Man’, are absent from the two oldest manuscripts of John (P66 and P75), they occur in many others, sometimes with minor variations.Carson, D. A. .
[21] These two words put Jesus in quite a different category from the bronze snake. Every reader of the Old Testament knew that eventually that snake had to be destroyed by King Hezekiah, because too many people treated it as if it had some inherent, magical power (2 Ki. 18:4). What spared the Israelites from the mortal threat of the desert snakes was God’s grace; the means was the bronze snake. But we must say more than that about Jesus. The Father has granted the Son to have life in himself (5:26); he is himself the resurrection and the life (11:25), and those who believe have life in him.Carson, D. A.
[22] As Moses lifted up the snake, so Jesus too would be lifted up. The verb ‘to lift up’ (hypsoō) is used five times in the Gospel of John (3:14 [2×]; 8:28; 12:32, 34) and in every case it is used in an allusion to Jesus’ crucifixion. Kruse, C. G. (2017).r
[23] John makes it clear that Jesus’ return to the glory he had with the Father before the world began (17:5) is accomplished by being ‘lifted up’ on the cross.Carson, D. A.
[24] The Israelites, bitten by venomous snakes, had to believe in God’s provision and look to the snake to live. Now God has provided salvation from the consequences of sin for all peoples by the death of his Son, and those who put their faith in Jesus will have eternal life.Kruse, C. G. (2017).