约翰福音：08 他吩咐你们什么，就作什么 约2章1至12
008 他吩咐你们什么，就作什么 约2章1至12
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- 耶稣的母亲看见婚宴上出现了严重的问题。“他们没有酒了”
- 背景：没有酒会被人嘲笑的。
- 出现困难时，耶稣的母亲把问题带到耶稣面前
- 背景：在这之前耶稣应该是从来没开始行神迹（V11）因约翰说这是头一件神迹（V11）。
- Pic伪经中称耶稣小时候把粘土造的鸽子，变成真的鸽子 （多半是捏造的）主耶稣从来不为自己行一件神迹，他一生只遵行上帝的心意(5:30; 8:29)。
- 玛丽亚相信耶稣，可能是知道他拥有极大的智慧（路2:40），她相信耶稣一定能够解决问题！
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- 问：你面对极大困难时，你第一个找谁？
- .（I）要以信心寻求主耶稣
- 问：你现在正在面对难题吗？你单单依靠自己的力量，还是依靠人？
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- V4 耶稣说:“母亲 γυνή[7]（原文作“妇人”），我跟你有什么关系呢【我与你有什麽相干】？..
- 在原文中主耶稣称玛丽亚为 γυνή“妇人” 尊敬女士 Madam
- 主似乎轻微的责备[8]他的母亲。
- V4 … 我跟你有什么关系呢【我与你有什麽相干】？…
- 问：如果你叫儿子做事，儿子回你“尊敬的女士，我与你有什麽相干”？ 你会生气吗？
- 这里耶稣是以主的身份对玛利亚说话！ 主耶稣要门徒们知道即使是玛丽亚也不能命令他。
- V4 …我的时候还没有到[9]。…
- 我的时候还没有到 = 指耶稣上十字架[10] (7:30; 8:20; 12:23, 27; 13:1; 17:1），
- 我的时候还没有到 = 也有可能指耶稣再来时
- 旧约背景：酒：神的国中有永无止境的酒 [11] （赛. 25:6; 耶. 31:12–14; 何. 14:7; 珥 3:18; 摩 9:13–14）
- 珥3:18 到那日，大山要滴甜酒；…
- 摩9:13 耶和华说:日子将到,…..;大山要滴下甜酒…
- 用不尽的美酒的时候还没到。首先耶稣必须先为世人上十字架
- 将来主耶稣要再来时，会与我们一同喝酒（路22:18、30、启19:9）注:“葡萄汁”是葡萄酒
- 主耶稣就是那要来的新郎[12]（路5:34、约3:29、启21:9）！祂会提供那源源不断的酒
- Pic Screaming Eagle Cabernet Sauvignon 1997 价格新币 $12,985.28
- 忠心走完这一生的路，将来有最好的美酒等待着你与我！the best wine is yet to come!
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- Γ妇人”，我跟你有什么关系呢【我与你有什麽相干】？我的时候还没有到
- 玛利亚并没有气馁或生气！她相信耶稣一定能解决他们面对的问题
- （II）祷告受阻碍时，不可放弃！
- 主耶稣没有义务为我们行神迹，我们受拦阻时要继续谦卑恳求主
- e.g. 太 15:26 他回答说：「不好拿儿女的饼丢给狗吃。」27 妇人说：「主啊，不错；但是狗也吃他主人桌子上掉下来的碎渣儿。」28 耶稣说：「妇人，你的信心是大的！照你所要的，给你成全了吧。」从那时候，他女儿就好了。
- a.p.你们祷告也不要灰心气馁，要有谦卑的信心
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- .（III）主吩咐你们什么，就作什么
- V5 他母亲告诉仆人说：“他吩咐你们什么，就作什么。” 6 在那里有六口石缸，每口可盛两三桶水，是为犹太人行洁净礼[13]用的。7 耶稣吩咐仆人：“把缸都倒满水！”他们就倒满了，直到缸口。8 耶稣又吩咐他们：“现在舀出来，送给筵席的总管！”他们就送去了。
- 玛利亚对耶稣有信心，她吩咐仆人,“他吩咐你们什么，就作什么。”
- 耶稣吩咐仆人 把水倒入犹太人行洁净礼用的石缸，然后送给筵席的总管
- 仆人们心里是否想着：不合理？ 违背我们做事的方式？
- 把水送给筵席的总管？等一下会不会被管教？
- 如果仆人们没有顺服，他们就看不见这神迹！
- ap 许多时候人寻求主的帮助时，按自己的想法，拦阻主在圣经中的命令
- 人往往骄傲，认为自己比主智慧。（这是不可能）
- 我们有时说我们信，但到头来坚持自己的看法。结果看不见上帝如何改变我们的生命
- ap信主最大的益处之一就是生命被改变（林后3:17-18），好像水变成红酒一样！
- Pic 犹太人行洁净礼用的水[14] 象征 ：旧约礼仪。 酒[15] 象征 在新约中的新创造
- 林后5:17 如果有人在基督里，他就是新造的人，旧事已经过去，你看，都变成新的了！
- hope 你想经历到主耶稣所说的丰盛的生命！你要照着耶稣说的去做！
- 你若有信心顺服，你的生命必如新酒一样！
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- .（IV）主能把恶境化为祝福
- V9 总管尝了那水变的酒，不知道是从哪里来的，只有舀水的仆人知道。总管就叫新郎来，10 对他说：“人人都是先摆上好酒，等到亲友喝够了，才摆上次等的，你倒把好酒留到现在。”
- 背景：当时的文化是先献上好酒，等客人喝多了才摆上普通的酒。
- 总管好像有责备新郎的意思。他把好酒留到现在
- 总管其实不知道，只有那些舀水的仆人知道
- Pic六口石缸一口石缸大约30加仑/113公升。总共 相等今天900瓶红酒！[16]
- 惊人的供应：影射旧约应许将来神国中喝不尽的美酒
- a.p.主供应时，往往不是刚刚好，而是有多余 （太14:20、15:37、16:9）
- 问：你若是现在面对缺乏，你之前一直有照着主的话顺服祂吗？
- e.g.约伯、约瑟、摩西面对红海、在旷野没有水
- 弗3:20 神能照著运行在我们心里的大力充充足足的成就一切，超过我们所求所想的。
- 对我们而言，最好的一定是留到最后！
[1] Up until this point in the narrative only Andrew, Simon, Philip, Nathanael and one unnamed disciple have been mentioned. The first reference to ‘the Twelve’ comes later (6:67). Kruse, C. G. (2017).
[2] According to the custom, wedding celebrations ideally lasted seven days, and many associates of the bride and groom would remain for the full period, abstaining from work to share the joy of the new family. Blessings were repeated for those who arrived later in the seven days.65 A wealthy person might throw a public banquet for a whole city at a wedding;66 those of less wealth would still invite as many persons as they could. Keener, C. S.
[3] At the same time, the alcoholic content of wine was not artificially increased through distillation,75 and people in the ancient Mediterranean world always mixed water with the wine served with meals, often two to four parts water per every part wine;76 undiluted wine was considered dangerous.Keener, C. S.
[4] 2:3. A wedding celebration could last as long as a week, and the financial responsibility lay with the groom (cf. 2:9–10). To run out of supplies would be a dreadful embarrassment in a ‘shame’ culture; there is some evidence it could also lay the groom open to a lawsuit from aggrieved relatives of the bride. The ‘wine’ (oinos) that was needed was not mere grape juice, generic ‘fruit of the vine’. The idea is intrinsically silly as applied to countries whose agricultural tradition is so committed to viticulture. Besides, in v. 10 the head steward expects that at this point in the celebration some of the guests would have had too much to drink: the verb methyskō does not refer to consuming too much liquid, but to inebriation. On the other hand, wine in the ancient world was diluted with water to between one-third and one-tenth of its fermented strength, i.e. something less strong than American beer. Undiluted wine, about the strength of wine today, was viewed as ‘strong drink’, and earned much more disapprobation. Carson, D. A.
[5] 2:1–2. The third day is to be counted from the last event narrated, the exchange between Jesus and Nathanael. Some have suggested that ‘the third day’ is such a stock phrase in the accounts of Jesus’ resurrection that John is using the time reference symbolically: on the third day, on the day of Jesus’ resurrection, the new age begins, represented here by the wine. This seems overly subtle in a Gospel that does not stress ‘the third day’ in the resurrection narratives themselves. More impressive is the running sequence of days from 1:19 on, climaxing in the miraculous transformation of water into wine. Some interpreters see no significance in the sequence (cf. Michaels, pp. 27–28), partly because they count only six days. Beginning on the day a delegation is sent to interrogate the Baptist (1:19–28), the second day finds the Baptist announcing Jesus as the Lamb of God (1:29), the third day brings two disciples to Jesus’ residence (1:35–42), and the fourth day witnesses the incident with Nathanael. The wedding of 2:1–11 takes place ‘the third day’ after that, which, by inclusive reckoning, means two days later. This total of six days does not seem very significant. In fact, another day should be added. This is achieved, not by appealing to the variant at 1:41 (cf. note), but by observing that when the Baptist’s two disciples attach themselves to Jesus it is already 4.00 p. m. on the third day -and they spent the rest of that day with him (1:39).5 That means Andrew’s introduction of Simon Peter to Jesus takes place on the next day, the fourth; the Nathanael exchange occurs on the fifth; the changing of the water into wine on the seventh. This analysis is not grasping at straws. Only here does John provide a careful record of a sequence of days. This may of course reflect eyewitness participation, which in turn supports the hypothesis that John himself is the unnamed disciple with Andrew who heard the Baptist’s witness (cf. notes on 1:35). Even so, for a writer as subtle as John to set out a week of activity, culminating in the miracle of new wine on the seventh day, may reflect more than antiquarian precision. John has already drawn attention to creation: the good news he proclaims in this Gospel reflects a new creation (cf. notes on 1:1). The week of days climaxing in the miracle at Cana may provide an echo of creation-week (Gn. 1). That means the miracle itself takes place on the seventh day, the Sabbath. Jesus’ performance of redemptive work on the Sabbath is later in this Gospel (5:16ff.; 7:21–24; 9:16) given the most suggestive theological treatment in the New Testament, apart from Hebrews 4. Although we cannot be certain that the seven days in 1:19–2:1 were intended to carry this weight, it seems likely, but only if we assume the Evangelist’s readers are familiar with the Scriptures (our Old Testament), and are expected to read this Gospel, meditatively, more than once. Carson, D. A.
[6] But this view is belied by 2:5, where Mary’s instructions to the servants prove she expected something from Jesus. At the other extreme, some have argued that Mary anticipated a miracle. But the section ends by insisting this is the first of Jesus’ miracles (2:11). The second-century accounts of the toddler Jesus turning clay pigeons into living birds are universally recognized to be apocryphal. There does not seem adequate reason, then, to think Mary’s expectations would have been so high. It is more likely that Mary turned to Jesus because she had learned to rely upon his resourcefulness. The traditions that make her a widow by this period are plausible enough: Joseph does not appear on the scene after the episode in the temple when Jesus was twelve years of age (Lk. 2:41–52; though cf. Jn. 6:42 and notes there), and Jesus himself was known not only as the carpenter’s son (Mt. 13:55) but as the carpenter (Mk. 6:3). Apparently the family fortunes had, up to this point, depended on Jesus’ manual labour. Like any widow, Mary had leaned hard on her firstborn son. How easy that must have been, with a son like him! Moreover, from a literary point of view, John repeatedly records Jesus’ interlocutors operating at a purely human, natural level, while Jesus himself transcends their questions, demands or expectations (3:3, 4; 4:15, 47; 5:6–7; 6:32–33, 41; 11:22–24). This interpretation of 2:3 fits into the same pattern. Carson, D. A.
[7] The form of address, gynai (NIV ‘Dear woman’), though thoroughly courteous, is not normally an endearing term, nor the form of address preferred by a son addressing a much-loved mother. When Jesus addresses Mary from the cross, he uses the same expression (19:26). English equivalents are hard to come by. ‘Woman’ is too distant, and possibly too condescending; ‘Dear woman’ is too sentimental. ‘Lady’ is not much used, except as a formal title or on the lips of a New York cab driver telling a female passenger to hurry up (‘Get in, lady!’). The expression can be invested with deep love (as the husband of Pheroras addresses his wife with great affection: Jos., Ant. xvii. 74), but is not characteristically used that way. Bruce (p. 69) suggests the Ulster expression ‘Woman dear’; the expression much heard in the southern United States, ‘Ma’am’, has it almost exactly, except that well-brought-up children in the South address their mothers with that term—and that is precisely how the term does not function on Jesus’ lips. NEB’s ‘Your concern, mother, is not mine’, is unjustified. Carson, D. A.
[8] 2:5. In saying to the servants, Do whatever he tells you, Jesus’ mother shakes off the gentle rebuke and exemplifies the best kind of persevering faith. Like the Canaanite woman who was rebuked for her presumptuous approach, but who persevered and was praised for her faith (Mt. 15:21–28), so Mary is rebuked for presuming on the family tie, yet displays faith that is perfectly content to leave the matter in Jesus’ hands. This sort of pattern occurs elsewhere in John: Jesus initially refuses a request for assistance, then proceeds to help in his own way, often in response to a further demonstration of faith (4:47–50; cf. 11:21–4412). In short, in 2:3 Mary approaches Jesus as his mother, and is reproached; in 2:5, she responds as a believer, and her faith is honoured. She still does not know what he would do; but she has committed the matter to him, and trusts him. Bruce (p. 70) wisely comments, ‘The recorded words of Mary are few; these particular words have an application beyond the immediate occasion which called them forth. D A Carson
[9] My time has not yet come, he says: the word ‘time’, literally ‘hour’ (hōra), constantly refers to his death on the cross and the exaltation bound up with it (7:30; 8:20; 12:23, 27; 13:1; 17:1), or the consequences deriving from it (5:28–29), so it would be unnatural to take it in any other way here……..Jesus remembers that the prophets characterized the messianic age as a time when wine would flow liberally (e.g. Je. 31:12; Ho. 14:7; Am. 9:13–14; cf. 2 Baruch 29:5; 1 Enoch 10:19).9 Elsewhere he himself adapts the wedding as a symbol for the consummation of the messianic age (e.g. Mt. 22:1–14; 25:1–13). Treating the developing circumstances as an acted parable, Jesus is entirely correct to say that the hour of great wine, the hour of his glorification, has not yet come. Carson, D. A.
[10] this is the first of seven references to Jesus’ ‘hour’ (2:4; 7:30; 8:20; 12:23, 27; 13:1; 17:1), a major theme in this Gospel, it may have greater significance. The first three references indicate that Jesus’ hour had not yet come; the last four indicate that it had come. The hour towards which everything was moving was the hour of Jesus’ glorification, which took place through his death, resurrection and exaltation. Bearing this in mind, Jesus could have been informing his mother that he was now acting only according to his Father’s timetable, with his eyes fixed on the hour to come (even though he went on to fulfil her implied request). Kruse, C. G.
[11] In Jewish thought wine is a symbol of joy and celebration: “There is no rejoicing save with wine” (b. Pesaḥ. 109a; on wine in biblical times, see DJG 870–73). The running out of wine at the Cana wedding may be symbolic of the barrenness of Judaism. Prophetic expectation cast the messianic age as a time when wine would flow freely (see Isa. 25:6; Jer. 31:12–14; Hos. 14:7; Joel 3:18; Amos 9:13–14; 2 Bar. 29:5; 1 En. 10:19; cf. Matt. 22:1–14 par.; 25:1–13; see also Gen. 49:11).Commentary on the New Testament use of the Old Testament.
On the other hand, it could have been a symbolic action. In the Old Testament abundant wine (and oil or milk) are signs of the age of fulfilment: Kruse, C. G. (2017).
[12] it is just possible that the Evangelist sees a connection with 3:27–30, where Jesus, Jesus alone, is emphatically identified as the messianic bridegroom. As such, he will supply all the ‘wine’ that is needed for the messianic banquet, but his hour has not yet come. As this story unfolds, he graciously makes good the deficiencies of the unknown bridegroom of John 2, in anticipation of the perfect way he himself will fill the role of the messianic bridegroom. Carson, D. A.
[13] At the same time, this shorter section (2:1–4:54) is bounded not only by paired references to Cana, but by a thematic wholeness. These three chapters are organized to convey what Paul says in 2 Corinthians 5:17: ‘the old has gone, the new has come!’ ‘The three chapters present the replacement of the old purifications by the wine of the kingdom of God, the old temple by the new in the risen Lord, an exposition of new birth for new creation, a contrast between the water of Jacob’s well and the living water from Christ, and the worship of Jerusalem and Gerizim with worship “in Spirit and in truth” ’ (Dodd, IFG, p. 297). D A Carson
By performing his miracle in those stone urns, our Savior was testifying that the old religious rituals were dead and that he was filling the urns with new life. F. F. Bruce says, “Christ (is) changing the water of Jewish purification into the wine of the new age. Hughes, R. K.
[14] the water represents the old order of Jewish law and custom, which Jesus was to replace with something better (cf. 1:16). Carson, D. A.
[15] Life without Christ is a life without wine. The Scriptures use wine as a symbol for joy, as in Psalm 104:15, “Wine gladdens the heart of man,” and in Isaiah 55:1, “Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat. Come, buy wine and milk without money and without cost.” Hughes, R. K.
[16]2:7–8. The usual interpretation of these verses is that Jesus, after telling the servants to fill up the six water jars, performed the miracle and then asked the servants to take some of the freshly made wine from the water jars to the ‘master of the banquet’. The sheer quantity of water turned into wine then becomes symbolic of the lavish provision of the new age. But Westcott (1. 84) and one or two others have rightly insisted that the verb ‘draw’ (antleō, v. 8) is commonly used for drawing water from a well (cf. 4:7, 15). In other words, the water turned into wine was freshly drawn from the well after the water jars had been filled. The word Now might be taken to support this view. Up to this time the servants had drawn water to fill the vessels used for ceremonial washing; now they are to draw for the feast that symbolizes the messianic banquet. Filling jars with such large capacity to the brim then indicates that the time for ceremonial purification is completely fulfilled; the new order, symbolized by the wine, could not be drawn from jars so intimately connected with merely ceremonial purification. If John has not used the verb loosely (and there is no reason for thinking he has), this latter interpretation prevails. D A Carson
Each of the waterpots held thirty gallons, so we are talking about 180 gallons of wine! What a great wedding gift to the couple! That gift would provide them with money for quite a long time. Hughes, R. K.
[17] 神迹可能标记耶稣就是那要来的新郎。旧约背景 ：婚宴与新郎（赛54:5、耶31:32、; 何. 2:16–20、太9:15）与都指向上帝
[18] The word for ‘first’ (archē) can also mean primary: it is just possible that John is saying this first sign is also primary, because it points to the new dispensation of grace and fulfillment that Jesus is inaugurating. It may also hint at the ‘new creation’ theme: cf. the use of the word in 1:1, and notes at 2:1. Carson, D. A.
Some hold that John has a scheme of seven signs, culminating in the resurrection of Lazarus; others link the feeding of the five thousand and the walking on the water (Jn. 6) as one sign, making the seventh the resurrection of Jesus himself. Because John does not specifically label all the miracles ‘signs’, it is hard to be certain that John intended either outline (cf. notes introducing 6:11–21). What is clear is that this first sign is linked with the summary statement of the purpose of the book in 20:30–31. In both places, the disciples saw and believed (2:11; 20:29). The time would come when blessing would be pronounced on new generations of followers who could not possibly see these events, but who have nevertheless believed and seen something of the glory of the Son (20:29) Carson, D. A.