013 约翰的见证与价值观 约3章22-36
约翰福音 mp3录音
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- Pic 背景：之前有成千上万的犹太人受施洗约翰，耶稣也是受施洗约翰的洗 (太3:13-15)
- 背景：耶稣的门徒(4:2)与施洗约翰在同样的地方施洗，但越来越多人往耶稣那里去
- 问：约翰与耶稣为什么要这样靠近作事工？（V23）因为那里水多，方便成千的人洗礼
- 背景：约翰的门徒和一个犹太人为洁净礼发生辩论
- 约翰的门徒可能觉得受了委屈，到老师面前抱怨
- 他们感到忿忿不平（嫉妒），人都往耶稣那里去
- 都是事奉上帝，可惜施洗约翰的门徒心里感到不平
- Pic 本来你卖面生意是极好。后来有一摊卖的面比你好吃，在你旁边作生意。你感受如何？
- Pic FB.Myer[4]事奉巅峰时神兴起年轻的司布真，信徒都往司布真那里，开始遗忘他。Myer坦言感到妒嫉
- e.g.假设家中兄弟姐妹、公司同事、朋友当中，一直被升高、成功远远胜过你？你是否高兴？
- 腓1:15 有些人传扬基督是出于嫉妒和纷争，但也有些人是出于好意。（保罗被囚禁时）
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- 约 3:27-30
- 问：约翰是如何克服？我们一起来看约翰的人生价值观就能明白。
- （I） 各样恩赐与赏赐都是从主而来 (约3:27、雅1:17)
- V27 约翰[5]回答：“除了从天上赐下来给他的，人就不能得到什么。
- 问：为什么这个人的事工吸引那么多人？ 因都是主所赐
- 问：为什么有些人生下来的天资更高、机会更多？
- e.g.一个给了五千，一个给了二千，一个给了一千 （太25:14-30、路19:11-27）
- e.g.有时我们得了两千而埋怨，却忘了这两千也是主给的。
- 主要求的是忠心
- 路12:48 …因为多给谁，就向谁多取；多托谁，就向谁多要
- 警戒:不满[6]神对待人和事的智慧和主权的态度，揭露人的不顺从，和嫉妒的心。
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- .（II）知足：认识自己这一生所扮演的角色[7]
- V28 你们自己可以为我作证：我曾说，我不是基督，不过是奉差遣作他的先锋的。
问：凭什么我要作配角？我不比他差，为什么不是我当主角jué？
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- 民12:1 摩西娶了古实女子为妻。米利暗和亚伦因他所娶的古实女子就毁谤他，2 说:「难道耶和华单与摩西说话，不也与我们说话吗？」… // 米利暗长大麻风
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- 民16:3 聚集攻击摩西、亚伦，说:「你们擅自专权！全会众个个既是圣洁，耶和华也在他们中间，你们为什麽自高，超过耶和华的会众呢？ //（参：诗106:16）神使地开了吞灭可拉一党
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- 撒上23:17 对他说:“你不要惧怕！我父亲扫罗的手必不能害你。你必要作以色列的王，我要在你以下位居第二，… //
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- 约拿单像约翰一样，知道自己的角色。他们心肝乐意作手下
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- .（III）一生为基督与神的国
- V29娶新娘的是新郎[8]。新郎的好友站在那里听着,听见新郎的声音就非常喜乐。因此,我这喜乐满溢了！
- 没有因自己的事工没落，就垂头丧气，反而是喜乐
- 约翰比喻耶稣是新郎，他只是为新郎高兴的好友
- Pic旧约：新郎比喻上帝或基督 （何2:16–20、赛54:5、62:4-5、耶 2:2、启19:7）
- 约翰明白基督就是要来的新郎。来拯救神的子民。
- 约翰在乎的是基督与神的国，所以他能胜过一切得与失
- 当一个人以主的国为念。他的心态就不一样了。
- 民11: 28 摩西的侍从，嫩的儿子约书亚，就是摩西所拣选的，回答说：“我主，摩西，请你制止他们。”29 摩西对他说：“你为我的缘故嫉妒吗？但愿耶和华的人民都是先知，但愿耶和华把他的灵降在他们身上。”[9] （背景：有两位长老不顺服摩西的吩咐集合在会幕，神还是把圣灵赐给那两位长老，约书亚就反对。）
- 约翰的门徒与约书亚都为他们的老师感到嫉妒。
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- .（IV）一生高举基督
- 约3:30 他必兴旺，我必衰微。
- 教会的大使命是使万民作基督的门徒。
- 我们栽培的是耶稣基督的门徒，不是我们的门徒
- 如果我们带领的人是跟谁我们，而不是主耶稣，那我们就彻底失败了
- 我们在他们的心中的地位应该逐渐衰微，基督应该在他们内心继续兴旺
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- 反省：e.g.以后我们可能有不同的牧师。若是有一个牧师的恩赐在我之上？
- e.g.以后我们会有不同的长老。一定会有一些长老是更有威望的
- O提前5:17那善於管理教会的长老,当以为配受加倍的敬奉;那劳苦传道教导人的,更当如此。
- 问：会不会善於管理的长老与传道人受到加倍的敬奉，造成嫉妒？
- e.g.不是所有的教师都是受学生欢迎的。
- e.g.你是事工的负责人，你所一手提拔的后来比你更受欢迎
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- Pic回顾刚才的故事 E.g. F.B.Myer认罪祷告后。他后来看见司布真的事奉壮大，而感到喜乐高兴。后来，他愿意自己的事工衰微，司布真的事工壮大。
- 嫉妒是一个很可怕的罪。
- e.g.该隐因为嫉妒上帝看中亚伯，结果杀害亚伯。（创4:5）
- e.g.约瑟的兄弟因嫉妒弟弟，后来害了他。 (创37:11)
- e.g.法利赛人嫉妒耶稣，杀害耶稣（约12:19,太27:18）
- e.g.兄弟姐妹嫉妒，因父母更爱一位。结果不和睦。
- 我很害怕我嫉妒人，我也害怕人嫉妒我。
- Pic P贬低/批评他的成就P刻意表现自己P心里会与那人竞争P人家作什么你也跟着作什么 P在别人面前讲他的坏话 P看见他失败心里就高兴 P心里讨厌/憎恨他 P 他成功你却高兴不起来。
- 加5:25 我们若是靠圣灵得生，就当靠圣灵行事。26 不要贪图虚名，彼此惹气，互相嫉妒。
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- V31-36 应该是使徒约翰的见证
- 解释为什么耶稣基督被高举，而施洗约翰的事工衰微
- 耶稣是从天上来的，是超越万有之上 V31 (参：约1:1-3) P耶稣见证上帝，但人不接受他的见证 V32P接受耶稣就是接受上帝 V33 P上帝把圣灵充满无限的赐给耶稣 V34 （先知们被圣灵充满是有限的不像耶稣）P父爱子，把万有交在耶稣手里，让祂掌管一切 V35（参：太28:18）P拒绝耶稣的后果是没有永生，上帝的震怒却常在他身上 V36
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- 总结：求主赐我们恩典看清自己的罪。我们是否犯了嫉妒之罪？
- 🙏 求主赦免我们，医治我们。求主帮助我们效法施洗约翰
[1] . It seems best to render the phrase as in NIV, and assume that John simply means Jesus and his disciples went out from the urban to the rural areas of Judea. Carson, D. A.
[2] The argument that developed between John’s disciples and a certain Jew (the plural reading, ‘the Jews’, is less likely: cf. Metzger, p. 205) was over the matter of ceremonial washing (same word as in 2:6). The debate, in other words, did not focus on the relative merits of the baptism administered by John versus the baptism administered by Jesus, but over distinctly Jewish purification rites. Carson, D. A.
[3] it is far more likely that their words are resentful and embittered. Otherwise the tone of John’s response to them (vv. 27–30) is incomprehensible. Carson, D. A.
[4] The great preacher F. B. Meyer ministered in London at the same time that Charles Spurgeon was preaching in the great Metropolitan Tabernacle. As a young man, though dynamic and gifted, Meyer would stand on the steps of his church Sunday after Sunday and watch the carriages flow by to Spurgeon’s church. That was very difficult for him, but he did it. Another story comes from the end of Meyer’s life, when he was preaching in Northfield at the invitation of D. L. Moody. G. Campbell Morgan was preaching there at the same time. Great crowds came to hear Morgan, but very small crowds came to hear Meyer. The latter was not in his prime, and Morgan was in the full bloom of his preaching power. Meyer came back to his cottage one day feeling very sad, and he began to pray. Later he was heard saying to people, “Have you heard Campbell Morgan preach? Did you hear that message this morning? My, God is upon that man!” “He must become greater; I must become less.” That is the proper conduct. Hughes, R. K.
[5] Humanly speaking, John the Baptist faced a temptation that could have easily overcome him. He had been at the crest of his popularity. All segments of society had come out to hear him. Some people said he was Elijah incarnate. Herod himself was listening to John. But now his crowds had begun to diminish. Yet he rejoiced! No wonder we read in Matthew 11:11, “I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist.” His humility was the key to his greatness, just as it was with Moses, and it is the key to any greatness of ours, whether we serve in a great or small place. We should rejoice in the success of others, for we are bound together in Christ. Hughes, R. K. (1999).
[6] Deep discontent over God’s wise, sovereign disposition of people and things would in that instance betray not only unbelief and faithlessness, but the worst form of the perennial human sin, the arrogance that wants to be God and stand where God stands. Carson, D. A.
[7] One of the most beautiful jewels in the treasury of the Old Testament is the story of Jonathan and David. After David’s victory over Goliath, according to 1 Samuel 18:1, “Jonathan became one in spirit with David, and he loved him as himself.” That commitment grew with time, and Jonathan set himself to make David king, although as the oldest son of Saul, King of Israel, Jonathan was heir apparent to the throne. Rather than pursuing his own interests and advantage, Jonathan acted as a reconciler between his father and David and literally saved David’s life. On the day David finally became king, Jonathan was not there, for he had died in battle along with his father. No one who has ever read David’s mourning cry for his friend Jonathan can forget it.
“I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women.” (2 Samuel 1:26) Jonathan was a dramatic illustration of the selfless spirit of John the Baptist—a man who, seeing another who is anointed for a greater task, joyfully accepts God’s appointed design. Hughes, R. K. (1999).
[8] Especially for the Fourth Gospel, the image of Jesus as the bridegroom might stem from the earlier biblical image of God as Israel’s groom.A closer connection may be with the wedding scene in John 2, where Jesus underlined the significance of the feast’s joy by allowing it to continue.Keener, C. S.
[9] Even Joshua, with all of his wisdom, was shaken by jealousy! Hughes, R. K. (1999).
[10] This passage is consummate Johannine Christology,446 bringing together more diverse Johannine themes than even the prologue (though less integrative ones). The view that these verses represent the author’s “theological reflection” on the Baptist’s testimony is therefore not unlikely.447 At the same time, the Baptist’s testimony does not clearly break here; if these are not his words, the writer takes them as the logical implications to which the Baptist’s testimony must point. John is a model for witness: even at one’s own expense, causing one to decrease (1:20–37; 3:30), one must seek to glorify Jesus and point people to him; this is the work that the Spirit empowers (15:26–27; 16:14).Keener, C. S.
[11] That Jesus has the Spirit “without measure” would indicate that the Spirit abides on him (1:32–33) and could contrast him with the prophets, who, even according to later rabbinic tradition, had the Spirit only “by weight,” that is, by measure, meaning that each prophet spoke only one or two books of prophecy.461 Jesus provides a well springing forth within each believer (4:14), but the unlimited rivers of water flow from him (7:37–39).Keener, C. S.
[12] For the verb agapaō, ‘to love’, cf. notes on 3:16. Another verb for ‘to love’, phileō, occurs in a similar declaration of the love of the Father for the Son, in 5:20. Because of his love for the Son, the Father has given the Spirit to him without limit, and has placed everything in his hands (cf. Mt. 11:27; Lk. 10:22). Even the unfolding of redemptive history finds its ultimate source in the loving relationships in the Godhead. ‘The Son is the Father’s envoy plenipotentiary, his perfect spokesman and revealer’ (Bruce, p. 97) Carson, D. A.