014 你要活水泉源吗？ 约4章1至19

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014 你要活水泉源吗？ 约4章1至19

 

• • 3 Pic 问孩子：带你去玩呢？ 你喜乐的日子多，还是的苦日子比较多？
  • 4 slides约4:1 -19
  • Pic 往加利利去路过撒玛利亚的叙加城，[1]
  • Pic[2]：今天当撒玛利亚人总数约有800人
  • 背景：犹太人仇视撒马利亚人[3]。（约4:9、8:48、路9:52-54）[4]
  • e.g.骂耶稣是撒马利亚人“邪魔歪道”(约8:48)
  • e.g.雅各、约翰说：从天上降下来烧灭他们 (路9:54)
  • Pic背景：1原本是一个国。北国撒玛利亚后来成为敬拜金牛(王上12:28-29) 2宗教杂种:北国被掳时亚述把其它人带进与他们通婚（王下17:24-29）3撒马利亚人敬拜耶和华与其它神（王下17:24-41）。4回归时：犹太人拒绝撒玛利亚帮助重建圣殿（拉4:2-3）。5撒马利亚人阻挡犹太人重建圣殿与城墙（拉4:2-23、尼2:10、6:1-14）6犹太人拆毁撒玛利亚人在基利心山上的圣殿（约主前2世纪）7撒玛利亚人后来报复，用骨灰撒在犹太人的圣殿，玷污圣殿[5]

• • （I）耶稣跨越种族仇恨向撒玛利亚人传福音
  • O V6 在那里有雅各井。耶稣因为旅途疲倦了，就坐在井旁；那时大约正午。7有一个撒玛利亚妇人来打水[6]。耶稣对她说：“请给我水喝。”8  那时，他的门徒都进城买食物[7]去了。9  撒玛利亚妇人对耶稣说：“你是犹太人，怎么向我，一个撒玛利亚妇人要水喝呢[8]？”（原来犹太人和撒玛利亚人不相往来。）
  • Pic主耶稣旅途疲倦坐在井边，门徒进城买食物。
  • 疲惫的主向撒马利亚人传福音！他没有放下能过服事人的机会！
  • ap有时当我们最疲乏却服事主时，主会恩待我们让我们看看更大的果效！second worship
  • Pic问：你会选择几点打水？为什么约在下午十二点去打水？避开人
  • 问：她为什么避开人？因结婚失败5次，现在有一个不是丈夫的男人（V18、29）
  • 主没有嫌弃她向她开口讨水喝，打开了话题使她愿意与他说话。
  • V9..你是犹太人,怎么向我,一个撒玛利亚妇人要水喝呢[9]？(原来犹太人和撒玛利亚人不相往来)
  • 背景：犹太人不能与撒马利亚人一同吃喝。或共用器具。
  • 主告诉她他虽然向她要水喝，但他能把活水赐给她

• • （II）耶稣能赐令人不渴的活水
  • V10 耶稣回答她：“你若知道上帝的恩赐，和对你说‘请给我水喝’的是谁，你必早已求他，他也必早把活水[10]赐给你了。”11妇人说：“先生，你没有打水的器具，井又深，你从哪里得活水呢？12 我们的祖先雅各[11]把这口井留给我们，他自己和子孙以及牲畜都喝这井的水，难道你比他还大吗？”13 耶稣回答：“凡喝这水的，还要再渴；14人若喝我所赐的水[12]，就永远不渴[13]。我所赐的水要在他里面成为涌流的泉源，直涌到永生。”
  • 问：方圆百里只有这口井，哪来的活水 living water？
  • 她提出反对（1）你没有打水的器具 （2）井又那么深（3）你敢说你比雅各还大？
  • 这口井是雅各留下的，难道你比雅各还厉害？
  • 雅各背景：他是以色列人十二支派的父（创49:28）与神摔跤 (创32:24-32) 被神改名为以色列
  • 不是井里的水（V13），因喝了雅各井里的水，还要再渴。
  • 耶稣所赐的是活水！
  • 问：活水指什么？流动的河水？洗礼？属灵的水？永生？圣灵？上帝？
  • O预表上帝：耶2:13 因为我的百姓做了两件恶事，就是离弃我这活水的泉源..（耶17:13）
  • Pic预表圣灵：(约7:37-39、赛12:3、44:3、49:10、结36:25-27、39:29、珥2:28–32)
  • (撒马利亚人只认摩西五经) 摩西五经也提到基督与活水
  • 民24:7 [14]必有水从他（雅各）的桶中流出来，他的后裔必在多水之处；他的王必超过亚甲，他的国度必被高举。（V6 河水=活水）

• • V14人若喝我所赐的水，就永远不渴。我所赐的水要在他里面成为涌流的泉源，直涌到永生。”
  • 问：活水（圣灵）在我们里面，有什么益处呢？
  • （1）活水（圣灵）使我们永远不渴
  • 世界所带来的快乐无法满足我们的内心 e.g.你买东西或成就,所得的快乐。很快就失去。
  • e.g.工作、结婚、买房子、生孩子、买汽车、工作升级 问：真正满足了你的心吗？
  • Pic sea water用世界来满足内心。如喝海水来解渴。[15] （更严重脱水）
  • O传5:10 贪爱银子的，不因有银子满足…
  • e.g.妇人与6个男人的关系relationship，失败口渴！
  • 经历：有些人必须先像这妇人一样被世界吸干，口渴。后来回到主前得活水
  • e.g.我之前追求世界与世界的享受。我后来得了活水。
  • 尝过主恩的人，是不可能回头的 （诗34:8）
  • 我们来敬拜主，不单单是因为责任！因为在敬拜中我们得满足、喜乐、平安
  • If 如果你不明白我所说的，是因为你可能还未经历活水
  • 。（2）活水（圣灵）在我们里面成为涌流的泉源
  • e.g.主赐圣灵住在我们内心 (约14:17、罗8:9、林前3:16、提后1:14)
  • 拥有圣灵才能在患难中经历 平安 (罗14:17、15:13)，神的爱（罗5:5）
  • e.g.弟兄的见证：生体不适的老妇人每一天埋怨生气。后来信主后充满了喜乐与盼望。
  • e.g.在新冠病毒期间，心里渴望能够向主唱诗歌。敬拜主我心得满足！
  • 不是唱卡拉OK！而是被圣灵充满时。有平安与喜乐！
  • CALL 如果你渴了，就要归向主! Return to Lord if you are thirsty !
  • 小孩子们，你若是不明白牧师所说，那可能是因为你还未经历圣灵。你要向主求活水！
  • O路11:13 …何况天父，岂不更将圣灵给求他的人吗？
  • 有一些人需要在世界像撒马利亚妇人先经历口渴、才明白活水的重要性
  • 。（3）活水（圣灵）直涌到永生 welling up to eternal life
  • E.g.老妇人说：“很惨，要死不会死”。 
  • 圣灵如何使基督复活，将来祂也必使我们生体复活 （罗8:11）
  • 求主让活水在你里面涌流不断。 赐你喜乐、复活的盼望。 (罗8:23)

• • .（III）耶稣寻回罪人并赐他们活水
  • V15 妇人说：“先生，请把这水[16]赐给我，使我不渴，也不用来这里打水。”16 耶稣说：“你去，叫你的丈夫，然后回到这里来。”17 妇人对他说：“我没有丈夫。”耶稣说：“你说‘没有丈夫’是不错的。18 你以前有五个丈夫[17]，现在有的并不是你的丈夫[18]；你说这话是真的。”19 妇人说：“先生，我看出你是[19]先知[20]。
  • 妇人向耶稣要活水（还停留在物质水的层面）
  • 主耶稣接下来要她把丈夫带来（目的是为了指出1她的罪,2让她知道祂知道）
  • OV18 你以前有五个丈夫，现在有的并不是你的丈夫；你说这话是真的。”
  • 问：耶稣故意揭开她的过去？伤害、内疚、罪恶、悲剧、难堪？
  • 把活水给她之前，耶稣先把她的罪恶指出来。
  • e.g.医生动手术医治，需要揭开伤疤。
  • 学习：耶稣温柔的讲出她的过去，并接纳她。
  • 提醒：我们经常会论断人，不愿给人机会。
  • 问：5次被休？抛弃丈夫? （若有孩子，失去孩子因古代是丈夫拿去）
  • 问：死了[21]？应该不是死了因会被视为克夫更没有人敢娶她
  • 注：避开人群，正午才出来打水（V6），现在有的男人不是丈夫（V18）
  • Pic这妇人是人生是可怜与失败的 (6个男人) she is pitiful and failure in this life
  • 她接受主耶稣的那一刻，就从失败，变成人生的赢家
  • Pic e.g.我认识一基督徒的姐妹曾与很多人同居，堕胎多次，也吸毒。一些人可能觉得这样的人必有恶报。后来她全心全意归向主后，主赐福她给她永生，赐她幸福的婚姻与孩子。

• • 问：你的生命枯干吗？
  • 问：你是不是不断喝了海水，却一直口渴？
  • 问：你要活水泉源吗？你当祈求主耶稣，祂应许必赐给你活水！
  • V10…你必早已求他，他也必早把活水赐给你了。

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[1] Popular commentators have sometimes insisted that the longer route through the Transjordan was the customary route for Jewish travellers, so great was their aversion to Samaritans; this in turn suggests that the ‘had to’ language (edei) reflects the compulsion of divine appointment, not geography. Josephus, however, provides ample assurance not only that the antipathy between Jews and Samaritans was strong, but also that Jews passing from Judea to Galilee or back nevertheless preferred the shorter route through Samaria (Ant. xx. 118; Bel. ii. 232; Vita 269). Carson, D. A. (1991.

[2] King Omri named the new capital of the northern kingdom ‘Samaria’ (1 Ki. 16:24), which name was then transferred to the district and sometimes to the entire northern kingdom. After the Assyrians captured Samaria in 722–721 BC, they deported all the Israelites of substance and settled the land with foreigners, who intermarried with the surviving Israelites and adhered to some form of their ancient religion (2 Ki. 17–18). After the exile, Jews returning to their homeland, the remains of the southern kingdom, viewed the Samaritans not only as the children of political rebels but as racial half-breeds whose religion was tainted by various unacceptable elements (Ne. 13; cf. Jos., Ant. xi. 297–347, esp. 340). About 400 BC the Samaritans erected a rival temple on Mount Gerizim; toward the end of the second century BC this was destroyed by John Hyrcanus, the Hasmonean ruler in Judea. This combination of events fuelled religious and theological animosities. Certainly by the first century the Samaritans had developed their own religious heritage based on the Pentateuch (they did not accept the other books of the Hebrew Bible as canonical), continuing to focus their worship not on Jerusalem and its temple but on Mount Gerizim. A small number of Samaritans survives to this day. Carson, D. A..

[3] The name “Samaria” was applied to the region when the city of Samaria became the capital of the northern Israelite kingdom under King Omri in the 9th century BCE. In the biblical period, the majority of the population in the region were Yahweh worshipers (even after the Assyrian conquest in the late 8th century BCE), just as the Judeans to the south of them. Those Yahweh worshipers of the region of Samaria who eventually rejected Jerusalem and its temple as sacred centers are the Samaritans. For them, Mount Gerizim in the vicinity of ancient Shechem (modern Tell Balatah, near Nablus) and the temple on it became the focus of religious life. They do not, however, consider their identity to be tied to that of the city or province of Samaria but see it based on the concept of guardians (Hebrew: shomrim); that is, they think of themselves as the guardians of the Torah. Oxford bibliographies

[4] In 721 B.C. the Assyrians swept through Israel, the Northern Kingdom, and took the inhabitants off to Assyria. During their years in Assyria, many Jews intermarried with the Assyrians and Cuthites.In 587 B.C. Babylon took the people of the Southern Kingdom, Judah, captive into Babylon. But in Babylon there was no intermarriage, and when the Jews came back to their homes they were of unadulterated Jewish blood. As a result they refused to accept their northern kinsmen, and both sides developed an implacable, murderous hatred for each other. Jewish rabbis said, “Let no man eat the bread of the Cuthites [the Samaritans], for he who eats their bread is as he who eats swine’s flesh.” A popular prayer in those days said, “And Lord, do not remember the Samaritans in the resurrection.” So it was truly amazing when Jesus crossed those lines. Hughes, R. K. (1999.

[5] In 6 CE some Samaritans crept into the Jerusalem Temple and scattered human bones in it. Oxford biblical studies online

[6] Jacob met Rachel seeking water about noon (Gen 29:7). (On the tradition that Moses met Zipporah then, see above.) A final possible reason for mentioning Jesus’ encounter with the woman at “noon” is the narrative’s contrast with Nicodemus, who approached Jesus “by night” (3:2; cf. 3:19–21); in contrast to that encounter, this one is initiated by Jesus, who is not ashamed to be seen with with the person whom he meets. Keener, C. S.

[7] That Jesus and his disciples were willing to purchase food from Samaritans betrays a certain freedom from the self-imposed regulations of the stricter sort of Jews, who would have been unwilling to eat food that had been handled by Samaritans. Some foods, however, especially dry foods, were considered less easily defiled than others (cf. notes on 2:6). Carson, D. A..

[8] The inherited suspicions and animosities between Jews and Gentiles (cf. notes on v. 4) erupted at practical levels. Although some Jews could imagine eating with Samaritans (Mishnah Berakoth 7:1), doubtless many a Jew would not eat with a Samaritan on the latter’s home turf for fear of incurring ritual defilement. Probably this fear was intensified when the Samaritan was a woman: within a generation Jewish leaders would codify a law (Mishnah Niddah 4:1) that reflected longstanding popular sentiment, to the effect that all ‘the daughters of the Samaritans are menstruants from their cradle’ and therefore perpetually in a state of ceremonial uncleanness.Carson, D. A.

[9] This phrase can also be translated, “Jews use nothing in common with Samaritans,” referring to the legislation that forbade a Jew to eat or drink with Samaritans, who were more lax in their understanding of ritual cleanness. The surprise is not so much that Jesus would speak with a Samaritan, but that He would drink from a Samaritan vessel.The Reformation Study Bible

[10] 4:1–3. The connections between this account and the preceding chapters occur at several levels. Water symbolism continues (cf. 2:6; 3:5; 4:10ff.).Carson, D. A..

But Jesus applies the image of a well here not to Torah but to eternal life (4:14), through the Spirit (7:37–39) Keener, C. S.

[11] Samaritan tradition seems to have heavily emphasized the Samaritans’ descent from Jacob194—and Samaritans knew the Jewish version of their ancestry, which emphasized their impure lineage (2 Kgs 17:24–41). Josephus complains that the Samaritans deceptively try to profess themselves “Jews” when matters are going well for the Jewish community, but admit the truth by denying their kinship when hard times come to the Jewish people (Josephus Ant. 9.291; 11.340–341). Later traditions declare that some rabbis openly contended against the Samaritan claim to descent from Joseph (Gen. Rab. 94:7), and some marshall evidence from the Qumran scrolls for the same idea.195 Jewish teachers also frequently used the expression “our father Jacob.” Keener, C. S.

[12] many Old Testament associations. In Jeremiah 2:13 Jehovah calls himself “the spring of living water.” Psalm 36:9 was an oft-quoted passage, as it is today: “For with you is the fountain of life.” Similarly Isaiah 55:1 says, “Come, all you who are thirsty, come to the waters.” Psalm 42:1 states, “As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God.”Hughes, R. K. (1999)

The metaphor speaks of God and his grace, knowledge of God, life, the transforming power of the Holy Spirit; in Isaiah 1:16–18; Ezekiel 36:25–27 water promises cleansing. All of these themes are picked up in John’s use of ‘water’ or ‘living water’ in this gospel (cf. notes on 3:5; 4:10–15; 7:38; 19:34). In John’s Gospel there are passages where Jesus is the living water as he is the bread from heaven (6:35), and other passages where he gives the living water to believers. In this chapter, the water is the satisfying eternal life mediated by the Spirit that only Jesus, the Messiah and Saviour of the world, can provide.Carson, D. A..

Given his propensity for double entendres, John probably also intends “living water” to signify the “water of life” (Rev 22:1, 17; cf. Rev 7:17; 21:6).221 In biblical tradition, God himself (Jer 2:13; 17:13) appears as living waters, and Wisdom as a fountain of life (Prov 18:4).222 “Living waters” would flow from Jerusalem in the end time (Zech 14:8), and it would be natural for John and his tradition to connect this passage midrashically with Ezek 47, where this river brings life (Ezek 47:9).223 This water would also purify from sin (Zech 13:1; cf. John 3:5) Keener, C. S.

[13] This thirst is not for natural water, but for God, for eternal life in the presence of God; and the thirst is met not by removing this aching desire but by pouring out the Spirit. Indeed, this water will become in him a spring of water welling up to eternal life (v. 14)—clearly a reference to the Spirit who alone gives life (6:63). Again there are echoes of Old Testament promises. In the day of God’s salvation, with joy God’s people ‘will draw water from the wells of salvation’ (Is. 12:3). ‘They will neither hunger nor thirst’ (Is. 49:10; cf. Rev. 7:16); the pouring out of God’s Spirit will be like pouring ‘water on the thirsty land, and streams on the dry ground’ (Is. 44:3). The language of inner satisfaction and transformation calls to mind a string of prophecies anticipating new hearts, the exchange of failed formalism in religion for a heart that knows and experiences God, and that hungers to do his will (Je. 31:29–34; Ezk. 36:25–27; Joel 2:28–32; cf. notes on 3:5). It is hard not to think of Isaiah 55:1–3: ‘Come, all you who are thirsty, come to the waters … that your soul may live.’Carson, D. A..

[14] Samaritans who limited the canon to the Pentateuch might not have appreciated such allusions to the prophets (though John’s Jewish readers would), but in the later Samaritan liturgy that has come down to us for the Day of Atonement, it is said of the Taheb (the Samaritan equivalent of the Messiah) that ‘water shall flow from his buckets’ (an adaptation of Nu. 24:7; cf. Bruce, p. 105). Carson, D. A. .

[15] 人的肾脏只能产生比盐水略低盐度的尿液。所以，为了去除海水中过量的钠nà  （sodium），我们排尿的水比我们实际喝的水要多。脱水就开始了。

[16] “Living,” that is, fresh, running or flowing,212 water was essential for purification in strict Jewish tradition (although in practice the requirement was often in some sense circumvented).213 A well was not always living water in the strictest sense, except where it was known to depend on an underground stream.214 Thus Jesus promises a greater kind of water.215 Water drawn from wells was often thought to be less healthy than that drawn from a spring or from rainwater. Keener, C. S.

[17] Wives could, for example, be divorced for infertility.242 Unfortunately, this charitable reading is probably not the first one which would have occurred to John’s first audience. The trial period for allowing pregnancy was often considerable; later rabbis allowed up to ten years, and this woman was married five times.243 (After two or three marriages a reputation for infertility probably would have decreased her marital prospects,244 but certainly no more than a reputation for infidelity; that she was married five times suggests that other factors made her desirable for Samaritan men.)245 The lack of mention of children here would hardly support a diagnosis of infertility; husbands normally took the children in the event of divorce。Keener, C. S.

[18] This woman may have lost some husbands through death, but her coming to the well alone (4:7), her possible designs on Jesus (4:17), and her current nonmarital sexual union (4:18) together would probably suggest to most ancient readers that she had somehow morally warranted at least part of her situationKeener, C. S.

[19] Because the Samaritans accepted only the books of the Pentateuch as canonical (cf. notes on v. 4), they understood the words of Deuteronomy 34:10, ‘no prophet has risen in Israel like Moses, whom the LORD knew face to face’, to be absolute and in force until the coming of the prophet like Moses (Dt. 18:15–19; cf. notes on 1:21), the second Moses, the Taheb (as they called this promised ‘messianic’ figure). If there cannot be another prophet between the first Moses and the second Moses, then to call Jesus ‘prophet’ is virtually to call him ‘the prophet’. However, in view of v. 25 it is unlikely that the Samaritan woman is in v. 19 making so clear a confession. The word ‘prophet’ was used to refer to a wide range of ‘gifted’ people, and at this point may not, in the woman’s mind, denote a full-orbed Old Testament prophet, let alone a messianic figure. Carson, D. A.

[20] Over the years it has been typical for preachers and commentators to imagine that the Samaritan woman’s quick response to Jesus’ devastating revelation that he knew she had had five husbands and the man she was living with was not her husband was a clever attempt to divert the conversation. They feel that when she stated, “I can see that you are a prophet,” she was attempting to deflect Jesus from the painful subject of her moral life.But I do not think that view is correct. The Samaritans, as well as the Jews, at that time believed a prophet was sometimes given special insight into people’s problems. For instance, there was the time when Jesus was having his feet washed by a penitent woman and the Pharisees snidely remarked, “If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner” (Luke 7:39). The supposition is that true prophets have intuitive gifts. So it is reasonable to conclude that Jesus’ knowledge of the Samaritan woman’s condition, along with his claim to provide for her “a spring of water welling up to eternal life,” produced her sincere supposition that he might be a prophet. Then when she brought up the controversy about worship, she was asking a question that was the result of her dawning perception of who he was and of her sin and the knowledge that something needed to be done about it. She was evidently saying to herself, “I am a sinner before God. I must bring God an offering for sin. But where do I take it?” To her and her people, the cure for sin was sacrifice. But where was the sacrifice to be made? She was concerned about what God desired from her, and the answer was worship. Hughes, R. K. (1999).

[21] Even if we implausibly assume that she was widowed five times without the narrative specifying that circumstance, many of her peers would have assumed (rightly or wrongly) foul play: when several husbands of a wife died in succession, it was assumed that something was wrong with the wife (perhaps the attachment of a demon, as in Tob 3:8).Keener, C. S.