016 传福音 约4章25至42
- Pic小孩子：传福音时你会告诉人你所作的坏事，然后告诉人耶稣救你吗？
- 约4:25-42
- Pic 上文：耶稣揭开她的秘密（以前有5个丈夫），她意识到耶稣是先知 （V19）
- 她问耶稣有关敬拜的事（V20），主把敬拜的真谛教了她（心灵与诚实、圣灵与真理）V24
- .1. 传福音：需信耶稣就是那要来的基督
- 约4:25 妇人说：“我知道那称为基督的弥赛亚[1]要来；他来了，要把一切都告诉我们。”26 耶稣说：“我这现在跟你说话的就是他[2]。”
- 背景：撒马利亚人只接受摩西五经，基督弥赛亚观念=「复兴者」或「再來者」Taheb
- 申 18:15 耶和华你的神要从你们弟兄中间给你兴起一位先知，像我，你们要听从他。…
- 传福音之前必须信耶稣所说，祂就是基督！不然你传的只不过是宗教。
- .2. 传福音：主能使用我们的失败、软弱、苦难的经历来见证祂
- V27正在这时候，门徒[3]回来了，见耶稣和一个妇人说话，就很希奇[4]；但是没有人问[5]：“你要什么？”或说：“你为什么跟她说话？”28 那妇人撇下了她的水罐[6]，进到城里去，对众人说：29“你们来，看看一个人，他把我所作的一切都说出来，难道这人就是基督吗？”30众人就出城[7]，往耶稣那里去。
- 惊人：撒马利亚妇人却大胆开始传福音
- 注：她竟然撇下她的水罐。她的行动表露出了喜乐与迫切。
- V28 那妇人撇下了她的水罐，进到城里去，对众人说…
- 她之前躲避群众（正午打水），现在竟然跑到众人面前作见证！
- V29“你们来，看看一个人，他把我所作的一切都说出来，难道这人就是基督吗？
- 她竟然用她的人生悲剧、黑暗，来见证耶稣
- V39 因着那妇人作见证的话：“他把我所作的一切都说出来了[8]”，那城里就有许多撒玛利亚人信了耶稣。
- a.p.很多人不明白，以为苦难、人生悲剧不能成为我们见证主的方式
- e.g.一些不明白神的作为的弟兄姐妹！误以为要成功、财富、健康、才能见证主
- e.g.我见证过许多人遇到悲剧后，却全家人信主！
- Pic e.g.假设你现在怀孕但医生告诉你，你怀的孩子是残疾人士，没有手脚。你会如何？
- e.g.假设是你失去手脚，你认为你还是有用的人吗？
- Pic 力克·胡哲 Nick Vujicic 神使用他的人生悲剧向千万人布道！
- 不要自怜、埋怨神，不要认为你的悲惨的一生，无法荣耀神
- 赛 55:8 耶和华说：我的意念非同你们的意念；我的道路非同你们的道路。9 天怎样高过地，照样，我的道路高过你们的道路；我的意念高过你们的意念。
- 林后 12:9 他对我说：「我的恩典够你用的，因为我的能力是在人的软弱上显得完全。」。。
- 问：你是否愿意说：主我愿意，我在这里，请差遣我？
- .3. 传福音：是遵行神的旨意，作神的工
- V31 当时，门徒对耶稣说：“拉比，请吃。”32 耶稣说：“我有食物吃[9]，是你们所不知道的。”33 门徒就彼此说：“难道有人拿东西给他吃了吗[10]？”34 耶稣说：“我的食物[11]就是遵行差我来者的旨意，并且完成他的工作[12]。…
- 吃午饭的时间到了。但耶稣却看见灵魂得救的更大需要。
- 比喻：主耶稣用食物来比喻，传福音有如食物
- O V34 耶稣说:“我的食物就是遵行差我来者的旨意，并且完成他的工作。…
- 天父的旨意：耶稣为世人的罪上十字架，使凡信祂的人得永生（6:38-40、17:4）
- 天父的工作：传天国的福音，包括在地上做完全人
- 传福音是遵行神的旨意，作神的工
- Ap.我们必须把传福音视为食物一样
- Ap.传福音是教会集体e.g.一个带人、一个传、一个栽培、一个作朋友、另一个怜悯、一个帮助
- Ilust: 圣灵感动我全时间事奉的其中一处经文。虽我世界的工作非常忙碌，但我事奉时饱足。
- .4.传福音：撒种的和收割
- V35你们不是说‘还有四个月[13]才到收获的时候’吗？我告诉你们，举目向田观看，庄稼已经熟了，可以收割了。36 收割的人得到工资[14]，也积储五谷直到永生[15]，使撒种的和收割的一同快乐[16]。37‘这人撒种，那人收割’，这话是真的。38 我派你们去收割你们所没有劳苦的；别人[17]劳苦，你们却享受他们劳苦的成果。”
- Pic V34…庄稼已经熟了，可以收割了 … 比喻撒马利亚人信主的时候到了
- Pic撒种的人比喻传福音的人（摩9:11-13） 收割的人比喻带人信主的人
- Pic 收的五谷（工资）比喻信主的人
- V36…积储五谷直到永生 … 比喻信主的人要得永生 (带人信主有永恒的价值)
- e.g.第一次带领人信主，所得的喜乐极大
- V36．..使撒种的和收割的一同快乐。 （圣经的原则将来一同得赏赐）
- 提醒：传福音有时有两种人 （撒种 与 收割）
- 不是每一个人都能收割（带领他决志信主）
- V37‘这人撒种，那人收割’，这话是真的。38 我派你们去收割你们所没有劳苦的；别人劳苦，你们却享受他们劳苦的成果。”
- 之前已经有人幸苦的向撒马利亚人传福音[18]？ 摩西？施洗约翰？撒马利亚妇人？耶稣？
- 不知是谁，只知道应该有几位撒种（V38他们劳苦）
- 提醒：收割不要骄傲，那人信主前往往已有无数人不断向他撒种
- 收割要感恩，收割是神的恩典
- e.g.这位布道家好厉害，带领那么多人信主。却不知背后许多默默幸劳撒种的人！
- 撒种不要气馁，因为神所拣选的人最终必被收割
- 撒种要喜乐，是在做神的工作，应当要快乐！
- e.g.之前我小学时期有一教会的老师，在我的小学基督教团契中做了6年撒种的工作
- e.g.有一位基督徒的阿姨努力法传福音给我母亲。帮助我妈妈把我送到基督教的小学。
- e.g.我小时去团契因为有的玩，有玩具，有朋友，老师有爱心。种子撒在我心里了，等候发芽。
- e.g.有一位陌生的姐姐把她的圣经给了我。 撒种的工作
- e.g.后来我要信主，我告诉我的朋友，他就带我作决志祷告（他就轻轻松松的把我收割了）
- .5. 传福音：教导人耶稣的话
- V40 于是他们来到耶稣那里，求他和他们同住，耶稣就在那里住了两天。41 因着耶稣的话，信他的人就更多了。42 他们就对那妇人说：“现在我们信，不再是因为你的话，而是因为我们亲自听见了，知道这位真是世人[19]的救主。”
- 我们的任务使到他们信，不是因为我们生活的见证。
- 带领人信主后，必须教导他们圣经 （今天耶稣的话都记载在圣经中）
- Ap 教会有真理生命课程
- V39 因着那妇人作见证的话：“他把我所作的一切都说出来了”，那城里就有许多撒玛利亚人信了耶稣。
- 问：你愿意神这样使用你吗？
- 祈求主兴起更多以神的工作为粮食的人
- 祈求主赐我们恩典，也让我们收割。收割时不要骄傲，要感恩！
[1] the woman may have done so here in deference to her Jewish interlocutor. Samaritans preferred ‘Taheb’ (cf. notes on 4:4, 11–12, 19–20), ‘the Restorer’, or possibly ‘he who returns’. When he comes, he will explain everything to us: that is more typically a Samaritan than a Jewish expectation. By and large Jews did not think of the Messiah primarily as a teacher (except perhaps as a teacher of the Gentiles: SB 2. 348; though cf. CD 6:11). By contrast, Samaritans pictured the Taheb as one who would reveal the truth, in line with his role as the ultimate prophet (Dt. 18:15–19; cf. Schnackenburg, 1. 441). John himself understands that Jesus is the ‘revealer’ in ways that outstrip both Jewish and Samaritan expectation (1:18; 14:6; etc.).Carson, D. A
the Samaritan concept most equivalent to the Jewish messiah appears to be quite different from the Jewish concept. They spoke not of a Davidic messiah, nor actually much of an “anointed” (messianic) agent per se, but of the “Taheb,” the “restorer,” a prophet like Moses.369 Like Moses (see comment on 6:15), the Taheb would also rule.Keener, C. S.
[2]主却嘱咐门徒们不可告诉犹太人祂就是基督（太16:20）因犹太人要的是地上政治的君王。因为犹太人心目中的基督是地上征战政治的君王,后来要强迫他为王 （约6:15）主耶稣第一次来是作天国的君王，不是地上政治性的君王。主耶稣必须先上十字架，受死复活，然后升天在天上作王掌管世界与历史直到祂驾云第二次回来。
It is entirely in line with this Gospel that Jesus should unambiguously declare himself to be the Messiah to a Samaritan, but not to his own people. For many Jews, the title ‘Messiah’ carried so much political and military baggage that his self-disclosure in such settings necessarily had to be more subdued and subtle (cf. notes on 6:15; 10:24). Similarly, in the Synoptics Jesus is far more likely to encourage the public testimony of those who have experienced his transforming power if they live in Gentile territory (e.g. Lk. 8:26–39).Carson, D. A..
[3] 门徒此时生命还未成长，他们稀奇耶稣为何与撒马利亚人说话。门徒们并没有看见撒马利亚人妇人与耶稣说话就抓紧机会传福音！背景：门徒被种族意识所局限，不愿与撒马利亚人交流（犹太人与撒马利亚人是世仇）提醒：栽培门徒需时间耐心等候！门徒后来被圣灵充满便到撒马利亚传福音 (徒8:14)
[4] no rabbi would have carried on a conversation with a woman. One of their sayings ran, “A man shall not be alone with a woman in an inn, not even with his sister or his daughter, on account of what men may think. A man shall not talk with a woman in the street, not even with his own wife, and especially not with another woman, on account of what men may say.”67 Yet, though the disciples were astonished, they did not question the action of the woman (the first hypothetical question) or that of their Master (the second). They had learned enough to know that, while Jesus did not always respect the conventions of the rabbis, he had good reasons for what he did. Morris, L. .
[5] It is unduly sentimental to suppose that they restrained themselves because they had learned from experience to trust their Master’s good reasons for what he did: they do not consistently exercise similar restraint elsewhere. Carson, D. A..
[6] Many have suggested that, whatever her reason, John detects a profound symbolism: in her eagerness to enjoy the new and living water, she abandons the old water jar, and thus speaks of renunciation of the old ceremonial forms of religion in favour of worship in spirit and truth. It is far from clear, however, that John means to say so much; for, unlike the water jars of 2:6ff., this one has no ritual purification tied up with it.Carson, D. A.
Because John employs the same term in 2:6–7, we may infer a continuation of the replacement motif highlighted there and frequently in John’s water motif.391 Just as Jesus’ gift is greater than the waters of ritual purity, it is greater than the gift of Jacob’s well.Keener, C. S
[7] The disciples had gone into a Samaritan town with apparently little effect on the populace; Jesus had ministered to one woman and brought the entire town to himself. Keener, C. S
[8] 注：耶稣并没有在撒马利亚人中行任何神迹，唯有耶稣把妇人的秘密倒出来。 因妇人的见证，加上耶稣的教导。后来许多人都相信了
[9] Following a pattern that we have seen in the conversations with the Jews after the Temple cleansing (2:20, where see note), with Nicodemus (3:4) and with the woman (v. 15), the disciples misunderstand Jesus by taking his words in a literal and material fashion.Morris, L..
[10] Jesus’ disciples think of literal food as quickly as the Samaritan woman thought of literal water.Carson, D. A.
[11] echoing Deuteronomy 8:3
[12] Obedience to the divine will is for him the major concern. Single-mindedly he presses on. Here he adds the thought of “finishing” his work (for “work” see Additional Note G, pp. 607–13). The verb is cognate with that used on the cross, when Jesus cried, “It is finished” (19:30).80 It reminds us of the awful cost of that work, and underlines the devotion implied in the expression. There is a sense in which each stage of his work may be regarded as perfect and complete. And there is a deeper sense in which nothing is complete without the cross.Morris, L.
[13] Many commentators think “four months, then the harvest” was probably a proverb otherwise unknown to us.415 The proverb might mean, “Labor hard in sowing now, and in four months we shall reap.”Keener, C. S.
[14] The harvest is ready. The wages are there. Let no one hang back. A harvest will not wait; unless it is reaped while it is ripe it will spoil and there will be no harvest. Morris, L.
[15] The ‘crop’ refers to the people who become followers of Jesus, in the first instance the Samaritans; ‘eternal life’ is that for which the crop is harvested. Carson, D. A.
But it is even more difficult to think of this incident as taking place four months before harvest. Jesus’ request for water points to a time of heat. Moreover, four months before harvest there would be plenty of surface water. A weary traveler would not depend on the charity of a chance acquaintance. A proverbial saying is rendered more likely in that the introduction “Do you not say” is not suited to a casual remark about the state of the crops.81 It is favored also by the metrical form of the sayingMorris, L.
The “fruit” here probably refers to new believers (12:24) rather than behavior (15:2–16); the common Johannine phrase “eternal life” probably alludes at least in part to Jesus’ promise to the Samaritan woman in 4:14 Keener, C. S..
[16] First, it calls to mind the eschatological promise of Amos 9:13: ‘ “The days are coming”, declares the LORD, “when the reaper will be overtaken by the ploughman and the planter by the one treading grapes.” ’ The colourful image betokens the blessing of miraculous and unceasing fertility and prosperity. Jesus may therefore be saying that the eschatological age has dawned in his ministry, in which sowing and reaping are coming together in the harvesting of the crop, the messianic community. Carson, D. A.
[17] Again, the meaning of “others” is not clear. It may be that the plural is not meant to be significant and that Jesus refers to himself only.90 If the saying refers only to the contemporary scene the “others” will be Jesus and the woman.91 J. A. T. Robinson has argued, convincingly to my mind, that the reference is primarily to the work of John the Baptist and his followers. Their work in this very area had prepared the way for Jesus and his band.92 Another possibility is that the labors of the prophets in days of old and of people like John the Baptist in more recent times are taken together as the basis for the work of the disciples.Morris, L.
[18] Commentators differ regarding the identity of the sowers and reapers here. Some have taken the sower to represent the patriarchs and prophets paving the way for the apostles (Irenaeus Haer. 4.23.1); others have suggested John the Baptist and his movement, who paved the way for Jesus’ mission in this region (3:23) and who did in fact “rejoice” (4:36) with Jesus (3:29);427 many today take the sower to represent Jesus, or the Father and Jesus (cf. Mark 4:3, 14).428 In the most immediate context, Jesus may refer to himself and the Samaritan woman (hence the plural ἄλλοι), who brought the town to him (4:29–30, 39).Keener, C. S..
[19] It was appropriate that the title ‘Saviour of the world’ should be applied to Jesus in the context of ministry to Samaritans, representing the first cross-cultural evangelism, undertaken by Jesus himself and issuing in a pattern to be followed by the church: ‘you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth’ (Acts 1:8)Carson, D. A.