006 施洗约翰见证耶稣的工作与身份 约1章29至42
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- 约1:29-42 [1]
- Pic上文：法利赛人询问施洗约翰，他到底是谁，他凭什么权柄给人洗礼 （1:24）
- 施洗约翰指出，他不是基督。他为基督解鞋带也不配（V27）
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- （I）耶稣是上帝的羔羊除去世人的罪孽
- 约1:29 第二天，约翰见耶稣迎面而来，就说：“看哪，上帝的羊羔[2]，是除去世人的罪孽的！
- 背景：使徒约翰没有记载，耶稣之前受洗的部分（太3:13-4:11）
- 背景：耶稣受洗后，约40天后。（对比 太3:13-4:11）
- 施洗约翰 指[3]主耶稣是上帝的羊羔
- 羊羔指向赎罪
- Pic上帝预备羔羊代替以撒被献。亚伯拉罕被实验要献上自己的儿子（创22:12-14）
- Pic 祭司赎罪宰杀公山羊 （利16:15-22）
- Pic逾越节宰杀公羊羔[4] （出12:5-7、林前 5:7、约壹 2:2; 4:10)
- Pic 赛53:6…耶和华使我们众人的罪孽都归在他身上。7 他被欺压，在受苦的时候却不开口；他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。
- 羊羔赎罪，是预表typology耶稣
- a.p.今天因为主耶稣是上帝的羊羔，祂代替我们受罚！
- a.p. 我们得罪了上帝，主耶稣是我们的代罪羔羊
- 福音的基础：传福音时需要见证: “耶稣为我们赎罪”
- e.g.信耶稣祷告很有用 vs 信耶稣，他为我们死来赎我们的罪
- 次要益处：e.g.生命改变、被医治、困难中搭救、祷告很有用，等等只
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- （II）唯有耶稣能用圣灵为我们施洗
- 31 我本来不认识他，但为了要把他显明给以色列人，因此我来用水施洗。”32 约翰又作见证说：“我曾看见圣灵，好像鸽子从天上降下来，停留在他的身上。33 我本来不认识他，但那差我来用水施洗的对我说：‘你看见圣灵降下来，停留在谁身上，谁就是用圣灵施洗的。
- 本来不认识他（V31、33）。意思他本来不知道谁是基督！
- 背景：约翰是耶稣的亲戚，比耶稣大约6个月（路1:36），耶稣来接受洗礼时才认出他是基督[5]
- 上帝吩咐约翰用水为人洗礼：
（一）要以色列人悔改信主（太3:1-2）； （二）显明谁是基督（V31、太3:16-17）
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- V32 约翰又作见证说：“我曾看见圣灵，好像鸽子从天上降下来，停留在他的身上。
- 鸽子：想起挪亚方舟的鸽子。预表平安。
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- V33 …‘你看见圣灵降下来，停留在谁身上，谁就是用圣灵施洗的[6]。
- 问：圣灵是谁？
- 圣灵是上帝（第三位格）！
- 圣灵使我们重生信主（约3:1-8）
- 圣灵使我们相信圣经（林前2:10-14），
- 帮助我们成圣（罗8:13），帮助我们生命结圣灵的果子 （加5:22-23）
- 圣灵使我们能呼叫：「阿爸！父！」，与我们的心同证我们是神的儿女 （罗8:14-16）
- 是圣灵使我们经历上帝，认识上帝
- 圣灵被比喻成好像“水”。 基督用圣灵施洗
- 旧约：有时“水”是预表圣灵[7] （赛44:3、结36:25-27、39:29、珥2:29）；
- 赛44:3 因为我要将水浇灌口渴的人，将河浇灌乾旱之地。我要将我的灵浇灌你的後裔，将我的福浇灌你的子孙。
- 珥 2:29 在那些日子，我要将我的灵浇灌我的仆人和使女。
- 约 7:38 信我的人就如经上所说：『从他腹中要流出活水的江河来。』」39 耶稣这话是指著信他之人要受圣灵说的。…
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- 唯有上帝有权柄赐人圣灵
- 施洗约翰明白这位有权柄用圣灵给人施洗的就是上帝的儿子
- V34 我看见了，就作见证说：‘这就是上帝的儿子[8]。’”
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- 提醒：唯有耶稣能用圣灵为我们施洗
- e.g.今天有两位相信耶稣基督，接受洗礼。洗礼象征指向主把圣灵赐给他们 （结36:25-27）
- a.p.你若真心悔改相信主耶稣，你祈求主。主会把圣灵赐给你！
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- （III）耶稣是那要来的弥赛亚（基督）
û约1:35 过了一天[9]，约翰和他的两个门徒[10]又站在那里。36 约翰看见耶稣走过的时候，就说：“看哪，上帝的羊羔！”37 那两个门徒[11]听见他的话，就跟从[12]了耶稣。38 耶稣转过身来，看见他们跟着，就问：“你们要什么？”他们说：“拉比，你在哪里住？[13]”（“拉比”的意思就是“老师”。）39 他说：“你们来看吧[14]！”于是他们就去看他所住的地方[15]。那一天他们就和耶稣住在一起；那时大约是下午四点钟。40 听了约翰的话而跟从耶稣的那两个人，一个是西门．彼得的弟弟安得烈。41 他先找到自己的哥哥西门，告诉他：“我们遇见弥赛亚了！”（“弥赛亚”的意思就是“基督”。）42 安得烈就带他到耶稣那里。耶稣定睛看着他，说：“你是约翰的儿子西门，你要称为矶法[16]。”（“矶法”翻译出来就是“彼得”。）
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- 施洗约翰向跟随他的两位门徒见证耶稣
- V35… “看哪，上帝的羊羔！”
- 约翰愿意向他的门徒介绍耶稣，让他们去跟随耶稣！[17]
- Pic e.g.有谁会愿意说：看啊，我旁边邻舍卖的才是正宗的面！
- a.p.提醒：我们是为主耶稣栽培门徒！，我们不是为自己栽培门徒
- 两位门徒明白约翰的教导，他们就跟从了耶稣
- 一位是彼得的弟弟安得烈。另外一位不知是谁。
- V38 …他们说：“拉比，你在哪里住？”… 39 他说：“你们来看吧！
- 问: 为什么要问耶稣，你在哪里住？
- 意思是：他们要跟随耶稣作门徒
- (主欢迎他们来看）invite people to come and see!
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- V41 他先找到自己的哥哥西门，告诉他：“我们遇见弥赛亚了[18]！”
- 弥赛亚 = 基督 = 受膏者（君王、祭司、先知）
- 主耶稣就是摩西与众先知们，一直论到要来的弥赛亚！
- 施洗约翰传给安得烈，安得烈传给哥哥彼得。福音是一个传一个的
总结：耶稣的工作与身份
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- （I）耶稣是上帝的羔羊除去世人的罪孽
- （II）唯有耶稣能用圣灵为我们施洗
- （III）耶稣是那要来的弥赛亚（基督）
[1] This section forms something of a bridge. On the one hand, these verses continue the theme of the witness of John the Baptist, begun in the preceding verses (vv. 19–28); on the other, they introduce a lengthy list of titles applied to Jesus, a list that takes up the rest of the chapter: Lamb of God (1:29, 36), the Elect One (the most likely variant of 1:34), Rabbi (1:38, 49), Messiah/Christ (1:41), Son of God (1:49), King of Israel (1:49), Son of Man (1:51)—not to mention ‘the one Moses wrote about in the law, and about whom the prophets also wrote’ (1:45). Cf. Schnackenburg, 1.507–514 Carson, D. A.
[2] For centuries Israel’s consciousness had been programmed with the idea of the sacrificial lamb. With John’s statement, “Look, the Lamb of God, who takes away the sin of the world!” their Jewish minds went as far back as Abraham and Isaac (Genesis 22) when Isaac said, “The fire and the wood are here, but where is the lamb for the burnt offering?” Abraham replied, “God himself will provide the lamb for the burnt offering, my son.” John’s hearers undoubtedly also thought of the Passover lamb, the application of its blood over the door, and those beautiful phrases from Isaiah 53:6–7:We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us. He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.Christianity is a bloody religion—the blood of Christ cleanses us of all sin! This reality must be primary in our witness and in our thinking! Yes, Christ came to give abundant life. Yes, Christ worked miracles, and he can work miracles in our lives today. But these are benefits of the gospel, not the gospel itself. The gospel centers upon Christ as the sin-bearer—“the Lamb of God, who takes away the sin of the world!” Most of us understand what John is saying. However, our salvation does not depend on our formulation of the doctrine of the Atonement, but on our experience of it! Is he our Lamb? Do we really believe he died for us? If we keep the wonder of the Atonement before us, we will be different people! 。。The Lamb is our eternal message. Abraham and Isaac prophesied his sacrifice. The Passover applied the principles of his sacrifice. Isaiah 53 personified his sacrifice. John 1 identified the sacrifice. And it is magnified in Revelation 5:9–14. The sacrificial death of Christ—this is the essence of our message.Hughes, R. K.
[3] 注：施洗约翰对耶稣就是“上帝的羊羔”的理解肯定不如使徒们或我们，因我们在基督死而复活后更清楚明白主耶稣代赎的方式与意义。施洗约翰到底理解旧约多少我们也无从得知，我们今天明白是因为我们拥有新约的启示。
[4] The paschal lamb appears here also as a sacrificial lamb,241 “taking away the world’s sins”; the writer undoubtedly viewed the Passover as a form of sacrifice. (The LXX uses John’s term here for sacrificial lambs approximately one hundred times.)242 Although one may distinguish sacrificial and Passover lambs in the Hebrew Bible—an objection some raise to seeing the Passover lamb here243—early Judaism attached the nuances of sacrifice to Passover,244 and the relation may have existed in the Hebrew Bible as well.245 John’s emphasis may be on Jesus dying “on behalf of” others (10:11, 15; 11:50; 18:14) rather than “propitiatory” sacrifice,246 but the ideas fit together comfortably and are in no way mutually exclusive (1 John 2:2; 3:16; 4:10).247.This portrayal fits other early Christian images (e.g., 1 Pet 1:19;248 Rev 5:6; 7:14).249 In Rev 5:6, 9, the “lamb having been slaughtered” is the Passover lamb whose blood delivers God’s people from the coming plagues (7:3), but also (in 6:9) the lamb in union with whom the martyrs are portrayed as sacrifices beneath the altar (where the blood of sacrifices was poured in the Hebrew Bible).250 That the Fourth Gospel later portrays Jesus’ death in terms of the Passover lamb (18:28; 19:36) and writes in the context of a new exodus and a new redemption (1:23) expected by Judaism indicates that this is the sense of “lamb” in view in the Fourth Gospel.251.Keener, C. S..
[5] （约翰在耶稣受洗前认出耶稣，洗礼之后看见圣灵降下与天父说话后更加肯定）太3:13 当下耶稣从加利利来到约但河，见了约翰，要受他的洗。14 约翰想要拦住他，说：「我当受你的洗，你反倒上我这里来吗？」
[6] This too anticipates the fulfillment of Old Testament prophecies, which looked forward to the time when God’s people would have the Spirit poured out on them (e.g. Ezk. 36:25–26). That Jesus would baptize his people in the Holy Spirit is therefore simultaneously an attestation of who he is, and an announcement that the promised age is dawning.Carson, D. A..
[7] Isa 44:3; Ezek 39:29; Joel 2:28–29 。
风、火预表圣灵（徒2:2-3、约3:8、赛4:4）
[8] A very good case can be made for the view that the best reading here is ‘this is the Chosen One of God’ (ho eklektos instead of ho huios). Textual support for ‘Chosen One’ is significant。Carson, D. A.
[9] If the records in gospel of Matthew is chronological , Jesus appears to John again (john 1:35) 42 days (6 weeks ago )after he was baptised by John. After Jesus was baptised he was tempted for 40 days and followed by two days later John witness to his own disciple (john 1:29 and 1:35) upon seeing Jesus.
[10] It is often said that the ‘call’ of the disciples in these verses cannot be reconciled with the Synoptic accounts (Mt. 4:18–22; 9:9; Mk. 1:16–20; 2:13–14; Lk. 5:1–11, 27–28). Traditional harmonization, which postulates that John’s account is a preliminary ‘call’, ratified by the later one reported in the Synoptic Gospels, is ruled out of court on the ground that John leaves no room for a second call. But strictly speaking Jesus does not ‘call’ his disciples at all in these verses (except possibly Philip: cf. notes on v. 43). They attach themselves to him because of the witness of the Baptist, and then because of the witness of the Baptist’s followers. Nor is this a representative abandonment of ‘other religions’ (Barrett, p. 179, referring to the work of E. Schweizer) in favour of Jesus: the first disciples are presented as rightly adhering to what the witness of John the Baptist means, not as abandoning him in favour of a new, ‘Christian’ religion. Indeed, the promptness with which the disciples, according to the Synoptic tradition, abandon their livelihood (whether the fishing business or a tax office) in response to Jesus’ explicit call, is psychologically and historically more plausible if that was not their first exposure to him or their first demonstration of fealty toward him. At this point in John, however, these fledgling disciples are still at the ‘Come and you will see’ (v. 39) stage, the ‘You shall see greater things than that’ (v. 50) stage.Carson, D. A.
[11] One of them was Andrew, Simon Peter’s brother (v. 40); the other is not named. The traditional identification of the unnamed disciple as the Evangelist, the ‘beloved disciple’, is plausible enough. A number of features in the account, such as the specification of the hour (v. 39), can be explained as details sharply etched on the mind of the writer when he first encountered Jesus Christ. But there is no proof of this identification。Carson, D. A.
[12] If some of Jesus’ first disciples had earlier followed John the Baptist, we must suppose that something encouraged them to abandon their old master at the peak of his influence, in order to follow a still unknown preacher from Galilee. The best reason is the obvious one: they changed their allegiance precisely because it was the Baptist himself who pointed Jesus out as the one who was coming to fulfil the promises of Scripture. In that case, the confessions of John 1 are not only plausible, but almost historically necessary。Carson, D. A.
[13] Because travel was less safe after dark (robbers normally acted at night; Job 24:14; Jer 49:9; Obad 5) and because people did not normally follow others around without reason, the reader would know that Jesus understands the two disciples’ motives.Keener, C. S.
[14] (1:46; 1:50；4:29)
[15] It was likewise appropriate to wait for those with higher status in society or in the situation to express an invitation, or to maintain one’s own status by not accepting hospitality too forwardly (e.g., Luke 24:28–29; cf. Judg 19:4–9); thus their indirect question, “Where do you live?” in 1:38 invites Jesus in return to invite them home.384 In both Greek385 and Jewish386 culture disciples sometimes stayed with their teachers. Although Jewish teachers sometimes traveled with their disciples (e.g., 2:12) or taught in open areas,387 they undoubtedly usually taught from a schoolhouse388 or, more affordably, from their homes.389 Probably like most first-century Jewish teachers, Jesus had no formal schoolhouse for his academy except his own home or that of a disciple (see Mark 1:29).390 Such homes were generally not large; most Galilean dwellings consisted of one or two small rooms.391 Hospitality toward a traveling teacher was important,392 but here Jesus must extend the hospitality to would-be disciples. Jesus would also continue conversing with them along the way to his home; not only the Peripatetics but also rabbis discussed Scripture on journeys.Keener, C. S.
[16] When Peter is brought to him, Jesus assigns a new name as a declaration of what Peter will become. This is not so much a merely predictive utterance as a declaration of what Jesus will make of him. His name up to this time has been Simon son of John (or ‘son of Jonah’ in Mt. 16:17, ‘Jonah’ in Aramaic being an abbreviated form of ‘John’; the name recurs in Jn. 21:15–17). But, says Jesus, You will be called Cephas: doubtless in Aramaic the expression was kêp̱ā’, a word meaning ‘rock’..Carson, D. A.
[17] 背景：安得烈对耶稣是弥赛亚的身份的理解是不完整的。The text does not tell us that the Baptist expected his followers to become disciples of Jesus. Certainly some remained attached to John even after his death (cf. Acts 19:1ff.). But in the light of John the Baptist’s self-perception as forerunner of the Coming One, it is reasonable to assume that at least some of his disciples, those perhaps who understood him best, discerned that their master was constantly pointing beyond himself to another. Once he had identified the Coming One, it was only to be expected that some of them would follow Jesus.Carson, D. A
[18] 太16:21-23、可9:31-32、路9:44-45、18:31-34