约翰福音：015 敬拜的真谛 约4章19至24
敬拜的真谛 （约4章19至24）
- Pic小孩子: Q1 敬拜。 Q2活水预表什么？ (活水预表圣灵7:38-39) 活水赐生命
- 约4章19至24[1]
- 背景：避开人群正午才出来打水（V6）以前有五个丈夫，现在有的不是丈夫（V16）
- V19 妇人说：“先生，我看出你是先知[2]。20 我们的祖先在这山上敬拜上帝，而你们却说，敬拜的地方必须在耶路撒冷。”
- 耶稣揭开她的秘密，她意识到耶稣是先知（申18:15）[3]。
- 她问耶稣,到底谁的敬拜才对？是基利心山上[4](申11:29)，还是耶路撒冷？
- Pic耶稣把敬拜的真谛 true meaning 给了撒马利亚妇人
- 主没有把敬拜的真谛给耶路撒冷的精英分子（法利赛人）
- 没有嫌弃她是撒马利亚人妇人，她以前有五个丈夫，加一个男人。
- A.p.无论你这一生有多失败，只要你愿意寻求，主都愿意教你
- e.g.我有许多以前不为人知的秘密与失败，但主没有嫌弃我。我开口求主，主赐给我
- CALL只要你愿意，你们祈求，就给你们 (太7:7-11)
- 真理不是局限在精英分子、或高智商。你们向神祈求好东西，主把真理赐给你。
- .（I）敬拜的真谛：敬拜神不受地界局限
- 背景：所罗门时代，神的名在耶路撒冷的圣殿。(王上8:29、9:3)
- V21耶稣说:“妇人,你应当信我,时候将到,那时你们敬拜父,不在这山上[5],也不在耶路撒冷。
- Impl 不再需要为哪一个地方敬拜上帝而争吵了
- Impl 基督徒不需要去耶路撒冷敬拜或朝圣。
- Impl 今天主日，万国中神的子民都能敬拜（超越了地界）
- 如今基督徒的耶路撒冷是属天，不是属地上的（加4:25-26、来12:22、启3:12、21:2、21:10）
- .（II）敬拜的真谛：救恩是从犹太人耶稣基督出来的
- V22 你们敬拜你们所不知道的，我们却敬拜我们所知道的[6]，因为救恩是从犹太人出来的[7]。
- 注：耶稣没有讨好撒马利亚妇人。他说他们敬拜他们所不知道的。
- 可怜：【你们所拜的，你们不知道】You worship what you do not know
- 问：为什么救恩是必须从犹太人出来的？
- 因神与犹太人的始祖立约：与亚伯拉罕立、以撒、雅各立永约。(创22:18、26:4、35:11-12)
- 这是为什么耶稣基督必须降世成为犹太人 (加3:16)
- .（III）敬拜的真谛：用心灵与诚实，圣灵与真理来敬拜主
- V23 然而时候将到[8]，现在就是了，那用心灵[9]πνεῦμα按真理【诚实】ἀλήθεια敬拜父的，才是真正敬拜的人；因为父在寻找这样敬拜他的人。
- πνεῦμα } 心灵 或 圣灵[10] 。 ἀλήθεια }诚实 或 真理
- 【A】用心灵来敬拜 （绝大部分圣经译本翻译为心灵）
- Pic Church Logo 心灵 spirit = 敬拜主是从真心发出,从爱神的心发出。
- “心灵 ”一定是指被圣灵重生的心灵
- O约3:6 …从(圣)灵πνεῦμα生的就是灵πνεῦμα。
- Pic唯有圣灵重生“换心”的人，才能从心里爱神敬拜神（申30:6、结36:25-27、耶24:7、32:39）
- Pic心灵敬拜 Vs 外在的宗教敬拜
- 问：你为什么会来教会敬拜主？
- 外在的宗教敬拜：为父母、宗教义务、内心深处并没有渴望敬拜神。
- 心灵的敬拜： 爱主，信靠主，感恩主救赎我，内心渴望敬拜主。
- 单单外在的宗教性质有一种特质。他们的心是远离神的。
- 太 15:8 这百姓用嘴唇尊敬我，心却远离我[11]； （法利赛人的心远离神）
- e.g.宗教敬拜，心却不属于主。这不是真正的敬拜，只是宗教活动！
- 问：如果我不爱主，我的心不在主这边怎么办？
- 教会或牧者没有办法做任何事为你换心。
- Pic求主为我们换心唯有主能使我们爱祂（申30:6、结36:25-27、耶24:7、32:39、诗51:10）
- CALL 内心呼求主为你换心。必须要以心灵才能敬拜神！
- 【B】以圣灵来敬拜 (约翰福音中大约14处 πνεῦμα 都是指圣灵)
- 腓 3:3 …我们这以神的灵敬拜 … （不是靠肉体割礼或守律法）
- 圣灵是唯有真心相信耶稣之人才拥有的 （弗1:13-14）
- 若想敬拜上帝，必须真心相信耶稣领受圣灵，心灵才能透过圣灵敬拜上帝
- 应许：约4:10 耶稣回答说:「你若知道神的恩赐，和对你说『给我水喝』的是谁，你必早求他，他也必早给了你活水。」 (活水预表圣灵7:38-39)
- 【C】 以诚实敬拜神
- 神是圣洁的，以诚实、真心的敬拜祂
- 不可以有诡诈或狡诈的心。
- 【D】按真理敬拜神
- A）敬拜上帝必须按真理。耶稣是真理ἀλήθεια （约1:14、1:17、5:33、8:45、14:6、18:37）
- 约14:6耶稣说：我就是道路、真理、生命；若不藉著我，没有人能到父那里去。
- e.g.错误：我敬拜神就行了，为什么要相信耶稣。
- O 约壹 2:23 凡不认子的，就没有父；认子的，连父也有了。
- B）敬拜神必须按神所启示的真理
- Pic 出32:4 亚伦从他们手里接过来，铸了一只牛犊，用雕刻的器具做成。他们就说：以色列啊，这是领你出埃及地的神。（神本要除灭他们出32:11-14、摩西下山杀了三千人 出32:28）
- 测验：请问哪两组人在敬拜上帝
- (A1)不用心敬拜主 vs 心敬拜主 (A2)不信耶稣没有圣灵 vs 信耶稣拥有圣灵
- (B1)拒绝真理（耶稣）vs接受真理（耶稣）(B2)不按圣经原则敬拜 vs 按圣经的原则敬拜
- e.g.：法利赛人敬拜上帝 vs 耶稣的门徒敬拜上帝 有什么不同？
- V23 …，才是真正敬拜的人[12]；因为父在寻找这样敬拜他的人。the Father is seeking such people
- .（IV）敬拜的真谛：上帝是无限的灵[13]，超越时间空间与地界。
- V24 上帝是灵[14]，敬拜他的必须用心灵按真理【诚实】敬拜他。”
- 无人能解释灵是什么。 因为神是灵，与所有被造万物的灵不一样。
- analogy从人的角度进行思考来接近真理 ：我们人是由身体与灵魂组成的
- 但我们的灵魂、灵界的天使、魔鬼、都是被神造的。神却不是被造的，祂是创造主。
- A.p.上帝是灵，神不受身体、地方的局限。
- A.p.神是灵，神是无所不在（诗139:7-10）。
总结：
- 以心灵、诚实敬拜。以圣灵、真理敬拜
- 撒马利亚人妇人得到敬拜的真谛
- 无论我们这一生有多么失败，只要我们愿意，我们开口向主求，主都会教我们 (太7:7-11)
紫qing
[1] Most of the Fourth Gospel presents Jesus as the ultimate fulfillment of Israel’s faith and worship, often in connection with Jewish festivals. Unlike the contexts of 2:13; 5:1, 9; 6:4; 7:2 (encompassing all of 7:1–10:21); 10:22, and the Passion Narrative, this chapter does not stand directly in the context of a Jewish festival; but it does present Jesus as greater than the biblical Jacob, and it does point to a greater, truer temple worship. Keener, C. S.
[2] 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..
Nevertheless, that the woman recognizes Jesus as a prophet could imply her openness to the possibility that he is the prophet. What sources from Samaritan tradition remain extant suggest that Samaritans denied prophets after Moses, until the final prophet like Moses would arise (Deut 18:18).278 Thus “the prophet” would be the Taheb, the restorer, a sort of messianic figure (see comment on 4:25, below). If John and his audience know this Samaritan teaching on prophets, calling Jesus “a prophet” may have been tantamount to calling him the supreme revealer after Moses; but in any case, her Christology rises to that level more clearly in 4:25–26, 29. Keener, C. S.
[3] 背景：撒马利亚人只认摩西五经。接受摩西和要取代摩西的先知。他们不承认圣经中其它的先知
[4] . For their part, the Samaritans recognized none of this. Moreover, their own textual traditions of Deuteronomy 12:5 read ‘to seek the place the LORD your God has chosen’. This prompted them to look to the Pentateuch itself to discover the place. They noted that Shechem, overlooked by Mount Gerizim, was the first place Abraham built an altar once he entered the promised land (Gn. 12:6–7). It was on Mount Gerizim that the blessings were to be shouted to the covenant community, once they had entered the promised land (Dt. 11:29–30; 27:2–7, 12; cf. Jos. 8:33) In the Samaritan Bible, both in Exodus 20:17 and in Deuteronomy 5:21, the ten commandments are followed by words very similar to those found in Deuteronomy 27:2–7, thus effectively tying the decalogue itself to Mount Gerizim. Granted these theological understandings, it is small wonder that the Samaritans built their temple there (cf. notes on v. 4) and insisted Mount Gerizim was the highest mountain in the world—even though Mount Ebal, just across the valley, was demonstrably higher.2 Even after their temple was destroyed by John Hyrcanus, the Samaritans continued to perform their sacrifices and other rites on this mountain. These were the competing religious claims that the Samaritan woman was inviting Jesus to address。Carson, D. A. .
[5] At the division of the kingdom into Israel (north) and Judah (south), Jeroboam established shrines in the north, at Bethel and Dan, to discourage his subjects from traveling to Jerusalem for the three annual feasts (1 Kin. 12:25–33). After the northern kingdom fell to Assyria (721 B.C.), the split widened between the Jews in Jerusalem and the Israelites living in Samaria, who built a temple on Mount Gerizim, which was destroyed around 130 B.C. Samaritans have continued to worship on Mount Gerizim even into modern times.The Reformation Study Bible.
[6] whatever else was wrong with Jewish worship, at least it could be said that the object of their worship was known to them. The Jews stand within the stream of God’s saving revelation; they know the one they worship, for salvation (cf. notes on 3:17) is from the Jews.。。。The ultimate authority for both Jews and Samaritans lay in their respective Bibles; in this debate at least, Jesus comes down decisively on the side of the Jews. There are immediate implications for the resolution of the conflicting claims of Jerusalem and Mount Gerizim, but Jesus does not press the point. Carson, D. A. .
[7] That is to say, the messianic salvation comes from this nation (“from” them, “not in them, or by them” [Marsh, p. 217]). The Messiah is a Jew。Morris, L.
[8] Rather, the point is that with the coming of the ‘hour’ the distinction between true worshippers and all others turns on factors that make the ancient dispute between the conflicting claims of the Jerusalem temple and Mount Gerizim obsolete. Under the eschatological conditions of the dawning hour, the true worshippers cannot be identified by their attachment to a particular shrine, but by their worship of the Father in spirit and truth. Carson, D. A. (1991).
[9] John here refers to worship empowered by the Spirit. Some argue that the passage refers to worship with the human spirit,336 that is, passionate worship with one’s whole heart. But more natural expressions for this existed in the LXX: one could render thanks ἑν ὅλῃ καρδίᾳ μου;337 likewise, the soul could praise God,338 and “heart and soul” are the usual expressions applied to passion for God.339 Moreover, the human spirit is hardly John’s usual sense of “Spirit”; apart from references to Jesus’ personal spirit (11:33; 13:21; 19:30), the only other probable exception, 3:6, includes a reference to God’s Spirit, and fourteen undisputed references plainly refer to God’s Spirit. Finally, the Spirit becomes the agent of God’s indwelling the believer, for John’s (e.g., 14:23 in context) as for Pauline circles (e.g., Rom 8:9; Eph 3:16)—in effect mediating the presence of God more effectively than the temple had (cf. 1 Cor 3:16; 6:19; Eph 2:18–22).340 The believer’s (and the believing community’s) experience with God’s Spirit can replace the magnificent temple destroyed in 70 C.E. Keener, C. S.
[10] John here refers to worship empowered by the Spirit. Some argue that the passage refers to worship with the human spirit,336 that is, passionate worship with one’s whole heart. But more natural expressions for this existed in the LXX: one could render thanks ἑν ὅλῃ καρδίᾳ μου;337 likewise, the soul could praise God,338 and “heart and soul” are the usual expressions applied to passion for God.339 Moreover, the human spirit is hardly John’s usual sense of “Spirit”; apart from references to Jesus’ personal spirit (11:33; 13:21; 19:30), the only other probable exception, 3:6, includes a reference to God’s Spirit, and fourteen undisputed references plainly refer to God’s Spirit. Finally, the Spirit becomes the agent of God’s indwelling the believer, for John’s (e.g., 14:23 in context) as for Pauline circles (e.g., Rom 8:9; Eph 3:16)—in effect mediating the presence of God more effectively than the temple had (cf. 1 Cor 3:16; 6:19; Eph 2:18–22).340 The believer’s (and the believing community’s) experience with God’s Spirit can replace the magnificent temple destroyed in 70 c.e. Keener, C. S
[11] 法利赛人的心远离神，把人的吩咐取代神的命令 （太15:8-9）
[12] the true worshippers cannot be identified by their attachment to a particular shrine, but by their worship of the Father in spirit and truth.Carson, D. A.
[13] In the same way, ‘God is spirit’ means that God is invisible, divine as opposed to human (cf. 3:6), life-giving and unknowable to human beings unless he chooses to reveal himself (cf. 1:18).Carson, D. A.
[14] and since God is spiritual but not physical, those who relate to him must do so through the gift of his Spirit (cf. 1 Cor 2:11–12). Merely fleshly worship (cf. Phil 3:3) is inadequate,Keener, C. S.