The Gospel of John
John
calls himself “the disciple whom Jesus loved” in this gospel which, according
to Clement of Alexandria, was written at the urging of his disciples to compose a
“spiritual gospel” to supplement the three existing Synoptic Gospels. It is
generally believed that John wrote it in Ephesus after Christ toward the latter part of the
last decade of the 1st century.
The purpose of writing the Fourth Gospel even in his old age is made plain in 20:31, “But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in His name.”
The following features of the Gospel of John are worth noting:
-Unlike the Synoptic Gospels, it gives details of much of Jesus’ ministry in Jerusalem, in which Jesus was very open about His identity as the Messiah.
- It gives Jesus’ conversation at the last supper in the upper room (chapters 13-17) in greater detail than in the Synoptic Gospels.
- Jesus refers to and mentions “eternal life” at least 14 times in this Gospel, many times more than in the Synoptic Gospels.
- John records seven miracles of Jesus and calls them signs that prove who Jesus is. Also, the “I AM” speeches of Jesus (e.g. I am the Bread of Life, I am the Light of the world etc.) highlight Jesus’ self-proclamation as the “Great I AM”.
- It has a specific design to narrate Jesus’ ministries around the various Jewish festivals (2:12-12:50).
We shall spend time reflecting on the above features and more as we come across them in our daily scriptural reflection.
Vv. 1:1-18 –This is what commentators call “The Prologue” . It powerfully sums up who Jesus is. We shall look at the first part today:
1:1-5—Jesus is the Word—the Creator God
(1) John uses exactly the same words that begin the Greek Old Testament “Ἐν ἀρχῇ” (In the beginning) to begin his introduction of Jesus: What is the significance of such a usage?
(2) What role did the “Word” play in creation? (In particular, see Gen. 1:3, 6, 9, 14, 20, 24 and 26 — note the repetition of the word “said” and also Ps. 33:9.)
(3) Based on the description of vv. 1-3, who is Jesus?
(4) Beyond being the Creator God,
a. What is meant by Him being “life”?
b. What is meant by Him being “light of all mankind”?
1:6-8 — Introducing John the Baptist: It is interesting to note that John the Baptist (not the disciple John) is introduced here in both negative and positive terms.
(5) What was the mission of John the Baptist?
(6) Do you find it strange that at this very point of this powerful Prologue, John sees the need to clarify who John the Baptist was and was not? What might the reason be?
(7) How did John the Baptist testify about who Jesus is in relation to him? (see v.15)
(8) What is the main message to you today and how may you apply it to your life?
今年是「五年靈修指引」的第四年，我們會以研讀新約約翰福音為開始。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
約翰福音前言：
約翰在這福音書中自稱為「主所愛的那門徒」。按早期教父Clement of Alexandria所說，約翰是在他的門徒催促下，在已流傳了一段時間的符類福音書之外，寫下這”spiritual gospel” 作補充。一般相信，約翰是在第一世紀末的時候寫成這福音書的。
這位年紀肯定超過九十歲的老使徒，在這福音書的末段清楚的告訴我們他寫這書的原因：「但記這些事，要叫你們信耶穌是基督，是神的兒子，並且叫你們信了他，就可以因他的名得生命。」(20:31)
以下是約翰福音值得注意的地方：
- 與符類福音書不同，約翰是較詳細記述和著重耶穌基督在耶路撒冷的工作，並顯示祂沒有試圖掩飾自己是彌賽亞的身份；
- 他詳盡的記載耶穌在世最後一晚與門徒在樓房上的說話(由第13至17章);
- 他至少提到「永生」14次，遠比符類福音書為多；
- 他作選擇性的記錄了耶穌所行的七個神蹟。在原文中刻意的稱之為“signs/標記” 來證明耶穌是誰；並以耶穌多次自稱”I am/我是” 來刻劃祂是舊約的「耶和華」(原文是“我是” 、即神在出3:14的自稱) ；
- 並把耶穌的傳道工作與猶太人的節期作背景的記敍出來。
在經文反思中，我們會按這些特點作較詳細的分析。
被稱為「引言」的約翰福音1:1-18，非常有力的把耶穌是誰作了一個總論。今天，我們先思想首八節的經文：
1:1-5—耶穌是「道」— 那位創造宇宙的神
(1) 約翰一開始就用舊約希臘文七十士譯本創世記1:1的“Ἐν ἀρχῇ” —“起初” 來介紹耶穌是誰，有什麼重要的意義？
(2) 這「道」在創世時扮演什麼角色？(亦參1:3, 6, 9, 14, 20, 24 & 26的“說” 字和詩33:9)
(3) 按1:1-3所言，耶穌是誰？
(4) 耶穌除了是創造的神外：
a. “生命在祂裡頭” 是什麼意思？
b. “人的光” 是什麼意思？
1:6-8—介紹施洗約翰—在引言中論到施洗約翰(不是寫這福音書的約翰) ， 是令人感到意外的：
(5) 施洗約翰的使命是什麼？
(6) 為何作者要在此申明施洗約翰是什麼和不是什麼？
(7) 施洗約翰自己怎樣澄清他與耶穌的關係？(見1:15)
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In the beginning, the Word was already there. The Word was with God, and the Word was God. He was with God in the beginning.” (Jn. 1:1-2)
It is only natural for people to ask why the Apostle John, already in his 90's, chose to write a fourth Gospel given the fact that the three “Synoptic Gospels” had already been in circulation. While no one is too sure about the meaning of the comment by Clement of Alexandria which said that John was urged by his disciples to write a “spiritual gospel”, the Apostle John does make it clear about his purpose. It is found toward the end of his Gospel: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.” (Jn. 20:31)
One thing that is also understandable is that by the end of the first century with the gospel being spread around the Roman Empire, the interest in Christianity had grown and it appealed to people of all races, cultures, religions and learnings. Being the only surviving apostle who was an eye-witness to the life, death and resurrection of Jesus, John wished to write a gospel that would set Jesus apart from all other gods and Christianity apart from any myths and philosophical speculations. I believe, this is the reason why he opens his Gospel introducing Jesus as the Word, the Logos: He does not identify Jesus as the Greek Logos, but distinguishes Jesus from it, so that there will not be any syncretic beliefs.
Ancient philosophers used the term, logos, in different ways. The sophists used the term to mean discourse, and Aristotle applied the term to refer to “reasoned discourse” or “the argument” in the field of rhetoric. The Stoic philosophers identified the term with the divine animating principle pervading the Universe. But John states unequivocally that Jesus is not an idea or a mysterious figure, but God, the Creator God through whom “all things were made, without Him nothing was made that has been made.” (Jn. 1:3)
Therefore, it is important that as much as we seek to evangelize others of a different culture or faith, and seek to create a dialogue with them, we should never syncretize Jesus with their belief system. The message of John is clear: Not all religions are the same, and not all gods are the same. God is our Lord Jesus Christ.
「太初有道，道與神同在，道就是神。這道太初與神同在。」(約1:1-2)
既然當時已經有三本福音書面世，為何已年過九十的約翰，還要另寫一本福音書？這是很自然會提出的問題。第二世紀教父Clement of Alexandria告訴我們，約翰是在他的門徒催促下寫這「Spiritual Gospel」的。雖然沒有人真知道個中原因，但約翰自己在這福音書中有清楚的交代：“但記這些事，要叫你們信耶穌是基督，是神的兒子，並且叫你們信了他，就可以因他的名得生命。”(20:31)
照我們所知，在第一世紀末時，福音已發展到羅馬帝國版圖的四方，得聽福音的包括了不同種族、文化、宗教和哲理的人。當時，使徒中惟一尚在人世、作耶穌基督和祂的事蹟、教訓的目擊證人是約翰。故此，約翰在此所寫的實在有助把基督耶穌的信仰與別的宗教、迷信和哲理作清楚的區別。相信是因這個原故，他一開始就稱主耶穌為「道/Logos」，不是要與希臘哲學思想的「道」作聯繫，而是要作區別，為要保持基督教信仰的純正，不至被其他哲理學說所融合。
古時西方的哲士對「道/logos」有不同的理念。智慧派(sophists) 以「道」為談話的交流；亞理斯多德(Aristotle)則以「道」來指理性的交流或演說的辯論；斯多亞(Stoic)的哲士就以「道」為這宇宙中屬神、能使人有生命的原則。
約翰在他福音書的開始，就肯定的澄清，耶穌並非一個理念或神秘的神靈之一；祂乃是那創造宇宙的神，「萬物是藉著祂造的；凡被造的，沒有一樣不是藉著祂造的」(1:3) 。
故此，當我們熱衷的要把福音介紹給不同的種族、文化、宗教和哲理的人時，不要為著有共通的話題時，有意無意的提基督耶穌的福音作任何調和性的誤導。約翰在這裡的信息是很清楚的：不是所有宗教都是一樣的；所有宗教的神不都是同一的神。惟有聖經的三位一體的神才是獨一的神！
1:9-13—The True Light: John in this Prologue has set the stage for the story of Jesus that he is about to narrate.
(1) Even without reading further, can you get a sense of how the world would receive this True Light?
(2) Why would the world, which He has created and which He owns, reject Him? (v. 5)
(3) However, in v.12, John also sets the stage for the good news He is going to announce in the next 20 chapters.
a. What is this good news?
b. How does v.12 define what “saving faith” is?
c. How will it come about? (v. 13)
1:14-18—Word Became Flesh
(4) What does “the Word became flesh” mean? (See how Paul elaborates the deeper meaning of this in Phil. 2:6-8.)
(5) Note that the word “dwelling” in v.14 is the word for “tabernacle” in the Old Testament — How does the use of this word deepen your understanding of Jesus’ “Incarnation”?
(6) Now, John introduces in even greater clarity who Jesus is.
a. Who is Jesus according to v. 14b?
b. What words does John use to describe the intimacy between Father God and His Son? (vv. 14, 18)
c. What is, at least, part of the purpose of Jesus’ incarnation? (v. 18)
(7) Now John, the disciple, wrote about Jesus some 60+ years after the death and resurrection of Jesus Christ. He testifies the following 2 things:
a. He has seen the glory of Christ (v. 14). Can you recall events or occasions in which John saw the glory of Christ? (Mk. 9:2ff; Jn. 20:19ff; and Jn. 17:3ff—His glory on the cross)
b. He has experienced the fullness of Christ, describing it literally as “grace instead of grace” (v. 16). What does he mean? Is it your experience too? Why or why not?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
1:9-13—那真光 — 引言其實是為整本福音書要作的見證鋪路：
(1) 就算沒有讀過這福音書餘下的見證，你明白為什麼這世界不接納這真光嗎？
(2) 這是否證明這世界不是祂創造的、也不屬祂的？還是恰恰相反？為什麼？
(3) 第12節為這書的福音作了個總結：
a. 這「福」音是什麼？
b. 這一節為「得救的信/saving faith」下了什麼定義？
c. 這生命從何而來？
1:14-18—道成肉身
(4) “道成肉身” 是什麼意思？(參保羅在腓2:6-8的體會)
(5) 第14節的“住” 字，原文是“帳幕/tabernacled” ：約翰選用這字是要表明什麼？
(6) 約翰跟著繼續論到這道成肉身的神：
a. 1:14b說耶穌是誰？
b. 他怎樣論到耶穌與父神的關係？(1:14, 18)
c. 耶穌成肉身其中目的之一是什麼？(
(7) 這年老的使徒約翰，在主離世升天後30多年為祂作見證：
a. 他眼見過祂的榮耀：這是指著什麼說的？(參可9:2ff，約20:19ff和17:3 —釘十字架也是榮耀？)
b. 親身領受過祂豐滿的恩典：他說“恩上加恩/grace instead of grace” 是什麼意思？這是否你的領受？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The Word became a human being. He made His home with us. We have seen His glory. It is the glory of the One and Only, who came from the Father. And the Word was full of grace and truth.” (Jn. 1:14)
As the Apostle John powerfully asserts in the Prologue of his Gospel, Jesus, the Word, is none other than the Creator God, the Maker and source of life and the Light of men. John then testifies that the Word became flesh and is full of grace and truth (In 1 Jn. 1:1, he also later testifies that he has seen Him with his eyes and touched Him with his hands.) In other words, He is not just truth in the objective sense, but a “personal God”. This reminds me of an encounter I had quite a number of years ago with a scholar from China.
During the time that this scholar spent in a theological graduate school in the West and participated in a church-sponsored Alpha program at a local café, he found Christianity very credible. However, he had difficulties in believing in a “personal God”.
“Having been brought up in an atheistic environment, it is hard for me to accept a ‘personal God’” he said.
In other words, if the Word mentioned in John 1:1 were only an objective truth, nothing more than a theory or concept, then he would not have had a problem in acknowledging the Word as absolute truth; but he found it very hard to believe that this truth is a person.
As our conversation continued, it became obvious where his problem truly lay: If the Word is only an objective truth, then it will be like any other philosophy that is purely cognitive, purely head knowledge. Sure, to embrace such truth may even affect one’s moral viewpoints or behavior, but the process of searching for truth will still be an ongoing one. As he puts it, “Many so-called truths in the past have already been overturned, and so will many of the truths we consider true today.”
However, if the truth as claimed in the Bible — the Word which has existed since “the beginning” — is not only absolute truth, but also a “personal God”, then it is not only a truth to be acknowledged, but a “personal God” to whom one has to surrender his life; it is not only truth to be embraced, but a “personal God” with whom we have to enter into a relationship!
To this scholar, it was too risky, too close for comfort and, in his words, “too final!”
Too final? You may ask, “What’s wrong with being final?”
“Well,” he said, “then what value do they have?” He was referring to the much-coveted Ph.D. and learning that he had pursued and gained all these years in one of China’s leading universities.
Indeed, the process of pursuing truth in life is an exciting process in itself, but the belief in Jesus as both the absolute truth and our personal God is final in the sense that we have eventually found the right path in pursuing truth as Proverbs explains, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10). Any search for truth apart from Jesus Christ, and apart from having a saving relationship with Jesus Christ is destined to be a futile process.
「道成了肉身，住在我們中間，充充滿滿的有恩典有真理。我們也見過他的榮光，正是父獨生子的榮光。」(約1:14)
使徒約翰在他的福音書的引言中，強而有力的指出耶穌基督，這太初已有的「道」就是那位創造主、是生命的創造者和源頭、是人的光。他跟著就見證這「道」成了肉身：是他在約翰壹書1:1中所述、他「所聽見、看見、親眼看過、親手摸過」的那位，是充充滿滿的有恩典、有真理的那位。換句話說，這位神不但是客觀的真理而已，乃是有位格的神(a personal God)。這叫我想起多年前遇見一位來自中國的學者的事情。
這位學者有機會來到西方的一個神學研究院作交流性的訪問，並趁機也參加一個教會在一間咖啡室所舉辦的Alpha課程。在這課程完結時，我有機會與他交談。他說，基督教具可信性，只是他不能接受一位有「位格的神」：“從小在無神論的環境長大的我，是很難接受一位有位格、個人性的神。”
換句話說，約翰福音第一章第一節的「道」，若只是個客觀的真理、是一個理念或哲理，要他去承認「祂」的存在，絕對沒有問題；但要他相信「祂」是一位有位格的神卻辦不到！
在繼續與他交談時，我就弄清楚這困難之所在。如果這「道」單單是一個客觀的真理，就像世上其他的哲理一樣，是理性、頭腦方面的知識。對，去接納「祂」為真理，可能要影響人的價值觀念，甚至行為；但這真理的尋索還是一個不止息的過程。不是嗎？過去人類歷史很多所謂的真理，隨著時代的進步也被推翻了；今天人所認定的真理也會如是。
但是，若然聖經中的這「道」—這在太初已存在的「道」—不單是客觀的真理，更是一位有位格的神；這樣祂就不是單憑頭腦去承認的真理，乃是要向祂歸降的神；也是要與祂產生關係的神！
對這學者來說，是太冒險、太不自然、太「終極/final」了。或許，你會問，太“終極/final” 有何不妥？
這學者就說：“那樣，我這一切又有什麼價值呢？” 「這一切」是指他多年埋頭苦幹所得的Ph.D. 和知識！
是的，在理性層面追尋真理是一個令人興奮的過程，但是尋到主耶穌、接受祂不但是客觀的真理，而是個人的救主和神，當然是終極/final的；因為我們不用再向任何其他的哲理或宗教尋求救恩和人生的意義。但這並不是說我們就不用對真理的認識繼續的追尋，而是我們已找到真確的根據和門路。就如聖經說：「敬畏耶和華是智慧(並知識) 的開端」(箴1:7; 4:7) 。任何在基督耶穌和祂的救恩以外尋索真理，注定是徒然的。
Having powerfully introduced to us who Jesus is, now John shares with us the first week of Jesus’ ministry (from 1:19–2:11). We shall reflect on Day 1 and Day 2 today:
1:19-28—Day 1—The One Preparing the Way
John the Baptist was ministering (and baptizing) along the Jordan when the priests and Levites came to him (v. 28).
(1) From the questions they asked, how did the religious leaders in Jerusalem look upon John?
(2) If they suspected John to be Elijah (Mal. 4:5), or the prophet whom they equated with the Messiah (Deut. 18:15, 18, 19), why didn’t they come and ask John themselves?
(3) Who did John say he was? (v. 23; see Isa. 40:3)
(4) Was John in fact Elijah? (see Matt. 11:14)
(5) Since John clarified that he was not the Messiah, why did the Pharisees confront him about baptizing people? What did their question imply? (v. 24)
(6) How did John’s answer “prepare” the way for Jesus? (vv. 26-27)
1:29-34—Day 2—John’s Witness—Now in Jesus’ presence, John pointed to Him and bore witness to who Jesus is.
(7) The first thing he said was that Jesus is the Lamb of God that takes away the sin of the world.
a. How would the Jewish hearers understand it?
b. Would it not remind them of the Passover Lamb in Exodus12, especially v.13?
c. There is one thing the Jewish hearers might easily miss: Whose sin is John talking about?
(8) What is the second thing John pointed out in v.30? How important is this statement about Jesus?
(9) Now John backs up his claim with an eye-witness testimony:
a. What is it? (v. 32)
b. What is he referring to? (see Matt. 3:13-17)
(10) What is the difference between John’s baptism and Jesus’ baptism? (see Acts 1:5; 2:33)
(11) What impact might this testimony have on the hearers? What about you?
(12) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在引言之後，約翰報導耶穌出來傳道的第一個星期的工作：
1:19-28—第一天：預備道路者
施洗約翰在約但河外傳道施洗時，有祭司與利未人來質問他 (1:19) 。
(1) 從所問的問題，你可以知道這些宗教領袖是怎樣看他的？
(2) 這些耶路撒冷的領袖既然甚至以為他可能就是以利亞(參瑪4:5) ，或是那將要以彌賽亞身份出現的先知(見申18:15, 18, 19) ，為何他們不親自來問施洗約翰呢？
(3) 施洗約翰怎樣清楚的回答他們他是誰？(
(4) 施洗約翰究竟是不是以利亞？(見耶穌在太11:14所說的)
(5) 當施洗約翰表明自己不是彌賽亞後，為何祭司似乎認為他不該施洗？(1:25)
(6) 施洗約翰的答覆表明他是怎樣為基督“預備道路” 的呢？
1:29-34—第二天：施洗約翰作見證：就在耶穌出現時，他指著祂見證祂是誰。
(7) 他怎樣稱呼耶穌？(
a. 那些猶太人聽眾會怎樣明白這稱呼？(參出12的逾越節，特別是第13節）
b. 施洗約翰宣稱這「神的羔羊」除去誰的罪孽？
c. 你認為當時的聽眾明白這句話嗎？為什麼？
(8) 施洗約翰跟著在1:30指出什麼？這信息有什麼重要性？
(9) 施洗約翰更以目擊證人身份：
a. 作的是什麼見證？(
b. 那是何時發生的事？(見太3:13-17)
(10) 約翰的「洗」與耶穌的「洗」有什麼分別？(參徒1:5; 2:33)
(11) 這些見證該給聽者帶來什麼影響？對你呢？
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“John replied, using the words of Isaiah the prophet. John said, 'I’m the messenger who is calling out in the desert, "Make the way for the Lord straight."' ” (Jn. 1:23)
The four Gospels not only make mention about the ministry of John the Baptist, but they also point out that he and his ministry have already been foretold by the prophet Isaiah. In other words, his ministry was not to be taken lightly and he has played an important part in the ushering in of the plan of salvation of Jesus Christ.
In the four Gospels, we see the immediate impact of his ministry as he boldly pointed out the sins of the religious leaders and called them and the people to repentance. His ministry was greeted with great success, and even many of the religious leaders came to receive his baptism of repentance.
But his ministry was meant to be preparatory in that if these repenting Jews did not subsequently listen to his testimony about who Jesus is, their baptism of repentance would have been totally meaningless.
As it happened, some of those who received John's baptism of repentance did believe his testimony and followed Jesus. Among these, Andrew at least was included.
As Dr. Luke finished his Gospel account and continued to write the Book of Acts, we have come to realize that while many of the Apostles stayed in Jerusalem, many of John’s disciples spread throughout Asia Minor and beyond, carrying the gospel with them. As a result, they played no small part in the spread of the gospel beyond Jerusalem. All these were the result of the bold ministry of John the Baptist.
As much as we do understand that no one is indispensable when it comes to the ministry of the church, one has to wonder “what if” — what if John did not faithfully carry out his role as the one who prepared the way of the Lord and pointed others to Jesus Christ instead of to himself?
「他說：「我就是那在曠野有人聲喊著說：『修直主的道路』，正如先知以賽亞所說的。」(約1:23)
四本福音書都有記載有關施洗約翰的事工，並指出他正是先知以賽亞所預言為彌賽亞預備道路的那位。故此，他的事工是不容被輕看的，並且是對神救恩的計劃極有幫助的。
在福音書中，我們已看到他無懼的指摘宗教領袖們的罪，並呼喚他們要悔改。他當時的證道帶來了極厲害的成果：“猶太全地和耶路撒冷的人都出去到約翰那裡，承認他們的罪，在約但河裡受他的洗”(可1:5) 。甚至有“許多法利賽人和撒都該人，也來受洗” (太3:7) 。
不過，他的工作是預備性的；意思是：如果這些所謂悔改的人不接受他對耶穌基督所作的見證，他們接受的悔改洗禮是全無意義的。
事實上，這些接受他的悔改洗禮的人中，多有相信並跟隨了耶穌；其中包括了安德烈(約1:40) 。
及後，當路加寫路加福音之後繼續寫使徒行傳時，我們就知道，雖然大部份使徒都留守在耶路撒冷，不少施洗約翰的門徒跑到小亞細亞各地，也因得聽耶穌基督的福音而承擔了使命，成為福音傳離猶大地的門徒。這些是無懼、忠心的施洗約翰的果子。
當然，在神的國度的拓展中，沒有「人」是不可少的(indispensable) 。但我不禁的想：如果施洗約翰沒有忠於作為主預備道路的、沒有把人的目光轉移到基督耶穌身上的話……神的國度、主耶穌救恩計劃的完成，定會受到虧損的。
1:35-42—Day 3—The First Disciples—Obviously, John had gained quite a following himself, and two of his close disciples were with him on this day.
(1) John could have said many things in pointing to Jesus. Why did he tell the disciples again that Jesus is the Lamb of God?
(2) What did the two disciples do and why? Would you have done the same? Why?
(3) What did Jesus ask them? Why?
(4) What did their reply show?
(5) Judging from Andrew’s action in v. 40 and what he said to Peter in v. 41, what did spending a day with Jesus do to Andrew?
(6) Why did Jesus immediately change Simon’s name? What was its historical significance? (Matt. 16:18)
(7) How important was Andrew’s action from a historical perspective?
1:43-51—Day 4—The Man without Guile
(8) How similar were the actions of Andrew and Philip?
(9) From the mouth of Philip, what do we know about the initial belief of these first disciples concerning who Jesus is? (v. 45)
a. What did they know about Jesus both from the testimony of John and their short time with Jesus?
b. What had they yet to know about Him?
(10) What was the immediate reaction of Nathanael? What kind of skepticism did he represent in faith?
(11) Did Philip have any adequate answer to Nathanael’s challenge? How did he handle it?
(12) Note that Nathanael’s question was, “How do You know me?” and Jesus’ reply was, “I saw you there before Philip called you”. We may not fully understand what really has happened:
a. How did Nathanael interpret Jesus’ answer? (see Ps. 139:1-6)
b. What did he do as a result? (v. 49)
c. How did his answer differ from all that had been said by the other disciples about Jesus? Why?
(13) How will Jesus reward his (or their) faith? (v. 51; see Gen. 28:12 — the ladder that links heaven and earth)
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
1:35-42—第三天：耶穌的第一批門徒：施洗約翰已有相當的跟隨者，包括這裡所提的兩個門徒：
(1) 相信施洗約翰對耶穌已作出不少的談論，為何在此指著耶穌，再向這兩個門徒說：“看哪，這是神的羔羊” ？
(2) 這二人立刻作出什麼回應？為什麼？你也會作出同樣的回應嗎？為什麼？
(3) 為何耶穌要這樣問他們？
(4) 二人的回答是什麼意思？
(5) 從安得烈所作的和對彼得所說的(1:40-41) ，他與主耶穌生活了一天的經歷對他有什麼影響？
(6) 為何耶穌立刻要為西門改名？這有什麼歷史性的影響？(參太16:18)
(7) 安得烈這樣行對福音的廣傳帶來什麼重大影響？
1:43-51—第四天：心無詭詐的人
(8) 腓力與安得烈有什麼相似之處？
(9) 從腓力和安得烈的口中，我們可以曉得這首批門徒對耶穌的認識：
a. 他們認為耶穌是誰？從何而知？
b. 他們尚需認識耶穌什麼？
(10) 拿但業對他們對耶穌的認識立刻的反應是什麼？他代表了那類不信的人？
(11) 腓力對他有合適的回應嗎？為什麼？
(12) 為什麼拿但業會這樣的被耶穌的話所感動？
a. 這感動令他作出什麼回應？(
b. 他對耶穌的認識與其他的門徒有什麼分別？為何會如此？
(13) 耶穌會怎樣賞賜他(們) 的信心？(參創28:12 — 那連接神、人的天梯)
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Nathanael replied, ‘Rabbi, you are the Son of God. You are the king of Israel.’” (Jn. 1:49)
John has made plain the reason for the writing of yet another gospel account in addition to the Synoptic Gospels is so that his readers “may believe that Jesus is the Christ, the Son of God” (Jn. 20:31). Apart from seeking to prove who Jesus is through the many miracles he would record in his gospel account, he begins with the personal testimonies of the first disciples of Jesus. In so doing, he is comparing not only the views of these disciples, but their very persons.
While only two of Jesus’ first disciples were said to be the disciples of John the Baptist (1:35), it is not unreasonable to assume that all of those names mentioned in the first chapter might be John’s disciples as well, because they were either siblings (like Andrew and Peter), or close friends (like Philip and Nathanael). Even if they weren’t, they all would have heard the powerful testimony of John the Baptist about who Jesus is. Since they would have believed in the testimony of John, all that remained was for them to know Jesus personally. This they did, by following and staying with Him.
Having spent a day with Jesus, Andrew quickly found his brother and introduced him to Jesus, saying, “We have found the Messiah”. Then as Jesus took the initiative to call Philip, Philip in turn found his friend Nathanael and told him, “We have found the one whom Moses wrote about in the Law. The prophets also wrote about him. He is Jesus of Nazareth, the son of Joseph.” (Jn. 1:41, 45)
Simply spending a day or so living with Jesus, hearing Him preach was enough for them to believe that Jesus is indeed the Messiah (i.e. Christ), just as Moses and the prophets had foretold. But such a recognition or belief relates more to the function or role Jesus plays in the Kingdom of God, but not necessarily to who He is, as if it was not as important to them.
But not Nathanael. He did not approach Jesus simply with a “utilitarian” motive — wishing to know what He could do for him and Israel. Rather, he was more concerned about who Jesus really is. This is why Jesus revealed Himself to him in a very personal way.
First, Jesus showed him that He knew him inside out — he was a man without guile; and then Jesus told him that He saw him even before Philip approached him. This meant that He knew Philip would call him and that, from a distance, he knew what he had said to Philip.
Such an intimate knowledge was enough to convince Nathanael that Jesus is not just the Messiah, but the Son of God! It would take Peter a few more years to recognize Jesus as the Son of God (Matt. 16:16). So what was the difference between Nathanael and the other disciples? He was a man without guile, as Jesus said. A person without guile is blessed, because God will show Himself to such a person with a pure heart, and he will even “see greater things.” (Jn. 1:50)
「拿但業說：「拉比，你是神的兒子，你是以色列的王！」(約1:49)
約翰清楚的告訴我們他寫這福音書的原因是“要叫你們信耶穌是基督，是神的兒子”(20:31) 。除了藉著記載主耶穌所行的神蹟來證明祂是誰外，也藉著門徒的口來為耶穌作見證。在他們作出決定跟隨主耶穌時，約翰讓我們看到他們對主的觀念和態度。
雖然約翰只提到施洗約翰的門徒中的兩位(1:35) ，但看來第一章下半部所提到的都是他的門徒：安德烈與彼得是兄弟、腓力與拿但業是好友。他們都是熱衷的尋索彌賽亞的。就算他們不全都是施洗約翰的門徒，他們一定聽到了他對耶穌作的見證，也因信他的見證而跟隨了耶穌。
先是安德烈找著耶穌，跟祂同行、生活了一天，就立刻的找著自己的兄弟彼得，說：“我們遇見彌賽亞了” 。然後，主耶穌主動的找著腓力；腓力也找著拿但業，對他說：“摩西和律法上所寫的，眾先知所記的那一位，我們遇見了，就是約瑟的兒子，拿撒勒人耶穌”(1: 41, 45) 。
他們只不過與主耶穌同行一天的時間，見到祂的行事為人、聽到祂的話語，就足以叫他們認定祂是彌賽亞(即基督) 、是摩西和眾先知所預言的那位。但這樣的相信，主要在乎耶穌擔負的使命與身份；但祂究竟是誰？是人？是天使？是神？似乎這對他們是次要、或許是不重要的！
但拿但業卻不是這樣：他的重點不是單在乎耶穌的身份與使命，這些都是「功能性」的；他更著意的是耶穌個人是誰？也因著這是他心中所尋求的，主耶穌就讓他尋見。
首先，耶穌要讓他明白，祂是全知的神，知道人心中的思念。故此，祂就指出他是「心裡沒有詭詐的」。當然這確是拿但業的為人。這句話肯定震撼了他的內心。跟著，耶穌讓他知道，就是腓力尚未向他打招呼，祂已知道他會是腓力打招呼的對象(當時一定像平日那樣，到施洗約翰處的人甚多) 。這句話更叫拿但業像大衛在詩篇第139篇那裡的領受一樣：耶穌是無所不知的神。故此，他找到了答案：“祢是神的兒子”(1:49) ！這當然是聖靈的啟示，因為連彼得也要等差不多三年才完全的領會(太16:16) 。
到底拿但業與其他門徒的分別在那裡？耶穌早已給我們答案：“他心裡是沒有詭詐的”(1:47) 。是的，心裡沒有詭詐的人是有福的，因他的「心正」，便能被神打開他的心去認識祂，並且他「要看見更大的事」(1:50) 。
The Wedding at Cana — Although John says it happened on the “third day”, this expression is not related to the previous numbering as Jesus’ appearance at Jordan had come to an end. John now begins his witness to the “signs” performed by Jesus, and Lightfoot informs us that according to Jewish traditions, the wedding banquet was held on the “third day”. Other scholars opine that since they did not use our terms of Monday and Tuesday to denote each day of the week, the “third day” simply denotes the third day of the week.
Between the first contact with His “would-be” disciples, and this miracle in Cana, we may wish to follow the brief timeline given in Mark:
Mark 1:9-11—His encounter with and baptism by John the Baptist gave him opportunity to recruit at least Andrew, Peter, Philip and Nathaniel.
Mark 1:12-13—Upon His return to Galilee, Jesus entered into the desert to receive the temptation.
Mark 1:14-15—Jesus’ begins His first official tour of the Galilee.
Mark 1:16-20—Jesus “re-calls” Peter, Andrew, John and James. This explains why this short encounter would cause them to make such a decisive decision to give up everything to follow Jesus.
(1) As they made their way back to Galilee, these disciples would have spent a few days with Jesus. It is helpful to use a little imagination in considering the following:
a. What might these disciples have gained in their knowledge of Jesus during their journey?
b. Upon seeing Jesus’ disciples, what might Mary think of all the prophecies she has read and the revelations she has received about her son, Jesus?
(2) The lack of proper preparation for this wedding is shown by the early and complete consumption of wine. This is now used by God to show His glory. What do you think was the reason why Mary turned to Jesus and said, “They have no more wine”?
(3) The reply of Jesus is significant:
a. Irrespective of how one may interpret the term “woman”, it was certainly not a term used by a son to his mother: What then does Jesus intend to tell Mary?
b. How is this intention reinforced by saying “My time has not yet come”? (see also Jn. 7:6)
(4) Is Mary discouraged by the words of Jesus? (v. 5)? What does her action show?
(5) What were the six water jars for? (Each is estimated to contain 20-30 gallons of waters.)
(6) What might have gone through the minds of the servants as they did they were told?
(7) What might have gone through the minds of the disciples as they witnessed all this?
(8) What kind of a sign is it to the disciples?
(9) What
might also be the spiritual significance of turning the contents of the
six jars now into wine to add joy to the wedding? These jars were
for
ceremonial cleansing which could do nothing to cleanse one’s soul.
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
第七天—迦拿婚筵：這裡的“第三天” 相信是上文最後一天之後的第三天，亦即是第七天；也是約翰記載耶穌所行的第一個”sign/標記” ，表明祂是誰：
(1) 在這幾天回加利利的途中，你可以想像得到：
a. 門徒對耶穌會有什麼加深的認識？
b. 現在馬利亞看到自己的兒子有祂的門徒，她會對多年所得的啟示有什麼的聯想？
(2) 為何這婚禮會安排得如此欠周詳？為何馬利亞要將酒用盡了的事告訴耶穌？
(3) 耶穌對馬利亞的回答是重要的：
a. 不論人怎樣解釋“婦人” 這稱呼，總不能否認這不是稱呼母親合宜的說話：主耶穌想馬利亞明白什麼？
b. “時候還沒有到” 是指什麼的時候？(參7:6)
(4) 馬利亞是否因此「罷休」？為什麼？
(5) 那六口石缸原是為什麼而設的？
(6) 當僕人照耶穌的吩咐而做時，他們會怎樣想？
(7) 當門徒目睹這一切時，他們會怎樣想？
(8) 事情的結果對這些門徒是個什麼“sign/標記” ？
(9) 那六口石缸原是載著不能叫人真正潔淨的水，在耶穌手中變成了使人喜樂的酒：這可有什麼屬靈的教訓？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Everyone brings out the best wine first. They bring out the cheaper wine after the guests have had too much to drink. But you have saved the best until now.” (Jn. 2:10)
Allow me to share the insight of R.V.G. Tasker about the significance of the meaning of this “sign” performed by Jesus at the wedding at Cana:
“The turning of water into wine is not a purposeless exhibition of supernatural power, but a teaching miracle of deep significance. Some critics have compared this ‘luxury’ miracle, as they have termed it, very unfavorably with the merciful acts of healing performed by Jesus. Was it really necessary, they have asked, to supply a wedding party with such an abundance of wine? And, even though the host was helped out of an embarrassing situation, can it honestly be said that the miracle bestowed any lasting benefit on those who were present? But these are the wrong questions to ask; for none of the miracles of Jesus were kind actions to alleviate human distress and nothing more. They were as this Gospel invariably calls them, signs displaying the glory of Jesus and the wonder of His redeeming love.
“This particular miracle is not followed by a discourse expounding its spiritual truth. We are compelled therefore to deduce its significance as best we can from the narrative itself considered in the context of the Gospel as a whole; and it is a reasonable surmise, when these factors are borne in mind, that Jesus wished, through the symbolism of water turned into wine, both to expose the inadequacy of Judaism as a religion of salvation, and to initiate His disciples into the necessity for His own redeeming death. The six pots of stone were set there, the evangelist states, after the manner of purifying of the Jews. This would seem to be something more than an explanatory note for the benefit of non-Jewish readers. It may well provide the clue to the interpretation of the incident. The water contained in these vessels was used for the ceremonial washing of hands as well as for the cleansing of drinking utensils. It was indicative both of the nature and of the weakness of Pharisaism. It was this water…that Jesus turned into wine — wine which, because it gives life and strength and as the Psalmist (Ps. 104:15) said, ‘makes glad the heart of man’, is a fitting symbol of the new spiritual power made available for mankind by the shedding of the blood of Jesus.” (TNTC, John, 55)
「對他說：「人都是先擺上好酒，等客喝足了，才擺上次的，你倒把好酒留到如今！」(約2:10)
耶穌把水變酒是我們熟悉的故事。解經家Tasker以下的分享值得我們思想：
“把水變酒不是一個無目的的神大能的彰顯，乃是一個帶著教訓性、具更深一層意義的神蹟。有人批評這神蹟為「奢侈的」(這是他們的用詞) ，認為不配與醫治這類慈憐的工作相比。他們問：為婚筵供應這麼多酒是需要的嗎？就是能叫主家人不至感到尷尬，這神蹟能叫在場的人得到長久的益處嗎？但這些問題都是問錯了，因為耶穌所行的神蹟沒有一個是僅僅為憐憫人而行的而已。就如這福音書所指出，這些是“signs/指標” —叫人看見耶穌的榮耀和祂救恩的奇妙。
這個神蹟沒有附帶的談論，來解釋個中屬靈的真理。故此，我們只得盡所能的按著整個福音的意義和這裡的敍述來猜想。相信耶穌是要藉著這水變酒為徵記，一方面顯出猶太教作為叫人得救的宗教的不足；另一方面，祂要引導門徒認識祂代死救贖的必需。如約翰所言，那“六口石缸” 是“照猶太人潔淨的規矩” 放在那裡的。這樣的解釋，似乎不單是為非猶太人的讀者作解釋；也是給我們對這事的解釋提供線索。這石缸所載的水是為洗手的潔淨禮和潔淨飲用的器皿：這正顯出法利賽人教義的弱點。耶穌把“這水” 變成了酒—是給人生命與力量的酒；正如詩人所言：“能悅人心” 。這正是合適的徵記來表示藉著耶穌所流的血所帶給人那新的靈力。” (TNTC, John, 55)
The Synoptic Gospels relate an event of a cleansing of the temple which happens in the time when Jesus’ makes His final journey into Jerusalem (see Mk. 11:15-19). However, the time and setting in John is clearly different from the latter event in the Synoptic Gospels. This earlier event in John might account for the fact that Jesus moved to Galilee as His home-base of ministry after this event.
(1) As “the Lamb of God”, what was on Jesus’ mind as He came to Jerusalem to observe the Passover?
(2) It is believed that the priests “rented out” spaces in the temple court to aid the pilgrims in buying animals for sacrifice (instead of bringing them all the way to the temple), and to exchange their money into temple currencies for offering purposes.
a. What’s wrong with such a practice according to Jesus? (v. 16)
b. Why is Jesus’ so infuriated to the point of whipping those involved?
c. What important lesson should we learn from this?
(3) Out of all the scriptural passages, why did Jesus’ action remind the disciples of Psalm 69:9?
(4) How was His action greeted by the Jewish leaders (v.18)? Does anyone need authority to do what Jesus did at the temple?
(5) It is important to note that Jesus uses “naos” in vv. 19 and 21 to talk about the “inner sanctuary”, instead of “hierón” which denotes the whole temple precincts (see Note below):
a. What was Jesus referring to in v.19?
b. Did the disciples understand what He said at the time? Why or why not?
(6) These people “believed” because they saw His miracles, but Jesus would not entrust Himself to them. What could be the problem if “faith” is based purely on seeing miracles?
(7) What is the main message to you today and how may you apply it to your life?
Note:
“The temple was a magnificent
structure. Herod had commenced its
rebuilding partly to satisfy his lust for building, and partly in an attempt to
stand well with his Jewish subjects, among whom he was very popular; for both
reasons it was important that the building be outstanding. Work was still going on at his death, and for
that matter, for long after. The Temple
was not completed until A.D. 63 (and was destroyed by Titus in A.D. 70)”.
(NICNT,
John, 176)
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
根據符類福音記載耶穌是在他生命的最後一周進入耶路撒冷時潔淨聖殿的(馬可福音11:15-19)。約翰則記載同樣事情發生在耶穌傳道的開始時。兩次的時間與情況固然不同；而這一次給我們領會到為何耶穌要離開耶路撒冷，主要在加利利一帶傳道的原因：
(1) 既是「神的羔羊」，主耶穌是帶著什麼心情到耶路撒冷去過逾越節的呢？
(2) 祭司們利用牛羊買賣和兌換銀錢來從中取利是無可置疑的：
a. 但卻是有助遠行者不用攜帶牛羊和兌換合宜的錢幣作繳交聖殿稅，又有何不妥？
b. 為何要動用鞭來趕他們出去？
c. 這裡有什麼重要信息？
(3) 為何主耶穌這樣做法叫他們想起詩篇69:9的話？
(4) 猶太人領袖就此有什麼反應？
(5) 耶穌論到「殿」時是指聖所的部份，不是泛指整個聖殿的範圍：
a. 這使我們對2:19的那句話有什麼加深的領會？
b. 門徒當時明白祂的話嗎？為什麼？
(6) 許多人因耶穌所行的神蹟就信了祂的名，耶穌卻不把自己交託他們。這給我們看到，單因神蹟而信耶穌，有什麼問題？
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“聖殿誠然是一座宏偉的建築物。希律開始重建這殿部份的原因是要滿足他愛建造的慾望，另一部份是為要討好猶太人—他尚算是得人心的。因此他定意要把這殿建得輝煌。在他死時，重建的工程尚未完成；最後在主後63年才完工(卻在主後70年被羅馬提多將軍所完全拆毀) 。” (NICNT, John, 176)
“So He made a whip out of cords, and drove all from the temple courts, both sheep and cattle; He scattered the coins of the money changers and overturned their tables.” (Jn. 2:15)
The Apostle John gives us insight as to perhaps why Jesus had to spend the bulk of His ministry in Galilee instead of Jerusalem. The cleansing of the temple at this early stage of ministry definitely enraged the religious leaders. Since His “hour” of glorification through death on the cross “had not yet come” (Jn. 2:4), He decided to leave Jerusalem where His death would ultimately be consummated.
However, as much as He was enraged by the blatant desecration of His Father's House by the priests and the people, He drove the sellers of animals and money-changers out, not with the kind of whip that He would suffer before His crucifixion, but with “a whip of cords” that He made.
William Barclay gives us insight as to the background of the temple worship at the time telling us that:
- The temple Tax had to be paid with Jewish coins, and “the other currencies were foreign and so were unclean”. However, the money-changers would make 4p out of his transaction which was the equivalent of “one day’s wage”; and
- Apart from the selling of animals for sacrifice for the convenience of the pilgrims (which were estimated to be as many as “two and a quarter million”), they were making an enormous amount out of these transactions as well.
Such blatant “extortions” obviously enraged our Lord Jesus. However, He could have cursed and punished them with fire from heaven, or at least, if He were to whip them, they certainly deserved the Roman whip which would be “a long leather thong, studded at intervals with sharpened pieces of bones and pellets of lead”. This was what Jesus Himself was subjected to before His death. Instead, He whipped them “with a whip out of cords” that He made — a whip of mercy, not a whip of wrath! (The above quotes are from William Barclay’s “The Daily Study Bible Series”, Matthew, 363 and John I, 109-11).
「耶穌就拿繩子做成鞭子，把牛羊都趕出殿去，倒出兌換銀錢之人的銀錢，推翻他們的桌子。」(約2:15)
這段經文給我們知道為何耶穌在世的事工主要是離開耶路撒冷而作的原故。在這正式公開傳道的開始，主耶穌因潔淨聖殿而觸怒了那些宗教領袖；而祂受害的時候“還沒有到”(2:4) ，故祂決定離開這個祂最後仍要重回受死的城市。
這些祭司公然把祂父的殿變成買賣的賊窩，實在叫耶穌“心裡焦急，如同火燒” 的。雖在盛怒之下，祂不是用羅馬兵丁後來鞭打祂的皮鞭來趕走這些作買賣、兌換銀錢的人，乃是情急之下拿繩子弄成的鞭來趕他們出去的。
解經家William Barclay把當時聖殿的情景告訴我們：
- 人到聖殿所納的稅是要用猶太人的錢幣納的，“其他的外幣被視為不潔的” 。故此，兌換銀錢的就會在每次的找換中賺取”4便士” ，等如當時工人一天的工資；
- 至於買賣牛羊，表面上是方便遠道而來的「朝聖」人士(估計有“二百二十五萬人”) ，不用攜帶牲畜而作的；；所得的利潤也是非常可觀的。
這樣的利用神的殿來致富，當然叫主耶穌甚為震怒。祂本可以發咒，甚至叫火從天降下來懲罰他們；就算用鞭來打他們，因為這些人實在是罪有應得。我認為應該用羅馬人“帶著鋒利的骨片和鉛釘的長皮鞭” 才對。主耶穌最後身受的鞭傷，正是因這種鞭所引至的。但是，我們的主只用親手弄成的「繩鞭/a whip of cord that He made」來責打他們—這豈是憤怒的鞭？這是憐憫的鞭！
(以上引句引自William Barclay’s “The Daily Study Bible Series”, Matthew, 363 and John I, 109-11).
(1) What do you know about the Pharisees? (See Note below)
(2) Why do you think John particularly mentions that Nicodemus came to visit Jesus at night (and this was repeated in 19:39)?
(3) What did Nicodemus know about Jesus?(v. 2)
(4) John has not made clear why Nicodemus came to see Jesus and Nicodemus did not pose a question to Jesus at all. What then was his purpose of visiting Jesus at night?
(5) Jesus opened the conversation with “what I’m about to tell you is true” (v. 3)
a. How many times did Jesus repeat this statement in their conversation?
b. Why did Jesus emphasize this to him?
(6) It is obvious Nicodemus wanted to “see God’s kingdom”.
a. Do you think his visit was related to this? Why?
b. Who qualifies to enter God’s kingdom?
c. What is meant by being born again “with water and the Holy Spirit”? (See Eph. 5:26)
(7) What does the wind analogy serve to illustrate about being born again?
(8) So, how do you know that you have been born again?
(9) Jesus repeatedly used “we” as the one that bears testimony of heavenly things. Who are “we” in light of v. 13?
(10) Why did Jesus refer to what He said about being born again as “earthly things”?
(11) What is the main message to you today and how may you apply it to your life?
Note:
Apart from what John tells us here that the Pharisees were Jewish rulers, we also know that they were well-versed in Scriptures, but were fierce opponents of Jesus and were responsible, in no small part, in the death of Jesus.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 你對法利賽人有什麼認識？(可參下註)
(2) 為何約翰兩次提到尼哥底母是在夜裡來見耶穌？(第二次是在19:39)
(3) 尼哥底母對耶穌有什麼基本的認識？
(4) 雖然約翰沒有交代，你認為尼哥底母為什麼要在夜裡才來見耶穌？
(5) 耶穌一開始就鄭重說明什麼？(3:3)
a. 耶穌在與他談話中重複了這句話多少次？
b. 為何如此？
(6) 明顯的，尼哥底母是希望能進神的國的：
a. 這與他來見耶穌有關嗎？為什麼？
b. 誰才能進神的國？
c. “從水和聖靈生” 是什麼意思？(參弗5:26)
(7) 風吹的例子如何表明重生的真實？
(8) 你怎樣曉得自己已重生呢？
(9) 耶穌為何在3:11-12中重複的用“我們” 這代名詞？是指誰？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：除了這裡告訴我們法利賽人是官長、領袖階層的人外，福音書也叫我們知道他們是熟讀摩西律法的。他們極其針對耶穌，並有份參與導致祂死亡的計謀。
“What I’m about to tell you is true. No one can enter God’s kingdom unless they are born with water and the Holy Spirit.” (Jn. 3:5)
In our time, the term Born Again Christians was made popular by the former US president Jimmy Carter. This is good in the sense that even non-Christians have become aware that Christianity is not just a religion, but a belief that demands an inner change of one’s life. However, it might also imply that there can be Christians that are not born again which is certainly impossible!
Jesus has made it very clear that, “no one can see the Kingdom of God unless he is born again” (Jn. 3:3). In other words, there can only be one kind of Christian—Born-again Christians. If you are not born-again, you cannot see or enter the Kingdom of God, and there is no use calling yourself a Christian.
Our old self is sinful and there is no use trying to reform it. As the Apostle Paul explains to us, “flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable” (1 Cor. 15:50). Therefore, only when we are born again by the Holy Spirit through faith in Jesus Christ can we be united with Christ in His death and be united with Him in His resurrection (Rom. 6:5).
Yes, this process of rebirth happens in our spirit, and is not visible to the naked eyes. However, as Jesus puts it, it is as real as the blowing of the wind, and the reality of it cannot only be felt, but seen. Therefore, if we claim that we have this rebirth, there will be a change within our heart that can be felt, the most obvious of which is the sensitivity to conviction by the Holy Spirit when we sin. And, there will be outward visible changes in our life that even people around us can see. If your loved ones and close friends cannot observe any change in your life after you have been born again — in your speech, in your value system and in your deeds, you have to question if you have been born again!
「耶穌說：「我實實在在的告訴你，人若不是從水和聖靈生的，就不能進神的國。」(約3:5)
在我們這時代，「重生的基督徒」這名詞是因前美國總統Jimmy Carter(卡達) 而著名的。因此，連非基督徒也曉得，作基督徒是要有基本生命的更生。但同時也給人以為有可以不用重生的基督徒。
耶穌對這尋道的尼哥底母清楚說明：“人若不重生，就不能見神的國”(3:3) 。換句話說，只可以有一種基督徒，就是重生的基督徒。如果你尚未重生，你是不能進入神國的，怎樣稱呼自己是基督徒也是無用的。
有人以為可以盡己力來改革自己，但這是無用的。使徒保羅告訴我們：“血肉之體不能承受神的國，必朽壞的不能承受不朽壞的”( 林前15:50) 。因此，惟有藉著聖靈、靠著相信耶穌基督，我們才能與基督的死聯合、也與祂的復活聯合(羅6:5) 。
對，這重生的過程是在我們靈裡發生的，也是肉眼不能看見的；但不是說不真實的。耶穌以風來作比喻：風固然是人的肉眼所看不見的，但風的存在卻是個事實—是可以聽見、可以感受得到、更能藉著風所吹動之物可以察覺得到。同樣，一個人靈裡的重生是自己可以感受得到、旁人也可以察覺得到的。
一個真正重生的人的內心改變起碼是對自己的罪的敏感。以前犯了罪，不以為然；重生後，會為小小的罪自責，甚感不安。這是重生、新生命的明證。
內裡生命的改變也必帶來外面生命的改變。如果旁人，特別是自己的家人、好友，看不到你在言談、價值觀或行為上的改變，你就需要自問：“我是否真的重生了嗎？”