This week we shall finish the study
of the Gospel of John.
“The Preparation” had become a technical term for the “Preparation for the Sabbath” that is Friday, and according to the Jewish law the dead body of an executed criminal was not to remain all night “on the tree” (Deuteronomy 21:23), but was to be buried that same day. (NICNT, John, 722)
(1) How does the request to remove the dead bodies from the cross speak to the double standard of the Jews in terms of not wanting to desecrate their land?
(2) The breaking of the legs presumably would speed up the death of the crucified ones so that they would not be able to breathe; and the flow of blood and water from Jesus’ body also seems to indicate the fact that He was dead. What is the significance of the following details?
a. The fact that Jesus’ legs were not broken (see Ps. 34:20; Exod. 12:46; Num. 9:12 about Passover regulations)
b. The piercing of the side of Christ (see Zech. 12:10)
(3) As this incident so described is peculiar to John’s Gospel, what reasons does he give for including this account in his writing? (Jn. 19:35-36)
(4) Does the reading of this account strengthen your faith? Why or why not?
(5) What risk were Joseph and Nicodemus taking in asking for Jesus’ body for a proper burial?
(6) What might have motivated them to do so now?
(7) 75 pounds of embalming spices seemed quite excessive (but fit for a king’s burial, see 2 Chr. 16:14). How would you compare this embalming of Jesus when He was dead to the anointing by Mary when He was alive in John 12:1ff?
(8) The colt Jesus used to enter Jerusalem was one that no one had ridden on (Mk. 11:2), and now He was buried in a tomb that no one had ever used. Do you think they were mere coincidences? What might be the message behind them?
(9) When we read the last few words of this chapter, we might get a sense that Jesus finally rested! But how different was this rest from that of the death of any human being?
(10) What is the main message to you today and how may you apply it to your life?
本週我們會讀完約翰福音。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。
「預備日」是指為安息日作好準備的日子，所以是星期五。按猶太人的習俗，被掛在刑架上而死的屍體是不能留過夜的(申21:23) ，一定要於當日被埋葬(NICNT, John, 722) 。
(1) 這些猶太人不想玷污地土的要求是否出於他們的虔誠？為什麼？
(2) 打斷十字架上犯人的腿相信是使他們不能呼吸，加促他們的死亡。至於耶穌當時身體被槍扎立時有水和血流出顯示著祂已死亡：
a. 祂的腿因而不像其他二人被打斷有什麼重要性？(參詩34:20; 出 12:46; 民9:12)
b. 祂的肋旁被刺又有什麼重要性？(參亞12:10)
(3) 在四福音書中惟有約翰記述這事件，你認為有什麼原因？(見約19:35-36)
(4) 讀到這段記載時，你的信心有否得到幫助？為什麼？
(5) 亞利馬太人約瑟和尼哥底母要求領耶穌的身體要付上什麼風險？
(6) 什麼驅使他們現在肯公開他們是耶穌門徒的身份？
(7) 一百斤(即75磅) 的香料是非常的多與昂貴的(相信可與一個君王的葬禮相比) 。你會怎樣把二人現在膏抹主的身體與馬利亞在主死前用香膏膏主的事情相比？那個更寶貴？
(8) 耶穌進城坐的驢駒是「沒有人騎過的」(可11:2) ，現在祂被埋的是新墳，亦是「從來沒有葬過人的」：兩件如此相似的事帶有什麼信息？
(9) 讀到「把耶穌安放在那裡」，似給人「祂終於安息了」的感覺：但主這「安息」與我們死後被安葬的安息有什麼不同？
(10) 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？
“Because the Jews did not want the bodies left on the cross during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down.” (Jn. 19:31)
The Roman custom was to leave the bodies of the crucified on their crosses as a warning to others, so it would be rather unusual to remove the body of Jesus immediately from the cross. However, the Jews were so pious that they did not wish to desecrate their land by having these crucified bodies hanging overnight on the cross, because Deuteronomy 21:22-23 clearly commands:
The sin would be made more grave in their opinion if they allowed the bodies to be hung during “a special Sabbath”.“If someone guilty of a capital offense is put to death and their body is exposed on a pole, you must not leave the body hanging on the pole overnight. Be sure to bury it that same day, because anyone who is hung on a pole is under God’s curse. You must not desecrate the land the Lord your God is giving you as an inheritance.”
As it turned out, Jesus’ crucifixion did signify that He was under God’s curse, but not for His own sin but the sin of the people. Leon Morris is right on when he says, “The Jews did not want their land defiled by the dead, but they were not concerned that they themselves were defiled by their deeds.”(NICNT, John, 723)
Their hypocrisy almost caused the breaking of Jesus’ legs which would have nullified the prophetic words concerning the Lamb of God (see Ps. 34:20; Exod. 12:46; Num. 9:12), if not for God’s intervention. Unfortunately, such hypocrisy continues today even within the church of God, and we should subject ourselves to constant self-examination, lest we inadvertently conspire with the evil one to destroy the work of God.
「猶太人因這日是預備日，又因那安息日是個大日，就求彼拉多叫人打斷他們的腿，把他們拿去，免得屍首當安息日留在十字架上。」(約19:31)
按羅馬政府的規矩，釘死在十字架上的罪犯屍首，是留在十字架上以收警戒之效。故此，在釘十字架的當日，就提出除下屍體的要求是不合規矩的。但是猶太人太虔敬了，他們不敢把屍體留在十字架上過夜，免得玷污地土；因為申命記21:22-23明明的吩咐：
“人若犯該死的罪，被治死了，你將他挂在木頭上，他的屍首不可留在木頭上過夜，必要當日將他葬埋，免得玷污了耶和華─你神所賜你為業之地。因為被挂的人是在神面前受咒詛的。”
更因這正是「預備日，又因那安息日是個大日」，這樣違反律法，就更大罪了！
他們是對的，耶穌被挂在木頭上，確是在神面前受到咒詛，但卻不是因祂自己的罪—祂是完全無罪的—乃是因他們的罪；當然也因全世界人的罪。解經家Leon Morris說得對：“猶太人不想他們的地土被屍體玷污，但卻完全不理會到這地是被他們的作為所玷污。” (NICNT, John, 723)
他們的偽善險些兒弄到主耶穌的腿被打斷；也叫有關主作神的羔羊骨頭不被折斷的預言不能應驗(如詩34:20; 出12:46; 民 9:12) 。當然，在神主權的保守底下，主耶穌的腿並沒有被折斷。
這種可怕的偽善，今天我們仍然需要時時提防，免得我們在不留神的時刻，被那惡者利用來同樣的破壞神的工作。
(1) Can you imagine what Mary Magdalene and the other women must have gone through in the last two nights leading up to this morning?
(2) Why did these women run to the tomb so early by themselves? (see Note below)
(3) Who was Mary Magdalene? (See Lk. 8:2)
(4) Based on what Mary told Peter and John, what did she think had happened?
(5) It is rather unusual for John to write this account all in the present tenses (although the NIV translates all the verbs in the past tense). Can you imagine why?
(6) John describes the burial cloth as “folded up”. What might the significance be?
(7) Peter and John ran to see what happened. They saw and believed the words of the women, but not Christ’s resurrection. Why? Did Jesus not tell them of it in advance many times? Which of the following might be the reason?
a. Their spirits were simply too shattered.
b. They felt completely betrayed by Jesus.
c. They felt guilty of their own betrayal of Jesus.
d. They were too afraid of the Jews (20:19).
e. They were too “slow of heart” (Lk. 24:25).
f. It was simply too incredible.
(8) What is the main message to you today and how may you apply it to your life?
Note:
Perhaps, it is helpful to set out the order of events on Easter morning by combining the accounts of the four Gospels.
- In the early morning, the women went to the tomb of Jesus to anoint His body. (Mk. 16:2-3)
- Three of the women were Mary Magdalene, Mary (the mother of James) and Salome and they were followed by other women. (Mk. 16:1 and Lk. 24:10)
- The three women found that the stone had been removed by an angel. (Matt. 28:2).
- Mary Magdalene hurried to tell Peter and John, who then ran toward the tomb. (Jn. 20:2-4)
- Then, Mary (the mother of James), Salome and then the other women arrived at the tomb, entered it and saw angels who assured them Jesus had risen. They ran in joy and fear back to inform the disciples. (Matt. 28:8)
- Peter and John arrived and saw the empty tomb without understanding and left. (Jn. 20: 4-10)
- Mary Magdalene returned to the tomb (outrun by Peter and John) and stood there weeping, and Jesus revealed Himself to her. (Jn. 20:11-18)
- As the other women returned to tell the disciples, Jesus appeared to them. (Matt. 28:9-10)
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) 相信抹大拉的馬利亞是與其他婦女一起在清晨來到墳地的(見下註) ：你可以想像到這些婦女是怎樣渡過前兩天的晚上呢？
(2) 為何她們不與門徒一起去？
(3) 你對抹大拉的馬利亞有什麼認識？(見路8:2)
(4) 按馬利亞對兩個門徒所言，她以為發生了什麼事情？
(5) 中文聖經未能譯出約翰在這章的記載所用的動詞差不多全是現在式的。這樣特別的記載可有什麼特別的意思？
(6) 約翰說他所見的裹頭巾是「捲著/folded」的：這可有什麼重要？
(7) 彼得和約翰看見了，就信馬利亞所言，卻不信基督已復活了(20:9) ，何解？
a. 是因為主耶穌沒有事先清楚講明祂必復活嗎？(路18:33)
b. 他們過份的哀傷？
c. 他們有被耶穌撇棄的感受？
d. 他們有太大的內疚？
e. 他們仍在極恐懼中？(約20:19)
f. 他們信得太遲鈍？(路24:25)
g. 或是覺得那太沒有可能？
(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？
註：綜合四福音對主復活那天的記載，以下是該日事情發生較合理的次序：
• 婦女們帶著香膏到墳前欲膏耶穌的身體(可16:2-3)
• 她們是抹大拉的馬利亞、雅各的母親馬利亞和撒羅米(可16:1; 路24:10)
• 這三人發現墓石被天使挪開(太28:2)
• 抹大拉的馬利亞跑去告訴彼得和約翰。門徒二人立刻跑去觀看(約20:2-4)
• 雅各的母親馬利亞，撒羅米和其他婦女也到了，進墓，並看見天使。天使告訴她們主已復活了。她們急忙跑去給門徒報訊(太28:8)
• 彼得和約翰看見空墳卻不明白(約20:4-10)
• 抹大拉的馬利亞再回墓地(當然是不夠彼得、約翰跑得那麼快) ，正哭的時候看見耶穌(約20:11-18)
• 其他婦女在要給門徒報訊途中遇見主(太28:9-10)
“Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed. (They still did not understand from Scripture that Jesus had to rise from the dead.)” (Jn. 20:8-9)
While the four Gospel accounts give varying details of the events of that Easter Sunday morning, these accounts are far from conflicting; in fact, they are complementary, and many scholars have drawn up approximate timetables of the events of that first Easter Day (see Note on today’s Scriptural Reflection). They show that the Gospel accounts can be reconciled.
While some scholars note that some of the events of that morning “cannot be explained”, that does not mean that these accounts are not true. In fact, all four Gospel accounts affirm that the tomb was empty as solid evidence of the resurrection of Jesus Christ. It is also noteworthy that John, in particular, writes the bulk of chapter twenty (up to verse 29) in the present tense, which, in my opinion, is his way of emphasizing the fact that he is giving his first-hand eye-witness account. Indeed, he has heard with his own ears, seen with his own eyes, touched with his own hands, the Risen Lord — the Word of life (1 Jn. 1:1).
This is John’s way of answering all the critics of his days (including those of our time) who seek to deny the bodily resurrection of Jesus.
「先到墳墓的那門徒也進去，看見就信了。因為他們還不明白聖經的意思，就是耶穌必要從死裡復活。」(約20:8-9)
雖然四本福音書對主耶穌復活那早晨有不同的記述，但彼此是絕對沒有衝突的；其實更是互相補充的。不少學者將四福音的記載撮聚起來，提供了更詳細和有秩序的當日事情發生的時間表。我已把其中一個列在今日經文默想的附註給大家參考。
有些學者指出，這復活清晨部份的事情是「我們不能解釋的」。不能解釋並不等如不能相信！事實上，四本褔音書都明顯的指出，主耶穌的墳墓是空的，證明耶穌復活的真確。更值得留意的是，約翰在記述這天的事件時，很特別在這一章(直到第29節為止) ，主要是用「現在式的動詞」來記述。其實，這是他刻意的指出，他正是「第一身的見證人」—是他親耳聽見、親眼目睹、親手摸過這位復活的主，那「永遠的生命」！(約壹1:1)
這些記載是約翰用來回答當日，也包括今日，試圖否定主耶穌身體復活的懷疑者！
(1) Why did the two disciples decide to go home?
(2) Why did Mary Magdalene decide to stay at the tomb, all by herself?
(3) Why were the angels there in your opinion? What were they there for?
(4) Why didn’t they simply tell Mary what had happened? Instead they asked her why she was crying? Wasn’t it obvious?
(5) What did Mary address Jesus as in v. 13?
(6) Why didn’t she recognize Jesus?
(7) Why did Jesus also choose to ask instead of tell her the truth?
(8) What did she intend to do with Jesus?
(9) What did Jesus ask Mary to tell the disciples? What is the significance of His words?
(10) Tactically, what should be more important: Appearing to the disciples first or to Mary first? Why then did the Lord choose to appear to Mary first?
(11) 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) 為何彼得和約翰不停在墳地查看究竟？
(2) 為何馬利亞卻獨自留下？
(3) 你認為為什麼天使會在那裡？
(4) 為何天使不直接告訴馬利亞而要問她為何哭泣？
(5) 馬利亞在回答天使時怎樣稱呼耶穌的呢？
(6) 為何耶穌出現時，她卻認不出是祂？
(7) 為何主耶穌也問她為何哭泣？
(8) 馬利亞要找耶穌的身體的用意是什麼？
(9) 主耶穌吩咐馬利亞告訴門徒什麼？這些話有什麼特別之處？
(10) 按重要性而言，先向門徒顯現，還是向馬利亞顯現更重要？為何主耶穌選擇先向馬利亞顯現？
(11) 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？
“Jesus said to her, ‘Mary.’ She turned toward Him and cried out in Aramaic, ‘Rabboni!’ (which means Teacher).” (Jn. 20:16)
Of all the events that are described by the four Gospel accounts, the encounter by Mary Magdalene of Jesus touches me most.
Although John only mentions Mary Magdalene in his Gospel account, it is clear from the Synoptics that she was going to the tomb together with the other women (Mk. 16:1 and Lk. 24:10). This is further affirmed by her report to Peter and John saying, “we don’t know where they have put Him” (Jn. 20:2; italics mine.)
However, John singles her out in his account for a reason. She was the one who ran to tell John and Peter of the empty tomb, and she was the one who stayed behind alone afterwards at the tomb.
Her action shows both her courage and her love for the Lord and she was awarded with likely being the first one who saw the Risen Lord that morning.
There are several points in the description by John of Mary that are worth-noting:
(1) After the departure of John and Peter who did not offer comfort or help to her, Mary was left alone standing outside the tomb crying. Lenski remarks that it denotes “unrestrained weeping”: The death of Jesus was already traumatic enough to her, and now even the body was missing. Maybe, all she wanted was to see the body of Jesus just for the last time, and even that was deprived of her!
(2) Even at the sight of angels, there was neither shock nor fear: One has to wonder why, and Luther provides us with his insight. “No man is so brave-hearted but what he would be terrified if unexpectedly he should behold an angel; and she even a woman. Yet she moves about so that she neither sees nor hears nor inquires about anything; so complete her heart is elsewhere.” Indeed, there was only one thing her heart focused on — Jesus!
(3) However, when Jesus appeared to her, she couldn’t recognize Him: The sorrow was so deep that she was not really looking at Jesus. While the angels and Jesus called her “woman” at first, the Lord now called her, “Mary”; she instantly recognized this familiar address by the Lord — so loving and tender. And, she responded also with her usual loving and tender address to the Lord by saying, “Rabboni!”.
Frankly, from a tactical point of view, it would have been far more important for the Lord to appear to the eleven disciples who needed to be commissioned to be witnesses for the Lord. However, the Lord chose to appear first to Mary Magdalene and it reminds me of two sayings by the Lord:
“Therefore, I tell you, her many sins have been forgiven — as her great love has shown. But whoever has been forgiven little loves little.” (Lk. 7:47)
No, I am not saying that Mary Magdalene was that prostitute in Simon’s house, but just the same, the driving out of seven demons by the Lord from her marked such a great forgiveness that evoked even greater love from her (Lk. 8:2); and
“Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them.” (Jn. 14:21).
Indeed, true to His promise, the Lord is obliged to show Himself to those who love Him, and certainly Mary Magdalene showed greater love for Jesus than the others that He would not bear to have her grieve unnecessarily for an extra second. He showed Himself to her at the soonest possible moment — even before His return to the Father (Jn. 20:17)!
「耶穌說：馬利亞。馬利亞就轉過來，用希伯來話對祂說：拉波尼！（拉波尼就是夫子的意思。）」(約20:16)
在復活清晨的不同記述中，主向抹大拉馬利亞的顯現最感動我。
雖然約翰在他的福音書中單單提到抹大拉的馬利亞，由符類福音的記載，我們知道還有其他的婦女與她一同到主的墳墓去(見可16:1和路24:10) 。這事實也可以從馬利亞、彼得和約翰的報訊中看出；她說：“我們不知道(屍體) 放在那裡”( 約20:2)
約翰單單提到馬利亞相信是有他特別的原因：因為是她立刻「跑來」給二人報訊的；她也是及後惟一獨自留在墳墓的。
她這樣做顯出她的勇氣和她對主的「深愛」，也因如此，她得到特別的賞賜—她成為復活的主向門徒顯現的第一個人！
在約翰描寫馬利亞得見復活主的記述中，有幾點是值得留意的：
1. 馬利亞把事情告訴了兩位門徒後，相信是與他們一同跑回墳墓處。但二人沒有給她任何的安慰和幫助就溜走了。她獨自留在墳地哭。解經家Lenski指出，原文的「哭」是指「不能抑制的哭泣」：耶穌的死已叫她傷心欲絕，現在竟然連屍體也不見了！其實，她這樣一大清早的跑到墳墓處，也是想最後一次見主的身體！
2. 按約翰的記述，當她看見天使時，似乎沒有錯愕或驚懼的表現：馬丁路德說：“沒有人是勇敢到連突然看見天使都不懼怕的；而她更是女流之輩。那時她卻好像沒有看到、聽到，或是要查問；因為她的心完全不在這裡。” 是的，她的心只單單的想念著主耶穌！
3. 奇怪的是，連主耶穌向她顯現時，她卻「不知道是耶穌」：相信是因她哀傷過度，根本沒有直望主耶穌；起初天使和耶穌都同樣似乎很見外的稱她為「婦人」，但這一刻卻不同了。主耶穌說：“馬利亞” —這是主慣常對她的稱呼：是這樣的熟悉、這樣的溫柔、這樣的充滿了愛！她就立刻認出是主，也立刻親切的說：“拉波尼” ！
其實，在如此重要的歷史時刻，主耶穌理應首先的向門徒顯現，把大使命交付他們才對。但是祂竟然選擇首先向這似乎無關重要的馬利亞顯現，這就叫我想起主自己說過的話：“所以我告訴你，他許多的罪都赦免了，因為他的愛多；但那赦免少的，他的愛就少。” (路7:47)
我不是說馬利亞就是那段經文所說的那個妓女，但是馬利亞的確經歷了極大的赦免—主耶穌從她身上趕出了七個鬼(路8:2) 。這更大的赦免帶來了祂對主更大的愛！
主耶穌在臨離世前也這樣說過：“有了我的命令又遵守的，這人就是愛我的；愛我的必蒙我父愛他，我也要愛他，並且要向他顯現。” (約14:21)
主耶穌是守信的，祂必向愛祂的人顯現。馬利亞確在這時刻比眾人更渴望看見她所愛的主，主就不忍叫她再多哀傷一刻。在祂還未升天見父之前，就在這復活的清晨，立刻向她顯現！(約20:17)
(1) Can you imagine what might the disciples be discussing before Jesus’ appearance to them, following the report of the women and of Peter and John?
(2) Since Jesus said, “Peace be with you” to them at least twice, it would not be a standard greeting. How important were such words to the disciples at the time, and what might it mean to them to see Jesus even though the doors were locked?
(3) How significant was it for Jesus to show “the nail marks in His hands” and the scar on His side to the disciples?
(4) Are these scars of defeat or of victory?
(5) Consider the following things that Jesus did right at His first appearance to all the disciples, things all within the context of their being commissioned:
a. What is meant by “As the Father has sent me, I am sending you”? Does it refer to “what”, “how” or “why”?
b. How significant is the receiving of the Holy Spirit by the disciples (especially in light of their being sent)?
c. V. 23 appears to link the commission to “forgiveness”. How are the two related?
d. On what is forgiveness based throughout the teaching of the Scriptures? (See 1 Jn. 1:9)
(6) What might be the reason that Thomas was not there a week ago with the disciples? Why did he refuse to believe the collective witnesses of so many disciples? What might be his reasoning?
(7) Do you think Thomas did put his fingers into Jesus’ hands and side? Why or why not?
(8) How would you have responded if you were Thomas? Why did he say, “My Lord and My God”? What did he mean?
(9) Why are those who believe without seeing blessed? In what sense are they blessed? Are you?
(10) At these words, John draws a conclusion to his Gospel account:
a. What is the purpose of the writing of the Gospel of John?
b. Do you think the Gospel of John has served his purpose? Why or why not?
(11) 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) 當天晚上，門徒相信已聽到婦女親眼看見復活的主的見證，也聽到約翰和彼得所說空墳的事實：你可以想像到他們正在討論什麼呢？
(2) 主耶穌在當晚兩次說：“願你們平安” 。你認為這是一般的問候語嗎？為什麼？
(3) 主耶穌為何要把手和肋旁(的傷痕) 指給門徒看？
(4) 這些是失敗還是勝利的傷痕？為什麼？
(5) 為何主耶穌就用這第一晚的顯現來差遣門徒？
a. 「父怎樣差遣了我，我也照樣差遣你們」是什麼意思？(是指差遣的原因/why? 方式/how? 或是內容/what呢?)
b. 現在要門徒受聖靈的重要性是什麼？
c. 為何把「赦罪」與這差遣連在一起？
d. 按聖經一貫的教導，「赦罪」是與什麼不能分開的？(參約壹1:9)
(6) 為何當晚多馬竟然不與他們在一起？為何他仍不接受這眾多使徒的見證？
(7) 你以為多馬真的會把指頭探入主的釘痕嗎？為什麼？
(8) 為何多馬立時的說：“我的主、我的神” ？如果是你，你會怎樣回應主呢？
(9) 為何未看見就信的是有福了？這是什麼意思？你是否有福呢？
(10) 到了這裡，約翰似是為這福音書作結語：
a. 他指出寫這福音書的主旨是什麼？
b. 他達到了目的嗎？為什麼？
(11) 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？
“But he said to them, 'Unless I see the nail marks in His hands and put my finger where the nails were, and put my hand into His side, I will not believe.’” (Jn. 20:25)
Although, Thomas is often portrayed as one who had the least faith among the eleven disciples and was dubbed, “Doubting Thomas”, I do not think that he was necessarily of less faith than the other ten disciples, and for that matter, you and me.
All eleven disciples were hiding in fear after the crucifixion of Jesus, thinking that they might be next. In addition to fear, it is not too far-fetched to say that their faith in Christ was greatly shaken, if not shattered:
- They had devoted three years of their lives following Jesus; and in their words they had given up everything to follow Him (Matt. 19:27) — now with His cowardly death, their Messianic dream was shattered and they had now become a laughingstock of their friends and loved ones.
- As much as they had been warned by Jesus of His suffering and had been told ahead of His resurrection, the suffering of Jesus, and especially His crucifixion just did not and could not befit the Messiah, let alone the Son of God — they were totally thrown into confusion.
- They truly loved the Lord — the arrest, the kangaroo court, the beating, the spitting and finally the nailing to the cross — It all was just too horrific and they were heart-broken.
As a result, although they had heard from the women about the empty tomb, which was verified by even John and Peter, their sorrow, their bewilderment, and their shattered dreams (not to mention a sense of betrayal by Jesus, perhaps) — all prevented them from entertaining the idea that perhaps, Jesus had really risen just as He said!
If Jesus did not show Himself to
them that first Sunday evening, they would not have believed any report of
Jesus’ resurrection. The fact that
Thomas was not hiding with them that first evening might suggest that he had
given up on the Lord and on himself, and had decided to part company with these disciples.
So, he must have laughed at the words of
these ten disciples of having seen Jesus. At best, in his mind, they had seen a ghost and that was why he sneered at
them and said,
“Unless I see the nail marks in His hands and put my finger where the nails were, and put my hand into His side, I will not believe.” (Jn. 20:25)
In fact, I admire his honesty. At the same time, I also admire his instant repentance. I do not believe he dared put his fingers to touch the Lords’ scars. All it took was the Lord’s appearance, and his repentance was complete and total as he said, “My Lord and my God!” (Jn. 20:28).
According to church traditions, Thomas was the one who brought the gospel to India and died as a martyr.
「那些門徒就對他說：我們已經看見主了。多馬卻說：我非看見祂手上的釘痕，用指頭探入那釘痕，又用手探入祂的肋旁，我總不信。」(約20:25)
雖然在人看來，多馬似乎是十一個門徒中信心最小的，甚至歷代稱他為「懷疑的多馬/Doubting Thomas」；但我相信他不一定是門徒中信心最小的一位。
所有十一個門徒在耶穌受難後，因懼怕猶太人而躲起來。如果說當時他們的信心受到搖動，甚至粉碎了，相信不算過份：
- 他們覺得「浪費」了三年的時光來跟隨耶穌：他們更自言是“已經撇下所有的跟從” 祂(太19:27) 。現在目睹祂懦弱的面對審判，最後是完全無助的死亡；他們「彌賽亞」的夢想幻滅了；如何再面對家人和親友呢！
- 對，主耶穌早已預言祂的受苦、死亡和復活，但是目睹祂被釘十字架、氣絕身亡，實在與想像中的彌賽亞不一樣，更談不上是神的兒子了。他們實在感到非常困惑。
- 再加上他們實在非常愛耶穌—眼看著祂所受無理的審訊、凌辱、鞭打，最後是被極殘忍的死刑—十字架的酷刑—所殺。太可怕、太叫人心碎了！
其實，最重要的相信是「哀莫大於心死」；故此雖有空墳的證實，他們卻拿不出信心來相信主已按所預言的復活了！是的，如果主耶穌及後沒有親自向他們顯現，婦女們再見證看見了復活的主，他們也是不會相信的。
至於多馬之所以在那第一個復活的晚上沒有與其他門徒在一起，可能表明了他決定不再與他們為伍，不等待他們各走前程，自己先行離去。所以，聽到這些門徒說已看見了耶穌，他心想他們極其量是看見鬼魂罷。故此，他一定是帶著譏諷的說：“我非看見他手上的釘痕，用指頭探入那釘痕，又用手探入他的肋旁，我總不信。” (約20:25)
其實，我很欣賞他這樣的誠實；同時，我也欣賞他在被耶穌責備時立時的悔過。我相信他是不敢真的把指頭探入主的釘痕。主的顯現，加上責備的話就足以叫他發出信心的呼喊：“我主、我神！” (約20:28)
按著教會的傳統，是多馬是把福音帶到印度的使徒；也在那地為主殉道。
John pointed out that this was the third appearance of Jesus to the disciples (v. 14). It seems that this particular appearance took place within the context of Jesus’ command in Matthew 28:7, 10; Mark 14:28.
(1) There were only seven disciples mentioned here, where might the rest be?
(2) Simon said, “I’m going out to fish”. Did he mean to do it for fun, to kill time while waiting for Jesus, or to attempt to return to his former profession? (Note that he appeared to be using nets to catch a full load and not for "recreational fishing".)
(3) How similar was the whole setting with that in Luke 5? Was it accidental?
(4) Since they did not recognize Jesus or His voice, what made John suddenly realize, “It is the Lord” ?
(5) Why did Peter jump into the water and yet when he and the other six disciples reached the shore, they dared not to talk to Jesus? Do you think they even looked directly at Jesus? Why or why not?
(6) Why did Jesus choose to repeat this miracle of Luke 5?
(7) 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。
約翰指出這是「耶穌從死裡復活以後，向門徒顯現」的第三次(21:14) ，也該是與主耶穌在馬太福音28:7和馬可福音14:28的吩咐有關：
(1) 這樣只提到七個門徒，你認為其他的在那裡？
(2) 西門說：“我打魚去” ，是什麼意思：是為娛樂、消磨時間、等待主顯現、或是想重操故業？
(3) 請翻閱路加福音5: 4-11：這整個事情的發生與路加的記載有什麼相似之處？是否巧合？為什麼？
(4) 他們既然認不出主的聲音或容貌，那麼是什麼喚醒了約翰，使他說：“是主” ？
(5) 為何彼得立時跳進水裡，卻與其他門徒一樣不敢問主？你以為在吃這早飯時，他們敢直望耶穌嗎？為什麼？
(6) 為何主耶穌刻意的使路加福音第五章的事情「歷史重演」？
(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？
“But I have this against you, that you have left your first love. Therefore remember from where you have fallen, and repent and do the deeds you did at first” (NASB) (Rev. 2:4-5).
As John draws his Gospel account to a conclusion, he purposely adds an account of their fishing in the Sea of Tiberias as a finale. To me, this account must have been very significant to John himself.
As much as the Lord has appeared to them twice already (and this would be the third time according to 21:14) and they appeared to have recovered from their disbelief, a sense of failure must have lingered among them. All of them, and not just Peter, had pledged to die with Jesus and not to disown Him (Matt. 26:35). Then at the time of His arrest, all, not just Peter, deserted Him (Matt. 26:56). It was the worst possible moment when Jesus needed them most.
In order that they could be fully restored to Him, the Lord knows that first and foremost, they needed to restore their “first love” for Him. For at least Peter and the two sons of Zebedee, it was theirs at the time they decided to leave their boat, the huge catch, and their family (see Lk. 5).
As a result, the Lord re-created the same scene all over again:
- At the sea of Tiberias (or Gennesaret);
- After a night of futile effort when they caught nothing;
- Of only listening to Jesus and casting the net on the side of the boat; and
- Having the result of catching a load of fish!
That “déjà vu” feeling must have caused John to cry out, “It is the Lord” and Peter to jump into the water, because it served as a powerful reminder to them of how determined they were to love and follow the Lord. As a result, the subsequent reiteration of His calling to Peter to “follow me” (21:19) was certainly meant not just for Peter, but for all of them!
Indeed, no matter how far we think we have fallen from grace, the Lord asks us to “remember” and to reclaim our “first love” for Him, and He extends to us the same reiteration, “Follow me”.
「然而有一件事我要責備你，就是你把起初的愛心離棄了。所以，應當回想你是從那裡墜落的，並要悔改，行起初所行的事。」(啟2:4-5)
當使徒約翰結束記載耶穌基督的事蹟時，他特別記述七位門徒在提比哩亞海打魚的事件。他用這件事作福音書的結束，相信一定是有重要意義的。
他特別提到，在此之前，從死裡復活的耶穌已向門徒顯現過兩次，這一次是第三次(約21:14) 。他們現在應該已經重拾信心，但把主撇下而逃的失敗，似乎叫他們非常的內疚。不是嗎？他們齊聲的向主表示，就是必要和祂同死，也總不能不認主。這不單是彼得的承諾，「眾門徒都是這樣說」(太26:35) 。結果呢？全部都在耶穌最需要他們的時候，「雞飛狗走」！(太26:56)
主耶穌知道，他們若要繼續跟從祂，就必須重拾「起初的愛心」。對彼得和西庇太的兩個兒子而言，這「起初的愛心」盡在他們當初在革尼撒勒湖邊決定「撇下所有的跟從耶穌」那一刻表明出來(路5:11) 。故此，主耶穌就好像叫歷史重演：
i. 他們同樣齊集在提比哩亞海(亦即革尼撒勒湖) 邊;
ii. 整夜打魚亦是一無所獲；
iii. 聽到耶穌的聲音吩咐下網；
iv. 結果神蹟性的打到極多的魚！
這「歷史的重演/“deja vu”」驅使約翰情不自禁的喊出：“是主” ；彼得就立刻跳入海中游到主那裡去。這歷史的重演，足叫他們回想當初如何撇下一切，滿懷壯志的決心跟從主。故此，當主耶穌再次呼召彼得時，祂其實不單是呼召彼得，乃是同時呼召眾門徒：“跟從我吧！” (約21:19)
是的，不論我們認為自己已經跌倒、失敗到什麼的地步，主耶穌要我們「回想」，並重拾「起初的愛心」。現在祂同樣重新向你呼召：“跟從我吧！”
(1) Given the preceding context, what might be the most likely conclusion about what Jesus meant by “more than these”? Can you list two possibilities?
(2) Jesus has purposely changed Simon’s name to Peter in John 1:42. Why did He choose to call him Simon as He questioned him three times? What might be the message?
(3) Irrespective of what language Jesus actually spoke in, John, as inspired by the Holy Spirit, clearly uses a play on words here with the word “love” as follows:
a. 1st question: “Do you love (agape) me?”
Peter’s reply: “I love (phileo) you.”b. 2nd question: “Do you truly love (agape) me?” Peter’s reply: “I love (phileo) you.”
c. 3rd question: Jesus changed to asking, “Do you love (phileo) me?”
Peter’s reply: “I love (phileo) you.”
While modern scholars try to downplay the difference between the use of the two words “agape”, God’s kind of love, and “phileo", personal affection, the play on words cannot be mistaken (see Meditative Reflection article of today). What might this tell you, both about Jesus and Peter?
(4) Why did Jesus respond to Peter’s replies with the emphasis on the feeding or taking care of His sheep?
(5) Why was Jesus so concerned if Peter loved Him, especially with “agape” love?
(6) If the Lord asks you today the same question, what would your answer be?
(7) While Jesus responded to Peter's answers to His questions with feeding of His sheep, what do you think He expects of you today?
(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) 按這事情的上文下理，你認為「比這些更深麼」是指什麼？可否列出兩個可能性？
(2) 耶穌一早已給西門改名為彼得(約1:42) ，為何在這裡三次重提他的舊名字？
(3) 我相信約翰這裡用希臘文記下這些對話是「神所默示的」(提後3:16) ，故此約翰是刻意記載了耶穌說的「愛」與彼得說的「愛」是有區別的：
a. 主第一次是問 “你愛 (agape) 我麼?” 彼得的回答是: “我愛 (phileo) 祢。”
b. 第二次是問 “你愛 (agape) 我麼?” 彼得的回答是: “我愛 (phileo) 祢。”
c. 第三次是問“你愛(phileo) 我麼？彼得的回答是: “我愛 (phileo) 祢。”
這裡讓我們領會到主什麼的心腸和彼得的心境是怎樣？(可參閱今天的靈修默想小篇)
(4) 為何主耶穌三次的以餵養羊群作回答？
(5) 為何主耶穌似乎非常看重彼得是否以“agape” 的愛來愛祂？
(6) 如果今天主耶穌同樣的問你這問題，你的回答是什麼呢？
(7) 主耶穌以餵養羊群來回應彼得的答覆，你以為主給你答覆的回應是什麼呢？
(8) 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？
“When they had finished eating, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’ ‘Yes, Lord,’ he said, ‘you know that I love you.’” (Jn. 21:15)
As much as one of my beloved professors once remarked, “It is absurd to dwell on the different meanings of love used in this dialogue between Jesus and Peter because they were speaking in Aramaic”, and one New Testament scholar also remarked directly to me that, “Modern scholarship has ruled out the difference between the two words (i.e. agape and phileo)”, I think the following words of Lenski are still valid and I truly believe that the use of the words by John was not accidental, but inspired:
“Jesus asks, ‘ ἀγαπᾷς με’ (Do you love me?); and Peter answers, ‘φιλῶ σε.’ To this day, despite the information long available regarding these two words, some reverse the meaning of these two verbs and let ἀγαπᾷv refer to the lower form of love (the English “like”) and φιλεiv to the higher form. And they confuse the true ideas, for they think of ἀγαπᾷv only as love for a benefactor and of φιλεiv as love for the person himself. Older commentators think that the two verbs show no difference. An appeal to the Aramaic is beside the mark. While Jesus here spoke this language, the narrative is recorded in Greek. The Aramaic may or may not have two verbs that are the exact counterpart of these used in the Greek; every language has means at hand besides bare verbs for indicating desired differences of thought, such as are most decidedly indicated in this entire section (v. 15-17). The verb ἀγαπᾷv is the love of intelligence, reason, and comprehension, coupled with corresponding purpose; in this its content vastly outranks the other type of love. And φιλεiv expresses the love of mere personal affection or liking, including even the passions where the context requires, and no intelligence or high purpose is involved; this content places the verb on a low level. It could never be said of God that He φιλεi the sinful world; as far as φιλεiv is concerned, He could only abominate the foul world. Jesus never asked us to love our enemies in the sense of φιλεiv; He never Himself loved His enemies in this way. But ἀγαπᾷv — yes, with this love God did love the world, and we can love our enemies, comprehending all that is wrong with them and reaching out with the mighty purpose of removing that wrong, sanctifying the world, converting our enemies. Compare 3:16, and every other passage in which either of the verbs is used in this Gospel. Only in a few cases, where either type of love would apply, either verb might be used; but even then the great distinction would remain – the two are never equal.”
(Lenski, John, 1418-9)
「他們吃完了早飯，耶穌對西門彼得說：約翰的兒子西門，你愛我比這些更深麼？彼得說：主阿，是的，你知道我愛你。」(約21:15)
在神學院中的一位我很敬佩的教授曾就以上的經文說：“主耶穌當時是用Aramaic (希伯來化的亞蘭語)說話，若把約翰用的「愛」字以不同的希臘文來思考是費時的” 。一位新約學者也這樣對我說：“現代的學者都認為希臘文的兩個「愛」字(即agape 和 phileo) 是沒有分別的。” 我卻認為約翰刻意的把這兩個不同的「愛」字放在耶穌口中是「聖靈啟示」的一部份，是刻意的。容許我把解經家Lenski就這爭議所作的評論與大家分享：
“耶穌問：‘ἀγαπᾷς με’(你愛我麼) ；彼得回答說：‘φιλῶ σε’。直到今日，雖然有關這兩個字的資料一直存在，竟有人把這個字的意思倒轉來解釋，說ἀγαπᾷv是低層次的愛(像「喜愛/like」的意思) ，而φιλεiv是高層次的愛。他們把真義混淆了，因為他們以為ἀγαπᾷv單是愛恩人的愛、φιλεiv是愛自己的愛。較早期的解經家則認為這兩個動詞是沒有分別的。那些以耶穌說的是Aramaic(而認為不重要的) 也是錯的。雖然耶穌是用Aramaic，但聖經是用希臘文記述的。Aramaic或有、或沒有像希臘文這兩個「愛」的動詞，但每一個文字都有它的方法來表達不同的意思，不一定要靠不同的單字。這一段(第15-17節) 是最好的例子。ἀγαπᾷv是屬理智、理性和思想的愛；加上這裡的上文下理和主旨，是遠超另外層次的愛。φιλεiv是表達較個人性的喜愛和喜悅，也包括了這裡要表達的情懷；卻沒有理智和更高的目的在內。按其內容，這動詞是屬較低層次的。我們絕不能說神φιλεi(這樣的愛) 世人。在φιλεiv的層次，神只會討厭這有罪的世界。主耶穌從沒有要求我們以這層次來愛我們的仇敵。但ἀγαπᾷv(就不同) —對，神是以這層次的愛來愛世人，而我們亦能這樣的愛我們的仇敵。縱使我們明白他們一切的惡，卻能以偉大除惡的使命來接納他們、使世人得以成聖，使仇敵悔改。我們可以用這兩個「愛」的動詞將約翰福音3:16與其他一節經文作個比較。在極少的經節中，這兩個「愛」的動詞是可以交替使用的。雖然如此，它們仍有極大的分別—兩者永不是相等的！” (Lenski, John, 1418-9)
(1) Why did Jesus say, “Follow me” to Peter? Had he not followed Jesus for three years already? Did it not mean he might have stopped following? What really had happened to Peter?
(2) In repeating His call to Peter, why did He have to foretell Peter’s future in v. 18?
(3) What was Peter’s immediate reply to this repeated call? What does it tell you about Peter, even at this time?
(4) What was Jesus’ reply to Peter’s response to His call? What was Jesus’ emphasis?
(5) Reflect on this third appearance of Jesus: What, in your opinion, was the core reason for Jesus’ 3rd appearance? What was its significance?
(6) From the last two verses of the entire gospel (21:24-25), write down in your own words the concluding points of John about his gospel:
a. Who was John? How special was he among the disciples?
b. Why was he qualified to write this gospel?
c. How did he qualify the contents of his gospel?
d. What was the purpose of his writing? (Refer back to 20:30-31)
(7) Reread John 1:1-14, and summarize the main points of John’s witness or testimony.
(8) Do you think he has presented a powerful enough testimony to back up all the points he has made?
(9) 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) 為何在此時此地耶穌竟對已是門徒的彼得說：“你跟從我罷” ？是否意味著彼得已停止跟從祂呢？為什麼？
(2) 在重新呼召彼得來跟從祂時，為何預告他將來的遭遇？
(3) 彼得對這重新的呼召立刻的反應是什麼？為何會如此？
(4) 主耶穌對彼得這回應作出了什麼勸導？祂要彼得集中留意什麼？
(5) 讀到這裡，你認為主耶穌這第三次顯現的主要原因是什麼？
(6) 現在，約翰就真的為他寫的福音書作出結語了(21:24-25) 。讓我們用一點時間來思想：
a. 約翰是誰？在眾門徒中他有什麼特別之處？
b. 他是帶著什麼資格來寫這福音書？
c. 他怎樣談到他寫這福音書的角度？
d. 他寫這福音書的主旨是什麼？(20:30-31)
(7) 請重讀約翰福音1:1-14並用自己的言詞來給這福音書作出總論。
(8) 你認為約翰在這書中所作的見證已能有力的證明「耶穌是基督，是神的兒子，並且叫信了祂，就可以因祂的名得生命」嗎？為什麼？
(9) 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?
“This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.” (Jn. 21:24)
“There are obvious and striking differences between the Gospel of John and the Synoptic Gospels (Mt., Mk. and Lk.). These include:
• John contains no narrative parables, no account of the transfiguration, no record of the Lord’s Supper, no mention of Jesus’ temptation and no report of Jesus casting out demons.
• John includes a vast amount of material not found in the synoptic tradition, such as the records of extended conversations with Nicodemus, the Samaritan woman and the disciples, as well as of significant miracles (e.g., the turning of water into wine and the resurrection of Lazarus).
• John recounts an extensive Judean ministry for Jesus, including several visits to Jerusalem, whereas the Synoptic Gospels focus on His Galilean ministry.
• Certain features of John’s presentation also raise chronological difficulties for understanding Jesus’ action in the temple (Jn. 2) and the precise sequence of events during Passion Week.
• Perhaps most significant, notable stylistic differences emerge between John’s Jesus, who discourses poetically on themes of light, life, witness and truth, and the synoptic Jesus, who argues forcefully and consistently on the theme of the kingdom of God.
"The accumulation of these differences has generated speculation regarding the historical reliability of this document as a testimony concerning Jesus (20:31). There are, however, significant reasons for believing John to be historically accurate:
• In any attempt to assess the reliability of John, pride of place should be given to John’s own testimony about the nature of his literary endeavor. John alone among the Gospels provides an explicit statement of purpose (see 20:30-31). This purpose statement reflects the writer’s intention to present selective accounts of Jesus’ ministry, aimed at persuading the reader that Jesus of Nazareth really is the promised Messiah. The apostle was well aware that Jesus did many other things, commenting at the close of his Gospel account, “If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (21:25). Many of the apparent Johannine omissions are thus essentially acknowledged by John and, therefore, are not to be considered as evidence against historicity.
• No other Gospel addresses the theme of truth as frequently as John’s. He used a series of signs and a parade of witnesses to reinforce the main thesis of his work. The trustworthiness of these witnesses, including John’s own explicit claim to have been an eyewitness (19:35), is integral to his purpose and should remind the reader that accuracy was deeply important to this apostle and author.
• This concern for accurate reporting is reflected in the exact recording of numbers (2:20; 21:11); the translation of foreign terms (1:38, 41; 20:16); and the precise depictions of persons, places and customs (2:6; 4:20; 5:2; 19:40).
• A close reading of John reveals numerous agreements with the Synoptic Gospels, in terms both of broad themes and of specific details.
"Modern
readers of John are wise to refrain both from overstating the apparent
contradictions and from excessive efforts at harmonizing John with the other
Gospels. John successfully accomplished his stated aim: To present an eloquent,
accurate and persuasive testimony that Jesus is indeed the Messiah, the Son of
God (20:31).”
(Archaeological Study Bible, p.1761)
「為這些事作見證，並且記載這些事的就是這門徒；我們也知道他的見證是真的。」(約21:24)
“約翰福音與符類福音(即馬太、馬可和路加)確有很顯著的分別。這些分別包括：
- 約翰福音沒有故事或比喻、沒有登山變像、沒有最後的晚餐、沒有耶穌受試探、也沒有耶穌趕鬼的記載；
- 約翰有最多的資料是符類福音所沒有的，如耶穌與尼哥底母詳盡的談話、撒瑪利亞婦人與門徒、和一些重要的神蹟(如以水變酒和拉撒路的復活) ；
- 約翰記載耶穌在猶太地區相當多的事蹟，包括到耶路撒冷數次的訪問；而符類福音則以報導耶穌在加利利的事工為主；
- 約翰有些的記載在次序上是具爭論性的，如耶穌(潔淨) 聖殿的行為(約2)和受難周的事情正確的次序；
- 尤為重要的是約翰對耶穌的描繪：他是很有詩意的道出光、生命、見證和真理的主題；而符類福音的耶穌是強而有力的，不斷論到神的國度。
將這些分別累積起來，使人對約翰福音為耶穌作見證的歷史可靠性產生了質疑(20:31)。但是，我們是有重要的原因使我們相信約翰福音的歷史可靠性的：
- 在評估約翰福音的可靠性時，我們該看重約翰自己對這寫作的見證。在四福音中，惟有約翰清楚的記載寫作的目的(見20:30-31) 。說明目的表明了作者是刻意的選載耶穌的事蹟，主旨是在乎說服讀者拿撒勒人耶穌確是那應許的彌賽亞。這位使徒知道耶穌還另外行了許多的事蹟，正如他在結束時說：“若是一一都寫出來，我想所寫的書，就是全世界也容不下了”(21:25)。故此，約翰承認他省略了不少的事蹟；而這些省略絕不能作為否定他的記載的歷史性的根據。
- 其他的福音書沒有約翰這樣多次的論到真確性。他使用一連串的神蹟和證人來支持他所載的真確。這些目擊證人，包括他自己在內(19:35) 的可靠性是支持這真確性的一部份，叫讀者知道這對使徒和寫書人是何等的重要。
- 其真確性亦可從詳細報導數字(2:20; 21:11)；對所用的外詞加以繙譯(1:38, 41; 20:16)；以及準確的提到人物、地方和習俗(2:6; 4:20; 5:2; 19:40) 等等可以看到。
今日的讀者最好不要誇大約翰福音和符類福音表面不協調之處；也不用過份努力的加以協調。(因為) 約翰寫作福音書的目的已成功的達到了。他那動人的、真確的和有說服力的記載實在證明了耶穌確是彌賽亞，神的兒子(20:31) 。”
(Archaeological Study Bible, p. 1761)