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约翰福音信息之九---将祂表明出来(Made Him Known)

“约翰为祂作见证,喊着说,这就是我曾说,那在我以后来的,反成了在我以前的。因祂本来在我以前。从祂丰满的恩典里我们都领受了,而且恩上加恩。律法本是借着摩西传的,恩典和真理,都是由耶稣基督来的。从来没有人看见神。只有在父怀里的独生子将祂表明出来。”(约1:15-18)

“John testifies concerning him. He cries out, saying, "This was He of whom I said, 'He who comes after me has surpassed me because He was before me.'" From the fullness of His grace we have all received one blessing after another. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but God the One and Only, who is at the Father's side, has made Him known.” (John 1:15-18)

1. 基督的超越(约1:15)

2. 基督的恩典(约1:16-17)

3. 基督的独特(约1:18)

一. 基督的超越(约1:15)


约1:14, “道成了肉身住在我们中间,充充满满的有恩典有真理。”

约1:16,“从祂丰满的恩典里我们都领受了,而且恩上加恩。”

约1:16 紧接着约1:14的“有恩典有真理。”因此,约1:15 施洗约翰的见证,与约1:6-8一样,是一个插段(Parenthesis )。但这个插段显然并非可有可无,而是有关耶稣基督属性的一个重要声明。


“约翰为祂作见证,喊着说,这就是我曾说,那在我以后来的,反成了在我以前的。因祂本来在我以前。”(约1:15)

“John testifies concerning him. He cries out, saying, "This was he of whom I said, 'He who comes after me has surpassed me because he was before me.’” (John 1:15)


就出生和事工而言,施洗约翰在耶稣基督之先。

“况且你的亲戚以利沙伯,在年老的时候,也怀了男胎。就是那素来称为不生育的,现在有孕六个月了。”(路1:36)

“Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month.”(Luke 1:36)


因此,耶稣比约翰晚出生大概六个月,耶稣基督开始传道也是在施洗约翰的传道和洗礼之后。

所以约翰论到耶稣,说祂是“那在我以后来的,”然而,祂“反成了在我以前的。因祂本来在我以前。”(约1:15)

“在我以前,”一方面是“时间”上的“在我之前,”同时也指地位上的“在我之上。”


因此,英文NIV的翻译,“He has surpassed me” 指地位上的超越,“He was before me”指时间上的在先。英文NASB的翻译:“John testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’”


在时间上,耶稣基督是“太初有道”的“道”(In the beginning was the Word),“道”是永恒的存在;

在地位上,耶稣基督是“与神同在”的“神”(The Word was with God and the Word was God),“道”成肉身,神成为了人。


这种时间的久远和地位的超越,在约翰后续的见证中重复出现:

“那在我以后来的,我给祂解鞋带,也不配。”(约1:27)

“He is the one who comes after me, the thongs of whose sandals I am not worthy to untie.”(John 1:27)

“这就是我曾说,有一位在我以后来,反成了在我以前的。因祂本来在我以前。”(约1:30)

“This is the one I meant when I said, 'A man who comes after me has surpassed me because He was before me.'” (John 1:30)

论到基督的先存性,旧约的先知早有预言说,“祂的根源从亘古,从太初就有。” (“Whose origins are from of old, from ancient times.”)(弥/Micah 5:2)

基督自己也做见证。“耶稣说,我实实在在地告诉你们,还没有亚伯拉罕,就有了我。”(约8:58)

“"I tell you the truth," Jesus answered, "before Abraham was born, I am!"”(John 8:58)


施洗约翰的人格谦卑又刚强,他的见证有力又真实。

“他们说约翰一件神迹没有行过。但约翰指着这人(基督)所说的一切话都是真的。”(约10:41)

“They said, "Though John never performed a miraculous sign, all that John said about this man was true."”(John 10:41)


施洗约翰在新约被提到89次,是新约最重要的见证人之一,他是直接从神那里被差来的,作基督的先锋,直接将耶稣基督引介给以色列百姓,具有独特的权柄和殊荣。但他的使命并非易事,他呼吁百姓悔改归向神,最后因为他终于神的呼召而付上生命的代价。


二. 基督的恩典(约1:16-17)


“从祂丰满的恩典里我们都领受了,而且恩上加恩。律法本是借着摩西传的,恩典和真理,都是由耶稣基督来的。”(约1:16-17)

“From the fullness of His grace we have all received one blessing after another. For the law was given through Moses; grace and truth came through Jesus Christ.” (John 1:16-17)


“从祂的丰盛中,我们都领受了一波又一波的恩典。”(约1:16直译)

“For of His fullness we have all received, and grace upon grace.”(John 1:6 NASB)


人一生沐浴在神的恩典中。神的普遍恩典惠及万千,赐予一切受造之物。

“祂叫日头照好人,也照歹人,降雨给义人,也给不义的人。”(太5:45)

“He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”(Matt 5:45)


“耶和华善待万民,祂的慈悲,覆庇祂一切所造的。”(诗145:9)

“The LORD is good to all; He has compassion on all He has made.”(Ps 145:9)

“然而为自己未尝不显出证据来,就如常施恩惠,从天降雨,赏赐丰年,叫你们饮食饱足,满心喜乐。”(徒14:17)

“Yet He has not left Himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; He provides you with plenty of food and fills your hearts with joy.”(Acts 14:17)


“律法本是借着摩西传的,恩典和真理,都是由耶稣基督来的。”(约1:17)

“For the law was given through Moses; grace and truth came through Jesus Christ.” (John 1:17)


约1:17是神学《时代论》(Dispensationalism)的重要依据。《时代论》的神学系统,将圣经人类历史划分为七个时代,分别如下:


1.无罪时代(Innocence): 创1:28-3:6,以人的悖逆被逐出伊甸园终结。

2. 良知时代(Conscience): 创 4:1-8:14,以挪亚洪水审判终结。

3. 人治时代(Human Government): 创8:15-11:9,以人建造巴别塔被神变乱人类语言终结。

4. 应许时代(Promise): 创11:10-出18:27,以神向以色列颁布律法终结。

5. 律法时代(Mosaic Law) 出19:1-徒1:26,以耶稣基督的十字架终结。

6. 恩典时代(Grace): 徒 2-帖前4:13-18,恩典时代将以教会的被提终结。

7. 国度时代(Kingdom)启 20:1-5,包括千年国度和永世的新天新地。


到此为止,约翰福音第一章一至十八节的绪论中,出现诸多重要的神学论述。再次印证约翰福音立意的深邃高远及其护教学特征。


约1:1-3; 14; 18,有关《神本体论》的三位一体教义,批驳了撒伯流主义(Sabellianism)、亚流主义(Arianism)、诺斯底主义(Gnosticism)、耶和华见证人(Jehovah Witness)等异端,也同时批驳了无神论(Atheism)、进化论(Evolutionism)等的谬误。


约1:14是《基督论》的重要论述,包括基督的道成肉身(The Incarnation of Christ); 基督的神人二重性(The Deity and Humanity of Christ );基督的童女降生(The Virgin Birth of Christ )等。


约1:17是神学《时代论》的重要依据:摩西代表律法时代,基督代表恩典时代。


这节经文也给出了摩西与基督的对比,律法与恩典的对比,旧约与新约的对比。


“祂(基督)比摩西算是更配多得荣耀,好像建造房屋的比房屋更尊荣。…摩西为仆人,在神的全家诚然尽忠,为要证明将来必传说的事。但基督为儿子,治理神的家。”(来3:3-6)

“Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. …Moses was faithful as a servant in all God's house, testifying to what would be said in the future. But Christ is faithful as a Son over God's house.” (Heb 3:3-6)


摩西是神的仆人,基督是神的儿子;

摩西传讲神的话,基督就是神的道;

摩西预言大先知,基督就是大先知;

摩西是颁布律法,基督乃成就律法;

摩西传天降吗哪,基督是生命之粮;

摩西在旷野举蛇,基督被钉十字架。


因此,基督带来更丰盛的恩典。恩典是指神的恩慈与良善倾注在那些不配的人身上,如果神按照律法的要求对待世人,那就没有一人能在神面前存活,但神是按照祂丰盛的恩典厚待我们。耶稣基督的死而复活,成全律法的要求,因此祂的救恩就白白地加给一切愿意认罪悔改、相信接受耶稣基督的人。


神的普遍恩典加给所有的人,但得救的恩典,只有那些谦卑接受耶稣基督的人才可以得着。

“恩典和真理都是由耶稣基督来的,”这句话的意思并不是说,在旧约的律法之下就没有恩典,实际上,旧约的献祭体系正是旧约时代神众多恩典的一种体现。


但神的恩典在耶稣基督身上得到最完满、最丰盛的体现。


旧约时代人犯罪,神允许人用羔羊的血做代替,这实在也是神的恩典。因为“若不流血,罪就不得赦免。”(“Without the shedding of blood there is no forgiveness.”)(来/Heb 9:22)

但“公牛和山羊的血,断不能除罪。”(It is impossible for the blood of bulls and goats to take away sins.”)(来/Heb 10:4))


于是,耶稣基督自己道成肉身,唯有祂圣洁无罪,却被钉死在十字架上,以祂自己的宝血为罪人赎罪,将神的救恩白白地赐给愿意悔改相信耶稣基督的所有人。这是神最大的恩典。

“你们得救是本乎恩,也因着信,这并不是出于自己,乃是神所赐的。也不是出于行为,免得有人自夸。”(弗2:8-9)

“For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God--not by works, so that no one can boast.”(Eph 2:8-9)


律法与恩典的对比:


律法用来显明罪恶,恩典使人脱离罪恶;

律法本是定罪审判,恩典使人自由释放;

律法令人无力遵守,恩典使人甘愿顺从;

律法本是叫人知罪,恩典使人喜乐感恩;

律法之下皆被定罪,恩典之下众人称义;

律法是人训蒙师傅,恩典得儿子的名分;

律法本是一无所成,恩典引进荣耀盼望;

律法预表耶稣基督,恩典来自耶稣基督。


律法告诉人哪些事情可以做,哪些事情不可以做,如果违背律法就被定罪审判。但律法没有赋予罪人能力去遵守,尤其是律法无力施行拯救。但恩典使罪人因信得着耶稣基督的救恩,得着从主而来的属天能力,并有圣灵内住做随时的帮助。


但这并不是说,律法本身出了什么问题,而是人因罪而有的软弱不能遵守。保罗说,“律法是圣洁的,诫命也是圣洁,公义,良善的。”(“The law is holy, and the commandment is holy, righteous and good.”)(罗/Rom 7:12)


主耶稣说,“莫想我来要废掉律法和先知。我来不是要废掉,乃是要成全。”(太5:17)

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”(Matt 5:17)


所以,保罗说,“这样律法是我们训蒙的师傅,引我们到基督那里,使我们因信称义。”(加3:24)

“So the law was put in charge to lead us to Christ that we might be justified by faith.”(Gal 3:24)


“律法既因肉体软弱,有所不能行的,神就差遣自己的儿子,成为罪身的形状,作了赎罪祭,在肉体中定了罪案,使律法的义成就在我们这不随从肉体,只随从圣灵的人身上。”(罗8:3-4)

“For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending His own Son in the likeness of sinful man to be a sin offering. And so He condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.” (Rom 8:3-4)


“律法本是借着摩西传的,恩典和真理都是由耶稣基督来的。”(约1:17)这节经文也暗示新约时代的开始,以恩典取代律法,以新约取代旧约。


“如今耶稣所得的职任是更美的,正如他作更美之约的中保。这约原是凭更美之应许立的。…既说新约,就以前约为旧了。”(来8:6;13)

“But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, and it is founded on better promises. … By calling this covenant "new," He has made the first one obsolete.” (Heb 8:6;13)


C. S. Lewis, “The Son of God became man to enable men to become the sons of God.”

C. S. 鲁易师, “神的儿子成为人,为的是要让世人成为神的儿女。”


这是耶稣基督的浩大恩典!

“恩典和真理都是由耶稣基督来的,”“恩典与真理”始终是并行。约1:16-17这段经文突出讲述了耶稣基督的 “恩典,” 自此之后,约翰福音再也没有出现 “恩典” 一词,而有关 “真理” 却有大量的论述。


“Grace without truth would be deceitful, and truth without grace would be condemning.”

“恩典没有真理无异于欺骗,真理没有恩典只能是定罪。”


三. 基督的独特(约1:18)


“从来没有人看见神。只有在父怀里的独生子将祂表明出来。”(约1:18)

“No one has ever seen God, but God the One and Only, who is at the Father's side, has made Him known.” (John 1:18)


“神是个灵,”( “God is spirit.”)(约/John 4:24)所以人无法用肉眼看见神。


“从来没有人看见神?”旧约的亚伯拉罕、雅各、摩西、约书亚、以赛亚等,到底有没有看见过神呢?


旧约神曾向亚伯拉罕等人显现,是神以人的样式向人显现,这些人都从来没有看见过神的本体,即神绝对圣洁大光中的完全临在。连摩西被称为与神面对面说话的朋友,他也不能看见神的面。

神对摩西说,“你不能看见我的面,因为人见我的面不能存活。”(出33:20)

“You cannot see my face, for no one may see me and live.”(Exod 33:20)


新约圣经也多次提到人不可能看见神。


“爱子是那不能看见之神的像。”(“He is the image of the invisible God.”)(西/Col 1:15)

“但愿尊贵,荣耀归与那不能朽坏不能看见永世的君王,独一的神,直到永永远远。”(提前1:17)

“Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. ”(1 Tim 1:17)


然而,耶稣基督即“太初有道”(约1:1)的“道,” 祂永恒存在,并与神同在,祂就是神(约1:1), 祂与父神有非常亲近的关系,祂是“在父怀里的独生子,”(约1:18)祂道成肉身来到世界,这样神在耶稣基督身上变为可见。


摩西想要看神的荣耀却是不能,于是神将他藏在磐石穴里,并用手遮盖他的视线,当神走过之后,摩西只能看到神的背影。这样摩西只能稍微地体会一下神的荣耀。但耶稣基督被称为是“在父怀里,”时常与父面对面的亲密交通。


使徒约翰说,他亲眼看见、亲耳听见、亲手摸过祂。

“论到从起初原有的生命之道,就是我们所听见所看见,亲眼看过,亲手摸过的。”(约一1:1)

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched--this we proclaim concerning the Word of life.”(1 John 1:1)


神的独生子亲自将神 “表明出来。”(约1:18)


“表明”(made Him known)的希腊文字ἐξηγήσατο,是英文Exegesis 一词的原型,指to explain (说明)、to interpret (解释)、to prove(证明)、to unfold (揭开)、to declare(宣告)等涵义。


“只有在父怀里的独生子将祂表明出来,”(约1:18)即道成肉身的耶稣基督将父神向世人解释、说明、证明、宣告出来,使世人看见耶稣基督就如同看见神。


耶稣基督可以彰显神,因为祂是神本体的真像。

“爱子是那不能看见之神的像。”(“He is the image of the invisible God.”)(西/Col 1:15)


“祂是神荣耀所发的光辉,是神本体的真像,常用祂权能的命令托住万有,祂洗净了人的罪,就坐在高天至大者的右边。”(来1:3)

“The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.”(Heb 1:3)


门徒腓力有一次求主将父神显给他们看,“耶稣对他说,腓力,我与你们同在这样长久,你还不认识我吗?人看见了我,就是看见了父。你怎么说,将父显给我们看呢?”(约14:9)

“Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'?”(John 14:9)


“耶稣大声说,信我的,不是信我,乃是信那差我来的。人看见我,就是看见那差我来的。”(约12:44-45)

“Then Jesus cried out, "When a man believes in Me, he does not believe in Me only, but in the One who sent me. When he looks at Me, he sees the One who sent me.” (John 12:44-45)


约1:18,是约翰福音一至十八节序言的总结:那位永恒的“道,” 神的独生子,祂从神而来,祂就是神,祂道成肉身住在罪人中间,给世人带来最后、最终、也是最重要的启示。祂在世三十多年,不仅向世人传讲天国的福音,而且祂被钉死在十字架,亲自成就了这恩典的福音。


约翰福音序言总结:


太初有道,道与神同在,道就是神。万物是藉着祂造的。生命在祂里头,祂是真光。道成肉身,充满恩典与真理;祂是父的独生子,祂将神表明出来。


你是否已经接受耶稣基督恩典的福音?

如果是神的儿女你是否彰显神的荣耀?


你该如何对待祂成为神的儿女?

“凡接待祂的,就是信祂名的人,祂就赐他们权柄,作神的儿女。”(约1:12)

“Yet to all who received him, to those who believed in his name, he gave the right to become children of God.”(John 1:12)



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约翰福音信息---基督徒的合一与相爱

约17:20-26 约翰福音十七章是主耶稣与门徒在最后的晚餐之后向父神的长篇祷告。主耶稣首先为自己祷告 (17:1-5);然后主耶稣为十一个门徒祷告(17:6-19);最后主耶稣为今日所有的信徒祷告 (17:20-26)。人们习惯上称太6:9-13为主祷文,其实马太福音第六章是主耶稣教导门徒如何祷告,约翰福音17章才是真正的主祷文。但为了与马太福音第六章约定成俗的主祷文加以区别,通常把约翰福音17

约翰福音信息之二十八---主耶稣神性的见证

约5:31-47 约翰福音第五章,耶稣基督在安息日医治一个瘫痪三十八年的瘫子。如果你看见一个瘫痪三十八年的瘫子可以站起来行走,你会多么地激动和喜悦,这个病人终于脱离了疾病缠身的苦痛。同时你又会多么的惊奇和感恩,为这奇妙的神迹赞美主,因为祂是何等的怜悯,又是何等的大能! 然而,犹太人却将这明显的神迹置之不顾,反而逼迫主耶稣,因为祂在安息日做了这事。主耶稣说,“我父作事直到如今,我也作事。” (Jes

约翰福音信息之二十七---主耶稣的神性权柄

约5:16-30 约翰福音第五章,耶稣基督在安息日医治一个瘫痪三十八年的瘫子。这个明显的神迹令犹太宗教领袖非常懊恼,感到自己的权力和地位受到威胁。犹太人对这个充满怜悯和大能的神迹置之不顾,却抓住违犯安息日不放,抵挡、逼迫、甚至想要杀害耶稣。 1. 有关安息日的冲突(约5:16-18) 2. 主耶稣与父神平等(约5:19-23) 3. 主耶稣的神性权柄(约5:24-30) 一. 有关安息日的冲突(约

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2003年,一群来自母会海华郡中华圣经教会(CBCHC)的基督徒领受神的异象,有感于巴尔的摩地区众多华人同胞的福音需要,于同年9月租用 Shelbourne Baptist Church 的场地开始聚会,并成立巴郡中华圣经教会 (CBCBC)。教会于2017年9月搬至新租用的Holy Nativity Lutheran Church,主要服事来自世界各地的华人移民,周边学校的华人学生学者,在美国出生的亚洲人, 及跨文化和美国的家庭。我们除了主日中文崇拜,还办有成人主日学以及针对学前班和学龄班的主日学,同时提供婴儿照看。

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