约翰福音信息之三十八---耶稣到底是谁?
约7:10-24
司布真说过:“The same sun which melts wax hardens clay. And the same Gospel which melts some persons to repentance hardens others in their sins.”(C. H. Spurgeon)
“同一个太阳,可以融化蜡烛也可以固化泥土。同一个福音,可以融化一些人的心使其悔改,也可以刚硬一些人的心使其沉沦。”
约翰福音第七章,众人对主耶稣的态度也正是如此。众人耶稣基督的议论占据本章大部分篇幅,包括犹太众人关于耶稣基督身份的三次重复性议论:
1. 约7:11-13
“正在节期,犹太人寻找耶稣说,祂在那里? 众人为祂纷纷议论。有的说,‘祂是好人。’有的说,‘不然,祂是迷惑众人的。’只是没有人明明地讲论祂,因为怕犹太人。”
2. 约7:25-32
“耶路撒冷人中有的说,‘这不是他们想要杀的人吗?你看祂还明明地讲道,他们也不向祂说什么。难道官长真知道这是基督吗?’…但众人中间有好些信祂的,说,‘基督来的时候,祂所行的神迹,岂能比这人所行的更多吗?法利赛人听见众人为耶稣这样纷纷议论,祭司长和法利赛人,就打发差役去捉拿祂。”
3. 约7:40-44
“众人听见这话,有的说,‘这真是那先知。’有的说,‘这是基督。’但也有的说,‘基督岂是从加利利出来的吗?经上岂不是说,基督是大卫的后裔,从大卫本乡伯利恒出来的吗?’ 于是众人因着耶稣起了分争。其中有人要捉拿祂,只是无人下手。”
这三组重复性议论,大体上包括犹太众人如下几个连串的问题:
1) 祂在那里呢?(7:10-13)
2) 怎么明白书?(7:14-19)
3) 谁想要杀你?(7:20-24)
4) 这是基督吗?(7:25-32)
5) 祂往哪里去?(7:33-36)
6) 耶稣的应许!(7:37-39)
7) 众人的困惑!(7:40-44)
本文尝试回答约7:10-24节的前三个问题。
一.犹太人的议论(约7:10-13)
“但祂弟兄上去以后,祂也上去过节,不是明去,似乎是暗去的。正在节期,犹太人寻找耶稣说,祂在那里?众人为祂纷纷议论。有的说,祂是好人。有的说,不然,祂是迷惑众人的。只是没有人明明地讲论祂,因为怕犹太人。”(约7:10-13)
“However, after His brothers had left for the Feast, He went also, not publicly, but in secret. Now at the Feast the Jews were watching for Him and asking, "Where is that man?" Among the crowds there was widespread whispering about Him. Some said, "He is a good man." Others replied, "No, He deceives the people." But no one would say anything publicly about Him for fear of the Jews.”(John 7:10-13)
也许有人会问,耶稣的弟兄们建议耶稣上耶路撒冷过节,耶稣回绝了,怎么现在又去了呢?
耶稣拒绝的是,如祂弟兄们建议的,在节期的大庭广众面前彰显自己的神迹和荣耀,以世人期待的方式显明自己的身份。但耶稣并没有否认要去耶路撒冷过住棚节,所以祂是暗暗地、不公开地上去耶路撒冷。
犹太宗教领袖一直想要捉拿祂,除掉祂,主耶稣并不是胆怯害怕。因为主耶稣曾说过,“今天、明天、后天我必须前行。因为先知在耶路撒冷之外丧命是不能的。”(路13:33)
“I must keep going today and tomorrow and the next day--for surely no prophet can die outside Jerusalem!”(Luke 13:33)
主耶稣的时候没有到,没有任何人有能力捉拿祂,杀害祂;但主耶稣的一切行程都遵循父神的旨意,遵循父神的时间表,所以也避免过早地与宗教领袖不必要的冲突。
主耶稣独特的教训和众多的神迹,已经是广为流传,所以人们都期待在这以色列重要节期间,能够在耶路撒冷的圣殿看见祂。于是,众人寻找耶稣,“祂在哪里?”
“众人为祂纷纷议论。有的说,‘祂是好人。’有的说,‘不然,祂是迷惑众人的。’”(约7:12)
“Among the crowds there was widespread whispering about Him. Some said, "He is a good man." Others replied, "No, He deceives the people."”(John 7:12)
有关耶稣的身份和品行,人群中有两种趋于两极的议论:有人说,“祂是好人;”有人说,“祂是迷惑众人的。”
众人对主耶稣最好的评价“祂是好人”也与事实相去甚远。
耶稣不仅是“好人”(good man),祂乃是神成为人(“God-man”);祂不单是人子(Son of Man),祂也是神子(Son of God);祂不仅是夫子(Rabbi),祂是世人的救主(Savior);祂不是道德家(The Moralist),祂是生命的主宰(The Lord)!
但即便众人这些不同看法的议论也不敢明明地讲说,“因为怕犹太人。”犹太人想要杀耶稣,连普通百姓都心知肚明,可见犹太宗教领袖的冷酷、滥权、跋扈和胁迫。众人对于耶稣每个人都有自己的看法,但却没有人敢公开说出来,因为怕犹太人。
正如今天的社会,许多人对一些时事新闻或敏感话题有自己的看法或见解,但很少有人敢公开表达出来,因为现实的环境让人们有许多的顾虑、担忧和惧怕。
对于信仰的问题也是如此,很多人可以在教会谈论耶稣,但到社会中不敢为耶稣作见证,甚至连提到耶稣的名字也不敢。这是社会的悲哀,也是人民的悲哀。
“你在患难之日若胆怯,你的力量就微小。”(箴24:10)
“If you falter in times of trouble, how small is your strength!”(Prov 24:10)
“惧怕人的陷入网罗;惟有倚靠耶和华的,必得安稳。”(箴29:25)
“Fear of man will prove to be a snare, but whoever trusts in the LORD is kept safe.”(Prov 29:25)
“凡在人面前认我的,我在我天上的父面前,也必认他。凡在人面前不认我的,我在我天上的父面前,也必不认他。”(太10:32-33)
“"Whoever acknowledges Me before men, I will also acknowledge him before My Father in heaven. But whoever disowns Me before men, I will disown him before My Father in heaven.”(Matt 10:32-33)
耶稣到底是谁?我们需要从两方面考察:祂的教训!祂的工作!
二.主耶稣的教训(约7:14-20)
“到了节期,耶稣上殿里去教训人。犹太人就希奇说,‘这个人没有学过,怎么明白书呢?’”(约7:14-15)
“Not until halfway through the Feast did Jesus go up to the temple courts and begin to teach. The Jews were amazed and asked, "How did this man get such learning without having studied?"”(John 7:14-15)
住棚节的庆祝持续八天,主耶稣大约在节期的中间,来到据称是所罗门廊子的圣殿外院讲道。耶稣的迟到以及众人对耶稣看法的分歧,使得人群对耶稣的出现有着一种莫名的期待。当耶稣突然出现并开始讲道,人们必是相当的兴奋。
众人为主耶稣的教训大为惊奇:“这个人没有学过,怎么明白书呢?”
主耶稣的讲论生动活泼又充满恩慈,与法利赛人的冷漠和呆板对比鲜明。
主耶稣的教训浅显易懂又充满真理,与法利赛人的谬解与教条明显迥异。
主耶稣的话语深入人心又满有权柄,与法利赛人的自义和虚伪大相径庭。
主耶稣的登山宝训是何等的优美绝伦又充满智慧,天国八福是怎样脍炙人口又美丽无比!
“你们听见有话说,…只是我告诉你们…” 这样的句式贯穿登山宝训的始终,又是何等地带有不可抗拒的无上权柄。
“所以无论何事,你们愿意人怎样待你们,你们也要怎样待人。因为这就是律法和先知的道理。”(太7:12)
“So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.”(Matt 7:12)
这是主耶稣对旧约律法和先知的高度概括和总结,实在是人类智慧的高峰和极致,远超过孔夫子的“己所不欲勿施于人,”因而被称作是圣经中的金科玉律(The Golden Rule)。
主耶稣用生活中最常见的事物作比喻,比如盐、光、灯、吃、喝、衣裳、飞鸟、百合花、眼中的刺、荆棘、蒺藜、葡萄、无花果、盖房子、磐石、沙土、雨淋、水冲、风吹、新酒、皮袋、撒种、庄稼、收割、学生、先生、仆人、主人、麦子、稗子、芥菜种、面酵、食物、活水、小孩子、羊群、牧人、浪子、管家、葡萄树等,深入浅出地讲述属灵的道理,深得百姓的喜爱。
主耶稣十二岁时就在耶路撒冷的圣殿,“坐在教师中间,一面听,一面问。凡听见祂的,都希奇祂的聪明和祂的应对。”(路2:46-47)
“Sitting among the teachers, listening to them and asking them questions. Everyone who heard Him was amazed at His understanding and His answers.”
“耶稣讲完了这些话,众人都希奇祂的教训。因为祂教训他们,正像有权柄的人,不像他们的文士。”(太7:28-29)
“When Jesus had finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law.”(Matt 7:28-29)
所以,主耶稣对旧约圣经的认识、应对的智慧、教训的权柄、众人的喜爱,令人惊诧莫名!
当主耶稣在祂的家乡会堂里讲道时,众人也是惊奇,只是不信祂。
“到了安息日,祂在会堂里教训人。众人听见,就甚希奇,说,‘这人从哪里有这些事呢?所赐给祂的是什么智慧?祂手所作的是何等的异能呢?’”(可6:2)
“When the Sabbath came, He began to teach in the synagogue, and many who heard Him were amazed. "Where did this man get these things?" they asked. "What's this wisdom that has been given Him, that He even does miracles!”(Mark 6:2)
“这个人没有学过,怎么明白书呢?”(约7:15)
“How did this man get such learning without having studied?”(John 7:15)
犹太众人纷纷议论说,这个人没有上过什么学,没有在哪个有名的拉比门下受教,怎么会有如此惊人的教训呢?
套用今天的话说,这个人没有从哪个名校毕业,没有获得过神学学位,怎么能讲授圣经呢?
新约圣经使徒行传记载,人们对彼得、约翰也有类似的质疑。
彼得被圣灵充满,发表一篇慷慨激昂的讲道:“除祂以外,别无拯救。因为在天下人间,没有赐下别的名,我们可以靠着得救。”(徒4:12)
“Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”(Acts 4:12)
紧接着圣经记载说,“他们见彼得约翰的胆量,又看出他们原是没有学问的小民,就希奇,认明他们是跟过耶稣的。”(徒4:13)
“When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.”(Acts 4:13)
彼得、约翰原是“没有学问的小民,” 唯一的解释是,“他们是跟过耶稣的。”
今日有人读了神学学位,但与耶稣没有什么关系;有人虽然没有读过神学学位,却与耶稣有很深切的关系。今日教会需要的,更多的是那些哪怕没有读过神学院但却与耶稣有非常亲密关系的弟兄姐妹。
“这个人没有学过,怎么明白书呢?”犹太人的疑问是合理的。
“耶稣说,我的教训不是我自己的,乃是那差我来者的。”(约7:16)
“Jesus answered, "My teaching is not My own. It comes from Him who sent Me.”(John 7:16)
为什么耶稣的教训令人称奇?为什么耶稣的话语深得人心?为什么耶稣讲道富有穿透力?为什么耶稣的责备一针见血?因为耶稣所讲的道,正是神的道。
主耶稣一再重复地宣称,祂所讲的、所说的、所做的都出自神,祂的讲道、祂的教训、祂的神迹都出自神,祂来就是要遵行父神的旨意。
“耶稣说,‘我的食物,就是遵行差我来者的旨意,作成祂的工。’”(约4:34)
“"My food," said Jesus, "is to do the will of Him who sent Me and to finish His work.”(John 4:34)
“我凭着自己不能作什么。…因为我不求自己的意思,只求那差我来者的意思。”(约5:30)
“By Myself I can do nothing; …for I seek not to please Myself but Him who sent Me.”(John 5:30)
“那差我来的是真的。我在祂那里所听见的,我就传给世人。”(约8:26)
“He who sent Me is reliable, and what I have heard from Him I tell the world.”(John 8:26)
“因为我没有凭着自己讲。惟有差我来的父,已经给我命令,叫我说什么,讲什么。我也知道祂的命令就是永生。故此我所讲的话,正是照着父对我所说的。”(约12:49-50)
“For I did not speak of My own accord, but the Father who sent Me commanded Me what to say and how to say it. I know that His command leads to eternal life. So whatever I say is just what the Father has told Me to say.”(John 12:49-50)
主耶稣的话,就是神的话。因为祂是神的儿子,祂是三一真神的第二位格。当主耶稣谦卑地说,“我凭着自己不能做什么”时,不是指祂能力上的不能够,乃是祂完全遵从父神的旨意。当主耶稣说“我的教训不是我自己的,乃是那差我来者的”时,也正是祂对父神谦卑顺服的完美体现。
主耶稣不仅指明祂的教训是出于神,而且还给人一个判别的标准。
“人若立志遵着祂的旨意行,就必晓得这教训或是出于神,或是我凭着自己说的。人凭着自己说,是求自己的荣耀。惟有求那差祂来者的荣耀,这人是真的,在祂心里没有不义。”(约7:17-18)
“If anyone chooses to do God's will, he will find out whether My teaching comes from God or whether I speak on My own. He who speaks on his own does so to gain honor for himself, but He who works for the honor of the One who sent Him is a Man of truth; there is nothing false about Him.”(John 7:17-18)
法利赛人不求神的荣耀,只求自己的荣耀。主耶稣严厉责备他们。
“他们一切所作的事,都是要叫人看见。所以将佩戴的经文做宽了,衣裳的穗子做长了。喜爱筵席上的首座,会堂里的高位。又喜爱人在街市上问他安,称呼他拉比。”(太23:5-7)
“Everything they do is done for men to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted in the marketplaces and to have men call them 'Rabbi.”(Matt 23:5-7)
“你们要防备文士。他们好穿长衣游行,喜爱人在街市上问他们安,又喜爱会堂里的高位,筵席上的首座。他们侵吞寡妇的家产,假意作很长的祷告。这些人要受更重的刑罚。”(路20:46-47)
"Beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets. They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely."(Luke 20:46-47)
今天,判断一个人所讲的是否出于神,也同样是主耶稣所讲的标准:看他是求神的荣耀,还是求自己的荣耀。人不可贪图所谓成功的虚名。贪图虚浮的荣耀,就是抢夺神的荣耀。
“吃蜜过多,是不好的。考究自己的荣耀,也是可厌的。”(箴25:27)
“It is not good to eat too much honey, nor is it honorable to seek one's own honor.”(Prov 25:27)
一个弟兄说,如果你去一个新的教会,不知道这个教会是不是纯正,一个简单的方法,就是看看教会的传道人在讲道时讲圣经的话还是自己的话,如果他幻灯片中引用的大都是圣经的话,大概就不会有大问题。
主耶稣对犹太人说,“你们互相受荣耀,却不求从独一之神来的荣耀,怎能信我呢?”(约5:44)
“How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?”(John 5:44)
主耶稣这话对今天这个世代的人们同样适用。
施洗约翰说,“祂必兴旺,我必衰微。”(“He must become greater; I must become less.”)(约/John 3:30)
使徒保罗说,“若仍旧讨人的喜欢,我就不是基督的仆人。”(“If I were still trying to please men, I would not be a servant of Christ.”)(加/Gal 1:10)
施洗约翰和使徒保罗仍然是今日信徒效法的楷模!
“摩西岂不是传律法给你们吗?你们却没有一个人守律法。为什么想要杀我呢?”(约7:19)
“Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill Me?”(John 7:19)
约翰福音第五章,主耶稣在安息日医治一个瘫痪三十八年的人,犹太人控告耶稣违背了安息日。又因为主耶稣称神为祂的父,将自己当作与神平等,所以犹太人又给耶稣多加了一条罪名---亵渎神,于是他们便想要杀祂。
犹太宗教领袖口口声声讲摩西律法,但他们控告耶稣的是违背他们自己添加在有关安息日律法之上的规条。当神的儿子称神为父,本是再合理不过的事,他们却因为无知和傲慢污蔑耶稣是亵渎神。法利赛人是如此的瞎眼,他们认定耶稣违背摩西律法,然而却无视他们自己公然违犯律法中十戒的第六戒---“不可杀人。”
“众人回答说,你是被鬼附着了。谁想要杀你?”(约7:20)
“"You are demon-possessed," the crowd answered. "Who is trying to kill you?"”(John 7:20)
犹太宗教领袖不仅是谎言和罪恶,而且又加上亵渎,他们污蔑主耶稣说,“你是被鬼附着了。”
所以,主耶稣的教训是真实的,因为祂就是真理。相反,法利赛人的教训是虚伪的,因为他们本来就是假冒为善。
三.主耶稣的工作(约7:21-24)
“耶稣说,我作了一件事,你们都以为希奇。摩西传割礼给你们,其实不是从摩西起的,乃是从祖先起的。因此你们也在安息日给人行割礼。人若在安息日受割礼,免得违背摩西的律法。我在安息日叫一个人全然好了,你们就向我生气吗?”(约7:21-23)
“Jesus said to them, "I did one miracle, and you are all astonished. Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath?”(John 7:21-23)
“我作了一件事,”指约翰福音第五章主耶稣在安息日医治一个瘫痪三十八年的病人。
这样的神迹,无异于神的创造大工。人们本应该为主耶稣的大能和怜悯而赞美神。然而,法利赛人不关心这个三十八年瘫痪的人终于得到医治,不关心这样大的神迹如何发生?到底是谁有如此大能?祂为什么有如此大能?莫非祂就是基督?他们反而要追查定罪主耶稣,因为祂是在安息日行这神迹,触犯了安息日不可做工的条例。
“耶稣就对他们说,‘我父作事直到如今,我也作事。’”(约5:17)
“Jesus said to them, "My Father is always at His work to this very day, and I, too, am working."”(John 5:17)
法利赛人死板教条地全然谬解了安息日的意义。
主耶稣“常用祂权能的命令托住万有。”(“sustaining all things by His powerful word.”)(来/Heb 1:3)
神从来没有休息,因为“我父作事到如今。”设想神有那么短暂的瞬间撤去了祂托住万有的命令,这个宇宙会发生怎样的灾难?
“所以犹太人越发想要杀祂。因祂不但犯了安息日,并且称神为祂的父,将自己和神当作平等。”(约5:18)
“For this reason the Jews tried all the harder to kill Him; not only was He breaking the Sabbath, but He was even calling God His own Father, making Himself equal with God.”(John 5:18)
“摩西传割礼给你们。”
摩西律法记载,“第八天,要给婴孩行割礼。”(“On the eighth day the boy is to be circumcised.”)(利/Lev 12:3)
但其实割礼在亚伯拉罕时已经有了,乃是神与亚伯拉罕及其后裔立约的记号。
“你们所有的男子,都要受割礼。这就是我与你,并你的后裔所立的约,是你们所当遵守的。”(创17:10)
“This is My covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised.”(Gen 17:10)
以色列的男丁要在生下来第八天行割礼,如果那日是安息日,那么很显然,“安息日不可做工”与“第八日要给男婴行割礼”这两样律法相冲突,怎么办呢?
如果遇到安息日,割礼虽然算是做工,但还是要给男婴行割礼。因为割礼是以色列成为神子民的立约记号。因此,第八日行割礼的律法高于安息日不可做工的律法。这也与新约的教导相一致。
“神预先所立的约,不能被那四百三十年以后的律法废掉,叫应许归于虚空。”(加3:17)
“The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise.”(Gal 3:17)
割礼只是在男孩身体的一部分做切割性手术,但对于瘫痪三十八年的病人,主耶稣却使他的身体全然得到医治。
“人若在安息日受割礼,免得违背摩西的律法。我在安息日叫一个人全然好了,你们就向我生气吗?”(约7:23)
“Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with Me for healing the whole man on the Sabbath?”(John 7:23)
主耶稣运用一个强有力的辩论逻辑---由小及大(from lesser to greater):如果在身体的一部分行割礼是被允许的,为什么我使一个人的全身得医治反而有罪呢?好比说,如果十比一大,一百比一岂不是更大吗?
主耶稣曾问犹太人说,“在安息日行善行恶,救命害命,哪样是可以的呢?”(可3:4)