新约 - 约翰福音(John)第1章

In the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by him; and without him was not any thing made that was made.
In him was life; and the life was the light of men.
And the light shineth in darkness; and the darkness comprehended it not.
There was a man sent from God, whose name was John.
The same came for a witness, to bear witness of the Light, that all men through him might believe.
He was not that Light, but was sent to bear witness of that Light.
That was the true Light, which lighteth every man that cometh into the world.
He was in the world, and the world was made by him, and the world knew him not.
He came unto his own, and his own received him not.
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
And of his fulness have all we received, and grace for grace.
For the law was given by Moses, but grace and truth came by Jesus Christ.
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
And he confessed, and denied not; but confessed, I am not the Christ.
And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
And they which were sent were of the Pharisees.
And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
These things were done in Bethabara beyond Jordan, where John was baptizing.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
And I saw, and bare record that this is the Son of God.
Again the next day after John stood, and two of his disciples;
And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
And the two disciples heard him speak, and they followed Jesus.
Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.
He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
Now Philip was of Bethsaida, the city of Andrew and Peter.
Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
约翰福音第一章   第 1 章 

  约翰福音中的主要地方 

  约 1:1> 我认识祂,祂是木匠之子,祂叫耶稣;你认识的比我多,你可否告诉我祂是谁? 

  1:1 耶稣的教训和事迹与祂的身分有不可分割的关系。耶稣是人,也是神。虽然耶稣活在世上,有全然的人性,但祂仍然是永恒的主宰。祂创造了宇宙,维系万物,是永恒生命的源头。这是耶稣的真正身分,也是一切真理的基础。约翰写这本福音书的目的,就是要我们在耶稣基督里建立信心,相信祂就是神的儿子( 20:30-31 )。 

  约 1:1-14> “道”在不同的文化里有不同的意思,你认为约翰的道是…… 

  1:1-14 约翰所说的“道”是什么意思呢?犹太人与希腊神学家和哲学家对“道”这个名词有不同的解释。在希伯来经典中,万物藉着“道”受造(参诗 33:6 ),道是藉先知向人所传递的信息(参何 1:2 ),也是神的律法和祂神圣的标准(参诗 119:11 )。在希腊哲学中,“道”是推理的原则,或是仍在意念中的思想。约翰所说的耶稣( 1:14 )是神的真实写照,万物是靠着祂而立的,祂也是宇宙的创造者。对于犹太读者,“道就是神”是亵渎的话;对于希腊读者,“道成肉身”是难以置信的概念;但对于约翰来说,这个对道的新理解就是福音──耶稣基督的好消息。 

  约 1:3> 人有极大的潜力,可与天比高?可你知道谁叫你有此力?谁助你发挥出来? 

  1:3 既然我们是受造物,就无理由自高自大。我们得以存活,只因为神造我们,我们的恩赐也全是祂所赋予的。有了神,我们才显得有价值;离了祂,我们什么也没有,因为离了神,就是违背了祂原先创造我们的旨意。 

  约 1:3-5> 理智上我知祂万事都行,情感上遇事我就害怕,我真的怕祂帮不了我…… 

  1:3-5 你是否曾感到生命复杂得连神也无法了解?神能创造整个宇宙,就没有可以难倒祂的事。祂就在你身边,祂的爱比你遇到的任何问题都大。 

  约 1:4-5> 四处逃躲,不要让我看到光,我怕,怎可看到自己的罪…… 

  1:4-5 “黑暗却不接受光”的意思是罪恶不能够胜过或消灭神的光。耶稣基督是创造生命的主,祂的生命为人类带来光明。在祂的光里,我们看见自己的真相──需要拯救的罪人。跟随这光使我们不至于像瞎子走路,跌进罪恶深渊里;祂照亮我们的前路,使我们知道怎样生活;这真光又除去我们生活上的罪污。你是否让基督的真光照进你的生命之中呢?让基督引导你,叫你不致在黑暗中跌倒。 

  约 1:6-8> 为光作见证,约翰可以,我就…… 

  1:6-8 本节中的“约翰”是指施洗约翰。施洗约翰不是光的源头,只是反映神的光,我们基督徒也是这样。耶稣是真光,指示我们生命的方向,帮助我们到达神的面前。祂拣选了跟随祂的人向不信的世界反映这光。“为光作见证”指出我们的职责是把基督的光反映出来,为别人指出通往光的路向,而不是自称为光。(有关施洗约翰的资料,请参本章的人物介绍。) 

  约 1:10-11> 你想想,祂也真伤心,祂的子民竟不认识祂,你不会吧…… 

  1:10-11 虽然基督创造了世界,但祂所造的人却不认识祂( 1:10 );纵使整部旧约都已预言祂会来到世上,但连被拣选预备世人接受弥赛亚的犹太人也不接纳祂是弥赛亚( 1:11 )。 

  约 1:12-13> 信耶稣得新生命?人都这样说,是真的吗? 

  1:12-13 凡接受耶稣基督为生命之主的人便在灵里重生,从神领受新生命。因着信靠耶稣而重生,使我们的态度、愿望、动机与以前不同。出生使我们有肉体的生命,成为父母家中的成员;重生使我们有属灵的生命,在神的家中有分( 1:12 )。你是否已请耶稣改变你成为新造的人? 

  约 1:14> 我只知道人说祂是童女马利亚生的,可不知道这叫作“道成肉身”,究竟是什么意思? 

  1:14 “道成肉身”的意思是指神成为人,藉此祂成为( 1 )完美的老师──从耶稣身上,我们明白神的想法,因此也知道该有怎样的想法(参腓 2:5-11 )。( 2 )完美的榜样──是我们效法的对象,教导我们怎样生活,并赐下我们所需的力量(参彼前 2:21 )。( 3 )完美的祭牲──为世人作了挽回祭,祂的死满足了神赦罪的要求(参西 1:15-23 )。 

  约 1:14> 耶稣是神的儿子,我们是神的儿女,为何要称祂为“父独生子”? 

  1:14 “父独生子”的意思是指耶稣是神惟一和独特的儿子。这里强调了耶稣与神有一种特殊的父子关系,不是一般称为“神的儿女”的信徒与神的那种关系。 

  约 1:14> 耶稣是人,这我知道;耶稣是神,这我也知道,我就是不明白祂如何是人又是神? 

  1:14 耶稣降生,神成为了人。祂并不是半人半神,而是完全的人、完全的神(参西 2:9 )。耶稣来以前,人只可局部地认识神;祂来了以后,人就可以全面地认识神,因为神藉耶稣让人看得见并触摸得到。 

  施洗约翰 

  约 1:17> 从前人认识神,要从律法得知;今人可较幸福,你不知道为何吗? 

  1:17 神以公义与慈爱待人。摩西强调神的律法和公义;耶稣强调神的怜悯、慈爱和宽恕。摩西只颁布律法,耶稣则来成全律法(参太 5:17 )。从前神的属性和旨意藉律法启示出来,现在神藉耶稣的生命向我们启示神的真理,所以我们可以藉着认识耶稣更清楚认识神。 

  约 1:18> 你也可以亲见神,不信?你忘了可以在哪儿见祂? 

  1:18 神在旧约中透过不同的人说话,通常先知受差去传讲特别的信息,但从未有人见过神。然而神在耶稣身上启示了祂的属性和本质,藉着耶稣,神成为肉身活在世上,是眼目可见,又能触摸的。 

  约 1:19> 他们对约翰详加查问,是关心还是…… 

  1:19 祭司和利未人在犹太人中是备受尊敬的。祭司在圣殿中事奉,利未人则是他们的助手。那些来见约翰的领袖是法利赛人,施洗约翰和耶稣常常谴责他们。他们外表上很敬爱并遵守神的律法,内心却充满骄傲和贪婪。他们认为自己口传的传统和教训与神默示的话语一样重要。(有关法利赛人的资料,请参太 3 章、可 2 章的附表。)这些宗教领袖来见施洗约翰有几个原因:( 1 )作为信仰的守护者,他们有责任探查任何新教导(参申 13:1-5 ; 18:20-22 );( 2 )他们试验约翰有没有先知的权柄;( 3 )越来越多人跟从约翰,他们很可能嫉妒他,想知道他为何这样受欢迎。 

  约 1:21-23> 法利赛人对约翰那么有兴趣,约翰却不想这样的受宠,为什么?有人是你很感兴趣的吗? 

  1:21-23 在法利赛人心中,施洗约翰可能是:( 1 )传讲神话语的先知(参申 18:15 );( 2 )以利亚(参玛 4:5 );( 3 )弥赛亚;( 4 )假先知。约翰说自己是先知以赛亚所预言在旷野中大声呼喊的那一位(参赛 40:3 )。犹太领袖仍追问他是谁,因为当时的人正期待着弥赛亚降临(参路 3:15 ),但约翰只强调自己是为弥赛亚预备道路的人。法利赛人希望知道约翰是谁,但约翰希望他们认识耶稣是谁。 

  约 1:25-26> 也许你会奇怪,约翰凭什么替人施洗呢?那些人如此问约翰究竟有何用心? 

  1:25-26 爱色尼派是犹太教中一个极严谨的教派,他们施洗是为着洁净的缘故,只有外邦人转入犹太教时才受洗,但约翰却替犹太人施洗。法利赛人问约翰凭什么给人施洗,其实是问:“你为什么把神的选民当作外邦人?”约翰答道:“我不过是用水施洗”,他只是替人履行一项表示悔改的仪式。只有神的儿子弥赛亚才有赦罪的权柄,不久祂就会来到。 

  约 1:27> 说自己不足是不合潮流;说自己可做很多事,这叫自信。我想这也不错,你有别的看法? 

  1:27 施洗约翰说自己连作神的奴仆──为祂解鞋带也不配,但路加福音记载耶稣说约翰是最伟大的先知(参路 7:28 )。如果这样伟大的人也感到不配作神的奴仆,那么我们更应除掉骄傲去事奉主!当真正明白了基督是谁之后,我们的骄傲与自大就会消失了。 

  约 1:29> 神的羔羊如同将宰的祭牲,祂是神,为何要被杀? 

  1:29 每早上和黄昏,祭司在圣殿里会为着人民的罪献一只羊羔(参出 29:38-42 )。以赛亚书曾预言神的仆人弥赛亚会如同羊羔被牵到宰杀之地(参赛 53:7 )。生命必须献上以缴付罪的工价,而神选择了由祂自己预备祭物,耶稣作为完美的祭牲而死,世人的罪孽就得以除去,这就是我们罪得赦免的途径(参林前 5:7 )。“世人的罪孽”是指每一个人的罪。耶稣为你的罪而死,只要你肯向祂认罪求赦,你就得到赦免了。 

  约 1:30> 我明明很受欢迎的,只因多了你!不公平!──你心可有这样说过?你看约翰又如何? 

  1:30 虽然施洗约翰是名声显赫的传道者,吸引了成千上万的群众,但他甘愿尊耶稣为大,这是真正的谦卑,是我们讲道、教导或其他事奉的基本态度。你若乐意遵行神的旨意,将荣耀归与耶稣,神会藉你成就大事。 

  约 1:31-34> 约翰究竟看到了什么,那么肯定“这是神的儿子”? 

  1:31-34 当时,神给了约翰一个记号,使他知道耶稣是真正由神差来的( 1:33 )。耶稣与约翰是亲戚(参路 1:36 ),所以约翰大概也认识祂,但直到这时,才认识到耶稣是弥赛亚。(参太 3:13-17 ;可 1:9-11 ;路 3:21-22 ) 

  约 1:33> 同是洗礼,用水和用灵有何分别? 

  1:33 施洗约翰是用水替人施洗,表示人认罪悔改;耶稣则用圣灵替人施洗,意思是祂把圣灵赐给每一个信徒,使他们有能力活出并传递救恩的信息。圣灵是在耶稣从死里复活、升天后降临的( 20:22 ,参徒 2:1-7 )。 

  约 1:34> 约翰站出来说这就是弥赛亚;我也可以?我有点害怕…… 

  1:34 施洗约翰的工作是把耶稣介绍给世人,指出祂就是人们渴慕已久的弥赛亚。在这动荡不安的世代里,人人都寻求安全感,我们有责任把耶稣介绍给他们,惟有耶稣才能满足他们的需要。 

  约 1:35-51> 耶稣的称呼何其多,你说祂是主,祂是良友,祂是……你了解祂吗? 

  1:35-51 这些新门徒称呼耶稣为神的羔羊( 1:36 )、拉比( 1:38 )、弥赛亚( 1:41-45 )、神的儿子( 1:49 )、以色列的王( 1:49 )。他们愈认识耶稣,便愈敬爱祂。同样,我们越多花时间亲近耶稣,对祂的了解和敬爱也就会越深。起初,我们可能只被祂的教导吸引,但渐渐会认识到祂是神的儿子。虽然门徒数日间便说出对耶稣不同的称谓,但三年后他们才完全认识耶稣(参徒 2 章)。先前他们随口说出的话,要待日后方能亲身体会得到。讲出信心之言实在很容易,但要真正认识耶稣,惟有靠着信心生活。 

  约 1:37> 耶稣的门徒你知多少?谁是最早的跟从者? 

  1:37 跟随耶稣的两个门徒,一个是安得烈( 1:40 ),另一个很可能是本书的作者使徒约翰。为什么他俩要离开施洗约翰?这是他们的师傅约翰的心意。这批门徒是耶稣最早的跟随者,当中还包括彼得( 1:42 ),腓力( 1:43 ),拿但业( 1:45 )。 

  约 1:38> 真奇怪,跟随就是跟随嘛,何用这样问?若耶稣也如此问你,你的答案是…… 

  1:38 这两个门徒开始跟随耶稣时,耶稣便问他们:“你们要什么?”单是跟随耶稣并不足够,还要有正确的动机。如果为达到自己的目的而跟随祂,便是要耶稣跟随自己,而不是为成就主的旨意了。我们必须省察跟随主的动机──是为了自己的益处还是主的荣耀? 

  约 1:40-42> 安得烈也真热心带人见主;回想我的信仰生命,我在带人见主方面…… 

  1:40-42 安得烈相信了施洗约翰为耶稣所做的见证,深信耶稣就是弥赛亚,便立即赶去告诉他哥哥西门彼得,他不单告诉彼得,在福音书中我们发现他常主动热心地将人引到耶稣那里( 6:8-9 ; 12:22 )。 

  约 1:42> 西门、彼得、矶法──耶稣为彼得起新名字,可有特别的意思? 

  1:42 耶稣不但看到彼得的过去,还预见他的将来,并因此给他起了一个新名字。矶法是亚兰文,彼得则是希腊文,意思是磐石。在四福音中彼得并非如石头般坚固,但据使徒行传所记载,他在初期教会中确坚稳如磐石。耶稣藉着给西门起新名字,预示他在性格上要有根本的转变。(有关彼得的资料,请参太 27 章的人物介绍。) 

  约 1:46> 拿撒勒定有些什么“特别之处”,若不,人们为何这样看? 

  1:46 由于有罗马军队驻在拿撒勒,犹太人都十分鄙视这地方。有些人猜测拿撒勒人冷漠的态度和道德上、宗教上卑劣的名声是令拿但业作出如此刻薄论断的原因。拿但业的本乡是迦拿,离拿撒勒约六公里。 

  约 1:46> 我费尽唇舌也无法叫他跟我去教会,他对基督的成见实在太深,我真有点心灰…… 

  1:46 拿但业听说弥赛亚从拿撒勒来,就非常奇怪,质问腓力,腓力答道:“你来看!”幸好,拿但业真的去见耶稣,并且成为祂的门徒。如果他只靠偏见行事,不再探求,便会错过认识救主的良机!不要让人因对基督有成见而错失良机,以致不能认识祂的慈爱和能力。邀请他们来看耶稣的真正身分吧。 

  约 1:47-49> 祂未看见我以前已知道了我──你会因此而感到害怕吗? 

  1:47-49 耶稣未看见拿但业之前,已经认识他。耶稣也认识我们每个人的真相。忠诚的人会因为祂看透自己而感到舒畅,但虚伪的人则会感到不安。在神面前,你的任何伪装都是徒然的,神知道你,并且希望你跟随祂。 

  约 1:51> 耶稣若不是神,怎敢说这话?人怎可看到如此景象? 

  1:51 这里引用了雅各之梦(参创 28:12 )。耶稣有独特的身分,既是神又是人,因而成为天地间的阶梯。这并不是指肉身的经历,只是一个属灵的表征,指出耶稣的真正本性和祂来到世上的目的。 ──《灵修版圣经注释》