今天计划查阅Matthew Henry、D.A.Carson和唐崇荣牧师对约翰福音5:5-9的注释，看看能否“铁磨铁，磨出刃来”。
Matthew Hentry的注释
从整章注释中，择取我特别关注的部分：
哪个节期？
I. The time when this cure was wrought: it was at a feast of the Jews, that is, the passover, for that was the most celebrated feast. Christ, though residing in Galilee, yet went up to Jerusalem at the feast, v. 1. 1. Because it was an ordinance of God, which, as a subject, he would observe, being made under the law; though as a Son he might have pleaded an exemption. Thus he would teach us to attend religious assemblies.
逾越节（理由似不充分）。
所患何病？
The duration of it was tedious: Thirty-eight years. He was lame longer than most live.
瘸腿（不解释）。
“你要痊愈吗？”
He asked him, Wilt thou be made whole? A strange question to be asked one that had been so long ill. Some indeed would not be made whole, because their sores serve them to beg by and serve them for an excuse for idleness; but this poor man was as unable to go a begging as to work, yet Christ put it to him, (1.) To express his own pity and concern for him. Christ is tenderly inquisitive concerning the desires of those that are in affliction, and is willing to know what is their petition: “What shall I do for you?” (2.) To try him whether he would be beholden for a cure to him against whom the great people were so prejudiced and sought to prejudice others. (3.) To teach him to value the mercy, and to excite in him desires after it. In spiritual cases, people are not willing to be cured of their sins, are loth to part with them. If this point therefore were but gained, if people were willing to be made whole, the work were half done, for Christ is willing to heal, if we be but willing to be healed, Mt. 8:3.
此处所见与我略同：最后1/3相同。
意料之外的回复
The poor impotent man takes this opportunity to renew his complaint, and to set forth the misery of his case, which makes his cure the more illustrious: Sir, I have no man to put me into the pool, v. 7. He seems to take Christ’s question as an imputation of carelessness and neglect: “If thou hadst had a mind to be healed, thou wouldest have looked better to thy hits, and have got into the healing waters long before now.” “No, Master,” saith the poor man, “It is not for want of a good will, but of a good friend, that I am unhealed. I have done what I could to help myself, but in vain, for no one else will help me.” (1.) He does not think of any other way of being cured than by these waters, and desires no other friendship than to be helped into them; therefore, when Christ cured him, his imagination or expectation could not contribute to it, for he thought of no such thing. (2.) He complains for want of friends to help him in: “I have no man, no friend to do me that kindness.” One would think that some of those who had been themselves healed should have lent him a hand; but it is common for the poor to be destitute of friends; no man careth for their soul. To the sick and impotent it is as true a piece of charity to work for them as to relieve them; and thus the poor are capable of being charitable to one another, and ought to be so, though we seldom find that they are so; I speak it to their shame. (3.) He bewails his infelicity, that very often when he was coming another stepped in before him. But a step between him and a cure, and yet he continues impotent. None had the charity to say, “Your case is worse than mine, do you go in now, and I will stay till the next time;” for there is no getting over the old maxim, Every one for himself. Having been so often disappointed, he begins to despair, and now is Christ’s time to come to his relief; he delights to help in desperate cases. Observe, How mildly this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful for the least kindness, so we should be patient under the greatest contempts; and, let our resentments be ever so just, yet our expressions should ever be calm. And observe further, to his praise, that, though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come, Hab. 2:3.
他似乎把基督的问题看作是对无意和疏忽的责备：“如果你有心要得医治，你就会更留心你的机会，在这很早以前就进到这医治的水里面了。”这可怜的人说，“主，不是这样的，我得不到医治，这不是因为没有好的意愿，而是因为没有好的朋友。我已经尽我的能力帮助自己，但是没有用，因为没有别的人帮助我”。
请留意，这人是如何轻描淡写讲到其他人对他的不善，没有任何恼怒的责备。正如我们应该为最小的善行感恩，同样我们应该忍耐最大的藐视：让我们的抱怨尽管总是如此公义，然而我们的反应总应当是平静。进一步留意他那当受表扬的表现，就是尽管他徒然等待如此之久，然而他继续躺在池边，盼望每个时候，或者其他的帮助会临到，哈2:3。这病人得了好评😅
直接医治
Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it.
告密了吗？
…The notice which the poor simple man gave to the Jews concerning Christ, v. 15. He told them it was Jesus that had made him whole. We have reason to think that he intended this for the honour of Christ and the benefit of the Jews, little thinking that he who had so much power and goodness could have any enemies; but those who wish well to Christ’s kingdom must have the wisdom of the serpent, lest they do more hurt than good with their zeal, and must not cast pearls before swine…
我们有理由相信，他这么做是为要荣耀基督，为要让犹太人得益处，但他绝没有想到——一个如此大能、良善的人——我们的主耶稣——会有任何仇敌。这提醒我们，为基督国度做工的人必须灵巧像蛇，以免好心办了坏事，并且，绝不要把珍珠丢在猪前…这人并没有“告密卖主”，有理由（具体是什么，没有提及）相信他的动机很好，只是好心办了坏事，其做法我们需引以为戒，我们得“灵巧像蛇，纯良像鸽子”。
D.A.Carson的注释
摘录过马太亨利的注释之后，我们来看看当代神学家D.A.Carson的注释：The Gospel according to John (The Pillar New Testament Commentary)。他的领带很是拉风。
哪个节期？
The truth of the matter is that we do not know what feast John has in mind. If the other feasts are named, it is because the context in each case finds Jesus doing or saying something that picks up a theme related to it. By implication, if the feast in John 5 is not named, it is probably because the material in John 5 is not meant to be thematically related to it. Mention of a feast of the Jews in that case becomes little more than an historical marker to explain Jesus’ presence in Jerusalem.
不知道。
所患何病？
John does not identify the invalid’s illness, but from v.7 we must think of him as paralysed, lame or exceedingly weak.
没明说，但几乎可以肯定是瘫痪、瘸腿或极度虚弱中的一种。
“你要痊愈吗？”
Jesus’ question, ‘Do you want to get well?’, is often given a ‘psychologizing’ interpretation: Jesus is establishing that the first step toward wholeness is always deep desire for it (e.g. Barclay). But John does not develop the narrative in that direction (cf. following note). Jesus’ question is best taken as one of the elliptical offers he is constantly making in this Gospel (e.g. 4:10; 6:32,33).
大家想太多了。
意料之外的回复
But John’s deft portrait of the invalid throughout this chapter paints him in far more dour hues. He tries to avoid difficulties with the authorities by blaming the one who has healed him (v.11); he is so dull he has not even discovered his benefactor’s name (v.13); once he finds out he reports Jesus to the authorities (v.15). In this light, v.7 reads less as an apt and subtle response to Jesus’ question than as the crotchety grumblings of an old and not very perceptive man who thinks he is answering a stupid question. As in 4:11,15, kyrie means no more than a civil ‘Sir’ In terms of initiative, quick-wittedness, eager faith and a questing mind, this invalid is the painful opposite of everything that characterizes the wonderful character in John 9.
“An apt and subtle response to Jesus’ question”——对主耶稣问题恰当而微妙的回复。
直接医治
Jesus’ command is nicely paralleled by Mark 2:11, though many other features of the two narratives differ. Probably the command was particularly suited to healed paralytics…
告密了吗？
11-13 The man defends himself by blaming the one who told him to do it. It is a doubtful exegesis that understands the man to be defending Jesus, as if he were saying that anyone with the authority to heal certainly has the authority to interpret the law authoritatively. He is simply ‘ducking’ the authorities; he will shortly go so far as to try to ingratiate himself with them (v.15)
这人很是“灵巧”，难以相信他在为主辩护，15节中他也确实“揭发、报告当局了”。和9章中那位生来瞎眼的人相比，“this invalid is the painful opposite of everything that characterizes the wonderful character in John 9”。
唐崇荣牧师·约翰福音查经
约翰福音查经 第35讲 …所以我思想这些话的时候，耶稣对那个病人说：“你要痊愈吗？”其实这句话可问可不问，因为他本来就是想要痊愈，就是盼望痊愈。但是当耶稣问的时候，和他的盼望是两件不同的事情，他的盼望是常人的一种回应，跟他得到对回应的回应的消极性相比――他盼望得到痊愈，有病以后我们就回应――我不要病，我要痊愈。这种回应呢，一年两年到三十八年，都得不到真正的回应。他盼望还有，所以他还在这里，但是他盼望没有了，他也不能离开，所以耶稣说：“你要痊愈吗？”当耶稣这样讲的时候，是把一个新的契机带来，把一个新的生命的观念带来，好像说什么呢，“我在这里，我会帮你医治，你要得着医治吗？你愿意吗？你要现在就得着医治吗？伟大的医治者现在就在这里。”耶稣要把他的盼望从错误的被卡住的绝望中间带出来，但是容易不容易啊？我告诉你们，我对你们讲过的，世界最难做的工作之一就是观念的改正。耶稣说，你要痊愈吗？他怎么回答呢，：“每一次水动的时候我要上去，就被别人先进去了。”他没有回答说，我要痊愈。为什么呢？他知道他本来就是要痊愈，他知道耶稣也知道他要痊愈，所以他不必这要回答，“我要，但是从来没有达到，因为每次水动的时候，就被别人先下去了。我要是要，但是我从来没有达到。”所以他不是正面回答耶稣的问题，他是在把他没有达到盼望的痛苦再重复一次，这句话不知道他讲了多少次了，每个人问他都会这样讲。“你来这里多久了？”“几年了。”有没有看过水动啊？“有啊！”有没有下去啊？“有啊！”后来怎么样？“后来被别人先下去了。”每个人问同样问题。我告诉你一直答同样问题的人是很有耐性的。
约翰福音第36讲 …这个人领受了恩典了吗？领受了，他得医治了吗？得医治了，他是不是有信心的人呢？圣经没有讲。灵恩派常说你用信心你就得救，如果你不得救，你没有得医治，因为你没有信心。这一个人到底对耶稣表示什么信心呢？没有啊！耶稣说：“你要痊愈吗？”他怎么回答呢？“每次水动的时候，别人比我先下去。”所以他根本没有表示我要痊愈啊？他也没说‘主啊救我’，他也没有说‘你是上帝的儿子，我信你啊！’他根本不知道耶稣是谁，他也没有好好回答耶稣的问题，所以耶稣的恩典临到他的时候，连这位耶稣是谁他都不知道。因为他根本不管需不需要知道耶稣是谁，他所需要知道的就是我能够起来就好了。所以“谁叫你起来？”他说：“我不知道。哪一个叫我起来的，我也不知道。”这一段圣经告诉我们，有一些人从来没有寻找耶稣，也不认识耶稣，主照样爱他，主照样救他，而救了之后他还不知道耶稣是谁。你看到了没有？
……
你在这一件事情上，你看耶稣到他面前来，是因为他邀请的吗？不是，是因为基督主动的。而这个人有没有计划要信耶稣啊？从来没有！他有没有认识耶稣？没有！他有没有对耶稣有信心？也没有！他有没有求耶稣医治他？也没有！他是没有资格、没有认识、没有信心、没有要求、没有祈祷、没有资格蒙恩的人，耶稣说：“你痊愈了，起来，拿你的褥子走吧。”完全出于恩典对不对？但是谁的恩典？你问他说：“你好了？”“对呀，我好了。”“什么时候好的？”“就在今天，有人叫我起来。”“我不知道你病吗？你病多久了？”“三十八年。”“谁使你好的？”“我也不知道是谁啊！”所以这个人认识主吗？他因信得救吗？也没有信心啊！没有认识，连医他的名字叫什么都不知道，后来他在殿里看见耶稣认出来了。看见耶稣在那里跟一些人讲话，他就问：“那个人叫什么？”他们说：“你不知道他叫什么？”“我见过他，他曾经叫我起来，我就起来了。但是他名叫什么？”根本不认识耶稣的，他们就告诉他，“他就是叫做耶稣的。”“哦，谢谢谢谢。”为什么呢，他现在知道耶稣的名字，是要到耶稣面前感恩吗？不是，他知道耶稣的名字以后要做什么？要去告诉犹太人，他拿褥子走没有错，是这个人叫他拿褥子走，是他的错。所以他到犹太人那里说：“现在我知道了，那个叫我拿褥子走的人叫做耶稣。”
约翰福音第37讲 我们读经就到这个地方，我们上个礼拜看到了是主主动寻找拯救了这一个瘸腿的人，医治他三十八年瘫患的生活。不是这个人自己有主动的要求，或者有信心仰望耶稣基督，因为他直到痊愈以后，他根本还不认识耶稣是谁，也没办法交待是谁医治他。所以今天那些人说，‘你有信心，你就得痊愈，如果你不得痊愈就是因为你没有信心’的这种理论相差很远。耶稣基督去找撒玛利亚妇人的时候，耶稣是主动者，妇人没有寻求他。耶稣医治这个三十八年的病夫的时候，耶稣是主动者，这个病人没有信心。这些都是归正神学一个很重要的原理，恩典出于神，神要恩待谁就要恩待谁，神要怜悯谁就要怜悯谁。从来不是人寻找上帝，是上帝在基督里面寻找人，所以当耶稣医好这个病人的时候，这个病人还不知道是谁医他的，他只是照着耶稣的话把他这个褥子背起来，就从人的中间走过去了。当犹太人看见这个人违背安息日，就问他说：“为什么你在安息日把褥子背来背去的？”他说：“那个医好我的人叫我这么做，我就这么做了。”那个人名字叫什么？他不知道，因为耶稣已经躲开了，后来这个人在圣殿里面见到耶稣，他没有去感谢他，他没有去报恩，他没有见证，他认出那个人叫做耶稣，他马上告诉犹太人，那个叫耶稣的医好我的。犹太人就因此开始逼迫耶稣。耶稣医治这个人，这个人不但不报恩，还去告状，对基督的逼迫就从医好这个人开始的。
计划·之三
三个节期，三种疾病，三本注释，那么接下来，是时候在“之三”中进行总结、收尾了。
