Theology of John神學的約翰。

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For a man who has been so prominent in Christian thinking throughout the centuries John is a strangely shadowy figure.對於一個人來說，他們已經如此突出，在基督教思想，在整個世紀以來約翰是一個奇怪的神秘人物。 In the Gospels and Acts he is almost invariably accompanied by someone else and the other person is the spokesman (there is an exception when John tells Jesus that he forbade a man to cast out demons; Luke 9:49).在福音的行為，他幾乎總是伴隨著由別人和其他人是該發言人（有一種情況例外，當約翰告訴耶穌說，他不容許一名男子投出精靈;路加福音9時49分） 。 He is often linked with Peter and with his brother James, and these three were specially close to Jesus (Matt. 17:1; Mark 14:33; Luke 8:51).他往往是聯繫在一起的彼得和他的弟弟詹姆斯，而這3人特意接近耶穌。 （ 17時01分;大關14:33 ;盧克8時51分） 。 He and James were called "sons of thunder" (Boanerges; Mark 3:17), which perhaps points to the kind of character revealed in their desire to call down fire from heaven on people who refused to receive Jesus (Luke 9:54).他和詹姆斯被稱為"子弟兵雷雨" （ boanerges ;馬克3時17分） ，這也許是點，以什麼樣的字符顯示，在他們的願望，要求降低火災從天堂的人，拒絕接受耶穌（路加福音9時54分） 。

We learn more from the writings linked with his name.我們了解更多信息，從寫作與他的名字。 The Fourth Gospel as it stands is anonymous, but there is good reason for thinking that John wrote it and that he was the beloved disciple who leaned on Jesus' breast at the Last Supper (John 13:23) and to whom the dying Jesus commended his mother (John 19:26-27).第四個福音，因為它是匿名的，但有很好的理由認為約翰寫的，並表示他是心愛的大弟子誰傾斜對耶穌的乳房在最後的晚餐（約翰13時23分） ，並在其中亡者耶穌稱讚他的母親（約翰19:26-27 ） 。 The impression we get is that John had entered into the mind of Jesus more than any of the other disciples had.印象，我們所得到的約翰已進入心中耶穌超過任何其他的弟子了。

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God as Father上帝的父親

From his Gospel we learn a good deal about the Father and, indeed, it is to John more than anyone else that Christians owe their habit of referring to God simply as "the Father."從他的福音，我們學習一個很好的協議，關於父親，而事實上，它是約翰比任何人更認為，基督教徒欠他們的習慣，是指上帝，根本是"父親" 。 John uses the word "father" 137 times (which is more than twice as often as anyone else; Matthew has it 64 times, Paul 63).約翰用字， "父"的137倍（這是一倍以上，往往別人;馬修有它的64倍，保羅63 ） 。 No less than 122 refer to God as Father, a beautiful emphasis which has influenced all subsequent Christian thinking.不得少於122指上帝作為父親，一個美麗的重視，影響了其後所有的基督教思想。 John also tells us that this God is love (I John 4:8, 16), and love is an important topic in both his Gospel and his epistles.約翰還告訴我們，這天主是愛（約翰4點08 ， 16 ） ，愛是一個很重要的課題，無論他的福音和他的書信。 We know love in the Christian sense because we see it in the cross (John 3:16; I John 4:10); it is sacrificial giving, not for worthwhile people, but for sinners.我們知道愛在基督教的意義，因為在我們看來，在兩岸關係（約翰3:16 ，我約翰4:10 ） ，它是祭祀付出，不值得人民的，而是為罪人。

The Father is constantly active (John 5:17); he upholds his creation and brings blessing on those he has made.父親是不斷活躍（約翰5點17分） ，他堅持他的創作帶來祝福那些他所作出的。 He is a great God whose will is done, particularly in election and salvation.他是一個偉大的神的意志，做了，特別是在選舉和救贖。 "No one can come to me," said Jesus, "unless the Father who sent me draws him" (John 6:44); and again, "You did not choose me, but I chose you" (John 15:16; cf. 8:47; 18:37). "沒有人可以來找我，說： "耶穌， "除非父親送我提請他" （約翰6時44分） ;又一次， "你沒有選擇我，但我選擇了你" （約翰福音15:16 ;比照8時47分; 18時37分） 。

The book of Revelation was written by John (Rev. 1:1-3), though which John is not specified.這本書的啟示作者為約翰（啟示錄1:1-3 ） ，但其中約翰並沒有特別指明。 But there is good reason for seeing it as coming from John the apostle and as stressing an important aspect of Johannine thought, namely that of divine sovereignty.不過，有很好的理由，把它作為未來由約翰使徒，並作為強調的一個重要方面， johannine思想，即神聖的主權。 It is easy to get lost in a strange world of seals, trumpets, bowls, and animals with unusual numbers of heads and horns.這是很容易迷失在一個陌生的世界，海豹，小號，碗，和動物一樣不尋常的號碼頭，牛角。 But this is not the important thing.不過，這並非重要的事。 Throughout this book God is a mighty God.在整個這本書，上帝是威武之神。 He does what he wills and, though wickedness is strong, in the end he will triumph over every evil thing.他做什麼，他的遺囑，雖然說著強勁，但在年底前，他將戰勝一切邪惡的東西。 There is a great deal about the wrath of God in Revelation (and something about it in the Gospel), which brings out the truth that God is implacably opposed to evil and will in the end overthrow it entirely.有大量關於上帝所憎惡的，在啟示（以及一些有關它在福音） ，它帶出了一條真理：上帝是implacably反對邪惡，並會在年底前被推翻，它完全。

Christology christology

Throughout the Johannine writings there is a good deal of attention given to Christology.整個johannine著作有一個很好的協議，對所給予的關注christology 。 The Gospel begins with a section on Christ as the Word, a passage in which it is clear that God has taken action in Christ for revelation and for salvation.福音開頭一節，以基督為一句話，一個通道中，很明顯，上帝已採取行動，在基督裡為啟示和救贖。 Christ is "the Savior of the world" (John 4:42), and this is brought out when he is referred to as Christ (= Messiah), Son of God, Son of man, and in other ways.基督是"救世主的世界" （約翰4時42分） ，這是帶出了時，他被稱為基督（ =彌賽亞） ，上帝的兒子，兒子的男子，並用其他的方式。 They all depend in one way or another on the thought that God is active in Christ in bringing about the salvation he has planned.他們都是靠一種或另一種方式就以為上帝是活躍在基督裡帶來了救贖，他已計劃。 John has an interesting use of terms like "glory" and "glorify," for he sees the cross as the glorification of Jesus (John 12:23; 13:31).約翰有一個有趣的術語的使用一樣， "光榮"和"美化" ，因為他看見過，因為歌頌耶穌（約翰12:23 ; 13時31分） 。 Suffering and lowly service are not simply the path to glory; they are glory in its deepest sense.苦難和卑微的服務，並非簡單的道路走向輝煌的，他們是榮耀，在其最深切的責任感。 This striking form of speech brings out the truth that God is not concerned with the kind of thing that people see as glorious.這是一個驚人的講話帶出了一條真理：上帝是不關注什麼樣的事情，人們看到的，因為光榮。 The whole life of Jesus was lived in lowliness but John can say, "We have beheld his glory" (John 1:14).整個耶穌的生命是住在lowliness但約翰可以說， "我們已看到他的榮耀" （約翰福音1:14 ） 。

Miracles奇蹟

John's treatment of the miracles is distinctive.約翰的治療神蹟是與眾不同。 He never calls them "mighty works" as do the synoptists, but "signs" or "works."他從來沒有要求他們"威武工程" ，因為這樣做synoptists ，但"跡象"或"工程" 。 They point us to significant truth, for God is at work in them.他們指出，我們能夠顯著真理，因為上帝是在工作中。 "Work" may be used of Jesus' nonmiraculous deeds as well as those that are miraculous, which suggests that his life is all of a piece. "工作" ，可利用的耶穌' nonmiraculous事蹟，以及那些有神奇的，這暗示了他的生命，是所有的一塊。 He is one person; he does not do some things as God and others as man.他是一個人，他並沒有做一些事情，因為神和他人的人。 But all he does is the outworking of his mission, a thought which means much to John.但他是否是outworking他的使命，想到這意味著很多約翰。 There are two Greek words for "to send," and John's gospel has both more frequently than any other book in the NT.有兩個希臘文中"派" ，和約翰的福音，既更頻密的，比任何其他書籍，在新台幣。 Mostly he uses the words to bring out the truth that the Father sent the Son, though there are some important passages linking the mission of his followers with that of Jesus (John 17:18; 20:21).大多是他所用的字眼是要帶出一個事實，即父親送到了兒子，雖然有一些重要的通道連接的使命他的信徒與耶穌（約翰17時18分; 20時21分） 。 Being sent means that Jesus became man in the fullest sense, as is brought out by his dependence on the Father (cf. John 5:19, 30) and by statements about his human limitations (eg John 4:6; 11:33, 35; 19:28).正在送往指耶穌成為人在充分意義上說，為的是帶出了他的依賴，對父親（參見約翰5點19 ， 30 ） ，並陳述他的人的限制（如：約翰四比六; 11時33分， 35 ; 19時28分） 。 John's Jesus is fully divine, indeed, but he is also fully human.約翰的耶穌是完全的神，而事實上，但他同時又是完全人。

The Holy Spirit聖靈

John tells us more about the Holy Spirit than do the other evangelists.約翰告訴我們更多關於聖靈比其他福音。 He is active from the beginning of Jesus' ministry (John 1:32-33), but the full work of the Spirit among man awaited the consummation of Jesus' own ministry (John 7:39).他活躍，從一開始的耶穌'部（約翰福音1:32-33 ） ，但全部的工作精神，其中男子在等待著圓滿的耶穌'自己的部（約翰7時39分） 。 The Spirit is active in the Christian life from the beginning (John 3:5, 8) and there are important truths about the Spirit in Jesus' farewell discourse.精神是活躍在基督徒的生活從一開始（約翰3點05分， 8 ） ，並有重要的真理有關精神，在耶穌的告別話語。 There we learn among other things that he is "the Spirit of truth" (John 14:16-17), that he will never leave Jesus' people (John 14:16), and that he has a work among unbelievers, namely that of convicting them of sin, righteousness, and judgment (John 16:8).因此，我們學習其他的事情，他是"真理的聖靈" （約翰福音14:16-17 ） ，他將永遠不會離開耶穌的人（約翰14時16分） ，並表示他有一個工作，不信，即：入罪的，他們的罪過，義，禮，並判斷（約翰16時08分） 。

The Spirit is active in leading Christians in the way of truth (John 16:13), and John has a good deal to tell us about the Christian life.精神是活躍在領導的基督信徒在阻礙著真理（約翰福音16:13 ） ，約翰已經是一個很好的協議，以告訴我們基督徒生活。 He speaks of "eternal life," which seems to mean life proper to the age to come, life of the highest quality (cf. John 10:10).他說的是"永恆的生命" ，這似乎意味著生活恰當的年齡來，生活質量最高（參見約翰10:10 ） 。 Entrance into life is by believing, and John uses this verb 98 times (though never the noun "faith").進入生活，是由相信，約翰利用這個動詞98倍（雖然從未名詞"信仰" ） 。 Believers are to be characterized by love (John 13:34-35).信徒要特點是愛（約翰13:34-35 ） 。 They owe all they have to the love of God, and it is proper that they respond to that love with an answering love, a love for God that spills over into a love for other people.他們無不得益於他們以上帝的愛，這是正確的，他們回應說，愛一個回答愛情，對上帝的愛說，會逐漸成為一個愛別人。 This receives strong emphasis in I John.這得到高度重視，在約翰。 John emphasizes the importance of light (for believers are people who "walk in the light"; I John 1:7) and of truth.約翰強調，必須輕（供信徒的人， "走在輕" ，我約翰1時07分）和真理的。 Jesus is the truth (John 14:6) and the Spirit is the Spirit of truth (John 14:17).耶穌是真理（約翰14時06分）和精神，是真理的聖靈（約翰14時17分） 。 To know the truth is to be free (John 8:31-32).知道真相，是為自由（約翰福音8:31-32 ） 。

John's is a profound and deep theology, though expressed in the simplest of terms.約翰的是一個廣泛而深刻的神學，但表示，在最簡單的術語。 It sets forth truths which no Christian can neglect.它闡述的真理，任何基督徒都不能忽視。

L Morris升莫里斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 參考書目
JE Davey, The Jesus of St. John; WF Howard, Christianity According to St. John; R. Kysar, The Fourth Evangelist and His Gospel; CF Nolloth, The Fourth Evangelist; NJ Painter, John: Witness and Theologian; SS Smalley, John: Evangelist and Interpreter; DG Vanderlip, Christianity According to John.是開放API ，耶穌的聖約翰; WF號霍華德，基督教據聖約翰;傳譯kysar ，第四傳道者和他的福音;比照nolloth ，第四傳道;新澤西州的畫家，約翰：證人和神學家;的SS Smalley ） ，約翰：傳道者和翻譯;品vanderlip ，基督教根據約翰。

Also, see:此外，見：
Theology of Matthew 神學的馬修。
Theology of Mark 神學的標誌
Theology of Luke 神學路加福音
New Testament Theology 新約聖經神學

This subject presentation in the original English language這一主題演講，在原有的英語

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