马太福音12:1-50

弟兄姐妹平安 ! 其实我真的怕在这里分享有偏离，更不敢在这里解释经文，但是我还是想分享我从读不懂，看不明，但是神没有嫌弃我，而是用圣灵在引导我，感谢主赐我最大的福气，那么感谢主就要用自己生命中的点滴去赞美主，做天父的儿女不难，用心就对！

曾经读四福音书，有个笑话！
马太福音的家谱看得云里雾里，就跳过去了，但是我很认真的读了“耶稣基督降生”，又读了“耶稣受洗”，后面的都是迷迷糊糊，人名，地名，我都记不清楚，很快读完28章，耶稣的死又复活让我感动。
我进入马可福音，以为自己翻错了，怎么又说耶稣受洗啊！又好像重复的，但是又不太一样才16章。
有一天看到路加福音，第3章的耶稣的家谱，为什么又不一样呢？以为自己又看错了，我当时也不敢问，怕别人笑话我，也不懂祷告求圣灵的引导，我第一次就是这样读完四福音的感觉好失望，自己能读圣经吗？心里带着许多疑问不知道怎么开口问？
感谢主！有一天，有个姐妹分享恩典365，记得那天我才有启发，从哪以后，慢慢的带着的问题慢慢有一点点的理解了，当然我现在还是有许许多多不明白记不住，但在姐妹会也细读了马太福音，今天又重新读一次，感谢主，让我在不断成长！

马太福音12章共50节，今天让我看到的关于”安息日”那么又让我们去明白什么呢？
12:1~8 耶稣面对法利赛人看到耶稣门徒在安息日拣麦穗吃一事，让我看到法利赛人是论是非的人，根本不记律法更不认识三位一体的主耶稣，8节”因为人子是安息日的主”，大家有没有注意到11章的28~30节，我重复看了几遍。
明白了一个”轭”在这里的意思，一心一意跟随主，学他的样子使人心里柔和谦卑，使我们的担子是轻松的，到主这里来得安息，不能像法利赛人不遵循律法，作为一名受洗的基督，12:31~32节(耶稣清清楚楚让我明白)：“ 所以我告诉你们：人一切的罪和亵渎的话，都可以得赦免；惟独亵渎圣灵，总不能赦免。凡说话干犯人子的，还可得赦免；惟独说话干犯圣灵的，今世，来世总不赦免。”
阿门!
这是上帝的旨意你我当铭记！
感谢主！靠主得智慧，靠主得能力，靠主得永生！           —- Yulian Zhu

马太福音11章读经分享
Scroll down for English edition

内容观摩：此前分享过登山宝训，登山宝训的学生限于门徒。其他人即使有幸躬逢其盛，听过以后，也不会明白主在教导些甚。对比登山宝训，马太福音第11章记录主耶稣对“众人”说的话。借中华古人“壹引其纲，万目皆张”，攻太11内容之玉，太11的“纲”是，这里的众人是社会的“聪明通达人”，而不是主所呼召跟从他的门徒。这是理解的关键（“纲”）之一。还要注意，11章，甚至上文第10章，内容是差传。主差遣门徒作差传实习（10:5），“耶稣吩咐完了十二个门徒，就离开那里，往各城去传道教训人”（1），应当是他与门徒们暂时分开，他自己单独进入民间传道教训人，可见救人灵魂的迫切。

施洗约翰（2-15）

施洗约翰其人，七百多年前就被先知以赛亚预言（10），被天使预告“他在主面前将要为大……从母腹里就被圣灵充满”（路1:15。注意，圣灵赐下这节经文作为正确理解太11的另外一个重要信息）。作为主的先驱，他在浑浑噩噩的民中首先宣讲说：“天国近了，你们应当悔改”（太3:2），主耶稣其后用完全相同的信息开始祂在地上的事工（4:17），也吩咐门徒宣讲同样的信息（10:7）。他向世界宣告基督耶稣：“看哪，神的羔羊，除去世人罪孽的。”（约1:29）他自己因为传道而名声鹊起（路3），却在当时仍是名不见经传的主耶稣跟前极为谦卑（仆人丰姿）。他高举基督说：“但那在我以后来的，能力比我更大，我就是给他提鞋，也不配。”（3:11）“祂必兴旺，我必衰微。”（约3:30）他以先来者的身份，谦卑地为后来的主耶稣施洗（3:14-15）；他否认自己是以利亚（约1:21），主耶稣却将以利亚和他相比（14），说他是众先知和律法时代的终结（13）……这个时代的终结，是历史上最伟大新时代的开始：新时代，由施洗约翰铺平道路，让道成肉身的救主耶稣带来救恩。所有旧约先知们的弥赛亚预言，百分之百地集中透过施洗约翰的事工应验。

主的信息

耶稣对“众人”，而不是门徒，这样讲论施洗约翰：“9你们出去，究竟是为什么，是要看先知吗？我告诉你们，是的，他比先知大多了。10经上记着说，我要差遣我的使者在你前面，预备道路。所说的就是这个人。”先知，久违了。自打以色列被掳归回，先知玛拉基责备以色列的不敬虔后，几百年来，神在以色列再没有兴起先知。所以，听说出现新先知，民众有来找他认罪、施洗的（3:5-7），但也有出来的目的，不过是好奇，甚至是猜忌。主对这些来“看先知”（而不是认罪受洗）的民众说：“11我实在告诉你们，凡妇人所生的，没有一个兴起来大过施洗约翰的。然而天国里最小的，比他还大。”

这句话或者叫人困惑。一个至死忠心的仆人，不是要承受冠冕的么？（启2:10）然后，这句话还叫人猜想：天国里，莫非好像天主教般分大小？这不是主批评的么？（可9:34，太23:8-12）还可以联想下去：施洗约翰能进天国么？众旧约先知能进天国么……这些当然是荒诞的想法，不过，如果天国里最小的比施洗约翰还大，好家伙，逻辑上不也比众先知大？但亚伯拉罕不也在天国么？（路16:24-26）

思考笔记

如果我们不作本文起首的观摩而只是注目在11节，当然会有以上猜想，结论最多是“不知道”，或“这话甚难，谁能听呢？……从此他门徒中多有退去的，不再和他同行。”（参约6:60-66）果然如此，则亏莫大焉。但如果仔细观察和思考，我们发现，这节经文，正是主“传道教训人”的内容中心内容。主使用施洗约翰作为切入点，把天国的讯息传开，呼吁看热闹的罪人们悔改。

主首先高度肯定施洗约翰。他不但是先知，而且是比众先知还大的先知（“是的，他比先知大多了”一句，原文有连接词kai.，应作“是的，并且他比先知大多了”）。先知，在以色列历史中，宣讲神的话语（申18:18），为民祷告求神赦免（创20:7）。这些硬着颈项的众人，堕落到只出来作壁上观，对施洗约翰评头品足，只为幸灾乐祸凑热闹而不是悔改。

更进一步，主告诉他们施洗约翰是如何一位伟大的先知。他七百年前被先知以赛亚预言，作为神拣选为仆人、带着为救世主预备道路的特别使命来到世间。现在他因为刚正不阿、不肯依附权贵而身陷牢狱。11节是中心信息：虽然如此，但主确认，“我实在告诉你们，凡妇人所生的，没有一个兴起来大过施洗约翰的……”。

谁是妇人生的？“妇人生的”，代表不能承受神的国的血肉之体（参林前15:50），就是这些带着玩梗的心看热闹不肯悔改的人。而圣徒，包括施洗约翰本人，是从圣灵生的（各1:18）。主说，别看他现在下在牢狱，你们这些锦衣玉食终日嬉游属血气的，没有一个人比得上他。

“然而天国里最小的，比他还大。”宣扬天国的信息，正是主耶稣降临世界的目的。这句话，是属天国的生命与血肉之体作对比的意象（imagery）。主说话，有直接了当的宣扬，也用比喻作教导。如果是比喻，就不宜单从字句理解（literal interpretation）。主用这比喻，让那些顽梗的民众看见天上和地下的强烈反差：既然在罪中不肯悔改的的你们没人比得上施洗约翰，在天上即使最小的，当然比你们都大。这里，施洗约翰被主用作比喻，一个意象的中介，在这里主耶稣丝毫没有把施洗约翰与天上的谁谁相比较的意思。路1:15天使报说施洗约翰 “在主面前将要为大”，神不自相矛盾。

天国里最小的

天国里，也和地上一般有“大”与“小”吗？应当是有的。事实是，在天国，神的羔羊永远为绝对至大。“此后，我听见好像群众在天上大声说，哈利路亚，救恩，荣耀，权能，都属乎我们的神。”（启19:1）在神面前，天上众圣都是“最小的”，旧约众先知和比先知更大的施洗约翰，当然都恭列在这“最小的”当中赞美救主基督。除此外，我想不起圣经中有关于天国里谁大谁小的教导，只记得门徒们争论“谁为大”，但那不是天国中事了。

11章补遗

*  旧约先知们传讲悔改，民众当耳边风；今主耶稣以神子之尊亲自宣讲，还“行了许多异能，那些城的人终不悔改”。（20）人心顽梗，但主因此欢乐（路10:21）而有25-26的祷告。我们传福音，若有果效自然欢乐；若没甚果效，效法基督的欢乐

*  英文版12节，不同版本有不同翻译（例如NIV与NKJ）。希腊原文可以作如此不同翻译，两种翻译与上下文皆无冲突。路16:16似乎更支持和合本/NIV的翻译。查经之趣，可俾管窥。
(NIV: From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it.)
(NKJ: And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.)

 

Matthew 11:1-30

Observation: we have shared Sermon on the Mount. The Sermon is exclusively for the disciples, and others will not understand the teaching even if they have chance to listen. Contrary to the Sermon, Matthew 11 is spoken to “the crowd” with John the Baptist as the center topic. We follow this fact as a hint to understand the content of this chapter. Moreover, it should remind that the spiritual ambient is evangelism. In chapter 10 the Lord sent his disciple to the evangelistic practical training (10:5). As for himself, “After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee.” (1) implying that he temporarily parts with the disciples and performs a solo to preach the good news in the towns, reflecting that the challenge is urgent.

The Baptist (2-15)

John the Baptist was prophesied by Isaiah seven some hundred years ago, announced by angel that “he will be great in the sight of the Lord.” (Luk 1:15. Note that this is another important message to help us correctly understand this chapter) being the forerunner of Christ, he preached the message “Repent, for the kingdom of heaven is near”, which the Lord preaches the same identical message later when he starts his ministry. (4:17) He also requires the disciples to preach the same message. (10:7) It was the Baptist who introduced Christ the Savior to the world, “Behold, the Lamb of God, who takes away the sin of the world!” (Joh 1:29) He became famous as an evangelist, and yet he was so humble to Jesus who was little known at the same time. He exalted Jesus by declaring: “But after me will come one who is more powerful than I, whose sandals I am not fit to carry.” (3:11) “He must become greater; I must become less.” (John 3:30). Being the forerunner, he baptized Christ with great humility. (3:14-15) He denied that he was Elijah (Joh 1:21)。 The Lord, however, compared the great prophet with him (14), concluding that “ For all the prophets and the law prophesied until John.” (13) The Baptist brought forth the greatest era in history. He prepared the way of the Lord for him to enter the new era of the jubilee year of salvation. To summarize, all prophecies in the O.T. pointing to the coming Messiah materialized on the Baptist.

The Lord’s Message

The Lord thus comments the Baptist to the crowd. “Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: “‘I will send my messenger ahead of you, who will prepare your way before you.’” (9-10) There has not been a single prophet in centuries ever since Malachi. It is no surprise that upon hearing the raise of a prophet, people go out to the prophet. Some of them go to confess their sins and baptize. (3:5-7) And some go to see with different motivations. They may be curious, and others may even come with envy and suspicion.  Now before these people the Lord declares: “I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.”

Upon reading the statement we may be confused. Wouldn’t the Lord will give the faithful, even to the point of death, the crown of life? (Rev 2:10) Then our imagination gets wild. Are there ranks in the kingdom of heaven such that some are greater and others less great? If the least in the kingdom of heaven is greater than the Baptist, can the Baptist go to the kingdom of heaven? What about the other prophets since they are not as great? We intellectually realize this as ridiculous. For Abraham the prophet is in the kingdom of heaven. (Luk 16:24-26) How, then, can we reconcile these logics in conflict?

Study Notes

If we only focus on v. 11, it naturally induces the confusion as listed above. And likely we will reach a conclusion: I don’t know, or, even worse as it is written, “On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” … From this time many of his disciples turned back and no longer followed him.”  (Joh 6:60-66) However, if we continue to go forward on this narrow way in prayer, by asking, seeking, and knocking, we will enter the small gate of heaven. A careful analysis on the context leads us to believe that v.11 is the core of the Lord’s message. Using the Baptist as a breaking point, the Lord preaches to the crowd about the greatness of the kingdom of heaven for them to repent.

The Lord, first of all, affirms that not only the Baptist is a prophet, but also more than a prophet. (9) In the Israel history, prophets as the mouth of God announced the oracles from above (Deut 28:18) and pray for sinners for forgiveness of sins (Gen 20:7). But the crowd comes to the Baptist not for confession and repent.

Prophesied by Isaiah seven some years ago, chosen by God as a servant to prepare the way of the Lord, now he is put to jail for his uprightness. Verse 11 now is the center message: even so, “I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist.”

“Born of women” represents the perishable flesh and blood that cannot inherit the kingdom of God. (I Cor 15:50) In this context it points to the crowd that refuses to repent. Saints, including the Baptist, were born again by the Holy Spirit. （Jam 1:18）Although now he appears to be a jailer, none in the crowd, who belongs to the flesh, is greater than him.

The Lord continues: “yet he who is least in the kingdom of heaven is greater than he.” This is the monumental declaration of the kingdom of heaven in comparison to the first half mentioning about the fleshly who are born of women. The Lord speaks directly or indirectly. The former delivers messages clearly. For the latter, he uses parables. In this case, literal interpretation is discouraged. The parable shows the crowd a sharp contrast between heaven and earth as: since none of you is greater than the Baptist, anyone in the kingdom of heaven is undoubtedly greater than all of you who do not want to repent. John the Baptist serves as a medium in this message, through him the comparison of heaven and earth is vividly present. Therefore, we conclude that in v.11 the Lord has no plan calculated to compare the Baptist to any one in the kingdom of heaven. Recall that in Luk 1:15 in which the angel acknowledged that the Baptist “will be great in the sight of the Lord.” He still is. God never contradicts Himself.

The Least in the Kingdom of Heaven

Is there such thing as ranking in the kingdom of heaven as do in the earthly nations? The answer is “yes” biblically, and we all are aware of that the Lamb of God is forever the absolute greatest there. “After this I heard what sounded like the roar of a great multitude in heaven shouting: “Hallelujah! Salvation and glory and power belong to our God.” (Rev. 19:1) In that context, as a heavenly congregation, we humbly confess that we all are the least of the kingdom of heaven. Praising God ceaselessly, the O.T. prophets, including John the Baptist, are all “the least in the kingdom of heaven.”

Side note on v.12
Different versions offer various translations in two major streams exemplified as shown below. The Greek original supports both. Luke 16:16, including its Greek text, seems to incline to the NIV rendering.
(NIV: From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it.)
(NKJ: And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.)          —- David Yip

 

马太福音10:34-37

【你们不要想我来，是叫地上太平；我来，并不是叫地上太平，乃是叫地上动刀兵。因为我来，是叫人与父亲生疏，女儿与母亲生疏，媳妇与婆婆生疏；人的仇敌，就是自己家里的人。爱父母过于爱我的，不配作我的门徒，爱儿女过于爱我的，不配作我的门徒。】

带来冲突绝不是主来世间的目的；但祂的到来，却因罪恶世界对祂的抗拒，而有了冲突与纷争的后果。
这种冲突有时会十分激烈，以至于“弟兄要把弟兄，父亲要把儿子送到死地；儿女要与父母为敌，害死他们”（马太福音10:21），所以，最妨碍我们全心爱主的，往往是「自己家里的人」。家中的成员之间的冲突几乎到了你死我活的地步。
在这种情况下，基督徒是以信仰上的妥协（或放弃信仰）来维护家庭关系，还是为了基督的缘故而舍弃亲情，的确是一大挑战。

主耶稣不是说我们不应该爱父母、儿女，乃是说爱的次序应该有所调整。
人对父母、儿女的爱都是有限的、被罪污染的，我们都用自认为对的方式来爱家人，家人却常常感觉不到、不能接受，越爱越导致许多家庭矛盾。
只要细读圣经，你就会发现神非常看重家庭彼此连结。
这就要求我们学习与神相连，学习神的心意就是耶稣在灵性上所求的，祂求父在我们里面，祂的爱在我们里面。我们要爱我们的仇敌，为那逼迫我们的祷告（马太福音5:44）。选择饶恕，并能为对方祷告。
当我们为别人祷告的时候，神会柔软彼此的心，我们心里那些愤怒、不平的负面情绪会消失，取而代之的是爱。这爱靠自己行不出来，乃是出自神的爱。

感谢赞美主，我们爱，是因着神先爱了我们，人的爱有限又有条件，而神的爱却是长阔高深，这爱是过于人所能测度的，这一辈子，爱的功课是永远都学不完的，我们要顺服神的话去学，不靠势力，不靠才能，靠神的灵，方能成事。       —- Lusheng

馬太福音9:1-38

9:1-8
或說：「你的罪赦了」，或說：「你起來行走」，哪一個容易呢？
醫生可以治病，但誰能赦罪呢？只有神才有赦罪的權柄，在這個場景中，耶穌透過醫治癱子，說明了自己的身份，「但要叫你們知道，人子在地上有赦罪的權柄。」（只有神才有赦罪的權柄）而祂來到世上，是要拯救世人，脫離罪的轄制與捆鎖，使人可以回到神的面前，與神和好。

9:9-13
召罪人？召義人？
耶穌說：「我來本不是召義人，乃是召罪人。」多麼奇怪的宣告與呼召！
按人的標準與喜歡，是要找最好的員工、學生、老師、丈夫、最好的學區房，一切都是要找最好的。
但聖經說，耶穌來本不是召義人，乃是召罪人。
是的，世上沒有一個義人，只有謙卑來到耶穌面前，承認自己是罪人，並且悔改，像馬太一樣。
馬太雖然是猶太人所痛恨的稅吏，在猶太人眼中，馬太是罪人，令人厭惡的人，但當他謙卑的立刻回應耶穌的呼召，立刻跟隨耶穌，他的生命也立刻改變、被提升。
「稅吏馬太」成為「使徒馬太」，成為「新約聖經的作者」，萬古流芳。
我們也會像馬太經歷生命真實改變後的美好。
唯有謙卑認罪悔改的人才能得到那最大、最豐富的屬天的福氣。
除了耶穌基督以外，別無拯救；因為在天下人間，沒有賜下別的名，我們可以靠著得救。

9:14-17
哀慟禁食？靠主喜樂？
有很多基督徒很容易陷入哀慟，為這個時代哀慟，透過各樣的苦行，顯出自己多麽愛神，愛人。是的，我們面對不敬虔的時代，是要儆醒禱告。
這段經文提醒，耶穌說：「新郎和陪伴之人同在的時候，陪伴之人豈能哀慟呢？」
耶穌正與我們同在，聖靈正內住我們裡面。因著耶穌基督復活大能的新生命在我裡面，我們就應該要把那「喜樂、得勝、榮耀的生命」活出來，在這個時代，高舉救恩的杯，為主作見證。
「禁食」，並不是像法利賽人那樣，藉以表顯自己是如何謹守律法而自義的作為。
耶穌說：「但日子將到，新郎要離開他們，那時候他們就要禁食。」
如果，一個基督徒理解到自己離神越來越遠的時候，信心越來越軟弱的時候，就該要禁食了。
因為禁食是為了禱告，是迫切的禱告，是悔罪的禱告，是委身的禱告，是把自己生命主權交託給主的禱告。
耶穌這樣的真理教導，對舊約時代的遵行律法作了全新的詮釋。
「唯獨把新酒裝在新皮袋裡，兩樣就都保全了。」

9:18-34
在乎神的權柄？ 還是耶穌醫治的方式？
在第9章中，耶穌用各種不同方式醫治人，耶穌用說的，醫治癱子；用按手在死去的女子，讓她復活；患了12年的血漏病人，摸了耶穌的衣裳得醫治；耶穌用手摸瞎子的眼晴，治好他們，我們看到耶穌用各樣的方式來醫治病人。
這段經文不是在強調耶穌醫病的方式，而是讓我們知道上帝是全知全能，祂有絕對的權柄。
另外 還有一個關鍵的句子，不斷出現，非常提醒了我。
幾次提到「你的信救了你」，「照著你們的信給你們成全了」，「主啊，我們信你」。
聖經清楚明白的記載，這裡有一個最重要的關鍵，是「神有權柄，神掌管一切，神是權能的主」。
另外一個很重要的提醒，神喜悅我們對神有信心，這是人得醫治，得拯救的條件。

9:35-38
自省~
耶穌走遍各城各鄉在會堂裡教訓人，「宣講」天國的福音，又醫治各樣的病症，祂看見許多的人就「憐憫」他們，因為他們困苦流離，如同羊沒有牧人一 般。
耶穌是最好的榜樣，耶穌宣講福音，教導神的話，更是有憐憫失喪靈魂的心。
反思我們自己，是否只是滿腦子的神學知識，卻沒有行動去宣講，也沒有憐憫之心，更沒有那看到失喪靈魂而心痛的牧者的心腸呢？
求主幫助我們，效法基督，渴慕耶穌，追求在基督裡生命的成長。          —- Ruth Liu

诗篇60:1-12

这是一篇 “前情提要” 比较长的诗篇，与撒母耳记下 8:13，列王纪上11:15，历代志上 18:12所记载的大卫与以东人的争战相关。
乍看之下彷佛与生在和平年代的我们毫无关系，但是诗篇的宝贵之处就在于它所表达的丰富情感是任何时代，任何人都有可能经历到的。虽然今日的我们不需要去争战，但是今日的我们多多少少都已尝过那种彷佛是被神 “丢弃” 的滋味，那种几近绝望的黑暗能让最坚强的人失去力量，日夜难安。
在那样的境况中，唯有学习诗人大卫，来到神的面前，诚实的倾倒所有的疑惑和痛苦，迫切地求神搭救，紧紧抓住神的应许，相信祂是那一位把旌旗赐给敬畏祂之人的神，看到人的帮助是枉然的，唯有依靠神，才能真正的得胜。
这一诗篇的小字中有提到，“大卫作这金诗，叫人学习。”今日的我们实在需要学习这样的祷告，得以在绝望中不失去盼望，可以如同大卫一样带着心灵和诚实来到神的面前，切切地恳求神开出路，使我们得胜！ 

马太福音8:1-34

在这一章里我看到了哪些人？又看到了怎样的一位救主？

这一章里出现了很多人物和小片段的历史。
有虔心来求医治的痲瘋病人(v.1-4)，有信心坚定的百夫长(v.5-13)，有彼得的岳母(v.14-15)，许多被鬼附的人(v.16-17)，有想要做耶稣门徒的文士(v.18-20)，有跟随了耶稣却想要 “先”回家去的门徒(v.21-22)，以及惊慌小信的门徒们(23-27)，有被鬼附的两个住在坟茔里的人(v.28-33)，有害怕耶稣能力央求他离开他们的群众(v.34)。

这些人都带着某种需要来到主耶稣的面前，他们有的带着信心，有的带着疑惑和害怕，有的小信。各人心里的光景如何，都因着各样的难处和自己无法解决的事情显明了。在这些人里，我彷佛也看到了自己的影子。有时我也是带着满心的罪恶污秽来到主的面前求主洁净我，有时我也是小信如同门徒，明明有耶稣在船上与我同在，还是惊慌失措地以为自己必死无疑了求主救命，有时疾病缠绕只求主能医治我……，而慈爱的耶稣，祂从来都没有拒绝诚心来到祂面前的人。

对被人隔离的痲瘋病人，主耶稣说： “我肯，你洁净了吧；”
对满怀信心的百夫长，主耶稣说：“你回去吧，照你的信心，给你成全了；”
对门徒彼得的岳母以及许多病人，主耶稣一句话一个触摸就医好了他们；
对心怀大志要追随到底的文士，主耶稣说 “狐狸有洞，天空的飞鸟有窝，人子却没有枕头的地方。”
对手扶着犁却向后看的人，主耶稣说：任凭死人埋葬他们的死人，你跟从我吧。
对惊慌呼救的门徒，主耶稣说：“你们这小信的人哪！为什么胆怯呢？” 并且斥责了风和海，风和海就大大地平静了。
对被鬼附的可怜人，主耶稣赶出了恶鬼们使他们得以自由。

主耶稣的慈爱，包容，忍耐，爱中的责备与教导都随着这些历史片段浮现在我们眼前。对于软弱的人，祂满了慈爱与怜悯；对于想要跟随祂的人，祂也明确的告知他们做门徒的代价；对于小信的，祂责备，也安慰；对于不信的，恐惧的，祂忍耐也尊重。
这样一位奇妙的救主，就是我们所信的基督。而照着神的应许，这位奇妙救主的生命竟然在我这微不足道的心里活着，只因着祂所赐下的信心，祂的慈爱与拯救实在奇妙！

　　祷告：亲爱的天父，谢谢祢差派独生爱子耶稣给黑暗的心灵带来莫大的救赎和安慰。谢谢祢赐下基督的生命在我们里面，真是有福！求祢帮助我们天天活出祢荣耀的生命，每一天都能更像主耶稣。这样的祷告，是奉耶稣基督的圣名，阿门。          —- Lois Ling

　　诗歌：340《主，我愿像你》“O, To Be Like Thee”

 

 

 

 

登山宝训——作主门徒ABC

马太福音第七章

Scroll down for English edition

    在前两章的教导中，主耶稣论述了门徒的个人特点、社会影响、属天公义、敬虔生活等等。在第七章，他强调门徒的七个关系：1）与弟兄；2）与“猪狗”；3）与天父；4）与公众；5）与路人；6）与假先知；7）与教导真理并要求我们恪守与遵行的主耶稣基督。

与弟兄的关系（1-5）—— 福音书中，最有能耐论断人的，恐怕非（文士和）法利赛人莫属，他们连耶稣基督也论断。大概因为这些属灵贵族乐此不疲地动辄论断人，社会上，彼此论断也蔚然成风，蒙呼召初成为门徒的各位，自也不能免俗。因此主耶稣“你这假冒为善的人，先去掉自己眼中的樑木，然后才能看得清楚，去掉你弟兄眼中的刺”的教导，使用的是第二人称“你们”，“不可效法他们”爱论断的德行。间接地，法利赛人再次被用作反面教材。

与猪狗的关系（6）—— “不要把圣物给狗，也不要把你们的珍珠丢在猪前，恐怕它践踏了珍珠，转过来咬你们。” 这教导只有一节经文，各版本甚至没有为这节经文加上小题。又猪又狗的，乍看令人摸不着头脑。查犹太文化中，猪和狗既是不洁、下贱之类，对这节经文流行的解读是：传福音，不要与顶撞回来的榆木脑瓜们争辩，如果他们选择不信，你就是争赢了，他们还是有一万条理由不信，是为猪狗——下贱不洁。但果真如此，我们下次碰到这些“猪狗”们，还传福音不？我们当中许多热心传福音的，不是拒绝、顶撞了多少次才信么……？等等问题，让我们不得安息。于是我们祈求。赞美主，果如应许，他给我们、让我们寻见、开门让我们看见真理的霞光万丈。这一节经文中的猪狗，直指假冒为善的法利赛人和与法利赛人狼狈为奸的祭司阶级。

与天父的关系（7-11）—— 主耶稣告诉门徒们不要再追随假先知假冒为善的宗教贵族。他们该跟随谁呢？如果我们把小题放在一边，运用上下文的解经原则，主的心意立即光明剔透：你们追随真理。七到十一节是第六节的反向对比。相对假冒为善，主的应许是，到我这里来就光，寻求真理。“你们祈求，就给你们。寻找，就寻见。叩门，就给你们开门。为什么？ “因为凡祈求的，就得着。寻找的，就寻见。叩门的，就给他开门。” 这是喷薄于千百年阴霾遮掩中的灿烂光华。主呼应“饥渴慕义的人有福了，因为他们必承受地土”（5:6）的应许，因为现在主明明说，“他将他的道指示雅各，将他的律例典章指示以色列。”（诗147:19）

与公众的关系（7:12）也是一节经文，西方社会通称为“金科玉律”（The Golden Rule），可见即便是芸芸众生，对登山宝训的教导也是赞赏有加。我们必须留意，这节经文本身不是独立的。它以协调连词“所以”（ou=n）开始，指这节经文与上面的教导直接相关。世人把这节经文与“己所不欲勿施于人”比较，但仔细看，却发现主耶稣说的却是“己所欲施于人”。 “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。” 运用以经解经的方法，解经之钥，在最后一句“律法和先知的道理”，那么，律法和先知的道理，敢问又是何物？最权威的回答是太22:37-40， “耶稣对他说，你要尽心，尽性，尽意，爱主你的神。这是诫命中的第一，且是最大的。其次也相仿，就是要爱人如己。这两条诫命，是律法和先知一切道理的总纲。” 据此我们可以说，7:12教导门徒一个全方位的关系。

与路的关系（13-14）—— 脱离假先知的捆锁，门徒们奔走天路。那时节，太平罗马Pax Romana，交通网路，四通八达，平直宽敞，可谓一时两无，主耶稣却要求门徒走天国的窄路。主带领我们走的是小路，进的是天国的窄门，这条路和门，“找着的人也少”。找，要求我们付上代价和努力。救恩是神白白的恩典，他是我们信心的创始者和成终者（来12:2）。但不是说，成圣的过程，不需我们付出，不必我们下功夫。“天国是努力进入的，努力的人就得着了。“（太11:12）

与假先知的关系（15-23）—— 除了5:20主直接提到假先知法利赛人外，主一直间接地用他们作为门徒生命的主要反面教材。现在，主直接提醒门徒，“你们要防备假先知。他们到你们这里来，外面披着羊皮，里面却是残暴的狼。”他们的负能量极大，因为假先知、假使徒“行事诡诈，装作基督使徒的模样。”（林后11:13）虽然，羊皮让他们看来似是，但果子轻而易举地让他们露出狐狸尾巴来。这些果子是：加1:7要把基督的福音更改；彼后2:1引进陷害人的异端、连买他们的主他们也不承认(c.f.约壹4:3, 犹1:4等）; 犹1:11走了该隐的道路，又为利往巴兰的错谬里直奔；腓3:19专以地上的事为念，等等。

与基督自己的关系（24-27）—— 这是登山宝训的总结。作主门徒，应当与主亲密无间。门徒与主亲密无间，表达在他们不但百折不回地不但听主的道，而且行主的道。主称这种人门徒为“聪明人”。他们的信心和好行为，建立在坚固的磐石上，这样，他们的生命就可以不断地发光，不断地让人们看见，不断地把荣耀归给天上的父。就像但以理书12:3说， “智慧人必发光如同天上的光。那使多人归义的，必发光如星，直到永永远远。” 我们跟随主，让生命在永恒中发光荣耀他。         —- David Yip

请浏览网上更详细分享。https://shinelikesta.blogspot.com/

   

Sermon on the Mount — Discipleship ABC

Matthew Chapter 7

    In the previous two chapters, the Lord’s teaching included such aspects of disciple’s life as Christian’s character, influence, righteousness, piety and ambition. Continued in chapter 7, his emphasis is now on seven relationships: 1) to our brothers; 2) to “dogs” and “pigs”; 3) to our heavenly Father to whom we come in prayer; 4) to the general public; 5) to the paths and gates; 6) to false prophets; and 7) to Lord Jesus himself.

To our brothers (1-5) — in the Gospels, the ones who are found to be very good at being judgmental are the Pharisees, they are so courageous that they judge Jesus. From what these spiritual elites have been doing the perhaps forms a social environment. People love to be judgmental. Those who have been called to be disciples are not immune. Therefore, the Lord warns: “You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.” Take note that the Lord announces in second person plural, demanding them “do not be like them” of their judgmental mindset. Indirectly, we see that the Pharisees are once again used as a negative example. 

To “dogs” and “pigs” (6) — “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.”  This single verse is not long. The translations do not even bother to add a subtitle for it. Indeed the “dogs” and “pigs” are not easy for us to take it in. In the Jewish culture, dogs and pigs are considered unclean cheap. A popular interpretation to this verse is about sharing the good news: if the listener chooses to reject, do not argue with him, just walk away. For even if your superbly strong reasoning can overcome his mind, still he has ten thousand excuses to reject and fight. This theory implies that people like this are the dogs and pigs. It triggers us to wonder, however, that if we should persist to share the gospel with him if we come across him again. In fact, many of us who are zealous in preaching the gospel were once the stubborn-minded listeners and we had the same experience resisting the gospel. My opinion, according to Scripture, is that the dogs and pigs in this verse point to the hypocritic Pharisees and the howling priests.

To our heavenly Father (7-11) — Lord Jesus to his apostles not to continue in their following to the hypocritic religious elites. Now what new direction should they go for? If we put aside the subtitle, a fluent trace appears immediately. Jesus says: follow me. Verses 7 to 11 counter revolves verse 6. The Lord announces: come to me. “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.“ Why? “For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” This is a morning radiance breaking out of the darkness of long. 

To the General Public (7:12) — This is widely known, including the pagan general public, as The Golden Rule. However, by the coordinate conjunction “so” (or “therefore” ask in NKJV), we have to connect this verse to its preceding vv. 10-11. “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.”  Employing the hermeneutics principle, the key to understanding v. 12 is found to be the last clause. What, then, is the Law and the Prophets? The most authoritative answer comes from Matt 22:37-40. “Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”” With what is reveled, we conclude that 7:12 teaches about a full dimensional relationship of the disciple. 

To the Pedestrians (13-14) — Liberated from the boundary of the false teachers, the disciples are heaven bound. At that time, the Pax Romana is boastful of her infrastructures, wide and flat, Jesus however directs the disciples to enter through the small gate and narrow road. This depicts two pedestrian streams on two completely opposite directions. The narrow way and small gate, on the other hand, leads to eternity. “and only a few find it.” The word “find” tells us that we pay effort and price for it. “The kingdom of heaven is forcefully advancing. The forceful men lay hold of it.” Thus says the Lord in Matt 11:12. In the original language the participles “enter” in v. 13 and “find” in v. 14 are both in present continuous tense and middle voice. The former tells us that to enter and to find are out of our continuous efforts. 

To False Prophets (13-14) — The Lord mentioned Pharisees the false prophet only once prior to this point, and he used them as negative examples indirectly. Now, in a straight forward manner, he warns the disciples: “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.” They possess tremendous negative energy, because false prophets are “deceitful workmen, masquerading as apostles of Christ.” (II Cor 11:13) They are certainly deceitful by sheep’s clothing, but their fruit discloses their identity as anti-Christ. The fruits are: they are trying to pervert the gospel of Christ; (Gal 1:7) they secretly introduce destructive heresies, even denying the sovereign Lord who bought them–bringing swift destruction on themselves; (II Pet 2:1) They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion; (Jud 1:11) Their mind is on earthly things. (Phil 3:19) etc.

To Christ himself (24-27) — This is arranged in the ending section of the Sermon. Christ expects us to be in an intimate relationship with him. The expression of this intimacy is our obedience to his word. The Lord calls this kind of disciple “wise man”, because his faith and good deeds are build upon the rock of ages and his life shows forth the heavenly light, just as what Dan 12:3 says: “Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever.”             —- David Yip

Please visit https://shinelikesta.blogspot.com/ for more details

 

 

 

登山宝训——作主门徒ABC
Scroll Down for English edition

马太福音第六章

施舍（6:1-4）—— 通过第五章的教导，门徒们开始明白主期许他们什么，希望他们行出什么。这些好行为（5:3-12）都带着天国子民的模式，圣灵的印记，自然格外引人注目。

主却提醒他们：这些好行为，不是为个人卖弄，以哗众取宠，以藉此而出人头地。“你们要小心，不可将善事行在人的面前，故意叫他们看见。若是这样，就不能得你们天父的赏赐了。”这是最简单不过、人却最容易忘记的赏赐原理，为个人出人头地，你的赏赐就是自己挣的出人头地；明天、后天、犯不着多久，出人头地可以变成声名狼藉。但若为天父的荣耀，赏赐自天父来，未必立即兑现，却绝对可靠，就如属灵先贤们“从远处望见，且欢喜迎接”（来11:23）主耶稣勉励门徒们选择后者。

祷告（6:5-15）—— 第六章共有34节经文，主耶稣教导门徒祷告的经文几乎占了一半。而论祷告的位置，处于五、六、七三章的中间。不应看作偶然。马太福音的初始读者对象是犹太人，犹太文学作品的高潮营造，处在作品篇幅的中间而非前后。所以，论祷告其实正是登山宝训中的顶峰之作。这提醒我们，作为主的门徒，我们属灵生活的中心是：祷告。

9-13节通常被不正确地称作 “主祷文”。根据内容，这应被译为“主示范祷告”。主教导我们如何祷告。祷告第一要紧的，是位份的确立，如此，我们晓得谁在诉说，谁在垂听。原文中，“天上”一字uvranoi/j 是众数。仅此一样，我们就当俯伏敬拜。人知一个天，以此便夜郎自大；天父却无所不在于天外天，九重天，不知几层天！

“愿你的国降临，愿你的旨意行在地上，如同行在天上”，是表达我们愿意完全顺服，神的国（完全掌管）降临在我们的生命中。

“我们日用的饮食，今日赐给我们”。然后，我们是不是到了为牛油面包祷告的时候？路德认为：日用的饮食，指维持生命所需各样，如食物、健康、阳光空气、房屋家居、妻小，乃至健全的政府与和平环境。

“免我们的债，如同我们免了人的债”。这祷告与5:44-48 关于爱仇敌的教导相关，仇敌一定欠我们的债，但因为我们爱仇敌，为他们祷告，我们免了仇敌的债，就如主耶稣免了我们的债一般（罗5:8）。

“不叫我们遇见试探，（并且）救我们脱离凶恶”（其中“并且”据原文加上）是和合本圣经中由对原文透彻理解而来的上佳翻译。各位如果有兴趣，请阅读本文英文部分的分析。 “因为国度，权柄，荣耀，全是你的，直到永远。阿们。”祷告以最高赞美结束。

禁食（16-18）—— 今天的教会不怎强调禁食祷告。究竟禁食祷告有什么意义呢？原来，禁食让我们把身体所需先放下来，藉拒绝身体所需，我们从“所需”的奴仆成为“所需”的主人，实现全身心灵的专注在祷告神这单一的要务上。

积财宝在天（19-24）—— 时下社会，奉“双赢”作事业、为人、处事等的最高境界，不想主耶稣时代，犹太人社会的聪明人就已晓得“双赢”。主耶稣却说：不！“一个人不能事奉两个主。不是恶这个爱那个，就是重这个轻那个。你们不能又事奉神，又事奉玛门。” 我们努力工作，努力奉献，也把财宝积攒在天上。

不要忧虑（25-34）—— 请再次注意25节的“所以”。这一段，其实是上一段的继续。在地上拼命积攒财宝，反映人的忧虑。有一次与一对爱主的年轻夫妇交谈，他们坦诚地表示没有遵守十一奉献。“穷怕了”。

主耶稣以万有主宰之尊，要门徒们不要为生命的吃喝、身体的衣着忧虑。他列举天上的飞鸟和野地的花作例子。它们无忧虑，完全遵从天父安排，所以天父所赐给他们的天香国色，比所罗门的绫罗绸缎更高贵。飞鸟和花的顺服，让它们成为天父信实和慈爱的活见证。只有人会为明天忧虑。如果我们也加入到外邦人忧虑的行列，就连飞鸟和百合花都不如了。主应许说：“你们要先求他的国和他的义。这些东西都要加给你们了。”

什么是天父的国？广义上说，是神对天地万物朝代迭更的主权和管治。什么是天父的义？广义上说，绝对公义是天父无限的完美属性之一（除此还有他其实我们的慈爱、永恒、全知、全能、全善……，等等）。我们只管在神的国和义中，尽心尽性尽意尽力爱神、信靠神、顺服神、敬拜神，不必作小人的怀土之忧，说，吃什么？喝什么？穿什么？爱我们的父坐拥万有。忧些甚？

限于篇幅，这是一些简单分享。更详尽的查考，请访问网址: https://shinelikesta.blogspot.com/　　　　　　—- David Yip

Sermon on the Mount — Discipleship ABC

Matthew Chapter 6

Giving to the Needy (1-4) — In chapter 5 the Lord pronounced to his disciples of his expectation to them, their new life, their new mindset, and their good works and deeds. They carry the hallmark of the citizens of heavenly kingdom and the birthmark of the Holy Spirit. All these will be looked afresh to the conservative social environment and everyone’s attention drawn.

The Lord anxiously warns them about the potential danger: this is not done for surprises to attract people and to boost your fame.  “Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven.” A simple truth, but people are often ignorant about this. Working for one’s own fame, you might earn but what you want, sooner or later what you’ve earned will fade away. But if our good work is for the glory of our heavenly Father, He will surely reward us. It may not be instant. Sooner or later, regardless, for sure He will bestow. The Lord tells us to choose to the latter.

Prayer (6:5-15) — There are totally 34 verses in chapter 6, out of them the Lord’s teaching in prayer occupies almost half. Moreover, this section is physically located in the middle of chapters 5, 6, and 7 combined. Not a coincident, note that the original readers of the Gospel are Jewish, and the Jewish literature arranges the summit of the writings in the middle part of it. Therefore, the teaching of prayer is arranged as the center of all the teachings in Sermon on the Mount, remining us that the center of our spiritual life is: PRAYER.

Verses 9-13 is labeled as The Lord’s Prayer but is unfortunately off what it really is.  According to the content, this should be called “The Lord Teaches Us in the Topic of Prayer”, or something alike. One is advised to pay attention to the coordinate conjunction “therefore” which starts the teaching on the topic of prayer. This shows us that our Lord’s teaching is against the main stream culture，which takes prayer as a media for personal show off or as the practice of the pagan theology (5-8) The two main persons in our prayer are the Father and us, and the Father is always the center of our prayer. Therefore, we must be careful to not put ourselves to be the focal point. Instead, the Father is.

Fasting (16-18) — Not often churches today practice fasting. Why do we fast? Fasting helps us to lay aside our natural physical needs which petition us to satisfy. In that relationship we are slaves. Now with fasting, we become masters. In turn we are the slaves of our heavenly Master and we focus on him while we pray.

Treasures in Heaven (19-24) — Nowadays the world often provokes the so-called win-win strategy, not knowing that the clever Jewish knew about this strategy in the N.T. period. The Lord, however, rebukes it. “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.” So let’s work hard to earn, and work hard to give to the Lord. Our treasures in heaven will increase.

Do not Worry (25-34) — Notice the “therefore” in v.25, this makes the teaching an expansion of the previous. To store up treasures on earth reflects one’s worry.

The Lord concludes: “But seek first his kingdom and his righteousness, and all these things will be given to you as well.” Certainly, we are familiar with this teaching. But what is the kingdom of God, and what is the righteousness of God? Macroscopically, we maintain that represents God’s sovereignty and in charge of the physical heaven and earth and the metaphysical eras in human history. And likewise, the absolute righteousness is one of the infinitely many perfect attributes of God. In God’s kingdom and righteousness, we adore him by “Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind.” We do not do what the pagans do.

A more focused study is presented on the webpage and you are welcome to visit.

https://shinelikesta.blogspot.com/　　　　　　—- David Yip