路得記 2:1-23

路得记第二章讲的是路得在波阿斯田里捡麦穗的事。
章节一开头就介绍了路得记的男主人翁– 波阿斯，他是一个大财主，原文是“有名望，又富有的人”。
从 2:4 节“愿耶和华与你们同在”，“愿耶和华赐福与你”这样的问候方式也可以看出，波阿斯不止是一个大财主，他与仆人的关系都是被神所充满的，他是一个属神的人。他借着上帝的祝福来问候他的仆人。
那我们的女主人翁又是一个怎样的人呢。
她是一个忠诚体贴的儿媳，在第二章开头她主动对婆婆提出去捡麦穗的劳作，虽然婆婆并没有要求她这么做。
她也是一个吃苦耐劳的人，2:7 节，“她从早晨到如今，除了在屋子里坐一会儿，常在这里。”
8-16 节，波阿斯因着路得所行的善待她，让她与自己的使女一同拾取麦穗，还把饼分给她吃，路得疑惑自己作为一个外邦人为何蒙恩，波阿斯回答她，因为她投靠在耶和华以色列神的翅膀下。
这段是 2 章的中心章节，路得的美好品格值得我们学习，可是她最珍贵美好的部分在于她投靠在了耶和华的翅膀荫下，她将上帝的庇护看得比任何事情都要重。
投靠耶和华的她可以放弃回到父母身边而继续留在婆婆拿俄米身边照顾她，所以她得到了来自上帝透过波阿斯给她的恩惠。
这给我们很大的安慰。福音就是上帝给我们的恩惠，而我们所需要做的就是像路得那样，投靠在上帝的庇荫下，上帝的恩惠就像那捡不完的麦穗，让我们顿顿饱腹还有所余。
—Isa Zhu

路得记 1:1-22

1:21 “我满满的出去， 耶和华使我空空的回来 。 耶和华降祸于我，全能者使我受了大苦。既是这样，你们为何还叫我拿俄米呢?”

路得记一开始就描述了一个女人的不幸。拿俄米(“拿俄米”是“甜”的意思)的一家(犹大伯利恒的以法他人)住在犹大伯利恒，因为国中遭饥荒(士师秉时期)，她的丈夫以利米勒(意思是“我的神是王”)便带着她和两个儿子往摩押地去寄居。
不幸的是，后来拿俄米的丈夫死 了，她的两个儿子又娶了摩押女子为妻，一个叫俄珥巴，一个叫路得。再后来他的两个儿子也死了，拿俄只剩下自己和儿妇。
当我们遇到如此的不幸和苦难时。该如何面对呢？是抱怨上帝的不公，还是觉得该是自我反 省的时候了；是呼天喊地，自暴自弃，还是仍心存盼望。
以利米勒为什么要带领全家移居摩押地？
难道他不知道，那是一个被神诅咒的地方吗？难道他们一家留在国中就会被饿死吗？难道他不知道，离开神的国就是离弃了神的祝福吗？
可见那时的以色列，确实是没有王，各人任意而行，道德灵魂失丧的国度。可他的名字叫以利米勒呀！？

1:6 “她就与两个儿妇起身要从摩押地归回，因为她在摩押地听见耶和华眷顾自己的百姓， 赐粮食与他们。”
我们看见，拿俄米，一个一无所有的妇人，她是如何站起来，下定决心归回本国;她又是如 何处理同为寡妇的儿媳。

1:8 “……你们各人回娘家去!愿耶和华恩待你们，像你们恩待已死的人与我一样。……”
不难看出，拿俄米是一个懂得为他人着想、愿意顺服、认错、且有恩慈、怜悯、敬畏耶和华的人。我为俄珥巴选择的道别而遗憾，在人看来，这是合乎中道，符合常理的。可是，路得却没有！
路得为什么舍不得拿俄米呢？她还对拿俄俄米说：“……你往哪里去，我也要往那里去；你在哪里住宿，我也在那里住宿；你的国就是我的国，你的神就是我的神。你在哪里死，我也在那里死，也葬在那里。除非死能使你我相离。……”
是什么能让一个人说出这样一番生死相随的话？
你曾经有说过这样的话吗？说话的对象是谁？为什么你会说出这样的话？你曾经想过要说这样的话吗？为什么没有说？是不敢？还是下不了决心？ ……你要等到什么时候才说？

1:22 “拿俄米和她儿妇摩押女子路得，从摩押地回来到伯利恒，正是动手割大麦的时候 。”
丰收的季节，有人动手收割，有人拾取麦穗，也许还有人在祈求得到怜悯和施舍。不管怎样，只要有爱，还有希望，上帝就不会让人活活饿死。因为耶和华是永远施慈爱，有怜悯，有恩典的神!
愿耶稣基督的救恩临到那卑微软弱的人!阿们!

—Sandy Xu

Matthew 28:1-20

Matthew ends his book of the Bible with a very clear message: Go and Tell about the Resurrected Christ. The resurrection of Jesus Christ is at the center of the Gospel message. Jesus’s resurrection proves his victory over sin and death, signaling to the world that only through faith in Him can we have forgiveness and life. Those who hear and accept this good news gain life everlasting in God and intimacy with Christ himself who bids us go and tell those who have not yet heard or who do not yet believe what we have seen and heard.

Chapter 28 begins with the Resurrection, the moment of Christ’s triumph. Mary Magdalene and Mary, the mother of Jesus, are met at the empty tomb by the angel of the Lord. He is the first to give a commission. He first tells them to “come” and “see” where Jesus lay (v.6), where his dead body had indeed lain. First they must witness and experience the reality of His resurrection. Then the angel tells them to “go quickly” and “tell his disciples that he has risen from the dead” (v.7). This good news is not meant to be contained but is entrusted to them for the purpose of sharing it with others!

Along the way, the Mary’s are met by Jesus himself who again commissions them to “go and tell my brothers” to meet Him in Galilee for “there they will see me” (v.10). Mary Magdalene and Mary have witnessed and experienced the resurrected Lord. Now they are to spur others on to do the same.

Upon receiving the word from the women, the disciples journey to Galilee where Jesus does indeed meet them. Their response is worship and doubt. They are awed at their Lord who has been raised from death to life, and yet there is still the temptation of disbelief. Regardless, the commission remains the same. “All authority in heaven and on earth has been given to me,” He says, affirming their faith in Him as LORD of all. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (v.18-20). The commands are clear: go, make disciples, baptize, teach. If Jesus did not resurrect, they would have no good news to share, no life-giving message that raises men from death to life, nothing with which to go, make disciples, baptize, and teach. But the evidence of the resurrected Christ is all they need to obey this commission. “And behold, I am with you always, to the end of the age” (v.20b). The task is impossible without Jesus having risen from the dead. The task is also impossible if He does not abide in them and them in Him as they go and tell. Salvation is the work of God that takes place through the obedience of Man.

Simultaneously, a sinister force works against the salvation of souls. Verses 11 through 15 document a false account about Christ that begins to circulate on account of the hardness of human hearts. Faced with the truth of Jesus’s resurrection, the chief priests and elders who challenged him and undermined him and refused to believe him continue to deny His divinity. Instead of acknowledging that they were wrong about Christ and believing that He truly is the one who fulfills the prophecies of old and saves the souls of men, they bribe men to spread lies that diminish Christ. In order for them to remain in the “right”, Christ must merely be a man. Their self-justification comes at the cost of their own souls.

The commission remains for all who claim to belong to Christ and profess Him as the resurrected LORD and Savior. Where are we going and who are we telling about the good news that saves souls and grants eternal life with God? And if we are not, we are diminishing the glory of our God and seeking the rewards of this life over the eternal. Let us consider today where our treasure lies.

—Jessica Sun

马太福音27章3-10节刻画了犹大的死。犹大的死有着深刻的神学意义，我们如果仅仅从批判的角度来解读犹大这个人和他的行为，那并不足够。其实我们每个人从某种意义来说都做过犹大，为了各自不同的“三十块钱”，都卖过主。这三十块钱可能是来自人的荣耀，可能是金钱，可能是名誉地位，可能是肉体情欲等等。当我们将自己的“三十块钱”置于主名之上的时候，我们就是在卖主了。当这些东西在我们灵里占据上风，当追逐这些东西成了我们人生第一要义时，我们已经是背叛主了。所以圣经一再说，贪财是万恶之根（提摩太前书6：10，）贪婪就与拜偶像一样(歌罗西书3：5)。求神不断更新我们、坚固我们，将万事当作有损的，单以认识我主耶稣基督为至宝（腓立比书3：8)。此外，犹大此处的后悔，不是产生赦罪功效的悔改。他以了结自己生命的行为“赎罪”，也不能够救他的灵魂。我想犹大跟随了主三年半，也曾位列十二使徒，却轻看这职分，最终失落了救恩。这真的让我们警醒。我们如果不常常在主里面，不依着主的道去行，我们是会失脚的，因为魔鬼这世界的王如吼叫的狮子，遍地游走，寻找可吞吃的人(彼得前书5：8)。如果我们不坚持住在主的话语里，是无法抵抗魔鬼的进攻的。

接下来我们看到耶稣面对祭司长、文士和彼拉多的审问始终保持沉默，但是对他的身份，他坚定的予以承认。这让我想到一句经文，“不要照愚昧人的愚妄话回答他，恐怕你与他一样。要照愚昧人的愚妄话回答他，免得他自以为有智慧。（箴言26：4-5）”。我觉得我们基督徒可以跟我们的主学一个样式，在为主作见证的时候，在宣讲真理的时候，寸步不让；同时又有智慧懂得在何时何事上保持沉默。

最后在耶稣的安葬问题上，财主约瑟的义举令人钦佩。因为彼时他并不清楚主耶稣会从死里复活，他的行为我领受是出于一种公义。要知道他去求彼拉多要耶稣的身体，是要很大的勇气的，因为耶稣是死刑犯，且是犹太宗教领袖极其憎恶的。他做这个事情并没有任何属世的好处，完全是出于他善良公义的为人（路加福音23：53）。我想我们基督徒既然与约瑟一样是素常盼望神国的人，那么他的善良、公义与放胆，我们也是需要学习的。求主给我们善良公义的心！

—Mary Mei

Psalm 63:1-11

Key Verse: (Psalm 63:4) I will praise you as long as I live, and in your name I will lift up my hands.

Be Satisfied

(Jeremiah 2:13) My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water.

Men thought that people, power, and possession could fill their emptiness in life. They would try so hard every time to be satisfied by their own and by this world – only to find out repeatedly the disappointment and desolation. Lord, forgive us for being foolish and rebellious; help us to turn our eyes from our own broken cisterns to you and find content in you alone. Amen.

Matthew 26:1-75

Key Verse: (Matthew 26: 41) Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak.

Beautiful Thing vs. Betraying Action

In Chapter 25, Jesus has finished his teaching and the time is near to finish his ministry. Chapter 26 is full of actions with many scenes around the upcoming death of our Lord Jesus.

The beautiful thing that is remembered until today’s time, was the premium fragrance dedication from the woman and the Lord’s Supper we all partake as the Communion at church. Remember His sacrifice for our sins and respond wholeheartedly with spirit and truth.

The betrayal is remembered by the blood money – Judas Iscariot knowingly and willfully exposed his Lord and Master to danger by treacherously giving information to the enemy in exchange of monetary rewards. Remember the hardened human hearts and the deceitful tactics from the enemy, which still prevail today.

But the Scriptures are to be fulfilled and God is to be glorified and Jesus is the submissive Lamb of God.

The disciples deserted Jesus and fled; Peter was the object lesson to many of us about our faith and our walk with Him. Be watchful and prayerful because we are weak and petty, but He is strong and loving.

Lord, thank you for your loving kindness and your redeeming grace. Please help us to remember that we are but a breathe, but your love endures forever. May we all observe your Words and practice them in our lives, may we all be your vessels for the gospel to advance your kingdom. Amen.

—Ivy Lin

馬太福音25:1-46

中国有句俗语：人在做，天在看。
我们基督徒平时的所思所想，所言所行都会让我们的天父审视，也会成为我主基督再临时审判的依据。
马太福音中的第廿五章再一次明确的告诉我们这一点：每位基督徒都要像那聪明的童女们，时刻警醒自己，做好充分预备来迎接主的再来；预备、警醒自己，也就是要时时珍惜主赐的恩典，善用神给我们创造的各种机会，来为主作工，为主作见证；见证也就是要见证神对我们的爱，那是无条件的爱，爱我们无论我们有多么渺小，不仅要有见证，各要有行动，要善待周遭的人和事，不要轻易忽视每一个遭遇的人，真正体现出我们对神的爱。

预备好自己，时刻警醒来迎接主的再来，力争成为受主赐福的绵羊，关键是要平时要做好主吩咐的事，主说：＂这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了＂，我们要把对主的爱也同样地传递给世上的弟兄姐妹们，爱我们身边的人。
这种爱在大灾大难面前尤其珍贵，目前国内严重的病毒感染，令人为之揪心，与此同时人类之间的爱的关怀，也会让人动容。
我们的近邻日本在捐赠物品上写下的这二句话就是个例子：
＂山川异域，风月同天＂，＂岂曰无衣，与子同裳＂，我们虽处地域不同，但彼此相邻，同根同源；谁说你没有衣服（口罩），我的就是你的。这也就很好地诠释了我们所强调的是要隔绝病毒，而不是断绝彼此的爱，让我们行动起来，在祷吿中纪念彼此，求主保佑医治，也不忘给我们的亲人朋友送去一份关怀，一份祝福，按主的要求去做，让爱成为沟通彼此的桥梁！

—Hua Xin

馬太福音 24:1-51

2020年才过了2个月，但是这两个月却让人感觉格外的长，网上有人说2020年是否为末世的预兆，战争—美国伊朗，瘟疫—新冠肺炎，饥荒—东非西亚蝗虫，死亡。天启四骑士都快到齐了。今天读经为马太福音24章，标题就为末世的预兆。耶稣亲自告诉门徒，末世来了的预象。

24:4-14，这段经文的核心意思是：“你们要谨慎，免得有人迷惑你们”（24:4），接下来列举的人们“迷惑”你们可能使用的方法： 有人自称是基督(24:5)；有人利用战争和灾难来预言末世已到（24:6-8）；有人用信徒在逼迫中盼望基督快来的心理，起来迷惑人（24:9-11)。
耶稣进而告诉门徒，这种现象（末世）不是短暂的，而是会持续一段时间：等到福音要传遍天下，才到“末期”（基督再来的日子）（24:13-14）。
其实每一年都会有战争和灾难发生，我们不能因为不法的事增多，就让爱心渐渐冷淡了（24:12）。
日光之下没有新事，看到的灾难越多，越要想，是否做到耶稣给我们的任务将福音传遍天下，让所有的人都能听到这个好消息呢。

24:15-22，耶稣解释了门徒的第一个问题，“圣殿什么时候被毁”，指的是主后70年发生的事（路21:20-24）。
24:24-26，再次强调：这仍然不是主再来的兆头，24:25总结了从24:4开始对门徒的警告：
你们不要被迷惑，不要把这些当作主再来的兆头。因为主再来的兆头，要显露在天上（24:30）。
耶稣用两了个比喻：闪电从东边发出，直照到西边；（24:27）。主再来时，就像我们看天上的闪电，不等别人提醒，人人都亲眼看见天上的异象。
第二个比喻 ：尸首在哪里，鹰也也必聚在哪里（24:28）。人们虽然看不见地上的尸首，但看见有鹰聚集的地方，就知道那里一定有尸首。
基督的再来也是这样，耶稣的肉身虽然不一定就降临到我们面前，但是从天上出现的异象，你就该知道基督已经再次降临到地上了。

从上面的经文看我们就该知道“人子近了”，但是没有人能够预测他什么时候来，那日子那时辰就像挪亚的日子（24:36-41），所以耶稣告诉我们要警醒，时刻预备主的到来，做忠心的仆人（24:42-51）。

耶稣告诉我们在末日的景象，也提醒我们有很多迷惑我们的东西，人是很软弱的，在灾难面前容易失去信心，但是耶稣都知道，他都提前告诉我们了，我们无需害怕也不要冷心了，只需保持最初那颗爱主的心，不要被迷惑，作主忠心的仆人，努力的将福音传给万邦，到那日子，主会给我们异象领我们走真正的天路！

  Isa Zhu 02/07/2020

马太福音 23:1-39

之前以色列的宗教领袖：法利赛人、撒都该人和文士轮番上阵试探耶稣，向他提出刁难的问题，为的是想要拿把柄陷害他，可最终全都溃败而逃。

接下来的马太福音第23章轮到耶稣对这些宗教领袖斥以严厉的谴责和控诉。

耶稣首先提醒门徒和众人：凡文士和法利塞人所吩咐他们的，都要谨慎遵行。因为那是耶和华 神的戒命；但不要效仿他们的行为，因为他们只说不做，他们所作的一切都是为了自己的荣耀，他们贪恋外在的虚荣，却没有内在的遵从。

耶稣在23:8-12节的教导既是：在上帝之下，人人平等，无高低贵贱之分。

很多时候，我们容易高抬自己，只要自己是对的，做得比别人好，便沾沾自喜，邀功请赏，更有可能意欲凌驾于他人之上，但却忘了上帝只抬举谦卑的人。而真正的谦卑是敬畏上帝，把当得的荣耀归给他，说得通俗一点就是：不要往自己脸上贴金！

耶稣对文士和法利塞人的一连串罪状的指控显明了：他是审判的主；他是公义的主；他是能剖析人的灵魂和骨髓的主；他也是怜悯的主。

作为民族领袖和引导者，文士和法利塞人为了维护自己的权利和满足自己的欲望而背逆上帝，虚伪腐败，耶稣说他们“ 好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切都的污秽。……在人前、外面显出公义来，里面却装满了假善和不法的事。”(太 23:27-28)

这些宗教领袖被称作假冒为善的人，主对这类人的指控是毫不留情的，这也是对今天的基督徒提出的警戒，以免戴上假冒为善的帽子，得罪了神也不自知。

23:13-14假冒为善的人有禍了，他们把天国的门关了，自己不进去，也不容正要进去的人进去。

[我们的言行是否阻挡福音传扬，或绊倒信徒或非信徒呢？]

23:15假冒为善的人有祸了，他们勾引人入教，让这些人比他们自己做得更差。

[我们带人信耶稣的动机是什么？是让人跟随主还是以我为榜样？]

23:16-24文士和法利賽人还被称作瞎眼领路的，因为他们对上帝的真理熟视无睹，以诡辩谋取个人利益最大化。

[我们是否也有熟视无睹的习惯？曾经对神许过的愿还记得吗？又或“忘记”了？我们奉献的动机是出于律法，还是出于爱？]

23:25-28假冒为善的人有祸了，他们空有敬虔的外表，却没有真正悔改的心；他们贪婪成性，放荡不羁，却要虚饰自己的假善和不法。

[我们有否只做形式基督徒，少有读经祷告？是在乎他人对自己外表的夸赞，还是羡慕我们结出圣灵的果子？我们会想要竭力掩饰自己的过犯吗？]

23:29-36假冒为善的人有禍了，因为他们的行事为人，就如同他们恶贯满盈的祖先；他们不但要杀害和逼迫先知，他们也要杀害上帝的儿子，亲自来拯救他们的主 耶稣！

最后，主耶稣痛喊哀哭，为耶路撒冷，为将要失去家园，漂流在外的神的子民们哀哭；也是为以色列人远离神，不认识他这个救主，不接受他的拯救而哀哭！

祷告：主啊！爱我们的主，求你饶恕我们无知无畏的罪！我们嘴里称你是主，可我们的心却时常远离你，我们的身体也在为众多的私欲忙于奔命，却少有和你亲近。求主怜悯我们，除掉我们的骄傲，贪恋和不洁，换以饥渴慕义、温柔、良善、圣洁，谦卑与主同行，以你为荣，以你为乐，以你为满足。求你保守我们的心怀意念，远离罪恶，在这末世里仍能持守真道，坚固信心，专注于你，为你而活，因你而活！ 阿们  

                       Sandy Xu

Matthew 22:1-46

The 22nd chapter of Matthew is part of a larger episode of interactions between Jesus and the teachers of the Law – the Pharisees, scribes, and Sadducees. These groups were the primary religious authority to the Israelites during the time of Jesus, and those to whom the people looked for spiritual guidance, and yet they were the ones who were farthest from God and therefore the most hostile toward Jesus. Their disdain and hostility toward Christ expose their hardness of heart and prideful attitudes. And if they did not accept Christ, how couldthey know God? For He is the only way to the Father.

The Pharisees and Sadducees reveal their hostility toward Jesus in a series of questions that are meant to challenge and trap him. They care not for the truth; rather, they seek to expose his weakness in order to remove his authority and power. In the previous chapter, the chief priests and elders question Jesus, asking him by what authority he teaches and performs miracles and rebukes those who profane the temple (21:23). But Jesus, knowing their unwillingness to know the truth, refuses to give them a straight answer. Instead, he describes to them in three parables the hardness of their hearts in relation to the kingdom of God (21:28-22:14). If they are not willing to see and participate in the kingdom, they will suffer the consequences and the rewards will go to those who are willing.

Still refusing to approach Jesus with earnestness and genuine seeking, the Pharisees go on to ask Jesus whether it is lawful to pay taxes to Caesar or not, disguising their attempt to trap him in false flattery (vv.16-17). Again Jesus sees through their wickedness and easily escapes their plan. Give to Caesar what is Caesar’s and to God what is God’s, he says, a principle that points to the omnipotence and sovereignty of God and the withholding in the Pharisee’s own hearts.

The Sadducees take their turn next, posing a question to Jesus about marriage in the resurrection even though they themselves do not believe in the resurrection of bodies (vv.23-28). Clearly they care not for the answer but only hope to ensnare Jesus in a conundrum. The harsh truth comes from Jesus: you know neither the Scriptures nor the power of God (v.29). If they knew the Scriptures, through which they would know God, they would not be attempting to ensnare and dethrone Christ, rather they would be following him as they ought to follow God. They would be coming to him with an open and submissive heart, asking questions and wanting to hear the truth rather than attempting to manipulate him.

The Pharisee’s final attempt is a question about the Law. “Teacher,” a certain lawyer asks, “which is the great commandment in the Law?” (v.36). The supreme love of God above all else with your whole self, and the love of a neighbor as the self which flows from the love of God (vv.37-39). Jesus does not stop there. “On these two commandments depend all the Law and the Prophets” (v.40). Rather than diminish any part of the Law, Jesus reveals that which upholds the whole Law, that which the Pharisees, Sadducees, and teachers of the Law have sorely neglected. Needless to say, the Pharisees were silenced before him.

Finally, it is Jesus’ turn to ask the question, the only question that matters: What do you think about the Christ? As pertains to Scripture, the Pharisees rightfully answer that he is the son of David. And yet he is so much more than the son of David! For even David calls him Lord, deferring to Him as master. And this is where the Pharisees choose blindness over sight, darkness over light, evil over good. They refuse to acknowledge the Lordship of Jesus Christ and merely ascribe humanity to him when He is fully clothed in divinity. He IS the Son of God, the Christ, the King of kings and LORD of Lords who will rule forever!

What is our attitude when we come before Jesus? Who do we say that He is? What do we think about the Christ? Do we come to him with the hardness of hearts and the pride of the teachers of the Law, already set in our ways and our thoughts? Do we come with doubts and anxieties that we believe are too great for Him to bear or conquer? Do we come with complacency about who He is and what He has done for us? Or do we come with the faith and humility of a child of God, trusting in His goodness and believing in Him as the Son of the Most High God who has already saved us from sin and death and will not withhold from us any good thing?

Hear His words today: Come to me, all who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light. (Matt 11:28-30)

Let us go to Him for all that this world cannot provide. Let us go to him with open hearts and humble minds.

—-Jessica Sun

馬太福音21:1-46

动手写这篇灵修文章之前，我刚刚结束了一节系统神学课。Dr. Bingham在课上带领我们查“忌邪”，因为我们的神是忌邪（jealous）的神，祂的名为“忌邪者(Jealous）”。忌邪简单的说就是神不允许我们将任何其他东西高抬到和祂并列的位置。神且要我们也有一颗忌邪的心。如非尼哈将米甸女子和与其淫乱的以色列人杀死就止住了瘟疫（民数记25:11-13）。大卫在诗篇中切切恨恶那些恨恶神的人，以他们为仇敌（诗篇139:21-22）。

今天马太福音21章的经文也向我们展示了主耶稣忌邪的一面。假如有人问你，主耶稣有没有使用过“暴力”？有没有咒诅过？有没有论断过呢？答案都是肯定的。为什么会这样呢？因为祂是忌邪的神。在21章中我们看到主耶稣“暴力”洁净圣殿（12-17），祂将殿里做买卖的人赶出，推倒桌子凳子，把牛羊都赶出殿去，为神的殿心如火烧（约翰福音2:17）。耶稣之所以这么做是因为犹太人在神的殿做买卖牟利，污秽了神的殿，实际是服侍他们的肚腹和钱财。对此神必然不会容忍。我想我要时常警醒，我里面有没有偶像？我是不是把丈夫、孩子、学业、钱财看的过于当看的了，以至于惹动神的忿怒呢？求神怜悯我们，赐我们信心单单仰望祂、敬拜祂。

接下来18-22节，耶稣咒诅了一棵没有果子的无花果树。从上下文看，这咒诅是针对那些“不结果子”的律法主义者：祭司长、文士和法利赛人的。他们徒有敬虔的外貌，却背了敬虔的实意，也没有果子与悔改的行为相称。雅各书说信心没有行为是死的，其信息与此处耶稣的咒诅是一致的。我不禁反问自己，有没有每日活在悔改之中?有没有与悔改之心相称的行为？有没有行公义、好怜悯、存谦卑的心与神同行？

23节到46节，反映的都是耶稣与祭司长、文士和法利赛人的正面冲突。耶稣对他们从来没有容忍，总是说很“犀利”的话，但这些才是真正造就人的好话，是真理。祂明明的告诉他们税吏和妓女比他们先进神的国，更进一步说神的国要从他们那里夺去，赐给能结果子的百姓，且他们要“跌碎”、“砸得稀烂”。这些话甚难听，甚至包含有审判的信息。正是这些话促使他们想要捉拿祂并杀了祂。我想如果他们听了主耶稣的话，不是起杀人之心而是悔改之心，主耶稣必定赦免他们的罪，饶恕他们一切的过犯。这也提醒我对于圣经中和讲道中扎心的信息，是欢喜领受呢，还是刚硬甚至心生不悦呢？这决定了我们信仰的是否可以真正向下扎根。求神怜悯和保守我们，赐给我们柔软受教的心，让真理的种子可以扎根并成长，结出果子来。—Mary Mei