马太福音

Day 1

第1日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 4:12–17

1.  John the Baptist was to prepare the way of the Messiah. Can you recall what his main message to the people was?

2. Why did he feel compelled to denounce the sin of adultery of a foreign ruler? (King Herod seduced the wife of his brother and after putting away his own wife, he married his brother’s wife.)

3. What was the result of his public denouncement and what can we learn from his action?

4. In this short passage, Matthew highlighted an important juncture of salvation history, as it marked the end of John the Baptist’s ministry (he was the last of the prophets, see 11:13), and the beginning of Jesus’ ministry. How effective do you think John’s ministry had been in being the preparer of the way for the Messiah?

5. Now Jesus began his ministry in, of all places, Galilee:
a. According to Matthew, why did Jesus begin His ministry in Galilee?

b. From the following information, what other reasons might Jesus have in beginning His ministry in Galilee?
Galilee:
  • the most northerly district of Palestine
  • small, but densely populated — according to Josephus, there were 204 villages with no fewer than 15,000 people each [do your own math]
  • most fertile region of Palestine
  • from 8th until 2nd century B.C., it was mostly in Gentile hands
  • an area with the most Gentile influence

6. Matthew used the term “proclamation” to describe Jesus’ preaching, and it is the term used of the proclamation of a king’s edict. As such Barclay opines that the message so proclaimed had to be “certain”, “with authority” and with its sources “from the King”. How may this be applied to Jesus’ message?

7. What was His message? What might it mean to the listeners of Galilee?

8. What is the main message to you today and how may you apply it to your life?

經文默想
馬太福音4:12-17

本週我們繼續研讀馬太福音。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

(1) 施洗約翰是來為彌賽亞預備道路的，你還記得他所傳講的主要信息是什麼嗎？

(2) 為何他覺得需要公開指責外邦王犯姦淫的罪呢？(希律王奪其兄弟的妻為己有。)

(3) 結果怎樣？我們可以從他身上學個什麼功課？

(4) 在這段，馬太給我們刻畫了救恩歷史的重要轉捩點，就是約翰所代表的先知時代的終結(見11:13) ，和基督耶穌公開以彌賽亞身份傳道的開始。你可以給約翰作為主的先鋒下一個評價嗎？

(5) 在整個以色列地中，耶穌特特揀選加利利為開始(和基地) 。按馬太所言，原因是什麼？

(6) 從以下的資料，你可想到有其他因素嗎？

[加利利：是巴勒斯坦最北的地區；地域雖少，人口卻眾多(按歷史家約瑟夫記載，當時它有204個不少於15,000人口的村莊) ；是巴勒斯坦最肥沃的土地；由主前八到二世紀是由外人所侵佔，故此，是以色列中最受外邦文化薰陶的。]

(7) 第17節的「傳起道來」，原文是指使節「宣讀」王命之意。解經家William Barclay就此指出，其信息一定是「確定」，「帶有權柄」和「從王而來」的。這用於耶穌的話是否最適合呢？

(8) 祂所宣講的信息是什麼？對加利利的聽眾有什麼意義？

(9) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
Who Might Be More Receptive to the Gospel?

As we seek to share the gospel with our loved ones and others within our sphere of influence, we often have a pre-determined mindset as to who might be more receptive to our sharing and who might be most hostile to our message.

In general, we lean toward sharing the gospel with the “nice guys” and tend to shy away from the more worldly ones or those who like to argue. In my years of learning to share the gospel, I have learned that this is not how the Spirit of God works.

I still remember the time I visited a Chinese restaurant owner of a small town. He seemed extremely friendly and he knew who I was and what my purpose of visitation was. And I knew his brother well too. After several visitations in which I thought I had built up a basic friendship (we talked about many things in common, almost like old friends), I thought it was time to share with him the gospel. Once I changed our conversation and talked about the gospel, he suddenly turned hostile. In fact he began to swear at me, at God and at his family. I had no alternative but to end not only my sharing, but my visitation.

On the other hand, in earlier years, when I was less confident in sharing the gospel, I bumped into another restaurant owner in a small town. Again, she knew who I was and what my purpose of visitation was, except that she made it clear she was a devout Taoist, and that I would be wasting my time in sharing the gospel with her. I was naïve enough not to give up and asked that she would give me 15 minutes to talk about the gospel as it was very dear to me and that she owed it to herself simply to know what it was about. As I sat in her rather well-decorated restaurant, surrounded by all her workers, I was rather discouraged, thinking that she was listening to me out of politeness only. Yet, at the end of my sharing (which went way beyond my 15 minutes), when I asked her dutifully what she thought of the gospel and whether she would believe in Jesus Christ as her Lord and Savior, to my great surprise, she responded positively, in front of all her employees and gave her life to Christ right there and then!

Indeed, the gospel is the power of God for the salvation of everyone who believes (Rom. 1:16), and our job is to share faithfully to whoever is willing to listen, without prejudging them based on who they are.

靈修默想小篇
那些人比較容易信主？

當我們嘗試與親友分享福音時，心中總有偏見，會以為誰較容易信主，誰會拒絕我們。一般而言，「好好先生」是會給我們分享的機會；「花花公子」或很迷信的就最好不用浪費唇舌。但這想法往往是錯誤的。

我還記得有機會到一小鎮作福音性的探訪。其中一家餐館的老板，我已探望多次，是個非常健談的男士。加上我又認識他的一個兄弟，故此我對能帶領他信主蠻有把握。終於有一天，在閒談之餘，我以為是時候帶入福音的話題了。誰知，一提到福音，他竟然反面，破口大罵，罵耶穌、罵家人。結果，我祇有黯然離去。

在此之前，我亦有機會到另一個小鎮作探訪，遇到一個也是餐館的老板。她知道我的來意後，坦言自己已入道教，不會信耶穌的。鑒於我遠道而來，她似乎禮貌上給我十五分鐘的時間來分享福音。我就在她的眾多員工的包圍下，分享全套「三福」教導的福音內容(用了遠超過十五分鐘的時間) ，然後公式化的問她意下如何，是否願意接受耶穌作她的救主。誰知，在眾目睽睽之下，她說願意，並跟隨我作決志的禱告。

是的，福音本是神的大能，要救一切相信的(羅1:16) 。我們的責任是要找緊機會，不要有偏見的，原原本本的與人分享福音。

Day 2

第2日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 4:18–25

1. This was not the first time Jesus met these four young men; take a look at John 1:35-42 and get a sense of what preceded this calling by Jesus.

2. Can you imagine what might have happened to Peter and Andrew after their first encounter with Jesus in John 1?

3. Why did they respond to Jesus’s calling now and so readily?

4. How much might they have understood by being fishers of men?

5. Is using “fishers of men” an appropriate analogy of their calling by Jesus? How so?

6. What had the four given up in following Christ? What might be the toughest thing to give up?

7. What about you?

8. Matthew goes on to tell us the ministries of Jesus which were very effective and that His name grew rapidly. What did His ministries entail and why? What can we emulate of Jesus as we seek to minister to our world today?

9. What is the main message to you today and how may you apply it to your life?

經文默想
馬太福音4:18-25

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

(1) 耶穌不是初次認識這四個青年人的。請參閱約翰福音1:35-42，看看耶穌這次呼召之前所發生的事情。

(2) 你能想像這第一次遇見耶穌帶給彼得和安得烈什麼挑戰嗎？

(3) 為什麼如今他們會立刻的回應主的呼召呢？

(4) 他們對「得人如得魚」的領會是什麼？

(5) 「得人的魚夫」是否對作主門徒極合切的比喻？為什麼？

(6) 這四人為要跟從主所要放下的可包括什麼？你以為最難放下的會是什麼呢？

(7) 你又如何？

(8) 馬太繼而告訴我們耶穌所行的，和祂名聲廣傳。祂所行的包括什麼？為什麼要作這些？我們今日可以從主身上學個什麼榜樣？

(9) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
Following Christ

Sometimes, “converting” someone might be easier than helping one “follow” Christ.

It appears that because of persecution, the early believers, once they decided to believe in Christ, would be committed to follow Him till death, from their public act of baptism. Seldom would one be foolish enough to invite persecution by publicly confessing one’s faith, unless one truly believed that Jesus is the Son of God who died and had risen for our sake.

So, baptism became an instant and effective test on the genuineness of one’s faith.

But this is not necessarily the case today, especially if being a Christians invites no instant sacrifice and is even fashionable in some circles. How then can we be sure that these new converts have genuine faith — i.e. not just an intellectual faith or one that seeks temporal benefits of this life only?

Well, for one it is not up to us to judge the faith of another person. However, we must responsibly share the gospel not as a gospel of prosperity only, but one that demands total surrender to Christ, and makes Him both our Savior and Lord. Then it is up to the hearer to respond. If the hearer decides to put his or her faith in Christ, tests will come, as Jesus puts it in the parable of the sower (Matt. 13:1-9), in the form of pleasure or trials. These tests will serve to prove the genuineness of their faith. It is true that some who fail their tests continue to remain as nominal believers, but we should be patient with them, because by remaining in the fold, they continue to avail themselves to the power of the Living Word. Perhaps, one day, they may still come to true repentance, especially when God allows them to face even more severe trials of life.

靈修默想小篇
跟隨基督

有時我覺得栽培人去跟從主比帶人信主更不容易。

讀到初期的教會，看到決志信耶穌的人，往往立時受洗，甘冒受逼迫之苦，也要至死忠心。他們的決志，因當時基督徒的困境，往往是清清楚楚的。浸禮也往往成為他們真心跟從耶穌的最佳考驗。

今天在自由世界信主情形就大大不同，往往決志信主不用有任何的付出，甚至可能是「時髦」之舉。在沒有什麼考驗之下，我們怎能斷定所謂決志者的真偽呢？

當然，判斷的不是我們，是神！我們的責任是盡量清楚和有責任地分享福音，說明不但有極大的屬天的福份，更有深切悔改認罪的必要，要作把基督放在生命的首位的決志。聽者若願意，我們就不能拒絕，要引領他們作決志的禱告了。其真與偽，像耶穌撒種的比喻所言，總有試驗的時刻與機會(太13:1-9) 。是的，有些其實經不起考驗，卻繼續的在教會作南郭。但我們應該繼續的忍耐，因為神的話是活潑的，是有功效的。有一天在神的憐憫下，也可能在遭遇更大的試煉時，他們可能會真正的悔改跟從主的。

Day 3

第3日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 5:1–12

This section marks the beginning of the famous Sermon on the Mount, and it begins with the Beatitudes:

1. How does the world define blessedness? How do you define blessedness?

2. The first reason for being blessed is because “theirs is the kingdom of God”:
a.  Why is one blessed because the kingdom is his or hers?

b. Is being “poor in the spirit” a must for one to be in the kingdom of God? Why or why not?
3. The second reason for being blessed is because “they will be comforted”:
a. Why do people consider that mourning is a loss and not a blessing? What might be the loss that would cause a person to mourn the most?

b. Will all who mourn necessarily be comforted? How then will a mourner not be comforted? On what basis will a mourner be willing to receive comfort and thus be blessed?
4. The third reason for being blessed is because “they will inherit the earth”:
a. What is the meaning of “inherit”? What does “inherit” not mean?

b. Who then does Jesus say will inherit the land/earth? Why? (You may want to look up Ps. 37, the theme of which is “inherit the land”.)
5. The fourth reason for being blessed is because “they will be filled”:
a. What do people go after in order to fill or satisfy their inner hunger?

b. Can they be filled? Why or why not?

c. What then is meant by hungering and thirsting after righteousness?

d. How can Jesus “guarantee” that they will be filled?

6. The fifth reason for being blessed is because “they will be shown mercy”:
a. To whom does the world like to extend mercy?

b. According to your personal experience, how different is the basis of God’s mercy from that of the world’s?

c. Do you still extend mercy to only those whom you think deserve it?
7. The sixth reason for being blessed is because “they will see God”:
a. What makes a heart impure?

b. How can one have a pure heart?

c. How does this particular beatitude speak to us concerning our daily time of seeking God?
8. The seventh reason for being blessed is because “they will be called sons of God”:
a. What does it mean to be called a “son of God”?

b. In what way does being a peacemaker resemble Jesus, the Son of God? What “peace” does Jesus make?

c. What then is the true meaning of being “peace- maker”?
9. The eighth reason for being blessed is again because “theirs is the kingdom of God”:
a. Why would one be persecuted “because of righteousness” (v.10)?

b. In v.11, whom does Jesus substitute for “righteousness” (v.10)? What is the message He is sending to these first audiences about who He is?
10. It is obvious that no one can, by themselves, live out the beatitudes, therefore the eight beatitudes as a whole, are not the “conditions” based on which one belongs to the kingdom of God. What then are the beatitudes in relation to the Kingdom of God?

11. What is the main message to you today and how may you apply it to your life?

經文默想
馬太福音5:1-12

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

這一段是耶穌基督著名的「登山寶訓」的開始，一般稱之為「八福」：

(1) 世人一般以什麼為「福」？你的定義又是什麼？

(2) 主耶穌論到的第一個福是「因為天國是他們的」

a. 為何這是個福？

b. (靈裡) 虛心是什麼意思？是否屬天國的「條件」？

(3) 主耶穌論到的第二個福是「因為他們必得安慰」

a. 我們一般是為什麼而哀慟的呢？最叫人哀慟的是什麼？(筆者認為耶穌在這裡不一定是指為罪而哀慟，否則祂會明說)

b. 凡哀慟的是否就必得安慰？能得安慰者的根由是什麼？

(4) 主耶穌論到的第三個福是「因為他們必承受地土」

a. 「承受」是什麼意思？什麼不是「承受」？

b. 耶穌說那些人才能承受地土呢？為什麼？(參詩37篇，該篇的主題正是有關「承受地土」)

(5) 主耶穌論到的第四個福是「因為他們必得飽足」

a. 今天世人在追求什麼去滿足自己？

b. 他們能得到真正的飽足嗎？為什麼？

c. 饑渴慕義是什麼意思？

d. 為何耶穌說他們「必得」飽足呢？

(6) 主耶穌論到的第五個福是「因為他們必蒙憐恤」

a. 世人一般是以什麼根據來憐恤別人？

b. 以你個人的經歷，神是以什麼根據來憐恤你的？

c. 你今天是否仍以「值得與否」來作憐恤人的標準嗎？

(7) 主耶穌論到的第六個福是「因為他們必得見神」

a. 是什麼能叫人的心「不清」(impure) 呢？

b. 是什麼能叫人的心「清」(pure) 呢？

c. 我們既然已得拯救，「清心」對我們今天親近神又有什麼重要性？

(8) 主耶穌論到的第七個福是「因為他們必稱為神的兒子」

a. 被「稱為神的兒子」是什麼意思？

b. 使人和睦者怎樣與耶穌、神的兒子相似？祂所成就的是什麼和睦 (peace) 呢？

c. 這樣，「使人和睦」真正的意思是什麼呢？

(9) 主耶穌論到的第八個福再是「因為天國是他們的」(以此為始為終)

a. 為何人會為義而受逼迫？義是什麼？

b. 在第11節，主耶穌明顯的把自己代入為「義」。這給那些開始聽祂傳講的人什麼重要的信息？

(10) 明顯的，沒有人能活出八福的要求，所以八福並非進入天國的條件。既是這樣，「八福」與神的國的關係是什麼？

(11) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
Incomparable Ethics

The Sermon on the Mount of Jesus has been the admiration of many great men and women in history for the last two thousand years. But did Jesus preach it to be admired? Did He teach it to be kept as the supreme standard of ethics?

Gandhi, the Father of modern India, had a high regard for the Sermon of the Mount. As he spent time reading the Bible and attending church searching for the truth in both the United Kingdom and South Africa, he came to appreciate the person of Jesus Christ and His teachings, especially the Sermon on the Mount.

However, he concluded that Christianity was only one of the great religions, but not the only true religion. It was obvious that his life had been greatly affected by what he read of Jesus Christ. His non-violent revolution reflected his understanding of the Sermon on the Mount.

However, as great a man as he was, and as close to the True Light as he once was, it is said that when he died, he confessed that he was still searching for light, but all around him was darkness.

The Sermon on the Mount indeed sets out a set of supreme ethics, but they are not to be observed. No one can live out such a perfect set of ethics. They reveal,beyond the letter of the Law of Moses, the heart of God’s perfection, so that we may thirst after Him and find Him. And for those who have found Him, it is His will that we be salt and light, exhibiting the kind of ethical living that befits the citizens of the Kingdom of heaven, so that people will be drawn to and give glory to our Heavenly Father.

靈修默想小篇
崇高的道德標準

在過去的兩千多年來，不少歷史中的偉人對耶穌基督的登山寶訓非常的敬佩。當然，耶穌不是以登山寶訓來取悅人，不是希望得人的敬佩，也不是宣告一系列崇高的道德思想叫人遵守。

現代印度之父甘地非常敬佩耶穌基督的為人和教訓，特別是登山寶訓。他在英國和南非的時候有機會到教會聽道。可惜至終，他認為基督教是偉大的宗教，但卻非是惟一真正的信仰。實際上，基督耶穌的教訓對他有深切的影響：他的不用暴力的革命，正是登山寶訓的反映。

偉大如甘地，他雖然一度靠近那「真光」，在他臨終時，有記載報導他仍感覺被黑暗包圍著說：阿，我渴望見到亮光!

登山寶訓誠然是極崇高的道德教訓，但主旨卻非是叫人一一的去遵守，因為沒有人能活出這樣完美的生命。它是超越舊約律法的條文，把神的完美顯示出來的，叫人因此「饑渴慕義」，這義就是耶穌基督。找著祂，就找到屬天國的生命。凡屬神的國的子民就能活出這寶訓的生命，為神作光、作鹽，叫人歸向神，並將榮耀歸給天上的父。

Day 4

第4日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 5:13–20

1. As we read of the analogies of us being salt and light of the world, how do these analogies relate to the beatitudes?

2. To what aspects of the analogy of the salt is Jesus referring?  How does exhibiting the beatitudes by Christians serve the function of the salt?

3. To what aspects of the analogy of the light is Jesus referring? How does exhibiting the beatitudes by Christians serve the function of light?

4. What then would you say is the responsibility of Christians in this secular world?

From v. 17 through v. 48, Jesus is talking about the Law and true righteousness (i.e. a right relationship with God) and He opens with vv. 17-20:

5. Vv.17-18: affirming the validity of the Law
a. Why can’t the law be changed in any way?

b. But why does it need to be fulfilled and how would Jesus fulfill it?

6. Vv. 19-20: The Law and righteousness
Read v. 19 carefully as it talks about two kinds of people (and one’s attitude toward the Law): There are those who break the Law and those who keep the Law.
a. Which kind of person did the Pharisees and the teachers of the Law think they belonged to and why?

b. According to Jesus, would they be able to enter into the Kingdom of heaven?  Why or why not?

c. Would those who break the Law and even teach others to do the same be like the Pharisees — i.e. they will not be able to enter into the Kingdom of heaven?  Why or why not?
7. How then can one’s righteousness surpass that of the Pharisees and the teachers of the law? (See Gal. 3:9-11.)

8. What is the main message to you today and how may you apply it to your life?

經文默想
馬太福音5:13-20

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

13-16節

(1) 論到鹽和光的比喻，你以為與「八福」有什麼相關之處？

(2) 論到鹽的比喻，耶穌的重點是什麼？「八福」的生命怎樣發出鹽的功用呢？

(3) 論到光的比喻，耶穌的重點是什麼？「八福」的生命怎樣發出光的功用呢？

(4) 這樣，你認為在俗世中作基督徒的重要責任是什麼？

17-20節 (這一段是耶穌詳論律法與義的關係的開始)

(5) 耶穌為何一開始先肯定律法的地位？

a. 祂怎樣肯定律法的地位？

b. 既是如此，為何說律法仍需要被祂成全？

(6) 請細讀第19節：這裡論到兩類人：欲廢掉律法的，與遵行律法的：

a. 你以為一聽之下，法利賽人會自以為屬於那一類人？為什麼？

b. 按耶穌所說，他們能進天國嗎？為什麼？

c. 至於那些欲廢掉律法的人，能進入天國嗎？為什麼？

d. 那麼，人怎樣就能勝過文士和法利賽人的義呢？(參閱3:9-11)

(7) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
The Law and I

I have had the privilege of walking alongside many Christians over the years, helping them to ponder over their passion and mission in life.  One of the tools we have used is the writing of a Personal Mission Statement.  In arriving at such a statement, one of the questions we considered is what values or virtues we might hold dear.  As a result, the Personal Mission Statements, so arrived at, often reflect these values or virtues.  Quite a few Personal Mission Statements include words similar to these: “I shall live according to the Ten Commandments.”

However, as I read these or similar words in their statements, I wondered whether we still misunderstand the function of the Law.

As Paul makes it plain,
“So the law was put in charge to lead us to Christ that we might be justified by faith.  Now that faith has come, we are no longer under the supervision of the law.” (Gal. 3:24-25)
Indeed, the law has been divinely inspired by God, but its purpose is to lead us to faith in Christ.  Therefore, Paul reminds us that the sum or end of the law is Christ (Rom. 10:4) and the goal of the command is love (I Tim. 1:5).

In Christ, our new supervisor is love and not the law. The Old Testament Law still gives us specific reminders of God’s holy standard, but since we are no longer children (Gal. 4:1), the “law” that supervises us is that of loving God and loving our neighbors (Matt. 22:37-40).

靈修默想小篇
律法與我們

我在過去有極大的榮幸，與不少信徒同行，與他們一起尋找他們的人生使命。其中一個所用的工具是「個人使命的宣言」。在寫這宣言之前，我們用16條問題作反思。其中一條問及我們個人所看重的道德觀。結果，不少弟兄姊妹寫下的「個人使命的宣言」往往能反映他們所看重的道德觀。其中有些宣言有類似以下的字句：「我要以十誡作為我的座右銘。」

這不是不好，但我總覺得與新約的教訓有點相抵觸。

保羅在加拉太書3:24-25中清楚的告訴我們：

「這樣，律法是我們訓蒙的師傅，引我們到基督那裡，使我們因信稱義。但這因信得救的理，既然來到，我們從此就不在師傅的手下了。」

律法固然是神所默示的，但其作用是在乎引導我們到基督的面前，因信祂而稱義。所以，保羅也提醒我們：「律法的總結就是基督。」(羅10:4) ，並且：「但命令的總歸就是愛。」(提前1:5)

故此，在基督裡，我們的師傅不再是律法，而是愛。如保羅提出，我們不再是孩童，受律法的約束，乃是活在愛神、愛隣舍的律法底下。(太22:37-40)

Day 5

第5日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 5:21–32

1. From vv. 21-48, Jesus uses a “formula” to highlight the futility of gaining righteousness by keeping the letter of the Law.  Can you detect the “formula” in vv. 21, 27, 33, 38 and v.43?

2. From the use of this “formula”, what is the error highlighted by Jesus?  Is this error common today to Christians, including yourself?

3. Vv. 21-26: On Anger
a. Refer to Exodus 20. To which commandment was Jesus referring?

b. What is the letter of this Law and what is the spirit of this Law?

c. What sin is it when we call someone Raca (literally an idiot) or a fool?

d. In OT times, when one was offering a sacrifice (to atone for one’s sin), what was he or she trying to mend?  But Jesus points out that effective atonement needs to be mended at two levels. What are they?

e. Jesus then offers very practical advice in v.25.  How did He apply the same principle to our relationship with God in v.26?
4. Vv. 27-32: On Adultery
a. Refer to Exodus 20. To which commandment was Jesus referring?

b. What is the letter of this Law and what is the spirit of this Law?

c. Jesus often uses exaggeration to hammer His point across. What is His point in vv. 29-30?  How can you apply this in your life?

d. The Jews of His time, had developed a practice called “Divorce for Any Cause”; it was commonly used by the men.  How did Jesus address their wrong in this area?
e. If divorce is only permitted based on adultery, then what would the wife be turned into (or labeled) by the husband who divorced her (even though she had not committed adultery)?
5. What is the main message to you today and how may you apply it to your life?

經文默想
馬太福音5:21-32

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

(1) 由第21-48節，主耶穌用一個很特別的「方程式」來指出死守律法字面條文的錯誤。你能在第21, 27, 33, 38及43節看出這「方程式」嗎？

(2) 從這「方程式」，你能領會耶穌想要指出的錯誤是什麼嗎？今天我們是否仍會犯同樣或相似的錯誤呢？

(3) 21-26節論到動怒：

a. 請參閱出埃及記第20章，看看耶穌是在引用那一條誡命？

b. 這誡命的字面條文是什麼？其精義又是什麼？

c. 罵弟兄為「拉加」(即無腦) 或為「魔利」(即笨蛋) ，是犯了什麼罪？

d. 舊約的人去獻祭主要是為贖罪，其總意是要與誰和好？但耶穌在此指出要尋求兩個層面的和好。是那兩個層面？

e. 耶穌在第25節更提出實際的勸導。祂怎樣把這勸導引伸到我們與神的關係上？

(4) 27-32節論到姦淫：

a. 請參閱出埃及記第20章，看看耶穌是在引用那一條誡命？

b. 這誡命的字面條文是什麼？其精義又是什麼？

c. 在第29-30節，耶穌用較誇張的語調來帶出什麼重要的教訓？你應怎樣回應？

d. 猶太的男人在耶穌時代已習慣了隨便休妻的作風，耶穌怎樣改正他們的錯誤？

e. 既然祇能因「淫亂」之故而休妻，一個人若休了沒有犯姦淫的妻子，是冠給妻子什麼罪名呢？

(5) 今日你得到的主要信息是什麼？

Meditative Reflection
Anger

Indeed adultery is a serious sin which unfortunately has become more and more prevalent among Christians. Most Bible-believing churches still take it seriously and uphold the teaching of the Bible in this respect.  But not so, with the sin of anger!

Anger is a serious enough sin that Jesus has to mention it together with adultery in the Sermon on the Mount.  In fact, He has to mention it before adultery and equates it with murder!

If a Christian leader admits that he is constantly plagued by adulterous thoughts, he will definitely not be allowed to continue his leadership role.  But I have seen Christian leaders who are quick-tempered and yet are allowed to continue to serve in the church as if what Jesus says in the Sermon on the Mount does not matter.

In fact, the Scripture is full of teachings that admonish us against anger, and consider a person of anger not fit for Christian leadership.  Allow me just to quote a few such passages from the Scripture:
“An angry person stirs up conflict, and a hot-tempered person commits many sins.” (Prov. 29:22)

“…because human anger does not produce the righteousness that God desires.” (James 1:20)

“(An overseer must) not (be) given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.” (I Tim 3:3)

“Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain.” (Titus 1:7)
Of all kinds of Christ-likeness that we can think of, Jesus Himself only mentions two in the Bible:
“…learn from me, for I am gentle and humble in heart.” (Matt. 11:29)
What do you think His reason is?

靈修默想小篇
動怒

誠然，淫亂是極嚴重的罪，可惜今天在神的家越來越普遍。但感謝神，一般篤信聖經的教會仍認定其嚴重性，並按聖經的教導來處理這類罪行。

但對動怒，我們的態度卻不是一樣。

主耶穌看動怒的罪，似乎不比淫亂輕。不是嗎？祂在登山寶訓中是把它與淫亂相提並論。不但是放在討論淫亂之先，更將它與殺人的罪相等。

如果一個基督徒的領袖坦承自己常有淫亂的思想，相信教會會立刻停止他的事奉。但一個脾氣暴躁，常常動怒罵人的領袖，我們卻置之不理，好像不用理會耶穌所言和其嚴重性。

其實聖經是充滿著針對怒氣的教訓，並指出常懷怒氣的人不可作教會的領袖。讓我在此列舉其中數節：

「好氣的人挑啟爭端；暴怒的人多多犯罪。」(箴29:22)

「因為人的怒氣並不成就神的義。」(雅1:20)

「(監督)不因酒滋事，不打人，只要溫和，不爭競，不貪財」(提前3:3)

「監督既是神的管家，必須無可指責，不任性，不暴躁，不因酒滋事，不打人，不貪無義之財」(多1:7)

在眾多我們需多活出的基督的形像中，基督單單提到兩方面，就是「柔和」與「謙卑」。你曉得是為什麼嗎？

Day 6

第6日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 5:33–48

1. Vv. 33-37: On Taking an Oath
a. Refer to Numbers 30:2, and see what the letter of this Law is and what the spirit of this Law is.

b. What normally was the reason for their swearing, especially by pointing to heaven, earth, or Jerusalem?

c. Why then is swearing itself something that “comes from the evil one”?

d. What does it teach us when we need to impress others of our innocence or truthful words or deeds?
2. Vv. 38-42: On True Humility
a. Refer to Exodus 21:22-25: Whom does the Law address?  The victim or the judge?

b. Is the Law aimed to exact retribution or to restrict excessive retribution?
Jesus explains in vv. 39-42 the spirit of the Law:
c. Why did Jesus use the example of striking one’s cheek and not the cutting of one’s hand?

d. Why did Jesus use the example of taking one’s tunic and not the seizing of one’s children?

e. How long will it take for you to walk one mile?  Why did Jesus use the example of one mile, not ten?
3. How would you define a person who can overlook the hurt of bearable physical pain, the loss of material possession and the involuntary doing of something extra within one’s ability?  Behind all these, what might the toughest to overcome - the hurt, the loss, the inconvenience or one’s pride?

4. Vv. 43-48: On Our Enemies
a. Refer to Leviticus 19:18, and see what the letter of this Law is and what already the spirit of this Law is.

b. Jesus gives several reasons that loving one’s neighbor only is not God’s kind of love.  How does each of His reasons speak to you:
  1. Being sons of God;
  2. Not being better than tax collectors and pagans;
  3. Being perfect as our heavenly Father is.
c. What then should you do?
5. What is the main message to you today and how may you apply it to your life?

經文默想
馬太福音5:33-48

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

(1) 33-37節論到起誓

a. 請參閱民數記30:2，這誡命的字面條文是什麼？其精義又是什麼？

b. 猶太人為什麼要指著天、地、或耶路撒冷起誓？

c. 為何如此起誓是「出於那惡者」呢？

d. 這樣，在別人對我們所說或所行有懷疑之時，我們如何是好？

(2) 38-42節論到真正的卑微

a. 請參閱出埃及記21:22-25，看這誡命是給誰的？是給受害者、還是裁判者？

b. 這誡命是在乎施行報應，還是在乎管制過份的懲罰？

c. 主耶穌繼而用三個比喻來指出這誡命的精義：

i. 為何以打臉，而非砍手為喻？

ii. 為何以拿衣，而非奪妻為喻？

iii. 為何以走一里，非十里為喻？ (你需用多少時間走一里呢？)

d. 你以為若果一個人能忍受皮肉之痛、輕看財物的損失、和不介意被勉強多作勞動是怎樣的一個人？其實最不容易勝過的是否以上其中一項，還是面子或自尊呢？

(3) 43-48節論到愛仇敵

a. 請參閱利未記19:18，這誡命的字面條文是什麼？其精義又是什麼？

b. 耶穌舉出數例來指出單愛鄰居並非神的愛；請細思所舉之每個例子：

i. 作天父的兒子；

ii. 與稅吏和外邦人無異；

iii. 要像天父的完全。

(4) 今日你得到的主要信息是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
True Humility

In the Beatitude, Jesus says,
“Blessed are the meek,
for they will inherit the earth.”
In essence, Jesus is not saying anything new.  He is simply repeating what has already been written in Psalm 37.  Throughout the psalm, the theme is one of “inheriting” (73: 9, 11, 18, 22 and 29).

The teaching is clear, as the people of God we look to God and God alone to provide for us and to increase our wealth.  That is the meaning of inheriting.  Whatever we have is not ours, but is given by God.

As children of God and citizens of heaven, we have to exhibit this attitude in order to be light and salt to the world.  Yes, this is not fashionable, and in fact, contrary to the secular mind.  The world teaches that if you want to get ahead, you have to be aggressive; if you want to be successful, you have to be ruthless; and if you want to be rich, you have to “leave no crackers on the table.”

In fact, the beatitudes as a whole aim to de-secularize our worldly mindset.  But the toughest is perhaps this third beatitude.  Perhaps Jesus senses the perceived impracticality of such an approach. He gives three further examples — those of turning the other cheek, letting go of even one’s own cloak and walking the extra mile.

These examples have at least two things in common:
1. They are all bearable: Jesus was not talking about the cutting off of an arm, having one’s wife or children seized, or walking an impossible distance; and

2. They all must overcome the greatest hurdle of all, pride or ego!
Therefore, if a person can overlook or put up with physical pain, the loss of material possessions and inconveniences, and, most important of all, can let go of his ego, he will truly be humble!  In fact, he will almost be invincible!

靈修默想小篇
「柔和」與「謙卑」

在「八福」中，主耶穌說：「溫柔的人有福了，因為他們必承受地土。」

其實，主耶穌並非給我們新的教導，祂祇不過是重複詩篇37篇的教訓。該詩篇重複的強調「承受」這要點(37: 9, 11, 18, 22 & 29) 。主要的教訓是非常清楚的，就是我們的一切都是出於神--故此是承受的；祇要謙卑的倚靠神，祂一定供應和賜福。

作為神的兒女，天國的子民，我們要活出這完全信靠神，不靠自己的生命，才能發出鹽和光的功用。這種心態當然與世俗的觀念相反。世人以為要出人頭地，就一定要力爭；要成功，就要用手段；要至富，就要不留餘地。

其實，「八福」是在向世俗的觀念挑戰，可能叫世俗化的頭腦最難接受的是這第三福。故此耶穌在論八福後，稍後再舉三個例來指出不自我爭取，反而願意退讓，是活出這單靠神的生命。這三個例子包括：讓人再打左臉、任人連外衣也拿去、願再多走一里路。這三例至少有兩個共通處：

(1) 它們都是能忍受的：因為耶穌不是論及斷臂、被人奪妻兒、或是多走十里路；

(2) 這三個事例都可以叫我們的面子或自尊受創。

若然一個人能忍受皮肉之痛、輕看財物的損失、不介意多付出辛勞、和更重要的是能放下面子，他就能活出基督的柔和、謙卑樣式了。說真的，他更可能是天下無敵的！

Day 7

第7日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Matthew 6:1–15

Almsgiving, prayer and fasting were the three great cardinal works of the religious life. Through these, the Jews thought they would be OK with God if they devoted themselves to these “acts of righteousness” (6:1).

1. Vv. 2-4: Almsgiving
a. What was the intention (i.e. the desired outcome) of their public act of almsgiving, according to Jesus?

b. While such an act would not draw reward from the Father in heaven, yet Jesus said they “have received their reward in full”.  What have they received as a reward?

c. What is meant by “the left hand not knowing what the right hand is doing”?  Is it possible?  (Have you noticed that you have done something so natural and habitual to you that you are not even aware that you are doing it?)
2. Vv. 5-8: On the Wrong Prayer
a. Again, what was the intention (i.e. the desired outcome) of their public act of praying, according to Jesus?

b. While such an act would not draw reward from the Father in heaven, yet Jesus said they “have received their reward in full”.  What have they received as a reward?

c. Vv. 6-8 spells out the proper attitude of prayer which includes:
  1. Being behind closed doors (what does it mean?)
  2. Prayer is being spoken to the unseen Father (and so?)
  3. Not being like the pagans (what is the purpose of saying many words in their prayers?)
  4. Recognizing that our Father knows our need. How important is this to prayer?
  5. How should the above affect your prayer life?
3. Vv. 9-15:  On the Right Prayer

Having talked about what prayer is not, Jesus now gives us a “model” prayer.  Let’s reflect on this familiar prayer afresh and the significance of its contents:
a. Address: who is our object of prayer and where is He?

b. Why should we begin our prayer not with supplication, but with acknowledging the holiness of His name, and about His kingdom?  How would you define “adoration” within this context?

c. In supplication, why would Jesus begin with such earthly request?  How would it affect the prayer that follows?

d. Confession:  How important is it that our prayer needs to include not only confession, but having our forgiveness tied to our forgiveness of others?  Have you taken this seriously in your confession?

e. In further supplication, the focus is on sin and temptation:  How practical is this prayer of asking God to “not lead us into temptation”?  Are we not trying to pass the buck?  Why or why not?

f. Some manuscripts end with a doxology (“for yours is the kingdom and the power and the glory forever”).  Why did Jesus teach us to end our prayer with a doxology?

g. How different is this prayer from that of the pagan to their gods?

4. What is the main message to you today and how may you apply it to your life?


經文默想
馬太福音6:1-15

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

施捨、禱告和禁食是猶太人引以為豪的「義行」(中文和合本意譯為「善事」；見6:1)

(1) 2-4節論到施捨:

a. 猶太人故意當眾施捨的用意何在？

b. 他們固然得不到天父的賞賜，但耶穌卻說他們已得了他們的賞賜，是何故？

c. 左手不知右手所作的是什麼意思？可能嗎？(你有否試過做了一些事或舉動，因慣性或自然之故，自己也不察覺呢？)

(2) 5-8節論到更正禱告的錯誤：

a. 猶太人故意當眾禱告的用意何在？

b. 他們固然得不到天父的賞賜，但耶穌卻說他們已得了他們的賞賜，是何故？

c. 主耶穌繼而更正他們的錯誤，道出應有的態度，包括：

i. 關上門(意思是……)

ii. 禱告暗中的父(意思是……)

iii. 不可效法外邦人(意思是……)

iv. 父早已知道(意思是……)

d. 既是這樣，你應怎樣更新你的禱告？

(3) 9-15節論到「模範」的禱告：

a. 誰是我們禱告的對像？(意思是……)

b. 祈求之先說出「三願」。那三願？(意思是……)

c. 祈求是以日用飲食為始(意思是……)

d. 認罪求赦，卻連上自己亦免人的債(意思是……)

e. 求免犯罪卻以不遇試探為本(意思是……)

f. 以頌讚為結束(意思是……)

g. 主所教導的禱告與外邦人一般的禱告有何分別？

(4) 今日你得到的主要信息是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
On Prayer

Wanting to learn to pray is always the heart-cry of all Christians who seek to love God and it is also an area that all of us feel so inadequate.  I guess it is not something new; even the disciples of Jesus felt the need and thus asked Jesus to teach them how to pray. (Luke 11:1)

In the Sermon on the Mount, Matthew sets the prayer that Jesus teaches against the error of some of the Jews of His days and that of the pagans.  Both took a reward approach to prayer: For some of the Jews, prayer was simply an outward “act of righteousness” (6:1), to make them feel good about themselves religiously; and for the pagans, a means to twist the arms of their gods to satisfy their wants.

While most of us do not use prayers as an “outward” act of righteousness, we often use it to gauge our own spirituality.  In a way it is right, if we love the Lord, we naturally will hunger and thirst after meeting Him in prayer.  But more and more, we gauge our spirituality based on how long we pray, and even if we can “listen” to God through our prayer. 

The meaningfulness of our prayer is far more important than its length.  Some pagans can pray for hours to their gods, and it is nothing more than a reflection of their “discipline”, which does not necessarily translate into a love relationship.

And whether God chooses to speak to us through the time of prayer, in another time, or through some other means is absolutely His prerogative.

It is interesting to note that in Luke 11, it was after having seen how Jesus prayed that the disciple asked to be taught how to pray.  This meant he longed to pray like Jesus.

In two of the recorded prayers of Jesus (John 17 and Matt. 26), the focus of Jesus’ prayers was glorifying the Father through His submission which reminds me of one of the insights of Henry Nouwen on prayers.

Nouwen likened prayer to the method of performing trapeze.  He discovered the likeness through interviewing a trapeze performer who dazzled his audience with his amazing swinging back and forth.  To Nouwen’s surprise, the performer gave total credit to his brother who grabbed hold of him every time he finished his swinging routine. He added that all he had to do was to open his hands and trust that his brother would grab him. If he tried to grab his brother instead, it might spell disaster.

Nouwen went on to liken our prayer as one of emptying our hands of things that we like to hold onto (be it self-will, preference, timing and even the way we like to see things happen).  Prayer, like that of Jesus, is a process of submission, whereby we learn to let go of things that are hindrances to our total submission to God. When we are able to extend a truly empty hand to God, He will certainly grab a hold of us.  Humans may fail us, God never will.

靈修默想小篇
禱告

我相信每一個愛主的信徒都深盼能學會禱告，也同時承認禱告是自己屬靈生命最弱的一環。其實，這不是新意，早在耶穌的時候，門徒也有同感，因而求耶穌教他們禱告。(路11:1)

在馬太福音，主所教導的禱告則是針對當時猶太人(尤其指法利賽人) 對禱告的錯誤態度。像外邦人一樣，他們單著重利用禱告去得著些好處。就法利賽人而言，禱告更是外表的「義行」(6:1) ，加強他們自以為義的心態。

我相信我們大部份人都不至把禱告用作討人讚賞的工具，但是我們卻常以禱告來定自己與神關係的標準。這也是對的；如果我們愛神，自然會愛上與祂交談。但我們卻同時用禱告的長短，非其內容來作標準；更有人在追求能在禱告中，「聽到」神的聲音。

當然，禱告的內容遠比其長短更重要。不是嗎，不少異教徒也能整日禱告，這又如何呢！

神用什麼方法，在什麼時候向我們說話，完全是祂的主權，是不能強求的。祂要我們知道的，已寫在聖經中，「聽不見」往往是我們的問題。

在路加的記述中，明顯的是門徒看見主怎樣與父禱告後，很想學效，就求主教導他們禱告。

聖經記載了耶穌兩個主要的禱文(約17及太26) 。這兩次禱告的中心都在乎藉著順服父神，而叫祂得榮耀。這正是盧宏於死前不久的著作中所分享有關禱告的體驗：

他談到從空中飛人身上所學到的功課：那飛來飛去的不是主要的英雄，真正重要的是那位抓緊他的人。飛翔者最重要要做的事，就是完全信任接緊他的人，而自己祇要放開空空的雙手，讓對方抓著他。若然缺乏信心，想用力去抓，反而失手。

對的，這正是真正禱告的寫照。我們藉著不斷的禱告，學習放下自我：自私、慾望、心急等等；讓那些攔阻我們完全順服的東西，一件、一件的被放下，直到我們的兩手是空空的伸出來，讓神抓著我們。人定會出錯；但神從不失手的！

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