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 15:1–9

The word “elders” does not mean, in this phrase, the officials of the synagogue; rather it means the ancients, the great legal experts of the old days. Their rules and traditions were oral and were eventually written down in the 3rd century after Christ; these writings were known as the Mishnah. These were considered to contain the essence of the service of God. As such, ethical religion was buried under a mass of taboos and rules.


1. What might be the purpose of these Pharisees and scribes who had come all the way from Jerusalem to see Jesus in Galilee (see Mk. 7:1ff)?

2. From this story, what was their focus? Jesus’ teaching, Jesus’ miraculous power, how He conducted His life, or something else?

3. Do you think their hearts were in the right place? Why or why not?

4. How evil was their trumping the command of God by their tradition concerning honoring parents as pointed out by Jesus?

5. Can you think of three “traditions” or “rules” in today’s Bible-believing churches that resemble such an error? How are they being justified?

6. What was Jesus’ verdict in vv. 7-9? Because of this, what happened to their worship and the sacrifices that they had made to God?

7. 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15:1-9

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。

「古人的遺傳」是歷代猶太教的領袖在摩西律法以外所加添的口傳條例，到主後三百年才被正式編成，命名為Mishnah的有關律法條例的書。 猶太人以這些條例為事奉神的準則，結果是把人與神真正的關係變成外表規條化的宗教。

(1) 法利賽人和文士老遠從耶路撒冷來見耶穌的原因何在? (見可7:1ff)

(2) 從這事件的記載，他們所著重的是

a. 耶穌的教訓？

b. 耶穌的異能？

c. 耶穌的生命？或是其他方面？

(3) 你以為他們的存心正確嗎？為什麼？

(4) 他們以什麼藉口來代替孝敬父母？此舉之罪有多嚴重？

(5) 你可以聯想到今天在愛主的基督徒中三個類似的錯誤嗎？用來支持這些錯誤的理由是什麼？

(6) 耶穌對他們的評價又是什麼？(參閱第8節) 這罪對他們的敬拜和所獻的祭有何影響？

(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
God first and family second…

“If you’ve been around Christian teaching in our culture for very long, you’ve undoubtedly heard the reference to a hierarchy of priorities. This hierarchy says that in your life you should put Christ first, your marriage and family second, your church third, people fourth, and so on. The priorities become far less specific and ordered after number two or three, but you get the basic idea. God and family are up at the top. Work is never higher than number three or four.” (D. Sherman and W. Hendricks, Your Work Matters to God)

I agree with Sherman and Hendricks in questioning if such a hierarchy is being taught in the Bible. The Pharisees were using this belief in hierarchy to trump the command to honor parents under the guise that God took precedence. Thus, Jesus chastised them in Matthew 15.

In His reply to what is the greatest commandment, Jesus makes clear that there is in fact no hierarchy: “’Love the Lord your God with all you 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.’ ” (Matt. 22:37-39)

You might say, “Did Jesus make God first and people second?”

Well, we have to understand the following:
1. Jesus’ reply is about what is the greatest commandment, not which two are the greatest;

2. Jesus did not end with v.39 above, but continued to emphasize in v. 40 that “All the Law and the Prophets hang on these two commandments.” That means anyone of the two does not stand alone, but both, together, undergird the principle of all the commandments; and

3. Throughout the Scripture, it is clear that our love for God is primarily demonstrated through how we love and treat people. “For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen.” (1 Jn. 4:20)
It is in our family relationship, in our church life, at work or school and in our community that we express our first love for the Lord. We care about people and we put our emphasis on people exactly because we love God who loves people. He put us in such a priority that He even sacrificed His own Son that we may have eternal life.

Watchman Nee understood this very well. He wrote his famous hymn, “Let Me Love”, and ended with these words, “May I finish my days in pleasing other people.” No one will dispute that Watchman Nee was not a people-pleaser. Everyone will agree that Watchman Nee put God first in his life. But these very last words of his song clearly reveal his understanding that in putting God first, he would humble himself to seek the good of other people around him.

靈修默想小篇
優先的次序

“如果你較為熟悉基督徒圈子的教導，你一定聽過優先次序這教導：就是我們應該先把基督放在生命的首位，跟著是婚姻與家庭，其次是教會，再其次是人等等。除了首兩三項，其他的次序則可能有不同的排列。不過，我們要明白這層次的意思，就是神和家庭是最重要的。至於工作，它從來不被列高於第三、四位的。” (摘譯自D. Sherman and W, Hendricks, Your Work Matters to God.)

我同意要質疑這兩位作者這種層次式的優先次序是否合乎聖經。法利賽人就是採取這種層次的方式，以把神放在首位為藉口，去抹殺當孝敬父母的誡命；因而為主耶穌所責備。(見太15:1-9)

在回答有關律法的誡命那一條是最大時，耶穌就把層次的思想除掉：「耶穌對他說：你要盡心、盡性、盡意、愛主你的神。這是誡命中的第一，且是最大的。其次也相倣，就是要愛人如己。」(太22: 37-39)

你或許會問道：「耶穌豈不是把神放在首位，而人屬其次嗎？」

我們需要留意：

(1) 耶穌是回答那一條誡命是最大的，不是那兩條；

(2) 耶穌的回答沒有停在這裡，祂更說：「這兩條誡命是律法和先知一切道理的總綱。」意思是缺一不可。一等如二，二等如一。

(3) 其實，聖經一貫的教導是清楚的，就如約翰壹書4:20所言：「人若說我愛神，卻恨他的弟兄，就是說謊話的；不愛他所看見的弟兄，就不能愛沒有看見的神。」

我們是要在家庭的關係，教會，工作，學校和社區的人際關係中，表明我們對神的愛。我們關心人，看重人，是因為我們愛那位看重人的神。祂看重人到一個地步，甚至為人而犧牲了祂的獨生愛子。

倪柝聲深明這個道理。在「讓我愛」這首詩結束時，他這樣說：「並求別人喜悅，以度此歲。」人人都知道倪柝聲不是個看情面的人，是個把神放在首位的人。這句話卻充份表明他明白到，要把神放在首位就須謙卑自己去求別人的益處。

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 15:10–20

1. The disciples appeared to be more concerned  about offending the Pharisees. Why? Were their own hearts in the right place?

2. Why were the Pharisees called blind guides? Will God tolerate them?

3. In what way might we be blind guides as well?

4. Jesus appeared to have lost patience over Peter’s question in v. 16. Why? (Was Peter still trying to justify their question in v. 12?)

5. Jesus, in essence, is declaring that food does not make anyone unclean which is in direct conflict with Levitical law which distinguishes food that is clean with food that is not clean (see Lev. 11). But Jesus also declares that He has not come to abolish the law, but to fulfill it (Matt. 5:17). How can you reconcile the claims of Jesus in light of 2 Corinthians 3:6?

6. Can you honestly stand someone who eats without washing his hands? Next time when it happens, what should you do?

7. 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15:10-20

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。

(1) 門徒似乎很介意耶穌冒犯了法利賽人(NIV譯offended) 。為什麼？門徒的心「正」嗎？

(2) 為何稱法利賽人為領路的瞎子？神會容忍他們嗎？

(3) 我們可能在什麼方面或情況下也作了領路的瞎子？

(4) 耶穌似乎對彼得在第15節之問題有點不耐煩。為什麼？(這與他們在第12節對耶穌的提醒有關嗎？)

(5) 耶穌清楚的說明：「入口的不能污穢人」。這豈不是與舊約的律法相違(參閱利11章) ？祂曾說：「我來不是要廢掉(律法)，乃是要成全」(太5:17)。你可以怎樣把二者銜接起來？(參閱林後3:6)

(6) 老實的說，你能否忍受別人不洗手就吃飯呢？下一次你遇見同樣事件，你當有的態度是什麼？

(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
Let Me Love

As I quoted from Watchman Nee yesterday, I invite you to reflect on the words of his song which has touched the lives of an untold number of believers. (Note: I prefer my more literal translation of the last line as “May I finish my days in pleasing other people.”)
Let me love and not be respected;
Let me serve and not be rewarded;
Let me labor and not be remembered;
Let me suffer and not be regarded

’Tis the pouring not the drinking;
’Tis the breaking, not the keeping —
A life suffering to seek others’ blessing,
A life loving and true comfort giving

Not expecting pity and concern,
Not accepting solace and applause;
Even lonely, even forgotten,
Even wordless, even forsaken.

Tears and blood my price for the righteous crown shall be;
Losing all, my cost for a faithful pilgrim’s life.

’Tis the life, O Lord, that You chose to live
In those days when on earth You walked,
Gladly suffering all injuries and loss
So that all might draw near and repose.

I cannot see how much farther I shall go;
Still I press on knowing there is no return.
Let me follow Your pattern so perfect and true,
Bearing ingratitude without complaint.

In this time of trial, O Lord, I pray
That You'll wipe all my hidden tears away;
Let me learn, O Lord, You are my reward,
Let me be others' blessing all my days.

Watchman Nee, 1930

靈修默想小篇
讓我愛

昨天我提到倪柝聲這首曾感動千萬中外基督徒的詩歌。今天就讓我們用點時間去仔細的默想歌詞：

讓我愛而不受感戴，讓我服事而不受賞賜； 讓我盡力而不被人記，讓我受苦而不被人睹。

只知傾酒，不知飲酒；只想擘餅，不想留餅。 倒出生命來使人得幸福，捨棄安寧而使人得舒服。

不受體恤，不受眷顧，不受推崇，不受安撫； 寧可淒涼，寧可孤苦，寧可無告，寧可被負。

願意以血淚作為冠冕的代價， 願意受虧損來度旅客的生涯。

因為當你活在這裡時，你也是如此過日子， 欣然忍受一切的損失，好使近你的人得安適。

我今不知前途究有多遠，這條道路一去就不再還原； 所以讓我學習你那樣完全，時常被人辜負心不生怨。

求你在這慘淡時期之內，擦乾我一切暗中旳眼淚； 學習知道你是我的安慰，並求別人喜悅以度此歲。

(倪柝聲, 1930)

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 15:21–31

1. Why did Jesus choose to go to the predominantly Gentile place of Tyre and Sidon if He were only sent to the lost sheep of Israel? (Was He?)

2. The Canaanite woman also called Him, “Son of David”. What does it tell you about the woman and her understanding of who Jesus is?

3. Why did Jesus choose to remain silent and what did this do to the disciples, judging from their words? (What is meant by “send her away”? Were these words of compassion and intercession or words of annoyance?)

4. As much as what Jesus said to her appeared to be very mean in v. 26 (which probably was a mean Jewish proverb that reflected the existing attitude of the disciples who must have said “amen” in their hearts), mull over this statement and see what the statement itself affirms about who Jesus is and what Jesus can do.

5. Instead of feeling insulted, the woman willingly assumed the analogy of a dog. Apart from her desperation (wanting to see her daughter healed), what kind of a faith did she demonstrate that was so different from the Jews of the time — faith of God’s power or faith of God’s heart? Or more?

6. At the end of the encounter, what has the woman learned about Jesus?

7. What have the disciples learned about Jesus?

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15:21-31

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) 若主是奉差遣祇去尋找以色列的迷羊，為何祂選擇行走在推羅西頓這外邦之地？祂真是如此被差遣嗎？

(2) 這希臘婦人稱祂為「主阿，大衛的子孫」。這表明她對耶穌有什麼認識？

(3) 耶穌為何一言不答？從門徒的反應，他們怎樣領會(interpret)祂的沉默呢？

(4) 「打發她走」是什麼意思？是憐憫之言，還是不耐煩之意？

(5) 耶穌表面上說了極苛刻的話(相信是猶太人的諺語，其實也是說出門徒的心態)，但這番話亦已道出若干有關耶穌的真理，你能看得出嗎？

(6) 這婦人似乎不介意主對她所發的羞辱之言。除了愛女心切的原因之外，她所表現的「信」，與當時的猶太人有什麼不同之處？(她是信神的能力？是信神的愛？還是……？)

(7) 這婦人藉此事應學到什麼功課？門徒呢？

(8) 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
God Can and Will

Jesus commended the Canaanite woman in that she had “great faith”. (Matt. 15:28) I have been pondering about what way her faith was great.

Being a gentile, somehow she already acknowledged that Jesus was the Son of David, in that Jesus was the Messiah of Israel. If this implies that she also acknowledged Jesus as God, then He would still be a foreign God to her.

Given such an understanding, she still asked Jesus for healing. This, in itself, was an act of unusual faith.

But Jesus was bent on testing her faith further, with words so mean that surprise all readers of the Bible down through the ages. But the key to understand that Jesus was by no means mean is His statement to the disciples that “I was sent only to the lost sheep of Israel.” If that was true, why would He choose to spend time in Tyre and Sidon of the gentiles purposely? We know certainly that Jesus was sent to save all mankind. But, none of the disciples challenged His statement. Perhaps this statement only served to reinforce their bias towards gentiles, which was clearly demonstrated in the first chapters of the Book of Acts. They had a hard time believing that gentiles could be saved and receive the Holy Spirit, just as the Jews.

As Jesus acted as if He were like the rest of the Jews “who spoke with arrogant insolence about ‘Gentile dogs’” (Barclay), the woman willingly accepted such an insult and persisted with her request, and this invited the commendation by Jesus that she had great faith.

Indeed her faith was great, because in addition to having faith in the power of Jesus to heal, her persistence showed that she had faith in the compassion of Jesus. She knew the heart of God. If Jesus was God, He would definitely have compassion. Her faith in the love of God did not waver in spite of the apparent mean remark by Jesus.

Indeed, it might be easier to have faith in what God can do; it is far more difficult to trust in what God will do, especially when time drags on, and God does not seem to care, or even, in the case of this woman, God seems to turn hostile to us. But this Canaanite woman believed that what God can do, God will do.

靈修默想小篇
神能夠、並願意

主耶穌稱讚那迦南婦人的信心是大的 (太15:28) 。 我在想：她的信心大在那方面呢？

雖然是個外邦女子，她卻懂得稱耶穌為「主阿，大衛的兒子」。換句話說，她最低限度認耶穌為以色列人的彌賽亞。若是她更承認耶穌是神，這個對她仍是外國的神。若是如此，她仍定意向耶穌求醫，就是不尋常的信心了。

耶穌似乎要對她的信心嚴加考驗。祂用了十分叫人驚訝、聽來像是刻薄的言語去考驗她。耶穌的用心，早在祂對門徒所說的話顯明出來：「我奉差遣不過是到以色列家迷失的羊那裡去。」如果真是這樣，祂為何要走進推羅、西頓這外邦人之地呢？我們確知祂是被差遣到世上來為要拯救全世界的人。奇怪的是，門徒沒有一人質疑祂這句話，原因恐怕是這句話正中(門徒民族優越感的) 下懷！他們以為救恩是與外邦人無關的觀念，在使徒行傳的上半部表露得無遺。

當耶穌表現出猶太人一般對外邦人的鄙視，稱他們為「外邦狗」時(見Barclay馬太福音的注釋) ，這婦人竟甘願接受，繼續的情詞懇切向主直求，耶穌就稱許她的信心。

她的信心實在是大的。除了相信耶穌有醫治的能力外，她的情詞懇切直求更顯出她相信耶穌有憐憫的心。她知道神的心。如果耶穌是神，祂一定是有憐憫的神。故此，耶穌對她似乎是語帶侮辱，這卻絲毫沒有搖動她對神愛的信心。

對，相信神能夠，是比較容易；但相信神願意呢？特別當難處的時間拖長了，神又好像不理會，甚至像對這婦人一樣，神好像與我們為敵時，就倍感困難了。這迦南的婦人不但相信神能夠，她更相信神願意！

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 15:32–39

The setting, location and other details of this account differ so significantly from the feeding of the 5,000 in chapter 14 that the two accounts cannot be the same. Mark in fact reaffirmed the two as separate in 8:19-20.

1. How hungry was the crowd? Why did Jesus not do anything earlier? What might He have been doing in the last three days?

2. How special was it that Jesus made special mention of the circumstances of this crowd?

3. How shall you imitate the Lord in this respect?

4. If you were one of the disciples, and you have already witnessed the feeding of the 5,000 earlier, what would have been your response to Jesus?

5. How many bread and fish did they have compared to the last time? What can we learn from their reply in v. 33?

6. Can you remember the greatest deliverance that you have experienced? If a similar situation happens again, will you immediately trust God without hesitation, without complaints and without any worries at all? Why or why not?

7. Most commentators downplay the significance in the difference between the terms used for the twelve baskets and the seven baskets. But both accounts do reveal that there were leftovers. What might be the significance of the leftovers?

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15:32-39

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。

馬可福音分別在第6和8章清楚的記述耶穌兩次分餅的神蹟，兩次的時間和地點明顯是不相同，在8:19-20節更清楚的提到兩次是不相同的事件。

在這段馬太的記載中，

(1) 眾人究竟有多餓？為何耶穌不早些供應他們？這三天祂究竟在作什麼？

(2) 耶穌特別道出眾人的境況，用意應何在？

(3) 我們在祂身上可學到什麼功課？

(4) 如果你是門徒之一，已曾目睹五千人被餵飽的神蹟，你會怎樣回答主？

(5) 與上次相比，今次他們所有的餅和魚是較多還是較少？從他們在第33節的回答，我們可以看到門徒們有怎樣的心思？

(6) 請回想你過往在極困難或困乏中經歷神拯救的神蹟，和你怎樣焦慮的經過。如果歷史重演，你是否就會絕不焦慮呢？為什麼？

(7) 解經家一般不太注重兩次收集零碎的器皿籃子與筐子的分別，卻同意兩次都有極多剩下的零碎是有其意義的。你以為意義何在？

(8) 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 is corrupted?

The rise of the historical and grammatical approach to exegesis has certainly enriched our understanding of the Scripture, but at the same time, it has opened a flood gate for skeptics to shed doubts upon the inspired Word of God. Most unfortunately, such skeptics have expanded beyond the liberal realm into the Evangelical.

A case in point is the view taken of the miracle of the feeding of the 4,000 in Matthew 15. As Lenski bemoans, “Some modern interpreters regard the accounts of the two feedings of multitudes as, in reality, of the same incident. But there are differences in time, place, number fed, number of loaves, of fishes and of baskets full left over.” (Lenski, Matthew, 602)

To me, the strongest evidence is the fact that Mark makes it unmistakably clear that the two were separate incidents in Mark 8:19-20.

The study of the original language, cultural and historical settings of biblical times is important to us, who are far removed from those times, in order to gain a deeper and more accurate understanding of the teachings, the narratives, the parables and the prophecies which the Holy Spirit has inspired the authors to commit into writing. But all these scholarly pursuits have to be done with an attitude of humility and faith — humility so that we are not critiquing the Word of God, but rather judging whatever information we have discovered through our human wisdom (needs to be judged) by the Word of God instead; and faith in that the authors of scripture were indeed inspired by the Holy Spirit and thus, “not the smallest letter, not the least stroke of a pen will by any means disappear” from the Word of God, and that nothing can be added or taken away from the Bible. (Matt. 5:18; Rev. 22:18-19)


Unfortunately, as scholars and Bible teachers continue to flaunt their skeptical wisdom over the Scripture in seminaries and in the pulpits, the first thought that comes to the mind of many lay Christians when confronted with scriptural passages that appear to be hard to understand or are in apparent conflict with logic is, “Maybe, my version of translation is incorrect”, or worse, “The manuscripts must be corrupted.”

The best attitude, as far as I am concerned, is to take the Scripture as it is. While I still exhaust my intellectual faculty in analyzing its contents and consulting reliable and godly resources, I humble myself and pray to the Holy Spirit –– the original author, “Lead me into Thy truth.” Most of the time, the Holy Spirit opens my mind to see things that were there, but which I had failed to notice. But at other times, I still remain ignorant of the deeper meaning of the passage and I have come to thank God, because after all, He is not obliged to show me everything I want to know, but only things that I need to know.

靈修默想小篇
是誰受污損了？

從歷史和文法角度去釋經，這門學問確是大大的幫助我們對聖經的話語的了解，但同時也帶來了對聖經的可靠性很大的衝擊。這些衝擊不幸早已走進了原本篤信聖經的真確的福音派裡面。

就像福音書所載耶穌兩次用餅和魚餵飽五千和四千人的事蹟，如著名解經家Lenski所言：「有些現代解經家認為兩次餵飽群眾的記載其實是同一件事。若細心看就不難發現，兩次的事蹟在時間、地點、人數、餅和魚的數目和載滿零碎籃子的數目都有不同。」(Lenski, Matthew, 602)

其實，更確實的證據莫過於馬可福音8:19-20，耶穌清楚論到兩次是不同的事蹟。

研究聖經古時的言語、文化和歷史背景確是重要的，能叫我們這些與那時代相距超過兩千年的讀者，對因聖靈感動而寫聖經的作者所記載的教訓，記敘，喻言，詩歌和預言有更深和正確的了解。但從事這學術研究的人，必須帶有謙卑和相信的心態。謙卑，就是要知道我們沒有資格批評神的話，而是讓神的話作為我們憑智慧發掘出來的資料的最終裁判；相信，就是要相信聖經的作者確是被聖靈感動寫出神的話來。因而，「就是到天地都廢去了，律法的一點一畫也不能廢去」(太5:18) ，也不能被人增、減。(啟22:18-19)

不幸的是，當學者和聖經教師在神學院和教會的講台上高舉人的智慧，過於聖經的權威時，不少的信徒因此在讀到難明或似乎不合理的經文時，第一個意念就是：「不知我手上的譯本是否譯錯了？」或更糟的是懷疑：「聖經的抄本是否污損了(corrupted) ？」

其實最穩妥的態度是以手上的聖經為準。在遇到難明的經文時，我當然會窮自己的智力去分析內容，並查閱可靠和敬虔的資料，更謙卑的向聖經的原作者聖靈禱告：「求祢引導我進入真理。」多少次，聖靈就開我的眼睛，看到原本已表明，不過是我忽略了的真理。有時，我仍是想不通。但我學習到為此感謝神，因為祂絕對沒有需要向我顯明一切我想明白的事；但祂一定會向我顯明需要我明白的真理。

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 16:1–12

1. By asking for a sign, the Pharisees were trying to test Jesus. What did they want to test Him on?

2. Jesus has already performed many miracles. Why did they ask Him for “a sign from heaven”? As far as the Pharisees were concerned, how is a sign from heaven different from any of the miracles Jesus had already performed? Should there be any differences?

3. If Jesus really performed “a sign from heaven” for them, would they have believed?

4. The problem was obviously not with not having any sign, or even not knowing how to interpret it. What was their real problem according to Jesus in v. 4? What is meant by a wicked and adulterous generation?

5. Jesus was obviously trying to teach them an object lesson in vv. 5-6, but how did the disciples take it?

6. Why did the disciples immediately relate Jesus’ statement about the yeast to themselves not having bread? Why did their response invite such a severe rebuke from Jesus who charged them with having “little faith”?

7. What were they supposed to have learned and understood from the two miracles, and why did Jesus ask about the leftovers?

8. Jesus cautioned them against the yeast of the Pharisees and Sadducees. What does yeast signify or mean? What are the yeasts of the Pharisees and Sadducees?

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16: 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。

(1) 法利賽人求神蹟是要怎樣試探耶穌呢？

(2) 耶穌其實已行了極多的神蹟奇事，為何法利賽人仍要求看「從天上顯的」神蹟？難道對法利賽人而言，主耶穌所行的神蹟還不算是「從天上顯的」嗎？

(3) 如果耶穌真的在他們面前行一「從天上顯的」神蹟，他們是否就信服祂呢？

(4) 明顯地，他們的問題並非在乎有神蹟與否，甚至不在乎他們是否有分辨力。按耶穌在第4節所言，他們的問題是在乎什麼呢？

(5) 「邪惡、淫亂」的世代是什麼意思？

(6) 耶穌在第5-6節欲以實物為教材，門徒卻想錯了什麼？為何他們會如此？為何換來耶穌這樣嚴厲的責備？

(7) 他們早應從兩次分餅的神蹟學習到什麼？耶穌提到零碎的用意何在？

(8) 「酵」是什麼意思？(參閱路12:1及林前5:6-7)

(9) 如果法利賽人的酵是假冒為善，撒都該人的酵該是不信復活了。那麼，門徒的酵又是什麼？你的酵又是什麼？

(10) 今天你得到的主要信息是什麼？你會怎樣用在你的生命中？

Meditative Reflection
Wrong Focus

It is interesting to read the comments of Jesus about the “little faith” of the disciples in Matthew 16 which took place shortly after Jesus’ commendation of the great faith of the Canaanite Woman in chapter 15.

As it happened, the disciples forgot to bring bread for their journey. Whoever was responsible must have felt badly. So, when Jesus seized the opportunity to teach them an object lesson, not to chastise them of their negligence, but to warn them of a far more serious lesson of guarding against the teachings of the Pharisees and Sadducees, they became overly sensitive and misunderstood the intent of Jesus.

Instead of rebuking their defensive attitude, Jesus rebuked them of little faith. I believe here lies a relevant lesson that we should learn, especially when it comes to the understanding of what is more important in kingdom ministry.

Jesus always focuses on the heart. He worries that as much as He has relentlessly attacked the teachings of the Pharisees (whose sin was hypocrisy based on their outward observance of the law) and the teachings of the Sadducees (whose error was their stubborn objection to resurrection), Jesus knows that their errors would be like yeast and would spread even among those who would follow Him. His fear was not unfounded, as we learn that the idea of salvation by work and the doubt about resurrection were two of the most important apologetic concerns of the Apostle Paul. And yet, all that the disciples were concerned about was whether their negligence in bringing bread would make Jesus mad.

When Jesus rebuked them of little faith, He was in essence saddened by their misplaced focus. Bread, or for that matter any material need, should never be the focus on His followers. Our focus should always be on matters of the heart.

When a church or any Christian ministry spends much time and energy in addressing material needs or issues of that nature (often disguised as spiritual but which are administrative issues), we are repeating the same mistake of the disciples.

靈修默想小篇
錯放了重點

讀到馬太福音16:8主耶穌責備門徒「小信」時，我感到非常有趣味，特別是因為這記載是緊接著上一章耶穌誇讚那迦南婦人的「大信」。

這段事情的背景是因門徒忘記帶餅上船。相信他們一定心有歉意，以至當耶穌欲以實物作教材，警告他們要防避法利賽人和撒都該人的教訓時，他們卻敏感起來，誤會了主耶穌的用心。

奇怪的是，主耶穌不是責備他們的敏感，乃是責備他們的小信。我相信這裡有我們當學的功課，特別是在了解事奉的心態和重點。

主耶穌所看重的是人的心。祂擔心的是：雖然祂極力的攻擊法利賽人的教訓(他們的假冒為善，祇看重外表的遵守律法) ，和撒都該人的教訓(說沒有復活這回事) ，祂知道這些錯誤會如酵一樣，誤導將來要相信祂的人。耶穌的憂慮在日後也竟成真，因為這正是使徒保羅後來要為真理力辯的兩個主題：人是靠恩、非靠行律法稱義；和基督已復活，我們也必復活 (參閱林前15章) 。

可惜的是，當時門徒祇想到忘記帶餅這毫不重要的事！

耶穌責備他們小信，是慨歎他們錯放了重點。餅食(就像一切物質的缺乏) ，從來不應是事奉祂的人所要看重的。重點要常放在與「人心」有關連的事上。當一個教會或事工，若放上過多的心思、精神和時間在處理物質的事務上(往往是蓋上屬靈的包裝) ，我們就是犯上了門徒同樣的錯誤。

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 16:13–20

If you look at the maps of your Bible, you will find Caesarea Philippi to the north of the Sea of Galilee, a place that Herod’s son Philip (who ruled this country as the tetrarch) had enlarged and beautified, and had named after both Caesar and himself (Lenski, COTNT, Matthew, 618). The disciples had followed Jesus for some time - they saw Jesus’ miracles, heard His teachings, witnessed the fierce opposition of the Pharisees and knew Jesus up close. Now, Jesus began to reveal His ultimate plan of suffering to them in this chapter (16:21ff).

1. Who did the people, in general, think that Jesus was?

2. To be thought of as Elijah or Jeremiah would have been a great honor already. Why was it not enough for Jesus?

3. Why then did Jesus follow with the question, “But, what about you? Who do you say I am?” What is the significance of the word, “but”?

4. Now Peter’s response was obviously correct: but was it enough for him to acknowledge Jesus as the Christ (i.e. Messiah)? Why not?

5. In general, who do the people of today say, that Jesus is? In what aspects are the people right? In what way are they wrong and how wrong are they?

6. What about you? Who do you say Jesus is?

7. What did Jesus attribute Peter’s correct answer to? What about your answer? How did you get it?

8. Jesus was making a play on words, because the name, “Peter” means a stone, but a rock is much larger. Before we seek to understand these verses, please turn to John 20:23 in which Jesus spoke, not only to Peter, but to all the disciples. This implies that whatever Jesus had to say to Peter, He was saying to Peter as a representative. If this is the case, what or who did Peter represent?

9. Here, verse 18 marks the very first time Jesus used the word, church, which in its original meaning is “a group of people being called out”. If you were one of the disciples who heard Jesus say the term, "my church", for the very first time,
a. What image does it conjure in your mind?

b. Why does such a group of people need to be built almost like a structure?

c. What does a rock mean? Why does this “building” need a rock? Since Peter is a representative, who would be part of this rock?

d. What challenges would this “church” face?

e. Does what Jesus said in v. 19 refer to power or function? Why?

f. Who and what ultimately determines the eternal fate of a person, in terms of forgiveness and eternal life?

g. What then are the “keys” of the kingdom of Heaven?
10. How did the disciples use the keys as we learn from the rest of the New Testament?

11. How should we, as the church, continue to make use of the keys?

12. 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16:13-20

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。

該撒利亞腓立比是希律的兒子作分封王時按該撒和自己的名為這城命名的。到此，門徒跟從主已有一段的時刻、親眼看見祂行的神蹟、親耳聽到祂的教訓、目睹法利賽人的反對、和親身與主相近；就在此時，耶穌開始向他們顯露祂要受死的計劃。

(1) 眾人一般以耶穌是誰？

(2) 被認為是以利亞或耶利米已是極尊貴的身份，為何還不足？

(3) 為何耶穌繼而問門徒：「你們說我是誰？」中文聖經沒有譯出這問題是以「但」作開始。你以為為何要說「但」呢？

(4) 彼得若單認耶穌為基督(即彌賽亞) ，這是否足夠？為什麼？

(5) 今天眾人一般以為耶穌是誰？眾人對認識耶穌的對與錯是什麼？

(6) 你又怎樣呢？你說耶穌是誰？

(7) 按主所言，彼得何以得到這認識？你又是從何而得你的答案？

(8) 「彼得」是(小)石之意；磐石當然是大石。要明白這段的意思，請翻閱約翰福音20:23，在此耶穌向眾門徒重複祂說的話。故此，彼得是個代表！如果是這樣，彼得代表誰呢？也在代表什麼？

(9) 第18 節是耶穌首次提出「教會」這名稱，原文是指「一群被召出來的人」。如果你是門徒之一，當你第一次聽到耶穌用這名稱時：

a. 你腦海中會出現一個什麼意念或圖像？

b. 為何這群人被喻為要被建造的建築物呢？

c. 磐石是什麼意思？為何這建築物需要磐石？彼得既為代表，誰會作磐石？(參弗2:20)

d. 這「教會」將會面對什麼挑戰？

e. 耶穌在第19節 所言，是指「權力」或是「功用」？為什麼？

f. 一個靈魂的命運是誰去斷定和怎樣斷定的呢？(命運是指能否得永生和赦罪)

g. 這樣，什麼是「天國的鑰匙」？

(10) 從初期教會的歷史來看，使徒們怎樣使用這鑰匙？

(11) 作為這「教會」的一份子，我們應該怎樣使用這鑰匙？

(12) 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 binds and who loses?

Allow me to the quote from Calvin’s own words about the meaning of this difficult passage in Matthew 16:18-19 for our reflection today:
“The substance of this statement is, that Christ intended to assure his followers of the salvation promised to them in the Gospel that they might expect it as firmly as if he were himself to descend from heaven to bear testimony concerning it; and, on the other hand, to strike despisers with terrors, that they might not expect their mockery of the ministers of the word to remain unpunished. Both are exceedingly necessary; for the inestimable treasure of life is exhibited to us in earthen vessels (2 Co. 4:7), and had not the authority of the doctrine been established in this manner, the faith of it would have been, almost every moment, ready to give way…

"This is a great honor, that we are God’s messengers to assure the world of its salvation. It is the highest honor conferred on the Gospel, that it is declared to be the embassy of mutual reconciliation between God and men (2 Co. 5:20.) In a word, it is a wonderful consolation to devout minds to know that the message of salvation brought to them by a poor mortal man is ratified before God. Meanwhile, let the ungodly ridicule, as they may think fit, the doctrine which is preached to them by the command of God, they will one day learn with what truth and seriousness God threatened them by the mouth of men. Finally, let pious teachers, resting on this assurance, encourage themselves and others to defend with boldness the life-giving grace of God, and yet let them not the less boldly thunder against the hardened despisers of their doctrine…


"But it will be said, Christ addresses Peter alone: he does so, because Peter alone, in the name of all, had confessed Christ to be the Son of God, and to him alone is addressed the discourse, which applies equally to the rest. And the reason adduced by Cyprian and others is not to be despised, that Christ spake to all in the person of one man, in order to recommend the unity of the Church.”
(Excerpts from Calvin’s Commentary, Vol. XVI. pp. 294-296)

靈修默想小篇
誰綁？誰放？

馬太福音16:18-19這小段是較難明白的。容許我在此把加爾文的見解與你們分享：

「這些話的實質是：基督在此給(將來)跟從祂的人保證褔音救恩的應許，叫他們知道可以確信這應許，好像祂從天上降下來作見證一樣。另一方面，祂是要那些鄙視福音的人驚惶，叫他們知道他們對傳福音的使者的嗤笑是不能逃罪的。兩者都是極其需要的，因為那生命的無價寶是要在瓦器中顯明出來的(林後4:7) 。若不是這樣建立福音的權柄，信福音的心就很容易被動搖……所以，作為神的使者，向世人保證這救恩是我們何等大的榮耀。我們作為這使人與神和好的職事的使者，是福音所賜的無比榮耀(林後5:20)。換句話說，對敬虔的人來說，能知道由卑微的血肉之軀所傳的救恩信息是神所印證的，這是何等的安慰。同時，就讓那些不敬虔的人嗤笑罷。有一天，他們會曉得由人口所傳的信息是帶著何等的真理和嚴重性。最後，讓敬虔的教師知道，靠著這應許，他們可以鼓勵自己和他人，勇敢的保護這賜生命的神恩，並大膽的向硬心的嗤笑者發出警告……

有人會說，基督的這番話祇是對彼得而言的：祂這樣作，是因當時祇有彼得一人，代表著眾人，承認基督是神的兒子，故此這番話是向他發出的。但同時也是對其他人說的。Cyprian及其他(教父) 所提的理由，我們也不要小看，就是基督藉著向一人說話，其實是向眾人說的，為要倡導教會的合一。」

(摘譯自加爾文註釋卷XVI, 294-296)

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 16:21–28

1. Apart from divine revelation (as alluded to in Matt. 16:17), why did Peter give a completely different answer about who Jesus is from the people?

2. As good and correct as Peter’s answer was, what was his take on Jesus’ Messiahship and what it meant to be the Messiah’s disciples?

3. Matthew describes Peter’s words as a “rebuke”. Who did Peter think he was?

4. Why did Jesus call him, Satan? In what sense was he a stumbling block? Define a “stumbling block” according to v. 23.

5. What does Jesus mean by “come after me”? Try to define it as clearly as you can.

6. What does it mean for one to
a. “Deny himself”

b. “Take up his cross”, and

c. “Follow me”?

Have you done all of the above?

7. What does following Him have to do with “saving” and “losing” one’s life? Does gaining the whole world necessarily lead to forfeiting one’s soul?

8. Which title most accurately fits this section and why?
a. The cost of discipleship (NIV)

b. The condition of following Christ (JB)

c. The way of the Cross (TNIV)

d. Or…?
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16:21-28

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) 馬太福音16:17 告訴我們彼得對主的認識與其他人有別，乃是「在天上的父」所啟示的。除這以外，你認為還有其他因素嗎？

(2) 彼得雖然答對了「耶穌是誰」，但他對「基督」(即彌賽亞) 的理想是什麼？他以為作彌賽亞的門徒是什麼一回事？

(3) 第22節的原文是「責備」。彼得是以什麼身份，竟敢責備耶穌？

(4) 為何主稱他為撒但？按第23節，彼得怎樣成為絆腳石？

(5) 「跟從」是什麼？「跟從」又不是什麼？

(6) 請試為以下每點下定義：

a. 捨己

b. 背起他的十字架

c. 跟從主

你有否照所下的定義去做呢？

(7) 跟從祂與「救」和「喪掉」生命有何干？人若「賺得全世界」，是否就一定「賠上自己的生命」？

(8) 不同的譯本為這段設立不同的標題。NIV是「作門徒的代價」，JB是「跟從耶穌的條件」，TNIV是「十字架的道路」。那你呢？

(9) 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
Spiritual Direction

When the famous quarterback, Randall Cunningham considered joining a football team, he went to his pastor for his opinion. His pastor, when being interviewed years later, said, “He asked the wrong person.”

I admire the honesty and humility of this pastor and I hope we, pastors, and especially those who minister to others as spiritual directors will take heed.

More and more, we who are in the role of counselors, feel the pressure to give answers to those who come for advice. The truth of the matter is, unless it is about choices of a moral nature, we do not know God’s will in the lives of other people. All we should do is to listen, to pray with the consulter and give them pointers according to common sense and/or biblical principles.

But I have come across more and more cases in which pastors or spiritual directors are bold enough to tell the consulters what they should do, as if they do have a hotline with heaven above. This is not only arrogance, but it is dangerous. Yes, ultimately the consulter has to own up to their own decision, but for the pastor or spiritual mentor to give more than pointers, is irresponsible. The danger is not only to the consulter as we become their stumbling block to the will of God, but to us too, because we have chosen to play God.

Part of the reason, I am afraid, is not so much the arrogance of the spiritual mentor, but the succumbing to popular culture which demands answers and results as a sign of competence. Henry Nouwen is right, we have nothing to offer, except our vulnerable self.

靈修默想小篇
屬靈的指導

著名美式足球明星Randall Cunningham在加入某球隊要作抉擇時，他跑到牧師那裡，希望能得個答案。多年後這牧者在接受電視台訪問時說：「他問錯了人！」

我佩服這牧者的誠實和謙遜。我更盼望所有牧者和那些作屬靈指導的，能向他學習。

不少作輔導或指導的，往往受到要提供答案的壓力。事實上，除了是道德上對與錯的事情外，我們根本是不曉得神在別人身上的旨意的。我們所能作的是好好的聆聽、與他們一起禱告、極其量按聖經的原則和常理給他們有所提醒。

但我發現越來越多的牧者，特別是作屬靈指導的(spiritual director) ，竟敢告訴別人當作的決定，好像自己與神有直線電話通話一樣！這不但是狂妄，更是危險的。對，被輔導的至終是要為自己所作的決定負全責。但作為指導的，若所給予對方的是超過提點，我們往往會成為神的旨意的絆腳石；更嚴重的說，我們可能取代了神！

不過，我相信在大部份的情況下，提供指導的不一定是狂妄作祟，可能是因我們受到潮流的影響，以為沒有給予答案就是失敗，就是無用。盧宏說得對：「我們除了這輭弱的己，沒有能給別人的！」

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