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 22:23–33

The Sadducees are believed to be a priestly class that elevated the Law of Moses above all other OT scriptures, and since the Law of Moses does not touch on the resurrection, they “say there is no resurrection” (See COBTAEL, Vol. IX, 236.)

1. Do the Sadducees really want to know the truth or are they simply trying to prove their point?

2. Do you detect a similar attitude in you at times?

3. The Sadducees are quoting from Deuteronomy 25:5-10. What is the intention of the Law of Moses in this respect?

4. In their opinion, why would such a case (which is probably hypothetical) make “resurrection” improbable?

5. What kinds of error does Jesus charge them with in v. 29 and why?

6. What does v. 30 really mean and how should you then apply it to your life on earth?

7. Let’s learn from Jesus’ interpretation of Exodus 3:6. What is the context of this statement? What is the main purpose of this statement by God? How does Jesus interpret it?

8. Why is the crowd astonished at Jesus’ teaching? Are you? Why?

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22:23-33

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。

撒都該人屬祭司級的政治派別，以高抬摩西五經過於其他經卷見稱。因摩西五經沒有提及復活，故此他們認為「沒有復活的事。」(參COBTAEL, Vol. IX, 236)

(1) 撒都該人是否誠意向耶穌求問，還是想證明自己有理？

(2) 有時你自己是否持著相似的態度來求問別人？

(3) 撒都該人用申命記25:5-10 來挑戰耶穌。請問申命記這一段的原意是什麼？

(4) 為何他們以為所提的(多數是虛構)例子足證沒有復活這回事？

(5) 耶穌指出他們的錯誤是什麼？(參閱22:29)

(6) 22:30是什麼意思？這真理對你有什麼意義？

(7) 讓我們從主對出埃及記3:6的解經，有所學習：這一段的上文下理是什麼？當時神說這話的目的是什麼？耶穌又怎樣釋(這)經？

(8) 為何群眾希奇祂的教訓？你呢？為什麼？

(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
We are a “theatron”

I like the analogy used by Rev. David Ng in explaining this life and the next. He said it was like a play in the theatre. As we play our parts in a play, as sons, daughters, mothers, fathers and spouses, as good and faithful actors, we would not just play our parts, but would immerse ourselves in the characters. As a result, the laughters are heart-felt, the tears are real and the struggles are emotional. Without such identification with the characters in the play, we cannot be faithful actors, good actors. But once we come off the stage, if we still harbor the hatred, the hurt and struggles, it would be foolish. If we still cling to the filial relations it would be laughable. It is how it is with this earthly life, as Paul puts it, “We are a theatron” (1 Co. 4:9).

Indeed, this life is just temporal, too temporal when compared to eternity. In this temporal theater, we have relations of all kinds, but as Jesus says in Matthew 22 to the Sadducees, once we leave this earthly stage, we will be like angels in heaven, all earthly relations cease.

However, the analogy stops here, because as temporal as our earthly existence is, it is real. God has put us here to learn, to experience and to practice the fullness of His love, through genuine human relationships. Because we are all made in God’s image, to be truly human, therefore is to be truly like God, in all His characters. So, it is a blessing that through God-given relationships, we have a taste of what it is like to love and to be loved, as husband and wife, as father and son, and as daughter and mother after the love of God. However, the fact remains, once we are off this earthly stage, we are all simply children of God.

Perhaps, such an understanding would help us in yearning for eternity and in learning to be less attached to our emotional dependency, especially when it comes to the departure of our loved ones.

靈修默想小篇
成了一臺戲

我很喜歡吳主光牧師解釋人的今生和來生時用一臺戲作比喻。像是在話劇中，各人扮演不同的角色：有扮兒女的、有扮父母親的、有扮夫婦的。不論所扮的是什麼角色，好的演員一定是把自己完全投入所扮的角色中；是哭、是笑、是哀、是樂，都儘量如真情的流露。但在場終時，一踏下台，如果我們仍留戀在這些情緒中或仍要維持劇中角色的關係，實屬可笑。我們在地上的人生，其實也是如此。

是的，地上的一生其實是非常的短促，尤其是與永恆相比。在這短暫的人生舞臺上，我們有各樣的人際關係，特別是家庭的關係。但像主耶穌對撒都該人所言(見太22章) ，我們一旦離開這人生舞臺，就要像天使一樣，所有地上的關係都終止了。

這並不是說，今生的關係是不真實的。神給予我們的人際關係，特別是家庭的關係，是叫我們藉此能學習、明白和經歷神的愛。因為我們都是按神的形像造的，故此，要充份的活出人性(to be truly human)，我們就要充份的似神了(truly like God)。所以，神賜我們地上的關係是福氣，叫我們藉著夫婦的愛、父子的愛、母女的愛，來明白和嘗到神的愛。但是，至終，在離世時，這些地上的關係都要終止。

或許，主耶穌對我們在這方面的提醍，是叫我們一面在親人離世時不要過份悲哀；另一面是叫我們更渴望永恆。

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 22:34–46

1. In what sense was it a test?

2. What might be the reason behind asking which the most important commandment of all was? Should there be one such? What might be his mentality or approach toward the law?

3. One would think that since the Ten Commandments are of such importance, the most important commandment should be quoted from among them. Yet Jesus quotes from Deuteronomy 6:4-5 and Leviticus 19:18. Why didn’t Jesus quote directly from the Ten Commandments?

4. Can anyone “keep” this first and greatest commandment? If no one can truly keep it, what is it there for? (See Gal. 3:24.)

5. The tester was asking which is the greatest commandment. Why did Jesus cite two instead of one? What answer might be provided by v. 40? (What does “hang on” mean?)

6. Read 1 John 4:20-21. How does John clarify the relationship between these two greatest commandments?

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22:34-46

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) 為何那律法師提出的問題算是一個試探？

(2) 問誡命中那一條最大，其背後的原因是什麼？誡命應否有大小之別？這問題表明問者對誡命的態度是什麼？

(3) 既然「十誡」是如此被尊崇，最大的誡命豈不應是其中之一誡？為何主耶穌卻引自申命記6:4-5和利未記19:18，而不引自「十誡」呢？

(4) 人能否真的能持守這最大的誡命？(參閱加3:24) 從何量度？

(5) 問者是問那一條誡命最大，為何耶穌卻用兩條來作答？(參閱22:40。「總綱」是什麼意思？)

(6) 請翻閱約翰壹書4:20-21。這經節怎樣道出這兩條誡命的關係？

(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 Commandments

In life, we often prefer things to be neat and tidy, and black and white, and this is, perhaps, why we prefer multiple choices when it comes to writing our exams. The more precise a standard or requirement is, the easier it is to manage, or the fairer it will be.

Unfortunately, life is not like that.

As much as the law of our land seeks to be clear and precise, it is impossible to achieve. There are not only loopholes, but grey areas as well. And the lawyers like it that way. The more unclear the law is, the more they can earn in exploiting it to their favor, or the favor of their clients. But it was not like this with the lawyers in Jesus’ days.

They tried to make it as black and white as they could, and as a result, they had invented hundreds more rules in their effort to make the law precise, observable, and morally measurable.

The question is: Why did God not make it more precise in the first place? Was He not capable of so doing? The answer is, “Obviously not!”.

Paul explains to us that the Law of Moses is given, not only to show us God’s own character and desire for us, but also to draw us to Christ. It is given to show us that there is no hope for any of us to keep it in order to gain righteousness before God — i.e. a right standing and relationship with God. As a result, we need Christ who is our righteousness. Therefore, what really is important is not the letter of the law, because “the letter kills, but Spirit gives life,” which is the essence of the New Covenant. (2 Co. 3:6)

Jesus sums up the spirit of the law even more clearly when He answers the inquiring scribe with what the greatest commandment is in Matthew 22. Together with loving one’s neighbor, He says, “all the Law and Prophets hang on” them. (22:40)

If we truly love God, we will love one another. If we truly love both God and men, we will have fulfilled the requirement of “all” the Law. I wonder why we are so concerned with hanging the Ten Commandments in the court room and not the two Greatest Commandments summed up by Jesus? What don’t we get?

靈修默想小篇
誡命

我們多數是喜歡事情是黑白分明、有次有序的。或許就是這個原故，在考試時，我們較喜歡選擇答案式(multiple-choice )的試題吧。有清楚、可量度的標準，我們覺得較公平、較容易去應付。

可惜，生命往往不是如此。

就如人間的法律是沒有可能完全的清楚、肯定的。不但滿有漏洞，還有許多灰色地帶。不少做律師的最歡迎後者，因為他們可以用迎合自己利益、有利委托人的辯辭來解釋。但在耶穌時代的律法師卻恰恰相反。

他們把律法弄至黑白分明，在摩西頒佈的律法以外，再加上好幾百條規條，認為這樣就能使神的律法不但是清晰的，更是可以量度的。

但問題是：難道神不能頒佈更清晰的律例嗎？答案當然是神能夠的。

保羅告訴我們，摩西的律法，除把神的屬性和標準告訴我們外，更是用來引我們到基督的面前。律法是叫我們知道我們絕對達不到神的標準，故此不能靠行律法稱義。我們惟有因信靠那義者耶穌基督才能稱義。所以保羅說：律法的「字句叫人死，精意是叫人活。」(林後3:6)

耶穌在馬太福音22章告訴我們律法的精意在乎愛神和愛人這兩條誡命，因為那「是律法和先知一切道理的總綱。」(22:40)

是的。若然我們愛神，我們必定愛人。若然我們既愛神，也愛人，我們就滿足了「一切」律法的要求了。想到這裡，我真不明白為何我們堅持要在法院掛上十誡，而不是主耶穌在這裡所提的兩條最大誡命呢？真是令人費解！

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 23:1–12

The scribes are professional teachers of the Law and the Pharisees pride themselves to be strict followers of the Law of Moses.

1. Vv. 1-4:
a. What is meant by sitting in Moses’ seat?

b. In taking the seat of Moses what mistakes did they make?

c. Is it hard to take the teachings of someone whom you know does not do what they teach in the church? Why would Jesus command us to obey people like this?

d. Be honest with yourself, are you also guilty of such hypocrisy?
2. Vv. 5-7:
a. What was their core problem?

b. In what areas did they exhibit their problems?
3. Examine yourself in light of their errors. Vv. 8-12  In urging us not to fall into their errors, Jesus points out who we are and who God is:
a. Who are we?

b. Who are God and Christ?

c. Should we then, within the church of God, call ourselves Rabbis, Fathers (or Doctors) or Teachers?
4. The last verse here appears to be a “guarantee”. What is this guarantee?

5. How can we grow from forcing ourselves to be humble to being humble naturally?

6. Why do you think Jesus felt it necessary to launch such harsh attacks on the scribes and the Pharisees?

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23:1-12

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。

文士是律法的專家，法利賽人則以嚴守律法自傲。

(1) 第1-4節

a. 「坐在摩西的位上」是什麼意思？

b. 你會看重或尊重「講一套、做一套」的人之教導嗎？為何耶穌卻要我們謹守遵行這些人的吩咐呢？

c. 你以為自己亦有類似法利賽人的偽善嗎？請自省。

(2) 第5-7節

a. 耶穌直接指出他們的錯誤是什麼？

b. 他們在那些事情上顯出這錯誤？

c. 請按耶穌所指出他們的作為來自我檢討。

(3) 第8-12節

耶穌藉提醒我們有關神是誰和我們是誰來叫我們不犯他們的錯誤：

a. 耶穌指出我們是誰？

b. 神和基督又是誰？

c. 既是這樣，在神的家中，我們應該避免那些取掉神位置的尊稱呢？

(4) 這段最後一節似是神的保證。保證什麼？

(5) 我們可以怎樣從刻意謙卑變為自然的謙卑呢？

(6) 為何耶穌要對文士和法利賽人作出如此尖銳的攻擊？

(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
We are Brothers

As Christians after the Reformation, we have a tendency to question the title “Father” within the Catholic church, especially in light of Jesus’ clear teaching in Matthew 23:9, “And do not call anyone on earth father…”

Jesus is attacking the Pharisaic attitude of pride and their desire to elevate themselves above others among the people of God. As a result, Jesus reminds us that we are all brothers, only God is our Master, our Father and our Teacher.

As we view the “Pope” and the “Fathers” with skepticism (and rightfully so), we are really no better. How many pastors insist that their name cards would bear the title of “doctor” (whether it is Ph. D. or D. Min), or the congregation to call them as such? Is the title Pastor, or Reverend not honorable enough?

To take the seat of Moses is bad enough for the Pharisees (Matt. 23:2). Whose seat are we trying to take in the house of God?

Such pride and desire for elevation is not confined to the clergy, obviously. As Rev. Stephen Chan once remarked, “Many who cannot occupy a position of power in the secular world have resorted to grabbing power in the church instead.” In my own personal experience, such hunger for power and recognition is not confined to those who cannot do so in the secular world. It is human nature for us all to seek power and recognition, whether it is in the world or in the church. We all need to heed Jesus’ rebuke of the Pharisees, because we are really not too different from them.

靈修默想小篇
都是弟兄姊妹

作為宗教改革後的信徒，我們自然有點不同意天主教稱一般的神僕為「神父」，特別鑒於主耶穌在馬太福音23:9清楚的說：「也不要稱世上的人為父。」

當時，主耶穌是責備法利賽人的驕傲，和他們把自己抬舉高過其他神的子民。故此，祂提醒他們祇有神為我們的夫子、父親和師尊。

我們因而對「教皇」和「神父」等類的尊稱感到不安，這並不為過。但是想深一層，我們其實不比他們好。我看見不少的牧者的名片印上博士銜頭，也有堅持會眾這樣稱呼他們。其實，「牧師」這尊稱不是已經很尊貴嗎？

法利賽人要坐「摩西的位」已經不好（太23:2），我們還想在神的家坐誰的位呢？

不過這種貪圖虛浮榮耀和權力的心，並不是我們作牧者專有的。陳終道牧師曾這樣的感歎：「不少在世上得不到高位和權勢的信徒，卻要在教會中奪取。」不過，我想這是人人都會有的罪性，在世俗如是，在神的家也是如是。故此，主耶穌對法利賽人的提醒，也是我和你都需要聆聽的。

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 23:13–22

Jesus follows up his harsh attacks on these religious leaders with what is commonly known as the “seven woes” of the Pharisees. Today we shall consider the first three woes:

1. The 1st  Woe (vv. 13-14)
a. What sin does Jesus accuse them of?

b. Can you think of any contemporary “Christian” religions/cults that might be guilty of the same sin?

c. What might be the “ways” in which they are preventing their flocks from entering the kingdom of God?

d. Why are they called hypocrites in this respect?
2. The 2nd Woe (v. 15)
a. What kind of sacrifice and determination was described by Jesus concerning these Pharisees and scribes?

b. Why would they make such a commitment? What might their motive be?

c. What does this say about the Mormons and the Jehovah Witness?
3. The 3rd Woe (vv. 16-22)
a. What is meant by being a blind guide?

b. In what way may one become a blind guide?

c. Why would they make a difference between swearing by the gold of the temple and by the temple itself?

d. What about the altar and the gifts? Why would they try to differentiate between the two?

e. What might be their justification?

f. What might be their true intent?

g. In what ways are they both blind and being fools?

h. How do verses 20-22 answer their (evil) intent?
4. Of the above three woes, what might be the most serious sin?

5. What then is the essential message of these warnings and how may you apply it in your life?

經文默想
馬太福音23:13-22

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。

耶穌繼續以尖銳的警戒語來攻擊文士和法利賽人，一般稱之為「法利賽人的七禍」：

(1) 第一禍(第13-14節)

a. 所指摘的是何罪？

b. 你可聯想到今日那些「異端」？

c. 它們用什麼方法來制止群羊進天國呢？

d. 為何主稱他們為假冒為善？

(2) 第二禍(第15節)

a. 說他們「走遍洋海陸地」是什麼意思？

b. 為何他們會肯如此付代價？

c. 這叫我們對「摩門教」和「耶和華見證人」有什麼領會？

(3) 第三禍(第16-22節)

a. 瞎眼領路是什麼意思？

b. 是什麼叫人成為瞎眼領路者？

c. 為何他們要把聖殿和聖殿中的金子作區別？(著名的上一代解經家Lightfoot指出，聖殿中的金子是指所獻上的「各耳板」的金。參閱馬可福音7:11。)

d. 壇和壇上的禮物又如何？

e. 他們這樣劃分道理何在？

f. 但其真正的動機可能是什麼？

g. 為何換來耶穌「瞎眼、無知」的責備？

(4) 以上三禍，你認為那一禍最嚴重？

(5) 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
Not far from the Kingdom of God!

Matthew, Mark and Luke all took a different angle in reporting the dialogue between Jesus and the scribe concerning the greatest commandment, the dialogue as recorded by Mark ended with these haunting words by Jesus, “You are not far from the Kingdom of God.” (12:34)

As much as the scribe might have had the intention of testing Jesus, but his wise and possibly sincere commendation of Jesus’ reply ushered him so close to the Kingdom of God. Yet, he still was not inside the Kingdom. Respecting Jesus as a wiser teacher or even a prophet was not enough; he had to believe in Him as the Messiah, the Son of God.

I still remember the time I sat beside a Mormon on a flight from San Francisco to Vancouver. He was a medical doctor and had a wonderful family. From our conversation, I came to understand that he took the teaching of his church seriously and, kind of like the rich, young ruler that Jesus talked to, he sincerely tried to keep all the commandments. And what prompted our conversation was his reading of his Book of Mormon and my reading of my Bible. We were both doing our devotion. At the end of the flight and our conversation, I had grown to like him a lot. But I left with haunting feeling that while he was so close to the Kingdom of God, he was not in it yet. He had yet to believe in Jesus Christ as the Son of God and the only way to salvation.

I can’t help but think that Jesus’ rebuke of the Pharisees in making such an effort, to travel over land and sea to win a single convert, “and when he becomes one, you make him twice as much a son of hell as you are.” (Matt. 23:15)

In this generation of moral corruption, we are so tempted to admire many of the Mormon families because of their moral conviction and lifestyle. Let’s pray for them that these would not give them a false sense of eternal security, but would bring them to understand their need for salvation through Christ, because salvation is only through faith in Jesus Christ, and not by works, so that no one can boast. (Eph. 2:9)

靈修默想小篇
離神國不遠

馬太、馬可和路加都從不同的角度去記錄主耶穌與文士對最大誡命的談話。惟有馬可記錄了耶穌在這次談話間說的最後一句：「你離神的國不遠了。」(12:34) 這句話叫人三思。

這文士雖然有試探主的意圖，但他智慧和誠意的回答，使他走近了神的國。但走近與進入仍是兩回事。尊重耶穌為拉比，甚至是先知是不夠的，他還必須相信祂是彌賽亞、是神的兒子。

我還記得有一次乘飛機時，坐在一位摩門教的年青醫生身旁。在談話中，我領會到他確是一位盡量誠實遵守教規的人，就與曾與耶穌對話的少年長官相似。在我們尚未交談時，他打開他的摩門經，我打開我的聖經作靈修的。在飛機著陸時，我們的談話也就結束，但他給我留下很深的印象。可惜，像上面提及的那文士一樣，他似乎也離神國不遠，但他尚未承認耶穌為得救惟一的源頭。

我也不禁想起耶穌責備法利賽人的說話：「你們走遍洋海陸地，勾引一個人入教，既入了教，卻使他作地獄之子……」(太23:14)

在這道德淪亡的世代，我們會欣賞摩門教嚴峻的教條和信徒嚴謹遵守的心態。讓我們為他們禱告，叫這些不繼續成為他們救恩虛假的倚靠，反而叫他們知道惟有靠恩信靠主耶穌，不靠行為，才能得救，免得他們自誇。(弗2:9)

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 23:23–28

1. The 4th Woe (vv. 23-24):
a. Does Jesus think tithing is not important?

b. What should be the purpose of tithing?

c. Why are justice, mercy and faithfulness more important matters of the law?

d. In Jesus’ metaphors, what is a gnat and what is a camel? (Note: It appears that the Pharisees took the trouble to make sure that they tithed everything, including minor cooking materials as cited by Jesus.)

e. What then are they guilty of?
2. The 5th Woe (vv. 25-26):
a. The Pharisees emphasized ceremonial cleansing in order that they may enter into the temple. What might cups and dishes refer to (or represent) according to Jesus?

b. Why would the cleaning of the inside make the outside clean as well? What is Jesus talking about?

c. In what way were the Pharisees greedy (see Mk. 12:40)?

d. In what way were they self-indulgent?
3. The 6th Woe (vv. 27-28):
a. According to Lightfoot, the Jews white-washed their tombs, not for beauty, but to warn people not to come near, lest they became unclean. Given this background, do you understand why Jesus likened them to white-washed tombs?

b. In what way(s) might we be guilty of the same sin?
4. Of the above three woes, what might be the most serious sin?

5. What is the essential message of these warnings to you today and how may you apply it to your life?


經文默想
馬太福音23:23-28

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) 第四禍 (第23-24節):

a. 耶穌是否看什一奉獻為不重要？

b. 奉獻的動機應是什麼？

c. 為何「公義、憐憫、信實」是更重要的？

d. 耶穌以蠓蟲和駱駝分別比喻什麼？(註：法利賽人為要嚴謹實行什一奉獻，連煮食的配菜也定入什一奉獻之列。)

e. 他們在此犯了什麼錯誤？

(2) 第五禍 (第25-26節):

a. 法利賽人非常看重禮儀上的潔淨，跟足了禮儀才進聖殿。耶穌以杯盤的內外來表明什麼？

b. 為何內裡潔淨了就能叫外面也潔淨？

c. 法利賽人犯了什麼勒索(或譯貪婪)的罪呢？(參閱可12:40)

d. 放蕩(或譯放縱)又如何？

(3) 第六禍(第27-28節)

a. Lightfoot告訴我們，一般的猶太人為防範人錯失走近墳墓成為不潔，刻意將墳墓塗上白色(中譯粉飾)。若是屬實，耶穌這比喻的意思是什麼呢？

b. 我們會犯同樣的錯誤嗎？

(4) 以上三禍，你認為那一禍最嚴重？

(5) 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
Before or After Tax?

One of the most common questions asked concerning tithing is whether the 10% should be based on income before or after tax.

I often wonder why this question is being asked.

If we understand that our offering of money to God is an expression of:
(1)  Our love for God and His people

(2)  Our thanksgiving for His abundant provision

(3)  Our recognition that He is the true source of our wealth

(4)  Our recognition that He in fact still owns us and everything we have

(5)  Our faith in that no matter how much we give as prompted by the Spirit, He will not put us to shame or allow us to be lacking
If we truly understand the above, such a question will never be asked. Rather, we will constantly be asking, “Lord, do I love you enough with my tithing? Because you have said, ‘For where your treasure is, there your heart will be also'.” (Matt. 6:21)

靈修默想小篇
稅前還是稅後？

我常常被信徒問及：「什一奉獻是按扣稅前、或扣稅後的收入計算呢？」

我常常想不通為何要這樣問。

真正的奉獻對信神的兒女而言是出於：

(1) 愛神、愛教會的心；

(2) 因神的供應而生感恩的心；

(3) 承認神是錢財真正的源頭；

(4) 承認神仍擁有我們和我們的所有；和

(5) 信心的表示。相信奉獻之後神一定充足供應。

如果我們明白以上奉獻的原委，就不會發出這樣的問題了。我們反而應該常常這樣自問：「主阿，我在奉獻的事上愛祢有多深？祢曾提醒我：你的財寶在那裡，你的心也在那裡。」

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 23:29–36

The 7th Woe:

1.Jesus predicted the suffering and martyrdom of His followers which are detailed in the Book of Acts:
a. How will they be treated?

b. And in whose hands would they receive persecution?
2. Why did their forefathers shed the blood of the prophets?

3. Why did the Pharisees think they would be different?

4. Why did they turn out to be no different from their forefathers?

5. Why should they be responsible for “all the righteous blood that has been shed on earth from…Abel to Zechariah”?

6. Why would Jesus call them “brood of vipers”?

7. What will be their punishment?

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23:29-36

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。

第七禍：

(1) 耶穌在此預言門徒將會受逼迫：

a. 按使徒行傳的記載，門徒受到什麼逼迫？

b. 誰會逼迫他們呢？

(2) 他們的祖宗為什麼要流先知的血？

(3) 何以他們以為自己會與祖宗不同？

(4) 為何結果卻與祖宗一樣？

(5) 為何世上所流義人的血「都」歸到他們身上？

(6) 為何耶穌要稱他們為「毒蛇之種」？

(7) 他們要受什麼審判？

(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
We are different. Really?

As I have the privilege of walking alongside my Christian young men and women through conducting pre-marital counseling, I have come to understand that I am not alone in wanting to be different from my parents, especially my father.

It is perhaps typical of people who grew up in a traditional Oriental family. The value system, the cultural perspective and the less relational approach to life are things that we do not want to copy from them. And so, we think we are mavericks. We are different from our parents.

The truth of the matter is we are not too different from them. It is true that because we are living in an entirely different generation, we likely received a more liberal education. For us who are Christians, we have been born again in Christ and we have to be totally free from the bondage of our old culture, value system and approach (or philosophy) to life. But we often fail to understand that even though we are a new creation in Christ in status, our actual change in life is still a process. Renewal of the mind in Christ is still a process of progress (Rom. 12:2); in fact, it is a rather long process — a life-long process. And as we enter into this new life through the Holy Spirit, the process of renewal is still the work of the Holy Spirit. (Gal. 3:3)

This was the error of the Pharisees. They knew from the Bible that their forefathers were wrong in rejecting and persecuting the prophets, and they thought (or perhaps even swore) that they would be different. What they had overlooked was that they were no different. We are no different. By our own effort and determination, we will repeat the mistakes of our former generations. No education, no self-determination, and no spiritual discipline can make us different. Even as Christians, we need continual repentance and reliance on the Holy Spirit to enable us to gradually get rid of our old nature and live out the new.

靈修默想小篇
我們真的不同嗎？

我常有機會替年青人作婚前輔導。我發覺，原來不單是我希望自己與父母親(特別是父親) 不同的。

或許這是在傳統東方家庭長大的兒女普遍的現像。我們不願意倣效父母的價值觀、文化擔子，以及待人處事的態度。故此，我們總愛與他們有別，更不喜歡別人說：「你真像你的爸爸(或媽媽)。」

但事實卻非如此。我們始終多有像他們的地方。對，我們是活在完全不同的時代，我們接受的是較開放的教育，更何況我們是在基督裡重生的人。我們豈不是已脫離了舊文化的枷鎖、上一代的價值觀念和人生哲學嗎！但我們需要知道，在基督裡這新生命的成長是一個過程，是一個邁長，一生不斷學習的過程。(羅12:2)

我們得進入這新生命是靠聖靈；這更新、成長的過程也非靠聖靈不可。(加3:3) 法利賽人就是看不見這一點。

他們知道祖宗逼迫和殺害先知是錯的，但他們自以為與祖宗有別，不會犯同樣的罪。誰知，他們錯了，他們與祖宗並無分別。單靠自己的定意和努力，是不能叫我們與前人有所分別的。教育好、定意好、靈修操練好，都不能。就是成為了基督徒，我們也要繼續不斷的悔改，倚靠聖靈，慢慢的「心意更新而變化」。故此，若你還看到我像我先父的地方，請你忍耐！

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 23:37–39

1. Why did Jesus mourn over “Jerusalem”? What does Jerusalem represent? Does it still today?

2. What was the mission of the prophets (see Ezek. 3:16-21)?

3. Many prophets were killed or stoned. Why then did God still send them, according to v. 37?

4. Has God’s heart changed today?
a. Toward Jerusalem?

b. Toward the world?

c. Toward your city?
5. What is God doing today to gather the people to Him?

6. What might be your role in this respect?

7. How similar would it be to that of the prophets’ of old?

8. How has the prophecy in v. 38 been fulfilled?

9. Will they (the people of Jerusalem, the Jews) eventually have a chance to see Christ?

10. 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23:37-39

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。

(1) 耶穌為何為耶路撒冷哀歎？耶路撒冷代表什麼？今日又如何？

(2) 先知的使命是什麼？(參閱結3:16-21)

(3) 明知先知會多被殺害，為何神仍不斷的差派先知？ (參閱23:37)

(4) 今天，神的心，對(a) 耶路撒冷， (b) 世界，(c) 你的城市有否改變？

(5) 今天，神仍是怎樣召聚祂的世人？

(6) 在此，你的位份是什麼？

(7) 你的位份和舊約先知有什麼相似之處？

(8) 你知道第38節的預言是會怎樣應驗的？

(9) 耶路撒冷所代表的猶太人會見到這預言的應驗嗎？

(10) 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
Mourning over Jerusalem

Last night, I listened to the powerful speech by Netanyahu, the Prime Minister of Israel, at AIPAC, in which he forcefully set forth Israel’s right to defend herself against the likely threat of nuclear weapons by Iran. In so doing, he cited Israel as the only truly democratic country in the region in which women are treated equally and where Christians can freely practice their religion.

As someone who respects and supports Israel as the People of God through whom we have received the precious heritage of the Old Testament, I am still acutely aware of the fact that they have yet to look on “the one they have pierced.” (Zech. 12:10)

As the author of RealChristianity.com writes, “Even though there was a part of me that had the utmost respect for these Jews, the other side was sad that they were still blind and waiting for the Messiah when he has already come in the person of Jesus (Yeshua) Christ.”

And worse ―

Another report says, “The plight of Palestinian Christians throughout the West Bank, Gaza and areas within Israel are among the most underreported stories of Christian persecution…” (www.persecution.org)

Personally, I am the recipient of updated reports of a Christian missionary couple, whose home in one of the cities in Israel has been attacked by Orthodox Jews.

While I believe we need to support Israel’s right to exist and love them as the People of God, let’s not forget to pray for their repentance to the One whom they pierced. For I do believe that our Lord Jesus continues to mourn over Jerusalem as He did 2,000 years ago.

靈修默想小篇
為耶路撒冷哀歎

昨天晚上，我在電視中聽到以色列總理 Natenyahu一篇很有力的演講。在伊朗發展核子武器的威脅下，他為以色列的自衛權作出有力的申辯。同時他暗示自己的國家與伊朗有別，以色列是個民主的國家，既尊重女權，也是「基督徒自由實踐基督教」的地方。

我是尊重以色列的，也為藉他們這神的子民得到舊約聖經而感恩。但同時，我卻知道他們尚未「仰望…..他們所扎的」那位。(亞12:10)

正如RealChristianity.com網站的作者所言：「雖然我的大部份是對猶太人有極大的尊敬，但我另外的一部份卻為他們仍是瞎眼，還在等待彌賽亞而哀歎，因為彌賽亞已在耶穌身上出現了。」

但更可惜的是，如www.persecution.org所言：「在西岸、迦薩和以色列境內對巴勒斯坦基督徒的逼迫是最少被報導的……」

我個人是直接收到一對在以色列宣教的夫婦不時的通訊的。得知他們的家被人放火燃燒的消息，不禁叫我為耶路撒冷哀歎。我相信主耶穌仍在為耶路撒冷哀歎！

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