We shall continue with the study of the Book of Mark this week.
(1) These messengers from the religious leaders gave a rather detailed description of the character of Jesus and inadvertently provided us with a great definition of “integrity”. What is their definition?
(2) Examine yourself in light of Jesus’ character and reflect on how you may imitate Jesus’ integrity.
(3) Their action also led to the charge of “hypocrisy”. How may you define hypocrisy in light of their action?
(4) Without reading Jesus’ reply, come up with your own reply to their question, “Is it right to pay taxes to Caesar?”. (Remember like most Caesars who were ruthless and violent, Tiberius, the Caesar in Jesus’ time, was also slothful, self-indulgent, hypocritical and greatly despised by historians, not to mention that he was a foreign occupying ruler of the Jews.)
(5) If the “image” on the coin confers authority to Caesar, what “image” confers God’s authority on earth?
(6) Since what belongs to Caesar really belongs to God, how does Jesus’ reply speak to our relationship with the government of our land? (Refer to Rom. 13:1)
(7) What is the most significant lesson you have learned today and how can you apply it to yourself?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 雖然這些領袖是來試探耶穌，但卻不其然地道出耶穌性格的可貴，說祂是誠實的人(man of integrity) 。按他們對耶穌的形容，試為「誠實/integrity」下一定義。
(2) 請按你的定義自省，看看你當怎樣學效主。
(3) 馬可說，耶穌看出他們的假意來。「假意」原文是「偽善/hypocrisy」。試就這些領袖在此所行的給「偽善」下一定義。
(4) 請暫不理會耶穌的回答，試單從你的角度去回答他們所問：「納稅給該撒可以不可以？」(要知道，像一般的該撒—既兇狠，又殘暴—當時的該撒提比利斯更是以懶惰、放縱、虛偽見稱，為史家所鄙視；同時也被猶太人視為侵略者。)
(5) 若銀錢上的號(形像) 給予該撒主權，神的號(形像)又是在世上的什麼東西身上顯出來？
(6) 既然所有都屬於神，耶穌的回答怎樣教導我們回應世上政府的主權呢？(參羅13:1)
(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？
“Teacher, we know you are a man of integrity.” (Mark 12:14)
The Pharisees were no friends of the Herodians, but because of their common enemy, Jesus, they were united in their cause — to get rid of Him. This always reminds me to be careful when someone openly sides with me in a dispute over church matters. The person does not necessarily agree with me, but his or her dislike of those whom they oppose outweighs their dislike or indifference to me. That is hypocrisy to the extreme.
And yet, these Pharisees and Herodians inadvertently testified that true integrity is exemplified by the life of Jesus:
- He is not swayed by men.
- He pays no attention to who they (the people) are.
- He teaches the way of God in accordance with the truth!
This example of integrity is especially important to the servants of the Lord. We serve, we teach and we pastor strictly in accordance to our understanding of the Word of God in the Scripture, and preach, speak out, and act without regards to people’s status, wealth, age, relationship and/or influence (or the lack of any of these). We will likely not win any popularity contest, but we shall win the praise of God.
「夫子，我們知道你是誠實的。」(可12:14)
法利賽人原與希律黨人為敵，但因有共同的敵人和目的—就是要除掉耶穌—就聯手起來。這提醒我在教會有紛爭時，不要因有人突然擁護你而開心，反而要加倍小心。因為往往這些反對你的人的仇恨，比同意你的立場更強。這其實是偽善，醜惡的寫照。
這些反對耶穌的偽善者卻在無意之間，見證了耶穌的正直與誠實。英譯本NIV把「誠實」譯作Integrity, 即真實、無虛假之意。這包括了：
· 不徇情面
· 不看人的外貌
· 誠誠實實傳神的道
對神的僕人，這種生命尤為重要：我們要按神的話事奉、教導和牧養。故此，在傳信息、解釋聖經和行事為人時，不要理會別人有沒有地位、身份、財勢、關係、影響力和他們的年紀。這樣，我們不一定是受歡迎的，但卻肯定是會得主的稱讚的。
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) Read 2 Timothy 3:16. What might be the danger of elevating one book of the Bible over the rest? In the case of the Sadducees, how did they suffer spiritually by their denial of the resurrection?
(2) The Sadducees are quoting from Deuteronomy 25:5-10. What is the intention of the Law of Moses in this respect?
(3) The Sadducees sadly illustrate to us how one might wrongly interpret the Scripture. Do you agree that their errors included: 1) interpreting the Scripture out of context, and 2) not comparing scripture with scriptures? Can you think of other errors of interpretation that they committed?
(4) What kinds of error does Jesus charge them with in v. 24 and why?
(5) What does v.25 really mean and how should such an understanding of it affect your life on this earth?
(6) 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?
(7) How does Jesus’ interpretation differ from the Sadducees’?
(8) What is the most significant lesson you have learned today and how can you apply it to yourself?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
撒都該人是祭司級的政治派別，以高抬摩西五經過於其他經卷見稱。亦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) 請細讀提摩太後書3:16。如果我們像撒都該人高抬某些聖經的經卷過於其他聖經的經卷，這會產生什麼危險？以撒都該人而言，他們因此不相信有復活，這對他們的信仰產生了什麼禍害？
(2) 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？
(3) 撒都該人用一個(假設)的例，錯解這段經文。其錯誤出於什麼地方？(是斷章取義？是不顧上文下理？是忽略以經解經？或是其他的錯誤？)
(4) 耶穌在第24節給他們的判語是什麼？為何祂這樣說？
(5) 耶穌在第25節給我們稍為明白天國的情景。這點認識對我們今日在地上的生活有何幫助？
(6) 從耶穌對出埃及記3:6的解釋，我們對釋經有什麼領會：
· 出埃及記3:6的上文下理是什麼？
· 神對摩西說這句話的目的何在？
· 耶穌在此指出這話的重點是什麼？
· 祂與撒都該人解經分別之處是什麼？
(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？
“Are you not in error, because you do not know the Scriptures or the power of God?” (Mk. 12:24)
We love to tell seekers of the Christian faith that no question is a foolish question, but presumably it isn’t true. The question that the Sadducees asked amounts to a foolish question:
(1) It is not a question that seeks the truth, but is an attempt to prove that Jesus is wrong. Any question whose purpose is not to learn the truth is a foolish question.
(2) It is a question that reflects their sole concern for the earthly relationship. Any question that focuses only on the temporal and does not believe in or ignores the reality of eternity is a foolish question.
(3) It is a question that scorns at God’s power to resurrect the dead. Any question that does not believe in miracles is a foolish question.
「耶穌說：你們所以錯了，豈不是因為不明白聖經，不曉得神的大能嗎？」(可12:24)
我們總會勉勵尋道者說：不要把問題放在心中，因為是沒有愚昧的問題的。讀到耶穌以上對撒都該人的話，似乎這句話不一定是對的。真是有像這些撒都該人那樣，所發的問題確是愚昧的：因為
(1) 他們的發問不是真心尋求真理，乃是要難倒耶穌—凡不是出於尋求真理的問題，都是愚昧的問題。
(2) 他們的問題顯示他們單看地上的事為重—凡單以地上的事為重，不理會或不相信永恆的問題，都是愚昧的問題。
(3) 他們的問題直接恥笑神能叫人復活的大能—凡不相信神是能行神蹟、全能的神的問題，都是愚昧的問題！
(1) What might be the reason behind asking what the most important commandment of all was? Are not all commandments important?
(2) One would think that since the Ten Commandments are of such importance that the most important commandment should be quoted from them, yet Jesus quotes from Deuteronomy 6:4-5 and Leviticus 19:18. The Jews might have expected His quote from Deuteronomy 6 which is a key part of their daily Shema prayer, but Leviticus 19 is certainly a very obscure quote.
(3) Matthew charged that the teacher of the law asked a question in order to “test” Jesus (Matt. 22:35) and that he gave a very wise response as he agreed with Jesus. What was Jesus’ response to his wise answer in Mark 12:34? Is there a difference between being “not far” from the Kingdom of God and being “in” it? What is the problem with this scribe then?
(4) In citing Psalm 110:1 in Mark 12:36, Jesus is showing us some important pointers in understanding scripture. What might they be?
(5) What is the most significant lesson you have learned today and how can you apply it to yourself?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 誡命都是神所頒布的，為何要問那一條是最要緊的？動機何在？誡命應否有分大少？
(2) 若要找最要緊的誡命，豈不應從十誡去找嗎？耶穌卻引自申命記6:4-5及利未記19:18。前者是可以理解的，因這是虔誠的猶太人每日禱文的主要部份(稱為Shema) ；後者則有點「冷門」。
· 為何耶穌不引用十誡？
· 為何說：「再沒有比這兩條誡命更大的了」？(參太22:40)
· 請留意Shema這禱文中重複的字。這些重複的要義是什麼？
(3) 馬太在馬太福音指出，這文士其實是要試探主，但他對耶穌的回應卻具智慧，以致在第34節主給他一個評語。這評語是福還是禍？(離天國不遠是好事還是壞事？由不遠到進入天國尚差什麼？)
(4) 在引用詩篇110:1時，耶穌問：「大衛既自己稱祂為主，祂怎麼又是大衛的子孫呢？」。為何這一問叫眾人都喜歡聽祂？這樣的一問，同時可以給我們在解經上有什麼提醒？
(5) 今天對你主要的教訓是什麼？可以怎樣行出來？
“David himself calls Him ‘Lord.’ How then can He be his son?” (Mk. 12:37)
In Mark 12, Mark records a series of questions raised by the religious leaders to either test or trap Jesus. The Pharisees and the Herodians started with asking whether they should pay tax to Caesar; it was followed by the “foolish” question by the Sadducees, and it ended with a great question by one of the teachers of the law concerning what the greatest commandment is.
When I said the last question by one of the teachers of the law was a great question, maybe I should have added, “inadvertently”, because Matthew tells us that he asked also to test Jesus (Matt. 22:35). But this provided an excellent opportunity for Jesus to help them see beyond the ritualistic and the ceremonial to the heart of God — the essence of all commandments — of loving God and people.
Then it was Jesus’ turn to ask them the question from Psalm 110:1—“David himself calls Him ‘Lord’. How then can He be his son?” (Mk. 12:37) and presumably He asked without giving them the answer. The fact is He did, not at that point, but throughout His ministry — He called God His Father, and acknowledged Himself as the Son of God. The people either did not take it to heart or were not willing to believe Him. This question based on Psalm 110:1 serves to validate His own claim as both the Son of David and the Son of God. Although they might be slow in coming to grips with this revelation, upon His death and resurrection, the people (and especially the apostles) had come to fully understand this very truth as demonstrated by Peter’s first sermon after His ascension (Acts 2:34).
Yes, there are foolish questions and there are wise questions, but the fact remains that questioning or inquiring is the key to understanding the truth in the Scriptures. Mark 12 helpfully teaches us the following:
- We need to ask out of sincerity.
- We need to ask, not out of a critical spirit, but a spirit of faith and submission.
- We need to wrestle with deeper questions and accept that we may not be able to come to a satisfactory answer right away. But, if we continue to inquire, and as our faith grows, the answer will come in God’s time.
The next thing that is worse than asking a foolish question is to accept a cliché answer or jump to a conclusion without the patience to accept our ignorance and wait for God to show us the answer at a future time.
「大衛既自己稱他為主，他怎麼又是大衛的子孫呢？」(可12:37)
馬可福音第12章記載了宗教領袖們假意的對主請教一連串的問題—先是法利賽人和希律黨人問有關向該撒納稅的問題，繼而是撒都該人「愚昧」的問題，最後是一位文士所問有關最要緊的誡命的極佳問題。
或許，我應該說，這文士是「不覺的」問了一條極佳的問題。馬太告訴我們，他的問題原意是要試探耶穌而已(22:35) ；卻因此給予耶穌一個極佳的機會，叫他們對誡命有正確的認識，領會誡命的總歸是愛—就是要愛神、也要愛人。但是問題的發問卻沒有停在這裡，反而是主耶穌發問的時刻。祂就詩篇110:1問他們：「大衛既自己稱他為主，他怎麼又是大衛的子孫呢？」。很有趣的是，似乎祂沒有給他們答案！其實，祂早已給了他們答案：在這幾年的傳講中，祂不繼的稱神為「我父」，稱自己為「子」；只不過他們充耳不聞，更是拒絕相信吧了。這次藉詩篇110:1所發的問題，其實在乎再一次的向他們表明自己的身份—既是大衛的子孫，也是神子。當時，他們(包括門徒在內) 確是遲鈍，但當主耶穌死而復活之後，藉著門徒的見證，像彼得第一次的公開講道(徒2:34) ，他們就明白過來了。
是的，有愚昧的問題，也有智慧的問題。發問仍是尋求真理必需的途徑。從馬可福音第12章我們就曉得發問：
(1) 必須出於真誠
(2) 必須出自信而信服的心
(3) 而不是出於批評的心
(4) 在遇到較深、難明之處，在以禱告、反複思索、請教屬靈長者尚不明白時，須要接受這事實；在神的時候，或許
(5) 要在我們靈命較成熟時，神自會給我們答案。
或許，比發出愚昧的問題更糟的是，全不思索地胡亂接受膚淺的答案，而不肯承認自己的無知，不願等候神日後給我們的答案。
(1) Not all teachers of the law were guilty of all the charges by Jesus, but in general, these charges do represent the collective sins of these religious rulers:
Examine yourself in light of the above charges to see if you are also guilty of any of them.
(2) Jesus exhorts us to “watch out” which literally means, “looking away from them” (Lenski 551). What does it mean to “watch out”?
(3) Since Jesus says such men will be punished most severely, why do such behaviors draw the wrath of God?
(4) In general, our
tithing to the Lord, should come out of the following:
Which do you think represents the heart of the widow and why is her offering so special to Jesus?
(Note: The temple did provide something like a soup kitchen for the poor, but would it then diminish the action of the widow?)
(5) How should the widow’s offering affect your offering?
(6) If you were responsible for the counting of the weekly offering in the church, how does this story change your attitude toward the counting of small change?
(7) What have you learned today that you need to apply to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 相信不是每一個文士都犯了耶穌所指出的所有錯誤，但這些指摘誠然是他們一般的罪行。請細思每一項所顯出的罪是什麼，並作出自省：
· 好穿長衣(華衣)遊行
· 喜愛人問安
· 喜愛會堂裡的高位
· 侵吞寡婦的家產
· 假意作很長的禱告
(2) 主吩咐我們要「防備」文士，原文意思是「looking away from them」(不要看他們)。這是什麼意思？
(3) 一般正確奉獻的動機可包括：
· 承認一切都屬於神(神絕對的擁有)
· 承認一切都源於神(神是至終的根源)
· 承認自己不配所得(絕對的感恩)
· 相信奉獻不會帶來短缺(絕對的相信神)
· 盡心、盡性、盡意、盡力愛神的實踐
你以為這窮寡婦奉獻的動機是什麼？有何寶貴之處？(註：據知，當時的聖殿有派飯之類的慈惠事工，這是否就減低了這窮寡婦奉獻的珍貴？)
(4) 你該如何學效這窮寡婦奉獻的榜樣？
(5) 如果你在教會是幫助數點奉獻的，從今你會怎樣處理「碎錢」？
(6) 今天對你主要的教訓是什麼？可以怎樣行出來？
“Watch out for the teachers of the law…Such men will be punished most severely.” (Mk. 12:38, 40)
Jesus launches his usual, severe attack on the teachers of law and the Pharisees of His time in Mark 12. I used to read this passage with other people in mind, but more and more I have come to see how much I need this message too.
The other day, I was attending a banquet as (what I thought) “the” honorable guest. As I was assigned to what I perceived as a less important table, I found myself having a slight feeling of surprise. To be honest, I was not angry or disappointed at all, but the presence of a sense of unease, however slight, spoke volumes of my ego.
Then, on another occasion, I attended a Christian function only to find that they had invited a friend of mine to speak — a friend whom I thought was far less qualified than I was — so I thought. Again, the presence of such a thought of being better than someone else alarmed me. I really used to think that I was not egocentric, but by His mercy, God has shown me that I am no better than the Pharisees and the teachers of the law, and I needed to repent just as they did. I did repent, yet I need to continue to “watch out” for such a “love” for the praise from men (Jn. 12:43) because as a servant of the Lord, I am coveting what is God’s and only God’s—praise and glory.
「你們要防備文士……這些人要受更重的刑罰！」(可12:38, 40)
主耶穌在馬可福音第12章照常的向法利賽人和文士發出厲害的批評和警告。不過，在讀到類似的經文時，我總是想到人。但我越來越發覺，主耶穌是向我說話。
就像有一次，在赴宴時，我以為我會是這宴會的主賓客，誰知被安排坐在普通的座位中。說真的，我沒有不悅或失望，但心中的不高興隱隱約約掠過。我看到自己的自大和愛人抬舉的心。
又有一次，在一個基督教的聚會，我應邀作讀者之一。到會場時，發現主要講者是我的好友。我竟然發覺自己有點詫異的感受，叫我看到自己的狂傲。
我一直以為「自大」並非是我的弱點，誰知，我與法利賽人和文士無別。藉著聖靈的光照，我願意悔改。我知道我需要繼續的「防備」這種愛受人稱讚的心(約12:43) ，因為作為神的僕人，我豈可搶奪單單屬於神的榮耀與稱讚呢！
The temple that the disciples saw was still under re-construction. Although nowhere near the splendor of the original built by Solomon, this rebuilding which was supported by King Herod was still a stunning piece of architecture: The stones laid were massive and its exterior glistened in the sun.
(1) What did the temple represent as far as the people were concerned?
(2) What did the temple represent as far as God was concerned?
(3) What is meant by “Not one stone here will be left on another”?
(4) What would such destruction mean to the people and to God?
(5) Matthew adds that the disciples were relating the destruction of the temple also to Jesus’ second coming and the end of the age (24:3). In light of this, jot down the signs that Jesus gives from vv. 6-8 and group them into logical categories. How long have some of these signs been around? Have they intensified? In what way and especially in what period of time?
(6) Are you alarmed by the news of wars or rumors of wars?
(7) Are you alarmed by the news of earthquake? (Go to sites like www.emsc-csem.org and get an idea of how widespread earthquake is on a daily basis. You will be amazed).
(8) Preceding His coming, Jesus highlights in vv. 9-13 the sign of persecution. Although the immediate setting was in “local councils” and “synagogues”, it did spread beyond these (v. 10). There is a report that there are more martyrs in the last century than at any time in the history of Christianity. Name five countries that you know which are persecuting believers today. Pray for them now. (If you have access to the internet, take time to visit www.persecution.org today.)
(9) Are you afraid of persecution? How can you prepare yourself for persecution?
(10) What is the most significant lesson you have learned today and how can you apply it to yourself?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
到了耶穌的時代，聖殿已被修葺了幾十年。雖然其輝煌不能與所羅門所建的相比，但仍是極宏偉的建築物，既有巨大的石塊，又有金光閃耀的外牆。
(1) 聖殿對百姓有何重要性？
(2) 聖殿對神有何意義？
(3) 「沒有一塊石頭留在石頭上」是什麼意思？
(4) 這樣程度的毀壞對百姓、對神而言，有何重要性？
(5) 馬太福音在此告訴我們，門徒把聖殿的被毀與主第二次「降臨和世界的末了」聯在一起(太24:3)。試把馬可福音13:6-8 的豫兆逐一分類。
· 這些豫兆出現有多久？
· 近年有嗎？與前有別嗎？
(6) 打仗和打仗的風聲有否叫你驚慌？
(7) 地震和海嘯的發生和風聲有否叫你驚慌？(提議你上網觀看www.emsc-csem.org之類的網站，你會為每天正在發生的地震驚訝！)
(8) 在第9-13節，耶穌詳談豫兆之一：「迫害」。雖然是主要針對「公會」和「會堂」，但卻預言更廣的迫害(第10 節)。按一些統計，本世紀殉道的人數已遠超過任何一個時代。你可否想到至少五個地方是迫逼基督徒最厲害的呢？(若有上網設備，可到www.persecution.org 取得最新資料) 。
(9) 你對迫害也感到驚怕嗎？你可以怎樣預備自己面對迫害？
(10) 今天對你主要的教訓是什麼？可以怎樣行出來？
"Jesus said to them, 'Watch out that no one deceives you'.” (Mk. 13:5)
It is interesting to read that the disciples were so captivated by the “end-time”. It is true that Jesus was making a very alarming statement about the destruction of the temple, but the disciples immediately thought of “the signs” of His coming and “the end of the age” (Matt. 24:3).
This explains why so many Christians are caught up with and are running around to hear the latest expositions of the “end-time”. However, it is important to note that Jesus’ immediate concern and reply about the “end-time” is, “Watch out that no one deceives you” (Mk. 13:5).
Within our generation, we have already witnessed irresponsible expositions about the end-time by preachers who ended up with eggs on their face—the prediction concerning the European Union (which by now has grown far beyond ten nations), and the pinpointing of Henry Kissinger as the Anti-Christ are prime examples.
While such expositions had their following at the time is understandable, but the following of some of the cult-leaders as Christ is certainly baffling. Doesn’t Jesus ask us to watch out, because “Many will come in my name, claiming, ‘I am he’” (Mk. 13:6)? Amazingly, Jesus also predicts that these false Christs “will deceive many” too (Mk.13:6).(1) Some of these gullible believers are not really born again: If they are not truly born again, we cannot expect them to have any spiritual discernment.
(2) Some of these gullible believers are attracted to following charismatic leaders: They base their belief on a person, rather than God Himself, and this results in blind submission and belief. These lead ultimately to the shipwreck of their faith as their leaders are eventually revealed as who they really are.
(3) Some of these gullible believers approach faith in God only through their emotions and feelings, and not on a sober-minded faith that grounds itself on the Word of God. As long as the services, the teachings and their faith community can satisfy their emotional needs, they could not care less about what the gospel truth is.
(4) They are never taught to study and understand the Bible on their own. Like spiritual babies, they have never learned to eat solid food, and as a result they fail to “have trained themselves to distinguish good from evil.” (Hebrews 5:14)
「耶穌說：你們要謹慎，免得有人迷惑你們。」(可13:5)
主耶穌論到聖殿被毀時，門徒就立刻想到末世，他們似乎對末世和末世的預兆頂有興趣的(太24:3) 。這使我想到今日的信徒多有同樣的心態。無怪上一代神所重用的僕人Martyn Lloyd-Jones曾打趣的說，想許多人來聚會嗎？講末世的信息便行！
不過，論到末世，我們要留意主耶穌立刻的反應：「你們要謹慎，免得有人迷惑你們。」
在我們的年代，已目睹、耳聞不少人不負責任的講論末世，他們都已「得到他們的賞賜」：就如歐洲共同市場早已超過十個國家和如基辛格—這些被指明為敵基督的，早已消聲匿跡。
這些講論，當時有他們的跟從者，還是可以理解的。但那些明明自稱是基督的，卻大有跟從他們的人，卻是令人費解的了。主耶穌豈不清楚的告訴我們：「你們要謹慎……將來有好些人冒我的名來，說我是基督」(可13:5-6) ！主耶穌也跟著說：「並且要迷惑許多人。」
相信你像我一樣會不禁的問：「為什麼會有這樣無知的人？」我相信原因會包括：
(1) 被迷惑的人，一部份是未重生的：若然他們沒重生得救，自然是沒有屬靈的分辨力了；
(2) 他們有些是喜歡個人崇拜的：他們的信仰是基於人，以人為中心，不是以神為中心的。結果，是盲目的跟從他們的領袖走，直走到信心的自我毀滅的終局；
(3) 他們有些是把信仰單以感性為基礎的：他們從來不以聖經的真理為重，只要能滿足感性的需要，或是心靈的創傷就夠了。
(4) 也因自己沒有好好研讀、領會聖經的真理，他們長期停留在屬靈嬰孩的地步，不曉得吃乾糧，結果就不會「心竅練得通達」，也就不能「分辨好歹了」(來5:14) 。
We should be aware that as much as Jesus is giving us signs of the end-time, we have to confess that like prophecies of His first coming, we will not fully comprehend these signs at this time, except for things that have been made obvious to us. Also, it is important to note that this section appears to add more urgency to those who live in Judea, i.e. the Jews (see v. 14).
(1) What kind of a picture is being depicted in vv.14-18 as the tribulation occurs? Can you sum it up in one word? Read Zechariah 14:1-3 as reference as well.
(2) Vv. 19-20 emphasize the severity of the tribulation. Why would God allow such days to happen and for what purpose? (See Zech. 12:10 and recall parables like the one in Mk. 12:1-12 that we read earlier.) Do you think it is a result of natural disaster or human warfare or both?
(3) If “false Christs” can perform miracles, how then can we discern that they are false?
(4) Vv. 24-27 describes what will happen at His actual coming. Do one of the following:
(5) What will happen to all those who would not believe in Jesus at the time?
(6) What is the most significant lesson you have learned today and how can you apply it to yourself?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
雖然耶穌在此較詳盡的講解有關末世的豫兆，但我們需要知道，正如祂第一次降世眾多的預言是人的智慧在事前沒法完全了解的；祂再來的預言同樣是今日我們不能完全的明白。故此，要小心留意預言的上文下理，並勇於承認和接受我們不明白之處。
(1) 請問第14-18節所形容的災難的重點是什麼？(亞14:1-2)
(2) 第19-20節更刻畫災難的可怕。為何神容許如此可怕的事發生？目的何在？(亞12:10)
(3) 你認為這樣可怕的災難，是指人為的，或是天災的？
(4) 若「假基督」能顯神蹟，我們如何分別其真偽？
(5) 第24-27 節描述主再來當時的情景：請試
a. 把所描述繪畫出來，或
b. 閉上眼睛，想像當時的情景
(6) 如果未信主卻活在那個時候的人將會怎樣？
(7) 今天對你主要的教訓是什麼？可以怎樣行出來？
“(B)ecause those will be days of distress unequaled from the beginning when God created the world, until now—and never to be equaled again.” (Mk. 13:19)
J.I. Packer once lamented that many Christians of our generation do not “accept their destiny of self-denial and cross-bearing,” and likened them to orchids that “grow as hothouse plants.”
I think an important reason for this phenomenon has to do with the relatively free-from-persecution state that marks Christianity in the western world. It is so unlike the Christianity of the first centuries after Christ (or for that matter, the Christianity that perseveres in many parts of the third world today).
But the day will come and I believe that it will not be too far away, when no Christians will be able to live as “hothouse plants” and continue with our “green-house” Christianity. Whether we label ourselves as “Pre-tribulation”, “Mid-tribulation”, or “Post-tribulation” believers, I believe the signs as described by Jesus that precede His Second Coming will culminate soon before our eyes. Even if we are spared from experiencing the “Tribulation” itself, we will be rocked and alarmed as it approaches.
Are you ready?
「因為在那些日子必有災難，自從神創造萬物直到如今，並沒有這樣的災難，後來也必沒有。」(可13:19)
J.I. Packer (巴刻教授) 曾慨歎現今的信徒多是像溫室長大的蘭花，不肯接受捨己和背十架的現實。我相信這現像多少是與西方社會沒有「逼迫」的環境有關。早期的基督教卻不是這樣；就是今天一些的地方，如在回教國家中信耶穌的人，很難找到溫室的信徒。
不過時日將到—相信不久便要臨到，沒有基督徒可以再停留在溫室的信仰中。不論我們屬「災前」、「災中」或「災後」的信徒，我們很快要面對主耶穌所預言祂再來之前的預兆。就是我們真的在「災前」被提，我們一定會被這「自從神創造萬物直到如今，並沒有這樣的災難」的臨近所震撼。
問題是：我們預備好了沒有！
(1) As Jesus concludes His answer to the disciples’ question about the signs of His coming, why does He emphasize that “Heaven and earth will pass away, but my words will never pass away”?
(2) As you mull over all the signs in the preceding verses, do you get a sense that Jesus is “right at the door” (v.29)? Why or why not?
(3) Like leaves on a fig tree, of all the signs, which ones appear more “tender” to you? Why?
(4) As we consider His parable of the fig tree, it is helpful to read what Peter (who heard Jesus’ words with his own ears) reminds us of in 2 Peter 3:8-10.
(5) In the analogy of the household servants, all are put in charge of something, with the one at the door being entrusted with something rather important. What is it? How important is it?
(6) Have you ever tried to stay awake and yet kept went back to dozing? What caused you to doze and how could you have avoided it? How can you apply this to Jesus' command that we "keep watch"?
(7) In some manuscripts,verse 33 reads, “Be alert and pray.” Why are “watching” and “praying” so often mentioned together? (e.g. Matt. 26:41)
(8) What is the most significant lesson you have learned today and how can you apply it to yourself?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在回答門徒有關祂再來的預兆時，為何耶穌特別聲明：「天地要廢去。我的話卻不能廢去」？
(2) 當你思想耶穌在這一章所述說的預兆時，有否「人子近了，正在門口了」的感覺呢？為什麼？
(3) 在思想「無花果樹」的比方時，請翻到彼得後書3:8-10，看看彼得，這親耳聽到這比喻者的領受。
(4) 在引用一個人「離家」的比方時，耶穌指出各僕人各有差事，其中一位是作「看門」的。他的差事是什麼？有什麼重要性？
(5) 你曾有努力掙扎不想「昏睡」的經歷嗎？什麼使你昏昏欲睡？是否可以避免的呢？你這經歷可否幫助你明白耶穌所吩咐「要儆醒」的教導？
(6) 為何耶穌總是把「儆醒」與「祈禱」連在一起？
(7) 今天你對等候主再來有什麼領會？
The other day, someone shared with me that the reason that she looked forward to Jesus’ coming was that she would be able to get out of this life of misery soon. While this is understandable, we need to be reminded that He is here with us already and we can truly experience His presence even in the here and now. Let’s reflect on the lyrics of this very touching song written by Thomas Dorsey in response to his inconsolable bereavement at the death of his wife, Nettie Harper, in childbirth, and his infant son in August 1932:
Precious Lord, take my hand
Lead me on,
Let me stand
I’m tired, I am weak I am worn
Through the storm, through the night
Lead me on to the light
Take my hand precious Lord, lead me home
When my way grows drear precious Lord linger near
When my life is almost gone
Hear my cry,
Hear my call
Hold my hand lest I fall
Take my hand precious Lord, lead me home
When the darkness appears and the night draws near
And the day is past and gone
At the river I stand
Guide my feet,
Hold my hand
Take my hand precious Lord, lead me home
Precious Lord, take my hand
Lead me on,
Let me stand
I am tired, I am weak, I am worn
Through the storm, through the night
Lead me on to the light
Take my hand precious Lord, lead me home
Thomas Dorsey (1899-1993)
不久之前，有一個信徒這樣的告訴我：「我真盼望主快來，我就不用這樣痛苦的渡日。」我相信部份的讀者會有同感。這是可以理解的。但是聖經卻清楚的告訴我們，就是在此時、此地，神是與我們同在，更是攙扶著我們，一同走的。讓我們今天用以下的詩詞，彼此勉勵。這是Thomas Dorsey在1932年失去妻兒時(母子同在分娩時死亡) 寫的詩歌：
1. 親愛主，牽我手，建立我，領我走； 我疲倦，我軟弱，我苦愁； 經風暴，過黑夜，求領我進光明， 親愛主，牽我手，到天庭。
2. 我道路，雖凄涼，主臨近，慰憂傷； 我在世快打完美好仗； 聽我求，聽我禱，攙我手，防跌倒； 親愛主，牽我手，常引導。
3. 親愛主，牽我手，建立我，領我走； 我疲倦，我軟弱，我苦愁； 經風暴，過黑夜，求領我進光明， 親愛主，牽我手，到天庭。
Thomas Dorsey (1899-1993)