We shall continue with the study of the Book of Mark this week.
“During the festival seasons the population of the city swelled from ca. 50,000 to 250,000 persons.” (NICOTNT, Mark, 490)
(1) Why did so many Jews come to Jerusalem at this time? Why was the festival so important to them? (See Lev. 23:4-8.) What should be the focus of the chief priests and the teachers of law at the festival? What was their focus now and why?
(2) By putting Matthew 26:6-13 and John 12:1-8 together with this passage, we understand that it was Mary of Bethany, the sister of Lazarus, who anointed Jesus at probably His last feast in Bethany. From the incident of the death and resurrection of her brother in John 11, how would you describe Mary’s knowledge and understanding of Jesus?
(3) Which of the following might be Mary's motive(s) in anointing Jesus with such an expensive jar of perfume (it cost about one year in wages and would dissipate into thin air in seconds)?
a. To show her gratitude to Jesus (for bringing Lazarus back to life)
b. To show that she loved him
c. To express her belief in His words when no one else did, and to anoint Him in advance (She believed the words of Jesus about His crucifixion, and knew that it would be unlikely for her to get His body from the authorities.)
d. All of the above?
(4) Since it would only be two more days before Jesus was arrested, did the disciples take Jesus’ words of His death seriously? If they did, why would they chastise Mary for her action?
(5) Jesus rebuked the disciples, contrasting Himself with the poor. Did Jesus not care about the poor? Why was He so delighted with Mary’s action, even over the poor whom He certainly cared about? What is the lesson here?
(6) Jesus asks that “wherever the gospel is preached throughout the world (which He anticipated in advance) what she has done will also be told in memory of her”. What is the core content of the gospel? (Look up Jn. 3:16.) How is Mary’s action connected to the content of the gospel to the extent that it needs to be mentioned wherever the gospel is preached?
(7) What is the main message to you today and how may you apply it in 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。
“耶路撒冷在節期時，人數通常由五萬人激增至二十五萬人。” (參NICOTNT, Mark, 490)
(1) 這個時候為什麼這麼多猶太人湧進耶路撒冷？這節期對他們有什麼重要性(可參利23:4-8)？祭司長和文士在這節期中應有什麼要務？但現在他們的心思全放在什麼事上？為什麼？
(2) 從馬太福音26:6-13和約翰福音12:1-8的記載，我們曉得膏耶穌的是伯大尼的馬利亞，即被耶穌叫他從死裡復活的拉撒路的姐姐。因著目睹主如何救活弟弟，你可以想像馬利亞對主的認識，和與主的關係嗎？
(3) 你認為馬利亞用一瓶極貴的香水(通常人一年的工資、一倒出即迅速蒸發消失)膏耶穌的主因是什麼？是出於：
a.感恩？
b.愛？
c.要主知道她的愛？
d.相信主所言，快要在宗教領袖們手下遭害，而趁機預先為主的安葬而作？
(4) 其實當時離主受難祇有三天，門徒為何不像馬利亞一樣領會及相信主受難之預言呢？如果他們能領會和相信，你以為他們會如此責備馬利亞嗎？
(5) 耶穌叫門徒不要難為馬利亞，並把自己與窮人作對比。是否耶穌認為窮人不重要？為何祂如此喜悅馬利亞的所為，過於窮人的需要？我們可以就此學個什麼功課？
(6) 耶穌要我們：「普天之下，無論在甚麼地方傳這福音，也要述說這女人所作的以為記念。」為什麼？她所作的與「福音」內容有何干？
(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？
“Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.” (Mk. 14:9)
As we reflect on these words of Jesus and the “beautiful thing” that Mary of Bethany had done, I invite you to meditate on the lyrics of this song which have helped me tremendously during my formative years as a Christian and they continue to purify my love for Christ to this day.
1
Who has a heart like Mary? So pure a love for the Lord—
Forsaking all things earthly, for the sake of loving Him only;
Oft’ misunderstood and rebuked, only draws her closer to God.
Today the Lord is still looking for love as pure as Mary’s.
2
Lord, give me a heart like Mary’s, so pure a love for the Lord—
Saving the best for Jesus alone, as precious as the Nard;
It is enough that He knows her heart, what fragrance fills the air.
Today the Lord is still looking for love as pure as Mary’s.
3
Lord, give me a heart like Mary’s, so pure a love for the Lord—
Seizing the moment of love, breaking the most precious jar;
Despite men’s mocking, “what a waste!” all upon Him poured.
Today the Lord is still looking for love as pure as Mary’s.
「我實在告訴你們，普天之下，無論在甚麼地方傳這福音，也要述說這女人所作的，以為記念。」(可14:9)
當我們想到馬利亞在主耶穌身上作的「美事」，讓我們用點時間來默想以下的一首詩歌的歌詞。自我初信到今天，這首詩歌都常常成為我的提醒：
「誰有一顆愛主的心」
(1) 誰有一顆愛主的心，像馬利亞單純，
世上一切不愛不親，只愛耶穌一人。
越遭誤會越與主近，甘心犧牲不吝，
直到今日主仍尋找，體貼主心的人。
(2) 求主賜我愛祢的心，像馬利亞單純，
珍貴香膏日日貯存，只獻耶穌一人。
親友譏誚唯主知心，屋中滿了芬芳，
直到今日主仍尋找，體貼主心的人。
(3) 求主賜我愛祢的心，像馬利亞單純，
抓住機會玉瓶破碎，免得香膏退回。
雖被難為何必枉費，完全澆主頭上，
直到今日主仍尋找，體貼主心的人。
As explained in vv.1-2, the need for an insider is obvious as they (the chief priests and the teachers of the Law) tried to arrest Jesus in secret, avoiding a public confrontation.
(1) Imagine yourself as if you were Judas:
a. What might be the reason that you followed Jesus some three years ago?
b. What have you seen and heard in the three years? You have had the chance to live, eat, walk and sleep with Jesus, and you have discovered that He really is without sin. Who is Jesus, as far as you are concerned?
c. Money has always been important to you and, as you have been entrusted with the money bag of the group, you “used to help yourself to what was put into it” (Jn. 12:6). Now knowing that the religious leaders are plotting to put Jesus to death, what options do you have? What are the “pros” and what are the “cons” of your decision? Why do you take the option of betraying Jesus?
(2) Jesus arranged to eat His last Passover feast in an unknown place, even to the disciples; so, Judas could only find out the location later and he would have to sneak out during dinner to inform the chief priests. Since this was the last Passover meal that Jesus would eat on earth, can you imagine how Jesus felt as He presided over the meal and the full meaning of which He was going to fulfill almost immediately?
(3) Jesus pointed out that the one who would betray Him would be one of the Twelve and that he “dips bread into the bowl with me.” The gravity of it caused Him to say, “It would be better for him if he had not been born”. While this was Jesus’ comment on the life of Judas, what might His comment be of yours?
(4) Jesus’ announcement of the betrayal by one of them caused them to grieve and presumably, all twelve asked one by one, “Surely not I?”. Why did the eleven respond by asking Jesus this question? Didn’t they know they were not the one? And when Judas asked the same (see Matt. 26:25), what was he thinking?
(5) Why do you think Jesus felt that it was necessary to announce the betrayal at this point in time?
(6) What is the main message to you today and how may you apply it in 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。
祭司長和文士為要避免在城中引起生亂，需要「內鬼」來捉拿耶穌，是可以理解的。
(1) 如果你是猶大：
a.你為何在三年前要跟從主？
b.在這三年中，你目睹、耳聞的包括什麼？
c.既然三年與主出入，一定看到耶穌完全無罪的生命；你會以為耶穌是誰？
d.既是貪財，又常偷取門徒團隊的金錢(約12:6)。現在既知道這些有權、有勢的領袖欲殺耶穌，你雖有機可乘，但這賣耶穌的決定包括什麼利與害？為何你要選擇這下策？
(2) 耶穌安排在一處連門徒也不熟悉、也不知曉的地方，用意是明顯的：是叫猶大不能預早通知祭司長，讓祂能夠安然與門徒一起吃在地上最後的逾越節晚餐。你能想像耶穌吃這晚餐時的心情嗎？
(3) 耶穌指出，賣祂的人「是十二個門徒中」，即是「同(祂)蘸手在盤子裡的人」。(Lenski指出不應譯作「那個人」，而是泛指十二個門徒與祂的關係)。祂更加一句說：「但賣人子的人有禍了，那人不生在世上倒好」。這是祂對猶大生命的評語。你以為主今日對你的評語會是什麼？
(4) 主的話叫門徒憂愁起來，一個一個的問祂說：是我麼？為什麼他們要這樣問？難道不自知嗎？最後，連猶大也問(見太26:25)，為何他要多此一問？
(5) 其實，耶穌為何要告訴他們，有人要出賣祂呢？
(6) 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？
“They were saddened, and one by one they said to him, 'Surely not I?'. ” (Mk. 14:19)
In spite of the slowness of heart of the disciples in failing to take Jesus’ words of suffering and death seriously, I am still touched by their love for their Lord. The last thing they wanted to do was to hurt the Lord or His feelings. So, as Jesus solemnly declared that one of them (and He specifically mentioned that it would be one of the Twelve) would betray Him, they were “saddened”, and “one by one” said to Him, “Surely not I?".
They were saddened, because they had been together for some three years, and they had become a very tightly knit group—like a family. To think that one of them would have the audacity to commit such an unthinkable evil—the betrayal of their master, was just very sad indeed. Someone was sharing with me not long ago about the time they had to flee for their lives. They left their church and their country because of the imminent takeover by the new government that opposed Christianity, only to find out that some of their close co-workers in the church turned out to be infiltrators of the new government. They were both shocked and saddened.
But I am deeply touched as I read that one by one they asked the Lord, “Surely not I?”.
They did not want to be lumped with the others and tried to clarify whom the Lord was really referring to. Each wanted to make sure that the Lord was not pointing at him. As much as they knew that they loved the Lord and vowed never to disown Him (Mk. 14:31), deep in their hearts they knew that they were sinners—sinners who could commit the most horrible crime, given the right circumstances!
I think such a recognition might not have helped them at that moment, because “everyone” of them deserted Jesus and fled (Mk. 14:50), but such a recognition must have helped them to accept one another, as they eventually regrouped and became a powerful army for the Lord.
Over the years, I have found myself writing off other Christians when they “failed”, but by seeing how some of them could still be greatly used by the Lord upon their genuine repentance, and by growing to see that I am just as vulnerable and could commit the most horrible sin if the circumstances were right, I have come to appreciate the honesty of these disciples in asking the Lord, “Surely not I?”.
「他們就憂愁起來，一個一個的問祂說：是我麼？」(可14:19)
雖然門徒確是遲鈍，到此仍未能領會主耶穌多次預言自己受難的話，但在此卻叫我們看到他們愛主的心。他們實在不願作什麼事來傷主的心。所以，當主耶穌沉重的告訴他們，他們中間有人要賣祂時，他們就「憂愁」起來，「一個一個」的問祂說：「是我麼？」
他們這樣的憂愁起來，是因為經過這三年的相處，他們好像一家人一樣，甚為親密了。想到他們之中竟有人會出賣他們的主，實在不可思議！無怪他們如此憂愁。
不久之前，有信徒與我分享他的經歷：在當地反對基督教的新政府快到之前，他是如何離開教會，逃到別處的。那時，才曉得在教會中一齊服事主的一些弟兄，竟然是這新政權的成員。他的驚訝和憂愁是可想而知的。
不過，門徒在聽到耶穌這番話時，一個一個的問祂說：是我麼？這叫我很受感動。
他們不是齊聲的一起問，乃是逐個的去問耶穌。這表明他們從心底裡希望能弄清楚，耶穌究竟是否指著自己來說的。雖然，他們知道自己實在是愛耶穌，更極力的聲明不會不認主(14:31) ，但心靈的深處知道自己不竟是罪人—是會在環境使然之下，犯彌天大罪的。
當然，這個自知，沒有在當時幫助他們不懼怕，以至他們「都離開祂逃走了」(14:50) 。但這個自知，相信叫他們日後能彼此體諒，重新回頭，成為一支神的軍旅。
在我事奉的年日中，我發覺自己很容易少看「失腳」的信徒，以他們為無用。其實不少在回頭之後，仍能被主所用。慢慢地，從他們身上，也從這些門徒身上，我看到，今天我之沒有像他們失腳，全是恩典。故此，我實在欣賞這些門徒在這裡所顯出的內裡的誠實，一個一個的問主說：是我麼？
(1) As Jesus declares that our worship and relationship with God is one of “spirit and truth” (Jn 4:23), then place, building and rituals are really not as important. Why then would He institute the Lord’s Supper?
(2) As He looked at the bread and said “this is My body”, and took the cup saying, “this is My blood”, both times He gave thanks first. In what sense did He give thanks?
(3) As we now eat of the bread and drink of the cup during our Holy Communion, how can we imitate Jesus in giving thanks?
(4) Just a thought: Would it not be more appropriate for Jesus to pick up a piece of the lamb and said, “It is my body”? After all He is the Passover Lamb! Why did He choose bread as the symbol?
(5) We believe that the Lord’s Supper is meant for “remembrance” and not a re-enactment of the actual event. However, each time that we eat and drink, internalizing the elements, how may it help you to “remember”? Remember what?— His redemption for us or Him? Is there a difference?
(6) Jesus also points us to the day when He will drink it anew in the kingdom of God. How different will that heavenly feast be from this last one He drank on earth?
(7) I think the disciples by now had a growing sense of the reality of Jesus’ suffering and death. Would you have reacted to Jesus’ warning that “all will fall away” in the same way that Peter and the disciples did? Why or why not?
(8) What is the main message to you today and how may you apply it in 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) 耶穌既說：「神是個靈，所以拜祂的，必須用心靈和誠實拜祂」(約4:23) 。敬拜神不在乎在那一處，也不在乎遵守什麼禮儀；為何祂卻設立聖餐呢？
(2) 飲杯、吃餅是逾越節晚餐程序中多次出現的。在其中的一次耶穌突然拿起餅來說：「這是我的身體」，又拿起杯來說：「這是我立約的血」；兩次祂都先祝謝。祂的祝謝有什麼特別之處？
(3) 今日在守聖餐時，當我們吃那餅、喝那杯時，可以怎樣學主獻上感謝？
(4) 有否想過，為何主不用羊肉拿著來說：「這是我的身體」？這不是更貼切嗎？
(5) 我們相信，聖餐是在乎記念主(參林前11:24-25)，並非要「重演」主釘十架。每次讓餅和葡萄汁進到腹中，對「記念」有何更深的意義？
(6) 耶穌說：「我不再喝這葡萄汁，直到我在神的國裡，喝新的那日子。」這「新的」是什麼意思？與「舊的或現在的」有何不同？
(7) 相信到此，門徒沒法不接受主將要受難的現實。你會否像彼得與眾門徒一樣的回應說：「我就是必須和你同死，也總不能不認你」？為什麼？
(8) 今天對你主要的教訓是什麼？可以怎樣行出來？
“I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God.” (Mk. 14:25)
Jesus instituted the Lord’s Supper at the last Passover that He ate on earth. It should also be the last Passover that anyone ever needed to eat, because He is the Passover Lamb who has come to lead all mankind out in their “exodus” from sin.
From then onward, we do not read of His disciples having to observe Passover again; but they observe the Lord’s Supper, because the old has gone, the new has come. Righteousness comes not from the observance of the Law (including the observance of the Passover), but from faith in Jesus Christ and His finished work of redemption on the cross (which the Lord’s Supper serves as the most powerful reminder).
It is interesting to note that the Jews also understood the need to break from the past even in the observance of the Passover. As we know that the first Passover was eaten with the people standing as Moses commanded them, “with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste; it is the Lord’s Passover” (Exod. 12:11). However, over time, it appears that the Jews changed from eating in haste in a standing posture to one of rest in a reclining posture.
While Lightfoot attributed it to their
“superstition” in believing this as a sacred posture, I believe this change did
signify a proper theological understanding in breaking with the past. As he went
on to quote the words of Rabbi Levi (form the Talmud) that,
“ 'It is the manner of slaves to eat standing: but now let them eat lying along that it may be known that they are gone out of bondage to liberty'. Another Rabbi remarked that, 'Although it be the bread of affliction, yet it is to be eaten after the manner of liberty'. Yet another Rabbi added that, 'We are obliged to lie down when we eat, that we may eat after the manner of kings and nobles'."
(Lightfoot, Matthew, 344-5)
Irrespective of any notion of superstition attached to reclining, these rabbis were right. The old had gone, the new had come.
It is a pity that most of the Jewish people, including their rabbis, do not realize that even this “liberty” is symbolic of the ultimate liberty from sin and death that is found in Jesus Christ. I believe that in the institution of the Lord’s Supper, Jesus Christ purposely uses the bread and not the lamb to say, “Take it, this is my body.” Yes, He is the Passover Lamb, and as such He has been sacrificed on the cross and has finished the work of redemption. As a result, the Lord’s Supper is not meant to be a re-enactment, but a symbol of the ultimate liberty in Christ. Every time that we observe the Lord’s Supper and eat of the bread, it points to Him being the Bread of Life. As we internalize the bread into our body, we are reminded of the fact that He is “our” Bread of Life.
Therefore, if we eat of the bread at the Lord’s Supper as if it could be transubstantiated into the real body of Christ, this would amount not only to re-crucifying the Lord, but leaving us stuck in the past of slavery in sin without realizing the true liberty in Christ Jesus.
Of course, there will be a further break from the present, as we “drink it anew in the kingdom of God” with our Lord, and our faith will become sight and the full glory of all the present-and-not-yet will be tasted.
「我實在告訴你們，我不再喝這葡萄汁，直到我在神的國裡喝新的那日子。」(可14:25)
主耶穌在吃祂在世上最後的一個逾越節晚餐時，設立了聖餐的。其實，這逾越節的筵席也應是世人最後的一次，因為祂就是逾越節的羔羊，除去世人的罪孽，帶領了我們走出為罪奴的埃及。
在聖經中，我們再看不到門徒們守逾越節，而是常常的守聖餐。是的，舊事已過，都變成新的了。稱義不是因遵守律法(包括守逾越節) ，乃是因著相信主耶穌和祂在十架所成就的救恩(聖餐就是這事實有力的徵記) 。
不過，原來在守逾越節時，猶太的拉比都有「舊事已過，都變成新的了」的觀念。我們都知道，第一個逾越節，按摩西的吩咐，是站著的吃：「吃羊羔當腰間束帶，腳上穿鞋，手中拿杖，趕緊的吃；這是耶和華的逾越節」(出12:11)。但後來，他們卻是卧著的吃。
解經家Lightfoot笑責猶太人迷信，以為卧著吃更是神聖。他們這吃的姿勢的改變，同時表明他們對真理正確的領悟。就如猶太的釋經書中提到一個拉比，名叫利未，他說：「站著吃是奴僕所為，今天我們應卧著吃，叫人知道我們已經從綑綁中得了自由。」另一個拉比就說：「雖然吃的是苦餅，卻是以自由的身份吃的。」另一個拉比也說：「我們理應卧著的吃，因為我們是以君王和貴族的身份吃的。」(見Lightfoot, Matthew, p. 344-5)
雖然，他們對卧著吃是略帶迷信，但這「舊事已過，都變成新的了」的觀念是對的。可惜的是，直到如今，他們不曉得，甚至這卧著吃所表明的自由，已因耶穌基督的救贖完全得以應驗了。
我相信，主耶穌在設立聖餐時，刻意的以餅而不以羊肉來說：「你們拿著吃，這是我的身體」。對，祂確是逾越節的羊羔，祂更是以這身份在十字架上作挽回祭，成就了救恩的。不過，聖餐是不在乎這挽回祭的重演，乃像逾越節一樣，在乎在基督裡得了救贖、自由的記念。故此，在聖餐桌前吃餅，是指醒我們，主是「生命之糧」，我們把餅吃下，是表明我們已因信，得享這「生命之糧」。
如果，我們像一些宗派，以為那餅，經主禮的祝謝後，「變成」基督的身體，我們不但有把主「重釘十架」之嫌，更叫我們屢停在為奴的身份，未能享受基督裡的真自由。
當然，今天的聖餐，有一天也會成為「舊事」的。當主再來，我們會在神的國裡和祂喝新的。那日，信心便成眼見，真是何等榮耀的日子。
(1) What was the purpose of Jesus’ prayers before His arrest?
(2) Why did He choose to bring Peter, James and John along and share those words of v. 34 in private with them? What was He hoping or expecting of the three? Was His desire met?
(3) Consider these words of Jesus: “My soul was overwhelmed with sorrow to the point of death” (Italics mine). Did you ever experience anything close to this? What was the reason for His condition?
(4) Consider the prayers of Jesus carefully and the fact that He prayed the same prayer three times. What can you learn about the following?
a. The relationship between Jesus and Father God
b. What “incarnation" means
c. How the contents of His prayer define “prayer” in this context
d. How we may learn to pray like Him
(5) Read Hebrews 5:7-10. How does it help you to gain a better understanding of Jesus’ prayers in the garden?
(6) When Jesus said, “The spirit is willing, but the body is weak,” He was not only referring to the disciples, but probably to Himself as well. How did He demonstrate the power of prayer in meeting trials like His? What if the disciples did “watch and pray” with Him? What difference would it have made?
(7) What have you learned today that you need to apply to your life, especially in imitating Jesus?
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) 耶穌為何要在面對被捉拿的時刻，先去禱告？
(2) 為何單單帶著彼得、雅各、約翰，離開其他門徒才禱告？祂對這三人有什麼特別的期望？期望達到嗎？
(3) 耶穌說：「我心裡甚是憂傷，幾乎要死。」你有否類似的經歷？你還記得個中的原因嗎？為何耶穌會如此呢？
(4) 耶穌禱告了三次，內容都是一樣。請仔細思想祂禱告的內容，從中你可以認識到什麼有關：
a. 耶穌與父神的關係？
b. 「道成肉身」的真義？
c. 禱告是什麼？
d. 我們應怎樣學主禱告？
(5) 請翻閱希伯來書5:7-10。這段經文怎樣加深你對主在客西馬尼園的禱告的了解呢？
(6) 主說：「你們心靈固然願意，肉體卻軟弱了」，原文沒有「你們」二字，即這句話不單指向門徒，更包括主自己。這禱告對主有何意義？如果門徒沒有睡著，也加入禱告，後果會怎樣？
(7) 今天對你主要的教訓是什麼？可以怎樣行出來？
“'Abba, Father,' He said, 'everything is possible for you. Take this cup from me. Yet not what I will, but what you will'." (Mk. 14:36)
As Jesus approached His final
journey, facing not only the immense suffering on the cross, but also the wrath
of His Father because of the sins of the world, He would shudder. The wrath of God is a wrath that no one can
face, as the prophets often spoke of:
“Who can withstand His indignation? Who can endure His fierce anger?” (Nah. 1:6)
“Who can stand when He appears?” (Mal. 3:2)
Not even the Son of God.
However, Jesus, like anyone else, did have His choices:
- He could have chosen to fight violence with violence. As He said, He could have asked the Father to send 12 legions of angels to rescue Him (Matt. 26:53).
- He could have simply walked away, deserting this planet earth and leaving it till the day of our self-destruction.
- He could choose to go through with the plan which He and His Father laid down before creation, that He, the Son of God, would be the sacrifice used to atone for the sins of the world; He would bear the wrath of God on the cross; He would be crucified and died a shameful death of a sinner.
As we know, He chose the path of submission: But the spirit is willing, the body is weak. He wished to go through with it, but He also struggled with it and thus He took this struggle to the Father.
Submission is never easy, even for the Son of God. It has to be learned. And so, He prayed not once, not twice, but thrice. As we read the gospel accounts, each time the words recorded were few, but I believe the actual prayer could have been long, very long, perhaps an hour—we do not know. But we do know that it was no ordinary prayer—it was not uttered in silence, it was accompanied by a violent struggle of His soul as Hebrews 5:7-8 testifies:
“During the days of Jesus’ life on earth, He offered up prayers and petitions with loud cries and tears to the one who could save Him from death, and He was heard because of His reverent submission. Although He was a son, He learned obedience from what he suffered.”
Yes, submission is a process and the prayer, as demonstrated by our Lord, is the process of submission. Prayer is not used to accomplish our selfish end; prayer is not used to manipulate God; prayer is a process of submission that helps us shift our focus away from ourselves, our agenda, our circumstances and refocus on God and His will.
「他說：阿爸！父阿！在你凡事都能；求你將這杯撤去。然而，不要從我的意思，只要從你的意思。」(可14:36)
主耶穌踏進耶路撒冷要面對的，不單是十架的酷刑，更是要面對父神的烈怒，這不是因祂自己的罪(祂是完全無罪的) ，乃是因祂背負世人的罪。神的憤怒是沒有人可以擔當得起的。就如那鴻先知所說：「他發忿恨，誰能立得住呢？他發烈怒，誰能當得起呢？」(鴻1:6) 是的，面對神的忿怒連神的兒子也要驚懼。
其實，主耶穌像我們一樣，是可以有所選擇的：
- 祂可以選擇以武力還暴力的：就如祂說：「你想我不能求我父現在為我差遣十二營多天使來麼？」(太26:53)；
- 祂也可以選擇一走了之，棄世人而不顧。事實上，這世界遲早會自行毀滅的；
- 但祂也可以選擇堅行創世前與父神訂下的救贖大計，以無罪、神兒子的身份，死在十架上，買贖世人的罪。但這個選擇換來的是要面對父神的烈怒，在十架上被父神丟棄，忍受十架的痛苦、死亡和羞辱。
感謝主，祂選擇了後者—順服的道路。「心靈固然願意，肉體卻是輭弱」。祂是願意行父神的旨意，但是祂仍在掙扎。於是祂把祂的掙扎帶到父的面前。
順服—從來不是容易的。對神的兒子也是如此—是需要學習的。故此，祂向父禱告，不是一次、不是兩次、乃是三次。雖然福音所記載的只是寥寥數句，恐怕每次的禱告是冗長的。我們不知道祂禱告了多久，但我們知道那絕非是等閒的禱告—並非靜默的禱告，乃是震撼心靈、交戰的禱告。希伯來書5:7-8就是這樣的告訴我們：
「基督在肉體的時候，既大聲哀哭，流淚禱告，懇求那能救他免死的主，就因他的虔誠蒙了應允。他雖然為兒子，還是因所受的苦難學了順從。」
對，順服往往是一個過程，而禱告就是這順服的途徑，就如主耶穌在此所表明的。禱告不是用來達到我們的私意；禱告不是要利用神；禱告乃是一個順服的過程，幫助我們把目光，從我們自己、我們的私意和我們的環境身上，轉移到神和祂旨意的身上。
(1) Of all betrayals, what do you consider (or what have you experienced) as the most base and hurtful of all betrayals? How might Hebrews 2:17 help us understand why Jesus had to be betrayed with a kiss?
(2) We understand from John 18:10 that the one who drew the sword was Peter. Why was he carrying a sword? What did he expect Jesus to do while he defended Him? Did Jesus take the opportunity to flee? Why not? (See His last words in v. 49)
(3) Jesus asked, “Am I leading a rebellion?”. What does this say about the way and mission of Jesus? How may we imitate Him?
(4) “Then everyone deserted Him and fled.” How could Peter, John and James and the other disciples leave Jesus? Did they not pledge to stick with Him only hours ago (v. 31)? Again, what if they had joined Jesus in praying in the garden? Why didn’t they?
(5) 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) 在眾多出賣別人的事件中，你以為那一種是最卑劣、最「傷」的呢？
(2) 希伯來書2:17 怎樣幫助我們明白為何主耶穌要如此被(親嘴)出賣？
(3) 約翰告訴我們，拿刀的是彼得(約18:10)。為何他要拿刀？當他拔刀護主時，他以為主會怎樣做去配合他的行動？耶穌卻如何作？(參49節最後的一句話)
(4) 馬太記載主說：「你想我不能求我父，現在為我差遣十二營多天使來麼？」(26:53)；祂也曾對彼拉多說：「我的國不屬這世界。我的國若屬這世界，我的臣僕必要爭戰」(約18:36)。從主所言、所行，你對祂的使命(mission)和方法(way)有何領會？
(5) 「門徒都離開祂逃走了。」(15:50) 在數小時前，他們豈不是發誓必與祂同死嗎？為何現在竟會如此？若然他們與主一同儆醒禱告，現在或會怎樣？
(6) 今天對你主要的教訓是什麼？可以怎樣行出來？
“But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” (LBLA) (Mk. 14:21)
Have you ever wished that you had never been born? Job did, as he went through his immense suffering—the loss of all his children, let alone his pride and all his great wealth, he wished he was never born, “Why did I not perish at birth, and die as I came from the womb?" (Job 3:11).
But we all should be grateful that Job did not perish at birth nor die as he came from the womb. It was because of his birth that many (it would be safe for me to say, millions) through suffering have gained wisdom, strength and help because of him. In other words, his birth is a blessing to mankind, and to the kingdom of God.
However, Judas was a different story. He lived the only life in human history that invited the verdict that, “It would be better for him if he had not been born” (Mark 14:21). It was because of him that Jesus Christ was betrayed unto death. In other words, his birth was a liability to the kingdom of God.
While Judas is the only one who receives an open verdict as such in the Bible, every one of us will someday receive God’s verdict on our lives. Have you ever wondered what your verdict might be? Is your life a blessing or a liability to the kingdom of God?
「人子必要去世，正如經上指著他所寫的；但賣人子的人有禍了！那人不生在世上倒好。」(可14:21)
不曉得你曾否希望自己從未誕生在世上呢？約伯就曾這樣想過！在他經歷到無比的痛苦時—慘喪十個兒女，加上喪失差不多全部的產業—他希望自己從未生在世上：「我為何不出母胎而死？為何不出母腹絕氣？」(伯3:11)
不過，我們卻應為約伯的存在而感謝他，因為他的存在叫千千萬萬的人在苦難中得到啟示、力量和安慰。換句話說，約伯的出生是叫別人得福、也就使神得榮耀。
但猶大卻不是這樣！
他是世上惟一的一個人，得到聖經記載這樣的判語：「那人不生在世上倒好！」原因是，他竟然將神的兒子、耶穌基督出賣了！換句話說，他的出生成為了人類和神國的咒詛！
有一天，我們每一個人都會得到神對我們一生的判語。你有否想過，在見主時你所得的判語是什麼呢？你是別人和神國的祝福，還是咒詛呢？
(1) As you read this segment of the scripture,
a. What words can you use to describe the atmosphere?
b. What words can you use to describe these religious leaders?
(2) These leaders, who were determined to kill Jesus, were trying to legitimize their crime by conducting a trial that involved two or three witnesses as prescribed by the Law of Moses.
a. What kind of false testimony were they after so that could put Jesus to death?
b. Why was it so hard to come up with non-conflicting testimonies against Jesus?
(3) Why did Jesus remain silent before these false testimonies which He could certainly disprove? Then, when asked about who He is, He answered right away in no uncertain terms and more?
(4) Why did the High Priest charge Jesus with blasphemy? How could he have responded differently?
(5) What sins had these religious leaders committed? What sins had the rest of the crowd who abused Jesus physically committed?
(6) Peter was sitting and watching the entire event. How would he feel? What was going through his mind?
(7) What is the main message to you today and how may you apply it in 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) 請細讀這段可悲的歷史：創造主與被造物的對壘：
a. 你可以用什麼來形容當時的氣氛？
b. 你可以用什麼來形容這群宗教領袖？
(2) 這群偽善者竟還希望按律法要求，提供至少二、三個證人來定主的罪：
a. 他們想找的是那方面的（假）罪證？
b. 為何總是證供各不相合？
(3) 為何耶穌一直不回答？
(4) 當問及祂是誰時，為何祂卻立即清楚回答？
(5) 為何大祭司說祂僭妄？大祭司和這群眾最終的錯誤是什麼？
(6) 耶穌不但承認自己是誰，更加上別的話(14:62) 。用意何在？
(7) 彼得遠遠的觀看著這一切。你以為當時他有什麼感受？
(8) 今天對你主要的教訓是什麼？可以怎樣行出來？
“But Jesus remained silent and gave no answer.” (Mk. 14:61)
As we reflect on the “kangaroo court” that our Lord was subjected to, I would like to invite you to meditate on this short, but powerful poem by Richard Crashaw (c. 1613-1649):
And He answered them nothing.
Mighty Nothing! unto thee,
Nothing, we owe all things that be.
God spake once when He all things made,
He saved all when He Nothing said.
The world was made of Nothing then;
’Tis made by Nothing now again.
Crashaw contrasts God’s act of creation and that of His redemption. The former was spoken into being, and the latter accomplished by silence. Which do you think is a greater demonstration of God’s power—His creation or His redemption?
Allow me to quote Philip Comfort and Daniel Partner’s reflection on the poem:
“So much can be learned about God and from Him in the contrast of these two events: Creation and redemption. For instance, we might draw conclusions on when to speak and when to act. How many of us would have been silent if we were falsely accused of a capital crime and were facing brutal execution? At such a time, even the reticent can find eloquence. Yet Christ remained silent because His work on the cross would say it all." (One Year Book of Poetry, March 21)
The poem of Crashaw, of course, goes deeper than this, he is telling us that the “Word” that spoke the world into being is the same Mighty One who accomplished the mighty work of redemption without saying anything. And he calls Him the Mighty Nothing!
Since we have the Mighty Nothing, we have everything!
「耶穌卻不言語，一句也不回答 (He answered nothing)。」(可14:61)
當我們讀到主耶穌在大祭司院內受無理的審訊時，讓我們一讀著名詩人Richard Crashaw(c. 1613-1649) 這首短詩: (容許我意譯)
And He answered them nothing. 祂什麼也沒有回答
Mighty Nothing! Unto thee, 大能的「無言」！由祢的
Nothing, we owe all things that be. 「無言」— 我們得著一切。
God spake once when He all things made, 神一說話，萬有被造
He saved all when He Nothing said. 神的「無言」，萬人得救
The world was made of Nothing then; 昔日萬有由「無有」變有
“tis made by Nothing now again. 今日也藉—「無言」再造
Crashaw把神創世之工與祂救贖之工相比。前者是藉祂的「話」而成，後者卻因祂的「無言」得以成就。你以為那一個神能力更大的彰顯—是創世奇工，或是救贖的大工？
以下是Philip Comfort和Daniel Partner對這短詩的得著：
「我們就這對比—創造和救贖—實在可以多有學習。例如：我們可以見到：說話有時、靜默有時。我們有多少人在面對別人的誣告、面臨死亡的威脅時而仍能保持靜默呢？在這些情景裡，寡言者都會立時振振有詞。但基督卻仍保守緘默，因十架是祂更有力的宣告。」(One Year Book of Poetry, March 21)
Crashaw的詩句是有更深一層的意境的：他指出那位一「說」，便造出世界來的全能者，也就是那位「不說一言」，便成就救恩的主。他稱祂為 “The Mighty Nothing” —或可譯為「那大能的無有」！但是，如果我們擁有這「無有」，卻成為「樣樣都有」！你說，奇妙嗎？
All four gospels contain the story of Peter’s denial of Jesus and according to Papias, Bishop of Hierapolis (c. 60-130): “Mark indeed, who became the interpreter of Peter, wrote accurately…the things said or done by the Lord.”
Therefore, we are reading what Mark heard directly from Peter of his denial of the Lord Jesus.
(1) Can you choose one word to describe the atmosphere of the night?
(2) What was Peter’s intention for being there, taking enormous risks?
(3) Was he aware that people might recognize him? Was he prepared for such a confrontation?
(4) Whether he was prepared or not, he was recognized and confronted. What might be the significance of the following?
a. The progression of the confrontations, twice by the servant girls and then by the bystanders
b. The progression of Peter’s responses as well
c. The purpose of the first crowing of the rooster (some early manuscripts add after v. 68, “and the rooster crowed”)
(5) Why did Jesus forewarn Peter of his denial?
(6) What impact might this denial have on Peter, both on a short and a long-term basis?
(7) Have you had any similar experience to that of Peter?
(8) What have you learned today about following Christ?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
四福音書都有記載彼得三次不認主的事件。Papias, Bishop of Hierapolis, (c. 60-130) 認為，馬可，因是彼得講道時的繙譯員，親耳從彼得口中聽到他的經歷，包括這次的失敗，而記錄下來的。
(1) 你可以用什麼來形容當晚大祭司院中的氣氛呢？
(2) 彼得冒這麼大的險也要親自目睹耶穌的審訊，目的何在？
(3) 他有否想到會被認出？有否想到該怎樣回應？
(4) 這事件似乎刻畫著幾方面「漸進」或加劇的情景。你以為所要刻畫的是什麼？
a. 使女不罷休的迫問，和旁人的加入
b. 彼得三次加劇的否認
c. 雞兩次的叫鳴
(5) 耶穌為何要預早警告彼得呢？(14:27-31)
(6) 這次的挫敗對彼得有什麼立刻和長遠的影響？
(7) 你曾有類似彼得的經歷嗎？
(8) 今日你對跟隨主得到什麼的提醒？可以怎樣行出來？
“Before the rooster crows twice, you will disown me three times.” (Mk. 14:72)
It is interesting to note that our Lord forewarned Peter of his denial using the rooster’s crow as a tool to wake him up from his spiritual slumber.「雞叫兩遍以先，你要三次不認我。」(可14:72)
主耶穌特別用雞啼來預先警告彼得：他會三次的不認主。用雞的啼叫來喻彼得靈裡的昏睡是合宜的。
在農村生活的人都曉得，雞的啼叫往往是叫他們在睡夢中醒過來的「鬧鐘」。彼得因為沒有在客西馬尼園與主一起「儆醒、禱告」(可14:38) ，其實已進入了靈裡的昏睡而不自知。
不錯，當主耶穌被人捉拿時，彼得確實從肉體的疲倦中醒過來，但靈性的昏睡卻叫他用肉體的方法去回應—用刀砍下大祭司僕人的耳朵—完全是無濟於事之舉！
當主耶穌被帶到大祭司的院內被審時，他仍憑肉體、血氣之勇走進敵人的領域，卻懵然不知自己對生命受威脅是全無準備的。
故此，他慘敗在一個小小的使女手上—不止一次、不止兩次、乃是三次的堅決，甚至發咒的否認主。主耶穌藉三次的儆醒禱告，沒有背乎父神和祂的使命。彼得因沒有儆醒禱告，就是雞已啼叫，卻仍未能醒過來。幸好，雞再次啼叫，使他從靈裡的昏睡終於醒過來了。他終於哭了。(14:72)
不曉得你聽到雞啼沒有？不曉得雞已啼叫了多少次？現在從靈裡的昏睡醒過來，哭吧！