This week, we shall continue with the study of the Book of Deuteronomy in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Words of Moses (the Law)—Moses’ Mediatory Role at Horeb:
(1) When Moses said, “He (God) added nothing more” to the two stone tablets (i.e. the Ten Commandments)” (v. 22)
a. What did he mean?
b. What about the rest of the commands that God continued to give Moses (v. 31)?
c. If they are not “additions” to the Ten Commandments, what are they?
(2) Since the leaders acknowledge that “a person can live even if God speaks with them” (v. 24) and since they did survive this time, why would they think they would die if they continued to stay there to hear the voice of God? (v. 26)
(3) Do you think theirs was a healthy kind of fear? Why or why not?
(4) What was their suggestion? (v. 27)
(5) What do you think was behind such a suggestion?
(6) Did they not fear that Moses would die? Why or why not? (See Exod. 32:1)
(7) What was God’s response to their request? (v. 28)
(8) What was God hoping would result from their fear? (v. 29)
(9) Did it turn out just as God had hoped for? Why or why not?
(10) What can we learn about the true meaning of the “fear of the Lord”?
(11) As Moses was prepared to reiterate “all the command, decrees and laws” to them for the final time: what did he exhort them to do and what reason did he give? (Vv. 32-33)
(12) What is the main message to you today and how may you apply it to your life?
本週我們會繼續研讀舊約申命記。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話（律法）—何烈山傳神的話
(1) 摩西說：“此外(即除十誡外) 並沒有添別的話”(5:22)
a. 這是什麼意思？
b. 他繼續「要將一切誡命、律例、典章傳給」他們(5:31) ：這些又是什麼？
c. 如果這些不是加添的，又是什麼呢？
(2) 那些領袖和長老既承認他們「得見神與人說話」後還存活(5:24) ，為何卻以為繼續的聆聽是「冒死」，不能存活呢？(5:26)
(3) 這樣的畏懼是否合宜？為什麼？
(4) 他們當時作出什麼建議(5:27)
(5) 你認為這建議背後的動機是什麼？
(6) 他們難道不怕摩西也未必存活嗎？為什麼？(參出32:1)
(7) 神怎樣看他們的建議？(5:28)
(8) 神對他們這畏懼的反應表示出什麼盼望？(5:29)
(9) 神的盼望得到實現嗎？為什麼？
(10) 這樣看來，什麼才是真正的「敬畏神」呢？
(11) 在摩西準備「要將一切誡命、律例、典章」作最後一次的提醒他們時，他怎樣吩咐他們？（5:32-33）原因是什麼？(5:33b)
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The LORD heard you when you spoke to me, and the LORD said to me, “I have heard what this people said to you. Everything they said was good.” (Deut. 5:28)
It is rather strange that the people, having “heard the voice (of God out) of the darkness, while the mountain was ablaze with fire” (5:23), would request to have only Moses stay on to listen to God while they would retreat away from the awesome scene.
The reason was undoubtedly one (out) of fear. (5:25) But was it a healthy fear?
We know that the Bible says, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10). However, not all forms of fear, even of the Lord, will lead to wisdom or knowledge (Prov. 1:7). Scholars have identified five kinds of fear used in the Bible: (1) emotional fear, (2) intellectual anticipation of evil, (3) reverence or awe, (4) righteous behavior or piety and (5) formal religious worship, and identified the fear expressed by the people in Horeb (Deut. 5:5) as the first kind, emotional fear. (TWOT, 399)
However, the Lord did make this comment to Moses: “I have heard what this people said to you. Everything they said was good” (Deut. 5:28), but He added, “Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!” (5:29).
In other words, even “emotional fear” is not necessarily bad, in fact it is natural, but it is only good if it would lead to “righteous behavior”. If it is the case, then it is not only emotional fear, but carries a sense of “reverence or awe”.
As it happened, we know that the fear of the people remained as only “emotional fear” and had not translated into any righteous behavior or a genuine sense of “reverence or awe”. Not long after this, they urged Aaron to make a golden calf to replace Yahweh (Exod. 32:1). As much as “everything they said was good”, it was not the kind of fear that the Lord hoped for.
「你們對我說的話，耶和華都聽見了。耶和華對我說：這百姓的話，我聽見了；他們所說的，都是。」(申5:28)
摩西憶述神在何烈山向百姓顯現的經歷時指出，他們是在火焰燒山時，不但從黑暗中親耳聽見神的聲音(5:23)，而且還能存活(5:26) ，但是卻要求摩西獨自繼續留在山上聽神要說的話，他們不願意繼續近前來聽神的話。個中原因當然是出於畏懼(5:25) 。但這樣的畏懼是健康、合宜的嗎？
我們都知道聖經說：“敬畏(或直譯為畏懼)耶和華是智慧的開端”(箴9:10) ，但不是每一樣的畏懼，包括對神的畏懼，都是智慧或知識(箴言1:7) 的開端。聖經學者從聖經中找到五類的畏懼：(1) 情緒化的畏懼/emotional fear, (2) 理性上對罪惡的畏懼/intellectual anticipation of evil, (3) 敬畏式的畏懼/reverence or awe, (4) 帶正直和敬虔意式的畏懼/ righteous behavior or piety 和 (5) 宗教敬拜儀式中的畏懼 formal religious worship； 並指何烈山上百姓的畏懼是屬第一類，情緒化的畏懼(5:5) 。(TWOT, 399)
雖然如此，摩西指出，當時神似是認同他們的畏懼，因祂說：“這百姓的話，我聽見了；他們所說的，都是”(5:28) 。不過，神立即的加上說：“惟願他們存這樣的心敬畏我，常遵守我的一切誡命”（5:29）。
換句話說，就是情緒化的畏懼也不是不好的，其實也是頂自然的事，但卻必須引至正直和敬虔的表現才對。如果是這樣，這情緒化的畏懼就兼有敬畏的實質了。
可惜的是，這些百姓的畏懼，明顯的是停留在情緒方面，並沒有引至他們有正直的行為，也沒有叫他們產生敬畏的心；他們因而極快的轉過來，叫亞倫為他們鑄金牛犢來取代耶和華（出32:1）。雖然他們說得漂亮，卻不是神所希望他們有的畏懼。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Words of Moses (the Law)—The Greatest Commandment:
vv. 1-3—The Preface
(1) As a preface to his reiteration of the laws, what did Moses emphasize as the purposes of giving them these “commands, decrees and laws” (vv. 2-3)
(2) What then are your purposes in reading these laws of the Lord (and for that matter, the Bible)? (You may wish to consult Ps. 19:7-11; 2 Tim. 3:15-17)
vv. 4-9—The Shema (see note below)
(3) V. 4 is deemed “the fundamental truth of Israel’s religion” (Craigie quoting from Driver (NICOT, 168): the literal translation can be rendered, “Yahweh our God, Yahweh (is) one”. The exact phrase is repeated in Zechariah 14:9. Scholars have two different interpretations:
(i) He is the one and only God (NICOT, 169); or
(ii) He is Yahweh (i.e. “I AM Who I AM”) that “no other Elohim (i.e. gods) can be compared” (K&D, 884)
a. Which one do you think is meant by v.4 or both? Why?
b. What is the implication of each interpretation?
(4) V. 5 is called “the fundamental duty” of Israel (and all humankind)
a. Do you agree? Why or why not?
b. What is meant by “love”?
c. What is meant by “heart”?
d. What is meant by “soul”?
e. What is meant by “strength”?
f. What is meant by “all”?
g. What does the combination of heart, soul and strength indicate?
h. How might you keep this particular commandment?
i. In what context did Jesus quote this Commandment and why? (Matt. 22:37-40)
(5) As Jesus refers to this as the Greatest of all Commandments, they are to keep the commandments in their hearts and to impress them on their children (vv. 6-9)
a. When and where should they talk about it? (v. 7)
b. Where should they tie them? (v. 8)
c. Where should they write them? (v. 9)
d. What is the idea behind the instructions in vv. 7-9?
e. Do you think these are meant to be literally carried out? Why or why not?
(6) What is the main message to you today and how may you apply it to your life?
Note: “Shema Yisrael” (or “Hear, [O] Israel”) are the first two words of a section of the Torah, and is the title (sometimes shortened to simply Shema) of a prayer that serves as a centerpiece of the morning and evening Jewish prayer services. Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah (religious commandment). It is traditional for Jews to say the Shema as their last words, and for parents to teach their children to say it before they go to sleep at night.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話（律法）—最大的誡命
引言(6:1-3)
(1) 在重申神的誡命、律例、典章之前，摩西重申這些律法頒布的目的是什麼？(6:2-3)
(2) 既是這樣，你個人研讀聖經的目的又是什麼？(亦參詩19:7-11; 提後 3:15-17)
以色列人的Shema (6:4-9—參下註)
(3) 6:4是被視為“猶太教基本的真理”(NICOT, 168) ，直譯為“耶和華我們的神、耶和華(是) 獨一(的)” 撒迦利亞書14:9b就照字重複了這句話。解經家對這句話總括有以下兩個解釋：
a. 耶和華是惟一的神(NICOT, 169)
b. 祂是耶和華，再沒有別神能與耶和華相比(K&D, 884)
兩個解釋有什麼不同？
你認為那一個是更貼切的解釋？或是兩者皆宜？
(4) 6:5則被視為“以色列人基本的責任”
a. 你同意這意見嗎？為什麼？
b. 這裡的「愛」是什麼意思？
c. “盡心” 是什麼意思？
d. “盡性/soul” 是什麼意思？
e. “盡力” 是什麼意思？
f. “盡/all” 是什麼意思？
g. 心、性、力—加起來表示什麼？
h. 你可以怎樣「守」這誡命？
i. 主耶穌引用這誡命時(見太22:37-40) ，要指出什麼重要真理？
(5) 耶穌說這是「最大的誡命」；摩西就吩咐以色列人要記在心上，也要殷勤教訓兒女(6: 6-9)
a. 他們要在何時、何地談論這些話？(6:7)
b. 也要繫戴在什麼地方？(6:8)
c. 也要寫在那裡？(6:9)
d. 以上的總意是什麼？
e. 你認為神是否要他們如此按字面的(literally) 遵行？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：「以色列阿要聽」(6:4) 在希伯來原文是“Shema Yisrael” ，這兩個字，歷代以來成為猶太人早晚禱的中心。敬虔的猶太教徒把這段經文(6: 4-9) 編成他們每天兩次頌讀的mitzvah（律例）最重要的一部份。一般猶太的傳統是以Shema作為談話的結語，和作父母在睡前教導孩子的話。
“Hear, O Israel: The LORD our God, the LORD is one.” (Deut. 6:4)
The Commandments in Deuteronomy 6:4-9 have been deemed the “fundamental truth” in Israel’s religion and the “fundamental duty” of Israel (or rather, of all humankind). Some scholars see the emphasis of v. 4 is on not so much the “Yahweh our God is one (the only) God,” but “one (or the only) Yahweh” (K&D, 884). I think this statement expresses both ideas. Allow me to share with you the insight of Peter Craigie in this respect:
“These words, which have been called the fundamental monotheistic dogma of the OT, have both practical and theological implications. The Israelites had already discovered the practical implications when they celebrated the Exodus in song: “Who is like you, O Lord, among the gods?” (Exod. 15:11), a rhetorical question inviting a negative response—there were no gods like the Lord! In the Exodus, the Israelites had discovered the uniqueness of their God and that the Egyptian “gods” could do nothing to stop the Lord’s people leaving Egypt. It was because they had experienced the living presence of their God in history that the Israelites could call the Lord our God. Thus the oneness and reality of the Lord were practical knowledge to the people.
But there were also theological implications and the context of this verse indicates its source as a direct revelation from God (v. 1). The word expresses not only the uniqueness but also the unity of God. As one God (or the “Unique”) when He spoke there was no other to contradict; when He promised, there was no other to revoke that promise; when He warned, there was no other to provide refuge from that warning. He was not merely first among the gods, as Baal in the Canaanite pantheon, Amon-Re in Egypt, or Marduk in Babylon; He was the one and only God and as such He was omnipotent. It was this all-powerful Unique God who imposed on Israel the charge to love Him, thereby revealing another aspect of his character.” (NICOT, 169)
「以色列阿，你要聽！耶和華我們神是獨一的主。」(申6:4)
申命記6:4-9對以色列人是極其重要的。解經家稱之為猶太教的“基本真理” 和以色列人的“基本責任” ；其實也該說是全人類的責任。不過解經家對6:4這一節，則有稍為不同重點的解釋。有認為這節的重點不是在乎“耶和華是惟一的神”，而是在乎“只有一位耶和華神”(K&D, 884) 。我個人認為是兩個意思都兼有。容許我與你分享Peter Craigie以下的見解：
“這句話被稱為舊約一神論的基本教義；有實際和神學上的重要性。當以色列人在出埃及後唱出：“耶和華阿，眾神之中誰能像祢？”時(出15:11) ，他們已發現了它的實際要義—這問題的答案當然是“沒有” ！在出埃及這經歷中，以色列人發現了他們的神的獨一，埃及的諸“神” 是不能阻擋耶和華的百姓離開埃及的。因著他們在歷史上經歷到神活生生的同在，以至能稱祂為「我們的神」。故此，耶和華的獨一和真實，是百姓實際的知識。
還有神學上的重要性。這句話的上文肯定了它是來自神的啟示(6:1) 。這句話不但表達出神的獨特/uniqueness，更是祂的獨一/unity。作為惟一(獨特) 的神，祂一說話就無別的可以反駁；祂一應許就無別的可以攔阻其應驗；祂一警告就無別的可以叫人逃避這警告。祂不但是諸神中—如迦南泛神中之巴力，埃及的亞捫/Amon-Re，或巴比倫的米羅達—之首，祂是惟一的神、全能的神！是這位全能、至大、獨一的神，吩咐以色列要愛祂—藉此，也顯出祂屬性另一部份。” (NICOT, 169)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses—The Importance of Keeping the Laws
(1) A reminder not to forget about the Lord (vv. 10-12)
a. What did Moses remind the people of so that they would not forget the Lord?
b. Would the fact that they would be inheriting houses, wells, vineyards and olive groves that they did not build make it easier or harder for them to forget it was God who gave them all these blessings? Why or why not?
c. What do you think is the key to not forgetting the Lord?
(2) Conditions of success in claiming the Promised Land (vv. 13-19)
a. Which of the Ten Commandments did Moses remind them to keep in vv. 13-14?
b. What if they fail to keep such Commandments? (v. 15)
c. Which incident did Moses remind them of in urging them not to test the Lord? (Exod. 17:1-7) Why did Moses cite this event in particular?
d. What condition(s) did Moses give concerning the fulfillment of God’s promise of giving them the Promised Land? (vv. 18-19)
(3) Teaching future generations (vv. 20-25)
a. What do you think might be the greatest challenge of ensuring future generations in following our footsteps of faith?
b. What in essence was Moses telling them to do? (vv. 21-23)
c. How may you learn from Moses’ advice in teaching our next generation?
d. Based on the Law, how could one achieve “righteousness”? (v. 25)
i. Is it possible? (Rom. 3:20)
ii. What then is their ultimate basis of righteousness? (Rom. 1:17)
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話—遵行律法的重要性
(1) 不要忘記耶和華(6:10-12)
a. 為何摩西要提醒他們不要忘記耶和華？
b. 他們既將佔據不用勞力建設的城邑、房屋、水井、葡萄園、橄欖園等，這豈不有助他們不容易忘記神嗎？你認為怎樣？
c. 你認為不忘記神的要訣是什麼？
(2) 成功得地的條件(6:13-19)
a. 摩西在6:13-14提醒他們要遵守的十誡中那些誡命？
b. 若不遵守這些誡命會怎樣？(6:15)
c. 摩西以那事例來提醒他們不可試探神？(見出17:1-7) ？為何特別提這事例？
d. 要得進入應許地，他們必須怎樣？(6:18-19)
(3) 教導下一代(6:20-25)
a. 你認為使下一代能跟隨我們信仰的腳踪最大的挑戰是什麼？
b. 摩西在此怎樣吩咐他們？(6:21-23)
c. 從摩西的吩咐，我們可以怎樣應用？
d. 本乎律法，可怎樣稱義的？(6:25)
i. 這是否可行？(羅3:20)
ii. 稱義最終的基礎是什麼？(羅1:17)
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Love the LORD your God with all your heart and with all your soul and with all your strength.” (Deut. 6:5)
“Israel was to love Jehovah its God with all its heart, with all its soul and with all its strength. The motive for this is to be found in the words “thy God,” in fact that Jehovah was Israel’s God, and had manifested Himself to it as one God. The demand “with all the heart” excludes all half-heartedness, all division of the heart in its love. The heart is mentioned first, as the seat of the emotions generally and of love in particular; then follows the soul (nephesh) as the centre of personality in man, to depict the love as pervading the entire self-consciousness; and to this is added, “with all the strength,” sc., of body and soul. Loving the Lord with all the heart and soul and strength is placed at the head, as the spiritual principle from which the observance of the commandments was to flow (see also ch. 11:1; 30:6). It was in love that the fear of the Lord (ch. 10:12), hearkening to His commandments (ch. 11:13), and the observance of the whole law (ch. 11:22), were to be manifested; but love itself was to be shown by walking in all the ways of the Lord (ch. 11:22; 19:9; 30:16). Christ therefore calls the command to love God with all the heart “the first and great commandment,” and places on a par with this the commandment contained in Lev. 19:18 to love one’s neighbour as oneself, and then observes that on these two commandments hang all the law and the prophets (Matt. 22:37-40; Mk. 12:29-31; Lk. 10:27). Even the gospel knows no higher commandment than this. The distinction between the new covenant and the old consists simply in this, that the love of God which the gospel demands of its professors, is more intensive and cordial than that which the law of Moses demanded of the Israelites, according to the gradual unfolding of the love of God Himself, which was displayed in a much grander and more glorious form in the gift of His only begotten Son for our redemption, than in the redemption of Israel out of the bondage of Egypt.” (K&D, 884-5)
「你要盡心、盡性、盡力愛耶和華你的神。」(申6:5)
“以色列要盡心、盡性、盡力愛耶和華他的神。這句話的動力是在乎‘你的神’ 這幾個字，原因是耶和華是以色列的神，並把自己是獨一的神向他顯明。既要求他們要‘盡心’ ，也就排除了不全心，或分心的愛。「心」被提及是因這是感情之所在、愛之所在；跟著是「性」（或譯靈魂/soul），是人個性的中心，表明這愛是透過全人的意識；再加上「盡力」，就是要盡身體與靈魂的力。要盡心、盡性、盡力的愛放在前面，作為遵守誡命從之而出的屬靈原則（亦參11:1; 30:6) 。對神的敬畏（10:12），對誡命的聽從（11:13）和對全律法的遵守（11:22）都是要在愛中彰顯出來；而這愛是藉著遵行神所吩咐的一切誡命表現出來的（11:22; 19:9; 30:16）。故此，基督稱這盡心去愛神的誡命為‘誡命的第一，且是最大’ 的 ，並把它與利未記19:18要愛人如己的誡命併列，並稱這兩條誡命是律法和先知一切道理的總綱(太 22:37-40; 可12:29-31; 路10:27) 。就是福音也沒有比這誡命更高的（教導）。新、舊約的分別，簡而言之，是福音對信徒所要求對神的愛是比摩西律法對以色列人所要求的更徹底、更真摯；而神的愛本身也藉著祂賜下獨生愛子作我們的救贖，比把以色列從埃及為奴的拯救，顯得更偉大、更榮耀。” (K&D, 884-5)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses—Dealing with Nations within the Promised Land (I)
(1) What are the nations they were to drive out of the Promised Land? (v. 1)
(2) How many are there?
(3) What are they to do to them? (v. 2)
(4) What particular prohibition is commanded concerning the peoples of these nations? (v. 3)
(5) What are the reasons given? (v. 4)
(6) These instructions are obviously aimed to prevent them from breaching the first part of the Ten Commandments: (vv. 5-6)
a. What are they to do in eliminating the temptation of idol worship? (v. 5)
b. What are the reasons given? (v. 6)
c. In what ways are they also true to us, NT believers? (1 Pet. 2:9)
d. What then should we do to eliminate temptations that could lead us astray as well?
(7) Reminding them of the reason for choosing them (vv. 7-11)
a. What is not the reason? (v. 7)
b. What is the reason? (v. 8)
c. How did God honor His promise? (v. 8b)
d. What then is the emphasis of His choosing?
e. How might you apply all of the above to you?
f. How then should they respond to such love of God? (v. 9)
g. How then should you respond to such love of God?
h. What if they do not respond such love of God with love? (v. 10)
(8) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話—如何處理應許地的原居民（一）
(1) 以色列人要從應許地趕出的包括什麼人？(7:1)
(2) 一共幾多個國家？
(3) 以色列人在擊殺他們時，當怎樣處理這些仇敵？(7:2)
(4) 摩西更特別頒布什麼禁命？(7:3)
(5) 理由是什麼？(7:4)
(6) 這裡的吩咐明顯是與十誡的首兩誡有關(7:5-6)
a. 他們當如何杜絕拜偶像的試探？(7:5)
b. 這樣決絕的吩咐，其主因何在？(7:6)
c. 這原因適用於我們這些新約信徒嗎？(參彼前2:9)
d. 既是如此，我們當怎樣面對試探？
(7) 揀選的因由(7:7-11)
a. 什麼不是揀選的原因？(7:7)
b. 什麼才是原因？(7:8)
c. 神怎樣向列祖守約的？(7:8b)
d. 這樣看來，神的揀選的重點是什麼？
e. 你可以怎樣應用以上的要點在自己身上？
f. 他們當如何回應神的愛？(7:9)
g. 你又當如何回應神的愛？
h. 若然他們不作這樣的回應，會怎樣？(7:10)
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples.” (Deut. 7:7)
Have you ever sat down and wondered why, of all the people on the face of the earth — and there are billions of them — you have been chosen to become a child of God? He caused so many things to happen in your life to steer you to His direction; He gave you the opportunity to hear the gospel; He brought other believers into your life; His Holy Spirit nudged you time and again; and finally He gave you faith to respond to His love for you on the cross! Have you ever wondered why “you”?
Were you more innocent than others?
Were you wiser or smarter than others?
Were you more gifted than others?
Did you have more potential than others?
Did you or do you love God more than others?
You know the answers.
How then should you respond to such love of God?
As much as the Lord, through Moses, lays out before the Israelites the horrible consequences of their disobedience to Him (7:10), He does not wish to use threats to force them to love Him (which is impossible anyway), He wishes to woo them with His love. This is why He chooses to lay out the reason why He has chosen them, which is the same reason why He has chosen us—love! In the face of such undeserved love, the Apostle Paul has only one response and that is, “If anyone does not love the Lord—a curse be on him.” (1 Cor. 16:22)
「耶和華專愛你們，揀選你們，並非因你們的人數多於別民，原來你們的人數在萬民中是最少的。」(申7:7)
你曾否坐下思想過，為什麼在千萬人中，神偏偏的揀選你成為祂的兒女呢？祂在你的生命，在你不知不覺中，把你的腳步引到祂的方向走；祂給你機會接觸到福音；祂把屬祂的人帶到你的生活圈子中；祂的靈更多次的感動你，直到最後，祂賜你信心來回應祂代你死在十字架上的大愛。你曾否想過，為甚麼偏偏揀選你？
是否因為你比別人良善呢？
是否因為你比別人聰明和有智慧呢？
是否因為你比別人更有材能或恩賜呢？
是否因為你比別人更有潛質呢？
是否因為你比別人更愛神呢？
你是知道答案的！
既是如此，你當如何回應神對你這樣的愛呢？
神雖然藉著摩西，清楚的把他們若不遵守一切律例典章極可怕的後果陳明(7:10)，至終祂不願意用威嚇來迫使他們愛祂（這當然也是不可能的！）；祂乃是願意以愛來吸引他們。故此，祂清楚的指出為何偏偏要揀選他們這羣硬著頸項的人，作祂的子民—全因是愛！面對這希奇的愛，使徒保羅的反應是：“若有人不愛主，這人可詛可咒。” （林前16:22）
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses — Dealing with Nations within the Promised Land (II)
(1) The promise of blessings (vv. 12-16)
a. What are the blessings promised by the Lord? List them one by one. (vv. 13-15)
b. What is the condition attached to these blessings? (v. 12)
c. In asking them to pay attention and to follow, why is the total destruction of “all the peoples the Lord your God gives over to you” singled out? (v. 16)
(2) The encouragement (vv. 17-21)
a. What are the people afraid of? (v. 17) Is their fear valid? (v. 1)
b. Why then should they not be afraid? (vv. 18-21; note that “hornet” might be used metaphorically to refer to “panic”; see Exod. 23:27-28; Jos. 24:12)
c. Do you think these words of encouragement would alleviate their fear? Do they alleviate your fear?
(3) The promise of possessing the land (vv. 22-26)
a. Why would God not drive out those nations all at once? (v.22)
b. Apart from the practical reason given, what, in your opinion, might be the benefits of having to drive out their enemies “little by little”?
c. What spiritual lessons might you learn from the above?
d. In commanding the Israelites to destroy these nations:
i. What are they to do with the images of the idols?
ii. Why are they not to bring them into their house based of their values (i.e. made of gold and silver)? (v. 25-26)
iii. Since this is the case, should we keep images of idols as displays in our houses, not for worship but for ornamental purposes because of their values (whether made of gold, silver or jade)?
(4) What are these nations that they are to destroy completely? (v. 1)
(5) How many are they? (See Acts 13:19 as well) Why does the Lord make mention of them specifically?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話—如何處理應許地的原居民（二）
(1) 蒙福的應許(7:12-16)
a. 神應許要賜的福包括什麼？請一一列出。(7:13-15)
b. 蒙福是附帶著什麼條件的？(7:12)
c. 為何在此特別再提要「除滅」所交給他們的人？(7:16)
(2) 勉勵的話(7:17-21)
a. 這裡論到百姓會懼怕什麼？(7:17) 其原因屬實嗎？(7:1)
b. 既然屬實，為何他們不用懼怕？(7:18-2; 註：“黃蜂” 似是“驚駭” 的比喻—參出23:27-28；書 24:12)
c. 你認為摩西這番話能消除百姓的懼怕嗎？若今日你有懼怕之處，這些話對你有幫助嗎？
(3) 得地的應許(7:22-26)
a. 為何神不速速給他們趕出那地的人？(7:22)
b. 除這裡所說的原因，你可以想到還有別的對他們有益處的原因嗎？
c. 從這裡所說的你可以領略到什麼屬靈的教訓？
d. 在吩咐他們要滅絕這些國民時：
i. 他們當怎樣處理偶像？
ii. 為何這些貴重的偶像（用金、銀造的），不能帶進家去？(7:25-26)
iii. 既是這樣，我們能否在家擺設用金、銀或玉石造成，只作裝飾的偶像？
(4) 這要被滅絕的國民包括那些？(7:1)
(5) 一共有幾多個國民？(參徒13:19) 為何神明列這七國而已？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“When the LORD your God brings you into the land you are entering to possess and drives out before you many nations — the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, seven nations larger and stronger than you…then you must destroy them totally. Make no treaty with them, and show them no mercy.” (Deut. 7:1-2)
Many people are puzzled by the command given by the Lord to the Israelites when it comes to driving out the nations in the Promised Land “to destroy them totally” (7:2). However, we need to pay attention to the followings:
(1) The Lord is not giving these instructions as a general rule of war, but only concerning the nations that they are to drive out from the Promised Land. This is the reason why He specifically mentions them one by one — the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites; and He clearly made clear that these instructions are applicable to these “seven nations” (see Acts 13:19);
(2) The reason for their total destruction is made very clear, and that is for the sake that the Israelites would not be influenced by their wicked ways, especially in idol-worship. It appeared that the wickedness of these seven nations is such that they are particularly abhorred by the Lord as the following passages indicate:
“Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled… You must not live according to the customs of the nations I am going to drive out before you. Because they did all these things, I abhorred them.” (Lev. 18:24, 20:23) and
“It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the Lord your God will drive them out before you…” (Deut. 9:5);
(3) It is therefore the danger of the co-existence of the Israelites with these wicked and idol-worshipping nations that has necessitated the need for their total eradication (Deut. 20:16ff). Thus such a command is not meant for any other nations that are not part of the land they are going to possess and a different set of policies is given for “cities that are at a distance” in which case seeking peace is the number one priority (Deut. 20:10-15).
「耶和華你神領你進入要得為業之地，從你面前趕出許多國民，就是赫人、革迦撒人、亞摩利人、迦南人、比利洗人、希未人、耶布斯人，共七國的民，都比你強大。耶和華你神將他們交給你擊殺，那時你要把他們滅絕淨盡，不可與他們立約，也不可憐恤他們。」(申7:1-2)
很多人不明白為何神看來是如此殘暴，吩咐以色列人在進到應許地時，要把那些敵人滅絕淨盡（7:2）。在思想這問題的時候，有數點是我們需要留意的：
(1) 神在此不是列出以色列人一般爭戰的條例，乃是單單針對那些他們需要趕出應許地的原居民。因這原故，神逐一的列出那些國民—就是赫人、革迦撒人、亞摩利人、迦南人、比利洗人、希未人、耶布斯人(7:1) ；並且指明是限於這「七國的民」(亦見徒13:19) ；
(2) 為何要滅絕淨盡這七國的民呢？神清楚的指出，是為要免得以色列人被他們引誘，去敬拜他們的偶像(7:4)。這七國的民，他們的惡行是神特別憎惡的，就如以下的經文所顯示的：
“在這一切的事上，你們都不可玷污自己；因為我在你們面前所逐出的列邦，在這一切的事上玷污了自己……我在你們面前所逐出的國民，你們不可隨從他們的風俗；因為他們行了這一切的事，所以我厭惡他們”( 利18:24; 20:23)；
“ 你進去得他們的地，並不是因你的義，也不是因你心裡正直，乃是因這些國民的惡……”(申9:5)
(3) 若他們與這些為耶和華所憎惡的列國共存，就會帶來他們轉向偶像，故此滅絕淨盡這七國的民是必須的(20:16ff) 。但這裡的條例卻不適用於與其他國家的爭戰。申命記20:10-15列出以色列人與列國爭戰的一般條例，更指明要先求和睦(20:15) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses — Exhortation to “Follow Every Command”:
(1) What is the importance of following every command? (v. 1)
(2) In order to help them follow God’s commands, Moses urges them to “remember” (vv. 2-5)
a. Which experiences are they to remember?
b. What is their experience in the wilderness marked by? (v. 2)
c. Of the many tests they had experienced in the wilderness, which particular one does Moses cite? (v. 3)
d. In what way were they humbled by that experience? (v. 3a)
e. Yet, what have they learned from that particular experience? (v. 3b)
f. Apart from humbling tests, what was the other thing that marked their forty years in the wilderness? (v. 4)
g. What should they have learned from this other mark of their wilderness experience?
h. What was God’s ultimate purpose in making them go through the forty years in the wilderness? (v. 5)
i. Pause and reflect: Which of the above reflects your own journey of faith as well?
(3) The beautiful Promised Land (vv. 6-9): time and again the Promised Land is described as “a land flowing with milk and honey” and a “beautiful land” (e.g. Ezek. 20:15)
a. What kind of a land is depicted in v. 7?
b. What kind of a land is depicted in v. 8?
c. What kind of a land is depicted in v. 9a?
d. What kind of a land is depicted in v. 9b?
e. By comparison:
i. Where were they before their forty years in the wilderness and what kind of people were they?
ii. Who were they before Joseph brought them to Egypt? (Exod. 1:1-5)
f. What then should they do given the tremendous grace of God? (v. 6)
g. Who and where were you before you came to Christ?
h. If God has not chosen you as His child. Who and where will you be?
(4) Guarding against the temptation of prosperity in the Promised Land (vv. 10-20)
a. What kinds of prosperity does Moses foresee they would experience in the Promised Land? (vv. 12-13)
b. What temptations can prosperity bring? (vv. 14 &17)
c. What, in particular, does Moses again seek to point out about their wilderness experience in order to remind them to remember the Lord their God? (vv. 14a-16)
d. How does v. 18 speak to those who think it is by their own effort that they have achieved their success in life?
(5) What is the solemn warning that Moses gives them in spite of all the blessings they would enjoy from God? (vv. 19-20) Why?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話—要遵守一切誡命
(1) 要遵守一切誡命的重要性何在？(8:1)
(2) 為使他們能遵守誡命，摩西吩咐他們要“記念”(8:2-5) 。
a. 他首先要他們記念的是那一段的經歷？
b. 是什麼刻畫著他們四十年的曠野生涯？(8:2)
c. 在曠野眾多的試驗中，摩西特別舉出那一個經歷？(8:3)
d. 為何說那次的經歷為“苦煉” ？(8:3a)
e. 這次的經歷為他們帶來什麼教訓？(8:3b)
f. 除負面的教訓，他們在這四十年中見證了什麼正面的經歷？(8:4)
g. 他們當從這正面的經歷學到什麼功課？
h. 摩西指出這四十年的苦煉，其實顯出了神與他們什麼的關係？(8:5)
i. 請稍用片刻，思想這段怎樣反映出你個人信心的旅程？
(3) 「那美地」(8:6-9) ：聖經多次以“流奶與蜜”和“美地”來形容應許地：
a. 8:7形容那地是怎樣的美？
b. 8:8形容那地是怎樣的美？
c. 8:9形容那地是怎樣的美？
d. 8:10形容那地是怎樣的美？
e. 相比之下：
i. 他們在埃及前的景況是怎樣的？
ii. 他們在未到埃及前又如何？(出1:1-5)
f. 他們該如何回應神的厚恩？(8:6)
g. 你可以怎樣形容你在信主之前的景況？
h. 如果神沒有揀選你作祂的兒女，你今天的景況會怎樣？
(4) 慎防飽暖而忘記神(8:10-2)
a. 摩西怎樣論到他們將來所要得的福？(8:12-13)
b. 豐盛和成就會帶給人什麼試探？(8:14,17)
c. 摩西要他們不要忘記過往什麼的經歷？(8:14, 16)
d. 8:18怎樣提醒那些以為是靠己力致富、成功的人？
(5) 在預告他們要得的種種福份時，摩西以什麼嚴厲的警告作結語？為什麼？(8:19-20)
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Remember how the LORD your God led you all the way in the wilderness these forty years, to humble and test you in order to know what was in your heart, whether or not you would keep his commands.” (Deut. 8:2)
Moses knew his people very well. As they were about to enter the Promised Land, Moses did not only foresee the prosperities which God had promised that they would enjoy in the land which is often called the land of milk and honey, and indeed a beautiful land (e.g. Ezek. 20:15), but he also foresaw that because of these tremendous blessings, they would soon forget the Lord as they “build fine houses and settle down”, and when their “herds and flock grow large” and “silver and gold increase” and all they have “is multiplied” (8:12-13).
As a result, he urges them to “remember” who they were — slaves in Egypt (8:14) and the tests they had gone through in the wilderness for forty years — tests that were meant to humble them, “so that in the end it might go well” with them (8:16).
In addition to remembering their trials in the wilderness, Moses also urges them to remember the miraculous provisions God had given them through the sending of manna — “something your ancestors had never known” (8:16) and the amazing fact that in the forty years in the rough conditions of the wilderness, their “clothes did not wear out” and their “feet did not swell during these forty years” (8:4).
As bitter as some of their experiences were and as amazing as all of the miraculous provisions were, they still have to “remember” in order that they would not forget and would “observe the commands of the Lord your God, walking in obedience to Him and revering Him” (8:6). This, as we know, they had failed to do; they had failed to remember.
This is why, as we also have experienced not only abundance from God, but also the most amazing of grace—the sacrifice of our Lord Jesus Christ on the cross to redeem us from sin and death, the Lord has instituted the Lord’s Supper so that we may remember our wilderness experience—our life enslaved by sin, and our Exodus—the deliverance from sin by the death of Christ. Therefore, we should not only observe the Lord Supper at regular intervals at the church (in most cases, a monthly ritual), but spend much time on our own to remember the dying love of our Lord at our home.
I would suggest two things that you can do in this respect:
- Before each communion Sunday, prepare your heart at home by reading passages about the death of Christ (which are usually situated toward the last chapters of each Gospel) or about the institution of the Lord’s Supper (Matt. 26:26-29; Mk. 14: 22-25; Lk. 22:19-20; 1 Cor. 11:23-34) and
- Get a hold of books like Max Lucado’s “He Chose the Nails” or Richard Neuhaus’ “Death on a Friday Afternoon” and read part of it in order to help remember the sacrificial love of Christ for us on a regular basis.
「你也要記念耶和華你的神在曠野引導你這四十年，是要苦煉你，試驗你，要知道你心內如何，肯守他的誡命不肯。」(申8:2)
摩西深深認識他的百姓。當他們快要進入應許地的時候，摩西不但預知他們所要得的應許地是可等的豐盛：聖經常稱之為「流奶與蜜之地」和「美地」(如結20:15) ；同時，他也預知這物質的豐盛—吃得飽足、擁有美好房屋、牛羊、金銀—會使他們很快的忘記神(8:12-13) 。
因此，他特別提醒他們要「記念/remember」他們的出身—原是在埃及為奴的(8:14) ，也要記念他們在曠野四十年的經歷—“是要苦煉你、試驗你、叫你終久享福” (8:4) 。
除了這些艱辛的經歷外，摩西也提醒他們要記念神在他們身上顯出很多奇妙的恩典：包括在饑餓時神所賜下的嗎哪—是列祖從未認識的食物(8:16) ；更有在曠野步行四十年，竟然衣服沒有穿破、腳也沒有腫(8:4) 。
不論是負面沉痛的經歷，或是正面諸多的恩典，他們都不要忘記，好叫他們能謹守耶和華的誡命，遵行祂的道(8:6) 。可惜的是，我們知道，他們沒有這樣的遵守，也沒有這樣的記念！
這樣的吩咐對我們也是重要的，特別是我們所受的恩比以色列人更重。他們從埃及為奴之地得拯救，豈能與我們從在罪中為奴，因著耶穌基督在十字架受死所完成的救恩相比！也因如此，我們的主特別設立了聖餐，吩咐我們要常常遵守，以記念祂的死，直等到祂來(林前11:26) 。
可惜的是，一般教會的聖餐，多是每月只有一次，而且是匆匆的了事。故此，讓我提議，每次聖餐主日之前的那個早上，或在前一個晚上，先用時間在家安靜，閱讀、默想主受難的有關經文(都記載在四本福音書的末後幾章) 。這樣，我們的記念就不至過份的倉猝，乃是真的遵守主的吩咐去記念祂受死的大愛了。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses—Who the Israelites Truly are:
(1) The formidable foes (vv. 1-3)
a. By reminding them of the formidable strength of their enemies, is Moses not affirming their fear?
b. Why then would he do that?
c. What does Moses draw their attention to in spite of their formidable foes?
d. Did he not say earlier that God would drive them out “little by little”? (7:22) Why then does he now say that they will annihilate their foes “quickly”? (v. 3)
(2) What is the reason why God would choose to drive out the nations and give their lands to them? (v. 5)
(3) Who really are the Israelites? (vv. 6-7) Why is it important for Moses to point this out?
(4) Which particular incident does Moses use as proof? (vv. 8-21)
a. Of all incidents of rebellion, why does Moses choose to highlight this one? (v. 8)
b. What was the occasion? (vv. 9-11)
c. How important was that occasion for the people and the nation of Israel? (Note what the two tablets are called in vv. 9, 11 and e.g. in Exod. 32:15)
d. What might be the significance that the two tablets were “inscribed by the finger of God” (9:10)
e. The making of idols is evil enough, how does the timing of making the golden calf speak to the “stiff-necked” nature of the people? (v. 13)
f. What did the Lord desire to do at that moment? (v. 14)
g. Instead of seizing this opportunity to elevate himself (v. 14b), what did Moses do and why? (vv. 18-19)
h. Can you recall the moving part of Moses’ intercession that he, somehow, has omitted in this recount? (see Exod. 32:31-32) Why did Moses do that?
i. What was the result of Moses’ intercession? (v. 19b)
(5) In your opinion, what are the lessons these Israelites should have learned from this incident?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話—以色列人的本相
(1) 可怕的敵人(9:1-3)
a. 摩西這樣論到他們的仇敵豈不會使他們更畏懼？
b. 他這樣做的原因是什麼？
c. 摩西要他們放眼在什麼地方？
d. 他較早前明說神是會「漸漸趕出」敵人的(7:22) ，何故在此卻說敵人會「速速滅亡」？(9:3)
(2) 神趕出應許地的原居民的原因是什麼？(9:5)
(3) 摩西指出以色列人的本相是什麼？(9:6-7) 為何要如此？
(4) 摩西舉出那事例來作證明？(9:8-21)
a. 為何在眾多失敗的事例中，特別揀選這事作證明？
b. 那時，本是以色列歷史中什麼重要的時刻？(9:9-11)
c. 這時刻對以色列這民族和邦國有什麼重要性？(請注意那兩塊石版是被稱為什麼—9:9, 11；出32:15)
d. 這兩塊石版“是神用指頭寫的” ：這帶著什麼意義？(9:10)
e. 鑄偶像固然是大惡：他們在這時刻鑄偶像怎樣更顯出他們「本是硬著頸項」的呢？(9:13)
f. 當時，神想立刻怎樣處置百姓？(9:14)
g. 為何摩西不趁機接受神的賞賜？(9:14) 他反而怎樣行？為什麼？(9:18-19)
h. 這裡摩西略去不提他代求什麼的重要情節？(出32:31-32) 為什麼？
i. 摩西代求的結果是怎樣？(9:19b)
(5) 在你看來，以色列人在這事上，應該學到的功課包括什麼？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your God will drive them out before you…” (Deut. 9:5)
We may laugh at the thought that these Israelites, of all people, dared to think that it was their righteousness that had brought about the blessings of the Promised Land (9:4) to the point that Moses had to remind them that they were in fact a “stiff-necked people”. Their rebellion at Horeb, right at the time of the giving of the Ten Commandments “inscribed by the finger of God” (9:10) to establish a permanent covenant with them to claim them as His people, is the strongest proof of their rebellious ways which Moses pointed out have spanned, “from the day you left Egypt until you arrived here (meaning the plains of Moab)” (9:7).
The truth of the matter is, we are really not any better than the Israelites and we are just as prone to self-righteousness as John Cassian (c. 360 – 435 AD), the early church father reminds us:
“I ask, what could be said more clearly against that pernicious opinion and presumption of ours, by which we want to attribute everything that we do to our free will and to our own effort? “Do not say in your heart, when the Lord your God has destroyed them in your sight: Because of my righteousness the Lord has led me in to possess this land.” (Deut. 9:4) Did He not express Himself clearly to those whose souls’ eyes are open and whose ears hear? Namely, when you have enjoyed a notable success in warring against the carnal vices and you see that you have been freed from their filthiness and from this world’s way of life, you should not be puffed up with the success of the struggle and the victory and ascribe this to your own strength and wisdom, believing that you were able to obtain victory over evil spirits and carnal vices through your own efforts and application and free will. There is no doubt that you would never have been able to prevail over these if the Lord’s help had not fortified and protected you.” (ACNS III, 290)
「你進去得他們的地，並不是因你的義，也不是因你心裡正直，乃是因這些國民的惡……」(申9:5)
想到以色列竟會以為神帶他們進入應許地，是因他們的義(9:4)，叫我覺得可笑！摩西也毫不留情的指出，他們“本是硬著頸項的百姓” （9:6）。他特別提到他們在何烈山所作的大惡，就是當神親自“用指頭寫的” 十誡來與他們立約，以他們為祂的子民之際，他們竟快快的偏離神，自鑄偶像代替神。故此，摩西說：“自從你出了埃及地的那日，直到你們來到這地方，你們時常悖逆耶和華”(9:7) 。
不過，先賢John Cassian (主後360-435年) 提醒我們，我們也像以色列人一樣，要提防自義：
“神曾說：‘你心裡不可說：耶和華將我領進來得這地是因我的義’ (申9:5) 。讓我問你，有什麼比這句話更清楚的指出我們用‘自由意志’來作做事的藉口和把一切歸功於自己的可惡和自大。祂這樣說，是要那些睜開靈眼的看見、打開靈耳的聽見。這就是說，當你享受到戰勝肉體情慾的成功；看見自己能脫離世俗生活的敗壞時，不要感到自傲，以為能勝過這些掙扎是靠自己的力量和智慧；以為能勝過邪靈和情慾是藉著自己的努力和自由意志。絕無懷疑的，若沒有神的幫助來堅固你、保護你，你是不能得勝的。”(ACNS III, 290)