We shall continue
the study of the book of Nehemiah
of the Old Testament this week.
(1) In spite of the scorn and ridicule, the people were able to continue to rebuild; in fact, they built the walls to half of its height. That means the work was 50% finished. The Bible told us the reason and that was they “worked with all their hearts” (4:6).
a. Why were they so different from before (as in Ezr. 4:4)?
b. What lesson might they have learned from the rebuilding of the temple?
c. What had Nehemiah meant to them? (Note his prayer in 4:4-5 which probably was said in public.)
(2) Though the work was only half done, the gaps were closed. What did it mean to the neighboring enemies? (Note: The description of the neighbors serves to remind us that Israel was basically surrounded on all sides by enemies.)
(3) The enemies did resolve to take real action. How did the people respond to their threat? (Note that in v. 9, Nehemiah used “we” and not “I”.)
(4) While they faced external pressure, internal troubles were also mounting. What was the internal trouble mentioned in this passage? The work had taken its toll which was just human, just natural! What do we normally do at church when the people feel tired, burned out, or, the task or burden is getting too heavy?
(5) In the meantime external threats continued and 24-hour protection was needed. What did Nehemiah do apart from posting armed guards at the lowest or still exposed points?
(6) You have the posted guards, you have workers with one hand on the sword, plus the supervisor and Nehemiah who was flagged by trumpeters―what kind of a scene was being depicted, and how may we apply it today to our spiritual warfare in the work of the Lord?
(7) From how Nehemiah handled the latest external threat, would you agree that he was a great strategist? However, have you also noticed what kind of attitude permeated his use of strategy all the time?
(8) How did he address the first internal complaint or did he?
(9) It was clear that Ezra greatly contributed to the re-establishment of the Law of Moses among the people, but Nehemiah definitely complemented him in areas that he was lacking. What might those areas be?
(10) What is the main message to you today and how may you apply it 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) 雖然仇敵在侮辱和嗤笑以色列人，這些回歸的人卻繼續重建聖城的圍牆，甚至很快就把牆建到一半高。聖經告訴我們，這是因為「百姓專心作工」(4:6) ：
a. 為何這一次百姓能在這情況下專心作工，而在以斯拉記4:4時卻不能？
b. 他們從「聖殿重建」的事上，相信學了什麼功課？
c. 特別是尼希米的帶領，帶來了什麼分別？
(2) 雖然城牆本身只起到一半，但所有破口已被堵塞。這對他們而言，有什麼重要影響？(註：第7節所列出的仇敵，提醒我們以色列人仍是四面被圍住的) 。
(3) 仇敵見此，決定採取什麼進一步的行動？以色列人(注意第9節的「我們」) 怎樣作出回應？
(4) 既要面對外敵，尼希米更要面對內憂：這一段經文告訴我們這內憂是什麼？
(5) 工作、事奉到疲乏是常有的事。在教會中，我們一般是怎樣處理事奉上的過度疲乏呢？
(6) 雖有內憂，尼希米仍要應付目前的外敵。作出24小時的防禦措施：除了派人拿兵器保護低窪之處外，他尚作出什麼安排？
(7) 既有輪班的守衛、作工的人也手拿兵器、也有吹角的站在尼希米身旁—這樣的描繪給我們看到什麼的情景？我們可以怎樣應用在今天所面對的屬靈爭戰上？
(8) 從尼希米在此所作的各種安排，你認為他是怎樣的一位領袖？在他所作的一切決定中，你可看到他的一貫原則或心態嗎？
(9) 以斯拉固然把摩西律法重新建立在以色列人的社會中，但尼希米卻補足了他缺乏之處。你可看出是那一方面呢？
(10) 請停下來思想今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Neither I nor my brothers nor my men nor the guards with me took off our clothes, each had his weapon, even when he went for water.” (Neh. 4:23)
Under the
threat of violence from their enemies, Nehemiah devised a plan that would
safeguard the continuation of the rebuilding work and the safety of the
workers. It was quite a scene depicted
in the Bible:
“half of my men did the work, while the other half were equipped with spears, shields, bows and armor. The officers posted themselves behind all the people of Judah who were building the wall. Those who carried materials did their work with one hand and held a weapon in the other, and each of the builders wore his sword at his side as he worked. But the man who sounded the trumpet stayed with me.” (Neh. 4:16-18)
Such a plan revealed the wisdom of Nehemiah and the result was that the work would continue till completion and the enemies did not even try to attack them. However, through it all, Nehemiah taught his people not to rely on their own strength and he admonished them, “Don’t be afraid of them. Remember the Lord, who is great and awesome, and fight for your brothers, your sons and your daughters, your wives and your homes.” (4:14)
Theirs was a real military battle as well as a spiritual battle and Nehemiah has set an example of how we, too, should fight our spiritual battle today.
Yes, our battle is not against flesh and blood, but against the spiritual forces of evil in the heavenly realm. Just the same, we should not simply go about doing the work of God’s ministry, we need to unite as one man and arm ourselves, as Paul admonishes us to do in Ephesians 6:12-18, with the full armor of God—the belt of truth, the breastplate of righteousness, the shoes of the gospel of peace, the shield of faith, the helmet of salvation and the sword of the Spirit of God which is His Word. But let’s not forget the final weapon which is the source of our strength to persevere and not to be discouraged—praying in the Spirit on all occasions which marked the attitude which permeated throughout everything that Nehemiah did.
「這樣，我和弟兄僕人，並跟從我的護兵都不脫衣服，出去打水也帶兵器。」 (尼4:23)
在敵人的威嚇下，尼希米定出了計劃來保護修建城牆的工人，使重建的工程得以繼續。聖經就詳細的記載尼希米所訂的策略：
「從那日起，我的僕人一半做工，一半拿槍、拿盾牌、拿弓、穿鎧甲，官長都站在猶大眾人的後邊。修造城牆的，扛抬材料的，都一手做工一手拿兵器。修造的人都腰間佩刀修造，吹角的人在我旁邊。」 (4:16-18)
這個策略充份顯示出尼希米的智慧，使這工程能繼續到完成為止；敵人似乎也不敢嘗試侵犯。但在這一切的安排上，他不斷的倚靠神，也訓勉百姓如此行：「不要怕他們！當記念主是大而可畏的。你們要為弟兄、兒女、妻子、家產爭戰」(4:14) 。
尼希米所面對的不但是一場真實的爭戰，也是一場屬靈的爭戰；因此，他給我們樹立了爭戰的榜樣。
對，我們今天不是與屬血氣的爭戰，乃是與天空屬靈氣的惡魔爭戰(弗6:12) ；但原則是一樣的。當作主工時，我們也需要如同一人的齊心，配備充足的。如保羅所勸勉的：要穿上神所賜的全副軍裝—包括真理的腰帶、公義的護心鏡、福音的鞋、信心的籐牌、救恩的頭盔和聖靈的寶劍，就是神的道。但不要忘記，還有最後一件的武器，就是「靠著聖靈隨時多方的禱告」—這是我們力量的源頭，叫我們能堅忍到底。(弗6:12-18)
這最後的一件武器—隨時禱告—正刻劃了尼希米在一切所行的事上絕不忘記配帶的兵器！
We have learned about the first internal trouble back in 4:10 and now more troubles surfaced:
(1) What was the first great outcry about in 5:2? Whose fault was it?
(2) What was the second outcry about in 5:3? Whose fault was it?
(3) What was the third outcry about in 5:4? Whose fault was it?
(4) To sum up the above outcries, what kind of social condition were the people living in?
(5) What risk was Nehemiah taking in confronting the nobles and the Jewish officials at this critical time of the rebuilding, especially in view of the violence threatened by their enemies? Why did he not wait till the work was completed before confronting them?
(6) What important lessons can we learn from him?
(7) How serious was their sin in this respect, according to vv. 7-9?
(8) It appears that even Nehemiah also lent money to the poor, but his loans to them were different. How different were they?
(9) How much were the rich charging the poor?
(10) What did Nehemiah ask them to do?
(11) Did the nobles and officials comply? Why?
(12) What is the main message to you today and how may you apply it 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。
昨天我們讀到尼希米所要面對的內憂，今天我們讀到的是他要面對更多內部的挑戰：
(1) 百姓這樣第一個埋怨是什麼？是誰之過？
(2) 百姓第二個埋怨是什麼？是誰之過？
(3) 百姓第三個埋怨是什麼？是誰之過？
(4) 這三個埋怨給我們看到，當時以色列社會是什麼景況？
(5) 在這重建工程極重要的關頭，尼希米既要面對敵人的攻擊，又要立刻處理這些埋怨，他須要顧慮到什麼呢？為何他不等待工程完成後才處理呢？
(6) 從他的選擇上，我們可以學到什麼功課？
(7) 按第7-9節所言，貴冑和官長所犯的罪有何等嚴重？
(8) 看來連尼希米也有貸款給貧窮的人。但他與貴冑和官長的分別是什麼？
(9) 尼希米要求他們怎樣做？
(10) 貴冑和官長怎樣作出回應？為什麼？
(11) 今日對你個主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Now the men and their wives raised a great outcry against the Jewish brothers.” (Neh. 5:1)
This short period of history of the rebuilding of the walls of Jerusalem under the leadership of Nehemiah was such a breath of fresh air. Not that there were no sins among the people, not that there were no setbacks, not that there were no internal squabbles—all these were present during the rebuilding work of the walls of the city, but there was also repentance and perhaps, even more rare, there was a great sense of mission. The latter was strangely demonstrated by the great outcries by the poor among them against the rich and the nobles.
The outcries appeared to have taken Nehemiah by surprise. He should have known about these sins of the rich and the nobles and the plight of the people. Perhaps he did, but the urgency of the task appeared to have taken over his focus. Now, the outcries of the people served to awaken even his own conscience and he knew that the task is never more important than the people, and he took immediate action to correct the injustice.
The
injustice done to these people was quite evil for these reasons:
- They had a hard time to “stay alive” (5:2): They were so poor and their resources were so depleted that they could not continue to feed their families properly anymore.
- Their plight did not begin with the rebuilding work, but presumably with a famine that happened earlier; but just the same, they had mortgaged all their lands for food.
- To add to their misery, they had to continue to pay taxes to the king (which definitely included taxes to the local governors); and worse
- As they borrowed from their rich countrymen to stay alive, the rich (like a loan shark) exacted a very high interest on the loan. They ended up having to sell their sons and daughters as slaves.
No wonder Nehemiah was furious upon hearing their outcries, both because of the gravity of the sins and also because he felt he was part of the problem as he also loaned money to the poor, although perhaps without pressing for repayment or charging a usury (5:10).
But the timing of these outcries was important. These were the people who “worked with all their hearts” to rebuild the walls of the city (4:6). That means, as poor as they were, as much as they had already mortgaged their lands, and as much as they still struggled to make ends meet, they threw themselves totally to work under Nehemiah, without complaints. In fact, their participation at the work of rebuilding only further deepened their plight, because they had taken time off work to be part of this work—to show their solidarity with God’s people and to fight for the glory of the Lord. It was only when they could no longer feed their families that they eventually had to cry out for help and they lodged their complaints with Nehemiah.
What a breath of fresh air.
「百姓和他們的妻大大呼號，埋怨他們的弟兄猶大人。」 (尼5:1)
聖經記載尼希米帶領回歸的以色列人齊建城牆的一段歷史，可以說是像一道的春風。這不是說他們沒有犯罪的時刻、沒有倒退的情景、沒有內部的難處—這些都在重建的過程中出現。但與此同時，卻也有認罪、悔改的時刻，甚至有使命感情懷的表露。後者，很奇怪的，是藉著那些極貧窮的百姓所發的怨聲所顯露出來的。
他們所發的埋怨，似乎連尼希米也感到詫異。其實，他是沒有可能不知道這些百姓在貴胄和官長手下所受的欺壓。或許，他不是不知曉；可能是因重建城牆的危急性使他無暇兼顧。但這時百姓的大聲呼號，似乎喚醒了他的良心，使他知道，人始終是比事工更重要；故此他立刻採取行動，處理這社會上不公義的情形。
這不公義的情況包括：
- 百姓沒有足夠的糧食「度命」(5:2) ：他們貧困到一個地步，不能好好的給家人足夠的糧食；
- 雖然這景況與重建工程無關，似乎乃始於較早之前的饑荒，但結果百姓要把所有田地都按來借錢度日；
- 同時，他們尚要向王(其實更包括了向本地的官員) 納稅；
- 更糟的是，他們所借的金錢附帶了重利，以至他們連兒女都要賣作奴隸。
難怪尼希米是甚為憤怒的。一方面，這些作在自己同胞身上的是大惡；同時，尼希米也覺得自己在這些罪上有份，因為他也有「將銀錢糧食借給百姓」(5:10) 。相信不同之處，是沒有從中取利。
但是百姓發怨言的時間是重要的：他們是有份「專心作工」重修城牆的一群(4:6) 。換句話說，他們雖貧窮，也把田地按來借錢度日，在入不敷支的情況下，他們仍全力投身於重建的工程上，沒有埋怨。但因著這原故，他們自然更缺少機會來工作賺錢養家、還債了。他們這樣做，是為要與神的子民齊心，為神的榮耀而付上代價。他們是到不能再糊口時、忍無可忍，才發出怨言的。
對我而言，這是好一道的春風！
(1) It is interesting to note that the peasants did not raise these problems until now. They had been totally focused on participating sacrificially to rebuild the wall, until they found themselves not being able to sustain their families any more while giving the bulk of their time to work under Nehemiah. If you were Nehemiah, would you not be asking yourself why you were not aware of these problems the whole time? Food for thought for all of us, especially those in Christian leadership!
(2) How did Nehemiah make this act of repentance binding on the rich?
(3) What was the shaking of robe about? What kind of spiritual leader would normally do this in the time of the Old Testament?
(4) What did previous governors and officials do to the people?
(5) What kind of an example was he setting before the people as a governor? How different was he from his predecessors?
(6) In having others eat at his table all the times, was he not flaunting his wealth and power? Did he have a higher purpose in so doing?
(7) How important were all these actions in not trying to deal with the outcries of the people cosmetically? How may you learn from his example?
(8) What was Nehemiah’s ultimate purpose in doing all these “good deeds” according to 5:19?
(9) What is the main message to you today and how may you apply it 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) 昨天我們思想到這些貧窮的百姓，忍耐到這時刻才發怨言：他們一直是專心的作重建的工程，直至到再無法維持生計。值得思想的是：難道尼希米一直全不知曉他們的景況嗎？他不也借錢給他們嗎？這是我們，特別作領袖的，應該停下來思索的。
(2) 現在，尼希米用什麼方法使這些貴冑與官長遵行承諾？
(3) 他抖著衣襟的作用是什麼？(在舊約時代，那一類人愛用類似的行動作為表達信息的呢？)
(4) 以前的省長和官員是怎樣對代百姓的？
(5) 現在，尼希米身為省長，為民樹立了什麼榜樣？與以前的官長、省長有什麼不同？
(6) 他這樣接待眾多的食客，豈不是有點奢華之處？他的出發點是什麼？
(7) 尼希米這樣處理百姓的埋怨，給我們立下什麼榜樣？
(8) 按5:19所載，尼希米如此行善，最終的目的是什麼？
(9) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“In spite of all this, I never demanded the food allotted to the governor, because the demands were heavy on these people.” (Neh. 5:18)
It is never easy to be in a leadership position, even within the community of God’s people. Even with his above-average education (which was probably necessary to enter into the court of the king in a foreign land), backed by a royal decree to be the governor, Nehemiah’s leadership was by no means easy. He faced formidable enemies from without, and self-enriching officials and nobles from within.
We read of the outcries of the oppressed in the first part of chapter 5 — grave sins were committed against them by the “nobles and the officials” (Neh. 5:7). These sins went beyond usury that was prohibited by the Law of Moses (Exod. 22:25, Lev. 25:36), but forcing their own people to sell their sons and daughters without freeing them in the 7th year (Exod. 21:1-2).
However, it is interesting to read that once confronted by Nehemiah, these greedy nobles and officials immediately agreed to give everything back to the poor (5:12). One wonders what actually happened. For one, the authority of Nehemiah as the governor was unquestionable and he did have the Law of Moses on his side. But the loss would be very substantial for them to simply give everything back to the poor who owed them the money. Nehemiah gave us perhaps the most powerful reason for their compliance in 5:14-19, immediately following the act of repentance of these nobles and officials—Nehemiah had set an example of a life beyond reproach as the governor and that was how he led in the 12 years as the governor in the land of Judah:
- While the former governors exacted heavy taxes on the people and their assistants obviously collected even beyond what was officially imposed, Nehemiah and his officials did not eat of the food so allotted to them which does not mean there was no tax at all, but that the tax was far from being a burden to the people.
- He and his men devoted their time to the rebuilding of the wall, meaning they gave all their time to the welfare of the people, while the former governors were obviously leading a life of leisure and devoted their time to fattening themselves.
- Nehemiah further pointed out that they (some manuscripts have “I”) did not acquire any land. That means their focus was to serve and not to accumulate wealth for themselves, although they had the right to do so.
In history, we come across leaders of integrity like Nehemiah, however, Nehemiah pointed out his reason for so doing was “out of reverence for God”. In other words, the intention was not for the sake of doing good, but to please God and God alone. With such a godly example and such a godly life, he could confront the nobles and the officials to the point that they had to keep quiet, “because they could find nothing to say” (5:8).
That’s the power of a life beyond reproach!
「每日預備一隻公牛，六隻肥羊，又預備些飛禽；每十日一次，多預備各樣的酒。雖然如此，我並不要省長的俸祿，因為百姓服役甚重。」 (尼5:18)
做領袖其實不易，就是在神的家中也是如此。尼希米之能進身波斯宮廷，相信有一定的學問，加上有王的聖旨在手，他回耶路撒冷作重建城牆的工作，應該是無往而不利的。誰知恰恰相反。他外有鄰邦的威脅，內有只知肥己的貴冑官員。
在第五章的開始，我們讀到百姓的怨情—就是這些貴冑和官長所犯的大惡。所犯的罪豈只是干犯摩西律法所禁止的放債取利這樣簡單(出22:25) ，更是逼使百姓把兒女賣作奴隸，更沒有按律法在第七年給他們還以自由(出21:1-2) 。
不過，他們在尼希米一聲的責備下，立刻願意把一切償還(5:12) ；這倒叫人感到有點意外！對，尼希米被王所立、作省長，是有很大的權威的，加上他是完全按摩西律法來辦理的。但這樣立刻的償還一定帶給這些人極大的損失，加上這些百姓確實是欠他們的債。不過，尼希米卻讓我們知道，這些債主的立刻順從，是與他自己作省長的十二年中過著「無可指摘」的生活有關的(5:14-19) ：
- 以前的省長向百姓加重稅收，他們的僕人也從中取利；但尼希米和他的官員卻連當得的俸祿也不要。這不是說，他完全沒有向百姓收稅，乃是沒有使稅收成為他們難擔的擔子；
- 以前的省長和官員專心肥己，生活相信也多是奢華宴樂；但尼希米專心修造城牆和服侍百姓；
- 尼希米更特別指出，他(有古卷作「我們」) 並沒有置買田地，意思是，他非以作官為積財置業的途徑。
當然，歷史中時有清官的例子，像包清天是我們中國歷史著名的廉潔清官。但尼希米指出，他的動機是出於「敬畏神」(5:15) 。意思是說，他不是為行善而行善，乃在乎單要討神的喜悅。故此，他以廉潔的行為，加上敬畏神的心來指責這些貴冑和官長，無怪他們「靜默不語，無話可答」(5:8) 。
無怪保羅一再要求作教會領袖的必須「無可指責」(提前3:2,10) 。
(1) Now that the walls were rebuilt, what would it mean to the enemies if the gates were also installed?
(2) What was the first tactic that was used by the enemies in response to the almost completed work of securing the city of Jerusalem?
(3) How did Nehemiah deal with this plot, diplomatically or forcefully? Why?
(4) What was the next tactic used by the enemies? How potentially damaging was this tactic? How might you respond to it, if you were Nehemiah?
(5) Apart from rebutting the enemies’ false accusation, what did Nehemiah do?
(6) Why were the prophets or prophetesses of God willing to be hired by the enemies?
a. Did they not desire that Jerusalem be rebuilt?
b. Were they not afraid to be found out?
c. Were they not afraid of God?
d. What might be the real reason, if money was not the chief reason?
(7) What kind of trap did they set for Nehemiah? How did Nehemiah deal with it and why? What kind of an example did he set for us?
(8) What might be the reason that the neighboring nations realized that "this work had been done with the help of our God"? Would it have anything to do with their change from timidity to courage or the speed with which it was accomplished?
(9) As a footnote, Nehemiah was retelling us the internal betrayal he faced while the rebuilding project was going on (and yet the work was finally completed):
a. How influential were these people?
b. Can you imagine how exasperating it had been to Nehemiah?
c. From the accounts given in the previous chapters, can you tell how Nehemiah dealt with such a situation?
d. What might be the messages to us today concerning doing the work of God?
(10) What is the main message to you today and how may you apply it 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) 城牆現已建成，只餘城門。對敵人而言，這是一個怎樣重要的時刻？
(2) 敵人有見及此，立刻採取什麼計謀，試圖攔阻這最後的一個工程？
(3) 尼希米選擇以什麼方法回應—是強硬的對抗，還是用政治的方法？
(4) 敵人知道尼希米看透他們的計謀，不來赴約，就轉意作他想。他們下一步的詭計是什麼？可有什麼重大破壞力？
(5) 尼希米除反控他們揑造謠言外，同時還做什麼？
(6) 為何那些先知竟願被神的敵人收買？
a. 難道他們不願聖城以被重建嗎？
b. 難道他們不怕罪行會被查出嗎？
c. 難道他們不怕神嗎？
d. 貪錢真是他們這樣作的惟一原因嗎？
(7) 他們為尼希米設下什麼陷阱？尼希米怎樣回答？為什麼？他給我們在這事上立個什麼榜樣？
(8) 什麼原因叫仇敵能「見這工作完成是出乎我們的神」呢(6:16) ？ 與以色列整體的表現有關嗎？與工程完成的迅速有關嗎？
(9) 尼希米在6:17-19重述在這段日子他所面對的內部困難：
a. 這些「內鬼」是誰？有多大勢力？
b. 你可以想像到他們增加尼希米多少煩惱嗎？
c. 從這幾天所讀的，尼希米怎樣應付這些難處？
d. 對今天服侍神的人，可有什麼提醒？
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在自 己的生命中？
“We and our sons and daughters are numerous; in order for us to eat and stay alive, we must get grain.” (Neh. 5:2)
As I reflected on that “breath of fresh air” about the poor in chapter 5 and how they participated in the rebuilding work of the city, setting aside their own financial plight until they could feed themselves no more, I was reminded of something that Carlo Carretto shared about the “real” poor. Allow me to share with you as follows:
“And when I thought of the poor I had met in my life, especially in recent years, it was clear that there were poor who were only poor—very sad, often angry, and certainly not blessed.
“And then again, I recalled very well, there were poor people who were quite otherwise, poor people who wore their poverty beautifully.
“Poor people who had the conviction that they were being guided by God, supported by His Presence.
“Poor people who were able to love, in spite of their sudden vexations—poor people who were patient in trial, rich in hope, strong in adversity.
“Poor people who were blessed because they could bear witness, every day, that God was present in their lives, and that He provided for them as He did for the sparrow of the sky, which possess no granaries.
“Yes, this captivated me.”
(From Guide to Prayer, 284)
「有的說：我們和兒女人口眾多，要去得糧食度命。」 (尼5:2)
我曾提到，讀到第五章有關那些貧窮的百姓，先願專心的參與重建，而沒有立刻埋怨，直到再不能推持家計為止；我就想起多年前讀到Carlo Carretto所寫的一段話，願意在此與你們分享：
「當我想到在我生命中遇見的那些貧窮人，特別是在最近的幾年，我就清楚的看到有些人就只(擁)有貧窮—甚為憂愁、常是憤怒的、明顯不是有福的。
但我又清楚的看到別的人，他們的貧窮是不一樣的，乃是把貧窮穿得很美麗。
他們雖是貧窮，卻深信有神的引導，有祂同在的扶持。
他們雖是貧窮，有他們的苦惱，卻能去愛—他們是在苦難中有忍耐，滿有盼望、堅強的貧窮人。
他們雖是貧窮，卻是有福的，因為他們能見證神每天在他們生命中的同在，和像看顧沒有倉庫積蓄的麻雀一樣的供應他們。
是的，這些(貧窮人) 使我振奮。」
(註：Carlo Carretto是刻意過著貧窮生活的神僕)
This is a long passage, we shall focus on the first five verse. The rest is almost an exact copy of Ezra 2.
(1) Although the doors to the various gates were now in place, it did not mean that the threat of attack by the enemies was gone. Therefore, Nehemiah appointed, of all people, the gatekeepers, the singer and the Levites to guard the gates. What might be the reason, given the complaints lodged by the poor who presumably were the majority of the residents of the city?
(2) Now, Nehemiah appointed two persons to govern over the city: The appointment of his brother is understandable, because Nehemiah could trust him (given the ties many of the local Jewish leaders had with their enemies):
a. What was the reason he appointed Hananiah?
b. Have you come across someone in Christian leadership who fits the same description?
c. Do you fit such a description?
(3) The exiles had been returning to Jerusalem for many decades now. Why were there “few people in it”?
(4) Why did most of the returnees choose to live outside of the city (a condition that Nehemiah sought to correct, see 11:1)?
(5) If you live in a place in the US similar to Jerusalem (as in the time of Nehemiah) where there had been a massive exodus away from the inner city (called “white flight”) in the last few decades:
a. What was the reason for such a phenomenon?
b. How similar might the reasons be for the flight away from the inner city to those of the returnees of Jerusalem?
c. What did Nehemiah decide to do as a result?
d. What did Nehemiah give as the reason for so doing, according to v. 5?
(6) What is the main message to you today and how may you apply it to your life?
Note:
The list given here by Nehemiah was similar to the one listed in Ezra. While commentators give various reasons for the differences in the number, I believe the more logical and simpler reason is that the list in Ezra was compiled at the time of the first returnees which undoubtedly got updated over time (for the purpose of a more accurate allotment of land) before it was filed away for record purposes.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
這是較長的一章，我們會集中思想第1-5節，其餘的是重複以斯拉記第二章：
(1) 雖然城牆的門也安裝妥當了，這並不是說敵人的威脅也就此消除。故此，尼希米需要派定人看守城門。為什麼他要安排聖殿的員工來作這工？與百姓在上一章所道出的境況可有關係嗎？
(2) 尼希米指派了二人來管理聖城：第一位是他自己的兄弟(見1:2)，當然是他可信賴的。
a. 第二位的任命原因何在？
b. 你的生命中曾遇過像哈拿尼雅這樣的人嗎？
c. 你自己是否這樣的人呢？
(3) 其實回歸聖城已有一段很長的日子，為何「其中的民卻稀少」？
(4) 為何絕大部份回歸的人選擇住在耶路撒冷之外？(這是尼希米要著手處理的事；可參11:1)
(5) 如果你正住在與尼希米時代的耶路撒冷相似的城市(特別是在北美) ，你會目睹這幾十年來大批中產和中上階層的人遷移到別處的現象：
a. 這現象的主因是什麼？
b. 與耶路撒冷那時的情況有什麼相似之處？
c. 尼希米決定怎樣處理這現象？
d. 按第5節而言，他這樣作的原因是什麼？
(6) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
註：本章的家譜與以斯拉所載的差不多一樣。解經家對兩處家譜人數的出入有不同的意見。按愚見，最簡單和合常理的原因是，以斯拉所載的乃是當初回歸第一次數點的公文；在及後正式按名單分地居住時，自然有需要更正之處。在更正後，才正式存案。
“Now the city was large and spacious but here were few people in it and the houses had not yet been rebuilt.” (Neh. 7:4)
It is a common phenomenon in the US that due to the rise of the “suburbs”, many middle and upper-middle class families vacate the inner cities of America, leaving them to rot and become crime-filled neighborhoods. Such a phenomenon has been dubbed the “white flight”.
As the Teacher in Ecclesiastes says, “There is nothing new under the sun” (1:9). The Exiles who returned to Jerusalem did exactly the same thing. As Jerusalem was destroyed by the Babylonians, only the poorest of the poor were left (2 Ki. 25:12). While most of the people were taken captive to Babylon, many also fled to Egypt (2 Ki. 25:26). After a lapse of 47 years (from 586-538 B.C.), the first batch of returnees came back under the edict of King Cyrus of Persia, and by the prompting of the Spirit of God (Ezr. 1:5).
However the growing opposition of their Gentile neighbors had not only caused them to stop the work of rebuilding the temple, but led them to shift their focus to the building of their own homes, vineyards and/or business. But, it appears the ruins of Jerusalem were not the most conducive to their endeavors, especially in the absence of a proper wall to protect them. As a result, many had chosen not to live in Jerusalem or to move away from Jerusalem to the other areas of Judah.
As Nehemiah returned, he witnessed not only the ruined walls of the city, but an inner city that nobody wished to live in. It is not too unreasonable to imagine that Jerusalem had turned into a very poor city, and the lack of residents only rendered it not only an unsafe place to live in, but also a place without the opportunity of work—not unlike many American inner cities today. A most notable example of late is the city of Detroit which is facing bankruptcy (the year is 2013).
CNN has just broadcasted an episode of Parts Unknown in which a good part of the city of Detroit was so abandoned that the host, Anthony Bourdain, compared it to Chernobyl. Although Anthony Bourdain did feature some of the rebuilding effort by people who are determined to return to the city to rebuild it—the chef, the organic farmer etc., he did not include in his report perhaps the most important sector—the Christian communities. Many Christian pastors, artists and other lay people have followed the footsteps of Nehemiah and his people to return to Detroit to reclaim the city for Christ and to give hope to the residents. It is worth quoting from some of the interviews done by Christianity Today, published in their January/February 2013 issue:
“Many Christians whom CT interviewed for the story explained their commitment to Detroit using an analogy from church history…When the plague ravaged Rome in the 2nd and 3rd centuries, inciting an exodus of citizens, many Christians rushed to care for the sick and dying, joining the many who were already there, refusing to leave.”
“'We came here because it was one of the most devastated areas', says Lisa Johanon, who decided to stay in Detroit to participate in community development after her former employer, Youth for Christ ended its ministry in Detroit in the early 1990s."
“ 'God has called me to minister to a broken city…God has not forsaken this place and neither will I', says Stacey Foster who moved from Florida to pastor a church in Detroit.”
There are many heart-warming stories in that issue on Detroit and I encourage you to go their website to read about them.
「城是廣大，其中的民卻稀少，房屋還沒有建造。」 (尼7:4)
在北美，特別是美國，前幾十年有一個現象，就是大批的中產和中上階層的居民，遷移到市外新建的社區居住，弄到原來的城市變成貧民窟，更是充滿罪惡的地方。在美國這現象被稱為「白色逃亡/white flight」。
不過，傳道書早已這樣說：「日光之下並無新事」(1:9) 。這些被擄歸回耶路撒冷的人，也是這樣。當巴比倫王攻陷耶路撒冷後，只有最窮的人被留在耶路撒冷(王下25:12) ，其餘的不是被擄到巴比倫，就是終於逃到埃及去(王下25:26) 。經過47年(即由主前586到538年) ，在波斯王古列的御旨下，首批被擄歸回的人，得以重返耶路撒冷，立刻重建聖殿。
可惜在鄰邦反對勢力的威嚇下，他們不久便停工；反而專心的自建家園，發展自己的事業。但因耶路撒冷基本上仍是破舊不堪，又加上城牆多被燒毀，成為不能設防的城市。故此大部份回歸者，決定住在耶路撒冷以外的猶大城鎮，基本上是放棄了這城市。
當尼希米重回耶路撒冷時，他所看見的就是這個破爛的，沒有人願意居住的城市—當然，也就是極貧窮，沒有就業機會，和城市充滿著罪惡和不安全—就像今天不少美國的”inner” 城市那樣。底特律市(Detroit) 在2013 宣告快要破產，成為報紙的頭條新聞。
CNN電視台最近播放了有關底特律的特輯，把底特律與蘇聯發生核子意外的Chernobyl相比。雖然這特輯有略提到一些重建的計劃，卻是無際於事。不過，這特輯完全沒有報導有不少基督徒，在過去的一段時間，刻意的停留在或遷到底特律居住，學效尼希米那樣要為基督耶穌，也為當地的餘民，重建這城市。內中有牧者、畫家、有農作的、和不少其他的平信徒。容許我把今日基督教(簡稱CT) 這刊物， 於2013年一/二月份的一些報導與你們分享：
“CT所訪問的不少基督徒解釋他們對底特律的委身，是用教會歷史來作比喻的……在第二、三世紀的羅馬正被瘟疫蹂躪時，引至大批的市民遷離城市。但同時，卻有很多的基督徒急忙的來到羅馬，照顧那些生病的和將死亡的。但也有一些羅馬信徒是堅持留守在城中的，拒絕離去。”
“Lisa Johanon多年前在Youth For Christ服侍的。當這福音機構決定離開底特律時，她決定留下來，參加了這城市的重建工作：「我們到這裡來是因為這是最殘破的地區之一」。”
“Stacy Foster是特別由佛羅理達州遷居到底特律的牧者：「神呼召我來服侍這破爛的城市……神沒有放棄這地，我亦不會」。”
我只是把那一期所報導的極少部份與你們分享。我鼓勵你上網www.Christianitytoday.com自己閱讀這方面更多叫人感動的故事。
(1) It appears that Ezra’s reformation which began in 458 B.C. did not last long due to political pressure, leading to the ruin of Jerusalem. Now in the 7th month (which is the month of Tishri), one month after the completion of the wall (on 25th of Elul, the 6th month, in the 20th year of Artaxerxes, i.e. 445 B.C.), the people all assembled in Jerusalem. The first thing they did was that “They told Ezra the scribe to bring out the Book of the Law of Moses…”.
a. How important was the word, “they” in verse 1? (Emphasis, mine)
b. What does this bringing out of the Book of the Law signify, after perhaps 13 years since Ezra’ reformation?
(2) What does the statement, “those who were able to understand” tell us about the culture and spiritual conditions of these people?
(3) How long was Ezra’s first reading?
(4) If you had moved away from Jerusalem, say, for ten years now, and this was the first time you heard the Law being read—with the walls restored, enemies held in check and with hundreds of thousands of other people of God gathered beside you “as one man”, can you describe your feeling at the time?
(5) While scholars debate whether the Levites were translating the Law read by Ezra into the languages that these returnees from exiles could understand, or they were expounding it in Hebrew further, the important thing is that the Law was not just read as a ritual, but it needed to be understood (8:8):
a. How then does this speak to those who insist on reading the scripture in a version that is no longer understandable by the people (and especially those in the Roman Catholic Church who insist on using Latin only in their liturgy)?
b. What can your church do to make the Scriptures more understandable to the people?
c. What can you do to help yourself understand the Scriptures better?
(6) What was the result of the reading and the understanding of the Law to the people?
(7) Why should Nehemiah stop the people from mourning? Is weeping upon hearing of the Word not a sacred moment too?
(8) According to v.12, what was the basis of the joy of the people?
(9) Does the reading and understanding of the Word today bring you joy? Why or why not?
(10) What then should the mark of the worship of the Lord be?
(11) Is your Sunday worship marked by joy too? Why or why not?
(12) What is the main message to you today and how may you apply it 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) 以斯拉在主前458年所帶領的復興運動似乎沒有持續多久；可能是因鄰邦仇敵不斷威嚇之故，耶路撒冷漸漸變為荒涼。現在，由尼希米領導下，耶路撒冷的城牆終被修好(亞達薛西王二十年，六月二十五日，即主前445年)。到了七月一日，以色列人齊集在耶路撒冷，首先作的，是請文士以斯拉拿出摩西的律法書。這與以斯拉領導的復興相隔了可能有十三年之久。聖經說「他們」要求以斯拉拿律法書出來，這意味著什麼？
(2) 這裡特別的提到讀給「聽了能明白的人」：這句話表明當時以色列人的文化和屬靈的光景是怎樣的？
(3) 以斯拉站著讀經有多長的時間？
(4) 如果你是已經遷離耶路撒冷有十多年的被擄歸回者，相信那日是這多年來首次聽到神話語的誦讀—那時有穩固的城牆、不用再怕仇敵的威嚇、更有眾多的同胞如同一人的齊集在神的面前—你會有什麼感想或特別感受？
(5) 解經家對利未人怎樣給百姓講明律法有不同的見解：有說是指把它繙譯成為被擄歸回者能明白的言語；有說不需繙譯，乃指釋經而已。其實最重要的是，聖經的誦讀，不是一個儀式，乃在乎叫聽者能「明白所念的」(8:8) ：
a. 既是這樣，我們應否堅持要誦讀某些古舊難明的譯本？
b. 你對那些堅持單單使用拉丁文進行禮拜的羅馬天主教人仕有什麼勸勉？
c. 教會可以怎樣使信徒更明白聖經？
d. 你自己可以怎樣作，以至能更明白聖經？
(6) 這裡提到百姓在念律法書時，並能明白。這帶來了什麼後果？
(7) 為何尼希米叫百姓不要悲哀哭泣呢？因讀到神的話語而哭泣，豈不是「神聖」的時刻嗎？
(8) 按第12節所言，百姓大大快樂的原因是什麼？
(9) 你也曾有同樣的經歷嗎？今天你研讀和明白聖經有否叫你喜樂？
(10) 主日的崇拜該是喜樂的嗎？為什麼？
(11) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“This day is sacred to the Lord your God. Do not mourn or weep. For all the people had been weeping as they listened to the words of the Law.” (Neh. 8:9)
After the completion of the walls of the city, all the people assembled as one man in Jerusalem and asked Ezra to bring out the Book of the Law of Moses and read it to them (Neh. 8:1).
We have no idea why the reform of Ezra in bringing back the teaching, listening to and observing the Law of Moses did not last. Perhaps, as a priest and scribe, Ezra lacked the political and military leadership that was needed at the time — the pressure from their enemies was mounting which possibly resulted in the burning down of the city. The fact was that the city of Jerusalem was left in ruin and people departed in droves to other parts of Judah. The fact also was that their departure meant that the Law of Moses was not central to their lives anymore.
What Ezra lacked was filled by Nehemiah some 13 years later, and with the walls now completely rebuilt, the people once again flocked into Jerusalem without fear, and the first thing they desired was listening to the Word of God. One cannot fail to get a sense that the people really hungered and thirsted for the Word of God, because once it was read (and more importantly understood), they wept.
Their weeping might be part of the emotion they had in being convicted of their sins. Indeed, we can have a general feeling that we have sinned, but it really takes the reading and understanding of the Word of God to deeply convict us of the gravity of our sins. This was the case with these people. This was indeed a sacred moment.
Not long ago, I heard a Christian share honestly and openly the horrible and shameful sin that he had committed. The honesty and genuineness of his confession made me immediately feel that I was on holy ground! The Holy Spirit was present!
Why then did Nehemiah and his leaders stop the people from weeping and order them to rejoice instead?
It is interesting also to note that they did not seize the chance to perform the ritual of sacrifice to “seal” their repentance. That is a great lesson for us to learn.
Sometimes, we are too obsessed with weeping and contrition as the only sign of the mighty work of the Holy Spirit. And when weeping and repentance happens, we tend to wish that it would linger for as long as it could. We enjoy sadness. We savor a heart of contrition. We like to indulge in melancholy.
But it is not the length of weeping and sadness that is important, it is its genuineness! If it is genuine, we are instantly and completely forgiven by the Lord. If we wish to linger in such sadness, it is because we want to feel good about it! It actually defeats its purpose or even lessens its genuineness. This is why Nehemiah ordered them to rejoice instead.
It is “the joy of the Lord” which is our strength (Neh. 8:10), not our weeping, sadness or even our contrition. Genuine repentance leads to genuine joy in the Lord.
「省長尼希米和作祭司的文士以斯拉，並教訓百姓的利未人，對眾民說：今日是耶和華─你們神的聖日，不要悲哀哭泣。這是因為眾民聽見律法書上的話都哭了。」(尼8:9)
在把耶路撒冷的城牆修築妥當後，以色列人是如同一人的聚集到耶路撒冷，並要求以斯拉拿出摩西的律法來念給他們聽(尼8:1) 。
我們不曉得為什麼以斯拉領導的復興，使摩西的律法重新被誦讀和遵守，未能持續的原因。或許這身為祭司文士的以斯拉缺乏了當時所需的軍事和政府領導的恩賜，未能消除鄰邦敵人的威脅，結果連城牆也被摧毀、燒焦了。無論原因是什麼，耶路撒冷被荒廢是個事實，百姓多選擇遷離城市，這叫摩西的律法沒有被尊為百姓生活的模範。
十三年後，似乎尼希米的所長填補以斯拉的不足；毀壞的城牆終被修好，百姓不用再活在恐懼中，可以安心的齊集在聖城。他們做的第一件事，就是要聆聽神的話。我們不能否認他們當時確有對神話語饑渴的心；特別在聽到和明白神的話語時，他們不禁的哀哭起來。
他們的哀哭很可能是因被神話語責備，以至引起知罪、悔改的表現。是的，我們可能一直有一點點知罪的感受，但惟有當我們研讀並明白神的話語時，才會有真確知罪、深切認罪的經歷。相信這正是百姓當時的經歷，也確是神聖的時刻！
不久之前，我親耳聽到一個信徒公開的、誠實的承認自己的隱惡。他的真誠叫我立時有站在聖地的感覺。聖靈的同在和運作是明顯的。
但是為什麼尼希米卻叫百姓停止憂傷、哀哭，反而要他們喜樂呢？特別是，他沒有趁這時機，叫百姓以獻祭來隆重其事。這確是一個值得我們學習的功課。
有時，我們會過份的看重哀哭，視為聖靈大能的明証。每每在痛悔哭泣之餘，我們不希望停止。有時，我們甚至「享受」我們的哀憂，也「寶貴」我們的痛悔。我們會在哀愁中放縱自己。我相信讀者中多有明白我所說的。
其實重要的不是我們的痛悔、哀憂有多久，乃是我們是否真誠的懊悔。若是出於真誠，我們的主已立時的完全赦免了我們。若然我們仍想多留在這哀傷中，是我們想feel good而已! 這樣就抹殺了悔改的真誠。故此，尼希米吩咐百姓停止哀憂和哭泣。
尼希米說：靠耶和華而得的喜樂才是我們的力量(8:10) ，不是我們的哀傷！真誠的悔罪帶來真正在主裡的喜樂。
(1) With this new-found joy, what did the heads of the families do on the second day?
(2) Upon this smaller setting of “giving attention” to the words of the Law (not unlike a small Bible study group), what did they discover? (see Note below)
(3) What was the original intent for observing the festival of living in booths, according to Leviticus 23:42-43?
(4) What might be the special meaning to these exiles who returned to Jerusalem to celebrate this festival of harvest by living in booths or tents?
(5) The Apostle Paul was a tent-maker and he uses tent-living as an analogy in 2 Corinthians 5:1-10 to talk about our earthly life. As we are considering this joyous occasion celebrated by the Israelites in Nehemiah 8, read also Paul’s reflection in 2 Corinthians 5:1-10:
a. Can you identify with the joy of the Israelites who now celebrated the completion of the transition from their sojourn into their permanent home in Jerusalem?
b. Are you living with a vivid sense that you are only living in transition — of tent-living only? Do you share Paul’s sentiment of tent-dwelling in your life?
c. Do you look forward to the day when your transition ends and you arrive at your permanent home in the New Jerusalem? Why or why not?
d. Can you imagine the joy that will be celebrated with on that day?
(6) What is the main message to you today and how may you apply it to your life?
Note:
The feast of Tabernacles was celebrated usually on the 15th of the seventh month, and so they had almost two weeks to do their preparation. While the Israelites did celebrate this festival in the past (as recent as one recorded in Ezr. 3), it appears that they had not celebrated it since the time of Joshua, with living in booths as a whole congregation as instructed in Exod. 23:16; 34:22; Lev. 23:33-43, Deut. 16:13-15; Num. 29:12-38.
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) 帶著可能是從未嘗過的喜樂，這些族長、祭司和利未人在第二天，決定要作什麼？
(2) 這「小組查經班」，在「留心」聆聽時，他們有什麼新發現？(見下註)
(3) 按利未記23:42-43的教導，住棚節的目的是什麼？
(4) 對這些回歸耶路撒冷的人，這次守住棚節有什麼特別意義？
(5) 使徒保羅是以造帳棚為業的。他在哥林多後書5:1-10用帳棚比喻我們這屬地的身體。當我們讀到以色列人在這時候守住棚節，就讓我們翻到該處經文，藉使徒保羅的話作進一步的思想：
a. 你能否了解或感受到那時的以色列人，從被擄，現在能回到耶路撒冷，終於在城牆修妥後，安然居住之時，因守住棚節所帶來的喜樂嗎？
b. 你今天是否很清晰的意識到自己是過著「帳棚」的生活嗎？你這帳棚生活是否就像保羅所形容的？為什麼？
c. 你是否渴望脫離這帳棚，儘快能到新耶路撒冷居住？為什麼？
d. 你能否想像得到這日的喜樂嗎？
(6) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
註：住棚節是在第七個月的十五日開始的。換句話說，他們當時還有兩星期的時間去作準備。以色列人其實過往是有遵守這節日的(最近一次的記載是在以斯拉記第三章) 。似乎過往他們不一定是依足搭蓋帳棚來守這節的。故此聖經說：「從嫩的兒子約書亞的時候，直到這日子，以色列人沒有這樣行」(8:17)
“The whole company that had returned from exile built booths and lived in them.” (Neh. 8:17)
The timing of the completion of the walls of Jerusalem was not accidental. It fell in the seventh month of the Jewish calendar, the month in which they should celebrate the Feast of Tabernacles.
Leviticus 23:42-43 explains the reason for the setting up of tents to celebrate this festival: “Live in booths for seven days. All native-born Israelites are to live in booths so your descendants will know that I had the Israelites lived in booths when I brought them out of Egypt. I am the Lord your God.”
This provision was laid down to ensure that future generations would not take their harvest, their vineyards and comfortable living for granted. They were supposed to be slaves, without freedom and without their own place. It was the Lord their God who had mercy on them and used His mighty hand to bring their forefathers out of Egypt. However, their forefathers did not enjoy what they now had. They lived in tents for forty years in the wilderness. The fact that they now lived in houses bears witness to the faithfulness and power of the Lord, their God.
Therefore, as these people who were in exile once, built booths on their roofs (for those who lived in Jerusalem), in open squares (for those who lived outside of Jerusalem) and in the courts of the temple (for the priests and Levites), “their joy was very great” (Neh. 8:17).
This remind us of our present tent-living in this earthly life in which “we groan and are burdened” (2 Co. 5:4) by our sicknesses, weaknesses and sins. But far greater joy awaits us when we live in the New Jerusalem as we end our earthly tent-living within this decaying body. Indeed, “For our light and momentary troubles are achieving for us as eternal glory that far outweighs them all” (2 Co. 5:5; 4:17).
Let’s not get too comfortable in this earthly tent which will disappear soon, nor should we be bogged down in spirit over our trials and tribulations. Far greater joy is awaiting us!
「從擄到之地歸回的全會眾就搭棚，住在棚裡。」(尼8:17)
我相信城牆修葺完工的時刻並非是偶然的。這正是猶太曆的第七個月之始，也就是準備守住棚節的時候。
利未記23:42-43告訴我們蓋搭帳棚來守這節日的原因：「你們要住在棚裡七日；凡以色列家的人都要住在棚裡，好叫你們世世代代知道，我領以色列人出埃及地的時候曾使他們住在棚裡。我是耶和華─你們的神。」
這樣守節是要後世的以色列人，在自己的家園安居樂業時，不要以為是必然的。他們原是埃及的奴隸，沒有自由，也沒有屬於自己的家園。是他們的神憐憫他們，用祂大能的手帶領他們出埃及、得以自由。然而，有四十年之久，他們在曠野中過著帳棚的人生，沒有現時以色列人所享受的家園。故此，今天他們有自己穩定的住處，足以見證他們的神之信實和大能。
所以，當這些原先是被擄，現在得以歸回的人，在自己的房頂上(是指城中的居民) ，或在各門的寬闊處(指城外居住者) ，或在神殿的院內(指祭司與利未人) ，眾人都「大大喜樂」(8:17)。
這叫我們想到我們現在雖然是居住在這肉身地上的帳棚—歎息勞苦(林後5:4)，但有一天，我們會來到新聖城耶路撒冷；那時的喜樂豈不更大！
是的，弟兄姊妹，「我們這至暫至輕的苦楚，要為我們成就極重無比，永遠的榮耀」(林後4:17) 。
故此，一方面我們不要過於留戀這地上帳棚的安舒—這帳棚很快會成為過去；另一方面，讓我們不要被今天的苦難—疾病、輭弱、罪惡、失敗等所纏繞而失去盼望；因有更大、極大的喜樂正等待著我們！