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北国君王从撒迦利雅到比加

2021-12-02 in , /by

〈列王纪〉下 26:5通晓神默示撒迦利亚在世的时候，乌西雅定意寻求神，他寻求耶和华，神就使他亨通。

阅读经文：〈列王纪〉下  15:1-12
〈历代志〉下  26:1-23

犹大王：罗波安→亚比央→亚撒→约沙法→约兰→亚哈谢→（亚她利雅）→约阿施→亚玛谢→亚撒利雅（乌西雅）→约坦

以色列王：耶罗波安（一世）→拿答→巴沙→以拉→心利→暗利→亚哈→亚哈谢→约兰→耶户→约哈斯→约阿施→耶罗波安(二世)→撒迦利雅

就像耶罗波安二世一样，犹大王亚撒利雅（乌西雅）登基后，也成了一个非常伟大的君王，在他的任内有许多辉煌的功绩。亚撒利雅的意思是“我的帮助是耶和华”，乌西雅的意思是“我的力量是耶和华”，在他执政时，的确让人看到神在犹大的作为，重新感受到神的祝福。但是也像历代的犹大王，他们行眼和华眼中看为正的事，“只是”，总有一点美中不足，是神心里的遗憾。这个“只是”让我们感受到神何等希望去掉我们心中的“只是”，多么希望我们能够全然归向祂，不要有“只是”的存在。只要有“只是”的存在，就有百姓还在丘坛献祭烧香的事实，就有百姓还在祭祀偶像和假神。神要的不只是犹大王归向祂，神要的是祂的子民都全然的归回。

神希望的，是否就是犹大王能去拆除掉那些丘坛呢？因为有丘坛的存在，百姓就无法专心归向神。我们心里有没有不属于神的地方，我们的生活中有没有“只是”的存在呢？神非常祝福亚撒利雅，因为他定意寻求神，神就使他亨通。他登基时才十六岁，可见从年轻时就定意寻求神，是何等地蒙福。

Israel Multiplies In Egypt

2021-12-02 in /by

Hi GAMErs,

Today’s passage is Exodus 1:1-22.  Let’s go!

A. Israel’s affliction in Egypt.
1. (1-6) The twelve sons of Jacob who came into Egypt.

Now these are the names of the children of Israel who came to Egypt; each man and his household came with Jacob: Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan, Naphtali, Gad, and Asher. All those who were descendants of Jacob were seventy persons (for Joseph was in Egypt already). And Joseph died, all his brothers, and all that generation.

a. Now these are the names of the children of Israel who came to Egypt: The first verses of Exodus reach back some 430 years. The story of the Exodus begins where the story Genesis ends: a large family with a crucial place in God’s plan of the ages and their migration to Egypt.

i. The Hebrew title for the Book of Exodus is taken from its first words: And These are the Names Of. In the original language, the first word of Exodus is and, marking its continuity from the Genesis account.

Don’t Waste The Time

2021-12-01 in /by

Hi GAMErs,

Today’s passage is Titus 3:9-15.  Let’s go!

Titus 3:9 (NIV) 
9  But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless.

On verse 9:   Whereas focusing on the Gospel is “excellent and profitable for everyone” (v8), quarreling with people who like to talk to cause trouble is “unprofitable and useless” (v9).   When read together, verses 8-9 are Paul saying to Titus:  Focus on what’s important.  Don’t waste your time on what’s not important. 
 
Titus 3:10-11 (NIV) 
10  Warn a divisive person once, and then warn him a second time. After that, have nothing to do with him. 
11  You may be sure that such a man is warped and sinful; he is self-condemned.

On verses 10-11:   Paul instructs Titus on how to deal with individuals who have a penchant for causing trouble and division in the church.  He tells Titus to “warn a divisive person once, and then warn them a second time.  After that, have nothing to do with them” (v10).  In other words, don’t waste too much time or energy on people who are bent on causing trouble and division.   

犹大王亚撒利雅（乌西雅）

2021-12-01 in , /by

〈列王纪〉下 26:5通晓神默示撒迦利亚在世的时候，乌西雅定意寻求神，他寻求耶和华，神就使他亨通。

阅读经文：〈列王纪〉下  15:1-12
〈历代志〉下  26:1-23

犹大王：罗波安→亚比央→亚撒→约沙法→约兰→亚哈谢→（亚她利雅）→约阿施→亚玛谢→亚撒利雅（乌西雅）→约坦

以色列王：耶罗波安（一世）→拿答→巴沙→以拉→心利→暗利→亚哈→亚哈谢→约兰→耶户→约哈斯→约阿施→耶罗波安(二世)→撒迦利雅

就像耶罗波安二世一样，犹大王亚撒利雅（乌西雅）登基后，也成了一个非常伟大的君王，在他的任内有许多辉煌的功绩。亚撒利雅的意思是“我的帮助是耶和华”，乌西雅的意思是“我的力量是耶和华”，在他执政时，的确让人看到神在犹大的作为，重新感受到神的祝福。但是也像历代的犹大王，他们行眼和华眼中看为正的事，“只是”，总有一点美中不足，是神心里的遗憾。这个“只是”让我们感受到神何等希望去掉我们心中的“只是”，多么希望我们能够全然归向祂，不要有“只是”的存在。只要有“只是”的存在，就有百姓还在丘坛献祭烧香的事实，就有百姓还在祭祀偶像和假神。神要的不只是犹大王归向祂，神要的是祂的子民都全然的归回。

神希望的，是否就是犹大王能去拆除掉那些丘坛呢？因为有丘坛的存在，百姓就无法专心归向神。我们心里有没有不属于神的地方，我们的生活中有没有“只是”的存在呢？神非常祝福亚撒利雅，因为他定意寻求神，神就使他亨通。他登基时才十六岁，可见从年轻时就定意寻求神，是何等地蒙福。

亚撒雅对外征服了非利士人、阿拉伯人、米乌尼人和亚扪人，并且从亚扪人收取贡银；他控制了南地，建立了一连串的“沙漠守望塔” （望楼），又在耶路撒冷的角门和城墙转弯之处建筑坚固的城楼，可以防守敌军来袭。他喜悦农事，为牲畜挖了许多井，并设立农夫和修理葡萄园的人；他加强耶路撒冷的防御工事，设计了机器用以射箭发石，装备了最新进的防卫炮火，军队也被重组、重新装备。神给亚撒利雅有各方面的智慧，使整个犹大国兴旺富强。他的名声就远播至埃及。神给他有各方面的帮助，不仅赐他智慧，也赐给他各样的人才，去成就他的心意。

Five Verses That Sum It All Up

2021-11-30 in /by

Hi GAMErs,

Today’s passage is Titus 3:1-8.  Let’s go!

Titus 3:1-2 (NIV) 
1  Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, 
2  to slander no one, to be peaceable and considerate, and to show true humility toward all men.

On verses 1-2:  One of the big themes of the book of Titus is that Christians are to lead by example as much as by their words.  In verses 1 and 2 Paul identifies several characteristics by which Christians can lead by example.   How well do you demonstrate these characteristics?  For example, are you law-abiding (v1)?  Are you quick and ready to do what is good (v1)?  Do you slander (speak maliciously about) no one (v2)?  Do you get along with others (“peaceable” – v2)?  Are you thoughtful and considerate in the way you treat others (v2)?   Do you show true humility to everyone you meet (v2)?  Which of these characteristics do you especially need to work on? 

耶罗波安二世

2021-11-30 in , /by

〈列王纪〉下 14:27 耶和华并没有说要将以色列的名从天下涂抹，乃藉约阿施的儿子耶罗波安拯救他们。

阅读经文：〈列王纪〉下  14:23-29

犹大王：罗波安→亚比央→亚撒→约沙法→约兰→亚哈谢→（亚她利雅）→约阿施→亚玛谢→亚撒利雅（乌西雅）

以色列王：耶罗波安（一世）→拿答→巴沙→以拉→心利→暗利→亚哈→亚哈谢→约兰→耶户→约哈斯→约阿施→耶罗波安(二世) →撒迦利雅

在谈到耶罗波安二世时，不能不提到当时的背景，以及先知约拿。耶罗波安二世做王的时期约在主前793-753年，而亚述之前虽然有时强大有时衰落，在主前约900年时，变得空前强大。那西尔帕二世（主前883－859年）和沙尔马纳塞三世（主前839－824年）相继征服了北部和南部的亚兰（叙利亚）。在约哈斯做王时（主前814-798），因为他带领百姓继续拜金牛犊，因此神屡次把以色列人交在亚兰王哈薛和他儿子便哈达的手里。后来约哈斯恳求耶和华，耶和华就给以色列人一位拯救者，使他们脱离亚兰人的手，让以色列人仍旧安居在家里。这位拯救者是谁？就是亚述王亚大得尼拉力三世。

有块亚述石碑在米索不达米亚北部的 Tell Rimah 出土，记载亚述王亚大得尼拉力三世在（主前805-802）曾有对抗叙利亚之役，他攻击亚兰，使他们一蹶不振，无力再与以色列作对。在这块石碑中记载了当时向他进贡的统治者中，包括“撒玛利亚约阿施”。

亚玛谢和约阿施

2021-11-29 in , /by

〈列王纪〉下14:7 亚玛谢在盐谷杀了以东人一万，又攻取了西拉，改名叫约帖，直到今日。

阅读经文：〈列王纪〉下  14:1-22

犹大王：罗波安→亚比央→亚撒→约沙法→约兰→亚哈谢→（亚她利雅）→约阿施→亚玛谢→亚撒利雅（乌西雅）

以色列王：耶罗波安（一世）→拿答→巴沙→以拉→心利→暗利→亚哈→亚哈谢→约兰→耶户→约哈斯→约阿施→耶罗波安(二世) →撒迦利雅

犹大王约阿施不顾耶和耶大救他和抚育他长大成人的情份，叫人用石头打死了耶和耶大的儿子祭司撒迦利亚，当他患重病在床时，他的臣仆背叛他，为撒迦利亚报仇，把他杀死在床上。约阿施死后，他的儿子亚玛谢登基，一坚定，就把杀他父王的臣仆杀了。这事假如发生在北国以色列，王位早就被篡，但是在犹大南国里，不管发生何事，王位还是回到大卫的后裔身上。可见神是一个何等信实的神，祂持守与大卫所立的约直到永远。所以一个人的敬虔深深地影响到他的后代，一个人的悖逆也会使后裔遭到咒诅。信仰，从来不是你一个人的事。

在〈历代志〉下廿五章把亚玛谢去攻打以东的事记载得详尽一些：亚玛谢招聚犹大人，按著犹大和便雅悯的宗族设立千夫长、百夫长，又数点人数，从二十岁以外，能拿枪拿盾牌出去打仗的精兵共有三十万。又用银子一百他连得，从以色列招募了十万大能的勇士。有一个神人来见亚玛谢，对他说：「王啊，不要使以色列的军兵与你同去，因为耶和华不与以色列人以法莲的后裔同在。 你若一定要去，就奋勇争战吧，但神必使你败在敌人面前，因为神能助人得胜，也能使人倾败。」亚玛谢问神人说：「我给了以色列军的那一百他连得银子怎么样呢？」神人回答说：「耶和华能把更多的赐给你。」于是亚玛谢将那从以色列召来的军兵分别出来，叫他们回家去。故此，他们甚恼怒犹大人，气愤愤地回家去了，在回去的路上到处抢劫杀人。

有了神人的应许，亚玛谢壮起胆来，率领他的民到盐谷，杀了西珥人一万；又生擒了一万，带到山崖上，从那里把他们扔下去，以致他们都摔碎了。奇怪的是，亚玛谢打了胜仗之后，却把西珥（以东）的神像带回去叩拜。假如以东打胜，拜他们的神还有一点道理，因为以东得胜；但是以东人都打败了，怎么还把一个打输的神像带回来呢？反而离弃那个使他得胜的耶和华神？他的心何等地愚蠢，且缺乏智慧！神差先知去见王，王反而骂他。

Jesus Is All You Need + Making Your Faith in Christ Attractive

2021-11-29 in /by

Hi GAMErs,

Today’s passage is Titus 2:9-15.  Let’s go!

Titus 2:9-10 (NIV) 
9  Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, 
10  and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive. 

On verses 9-10:  When Paul tells slaves to be subject to their masters in everything, is Paul condoning slavery?  Nowadays whenever we think of slaves, we might think of the barbaric practices of more recent Western slave trading, where people are kidnapped, treated inhumanely and forced to work as slaves against their will for little or no compensation. We might also think about the cruel enslavement of the Israelites by the Egyptians in Exodus. Keep in mind that slavery during Paul’s time probably looked quite different.  During Paul’s time, a person would voluntarily enter into a formal contract with his or her boss to work for them as a slave for a period of time, in exchange for compensation, food and lodging.  Back then to work as a slave in the Roman empire was a form of employment.   For this reason, when Paul addresses slaves in verses 9-10, there are certain principles we can apply from his teaching to employer-employee relationships today.

Protect the Truth

2021-11-28 in /by

Hi GAMErs,

Today’s passage is Titus 1:10-16.  Let’s go

Titus 1:10-11 (NIV) 
10  For there are many rebellious people, mere talkers and deceivers, especially those of the circumcision group. 
11  They must be silenced, because they are ruining whole households by teaching things they ought not to teach–and that for the sake of dishonest gain.

On verses 10-11: Paul warns Titus to guard against those who try to deceive the church in Crete with false doctrine.  In particular, Paul warns Titus about the “circumcision group” (also known as the Judaizers) who taught that in order to be saved it was not enough to believe in Jesus but that you must also be circumcised and follow the ceremonial and food regulations of the Jewish law.   Paul warns Titus sternly about them.  He tells Titus to speak for the truth and silence those false teachers.  It’s no wonder that when picking leaders, Paul especially emphasized that a leader must “hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refuse those who oppose it” (v9).

What can we learn from this?  If you are a parent in your home, a leader in your small group, a teacher in your classroom, or in some other leadership position where people look to you for leadership, you must remember that part of your role is that of a protector.  You are to protect those in your care from believing in lies and false doctrine.  Don’t remain silent but be sure to speak up on issues of truth so that those in your care can know right from wrong.

耶和华的得胜箭

2021-11-28 in , /by

〈列王纪〉下13:19 神人向他发怒，说：「应当击打五六次，就能攻打亚兰人直到灭尽。现在只能打败亚兰人三次。」

阅读经文：〈列王纪〉下  13:1-25

犹大王：罗波安→亚比央→亚撒→约沙法→约兰→亚哈谢→（亚她利雅）→约阿施→亚玛谢

以色列王：耶罗波安（一世）→拿答→巴沙→以拉→心利→暗利→亚哈→亚哈谢→约兰→耶户→约哈斯→约阿施→耶罗波安(二世)

自耶户在以色列灭了亚哈全家和巴力之后，神应允让耶户的后裔做王直到四代（王下10:30），这里谈到的就是耶户的后代：约哈斯、约阿施和耶罗波安二世。耶户虽然灭掉巴力，却不肯离开耶罗波安一世做的金牛犊。您会不会觉得很奇怪，以色列人在神的教导之下，怎么老是弄不清楚耶和华神和金牛犊是何等的不同！从以色列人出埃及后，第一个做的偶像就是金牛犊；耶罗波安成了以色列北国的王之后，就立刻造了两个金牛犊取代到圣殿的敬拜。他们的头脑真的分不出牛和神之间的区别吗？

周神助牧师说了一个例子：钓螃蟹的人，钓到一只放在篓里，一定要把口关起来，不然螃蟹一定会跑出来。但只要钓到两三只，甚至更多，你就不需要封口，因为没有一只爬得出来！因为只要有一只拼命爬到篓口，其他的螃蟹会想尽办法把他拉下来，无一例外！这一种见不得别人好，我爬不出去，别只也休想爬出去，这就是非常可悲的螃蟹定律！也就是罪和死的律。以色列北国的王也是如此，都要学耶罗波安拜金牛犊，所以就一起深陷在罪和死的律里。

当我们再想远一点时，就会记得以色列人在埃及的430年里，必然接触了许多埃及的偶像崇拜。在埃及和希伯来人的近邻，古代近东和爱琴海地区，野牛受到广泛的崇拜；而在每个地区都有其图腾（区徽），在最接近以色列人聚居的下埃及的中部至东部一带的那些地区，以牛为区徽的比例异常地高。在埃及宗教神话中，金牛犊不是随随便便的一个牛神，而是太阳神，或说是太阳神之子。根据许多神话，原来的太阳是一个金牛犊，为天神所生。天神被想像为一硕大牝牛，横亘在天宇之间，其躯体布满星辰。所以在埃及的牛神头上或其他神的牛角头饰上，往往有代表太阳的圆盘，即是，牛顶上的太阳（神）才是他们真正拜的那个神，而不是那头牛。