出埃及记19章4-6节 我向埃及人所行的事，你们都看见了；且看见我如鹰将你们背在翅膀上，带来归我。如今你们若实在听从我的话，遵守我的约，就要在万民中做属我的子民，因为全地都是我的。你们要归我做祭司的国度，为圣洁的国民。
在利非订时，摩西的岳父叶忒罗带着摩西的家小来和他团聚。原来摩西己经有两个儿子了，可能在埃及时，摩西觉得太凶险了，万一法老拿他家人做人质，他就很为难了，因此把他们送回岳父家里。叶忒罗可能听闻以色列人己经出埃及，不用再顾忌，所以就带了他们来见摩西。
当年约瑟离开迦南地，在埃及生了两个儿子，一个叫玛拿西，一个叫以法莲；前者之意是「神使我忘了一切的困苦和我父的全家。」，后者之意是「神使我在受苦的地方昌盛。」
摩西的两个儿子，一个名叫革舜，因为摩西说：「我在外邦做了寄居的」；一个名叫以利以谢，因为他说：「我父亲的神帮助了我，救我脱离法老的刀」。
当你为自己的孩子取名时，会不会跟自己的经历有关系？跟神有没有关系？约瑟和摩西都把神的恩典记在儿子的名字里，所以我们每次读到这些名字时，就知道他们记得神的恩典，因着仰望神，神也祝福他们。
Hi GAMErs,
Today’s passage is Luke 20:41-21:4. Let’s go!
Luke 20:41-44 (NIV)
41 Then Jesus said to them, “How is it that they say the Christ is the Son of David?
42 David himself declares in the Book of Psalms: “‘The Lord said to my Lord: “Sit at my right hand
43 until I make your enemies a footstool for your feet.”‘
44 David calls him ‘Lord.’ How then can he be his son?”
On verses 41-44: After being asked different questions by the chief priests, teachers of the law and the Sadducees, Jesus asks a question of his own. He first points out what seems like a contradiction in the Old Testament Scriptures. On one hand, the Scriptures teach that the Messiah is “the Son of David” (v41), that is, a descendant of David. On the other hand, in one of David’s most famous written prayers (Psalm 110:1, which Jesus quotes in verse 42-43), David calls the Messiah his “Lord” (v42). It would be strange for an older person to call one of their distant descendants (i.e. their great-great-great-great-great-great… grand child) “Lord”. So why does David call his own distant descendant, the Messiah, “Lord”? That is Jesus’ question.
出埃及记17章14-16节 耶和华对摩西说：「我要将亚玛力的名号从天下全然涂抹了，你要将这话写在书上做纪念，又念给约书亚听。」 摩西筑了一座坛，起名叫耶和华尼西，又说：「耶和华已经起了誓，必世世代代和亚玛力人争战。」
汛的旷野位于以琳和西乃中间，是埃及一个主要的防卫站，防范从东边经巴勒斯坦进侵的敌人。神在此赐下吗哪和鹌鹑给以色列人，解决他们缺乏粮食的大问题，也借着吗哪教导他们要听从神的话。神的恩赐使以色列人心里舒畅，那时以色列全会众都遵耶和华的吩咐，按著站口从汛的旷野往前行，在利非订安营。
神满足了他们的要求，他们就都遵耶和华的吩咐，继续前行，来到利非订(Rephidim)。利非订的意思是「休息地」，位于汛的旷野和西奈山之间。再一次，他们碰到了没有水的问题。这己经不是第一次碰到吃喝的问题了，第一次在玛拉，第二次在汛的旷野，现在到了利非订还是有类似的问题。以色列人有没有变得聪明一些，有更好的心态来面对困境呢？
百姓没有水喝，所以与摩西争闹，说：「给我们水喝吧！」摩西对他们说：「你们为什么与我争闹，为什么试探耶和华呢？」百姓在那里甚渴，要喝水，就向摩西发怨言，说：「你为什么将我们从埃及领出来，使我们和我们的儿女并牲畜都渴死呢？」摩西就呼求耶和华说：「我向这百姓怎样行呢？他们几乎要拿石头打死我。」(出17:1c-4)
百姓还是使出老套，像孩子一样，与摩西争闹。摩西说他们是在「试探耶和华」，因为前面几次的困境神都为他们解决了，为什么他们还要用吵闹的方式去表达？好像很幼稚的孩子一样。并且说摩西把他们从埃及领出来，要使他们和儿女及牲畜都渴死! 如此诬蔑摩西的动机，令人伤心。而且还几乎暴动，有人想拿石头打死摩西。他们拿埃及的富足与旷野相比，对现实感到不满。为奴甚久，己成了没有理想的一群人。
Hi GAMErs,
Today’s passage is Luke 20:27-40. Let’s go!
Luke 20:27-40 (NIV)
27 Some of the Sadducees, who say there is no resurrection, came to Jesus with a question.
28 “Teacher,” they said, “Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man must marry the widow and have children for his brother.
29 Now there were seven brothers. The first one married a woman and died childless……
On verses 27-40: The Sadducees, a group of Jews that believed parts of the Old Testament but did not believe that resurrection was possible, come to Jesus with a question to show what they thought was the absurdity of believing in the possibility of resurrection. However, their question was based on a wrong assumption which Jesus challenges. The Sadducees assumed that life in heaven would be just like life on earth, with people marrying and being given in marriage, and that if two people are married on earth, they will be a married couple in heaven too. Jesus corrects the Sadducees’ wrong assumption (v35-36) and then, using the very Scriptures that the Sadducees believed, shows them that their Scriptures affirm the reality of resurrection.
Hi GAMErs,
Today’s passage is Luke 20:19-26. Let’s go!
Luke 20:19-26 (NIV)
19 The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people.
20 Keeping a close watch on him, they sent spies, who pretended to be honest. They hoped to catch Jesus in something he said so that they might hand him over to the power and authority of the governor. ……
On verses 19-26: The teachers of the law and the chief priests were fully aware that Jesus’ parable of the tenants (verses 9-16) was Jesus’ way of exposing their intent to kill him. So they thought, “The sooner we can get rid of this guy the better”. The question is how. They were too scared to oppose Jesus publicly anymore, thinking, “If we oppose him publicly, he might humiliate us again, or else the people who love him so much will come to his defense and make us look bad.” So because “they were afraid of the people” (v19), the teachers of the law and the chief priests pay some spies to question Jesus about paying taxes, in the hope that Jesus would say something “anti-Roman” that they could then take to the Roman governor.
生命树与善恶树
上帝一开始对人讲话的时候，提到生命树与分别善恶树。上帝不要人吃分别善恶树的果子，不是上帝不要人知善知恶，因为《圣经》充满分辨善恶的教导，我们由此可知知善知恶原是上帝的旨意。但在什么时间与藉什么权威知道，才是获得知识的重点。就像性的知识，什么时候知道？时间没有到的时候，不需要知道；性的知识，是由具有权威的父母告知，或由不负责任的黄色书刊告知，由谁告知才是重点。我们要有成熟的生命承载这些知识，我们要有权威的源头告诉我们，才能达到上帝所定真正的标准。
历世历代都有对上帝的话或对撒但的话的解释。上帝第一次对人说话，祂提到了生命树，这生命树就是指福音，表示上帝是生命的源头，要把永远的生命赐给我们，这是世人应当走的路。另一条路，是撒但所介绍、所引诱人的。撒但要人吃分别善恶树的果子，这分别善恶树关系到人善恶的成就、自我的傲慢以及不依靠上帝的心。我认为伊甸园的生命树预表上帝永远的生命与福音拯救人的能力，分别善恶树预表人对道德的自我了解、对道德的自我选择，是顺从撒但的告知，在这种源头下获得的知识。人对上帝的话与撒但的话的回应，就形成人类哲学、文化、宗教的体系。
如果生命树预表福音，善恶树预表宗教以及道德，那么我们到底是靠着上帝的恩典领受生命，还是靠着宗教的修养、道德的成就建立自己的功劳？圣经完全否定人的功劳是人得以领受上帝恩典的原因，许多人文主义者很难接受这圣经这种说法。耶稣所成就的救恩关乎生与死，不仅是宗教关乎的善与恶，或哲学所关乎的真与假。
出埃及记16章4-5节 耶和华对摩西说：「我要将粮食从天降给你们。百姓可以出去，每天收每天的份，我好试验他们遵不遵我的法度。到第六天，他们要把所收进来的预备好了，比每天所收的多一倍。」
当日，耶和华拯救以色列人脱离埃及人的手，以色列人在海中走干地，水在他们的左右做了墙垣；水却回流，淹没了那些跟着以色列人下海的法老全军，连一个也没有剩下。以色列人看见埃及人的死尸都在海边，看见耶和华向埃及人所行的大事，就敬畏耶和华，又信服祂和他的仆人摩西。
摩西和米利暗都带领以色列百姓赞美耶和华。但是，现实的生活需要摆在眼前。以色列人在旷野走了三天，到了书珥的旷野，找不着水喝。再走到玛拉，有水了，可是水很苦，喝不了。百姓就开始向摩西发怨言了。他们己经忘了行奇事的神与他们同在，虽然天天都看得到云柱和火柱，他们却不懂得向神求，而是用怒气来发泄不满，说：「我们喝什么呢？」
摩西呼求神，神就指示他一棵树。他把树丢在水里，水就变甜了。耶和华在那里为他们定了律例、典章，在那里试验他们。每个临到我们身上的困难或问题，都在试验我们对神是否有信心。有的人碰到问题就抱怨。抱怨其实是奴隶的心态，以色列人做奴隶时，完全不能自主，端看主人脸色，因此抱怨就成了面对困难的唯一途径。现在他们就用这种心态对应摩西，自己不想负一点责任。
摩西比他们成熟一点，他己经知道自己根本没有能力做这大事，来照顾带领以色列人，但是他懂得向神呼求。摩西进入生命的第二个时期：我不能，神能。
Hi GAMErs,
Today’s passage is Luke 20:9-18.
Luke 20:9-16 (NIV)
9 He went on to tell the people this parable: “A man planted a vineyard, rented it to some farmers and went away for a long time.
10 At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed.
11 He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed.
12 He sent still a third, and they wounded him and threw him out……
On verses 9-16a: Who do the different characters in this parable represent? The vineyard owner represents God the Father. The vineyard represents God’s kingdom. The tenants of the vineyard most likely represent Israel and, more particularly, the chief high priests, teachers of the law and Israel’s elders, who had been entrusted with a lot of God’s kingdom but were mismanaging much of it. The servants sent by the vineyard owner represent the prophets. The vineyard owner’s son represents Jesus. By telling this story of how the tenants beat and humiliated the vineyard owner’s servants and sent them away empty-handed, Jesus is illustrating how Israel shamefully and disrespectfully treated the prophets God sent to them.
出埃及记13章20-22节 他们从疏割起行，在旷野边的以倘安营。日间耶和华在云柱中领他们的路，夜间在火柱中光照他们，使他们日夜都可以行走。日间云柱，夜间火柱，总不离开百姓的面前。
当以色列人扶老携幼地出埃及时，他们会不会觉得在作梦呢？摩西和亚伦会不会感动到流泪呢？终于告别四百年的奴隶生涯，神的应许是那样的真实。〈希伯来书〉11章1节说：「信就是所望之事的实底，是未见之事的确据。」他们曾经不相信摩西，抱怨生活中的苦楚，没想到原来神的计划是如此美好，早知如此，多挨几鞭又算什么？因为自由在望了。能够凭著信心看到所望之事的实底，见到未见之事的确据，我们就不会常常埋怨了。
但是一个得救的经验之喜乐，能够维持多久呢？逾越节和基督教的受难日很相似，只不过在后者，神以祂的爱子代替了羊羔，亲自死在十字架上，承受了世人的罪。接受了耶稣这救赎之恩的人，就好像得救的以色列人出埃及，不再是撒旦的奴隶，在基督里得到了真正的自由。但是这就够了吗？要到迦南地，神的应许之地，还有一段遥远的路，他们的信心能撑多久？我们的信心又能撑多久？
法老容百姓去的时候，非利士地的道路虽近，神却不领他们从那里走，因为神说：「恐怕百姓遇见打仗后悔，就回埃及去。」所以神领百姓绕道而行，走红海旷野的路。以色列人出埃及地，都带着兵器上去。摩西把约瑟的骸骨一同带去，因为约瑟曾叫以色列人严严地起誓，对他们说：「神必眷顾你们，你们要把我的骸骨从这里一同带上去。」他们从疏割起行，在旷野边的以倘安营。日间耶和华在云柱中领他们的路，夜间在火柱中光照他们，使他们日夜都可以行走。日间云柱，夜间火柱，总不离开百姓的面前。(出13:17-22)
Hi GAMErs,
Today’s passage is Luke 20:1-8.
Luke 20:1-2 (NIV)
1 One day as he was teaching the people in the temple courts and preaching the gospel, the chief priests and the teachers of the law, together with the elders, came up to him.
2 “Tell us by what authority you are doing these things,” they said. “Who gave you this authority?”
On verses 1-2: As Jesus is publicly teaching people in the temple courts, Israel’s religious leaders (“the chief priests and the teachers of the law”) and political leaders (“the elders”) confront Jesus and question him as to what authority he had to do “these things”. “These things” most likely refers to Jesus clearing the temple in Luke 19, forgiving people’s sins, healing people on the Sabbath, and other deeds.
What can we learn from this? When you do God’s will over the long haul, you can expect to face opposition, questioning and criticism from time to time. If Jesus was opposed, questioned and criticized, as a servant of Jesus you will be as well. But don’t let opposition, questioning and criticism cause you to throw in the towel and give up. Let the opposition, questioning and criticism you face, whether valid or invalid, justified or unjustified, refine you into the person and leader God made you to be.
如果您希望通过电子邮件，收看我们的最新文章，我们将会为您订阅『福音快讯』，每周五发送。