First, we discuss the indispensability of allowing the Holy Spirit to lead Bible study, because life can only come from the triune God. Second, it clarifies the relationship between life and miracles, showing that a spiritual life conformed to Jesus’ image always bears miracles. However, the presence of miracles in life does not necessarily indicate true life. This subtopics refers previous discussions. Third, it briefly introduces a practical method for having life accessible to everyone, drawing from earlier detailed discussions. It is estimated that you will need at least five years of such Bible reading to broadly store Bible’s words in your heart. Then, God has absolute sovereignty to decide when to begin leading you in Bible study through the Holy Spirit. Finally, five different examples of the Holy Spirit leading Bible study are presented. It is hoped that after reading this, you will not only recognize that this is not merely practical but also be willing to invest time in this method, allowing the Holy Spirit to lead your Bible study. Please note: This article is based on the Sunday (11/16/25) topicwise Bible study. Unless otherwise specified, verses refer to those in NASB95. Past articles referenced can be found on our website, ‘https://a-christian-voice.com/,’ under ‘On spiritual understanding about life.’

1. Allowing the Holy Spirit to lead Bible study is indispensable 

We must emphasize that the Lord Jesus is present with us today through the indwelling Holy Spirit, because life can only come from the triune God. We must “allow the Holy Spirit to lead Bible study” in order to have life. (Note 1) Otherwise, we will face the fate described in the Book of Matthew: “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” (Matthew 7:22-23) If those people found that doing things in Jesus’ name had no effect, do you think they would continue doing so? In other words, God allows such things to happen, but the Bible clearly states, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.” (Matthew 7:21) Clearly, God is all-knowing. These people merely sought worldly fame through Jesus’ name, not truly obeying the will of my heavenly Father.

This is like the early church in Corinth: “…you are not lacking in any gift, …” (1 Corinthians 1:7). We know that at that time they “… are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not mere men?” (1 Corinthians 3:3-4). They eventually repented, as the Bible says, “For though I (Paul) caused you sorrow by my letter, I do not regret it; though I did regret it⁠—for I see that that letter caused you sorrow, though only for a while⁠— I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death.” (2 Corinthians 7:8-10) This is what is meant by, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9) Therefore, when the Book of Revelation speaks of the final judgment at the great white throne, Christians must have works of faith. (Note 2)

2. The relationship between life and miracles

Christians are to be conformed to the image of Jesus. Scripture makes this clear: “For those whom He foreknew, He also predestined to become conformed (G4832) to the image (G1504) of His Son, so that He would be the firstborn among many brethren.”(Romans 8:29) (Note 3) The original text does not explicitly state a passive voice here, but the word appears twice. The translation renders it as passive, as seen in another verses: “…the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.” (Philippians 3:21) This is passive, not something we can actively do. Therefore, Paul says, “I can do all things through Him who strengthens me.” (Philippians 4:13) Without the Holy Spirit, we will find, “For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not.” (Romans 7:18) But through the Holy Spirit, we come to know, “…there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.” (Romans 8:1-2) We have already stated that the Lord Jesus is present with us today through the indwelling Holy Spirit. Therefore, how can we not “allow the Holy Spirit to lead our Bible study” in order to understand God’s will as revealed in Scripture?

We are to be conformed to the image of the Lord Jesus, to obtain Himself, not merely His gifts. Gifts are incidental, as Scripture states, “But to each one of us grace was given according to the measure of Christ’s gift. …for the equipping of the saints for the work of service, to the building up of the body of Christ.” (Ephesians 4:7-12) A spiritual life being conformed to Jesus’ image inevitably bears miracles. Yet the presence of miracles in life does not necessarily signify the presence of life itself. (Note 4) This concept must be crystal clear: Is casting out demons and performing many miracles in Jesus’ name not a miracle? Yet Jesus “…will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” (Matthew 7:23)

If one truly believes the Bible is divinely inspired, reading it correctly reveals its profound logical consistency—demonstrating that the Triune God is not ambiguous. Because God is infinite while humans are finite, I can only confirm from my own experience that this is indeed the case. When I sense contradictions or inconsistencies in interpretation, the Holy Spirit opens my eyes, and I no longer perceive them that way—realizing I had misread. Without this faith, relying solely on logical deduction leads to agnosticism, leaving one uncertain whether God exists.

The Bible makes it clear: to have life, one must allow the Holy Spirit to lead Bible study. For God is not a deity who commands every action; Scripture explicitly states He grants us freedom to decide certain matters. Therefore, “allowing the Holy Spirit to lead Bible study” does not mean repeating everything the Holy Spirit says verbatim. If that were the case, there would be no room for error. In reality, corrections are sometimes necessary—mistakes made within that freedom of choice. When correction is needed, the Holy Spirit may speak directly to our minds or use others’ words to reveal truth. This is why all seven churches in the Book of Revelation are told to have ears to hear.

This applies to everyone. Even though the Bible is divinely inspired, it was written by human beings. Therefore, God corrects or adds information in His own way. A biblical example of this can be found in last Sunday’s (3/9/25) sharing, “1167 Crucified, resurrected and appeared, erroneous verses – Mark(15)16–(16)20,” we examined some biblical examples of this.

3. A practical method for having life that anyone can follow

We previously discussed this method in detail in “250823 1 A method for having life by allowing the Holy Spirit to lead Bible study.” Here, we will briefly introduce this method, adding some insights not fully realized at that time.

This method is simple yet absolutely effective because it is a biblical promise (Note 5). I have personally practiced it, so anyone genuinely willing can do the same—for from beginning to end, it is entrusted to God’s hands. The method begins by reading from the first page of the Book of Matthew in the New Testament, proceeding sequentially through to the final page of the Book of Revelation. Then, continue from the first page of the Book of Genesis in the Old Testament, proceeding sequentially through to the final page of the Book of Malachi. This completes one cycle. Subsequent cycles follow the same pattern. Since it is cyclical, one may begin with the Old Testament and proceed to the New Testament.

The purpose of reading in this manner is to store Bible’s words in your heart. Therefore, it is alright if you do not understand everything; simply read through it. This is preferable to forcing interpretations (distorting Scripture) (Note 6). If you are willing to spend about an hour each day reading through the Bible, you can read through it approximately three times a year. Like me, you can start with fifteen minutes and gradually increase to about an hour. One crucial point to emphasize: when we willingly engage in this kind of Bible reading, Satan’s agents will not leave us alone. The closer we draw to God, the more temptations we will face (Note 7). Moreover, you may discover that listening alone is insufficient; unless one cannot read, an ordinary people must read. This is because listening and reading activate different mechanisms within us. Having gone through a period of relying solely on listening, I know it doesn’t work.

Imprinting Scripture in your heart is crucial. If the Holy Spirit leads us through Scripture’s words, but we lack awareness of those passages within us, we won’t comprehend them even when heard—rendering it futile. You might think this is impossible, but I did it while working. My estimate is that you’ll likely need at least five years to achieve this. Compare this to Paul: after seeing the great light, he immediately began preaching, resulting in “but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.” (Acts 9:25) He himself declared, “For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.” (Galatians 1:11-12) Some say he spent about three years in the wilderness of Arabia to receive revelation, but there is no explicit biblical basis for this. My experience tells me three years is truly insufficient, so my estimate is that you will likely need at least five years to do this.

Then, God has absolute sovereignty in deciding when to begin leading you in Bible study through the Holy Spirit. Once you sense that the words of Scripture are broadly established in your heart, you may ask God to lead you in Bible study through the Holy Spirit. Due to my unique circumstances, it took about more than ten years before the Holy Spirit began leading my Bible study. You likely won’t need that long. Speaking of which, after the Holy Spirit began leading my study, I recalled that around the tenth year, I had already stored the Bible’s words to heart broadly. I remember telling my wife then that I couldn’t truly understand the Bible—I could only discern whether others’ words were found within it. Looking back now, I should have said then that, if God permitted it, I could discern whether others’ words were in the Bible. Of course, this was only a general, overall understanding, because sometimes I would get the chapter wrong, and some things were impossible to remember. For instance, if someone randomly asked me whether a particular name appeared in the family genealogy, I usually couldn’t answer. Given the considerable time that had passed, I inevitably encouraged myself with the idea that slow and steady work yields fine results. I thought of Moses, who was shaped in the wilderness for forty years before God called him—we certainly wouldn’t take that long.

4. Examples of the Holy Spirit leading Bible study

All Christians begin as unbelievers, progressing to initial faith, then “…from faith to faith; …” (Romans 1:17). Looking back, we realize God was already at work in us before we became Christians—He is a God of grace and mercy.

Jesus understood people’s need to see signs, so He told the royal official, “…Unless you people see signs and wonders, you simply will not believe.” (John 4:48) Yet He knew miracles (signs) were meant to testify to His grace, just as Paul and Barnabas did. Scripture records, “Therefore they spent a long time there (in Iconium) speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands.” (Acts 14:3) We note that “But Peter and John answered and said to them, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard.”” (Acts 4:19-20) Though I know that I have not yet been conformed to the image of the Lord, sometimes I cannot help but speak, hoping that some may see the necessity of allowing the Holy Spirit to lead Bible study, unhindered by the old self, so that we may read Scripture correctly. The example we have chosen begins from this very point.

If I recall correctly, this session began with this scripture told me in mind: “And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.”  (Revelation 21:14) I suddenly realized that this refers to apostles personally chosen by the Lamb. Thus, I recognize that Paul was chosen by Jesus Himself in the great light after His resurrection (cf. Acts 22:1-16), while Matthias was chosen by lot according to human decision (cf. Acts 1:21-26). Therefore, it is clear that Paul’s name is among them.

The second example is in this scripture: “In the beginning God created the heavens (H8064, plural) and the earth.” (Genesis 1:1) I used to think this referred to the heavens as seen from Earth. An inner voice told me this was wrong, but I couldn’t pinpoint where the error lay. Suddenly, I realized that the next verse addresses earthly matters: “The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.” (Genesis 1:2) It turns out that the “heavens” here refers to the sky surrounding each individual planet.

The third example came from someone else’s explanation, concerning these two verses: “And of every living thing of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female.” (Genesis 6:19) and “You shall take with you of every clean animal by sevens, a male and his female; and of the animals that are not clean two, a male and his female.” (Genesis 7:2) At that time, someone posed a question I had always wondered about: How many clean animals actually boarded the ark? Was it one pair? Or seven pairs? If I recall correctly, another person responded that the former referred to the species (see Genesis 7:13-16), while the latter referred to the number, because “also of the birds of the sky, by sevens, male and female, to keep offspring alive on the face of all the earth.” (Genesis 7:3) This was for the purpose of preserving offspring. Finally, this verse confirmed the thought in my mind: “Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird and offered burnt offerings on the altar.” (Genesis 8:20) If only one male and one female of each clean animal had boarded the ark, they would have become extinct. Therefore, seven males and seven females of each clean animal entered the ark.

Up to this point, all examples are like ordinary testimonies—they cannot be shown to others. How could one possibly reveal a thought (or a strange dream or vision) to someone? It is impossible. The only thing that can be revealed to others is what was previously stated in “1123 Correction: God reveals His existence through objective facts that are visible to others.” Since it was stated in the thought that only God is absolutely objective, I finally realized this was correct. Therefore, I recently added this correction at the beginning: “Correction: Only the triune God is absolutely objective. This assumes the medical system is flawless, making it an objective fact. While generally true, exceptions exist where doctors may commit fraud under specific circumstances.”

I was unaware of this whole event until my thoughts revealed it. Essentially, the medical system recorded that I had taken two types of blood pressure medication, yet I was not taking any such drugs at that time, and my blood pressure remained consistently stable within acceptable ranges. At that time, approximately twelve people viewed this record.

Understand that everything has a beginning and an end—a window period. For an individual, the longest window period is salvation, spanning from birth until death. During this window period, I wasn’t taking medication, yet my blood pressure remained consistently stable within acceptable limits. Now I still take no medication. My blood pressure occasionally spikes, but it quickly returns to the same acceptable range. This indicates the window period has ended. Out of respect for God, though the record remains, after the window period passed, I no longer display it to others. As for why my blood pressure occasionally rises, my observation is that it relates to my eyes gradually continuing to improve. The previous issues with my eyes are documented in “2. A corresponding testimony and the work of Holy Spirit” under “1038 Walking on the sea with a testimony, and healing a born blind.” They are now much better than before and continue to improve gradually.

Finally, let us discuss the biblical basis for women preaching. I chose this topic because it recently came to mind, and when I couldn’t think of what to say, my thoughts reminded me of the relevant scripture. Now, let us first look at this passage: “Every man who has something on his head while praying or prophesying (G4395) disgraces his head. But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved.” (1 Corinthians 11:4-5) The Bible makes it clear: “but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering.”  (1 Corinthians 11:15) Therefore, there is no need for an additional covering. It is evident that in the salvation of the New Testament, men and women are fundamentally equal. I say fundamentally because the Bible does not mention female elders, so we should likewise follow this principle.

Didn’t Paul say? “Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy (G4395, verb).” (1 Corinthians 14:1) Then why did he tell the Corinthian church, “The women are to keep silent in the churches; for they are not permitted to speak, …” (1 Corinthians 14:34) Especially since he specifically emphasized, “If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. But if anyone does not recognize this, he is not recognized.” (1 Corinthians 14:37-38) Clearly, this came from the Lord, showing that Paul could discern spirits. Therefore, when he says, “and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues.” (1 Corinthians 12:10), he possesses all these gifts. For if he had not truly experienced them, truly knew it, he would not have spoken thus; otherwise, he would be lying and acknowledging Satan as his father (cf. John 8:44). As we mentioned before, the Corinthian church at that time was still carnal and in disarray. No wonder Paul, from God’s perspective, forbade women from speaking—this was directed at the women of the Corinthian church. 

Then why did Paul also say, “But I do not allow a woman to teach (G1321), or exercise authority over a man, but to remain quiet.” (1 Timothy 2:12)? Note that a different Greek word is used here, referring to a different kind of teaching, though the Chinese Union Version uses the same translation. This verse uses the word “I,” indicating it reflects Paul’s personal opinion, not a command from the Lord. We see, “They (Paul and Silas) passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them.”(Acts 16:6-7) Therefore, Scripture clearly states that Paul was not infallible like God. Do not worship men, nor worship angels. Scripture plainly declares, “But he (the angel) said to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship God.”” (Revelation 22:9) Know this: “…One is your Leader, that is, Christ.” (Matthew 23:10) 

Didn’t Paul say? “Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy (G4395, verb).” (1 Corinthians 14:1) He also said, “And God has appointed in the church, first apostles, second prophets (G4395), third teachers (G1320), then miracles, then gifts of healings, helps, administrations, various kinds of tongues.” (1 Corinthians 12:28) Teachers are listed below prophets. We also see, “Now this man (Philip) had four virgin daughters who were prophetesses.” (Acts 21:9) In fact, the Old Testament contains an example of women teaching: “Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time.” (Judges 4:4) Moreover, “Then Deborah and Barak the son of Abinoam sang on that day, …” (Judges 5:1) What is this if not teaching? From the principle that “what God tells us through Bible is consistent,” we can also understand that women are permitted to preach. Especially since, “But one and the same Spirit works all these things, distributing to each one individually just as He wills.” (1 Corinthians 12:11) It is God who decides, not Paul.

Notes

Note 1: Regarding how the Lord Jesus is with us today through the indwelling Holy Spirit, it is because of this promise: “And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”” (Matthew 28:18-20) We now have the indwelling Holy Spirit: “Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, …” (1 Corinthians 6:19) The triune God refers to God the Father, the Lord Jesus Christ, and the Holy Spirit. Therefore, the Lord Jesus is with us today through the indwelling Holy Spirit. As for life, it can only come from God. Paul wrote clearly, “I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth.” (1 Corinthians 3:6-7)

Note 2: “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.” (Revelation 20:11-13)

Note 3: Here both foreknowledge and predestination are mentioned, thus foreknowledge and predestination are two sides of the same coin, like a coin having two sides but being one coin. Some say there is only foreknowledge, others say only predestination—both are wrong, for they contradict what Scripture teaches. If one truly believes the Bible is divinely inspired, one will “not discount the Bible’s words.”

Note 4: Jesus performed many miracles while on earth. We are being conformed to His image, filled with the life of the Holy Spirit—how could miracles not accompany us? Stephen was a man full of the Holy Spirit, as the Scripture says, “…Stephen, a man full of faith and of the Holy Spirit, …” (Acts 6:5). Moreover, we know that “And Stephen, full of grace and power, was performing great wonders and signs among the people.” (Acts 6:8) He was conformed to the image of Jesus even in life, as the scripture says, “They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!” Then falling on his knees, he cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep.” (Acts 7:59-60) This is essentially the same as the two phrases spoken by Jesus on the cross. These two phrases are: “And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last.” (Luke 23:46) and “But Jesus was saying, “Father, forgive them; for they do not know what they are doing.” …” (Luke 23:34). No wonder in the record of New Testament, he alone received the unique honor of Jesus welcoming him to stand at God’s right hand (cf. Acts 7:55-56).

Note 5: To the church in Laodicea in the Book of Revelation, who shut Jesus outside the door, He still promised, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.” (Revelation 3:20) He does not merely sit at the table but also works, for otherwise there would be no promise: “He who overcomes, I will grant to him to sit down with Me on My throne, …” (Revelation 3:21) What we must do is genuinely open the door of our hearts. Note that this promise does not specify a time; God has absolute sovereignty and will choose the best moment to fulfill it.

Note 6: This refers to Peter’s statement: “…our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort (G4761), as they do also the rest of the Scriptures, to their own destruction.” (2 Peter 3:15-16) This word G4761 appears only once. The purpose of reading Scripture in this way is to store its words in our hearts. Therefore, it is acceptable not to understand everything; simply read through it. This is preferable to distorting Scripture, for even if distortion can be corrected, it requires considerable time. 

Note 7: As servants of the Lord Jesus, let us first observe how Satan treated the Lord. After Jesus’ baptism, during His forty days of temptation by the devil (Satan), “When the devil had finished every temptation, he left Him until an opportune time.” (Luke 4:13) This was only a temporary departure. Later, it is said in Scripture, “…One (Jesus) who has been tempted in all things as we are, yet without sin.” (Hebrews 4:15) Scripture clearly states, “A disciple is not above his teacher, nor a slave above his master.” (Matthew 10:24) How could we not face increasing temptations as we draw nearer to God? Yet God will preserve us in temptation. Scripture plainly states, “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.” (1 Corinthians 10:13)  

    首先我们谈到耶稣被戏弄的这事。第二，我们讨论了耶稣的钉十字架，引用了一些以前的讨论。第三说到了耶稣在十字架上发生的事。第四叙述了耶稣在十字架上断气这事。第五讲到耶稣的安葬，看到了约瑟和尼哥底母原是暗暗地作门徒，在耶稣死后，他们却有不顾死活的勇气摆明了身份，我们也必须要有这样的勇气能为主站立。第六谈到耶稣的死里复活及显现，引用了以前的讨论，其中包括讨论了为什么说圣经的一部份写法和编码理论(coding theory)的基本理论相同，有自我更正的能力，我们也解释了这基本理论。最后我们说到马可福音最后面剩下的经文，不在古老的手稿中的，是错误的，原因是其中对错相杂，而对错相杂一向是撒但的策略，在这里我们的重点是指出错误的部份。

1. 耶稣被戏弄的这事       

    「兵丁把耶稣带进衙门院里，叫齐了全营的兵。他们给他穿上紫(G4209)袍，又用荆棘编作冠冕给他戴上，就庆贺他说：「恭喜，犹太人的王啊！」又拿一根苇子打他的头，吐唾沫在他脸上，屈膝拜他。戏弄完了，就给他脱了紫袍，仍穿上他自己的衣服，带他出去，要钉十字架。」(马可福音 15:16-20)       

    这一段是说耶稣被戏弄的事，他们的目的是是要戏弄耶稣，但他们真是屈膝拜祂了，福音书祇在路加福音没有记载这事。在马太福音 27:27-31 也说了这件事情，但说了，「他们给他脱了衣服，穿上一件朱红色(G2847)袍子。」(马太福音 27:28) 所以这里有一个颜色不同的明显矛盾，因这明显矛盾，我们会注意到耶稣一定是被戏弄了。 至于其过程，我们要看约翰福音，为什么呢？       

    我们说过，当叙述是对时，要符合所有的叙述，也就是要取叙述的联集。虽然马可福音和马太福音都是神所默示的，但都是人写的，但是因为三位一体的神，在默示时也给了人一些自由度，当人在自由度中因老我而弄错时，祂会用祂自己的方法更正前有的错误或加添细节，这时候用的是约翰福音。因为约翰是当事人，而约翰福音是最后写的，就更正了一些先前叙述的错误，并增加了些未写的资料，所以这事要以约翰福音为准。整个过程在约翰福音 18:38-19:16 写得很清楚，我们就不多讲了，请自己去看一下经文。

2. 耶稣的钉十字架       

    「有一个古利奈人西门，就是亚历山大和鲁孚的父亲，从乡下来，经过那地方。他们就勉强他同去，好背著耶稣的十字架。他们带耶稣到了各各他地方（各各他翻出来就是髑髅地），拿没药调和的酒给耶稣，他却不受。于是将他钉在十字架上，拈阄分他的衣服，看是谁得甚么。钉他在十字架上是巳初的时候。在上面有他的罪状，写的是：「犹太人的王」。他们又把两个强盗和他同钉十字架，一个在右边，一个在左边。」(马可福音 15:21-27)    

    同样的一件事情在马太福音 27:32-38 也有记载，只加了一句。「又坐在那里看守他。」(马太福音 27:36) 在路加福音 23:26-38，叙述得更详细，加上了妇女们为衪钉十字架的事号咷痛哭，并耶稣的对答，并有耶稣在十字架上七句话中的一句话，「说：「父啊，赦免他们！因为他们所做的，他们不晓得。」…」(路加福音 23:34)       

    关于在上面有祂的的罪状，我们要看约翰福音，而且其写得更清楚，就是「彼拉多又用牌子写了一个名号，安在十字架上，写的是：「犹太人的王，拿撒勒人耶稣。」有许多犹太人念这名号，因为耶稣被钉十字架的地方，与城相近，并且是用希伯来、罗马、希腊三样文字写的。犹太人的祭司长就对彼拉多说：「不要写『犹太人的王』，要写『他自己说我是犹太人的王』。」彼拉多说：「我所写的，我已经写上了。」」(约翰福音 19:19-22) 所以彼拉多本是要每个人都看到犹太人钉的是什么人，因为如果彼拉多真要改，是非常容易的。      

    关于古利奈人西门的事，我们以前在「3084 耶稣钉十字架的过程和升到乐园的强盗 -耶稣(36)」中的「2. 古利奈人西门背耶稣的十字架」，详细的分享了这事及相关的经文，请到我们的网站，『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』，找到这文章。

3. 耶稣在十字架上发生的事       

    「从那里经过的人辱骂他，摇著头说：「咳，你这拆毁圣殿，三日又建造起来的，可以救自己，从十字架上下来吧！」祭司长和文士也是这样戏弄他，彼此说：「他救了别人，不能救自己。以色列的王基督，现在可以从十字架上下来，叫我们看见，就信了！」那和他同钉的人也是讥诮他。从午正到申初，遍地都黑暗了。申初的时候，耶稣大声喊著说：「以罗伊！以罗伊！拉马撒巴各大尼？」翻出来就是：「我的神！我的神！为甚么离弃我？」旁边站著的人，有的听见就说：「看哪，他叫以利亚呢！」有一个人跑去，把海绒蘸满了醋，绑在苇子上，送给他喝，说：「且等著，看以利亚来不来把他取下。」」(马可福音 15:29-36)     

    耶稣在道成肉身时是完全的人，从来没有用过祂的神性，祂知道为人的救恩而死是父神的旨意，所以祂顺服神。因为祂人，是不可能自己从十字架上下来的。如果父神让祂下来，那看见的人是会信，仅此而已，但我们没了救恩怎么办？所以父神是不会让祂下来的，只能掩面不看的离弃祂。       

    耶稣在十字架上发生的事，其他三本福音书也都有记载，只是有些不同。在马太福音 27:39-44 较短，但说了，「他倚靠神，神若喜悦他，现在可以救他，因为他曾说：『我是神的儿子。』」(马太福音 27:43) 至于那和他同钉的人也是讥诮他那句话，只是其中的一个强盗犯人这样，另一人是有非常的信心的，在路加福音 23:39-43 就说得很清楚。其中包括了那人「就说：「耶稣啊，你得国降临的时候，求你记念我！」」(路加福音 23:42) 那时他知道耶稣和他已将死，但他相信耶稣会死而复活并且会再来，所以能得国降临， 难怪「耶稣对他说：「我实在告诉你：今日你要同我在乐园里了。」」(路加福音 23:43) 所以这是一个特例，并不是说每一个基督徒都是死后就立刻到了乐园。其实这是和耶稣在十字架上的另一句话有关，就是「耶稣大声喊著说：「父啊！我将我的灵(魂)(G4151, spirit)交在你手里。」…」(路加福音 23:46) 请注意，这里是只说到灵，要讨论这点，会太花时间，就不在这多说了，以后有机会再谈。       

    在约翰福音 19:25-37 说到了其他福音书没有写的，讲到了救恩的成就，耶稣将母亲托付给约翰，并说到「惟有一个兵拿枪扎他的肋旁，随即有血和水流出来。看见这事的那人就作见证，他的见证也是真的，并且他知道自己所说的是真的，叫你们也可以信。」(约翰福音 19:34-35) 使徒中看见这事的人只有约翰，也说明了那时他还在那里，所以这里是明说了，约翰是当事人。我们就不多讲了，请自己去看一下经文。

4. 耶稣在十字架上断气这事       

    「耶稣大声喊叫，气就断了。殿里的幔子从上到下裂为两半。对面站著的百夫长看见耶稣这样喊叫断气，就说：「这人真是神的儿子！」还有些妇女远远地观看，内中有抹大拉的马利亚，又有小雅各和约西的母亲马利亚，并有撒罗米，就是耶稣在加利利的时候，跟随他、服事他的那些人，还有同耶稣上耶路撒冷的好些妇女在那里观看。」(马可福音 15:37-41)     

    在路加福音 23:44-49 基本上是说同一件事，但说了时间，并记录了，「耶稣大声喊著说：「父啊！我将我的灵(魂)交在你手里。」说了这话，气就断了。」(路加福音 23:46)     

    在马太福音 27:45-56 也是基本上说同一件事，但说了「约在申初，耶稣大声喊著说：「以利！以利！拉马撒巴各大尼？」就是说：「我的神！我的神！为甚么离弃我？」」(马太福音 27:46) 并说得很清楚，「忽然，殿里的幔子从上到下裂为两半，地也震动，磐石也崩裂，坟墓也开了，已睡圣徒的身体，多有起来的。到耶稣复活以后，他们从坟墓里出来，进了圣城，向许多人显现。」(马太福音 27:51-53) 真是「弟兄们，我们既因耶稣的血，得以坦然进入至圣所，是借著他给我们开了一条又新又活的路，从幔子经过，这幔子就是他的身体。」(希伯来书 10:19-20) 请自己去看一下马太福音的经文。 #

5. 耶稣的安葬       

    「到了晚上，因为这是预备日，就是安息日的前一日，有亚利马太的约瑟前来，他是尊贵的议士，也是等候神国的。他放胆进去见彼拉多，求耶稣的身体。彼拉多诧异耶稣已经死了，便叫百夫长来，问他耶稣死了久不久。既从百夫长得知实情，就把耶稣的尸首赐给约瑟。约瑟买了细麻布，把耶稣取下来，用细麻布裹好，安放在磐石中凿出来的坟墓里，又滚过一块石头来挡住墓门。抹大拉的马利亚和约西的母亲马利亚都看见安放他的地方。」(马可福音 15:42-47)     

    从这些经文，我们看到耶稣在十字架受苦的时间，相对来说不是这么长，可以得见神是有怜悯有恩典的。当然有人也可能会用物理现象来解释，我们看到上十字架前的身体是虚弱的，所以才会有古利奈人西门背耶稣的十字架这事。祂的身体会虚弱是当然的，你看「使徒聚集到耶稣那里，将一切所做的事，所传的道全告诉他。他就说：「你们来，同我暗暗地到旷野地方去歇一歇。」这是因为来往的人多，他们连吃饭也没有工夫。」(马可福音 6:30-31) 而约三十岁的祂，「犹太人说：「你还没有五十岁，岂见过亚伯拉罕呢？」」(约翰福音 8:57) 祂生前是多么为福音而尽力啊 !   

    基本上马太福音 27:57-61，路加福音 23:50-56，和约翰福音 19:38-42 都在说同样的一件事。马太福音说约瑟是财主，安放耶稣在自己的新坟墓里，就是他凿在磐石里的。 路加福音还说约瑟为人善良公义。约翰福音增加了一些其他的资料，说到「…约瑟，是耶稣的门徒，只因怕犹太人，就暗暗地作门徒。…」(约翰福音 19:38) 且说「又有尼哥德慕(尼哥底母)，就是先前夜里去见耶稣的，带著没药和沉香约有一百斤前来。他们就照犹太人殡葬的规矩，把耶稣的身体用细麻布加上香料裹好了。」(约翰福音 19:39-40) 他们选择那坟墓，「只因是犹太人的预备日，又因那坟墓近，他们就把耶稣安放在那里。」(约翰福音 19:42) 我们看到了约瑟和尼哥底母原是暗暗地作门徒，在耶稣死后，他们却有不顾死活的勇气摆明了身份，我们也必须要有这样的勇气能为主站立。

6. 耶稣的死里复活及显现       

    「过了安息日，抹大拉的马利亚和雅各的母亲马利亚并撒罗米，买了香膏要去膏耶稣的身体。七日的第一日清早，出太阳的时候，她们来到坟墓那里，彼此说：「谁给我们把石头从墓门滚开呢？」那石头原来很大，她们抬头一看，却见石头已经滚开了。她们进了坟墓，看见一个少年人坐在右边，穿著白袍，就甚惊恐。那少年人对她们说：「不要惊恐，你们寻找那钉十字架的拿撒勒人耶稣，他已经复活了，不在这里。请看安放他的地方。你们可以去告诉他的门徒和彼得，说：『他在你们以先往加利利去。在那里你们要见他，正如他从前所告诉你们的。』」她们就出来，从坟墓那里逃跑，又发抖又惊奇，甚么也不告诉人，因为她们害怕。」(马可福音 16:1-8)       

    这里是简短的提到了耶稣的死里复活及显现，以前我们在「3085 耶稣的死、安葬、和有争议性的复活的细节 -耶稣(37)」中的「3. 耶稣的复活的细节」，讲到这件事情非常的详细，其中「我们解释了为什么…圣经是在说，七日的第一日的黎明，耶稣的复活被抹大拉的马利亚和那个马利亚发现，然后她们兵分两路，抹大拉马利亚去见彼得和约翰， 那个马利亚去见其他的妇女。」并讨论了圣经的一部份写法为什么和编码理论(coding theory)的基本理论相同，可以有自我更正的特性，我们也解释了编码理论的基本原理，请用前述的方法找到这篇文章。

7. 不在古老的手稿中的错误经文       

    「在七日的第一日清早，耶稣复活了，就先向抹大拉的马利亚显现，耶稣从她身上曾赶出七个鬼。她去告诉那向来跟随耶稣的人，那时他们正哀恸哭泣。他们听见耶稣活了，被马利亚看见，却是不信。这事以后，门徒中间有两个人往乡下去。走路的时候，耶稣变了形像，向他们显现。他们就去告诉其余的门徒，其余的门徒也是不信。后来，十一个门徒坐席的时候，耶稣向他们显现，责备他们不信，心里刚硬，因为他们不信那些在他复活以后看见他的人。他又对他们说：「你们往普天下去，传福音给万民听。信而受洗的，必然得救；不信的，必被定罪。信的人必有神迹随著他们：就是奉我的名赶鬼，说新方言；手能拿蛇；若喝了甚么毒物，也必不受害；手按病人，病人就必好了。」主耶稣和他们说完了话，后来被接到天上，坐在神的右边。门徒出去，到处宣传福音。主和他们同工，用神迹随著，证实所传的道。阿们！」(马可福音 16:9-20)       

    这段经文不在古老的手稿中，是后加的，原因是其中对错相杂。神虽允许默示的经文有明显的矛盾，但不会故意默示对错相杂的经文，对错相杂一向是撒但的策略，我们可以从牠引诱夏娃看出(参创世记 3:1-5)，也可从牠对提幔人以利法说的话看出(参约伯记 4:12-21) 在这里我们的重点是指出错误的部份，其余的部份都可在圣经中找到。关于其余的部份，譬如那两个门徒是指去以马忤斯的两门徒(参路加福音 24:13-31)。又如圣经在别的地方也说了，「…抹大拉的马利亚，曾有七个鬼从她身上赶出来，」(路加福音 8:2)。其他如此相应的经文，我们就不多说了。      

    有错误的部份相当清楚，这里说的神迹包括了若喝了甚么毒物，也必不受害，圣经只有一个这样的特例，就是「以利沙又来到吉甲。那地正有饥荒，先知门徒坐在他面前，他吩咐仆人说：「你将大锅放在火上，给先知门徒熬汤。」有一个人去到田野掐菜，遇见一棵野瓜藤，就摘了一兜野瓜回来，切了搁在熬汤的锅中。因为他们不知道是甚么东西，倒出来给众人吃。吃的时候，都喊叫说：「神人啊，锅中有致死的毒物！」所以众人不能吃了。以利沙说：「拿点面来。」就把面撒在锅中说：「倒出来，给众人吃吧！」锅中就没有毒了。」(列王纪下 4:38-41) 众人显然是吃了毒物而没事。      

    至于手能拿蛇也只有一个保罗的特例，就是「那时，保罗拾起一捆柴，放在火上，有一条毒蛇，因为热了出来，咬住他的手。土人看见那毒蛇悬在他手上，就彼此说：「这人必是个凶手，虽然从海里救上来，天理还不容他活著。」保罗竟把那毒蛇甩在火里，并没有受伤。土人想他必要肿起来，或是忽然仆倒死了；看了多时，见他无害，就转念说：「他是个神！」」(使徒行传 28:3-6) 土人是不会在这事上弄错的，保罗那时的确被毒蛇咬到。但这是特例，在一般情况下是会被毒蛇咬死的。    

    读圣经时一定要把特例从一般情况下分别出来。而且我们知道，不是每个信的人必有神迹相随，三位一体的神有绝对的主权，祂决定一个人是否能作为神迹的管道。我们一定要从「神借著圣经告诉我们是一致的」来看圣经。

(经文除了特别注明外，是基于和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到这网站后要按『对属灵生命的了解』。)  

          首先我們談到耶穌被戲弄的這事。第二，我們討論了耶穌的釘十字架，引用了一些以前的討論。第三說到了耶穌在十字架上發生的事。第四敍述了耶穌在十字架上斷氣這事。第五講到耶穌的安葬，看到了約瑟和尼哥底母原是暗暗地作門徒，在耶穌死後，他們卻有不顧死活的勇氣擺明了身份，我們也必須要有這樣的勇氣能為主站立。第六談到耶穌的死裏復活及顯現，引用了以前的討論，其中包括討論了為什麼說聖經的一部份寫法和編碼理論(coding theory)的基本理論相同，有自我更正的能力，我們也解釋了這基本理論。最後我們說到馬可福音最後面剩下的經文，不在古老的手稿中的，是錯誤的，原因是其中對錯相雜，而對錯相雜一向是撒但的策略，在這裏我們的重點是指出錯誤的部份。

1. 耶穌被戲弄的這事

       「兵丁把耶穌帶進衙門院裏，叫齊了全營的兵。他們給他穿上紫(G4209)袍，又用荊棘編作冠冕給他戴上，就慶賀他說：「恭喜，猶太人的王啊！」又拿一根葦子打他的頭，吐唾沫在他臉上，屈膝拜他。戲弄完了，就給他脫了紫袍，仍穿上他自己的衣服，帶他出去，要釘十字架。」(馬可福音 15:16-20)

       這一段是說耶穌被戲弄的事，他們的目的是是要戲弄耶穌，但他們真是屈膝拜祂了，福音書祇在路加福音沒有記載這事。在馬太福音 27:27-31 也說了這件事情，但說了，「他們給他脫了衣服，穿上一件朱紅色(G2847)袍子。」(馬太福音 27:28) 所以這裏有一個顏色不同的明顯矛盾，因這明顯矛盾，我們會注意到耶穌一定是被戲弄了。 至於其過程，我們要看約翰福音，為什麼呢？

       我們說過，當敍述是對時，要符合所有的敍述，也就是要取敍述的聯集。雖然馬可福音和馬太福音都是神所默示的，但都是人寫的，但是因為三位一體的神，在默示時也給了人一些自由度，當人在自由度中因老我而弄錯時，祂會用祂自己的方法更正前有的錯誤或加添細節，這時候用的是約翰福音。因為約翰是當事人，而約翰福音是最後寫的，就更正了一些先前敍述的錯誤，並增加了些未寫的資料，所以這事要以約翰福音為準。整個過程在約翰福音 18:38-19:16 寫得很清楚，我們就不多講了，請自己去看一下經文。 

2. 耶穌的釘十字架

       「有一個古利奈人西門，就是亞歷山大和魯孚的父親，從鄉下來，經過那地方。他們就勉強他同去，好背着耶穌的十字架。他們帶耶穌到了各各他地方（各各他翻出來就是髑髏地），拿沒藥調和的酒給耶穌，他卻不受。於是將他釘在十字架上，拈鬮分他的衣服，看是誰得甚麼。釘他在十字架上是巳初的時候。在上面有他的罪狀，寫的是：「猶太人的王」。他們又把兩個強盜和他同釘十字架，一個在右邊，一個在左邊。」(馬可福音 15:21-27)

       同樣的一件事情在馬太福音 27:32-38 也有記載，衹加了一句。「又坐在那裏看守他。」(馬太福音 27:36) 在路加福音 23:26-38，敍述得更詳細，加上了婦女們為衪釘十字架的事號咷痛哭，並耶穌的對答，並有耶穌在十字架上七句話中的一句話，「說：「父啊，赦免他們！因為他們所做的，他們不曉得。」…」(路加福音 23:34)

       關於在上面有祂的的罪狀，我們要看約翰福音，而且其寫得更清楚，就是「彼拉多又用牌子寫了一個名號，安在十字架上，寫的是：「猶太人的王，拿撒勒人耶穌。」有許多猶太人念這名號，因為耶穌被釘十字架的地方，與城相近，並且是用希伯來、羅馬、希臘三樣文字寫的。猶太人的祭司長就對彼拉多說：「不要寫『猶太人的王』，要寫『他自己說我是猶太人的王』。」彼拉多說：「我所寫的，我已經寫上了。」」(約翰福音 19:19-22) 所以彼拉多本是要每個人都看到猶太人釘的是什麼人，因為如果彼拉多真要改，是非常容易的。

       關於古利奈人西門的事，我們以前在「2084 耶穌釘十字架的過程和升到樂園的強盜 -耶穌(36)」中的「2. 古利奈人西門背耶穌的十字架」，詳細的分享了這事及相關的經文，請到我們的網站，『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』，找到這文章。

3. 耶穌在十字架上發生的事

       「從那裏經過的人辱罵他，搖着頭說：「咳，你這拆毀聖殿，三日又建造起來的，可以救自己，從十字架上下來吧！」祭司長和文士也是這樣戲弄他，彼此說：「他救了別人，不能救自己。以色列的王基督，現在可以從十字架上下來，叫我們看見，就信了！」那和他同釘的人也是譏誚他。從午正到申初，遍地都黑暗了。申初的時候，耶穌大聲喊着說：「以羅伊！以羅伊！拉馬撒巴各大尼？」翻出來就是：「我的神！我的神！為甚麼離棄我？」旁邊站着的人，有的聽見就說：「看哪，他叫以利亞呢！」有一個人跑去，把海絨蘸滿了醋，綁在葦子上，送給他喝，說：「且等着，看以利亞來不來把他取下。」」(馬可福音 15:29-36)

     耶穌在道成肉身時是完全的人，從來沒有用過祂的神性，祂知道為人的救恩而死是父神的旨意，所以祂順服神。因為祂人，是不可能自己從十字架上下來的。如果父神讓祂下來，那看見的人是會信，僅此而已，但我們沒了救恩怎麼辦？所以父神是不會讓祂下來的，衹能掩面不看的離棄祂。

       耶穌在十字架上發生的事，其他三本福音書也都有記載，衹是有些不同。在馬太福音 27:39-44 較短，但說了，「他倚靠神，神若喜悅他，現在可以救他，因為他曾說：『我是神的兒子。』」(馬太福音 27:43) 至於那和他同釘的人也是譏誚他那句話，衹是其中的一個强盜犯人這樣，另一人是有非常的信心的，在路加福音 23:39-43 就說得很清楚。其中包括了那人「就說：「耶穌啊，你得國降臨的時候，求你記念我！」」(路加福音 23:42) 那時他知道耶穌和他已將死，但他相信耶穌會死而復活並且會再來，所以能得國降臨， 難怪「耶穌對他說：「我實在告訴你：今日你要同我在樂園裏了。」」(路加福音 23:43) 所以這是一個特例，並不是說每一個基督徒都是死後就立刻到了樂園。其實這是和耶穌在十字架上的另一句話有關，就是「耶穌大聲喊着說：「父啊！我將我的靈(魂)(G4151, spirit)交在你手裏。」…」(路加福音 23:46) 請注意，這裏是衹說到靈，要討論這點，會太花時間，就不在這多說了，以後有機會再談。

       在約翰福音 19:25-37 說到了其他福音書沒有寫的，講到了救恩的成就，耶穌將母親託付給約翰，並說到「惟有一個兵拿槍扎他的肋旁，隨即有血和水流出來。看見這事的那人就作見證，他的見證也是真的，並且他知道自己所說的是真的，叫你們也可以信。」(約翰福音 19:34-35) 使徒中看見這事的人衹有約翰，也說明了那時他還在那裏，所以這裏是明說了，約翰是當事人。我們就不多講了，請自己去看一下經文。 

4. 耶穌在十字架上斷氣這事

       「耶穌大聲喊叫，氣就斷了。殿裏的幔子從上到下裂為兩半。對面站着的百夫長看見耶穌這樣喊叫斷氣，就說：「這人真是神的兒子！」還有些婦女遠遠地觀看，內中有抹大拉的馬利亞，又有小雅各和約西的母親馬利亞，並有撒羅米，就是耶穌在加利利的時候，跟隨他、服事他的那些人，還有同耶穌上耶路撒冷的好些婦女在那裏觀看。」(馬可福音 15:37-41)

       在路加福音 23:44-49 基本上是說同一件事，但說了時間，並記錄了，「耶穌大聲喊着說：「父啊！我將我的靈(魂)交在你手裏。」說了這話，氣就斷了。」(路加福音 23:46) 

       在馬太福音 27:45-56 也是基本上說同一件事，但說了「約在申初，耶穌大聲喊着說：「以利！以利！拉馬撒巴各大尼？」就是說：「我的神！我的神！為甚麼離棄我？」」(馬太福音 27:46) 並說得很清楚，「忽然，殿裏的幔子從上到下裂為兩半，地也震動，磐石也崩裂，墳墓也開了，已睡聖徒的身體，多有起來的。到耶穌復活以後，他們從墳墓裏出來，進了聖城，向許多人顯現。」(馬太福音 27:51-53) 真是「弟兄們，我們既因耶穌的血，得以坦然進入至聖所，是藉着他給我們開了一條又新又活的路，從幔子經過，這幔子就是他的身體。」(希伯來書 10:19-20) 請自己去看一下馬太福音的經文。 

5. 耶穌的安葬

       「到了晚上，因為這是預備日，就是安息日的前一日，有亞利馬太的約瑟前來，他是尊貴的議士，也是等候神國的。他放膽進去見彼拉多，求耶穌的身體。彼拉多詫異耶穌已經死了，便叫百夫長來，問他耶穌死了久不久。既從百夫長得知實情，就把耶穌的屍首賜給約瑟。約瑟買了細麻布，把耶穌取下來，用細麻布裹好，安放在磐石中鑿出來的墳墓裏，又滾過一塊石頭來擋住墓門。抹大拉的馬利亞和約西的母親馬利亞都看見安放他的地方。」(馬可福音 15:42-47)

     從這些經文，我們看到耶穌在十字架受苦的時間，相對來說不是這麼長，可以得見神是有憐憫有恩典的。當然有人也可能會用物理現象來解釋，我們看到上十字架前的身體是虛弱的，所以才會有古利奈人西門背耶穌的十字架這事。祂的身體會虛弱是當然的，你看「使徒聚集到耶穌那裏，將一切所做的事，所傳的道全告訴他。他就說：「你們來，同我暗暗地到曠野地方去歇一歇。」這是因為來往的人多，他們連吃飯也沒有工夫。」(馬可福音 6:30-31) 而約三十歲的祂，「猶太人說：「你還沒有五十歲，豈見過亞伯拉罕呢？」」(約翰福音 8:57) 祂生前是多麼為福音而儘力啊 !

     基本上馬太福音 27:57-61，路加福音 23:50-56，和約翰福音 19:38-42 都在說同樣的一件事。馬太福音說約瑟是財主，安放耶穌在自己的新墳墓裏，就是他鑿在磐石裏的。 路加福音還說約瑟為人善良公義。約翰福音增加了一些其他的資料，說到「…約瑟，是耶穌的門徒，只因怕猶太人，就暗暗地作門徒。…」(約翰福音 19:38) 且說「又有尼哥德慕(尼哥底母)，就是先前夜裏去見耶穌的，帶着沒藥和沉香約有一百斤前來。他們就照猶太人殯葬的規矩，把耶穌的身體用細麻布加上香料裹好了。」(約翰福音 19:39-40) 他們選擇那墳墓，「只因是猶太人的預備日，又因那墳墓近，他們就把耶穌安放在那裏。」(約翰福音 19:42) 我們看到了約瑟和尼哥底母原是暗暗地作門徒，在耶穌死後，他們卻有不顧死活的勇氣擺明了身份，我們也必須要有這樣的勇氣能為主站立。

6. 耶穌的死裏復活及顯現

       「過了安息日，抹大拉的馬利亞和雅各的母親馬利亞並撒羅米，買了香膏要去膏耶穌的身體。七日的第一日清早，出太陽的時候，她們來到墳墓那裏，彼此說：「誰給我們把石頭從墓門滾開呢？」那石頭原來很大，她們抬頭一看，卻見石頭已經滾開了。她們進了墳墓，看見一個少年人坐在右邊，穿着白袍，就甚驚恐。那少年人對她們說：「不要驚恐，你們尋找那釘十字架的拿撒勒人耶穌，他已經復活了，不在這裏。請看安放他的地方。你們可以去告訴他的門徒和彼得，說：『他在你們以先往加利利去。在那裏你們要見他，正如他從前所告訴你們的。』」她們就出來，從墳墓那裏逃跑，又發抖又驚奇，甚麼也不告訴人，因為她們害怕。」(馬可福音 16:1-8)

       這裏是簡短的提到了耶穌的死裏復活及顯現，以前我們在「2085 耶穌的死、安葬、和有爭議性的復活的細節 -耶穌(37)」中的「3. 耶穌的復活的細節」，講到這件事情非常的詳細，其中「我們解釋了為什麼…聖經是在說，七日的第一日的黎明，耶穌的復活被抹大拉的馬利亞和那個馬利亞發現，然後她們兵分兩路，抹大拉馬利亞去見彼得和約翰， 那個馬利亞去見其他的婦女。」並討論了聖經的一部份寫法為什麼和編碼理論(coding theory)的基本理論相同，可以有自我更正的特性，我們也解釋了編碼理論的基本原理，請用前述的方法找到這篇文章。

 7. 不在古老的手稿中的錯誤經文

       「在七日的第一日清早，耶穌復活了，就先向抹大拉的馬利亞顯現，耶穌從她身上曾趕出七個鬼。她去告訴那向來跟隨耶穌的人，那時他們正哀慟哭泣。他們聽見耶穌活了，被馬利亞看見，卻是不信。這事以後，門徒中間有兩個人往鄉下去。走路的時候，耶穌變了形像，向他們顯現。他們就去告訴其餘的門徒，其餘的門徒也是不信。後來，十一個門徒坐席的時候，耶穌向他們顯現，責備他們不信，心裏剛硬，因為他們不信那些在他復活以後看見他的人。他又對他們說：「你們往普天下去，傳福音給萬民聽。信而受洗的，必然得救；不信的，必被定罪。信的人必有神蹟隨着他們：就是奉我的名趕鬼，說新方言；手能拿蛇；若喝了甚麼毒物，也必不受害；手按病人，病人就必好了。」主耶穌和他們說完了話，後來被接到天上，坐在神的右邊。門徒出去，到處宣傳福音。主和他們同工，用神蹟隨着，證實所傳的道。阿們！」(馬可福音 16:9-20)

       這段經文不在古老的手稿中，是後加的，原因是其中對錯相雜。神雖允許默示的經文有明顯的矛盾，但不會故意默示對錯相雜的經文，對錯相雜一向是撒但的策略，我們可以從牠引誘夏娃看出(參創世記 3:1-5)，也可從牠對提幔人以利法說的話看出(參約伯記 4:12-21) 在這裏我們的重點是指出錯誤的部份，其餘的部份都可在聖經中找到。關於其餘的部份，譬如那兩個門徒是指去以馬忤斯的兩門徒(參路加福音 24:13-31)。又如聖經在別的地方也說了，「…抹大拉的馬利亞，曾有七個鬼從她身上趕出來，」(路加福音 8:2)。其他如此相應的經文，我們就不多說了。

       有錯誤的部份相當清楚，這裏說的神蹟包括了若喝了甚麼毒物，也必不受害，聖經衹有一個這樣的特例，就是「以利沙又來到吉甲。那地正有饑荒，先知門徒坐在他面前，他吩咐僕人說：「你將大鍋放在火上，給先知門徒熬湯。」有一個人去到田野掐菜，遇見一棵野瓜藤，就摘了一兜野瓜回來，切了擱在熬湯的鍋中。因為他們不知道是甚麼東西，倒出來給眾人吃。吃的時候，都喊叫說：「神人啊，鍋中有致死的毒物！」所以眾人不能吃了。以利沙說：「拿點麪來。」就把麪撒在鍋中說：「倒出來，給眾人吃吧！」鍋中就沒有毒了。」(列王紀下 4:38-41) 眾人顯然是吃了毒物而沒事。

       至於手能拿蛇也衹有一個保羅的特例，就是「那時，保羅拾起一捆柴，放在火上，有一條毒蛇，因為熱了出來，咬住他的手。土人看見那毒蛇懸在他手上，就彼此說：「這人必是個兇手，雖然從海裏救上來，天理還不容他活着。」保羅竟把那毒蛇甩在火裏，並沒有受傷。土人想他必要腫起來，或是忽然仆倒死了；看了多時，見他無害，就轉念說：「他是個神！」」(使徒行傳 28:3-6) 土人是不會在這事上弄錯的，保羅那時的確被毒蛇咬到。但這是特例，在一般情況下是會被毒蛇咬死的。

     讀聖經時一定要把特例從一般情況下分別出來。而且我們知道，不是每個信的人必有神蹟相隨，三位一體的神有絕對的主權，祂決定一個人是否能作為神蹟的管道。我們一定要從「神藉著聖經告訴我們是一致的」來看聖經。

(經文除了特別註明外，是基於和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到這網站後要按『對屬靈生命的瞭解』。)

First, we discussed the mocking of Jesus. Second, we examined His crucifixion, drawing on previous discussions. Third, we addressed events occurring on the cross. Fourth, we recounted Jesus’s death on the cross. Fifth, we examined Jesus’ burial, observing how Joseph of Arimathea and Nicodemus—who had been secret disciples—found the courage to openly identify themselves after Jesus’ death, risking their lives. We too must possess such courage to stand for the Lord. The sixth part discusses Jesus’ resurrection from the dead and His appearances, referencing previous discussions. This includes an exploration of why the writing style of certain biblical sections aligns with the fundamental principles of coding theory, possessing the ability to self-correct. We explained the basic principle on such theory. Finally, we address the disputed verses appended to the Gospel of Mark, absent from ancient manuscripts. This addition is erroneous because it intermingles truth with falsehood—a tactic characteristic of Satan. Our focus here is to identify the erroneous portions.

1. The mockery of Jesus

“The soldiers took Him away into the palace (that is, the Praetorium), and they called together the whole Roman cohort. They dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; and they began to acclaim Him, “Hail, King of the Jews!” They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. After they had mocked Him, they took the purple (G4209) robe off Him and put His own garments on Him. And they led Him out to crucify Him.”(Mark 15:16-20)

This passage describes Jesus being mocked. Their intent was to mock Him, yet they genuinely knelt before Him. The event is recorded in three Gospels but Luke’s Gospel. Matthew 27:27–31 also mentions this, stating, “They stripped Him and put a scarlet (G2847) robe on Him.”(Matthew 27:28) Thus, there is an apparent contradiction in the color description. Because of this apparent contradiction, we will notice for sure that Jesus was indeed mocked. As for the details of the process, we must turn to the Gospel of John. Why?

We have stated that when narratives are true, they must be consistent with all other narratives—that is, they must form a union of all accounts. Although both the books of Mark and Matthew are divinely inspired, they were written by human authors. Yet because of the triune God, who grants human authors freedom within inspiration, when errors arise from human old self, He corrects previous mistakes or adds details through His own means—this is where the Gospel of John comes in. Since John was an eyewitness and his Gospel was written last, it corrects errors in earlier accounts and adds previously unrecorded details. Therefore, the Gospel of John should be regarded as authoritative on this matter. The entire sequence is clearly documented in John 18:38–19:16; we will not elaborate further here. Please consult the Scripture passage yourself. 

2. The crucifixion of Jesus

“They pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. Then they brought Him to the place Golgotha, which is translated, Place of a Skull. They tried to give Him wine mixed with myrrh; but He did not take it. And they crucified Him, and divided up His garments among themselves, casting lots for them to decide what each man should take. It was the third hour when they crucified Him. The inscription of the charge against Him read, “THE KING OF THE JEWS.” They crucified two robbers with Him, one on His right and one on His left.”(Mark 15:21-27)

The same events are recorded in Matthew 27:32-38, with one additional phrase: “And sitting down, they began to keep watch over Him there.”(Matthew 27:36) In Luke 23:26-38, the account is more detailed, adding the women’s wailing over His crucifixion, Jesus’ responses, and one of His seven sayings on the cross: “…Father, forgive them; for they do not know what they are doing. …”(Luke 23:34)

Regarding the inscription above Him, we turn to the Gospel of John, which records it more clearly: “Pilate also wrote an inscription and put it on the cross. It was written, “JESUS THE NAZARENE, THE KING OF THE JEWS.” Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. So the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” Pilate answered, “What I have written I have written.””(John 19:19-22) Thus Pilate intended for everyone to see whom the Jews were crucifying, for if Pilate had truly wished to alter it, it would have been very easy.

Regarding Simon of Cyrene, we previously shared details about this event and related scriptures in “2. Simon of Cyrene carried the cross of Jesus” under “1084 The process of Jesus’ crucifixion and the robber who ascended to paradise – Jesus (36).” For a detailed discussion of this event and related scriptures, please visit our website, ‘https://a-christian-voice.com/‘, click on ‘On spiritual understanding about life,’ and locate this article.

3. Events occurring on the cross

“Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, save Yourself, and come down from the cross!” In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him. When the sixth hour came, darkness fell over the whole land until the ninth hour. At the ninth hour Jesus cried out with a loud voice, “Eloi, Eloi, lama sabachthani?” which is translated, “My God, My God, why have You forsaken Me?” When some of the bystanders heard it, they began saying, “Behold, He is calling for Elijah.” Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “Let us see whether Elijah will come to take Him down.””(Mark 15:29-36)

Jesus, in His incarnation, was completely human and never resorted to His divinity. He knew that dying for humanity’s salvation was the Father’s will, so He submitted to God. As a man, it was impossible for Him to come down from the cross by His own power. If the Father had allowed Him to come down, those who saw it might have believed—but what then? We would have no salvation. Therefore, the Father would not let Him down. He could only turn His face away and forsake Him.

The events on the cross are also recorded in the other three Gospels, though with some variations. Matthew 27:39-44 is shorter but states: “He trusts in God; let God rescue Him now, if He delights in Him; for He said, ‘I am the Son of God.’”(Matthew 27:43) As for the words of the man crucified with Him who mocked Him, only one of the criminals did so, while the other had extraordinary faith. Luke 23:39-43 makes this clear. It includes the man saying, “And he was saying, “…remember me when You come in Your kingdom!”(Luke 23:42) At that moment, he knew Jesus and himself were about to die, but he believed Jesus would die, rise again, and return, thus establishing His kingdom. No wonder “And He said to him, “Truly I say to you, today you shall be with Me in Paradise.””(Luke 23:43). This is an exceptional case, not implying every Christian immediately enters paradise after death. In fact, it relates to another statement Jesus made on the cross: “And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit (G4151).” …”(Luke 23:46) Note that here it speaks only of the spirit. Discussing this point would take too much time, so I won’t elaborate further here. We can talk about it another time.

John 19:25-37 records details absent from the other Gospels, describing the fulfillment of salvation, Jesus entrusting His mother to John, and stating, “But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe.”(John 19:34-35) Among the apostles, only John witnessed this event, confirming his presence at the time. This passage explicitly identifies John as a participant. We will not elaborate further; please examine the scripture for yourselves. 

4. The death of Jesus on the cross

“And Jesus uttered a loud cry, and breathed His last. And the veil of the temple was torn in two from top to bottom. When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, “Truly this man was the Son of God!” There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem.”(Mark 15:37-41)

Luke 23:44-49 essentially recounts the same events, but specifies the time and records, “And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last.”(Luke 23:46) 

Matthew 27:45-56 also recounts essentially the same events, but states: “About the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?””(Matthew 27:46) It also clearly states, “And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many.”(Matthew 27:51-53) Truly, “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh.”(Hebrews 10:19-20) Please look up the passage in the Book of Matthew for yourself. 

5. The burial of Jesus

“When evening had already come, because it was the preparation day, that is, the day before the Sabbath, Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. And ascertaining this from the centurion, he granted the body to Joseph. Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid.”(Mark 15:42-47)

From these scriptures, we see that Jesus’ suffering on the cross was relatively brief, revealing God’s mercy and grace. Of course, some might explain this through physical phenomena—noting His weakened state before crucifixion, which led to Simon of Cyrene carrying His cross. His physical weakness was to be expected. Consider: “The apostles gathered together with Jesus; and they reported to Him all that they had done and taught. And He said to them, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.)”(Mark 6:30-31) And yet, at about thirty years old, “So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?””(John 8:57) How earnestly He labored for the gospel during His lifetime!

Essentially, Matthew 27:57-61, Luke 23:50-56, and John 19:38-42 all describe the same event. The Book of Matthew states that Joseph was a wealthy man who laid Jesus in his own new tomb, hewn out of rock. The Book of Luke also notes Joseph was a good and righteous man. The Book of John adds further details: Joseph had previously been “…a disciple of Jesus, but a secret one for fear of the Jews, …”(John 19:38) It also states, “Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews.”(John 19:39-40) They chose that tomb “…because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there.”(John 19:42) We see that Joseph and Nicodemus, who had been secret disciples, found the courage to openly identify themselves after Jesus’ death, risking their lives. We too must have such courage to stand for the Lord.

6. Jesus’ resurrection and appearances

“When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. Very early on the first day of the week, they came to the tomb when the sun had risen. They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” Looking up, they saw that the stone had been rolled away, although it was extremely large. Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. And he said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. But go, tell His disciples and Peter, ‘He is going ahead of you to Galilee; there you will see Him, just as He told you.’” They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.”(Mark 16:1-8)

Here is a brief mention of Jesus’ death, resurrection, and appearances. Previously, in “3. Details of Jesus’ Resurrection” under “1085 Jesus’ death, burial, and the controversial issue in resurrection – Jesus (37),” we discussed this event in great detail, including “we explained why …The Bible is saying that at dawn on the first day of the week, Jesus’ resurrection was discovered by Mary Magdalene and the other Mary. Then they divided into two groups. Mary Magdalene went to see Peter and John, and the other Mary went to see them other women.” It also discusses why certain biblical writing styles align with the fundamental principles of coding theory, possessing self-correcting properties. We further explain the basic principles of coding theory. Please locate this article using the aforementioned method.

7. Erroneous scriptures absent from ancient manuscripts

“[Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons. She went and reported to those who had been with Him, while they were mourning and weeping. When they heard that He was alive and had been seen by her, they refused to believe it. After that, He appeared in a different form to two of them while they were walking along on their way to the country. They went away and reported it to the others, but they did not believe them either. Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen. And He said to them, “Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned. These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover.” So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God. And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.] [And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation.]”(Mark 16:9-20)

This passage is not found in ancient manuscripts and was added later because it contains a mixture of truth and error. Though God permits apparent contradictions within inspired Scripture, He never intentionally inspires texts that mix truth with error. Such confusion has always been Satan’s strategy, evident in his deception of Eve (see Genesis 3:1-5) and in his words to Eliphaz the Temanite (see Job 4:12-21). Our focus here is to point out the erroneous portions; the rest can be found in Scripture. Regarding the rest, for example, the two disciples refer to those on the road to Emmaus (see Luke 24:13-31). Similarly, Scripture elsewhere states, “…Mary who was called Magdalene, from whom seven demons had gone out.”(Luke 8:2). We will not elaborate on other corresponding passages.

The erroneous parts are quite clear. Here it claims that the miracles included being immune to poisonous substances, yet the Bible records only one such instance: “When Elisha returned to Gilgal, there was a famine in the land. As the sons of the prophets were sitting before him, he said to his servant, “Put on the large pot and boil stew for the sons of the prophets.” Then one went out into the field to gather herbs, and found a wild vine and gathered from it his lap full of wild gourds, and came and sliced them into the pot of stew, for they did not know what they were. So they poured it out for the men to eat. And as they were eating of the stew, they cried out and said, “O man of God, there is death in the pot.” And they were unable to eat. But he said, “Now bring meal.” He threw it into the pot and said, “Pour it out for the people that they may eat.” Then there was no harm in the pot.”(2 Kings 4:38-41) The people evidently consumed the poisoned food without harm.

As for the ability to handle snakes, there is only the unique case of Paul. “But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” However he shook the creature off into the fire and suffered no harm. But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god.”(Acts 28:3-6) The natives could not have been mistaken about this incident; Paul was indeed bitten by a venomous snake. But this was an exceptional case; under normal circumstances, such a bite would be fatal.

When reading Scripture, we must distinguish exceptions from the general rule. Moreover, we know that not every believer is accompanied by miracles. The triune God holds absolute sovereignty; He determines whether an individual may serve as a vessel for miracles. We must interpret Scripture from the viewpoint of “what God tells us through the Bible is consistent.”

(Verses refer to those in NASB95 unless otherwise specified.)

(You can get all articles in “https://a-christian-voice.com/” under “On spiritual understanding about life.”)

    首先我们谈到耶稣的被捕，并引用了以前的讨论。第二，我们讨论了耶稣在大祭司该亚法前受审的过程，因为亚那是大祭司该亚法的岳父，耶稣被捕后是先带到他那里，在那里，彼得第一次不认主。第三叙述了彼得的第二次和第三次不认主，和他的悔改。第四我们说到耶稣在巡抚彼拉多前的受审，也引用了以前的讨论。在其中包括了在希律前的受审，看到了彼拉多和希律一样，也是没有发觉祂犯了该死的罪，他的初衷本是要释放耶稣的，最终还是「非法」的将耶稣钉了十字架。最后我们谈到了耶稣最终被钉十字架的过程。

1. 耶稣的被捕       

    「说话之间，忽然那十二个门徒里的犹大来了，并有许多人带著刀棒，从祭司长和文士并长老那里与他同来。卖耶稣的人曾给他们一个暗号，说：「我与谁亲嘴，谁就是他！你们把他拿住，牢牢靠靠地带去。」犹大来了，随即到耶稣跟前，说：「拉比」，便与他亲嘴。他们就下手拿住他。旁边站著的人，有一个(彼得)拔出刀来，将大祭司的仆人(马勒古)砍了一刀，削掉了他一个耳朵。耶稣对他们说：「你们带著刀棒出来拿我，如同拿强盗吗？我天天教训人，同你们在殿里，你们并没有拿我；但这事成就，为要应验经上的话。」门徒都离开他，逃走了。有一个少年人，赤身披著一块麻布，跟随耶稣，众人就捉拿他。他却丢了麻布，赤身逃走了。」(马可福音 14:43-52)     

    我们以前说过卖主的犹大在最后的晚餐没有结束前就走了，因此说到了他没有领擘饼礼，在这里我们就看到了他提早离席的原因是要卖耶稣。同样的一件事情在马太福音 26:47-56，路加福音 22:47-53 和约翰福音 18:1-14，虽然基本上是相同的， 马太福音更明说，「你想，我不能求我父现在为我差遣十二营多天使来吗？若是这样，经上所说事情必须如此的话，怎么应验呢？」(马太福音 26:53-54) 这不是说，祂为了应验经上的话所以不这样祷告，而是知道这不是父神的旨意，祂是甘心情愿的顺服神，就像在客西马尼园的祷告，「…然而，不要照我的意思，只要照你的意思。」(马太福音 26:39) 请注意，只有马可福音记载那少年人赤身逃走的事，于是有人猜测那人是马可，但实在是没有确实的根据。就算猜测是对的，既然圣经觉得这不是重点，为什么不尊重圣经要告诉我们的呢？        

    虽然基本上是要取叙述的联集，就是要符合所有的叙述，这样做的条件是要叙述是对的。但因为约翰福音是最后写的，就更正了一些先前叙述的错误，并增加了些未写的资料。我们已说过，这是因为三位一体的神，在默示时也给了人一些自由度，当人在自由度中因老我而弄错时，祂会用祂自己的方法更正前有的错误或加添细节，这时候用的是约翰福音。譬如，从约翰福音我们就可以看到是要彼得收刀入鞘，知道被削掉右耳的仆人名叫马勒古。所以我们也知道，马可在写马可福音时没有完全模成耶稣的形像，他那时是会犯错的。        

    有人在约翰福音看到这经文，「耶稣一说「我就是」，他们就退后倒在地上。」(约翰福音 18:6) 圣经没有明说他们为什么会向后倒在地上，有人就会引用这节经文说，圣灵今日也如此的使人向后倒在地上，实在是没有圣经的根据，要知道，邪灵是可以这样做的，以前我们在「3133 是否是神的话及神要的行动的例子」中的「3. 一个分辩邪灵工作的例子」，就举了这样的一个例子。以前我们在「3136 耶稣的被捕、审判、和无罪 – 约(18)1-40」中的「1. 耶稣被捕的情景」，讨论过约翰福音 18:1-14，请到我们的网站『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』，找到这些文章。

2. 耶稣在大祭司该亚法前受审的过程       

    「他们把耶稣带到大祭司那里，又有众祭司长和长老并文士都来和大祭司一同聚集。彼得远远地跟著耶稣，一直进入大祭司的院里，和差役一同坐在火光里烤火。祭司长和全公会寻找见证控告耶稣，要治死他，却寻不著。因为有好些人作假见证告他，只是他们的见证各不相合。又有几个人站起来作假见证告他，说：「我们听见他说：『我要拆毁这人手所造的殿，三日内就另造一座不是人手所造的。』」他们就是这么作见证，也是各不相合。大祭司起来站在中间，问耶稣说：「你甚么都不回答吗？这些人作见证告你的是甚么呢？」耶稣却不言语，一句也不回答。 大祭司又问他说：「你是那当称颂者的儿子基督不是？」耶稣说：「我是。你们必看见人子坐在那权能者的右边，驾著天上的云降临。」大祭司就撕开衣服，说：「我们何必再用见证人呢？你们已经听见他这僭妄的话了。你们的意见如何？」 他们都定他该死的罪。就有人吐唾沫在他脸上，又蒙著他的脸，用拳头打他，对他说：「你说预言吧！」差役接过他来，用手掌打他。」(马可福音 14:53-65)        

    耶稣被捕后，「先带到亚那面前，因为亚那是本年作大祭司该亚法的岳父。这该亚法就是从前向犹太人发议论说「一个人替百姓死是有益的」那位。」(约翰福音 18:13-14) 耶稣被捕时，除了彼得和约翰，其余的门徒都逃走了，「西门彼得跟著耶稣，还有一个门徒跟著。那门徒是大祭司所认识的，他就同耶稣进了大祭司的院子，彼得却站在门外。大祭司所认识的那个门徒出来，和看门的使女说了一声，就领彼得进去。」(约翰福音 18:15-16) 这儿的大祭司是指亚那，因为明说了，「亚那就把耶稣解到大祭司该亚法那里，仍是捆著解去的。」(约翰福音 18:24) 在这里，彼得第一次不认主，「那看门的使女对彼得说：「你不也是这人的门徒吗？」 他说：「我不是。」」(约翰福音 18:17)        

    所以首先在亚那有著初审，其经过如下，「大祭司就以耶稣的门徒和他的教训盘问他。耶稣回答说：「我从来是明明地对世人说话。我常在会堂和殿里，就是犹太人聚集的地方教训人，我在暗地里并没有说甚么。你为甚么问我呢？可以问那听见的人，我对他们说的是甚么。我所说的，他们都知道。」耶稣说了这话，旁边站著的一个差役用手掌打他，说：「你这样回答大祭司吗？」耶稣说：「我若说得不是，你可以指证那不是；我若说得是，你为甚么打我呢？」」(约翰福音 18:19-23) 他们以律法审问耶稣，没有定罪前就有差役没有任何阻挡的私自打祂，这是不合律法的，也看到了差役的嚣张。然后就是「亚那就把耶稣解到大祭司该亚法那里，仍是捆著解去的。」(约翰福音 18:24)        

    马可福音是在说在大祭司该亚法前面的审判，同样的一件事情也记载在马太福音 26:57-68，和路加福音 22:66-71。 过程在这里写得很清楚，重点是「耶稣却不言语，一句也不回答。 大祭司又问他说：「你是那当称颂者的儿子基督不是？」耶稣说：「我是。你们必看见人子坐在那权能者的右边，驾著天上的云降临。」」(马可福音 14:61-62) 所以当该亚法说事实后，祂虽知道以事实回应的结果会如何，仍以事实回应。             

    这是在送给彼拉多前的第二次在犹太人前受审，因马可福音说得很清楚，『一到早晨，祭司长和长老、文士、全公会的人大家商议，就把耶稣捆绑，解去交给彼拉多。』(马可福音 15:1) 约翰福音也一致的说，「众人将耶稣从该亚法那里往衙门内解去，那时天还早，他们自己却不进衙门，恐怕染了污秽，不能吃逾越节的筵席。」(约翰福音 18:28) 祂在这一次和第一次一样，没有改变祂说的话。因当时的犹太人的公会是不能判死刑的，所以他们将耶稣解到彼拉多前，希望能判祂死罪。

3. 彼得的第二次和第三次不认主      

    「彼得在下边院子里，来了大祭司的一个使女，见彼得烤火，就看著他，说：「你素来也是同拿撒勒人耶稣一伙的。」彼得却不承认，说：「我不知道，也不明白你说的是甚么。」于是出来，到了前院，鸡就叫了。那使女看见他，又对旁边站著的人说：「这也是他们一党的。」彼得又不承认。 过了不多的时候，旁边站著的人又对彼得说：「你真是他们一党的，因为你是加利利人。」彼得就发咒起誓地说：「我不认得你们说的这个人！」立时鸡叫了第二遍。彼得想起耶稣对他所说的话：「鸡叫两遍以先，你要三次不认我。」思想起来，就哭了。」(马可福音 14:66-72)       

    我们已说过，这段经文要看约翰福音的原因，约翰福音是说彼得第二次和第三次不认主的情景，是这样说的，「西门彼得正站著烤火，有人对他说：「你不也是他的门徒吗？」 彼得不承认，说：「我不是！」有大祭司的一个仆人，是彼得削掉耳朵那人的亲属，说：「我不是看见你同他在园子里吗？」彼得又不承认。立时鸡就叫了。」(约翰福音 18:25-27) 结果是「主转过身来看彼得，彼得便想起主对他所说的话：「今日鸡叫以先，你要三次不认我。」他就出去痛哭。」(路加福音 22:61-62) 我们看到了彼得真心的悔改，这就是耶稣说的，「…西门！西门！撒但想要得著你们，好筛你们像筛麦子一样；但我已经为你(彼得)祈求，叫你不至于失了信心。你回头以后，要坚固你的弟兄。」(路加福音 22:31-32)     

    请注意，这里有个明显的矛盾，因为马可福音是说鸡叫了两遍，而约翰福音是说鸡立时就叫了，只有一遍。我们以前在「3165香膏, 最后的晚餐, 擘饼礼, 和客西马尼园 – 可(14)1-42」中的「6. 预言彼得三次不认主」讨论过这点，有兴趣的人请看那篇文章。

4. 耶稣在巡抚彼拉多前的受审       

    「一到早晨，祭司长和长老、文士、全公会的人大家商议，就把耶稣捆绑，解去交给彼拉多。彼拉多问他说：「你是犹太人的王吗？」 耶稣回答说：「你说的是。」祭司长告他许多的事。彼拉多又问他说：「你看，他们告你这么多的事，你甚么都不回答吗？」耶稣仍不回答，以致彼拉多觉得希奇。」(马可福音 15:1-5)        

    同样的一件事情在马太福音 27:11-19 有记载，也在路加福音 23:1-16，但其中有这一段，「彼拉多一听见，就问：「这人是加利利人吗？」既晓得耶稣属希律所管，就把他送到希律那里去。那时希律正在耶路撒冷。」(路加福音 23:6-7) 所以在彼拉多的审判中包含了送到希律那里的审判，在那里并没有发觉祂犯了该死的罪， 难怪有希律正在耶路撒冷这事。以前在「3083 耶稣二次在犹太人前，及希律和彼拉多前的受审 -耶稣(35)」中的「3. 在希律前受审」，我们详细的讨论过这点，请用前述的方法找到这篇文章。       

    最后是回到彼拉多前受审，在「3083」中的「4. 在彼拉多前受审的前半段及其初衷」，我们讨论了马太福音 27:11-19，并提到了约翰福音 18:28-38 的记载， 看到彼拉多和希律一样，也是没有发觉祂犯了该死的罪，他的初衷本是要释放耶稣的，最终还是「非法」的让耶稣钉了十字架。以前我们也在「3136 耶稣的被捕、审判、和无罪 – 约(18)1-40」中的「5. 真理的王在巡抚彼拉多前的审判」和「6. 彼拉多查不出耶稣有甚么罪」，讨论过这题材，请用前述的方法找到这些文章。

5. 耶稣最终被钉十字架的过程       

    「每逢这节期，巡抚照众人所求的，释放一个囚犯给他们。有一个人名叫巴拉巴，和作乱的人一同捆绑。他们作乱的时候，曾杀过人。众人上去求巡抚，照常例给他们办。彼拉多说：「你们要我释放犹太人的王给你们吗？」他原晓得祭司长是因为嫉妒才把耶稣解了来。只是祭司长挑唆众人，宁可释放巴拉巴给他们。彼拉多又说：「那么样，你们所称为犹太人的王，我怎么办他呢？」他们又喊著说：「把他钉十字架！」彼拉多说：「为甚么呢？他做了甚么恶事呢？」 他们便极力地喊著说：「把他钉十字架！」彼拉多要叫众人喜悦，就释放巴拉巴给他们，将耶稣鞭打了，交给人钉十字架。」(马可福音 15:6-15)     

    彼拉多只是因为嫉妬，其实不祇是这样，这经文很清楚的说明了他们的政治考量，「祭司长和法利赛人聚集公会，说：「这人行好些神迹，我们怎么办呢？若这样由著他，人人都要信他，罗马人也要来夺我们的地土和我们的百姓。」」(约翰福音 11:47-48) 最后也看到彼拉多也是因为政治的考量， 要叫众人喜悦，「非法」的将耶稣钉了十字架。     

    基本上，约翰福音除了没说，「正坐堂的时候，他的夫人打发人来说：「这义人的事你一点不可管，因为我今天在梦中为他受了许多的苦。」」(马太福音 27:19) 但最后是彼拉多没有这样的听话。     

    我们已说明为什么要在这事上基于约翰福音，约翰福音也将这过程叙述的非常清楚，我们就在最后不多说其过程，而引用其经文。「彼拉多说：「真理是甚么呢？」说了这话，又出来到犹太人那里，对他们说：「我查不出他有甚么罪来，但你们有个规矩，在逾越节要我给你们释放一个人，你们要我给你们释放犹太人的王吗？」他们又喊著说：「不要这人，要巴拉巴！」这巴拉巴是个强盗。当下彼拉多将耶稣鞭打了。兵丁用荆棘编作冠冕戴在他头上，给他穿上紫袍，又挨近他说：「恭喜犹太人的王啊！」他们就用手掌打他。彼拉多又出来对众人说：「我带他出来见你们，叫你们知道我查不出他有甚么罪来。」耶稣出来，戴著荆棘冠冕，穿著紫袍。彼拉多对他们说：「你们看这个人！」祭司长和差役看见他，就喊著说：「钉他十字架！钉他十字架！」 彼拉多说：「你们自己把他钉十字架吧！我查不出他有甚么罪来。」犹太人回答说：「我们有律法，按那律法，他是该死的！因他以自己为神的儿子。」彼拉多听见这话，越发害怕。又进衙门，对耶稣说：「你是哪里来的？」耶稣却不回答。彼拉多说：「你不对我说话吗？你岂不知我有权柄释放你，也有权柄把你钉十字架吗？」耶稣回答说：「若不是从上头赐给你的，你就毫无权柄办我，所以把我交给你的那人，罪更重了。」从此彼拉多想要释放耶稣，无奈犹太人喊著说：「你若释放这个人，就不是凯撒(该撒)的忠臣。凡以自己为王的，就是背叛凯撒了。」彼拉多听见这话，就带耶稣出来，到了一个地方，名叫铺华石处，希伯来话叫厄巴大，就在那里坐堂。那日是预备逾越节的日子。约有午正，彼拉多对犹太人说：「看哪这是你们的王！」他们喊著说：「除掉他！除掉他！钉他在十字架上！」 彼拉多说：「我可以把你们的王钉十字架吗？」 祭司长回答说：「除了凯撒，我们没有王！」于是，彼拉多将耶稣交给他们去钉十字架。」(约翰福音 18:38-19:16)    

    说到巴拉巴，有人传说，他深知耶稣替他受死，为了感恩图报，曾经跪在主的十字架下，悔改认罪，并且立下心愿，一生传扬十字架，这实在是没有圣经的根据。不要说这祇是传说而已，就是历史记载也常是胜者为王而窜改的，当历史和圣经不合时，要以圣经为准，不要本末倒置。    

    我们最后要看从上头赐给彼拉多的权柄，不是指罗马帝国给他的世间权柄，而是指神允许他这样做，耶稣说得很清楚，「没有人夺我的命去，是我自己舍的。我有权柄舍了，也有权柄取回来，这是我从我父所受的命令。」(约翰福音 10:18) 没有神的允许，耶稣「…连一根头发也必不损坏。」(路加福音 21:18)

(经文除了特别注明外，是基于和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到这网站后要按『对属灵生命的了解』。)  

     首先我們談到耶穌的被捕，並引用了以前的討論。第二，我們討論了耶穌在大祭司該亞法前受審的過程，因為亞那是大祭司該亞法的岳父，耶穌被捕後是先帶到他那裏，在那裏，彼得第一次不認主。第三敍述了彼得的第二次和第三次不認主，和他的悔改。第四我們說到耶穌在巡撫彼拉多前的受審，也引用了以前的討論。在其中包括了在希律前的受審，看到了彼拉多和希律一樣，也是沒有發覺祂犯了該死的罪，他的初衷本是要釋放耶穌的，最終還是「非法」的將耶穌釘了十字架。最後我們談到了耶穌最終被釘十字架的過程。

1. 耶穌的被捕

        「說話之間，忽然那十二個門徒裏的猶大來了，並有許多人帶着刀棒，從祭司長和文士並長老那裏與他同來。賣耶穌的人曾給他們一個暗號，說：「我與誰親嘴，誰就是他！你們把他拿住，牢牢靠靠地帶去。」猶大來了，隨即到耶穌跟前，說：「拉比」，便與他親嘴。他們就下手拿住他。旁邊站着的人，有一個(彼得)拔出刀來，將大祭司的僕人(馬勒古)砍了一刀，削掉了他一個耳朵。耶穌對他們說：「你們帶着刀棒出來拿我，如同拿強盜嗎？我天天教訓人，同你們在殿裏，你們並沒有拿我；但這事成就，為要應驗經上的話。」門徒都離開他，逃走了。有一個少年人，赤身披着一塊麻布，跟隨耶穌，眾人就捉拿他。他卻丟了麻布，赤身逃走了。」(馬可福音 14:43-52)

     我們以前說過賣主的猶大在最後的晚餐沒有結束前就走了，因此說到了他沒有領擘餅禮，在這裏我們就看到了他提早離席的原因是要賣耶穌。同樣的一件事情在馬太福音 26:47-56，路加福音 22:47-53 和約翰福音 18:1-14，雖然基本上是相同的， 馬太福音更明說，「你想，我不能求我父現在為我差遣十二營多天使來嗎？若是這樣，經上所說事情必須如此的話，怎麼應驗呢？」(馬太福音 26:53-54) 這不是說，祂為了應驗經上的話所以不這樣禱告，而是知道這不是父神的旨意，祂是甘心情願的順服神，就像在客西馬尼園的禱告，「…然而，不要照我的意思，只要照你的意思。」(馬太福音 26:39) 請注意，衹有馬可福音記載那少年人赤身逃走的事，於是有人猜測那人是馬可，但實在是沒有確實的根據。就算猜測是對的，既然聖經覺得這不是重點，為什麼不尊重聖經要告訴我們的呢？

        雖然基本上是要取敍述的聯集，就是要符合所有的敍述，這樣做的條件是要敍述是對的。但因為約翰福音是最後寫的，就更正了一些先前敍述的錯誤，並增加了些未寫的資料。我們已說過，這是因為三位一體的神，在默示時也給了人一些自由度，當人在自由度中因老我而弄錯時，祂會用祂自己的方法更正前有的錯誤或加添細節，這時候用的是約翰福音。譬如，從約翰福音我們就可以看到是要彼得收刀入鞘，知道被削掉右耳的僕人名叫馬勒古。所以我們也知道，馬可在寫馬可福音時沒有完全模成耶穌的形像，他那時是會犯錯的。

        有人在約翰福音看到這經文，「耶穌一說「我就是」，他們就退後倒在地上。」(約翰福音 18:6) 聖經沒有明說他們為什麼會向後倒在地上，有人就會引用這節經文說，聖靈今日也如此的使人向後倒在地上，實在是沒有聖經的根據，要知道，邪靈是可以這樣做的，以前我們在「2133 是否是神的話及神要的行動的例子」中的「3. 一個分辨邪靈工作的例子」，就舉了這樣的一個例子。以前我們在「2136 耶穌的被捕、審判、和無罪 – 約(18)1-40」中的「1. 耶穌被捕的情景」，討論過約翰福音 18:1-14，請到我們的網站『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』，找到這些文章。

2. 耶穌在大祭司該亞法前受審的過程

       「他們把耶穌帶到大祭司那裏，又有眾祭司長和長老並文士都來和大祭司一同聚集。彼得遠遠地跟着耶穌，一直進入大祭司的院裏，和差役一同坐在火光裏烤火。祭司長和全公會尋找見證控告耶穌，要治死他，卻尋不着。因為有好些人作假見證告他，只是他們的見證各不相合。又有幾個人站起來作假見證告他，說：「我們聽見他說：『我要拆毀這人手所造的殿，三日內就另造一座不是人手所造的。』」他們就是這麼作見證，也是各不相合。大祭司起來站在中間，問耶穌說：「你甚麼都不回答嗎？這些人作見證告你的是甚麼呢？」耶穌卻不言語，一句也不回答。 大祭司又問他說：「你是那當稱頌者的兒子基督不是？」耶穌說：「我是。你們必看見人子坐在那權能者的右邊，駕着天上的雲降臨。」大祭司就撕開衣服，說：「我們何必再用見證人呢？你們已經聽見他這僭妄的話了。你們的意見如何？」 他們都定他該死的罪。就有人吐唾沫在他臉上，又蒙着他的臉，用拳頭打他，對他說：「你說預言吧！」差役接過他來，用手掌打他。」(馬可福音 14:53-65)

        耶穌被捕後，「先帶到亞那面前，因為亞那是本年作大祭司該亞法的岳父。這該亞法就是從前向猶太人發議論說「一個人替百姓死是有益的」那位。」(約翰福音 18:13-14) 耶穌被捕時，除了彼得和約翰，其餘的門徒都逃走了，「西門彼得跟着耶穌，還有一個門徒跟着。那門徒是大祭司所認識的，他就同耶穌進了大祭司的院子，彼得卻站在門外。大祭司所認識的那個門徒出來，和看門的使女說了一聲，就領彼得進去。」(約翰福音 18:15-16) 這兒的大祭司是指亞那，因為明説了，「亞那就把耶穌解到大祭司該亞法那裏，仍是捆着解去的。」(約翰福音 18:24) 在這裏，彼得第一次不認主，「那看門的使女對彼得說：「你不也是這人的門徒嗎？」 他說：「我不是。」」(約翰福音 18:17)

        所以首先在亞那有著初審，其經過如下，「大祭司就以耶穌的門徒和他的教訓盤問他。耶穌回答說：「我從來是明明地對世人說話。我常在會堂和殿裏，就是猶太人聚集的地方教訓人，我在暗地裏並沒有說甚麼。你為甚麼問我呢？可以問那聽見的人，我對他們說的是甚麼。我所說的，他們都知道。」耶穌說了這話，旁邊站着的一個差役用手掌打他，說：「你這樣回答大祭司嗎？」耶穌說：「我若說得不是，你可以指證那不是；我若說得是，你為甚麼打我呢？」」(約翰福音 18:19-23) 他們以律法審問耶穌，沒有定罪前就有差役沒有任何阻擋的私自打祂，這是不合律法的，也看到了差役的囂張。然後就是「亞那就把耶穌解到大祭司該亞法那裏，仍是捆着解去的。」(約翰福音 18:24)

        馬可福音是在說在大祭司該亞法前面的審判，同樣的一件事情也記載在馬太福音 26:57-68，和路加福音 22:66-71。 過程在這裏寫得很清楚，重點是「耶穌卻不言語，一句也不回答。 大祭司又問他說：「你是那當稱頌者的兒子基督不是？」耶穌說：「我是。你們必看見人子坐在那權能者的右邊，駕着天上的雲降臨。」」(馬可福音 14:61-62) 所以當該亞法說事實後，祂雖知道以事實回應的結果會如何，仍以事實回應。

             這是在送給彼拉多前的第二次在猶太人前受審，因馬可福音說得很清楚，『一到早晨，祭司長和長老、文士、全公會的人大家商議，就把耶穌捆綁，解去交給彼拉多。』(馬可福音 15:1) 約翰福音也一致的說，「眾人將耶穌從該亞法那裏往衙門內解去，那時天還早，他們自己卻不進衙門，恐怕染了污穢，不能吃逾越節的筵席。」(約翰福音 18:28) 祂在這一次和第一次一樣，沒有改變祂說的話。因當時的猶太人的公會是不能判死刑的，所以他們將耶穌解到彼拉多前，希望能判祂死罪。

3. 彼得的第二次和第三次不認主

       「彼得在下邊院子裏，來了大祭司的一個使女，見彼得烤火，就看着他，說：「你素來也是同拿撒勒人耶穌一夥的。」彼得卻不承認，說：「我不知道，也不明白你說的是甚麼。」於是出來，到了前院，雞就叫了。那使女看見他，又對旁邊站着的人說：「這也是他們一黨的。」彼得又不承認。 過了不多的時候，旁邊站着的人又對彼得說：「你真是他們一黨的，因為你是加利利人。」彼得就發咒起誓地說：「我不認得你們說的這個人！」立時雞叫了第二遍。彼得想起耶穌對他所說的話：「雞叫兩遍以先，你要三次不認我。」思想起來，就哭了。」(馬可福音 14:66-72)

       我們已說過，這段經文要看約翰福音的原因，約翰福音是說彼得第二次和第三次不認主的情景，是這樣說的，「西門彼得正站着烤火，有人對他說：「你不也是他的門徒嗎？」 彼得不承認，說：「我不是！」有大祭司的一個僕人，是彼得削掉耳朵那人的親屬，說：「我不是看見你同他在園子裏嗎？」彼得又不承認。立時雞就叫了。」(約翰福音 18:25-27) 結果是「主轉過身來看彼得，彼得便想起主對他所說的話：「今日雞叫以先，你要三次不認我。」他就出去痛哭。」(路加福音 22:61-62) 我們看到了彼得真心的悔改，這就是耶穌說的，「…西門！西門！撒但想要得着你們，好篩你們像篩麥子一樣；但我已經為你(彼得)祈求，叫你不至於失了信心。你回頭以後，要堅固你的弟兄。」(路加福音 22:31-32)

     請注意，這裏有個明顯的矛盾，因為馬可福音是說雞叫了兩遍，而約翰福音是說雞立時就叫了，衹有一遍。我們以前在「2165香膏, 最後的晚餐, 擘餅禮, 和客西馬尼園 – 可(14)1-42」中的「6. 預言彼得三次不認主」討論過這點，有興趣的人請看那篇文章。

 4. 耶穌在巡撫彼拉多前的受審

       「一到早晨，祭司長和長老、文士、全公會的人大家商議，就把耶穌捆綁，解去交給彼拉多。彼拉多問他說：「你是猶太人的王嗎？」 耶穌回答說：「你說的是。」祭司長告他許多的事。彼拉多又問他說：「你看，他們告你這麼多的事，你甚麼都不回答嗎？」耶穌仍不回答，以致彼拉多覺得希奇。」(馬可福音 15:1-5)

        同樣的一件事情在馬太福音 27:11-19 有記載，也在路加福音 23:1-16，但其中有這一段，「彼拉多一聽見，就問：「這人是加利利人嗎？」既曉得耶穌屬希律所管，就把他送到希律那裏去。那時希律正在耶路撒冷。」(路加福音 23:6-7) 所以在彼拉多的審判中包含了送到希律那裏的審判，在那裏並沒有發覺祂犯了該死的罪， 難怪有希律正在耶路撒冷這事。以前在「2083 耶穌二次在猶太人前，及希律和彼拉多前的受審 -耶穌(35)」中的「3. 在希律前受審」，我們詳細的討論過這點，請用前述的方法找到這篇文章。

       最後是回到彼拉多前受審，在「2083」中的「4. 在彼拉多前受審的前半段及其初衷」，我們討論了馬太福音 27:11-19，並提到了約翰福音 18:28-38 的記載， 看到彼拉多和希律一樣，也是沒有發覺祂犯了該死的罪，他的初衷本是要釋放耶穌的，最終還是「非法」的讓耶穌釘了十字架。以前我們也在「2136 耶穌的被捕、審判、和無罪 – 約(18)1-40」中的「5. 真理的王在巡撫彼拉多前的審判」和「6. 彼拉多查不出耶穌有甚麼罪」，討論過這題材，請用前述的方法找到這些文章。

5. 耶穌最終被釘十字架的過程

       「每逢這節期，巡撫照眾人所求的，釋放一個囚犯給他們。有一個人名叫巴拉巴，和作亂的人一同捆綁。他們作亂的時候，曾殺過人。眾人上去求巡撫，照常例給他們辦。彼拉多說：「你們要我釋放猶太人的王給你們嗎？」他原曉得祭司長是因為嫉妒才把耶穌解了來。只是祭司長挑唆眾人，寧可釋放巴拉巴給他們。彼拉多又說：「那麼樣，你們所稱為猶太人的王，我怎麼辦他呢？」他們又喊着說：「把他釘十字架！」彼拉多說：「為甚麼呢？他做了甚麼惡事呢？」 他們便極力地喊着說：「把他釘十字架！」彼拉多要叫眾人喜悅，就釋放巴拉巴給他們，將耶穌鞭打了，交給人釘十字架。」(馬可福音 15:6-15)

     彼拉多衹是因為嫉妬，其實不祇是這樣，這經文很清楚的說明了他們的政治考量，「祭司長和法利賽人聚集公會，說：「這人行好些神蹟，我們怎麼辦呢？若這樣由着他，人人都要信他，羅馬人也要來奪我們的地土和我們的百姓。」」(約翰福音 11:47-48) 最後也看到彼拉多也是因為政治的考量， 要叫眾人喜悅，「非法」的將耶穌釘了十字架。

     基本上，約翰福音除了沒說，「正坐堂的時候，他的夫人打發人來說：「這義人的事你一點不可管，因為我今天在夢中為他受了許多的苦。」」(馬太福音 27:19) 但最後是彼拉多沒有這樣的聽話。

     我們已說明為什麼要在這事上基於約翰福音，約翰福音也將這過程敍述的非常清楚，我們就在最後不多說其過程，而引用其經文。「彼拉多說：「真理是甚麼呢？」說了這話，又出來到猶太人那裏，對他們說：「我查不出他有甚麼罪來，但你們有個規矩，在逾越節要我給你們釋放一個人，你們要我給你們釋放猶太人的王嗎？」他們又喊着說：「不要這人，要巴拉巴！」這巴拉巴是個強盜。當下彼拉多將耶穌鞭打了。兵丁用荊棘編作冠冕戴在他頭上，給他穿上紫袍，又挨近他說：「恭喜猶太人的王啊！」他們就用手掌打他。彼拉多又出來對眾人說：「我帶他出來見你們，叫你們知道我查不出他有甚麼罪來。」耶穌出來，戴着荊棘冠冕，穿着紫袍。彼拉多對他們說：「你們看這個人！」祭司長和差役看見他，就喊着說：「釘他十字架！釘他十字架！」 彼拉多說：「你們自己把他釘十字架吧！我查不出他有甚麼罪來。」猶太人回答說：「我們有律法，按那律法，他是該死的！因他以自己為神的兒子。」彼拉多聽見這話，越發害怕。又進衙門，對耶穌說：「你是哪裏來的？」耶穌卻不回答。彼拉多說：「你不對我說話嗎？你豈不知我有權柄釋放你，也有權柄把你釘十字架嗎？」耶穌回答說：「若不是從上頭賜給你的，你就毫無權柄辦我，所以把我交給你的那人，罪更重了。」從此彼拉多想要釋放耶穌，無奈猶太人喊着說：「你若釋放這個人，就不是凱撒(該撒)的忠臣。凡以自己為王的，就是背叛凱撒了。」彼拉多聽見這話，就帶耶穌出來，到了一個地方，名叫鋪華石處，希伯來話叫厄巴大，就在那裏坐堂。那日是預備逾越節的日子。約有午正，彼拉多對猶太人說：「看哪這是你們的王！」他們喊着說：「除掉他！除掉他！釘他在十字架上！」 彼拉多說：「我可以把你們的王釘十字架嗎？」 祭司長回答說：「除了凱撒，我們沒有王！」於是，彼拉多將耶穌交給他們去釘十字架。」(約翰福音 18:38-19:16) 

    說到巴拉巴，有人傳說，他深知耶穌替他受死，為了感恩圖報，曾經跪在主的十字架下，悔改認罪，並且立下心願，一生傳揚十字架，這實在是沒有聖經的根據。不要說這祇是傳說而已，就是歷史記載也常是勝者為王而竄改的，當歷史和聖經不合時，要以聖經為準，不要本末倒置。

    我們最後要看從上頭賜給彼拉多的權柄，不是指羅馬帝國給他的世間權柄，而是指神允許他這樣做，耶穌說得很清楚，「沒有人奪我的命去，是我自己捨的。我有權柄捨了，也有權柄取回來，這是我從我父所受的命令。」(約翰福音 10:18) 沒有神的允許，耶穌「…連一根頭髮也必不損壞。」(路加福音 21:18)

(經文除了特別註明外，是基於和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到這網站後要按『對屬靈生命的瞭解』。)

First, we discussed Jesus’ arrest, referencing previous discussions. Second, we examined the trial before the high priest Caiaphas, as Annas was Caiaphas’ father-in-law. After Jesus’ arrest, He was first brought before Annas, where Peter denied Him for the first time. Third, we recount Peter’s second and third denials and his subsequent repentance. Fourth, we address Jesus’ trial before Pontius Pilate, referencing previous discussions. This includes the trial before Herod, revealing that Pilate, like Herod, found no grounds for a capital offense. Though Pilate initially intended to release Jesus, he ultimately crucified Him “unlawfully.” Finally, we discuss the process of Jesus’ crucifixion.

1. The arrest of Jesus

“Immediately while He was still speaking, Judas, one of the twelve, came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders. Now he who was betraying Him had given them a signal, saying, “Whomever I kiss, He is the one; seize Him and lead Him away under guard.” After coming, Judas immediately went to Him, saying, “Rabbi!” and kissed Him. They laid hands on Him and seized Him. But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. And Jesus said to them, “Have you come out with swords and clubs to arrest Me, as you would against a robber? Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures.” And they all left Him and fled. A young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him. But he pulled free of the linen sheet and escaped naked.”(Mark 14:43-52)

We previously mentioned that Judas Iscariot, the betrayer, left before the Last Supper ended, thus not partaking of the breaking of bread. Here we see the reason for his early departure: to betray Jesus. The same account appears in Matthew 26:47-56, Luke 22:47-53, and John 18:1-14, though essentially identical. The Book of Matthew explicitly states: “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? How then will the Scriptures be fulfilled, which say that it must happen this way?””(Matthew 26:53-54) This does not imply He refrained from praying thus to fulfill Scripture, but rather that He knew it was not the Father’s will. He willingly submitted to God, as in His prayer at the Garden of Gethsemane: “…yet not as I will, but as You will.”(Matthew 26:39) Note that only Mark’s Gospel records the young man fleeing naked. Some speculate this was Mark himself, but there is no solid evidence for this. Even if the speculation were true, since Scripture does not highlight this as significant, why not respect what the Bible chooses to emphasize?

While the fundamental approach is to seek the union of all accounts—that is, to reconcile all narratives—this requires that the accounts themselves be accurate. Since the Gospel of John was written last, it corrects errors in earlier accounts and adds previously unrecorded details. As we have stated, this is because the triune God, while inspiring Scripture, also granted humans a degree of freedom. When people, within that freedom, erred due to their old self, He would correct prior errors or add details in His own way—and this is where the Gospel of John comes into play. For instance, from John’s Gospel we learn that Peter was told to sheathe his sword, and that the servant whose right ear was cut off was named Malchus. Thus we also understand that when Mark wrote his Gospel, he was not perfectly conformed to Jesus’ image; otherwise, he won’t make errors at that time.

Some observe this passage in John’s Gospel: “So when He said to them, “I am He,” they drew back and fell to the ground.”(John 18:6) The Bible does not explicitly state why they fell backward to the ground. Some people cite this verse to claim that the Holy Spirit causes people to fall backward to the ground in the same way today, but this has no biblical basis. We must understand that evil spirits can do this. Previously, in “3. An example of discerning the work of evil spirits” under “1133 Examples about if it is God’s words and actions that God wants,” we presented such an example. Also previously, in “1. Jesus’ arrest” under “1136 Jesus’ Arrest, Trial, and Innocence – John(18)1-40,” we discussed the same account in John 18:1-14. Please visit our website ‘https://a-christian-voice.com/‘, click on ‘On spiritual understanding about life’, and find these articles.

2. The trial of Jesus before the high priest Caiaphas

“They led Jesus away to the high priest; and all the chief priests and the elders and the scribes gathered together. Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. For many were giving false testimony against Him, but their testimony was not consistent. Some stood up and began to give false testimony against Him, saying, “We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands.’” Not even in this respect was their testimony consistent. The high priest stood up and came forward and questioned Jesus, saying, “Do You not answer? What is it that these men are testifying against You?” But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One?” And Jesus said, “I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven.” Tearing his clothes, the high priest said, “What further need do we have of witnesses? You have heard the blasphemy; how does it seem to you?” And they all condemned Him to be deserving of death. Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, “Prophesy!” And the officers received Him with slaps in the face.”(Mark 14:53-65)

After Jesus was arrested, “and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people.”(John 18:13-14) When Jesus was arrested, all the disciples except Peter and John fled. “Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in.”(John 18:15-16) The high priest here refers to Annas, as it explicitly states, “So Annas sent Him bound to Caiaphas the high priest.”(John 18:24) Here, Peter denied the Lord for the first time: “Then the slave-girl who kept the door said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.””(John 18:17)

Thus, the initial trial took place before Annas, proceeding as follows: “The high priest then questioned Jesus about His disciples, and about His teaching. Jesus answered him, “I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. Why do you question Me? Question those who have heard what I spoke to them; they know what I said.” When He had said this, one of the officers standing nearby struck Jesus, saying, “Is that the way You answer the high priest?” Jesus answered him, “If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?””(John 18:19-23) They questioned Jesus according to the Law, yet before any verdict was reached, one of officers struck Him without restraint—an act contrary to the Law, revealing his arrogance. Then “So Annas sent Him bound to Caiaphas the high priest.”(John 18:24)

Mark’s Gospel describes the trial before the high priest Caiaphas. The same events are also recorded in Matthew 26:57-68 and Luke 22:66-71. The process is clearly laid out here, with the key point being: “But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One?” And Jesus said, “I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven.””(Mark 14:61-62) So when Caiaphas stated the truth, Jesus responded with the truth, knowing full well the consequences of doing so.

This was His second trial before the Jews before being sent to Pilate, for the Book of Mark makes it clear: “Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate.”(Mark 15:1) The Gospel of John also consistently states, “Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover.”(John 18:28) Just as before, He did not change His words. Since the Jewish Sanhedrin at that time lacked the authority to impose the death penalty, they brought Jesus before Pilate, hoping he would sentence Him to death.

3. Peter’s second and third denials of the Lord

“As Peter was below in the courtyard, one of the servant-girls of the high priest came, and seeing Peter warming himself, she looked at him and said, “You also were with Jesus the Nazarene.” But he denied it, saying, “I neither know nor understand what you are talking about.” And he went out onto the porch. The servant-girl saw him, and began once more to say to the bystanders, “This is one of them!” But again he denied it. And after a little while the bystanders were again saying to Peter, “Surely you are one of them, for you are a Galilean too.” But he began to curse and swear, “I do not know this man you are talking about!” Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, “Before a rooster crows twice, you will deny Me three times.” And he began to weep.”(Mark 14:66-72)

As we have mentioned why we need to see what the Gospel of John says regarding this matter, which describes Peter’s second and third denials as follows: “Now Simon Peter was standing and warming himself. So they said to him, “You are not also one of His disciples, are you?” He denied it, and said, “I am not.” One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, “Did I not see you in the garden with Him?” Peter then denied it again, and immediately a rooster crowed.”(John 18:25-27) The result was that “The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” And he went out and wept bitterly.”(Luke 22:61-62) We see Peter’s genuine repentance, fulfilling Jesus’ words: “Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.”(Luke 22:31-32)

Note the apparent contradiction here, as Mark’s Gospel states the rooster crowed twice, while John’s Gospel says it crowed immediately, only once. We previously discussed this in “1165 Perfume, Last Supper, breaking bread, and Garden of Gethsemane – Mark(14):1-42” under section “6. The prophecy of Peter’s three denials.” Interested readers may refer to that article.

4. Jesus’ trial before governor Pilate

“Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. Pilate questioned Him, “Are You the King of the Jews?” And He answered him, “It is as you say.” The chief priests began to accuse Him harshly. Then Pilate questioned Him again, saying, “Do You not answer? See how many charges they bring against You!” But Jesus made no further answer; so Pilate was amazed.”(Mark 15:1-5)

The same events are recorded in Matthew 27:11-19 and Luke 23:1-16, with the message included in the Book of Luke: “When Pilate heard it, he asked whether the man was a Galilean. And when he learned that He belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time.”(Luke 23:6-7) Thus Pilate’s trial included the trial before Herod, where no capital offense was found in Him. No wonder Herod was in Jerusalem at that time. We previously discussed this in detail in “3. Tried before Herod” under “1083 Jesus’ two trials before Jews, and the trial before Herod and Pilate – Jesus (35),” we discussed this point in detail. Please locate that article using the aforementioned method.

Finally, returning to the trial before Pilate, in “4. The first half of the trial before Pilate and its original intention” of “1083,” we examined Matthew 27:11-19 and referenced the account in John 18:28-38. We observed that Pilate, like Herod, found no grounds for a capital offense. His original intent was to release Jesus, yet he ultimately “unlawfully” condemned Him to crucifixion. We previously explored this topic in “5. The trial of the King of truth before Pilate the Governor” and “6. Pilate could not find any guilt in Jesus” under “1136 Jesus’ Arrest, Trial, and Innocence – John(18)1-40.” Please locate these articles using the aforementioned method.

5. The process leading to Jesus’ crucifixion

“Now at the feast he used to release for them any one prisoner whom they requested. The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. The crowd went up and began asking him to do as he had been accustomed to do for them. Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” For he was aware that the chief priests had handed Him over because of envy. But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?” They shouted back, “Crucify Him!” But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!” Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.”(Mark 15:6-15)

Pilate thought that they sent Jesus to him out of jealousy, but it was more than that. This passage clearly reveals their political calculations: “Therefore the chief priests and the Pharisees convened a council, and were saying, “What are we doing? For this man is performing many signs. If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation.””(John 11:47-48) Ultimately, we see that Pilate also acted out of political calculation, seeking to appease the crowd by “unlawfully” crucifying Jesus.

Essentially, the Gospel of John omits the account which says, “While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.””(Matthew 27:19) Yet Pilate ultimately did not heed this warning.

We have already explained why we base our account on the Gospel of John, which narrates this process with great clarity. We will not elaborate further on the details here but instead quote the relevant passage. “Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber. Pilate then took Jesus and scourged Him. And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face. Pilate came out again and said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” Jesus then came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold, the Man!” So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.” Therefore when Pilate heard this statement, he was even more afraid; and he entered into the Praetorium again and said to Jesus, “Where are You from?” But Jesus gave him no answer. So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” As a result of this Pilate made efforts to release Him, but the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.” Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” So he then handed Him over to them to be crucified.”(John 18:38–19:16) 

Regarding Barabbas, some legends claim he deeply understood that Jesus died in his place. Out of gratitude, he repented of his sins, and vowed to spend his life proclaiming the cross. This has no basis in Scripture. It was merely legend. Even historical records are often altered by victors to suit their narratives. When history conflicts with Scripture, Scripture must take precedence. Yes, be not upside down.

Finally, we must consider the authority given to Pilate from above—not the earthly authority granted by the Roman Empire, but the divine permission to act. Jesus made this clear: “No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father.”(John 10:18) Without God’s permission, Jesus “Yet not a hair of your head will perish.”(Luke 21:18)

(Verses refer to those in NASB95 unless otherwise specified.)

(You can get all articles in “https://a-christian-voice.com/” under “On spiritual understanding about life.”)

    首先我们看耶稣是如何被钉上十字架的，并引用了以前的讨论。第二，我们谈到了把香膏预先浇在耶稣身上的这事，普天之下，无论在甚么地方传这福音，也要述说这女人所做的，以为记念。第三，我们说到最后晚餐的预备及其短期的预言，引用了过去的讨论。第四，我们引用了过去的讨论述说最后晚餐的筵席。第五，我们谈到擘饼礼的设立，这是主在新约中唯一制定我们该守的礼仪，为的是记念祂，也加上了引用过去的讨论。第六是说到彼得三次不认主的预言，也是引用了过去的讨论。最后说到客西马尼园的祷告，我们看看四本福音书是怎么说的，重要的是这被应允的祷告内容，「不要从我的意思，只要从你的意思」。

1. 耶稣是如何被钉上十字架的       

    「过两天是逾越节，又是除酵节，祭司长和文士想法子怎么用诡计捉拿耶稣，杀他。只是说：「当节的日子不可，恐怕百姓生乱。」」(马可福音 14:1-2)        

    对杀害耶稣，他们早有预谋，早在耶稣在安息日治愈右手枯干的人，文士和法利赛人「…就满心大怒，彼此商议怎样处治耶稣。」(路加福音 6:11) 在靠近羊门治愈病了三十八年的人上，「耶稣对他说：「起来，拿你的褥子走吧！」」(约翰福音 5:8) 「所以犹太人逼迫耶稣，因为他在安息日做了这事。耶稣就对他们说：「我父做事直到如今，我也做事。」所以犹太人越发想要杀他，因他不但犯了安息日，并且称神为他的父，将自己和神当作平等。」(约翰福音 5:16-18) 因为他们守的是字句上的律法而不是其真谛，所以在彼拉多审判祂时，「犹太人回答说：「我们有律法，按那律法，他是该死的！因他以自己为神的儿子。」」(约翰福音 19:7) 在审判中，「彼拉多第三次对他们说：「为甚么呢？这人做了甚么恶事呢？我并没有查出他甚么该死的罪来。所以，我要责打他，把他释放了。」他们大声催逼彼拉多，求他把耶稣钉在十字架上。他们的声音就得了胜。」(路加福音 23:22-23) 最终彼拉多将无罪的祂钉上了十字架。      

    我们现在简单地看这过程，先是「十二门徒之中，有一个加略人犹大去见祭司长，要把耶稣交给他们。他们听见就欢喜，又应许给他银子。他就寻思如何得便，把耶稣交给他们。」(马可福音 14:10-11) 最后犹大也真付出了行动，用亲嘴的暗号去确定他们没有捉拿错人 (参马太福音 26:47-50) 我们以前在「3081 讨论犹大卖主和饼杯之礼 –耶稣(33)」中的「1. 加略人犹大卖主的时间，过程，及结局」，详细的讨论过一些细节，请到我们的网站『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』，找到这文章。

2. 把香膏预先浇在耶稣身上的这事    

    「耶稣在伯大尼长大痲疯的西门家里坐席的时候，有一个女人拿著一玉瓶至贵的真哪哒香膏来，打破玉瓶，把膏浇在耶稣的头上。有几个人心中很不喜悦，说：「何用这样枉费香膏呢？这香膏可以卖三十多两银子赒济穷人。」他们就向那女人生气。耶稣说：「由她吧！为甚么难为她呢？她在我身上做的是一件美事。因为常有穷人和你们同在，要向他们行善随时都可以；只是你们不常有我。她所做的，是尽她所能的；她是为我安葬的事，把香膏预先浇在我身上。我实在告诉你们：普天之下，无论在甚么地方传这福音，也要述说这女人所做的，以为记念。」」(马可福音 14:3-9)        

    同样的一件事也记录在马太福音 26:6-13 和约翰福音 12:1-8，真是「…无论在甚么地方传这福音，也要述说这女人所做的，以为记念。」(马可福音 14:9) 后者并明说卖耶稣的加略人犹大是个贼，是他「说：「这香膏为甚么不卖三十两银子赒济穷人呢？」」(约翰福音 12:5)       

    耶稣有死而复活的预言 (如参马太福音 20:19)，在这里，我们注意到这香膏本是为耶稣安葬之日存留的，马利亚现在用了这香膏，代表她相信了耶稣会死的预言。在这之前，她又看见了祂能使拉撒路复活 (参约翰福音 11:11-45)，当然会相信祂能使自己复活。以前在「3128 复活，谦卑，生命，天上的声音 – 约(12)1-43」中的「1. 马利亚因相信耶稣的预言而膏耶稣」，我们谈到了一些，那时我没注意到拉撒路复活在前，从别人在别的地方 的回答中，我才注意到这点。在「3127 拉撒路死而复活及其引起的政治 – 约(11)1-54」中的「1. 拉撒路的患病」，我们也简短的讨论了这件事。        

    最后要提的是，有人可能会以为在路加福音 7:36-50 中所讲打破玉瓶而浇香膏的女人是同一件事。在那里，虽然同样在一个叫做西门的家中发生的，应该不是同一个西门，因为发生的时间是耶稣宣道的早期。而这里，发生的时间是接近耶稣被钉十字架的时候，看发生的时间就知道不是和抹香膏的女人同一件事。以前我们在「3054 抹香膏的女人和撒种的比喻 – 耶稣的形像 (9)」中的「1. 抹香膏的女人」，详细的讨论过路加福音 7:36-50。请按所述的方法找到这些文章。

3. 最后晚餐的预备       

    「除酵节的第一天，就是宰逾越羊羔的那一天，门徒对耶稣说：「你吃逾越节的筵席要我们往哪里去预备呢？」耶稣就打发两个门徒，对他们说：「你们进城去，必有人拿著一瓶水迎面而来，你们就跟著他。他进哪家去，你们就对那家的主人说：『夫子说：客房在哪里？我与门徒好在那里吃逾越节的筵席。』他必指给你们摆设整齐的一间大楼，你们就在那里为我们预备。」门徒出去，进了城，所遇见的正如耶稣所说的。他们就预备了逾越节的筵席。」(马可福音 14:12-16)     

    同样的一件事情记在路加福音 22:7-13，也简短的记载在马太福音 26:17-19，要注意到这里是说「必有」，然后是「正如」，所以是短期的预言。以前在「3081」中的「2. 预备逾越节筵席的预言及成就」，我们讨论过路加福音 22:7-13，这儿就不多说了，请去看这篇文章。

 4. 最后晚餐的筵席          

    「到了晚上，耶稣和十二个门徒都来了。他们坐席正吃的时候，耶稣说：「我实在告诉你们：你们中间有一个与我同吃的人要卖我了。」他们就忧愁起来，一个一个地问他说：「是我吗？」耶稣对他们说：「是十二个门徒中同我蘸手在盘子里的那个人。人子必要去世，正如经上指著他所写的；但卖人子的人有祸了！那人不生在世上倒好。」」(马可福音 14:17-21)          

    同样的一件事情记在马太福音 26:20-25，但加了一句，「卖耶稣的犹大问他说：「拉比，是我吗？」 耶稣说：「你说的是。」」(马太福音 26:25) 也简短的记载在路加福音 22:14-16，但说了「…我很愿意在受害以先和你们吃这逾越节的筵席。我告诉你们：我不再吃这筵席，直到成就在神的国里。」(路加福音 22:15-16)           

    在卖主的犹大离开最后的晚餐前，约翰福音 13:1-30 用的篇幅最多，记录的最详细。约翰福音的经文很清楚说到耶稣是蘸饼给犹大，而不是「卖耶稣的犹大问他说：「拉比，是我吗？」 耶稣说：「你说的是。」」 (马太福音 26:25) 因为约翰福音是最后写的，就更正了马太福音的错误。这是因为三位一体的神，不是一个命令一个动作的神，即使在默示时也给了人一些自由度，当人在自由度中因老我弄错时，祂会用祂的方法更正，约翰的更正马太，就是这种情况最好的示范，也可看到马太那个时候还没有完全模成耶稣的形像，最终他达到了这一点，要不就不会有，马太「…坐在十二个宝座上，审判以色列十二个支派。」(马太福音 19:28)     

    我们真的需要看懂圣经，唯一能看懂圣经的方法，就是让圣灵带领查经。我真的是希望有更多人愿意摆上自己，真正的愿意不只是用口头上说的，而是以行动这样做 ! 我们特别要强调的是， 三位一体的神真不是一个命令一个动作的神，给了人一些自由度。譬如，在油管(YouTube)记录的相应专题查经中，我那时没有想到马太最终完全模成了耶稣的形像，现在我从逻辑上看到了这一点，这是祂给我自由度去做决定的一个例子，祂是又真又活的神。       

    我们以前在「3129 耶稣是光和爱，接待主和奉差遣 – 约(12)44-约(13)30」中的「2. 三位一体的神中的一位耶稣是爱」，详细的讨论过主耶稣为门徒洗脚的这件事，就是约翰福音 13:1-17。在「3. 接待主耶稣和用脚踢我」，详细的讨论约翰福音 13:18-30。请按所述的方法找到这文章。

5. 设立擘饼礼       

    「他们吃的时候，耶稣拿起饼来，祝了福，就擘开递给他们，说：「你们拿著吃，这是我的身体。」又拿起杯来，祝谢了，递给他们，他们都喝了。耶稣说：「这是我立约的血，为多人流出来的。我实在告诉你们：我不再喝这葡萄汁(the fruit G1081 of the vine G288)，直到我在神的国里喝新的那日子。」他们唱了诗，就出来，往橄榄山去。」(马可福音 14:22-26)        

    同样的一件事情记录在马太福音 26:26-30。 在路加福音 22:14-23 也记了这件事，以前在「2081」中的「 3. 逾越节的筵席中设立饼杯之礼」，详细的讨论了这些和相关的经文。     

    相关的经文很多， 如我们讲到擘饼礼的意义是「为的是记念我」时，引用了哥林多前书 11:23-26。也看到了这些经文说，「饭后也照样拿起杯来，说：「这杯是用我血所立的新约，是为你们流出来的。看哪，那卖我之人的手与我一同在桌子上。人子固然要照所预定的去世，但卖人子的人有祸了！」他们就彼此对问，是哪一个要做这事。(路加福音 22:20-23) 因路加福音声称，「这些事我既从起头都详细考察了，就定意要按著次序写给你。」(路加福音 1:3) 照路加福音所说，饭后他们才彼此对问，所以我们看到这有了一个矛盾。约翰是当事人，发觉这和事实不符，就在路加福音之后写的约翰福音做了更正。        

    约翰福音是这样说的，「门徒彼此对看，猜不透所说的是谁。有一个门徒，是耶稣所爱的，侧身挨近耶稣的怀里。西门彼得点头对他说：「你告诉我们，主是指著谁说的。」那门徒便就势靠著耶稣的胸膛，问他说：「主啊，是谁呢？」耶稣回答说：「我蘸一点饼给谁，就是谁。」耶稣就蘸了一点饼，递给加略人西门的儿子犹大。他吃了以后，撒但就入了他的心。…犹大受了那点饼，立刻就出去。…」(约翰福音 13:22-30) 所以卖主的犹大还没有吃完饭就离开了，所以不可能是「饭后也照样拿起杯来，…」 (路加福音 22:20) 而且耶稣只是蘸一点饼给犹大，而不是擘饼。简言之，犹大没有领擘饼礼。       

    最后要说的是葡萄汁(the fruit G1081 of the vine G288)，只是说由葡萄而来，没有说杯中是汁或是酒。擘饼礼是主在新约中唯一制定我们该守的礼仪，真谛是「为的是记念我」，且知道「你们每逢吃这饼，喝这杯，是表明主的死，直等到他来。」(哥林多前书 11:26) 在这里我顺便做一个小小的见证，在预备的时候，哥林多前书 11:26 跳出来了，我开始时没办法将其纳入而删除，没想到这里正好可用得到，就重新把它找到放上。所以让圣灵带领查经有时会是这样，开始时没办法把跳出来的经文纳入，要到后来才知道为什么会有这经文跳出来。     

    这就犹如安息日，主守的是其真谛，而不是字句上的时间，所以用葡萄汁或葡葡酒都没有关系，但如果说饼和杯经过了祝福，就转换成了耶稣的肉和血，圣经没有这种说法，是人造的想法。        

    耶稣复活后是真的没有再喝葡萄汁，当去以马忤斯的二门徒「…强留他，说：「时候晚了，日头已经平西了，请你同我们住下吧！」耶稣就进去，要同他们住下。到了坐席的时候，耶稣拿起饼来，祝谢了，擘开，递给他们。他们的眼睛明亮了，这才认出他来。忽然耶稣不见了。」(路加福音 24:29-31) 祂是擘了饼就忽然不见了，没有喝葡萄汁。另外一次，「耶稣说：「你们来吃早饭。」门徒中没有一个敢问他：「你是谁？」因为知道是主。耶稣就来拿饼和鱼给他们。」(约翰福音 21:12-13) 也只有饼而已。可能有人会说是因为带葡萄汁不方便的原故，但圣经明说了，「我实在告诉你们：我不再喝这葡萄汁，直到我在神的国里喝新的那日子。」(马可福音 14:25) 要相信圣经说的，不要自己找理由去解释。

6. 预言彼得三次不认主       

    「耶稣对他们说：「你们都要跌倒了，因为经上记著说：『我要击打牧人，羊就分散了。』但我复活以后，要在你们以先往加利利去。」彼得说：「众人虽然跌倒，我总不能。」耶稣对他说：「我实在告诉你：就在今天夜里，鸡叫两遍以先，你要三次不认我。」彼得却极力地说：「我就是必须和你同死，也总不能不认你！」众门徒都是这样说。」(马可福音 14:27-31)          

    预言彼得三次不认主也记载在其他三本福音书中，就是马太福音 26:31-35，路加福音 22:31-34 和约翰福音 13:36-38，这三本书都没有说鸡叫两遍，不祇是一致的原因，且是因为约翰福音是最后写的，其经文说到第三次「彼得又不承认。立时鸡就叫了。」(约翰福音 18:27) 就更正了马可福音的错误。除此之外，马太福音 26:31-35 是和马可福音记载相同的。以前我们在「3082 耶稣预言彼得三次不认主和牧养的爱 –耶稣(34)」中的「1. 预言彼得三次不认主」，详细的讨论了路加福音 22:31-34 和其相关经文，也提到了约翰福音 13:36-38 和马可福音 14:27-31，请按所述的方法找到这文章。

7. 客西马尼园的祷告       

    「他们来到一个地方，名叫客西马尼。耶稣对门徒说：「你们坐在这里，等我祷告。」于是带著彼得、雅各、约翰同去，就惊恐起来，极其难过，对他们说：「我心里甚是忧伤，几乎要死，你们在这里等候，警醒。」他就稍往前走，俯伏在地，祷告说：「倘若可行，便叫那时候过去。」他说：「阿爸，父啊！在你凡事都能，求你将这杯撤去；然而，不要从我的意思，只要从你的意思。」耶稣回来，见他们睡著了，就对彼得说：「西门，你睡觉吗？不能警醒片时吗？总要警醒祷告，免得入了迷惑。你们心灵固然愿意，肉体却软弱了。」耶稣又去祷告，说的话还是与先前一样。又来见他们睡著了，因为他们的眼睛甚是困倦；他们也不知道怎么回答。第三次来，对他们说：「现在你们仍然睡觉安歇吧！够了，时候到了。看哪，人子被卖在罪人手里了。起来，我们走吧！看哪，那卖我的人近了！」」(马可福音 14:32-42)     

    我们看到「惊恐」两字，就知道祂是在人性中，就像我们以前所说，耶稣在道成肉身的时候，从来没有用过祂的神性。在最后的晚餐后，也就是「耶稣说了这话，就同门徒出去，过了汲沦溪，在那里有一个园子，他和门徒进去了。」(约翰福音 18:1) 接著就是耶稣的被捕，「卖耶稣的犹大也知道那地方，因为耶稣和门徒屡次上那里去聚集。犹大领了一队兵和祭司长并法利赛人的差役，拿著灯笼、火把、兵器，就来到园里。」(约翰福音 18:2-3) 耶稣是在客西马尼园被捕的，其他三本福音书都有记载 (参马太福音 26:47-48，马可福音 14:43-44，路加福音 22:47)，所以这园子是指客西马尼园，我们就知道其大概的位置了。       

    这些经文将祷告的情景讲得非常清楚，衪是要他们警醒祷告，但知道他们的肉体却软弱了。如果一个人是真累了，就不能做什么，只能睡觉。祂是三次做同样的祷告，因经文说得很清楚，「耶稣又离开他们去了。第三次祷告，说的话还是与先前一样。」(马太福音 26:44) 我们看到同样的一件事情也记录在马太福音 26:36-46，也简短的记录在路加福音 22:39-46，但说了，「有一位天使从天上显现，加添他的力量。耶稣极其伤痛，祷告更加恳切，汗珠如大血点滴在地上。」(路加福音 22:43-44)     

    对同样的一件事，如果是对的叙述，我们必须取其联集。所以这里是说，天使的显现只是加添祂的力量，父神借著圣灵从来没有强逼祂做任何的决定，祂在祷告中的决定是祂自己甘心情愿的。所以保罗会说，「我靠著那加给我力量的，凡事都能做。」(腓立比书 4:13) 当他做了决定后，要靠著那加给我力量的，要不就会发觉，「我也知道在我里头，就是我肉体之中，没有良善。因为立志为善由得我，只是行出来由不得我。」(罗马书 7:18)        

    重要的是这祷告的内容，「他说：「阿爸，父啊！在你凡事都能，求你将这杯撤去；然而，不要从我的意思，只要从你的意思。」」(马可福音 14:36) 这是被应允的祷告，「基督在肉体的时候既大声哀哭，流泪祷告，恳求那能救他免死的主，就因他的虔诚蒙了应允。」(希伯来书 5:7) 祂真是如祂所说「…父怎样吩咐我，我就怎样行。 …」(约翰福音 14:31) 一生都顺服神。就我所知，圣经没有经文明讲耶稣一生都顺服神，这就犹如圣经从没用过三位一体这个辞，但如不是这样，逻辑上就说不通。同样的，如果「父怎样吩咐我，我就怎样行」，不是一生顺服神，怎么可能这样做？所以逻辑上的推导是非常重要的。当你让圣灵带领查经，读对圣经时，就可以看到这一点。

(经文除了特别注明外，是基于和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到这网站后要按『对属灵生命的了解』。)  

       首先我們看耶穌是如何被釘上十字架的，並引用了以前的討論。第二，我們談到了把香膏預先澆在耶穌身上的這事，普天之下，無論在甚麼地方傳這福音，也要述說這女人所做的，以為記念。第三，我們說到最後晚餐的預備及其短期的預言，引用了過去的討論。第四，我們引用了過去的討論述說最後晚餐的筵席。第五，我們談到擘餅禮的設立，這是主在新約中唯一制定我們該守的禮儀，為的是記念祂，也加上了引用過去的討論。第六是說到彼得三次不認主的預言，也是引用了過去的討論。最後說到客西馬尼園的禱告，我們看看四本福音書是怎麼說的，重要的是這被應允的禱告內容，「不要從我的意思，只要從你的意思」。

1. 耶穌是如何被釘上十字架的

       「過兩天是逾越節，又是除酵節，祭司長和文士想法子怎麼用詭計捉拿耶穌，殺他。只是說：「當節的日子不可，恐怕百姓生亂。」」(馬可福音 14:1-2)

        對殺害耶穌，他們早有預謀，早在耶穌在安息日治癒右手枯乾的人，文士和法利賽人「…就滿心大怒，彼此商議怎樣處治耶穌。」(路加福音 6:11) 在靠近羊門治癒病了三十八年的人上，「耶穌對他說：「起來，拿你的褥子走吧！」」(約翰福音 5:8) 「所以猶太人逼迫耶穌，因為他在安息日做了這事。耶穌就對他們說：「我父做事直到如今，我也做事。」所以猶太人越發想要殺他，因他不但犯了安息日，並且稱神為他的父，將自己和神當作平等。」(約翰福音 5:16-18) 因為他們守的是字句上的律法而不是其真諦，所以在彼拉多審判祂時，「猶太人回答說：「我們有律法，按那律法，他是該死的！因他以自己為神的兒子。」」(約翰福音 19:7) 在審判中，「彼拉多第三次對他們說：「為甚麼呢？這人做了甚麼惡事呢？我並沒有查出他甚麼該死的罪來。所以，我要責打他，把他釋放了。」他們大聲催逼彼拉多，求他把耶穌釘在十字架上。他們的聲音就得了勝。」(路加福音 23:22-23) 最終彼拉多將無罪的祂釘上了十字架。

        我們現在簡單地看這過程，先是「十二門徒之中，有一個加略人猶大去見祭司長，要把耶穌交給他們。他們聽見就歡喜，又應許給他銀子。他就尋思如何得便，把耶穌交給他們。」(馬可福音 14:10-11) 最後猶大也真付出了行動，用親嘴的暗號去確定他們沒有捉拿錯人 (參馬太福音 26:47-50) 我們以前在「2081 討論猶大賣主和餅杯之禮 -耶穌(33)」中的「1. 加略人猶大賣主的時間，過程，及結局」，詳細的討論過一些細節，請到我們的網站『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』，找到這文章。

2. 把香膏預先澆在耶穌身上的這事

    「耶穌在伯大尼長大痲瘋的西門家裏坐席的時候，有一個女人拿着一玉瓶至貴的真哪噠香膏來，打破玉瓶，把膏澆在耶穌的頭上。有幾個人心中很不喜悅，說：「何用這樣枉費香膏呢？這香膏可以賣三十多兩銀子賙濟窮人。」他們就向那女人生氣。耶穌說：「由她吧！為甚麼難為她呢？她在我身上做的是一件美事。因為常有窮人和你們同在，要向他們行善隨時都可以；只是你們不常有我。她所做的，是盡她所能的；她是為我安葬的事，把香膏預先澆在我身上。我實在告訴你們：普天之下，無論在甚麼地方傳這福音，也要述說這女人所做的，以為記念。」」(馬可福音 14:3-9)

        同樣的一件事也記錄在馬太福音 26:6-13 和約翰福音 12:1-8，真是「…無論在甚麼地方傳這福音，也要述說這女人所做的，以為記念。」(馬可福音 14:9) 後者並明說賣耶穌的加略人猶大是個賊，是他「說：「這香膏為甚麼不賣三十兩銀子賙濟窮人呢？」」(約翰福音 12:5) 

        耶穌有死而復活的預言 (如參馬太福音 20:19)，在這裏，我們注意到這香膏本是為耶穌安葬之日存留的，馬利亞現在用了這香膏，代表她相信了耶穌會死的預言。在這之前，她又看見了祂能使拉撒路復活 (參約翰福音 11:11-45)，當然會相信祂能使自己復活。以前在「2128 復活，謙卑，生命，天上的聲音 – 約(12)1-43」中的「1. 馬利亞因相信耶穌的預言而膏耶穌」，我們談到了一些，那時我沒注意到拉撒路復活在前，從別人在別的地方

的回答中，我才注意到這點。在「2127 拉撒路死而復活及其引起的政治 – 約(11)1-54」中的「1. 拉撒路的患病」，我們也簡短的討論了這件事。

        最後要提的是，有人可能會以為在路加福音 7:36-50 中所講打破玉瓶而澆香膏的女人是同一件事。在那裏，雖然同樣在一個叫做西門的家中發生的，應該不是同一個西門，因為發生的時間是耶穌宣道的早期。而這裏，發生的時間是接近耶穌被釘十字架的時候，看發生的時間就知道不是和抹香膏的女人同一件事。以前我們在「2054 抹香膏的女人和撒種的比喻 – 耶穌的形像 (9)」中的「1. 抹香膏的女人」，詳細的討論過路加福音 7:36-50。請按所述的方法找到這些文章。

3. 最後晚餐的預備

       「除酵節的第一天，就是宰逾越羊羔的那一天，門徒對耶穌說：「你吃逾越節的筵席要我們往哪裏去預備呢？」耶穌就打發兩個門徒，對他們說：「你們進城去，必有人拿着一瓶水迎面而來，你們就跟着他。他進哪家去，你們就對那家的主人說：『夫子說：客房在哪裏？我與門徒好在那裏吃逾越節的筵席。』他必指給你們擺設整齊的一間大樓，你們就在那裏為我們預備。」門徒出去，進了城，所遇見的正如耶穌所說的。他們就預備了逾越節的筵席。」(馬可福音 14:12-16)

     同樣的一件事情記在路加福音 22:7-13，也簡短的記載在馬太福音 26:17-19，要注意到這裏是說「必有」，然後是「正如」，所以是短期的預言。以前在「2081」中的「2. 預備逾越節筵席的預言及成就」，我們討論過路加福音 22:7-13，這兒就不多說了，請去看這篇文章。

 4. 最後晚餐的筵席

          「到了晚上，耶穌和十二個門徒都來了。他們坐席正吃的時候，耶穌說：「我實在告訴你們：你們中間有一個與我同吃的人要賣我了。」他們就憂愁起來，一個一個地問他說：「是我嗎？」耶穌對他們說：「是十二個門徒中同我蘸手在盤子裏的那個人。人子必要去世，正如經上指着他所寫的；但賣人子的人有禍了！那人不生在世上倒好。」」(馬可福音 14:17-21)

          同樣的一件事情記在馬太福音 26:20-25，但加了一句，「賣耶穌的猶大問他說：「拉比，是我嗎？」 耶穌說：「你說的是。」」(馬太福音 26:25) 也簡短的記載在路加福音 22:14-16，但說了「…我很願意在受害以先和你們吃這逾越節的筵席。我告訴你們：我不再吃這筵席，直到成就在神的國裏。」(路加福音 22:15-16) 

           在賣主的猶大離開最後的晚餐前，約翰福音 13:1-30 用的篇幅最多，記錄的最詳細。約翰福音的經文很清楚說到耶穌是蘸餅給猶大，而不是「賣耶穌的猶大問他說：「拉比，是我嗎？」 耶穌說：「你說的是。」」 (馬太福音 26:25) 因為約翰福音是最後寫的，就更正了馬太福音的錯誤。這是因為三位一體的神，不是一個命令一個動作的神，即使在默示時也給了人一些自由度，當人在自由度中因老我弄錯時，祂會用祂的方法更正，約翰的更正馬太，就是這種情況最好的示範，也可看到馬太那個時候還沒有完全模成耶穌的形像，最終他達到了這一點，要不就不會有，馬太「…坐在十二個寶座上，審判以色列十二個支派。」(馬太福音 19:28)

     我們真的需要看懂聖經，唯一能看懂聖經的方法，就是讓聖靈帶領查經。我真的是希望有更多人願意擺上自己，真正的願意不衹是用口頭上說的，而是以行動這樣做 ! 我們特別要強調的是， 三位一體的神真不是一個命令一個動作的神，給了人一些自由度。譬如，在油管(YouTube)記錄的相應專題查經中，我那時沒有想到馬太最終完全模成了耶穌的形像，現在我從邏輯上看到了這一點，這是祂給我自由度去做決定的一個例子，祂是又真又活的神。

       我們以前在「2129 耶穌是光和愛，接待主和奉差遣 – 約(12)44-約(13)30」中的「2. 三位一體的神中的一位耶穌是愛」，詳細的討論過主耶穌為門徒洗腳的這件事，就是約翰福音 13:1-17。在「3. 接待主耶穌和用腳踢我」，詳細的討論約翰福音 13:18-30。請按所述的方法找到這文章。

5. 設立擘餅禮

       「他們吃的時候，耶穌拿起餅來，祝了福，就擘開遞給他們，說：「你們拿着吃，這是我的身體。」又拿起杯來，祝謝了，遞給他們，他們都喝了。耶穌說：「這是我立約的血，為多人流出來的。我實在告訴你們：我不再喝這葡萄汁(the fruit G1081 of the vine G288)，直到我在神的國裏喝新的那日子。」他們唱了詩，就出來，往橄欖山去。」(馬可福音 14:22-26)

        同樣的一件事情記錄在馬太福音 26:26-30。 在路加福音 22:14-23 也記了這件事，以前在「2081」中的「 3. 逾越節的筵席中設立餅杯之禮」，詳細的討論了這些和相關的經文。

     相關的經文很多， 如我們講到擘餅禮的意義是「為的是記念我」時，引用了哥林多前書 11:23-26。也看到了這些經文說，「飯後也照樣拿起杯來，說：「這杯是用我血所立的新約，是為你們流出來的。看哪，那賣我之人的手與我一同在桌子上。人子固然要照所預定的去世，但賣人子的人有禍了！」他們就彼此對問，是哪一個要做這事。(路加福音 22:20-23) 因路加福音聲稱，「這些事我既從起頭都詳細考察了，就定意要按着次序寫給你。」(路加福音 1:3) 照路加福音所說，飯後他們才彼此對問，所以我們看到這有了一個矛盾。約翰是當事人，發覺這和事實不符，就在路加福音之後寫的約翰福音做了更正。

        約翰福音是這樣說的，「門徒彼此對看，猜不透所說的是誰。有一個門徒，是耶穌所愛的，側身挨近耶穌的懷裏。西門彼得點頭對他說：「你告訴我們，主是指着誰說的。」那門徒便就勢靠着耶穌的胸膛，問他說：「主啊，是誰呢？」耶穌回答說：「我蘸一點餅給誰，就是誰。」耶穌就蘸了一點餅，遞給加略人西門的兒子猶大。他吃了以後，撒但就入了他的心。…猶大受了那點餅，立刻就出去。…」(約翰福音 13:22-30) 所以賣主的猶大還沒有吃完飯就離開了，所以不可能是「飯後也照樣拿起杯來，…」 (路加福音 22:20) 而且耶穌衹是蘸一點餅給猶大，而不是擘餅。簡言之，猶大沒有領擘餅禮。

       最後要說的是葡萄汁(the fruit G1081 of the vine G288)，衹是說由葡萄而來，沒有說杯中是汁或是酒。擘餅禮是主在新約中唯一制定我們該守的禮儀，真諦是「為的是記念我」，且知道「你們每逢吃這餅，喝這杯，是表明主的死，直等到他來。」(哥林多前書 11:26) 在這裏我順便做一個小小的見證，在預備的時候，哥林多前書 11:26 跳出來了，我開始時沒辦法將其納入而删除，沒想到這裏正好可用得到，就重新把它找到放上。所以讓聖靈帶領查經有時會是這樣，開始時沒辦法把跳出來的經文納入，要到後來才知道為什麼會有這經文跳出來。

     這就猶如安息日，主守的是其真諦，而不是字句上的時間，所以用葡萄汁或葡葡酒都沒有關係，但如果說餅和杯經過了祝福，就轉換成了耶穌的肉和血，聖經沒有這種說法，是人造的想法。

        耶穌復活後是真的沒有再喝葡萄汁，當去以馬忤斯的二門徒「…強留他，說：「時候晚了，日頭已經平西了，請你同我們住下吧！」耶穌就進去，要同他們住下。到了坐席的時候，耶穌拿起餅來，祝謝了，擘開，遞給他們。他們的眼睛明亮了，這才認出他來。忽然耶穌不見了。」(路加福音 24:29-31) 祂是擘了餅就忽然不見了，沒有喝葡萄汁。另外一次，「耶穌說：「你們來吃早飯。」門徒中沒有一個敢問他：「你是誰？」因為知道是主。耶穌就來拿餅和魚給他們。」(約翰福音 21:12-13) 也衹有餅而已。可能有人會說是因為帶葡萄汁不方便的原故，但聖經明說了，「我實在告訴你們：我不再喝這葡萄汁，直到我在神的國裏喝新的那日子。」(馬可福音 14:25) 要相信聖經說的，不要自己找理由去解釋。

6. 預言彼得三次不認主

       「耶穌對他們說：「你們都要跌倒了，因為經上記着說：『我要擊打牧人，羊就分散了。』但我復活以後，要在你們以先往加利利去。」彼得說：「眾人雖然跌倒，我總不能。」耶穌對他說：「我實在告訴你：就在今天夜裏，雞叫兩遍以先，你要三次不認我。」彼得卻極力地說：「我就是必須和你同死，也總不能不認你！」眾門徒都是這樣說。」(馬可福音 14:27-31) 

       預言彼得三次不認主也記載在其他三本福音書中，就是馬太福音 26:31-35，路加福音 22:31-34 和約翰福音 13:36-38，這三本書都沒有說雞叫兩遍，不祇是一致的原因，且是因為約翰福音是最後寫的，其經文說到第三次「彼得又不承認。立時雞就叫了。」(約翰福音 18:27) 就更正了馬可福音的錯誤。除此之外，馬太福音 26:31-35 是和馬可福音記載相同的。以前我們在「2082 耶穌預言彼得三次不認主和牧養的愛 -耶穌(34)」中的「1. 預言彼得三次不認主」，詳細的討論了路加福音 22:31-34 和其相關經文，也提到了約翰福音 13:36-38 和馬可福音 14:27-31，請按所述的方法找到這文章。

7. 客西馬尼園的禱告

       「他們來到一個地方，名叫客西馬尼。耶穌對門徒說：「你們坐在這裏，等我禱告。」於是帶着彼得、雅各、約翰同去，就驚恐起來，極其難過，對他們說：「我心裏甚是憂傷，幾乎要死，你們在這裏等候，警醒。」他就稍往前走，俯伏在地，禱告說：「倘若可行，便叫那時候過去。」他說：「阿爸，父啊！在你凡事都能，求你將這杯撤去；然而，不要從我的意思，只要從你的意思。」耶穌回來，見他們睡着了，就對彼得說：「西門，你睡覺嗎？不能警醒片時嗎？總要警醒禱告，免得入了迷惑。你們心靈固然願意，肉體卻軟弱了。」耶穌又去禱告，說的話還是與先前一樣。又來見他們睡着了，因為他們的眼睛甚是困倦；他們也不知道怎麼回答。第三次來，對他們說：「現在你們仍然睡覺安歇吧！夠了，時候到了。看哪，人子被賣在罪人手裏了。起來，我們走吧！看哪，那賣我的人近了！」」(馬可福音 14:32-42)

     我們看到「驚恐」兩字，就知道祂是在人性中，就像我們以前所說，耶穌在道成肉身的時候，從來沒有用過祂的神性。在最後的晚餐後，也就是「耶穌說了這話，就同門徒出去，過了汲淪溪，在那裏有一個園子，他和門徒進去了。」(約翰福音 18:1) 接著就是耶穌的被捕，「賣耶穌的猶大也知道那地方，因為耶穌和門徒屢次上那裏去聚集。猶大領了一隊兵和祭司長並法利賽人的差役，拿着燈籠、火把、兵器，就來到園裏。」(約翰福音 18:2-3) 耶穌是在客西馬尼園被捕的，其他三本福音書都有記載 (參馬太福音 26:47-48，馬可福音 14:43-44，路加福音 22:47)，所以這園子是指客西馬尼園，我們就知道其大概的位置了。

       這些經文將禱告的情景講得非常清楚，衪是要他們警醒禱告，但知道他們的肉體卻軟弱了。如果一個人是真累了，就不能做什麼，衹能睡覺。祂是三次做同樣的禱告，因經文說得很清楚，「耶穌又離開他們去了。第三次禱告，說的話還是與先前一樣。」(馬太福音 26:44) 我們看到同樣的一件事情也記錄在馬太福音 26:36-46，也簡短的記錄在路加福音 22:39-46，但說了，「有一位天使從天上顯現，加添他的力量。耶穌極其傷痛，禱告更加懇切，汗珠如大血點滴在地上。」(路加福音 22:43-44)

     對同樣的一件事，如果是對的敍述，我們必須取其聯集。所以這裏是說，天使的顯現衹是加添祂的力量，父神藉著聖靈從來沒有强逼祂做任何的決定，祂在禱告中的決定是祂自己甘心情願的。所以保羅會說，「我靠着那加給我力量的，凡事都能做。」(腓立比書 4:13) 當他做了決定後，要靠著那加給我力量的，要不就會發覺，「我也知道在我裏頭，就是我肉體之中，沒有良善。因為立志為善由得我，只是行出來由不得我。」(羅馬書 7:18)

        重要的是這禱告的內容，「他說：「阿爸，父啊！在你凡事都能，求你將這杯撤去；然而，不要從我的意思，只要從你的意思。」」(馬可福音 14:36) 這是被應允的禱告，「基督在肉體的時候既大聲哀哭，流淚禱告，懇求那能救他免死的主，就因他的虔誠蒙了應允。」(希伯來書 5:7) 祂真是如祂所說「…父怎樣吩咐我，我就怎樣行。 …」(約翰福音 14:31) 一生都順服神。就我所知，聖經沒有經文明講耶穌一生都順服神，這就猶如聖經從沒用過三位一體這個辭，但如不是這樣，邏輯上就說不通。同樣的，如果「父怎樣吩咐我，我就怎樣行」，不是一生順服神，怎麼可能這樣做？所以邏輯上的推導是非常重要的。當你讓聖靈帶領查經，讀對聖經時，就可以看到這一點。

(經文除了特別註明外，是基於和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到這網站後要按『對屬靈生命的瞭解』。)

First, we examined how Jesus was crucified, drawing on previous discussions. Second, we discussed the woman who anointed Jesus with perfume beforehand, declaring that wherever this gospel is preached throughout the world, what she did will be told in memory of her. Third, we recounted the preparations for the Last Supper and its brief prophecies, referencing past discussions. Fourth, we referenced past discussions to describe the Last Supper banquet. Fifth, we discussed the institution of the Lord’s Supper, the only ordinance the Lord established in the New Covenant for us to observe in remembrance of Him, again incorporating references to past discussions. Sixth, we addressed the prophecy of Peter’s threefold denial, again drawing from past discussions. Finally, we examined the prayer in the Garden of Gethsemane, comparing the accounts in the four Gospels. Crucially, the content of this answered prayer is important: “yet not what I will, but what You will.”

1. How Jesus was crucified

“Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; for they were saying, “Not during the festival, otherwise there might be a riot of the people.””(Mark 14:1-2) 

They had long plotted to kill Jesus. As early as when He healed the man with the withered right hand on the Sabbath, the scribes and Pharisees “…themselves were filled with rage, and discussed together what they might do to Jesus.”(Luke 6:11) When Jesus healed the man who had been ill for thirty-eight years near the Sheep Gate, “Jesus said to him, “Get up, pick up your pallet and walk.””(John 5:8)  “For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. But He answered them, “My Father is working until now, and I Myself am working.” For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.”(John 5:16-18) Because they kept the letter of the law rather than its true meaning, when Pilate judged Him, “The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.””(John 19:7) During the trial, “And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail.”(Luke 23:22-23) Ultimately, Pilate crucified the innocent One.

Let us briefly review this process: First, “Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time.”(Mark 14:10-11) Ultimately, Judas took decisive action, using a kiss as a signal to confirm they had the right man (cf. Matthew 26:47-50). We previously discussed details in “1. The time, process, and ending of Judas Iscariot’s betrayal” under “1081 Discussion of Judas’ betrayal and the ceremony of bread and cups – Jesus (33),” which detailed some specifics. Please visit our website ‘https://a-christian-voice.com/‘, click ‘On spiritual understanding about life’, and find this article.

 2. The matter of pouring the perfume on Jesus in advance

“While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. But some were indignantly remarking to one another, “Why has this perfume been wasted? For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. But Jesus said, “Let her alone; why do you bother her? She has done a good deed to Me. For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. She has done what she could; she has anointed My body beforehand for the burial. Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.””(Mark 14:3-9)

The same event is recorded in Matthew 26:6-13 and John 12:1-8, truly fulfilling “…wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.”(Mark 14:9) The latter explicitly identifies Judas Iscariot, who betrayed Jesus, as a thief, and he said, “Why was this perfume not sold for three hundred denarii and given to poor people?”(John 12:5)

Jesus had prophecies of His death and resurrection (as in Matthew 20:19). Here we note that this perfume was originally kept for the day of Jesus’ burial. Mary’s use of it now signifies her belief in the prophecy of Jesus’ death. Having previously witnessed His power to raise Lazarus from the dead (see John 11:11-45), she naturally believed He could raise Himself. We touched on this briefly in “1. Mary anointed Jesus because she believed in His prophecies” under “1128 Resurrection, humility, life, voice from heavenly father- John (12) 1-43.” At that time, I hadn’t noticed Lazarus’ resurrection had occurred earlier; it was only through others’ responses in other place that I became aware of this point. In “1. Lazarus’ illness,” under “1127  Death and resurrection of Lazarus and politics caused – John (11) 1-54,” we also briefly discussed this event.

Finally, it should be noted that some might mistakenly assume the woman who broke the alabaster jar and poured perfume in Luke 7:36-50 is the same person. While both events occurred in the house of a man named Simon, they involved different individuals. The earlier incident took place during Jesus’ early ministry, whereas this one occurred near the time of His crucifixion. The temporal discrepancy alone indicates they are not the same event. We previously discussed Luke 7:36-50 in detail in “1054 The woman who anointed Jesus with perfume and the parable of sowing seeds -The image of Jesus (9),” specifically in section “1. The woman who anointed Jesus with perfume.” Please locate these articles as described.

3. Preparations for the last supper

“On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, “Where do You want us to go and prepare for You to eat the Passover?” And He sent two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him; and wherever he enters, say to the owner of the house, ‘The Teacher says, “Where is My guest room in which I may eat the Passover with My disciples?”’ And he himself will show you a large upper room furnished and ready; prepare for us there.” The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.”(Mark 14:12-16)

The same event is recorded in Luke 22:7-13 and briefly mentioned in Matthew 26:17-19. Note that it says “found it just as,” indicating a short-term prophecy. We previously discussed Luke 22:7-13 in “2. Preparation for the Passover Feast Prophecy and Fulfillment” in “1081.” We won’t elaborate here; please refer to that article.

4. The Last Supper

 “When it was evening He came with the twelve. As they were reclining at the table and eating, Jesus said, “Truly I say to you that one of you will betray Me⁠—one who is eating with Me.” They began to be grieved and to say to Him one by one, “Surely not I?” And He said to them, “It is one of the twelve, one who dips with Me in the bowl. For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.””(Mark 14:17-21) 

The same event is recorded in Matthew 26:20-25, but with the addition: “And Judas, who was betraying Him, said, “Surely it is not I, Rabbi?” Jesus said to him, “You have said it yourself.””(Matthew 26:25) It is also briefly recorded in Luke 22:14-16, but states: “…I have earnestly desired to eat this Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.”(Luke 22:15-16) 

Before Judas Iscariot, the betrayer, left the Last Supper, John 13:1-30 devotes the most space and provides the most detailed account. The Gospel of John clearly states that Jesus dipped the bread for Judas, not “…said, “Surely it is not I, Rabbi?” Jesus said to him, “You have said it yourself.””(Matthew 26:25). Since the Gospel of John was written later, it corrects the error in the Book of Matthew. This is because the triune God is not a God who commands actions all the time; even in inspired revelation, He grants humans some freedom. When people err within that freedom due to their old self, He corrects them in His own way. John’s correction of Matthew exemplifies this principle perfectly. It also reveals that Matthew at that time had not yet fully conformed to the image of Christ at that time; otherwise there was no error. Ultimately, he attained this goal—otherwise, there would be no mention in the Book of Matthew “…you also shall sit upon twelve thrones, judging the twelve tribes of Israel.”(Matthew 19:28)

We truly need to understand the Bible. The only way to understand it is to let the Holy Spirit lead our Bible study. I sincerely hope more people will commit themselves—not just in words, but through actions! We must especially emphasize that the Triune God is not a God who issues commands and ask us to act upon them all the time; He grants humanity freedom. For instance, in the corresponding topicwise Bible study recorded on YouTube about this article, I hadn’t realized at the time that Matthew was fully conformed to Jesus’ image. Now I see this logically—it’s an example of Him granting me freedom to make decisions. He is the true and living God.

We previously discussed in detail the Lord Jesus washing the disciples’ feet in “2. Jesus, one of the Trinity, is love” within “1129 Light and love, receiving Lord and being sent – John (12) 44-John (13) 30,” specifically covering John 13:1-17. In “3. Receive the Lord Jesus and kick me,” we thoroughly examined John 13:18-30. Please locate this article using the method described.

5. The institution of the Lord’s Supper

“While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, “Take it; this is My body.” And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. And He said to them, “This is My blood of the covenant, which is poured out for many. Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.” After singing a hymn, they went out to the Mount of Olives.”(Mark 14:22-26)

The same event is recorded in Matthew 26:26-30. Luke 22:14-23 also recounts this event. These and related passages were discussed in detail in “3. The ceremony of setting up bread and cups at the Passover feast” in “1081.”

Numerous related passages exist. For instance, when explaining the meaning of the breaking of bread as “in remembrance of me,” we cited 1 Corinthians 11:23-26. These texts also state: “And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new covenant in My blood. But behold, the hand of the one betraying Me is with Mine on the table. For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!” And they began to discuss among themselves which one of them it might be who was going to do this thing.”(Luke 22:20-23) For the Book of Luke states, “it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus.”(Luke 1:3) According to the Book of Luke, they only began questioning each other after the meal, revealing a contradiction. John, an eyewitness, recognized this discrepancy and corrected it in his Gospel, written after Luke’s one.

The Gospel of John states: “The disciples began looking at one another, at a loss to know of which one He was speaking. There was reclining on Jesus’ bosom one of His disciples, whom Jesus loved. So Simon Peter gestured to him, and said to him, “Tell us who it is of whom He is speaking.” He, leaning back thus on Jesus’ bosom, said to Him, “Lord, who is it?” Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel, He took and gave it to Judas, the son of Simon Iscariot. After the morsel, Satan then entered into him. …So after receiving the morsel he went out immediately; …”(John 13:22-30) Therefore, Judas, who betrayed the Lord, departed before the meal was finished. It is impossible that “And in the same way He took the cup after they had eaten, …”(Luke 22:20) Moreover, Jesus merely dipped a piece of bread for Judas, not breaking it. In short, Judas did not partake of the breaking of bread.

Finally, regarding the grape juice (the fruit G1081 of the vine G288), it only states it came from grapes, not specifying whether the cup contained juice or wine. The breaking of bread is the only ordinance the Lord instituted in the New Testament for us to observe. Its true meaning is “in remembrance of me,” and we know that “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.”(1 Corinthians 11:26). Here I’ll share a brief testimony: While preparing, 1 Corinthians 11:26 came to mind. Initially, I couldn’t integrate it and deleted it, but unexpectedly it proved relevant here, so I retrieved and added it. Sometimes when the Holy Spirit leads Bible study, verses that seem out of place at first become clear later.

This is like the Sabbath: the Lord keeps its true essence, not its literal timing. Thus, using grape juice or wine is irrelevant. But to claim that bread and wine, once blessed, transform into Jesus’ flesh and blood—the Bible makes no such claim. That is a human invention. 

After His resurrection, Jesus truly did not drink grape juice again. When the two disciples on the road to Emmaus “…urged Him, saying, “Stay with us, for it is getting toward evening, and the day is now nearly over.” So He went in to stay with them. When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. Then their eyes were opened and they recognized Him; and He vanished from their sight.”(Luke 24:29-31) He broke the bread and suddenly vanished—without drinking any grape juice. On another occasion, “Jesus said to them, “Come and have breakfast.” None of the disciples ventured to question Him, “Who are You?” knowing that it was the Lord. Jesus came and took the bread and gave it to them, and the fish likewise.”(John 21:12-13) And it was only bread. Some might say it was because carrying grape juice was inconvenient, but Scripture clearly states, “Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”(Mark 14:25) Believe what the Bible says; do not invent your own reasons to explain it.

6. The prophecy of Peter’s three denials

“And Jesus said to them, “You will all fall away, because it is written, ‘I will strike down the shepherd, and the sheep shall be scattered.’ But after I have been raised, I will go ahead of you to Galilee.” But Peter said to Him, “Even though all may fall away, yet I will not.” And Jesus said to him, “Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times.” But Peter kept saying insistently, “Even if I have to die with You, I will not deny You!” And they all were saying the same thing also.”(Mark 14:27-31) 

The prophecy of Peter’s threefold denial is also recorded in the other three Gospels: Matthew 26:31-35, Luke 22:31-34, and John 13:36-38. None of these three accounts mention the rooster crowing twice. Not only do they are consistent, but also the verse “Peter then denied it again, and immediately a rooster crowed.”(John 18:27) It is due to the fact that the Gospel of John was written last, its text corrects the error in the Book of Mark. Beyond this, Matthew 26:31-35 aligns with Mark’s account. Previously, in “1. Prophecy that Peter would deny the Lord three times,” under “1082 Prophecy about Peter would deny Jesus three times and love of God- Jesus (34),” we discussed Luke 22:31-34 and related passages in detail, also mentioning John 13:36-38 and Mark 14:27-31. Please locate this article using the method described.

7. The prayer in the Garden of Gethsemane

“They came to a place named Gethsemane; and He said to His disciples, “Sit here until I have prayed.” And He took with Him Peter and James and John, and began to be very distressed and troubled. And He said to them, “My soul is deeply grieved to the point of death; remain here and keep watch.” And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. And He was saying, “Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.” And He came and found them sleeping, and said to Peter, “Simon, are you asleep? Could you not keep watch for one hour? Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak.” Again He went away and prayed, saying the same words. And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. And He came the third time, and said to them, “Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Get up, let us be going; behold, the one who betrays Me is at hand!””(Mark 14:32-42)

We see the word “deeply grieved,” and we know He was in His humanity. As we said before, during His incarnation, Jesus never used His divinity. After the Last Supper, “When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples.”(John 18:1) Then came Jesus’ arrest: “Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons.”(John 18:2-3) Jesus was arrested in the Garden of Gethsemane, a location recorded in the other three Gospels (see Matthew 26:47-48, Mark 14:43-44, Luke 22:47). Thus, this garden refers to the Garden of Gethsemane, and we can determine its approximate location.

These verses vividly describe the scene of prayer. He urged them to stay awake and pray, yet He knew their flesh was weak. When one is truly exhausted, he can do nothing but sleep. He prayed the same prayer three times, as the text clearly states: “And He left them again, and went away and prayed a third time, saying the same thing once more.”(Matthew 26:44) We see the same event recorded in Matthew 26:36-46 and briefly in Luke 22:39-46, but it adds, “Now an angel from heaven appeared to Him, strengthening Him. And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground.”(Luke 22:43-44) 

For the same event, if the accounts are correct, we must take their union. So here it is said that the angel’s appearance only strengthened Him. The Father never forced Him to make any decision through the Holy Spirit; the decision He made in prayer was His own willing choice. 

(Verses refer to those in NASB95 unless otherwise specified.)

(You can get all articles in “https://a-christian-voice.com/” under “On spiritual understanding about life.”)

    我们首先在前言中作一个小小的见证，说明神不是一个命令一个动作的神。第二是谈到了圣殿被毁的预言。第三是讲到末期的预兆，特别指明这里的灾难是指犹如生产之难的灾难。第四提到为传福音所受的苦难和不要预先思虑说甚么，三位一体的神会用祂自己的方式保守我们。第五说到主的再来和一些其情景。第六提到了招聚教会中的选民。最后阐述了在人子再来的事上要警醒。

1. 前言        

    我们一向说我们要顺服神，但神绝不是一个命令一个动作的神，三位一体的神会给我们一些自由度去决定某些事情，圣经也是这样说。道成肉身的耶稣是顺服神的，如经文所说，「…父怎样吩咐我，我就怎样行。…」(约翰福音 14:31) 但在治疗长大痲疯的事上，「耶稣动了慈心，就伸手摸他，说：「我肯，你洁净了吧！」」(马可福音 1:40-41) 在治愈两个瞎子的事上，也是「耶稣就动了慈心，把他们的眼睛一摸，他们立刻看见，就跟从了耶稣。」(马太福音 20:34) 如果神是在每件事上都是一个命令一个动作，怎么会有耶稣动了慈心的这事？        

    祂在道成肉身的这段时间中，祂仍然是完全的神，因为这是与生俱来的身份，是不能改变的。但衪「反倒虚己，取了奴仆的形像，成为人的样式。」(腓立比书 2:7) 我们不知祂是怎么做到的，但祂的确是完全的人，就如经文所说，「并且因为他是人子，就赐给他行审判的权柄。」(约翰福音 5:27) 在这段期间中祂从来就没有用过祂的神性，所以才会有「…神赐圣灵给他，是没有限量的。」(约翰福音 3:34) 如果在这段期间中，祂用祂的神性，为什么还需要圣灵？        

    在这次专题查经中，我看到了神绝不是一个命令一个动作的神。参加专题查经的人都知道，如果我没忘记的话，通常都会提醒大家，这次提醒的题目为『2164 圣殿, 末期, 苦难及解救, 再来, 招聚, 警醒- 可(13)1-37』，最后看到的题目为『2164 圣殿, 末期, 苦难及保守, 再来, 招聚, 警醒- 可(13)1-37』。为什么会有不同呢? 因为原先在第四小题中，是叫我们不必事先思虑，因此是「解救」了我们，换句话说，就是「保守」了我们。最开始我没有想到这点，后来才想到了这比较好的辞，就在第四小题的题目和大纲中改了，却忘了改题目，因此会不同。        

    所以「让圣灵带领查经」，不是说全部都说圣灵所说的话，如是这样，根本就不会有错，事实上是有时还要更正错误，这是在自由度内看错了或作错了决定。当需要更正错误时，或许是圣灵会在意念中直接告诉我们，或是经由别人的话使我们知道。这次只是在题目中换了一个更好的辞而已，但足够证明，神不是一个命令一个动作的神。       

    像以前一样，这文章是基于专题查经，这次专题查经选择的诗歌敬拜，是和基督徒活出精彩的一生有关。基督徒想要活出精彩的一生，要在圣灵的带领下，如果连查经都不能够真正的在圣灵带领下，遑论其他日常的生活，我们以前在「250823 3 让圣灵带领查经而得生命的一个方法」中，提出了这样一个绝对可行的方法，我知道是绝对可行的，因为是圣经的应许，只是没有说要多少时间，这是由于圣灵有绝对的主权，决定何时开始带领我们查经。        

    我的情况比较特殊，前前后后花了我二十多年时间才达到，你应不会这么久的，但我的估计是你至少要花五年时间这样的读经。想想保罗也花了三年的时间才完成他在旷野的第一批启示，说是第一批，因启示是不断有的，所以他会说，「若有人以为自己知道甚么，按他所当知道的，他仍是不知道。」(哥林多前书 8:2) 他知道的很清楚，神是无限而人是有限。所以五年时间对我们来说实在不算多，要知道慢功出细活，摩西牧羊四十年后神才呼召他，我们绝不会等这么久的。

2. 预言圣殿的被毁          

    「耶稣从殿里出来的时候，有一个门徒对他说：「夫子，请看，这是何等的石头，何等的殿宇！」耶稣对他说：「你看见这大殿宇吗？将来在这里没有一块石头留在石头上不被拆毁了。」」(马可福音 13:1-2)      

    同样的一件事情记录在马太福音 24:1-2 和路加福音 19:41-44，因为都说，没有一块石头留在石头上。后者是这样记载的，「耶稣快到耶路撒冷，看见城，就为它哀哭，说：「巴不得你在这日子知道关系你平安的事，无奈这事现在是隐藏的，叫你的眼看不出来。因为日子将到，你的仇敌必筑起土垒，周围环绕你，四面困住你，并要扫灭你和你里头的儿女，连一块石头也不留在石头上，因你不知道眷顾你的时候。」」(路加福音 19:41-44)     

    耶稣是明说了耶路撒冷会毁灭，但显然对他们是隐藏的，他们的眼睛没有打开，犹如耶稣虽明明预言了死三天后会复活，但门徒要真正看见了才相信，那时神仍眷顾耶路撒冷，所以还没有被毁灭。        

    这里很显然有一个明显的矛盾，因为马可福音和马太福音是说清理完圣殿后发生的事情，而路加福音是说快到耶路撒冷，就是清理圣殿前发生的事情。有人可能会说，如果耶稣预言两次就不会有这明显的矛盾，但祂从没有在这么短的时间内预言同一件事情两次。事实上，这默示的明显矛盾会让我们注意到，「没有一块石头留在石头上」的事实，这就达到了明显矛盾的目的。        

    有人解释这事实是这样说的，就是当第二圣殿被毁时罗马军队焚烧圣殿，因而将其中的金箔熔到石头中，于是人们为了掘金，真将圣殿拆毁到「没有一块石头留在石头上」，这好像是很合理的解释，但不知证据在那里？

3. 末期的预兆       

    「耶稣在橄榄山上对圣殿而坐。彼得、雅各、约翰和安得烈暗暗地问他说：「请告诉我们，甚么时候有这些事呢？这一切事将成的时候有甚么预兆呢？」耶稣说：「你们要谨慎，免得有人迷惑你们。将来有好些人冒我的名来，说『我是基督』，并且要迷惑许多人。你们听见打仗和打仗的风声，不要惊慌。这些事是必须有的，只是末期还没有到。民要攻打民，国要攻打国，多处必有地震，饥荒。这都是灾难(G5604)的起头。」」(马可福音 13:3-8)        

    他们问的是有关耶路撒冷的事，但在这里耶稣的回答显然是提到了末期的事，同样的一件事也记载在路加福音 21:7-13 和马太福音 24:3-8，虽然有些不同，但这是基于一个同样的事实，这件事的叙述必须符合所有的记载，也就是要取其联集。        

    对于前者，我们以前在「3080 末期，耶稣再来，和发芽的比喻 -耶稣(32)」中的「1.  末期的预兆及对策」，详细的讨论了路加福音 21:7-18，在其中说，「我们在经文中看到了末期的预兆和基督徒的对策，就是不要预先思想怎样分诉，完全的依靠圣灵，而在过程中，就是要忍耐到底。」请到我们的网站『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』，找到这篇文章。        

    对于后者，特别加上了一句，「这都是灾难(G5604)的起头。」(马太福音 24:8) 这个字G5604只出现过4次，是指生产之难，它的意义可以从这经文清楚的看到，「人正说平安稳妥的时候，灾祸忽然临到他们，如同产难(G5604)临到怀胎的妇人一样；他们绝不能逃脱。」(帖撒罗尼迦前书 5:3) 最后的一次是在这经文，「神却将死的痛苦(G5604)解释了，叫他复活，因为他原不能被死拘禁。」(使徒行传 2:24) 把死的痛苦用生产之难所遭受的痛苦来比喻，因为活著的时候，没有在生理上比生产时所遭受的痛苦更大的。

4. 为传福音所受的苦难及保守       

    「但你们要谨慎，因为人要把你们交给公会，并且你们在会堂里要受鞭打；又为我的缘故站在诸侯与君王面前，对他们作见证。然而，福音必须先传给万民。人把你们拉去交官的时候，不要预先思虑说甚么，到那时候，赐给你们甚么话，你们就说甚么，因为说话的不是你们，乃是圣灵。「弟兄要把弟兄，父亲要把儿子，送到死地；儿女要起来与父母为敌，害死他们。并且你们要为我的名被众人恨恶，惟有忍耐到底的，必然得救。」」(马可福音 13:9-13)    

    最后一段说到的事，的确在现实中会看到，非基督徒的亲属，逼迫了忍耐到底的基督徒。关于在会堂里要受鞭打，「你们要记念我(耶稣)从前对你们所说的话：『仆人不能大于主人。』他们若逼迫了我，也要逼迫你们；若遵守了我的话，也要遵守你们的话。」(约翰福音 15:20) 基督徒都是主耶稣基督的仆人。看看他们是如何对待耶稣的，「…耶稣在前头走，门徒就希奇，跟从的人也害怕。耶稣又叫过十二个门徒来，把自己将要遭遇的事告诉他们说：「看哪，我们上耶路撒冷去，人子将要被交给祭司长和文士，他们要定他死罪，交给外邦人。他们要戏弄他，吐唾沫在他脸上，鞭打他，杀害他。过了三天，他要复活。」」(马可福音 10:32-34) 门徒为了以后将福音传给万民而作见证，怎么不会遭受同样的待遇呢？      

    关于不要预先思虑说什么， 路加福音是这样说的，「所以，你们当立定心意，不要预先思想怎样分诉，因为我必赐你们口才、智慧，是你们一切敌人所敌不住、驳不倒的。连你们的父母、弟兄、亲族、朋友也要把你们交官，你们也有被他们害死的。你们要为我的名被众人恨恶，然而，你们连一根头发也必不损坏。你们常存忍耐，就必保全(灵)魂(G5590, soul)。」(路加福音 21:14-19)        

    马太福音说到和这类似的经文，「那时，人要把你们陷在患难里，也要杀害你们；你们又要为我的名被万民恨恶。那时，必有许多人跌倒，也要彼此陷害，彼此恨恶；且有好些假先知起来，迷惑多人。只因不法的事增多，许多人的爱心才渐渐冷淡了。惟有忍耐到底的必然得救。这天国的福音要传遍天下，对万民作见证，然后末期才来到。」(马太福音 24:9-14)     

    的确是，如果神不允许，虽受逼害却连一根头发也不损害，必须常存忍耐，必蒙保守。这里明明说有人会被害死而殉道的，有人从人的角度可能会问，这怎么叫做保守呢？这是因为神对死亡的看法和人大不相同。为主殉道的是有福的，他们不是和千年国度有份，如经文所说吗？「…我又看见那些因为给耶稣作见证，并为神之道被斩者的灵魂，和那没有拜过兽与兽像，…他们都复活了，与基督一同作王一千年。」(启示录 20:4) 并不是每个人都有为主殉道的资格的。     

    马太福音说到和这类似的经文，「那时，人要把你们陷在患难里，也要杀害你们；你们又要为我的名被万民恨恶。那时，必有许多人跌倒，也要彼此陷害，彼此恨恶；且有好些假先知起来，迷惑多人。只因不法的事增多，许多人的爱心才渐渐冷淡了。惟有忍耐到底的必然得救。这天国的福音要传遍天下，对万民作见证，然后末期才来到。」(马太福音 24:9-14)     

    不要将爱心冷淡了，犹如以弗所教会般，经文不是明说吗？「然而，有一件事我要责备你，就是你把起初的爱心离弃了。」(启示录 2:4) 这爱心是指爱主的心，是不能离弃的。因为人是照三位一体的神的形像和样式造的 (参创世记 1:26-27)，基督徒想到这点，爱屋及乌，自然会爱人。经文不是这么说吗？「人若说「我爱神」，却恨他的弟兄，就是说谎话的；不爱他所看见的弟兄，就不能爱没有看见的神。爱神的，也当爱弟兄，这是我们从神所受的命令。」(约翰一书 4:20-21)

5. 主的再来         

    「你们看见那『行毁坏可憎的』，站在不当站的地方（读这经的人须要会意），那时，在犹太的，应当逃到山上；在房上的，不要下来，也不要进去拿家里的东西；在田里的，也不要回去取衣裳。当那些日子，怀孕的和奶孩子的有祸了。你们应当祈求，叫这些事不在冬天临到。因为在那些日子必有灾难，自从神创造万物直到如今，并没有这样的灾难，后来也必没有。若不是主减少那日子，凡有血气的，总没有一个得救的；只是为主的选民，他将那日子减少了。那时若有人对你们说：『看哪，基督在这里！』或说：『基督在那里！』你们不要信。因为假基督，假先知将要起来，显神迹(sign, G4592)奇事(wonder, G5059)，倘若能行，就把选民迷惑了。你们要谨慎。看哪，凡事我都预先告诉你们了。」(马可福音 13:14-23)        

    这些经文很清楚的叙述了一些耶稣再来的情景，就不多说了。同样的一件事也记录在马太福音 24:15-25，是说不要在冬天或是安息日发生，并说是但以理的预言，而从但以 理书就知道是指这经文，「他必兴兵，这兵必亵渎圣地，就是保障。除掉常献的燔祭，设立那行毁坏可憎的。」(但以理书 11:31) 并在马太福音 24:25 说到预先告诉你们时的后面，加上了这一段，「若有人对你们说：『看哪，基督在旷野里。』你们不要出去；或说：『看哪，基督在内屋中。』你们不要信。闪电从东边发出，直照到西边；人子降临，也要这样。尸首在哪里，鹰也必聚在那里。」(马太福音 24:26-28)     

    我们知道邪教东方闪电就是基于这些经文，现在改名叫全能神教会，要留心他们想要鱼目混珠。经文说得很清楚预先告诉我们的目的，「现在事情还没有成就，我预先告诉你们，叫你们到事情成就的时候，就可以信。」(约翰福音 14:29) 耶稣是为了我们，而不是要彰显自己，祂是「…心里柔和谦卑，…」(马太福音 11:29) 的。这里也明讲了耶稣再来的一些情景，但没有说时间，因「（看哪！我来像贼一样。那警醒、看守衣服、免得赤身而行叫人见他羞耻的有福了！）」(启示录 16:15) 如果你听到有人说主那年那月那天会来，不要相信，因为一定是错的。目前已证实这样不少的说法是错的，未来也会是如此。  

6. 招聚教会中的选民         

    「在那些日子，那灾难以后，『日头要变黑了，月亮也不放光，众星要从天上坠落，天势都要震动。』「那时，他们要看见人子有大能力，大荣耀，驾云降临。他要差遣天使，把他的选民从四方，从地极直到天边，都招聚了来。」」(马可福音 13:24-27)        

    同一件事情也记载在马太福音 24:29-31。当祂再降临时是大有荣耀的，「看哪！他驾云降临，众目要看见他，连刺他的人也要看见他，地上的万族都要因他哀哭，这话是真实的。阿们！」(启示录 1:7) 这经文不是指在十字架上真正刺祂的那一个人，而是指那些不信祂的人，他们当然会在那时因祂哀哭，而基督徒是，「一有这些事，你们就当挺身昂首，因为你们得赎的日子近了。」(路加福音 21:28)

7. 在人子再来的事上要警醒     

    「你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了。这样，你们几时看见这些事成就，也该知道人子近了，正在门口了。我实在告诉你们：这世代还没有过去，这些事都要成就。天地要废去，我的话却不能废去。「但那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟有父知道。你们要谨慎，警醒祈祷，因为你们不晓得那日期几时来到。这事正如一个人离开本家，寄居外邦，把权柄交给仆人，分派各人当做的工，又吩咐看门的警醒。「所以，你们要警醒，因为你们不知道家主甚么时候来，或晚上，或半夜，或鸡叫，或早晨。恐怕他忽然来到，看见你们睡著了。我对你们所说的话，也是对众人说：『要警醒！』」(马可福音 13:28-37)    

    这里当然不是说我们不能物理上睡觉，是在说要警醒，可见睡觉时仍可警醒的，要不我们睡觉时耶稣来了怎么办？马太福音在这件事上是这样说的，「你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了。这样，你们看见这一切的事，也该知道人子近了，正在门口了。我实在告诉你们：这世代还没有过去，这些事都要成就。天地要废去，我的话却不能废去。「但那日子、那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟独父知道。挪亚的日子怎样，人子降临也要怎样。当洪水以前的日子，人照常吃喝嫁娶，直到挪亚进方舟的那日，不知不觉洪水来了，把他们全都冲去。人子降临也要这样。那时，两个人在田里，取去一个，撇下一个；两个女人推磨，取去一个，撇下一个。「所以，你们要警醒，因为不知道你们的主是哪一天来到。家主若知道几更天有贼来，就必警醒，不容人挖透房屋，这是你们所知道的。所以，你们也要预备，因为你们想不到的时候，人子就来了。」」(马太福音 24:32-44)     

    前半段是和马可福音所说的相同，后半段是新的，先是说到挪亚的洪水是他们不知不觉中来的，还是在说人子降临也要这样。接著举了女人的例子，好像是有百分之五十的机会，但这只是一种说法，如果我们看启示录中提到的七个教会，就知道得胜的人少于一半，我们要做那得胜的人，不要仅仅得救。最后用贼的例子，也是在说明我们不知主再来的确实时间。     

    真的要随时谨守、警醒，因为不只是耶稣「…来像贼一样。…」(启示录 16:15) 也是「…因为你们的仇敌魔鬼，如同吼叫的狮子，遍地游行，寻找可吞吃的人。」(彼得前书 5:8) 再一次强调，如果我们在老我中，就会「…立志为善由得我，只是行出来由不得我。」(罗马书 7:18) 一定需要圣灵带领才会改变我们的生命。     

    因「但那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟有父知道。」(马可福音 13:32) 所以我们知道在道成肉身的这段期间中，子和父是在这点上不同的，因此这算是一个特例，因为一般情况是，「我(子)与父原为一。」(约翰福音 10:30) 另外一个特例是祂在十字架上的时候，「约在申初，耶稣大声喊著说：「以利！以利！拉马撒巴各大尼？」就是说：「我的神！我的神！为甚么离弃我？」」(马太福音 27:46)        

    圣经从没有说过无花果树代表以色列，只明说了葡萄园代表以色列，如经文所说，「万军之耶和华的葡萄园，就是以色列家；他所喜爱的树，就是犹大人。…」(以赛亚书 5:7) 所以有人说树枝发嫩长叶是指以色列复国，祇能说是自己想的，完全没有圣经的根据。在这里祇是说了一个自然现象，「你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了。」(马可福音 13:28) 我们以前在「2080」中的「4. 用无花果树和各样的树的发芽比喻神的国近了」，分享得相当清楚，请找到这篇文章。  

(经文除了特别注明外，是基于和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到这网站后要按『对属灵生命的了解』。)  

           我們首先在前言中作一個小小的見証，說明神不是一個命令一個動作的神。第二是談到了聖殿被毀的預言。第三是講到末期的預兆，特別指明這裡的災難是指猶如生產之難的災難。第四提到為傳福音所受的苦難和不要預先思慮說甚麼，三位一體的神會用祂自己的方式保守我們。第五說到主的再來和一些其情景。第六提到了招聚教會中的選民。最後闡述了在人子再來的事上要警醒。

1. 前言

        我們一向說我們要順服神，但神絕不是一個命令一個動作的神，三位一體的神會給我們一些自由度去決定某些事情，聖經也是這樣說。道成肉身的耶穌是順服神的，如經文所說，「…父怎樣吩咐我，我就怎樣行。…」(約翰福音 14:31) 但在治療長大痲瘋的事上，「耶穌動了慈心，就伸手摸他，說：「我肯，你潔淨了吧！」」(馬可福音 1:40-41) 在治癒兩個瞎子的事上，也是「耶穌就動了慈心，把他們的眼睛一摸，他們立刻看見，就跟從了耶穌。」(馬太福音 20:34) 如果神是在每件事上都是一個命令一個動作，怎麼會有耶穌動了慈心的這事？

        祂在道成肉身的這段時間中，祂仍然是完全的神，因為這是與生俱來的身份，是不能改變的。但衪「反倒虛己，取了奴僕的形像，成為人的樣式。」(腓立比書 2:7) 我們不知祂是怎麼做到的，但祂的確是完全的人，就如經文所說，「並且因為他是人子，就賜給他行審判的權柄。」(約翰福音 5:27) 在這段期間中祂從來就沒有用過祂的神性，所以才會有「…神賜聖靈給他，是沒有限量的。」(約翰福音 3:34) 如果在這段期間中，祂用祂的神性，為什麼還需要聖靈？

        在這次專題查經中，我看到了神絕不是一個命令一個動作的神。參加專題查經的人都知道，如果我沒忘記的話，通常都會提醒大家，這次提醒的題目為『2164 聖殿, 末期, 苦難及解救, 再來, 招聚, 警醒- 可(13)1-37』，最後看到的題目為『2164 聖殿, 末期, 苦難及保守, 再來, 招聚, 警醒- 可(13)1-37』。為什麼會有不同呢? 因為原先在第四小題中，是叫我們不必事先思慮，因此是「解救」了我們，換句話說，就是「保守」了我們。最開始我沒有想到這點，後來才想到了這比較好的辭，就在第四小題的題目和大綱中改了，卻忘了改題目，因此會不同。

        所以「讓聖靈帶領查經」，不是說全部都說聖靈所說的話，如是這樣，根本就不會有錯，事實上是有時還要更正錯誤，這是在自由度內看錯了或作錯了決定。當需要更正錯誤時，或許是聖靈會在意念中直接告訴我們，或是經由別人的話使我們知道。這次衹是在題目中換了一個更好的辭而已，但足夠証明，神不是一個命令一個動作的神。

       像以前一樣，這文章是基於專題查經，這次專題查經選擇的詩歌敬拜，是和基督徒活出精彩的一生有關。基督徒想要活出精彩的一生，要在聖靈的帶領下，如果連查經都不能夠真正的在聖靈帶領下，遑論其他日常的生活，我們以前在「250823 2 讓聖靈帶領查經而得生命的一個方法」中，提出了這樣一個絕對可行的方法，我知道是絕對可行的，因為是聖經的應許，衹是沒有說要多少時間，這是由於聖靈有絕對的主權，決定何時開始帶領我們查經。

        我的情況比較特殊，前前後後花了我二十多年時間才達到，你應不會這麼久的，但我的估計是你至少要花五年時間這樣的讀經。想想保羅也花了三年的時間才完成他在曠野的第一批啓示，說是第一批，因啓示是不斷有的，所以他會說，「若有人以為自己知道甚麼，按他所當知道的，他仍是不知道。」(哥林多前書 8:2) 他知道的很清楚，神是無限而人是有限。所以五年時間對我們來說實在不算多，要知道慢功出細活，摩西牧羊四十年後神才呼召他，我們絕不會等這麼久的。

2. 預言聖殿的被毀

          「耶穌從殿裏出來的時候，有一個門徒對他說：「夫子，請看，這是何等的石頭，何等的殿宇！」耶穌對他說：「你看見這大殿宇嗎？將來在這裏沒有一塊石頭留在石頭上不被拆毀了。」」(馬可福音 13:1-2)

       同樣的一件事情記錄在馬太福音 24:1-2 和路加福音 19:41-44，因為都說，沒有一塊石頭留在石頭上。後者是這樣記載的，「耶穌快到耶路撒冷，看見城，就為它哀哭，說：「巴不得你在這日子知道關係你平安的事，無奈這事現在是隱藏的，叫你的眼看不出來。因為日子將到，你的仇敵必築起土壘，周圍環繞你，四面困住你，並要掃滅你和你裏頭的兒女，連一塊石頭也不留在石頭上，因你不知道眷顧你的時候。」」(路加福音 19:41-44) 

     耶穌是明說了耶路撒冷會毀滅，但顯然對他們是隱藏的，他們的眼睛沒有打開，猶如耶穌雖明明預言了死三天後會復活，但門徒要真正看見了才相信，那時神仍眷顧耶路撒冷，所以還沒有被毀滅。

        這裏很顯然有一個明顯的矛盾，因為馬可福音和馬太福音是說清理完聖殿後發生的事情，而路加福音是說快到耶路撒冷，就是清理聖殿前發生的事情。有人可能會說，如果耶穌預言兩次就不會有這明顯的矛盾，但祂從沒有在這麼短的時間內預言同一件事情兩次。事實上，這默示的明顯矛盾會讓我們注意到，「沒有一塊石頭留在石頭上」的事實，這就達到了明顯矛盾的目的。

        有人解釋這事實是這樣說的，就是當第二聖殿被毀時羅馬軍隊焚燒聖殿，因而將其中的金箔熔到石頭中，於是人們為了掘金，真將聖殿拆毀到「沒有一塊石頭留在石頭上」，這好像是很合理的解釋，但不知証據在那裏？

3. 末期的預兆

       「耶穌在橄欖山上對聖殿而坐。彼得、雅各、約翰和安得烈暗暗地問他說：「請告訴我們，甚麼時候有這些事呢？這一切事將成的時候有甚麼預兆呢？」耶穌說：「你們要謹慎，免得有人迷惑你們。將來有好些人冒我的名來，說『我是基督』，並且要迷惑許多人。你們聽見打仗和打仗的風聲，不要驚慌。這些事是必須有的，只是末期還沒有到。民要攻打民，國要攻打國，多處必有地震，饑荒。這都是災難(G5604)的起頭。」」(馬可福音 13:3-8)

        他們問的是有關耶路撒冷的事，但在這裏耶穌的回答顯然是提到了末期的事，同樣的一件事也記載在路加福音 21:7-13 和馬太福音 24:3-8，雖然有些不同，但這是基於一個同樣的事實，這件事的敍述必須符合所有的記載，也就是要取其聯集。

        對於前者，我們以前在「2080 末期，耶穌再來，和發芽的比喻 -耶穌(32)」中的「1.  末期的預兆及對策」，詳細的討論了路加福音 21:7-18，在其中說，「我們在經文中看到了末期的預兆和基督徒的對策，就是不要預先思想怎樣分訴，完全的依靠聖靈，而在過程中，就是要忍耐到底。」請到我們的網站『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』，找到這篇文章。

        對於後者，特別加上了一句，「這都是災難(G5604)的起頭。」(馬太福音 24:8) 這個字G5604衹出現過4次，是指生產之難，它的意義可以從這經文清楚的看到，「人正說平安穩妥的時候，災禍忽然臨到他們，如同產難(G5604)臨到懷胎的婦人一樣；他們絕不能逃脫。」(帖撒羅尼迦前書 5:3) 最後的一次是在這經文，「神卻將死的痛苦(G5604)解釋了，叫他復活，因為他原不能被死拘禁。」(使徒行傳 2:24) 把死的痛苦用生產之難所遭受的痛苦來比喻，因為活著的時候，沒有在生理上比生產時所遭受的痛苦更大的。

4. 為傳福音所受的苦難及保守

       「但你們要謹慎，因為人要把你們交給公會，並且你們在會堂裏要受鞭打；又為我的緣故站在諸侯與君王面前，對他們作見證。然而，福音必須先傳給萬民。人把你們拉去交官的時候，不要預先思慮說甚麼，到那時候，賜給你們甚麼話，你們就說甚麼，因為說話的不是你們，乃是聖靈。「弟兄要把弟兄，父親要把兒子，送到死地；兒女要起來與父母為敵，害死他們。並且你們要為我的名被眾人恨惡，惟有忍耐到底的，必然得救。」」(馬可福音 13:9-13)

    最後一段說到的事，的確在現實中會看到，非基督徒的親屬，逼迫了忍耐到底的基督徒。關於在會堂裡要受鞭打，「你們要記念我(耶穌)從前對你們所說的話：『僕人不能大於主人。』他們若逼迫了我，也要逼迫你們；若遵守了我的話，也要遵守你們的話。」(約翰福音 15:20) 基督徒都是主耶穌基督的僕人。看看他們是如何對待耶穌的，「…耶穌在前頭走，門徒就希奇，跟從的人也害怕。耶穌又叫過十二個門徒來，把自己將要遭遇的事告訴他們說：「看哪，我們上耶路撒冷去，人子將要被交給祭司長和文士，他們要定他死罪，交給外邦人。他們要戲弄他，吐唾沫在他臉上，鞭打他，殺害他。過了三天，他要復活。」」(馬可福音 10:32-34) 門徒為了以後將福音傳給萬民而作見証，怎麼不會遭受同樣的待遇呢？

        關於不要預先思慮說什麼， 路加福音是這樣說的，「所以，你們當立定心意，不要預先思想怎樣分訴，因為我必賜你們口才、智慧，是你們一切敵人所敵不住、駁不倒的。連你們的父母、弟兄、親族、朋友也要把你們交官，你們也有被他們害死的。你們要為我的名被眾人恨惡，然而，你們連一根頭髮也必不損壞。你們常存忍耐，就必保全(靈)魂(G5590, soul)。」(路加福音 21:14-19)

        馬太福音說到和這類似的經文，「那時，人要把你們陷在患難裏，也要殺害你們；你們又要為我的名被萬民恨惡。那時，必有許多人跌倒，也要彼此陷害，彼此恨惡；且有好些假先知起來，迷惑多人。只因不法的事增多，許多人的愛心才漸漸冷淡了。惟有忍耐到底的必然得救。這天國的福音要傳遍天下，對萬民作見證，然後末期才來到。」(馬太福音 24:9-14)

     的確是，如果神不允許，雖受逼害卻連一根頭髮也不損害，必須常存忍耐，必蒙保守。這裏明明說有人會被害死而殉道的，有人從人的角度可能會問，這怎麼叫做保守呢？這是因為神對死亡的看法和人大不相同。為主殉道的是有福的，他們不是和千年國度有份，如經文所說嗎？「…我又看見那些因為給耶穌作見證，並為神之道被斬者的靈魂，和那沒有拜過獸與獸像，…他們都復活了，與基督一同作王一千年。」(啓示錄 20:4) 並不是每個人都有為主殉道的資格的。

     馬太福音說到和這類似的經文，「那時，人要把你們陷在患難裏，也要殺害你們；你們又要為我的名被萬民恨惡。那時，必有許多人跌倒，也要彼此陷害，彼此恨惡；且有好些假先知起來，迷惑多人。只因不法的事增多，許多人的愛心才漸漸冷淡了。惟有忍耐到底的必然得救。這天國的福音要傳遍天下，對萬民作見證，然後末期才來到。」(馬太福音 24:9-14)

     不要將愛心冷淡了，猶如以弗所教會般，經文不是明說嗎？「然而，有一件事我要責備你，就是你把起初的愛心離棄了。」(啓示錄 2:4) 這愛心是指愛主的心，是不能離棄的。因為人是照三位一體的神的形像和樣式造的 (參創世記 1:26-27)，基督徒想到這點，愛屋及烏，自然會愛人。經文不是這麼說嗎？「人若說「我愛神」，卻恨他的弟兄，就是說謊話的；不愛他所看見的弟兄，就不能愛沒有看見的神。愛神的，也當愛弟兄，這是我們從神所受的命令。」(約翰一書 4:20-21)

5. 主的再來

       「你們看見那『行毀壞可憎的』，站在不當站的地方（讀這經的人須要會意），那時，在猶太的，應當逃到山上；在房上的，不要下來，也不要進去拿家裏的東西；在田裏的，也不要回去取衣裳。當那些日子，懷孕的和奶孩子的有禍了。你們應當祈求，叫這些事不在冬天臨到。因為在那些日子必有災難，自從神創造萬物直到如今，並沒有這樣的災難，後來也必沒有。若不是主減少那日子，凡有血氣的，總沒有一個得救的；只是為主的選民，他將那日子減少了。那時若有人對你們說：『看哪，基督在這裏！』或說：『基督在那裏！』你們不要信。因為假基督，假先知將要起來，顯神蹟(sign, G4592)奇事(wonder, G5059)，倘若能行，就把選民迷惑了。你們要謹慎。看哪，凡事我都預先告訴你們了。」(馬可福音 13:14-23)

        這些經文很清楚的敍述了一些耶穌再來的情景，就不多說了。同樣的一件事也記錄在馬太福音 24:15-25，是說不要在冬天或是安息日發生，並說是但以理的預言，而從但以 理書就知道是指這經文，「他必興兵，這兵必褻瀆聖地，就是保障。除掉常獻的燔祭，設立那行毀壞可憎的。」(但以理書 11:31) 並在馬太福音 24:25 說到預先告訴你們時的後面，加上了這一段，「若有人對你們說：『看哪，基督在曠野裏。』你們不要出去；或說：『看哪，基督在內屋中。』你們不要信。閃電從東邊發出，直照到西邊；人子降臨，也要這樣。屍首在哪裏，鷹也必聚在那裏。」(馬太福音 24:26-28) 

     我們知道邪教東方閃電就是基於這些經文，現在改名叫全能神教會，要留心他們想要魚目混珠。經文說得很清楚預先告訴我們的目的，「現在事情還沒有成就，我預先告訴你們，叫你們到事情成就的時候，就可以信。」(約翰福音 14:29) 耶穌是為了我們，而不是要彰顯自己，祂是「…心裏柔和謙卑，…」(馬太福音 11:29) 的。這裡也明講了耶穌再來的一些情景，但沒有說時間，因「（看哪！我來像賊一樣。那警醒、看守衣服、免得赤身而行叫人見他羞恥的有福了！）」(啓示錄 16:15) 如果你聽到有人說主那年那月那天會來，不要相信，因為一定是錯的。目前已証實這樣不少的說法是錯的，未來也會是如此。

6. 招聚教會中的選民

       「在那些日子，那災難以後，『日頭要變黑了，月亮也不放光，眾星要從天上墜落，天勢都要震動。』「那時，他們要看見人子有大能力，大榮耀，駕雲降臨。他要差遣天使，把他的選民從四方，從地極直到天邊，都招聚了來。」」(馬可福音 13:24-27)

        同一件事情也記載在馬太福音 24:29-31。當祂再降臨時是大有榮耀的，「看哪！他駕雲降臨，眾目要看見他，連刺他的人也要看見他，地上的萬族都要因他哀哭，這話是真實的。阿們！」(啓示錄 1:7) 這經文不是指在十字架上真正刺祂的那一個人，而是指那些不信祂的人，他們當然會在那時因祂哀哭，而基督徒是，「一有這些事，你們就當挺身昂首，因為你們得贖的日子近了。」(路加福音 21:28)

7. 在人子再來的事上要警醒

       「你們可以從無花果樹學個比方：當樹枝發嫩長葉的時候，你們就知道夏天近了。這樣，你們幾時看見這些事成就，也該知道人子近了，正在門口了。我實在告訴你們：這世代還沒有過去，這些事都要成就。天地要廢去，我的話卻不能廢去。「但那日子，那時辰，沒有人知道，連天上的使者也不知道，子也不知道，惟有父知道。你們要謹慎，警醒祈禱，因為你們不曉得那日期幾時來到。這事正如一個人離開本家，寄居外邦，把權柄交給僕人，分派各人當做的工，又吩咐看門的警醒。「所以，你們要警醒，因為你們不知道家主甚麼時候來，或晚上，或半夜，或雞叫，或早晨。恐怕他忽然來到，看見你們睡着了。我對你們所說的話，也是對眾人說：『要警醒！』」(馬可福音 13:28-37)

    這裏當然不是說我們不能物理上睡覺，是在說要警醒，可見睡覺時仍可警醒的，要不我們睡覺時耶穌來了怎麼辦？馬太福音在這件事上是這樣說的，「你們可以從無花果樹學個比方：當樹枝發嫩長葉的時候，你們就知道夏天近了。這樣，你們看見這一切的事，也該知道人子近了，正在門口了。我實在告訴你們：這世代還沒有過去，這些事都要成就。天地要廢去，我的話卻不能廢去。「但那日子、那時辰，沒有人知道，連天上的使者也不知道，子也不知道，惟獨父知道。挪亞的日子怎樣，人子降臨也要怎樣。當洪水以前的日子，人照常吃喝嫁娶，直到挪亞進方舟的那日，不知不覺洪水來了，把他們全都沖去。人子降臨也要這樣。那時，兩個人在田裏，取去一個，撇下一個；兩個女人推磨，取去一個，撇下一個。「所以，你們要警醒，因為不知道你們的主是哪一天來到。家主若知道幾更天有賊來，就必警醒，不容人挖透房屋，這是你們所知道的。所以，你們也要預備，因為你們想不到的時候，人子就來了。」」(馬太福音 24:32-44)

     前半段是和馬可福音所說的相同，後半段是新的，先是説到挪亞的洪水是他們不知不覺中來的，還是在說人子降臨也要這樣。接著舉了女人的例子，好像是有百分之五十的機會，但這衹是一種說法，如果我們看啓示錄中提到的七個教會，就知道得勝的人少於一半，我們要做那得勝的人，不要僅僅得救。最後用賊的例子，也是在說明我們不知主再來的確實時間。

     真的要隨時謹守、警醒，因為不衹是耶穌「…來像賊一樣。…」(啓示錄 16:15) 也是「…因為你們的仇敵魔鬼，如同吼叫的獅子，遍地遊行，尋找可吞吃的人。」(彼得前書 5:8) 再一次强調，如果我們在老我中，就會「…立志為善由得我，只是行出來由不得我。」(羅馬書 7:18) 一定需要聖靈帶領才會改變我們的生命。

     因「但那日子，那時辰，沒有人知道，連天上的使者也不知道，子也不知道，惟有父知道。」(馬可福音 13:32) 所以我們知道在道成肉身的這段期間中，子和父是在這點上不同的，因此這算是一個特例，因為一般情況是，「我(子)與父原為一。」(約翰福音 10:30) 另外一個特例是祂在十字架上的時候，「約在申初，耶穌大聲喊着說：「以利！以利！拉馬撒巴各大尼？」就是說：「我的神！我的神！為甚麼離棄我？」」(馬太福音 27:46)

        聖經從沒有說過無花果樹代表以色列，衹明說了葡萄園代表以色列，如經文所說，「萬軍之耶和華的葡萄園，就是以色列家；他所喜愛的樹，就是猶大人。…」(以賽亞書 5:7) 所以有人說樹枝發嫩長葉是指以色列復國，祇能說是自己想的，完全沒有聖經的根據。在這裏祇是說了一個自然現象，「你們可以從無花果樹學個比方：當樹枝發嫩長葉的時候，你們就知道夏天近了。」(馬可福音 13:28) 我們以前在「2080」中的「4. 用無花果樹和各樣的樹的發芽比喻神的國近了」，分享得相當清楚，請找到這篇文章。 

(經文除了特別註明外，是基於和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到這網站後要按『對屬靈生命的瞭解』。)

First, in the foreword, we offer a brief testimony that God is not a God who issues commands for our actions all the time. Second, we discuss the prophecy of the temple’s destruction. Third, we address the signs of the end times, specifically noting that the calamity here refers to suffering like the pains of childbirth. Fourth, it mentions suffering for the gospel and not premeditating what to say, as the triune God will preserve us in His own way. Fifth, it speaks of the Lord’s return and some of its circumstances. Sixth, it refers to gathering the elect of the Church. Finally, we have to be alerting and watchful regarding the Son of Man’s return.

1. Foreword

We often speak of obeying God, yet God is by no means a deity who issues commands for actions all the time. The triune God grants us a measure of freedom to make certain decisions, as the Scriptures also affirm. Jesus, incarnate as the Word, obeyed God, as the scripture declares: “…I do exactly as the Father commanded Me. …”(John 14:31) Yet in healing the leper, “Moved with compassion, Jesus stretched out His hand and touched him, and said to him, “I am willing; be cleansed.” …”(Mark 1:40-41) Similarly, in healing the two blind men, “Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him.”(Matthew 20:34) If God were to command every action without exception, how could there be instances like Jesus being moved with compassion?

During His incarnation, He remained fully God, for this is His inherent nature, unchangeable. Yet He “…emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.”(Philippians 2:7) We do not know how He accomplished this, but He truly became fully human, as Scripture declares, “and He gave Him authority to execute judgment, because He is the Son of Man.”(John 5:27) During this period, He never once exercised His divinity. That is why it says, “…for He gives the Spirit without measure.”(John 3:34) If He had used His divinity during this time, why would He still need the Holy Spirit?

In this topicwise Bible study, we have talked about that God is absolutely not a God who issues commands for our every actions. Those who participated in the study know that, if I remembered, I usually reminded everyone of the topic: this time was ‘1164 Temple, end times, tribulation and rescue, second coming, gathering, vigilance – Mark(13)1-37’. The final topic we saw was ‘1164 Temple, end times, tribulation and preservation, second coming, gathering, vigilance – Mark(13)1-37’. Why the discrepancy? Because the original fourth sub-topic instructed us not to worry beforehand, thus ‘rescuing’ us—in other words, ‘preserving’ us. Initially, I didn’t consider this point. Later, I realized this phrasing was better in Chinese and revised it in the fourth sub-title and outline, but forgot to update the main title, hence the discrepancy.

Thus, “let the Holy Spirit lead Bible study” does not mean that the said words are repeating everything the Spirit says verbatim. If that were the case, there would be no room for error. In reality, corrections are sometimes needed when we misinterpret or make wrong decisions within our freedom. When correction is required, the Holy Spirit may reveal it directly through thoughts or through others’ words. This time, it was merely replacing a title with a better one, yet it sufficiently demonstrates that God is not a God who issues commands for our every actions.

As before, this article is based on a topicwise Bible study. The hymn chosen in this study relates to Christians living a vibrant life. For Christians to live a vibrant life, they must follow the Holy Spirit’s guidance. If we cannot even study the Bible truly under the Holy Spirit’s guidance, how much less can we manage other daily aspects of life? In our previous post, 

“250823 1 A method for having life by allowing the Holy Spirit to guide Bible study,” we proposed a method that is absolutely feasible. I know it is absolutely feasible because it is a promise from the Bible. However, it does not specify how long it will take, as the Holy Spirit holds absolute sovereignty in determining when to begin guiding us in Bible study.

My situation was unique—it took me over twenty years to reach this point. Yours likely won’t take that long, but I estimate you’ll need at least five years of such Bible reading. Consider that Paul spent three years receiving his first revelations in the wilderness. We call his “first” because revelations continued to come, which is why he said, “If anyone supposes that he knows anything, he has not yet known as he ought to know.”(1 Corinthians 8:2) He understood clearly that God is infinite while humans are finite. So, five years is truly not excessive for us. Remember that slow work produces fine results. God called Moses only after forty years of shepherding. We certainly won’t wait that long.

2. The prophecy of the temple’s destruction

“As He was going out of the temple, one of His disciples said to Him, “Teacher, behold what wonderful stones and what wonderful buildings!” And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.””(Mark 13:1-2)

The same event is recorded in Matthew 24:1-2 and Luke 19:41-44, both stating that not one stone would be left upon another. The latter reads: “When He approached Jerusalem, He saw the city and wept over it, saying, “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.””(Luke 19:41-44) 

Jesus clearly foretold Jerusalem’s destruction, yet it remained hidden from them—their eyes were not opened. Just as He plainly prophesied His resurrection three days after death, yet the disciples only believed when they saw it, so too did God still show favor to Jerusalem at that time, sparing it from destruction.

Here lies an apparent contradiction: the Books of Mark and Matthew describe events occurring after the cleansing of the temple, while the Book of Luke places them just before entering Jerusalem—before the cleansing. Some might suggest that if Jesus had prophesied twice, this apparent contradiction would not exist. Yet He never prophesied the same event twice within such a short span. In truth, this apparent contradiction in the prophecy draws our attention to the fact that “not one stone will be left upon another”—thus fulfilling the purpose of the apparent contradiction.

Some explain this by suggesting that when the Second Temple was destroyed, Roman soldiers burned the temple, melting the gold leaf into the stones. People then dismantled the temple to extract the gold, leaving “not one stone upon another.” This seems a reasonable explanation, but where is the evidence?

3. Signs of the end times

“As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, “Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?” And Jesus began to say to them, “See to it that no one misleads you. Many will come in My name, saying, ‘I am He!’ and will mislead many. When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs (G5604).”(Mark 13:3-8)

They asked about Jerusalem, but here Jesus’ answer clearly refers to the end times. The same event is recorded in Luke 21:7-13 and Matthew 24:3-8. Though there are some differences, they are based on the same reality. The account of this event must align with all the records, meaning we must take the union of all descriptions.

Regarding the former, we previously discussed in “1. The signs of the end and countermeasures” under “1080 The end of the world, the return of Jesus, and the parable of sprouting – Jesus (32),” where we discussed Luke 21:7-18 in detail. There we stated, “we see in the scriptures the signs of the end times and the Christian countermeasures, which is not to think in advance what to say, but to rely completely on the Holy Spirit, and in the process, to endure to the end.” Please visit our website ‘https://a-christian-voice.com/‘, click ‘On spiritual understanding about life’, and locate this article.

Regarding the latter, a specific phrase is added: “But all these things are merely the beginning of birth pangs (G5604).”(Matthew 24:8) This word G5604 appears only four times, referring to the pains of childbirth. Its meaning is clearly seen in this scripture: “While they are saying, “Peace and safety!” then destruction will come upon them suddenly like labor pains (G5604) upon a woman with child, and they will not escape.”(1 Thessalonians 5:3) The final occurrence is in this verse: “But God raised Him up again, putting an end to the agony (G5604) of death, since it was impossible for Him to be held in its power.”(Acts 2:24) The agony of death is likened to the pain of childbirth, for there is no greater physical suffering in life than that endured during childbirth.

4. Persecution for the Gospel and its preservation

“But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. The gospel must first be preached to all the nations. When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. You will be hated by all because of My name, but the one who endures to the end, he will be saved.”(Mark 13:9-13)

The final passage describes events we indeed witness in reality: non-Christian relatives persecuting Christians who endure to the end. Regarding being flogged in the synagogue, “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.”(John 15:20) Christians are all servants of the Lord Jesus Christ. Consider how they treated Jesus: “They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, saying, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.””(Mark 10:32-34) How could the disciples, who were to bear witness by preaching the gospel to all nations, avoid suffering the same fate?

Regarding not worrying about what to say beforehand, Luke’s Gospel states: “So make up your minds not to prepare beforehand to defend yourselves; for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by all because of My name. Yet not a hair of your head will perish. By your endurance you will gain your lives (G5590, soul).”(Luke 21:14-19)

The Book of Matthew records a similar passage: ““Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many. Because lawlessness is increased, most people’s love will grow cold. But the one who endures to the end, he will be saved. This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.”(Matthew 24:9-14)

Indeed, if God does not permit it, not even a hair of the head will be harmed despite persecution. One must always endure, and will be preserved. Here it clearly states that some will be killed as martyrs. From a human perspective, one might ask: How is this called preservation? This is because God’s view of death is vastly different from man’s. Are not those who are martyred for the Lord blessed? Do they not share in the millennial kingdom, as the scripture says? “…I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, …they came to life and reigned with Christ for a thousand years.”(Revelation 20:4) Not everyone is qualified to be martyred for the Lord.

Matthew’s Gospel speaks of similar things: “Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many. Because lawlessness is increased, most people’s love will grow cold. But the one who endures to the end, he will be saved. This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.”(Matthew 24:9-14)

Do not let your love grow cold, as it did in the church at Ephesus. Does not the Scripture clearly state this? “But I have this against you, that you have left your first love.”(Revelation 2:4) This love refers to the love for the Lord, which must not be forsaken. For humans were created in the image and likeness of the triune God (cf. Genesis 1:26-27). When Christians reflect on this, their love naturally extends to others. Doesn’t Scripture say, “If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also.”(1 John 4:20-21)

5. The Lord’s return  

“But when you see the abomination of desolation standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. The one who is on the housetop must not go down, or go in to get anything out of his house; and the one who is in the field must not turn back to get his coat. But woe to those who are pregnant and to those who are nursing babies in those days! But pray that it may not happen in the winter. For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. And then if anyone says to you, ‘Behold, here is the Christ’; or, ‘Behold, He is there’; do not believe him; for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. But take heed; behold, I have told you everything in advance.”(Mark 13:14-23)

These verses clearly describe certain aspects of Jesus’ return, so I won’t elaborate further. The same event is recorded in Matthew 24:15-25, specifying it will not occur in winter or on the Sabbath, and identifying it as Daniel’s prophecy. From Daniel’s book, we know this refers to the passage: “Forces from him will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation.”(Daniel 11:31) Furthermore, in Matthew 24:25, following the warning about being forewarned, this passage is added: “So if they say to you, ‘Behold, He is in the wilderness,’ do not go out, or, ‘Behold, He is in the inner rooms,’ do not believe them. For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. Wherever the corpse is, there the vultures will gather.”(Matthew 24:26-28)

We know the cult Eastern Lightning, now renamed the Church of Almighty God, bases itself on these scriptures. Be wary of their attempts to pass off counterfeit as genuine. The Scriptures clearly state the purpose of foretelling: “Now I have told you before it happens, so that when it happens, you may believe.”(John 14:29) Jesus acted for our sake, not to exalt Himself. He is “…gentle and humble in heart, …”(Matthew 11:29). Here, too, the circumstances of Jesus’ return are clearly described, though no specific time is given, for “(“Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.”)”(Revelation 16:15). If you hear anyone claim the Lord will come on a specific year, month, or day, do not believe them, for it will surely be false. Numerous such predictions have already been proven false, and future claims will meet the same fate.

6. Gathering the elect of the Church  

“But in those days, after that tribulation, the sun will be darkened and the moon will not give its light, and the stars will be falling from heaven, and the powers that are in the heavens will be shaken. Then they will see the Son of Man coming in clouds with great power and glory. And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven.”(Mark 13:24-27)

The same event is recorded in Matthew 24:29-31. When He returns in glory, “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.”(Revelation 1:7) This scripture does not refer to the actual person who pierced Him on the cross, but to those who do not believe in Him. They will certainly mourn for Him at that time. As for Christians, “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.”(Luke 21:28)

7. Be alerting and watchful regarding the Son of Man’s return

““Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. Even so, you too, when you see these things happening, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but My words will not pass away. But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. “Take heed, keep on the alert; for you do not know when the appointed time will come. It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. Therefore, be on the alert⁠—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows, or in the morning⁠— in case he should come suddenly and find you asleep. What I say to you I say to all, ‘Be on the alert!’””(Mark 13:28-37)

This certainly does not mean we cannot physically sleep, but rather that we should be alerting and watchful. It shows that one can remain alerting and watchful even while sleeping—otherwise, what if Jesus came while we were asleep? Matthew’s Gospel addresses this matter in this way: ““Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but My words will not pass away. “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. For the coming of the Son of Man will be just like the days of Noah. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. Then there will be two men in the field; one will be taken and one will be left. Two women will be grinding at the mill; one will be taken and one will be left. “Therefore be on the alert, for you do not know which day your Lord is coming. But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.”(Matthew 24:32-44)

The first part is identical to Mark’s account, while the latter part is new. It begins by comparing Noah’s flood—which came unexpectedly—to the coming of the Son of Man. Next, the example of women is given, suggesting a fifty-fifty chance, but this is merely a figure of speech. If we look at the seven churches mentioned in the Book of Revelation, we see that fewer than half are victorious. We must strive to be among the victorious, not merely saved. Finally, the example of the thief also illustrates that we do not know the exact time of the Lord’s return.

We must truly be watchful and alert at all times, for not only does Jesus be “…coming like a thief. …”(Revelation 16:15) but also “…Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.”(1 Peter 5:8). This underscores that if we remain in our old selves, we will find that “…For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not.”(Romans 7:18). Only the Holy Spirit’s leading can transform our lives.

Because “But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.”(Mark 13:32) we understand that during the incarnation, the Son and the Father were distinct in this regard—a special case, since ordinarily “I and the Father are one.”(John 10:30) Another exception occurred when He was on the cross: “About the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?””(Matthew 27:46)

The Bible never states that the fig tree represents Israel; it explicitly identifies the vineyard as Israel, as the scripture declares: “For the vineyard of the LORD of hosts is the house of Israel And the men of Judah His delightful plant. …”(Isaiah 5:7) Therefore, those who claim that the sprouting of branches and leaves signifies Israel’s restoration are merely projecting their own thoughts, with no biblical basis whatsoever. Here, it simply describes a natural phenomenon: ““Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near.”(Mark 13:28) We previously shared this clearly in “4. Use the sprouting of fig tree and all the trees to recognize that the kingdom of God is near” of “1080.” Please find that article. 

(Verses refer to those in NASB95 unless otherwise specified.)

(You can get all articles in “https://a-christian-voice.com/” under “On spiritual understanding about life.”)

    首先，我们讨论了葡萄园的比喻中的凶恶园户，和耶稣这块房角的石头，说到了人心的刚硬，讨论中引用了以前的文章。第二是在讨论纳税给该撒可以不可以的话题上，也引用了以前的文章。第三是在讲耶稣看到人的复活后发生的事，也是引用了以前的文章。第四在谈首先要爱神和其次要爱人如己， 引用经文说非要如此行出来不可。第五，我们讨论了这问题，大卫既自己称基督为主，怎么基督又是大卫的子孙，在新约时代的我们，会很容易的问答这问题。最后，我们提到了寡妇的两个小钱和十一奉献，同时引用了以前的两篇文章。

1. 葡萄园的比喻和房角的头块石头       

    「耶稣就用比喻对他们说：「有人栽了一个葡萄园，周围圈上篱笆，挖了一个压酒池，盖了一座楼，租给园户，就往外国去了。到了时候，打发一个仆人到园户那里，要从园户收葡萄园的果子。园户拿住他，打了他，叫他空手回去。再打发一个仆人到他们那里，他们打伤他的头，并且凌辱他。又打发一个仆人去，他们就杀了他。后又打发好些仆人去，有被他们打的，有被他们杀的。「园主还有一位是他的爱子，末后又打发他去，意思说：『他们必尊敬我的儿子。』「不料，那些园户彼此说：『这是承受产业的。来吧，我们杀他，产业就归我们了！』于是拿住他，杀了他，把他丢在园外。「这样，葡萄园的主人要怎么办呢？他要来除灭那些园户，将葡萄园转给别人。经上写著说：『匠人所弃的石头，已作了房角的头块石头。这是主所作的，在我们眼中看为希奇。』 这经你们没有念过吗？」他们看出这比喻是指著他们说的，就想要捉拿他，只是惧怕百姓，于是离开他走了。」(马可福音 12:1-12)    

    请注意一下，这葡萄园里面是什么都有，葡萄园有篱笆保护著，有压酒池为葡萄准备著，并有住处，这不是和救恩相似吗？葡萄不被压榨不会成酒，人不经过苦难的试探怎么会成就生命的改变？「惟有忍耐到底的必然得救。」(马太福音 24:13) 尤其我们知道，「你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:13) 所以要忍耐，苦难终究会过去的。        

    在马太福音 21:33-46 和路加福音 20:9-19 虽然用不同的字句，但基本上是记载同一件事情。我们以前在「3076 智慧的言语，凶恶园户，及耶稣论复活 -耶稣(29)」中的「2. 凶恶园户的比喻并其解说」相当详细的讨论过路加福音 20:9-19，请到『 https://a-christian-voice.com/ 』的网站后，按『对属灵生命的了解』，找到这篇文章。        

    我们现在就谈谈一些上次没有讨论到的。路加福音明说，「他(园主人)要来除灭这些园户，将葡萄园转给别人。」 听见的人说：「这是万不可的！」(路加福音 20:16) 这么凶恶的园户，谁不会这样做呢？怎么还说这是万不可的！        

    接著就是「耶稣说：「经上写著：『匠人所弃的石头，已作了房角的头块石头。这是主所作的，在我们眼中看为希奇。』 这经你们没有念过吗？「所以我告诉你们：神的国必从你们夺去，赐给那能结果子的百姓。谁掉在这石头上，必要跌碎；这石头掉在谁的身上，就要把谁砸得稀烂。」祭司长和法利赛人听见他的比喻，就看出他是指著他们说的。他们想要捉拿他，只是怕众人，因为众人以他为先知。」(马太福音 21:42-46)        

    祭司长和法利赛人很清楚的知道祂是在说，「…神的国必从你们夺去，赐给那能结果子的百姓。」(马太福音 21:43) 因为「万军之耶和华的葡萄园，就是以色列家；他所喜爱的树，就是犹大人。…」(以赛亚书 5:7) 所以听见的人才会说万不可的，也明说了他们惧怕百姓的原因，是因为众人以祂为先知。        

    难道他们不知道耶稣神的儿子吗？「约翰又作见证说：「我曾看见圣灵仿佛鸽子从天降下，住在他(耶稣)的身上。我先前不认识他，只是那差我来用水施洗的，对我说：『你看见圣灵降下来，住在谁的身上，谁就是用圣灵施洗的。』我看见了，就证明这是神的儿子。」」(约翰福音 1:32-34) 是的，他们是知道的，只是不信，最终还是钉耶稣上十字架，人的心会是何等的刚硬啊 !  难怪耶和华对以西结说，「这众子(以色列人)面无羞耻，心里刚硬。我差你往他们那里去，你要对他们说：『主耶和华如此说。』」(以西结书 2:4) 即使是主耶和华说的，他们没有一个能听的耳，仍然是心里刚硬。

2. 纳税给该撒可以不可以？       

    「后来，他们打发几个法利赛人和几个希律党的人到耶稣那里，要就著他的话陷害他。他们来了，就对他说：「夫子，我们知道你是诚实的，甚么人你都不徇情面，因为你不看人的外貌，乃是诚诚实实传神的道。纳税给凯撒可以不可以？我们该纳不该纳？」 耶稣知道他们的假意，就对他们说：「你们为甚么试探我，拿一个银钱来给我看。」他们就拿了来。耶稣说：「这像和这号是谁的？」 他们说：「是凯撒的。」耶稣说：「凯撒的物当归给凯撒，神的物当归给神。」 他们就很希奇他。」(马可福音 12:13-17)        

    在马太福音 22:15-22 和路加福音 20:20-26 用不同的字句记载了同一件事情。我们以前在「3076」中的「1. 智慧的言语范例」相当详细的讨论过路加福音 20:20-26，在其中我们也谈到了祂有智慧的言语的原因，在这里就不多说了，请找到这篇文章。

3. 复活的事       

    「撒都该人常说没有复活的事。他们来问耶稣说：「夫子，摩西为我们写著说：『人若死了，撇下妻子，没有孩子，他兄弟当娶他的妻，为哥哥生子立后。』有弟兄七人，第一个娶了妻，死了，没有留下孩子；第二个娶了她，也死了，没有留下孩子；第三个也是这样。那七个人都没有留下孩子，末了，那妇人也死了。当复活的时候，她是哪一个的妻子呢？因为他们七个人都娶过她。」耶稣说：「你们所以错了，岂不是因为不明白圣经，不晓得神的大能吗？人从死里复活，也不娶也不嫁，乃像天上的使者一样。论到死人复活，你们没有念过摩西的书荆棘篇上所载的吗？神对摩西说：『我是亚伯拉罕的神，以撒的神，雅各的神。』神不是死人的神，乃是活人的神。你们是大错了。」」(马可福音 12:18-27)     

    虽然圣经没有明说这是真实发生过的事情，因为如果是真实的，发生的概率会非常非常的小。虽然我们不能百分之百的确定发生过，但也可以看到撒都该人在刁难祂。我们知道，同一件事情也记载在路加福音 20:27-40，且「有几个文士说：「夫子，你说得好！以后他们不敢再问他甚么。」(路加福音 20:39-40)     

    在这里，耶稣说得很清楚，以前我们在「2076」中的「3. 耶稣论人复活的事」，是这样简短的说，「撒都该人以为这样可以刁难耶稣，却没有想到是自己不了解，从死里复活的人也不娶也不嫁，而既是复活的人，就为神的儿子，且神乃是活人的神，难怪以后他们不敢再问他甚么。」如果你们看过启示录就知道这点，天上「宝座的周围又有二十四个座位，其上坐著二十四位长老，身穿白衣，头上戴著金冠冕。」(启示录 4:4) 至少那时二十四位长老已在天上。          

    保罗说得很清楚，「若没有死人复活的事，基督也就没有复活了。若基督没有复活，我们所传的便是枉然，你们所信的也是枉然！并且明显我们是为神妄作见证的，因我们见证神是叫基督复活了。若死人真不复活，神也就没有叫基督复活了。因为死人若不复活，基督也就没有复活了。基督若没有复活，你们的信便是徒然，你们仍在罪里，就是在基督里睡了的人也灭亡了。我们若靠基督只在今生有指望，就算比众人更可怜。」(哥林多前书 15:13-19)     

    我们要特别强调保罗只是讲了一个事实，不会说谎去认撒但为父，因为他深深知道，「…魔鬼(撒但)…说谎是出于自己，因他本来是说谎的，也是说谎之人的父。」(约翰福音 8:44) 在我们被模成耶稣的形像前，我们有时会不知道的说谎，譬如说，我们可能从小被教成，为了别人的好处而说白色的谎言是可接受的，不知不觉中就这样说谎了自己还不知道，但绝对不要说明明知道的谎言，宁可不说话，即使有时会因此而受委曲。在这种情况下，我们知神会为我们背书的，因为圣经明说，「不要以恶报恶。众人以为美的事，要留心去做。若是能行，总要尽力与众人和睦。亲爱的弟兄，不要自己伸冤，宁可让步，听凭主怒。因为经上记著：「主说：『伸冤在我，我必报应。』」」(罗马书 12:17-19)

4. 首先要爱神和其次要爱人如己       

    「有一个文士来，听见他们辩论，晓得耶稣回答得好，就问他说：「诫命中哪是第一要紧的呢？」耶稣回答说：「第一要紧的就是说：『以色列啊，你要听！主我们神是独一的主。你要尽心、尽性、尽意、尽力爱主你的神。』其次就是说：『要爱人如己。』再没有比这两条诫命更大的了。」那文士对耶稣说：「夫子说，神是一位，实在不错！除了他以外，再没有别的神；并且尽心、尽智、尽力爱他，又爱人如己，就比一切燔祭和各样祭祀好得多。」耶稣见他回答得有智慧，就对他说：「你离神的国不远了。」从此以后，没有人敢再问他甚么。」(马可福音 12:28-34)     

    旧约时代的「撒母耳说：「耶和华喜悦燔祭和平安祭，岂如喜悦人听从他的话呢？听命胜于献祭，顺从胜于公羊的脂油。」」(撒母耳记上 15:22) 难怪那文士会说，「…比一切燔祭和各样祭祀好得多。」(马可福音 12:33) 那时当然是听命和献祭都要做。在新约的时代没有献祭了，「…因为他(耶稣)只一次将自己献上，就把这事成全了。」(希伯来书 7:27)     

    同样的一件事在马太福音 22:34-40 中较为简短的记载，但说了，「这两条诫命是律法和先知一切道理的总纲。」(马太福音 22:40) 第一要紧的在十诫中第一诫就说得很清楚，其中记著，「除了我以外，你不可有别的神。」(出埃及记 20:3)        

    至于会有第二诫命，「因为全律法都包在「爱人如己」这一句话之内了。」(加拉太书 5:14) 就是说，「凡事都不可亏欠人，惟有彼此相爱，要常以为亏欠，因为爱人的就完全了律法。像那「不可奸淫」，「不可杀人」，「不可偷盗」，「不可贪婪」，或有别的诫命，都包在「爱人如己」这一句话之内了。爱是不加害与人的，所以爱就完全了律法。」(罗马书 13:8-10) 雅各更是强调，「经上记著说：「要爱人如己。」你们若全守这至尊的律法，才是好的。」(雅各书 2:8) 所以不祗是要知道而已，要能行出来。知道祇是「…离神的国不远了…」(马可福音 12:34) 知道是行的第一步。如果知都不知道，怎么行出来呢？

5. 大卫既自己称基督为主，怎么基督又是大卫的子孙       

    「耶稣在殿里教训人，就问他们说：「文士怎么说基督是大卫的子孙呢？大卫被圣灵感动，说：『主对我主说：你坐在我的右边，等我使你仇敌作你的脚凳。』大卫既自己称他为主，他怎么又是大卫的子孙呢？」众人都喜欢听他。耶稣在教训之间，说：「你们要防备文士，他们好穿长衣游行，喜爱人在街市上问他们的安，又喜爱会堂里的高位，筵席上的首座；他们侵吞寡妇的家产，假意作很长的祷告。这些人要受更重的刑罚。」」(马可福音 12:35-40)       

    前半段是在引用这经文，「耶和华对我主说：「你坐在我的右边，等我使你仇敌作你的脚凳。」」(诗篇 110:1) 虽然那时候他们不知道怎么问答这问题，「大卫既自己称基督为主，怎么基督又是大卫的子孙」，但在新约的时代，我们都能回答这问题，就是知道大卫的主是基督，而耶稣在肉身上是大卫的子孙，虽然祂是圣灵感孕而生 (参马太福音 1:18)，但从家谱上就知道祂在肉身上是大卫的子孙，也就是父系可参马太福音 1:1-17，且母系也是如此，就是路加福音 3:23-38 所说的。以前在「3046 耶稣的家谱和受试探及争议 – 耶稣的形像 (1)」中的「2. 耶稣的家谱」，我们把这点说得很清楚，请找到这篇文章。     

    这里并没有明说听众是什么人，只能说文士可能不在。在马太福音 22:41-46 也说到了诗篇 110:1，但明说，「法利赛人聚集的时候，耶稣问他们…」(马太福音 22:41) 在路加福音 20:41-47 提到诗篇 110:1 时，接著说，「众百姓听的时候，耶稣对门徒说：「你们要防备文士。他们好穿长衣游行，喜爱人在街市上问他们安，又喜爱会堂里的高位，筵席上的首座；他们侵吞寡妇的家产，假意作很长的祷告。这些人要受更重的刑罚！」」(路加福音 20:45-47) 我们最多也只能说文士可能不在。      

    马太福音明说法利赛人和文士是两种不同的人，如两节经文所说，「那时，有法利赛人和文士从耶路撒冷来见耶稣…」(马太福音 15:1) 和「你们这假冒为善的文士和法利赛人有祸了！…」(马太福音 23:23) 而且耶稣从来没有在这么短的时间中引用同一个经文多过一次，所以在逻辑上，我们从圣经并不知道耶稣是不是引用了诗篇 110:1 多于一次，不能结论说这些不是指同一件事情，因此有明显的矛盾，但我们绝对会注意到诗篇 110:1，所以圣经要我们注意到一件事情，不是非要默示明显的矛盾不可。        

    后半段很清楚的说明要防备文士的原因，耶稣明说了，「…你们的义若不胜于文士和法利赛人的义，断不能进天国。」(马太福音 5:20) 但是我们看到即使如此，他们说对的话时，我们仍然要听那对的话，如经文所说，「那时，耶稣对众人和门徒讲论，说：「文士和法利赛人坐在摩西的位上，凡他们所吩咐你们的，你们都要谨守遵行；但不要效法他们的行为，因为他们能说不能行。他们把难担的重担捆起来，搁在人的肩上，但自己一个指头也不肯动。「他们一切所做的事都是要叫人看见，所以将佩戴的经文做宽了，衣裳的䍁子做长了；喜爱筵席上的首座，会堂里的高位；又喜爱人在街市上问他安，称呼他拉比。」(马太福音 23:1-7) 这就如同今日一样，要对事不对人，对的话要听。

6. 寡妇的两个小钱和十一奉献

    「耶稣对银库坐著，看众人怎样投钱入库。有好些财主往里投了若干的钱。有一个穷寡妇来，往里投了两个小钱，就是一个大钱。耶稣叫门徒来，说：「我实在告诉你们：这穷寡妇投入库里的，比众人所投的更多。因为，他们都是自己有余，拿出来投在里头，但这寡妇是自己不足，把她一切养生的都投上了。」」(马可福音 12:41-44)      

    所以耶稣是对银库坐著特别来看人如何奉献，同样的一件事情在路加福音 21:1-4 也有记载，我们以前在「3077 耶稣及大卫，法利赛人，和十一奉献  -耶稣(30)」中的「3. 寡妇的两个小钱和十一奉献」，详细的讨论过这些经文，并将其和十一奉献一起讨论。在其中，我们看到了寡妇虽不能每天都投上一切养生的，但绝对知道她的甘心情愿。 后又在「3142 十一奉献的真谛和不要认撒但为父」中的「1. 十一奉献的真谛」，阐述了圣灵是如何的带领我们看到了十一奉献的真谛，请用以前提过的方法，找到这两篇文章。谢谢。         

(经文除了特别注明外，是基于和合本。)

(你可以在『 https://a-christian-voice.com/ 』看到所有的文章，到这网站后要按『对属灵生命的了解』。)