首先我們看看耶穌在迦百農治療大有信心的百夫長之僕人，這是祂用話語遙遠地醫治了沒見面的僕人。也看到這件事的重點是在從神的角度看，如果從人的角度看，絕對會有一個到底百夫長有沒有見到耶穌的矛盾問題。我們從聖經的一致性來看這個問題，解釋為什麼從人的角度看，在這件事上馬太福音的可信度較高。第二，我們看到了耶穌的憐憫和恩典，祂的能力使拿因寡婦的兒子復活。第三，我們看到了施洗約翰跌倒了，因他差人去問耶穌是不是那一位。耶穌也提到了祂所做的事，我們也看出了那都是為了我們。第四，經文說到施洗約翰就是那應當來的以利亞，有以利亞的心智和能力，從聖經的一致性看，很清楚的知道這不是說以利亞的輪迴轉世。也看到了我們是因信稱義，但仍要有信心的行為。第五，我們看到了施洗約翰和耶穌的吃喝情況就如吹笛的孩童一樣，孩童吹笛，他們不跳舞；孩童舉哀，他們不啼哭，兩者都不行，沒有人管孩童做什麼，人照樣做他們要做的。所以智慧之子都以智慧為是，知道一生的果效是由心發出，不是看表面的行為。

1. 治療大有信心的迦百農百夫長之僕人

       『耶穌對百姓講完了這一切的話，就進了迦百農。有一個百夫長所寶貴的僕人，害病快要死了。百夫長風聞耶穌的事，就託猶太人的幾個長老去求耶穌來救他的僕人。他們到了耶穌那裏，就切切地求他說：「你給他行這事是他所配得的，因為他愛我們的百姓，給我們建造會堂。」耶穌就和他們同去。 離那家不遠，百夫長託幾個朋友去見耶穌，對他說：「主啊，不要勞動，因你到我舍下，我不敢當！我也自以為不配去見你，只要你說一句話，我的僕人就必好了。因為我在人的權下，也有兵在我以下，對這個說：『去！』他就去；對那個說：『來！』他就來；對我的僕人說：『你做這事！』他就去做。」耶穌聽見這話，就希奇他，轉身對跟隨的眾人說：「我告訴你們，這麼大的信心，就是在以色列中，我也沒有遇見過。」那託來的人回到百夫長家裏，看見僕人已經好了。』(路加福音 7:1-10)

       同樣的一件事情在馬太福音也有記載，我們先看經文並比較其異同。『耶穌進了迦百農，有一個百夫長進前來，求他說：「主啊，我的僕人害癱瘓病，躺在家裏，甚是疼苦。」耶穌說：「我去醫治他。」百夫長回答說：「主啊，你到我舍下，我不敢當；只要你說一句話，我的僕人就必好了。因為我在人的權下，也有兵在我以下；對這個說：『去』，他就去；對那個說：『來』，他就來；對我的僕人說：『你做這事』，他就去做。」耶穌聽見就希奇，對跟從的人說：「我實在告訴你們：這麼大的信心，就是在以色列中，我也沒有遇見過。我又告訴你們：從東從西，將有許多人來，在天國裏與亞伯拉罕、以撒、雅各一同坐席；惟有本國的子民，竟被趕到外邊黑暗裏去，在那裏必要哀哭切齒了。」耶穌對百夫長說：「你回去吧！照你的信心，給你成全了。」那時，他的僕人就好了。』(馬太福音 8:5-13)

       當我們比較時，地點，和僕人害什麼病，及耶穌看到了百夫長的大的信心是很明顯的，但一個反應可能會是問這明顯的矛盾，到底百夫長見了耶穌沒有？在我們討論這問題之前，我們先從神的角度看，也就是從耶穌的角度看，因為這是一致的，耶穌從百夫長的話中看見了他的大信心，百夫長說：「主啊，你到我舍下，我不敢當；只要你說一句話，我的僕人就必好了。」也看到他的原因。是的，耶穌就照著他的話語，用祂的話語遙遠地治療了未見面的僕人。

       對於這個矛盾的問題，當我們相信聖經是神所默示時，知道神是全知的，不會不知道有這明顯的矛盾，就像我們以前所講的，神要藉著這明顯的矛盾告訴我們什麼？大概你們現在可以看到為什麼我們先討論一致的部份，這是神要我們看到的，從神的角度看是一致的。至於百夫長是否親自見了耶穌，相對起來是沒什麼重要！因為救恩的計劃不會因此受到影響。其實這也在變化山上發生類似的事情，神要我們専注在耶穌身上(參馬太福音 17:1-8)

    如果一定要討論這問題，我會偏向於馬太福音所說的，為什麼呢？我們注意到，『這些事我既從起頭都詳細考察了，…』(路加福音 1:3) 雖然路加是詳細考察過，但畢竟是聽別人說的，而馬太是十二使徒之一，可能是親自在那裏，因此可信度較高，而且馬太福音這一段從『我又告訴你們』開始，講到了信心的重要、和最後因沒有信心的本國子民而產生的結局，在這裏，也可以看到聖經是一致的，但聖經的確沒有明講這不是很重要的問題，聖經是會這樣寫的，你可能會有不同的猜測。請注意，在馬太福音並說，那僕人的病是「那時」就好了，主是不會遲延的。而且從路加福音長老的話和耶穌的行動看到，這時從人的角度和從神的角度看這一件事正好是一致的，因為耶穌本來是答應了要去百夫長家的，當然我們知道最後祂跟本沒有必要去。

2. 耶穌憐憫拿因城的寡婦使其子復活

       『過了不多時，耶穌往一座城去，這城名叫拿因。他的門徒和極多的人與他同行。將近城門，有一個死人被抬出來。這人是他母親獨生的兒子，他母親又是寡婦，有城裏的許多人同着寡婦送殯。主看見那寡婦，就憐憫她，對她說：「不要哭。」於是進前按着槓，抬的人就站住了。耶穌說：「少年人，我吩咐你起來！」那死人就坐起，並且說話。耶穌便把他交給他母親。眾人都驚奇，歸榮耀與神，說：「有大先知在我們中間興起來了！」又說：「神眷顧了他的百姓！」他這事的風聲就傳遍了猶太和周圍地方。』(路加福音 7:11-17)

       我們看到了耶穌是有憐憫有恩典的，而且祂的能力大到能使死人復活，的確我們不知道這人是不是剛死不久，但拉撒路是死透而復活的(參約翰福音 11:1-17)，祂的確是有使死人復活的能力，這又是一個不需要有病人有信心的例子，這裏跟本沒有談到死人的信心，是耶穌的憐憫，神有絕對的主權。

3. 施洗約翰的跌倒

       『約翰的門徒把這些事都告訴約翰。他便叫了兩個門徒來，打發他們到主那裏去，說：「那將要來的是你嗎？還是我們等候別人呢？」那兩個人來到耶穌那裏，說：「施洗的約翰打發我們來問你：『那將要來的是你嗎？還是我們等候別人呢？』」正當那時候，耶穌治好了許多有疾病的，受災患的，被惡鬼附着的，又開恩叫好些瞎子能看見。耶穌回答說：「你們去，把所看見所聽見的事告訴約翰，就是瞎子看見，瘸子行走，長大痲瘋的潔淨，聾子聽見，死人復活，窮人有福音傳給他們。凡不因我跌倒的，就有福了！」』(路加福音 7:18-23)

          神已經告訴施洗約翰、耶穌就是那一位，因為『約翰又作見證說：「我曾看見聖靈彷彿鴿子從天降下，住在他的身上。我先前不認識他，只是那差我來用水施洗的，對我說：『你看見聖靈降下來，住在誰的身上，誰就是用聖靈施洗的。』我看見了，就證明這是神的兒子。」』(約翰福音 1:32-34) 而他仍然問：「那將要來的是你嗎？還是我們等候別人呢？」 所以我們知道是施洗約翰軟弱了，耶穌才會說：『凡不因我跌倒的。』我們看到施洗約翰在這件事上軟弱跌倒了。雖然說『…天國裏最小的比他還大，』(馬太福音 11:11) 但要知道我們不見得比他更好，在屬靈上，我們基本上都是有病的，是瞎眼的，我們都是貧窮的，我們難道不是因福音而復活嗎？從人的角度看要承認這些不是很容易的，就如經文所說，『耶穌對他們(法利賽人)說：「你們若瞎了眼，就沒有罪了；但如今你們說『我們能看見』，所以你們的罪還在。」』(約翰福音 9:40-41) 我們以前提到過這些經文，就不多談了。

4. 施洗約翰有以利亞的心智和能力

       『約翰所差來的人既走了，耶穌就對眾人講論約翰說：「你們從前出去到曠野，是要看甚麼呢？要看風吹動的蘆葦嗎？你們出去，到底是要看甚麼？要看穿細軟衣服的人嗎？那穿華麗衣服、宴樂度日的人是在王宮裏。你們出去，究竟是要看甚麼？要看先知嗎？我告訴你們，是的，他比先知大多了。經上記着說：『我要差遣我的使者在你前面預備道路。』 所說的就是這個人。我告訴你們，凡婦人所生的，沒有一個大過約翰的；然而神國裏最小的比他還大。」』(路加福音 7:24-28)

     施洗約翰的確是比先知大多了，其他舊約的先知看到耶穌將會降臨，但都沒有真正的見到過耶穌，他不但是見到了耶穌，還是祂的開路先鋒！『你們若肯領受，這人就是那應當來的以利亞。』(馬太福音 11:14) 從聖經的一致性看，很清楚的知道這不是說以利亞的輪迴轉世，所以說施洗約翰有以利亞的心智和能力。雖然聖經沒有明講，從這裏我可以相信他是在神國的。那麼為什麼說：『然而神國裏最小的比他還大。』在這裏是指他在人間和婦人所生的同一類，當然比在神國裏最小的還小！

     這件事在馬太福音 11:7-14 也有記載，且加上了這經文，『從施洗約翰的時候到如今，天國是努力進入的，努力的人就得着了。因為眾先知和律法說預言，到約翰為止。你們若肯領受，這人就是那應當來的以利亞。』(馬太福音 11:12-14) 關於施洗約翰的確是指以利亞已經來了，在馬太福音 17:10-13 和馬可福音 9:11-13 都提到，尤其馬太福音是明講，『門徒這才明白耶穌所說的，是指着施洗的約翰。』(馬太福音 17:13) 『到如今』這包括了我們，經文說，『天國是努力進入的，努力的人就得着了。』 我們知道基督徒『…稱義是因着信，不在乎遵行律法。』(羅馬書 3:28)   那努力是指什麼呢？『耶和華(三位一體的神)說：「我的意念非同你們的意念，我的道路非同你們的道路。天怎樣高過地，照樣，我的道路高過你們的道路，我的意念高過你們的意念。』(以賽亞書 55:8-9) 有時，聖靈所感動的和我們的想法會有很大不同的時候，我們需要分辨，因『這也不足為怪，因為連撒但也裝作光明的天使。所以，他的差役若裝作仁義的差役，也不算希奇。…』(哥林多後書 11:14-15) 當我們確定這感動是來自聖靈時，我們在這種情況下真需要努力，才能不消滅聖靈的感動。這不只是普通的努力而已，英文是用暴力(violence)這字。在羅馬書 8:13 說得很清楚，『…若靠着聖靈治死身體的惡行，必要活着。』(羅馬書 8:13) 我們要治死身體的惡行。換句話說，我們要治死老我。這難道不是使用暴力在我們自己身上嗎？

     我們的確是因信稱義，但記得要行道(參雅各書 1:22-24)，要有信心的行為，在啓示錄講得很清楚，『…白色的大寶座…死了的人都憑着這些案卷所記載的，照他們所行的受審判。』(啓示錄 20:11-12) 基督徒仍要不行律法的，甘心情願的努力和神同工，努力的不消滅聖靈的感動。

5. 智慧之子都以智慧為是

       『眾百姓和稅吏既受過約翰的洗，聽見這話，就以神為義；但法利賽人和律法師沒有受過約翰的洗，竟為自己廢棄了神的旨意。主又說：「這樣，我可用甚麼比這世代的人呢？他們好像甚麼呢？好像孩童坐在街市上，彼此呼叫說：『我們向你們吹笛，你們不跳舞；我們向你們舉哀，你們不啼哭。』施洗的約翰來，不吃餅，不喝酒，你們說他是被鬼附着的。人子來，也吃也喝，你們說他是貪食好酒的人，是稅吏和罪人的朋友。但智慧之子都以智慧為是。」』(路加福音 7:29-35)

       同樣的事情也記載在馬太福音 11:15-19，在那裏說到，『有耳可聽的，就應當聽！』(馬太福音 11:15) 我本以為這句話是指著『你們若肯領受，這人就是那應當來的以利亞』而言。但是路加福音沒有講這個而直接進到了吹笛的孩童，而且在馬太福音 11:16 前的原文有「但(G1161)」這個字，所以下面吹笛孩童的那些話是『有耳可聽的，就應當聽！』

     在馬太福音也提到，『約翰來了，也不吃，也不喝，人就說他是被鬼附着的。』(馬太福音 11:18) 我們知道施洗約翰所遇到的是聖靈的工作，他『…從母腹裏就被聖靈充滿了。』(路加福音 1:15) 而就如耶穌所說，『「凡褻瀆聖靈的，卻永不得赦免，乃要擔當永遠的罪。」這話是因為他們說：「他(耶穌)是被污鬼附着的。」』(馬可福音 3:28-30)

      我們看到情況就如吹笛的孩童，要跳舞也不行，要舉哀也不可，沒有人管他們做什麼，人要做的照樣做了。所以施洗約翰來了，也不吃，也不喝，他們有話說，人子來，也吃也喝，他們也有話說，所以智慧之子都以智慧為是。不是看外表，而是看內心的智慧，要記得，『…一生的果效，是由心發出。』(箴言 4:23) 『善人從他心裏所存的善就發出善來；惡人從他心裏所存的惡就發出惡來；因為心裏所充滿的，口裏就說出來。』(路加福音 6:45)

   (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』。)

We first take a look at the healing of the servant of a centurion who had great faith. Jesus used His words to remotely heal him without even meeting him. We can also see the emphasis is on seeing things in the aspect of God. If seeing things in the aspect of human, we’ll ask a contradictory question like if the centurion met Jesus. We discussed this issue from the consistency of the Bible, and explain why the Gospel of Matthew has higher credibility in this issue. Secondly, we can see that Jesus had compassion and was graceful and had the ability to have the son of the widow resurrected. Thirdly, we can observe the fall of John the Baptist in one issue since he sent someone to ask if Jesus was the one. To respond, Jesus mentioned all things He did, which were for us in a way. Fourthly, there is a verse that says that John the Baptist was the coming Elijah. From the consistency of the Bible, it is clear that it doesn’t refer to the reincarnation of Elijah. Thus, he had the wisdom and ability of Elijah. We are justified by faith, and need to have actions out of faith. Fifthly, we see that the situation of the eating and drinking habits of Jesus and John the Baptist are similar to that of the children playing the flute. It is not good for the children to play either way. People didn’t dance when they played. When they sang a dirge, and no one wept. No people cared about what they did. People did whatever they wanted anyway.  Therefore, wisdom is vindicated by all her children. We know that from the heart flow the springs of life, not according to the actions in the surface.

1. Healing the servant of a centurion who has a big faith

In Luke 7:1-19, it says, “When He had completed all His discourse in the hearing of the people, He went to Capernaum. And a centurion’s slave, who was highly regarded by him, was sick and about to die. When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave. When they came to Jesus, they earnestly implored Him, saying, “He is worthy for You to grant this to him; for he loves our nation and it was he who built us our synagogue.” Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, “Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. For I also am a man placed under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, “I say to you, not even in Israel have I found such great faith.” When those who had been sent returned to the house, they found the slave in good health.”

The same event is described in Matthew 8:5-13. Let us first read the verses and then compare them for their similarities and differences. “And when Jesus entered Capernaum, a centurion came to Him, imploring Him, and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.” Jesus said to him, “I will come and heal him.” But the centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it. “Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” And Jesus said to the centurion, “Go; it shall be done for you as you have believed.” And the servant was healed that very moment.” 

When we compare them, we know clearly about where it happened, what kind of disease the servant had, and the great faith of the centurion. However, some people may ask first the apparent contradictory question if the centurion saw Jesus. Before the discussion of this question, let see the event in the aspect of God, i.e., in the aspect of Jesus, since this point is consistent in both Gospels. That is, Jesus saw the centurion’s great faith from what was said by him. The centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed.” And it came a reason why he believed so. Yes, Jesus did according to what he said. That is, using His word to remotely heal the servant whom He didn’t see before.

Regarding the contradictory question, when we really believe that the Bible is inspired by God, how come He doesn’t know the apparently contradictory question when He is omniscient. Then we should ask what we discussed before, what does God want to tell us in the apparent contradiction. Now you can probably guess why we discussed first the consistent part which is what God wants us to see, in the aspect of God. In terms of whether the centurion saw Jesus personally or not is not really important. The plan of salvation is not affected by either way. In fact, similar things happened in the Mountain of Transfiguration. God wants us to concentrate on Jesus alone (Ref. Matthew 17:1-8).

If we really want to discuss the question regarding which is correct. I’ll lean upon the Gospel of Matthew. Why? Let us notice in Luke 1:3, it says, “…having investigated everything carefully from the beginning, …” Indeed, Luke investigated everything. But he heard everything from others, and Matthew is one of the twelve who might be there personally. Thus, the credibility of the latter might be greater. Furthermore, if we start this paragraph in the Gospel of Matthew from the words, “Truly I say to you,” it talks about the importance of faith and the final conclusion of the sons of Israel due to their lack of faith. Here, we can also see an example of the consistency of the Bible. But the Bible really doesn’t say clearly for such insignificant questions. You might have different guesses. Also, please notice that what said in the Gospel of Matthew that the servant was healed at that very moment. Yes, at that very moment. The Lord doesn’t delay. And from what said by elders and the action of Jesus, it happened to be consistent for seeing things in the aspect of human and God, since Jesus originally planned to go but He had no need to go from the final result.

2. Jesus making the son of a widow in Nain resurrected due to His compassion        

In Luke 7:11-17, it says, “Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd. Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. When the Lord saw her, He felt compassion for her, and said to her, “Do not weep.” And He came up and touched the coffin; and the bearers came to a halt. And He said, “Young man, I say to you, arise!” The dead man sat up and began to speak. And Jesus gave him back to his mother. Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” and, “God has visited His people!” This report concerning Him went out all over Judea and in all the surrounding district.”

We can see that Jesus was merciful and graceful. His ability was so huge that He could make the dead resurrected. Indeed, we don’t know if the son had just died or died a while ago. But the Lazarus of Bethany was indeed in the tomb four days (Ref. John 11:1-17) He indeed had the ability to make the dead resurrect. This is another example with no mention of the faith of the healed. There was no talking about the faith of the dead. It was out of the compassion of Jesus. And God has absolute authority.

3. The fall of John the Baptist     

In Luke 7:18-23 it says, “The disciples of John reported to him about all these things. Summoning two of his disciples, John sent them to the Lord, saying, “Are You the Expected One, or do we look for someone else?” When the men came to Him, they said, “John the Baptist has sent us to You, to ask, ‘Are You the Expected One, or do we look for someone else?'” At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. And He answered and said to them, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them. Blessed is he who does not take offense at Me.””

God already told John the Baptist that Jesus was the Expected One since it says in John 1:32-34, “John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ I myself have seen, and have testified that this is the Son of God.”” And he still asked, “do we look for someone else?” So, we know that John was weakened, and thus Jesus would say, “Blessed is he who does not take offense at Me.”

We can see that John had been weak in this particular event. Although the Bible says in Matthew 11:11, “…Yet the one who is least in the kingdom of heaven is greater than he.” We need to know that we are not really better than him. In the spiritual life, we are basically sick, blind, and poor. Aren’t we resurrected because of the Gospel? From seeing things in the aspect of human, to recognize theses is not easy at all, like what said in John 9:40-41, “Those of the Pharisees who were with Him heard these things and said to Him, “We are not blind too, are we?” Jesus said to them, “If you were blind, you would have no sin; but since you say, ‘We see,’ your sin remains.” We discussed these verses before. Thus, we’ll not talk about these one more time.

4. John the Baptist having the wisdom and ability of Elijah 

It is said in Luke 7:24-28, “When the messengers of John had left, He began to speak to the crowds about John, “What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. This is the one about whom it is written, ‘Behold, I send My messenger ahead of You, Who will prepare Your way before You.’ I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he.””

Indeed, John the Baptist is greater than the prophets in the Old Testament. The others saw that Jesus would come, but never met Him. John not only met Jesus, but was His forerunner. It is said clearly in Matthew 11:14,”And if you are willing to accept it, John himself is Elijah who was to come.” From the consistency of the Bible, John is definitely not the incarnation of Elijah. Therefore, we say that John the Baptist has wisdom and ability of Elijah. Although the Bible doesn’t say clearly that John is in the kingdom of God, I believe so from what I can see. Then why does it say, “yet he who is least in the kingdom of God is greater than he.” Because he was compared to those born of women. He is in the same category with them. Of course, he is less than the least in the kingdom of God.

This event is also described in Matthew 11:7-14 with the additional verses given in Matthew 11:12-14, “From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. For all the prophets and the Law prophesied until John. And if you are willing to accept it, John himself is Elijah who was to come.” Regarding John is indeed the coming of Elijah, Matthew 17:10-13 and Mark 9:11-13 mention this also. In particular, it is said directly in Matthew 17:13, “Then the disciples understood that He had spoken to them about John the Baptist.” “Until now”, it includes us. The verse says, “the kingdom of heaven suffers violence, and violent men take it by force.” We know in Romans 3:28, “…a man is justified by faith apart from works of the Law.” Then what does it mean by violent men? That means that it needs violence to oneself. How come? It says in Isaiah 55:8-9, “For My thoughts are not your thoughts, Nor are your ways My ways,” declares the Lord. For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts.” What moved us by the Holy Spirit sometimes is very different from what we think. We need to discern in this case since in 2 Corinthians 11:14-15, it says clearly, “No wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, …” When we are sure that the stimulus indeed comes from the Holy Spirit, we have to make an effort to follow the leading of the Holy Spirit. This is not an ordinary effort. It is said in Romans 8:13, “…but if by the Spirit you are putting to death the deeds of the body, you will live.” We have to put death to the deeds of the body. In the other words, we kill the old self. Isn’t this committing violence against ourselves?

We are indeed justified by faith, but we need to be doers (Ref. James 1:22-24). We must have actions out of faith. It is said clearly in Revelation 20:11-12, “Then I saw a great white throne …and the dead were judged from the things which were written in the books, according to their deeds.” So, Christians need to be willingly to make an effort to work with God, to endeavor not to quench the Spirit;

5. Wisdom is vindicated by all her children

It is said in Luke 7:29-35, “When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John. But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John. “To what then shall I compare the men of this generation, and what are they like? They are like children who sit in the market place and call to one another, and they say, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.’ For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon!’ The Son of Man has come eating and drinking, and you say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by all her children.””

The same event is also recorded in Matthew 11:15-19. There, it says in Matthew 11:15 “He who has ears to hear, let him hear.” Before, I thought that this was referring to what said in Matthew 11:14, “And if you are willing to accept it, John himself is Elijah who was to come.” But the Gospel of Luke doesn’t mention this and directly enter the paragraph regarding the children playing the flute. Also, in Matthew 11:16, there is the word ‘but G1161.’ Therefore, the words of those children refer to, “He who has ears to hear, let him hear.”

It says in Matthew 11:18, “For John came neither eating nor drinking, and they say, ‘He has a demon!'” We know what John encountered was the Holy Spirit since it says clearly in Luke 1:15 “…he will be filled with the Holy Spirit while yet in his mother’s womb.” It is just like what Jesus said in Mark 3:28-30, “”Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”-because they were saying, “He has an unclean spirit.””

The situation is just like that in the children playing the flute. People didn’t dance when they played. It also was no good either when they sang a dirge, and no one wept. No people cared about what they did. People did whatever they wanted anyway. When John came, it was no good for neither eating nor drinking. When the Son of Man came, they could talk the other way. Therefore, it says, “wisdom is vindicated by all her children.” Not looking at the surface, but at the wisdom of hearts. Remember, “…For from it (the heart) flow the springs of life.”(Proverbs 4:23) And it says in Luke 6:45, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.”

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

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

     我们上次提到了路加福音所讲的山上宝训和马太福音所讲的是一件事，马太福音用的篇幅多得很多，我们讨论了一些路加福音和马太福音中相同的事，也就是路加福音 6:21-23 的论福，所以其中也包括了马太福音中的登山八福。今天要提到的是路加福音其余的山上宝训，我们会基本上以同样的方式讨论。首先我们谈到要爱你的仇敌，耶稣不只是说说而已，祂在十字架上就这样做了。如果我们不消灭圣灵的感动，这是可以做得到的，我们举了司提反的例子。第二我们谈到了爱，要爱人如己。第三圣经教导我们不要论断人。从人的角度看，人常常以为自己是对的，要从圣经的角度看事情，不要骄傲到看不到自己的骄傲。第四说到了要以责人之心责己，提到了梁木和刺这一点。第五我们谈到了两种果树，不是只奉主的名行事就可以，凡树木看果子，就可以认出它来，我们举了一个生活的例子。最后我们谈到了建房子的两个根基，我们要把根基建在磐石上，新旧约都一致说，那磐石就是基督。

1. 爱你的仇敌       

     『只是我告诉你们这听道的人，你们的仇敌，要爱他！恨你们的，要待他好！咒诅你们的，要为他祝福！凌辱你们的，要为他祷告！有人打你这边的脸，连那边的脸也由他打。有人夺你的外衣，连里衣也由他拿去。凡求你的，就给他。有人夺你的东西去，不用再要回来。』(路加福音 6:27-30) 这在马太福音 5:38-42 的山上宝训中也说过类似的话。      

     我们先看到了耶稣不只是说说而已，祂在十字架上不是这样做了吗？爱了祂的仇敌吗？在十字架上，『…耶稣说：「父啊，赦免他们！因为他们所做的，他们不晓得。」…』(路加福音 23:34) 我们是要模成耶稣的形像如经上所说：『因为他预先所知道的人，就预先定下效法(模成)他儿子的模样(形像)，使他儿子在许多弟兄中作长子。』(罗马书 8:29) 从人的角度看，成圣之路是真的不容易走。其实其中的一部份也在罗马书说到，『你不可为恶所胜，反要以善胜恶。』(罗马书 12:21) 但在圣灵的带领下，只要总是『不要消灭圣灵的感动，』(帖撒罗尼迦前书 5:19) 是可以做得到的，圣经上不是有这样做而能真实爱你的仇敌的例子吗？『他们正用石头打的时候，司提反…又跪下大声喊著说：「主啊，不要将这罪归于他们！」…』(使徒行传 7:59-60) 他所说的不是和主耶稣在十字架说的相似吗？    

     我们再看看剩下的经文，显然有相当多人过不了这要求，这不是和箴言所讲的矛盾吗？连朋友都不要作保，犹如这经文所说，『我儿，你若为朋友作保，替外人击掌，你就被口中的话语缠住，被嘴里的言语捉住。我儿，你既落在朋友手中，就当这样行，才可救自己：你要自卑，去恳求你的朋友。不要容你的眼睛睡觉，不要容你的眼皮打盹。要救自己，如鹿脱离猎户的手，如鸟脱离捕鸟人的手。』(箴言 6:1-5) 如果要这样字面上去当作律法似的遵守，是不太可能的。举个例子来说，『有人夺你的东西去，不用再要回来。』如果有人夺去你所有的东西，你不是一无所有吗？基督徒的身份都是神的养子，是神的王子，一无所有并不是神要我们过的日子！亚伯拉罕、以撒、雅各不都是很富有吗？但也不能把这当借口，撒谎告诉人说，变成基督徒后会富有且成功的！我们再看看另一处经文，『我若将所有的赒济穷人，又舍己身叫人焚烧，却没有爱，仍然与我无益。』(哥林多前书 13:3)  所以是在(神的)爱中，而不是律法中。我们都有可能遇到这情况，要有智慧的心，在爱中行事。    

     我们再强调一次，其实只要我们只要能『不要消灭圣灵的感动，』(帖撒罗尼迦前书 5:19)  就可以做得到。但是要用圣经来分辩，不要一不小心就创造了一个不是圣经讲的神，尤其在超自然的事上，因撒但也能行超自然的事 (参约伯记 1:13-19) 。 不要忘记，『…这也不足为怪，因为连撒但也装作光明的天使。所以，他的差役若装作仁义的差役，也不算希奇。…』(哥林多后书 11:14-15) 且『务要谨守、警醒，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)

2. 爱人如己       

     『你们愿意人怎样待你们，你们也要怎样待人。「你们若单爱那爱你们的人，有甚么可酬谢的呢？就是罪人也爱那爱他们的人。你们若善待那善待你们的人，有甚么可酬谢的呢？就是罪人也是这样行。你们若借给人，指望从他收回，有甚么可酬谢的呢？就是罪人也借给罪人，要如数收回。你们倒要爱仇敌，也要善待他们，并要借给人不指望偿还，你们的赏赐就必大了，你们也必作至高者的儿子，因为他恩待那忘恩的和作恶的。你们要慈悲，像你们的父慈悲一样。』(路加福音 6:31-36) 马太福音的山上宝训也讲到爱，我们说到那山上宝训的话语时再分享那些经文，我们现在局限于以路加福音为主。     

     在这里，我们来看这些经文，『就是神的义，因信耶稣基督加给一切相信的人，并没有分别。因为世人都犯了罪，亏缺了神的荣耀；如今却蒙神的恩典，因基督耶稣的救赎，就白白地称义。』(罗马书 3:22-24) 难道祂不是恩待了我们而作了我们的榜样吗？『还是你藐视他丰富的恩慈、宽容、忍耐，不晓得他的恩慈是领你悔改呢？』 (罗马书 2:4)       

     『如今常存的有信，有望，有爱；这三样，其中最大的是爱。』(哥林多前书 13:13) 爱的真谛定义了神的爱 (Agape love) ，不是一般的爱 (参哥林多前书 13:4-8) 。 这在别的经文也看得见，『耶稣对他(律法师)说：「你要尽心、尽性、尽意，爱主你的神。这是诫命中的第一，且是最大的。其次也相仿，就是要爱人如己。这两条诫命是律法和先知一切道理的总纲。」』(马太福音 22:37-40)  我以前以为有忧郁症的人不能爱人如己，他怎么希望别人如己呢？现在想想，这正是爱人如己，自己不愿意患忧症而遭受痛苦，也不愿意别人如己般的难受！

3. 不要论断人   

     『你们不要论断(G2919)人，就不被论断；你们不要定人的罪，就不被定罪；你们要饶恕人，就必蒙饶恕；你们要给人，就必有给你们的，并且用十足的升斗，连摇带按，上尖下流地倒在你们怀里；因为你们用甚么量器量给人，也必用甚么量器量给你们。』(路加福音 6:37-38) 在马太福音的山上宝训也说，『你们不要论断人，免得你们被论断。因为你们怎样论断人，也必怎样被论断；你们用甚么量器量给人，也必用甚么量器量给你们。』(马太福音 7:1-2)       

     在圣经别的地方也说到不要论断人，如『你这论断(G2919)人的，无论你是谁，也无可推诿。你在甚么事上论断人，就在甚么事上定自己的罪，因你这论断人的，自己所行却和别人一样。』(罗马书 2:1) 雅各书也讲得很清楚，『设立律法和判断人的，只有一位，就是那能救人也能灭人的。你是谁，竟敢论断(G2919)别人呢？』(雅各书 4:12) 总而言之，就是不要论断人。只是要注意，耶稣说，『就是判断(G2919, 动词)人，我的判断(G2920, 名词)也是真的，因为不是我独自在这里，还有差我来的父与我同在。』(约翰福音 8:16)  在原文和英文中大多数的判断和论断都是用相同的字，中文这两个字是非常不同，用的时候要小心。       

     人常常会欺骗自己如耶利米所说，『人心比万物都诡诈，坏到极处，谁能识透呢？』(耶利米书 17:9) 所以判断错了就成为论断了。从人的角度看，人常常以为自己是对的，但话说回来，除了强辞夺理外，自己以为不对的话通常是不会说的。从人的角度看，「只说神要我说的话」的教导好像是很有道理的，只是神是无限，人是有限，一个人自以为是百分之百的知道神的旨意，最有可能的是骄傲到看不到自己的骄傲，如同大卫数民和约伯的自义般！

4. 以责人之心责己       

     『耶稣又用比喻对他们说：「瞎子岂能领瞎子，两个人不是都要掉在坑里吗？学生不能高过先生，凡学成了的不过和先生一样。「为甚么看见你弟兄眼中有刺，却不想自己眼中有梁木呢？你不见自己眼中有梁木，怎能对你弟兄说『容我去掉你眼中的刺』呢？你这假冒为善的人！先去掉自己眼中的梁木，然后才能看得清楚，去掉你弟兄眼中的刺。」』(路加福音 6:39-42)       

     是的，瞎子不能领瞎子的。至于学生不能高过先生这点，要记得，『…只有一位是你们的师尊，就是基督。』(马太福音 23:10) 不要崇拜人，不要担心我们会高过先生，我们最多是模成耶稣的形像，不会超过耶稣的，所以说我们的生命一定可以改进，是没有上限的。关于梁木和刺的这一点，马太福音 7:3-6 的山上宝训中也提到了，不过加了一句，『不要把圣物给狗，也不要把你们的珍珠丢在猪前，恐怕牠践踏了珍珠，转过来咬你们。』(马太福音 7:6) 的确是这样的，狗和猪是不暸解这些东西的价值的，真的会转过来咬人。只是不要论断别人，尤其是应该了解，人常会如耶利米所说的会欺骗自己。其实如果知道自己会欺骗自己，通常是不会论断人的，除非像约翰福音 8:16 所说的耶稣是和神合一的，所以判断不是从人来的。当我们模成主耶稣的形像和祂合一时，是祂在判断，而那判断也是真的。

5. 两种果树       

     『因为，没有好树结坏果子，也没有坏树结好果子。凡树木看果子，就可以认出它来。人不是从荆棘上摘无花果，也不是从蒺藜里摘葡萄。善人从他心里所存的善就发出善来；恶人从他心里所存的恶就发出恶来；因为心里所充满的，口里就说出来。』(路加福音 6:43-45)     

     这里讲的是生命，荆棘和无花果、蒺藜和葡萄有不同的生命，好树和坏树也是如此。这不是在讲接枝，为了结好果子而接上好的枝条，所以会说，『心里所充满的，口里就说出来。』       

     经文在马太福音的山上宝训说得很清楚，『你们要防备假先知。他们到你们这里来，外面披著羊皮，里面却是残暴的狼。凭著他们的果子，就可以认出他们来。荆棘上岂能摘葡萄呢？蒺藜里岂能摘无花果呢？这样，凡好树都结好果子，惟独坏树结坏果子。好树不能结坏果子，坏树不能结好果子。凡不结好果子的树，就砍下来丢在火里。所以，凭著他们的果子，就可以认出他们来。「凡称呼我『主啊，主啊』的人，不能都进天国；惟独遵行我天父旨意的人，才能进去。当那日，必有许多人对我说：『主啊，主啊，我们不是奉你的名传道，奉你的名赶鬼，奉你的名行许多异能吗？』我就明明地告诉他们说：『我从来不认识你们，你们这些作恶的人，离开我去吧！』」』(马太福音 7:15-23) 「丢在火里」难道不是施洗约翰所说的吗？『我是用水给你们施洗，叫你们悔改；但那在我以后来的，能力比我更大，我就是给他提鞋也不配。他要用圣灵与火给你们施洗。他手里拿著簸箕，要扬净他的场，把麦子收在仓里，把糠用不灭的火烧尽了。』(马太福音 3:11-12) 后半段不是这么讲吗？不能只听人怎么讲，要看这人怎么做，是不是心口合一，遵行天父的旨意。       

     举一个例子来说，圣经明说，『我们爱，因为神先爱我们。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 4:19-21)   结出一个不爱弟兄，甚至于不跟弟兄讲话的果子，是不照著圣经的话行，怎么可能爱神呢？神不会和圣经所说的矛盾。当然也有可能，『…有些人你们要存惧怕的心怜悯他们，连那被情欲沾染的衣服也当厌恶，』 (犹大书 1:23) 这句话犹大说是很适当，但对不如犹大的人来说，这会不会是在论断中呢？看看保罗怎么说，『我被你们论断(G350)，或被别人论断，我都以为极小的事，连我自己也不论断(G350)自己。我虽不觉得自己有错，却也不能因此得以称义，但判断(G350)我的乃是主。』(哥林多前书 4:3-4) 的确，判断人的是主。注意，这里原文是用不同的字，但论断和判断都是用一个字。

6. 两个根基       

     『你们为甚么称呼我『主啊，主啊』却不遵我的话行呢？凡到我这里来，听见我的话就去行的，我要告诉你们他像甚么人：他像一个人盖房子，深深地挖地，把根基安在磐石上；到发大水的时候，水冲那房子，房子总不能摇动，因为根基立在磐石上。惟有听见不去行的，就像一个人在土地上盖房子，没有根基；水一冲，随即倒塌了，并且那房子坏得很大，』(路加福音 6:46-49)  这一段基本上在马太福音 7:24-29 的最后山上宝训中也提到，但加上了，『耶稣讲完了这些话，众人都希奇他的教训。因为他教训他们，正像有权柄的人，不像他们的文士。』(马太福音 7:28-29) 我们看到了耶稣的权柄，且众人都可感觉到。       

     新旧约都一致说，『…那磐石就是基督。』(哥林多前书 10:4) 根基立在基督上，房子是不会倒塌的。『就如经上所记：「我在锡安放一块绊脚的石头，跌人的磐石；信靠他的人必不至于羞愧。」』(罗马书 9:33)  同样的一块磐石，信和不信的差别是巨大的。真的是要行道，如雅各所说的，『只是你们要行道，不要单单听道，自己欺哄自己。』(雅各书 1:22) 有信心就会有信心的行为的。

(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』。)

    我們上次提到了路加福音所講的山上寶訓和馬太福音所講的是一件事，馬太福音用的篇幅多得很多，我們討論了一些路加福音和馬太福音中相同的事，也就是路加福音 6:21-23 的論福，所以其中也包括了馬太福音中的登山八福。今天要提到的是路加福音其餘的山上寶訓，我們會基本上以同樣的方式討論。首先我們談到要愛你的仇敵，耶穌不只是說說而已，祂在十字架上就這樣做了。如果我們不消滅聖靈的感動，這是可以做得到的，我們舉了司提反的例子。第二我們談到了愛，要愛人如己。第三聖經教導我們不要論斷人。從人的角度看，人常常以為自己是對的，要從聖經的角度看事情，不要驕傲到看不到自己的驕傲。第四說到了要以責人之心責己，提到了梁木和刺這一點。第五我們談到了兩種果樹，不是只奉主的名行事就可以，凡樹木看果子，就可以認出它來，我們舉了一個生活的例子。最後我們談到了建房子的兩個根基，我們要把根基建在磐石上，新舊約都一致說，那磐石就是基督。

1. 愛你的仇敵

       『只是我告訴你們這聽道的人，你們的仇敵，要愛他！恨你們的，要待他好！咒詛你們的，要為他祝福！凌辱你們的，要為他禱告！有人打你這邊的臉，連那邊的臉也由他打。有人奪你的外衣，連裏衣也由他拿去。凡求你的，就給他。有人奪你的東西去，不用再要回來。』(路加福音 6:27-30) 這在馬太福音 5:38-42 的山上寶訓中也說過類似的話。

      我們先看到了耶穌不只是說說而已，祂在十字架上不是這樣做了嗎？愛了祂的仇敵嗎？在十字架上，『…耶穌說：「父啊，赦免他們！因為他們所做的，他們不曉得。」…』(路加福音 23:34) 我們是要模成耶穌的形像如經上所說：『因為他預先所知道的人，就預先定下效法(模成)他兒子的模樣(形像)，使他兒子在許多弟兄中作長子。』(羅馬書 8:29) 從人的角度看，成聖之路是真的不容易走。其實其中的一部份也在羅馬書說到，『你不可為惡所勝，反要以善勝惡。』(羅馬書 12:21) 但在聖靈的帶領下，只要總是『不要消滅聖靈的感動，』(帖撒羅尼迦前書 5:19) 是可以做得到的，聖經上不是有這樣做而能真實愛你的仇敵的例子嗎？『他們正用石頭打的時候，司提反…又跪下大聲喊着說：「主啊，不要將這罪歸於他們！」…』(使徒行傳 7:59-60) 他所說的不是和主耶穌在十字架說的相似嗎？

    我們再看看剩下的經文，顯然有相當多人過不了這要求，這不是和箴言所講的矛盾嗎？連朋友都不要作保，猶如這經文所說，『我兒，你若為朋友作保，替外人擊掌，你就被口中的話語纏住，被嘴裏的言語捉住。我兒，你既落在朋友手中，就當這樣行，才可救自己：你要自卑，去懇求你的朋友。不要容你的眼睛睡覺，不要容你的眼皮打盹。要救自己，如鹿脫離獵戶的手，如鳥脫離捕鳥人的手。』(箴言 6:1-5) 如果要這樣字面上去當作律法似的遵守，是不太可能的。舉個例子來說，『有人奪你的東西去，不用再要回來。』如果有人奪去你所有的東西，你不是一無所有嗎？基督徒的身份都是神的養子，是神的王子，一無所有並不是神要我們過的日子！亞伯拉罕、以撒、雅各不都是很富有嗎？但也不能把這當藉口，撒謊告訴人說，變成基督徒後會富有且成功的！我們再看看另一處經文，『我若將所有的賙濟窮人，又捨己身叫人焚燒，卻沒有愛，仍然與我無益。』(哥林多前書 13:3)  所以是在(神的)愛中，而不是律法中。我們都有可能遇到這情況，要有智慧的心，在愛中行事。

    我們再強調一次，其實只要我們只要能『不要消滅聖靈的感動，』(帖撒羅尼迦前書 5:19)  就可以做得到。但是要用聖經來分辨，不要一不小心就創造了一個不是聖經講的神，尤其在超自然的事上，因撒但也能行超自然的事 (參約伯記 1:13-19) 。 不要忘記，『…這也不足為怪，因為連撒但也裝作光明的天使。所以，他的差役若裝作仁義的差役，也不算希奇。…』(哥林多後書 11:14-15) 且『務要謹守、警醒，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)

2. 愛人如己

       『你們願意人怎樣待你們，你們也要怎樣待人。「你們若單愛那愛你們的人，有甚麼可酬謝的呢？就是罪人也愛那愛他們的人。你們若善待那善待你們的人，有甚麼可酬謝的呢？就是罪人也是這樣行。你們若借給人，指望從他收回，有甚麼可酬謝的呢？就是罪人也借給罪人，要如數收回。你們倒要愛仇敵，也要善待他們，並要借給人不指望償還，你們的賞賜就必大了，你們也必作至高者的兒子，因為他恩待那忘恩的和作惡的。你們要慈悲，像你們的父慈悲一樣。』(路加福音 6:31-36) 馬太福音的山上寶訓也講到愛，我們說到那山上寶訓的話語時再分享那些經文，我們現在侷限於以路加福音為主。

       在這裏，我們來看這些經文，『就是神的義，因信耶穌基督加給一切相信的人，並沒有分別。因為世人都犯了罪，虧缺了神的榮耀；如今卻蒙神的恩典，因基督耶穌的救贖，就白白地稱義。』(羅馬書 3:22-24) 難道祂不是恩待了我們而作了我們的榜樣嗎？『還是你藐視他豐富的恩慈、寬容、忍耐，不曉得他的恩慈是領你悔改呢？』 (羅馬書 2:4)

       『如今常存的有信，有望，有愛；這三樣，其中最大的是愛。』(哥林多前書 13:13) 愛的真諦定義了神的愛 (Agape love) ，不是一般的愛 (參哥林多前書 13:4-8) 。 這在別的經文也看得見，『耶穌對他(律法師)說：「你要盡心、盡性、盡意，愛主你的神。這是誡命中的第一，且是最大的。其次也相仿，就是要愛人如己。這兩條誡命是律法和先知一切道理的總綱。」』(馬太福音 22:37-40)  我以前以為有憂鬱症的人不能愛人如己，他怎麼希望別人如己呢？現在想想，這正是愛人如己，自己不願意患憂症而遭受痛苦，也不願意別人如己般的難受！

3. 不要論斷人

       『你們不要論斷(G2919)人，就不被論斷；你們不要定人的罪，就不被定罪；你們要饒恕人，就必蒙饒恕；你們要給人，就必有給你們的，並且用十足的升斗，連搖帶按，上尖下流地倒在你們懷裏；因為你們用甚麼量器量給人，也必用甚麼量器量給你們。』(路加福音 6:37-38) 在馬太福音的山上寶訓也說，『你們不要論斷人，免得你們被論斷。因為你們怎樣論斷人，也必怎樣被論斷；你們用甚麼量器量給人，也必用甚麼量器量給你們。』(馬太福音 7:1-2)

       在聖經別的地方也說到不要論斷人，如『你這論斷(G2919)人的，無論你是誰，也無可推諉。你在甚麼事上論斷人，就在甚麼事上定自己的罪，因你這論斷人的，自己所行卻和別人一樣。』(羅馬書 2:1) 雅各書也講得很清楚，『設立律法和判斷人的，只有一位，就是那能救人也能滅人的。你是誰，竟敢論斷(G2919)別人呢？』(雅各書 4:12) 總而言之，就是不要論斷人。只是要注意，耶穌說，『就是判斷(G2919, 動詞)人，我的判斷(G2920, 名詞)也是真的，因為不是我獨自在這裏，還有差我來的父與我同在。』(約翰福音 8:16)  在原文和英文中大多數的判斷和論斷都是用相同的字，中文這兩個字是非常不同，用的時候要小心。

       人常常會欺騙自己如耶利米所說，『人心比萬物都詭詐，壞到極處，誰能識透呢？』(耶利米書 17:9) 所以判斷錯了就成為論斷了。從人的角度看，人常常以為自己是對的，但話說回來，除了強辭奪理外，自己以為不對的話通常是不會說的。從人的角度看，「只說神要我說的話」的教導好像是很有道理的，只是神是無限，人是有限，一個人自以為是百分之百的知道神的旨意，最有可能的是驕傲到看不到自己的驕傲，如同大衞數民和約伯的自義般！

4. 以責人之心責己

       『耶穌又用比喻對他們說：「瞎子豈能領瞎子，兩個人不是都要掉在坑裏嗎？學生不能高過先生，凡學成了的不過和先生一樣。「為甚麼看見你弟兄眼中有刺，卻不想自己眼中有梁木呢？你不見自己眼中有梁木，怎能對你弟兄說『容我去掉你眼中的刺』呢？你這假冒為善的人！先去掉自己眼中的梁木，然後才能看得清楚，去掉你弟兄眼中的刺。」』(路加福音 6:39-42) 

       是的，瞎子不能領瞎子的。至於學生不能高過先生這點，要記得，『…只有一位是你們的師尊，就是基督。』(馬太福音 23:10) 不要崇拜人，不要擔心我們會高過先生，我們最多是模成耶穌的形像，不會超過耶穌的，所以說我們的生命一定可以改進，是沒有上限的。關於梁木和刺的這一點，馬太福音 7:3-6 的山上寶訓中也提到了，不過加了一句，『不要把聖物給狗，也不要把你們的珍珠丟在豬前，恐怕牠踐踏了珍珠，轉過來咬你們。』(馬太福音 7:6) 的確是這樣的，狗和豬是不暸解這些東西的價值的，真的會轉過來咬人。只是不要論斷別人，尤其是應該瞭解，人常會如耶利米所說的會欺騙自己。其實如果知道自己會欺騙自己，通常是不會論斷人的，除非像約翰福音 8:16 所說的耶穌是和神合一的，所以判斷不是從人來的。當我們模成主耶穌的形像和祂合一時，是祂在判斷，而那判斷也是真的。

 5. 兩種果樹

       『因為，沒有好樹結壞果子，也沒有壞樹結好果子。凡樹木看果子，就可以認出它來。人不是從荊棘上摘無花果，也不是從蒺藜裏摘葡萄。善人從他心裏所存的善就發出善來；惡人從他心裏所存的惡就發出惡來；因為心裏所充滿的，口裏就說出來。』(路加福音 6:43-45)

     這裏講的是生命，荊棘和無花果、蒺藜和葡萄有不同的生命，好樹和壞樹也是如此。這不是在講接枝，為了結好果子而接上好的枝條，所以會說，『心裏所充滿的，口裏就說出來。』

       經文在馬太福音的山上寶訓說得很清楚，『你們要防備假先知。他們到你們這裏來，外面披着羊皮，裏面卻是殘暴的狼。憑着他們的果子，就可以認出他們來。荊棘上豈能摘葡萄呢？蒺藜裏豈能摘無花果呢？這樣，凡好樹都結好果子，惟獨壞樹結壞果子。好樹不能結壞果子，壞樹不能結好果子。凡不結好果子的樹，就砍下來丟在火裏。所以，憑着他們的果子，就可以認出他們來。「凡稱呼我『主啊，主啊』的人，不能都進天國；惟獨遵行我天父旨意的人，才能進去。當那日，必有許多人對我說：『主啊，主啊，我們不是奉你的名傳道，奉你的名趕鬼，奉你的名行許多異能嗎？』我就明明地告訴他們說：『我從來不認識你們，你們這些作惡的人，離開我去吧！』」』(馬太福音 7:15-23) 「丟在火裏」難道不是施洗約翰所說的嗎？『我是用水給你們施洗，叫你們悔改；但那在我以後來的，能力比我更大，我就是給他提鞋也不配。他要用聖靈與火給你們施洗。他手裏拿着簸箕，要揚淨他的場，把麥子收在倉裏，把糠用不滅的火燒盡了。』(馬太福音 3:11-12) 後半段不是這麼講嗎？不能只聽人怎麼講，要看這人怎麼做，是不是心口合一，遵行天父的旨意。

       舉一個例子來說，聖經明說，『我們愛，因為神先愛我們。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 4:19-21)   結出一個不愛弟兄，甚至於不跟弟兄講話的果子，是不照著聖經的話行，怎麼可能愛神呢？神不會和聖經所說的矛盾。當然也有可能，『…有些人你們要存懼怕的心憐憫他們，連那被情慾沾染的衣服也當厭惡，』 (猶大書 1:23) 這句話猶大說是很適當，但對不如猶大的人來說，這會不會是在論斷中呢？看看保羅怎麼說，『我被你們論斷(G350)，或被別人論斷，我都以為極小的事，連我自己也不論斷(G350)自己。我雖不覺得自己有錯，卻也不能因此得以稱義，但判斷(G350)我的乃是主。』(哥林多前書 4:3-4) 的確，判斷人的是主。注意，這裏原文是用不同的字，但論斷和判斷都是用一個字。

6. 兩個根基

       『你們為甚麼稱呼我『主啊，主啊』卻不遵我的話行呢？凡到我這裏來，聽見我的話就去行的，我要告訴你們他像甚麼人：他像一個人蓋房子，深深地挖地，把根基安在磐石上；到發大水的時候，水沖那房子，房子總不能搖動，因為根基立在磐石上。惟有聽見不去行的，就像一個人在土地上蓋房子，沒有根基；水一沖，隨即倒塌了，並且那房子壞得很大，』(路加福音 6:46-49)  這一段基本上在馬太福音 7:24-29 的最後山上寶訓中也提到，但加上了，『耶穌講完了這些話，眾人都希奇他的教訓。因為他教訓他們，正像有權柄的人，不像他們的文士。』(馬太福音 7:28-29) 我們看到了耶穌的權柄，且眾人都可感覺到。

       新舊約都一致說，『…那磐石就是基督。』(哥林多前書 10:4) 根基立在基督上，房子是不會倒塌的。『就如經上所記：「我在錫安放一塊絆腳的石頭，跌人的磐石；信靠他的人必不至於羞愧。」』(羅馬書 9:33)  同樣的一塊磐石，信和不信的差別是巨大的。真的是要行道，如雅各所說的，『只是你們要行道，不要單單聽道，自己欺哄自己。』(雅各書 1:22) 有信心就會有信心的行為的。

  (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』。)

Last time, we mentioned that the Sermon on the Mount in the Gospels of Matthew and Luke were talking about the same event, where the former used quite a few chapters. We had discussed what was in common in both Gospels and Beatitudes. Today, we’ll discuss the rest of the Sermon on the Mount in the Gospel of Luke, which will basically use the same format. First, we’ll talk about loving your enemies. Jesus not only said so, but He carried it out on the cross. If we don’t quench the Holy Spirit, we can do so as it is illustrated by the example of what Steven did. Secondly, we discuss in detail regarding ‘You shall love your neighbor as yourself.’ Thirdly, the Bible teaches us not to judge others. From seeing things in the aspect of human, man often thinks that he must be correct. One must see things in the aspect of God. Don’t be proud to the extent of not being able to see by oneself accurately. Fourthly, we talk about the verses regarding blaming yourself with the same heart you use to blame others. Fifthly, we talk about two kinds of fruit trees. That one does things in the name of Jesus is not necessarily sufficient.  You have to distinguish good trees from bad ones from the fruits they bear. We also give one example of life to illustrate this point. At last, we speak of two foundations for building a house. We need to build the house on the rock. Both the New and Old Testament consistently says that the rock was Christ.

1. Loving your enemies

In Luke 6:27-30, it says, “But I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back.” Similar words are given in Matthew 5:38-42 when talking about the Sermon on the Mount.

Let us first talk about the fact that Jesus not only said to love your enemies, but He carried it out on the cross. Didn’t He love His enemies? In the cross, it is said in Luke 23:34, “But Jesus was saying, “Father, forgive them; for they do not know what they are doing.” …” What we want to do is to be conformed to the image of Jesus as said in Romans 8:29, “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.” If we see things in the aspect of human, the way to sanctification is really not easy. Actually, this is also said partly in Romans 12:21, “Do not be overcome by evil, but overcome evil with good.” But to obey the leading of the Holy Spirit, we need only to “Do not quench the Spirit.”(1 Thessalonians 5:19) Then we can do it, as illustrated by an example in the Bible. In Acts 7:59-60, it says, “They went on stoning Stephen …Then falling on his knees, he cried out with a loud voice, “Lord, do not hold this sin against them!” …” Aren’t his words similar to what Lord Jesus said in the cross?

We take a look at the rest of the verses. Apparently, many Christians cannot fulfill the requirements if obeyed literally. Isn’t it contradictory to what is said in Proverbs 6:1-5? “My son, if you have become surety for your neighbor, Have given a pledge for a stranger, If you have been snared with the words of your mouth, Have been caught with the words of your mouth, Do this then, my son, and deliver yourself; Since you have come into the hand of your neighbor, Go, humble yourself, and importune your neighbor. Give no sleep to your eyes, Nor slumber to your eyelids; Deliver yourself like a gazelle from the hunter’s hand And like a bird from the hand of the fowler.” We are not supposed to become surety even for neighbors. If we want to obey the verses literally according to Law, it is impossible. For example, it says, “Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back.”” If someone asked for everything you have, won’t you have nothing left? Christians are all the adopted sons of God, thus princes of God. Having nothing isn’t the life that God wants us to live! Aren’t Abraham, Isaac, Jacob rich? But this cannot be an excuse to tell someone a lie that he would be rich and successful once becoming a Christian. Let us take a look at another verse in 1 Corinthians 13:3, “And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.” Thus, we need to be in the Agape love, not in the requirement of Law. It may be possible for us all to be in similar situations like the verses said. We need to have the heart of wisdom from God, to do whatever demands in Agape love.

Let us emphasize again. As long as we “Do not quench the Spirit,” (1 Thessalonians 5:19) we can do it. We need to use the words in the Bible to discern. Don’t discount the words of the Bible written in black and white; otherwise, it is pretty easy to create the gods not described in the Bible. Particularly, in supernatural things, since Satan can also perform some of them (ref. Job 1:13-19). Don’t forget what was said in 2 Corinthians 11:14-15, “No wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.” And “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.”(1 Peter 5:8)

2. Loving your neighbor as yourself

In Luke 6:31-36, it says, “Treat others the same way you want them to treat you. If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. Be merciful, just as your Father is merciful.” In the Gospel of Matthew, it also talks about love. When we share Sermon on the Mount there, we’ll discuss those verses. Let us now restrict our discussions based on the Gospel of Luke.

Here, let us take a look at what was said in Romans 3:22-24, “even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus.” Isn’t Jesus merciful to us and is our example? “Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?”(Romans 2:4)

It is said in 1 Corinthians 13:13, “But now faith, hope, love, abide these three; but the greatest of these is love.” The definition in 1 Corinthians 13:3-8 is the one for Agape love, not human ordinary love. You can see similar statements in Matthew 22:37-40, “And He said to him (a lawyer), “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets.”” Before, I thought that people in depression couldn’t love neighbors as themselves, how can he hope others in depression like himself? Thinking about it now, isn’t it just loving neighbors as yourself? You suffer from depression, and you don’t want others to suffer like you.

3. Don’t judging others 

In Luke 6:37-38, it says, “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. Give, and it will be given to you. They will pour into your lap a good measure-pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” It says also in Matthew 7:1-2, “Do not judge so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.” There are other verses saying similar things. Below are some examples. In Romans 2:1, it says, “Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.”  In James 4:12, it also said clearly, “There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor?” In short, don’t judge others. But remember, what Jesus said in John 8:16, “But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me.” 

A man often cheats himself without knowing as described in Jeremiah 17:9, “The heart is more deceitful than all else And is desperately sick; Who can understand it?” One could judge others in a wrong way. From seeing things in the aspect of human, one often thinks that he is correct. Thinking about it, unless one is on purpose saying something wrong as being right, one wouldn’t say anything which he thinks is incorrect. From seeing things in the aspect of human, it seems reasonable to give a teaching which says that I only speak whatever God wants me to say. Well, that person may not be aware that God is infinite and man finite. If one thinks that he can one hundred percent know the will of God in daily life, most probably he is proud to the extent that he cannot see his own being proud, which is just like the examples in the cases of the counting people by David and feeling self-righteousness by Job!

4. Blaming yourself with the same heart by blaming others

In Luke 6:39-42, it says, “And He (Jesus) also spoke a parable to them: “A blind man cannot guide a blind man, can he? Will they not both fall into a pit? A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher. Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.”

Yes, a blind man cannot guide a blind man. In terms of “A pupil is not above his teacher,” remember in Matthew 23:10, “…One is your Leader, that is, Christ.” Don’t worship man. Don’t worry that I might be above the teacher. We can at most be conformed to the image of Jesus, not exceeding Him. That means that our life can be always improved. There is no upper limit for that. Regarding the point raised by logs and specks, it is also mentioned in Sermon on the Mount in Matthew 7:3-6 with the additional words, “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.” Indeed, pigs and dogs don’t recognize the values of these things, and they could turn and tear you to pieces. One shouldn’t judge others. Particularly, he should understand what Jeremiah said that a person could even cheat himself. Actually, if one indeed knows that he could cheat himself, he shouldn’t normally judge others. Unless he is like what was described in John 8:16, where Jesus and God are one. Therefore, the judgment was not from man. When we are indeed conformed to the image of Jesus, we are united with Him. He is then the one who makes judgment, and My judgment is true.

5. Two kinds of fruit trees 

In Luke 6:43-45, it says, “For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit. For each tree is known by its own fruit. For men do not gather figs from thorns, nor do they pick grapes from a briar bush. The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.”

Here, it talks about life. The life of figs and thorns, and grapes and briar bushes, is vastly different. The same is that of good and bad trees. We are not talking about grafting, where a good branch is used in order to get good fruits. Therefore, the verse says, “for his mouth speaks from that which fills his heart.” The verses in Matthew 7:15-23 say clearly, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits. “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. 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.'”

Aren’t the words ‘thrown into the fire’ the words spoken by John the Baptist in Matthew 3:11-12? “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire.” You cannot just listen to what people say, but you need to observe what people do. We should ask, “Isn’t it consistent with what they said?” Only those who do the will of God will enter the Heaven.

Let us use an example to illustrate this. The Bible says clearly in 1 John 4:19-21, “We love, because He first loved us. 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.” If some people bear the fruit of not loving his brother to the extent of not speaking to him, isn’t it contradictory to what the Bible says? How can such people love God? God doesn’t do anything contradictory to what the Bible says, even He has absolute authority! Of course, it is possible what said in Jude 1:23, “…on some have mercy with fear, hating even the garment polluted by the flesh.” For Jude, it is adequate for him to say so. But for people not comparable to Jude, isn’t it judging others by saying so? Let us take a look what Paul says in 1 Corinthians 4:3-4, “But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.” Indeed, it is the God who can examine and judge people.

6. The two foundations

In Luke 6:46-49, it says, “Why do you call Me, ‘Lord, Lord,’ and do not do what I say? Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like: he is like a man building a house, who dug deep and laid a foundation on the rock; and when a flood occurred, the torrent burst against that house and could not shake it, because it had been well built. But the one who has heard and has not acted accordingly, is like a man who built a house on the ground without any foundation; and the torrent burst against it and immediately it collapsed, and the ruin of that house was great.” A similar paragraph is also given in Matthew 7:24-29 on the Sermon on the Mount by adding in Matthew 7:28-29 the words, “When Jesus had finished these words, the crowds were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes.” Here we see the authority of Jesus, the crowds could sense it.

Both the New and Old Testament consistently says, “…the rock was Christ.”(1 Corinthians 10:4) When the foundation is built on Jesus, the house cannot be collapsed. It is said clearly in Romans 9:33, “just as it is written, “Behold, I lay in Zion a stone of stumbling and a rock of offense, And he who believes in Him will not be disappointed.”” With the same rock, the difference between believers and unbelievers is totally different. Indeed, we have to be doers like what said in James 1:22, “But prove yourselves doers of the word, and not merely hearers who delude themselves.” When there is true faith, there must have an action out of faith. 

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

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

     我们首先看看十二使徒的呼召，耶稣要整夜祷告神，确定是圣灵的旨意。第二，我们看到了山上宝训的时间和地点，也解释了一个似乎是矛盾的问题，说到了这句话『有能力从祂身上出来』到底作何解释。第三，路加福音和马太福音的山上宝训是同一件事，当然后者用了几章的篇幅去叙述这事件。我们先在第三看三个和马太福音相关的登山八福，并加以解释。我们在第四解释了在马太福音讲的其余的五福。最后看了路加福音中的论祸，也用一个例子讨论、从人角度看事情和从神角度看事情实在很不相同。

1. 十二使徒的呼召    

     『那时，耶稣出去，上山祷告，整夜祷告神。到了天亮，叫他的门徒来，就从他们中间挑选十二个人，称他们为使徒。这十二个人有西门，耶稣又给他起名叫彼得，还有他兄弟安得烈，又有雅各和约翰，腓力和巴多罗买，马太和多马，亚勒腓的儿子雅各和奋锐党的西门，雅各的儿子犹大和卖主的加略人犹大。』(路加福音 6:12-16)    

     我们看到了祂在地上为人，要整夜祷告神去确定祂挑选的十二个人是圣灵的旨意，尤其祂要确定卖主的加略人犹大是圣灵要祂选的。同样的这十二使徒的名字在马太福音 10:2-4 和马可福音 3:13-19 也有，比较三者，就知道雅各的儿子犹大又名叫达太。

2. 山上宝训的地方    

     『耶稣和他们下了山，站在一块平地上，同站的有许多门徒，又有许多百姓，从犹太全地和耶路撒冷，并推罗、西顿的海边来，都要听他讲道，又指望医治他们的病，还有被污鬼缠磨的，也得了医治。众人都想要摸他，因为有能力从他身上发出来，医好了他们。』(路加福音 6:17-19) 我们再看看，『耶稣对百姓讲完了这一切的话，就进了迦百农。有一个百夫长所宝贵的仆人，害病快要死了。』(路加福音 7:1-2) 因为路加福音是照著次序写的，因此我们知道路加福音山上宝训这事件发生的时间。    

     再看看马太福音中山上宝训这件事发生的时间，『耶稣看见这许多的人，就上了山，既已坐下，门徒到他跟前来。他就开口教训他们，说：「虚心的人有福了，因为天国是他们的。…』(马太福音 5:1-12) 讲完这一大段话后，『耶稣进了迦百农，有一个百夫长进前来，求他说：「主啊，我的仆人害瘫痪病，躺在家里，甚是疼苦。」』(马太福音 8:5-6) 所以这时间段同样是在去迦百农之前，应该是同一件事情，我们应该像以前一样的取联集，也就是要符合两者的任何之一就可以了，而相同的地方要一致，因为是基于同一个事实。    

     这时候我们好像会看到一个好像矛盾的地方，在路加福音说，『耶稣和他们下了山，站在一块平地上，同站的有许多门徒，又有许多百姓。』而马太福音说，『耶稣看见这许多的人，就上了山，既已坐下，门徒到他跟前来。』我们既然认为是一件事情，那到底是在山上或是山下？怎么看这好像是矛盾的地方？我们来看看详细的情况，先看看路加福音。『那时，耶稣出去，上山祷告，整夜祷告神。到了天亮，叫他的门徒来，就从他们中间挑选十二个人，称他们为使徒。』(路加福音 6:12-13) 耶稣是独自上山祷告的，所以到了天亮时祂必须下山叫门徒上山，然后『耶稣和他们下了山，…』(路加福音 6:17) 这时祂看见许多百姓，『…就上了山，…』(马太福音 5:1) 『…站在一块平地上，同站的有许多门徒，又有许多百姓，…』(路加福音 6:17) 『…既已坐下，门徒到他跟前来。』(马太福音 5:1) 照这样的解释就不会任何的矛盾，山上宝训的地方是在那一块平地上。    

     在这里我们要谈到这一节经文，『众人都想要摸他，因为有能力从他身上发出来，医好了他们。』(路加福音 6:19) 我们说过，耶稣取了人的样式是完全的神，也是完全的神。祂虽是完全的神，却一生都没用过祂的神性，那么这句有能力从祂身上出来到底作何解释？我们看看这节经文，『神所差来的，就说神的话，因为神赐圣灵给他，是没有限量的。』(约翰福音 3:34) 如果祂作为人时就用祂的神性，那么说赐圣灵给祂是完全不需要的，因为祂可以行万事，所以说这是赐给祂的圣灵在祂身上发出能力来。    

     有些人可能有类似的经验，神会透过这些人作为一个管道，发出能力。因『我们有这宝贝(内住的圣灵)放在瓦器里，要显明这莫大的能力，是出于神，不是出于我们。』(哥林多后书 4:7) 『…若靠著圣灵治死身体的恶行，必要活著。』(罗马书 8:13) 罗马书 8:29 说得很清楚，我们是要模成(be conformed)耶稣的形像(image)，当我们能如耶稣般虚己的时候，内住的圣灵能力怎么会不发出来呢？记住，绝对的主权在神的手上。什么时候发生是在祂手上，因为『凡事都有定期，天下万务都有定时。』(传道书 3:1)

3. 路加福音中论福    

     先是『耶稣举目看著门徒，说：「你们贫穷的人有福了，因为神的国是你们的。你们饥饿的人有福了，因为你们将要饱足。你们哀哭的人有福了，因为你们将要喜笑。』(路加福音 6:20-21) 然后说，『人为人子恨恶你们，拒绝你们，辱骂你们，弃掉你们的名，以为是恶，你们就有福了。「当那日，你们要欢喜跳跃，因为你们在天上的赏赐是大的！他们的祖宗待先知也是这样。」』(路加福音 6:22-23) 在马太福音 5:11-12有类似的话。这段相当的清楚，我们就不多谈了！     

     我们再看看马太福音中的登山八福，『虚心的人(poor in spirit)有福了，因为天国是他们的。哀恸的人有福了，因为他们必得安慰。温柔的人(meek)有福了，因为他们必承受地土。饥渴慕义的人有福了，因为他们必得饱足。怜恤人的人有福了，因为他们必蒙怜恤。清心的人(pure in heart)有福了，因为他们必得见神。使人和睦的人(peacemakers)有福了，因为他们必称为神的儿子。为义受逼迫的人有福了，因为天国是他们的。』(马太福音 5:3-10)     

     我们先看看相同的地方。在路加福音说，『你们贫穷的人有福了，因为神的国是你们的。』而在马太福音讲『虚心的人(poor in spirit)有福了，因为天国是他们的。 』所以虚心的人是灵里贫穷的人，知道自己灵里贫穷的事实，怎能不在神前，以致于在人前谦卑呢！天国怎么不会是他们的呢！路加福音又说，『你们饥饿的人有福了，因为你们将要饱足。』马太福音讲，『饥渴慕义的人有福了，因为他们必得饱足。』所以饥饿的人是在义上饥渴，这样的人怎么会不得饱足呢？(参马太福音 7:7-8) 路加福音说，『你们哀哭的人有福了，因为你们将要喜笑。』马太福音讲，『为义受逼迫的人有福了，因为天国是他们的。』受逼迫是那该哀哭的人，但他们将要喜笑，因为天国是他们的，这不是使徒行传所说的吗？『他们离开公会，心里欢喜，因被算是配为这名受辱。』(使徒行传 5:41)

4. 其余马太福音中的登山八福    

     马太福音中的登山八福说，『哀恸的人有福了，因为他们必得安慰。』(马太福音 5:4) 一个心中谦卑的人怎么不会为自己的罪哀恸而不悔改呢？『我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。』(约翰一书 1:9) 所以他们必得安慰。『温柔的人有福了，因为他们必承受地土。』(马太福音 5:5) 温柔的人(meek)是指谦卑的人，谦卑是非常的重要，耶稣说，『我心里柔和谦卑，你们当负我的轭，学我的样式，这样，你们心里就必得享安息。』(马太福音 11:29) 我们是要模成耶稣的形像，不谦卑的人怎么可能呢？如以前所说，骄傲是很难对付的大罪，就像经文所说，『…今生的骄傲，…不是从父来的，…』(约翰一书 2:16) 夏娃也是这样被引诱的原因之一，『…女人见那棵树的果子…能使人有智慧，就摘下果子来吃了…』(创世记 3:6) 约伯的自义和大卫的数民也不是因为骄傲吗？有人说，人再怎么做，总会有一些骄傲的！是吗？圣经不是这样说。神亲自介入后，我们要主动的与神同工，约伯自己知道了，大卫自己求神处罚他，而圣经没有再提到大卫和约伯的骄傲，只说了他们日子满足而死(参历代志上 29:28, 约伯记 42:17) 当然还有其他的例子，我们可以看见神能帮助我们拿掉那骄傲，只是要记住神有绝对的主权，凡事都有定时。人的确常常一不小心就骄傲到看不到自己骄傲的地步。在这里再一次强调谦卑的重要性，我们也看见了他们必承受地土。    

     接著说到，『怜恤人的人有福了，因为他们必蒙怜恤。』(马太福音 5:7) 因神的恩典，这自然会是对的，但要记住要先怜恤人，就像经文所说，『你们饶恕人的过犯，你们的天父也必饶恕你们的过犯；你们不饶恕人的过犯，你们的天父也必不饶恕你们的过犯。』(马太福音 6:14-15) 尤其是当一个人以为自己没有错的时候，是非常不容易先向别人道歉的。如果被激动要先向别人为错道歉，那么事后圣灵总会让你知道错在那里。如果没有，你可以下结论说你的那激动不是从神来的，因为圣灵不会叫你去说慌，要为这说慌向神悔罪。要分辩，即使是超自然的事也不见得是从神来，约伯记一开始就说得很清楚。所以不论如何要先道歉的教导是错的，很不幸的我们有时要看事后的结果才能决定，而且不知会要等多少时间，但为态度不好而道歉总是没有错的。    

     虽然圣灵事先要你知道，你就会一定知道，因为可从事后照著成就了得知。只是圣灵常不会先告诉我们，让我们面对真实的自己，譬如说在希西家听了巴比伦的使者那件事上，他给使者看了所有的珍宝。(参列王纪下 20:12-15) 但旧约也有不同的例子显示神会先告诉人，就如『耶和华先晓谕亚希雅说：「耶罗波安的妻要来问你，因她儿子病了，你当如此如此告诉她。她进来的时候，必装作别的妇人。』(列王纪上 14:5) 在新约里面，耶稣不是预言『…彼得要怎样死，荣耀神』吗？ (约翰福音 21:19)    

     说到『清心的人(pure in heart)有福了，因为他们必得见神。』(马太福音 5:8) 经文说，『你们既因顺从真理，洁净了自己的心，以至爱弟兄没有虚假，就当从(清洁的)心里彼此切实相爱。』(彼得前书 1:22) 一个人有一颗清洁的心，他发挥了神的爱，必爱弟兄没有虚假，他一定会见到神的。最后提到的是，『使人和睦的人有福了，因为他们必称为神的儿子。』(马太福音 5:9) 这虽然讲得很清楚，但如果为著要被称为神的儿子而一心想要使人和睦，动机就不对了，会被仇敌利用。『你要保守你心，胜过保守一切，因为一生的果效，是由心发出。』 (箴言 4:23)

5. 路加福音中的论祸    

     耶稣是一个行道的人，祂自己做到了祂所教训的，但祂也给我们警告。『但你们富足的人有祸了，因为你们受过你们的安慰。你们饱足的人有祸了，因为你们将要饥饿。你们喜笑的人有祸了，因为你们将要哀恸哭泣。人都说你们好的时候，你们就有祸了，因为他们的祖宗待假先知也是这样。』(路加福音 6:24-26)    

     这基本上是讲一件事。不要以为你们受过安慰多就是富足的表现！从人的角度看事情和从神的角度看是很不相同！我们看看老底嘉的教会就知道这点，『你说：我是富足，已经发了财，一样都不缺。却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。我劝你向我买火炼的金子，叫你富足；又买白衣穿上，叫你赤身的羞耻不露出来；又买眼药擦你的眼睛，使你能看见。』(启示录 3:17-18)    

     我们要从神的角度看事情！圣经是神所默示的，从圣经的角度看就是从神的角度看，但反过来是不对的，因为神是无限，而圣经的字句有限，约翰在约翰福音就明说他是如何选题材的，『但记这些事，要叫你们信耶稣是基督，是神的儿子，并且叫你们信了他，就可以因他的名得生命。』(约翰福音 20:31) 所以不能把它们划等号。饱足及喜笑的例子都是指从人角度看和从神角度看的不同。从人的角度看，那些假先知不是讨人的喜欢吗？在神的眼中，知道他们是假的。要分辩，『惟独长大成人的，才能吃干粮，他们的心窍习练得通达，就能分辩好歹了。』(希伯来书 5:14)   怎么长大成人呢？『我栽种了，亚波罗浇灌了，惟有神叫他生长。可见栽种的算不得甚么，浇灌的也算不得甚么，只在那叫他生长的神。』 (哥林多前书3:6-7) 生命只能从神来，『不要消灭圣灵的感动。』 (帖撒罗尼迦前书 5:19)

(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』。)

    我們首先看看十二使徒的呼召，耶穌要整夜禱告神，確定是聖靈的旨意。第二，我們看到了山上寶訓的時間和地點，也解釋了一個似乎是矛盾的問題，說到了這句話『有能力從祂身上出來』到底作何解釋。第三，路加福音和馬太福音的山上寶訓是同一件事，當然後者用了幾章的篇幅去敘述這事件。我們先在第三看三個和馬太福音相關的登山八福，並加以解釋。我們在第四解釋了在馬太福音講的其餘的五福。最後看了路加福音中的論禍，也用一個例子討論、從人角度看事情和從神角度看事情實在很不相同。

1. 十二使徒的呼召

    『那時，耶穌出去，上山禱告，整夜禱告神。到了天亮，叫他的門徒來，就從他們中間挑選十二個人，稱他們為使徒。這十二個人有西門，耶穌又給他起名叫彼得，還有他兄弟安得烈，又有雅各和約翰，腓力和巴多羅買，馬太和多馬，亞勒腓的兒子雅各和奮銳黨的西門，雅各的兒子猶大和賣主的加略人猶大。』(路加福音 6:12-16)

    我們看到了祂在地上為人，要整夜禱告神去確定祂挑選的十二個人是聖靈的旨意，尤其祂要確定賣主的加略人猶大是聖靈要祂選的。同樣的這十二使徒的名字在馬太福音 10:2-4 和馬可福音 3:13-19 也有，比較三者，就知道雅各的兒子猶大又名叫達太。

2. 山上寶訓的地方

    『耶穌和他們下了山，站在一塊平地上，同站的有許多門徒，又有許多百姓，從猶太全地和耶路撒冷，並推羅、西頓的海邊來，都要聽他講道，又指望醫治他們的病，還有被污鬼纏磨的，也得了醫治。眾人都想要摸他，因為有能力從他身上發出來，醫好了他們。』(路加福音 6:17-19) 我們再看看，『耶穌對百姓講完了這一切的話，就進了迦百農。有一個百夫長所寶貴的僕人，害病快要死了。』(路加福音 7:1-2) 因為路加福音是照著次序寫的，因此我們知道路加福音山上寶訓這事件發生的時間。

    再看看馬太福音中山上寶訓這件事發生的時間，『耶穌看見這許多的人，就上了山，既已坐下，門徒到他跟前來。他就開口教訓他們，說：「虛心的人有福了，因為天國是他們的。…』(馬太福音 5:1-12) 講完這一大段話後，『耶穌進了迦百農，有一個百夫長進前來，求他說：「主啊，我的僕人害癱瘓病，躺在家裏，甚是疼苦。」』(馬太福音 8:5-6) 所以這時間段同樣是在去迦百農之前，應該是同一件事情，我們應該像以前一樣的取聯集，也就是要符合兩者的任何之一就可以了，而相同的地方要一致，因為是基於同一個事實。

    這時候我們好像會看到一個好像矛盾的地方，在路加福音說，『耶穌和他們下了山，站在一塊平地上，同站的有許多門徒，又有許多百姓。』而馬太福音說，『耶穌看見這許多的人，就上了山，既已坐下，門徒到他跟前來。』我們既然認為是一件事情，那到底是在山上或是山下？怎麼看這好像是矛盾的地方？我們來看看詳細的情況，先看看路加福音。『那時，耶穌出去，上山禱告，整夜禱告神。到了天亮，叫他的門徒來，就從他們中間挑選十二個人，稱他們為使徒。』(路加福音 6:12-13) 耶穌是獨自上山禱告的，所以到了天亮時祂必須下山叫門徒上山，然後『耶穌和他們下了山，…』(路加福音 6:17) 這時祂看見許多百姓，『…就上了山，…』(馬太福音 5:1) 『…站在一塊平地上，同站的有許多門徒，又有許多百姓，…』(路加福音 6:17) 『…既已坐下，門徒到他跟前來。』(馬太福音 5:1) 照這樣的解釋就不會任何的矛盾，山上寶訓的地方是在那一塊平地上。

    在這裏我們要談到這一節經文，『眾人都想要摸他，因為有能力從他身上發出來，醫好了他們。』(路加福音 6:19) 我們說過，耶穌取了人的樣式是完全的神，也是完全的神。祂雖是完全的神，卻一生都沒用過祂的神性，那麼這句有能力從祂身上出來到底作何解釋？我們看看這節經文，『神所差來的，就說神的話，因為神賜聖靈給他，是沒有限量的。』(約翰福音 3:34) 如果祂作為人時就用祂的神性，那麼說賜聖靈給祂是完全不需要的，因為祂可以行萬事，所以說這是賜給祂的聖靈在祂身上發出能力來。

    有些人可能有類似的經驗，神會透過這些人作為一個管道，發出能力。因『我們有這寶貝(內住的聖靈)放在瓦器裏，要顯明這莫大的能力，是出於神，不是出於我們。』(哥林多後書 4:7) 『…若靠着聖靈治死身體的惡行，必要活着。』(羅馬書 8:13) 羅馬書 8:29 說得很清楚，我們是要模成(be conformed)耶穌的形像(image)，當我們能如耶穌般虛己的時候，內住的聖靈能力怎麼會不發出來呢？記住，絕對的主權在神的手上。什麼時候發生是在祂手上，因為『凡事都有定期，天下萬務都有定時。』(傳道書 3:1)

3. 路加福音中論福

    先是『耶穌舉目看着門徒，說：「你們貧窮的人有福了，因為神的國是你們的。你們飢餓的人有福了，因為你們將要飽足。你們哀哭的人有福了，因為你們將要喜笑。』(路加福音 6:20-21) 然後說，『人為人子恨惡你們，拒絕你們，辱罵你們，棄掉你們的名，以為是惡，你們就有福了。「當那日，你們要歡喜跳躍，因為你們在天上的賞賜是大的！他們的祖宗待先知也是這樣。」』(路加福音 6:22-23) 在馬太福音 5:11-12有類似的話。這段相當的清楚，我們就不多談了！

     我們再看看馬太福音中的登山八福，『虛心的人(poor in spirit)有福了，因為天國是他們的。哀慟的人有福了，因為他們必得安慰。溫柔的人(meek)有福了，因為他們必承受地土。飢渴慕義的人有福了，因為他們必得飽足。憐恤人的人有福了，因為他們必蒙憐恤。清心的人(pure in heart)有福了，因為他們必得見神。使人和睦的人(peacemakers)有福了，因為他們必稱為神的兒子。為義受逼迫的人有福了，因為天國是他們的。』(馬太福音 5:3-10)

     我們先看看相同的地方。在路加福音說，『你們貧窮的人有福了，因為神的國是你們的。』而在馬太福音講『虛心的人(poor in spirit)有福了，因為天國是他們的。 』所以虛心的人是靈裏貧窮的人，知道自己靈裏貧窮的事實，怎能不在神前，以致於在人前謙卑呢！天國怎麼不會是他們的呢！路加福音又說，『你們飢餓的人有福了，因為你們將要飽足。』馬太福音講，『飢渴慕義的人有福了，因為他們必得飽足。』所以飢餓的人是在義上飢渴，這樣的人怎麼會不得飽足呢？(參馬太福音 7:7-8) 路加福音說，『你們哀哭的人有福了，因為你們將要喜笑。』馬太福音講，『為義受逼迫的人有福了，因為天國是他們的。』受逼迫是那該哀哭的人，但他們將要喜笑，因為天國是他們的，這不是使徒行傳所說的嗎？『他們離開公會，心裏歡喜，因被算是配為這名受辱。』(使徒行傳 5:41)

4. 其餘馬太福音中的登山八福

    馬太福音中的登山八福說，『哀慟的人有福了，因為他們必得安慰。』(馬太福音 5:4) 一個心中謙卑的人怎麼不會為自己的罪哀慟而不悔改呢？『我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。』(約翰一書 1:9) 所以他們必得安慰。『溫柔的人有福了，因為他們必承受地土。』(馬太福音 5:5) 溫柔的人(meek)是指謙卑的人，謙卑是非常的重要，耶穌說，『我心裏柔和謙卑，你們當負我的軛，學我的樣式，這樣，你們心裏就必得享安息。』(馬太福音 11:29) 我們是要模成耶穌的形像，不謙卑的人怎麼可能呢？如以前所說，驕傲是很難對付的大罪，就像經文所說，『…今生的驕傲，…不是從父來的，…』(約翰一書 2:16) 夏娃也是這樣被引誘的原因之一，『…女人見那棵樹的果子…能使人有智慧，就摘下果子來吃了…』(創世記 3:6) 約伯的自義和大衞的數民也不是因為驕傲嗎？有人說，人再怎麼做，總會有一些驕傲的！是嗎？聖經不是這樣說。神親自介入後，我們要主動的與神同工，約伯自己知道了，大衞自己求神處罰他，而聖經沒有再提到大衞和約伯的驕傲，只說了他們日子滿足而死(參歷代志上 29:28, 約伯記 42:17) 當然還有其他的例子，我們可以看見神能幫助我們拿掉那驕傲，只是要記住神有絕對的主權，凡事都有定時。人的確常常一不小心就驕傲到看不到自己驕傲的地步。在這裏再一次強調謙卑的重要性，我們也看見了他們必承受地土。

    接著說到，『憐恤人的人有福了，因為他們必蒙憐恤。』(馬太福音 5:7) 因神的恩典，這自然會是對的，但要記住要先憐恤人，就像經文所說，『你們饒恕人的過犯，你們的天父也必饒恕你們的過犯；你們不饒恕人的過犯，你們的天父也必不饒恕你們的過犯。』(馬太福音 6:14-15) 尤其是當一個人以為自己沒有錯的時候，是非常不容易先向別人道歉的。如果被激動要先向別人為錯道歉，那麼事後聖靈總會讓你知道錯在那裏。如果沒有，你可以下結論說你的那激動不是從神來的，因為聖靈不會叫你去說慌，要為這說慌向神悔罪。要分辨，即使是超自然的事也不見得是從神來，約伯記一開始就說得很清楚。所以不論如何要先道歉的教導是錯的，很不幸的我們有時要看事後的結果才能決定，而且不知會要等多少時間，但為態度不好而道歉總是沒有錯的。

    雖然聖靈事先要你知道，你就會一定知道，因為可從事後照著成就了得知。只是聖靈常不會先告訴我們，讓我們面對真實的自己，譬如說在希西家聽了巴比倫的使者那件事上，他給使者看了所有的珍寶。(參列王紀下 20:12-15) 但舊約也有不同的例子顯示神會先告訴人，就如『耶和華先曉諭亞希雅說：「耶羅波安的妻要來問你，因她兒子病了，你當如此如此告訴她。她進來的時候，必裝作別的婦人。』(列王紀上 14:5) 在新約裏面，耶穌不是預言『…彼得要怎樣死，榮耀神』嗎？ (約翰福音 21:19)

    說到『清心的人(pure in heart)有福了，因為他們必得見神。』(馬太福音 5:8) 經文說，『你們既因順從真理，潔淨了自己的心，以至愛弟兄沒有虛假，就當從(清潔的)心裏彼此切實相愛。』(彼得前書 1:22) 一個人有一顆清潔的心，他發揮了神的愛，必愛弟兄沒有虛假，他一定會見到神的。最後提到的是，『使人和睦的人有福了，因為他們必稱為神的兒子。』(馬太福音 5:9) 這雖然講得很清楚，但如果為著要被稱為神的兒子而一心想要使人和睦，動機就不對了，會被仇敵利用。『你要保守你心，勝過保守一切，因為一生的果效，是由心發出。』 (箴言 4:23)

5. 路加福音中的論禍

    耶穌是一個行道的人，祂自己做到了祂所教訓的，但祂也給我們警告。『但你們富足的人有禍了，因為你們受過你們的安慰。你們飽足的人有禍了，因為你們將要飢餓。你們喜笑的人有禍了，因為你們將要哀慟哭泣。人都說你們好的時候，你們就有禍了，因為他們的祖宗待假先知也是這樣。』(路加福音 6:24-26)

    這基本上是講一件事。不要以為你們受過安慰多就是富足的表現！從人的角度看事情和從神的角度看是很不相同！我們看看老底嘉的教會就知道這點，『你說：我是富足，已經發了財，一樣都不缺。卻不知道你是那困苦、可憐、貧窮、瞎眼、赤身的。我勸你向我買火煉的金子，叫你富足；又買白衣穿上，叫你赤身的羞恥不露出來；又買眼藥擦你的眼睛，使你能看見。』(啓示錄 3:17-18)

    我們要從神的角度看事情！聖經是神所默示的，從聖經的角度看就是從神的角度看，但反過來是不對的，因為神是無限，而聖經的字句有限，約翰在約翰福音就明說他是如何選題材的，『但記這些事，要叫你們信耶穌是基督，是神的兒子，並且叫你們信了他，就可以因他的名得生命。』(約翰福音 20:31) 所以不能把它們劃等號。飽足及喜笑的例子都是指從人角度看和從神角度看的不同。從人的角度看，那些假先知不是討人的喜歡嗎？在神的眼中，知道他們是假的。要分辨，『惟獨長大成人的，才能吃乾糧，他們的心竅習練得通達，就能分辨好歹了。』(希伯來書 5:14)   怎麼長大成人呢？『我栽種了，亞波羅澆灌了，惟有神叫他生長。可見栽種的算不得甚麼，澆灌的也算不得甚麼，只在那叫他生長的神。』 (哥林多前書3:6-7) 生命只能從神來，『不要消滅聖靈的感動。』 (帖撒羅尼迦前書 5:19)

  (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』。)

We first look at the call of the twelve disciples, and the fact that Jesus had to pray the whole night to make sure that his choosing them was due to the will of the Holy Spirit. Secondly, we see the time and place of the Sermon on the Mount, and also explain a seemingly apparent contradiction. Talking about the words, “power was coming from Him”, how do we interpret it? Thirdly, we can see that the Gospels of Luke and Matthew talk about the same event of the Sermon on the Mount, with many chapters talking about it in the latter. So, we’ll examine and explain first the three issues in common to both Gospels in the Beatitudes. Fourthly, we’ll do the same for the rest of the five which are only mentioned in the Gospel of Matthew. Fifthly and lastly, we discuss the woes in the Gospel of Luke. Associated with it, we also use one example to illustrate the big difference between seeing things in the aspect of humans and in the aspect of God.

1. The call of the twelve disciples

In Luke 6:12-16, it says, “It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: Simon, whom He also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; Judas the son of James, and Judas Iscariot, who became a traitor.”

We can see that Jesus as a man on earth had to pray the whole night to make sure that will of the Holy Spirit really wanted Him to choose these twelve disciples. Particularly, He wanted to make sure that the traitor Judas Iscariot was among them. The names of the twelve disciples also appears in Matthew 10:2-4 and Mark 3:13-19. If you compare the three, you know that Judas the son of James was also called Thaddaeus.

2. The time and place of the Sermon on the Mount

In Luke 6:17-19, it says, “Jesus came down with them and stood on a level place; and there was a large crowd of His disciples, and a great throng of people from all Judea and Jerusalem and the coastal region of Tyre and Sidon, who had come to hear Him and to be healed of their diseases; and those who were troubled with unclean spirits were being cured. And all the people were trying to touch Him, for power was coming from Him and healing them all.” Then we look at what in Luke 7:1-2, it says, “When He had completed all His discourse in the hearing of the people, He went to Capernaum. And a centurion’s slave, who was highly regarded by him, was sick and about to die.” We know that the Gospel of Luke is written according to chronological order, thus we know that the event of the Sermon on the Mount happened in between these two events. 

Now we examine the time of the Sermon on the Mount mentioned in the Gospel of Matthew. In Matthew 5:1-12, it says, “When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. He opened His mouth and began to teach them, saying, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” …” After many words in several chapters, we see in Matthew 8:5-6 it says, “And when Jesus entered Capernaum, a centurion came to Him, imploring Him, and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.”” Therefore, the event happened in the Gospel of Matthew has the same period of time as that in the Gospel of Luke, and should refer to the same event. Therefore, we should choose its union. In other words, as long as one of them is fulfilled, it is ok. For the common issues, they should be consistent because they are based upon the same fact.

In this case, we can see a seemly apparent contradiction. In the Gospel of Luke, it says in Luke 6:17, “Jesus came down with them and stood on a level place; and there was a large crowd of His disciples, and a great throng of people …” And in Matthew 5:1, it says, “When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him.” We regard that this is the same event. Then, what happened? Up to the mountain or down from the mountain? It looks like a seemingly apparent contradiction. Let us examine what happened in detail. Take a look at the Gospel of Luke first. In Luke 6:12-13, it says, “It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles.” Jesus went alone to the mountain to pray. So, when day came, He had to go down the mountain to call His disciples to Him. And “Jesus came down with them…”(Luke 6:17) At this time, He saw a large crowd, “…He went up on the mountain …”(Matthew 5:1) “…and stood on a level place; and there was a large crowd of His disciples, and a great throng of people…”(Luke 6:17) “…and after He sat down, His disciples came to Him.”(Matthew 5:1) With this observation, there is no contradiction at all. So, the Sermon of the Mount happened on that level place described in Luke 6:17.

Here, we want to discuss one verse in Luke 6:19, “And all the people were trying to touch Him, for power was coming from Him and healing them all.” We discussed before that although Jesus took the likeness of man and was a complete man at that period, He was also a complete God. But He never used His Godhead at that period. How can we perceive the words, “power was coming from Him?” Let us take a look at the verse in John 3:34, “For He whom God has sent speaks the words of God; for He gives the Spirit without measure.” If Jesus used His Godhead during the period of Word becoming flesh, it is not necessary to give Him the Spirit at all since He can do everything Himself. Thus, we can realize that the power came from the Spirit Who was given to Him without measure.

Some people may have similar experiences. God can use them as a channel, and power came from them. Because “…we have this treasure (the aboding Holy Spirit) in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.”(2 Corinthians 4:7) “…but if by the Spirit you are putting to death the deeds of the body, you will live.”(Romans 8:13) In Romans 8:29 it is said clearly, “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.” If we can be like Jesus to empty ourselves, how can the power not come from the aboding Holy Spirit? But remember. The absolute authority lies on the hand of God. It is up to Him when the time should be. Because “There is an appointed time for everything. And there is a time for every event under heaven.”(Ecclesiastes 3:1）

3. Three issues of the Beatitudes described the Gospel of Luke

In Luke 6:20-21, it says, “And turning His gaze toward His disciples, He began to say, “Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh.” Then it follows in Luke 6:22-23, “Blessed are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. Be glad in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers used to treat the prophets.” Similar to these words are given in Matthew 5:11-12. This paragraph is pretty clear, and we’ll not further discuss it.

Now we take a look the Beatitudes in Matthew 5:3-10 to compare with that in Luke 6:20-21, “”Blessed are the poor in spirit, for theirs is the kingdom of heaven. “Blessed are those who mourn, for they shall be comforted. “Blessed are the gentle, for they shall inherit the earth. “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. “Blessed are the merciful, for they shall receive mercy. “Blessed are the pure in heart, for they shall see God. “Blessed are the peacemakers, for they shall be called sons of God. “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.””

In Luke 6:20, it says, “…Blessed are you who are poor, for yours is the kingdom of God.” And in Matthew 5:3, it says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” So, those are poor are the poor in spirit. If a person knows that he is poor in spirit, how can he not be humble in front of God and the others? How can the kingdom of heaven not be his? In Luke 6:21, it says, “Blessed are you who hunger now, for you shall be satisfied. …” And in Matthew 5:6, it says, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” So, the people who hunger are those who thirst in righteousness, how can they not be satisfied? (ref. Matthew 7:7-8) The remainder of Luke 6:21 says, “Blessed are you who weep now, for you shall laugh.” And in Matthew 5:10, it says, “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” Those who have been prosecuted should be the ones who weep, but they will be joyful since the kingdom of heaven is theirs. Isn’t it what said in Acts 5:41? “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.”

4. The rest of the five in Beatitudes in the Gospel of Matthew

In Matthew 5:4, it says, “Blessed are those who mourn, for they shall be comforted.” How can some people who are humble not mourn for themselves and thus repent? As said in 1 John 1:9, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” Thus, they shall be comforted.  In Matthew 5:5, it says, “Blessed are the gentle, for they shall inherit the earth.” Those who are gentle are referred to as humble persons. Being humble is really important. Jesus said Himself, “…for I am gentle and humble in heart, and you will find rest for your souls.”(Matthew 11:29) We want to be conformed to the image of Jesus, how is it possible if a person isn’t humble? As discussed before, being proud is a big sin which is hard to deal with. Like what was said in 1 John 2:16, “…the boastful pride of life, is not from the Father, …” It is among the reasons that Eve was seduced as said in Genesis 3:6, “When the woman saw that …the tree was desirable to make one wise, she took from its fruit and ate; …” Aren’t the self-righteousness of Job and the counting of the number of people by David due to being proud? Some people may say that there always remains a little of being proud no matter what one does. Is it so? Not according to the Bible. When God involved Himself like what happened to Job and David, we need to work with God actively. Job knew himself better once he learned the facts God asked him. And David asked for a penalty himself. After those, the Bible doesn’t mention their being proud anymore, and says that they died full of days. (ref. 1 Chronicles 29:28, Job 42:17) Of course, there are other examples in the Bible. Yes, God can help us to get rid of being proud. But remember again, God has absolute authority and everything has its appointed time. Humans indeed can be proud to the extent that one doesn’t realize that he is being proud, if we are not careful enough. Here, it emphasizes again the importance of being humble. And we see that they shall inherit the earth.

The next is in Matthew 5:7, it says, “Blessed are the merciful, for they shall receive mercy.” Due to the grace of God, this is naturally true. But you have to be merciful to others first as said similarly in Matthew 6:14-15 “For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.” Particularly, if some people think that there is no fault in his part, it is very difficult to first apologize for his fault. If you are moved to apologize first in this situation, the Holy Spirit will let you know where your fault is even though you don’t perceive it at first. If no such a thing happens, you can conclude that you are fooled by the servants of Satan because the Holy Spirit will not to ask you to lie. You need to repent in front of God. You need to discern since even supernatural things are not necessary coming from God as depicted clearly in the beginning of the Book of Job. So, the teaching that one has to apologize first no matter what is not true. Unfortunately, sometimes we need to know after the fact to decide if it came from God and we don’t know how long we should wait. But to apologize for wrong attitudes is always correct.

Although if the Holy Spirit wants you to know ahead of time, you’ll know for sure. In this case, you can know from the accomplishment of the event know that it is true. Normally, we wouldn’t know ahead in order to face our true self.  The event of Hezekiah that he showed everything among his treasuries to them is an example. (ref. 2 Kings 20:12-15) But the Bible also has a different example about knowing ahead like what given in 1 Kings 14:5, “Now the Lord had said to Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. You shall say thus and thus to her, for it will be when she arrives that she will pretend to be another woman.”” In the New Testament, didn’t Jesus prophesied that Peter “…by what kind of death he would glorify God. …”(John 21:19)

Talkin about what in Matthew 5:8, it says, “Blessed are the pure in heart, for they shall see God.” As said in 1 Peter 1:22, “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart.” A person is pure in heart. He has the Agape love. And thus, he fervently loves his brothers and sisters in Christ. He shall see God. Lastly in Matthew 5:9 it says, “Blessed are the peacemakers, for they shall be called sons of God.” Although this is said clearly, if one wants to be called the son of God and tries to be a peacemaker, the motivation is wrong and can be utilized by enemy. Remember, “Watch over your heart with all diligence, For from it flow the springs of life.”(Proverbs 4:23)

5. The woes in the Gospel of Luke

Jesus is a doer and He did whatever He taught. And He also gave us a warning in Luke 6:24-26, which says, “But woe to you who are rich, for you are receiving your comfort in full. Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way.”

Several examples in these verses basically talk about the same thing. Please don’t think that you feel comfortable in your point of view means that you are rich. Looking at things in the aspect of human and in the aspect of God can be very different. The situation in the church of Laodicea mentioned in Revelation 3:17-18 is well illustrated this point. “Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.”

We really need to see things in the aspect of God. The Bible is inspired by God. Thus, looking at things in the aspect of the Bible is to see things in the aspect of God. But it isn’t vice versa. Because God is infinite, and the words in the Bible is finite. Jonn in the Gospel of John specifically said how he chose the material in John 20:31, “but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” Therefore, to looking at things in the aspect of the Bible and the God are not equivalent.

The examples of feeling well-fed and laugh merely indicate the difference between looking at things in the aspect of human and God. To see things in the aspect of human, aren’t those fake prophets all men-pleasers? But God knows that they are fake. We need to discern as said in Hebrews 5:14, “But solid food is for the mature, who because of practice have their senses trained to discern good and evil.” How to become mature? As said in 1 Corinthians 3:6-7, “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.” Life can only come from God. What we need to do is “Do not quench the Spirit.”(Thessalonians 5:19)  

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

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

     我们首先看看马太的呼召，他并不讳言他是税吏，说说为什么圣经虽然没有明讲，我们仍知道他又叫利未。第二，我们看见了耶稣常常禁食，及禁食的果效。虽然不是每次禁食祷告都会被允许，但在我们身体允许的情况下是可以禁食的，但要记得是因信称义，绝对不是因为禁食这个动作。第三，我们看看为禁食而讲的新旧难合的比喻，要了解禁食的真义。第四，我们看看耶稣说人子是安息日的主。因祂是主，而且喜爱怜恤，知道安息日是为人设立的，并不是人为安息日设立的，所以祂的确遵守了安息日的精义，而不是安息日的时间，我们能不消灭圣灵的感动，就自然而然的完成了旧约的诫命。

1. 税吏利未就是马太的呼召       

     圣经没有明讲利未就是马太，但我们比较利未和马太的呼召过程，描述是一样的，就会知道利未和马太只是有不同的名字的同一个人。那时的犹太人常有两个不同的名字，譬如彼得原名叫西门，而耶稣赐名为彼得，如经文所说，『…耶稣看著他说：「你是约翰的儿子西门，你要称为矶法。」（「矶法」翻出来就是「彼得」。）(约翰福音 1:42) 当然旧约中也有类似的情况，例如亚伯拉罕原先是叫亚伯兰，又如神给了雅各两次机会改名为以色列[1]。       

     因路加福音直说是照著次序写的，我们以前提到过这是指依照事件发生的次序。我们就照路加福音继续看下去，先看税吏利未的呼召，『这事以后，耶稣出去，看见一个税吏，名叫利未，坐在税关上，就对他说：「你跟从我来！」他就撇下所有的，起来，跟从了耶稣。利未在自己家里为耶稣大摆筵席，有许多税吏和别人与他们一同坐席。法利赛人和文士就向耶稣的门徒发怨言说：「你们为甚么和税吏并罪人一同吃喝呢？」耶稣对他们说：「无病的人用不著医生，有病的人才用得著；我来本不是召义人悔改，乃是召罪人悔改。」』(路加福音 5:27-32)     

     我们看到利未撇下所有的接受了呼召，这也是我们该有的态度。显然的，利未的朋友很多是税吏，我们也看到了法利赛人和文士的自义，难道我们不都是从罪人开始吗？『因为世人都犯了罪，亏缺了神的荣耀。』(罗马书 3:23)   这在马可福音 2:14-17 也有类似的描述，就不多谈了。       

     我们再看马太福音税吏马太呼召的情况，『耶稣从那里往前走，看见一个人名叫马太，坐在税关上，就对他说：「你跟从我来。」他就起来，跟从了耶稣。耶稣在屋里坐席的时候，有好些税吏和罪人来，与耶稣和他的门徒一同坐席。法利赛人看见，就对耶稣的门徒说：「你们的先生为甚么和税吏并罪人一同吃饭呢？」耶稣听见，就说：「康健的人用不著医生，有病的人才用得著。经上说：『我喜爱怜恤，不喜爱祭祀。』这句话的意思，你们且去揣摩。我来，本不是召义人，乃是召罪人。」』(马太福音 9:9-13) 与路加福音比较，我们就知道这在叙述同一件事情，同一个人，所以我们看到了利未就是马太，也看到了他的呼召。

2. 禁食的果效       

     经文说，『他们说：「约翰的门徒屡次禁食祈祷，法利赛人的门徒也是这样，惟独你的门徒又吃又喝。」耶稣对他们说：「新郎和陪伴之人同在的时候，岂能叫陪伴之人禁食呢？但日子将到，新郎要离开他们，那日他们就要禁食了。」』(路加福音 5:33-35) 新郎是指主耶稣，祂的肉身已离开我们，的确我们可能的话就要禁食了！     

     耶稣自己做了我们禁食的榜样，且看见其禁食的功效。为什么这样说呢？我们来看看经文记载的一件事情，『耶稣和门徒到了众人那里，有一个人来见耶稣，跪下，说：「主啊，怜悯我的儿子！他害癫痫的病很苦，屡次跌在火里，屡次跌在水里。我带他到你门徒那里，他们却不能医治他。」』(马太福音 17:14-16) 虽然门徒可以治病赶鬼，但这次是一点办法也没有，这人就在耶稣面前跪下，结果是，『耶稣斥责那鬼，鬼就出来，从此孩子就痊愈了。』(马太福音 17:18) 但祂又加上了一句，『至于这一类的鬼，若不祷告禁食，他就不出来。』(马太福音 17:21) 祂的确是赶出鬼了，所以我们可以看出祂在人的样式中是常常禁食的。要不祂岂不是说谎吗？而耶稣是不会说谎的，不会说善意的谎言的，因为善意的谎言也是谎言！祂做了我们禁食的榜样。       

    其实在新约时代的禁食是大有果效的，我们在经文中可以见到这。『他们事奉主，禁食的时候，圣灵说：「要为我分派巴拿巴和扫罗，去做我召他们所做的工。」于是禁食祷告，按手在他们头上，就打发他们去了。』(使徒行传 13:2-3) 耶稣的肉身现在的确是离开我们了，但在大使命中有这样的应许，『耶稣进前来，对他们说：「天上地下所有的权柄都赐给我了。所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守，我就常与你们同在，直到世界的末了。」』(马太福音 28:18-20) 请注意，大使命不仅仅是要传道使不信主的人信主，更是要使人成为门徒，走上成圣的道路上。的确，祂的应许是真的，我们现在有三位一体的圣灵内住在我们心里，就如经文所说，『岂不知你们的身子就是圣灵的殿吗？这圣灵是从神而来，住在你们里头的…』(哥林多前书 6:19) 所以主是以圣灵内住的方式总是与我们同在。       

     很显然禁食的需求是一般性原则，如果是神激动的禁食，今日许多人都见证了它的果效，自己要去禁食不见得有果效的，因神有绝对的主权。我们可以从旧约中看到禁食的确有不被应许的例子。例如，大卫已知道所得的孩子必定要死，『所以大卫为这孩子恳求神，而且禁食，进入内室，终夜躺在地上。』(撒母耳记下 12:16) 结果是孩子重病而『到第七日孩子死了。…』(撒母耳记下 12:18) 大家都知道不是每次禁食都会被应许的。在身体许可的情况下，是可以禁食的，但这不是在新约时代中作为律法的要求，有时身体的状况跟本就不能够禁食，怎么可能禁食呢？这样的人就不得救吗？断乎不是！『…人称义是因著信，不在乎遵行律法。』(罗马书 3:28) 而主要该了解的是，『你要保守你心，胜过保守一切，因为一生的果效，是由心发出。』(箴言 4:23)

3. 新旧难合的比喻       

     接著，『耶稣又设一个比喻，对他们说：「没有人把新衣服撕下一块来补在旧衣服上，若是这样，就把新的撕破了，并且所撕下来的那块新的和旧的也不相称。也没有人把新酒装在旧皮袋里，若是这样，新酒必将皮袋裂开，酒便漏出来，皮袋也就坏了。但新酒必须装在新皮袋里。没有人喝了陈酒又想喝新的，他总说陈的好。」』(路加福音 5:36-39) 这个比喻是为著禁食而讲的，在新约的时代，禁食是不同的，不必再守律法，要甘心情愿，虽然总是觉得陈酒比较好，但要喝新的福音。在马太福音 9:14-17 和马可福音 2:18-22 也说到了同样的事情，只是在那里加上了一个事实，『也没有人把新酒装在旧皮袋里，若是这样，皮袋就裂开，酒漏出来，连皮袋也坏了。惟独把新酒装在新皮袋里，两样就都保全了。」』新酒是会发酵的，放在旧皮袋是有可能因发酵而裂开。我们要做新皮袋装新酒，作个新人，『…这新人是照著神的形像造的，有真理的仁义和圣洁。』(以弗所书 4:24) 『穿上了新人。这新人在知识上渐渐更新，正如造他主的形像。』(歌罗西书 3:10)       

     不要忘记旧约说的禁食的真义，『我(耶和华)所拣选的禁食，不是要松开凶恶的绳，解下轭上的索，使被欺压的得自由，折断一切的轭吗？不是要把你的饼分给饥饿的人，将飘流的穷人接到你家中，见赤身的给他衣服遮体，顾恤自己的骨肉而不掩藏吗？』(以赛亚书 58:6-7) 耶稣不是使那被欺压的儿子得自由吗？神是有恩典有怜悯的神。

4. 人子是安息日的主       

     『有一个安息日，耶稣从麦地经过。他的门徒掐了麦穗，用手搓著吃。有几个法利赛人说：「你们为甚么做安息日不可做的事呢？」耶稣对他们说：「经上记著大卫和跟从他的人饥饿之时所做的事，连这个你们也没有念过吗？他怎么进了神的殿，拿陈设饼吃，又给跟从的人吃？这饼除了祭司以外，别人都不可吃。」又对他们说：「人子是安息日的主。」』(路加福音 6:1-5)       

     有人看到了这经文，就以为是和下列经文讲的是同一件事，『祭司就拿圣饼给他(大卫)，因为在那里没有别样饼，只有更换新饼，从耶和华面前撤下来的陈设饼。』(撒母耳记上 21:6) 但显然不是，因前述经文发生时，大卫是独自一人，所以路加福音是说另一件发生的事。其实这点也可从马可福音 2:23-28 记载的同一件事看出，这是在亚比亚他作大祭司发生的事，且『又对他们说：「安息日是为人设立的，人不是为安息日设立的。所以，人子也是安息日的主。」』(马可福音 2:27-28) 同样的事在马太福音 12:1-8 也有记载，现只把要分享的相关部份列出。『再者，律法上所记的，当安息日，祭司在殿里犯了安息日，还是没有罪，你们没有念过吗？但我告诉你们：在这里有一人比殿更大。『我喜爱怜恤，不喜爱祭祀。』你们若明白这话的意思，就不将无罪的当作有罪的了。因为人子是安息日的主。」』(马太福音 12:5-8)     

     安息日本是为人设立的，而不是反过来，主耶稣顾念的是人，而不是律法。因祂是安息日的主，比殿更大，而祂喜爱怜恤，怜恤门徒需要吃的，这是他们当时唯一的选择，犹如祭司那时给大卫陈设饼外别无选择，和祭司必需在安息日工作一样，何罪之有？       

     我们再看看安息日的精意：『你若在安息日掉转你的脚步，在我圣日不以操作为喜乐，称安息日为可喜乐的，称耶和华的圣日为可尊重的，而且尊敬这日，不办自己的私事，不随自己的私意，不说自己的私话，你就以耶和华为乐。…』(以赛亚书 58:13-14) 要掉转脚步。 再看一看耶稣在安息日做的其他一件事情，『又有一个安息日，耶稣进了会堂教训人，在那里有一个人右手枯干了。文士和法利赛人窥探耶稣，在安息日治病不治病，要得把柄去告他。耶稣却知道他们的意念，就对那枯干一只手的人说：「起来！站在当中。」那人就起来，站著。耶稣对他们说：「我问你们，在安息日行善行恶，救命害命，哪样是可以的呢？」他就周围看著他们众人，对那人说：「伸出手来。」他把手一伸，手就复了原。他们就满心大怒，彼此商议怎样处治耶稣。』(路加福音 6:6-11)   祂虽明明知道他们要找祂的麻烦，仍然做了！祂早就知道要为我们死，但仍是在客西马尼园做了这样的选择。    

     同样的一件事情在马可福音也有叙述，『耶稣又进了会堂，在那里有一个人枯干了一只手。众人窥探耶稣在安息日医治不医治，意思是要控告耶稣。耶稣对那枯干一只手的人说：「起来，站在当中。」又问众人说：「在安息日行善行恶，救命害命，哪样是可以的呢？」他们都不做声。耶稣怒目周围看他们，忧愁他们的心刚硬，就对那人说：「伸出手来。」他把手一伸，手就复了原。法利赛人出去，同希律一党的人商议怎样可以除灭耶稣。』(马可福音 3:1-6) 耶稣虽一生跟随圣灵的带领，但祂在地上有感情和我们一样，不是像一个命令一个动作的机器人。    

     这事在马太福音 12:10-13 也有记录且加上了，『耶稣说：「你们中间谁有一只羊，当安息日掉在坑里，不把牠抓住拉上来呢？人比羊何等贵重呢！所以，在安息日做善事是可以的。」』(马太福音 12:11-12) 耶稣是守了安息日真正的精意，而不是律法上安息日的时间。

参考

[1] 以色列原文的意思应是「他与神较力」，从这节经文而来，『那人说：「你的名不要再叫雅各，要叫以色列，因为你与神与人较力，都得了胜。」』(创世记 32:28) 雅各改名的确定时间在这节经文，『雅各从巴旦亚兰回来，神又向他显现，赐福与他，且对他说：「你的名原是雅各，从今以后不要再叫雅各，要叫以色列。」这样，他就改名叫以色列。』(创世记 35:9-10) 有人认为「以色列」原文有「神的王子」这意思，但这不是基于圣经的话，好像没有别的地方说以色列是神的王子。事实上，在新约中，每个信主的人都是神的养子，因此都是神的王子。『原来那为万物所属、为万物所本的，要领许多的儿子进荣耀里去，使救他们的元帅因受苦难得以完全，本是合宜的。』(希伯来书 2:10)

(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』。)

    我們首先看看馬太的呼召，他並不諱言他是稅吏，說說為什麼聖經雖然沒有明講，我們仍知道他又叫利未。第二，我們看見了耶穌常常禁食，及禁食的果效。雖然不是每次禁食禱告都會被允許，但在我們身體允許的情況下是可以禁食的，但要記得是因信稱義，絕對不是因為禁食這個動作。第三，我們看看為禁食而講的新舊難合的比喻，要瞭解禁食的真義。第四，我們看看耶穌說人子是安息日的主。因祂是主，而且喜愛憐恤，知道安息日是為人設立的，並不是人為安息日設立的，所以祂的確遵守了安息日的精義，而不是安息日的時間，我們能不消滅聖靈的感動，就自然而然的完成了舊約的誡命。

1. 稅吏利未就是馬太的呼召

       聖經沒有明講利未就是馬太，但我們比較利未和馬太的呼召過程，描述是一樣的，就會知道利未和馬太只是有不同的名字的同一個人。那時的猶太人常有兩個不同的名字，譬如彼得原名叫西門，而耶穌賜名為彼得，如經文所說，『…耶穌看着他說：「你是約翰的兒子西門，你要稱為磯法。」（「磯法」翻出來就是「彼得」。）(約翰福音 1:42) 當然舊約中也有類似的情況，例如亞伯拉罕原先是叫亞伯蘭，又如神給了雅各兩次機會改名為以色列[1]。

       因路加福音直說是照著次序寫的，我們以前提到過這是指依照事件發生的次序。我們就照路加福音繼續看下去，先看稅吏利未的呼召，『這事以後，耶穌出去，看見一個稅吏，名叫利未，坐在稅關上，就對他說：「你跟從我來！」他就撇下所有的，起來，跟從了耶穌。利未在自己家裏為耶穌大擺筵席，有許多稅吏和別人與他們一同坐席。法利賽人和文士就向耶穌的門徒發怨言說：「你們為甚麼和稅吏並罪人一同吃喝呢？」耶穌對他們說：「無病的人用不着醫生，有病的人才用得着；我來本不是召義人悔改，乃是召罪人悔改。」』(路加福音 5:27-32) 

     我們看到利未撇下所有的接受了呼召，這也是我們該有的態度。顯然的，利未的朋友很多是稅吏，我們也看到了法利賽人和文士的自義，難道我們不都是從罪人開始嗎？『因為世人都犯了罪，虧缺了神的榮耀。』(羅馬書 3:23)   這在馬可福音 2:14-17 也有類似的描述，就不多談了。

       我們再看馬太福音稅吏馬太呼召的情況，『耶穌從那裏往前走，看見一個人名叫馬太，坐在稅關上，就對他說：「你跟從我來。」他就起來，跟從了耶穌。耶穌在屋裏坐席的時候，有好些稅吏和罪人來，與耶穌和他的門徒一同坐席。法利賽人看見，就對耶穌的門徒說：「你們的先生為甚麼和稅吏並罪人一同吃飯呢？」耶穌聽見，就說：「康健的人用不着醫生，有病的人才用得着。經上說：『我喜愛憐恤，不喜愛祭祀。』這句話的意思，你們且去揣摩。我來，本不是召義人，乃是召罪人。」』(馬太福音 9:9-13) 與路加福音比較，我們就知道這在敍述同一件事情，同一個人，所以我們看到了利未就是馬太，也看到了他的呼召。

2. 禁食的果效

       經文說，『他們說：「約翰的門徒屢次禁食祈禱，法利賽人的門徒也是這樣，惟獨你的門徒又吃又喝。」耶穌對他們說：「新郎和陪伴之人同在的時候，豈能叫陪伴之人禁食呢？但日子將到，新郎要離開他們，那日他們就要禁食了。」』(路加福音 5:33-35) 新郎是指主耶穌，祂的肉身已離開我們，的確我們可能的話就要禁食了！

     耶穌自己做了我們禁食的榜樣，且看見其禁食的功效。為什麼這樣說呢？我們來看看經文記載的一件事情，『耶穌和門徒到了眾人那裏，有一個人來見耶穌，跪下，說：「主啊，憐憫我的兒子！他害癲癇的病很苦，屢次跌在火裏，屢次跌在水裏。我帶他到你門徒那裏，他們卻不能醫治他。」』(馬太福音 17:14-16) 雖然門徒可以治病趕鬼，但這次是一點辦法也沒有，這人就在耶穌面前跪下，結果是，『耶穌斥責那鬼，鬼就出來，從此孩子就痊愈了。』(馬太福音 17:18) 但祂又加上了一句，『至於這一類的鬼，若不禱告禁食，他就不出來。』(馬太福音 17:21) 祂的確是趕出鬼了，所以我們可以看出祂在人的樣式中是常常禁食的。要不祂豈不是說謊嗎？而耶穌是不會說謊的，不會說善意的謊言的，因為善意的謊言也是謊言！祂做了我們禁食的榜樣。

       其實在新約時代的禁食是大有果效的，我們在經文中可以見到這。『他們事奉主，禁食的時候，聖靈說：「要為我分派巴拿巴和掃羅，去做我召他們所做的工。」於是禁食禱告，按手在他們頭上，就打發他們去了。』(使徒行傳 13:2-3) 耶穌的肉身現在的確是離開我們了，但在大使命中有這樣的應許，『耶穌進前來，對他們說：「天上地下所有的權柄都賜給我了。所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名給他們施洗。凡我所吩咐你們的，都教訓他們遵守，我就常與你們同在，直到世界的末了。」』(馬太福音 28:18-20) 請注意，大使命不僅僅是要傳道使不信主的人信主，更是要使人成為門徒，走上成聖的道路上。的確，祂的應許是真的，我們現在有三位一體的聖靈內住在我們心裏，就如經文所說，『豈不知你們的身子就是聖靈的殿嗎？這聖靈是從神而來，住在你們裏頭的…』(哥林多前書 6:19) 所以主是以聖靈內住的方式總是與我們同在。

       很顯然禁食的需求是一般性原則，如果是神激動的禁食，今日許多人都見証了它的果效，自己要去禁食不見得有果效的，因神有絕對的主權。我們可以從舊約中看到禁食的確有不被應許的例子。例如，大衞已知道所得的孩子必定要死，『所以大衞為這孩子懇求神，而且禁食，進入內室，終夜躺在地上。』(撒母耳記下 12:16) 結果是孩子重病而『到第七日孩子死了。…』(撒母耳記下 12:18) 大家都知道不是每次禁食都會被應許的。在身體許可的情況下，是可以禁食的，但這不是在新約時代中作為律法的要求，有時身體的狀況跟本就不能夠禁食，怎麼可能禁食呢？這樣的人就不得救嗎？斷乎不是！『…人稱義是因着信，不在乎遵行律法。』(羅馬書 3:28) 而主要該瞭解的是，『你要保守你心，勝過保守一切，因為一生的果效，是由心發出。』(箴言 4:23)

3. 新舊難合的比喻

       接著，『耶穌又設一個比喻，對他們說：「沒有人把新衣服撕下一塊來補在舊衣服上，若是這樣，就把新的撕破了，並且所撕下來的那塊新的和舊的也不相稱。也沒有人把新酒裝在舊皮袋裏，若是這樣，新酒必將皮袋裂開，酒便漏出來，皮袋也就壞了。但新酒必須裝在新皮袋裏。沒有人喝了陳酒又想喝新的，他總說陳的好。」』(路加福音 5:36-39) 這個比喻是為著禁食而講的，在新約的時代，禁食是不同的，不必再守律法，要甘心情願，雖然總是覺得陳酒比較好，但要喝新的福音。在馬太福音 9:14-17 和馬可福音 2:18-22 也說到了同樣的事情，只是在那裏加上了一個事實，『也沒有人把新酒裝在舊皮袋裏，若是這樣，皮袋就裂開，酒漏出來，連皮袋也壞了。惟獨把新酒裝在新皮袋裏，兩樣就都保全了。」』新酒是會發酵的，放在舊皮袋是有可能因發酵而裂開。我們要做新皮袋裝新酒，作個新人，『…這新人是照着神的形像造的，有真理的仁義和聖潔。』(以弗所書 4:24) 『穿上了新人。這新人在知識上漸漸更新，正如造他主的形像。』(歌羅西書 3:10)

       不要忘記舊約說的禁食的真義，『我(耶和華)所揀選的禁食，不是要鬆開兇惡的繩，解下軛上的索，使被欺壓的得自由，折斷一切的軛嗎？不是要把你的餅分給飢餓的人，將飄流的窮人接到你家中，見赤身的給他衣服遮體，顧恤自己的骨肉而不掩藏嗎？』(以賽亞書 58:6-7) 耶穌不是使那被欺壓的兒子得自由嗎？神是有恩典有憐憫的神。

4. 人子是安息日的主

       『有一個安息日，耶穌從麥地經過。他的門徒掐了麥穗，用手搓着吃。有幾個法利賽人說：「你們為甚麼做安息日不可做的事呢？」耶穌對他們說：「經上記着大衞和跟從他的人飢餓之時所做的事，連這個你們也沒有念過嗎？他怎麼進了神的殿，拿陳設餅吃，又給跟從的人吃？這餅除了祭司以外，別人都不可吃。」又對他們說：「人子是安息日的主。」』(路加福音 6:1-5) 

       有人看到了這經文，就以為是和下列經文講的是同一件事，『祭司就拿聖餅給他(大衞)，因為在那裏沒有別樣餅，只有更換新餅，從耶和華面前撤下來的陳設餅。』(撒母耳記上 21:6) 但顯然不是，因前述經文發生時，大衞是獨自一人，所以路加福音是說另一件發生的事。其實這點也可從馬可福音 2:23-28 記載的同一件事看出，這是在亞比亞他作大祭司發生的事，且『又對他們說：「安息日是為人設立的，人不是為安息日設立的。所以，人子也是安息日的主。」』(馬可福音 2:27-28) 同樣的事在馬太福音 12:1-8 也有記載，現只把要分享的相關部份列出。『再者，律法上所記的，當安息日，祭司在殿裏犯了安息日，還是沒有罪，你們沒有念過嗎？但我告訴你們：在這裏有一人比殿更大。『我喜愛憐恤，不喜愛祭祀。』你們若明白這話的意思，就不將無罪的當作有罪的了。因為人子是安息日的主。」』(馬太福音 12:5-8)

     安息日本是為人設立的，而不是反過來，主耶穌顧念的是人，而不是律法。因祂是安息日的主，比殿更大，而祂喜愛憐恤，憐恤門徒需要吃的，這是他們當時唯一的選擇，猶如祭司那時給大衞陳設餅外別無選擇，和祭司必需在安息日工作一樣，何罪之有？

       我們再看看安息日的精意：『你若在安息日掉轉你的腳步，在我聖日不以操作為喜樂，稱安息日為可喜樂的，稱耶和華的聖日為可尊重的，而且尊敬這日，不辦自己的私事，不隨自己的私意，不說自己的私話，你就以耶和華為樂。…』(以賽亞書 58:13-14) 要掉轉腳步。 再看一看耶穌在安息日做的其他一件事情，『又有一個安息日，耶穌進了會堂教訓人，在那裏有一個人右手枯乾了。文士和法利賽人窺探耶穌，在安息日治病不治病，要得把柄去告他。耶穌卻知道他們的意念，就對那枯乾一隻手的人說：「起來！站在當中。」那人就起來，站着。耶穌對他們說：「我問你們，在安息日行善行惡，救命害命，哪樣是可以的呢？」他就周圍看着他們眾人，對那人說：「伸出手來。」他把手一伸，手就復了原。他們就滿心大怒，彼此商議怎樣處治耶穌。』(路加福音 6:6-11)   祂雖明明知道他們要找祂的麻煩，仍然做了！祂早就知道要為我們死，但仍是在客西馬尼園做了這樣的選擇。

    同樣的一件事情在馬可福音也有敍述，『耶穌又進了會堂，在那裏有一個人枯乾了一隻手。眾人窺探耶穌在安息日醫治不醫治，意思是要控告耶穌。耶穌對那枯乾一隻手的人說：「起來，站在當中。」又問眾人說：「在安息日行善行惡，救命害命，哪樣是可以的呢？」他們都不做聲。耶穌怒目周圍看他們，憂愁他們的心剛硬，就對那人說：「伸出手來。」他把手一伸，手就復了原。法利賽人出去，同希律一黨的人商議怎樣可以除滅耶穌。』(馬可福音 3:1-6) 耶穌雖一生跟隨聖靈的帶領，但祂在地上有感情和我們一樣，不是像一個命令一個動作的機器人。

    這事在馬太福音 12:10-13 也有記錄且加上了，『耶穌說：「你們中間誰有一隻羊，當安息日掉在坑裏，不把牠抓住拉上來呢？人比羊何等貴重呢！所以，在安息日做善事是可以的。」』(馬太福音 12:11-12) 耶穌是守了安息日真正的精意，而不是律法上安息日的時間。

參考

[1] 以色列原文的意思應是「他與神較力」，從這節經文而來，『那人說：「你的名不要再叫雅各，要叫以色列，因為你與神與人較力，都得了勝。」』(創世記 32:28) 雅各改名的確定時間在這節經文，『雅各從巴旦亞蘭回來，神又向他顯現，賜福與他，且對他說：「你的名原是雅各，從今以後不要再叫雅各，要叫以色列。」這樣，他就改名叫以色列。』(創世記 35:9-10) 有人認為「以色列」原文有「神的王子」這意思，但這不是基於聖經的話，好像沒有別的地方說以色列是神的王子。事實上，在新約中，每個信主的人都是神的養子，因此都是神的王子。『原來那為萬物所屬、為萬物所本的，要領許多的兒子進榮耀裏去，使救他們的元帥因受苦難得以完全，本是合宜的。』(希伯來書 2:10)

  (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』。)

We first take a look at the calling of Matthew, who didn’t hide that he was a tax collector. We explain why we know that Matthew is also named Levi even though the Bible doesn’t say so explicitly. Secondly, we often see Jesus fasting, and the effectiveness of fasting. Although the result of fasting is not necessary at every time up to what we expected, but we should fast if our health condition allows it. Remember that we are justified by faith, not according to the law just by fasting. Thirdly, we’ll look at the parable that new and old things cannot really match, which is for fasting. We must understand the true meaning of fasting. Fourthly, we’ll take a look at the statement that the Son of Man is Lord of the Sabbath. Because He is the Lord and is full of compassion, He knew that the Sabbath was made for man, and not man for the Sabbath. He indeed did the true meaning of Sabbath, not according to the Law of the timing. As long as we don’t quench the Spirit, we naturally fulfill the commandments in the Old Testament.

1. The call of the tax collector Levi who is also named Matthew 

The Bible doesn’t say explicitly that Levi is also named Matthew. But if we compare the process of the call of Levi with that of Matthew, we know the descriptions are for the same person, but with different names. Jews at that time often had two names. For example, Peter was originally called Simon, and Jesus gave him the name Peter as described in John 1:42, “…Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter).” Of course, there were similar situations in the era of the Old Testament. For example, Abraham was named Abram. As another example, Jacob was given two chances to change his name to Israel by God [1].

The Gospel of Luke says explicitly that it was written according to order. As we discussed previously, we explain why it means the order of events, not necessarily the order of each occurrence in an event. Thus, we’ll continue to use the Gospel of Luke to look at the events. Let us look at the call of the tax collector Levi first. In Luke 5:27-32, it says, “After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, “Follow Me.” And he left everything behind, and got up and began to follow Him. And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them.

The Pharisees and their scribes began grumbling at His disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. I have not come to call the righteous but sinners to repentance.””

We see that Levi left everything behind, and got up and began to follow Him. This should be our attitudes too. Apparently, the friends of Levi were many tax collectors. We also see that the Pharisees and their scribes were self-righteous. Don’t we all start from being sinners? It is said clearly in Romans 3:23, “for all have sinned and fall short of the glory of God.” A similar statement is also given in Mark 2:14-17, which will not be discussed more.

Let us next see the call of Matthew described in Matthew 9:9-13, “As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, “Follow Me!” And he got up and followed Him. Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. But go and learn what this means: ‘I desire compassion, and not sacrifice,’ for I did not come to call the righteous, but sinners.”” Compared with the description of the Gospel of Luke, we know that they describe the same person but with different names. Thus, Levi is also named Matthew, and we also see the process of his call. 

2. The effectiveness of fasting 

In Luke 5:33-35, it says, “And they said to Him, “The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink.” And Jesus said to them, “You cannot make the attendants of the bridegroom fast while the bridegroom is with them, can you? But the days will come; and when the bridegroom is taken away from them, then they will fast in those days.””  The bridegroom is Jesus. His body left us now, and we indeed should fast if our health condition allows.

Why do we say that Jesus is the example of fasting and we see His effectiveness too? Let us take a look at the event described in Matthew 17:14-16, “When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, “Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. I brought him to Your disciples, and they could not cure him.”” Although the disciples could heal and cast out demons, they couldn’t do anything this time. The person fell on his knees before Him, “And Jesus rebuked him (his son), and the demon came out of him, and the boy was cured at once.” He then stated in Matthew 17:21, “[But this kind does not go out except by prayer and fasting.]” He indeed casted out the demon. Thus, we can see that He fasted often during the period of His becoming flesh. Otherwise, He lied. And we all know that Jesus cannot lie, not even a white lie since that is still a lie. What He did is indeed an example for us in fasting.

In fact, fasting is very effective in the era of the New Testament. This can be seen in Acts 13:2-3, “While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” Then, when they had fasted and prayed and laid their hands on them, they sent them away.” The body of Jesus indeed left us nowadays, but the great mission has such a promise that Jesus will be with us always.  It is said in Matthew 28:18-20, “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.””  Please notice that the great mission not only preaches the Gospel to others to make them believe but also makes them disciples to walk the way of sanctification. Indeed, His promise is true since it is said in 1 Corinthians 6:19, “Or do you not know that your body is a temple of the Holy Spirit who is in you, …” We have the abiding Holy Spirit. Therefore, the Lord is always with us in the form of the Holy Spirit.

Apparently, the requirement of fasting is the general principle. If fasting is moved by God, it’ll be definitely effective. Many witness this nowadays. Fasting motivated by oneself will not necessarily result in what one expects. God has the absolute authority to result in the final decision. One example is given in the Old Testament. David knew his baby born out of adultery was doomed to die, “David therefore inquired of God for the child; and David fasted and went and lay all night on the ground.”(2 Samuel 12:16) Despite this, the result was in 2 Samuel 12:18, “Then it happened on the seventh day that the child died. …” We all know that fasting is not necessary to have results according to what we wish. Under the condition of our health permitted, it is ok to have fasting. Sometimes our health doesn’t allow us to fast, how can such a person fast? Will the person not be saved? Absolutely not true. As said clearly in Romans 3:28, “…a man is justified by faith apart from works of the Law.” What we have to understand is “Watch over your heart with all diligence, For from it flow the springs of life.”(Proverbs 4:23)

3. A parable of old and new things that cannot match

In Luke 5:36-39, it says, “And He was also telling them a parable: “No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. But new wine must be put into fresh wineskins. And no one, after drinking old wine wishes for new; for he says, ‘The old is good enough. ‘””

This parable was given for fasting. In the era of the New Testament, the requirement of fasting is different. We don’t have to obey the Law, but have to be willing.  Although the old wine might be better tasted, we must drink the new Gospel. Matthew 9:14-17 and Mark 2:18-22 also mentioned the same event by adding one fact, “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.””(Matthew 9:17) New wine can cause fermentation, and fermentation can result in the burst. We want to be the new wineskin, and to become a new self “and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.”(Ephesians 4:24) “and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him.”(Colossians 3:10)

Don’t forget the true meaning of fasting in the Old Testament, “Is this not the fast which I choose, to loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free And break every yoke? Is it not to divide your bread with the hungry And bring the homeless poor into the house; When you see the naked, to cover him; And not to hide yourself from your own flesh?”(Isaiah 58:6-7) Doesn’t Jesus let the son go free and break every yoke? God is The God Who has mercy and grace.

4. The Son of Man is Lord of the Sabbath

In Luke 6:1-5, it says, “Now it happened that He was passing through some grainfields on a Sabbath; and His disciples were picking the heads of grain, rubbing them in their hands, and eating the grain. But some of the Pharisees said, “Why do you do what is not lawful on the Sabbath?” And Jesus answering them said, “Have you not even read what David did when he was hungry, he and those who were with him, how he entered the house of God, and took and ate the consecrated bread which is not lawful for any to eat except the priests alone, and gave it to his companions?” And He was saying to them, “The Son of Man is Lord of the Sabbath.””

Someone may see these verses and think that it is the same event described in 1 Samuel 21:6, “So the priest gave him (David) consecrated bread; for there was no bread there but the bread of the Presence which was removed from before the Lord, in order to put hot bread in its place when it was taken away.” But apparently not. What happened in 1 Samuel 21:6 was when David was alone. The event recorded in the Book of Luke happened in what was recorded in Mark 2:23-28 in the time of Abiathar as the high priest. There, it also said, “Jesus said to them, “The Sabbath was made for man, and not man for the Sabbath. So the Son of Man is Lord even of the Sabbath.””(Mark 2:27-28) The same event is also recorded in Matthew 12:1-8. Now we only described what is relevant to our discussion. “Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? But I say to you that something greater than the temple is here. But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.””(Matthew 12:5-8)

The Sabbath was made for man, not reverse. What Jesus was concerned for was man, not the Law. He is Lord of the Sabbath, greater than the temple, and is full of compassion. He concerned more that the disciples needed something to eat, and what did was their only choice at that time. It is just like that the priest had no other choice but to give David and his followers the consecrated bread. And it is also like that the priest has to work on Sabbath. All are under the same principle. How can they be sinful?

We now look at the true meaning of Sabbath in Isaiah 58:13-14, “If because of the sabbath, you turn your foot From doing your own pleasure on My holy day, And call the sabbath a delight, the holy day of the Lord honorable, And honor it, desisting from your own ways, From seeking your own pleasure And speaking your own word, Then you will take delight in the Lord, And I will make you ride on the heights of the earth; And I will feed you with the heritage of Jacob your father, For the mouth of the Lord has spoken.” You must turn your foot. 

Let us take a look at another thing Jesus did in Luke 6:6-11, “On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. But they themselves were filled with rage, and discussed together what they might do to Jesus.” He knew that the scribes and the Pharisees were looking for trouble for Him, but He did what was needed anyway. He knew ahead of time that He would die for us, but He still made the same choice in the Garden of Gethsemane.

The same event is also recorded in Mark 3:1-6, “He entered again into a synagogue; and a man was there whose hand was withered. They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. He said to the man with the withered hand, “Get up and come forward!” And He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” But they kept silent. After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored. The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him.” Although Jesus followed the leading of the Holy Spirit in His whole life, but He on earth is same as us in a way, who have emotions, not like a robot which only follows instructions, one action due to one instruction.

This event is recorded in Matthew 12:10-13 by adding “And He said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.””(Matthew 12:11-12) Jesus accomplished the true meaning of Sabbath, not Law of Sabbath.

Reference

[1] The meaning of Israel in the original language is from Genesis 32:28, “He said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.”” Someone may think what I thought before that it means the prince of God, but not according to this verse. The exact time of the changing name occurred in Genesis 35:9-10, “Then God appeared to Jacob again when he came from Paddan-aram, and He blessed him. God said to him, “Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name.” Thus He called him Israel.” God did give him two opportunities to change his name. Some people thinks the meaning of Israel in Hebrew means ‘prince of God,’ but it seems not based on the Bible. To my best knowledge, there is no other place mentioning that Israel is the prince of God. In fact, in the era of the New Testament, believers are all the adopted sons of God, and thus the princes of God. “For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.”(Hebrews 2:10)

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

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

     我们首先看看彼得被呼召作得人如得鱼的过程，我们看到了彼得的认识耶稣是因安得烈的介绍，我们也看到传道是一种介绍的重要。第二我们描述了祂显示了慈心而治疗了痲疯病人，并祂所付的代价，及祂和世人不同的反应。我们讨论了祂是不是预先就知道祂要付代价，或只是因祂是有怜悯的。第三我们看看他医治瘫子的事情，是四个朋友从屋顶上把瘫子缒下的事，耶稣因他们的信心就治疗了瘫子。这些经文没有明讲他们是指谁？我们解释怎么用一个实际的方法看这点。我们也提到了圣经的一个写法，有一般的情况和特例。

1. 在革尼撒勒湖边呼召那得人如得鱼的门徒       

     耶稣第一次见到彼得记载是在这里，『再次日，(施洗)约翰同两个门徒站在那里。他见耶稣行走，就说：「看哪，这是神的羔羊！」两个门徒听见他的话，就跟从了耶稣。耶稣转过身来，看见他们跟著，就问他们说：「你们要甚么？」 他们说：「拉比，在哪里住？」（「拉比」翻出来就是「夫子」。）耶稣说：「你们来看。」他们就去看他在哪里住，这一天便与他同住。那时约有申正了。听见约翰的话，跟从耶稣的那两个人，一个是西门彼得的兄弟安得烈。他先找著自己的哥哥西门，对他说：「我们遇见弥赛亚了！」（「弥赛亚」翻出来就是「基督」。）于是领他去见耶稣。 耶稣看著他说：「你是约翰的儿子西门，你要称为矶法。」（「矶法」翻出来就是「彼得」。）』(约翰福音 1:35-42)       

     首先我们看到施洗约翰说，『他(耶稣)必兴旺，我必衰微。』(约翰福音 3:30) 这话不只是说说而已，从这事可看见约翰完全没有嫉妒耶稣的心，非常谦卑，在这里他介绍了他自己的门徒跟随耶稣。第二我们看到了彼得是透过安得烈的介绍才认识耶稣的！没有安得烈，彼得怎么会认识耶稣呢？因『…信道是从听道来的，听道是从基督的话来的。』(罗马书 10:17) 所以『务要传道！无论得时不得时，总要专心，并用百般的忍耐，各样的教训，责备人，警戒人，劝勉人。』(提摩太后书 4:2) 人若不知道道是什么，怎么会信呢？我们也看到耶稣要他们自己判断，耶稣是真行道的人，一天就可以用祂的行为让他们知道遇见了弥赛亚，这是雅各书所说的，『只是你们要行道，不要单单听道，自己欺哄自己。』(雅各书 1:22)       

     这是彼得的第一次呼召，『耶稣在加利利海边行走，看见弟兄二人，就是那称呼彼得的西门和他兄弟安得烈，在海里撒网；他们本是打鱼的。耶稣对他们说：「来，跟从我！我要叫你们得人如得鱼一样。」他们就立刻舍了网，跟从(G190)了他。从那里往前走，又看见弟兄二人，就是西庇太的儿子雅各和他兄弟约翰，同他们的父亲西庇太在船上补网，耶稣就招呼他们。他们立刻舍了船，别了父亲，跟从(G190)了耶稣。』(马太福音 4:18-22) 这里也看到了祂呼召了安得烈、雅各、和约翰。   

     经文很清楚的记载著彼得是在第二次见到神迹后才真正接受了呼召，第一次时是立刻舍了船，大概是又回去了，因为这次是撇下一切所有的，跟从了耶稣。这经文叙述了第二次呼召的情景，『耶稣站在革尼撒勒湖边，众人拥挤他，要听神的道。他见有两只船湾在湖边，打鱼的人却离开船洗网去了。有一只船是西门的，耶稣就上去，请他把船撑开，稍微离岸，就坐下，从船上教训众人。讲完了，对西门说：「把船开到水深之处，下网打鱼。」西门说：「夫子，我们整夜劳力，并没有打著甚么。但依从你的话，我就下网。」他们下了网，就圈住许多鱼，网险些裂开，便招呼那只船上的同伴来帮助。他们就来把鱼装满了两只船，甚至船要沉下去。西门彼得看见，就俯伏在耶稣膝前，说：「主啊，离开我，我是个罪人！」他和一切同在的人都惊讶这一网所打的鱼。他的伙伴西庇太的儿子雅各、约翰，也是这样。 耶稣对西门说：「不要怕！从今以后，你要得人了。」他们把两只船拢了岸，就撇下所有的，跟从(G190)了耶稣。』(路加福音 5:1-11) 注意只有西门说我是个罪人，其余的人只是惊讶，不是所有的人都有同样的领受。对他们来说这绝对是神迹，他们是职业渔夫忙了整夜却没打著什么，只依耶稣的话，就圈住这么多的鱼，难怪当耶稣再次有得人如得鱼的呼召时，领受的人就撇下一切跟随了耶稣。我们也看到了神迹奇事的重要性，对小信如我的人一般，知道圣经不是说说的而已，是可以经历的，而经历多少，神有绝对的主权，我们能做的就是祈祷。       

     在马可福音中记录了同样的事情，是在施洗约翰下监后：『约翰下监以后，耶稣来到加利利，宣传神的福音，说：「日期满了，神的国近了！你们当悔改，信福音！」耶稣顺著加利利的海边走，看见西门和西门的兄弟安得烈在海里撒网，他们本是打鱼的。耶稣对他们说：「来跟从我！我要叫你们得人如得鱼一样。」他们就立刻舍了网，跟从了他。耶稣稍往前走，又见西庇太的儿子雅各和雅各的兄弟约翰在船上补网。耶稣随即招呼他们，他们就把父亲西庇太和雇工人留在船上，跟从耶稣去了。』(马可福音 1:14-20)        #####得人如得鱼不只是说说而已，圣灵是真实的做了，使众人觉得扎心如这经文所说，『众人听见这话，觉得扎心，就对彼得和其余的使徒说：「弟兄们，我们当怎样行？」…于是，领受他话的人就受了洗。那一天，门徒约添了三千人。』(使徒行传 2:37-41)

2. 医治麻疯病人      

     事情的发生是在『有一回，耶稣在一个城里，有人满身长了大痲疯，看见他，就俯伏在地，求他说：「主若肯，必能叫我洁净了。」耶稣伸手摸他，说：「我肯，你洁净了吧！」大痲疯立刻就离了他的身。耶稣嘱咐他：「你切不可告诉人，只要去把身体给祭司察看，又要为你得了洁净，照摩西所吩咐的献上礼物，对众人作证据。」但耶稣的名声越发传扬出去。有极多的人聚集来听道，也指望医治他们的病。耶稣却退到旷野去祷告。』(路加福音 5:12-16)     

     耶稣的反应和世人很不相同，这应该是一个成名的好机会，但祂却退到旷野去祷告，听圣灵的带领，因祂说得很清楚，『…正如我遵守了我父的命令，…』(约翰福音 15:10) 祂在地上时除了无罪外和我们一样，因祂『…取了奴仆的形像，成为人的样式。』(腓立比书 2:7) 祂是完全的人，是人子，需要祷告，但回到了和当初亚当被造时一样。祂也是完全的神，只是道成肉身时祂没有用过祂的神性，如在变化山上，摩西和以利亚『他们在荣光里显现，谈论耶稣去世的事，就是他在耶路撒冷将要成的事。』(路加福音 9:31) 既使祂虽然早已知道这事，但也需要确认这点。 了解祂道成肉身时既是完全的神又是完全的人这点，我们可以用一个比喻。一个王子沦落为乞丐，即使他现在为乞丐，他的身份不变，仍是王子。但对我们来说这仍是一个奥秘，我们不知祂如何『反倒虚己，取了奴仆的形像，成为人的样式。』(腓立比书 2:7) 必须在信心里面，知道祂做成了。在这里我们也可见到祂是个祷告的人，在祷告上作了我们的榜样。       

     在马太福音也记载了同样的事情：『耶稣下了山，有许多人跟著他。有一个长大痲疯的来拜他，说：「主若肯，必能叫我洁净了。」耶稣伸手摸他说：「我肯，你洁净了吧！」他的大痲疯立刻就洁净了。耶稣对他说：「你切不可告诉人，只要去把身体给祭司察看，献上摩西所吩咐的礼物，对众人作证据。」』(马太福音 8:1-4) 在这里我们可知道是什么时候发生的事，是在耶稣在山上讲了马太福音第五章到第七章的山上宝训，下山之后。       

     在马可福音的同样事情多记载了一些，『有一个长大痲疯的来求耶稣，向他跪下，说：「你若肯，必能叫我洁净了！」耶稣动了慈心，就伸手摸他，说：「我肯，你洁净了吧！」大痲疯即时离开他，他就洁净了。耶稣严严地嘱咐他，就打发他走，对他说：「你要谨慎，甚么话都不可告诉人；只要去把身体给祭司察看，又因为你洁净了，献上摩西所吩咐的礼物，对众人作证据。」那人出去，倒说许多的话，把这件事传扬开了，叫耶稣以后不得再明明地进城，只好在外边旷野地方。人从各处都就了他来。』(马可福音 1:40-45)      

     祂是有怜悯的，因为明讲是动了慈心，相信圣灵没有说祂不要这样做，要不就不是祂一生都是顺服圣灵的带领。讲到预先知道，在书念的妇人那事，耶和华并没有预先告诉以利沙，就如经文所说：『妇人上了山，到神人那里，就抱住神人的脚。基哈西前来要推开她，神人说：「由她吧！因为她心里愁苦，耶和华向我隐瞒，没有指示我。」』(列王纪下 4:27) 在和撒马利亚的妇人对话那件事上，耶稣是『必须经过撒马利亚，』(约翰福音 4:4) 而犹太人是通常不走经过撒马利亚那条路，相信这是圣灵的带领，因此是『必须』的。所以有些人可能会问是不是预先圣灵就告诉耶稣，而祂知道有麻烦却仍去做，在这问题上圣经虽然没有明讲，但如果从圣经的一致性看，我相信圣灵会给祂一些自由如亚当夏娃的自由意志般，而不是像一个命令一个动作的机器人。因此我会趋向于祂不预先知道，要不就是不跟随圣灵的带领，没有必要说祂因慈心付了代价，不得再明明地进城。这和在客西马尼园很不一样，祂预先就知道要为我们而死，在变化山上也确定了，虽然如此，但作为一个人，这样的选择是非常的不容易，所以祂仍然要祷告，『…然而，不要照我的意思，只要照你的意思。』(马太福音 26:39) 这是顺服圣灵的带领，祂做了『不要消灭圣灵的感动。』(帖撒罗尼迦前书 5:19) 的榜像。

3. 医治瘫子及圣经的一个写法    

     读经要读出神作事的法则，就如经文所说，『他使摩西知道他的法则，叫以色列人晓得他的作为。』(诗篇 103:7) 即使如此，摩西在气头上，仍是不能顺服神照神所晓谕的吩咐磐石发出水来，而用杖击打磐石两下 (参民数记 20:7-12)，以致于不能在身前进入迦南美地。我们是不可能知道神全部做事的法则，因神是无限而人是有限，但我们要尽力，在这里，我们要透过经文看圣经的一个写法。      

     先看看耶稣医治瘫子的一个事件，『有一天，耶稣教训人，有法利赛人和教法师在旁边坐著，他们是从加利利各乡村和犹太并耶路撒冷来的。主的能力与耶稣同在，使他能医治病人。有人用褥子抬著一个瘫子，要抬进去放在耶稣面前，却因人多，寻不出法子抬进去，就上了房顶，从瓦间把他连褥子缒到当中，正在耶稣面前。耶稣见他们的信心，就对瘫子说：「你的罪赦了。」文士和法利赛人就议论说：「这说僭妄话的是谁？除了神以外，谁能赦罪呢？」耶稣知道他们所议论的，就说：「你们心里议论的是甚么呢？或说『你的罪赦了』，或说『你起来行走』，哪一样容易呢？但要叫你们知道，人子在地上有赦罪的权柄。」就对瘫子说：「我吩咐你起来，拿你的褥子回家去吧！」那人当众人面前立刻起来，拿著他所躺卧的褥子回家去，归荣耀与神。众人都惊奇，也归荣耀与神，并且满心惧怕，说：「我们今日看见非常的事了。」』(路加福音 5:17-26)     

     在这里，我们看到了耶稣教训人是公开的在公众的场合。文士和法利赛人讲得没错，除了神以外没有能赦罪的，只是他们不知道耶稣是和神合一的，如经文所说，『我与父原为一。』(约翰福音 10:30) 同样的事情在马太福音 9:1-8 和马可福音 2:1-12 都有记载，马太福音记录了在何地，就是『耶稣上了船，渡过海，来到自己的城里。』(马太福音 9:1) 是如马可福音所说的在迦百农，并在马可福音 2:5说『耶稣见他们的信心，…』在前面路加福音经文中所问的，哪一样容易呢？都不容易。这次的目的很明显，『但要叫你们知道，人子在地上有赦罪的权柄。』至于他们是指谁？是只指病人的四个朋友或是包括了病人？       

     在我们讨论这问题之前，先提一下一个只要我们愿意，都可以做到的一个实际的方法 [1]，就是：(1)不要把圣经的话打折扣；(2)用逻辑；(3)用圣经的一致性。我们在这里没有圣经的一致性，因为有些例子说到病人需要有信心，有些不需要。譬如使徒行传 14:8-10 说到，『路司得城里坐著一个两脚无力的人，生来是瘸腿的，从来没有走过。他听保罗讲道，保罗定睛看他，见他有信心，可得痊愈，就大声说：「你起来，两脚站直！」那人就跳起来，而且行走。』所以那瘸腿的是有信心的。但在后面这些经文中没有说在美门瘸腿的有信心，就是『申初祷告的时候，彼得、约翰上圣殿去。有一个人，生来是瘸腿的，天天被人抬来，放在殿的一个门口（那门名叫美门），要求进殿的人赒济。他看见彼得、约翰将要进殿，就求他们赒济。彼得、约翰定睛看他。彼得说：「你看我们！」那人就留意看他们，指望得著甚么。彼得说：「金银我都没有，只把我所有的给你。我奉拿撒勒人耶稣基督的名，叫你起来行走！」于是拉著他的右手，扶他起来。他的脚和踝子骨立刻健壮了，就跳起来，站著，又行走；同他们进了殿，走著，跳著，赞美神。百姓都看见他行走，赞美神，认得他是那素常坐在殿的美门口求赒济的，就因他所遇著的事，满心希奇惊讶。』(使徒行传 3:1-10) 还有许多这样的例子，所以我们不能决定在前面路加福音经文中的他们、是只指病人的四个朋友、或是包括了病人。逻辑只是一个工具，不同的假设做为这工具的输入，我们会得到不同的结论的。在不把圣经的话打折扣下，逻辑告诉我们我们不会得到唯一的结论，就像我们以前所说，这只是一个圣经的话不会得到唯一结论的另外一个例子。       

     圣经的一致性在其他的地方是非常有用的。譬如在帖撒罗尼迦前书 4:17 提到被提的事，『以后我们这活著还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。』这在福音书也提到，『…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。』(马太福音 24:39-41) 有人认为取去的那一个是取去作审判的 [2]，从圣经的一致性看这明显是不对的。       

     圣经的一个写法是通常指一般的原则，但有特例。以受(水)洗为例，主自己做了一般原则的例子: 『耶稣回答说：「你暂且许我，因为我们理当这样尽诸般的义。」于是约翰许了他。耶稣受了洗，随即从水里上来。…』(马太福音 3:15-16) 也有不需受洗的特例: 『那同钉的两个犯人，…耶稣对他(其中一个)说：「我实在告诉你：今日你要同我在乐园里了。」(路加福音 23:39-43) 我们不能用特例来说我们不需要受洗，因圣经很多地方是明讲了这一般性的原则，譬如在下列的经文中都可见此。『耶稣进前来，对他们说：「天上地下所有的权柄都赐给我了。所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守，我就常与你们同在，直到世界的末了。」(马太福音 28:18-20) 『二人正往前走，到了有水的地方，太监说：「看哪，这里有水，我受洗有甚么妨碍呢？」于是吩咐车站住，腓利和太监二人同下水里去，腓利就给他施洗。』(使徒行传 8:36-38) 『所以我们借著洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督借著父的荣耀从死里复活一样。』(罗马书 6:4) 如果我们要引用特例，我们该问的是我们在类似的情况下吗？       

     再举一个圣经的例子，大卫是在赫人乌利亚的妻拔示巴的事件，犯了奸淫和借刀杀人的罪，但神赦免了他的死罪，但他仍然要为自己的错误受到惩罚 (参撒母耳记下 11-12:14) 难道我们能说犯奸和借刀杀人没关系吗？当然不能，我想神这次用祂的绝对主权赦免了他的死罪，是因为『大卫对拿单说：「我得罪耶和华了！」…』 (撒母耳记下 12:13) 所以他一知道自己犯错后就悔改了，他深深的悔改在诗篇 51 篇可看见，他不仅仅是向神悔改，而且是交于伶长，在众人面前不隐瞒自己的罪过，我相信这是耶和华为什么说大卫是合他心意的原因之一。 (参使徒行传 13:22) 神是有怜悯有恩典且很公平的，虽然神有绝对的主权，我们如果真能这样，相信神也会在同样的情况下有同样的决定的。

参考

[1] 详情在『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』，按『2039 透过启示录第 15章看读经时该做的事』。

[2] 譬如说，马太福音 24:39-41，英文的一个翻译版本是这样说的。英文的写法为『Matthew 24:39-41, Amplified Bible (AMP), “and they did not know or understand until the flood came and swept them all away; so will the coming of the Son of Man be [unexpected judgment]. At that time two men will be in the field; one will be taken [for judgment] and one will be left. Two women will be grinding at the mill; one will be taken [for judgment] and one will be left.”』。

(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』。)

       我們首先看看彼得被呼召作得人如得魚的過程，我們看到了彼得的認識耶穌是因安得烈的介紹，我們也看到傳道是一種介紹的重要。第二我們描述了祂顯示了慈心而治療了痲瘋病人，並祂所付的代價，及祂和世人不同的反應。我們討論了祂是不是預先就知道祂要付代價，或只是因祂是有憐憫的。第三我們看看他醫治癱子的事情，是四個朋友從屋頂上把癱子縋下的事，耶穌因他們的信心就治療了癱子。這些經文沒有明講他們是指誰？我們解釋怎麼用一個實際的方法看這點。我們也提到了聖經的一個寫法，有一般的情況和特例。

1. 在革尼撒勒湖邊呼召那得人如得魚的門徒

       耶穌第一次見到彼得記載是在這裏，『再次日，(施洗)約翰同兩個門徒站在那裏。他見耶穌行走，就說：「看哪，這是神的羔羊！」兩個門徒聽見他的話，就跟從了耶穌。耶穌轉過身來，看見他們跟着，就問他們說：「你們要甚麼？」 他們說：「拉比，在哪裏住？」（「拉比」翻出來就是「夫子」。）耶穌說：「你們來看。」他們就去看他在哪裏住，這一天便與他同住。那時約有申正了。聽見約翰的話，跟從耶穌的那兩個人，一個是西門彼得的兄弟安得烈。他先找着自己的哥哥西門，對他說：「我們遇見彌賽亞了！」（「彌賽亞」翻出來就是「基督」。）於是領他去見耶穌。 耶穌看着他說：「你是約翰的兒子西門，你要稱為磯法。」（「磯法」翻出來就是「彼得」。）』(約翰福音 1:35-42)

       首先我們看到施洗約翰說，『他(耶穌)必興旺，我必衰微。』(約翰福音 3:30) 這話不只是說說而已，從這事可看見約翰完全沒有嫉妒耶穌的心，非常謙卑，在這裏他介紹了他自己的門徒跟隨耶穌。第二我們看到了彼得是透過安得烈的介紹才認識耶穌的！沒有安得烈，彼得怎麼會認識耶穌呢？因『…信道是從聽道來的，聽道是從基督的話來的。』(羅馬書 10:17) 所以『務要傳道！無論得時不得時，總要專心，並用百般的忍耐，各樣的教訓，責備人，警戒人，勸勉人。』(提摩太後書 4:2) 人若不知道道是什麼，怎麼會信呢？我們也看到耶穌要他們自己判斷，耶穌是真行道的人，一天就可以用祂的行為讓他們知道遇見了彌賽亞，這是雅各書所說的，『只是你們要行道，不要單單聽道，自己欺哄自己。』(雅各書 1:22)

       這是彼得的第一次呼召，『耶穌在加利利海邊行走，看見弟兄二人，就是那稱呼彼得的西門和他兄弟安得烈，在海裏撒網；他們本是打魚的。耶穌對他們說：「來，跟從我！我要叫你們得人如得魚一樣。」他們就立刻捨了網，跟從(G190)了他。從那裏往前走，又看見弟兄二人，就是西庇太的兒子雅各和他兄弟約翰，同他們的父親西庇太在船上補網，耶穌就招呼他們。他們立刻捨了船，別了父親，跟從(G190)了耶穌。』(馬太福音 4:18-22) 這裏也看到了祂呼召了安得烈、雅各、和約翰。

     經文很清楚的記載著彼得是在第二次見到神蹟後才真正接受了呼召，第一次時是立刻捨了船，大概是又回去了，因為這次是撇下一切所有的，跟從了耶穌。這經文敍述了第二次呼召的情景，『耶穌站在革尼撒勒湖邊，眾人擁擠他，要聽神的道。他見有兩隻船灣在湖邊，打魚的人卻離開船洗網去了。有一隻船是西門的，耶穌就上去，請他把船撐開，稍微離岸，就坐下，從船上教訓眾人。講完了，對西門說：「把船開到水深之處，下網打魚。」西門說：「夫子，我們整夜勞力，並沒有打着甚麼。但依從你的話，我就下網。」他們下了網，就圈住許多魚，網險些裂開，便招呼那隻船上的同伴來幫助。他們就來把魚裝滿了兩隻船，甚至船要沉下去。西門彼得看見，就俯伏在耶穌膝前，說：「主啊，離開我，我是個罪人！」他和一切同在的人都驚訝這一網所打的魚。他的夥伴西庇太的兒子雅各、約翰，也是這樣。 耶穌對西門說：「不要怕！從今以後，你要得人了。」他們把兩隻船攏了岸，就撇下所有的，跟從(G190)了耶穌。』(路加福音 5:1-11) 注意只有西門說我是個罪人，其餘的人只是驚訝，不是所有的人都有同樣的領受。對他們來說這絕對是神蹟，他們是職業漁夫忙了整夜卻沒打著什麼，只依耶穌的話，就圈住這麼多的魚，難怪當耶穌再次有得人如得魚的呼召時，領受的人就撇下一切跟隨了耶穌。我們也看到了神蹟奇事的重要性，對小信如我的人一般，知道聖經不是說說的而已，是可以經歷的，而經歷多少，神有絕對的主權，我們能做的就是祈禱。

       在馬可福音中記錄了同樣的事情，是在施洗約翰下監後：『約翰下監以後，耶穌來到加利利，宣傳神的福音，說：「日期滿了，神的國近了！你們當悔改，信福音！」耶穌順着加利利的海邊走，看見西門和西門的兄弟安得烈在海裏撒網，他們本是打魚的。耶穌對他們說：「來跟從我！我要叫你們得人如得魚一樣。」他們就立刻捨了網，跟從了他。耶穌稍往前走，又見西庇太的兒子雅各和雅各的兄弟約翰在船上補網。耶穌隨即招呼他們，他們就把父親西庇太和雇工人留在船上，跟從耶穌去了。』(馬可福音 1:14-20)

       得人如得魚不只是說說而已，聖靈是真實的做了，使眾人覺得扎心如這經文所說，『眾人聽見這話，覺得扎心，就對彼得和其餘的使徒說：「弟兄們，我們當怎樣行？」…於是，領受他話的人就受了洗。那一天，門徒約添了三千人。』(使徒行傳 2:37-41)

2. 醫治麻瘋病人

       事情的發生是在『有一回，耶穌在一個城裏，有人滿身長了大痲瘋，看見他，就俯伏在地，求他說：「主若肯，必能叫我潔淨了。」耶穌伸手摸他，說：「我肯，你潔淨了吧！」大痲瘋立刻就離了他的身。耶穌囑咐他：「你切不可告訴人，只要去把身體給祭司察看，又要為你得了潔淨，照摩西所吩咐的獻上禮物，對眾人作證據。」但耶穌的名聲越發傳揚出去。有極多的人聚集來聽道，也指望醫治他們的病。耶穌卻退到曠野去禱告。』(路加福音 5:12-16)

       耶穌的反應和世人很不相同，這應該是一個成名的好機會，但祂卻退到曠野去禱告，聽聖靈的帶領，因祂說得很清楚，『…正如我遵守了我父的命令，…』(約翰福音 15:10) 祂在地上時除了無罪外和我們一樣，因祂『…取了奴僕的形像，成為人的樣式。』(腓立比書 2:7) 祂是完全的人，是人子，需要禱告，但回到了和當初亞當被造時一樣。祂也是完全的神，只是道成肉身時祂沒有用過祂的神性，如在變化山上，摩西和以利亞『他們在榮光裏顯現，談論耶穌去世的事，就是他在耶路撒冷將要成的事。』(路加福音 9:31) 既使祂雖然早已知道這事，但也需要確認這點。 瞭解祂道成肉身時既是完全的神又是完全的人這點，我們可以用一個比喻。一個王子淪落為乞丐，即使他現在為乞丐，他的身份不變，仍是王子。但對我們來說這仍是一個奧秘，我們不知祂如何『反倒虛己，取了奴僕的形像，成為人的樣式。』(腓立比書 2:7) 必須在信心裏面，知道祂做成了。在這裏我們也可見到祂是個禱告的人，在禱告上作了我們的榜樣。

       在馬太福音也記載了同樣的事情：『耶穌下了山，有許多人跟着他。有一個長大痲瘋的來拜他，說：「主若肯，必能叫我潔淨了。」耶穌伸手摸他說：「我肯，你潔淨了吧！」他的大痲瘋立刻就潔淨了。耶穌對他說：「你切不可告訴人，只要去把身體給祭司察看，獻上摩西所吩咐的禮物，對眾人作證據。」』(馬太福音 8:1-4) 在這裏我們可知道是什麼時候發生的事，是在耶穌在山上講了馬太福音第五章到第七章的山上寶訓，下山之後。

       在馬可福音的同樣事情多記載了一些，『有一個長大痲瘋的來求耶穌，向他跪下，說：「你若肯，必能叫我潔淨了！」耶穌動了慈心，就伸手摸他，說：「我肯，你潔淨了吧！」大痲瘋即時離開他，他就潔淨了。耶穌嚴嚴地囑咐他，就打發他走，對他說：「你要謹慎，甚麼話都不可告訴人；只要去把身體給祭司察看，又因為你潔淨了，獻上摩西所吩咐的禮物，對眾人作證據。」那人出去，倒說許多的話，把這件事傳揚開了，叫耶穌以後不得再明明地進城，只好在外邊曠野地方。人從各處都就了他來。』(馬可福音 1:40-45)

       祂是有憐憫的，因為明講是動了慈心，相信聖靈沒有說祂不要這樣做，要不就不是祂一生都是順服聖靈的帶領。講到預先知道，在書念的婦人那事，耶和華並沒有預先告訴以利沙，就如經文所說：『婦人上了山，到神人那裏，就抱住神人的腳。基哈西前來要推開她，神人說：「由她吧！因為她心裏愁苦，耶和華向我隱瞞，沒有指示我。」』(列王紀下 4:27) 在和撒馬利亞的婦人對話那件事上，耶穌是『必須經過撒馬利亞，』(約翰福音 4:4) 而猶太人是通常不走經過撒馬利亞那條路，相信這是聖靈的帶領，因此是『必須』的。所以有些人可能會問是不是預先聖靈就告訴耶穌，而祂知道有麻煩卻仍去做，在這問題上聖經雖然沒有明講，但如果從聖經的一致性看，我相信聖靈會給祂一些自由如亞當夏娃的自由意志般，而不是像一個命令一個動作的機器人。因此我會趨向於祂不預先知道，要不就是不跟隨聖靈的帶領，沒有必要說祂因慈心付了代價，不得再明明地進城。這和在客西馬尼園很不一樣，祂預先就知道要為我們而死，在變化山上也確定了，雖然如此，但作為一個人，這樣的選擇是非常的不容易，所以祂仍然要禱告，『…然而，不要照我的意思，只要照你的意思。』(馬太福音 26:39) 這是順服聖靈的帶領，祂做了『不要消滅聖靈的感動。』(帖撒羅尼迦前書 5:19) 的榜像。

3. 醫治癱子及聖經的一個寫法

    讀經要讀出神作事的法則，就如經文所說，『他使摩西知道他的法則，叫以色列人曉得他的作為。』(詩篇 103:7) 即使如此，摩西在氣頭上，仍是不能順服神照神所曉諭的吩咐磐石發出水來，而用杖擊打磐石兩下 (參民數記 20:7-12)，以致於不能在身前進入迦南美地。我們是不可能知道神全部做事的法則，因神是無限而人是有限，但我們要盡力，在這裏，我們要透過經文看聖經的一個寫法。

      先看看耶穌醫治癱子的一個事件，『有一天，耶穌教訓人，有法利賽人和教法師在旁邊坐着，他們是從加利利各鄉村和猶太並耶路撒冷來的。主的能力與耶穌同在，使他能醫治病人。有人用褥子抬着一個癱子，要抬進去放在耶穌面前，卻因人多，尋不出法子抬進去，就上了房頂，從瓦間把他連褥子縋到當中，正在耶穌面前。耶穌見他們的信心，就對癱子說：「你的罪赦了。」文士和法利賽人就議論說：「這說僭妄話的是誰？除了神以外，誰能赦罪呢？」耶穌知道他們所議論的，就說：「你們心裏議論的是甚麼呢？或說『你的罪赦了』，或說『你起來行走』，哪一樣容易呢？但要叫你們知道，人子在地上有赦罪的權柄。」就對癱子說：「我吩咐你起來，拿你的褥子回家去吧！」那人當眾人面前立刻起來，拿着他所躺臥的褥子回家去，歸榮耀與神。眾人都驚奇，也歸榮耀與神，並且滿心懼怕，說：「我們今日看見非常的事了。」』(路加福音 5:17-26)

      在這裏，我們看到了耶穌教訓人是公開的在公眾的場合。文士和法利賽人講得沒錯，除了神以外沒有能赦罪的，只是他們不知道耶穌是和神合一的，如經文所說，『我與父原為一。』(約翰福音 10:30) 同樣的事情在馬太福音 9:1-8 和馬可福音 2:1-12 都有記載，馬太福音記錄了在何地，就是『耶穌上了船，渡過海，來到自己的城裏。』(馬太福音 9:1) 是如馬可福音所說的在迦百農，並在馬可福音 2:5說『耶穌見他們的信心，…』在前面路加福音經文中所問的，哪一樣容易呢？都不容易。這次的目的很明顯，『但要叫你們知道，人子在地上有赦罪的權柄。』至於他們是指誰？是只指病人的四個朋友或是包括了病人？

       在我們討論這問題之前，先提一下一個只要我們願意，都可以做到的一個實際的方法 [1]，就是：(1)不要把聖經的話打折扣；(2)用邏輯；(3)用聖經的一致性。我們在這裏沒有聖經的一致性，因為有些例子說到病人需要有信心，有些不需要。譬如使徒行傳 14:8-10 說到，『路司得城裏坐着一個兩腳無力的人，生來是瘸腿的，從來沒有走過。他聽保羅講道，保羅定睛看他，見他有信心，可得痊愈，就大聲說：「你起來，兩腳站直！」那人就跳起來，而且行走。』所以那瘸腿的是有信心的。但在後面這些經文中沒有說在美門瘸腿的有信心，就是『申初禱告的時候，彼得、約翰上聖殿去。有一個人，生來是瘸腿的，天天被人抬來，放在殿的一個門口（那門名叫美門），要求進殿的人賙濟。他看見彼得、約翰將要進殿，就求他們賙濟。彼得、約翰定睛看他。彼得說：「你看我們！」那人就留意看他們，指望得着甚麼。彼得說：「金銀我都沒有，只把我所有的給你。我奉拿撒勒人耶穌基督的名，叫你起來行走！」於是拉着他的右手，扶他起來。他的腳和踝子骨立刻健壯了，就跳起來，站着，又行走；同他們進了殿，走着，跳着，讚美神。百姓都看見他行走，讚美神，認得他是那素常坐在殿的美門口求賙濟的，就因他所遇着的事，滿心希奇驚訝。』(使徒行傳 3:1-10) 還有許多這樣的例子，所以我們不能決定在前面路加福音經文中的他們、是只指病人的四個朋友、或是包括了病人。邏輯只是一個工具，不同的假設做為這工具的輸入，我們會得到不同的結論的。在不把聖經的話打折扣下，邏輯告訴我們我們不會得到唯一的結論，就像我們以前所說，這只是一個聖經的話不會得到唯一結論的另外一個例子。

       聖經的一致性在其他的地方是非常有用的。譬如在帖撒羅尼迦前書 4:17 提到被提的事，『以後我們這活着還存留的人必和他們一同被提到雲裏，在空中與主相遇。這樣，我們就要和主永遠同在。』這在福音書也提到，『…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。』(馬太福音 24:39-41) 有人認為取去的那一個是取去作審判的 [2]，從聖經的一致性看這明顯是不對的。

       聖經的一個寫法是通常指一般的原則，但有特例。以受(水)洗為例，主自己做了一般原則的例子: 『耶穌回答說：「你暫且許我，因為我們理當這樣盡諸般的義。」於是約翰許了他。耶穌受了洗，隨即從水裏上來。…』(馬太福音 3:15-16) 也有不需受洗的特例: 『那同釘的兩個犯人，…耶穌對他(其中一個)說：「我實在告訴你：今日你要同我在樂園裏了。」(路加福音 23:39-43) 我們不能用特例來說我們不需要受洗，因聖經很多地方是明講了這一般性的原則，譬如在下列的經文中都可見此。『耶穌進前來，對他們說：「天上地下所有的權柄都賜給我了。所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名給他們施洗。凡我所吩咐你們的，都教訓他們遵守，我就常與你們同在，直到世界的末了。」(馬太福音 28:18-20) 『二人正往前走，到了有水的地方，太監說：「看哪，這裏有水，我受洗有甚麼妨礙呢？」於是吩咐車站住，腓利和太監二人同下水裏去，腓利就給他施洗。』(使徒行傳 8:36-38) 『所以我們藉着洗禮歸入死，和他一同埋葬，原是叫我們一舉一動有新生的樣式，像基督藉着父的榮耀從死裏復活一樣。』(羅馬書 6:4) 如果我們要引用特例，我們該問的是我們在類似的情況下嗎？

       再舉一個聖經的例子，大衞是在赫人烏利亞的妻拔示巴的事件，犯了姦淫和借刀殺人的罪，但神赦免了他的死罪，但他仍然要為自己的錯誤受到懲罰 (參撒母耳記下 11-12:14) 難道我們能說犯姦和借刀殺人沒關係嗎？當然不能，我想神這次用祂的絕對主權赦免了他的死罪，是因為『大衞對拿單說：「我得罪耶和華了！」…』 (撒母耳記下 12:13) 所以他一知道自己犯錯後就悔改了，他深深的悔改在詩篇 51 篇可看見，他不僅僅是向神悔改，而且是交於伶長，在眾人面前不隱瞞自己的罪過，我相信這是耶和華為什麼說大衞是合他心意的原因之一。 (參使徒行傳 13:22) 神是有憐憫有恩典且很公平的，雖然神有絕對的主權，我們如果真能這樣，相信神也會在同樣的情況下有同樣的決定的。

參考

[1] 詳情在『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』，按『2039 透過啓示錄第 15章看讀經時該做的事』。

[2] 譬如說，馬太福音 24:39-41，英文的一個翻譯版本是這樣說的。英文的寫法為『Matthew 24:39-41, Amplified Bible (AMP), “and they did not know or understand until the flood came and swept them all away; so will the coming of the Son of Man be [unexpected judgment]. At that time two men will be in the field; one will be taken [for judgment] and one will be left. Two women will be grinding at the mill; one will be taken [for judgment] and one will be left.”』。

  (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, let us see the process of the call of Peter to be fishers of men. We observe that due to Andrew’s introduction, Peter knew Jesus. We can thus see the importance of preaching the Gospel as one way of introducing the Gospels to people. Secondly, He showed His mercy by healing the leper and the price He paid for it. We also observe that His reaction to this event is very different from ordinary people. We also discussed if He knew ahead of time the price He had to pay, or if he healed him just because of His mercy. Thirdly, we take a look at His healing of a paralyzed man, who was let down by four friends through the roof. Jesus healed the paralyzed man because of their faith. Who are they? These verses don’t say it clearly. We use a practical method to explain this. We also mention one way the Bible uses writing styles to make a point by referring to certain examples, which includes the general principles and special cases.

1. The call of disciples as fishers of men in the lake of Gennesaret   

The time Jesus first met Peter is described in John 1:35-42, “Again the next day John was standing with two of his disciples, and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!” The two disciples heard him speak, and they followed Jesus. And Jesus turned and saw them following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?” He said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. One of the two who heard John speak and followed Him, was Andrew, Simon Peter’s brother. He found first his own brother Simon and said to him, “We have found the Messiah” (which translated means Christ). He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter).” 

First, we see what John the Baptist said in John 3:30, “He must increase, but I must decrease,” is real. From this event, we can see that he had a heart without any jealousy to Jesus at all. He is very humble. He introduced his own disciples to follow Jesus. Secondly, we can see that Peter knew Jesus through the introduction of Andrew. Without Andrew, Peter would not know Jesus. “So faith comes from hearing, and hearing by the word of Christ,”(Romans 10:17) we should “preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”(2 Timothy 4:2) If people don’t know what Gospels are, how can they believe? We also see that Jesus wanted these two disciples to make their own judgement by inviting them. Just one day, they knew, “We have found the Messiah.” Thus, Jesus is indeed a doer. This is what James said in James 1:22, “But prove yourselves doers of the word, and not merely hearers who delude themselves.”

This was the first call of Peter, described in Matthew 4:18-22, “Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. And He said to them, “Follow Me, and I will make you fishers of men.” Immediately they left their nets and followed Him. Going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. Immediately they left the boat and their father, and followed Him.” Here, we can see that He also called Andrew, James, and John.

It is clearly stated in Luke 5:1-11 that Peter in the second call genuinely accepted his call after his seeing a miracle. In the first time, “Immediately they left their nets and followed Him.” Probably, he went back again since there was the second time. And this time, “they left everything and followed Him.” These verses described the overall situation as follows. “Now it happened that while the crowd was pressing around Him and listening to the word of God, He was standing by the lake of Gennesaret; and He saw two boats lying at the edge of the lake; but the fishermen had gotten out of them and were washing their nets. And He got into one of the boats, which was Simon’s, and asked him to put out a little way from the land. And He sat down and began teaching the people from the boat. When He had finished speaking, He said to Simon, “Put out into the deep water and let down your nets for a catch.” Simon answered and said, “Master, we worked hard all night and caught nothing, but I will do as You say and let down the nets.” When they had done this, they enclosed a great quantity of fish, and their nets began to break; so they signaled to their partners in the other boat for them to come and help them. And they came and filled both of the boats, so that they began to sink. But when Simon Peter saw that, he fell down at Jesus’ feet, saying, “Go away from me Lord, for I am a sinful man!” For amazement had seized him and all his companions because of the catch of fish which they had taken; and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not fear, from now on you will be catching men.” When they had brought their boats to land, they left everything and followed Him.”

Notice that only Simon said, “I am a sinful man.” The others just felt amazed. We can see that not all people can perceive things for the same event. To them, it is surely a miracle. They were professionals and worked hard all night and caught nothing. And they caught so many fishes just acting according to what Jesus said. No wonder why anyone who perceives the event accepted the call to be fishers of men, and left everything and followed Him. We can also see the importance of encountering miracles for those with little faith like me. The miracles make us realize that the words in the Bible are not merely words, but can be experienced. And how much we can experience, God has the absolute authority. What we can only do is to pray. 

In the Gospel of Mark, the same event is recorded. The time of the event is after John had been taken into custody as stated in Mark 1:14-20, “Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. And Jesus said to them, “Follow Me, and I will make you become fishers of men.” Immediately they left their nets and followed Him. Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him.”

“Fishers of men” is not just a saying. It was actually done by the Holy Spirit to make people be pierced to the heart as stated in Acts 2:37-41, “Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” …So then, those who had received his word were baptized; and that day there were added about three thousand souls.”

2. Healing the leper

The event happened in Luke 5:12-16, “While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, “Lord, if You are willing, You can make me clean.” And He stretched out His hand and touched him, saying, “I am willing; be cleansed.” And immediately the leprosy left him. And He ordered him to tell no one, “But go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them.” But the news about Him was spreading even farther, and large crowds were gathering to hear Him and to be healed of their sicknesses. But Jesus Himself would often slip away to the wilderness and pray.”

The reaction of Jesus was very different from ordinary people. This should be a good opportunity to become famous, but He slipped away to the wilderness to pray to hear the leading of the Holy Spirit. He said clearly that He kept the commandments of the Father in John 15:10 “… just as I have kept My Father’s commandments …” He is the same as us except that He has no sin, since He took “the form of a bond-servant, and being made in the likeness of men.”(Philippians 2:7) He was a complete man with the likeness of men, and needed prayer just like us, but He was back to the original state when Adam was created. He was also completely God without using His God’s status during the period of Word becoming flesh. For example, in the mountain of transfiguration, Moses and Elijah, “…appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem.”(Luke 9:30-31) Although He knew this quite a while ago, He had to confirm it. To understand that He can be both a complete man and a complete God at the same time, let us use an analogy. A prince was down to a beggar for a situation like a mutation, he is still a prince even he became a beggar temporarily. There is no change for his status. He is always a prince no matter how he lives. But to us, it is still a mystery because we don’t know how He “…emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.”(Philippians 2:7) We have to be in faith, and know that He had already done it. Here, we also see that He was the man with constant praying, and is a model for us in prayer.

In Matthew 8:1-4, the same event is recorded as follows. “When Jesus came down from the mountain, large crowds followed Him. And a leper came to Him and bowed down before Him, and said, “Lord, if You are willing, You can make me clean.” Jesus stretched out His hand and touched him, saying, “I am willing; be cleansed.” And immediately his leprosy was cleansed. And Jesus said to him, “See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them.”” Here, we know when it happened. It was after the time Jesus preached the words in chapters five to seven of the Book of Matthew, the well known the Sermon on the Mount.

In the Book of Mark, a little more is described. In Mark 1:40-45, it is said, “And a leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, “If You are willing, You can make me clean.” Moved with compassion, Jesus stretched out His hand and touched him, and said to him, “I am willing; be cleansed.” Immediately the leprosy left him and he was cleansed. And He sternly warned him and immediately sent him away, and He said to him, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them.” But he went out and began to proclaim it freely and to spread the news around, to such an extent that Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere.”

He is merciful since it is said clearly that He was moved with compassion. It is believed that the Holy Spirit didn’t say that He was not allowed to heal the leper; otherwise, He cannot say that He follows the leading of the Holy Spirit in His whole life. Talking about foreknowledge, in the event of the woman of Shunem, “When she came to the man of God (Elisha) to the hill, she caught hold of his feet. And Gehazi came near to push her away; but the man of God said, “Let her alone, for her soul is troubled within her; and the Lord has hidden it from me and has not told me.””(2 Kings 4:27) Apparently, God didn’t tell Elisha in advance.

In the event of the conversation of Jesus and the woman of Samaria, “…He had to pass through Samaria.”(John 4:4) And Jews normally didn’t pass the road through Samaria. We see the leading of the Holy Spirit because “He had to.” Therefore, someone may ask if the Holy Spirit let Jesus know ahead. He knew the trouble but He still did it anyway. In this question, the Bible doesn’t say clearly. But according to the consistency of the Bible, it is believed that the Holy Spirit will give him some freedom like when Adam and Eve were created, not like a robot, one command leading to one action only. Therefore, my opinion is that He didn’t know ahead of time; otherwise, He didn’t follow the leading of the Holy Spirit as discussed. In this case, there is no reason to record that He paid the price for His compassion, which is the fact that He could no longer publicly enter a city. This is very different from what happened in the Garden of Gethsemane. Although He confirmed ahead in the mountain of transfiguration that He would die for us, it wasn’t easy to do so as a human being. But He still prayed, “…yet not as I will, but as You will.” This is an example of obeying the leading of the Holy Spirit, and “Do not quench the Spirit.”(1 Thessalonians 5:19)

3. Healing the paralyzed man, and one way of Bible writing style 

Reading the Bible must read out the principles of how God works like what said in Psalms 103:7, “He made known His ways to Moses, His acts to the sons of Israel.” Despite this, when Moses became angry, he still couldn’t obey what God told him regarding telling the water to flow out of the rock, and struck the rock twice with his rod instead. (Ref. Numbers 20:7-12) As a result, he couldn’t enter the land of Canaan in this life. We cannot know all the principles of how God works since He is infinite and we are finite. But we have to do our best. Here, we’ll share one way of the Bible writing style from verses. Before that, let us take a look at the event of His healing of a man who was paralyzed.

In Luke 5:17-26, it says, “One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for Him to perform healing. And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of Him. But not finding any way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus. Seeing their faith, He said, “Friend, your sins are forgiven you.” The scribes and the Pharisees began to reason, saying, “Who is this man who speaks blasphemies? Who can forgive sins, but God alone?” But Jesus, aware of their reasonings, answered and said to them, “Why are you reasoning in your hearts? Which is easier, to say, ‘Your sins have been forgiven you,’ or to say, ‘Get up and walk’? But, so that you may know that the Son of Man has authority on earth to forgive sins,”-He said to the paralytic-“I say to you, get up, and pick up your stretcher and go home.” Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, “We have seen remarkable things today.””

Here, we can see that the teaching of Jesus was in public. The scribes and the Pharisees said correctly, “Who can forgive sins, but God alone?” But they didn’t know, “I and the Father are one.”(John 10:30) The same event is recorded in Matthew 9:1-8 and Mark 2:1-12. In Matthew 9:1, it is said, “… Jesus …came to His own city, which is as Mark 2:1 said in Capernaum. In the Book of Luke, it was also asked, “Which is easier?” Both of them were not easy. The goal of this time is very clear, “so that you may know that the Son of Man has authority on earth to forgive sins.” It is also said in Mark 2:5, “And Jesus seeing their faith said to the paralytic, “Son, your sins are forgiven.”” So, who are they as said here and the verses in the Book of Luke? They were only the four friends or including the paralyzed? 

Before we discuss this question, let us mention one practical method with detail in [1], which can be done by everyone who is willing to do it. That is: (1) Don’t discount the words in the Bible; (2) Use logic; (3) Use the consistency of the Bible. Here, we have no consistency of the Bible since there are examples where some patients need to have at least a weak amount of faith in order to be healed, and some don’t. As an example, it is said in Acts 14:8-10,”At Lystra a man was sitting who had no strength in his feet, lame from his mother’s womb, who had never walked. This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk.” The man certainly had faith. But the verses in Acts 3:1-10 don’t mention that the lame at the gate of the temple which is called Beautiful has faith.

In Acts 3:1-10, it says, “Now Peter and John were going up to the temple at the ninth hour, the hour of prayer. And a man who had been lame from his mother’s womb was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful, in order to beg alms of those who were entering the temple. When he saw Peter and John about to go into the temple, he began asking to receive alms. But Peter, along with John, fixed his gaze on him and said, “Look at us!” And he began to give them his attention, expecting to receive something from them. But Peter said, “I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene-walk!” And seizing him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened. With a leap he stood upright and began to walk; and he entered the temple with them, walking and leaping and praising God. And all the people saw him walking and praising God; and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms, and they were filled with wonder and amazement at what had happened to him.” There are other examples like these two. Thus, we cannot determine uniquely whether the verses in the Book of Luke indicate that the word ‘they’ includes the patient or not. As discussed in [1], logic is only a tool. If we enter various assumptions as inputs, we will get different results. Under the assumption that we don’t discount the words in the Bible, we cannot get a unique conclusion. Like what we discussed before, this is just another example which doesn’t get a unique conclusion. 

The consistency of the Bible is very useful in other places. For example, in 1 Thessalonians 4:17, it is said, “Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” Such an event is also mentioned in Matthew 24:39-41 “…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.” Someone thinks the person is taken away for judgement [2]. From the consistency of the Bible, it is apparently incorrect.

There is one way of Bible writing style. Normally, it refers to ordinary cases, but there are special cases. As an example, the Lord made Himself as an example in baptism as a general principle in Matthew 3:15-16, “But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he permitted Him. After being baptized, Jesus came up immediately from the water; …” There is a special case in Luke 23:39-43, “…He said to him (one of the criminals), “Truly I say to you, today you shall be with Me in Paradise.”” We cannot use the special case as the excuse that one doesn’t need baptism.

The Bible states clearly in many places this general principle that we need to be baptized. In the following, there are some examples. In Matthew 28:18-20, it says, “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.”” In Acts 8:36-38, it says, “As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?” [And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”] And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him.” The meaning of baptism is given in Romans 6:4, “Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.” If we want to use special cases, we need to ask if we are in similar situations.

Let use another example from the Bible as an illustration. David in the event of Bathsheba, the wife of Uriah the Hittite, he committed adultery and killed Uriah with the sword of the sons of Ammon. (Ref. 2 Samuel 11-13:14) Are we saying there is no problem by committing adultery and killing by this way? Absolutely not. I think that God used His absolute authority this time to forgive the death penalty of David because “…David said to Nathan, “I have sinned against the Lord.”(2 Samuel 12:13) He immediately repent when he realized that he was faulty. His repent was very deep as stated in Psalm 51, and not only to God, but also to many as this Psalm was for the choir director which would be sang by many. He didn’t hide his faults in front of them. I think that it might be one of the reasons why God said, “…David the son of Jesse, a man after My heart…”(Acts 13:22) God has mercy and grace, but He is also fair. Although God has the absolute authority, it is believed that He would make the same decision under the same circumstance.

References

[1] The detail is in the web, “https://a-christian-voice.com/,” by pressing “On spiritual understanding about life.” And then press, “1039 Looking at what we should do through Revelation 15.”

[2] For example, in Matthew 24:39-41, Amplified Bible (AMP), it says, “and they did not know or understand until the flood came and swept them all away; so will the coming of the Son of Man be [unexpected judgment]. At that time two men will be in the field; one will be taken [for judgment] and one will be left. Two women will be grinding at the mill; one will be taken [for judgment] and one will be left.”

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

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