Since we have just entered into Lenten season, I shall take a break from my Puzzling Passages series to talk about this church tradition.

Ash Wednesday is the day where we kick start this season of Lent and for 2025, this day falls on the 5th of March. Ash Wednesday is an early Christian church liturgical practice, and it is not from the Bible. It marks the beginning of Lent, which is a season where the early church marks out 40 days of fasting, repentance, spiritual reflection, and self-examination in preparation for Easter Sunday.

Ash Wednesday is 46 days before Easter Sunday but only 40 days are counted as fasting days. The 46 total days include: 40 days of actual fasting + 6 Sundays, which are not counted as fasting days because those Sundays are considered “mini-Easter” celebrations. All these will culminate on the 7th Sunday, Easter Sunday or some Christians refer to it as Resurrection Sunday.

Many have found this church tradition helpful for their faith and I personally believe it is a good practice to intentionally set aside time for spiritual contemplation. However, some things to be careful of are:

1) not to overly elevate man-made traditions. In Mark 7:7-13, Jesus taught us the dangers of placing man-made traditions on a pedestal. For example, if someone does not feel convicted to participate in the tradition, we are not to look upon the person like he is a sinner. We also must not think that churches that do not adhere to such traditions are less spiritual than churches that do.

2) Matthew 6:16-18 says: “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. 17 But when you fast, put oil on your head and wash your face, 18 so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.” 

I believe Jesus’ point in this passage is very clear. In this season of fasting, be careful not to make a big show of it. If you intend to fast, you want your full reward from your Heavenly Father and not from the world.

再思，大斋节与我们的关系                                                      吴赛贤

传统大公教会的大斋期从圣灰（5/3）星期三开始，到复活节结束，复活节是基督教日历上最重要的事件。整个大斋期都是为基督的死亡和复活做准备。倡导者试图通过具体行动接近基督：他们必须戒除上帝的行为，通过祈祷和忏悔走上谦卑之路，并引导那些需要帮助的人。

今年《2025年大斋节灵修思语》以“仁万邦之光”为主题，特别呼吁我们在这个战乱、纷争与不安的世界中，成为上帝的光，照亮周围的黑暗。大斋节期(预苦期)是我们的睡眠静下心来默想、仁改与更新的神圣时刻。在这四十天中，我们借着基督的受难、受死和复活，深思耶稣的牺牲与爱，并反省我们有这世上的使命。

当耶稣说：“你们是世上的光”，（太5:14）他将这项使命交托给每一个跟随他的人。如今，世界面临战争、冲突灾难，充满了痛苦和绝望。作为主的子民，我们尊基督的光带着这些被破坏的地方，成为和平使者，传播爱与盼望。在这一刻，我们的生命见证极其重要。

无论你是何基督教宗派，基督受死与复活，这不仅关系到促进个人灵命更新与成长，更呼召我们在这动荡的世界中，成为那照耀黑暗的光明。透经过默想和祈祷，我们希望兄弟姐妹们能够在内心找到来自上帝的力量，将光继续维持世上那些陷入困境的人们的痛苦。

在《创世纪》7：12节里，我们看到神对地上降下持续40天40夜的大洪水。这喻示了对地上所有罪孽的审判、哀悼以及洁净。这也同时喻示了神在面临世界毁灭的时候，神对他的子民的解救。诺亚与他的人类家人必需要忍受动荡的时期才进入能够神与他以及全所立的新约。

禁食与悔改：在此期间，我们必须认识到我我们本是罪人，更要来主面前忏悔并认罪。以赛亚书讲述真实的禁食时曾指出，人们禁食时，虐待自己，垂头丧气，像快开花谢的梨；在地上铺麻布，撒灰，然后在上面睡觉，这不是神所喜欢的禁食（以赛亚书五十八章第五节）。换言之，外表的禁食或头额涂灰动作，并不能完全代表「内心的真实悔改」。从内心真正悔改才是蒙神所喜悦。

让我们谨记这为期40天的大斋期是由神所命定的，因为这就是要成全我们的信心以及信靠圣灵来完成他在我们生命中的工作。

The main thrust of our church theme this year is “to be like Jesus”.

We know that our minds control everything that we do. As we often say – mind over matter. Therefore our minds play an important role in the quest to be like Jesus.

2 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, ² complete my joy by being of the same mind, having the same love, being in full accord and of one mind. ³ Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. ⁴ Let each of you look not only to his own interests, but also to the interests of others. ⁵ Have this mind among yourselves, which is yours in Christ Jesus, ⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷ but emptied himself, by taking the form of a servant, being born in the likeness of men. ⁸ And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

(Philippians 2:1-8, ESV)

In his letter to the Philippians, Paul admonished the brothers and sisters to stand united in the face of oppression. To do this, he asked them to be “of the same mind, having the same love, being in full accord and of one mind” (Phil 2:2). But what type of “mind” is Paul referring to? In v.5, he says: “Have this mind among yourselves, which is yours in Christ Jesus.” Paul wants them to have the mind of Christ Jesus.

What then, is the “mind of Jesus”? Paul goes on in Phil 2:6-8 to describe the utter humility of Jesus. Though He was God, He emptied Himself, and “humbled himself by becoming obedient to the point of death, even death on the cross”. So the mind of Jesus is primarily one of humility.

Like many things that we do, striving to “be like Jesus” starts with making up our minds. Let us make a decision to take on the humility of Jesus. Let humility guide our decisions, our words and actions. It may mean serving those whom we think are not worthy, doing work that we think is not worthwhile, or stepping back to let others take the lead.

Take a moment to think about what being like Jesus means to you, and decide in your mind to take the first step to make it happen.

σκάνδαλον (skandalon)

1. 捕捉鸟兽的网罗、夹子、陷阱；也作形象语言用。网罗。如：罗11:9
2. 导致人背离正道或信仰理念的行为或情况。使人犯罪、绊倒、绊脚石。如：太18:7，路17:1，罗 16:17
   也作形象语言用。使人跌倒、绊倒人。如：罗9:33，彼前2:8；也可用来形容人。太16:23
3. 冒犯人、触犯人或令人深恶痛绝、极度嫌恶，以致带来反对、造成对抗或引发敌意等的人事物等。绊脚石、绊倒人的、使人犯罪的。如：林前1:23、加5:11、太13:41

（节译自 BDAG 《新约及早期基督教文献希腊文大词典》（英文版））

σκάνδαλον 这个希腊词在新约圣经中出现了14-15次（按不同译本），其中半数以上或出自耶稣的教导，或指向耶稣的所是所行，值得我们留意。

在耶稣的教导中，他主要是用这个字来指称在这个与神的国度为敌的世界中，那些“使人犯罪的事”，并告诫门徒这些使人犯罪的事是免不了的，但是切切不要成为使人犯罪的人，因为那是要面对永恒的后果的。（见太18:7-9//路17:1-2，太13:41-42）
今天，我们热心地努力地要将神国度的好消息传与他人，常常谨慎自己，不要成为他人认识神相信耶稣的绊脚石；也常常保持警惕，免得成为使他人犯罪的人。这是必要的，也是很重要的。只不过，与此同时，我们更要时时省察我们所传所讲的，是不是会为了不“绊倒”人而妥协了福音的内容，不自觉地扭曲了神的心意，成为名符其实拦阻人认识神的“绊脚石”？
有那么一次，当耶稣第一次向门徒们揭示他所要面对的受难和受死而被彼得“责备”时，耶稣一句“撒旦！退到我后面去！”严厉斥退彼得后，马太的记载还有一句：“你是绊脚石”，就指出了彼得对神国度的彰显与临到作出了不合乎神心意的回应，不仅没有对焦神的心意，更可能导致人对神国度成全的误解

另一个值得留意，也很有趣的，是 “绊脚石”这个词，也是保罗和彼得分别在他们的书信中，用以指称耶稣的！
耶稣为什么是“绊脚石”呢？
保罗说，那是因为一直倚仗律法的以色列人“不凭信心，只靠行为”，结果，就“绊倒在那绊脚石上”——终究达不到义的要求。这绊脚石正是他们需要凭信心相信并接受的神的基督——耶稣。（罗9:33；参赛28:16, 8:14）
彼得说的也相仿。那些因着那“使人跌倒的磐石”而跌倒的人，正是因为“不顺从这道”（彼前2:6, 8）。这“使人跌倒的磐石”，正是作为“活石”的耶稣（彼前2:4），那被拒绝的“道”，正是耶稣的道，耶稣的福音（彼前1:25）。

耶稣是“绊脚石”，是“使人跌倒的磐石”，因为在犹太人的认知中，神的义是要靠行律法来成全的，但是耶稣却教导说他已经成全了神的律法，人什么都不必做，只需要接受他相信他就可以了。这与他们一贯的教导和认知天差地远，是他们难以想象的。
尤有甚者，在犹太人眼里，耶稣不过是一介木匠，虽生于犹太支派大卫族系，但是既非君王，也无军权，要如何成为神的基督神的弥赛亚？又要如何拯救犹太人？就靠他那些“施舍禁食祷告都要行在暗中”、“要爱你的仇敌”的教导？尽管他的传道生涯吸引了许多的跟随者，尽管他的教导满有权柄，他也医了许多病赶了许多鬼，但结果他还是被钉上十字架了，不是吗？硬要说他就是神的基督，硬要说这就是神的救赎之道，这不仅难以想象，只怕更是无稽之谈呐！
耶稣是“绊脚石”，连带他的教导和他的十字架，也成为“使人跌倒的磐石”，是σκάνδαλον！

问题是，耶和华神的拯救要成为“绊脚的石头、跌人的磐石”这件事却是早早就有记载的（见赛8:14），为什么耶稣以及他的十字架会让犹太人如此吃惊，如此深感冒犯，如此招人嫌恶，以致成为他们的“绊脚石”呢？是不是因为他们已经有了某种既定的认识，但是耶稣却不符合他们的这些认识，而他们也无法把他套进他们的这些认识中？抑或因为耶稣的行事与教导搅乱了他们视为常规的做法，挑战了他们奉为圭臬的认知？

今天，我们在与人讲述耶稣的事迹分享神国度的好消息时，是不是也会感受它作为“绊脚石”的张力？

“我不需要做什么，只要相信耶稣，就可以了？”
“我需要放下我引以为荣的各种成就与荣誉，单单以耶稣为至宝？真的假的？”
“我不是宇宙的中心，我不必也不应该只为自己而活？听起来真是糟糕……”
“如果神真有你说得那么好，为什么这个世界还是一团糟？”
“你说的神，不过就是一个有很强控制欲的霸凌罢了！”
……

面对耶稣，面对神国度的好消息，也许有人会热烈回应； 但也许礼貌地拒绝、冷漠地无视，甚至恶言相向的人更在多数。但这就是福音的本质，它本来就是自带“绊跌”性质的。我们要做的，不是如何让我们的福音更为悦人耳目、更为讨人喜爱或更能服务人群；我们要做的，也是必须做的，就只是忠实地讲述耶稣并他的福音，一如他在我们中间时，如何按着神的心意，讲述神的国度。

要“学像耶稣”，也许可以从这里开始。

1 Samuel 28:3-20
3 Now Samuel had died, and all Israel had mourned for him and buried him in Ramah, his own city. And Saul had put the mediums and the necromancers out of the land. 4 The Philistines assembled and came and encamped at Shunem. And Saul gathered all Israel, and they encamped at Gilboa. 5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 6 And when Saul inquired of the Lord, the Lord did not answer him, either by dreams, or by Urim, or by prophets. 7 Then Saul said to his servants, “Seek out for me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “Behold, there is a medium at En-dor.” 8 So Saul disguised himself and put on other garments and went, he and two men with him. And they came to the woman by night. And he said, “Divine for me by a spirit and bring up for me whomever I shall name to you.” 9 The woman said to him, “Surely you know what Saul has done, how he has cut off the mediums and the necromancers from the land. Why then are you laying a trap for my life to bring about my death?” 10 But Saul swore to her by the Lord, “As the Lord lives, no punishment shall come upon you for this thing.” 11 Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.” 12 When the woman saw Samuel, she cried out with a loud voice. And the woman said to Saul, “Why have you deceived me? You are Saul.” 13 The king said to her, “Do not be afraid. What do you see?” And the woman said to Saul, “I see a god coming up out of the earth.” 14 He said to her, “What is his appearance?” And she said, “An old man is coming up, and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground and paid homage. 15 Then Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul answered, “I am in great distress, for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams. Therefore I have summoned you to tell me what I shall do.” 16 And Samuel said, “Why then do you ask me, since the Lord has turned from you and become your enemy? 17 The Lord has done to you as he spoke by me, for the Lord has torn the kingdom out of your hand and given it to your neighbor, David. 18 Because you did not obey the voice of the Lord and did not carry out his fierce wrath against Amalek, therefore the Lord has done this thing to you this day. 19 Moreover, the Lord will give Israel also with you into the hand of the Philistines, and tomorrow you and your sons shall be with me. The Lord will give the army of Israel also into the hand of the Philistines.” 20 Then Saul fell at once full length on the ground, filled with fear because of the words of Samuel. And there was no strength in him, for he had eaten nothing all day and all night.

Why it is Puzzling:
In Deuteronomy 18:9-14 and Isaiah 8:19, God has said that inquiring of the dead is an abomination to Him and that God’s people should inquire of Him and not of the dead. And yet in this passage, we read of Saul who went ahead with a disobedient plan and yet the plan worked smoothly. One would have thought that since Saul was acting in disobedience, negative things should happen like Saul being deceived by evil spirits or that the seance failed to work but yet it seems Samuel really appeared and the appearance and statements from Samuel appear really legit. Therefore, this seem to imply that seance is truly able to bring dead people back to life. We tend to think that it is only trickery or demonic manifestation that would happen during a seance, so how do we reconcile the fact that Samuel really showed up?.

Alternative interpretation #1:
One way to reconcile this dilemma is to view the seance as merely a fraud. That the “Samuel” being called up is a fake; just an illusion from the witch or merely a demonic deception. That would nicely fit our understanding of such practices being deception from evil spirits or cheap tricks. However, the Bible narrates it like it is true. If we take this to be untrue, then how can we take other parts of biblical narratives to be true and be consistent about what we take to be true and untrue? Also in v12, the witch seemed to be in shock and only realised who Saul was after seeing the real Samuel. If she orchestrated everything, why would she be in shock and receive this sudden revelation?

Alternative interpretation #2:
The other way of interpreting this is to acknowledge that it is indeed Samuel (as the Scriptures say it is), but accomplished not through the witch but through God (which explains her startled reaction and fear when she realizes this particular manifestation is somehow very different from what she was usually familiar with). By taking this stand, we can consistently take Biblical narratives as true stories. So if an account is told as a true account, we take it as true. This offers a consistent way of reading the Bible.

Arguments against such an interpretation:
This is the only account of a seance done in the Bible. If such a seance legitimately brought back the actual dead and delivered the very message of God, then wouldn’t this account encourage God’s people to do the same thing as a last resort when they are desperately in need of God’s directions? This may cause God’s people to think that seances are effective in conjuring the dead or that witches or mediums genuinely speak with the spirits of dead individuals.

Solution:
One way to look at this is to view this account as God bringing about states of affairs that did not conform to His revealed will (in His word) in order to achieve some wise purpose. We have an example of this in the story of Samson.

Judges 14:1-4
1 Samson went down to Timnah and saw there a young Philistine woman. 2 When he returned, he said to his father and mother, “I have seen a Philistine woman in Timnah; now get her for me as my wife.” 3 His father and mother replied, “Isn’t there an acceptable woman among your relatives or among all our people? Must you go to the uncircumcised Philistines to get a wife?” But Samson said to his father, “Get her for me. She’s the right one for me.” 4 (His parents did not know that this was from the Lord, who was seeking an occasion to confront the Philistines; for at that time they were ruling over Israel.)

Deuteronomy 7:3
You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons,

We know from the Scriptures that God expressly forbid His people to marry outside of the covenant community (Deut. 7:3). Yet from this account of Samson marrying a Philistine woman, we see that “this was from the Lord” because God has a higher purpose in confronting the Philistines. So here we have God Himself orchestrating the forbidden union where Samson marries outside of the covenant community.

Therefore, just as God’s people cannot take this extraordinary example and then use it to justify interfaith marriage, similarly, one cannot take Samuel’s one-off, exceptional appearance as justification for communication with the dead, be it via God or via pagan mediums. The fact is that both Samson’s and Saul’s actions were both acts of disobedience. God’s reasoning for forbidding necromancy is that: one ought to be looking to God and His word rather than other sources for guidance. To do otherwise is idolatry.

This year, our church theme is “Be His Disciple, Be Like Jesus”.

In order to Be Like Jesus, I think we need to take a good look at our world today. What kind of world do we live in? What does it mean to “be like Jesus” in our world?

In a nutshell, we live in a world that is fragmented and politicised.

In the decades that followed the Second World War, the world came together. Global initiatives and organisations such the UN, WTO, EU were borne out of the desire to ensure that the world would never fight another world war. As relationships between countries became established on foundations set by the UN, globalisation of trade and investments followed, resulting in the creation of global and regional treaties such the WTO and EU.

But in the last decade or so, the world has been moving in a different direction. The rise of right-wing politics has caused a reversal in the globalisation trend. Instead of becoming a global village, we are seeing nations prioritising their own interests, forming regional blocs instead of promoting global cooperation. It seems to me that we are entering into a post-globalisation era.

Coupled with this, politicians now openly use culture and religion as tools for political gains. Topics that have traditionally been taboo for politics are now openly used as bargaining chips, to entice electorates based on their self-interests. Politicians in many countries court votes by promising to promote the religious or cultural ideals of their target groups. Recent elections in many countries have shown a shift towards populist leaders who promise to give what the voters want in return for their support.

What about the world that Jesus lived in? It may surprise you to know that Jesus also lived in a world that was highly fragmented and politicised.

The fragmented Roman empire then comprised countries spanning Europe, Middle East and Africa, made up of people groups with various skin colours, diverse culture and different religion. It is not surprising that the fragmented empire could not hold together for very long. The western Roman empire had collapsed by the 5th century AD.

The world that Jesus lived in was also very politicised. The Roman authorities used every means available to keep order, including using religion. They promoted their emperors to God-like status to take people away from the faiths. If that didn’t work, they worked with the religious authorities to ensure that religion towed the line of the government. We read in the Bible how the Pharisees and Jewish leaders were in cohorts with the Roman rulers to ensure that both the Roman and the religious leaders would retain their control over the people. Each side was using the other for their own purposes. Ultimately, Jesus paid the price by being nailed to the cross, the result of a scheme initiated by religious leaders and executed by politicians like Pilate.

Despite living in a fragmented and politicised world, Jesus achieved his mission, thereby setting for us an example to follow. He did not respond with violence, nor did He initiate a rebellion. Instead, Jesus showed us how to live with humility and love, keeping God’s commands, suffering willingly to accomplish His mission.

Our challenge today is to follow Jesus’ example in our fragmented and politicised world. It will not be easy, but with God’s help, we shall strive to Be Like Jesus.

（海上）忽然起了狂风，波浪不断地打进船来，舱里积满了水。耶稣却在船尾靠着枕头睡着了。门徒把他叫醒，对他说：“老师，我们要死了，你不管吗？”耶稣起来，斥责了风，又对海说：“不要作声！安静吧！”风就停止，大大地平静了。然后对他们说：“为什么这样胆怯呢？你们怎么没有信心呢？”门徒非常惧怕，彼此说：“这到底是谁，连风和海都听从他？”（可4:37-41，新译本）

耶稣平静风和海的事件是我们都耳熟能详的，其中关于“信心”的学习更是查经班、讲台、主日学、属灵书籍等常常出现的重要教导。
17世纪荷兰黄金时代最主要的代表画家林布兰(Rembrandt H. van Rijn)就于1633年，根据马可这段经文，创作了一幅题为“加利利海上的风暴”(Christ in the Storm of the Sea of Galilee)的有名画作，作为画家自己对这段经文的诠释和理解。

在画中，林布兰以他擅长的光—暗布局，将画作对角分割成两半，左边光亮处可见5名门徒正苦苦与风浪搏斗，企图控制住船帆已被风暴撕裂的渔船；右边的暗影里则有另外余下的门徒或无助或惊惶地向才醒过来的耶稣求助，其中一名甚至已经被晃得作呕了*。整幅画作生动地将马可的记载——尤其是门徒们在那当下的各种情绪——呈现在观赏者面前，很能把人带进当时的场景里。

事实上，除了马可福音之外，这起事件在另外两卷符类福音书(Synoptic Gospels)中也有记载，只不过马可的记载最为有趣，有着更多的细节描述。看看这3段平行经文——

这里，就有几处值得留意的不同点。首先，在马可的记载里，我们看到当海上忽然风浪大作，众人都慌乱恐惧的时候，耶稣不仅只是像马太和路加所说的“睡着了”，更是“靠着枕头睡着了”，正是睡得香甜安稳，与四下里紧张的处境分外格格不入，形成了极其强烈的对比；而事后回看，这似乎已暗示着之后会发生的神迹，只不过在那紧急的当下，门徒们根本无法把握这个可能性。

其次，就是门徒对睡梦正酣的耶稣的反应。马太和路加的着眼点，是门徒们面对灭顶厄运时的惧怕和紧张，所以他们呼喊：“主啊！我们没命了！”但是马可除了描述门徒们的害怕之外，还加上了隐约的埋怨：“我们要死了，你不管吗？”老实说，如果换是我们身处那当下，也许也是这样的情绪，可能更为激烈也说不定——都已经什么状况了，身为老师的还睡得这么香？他难道真的对他的跟随者一点都不管不顾么？但问题是：他们到底想要他们的老师做些什么？想要他跟他们一起设法稳住渔船？想要他为当时的处境祷告，求神救助？抑或想要他行神迹平静风浪？若是后者的话，那为什么当风浪真的平静后，他们却不见欢喜只有惧怕呢？
他们到底以为他们的老师可以做些什么？这恰恰就是耶稣后来质疑他们的信心的原因。

第三个不同点，在于耶稣对风和海的斥责。三卷福音书都提到耶稣就起身/醒来，然后斥责风和海；但是，马可还记载了耶稣这么对海说：“不要作声！安静吧！”在希腊原文中，这两个字都是使用祈使（命令）语气(imperative mood)，也就是说，耶稣乃是命令风和海安静下来，而风和海竟然就乖乖听从了！另外，如果当时门徒们不是那么紧张惊慌的话，他们应该会记得在迦百农时，耶稣也曾经在会堂里斥责一个污灵，把它从一个可怜人身上赶出来；他当时就是以同样的命令语气，用了同样一个希腊字， “住口！……”（φιμόω (fimoō)）（可1:25a）

这三处更为仔细的描述，就为接下来发生的两件事作了更好的铺垫：(1)耶稣质问门徒们的信心，以及(2)门徒们的疑问：“这到底是谁/这是什么人？”
当耶稣问门徒：“你们怎么没有信心？/你们的信心在哪里？”当耶稣称门徒为“小信”时，他指的到底是什么“信心”？相信他能够行神迹的信心？相信他的祷告能够转危为安的信心？相信……？都是，但也不尽然。因为这一些的“信心”，其实都必须建立在另一个更为基本的信心之上——对耶稣身份的相信。
在这起事件以前，门徒们已经跟随耶稣有一段时日了，也再三地从耶稣的所言（教导讲论）所行（神迹奇事）见证了神国度的开启。比起只听到比喻的众人，他们有耶稣自己为他们讲解比喻，本来应该多多少少对耶稣原来就是神的能力与救赎的临在有一定的认知和认识，但是在这风暴中，他们很显然的还没有把握到这个真相，因此耶稣的沉沉入睡让他们心焦如焚，甚至对他的看似无动于衷颇有微言；也因此，他们很可能错过了耶稣是如何带着权柄地命令风浪静止，而当风暴在耶稣的命令下平静下来时，他们表现的，不是松一口气，不是得救的欢喜，反而是“非常惧怕”，并且满怀疑惑地彼此对问：“这到底是谁？”……

马可这段着墨更多的记载，让整起平静风和海事件更为立体和生动，也帮助我们得窥风暴所揭示的两个真相。第一个就是门徒问题的答案：“这到底是谁？”
在犹太人的认知中，以色列的神耶和华是时间与空间的创造主，因此理所当然的是掌管历史与大自然的神。他们许多伟大的先知们尽管能行许多的神迹奇事，但是，一旦来到大自然的掌控与驾驭，一定是凭借着耶和华神的权柄和命令的；从来没有一个人（即便伟大如摩西）像耶稣那样直接向大自然发号施令而大自然也欣然领命的。尤有甚者，耶稣不仅是命令大自然，他命令的乃是桀骜不驯的狂风和暴雨！一如创世之初，神叫混沌的空虚和无序的渊面成为井然有序、能以维系生命的乐园。“这到底是谁？”的答案呼之欲出，只是，没有任何一个虔诚的犹太人能够想象这样的可能性。

而这也与第二个真相息息相关。那就是：信心的本质？
风平浪静之后，耶稣向门徒的提问其实也是给予他们的一个挑战，让他们能够重新省视他们的所谓“相信”。耶稣能够医病赶鬼，能够带着权柄教导，这些他们都亲眼看见亲耳听见，自然能够相信。但是，他们相信的，到底是那些事件那些教导本身，还是致使这些事件这些教导成为可能的耶稣？即便他们相信的是耶稣，他们到底是不是真的按着耶稣所说的来认识他？加利利海上，风浪骤起，他们一众人等（其中几个还是经验老到的渔夫）却惊惶失措，在在显示了他们对耶稣认识的不足，也因此暴露了他们信心的缺失。

耶稣平静风和海的事件是我们耳熟能详的。也许在我们定意“学像耶稣”时，这段经文能够重新教导我们好好按着神的话语来认定耶稣是谁，并在这样的基础上去相信他，然后，我们的效法他才不会沦为表象，才不至于经不起风和海的打击。

（*林布兰的画中，除了神色自若的耶稣之外，另外有12+1位门徒；第13位是身穿浅蓝色服饰，紧握桅缆，面向画作观赏者的年轻人；一般学者都认同这乃是画家本人。把自己画进画作里是当时代画家们很普遍的做法。）

Puzzling Passage: Exodus 21:22-25 (NRSV vs ESV)

NRSV –
22 “When people who are fighting injure a pregnant woman so that there is a miscarriage and yet no further harm follows, the one responsible shall be fined what the woman’s husband demands, paying as much as the judges determine. 
23 If any harm follows, then you shall give life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.

ESV – 
22 “When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. 
23 But if there is harm, then you shall pay life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.

Looking at the Hebrew:
V22: When men strive together and hit a pregnant woman,
and her child (yeladeyha) יְלָדֶ֔יהָ   [Strong’s 3206: Something born, a lad, offspring]
go forth (weyatse’u) וְיָצְא֣וּ    [Strong’s 3318: To go, bring, out, direct and proxim]

Why it is Puzzling:
NRSV and ESV interpret v22 very differently. One situation is that of miscarriage while the other situation is that of premature birth. These two different interpretations greatly affect how we ought to view the worth and value of the unborn.
If miscarriage/death of an unborn is considered to be: “no harm follows” [note that the word ‘further’ in v22 of NRSV is not in the original and should be ignored] and then it merely warrants a fine, then it follows that the unborn does not worth so much. But if it is a premature birth, then the baby is also afforded the eye for eye protection and so it follows that the unborn also has the worth and value of a human life.

Below is a list of factors one should consider when determining which translation is the more accurate one. 
>> Majority of authoritative translations are aligned with ESV rather than NRSV.

>> There is a proper Hebrew word for miscarry and yet it is not used by the author here. In fact, the word is used just nearby in Exodus 23:26, “None shall miscarry (meshakelah) or be barren in your land.” But yet this word is not used here.

>> Weyatse’u never refers to miscarry in the Bible, and whenever it is used in the context of birth, it always refers to live birth in the Bible. E.g. birth of Esau (Gen. 25:25)

>> There are words in the OT for embryo (Psalm 139:16) or stillborn (Job 3:16) yet such words are not used, instead, the word yeladeyha is used and it is an ordinary word for children and never refers to miscarried children.

>> V22 “but there is no harm” should refer to no harm to both mother and child. If the author only wished to refer to the mother (no harm to the mother and not including the baby), he could have easily indicated it in the Hebrew but yet it was left in a general manner, so it makes more sense to view it as referring to both mother and baby. Same for v23 “But if there is harm”.

The Point: 
Verse 22 paints the picture of a baby born prematurely and is protected with the same sanctions as the mother. If the child is injured, there is to be recompense as with the injury of the mother.
Therefore this text cannot be used by pro-choice advocates to show that the Bible regards the unborn as less human or less worthy of protection than those who are born.

Furthermore:
Luke 1:13-15; 39-45.
Birth of John the Baptist Foretold
13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. 14 And you will have joy and gladness, and many will rejoice at his birth, 15 for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.
Mary Visits Elizabeth
39 In those days Mary arose and went with haste into the hill country, to a town in Judah, 40 and she entered the house of Zechariah and greeted Elizabeth. 41 And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, 42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! 43 And why is this granted to me that the mother of my Lord should come to me? 44 For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”

These verses show that the unborn is a person because…
>> In the NT, only persons are filled with the Spirit.

>> In Luke 2:16, the exact word for “baby” (v41) is used to refer to baby Jesus in a manger. The author did not use any special word for the unborn in the womb but an ordinary word for living babies.

>> In v44 – the unborn can respond to their environment and can feel emotions (joy) even inside the womb.

新年新希望                                                          吴赛贤

新希望这首歌是首轻快且充满喜乐及盼望的歌曲，也是乐龄弟兄姐妹在新的一年或新春的时候常会唱的一首歌。

歌词如下：

有主在我心裡    我总是觉得心裡充满欢乐    有主做我朋友    我总是觉得生活无忧无虑

有主赐我恩惠    我总是觉得我有了新希望    祂已赐给了    我们永生的新生命 新生命

讚美我慈爱的耶稣    歌颂我慈爱的耶稣    祂曾为我们一切的罪过    被钉在十架上

讚美我主耶稣    歌颂我主耶稣    祂爱我更深    我总是觉得我满足又喜乐

2024年圣旦节过后的第七天，2025年正式上任了，很多人都盼望新年有新希望，2024年是世界公认二十多年来最糟的一个年头，在2000年时当年盛传世人害怕的千禧年电脑程序病毒—“Y2K” 当年造成的恐慌都不比2024年叫人惊心胆跳，无论东方到西方，各国各民族之间的纠纷及战乱，恐怕会提升为第三次世界大战或核战的爆发，实事的确如此，回顾过去历史告诉我们，世人的“贪与欲“、”自我与雄霸”的野心，发起了第一和第二世界大战，尤其是第二世界大战，它历时8年，把84个国家和地区、20多亿人口卷入战火，造成伤亡1亿多人。。这惨痛的经历叫人难以释怀，世人心中的“罪”若不除去，第三、第四次世界大战的提早来临是迟早的事了。

新希望这首歌提醒世人，人类心中的“罪瘤“是无法靠人类自己解决的，也不是这世界高科技或超高医学能有办法除去的，因为圣经已告诉我们：”因为罪的工价乃是死“；然而下半句说；惟有神的恩赐，在我们的主基督耶稣里，乃是永生。罗6：23

歌词中最重要的一句：祂曾为我们一切的罪过    被钉在十架上，那就是耶稣，是世人的救世主！

耶稣十字架上所流的宝血能除去我们世人的“罪“，也赐下永生的新生命给信靠祂的人，带来新希望同时也赐平安与喜乐，在新的一年我们虽然不知到未来将如何，但我们知道在耶稣基督里有平安。