道成了肉身                                   吴赛贤

圣经有段非常美妙的经文，这段经文给我们看见这位耶稣基督 (就是一开始所说的道，) 与整个世人的关係，祂也是光，祂来要去除黑暗的势力，要照亮整个世界。

约 翰 福 音 1:1-5     1太初有道，道与上帝同在，道就是上帝。2这道太初与上帝同在。3万物都是借着他造的，没有一样不是借着他造的。凡被造的，4在他里面有生命，这生命就是人的光。5光照在黑暗里，黑暗却没有胜过光。

什么是“道”？

“道”，（Logos）古希腊哲学认为，“道”是使万物存在、并支配万物的法则。包括“宇宙历史的开端”与“宇宙本体的根源”这样两种意义,指宇宙的法则、宇宙起源的原始能力、思想、信息、理性、能力等。太初有道，道与上帝同在，道就是上帝。这道太初与上帝同在。这“道”就是耶稣，耶稣在神创世时就已经参与在其中。祂不单创造了宇宙万物，更赐予生命给祂所被造的人。

约 翰 福 音 1:14      14 道 成 了 肉 身 ， 住 在 我 们 中 间 ， 充 充 满 满 的 有 恩 典 有 真 理 。 我 们 也 见 过 他 的 荣 光 ， 正 是 父 独 生 子 的 荣 光 。

这节是一节大家很熟悉的经文，道成了肉身来到世上，住在我们当中，显出上帝的恩典和荣耀。这一位道成肉身的耶稣本来是与神同在、本来就是神的，这时候，道、话语、表达，就来到世人当中，于是将上帝的荣耀表明出来了。

在旧约圣经的背景裡面，譬如，人不能看见神，唯摩西借着焚烧的荆 棘得以与神相遇。《出埃及记》叁章就记载：2 耶 和 华 的 使 者 从 荆 棘 里 火 焰 中 向 摩 西 显 现 。 摩 西 观 看 ， 不 料 ， 荆 棘 被 火 烧 着 ， 却 没 有 烧 毁 。

神对摩西说： 现 在 以 色 列 人 的 哀 声 达 到 我 耳 中 ， 我 也 看 见 埃 及 人 怎 样 欺 压 他 们 。

故 此 ， 我 要 打 发 你 去 见 法 老 ， 使 你 可 以 将 我 的 百 姓 以 色 列 人 从 埃 及 领 出 来 。

摩 西 对 神 说 ： 我 是 甚 么 人 ， 竟 能 去 见 法 老 ， 将 以 色 列 人 从 埃 及 领 出 来 呢 ？

神 说 ： 我 必 与 你 同 在 。 你 将 百 姓 从 埃 及 领 出 来 之 后 ， 你 们 必 在 这 山 上 事 奉 我 ； 这 就 是 我 打 发 你 去 的 证 据 。摩 西 对 神 说 ： 我 到 以 色 列 人 那 里 ， 对 他 们 说 ： 你 们 祖 宗 的 神 打 发 我 到 你 们 这 里 来 。 他 们 若 问 我 说 ： 他 叫 甚 么 名 字 ？ 我 要 对 他 们 说 甚 么 呢 ？

神 对 摩 西 说 ： 我 是 自 有 永 有 的 ； 又 说 ： 你 要 对 以 色 列 人 这 样 说 ： 那 自 有 的 打 发 我 到 你 们 这 里 来 。

所以人怎麽能够认识上帝？这裡说到没有人看过上帝，没有人能见，从旧约到新约。但是父怀中的独生子却将祂表明出来，意思就是：道成肉身是让人认识上帝。道成肉身的耶稣来到世界为要完成神对世人的爱，祂住在我们当中，显出上帝的恩典和荣耀，借着耶稣被钉在十字架上完成救赎，拯救世人脱离罪的捆绑及辖制。

受难节期间，在这个特殊的时刻，让我们这属祂的人当记念的日子，当以敬虔、反思与悔改的心来记念祂牺牲的爱。加拉太书二20，提醒我们在受难节要谨记保罗的肺腑之言：“我已经与基督同钉十字架，现在活着的不再是我，乃是基督在我里面活着；并且我如今在肉身活着，是因信神的儿子而活，他是爱我，为我舍己。”

有一首诗歌《你钉痕的手》：“你钉痕的手，抚慰我伤口。要亲自医治我的痛。我顿时忘掉自己一点点的痛。主，请教导我，不要那么在乎痛。让我也能够被骂不还口，让我时常看到你钉痕的手，知道我的痛永远不及你的痛……我们必需谨记受难节不是活动，不是节目，而是我们信仰的根，因祂被高挂在十字架上是“为你为我”！

（刘荣森长老著）

最近灵修读到这段经文，想与弟兄姐妹分享。

箴言 15:31-33
31 听从有关生命之责备的，必住在智慧人中间。
32 轻忽管教的是藐视自己；听从责备的却得着智慧（“智慧”原文作“心”）。
33 敬畏耶和华是智慧的教训；尊荣以先，必有谦卑。

我们应该有受教的心。我们不能只是偶尔听从别人来纠正我们的错误，或等待别人的教训与责备。我们还应该有纪律与积极的学习并寻求管教和指导。也就是说，我们应该习惯性地寻找比我们更了解某一项专题或事情的人，并向他们学习。
我们一生应该都以受教为标志，而不是固执己见。第 32 节告诉骄傲、不可教的人，他们只是在藐视自己。我在想：我不愿接受教导，是否是因为我太骄傲? 不想听建议? 也许太害怕听到我不想听到的话。
第 33 节继续说：只有通过深深敬畏上帝和乐于接受教导，我们才能获得“正确的自我意识，真正的谦卑”。
从最根本的层面上，这也提醒我们，最终的可教性只有通过悔改，我们才能得救。谦卑地悔改并相信耶稣是救世主会给我们带来终极的荣耀——上帝永恒的爱。
瓦尔特克（Waltke）从箴言3:16；8:18；11:16 的结论是 “吊诡的是，在荣耀的上帝面前不给自己荣耀的人，最终会得到荣耀和财富，从而获得社会尊重。”
你我可以扪心自问：我们是否善于接受教导，或者别人认为我固执己见？建议你们问两三个要好的亲友并自我反省。
今年的主题: 作主门徒，学像耶稣, 鼓励每位主里的弟兄姐妹，在生命当中，生活当儿要越来越像基督。
我们不但在在敬虔和爱心上操练自己，盼望我们也可以从这方面学习，有颗谦卑受教的心。

For I have given you an example, that you also should do just as I have done to you. (John 13:15)

Last month, I wrote about being humble like Jesus. Humility is not just a state of mind, it should also be an action.

In John 13:15, Jesus told his disciples to “do just as I have done to you”. The background to this verse is Jesus washing the disciples’ feet. Washing the feet of arriving guests is a job normally assigned by the master to the lowest tier of servants in a household. Jesus and his disciples were having their last supper together using a borrowed room. Apparently the room does not come with servants. And no one was humble enough to take up the role of feet washer. So Jesus “laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him.” (John 13:4-5) After washing their feet, Jesus said to them “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.  For I have given you an example, that you also should do just as I have done to you.” (John 13:14-15).

What lesson was Jesus trying to teach? I think he wanted the disciples to learn to serve one another in humility. That means being willing to do things which they may not think is their job, or not worthy of their effort.

As their teacher, Jesus did not have to wash the disciples’ feet. But he did so to set an example for the disciples. Jesus did not have to come down to this world to do the work of saving us from our sins. Having done so, he has set an example for us to follow. May we follow the example of Jesus, and do as Jesus has done for us. There should not be anything beneath us, that is not worthy of our sacrifice, when it comes to serving one another.

有一个患痲风的人，来到耶稣跟前，跪下求他说：“如果你肯，必能使我洁净。”耶稣动了怜悯的心，就伸手摸他，说：“我肯，你洁净了吧！”痲风立刻离开了他，他就洁净了。（耶稣打发那人离开以前，严厉地吩咐他，说：“你千万不可把这事告诉任何人，你只要去给祭司检查，并且照着摩西所规定的，为你得洁净献祭，好向大家作证。”但那人出来，竟任意传讲，就把这事传开了，以致耶稣不能再公开进城，只好留在外边荒野的地方；然而还是有人从各处到他那里去。）（可1:40-45，新译本）

马可福音里头有一则耶稣医治痲风病人的记载。这个记载同时也出现在以马可作为底本的马太以及路加福音中（见太8:2-4、路5:12-16）。是一起许多跟随耶稣的人都耳熟能详的事件。
在这个记载中，有两处描述总是让人津津乐道。
首先就是耶稣“动了怜悯之心”；这是马可独有的记载，具体而确切地指出了耶稣医治背后的“动力”——他的怜悯之心。他的心总是被他周遭的人的需要所触摸所触动。其次就是耶稣“动了怜悯之心”后，接下来的一个举动：“伸手摸他”。这个动作，三卷福音书都将之捕捉并定格了，成为耶稣“怜悯之心”最好的诠释——
想想，痲风病人是怎样一种光景？旧约利未记就花了相当的篇幅谈论与痲风病相关的各种条例（利13-14章），其中并规定：“身上患有痲风病的人，要撕裂自己的衣服，披头散发，遮盖上唇喊叫：‘不洁净！不洁净！’在他患病的日子里，他是不洁净的；他既然不洁净，就要独居，住在营外。”（利13:45-46）。来到耶稣的时代，痲风病还是痲风病，痲风病人身上的顽疾致令他们在病愈以前一直都是属于不洁净的一群人，是众人必须加以回避的，也是众人避之唯恐不及的。他们不能住在城里，不能与其他人（即便是自己至亲的人）有所交接，彼此之间也无法像一般人一样往来；如果有痲风病人出现在城里，一旦被发现，轻则被吆喝着赶出城外，重则会招来被石头打死的厄运。痲风病人是一群身心都被隔绝弃绝的人，如果医治久久不能到来，那么就只能在绝望和孤独中死去。
就是这样的一个人，耶稣却伸出手去摸他！这是很刻意的一个举动。单就马可的记载来看的话，耶稣的医病和赶鬼绝大多数都是他一开口，病人就得到医治，恶鬼就仓皇窜逃。鲜少有伸手触摸的。但是，耶稣却伸手触摸这个痲风病人，好让他实际感受到蒙怜悯到底是怎么一回事。
而这也是我们在读到耶稣这段事迹时，最常聚焦的重点。

也许因为我们的目光都被耶稣的怜悯之心以及他那破天荒的触摸所吸引，有一件事是我们常常在想当然之下忽略了的——“痲风立刻离开了他（痲风病人），他就洁净了”这个事实。我们今天已经太熟悉耶稣的神迹奇事，因此，耶稣既然说他愿意叫那痲风病人得医治，那么那人得医治自是想当然的。一切都是那么的理所当然。
只不过，如果我们能放慢步伐，不要太快带入我们已经熟知的圣经知识，让我们自己回到耶稣的时代的话，我们就会看到，耶稣与痲风病人的这场相遇，从某个角度而言，其实是2个神迹而不是1个。因为，在那人得医治的同时，另有一件事是应该发生却没有发生的——耶稣并没有成为不洁净的。
按摩西所领受并代代相传的律法，一个人若触摸了不洁净的人或物，就要成为不洁净的，达7天之久。（详见利13-14章）耶稣既然伸手摸了那不洁净的痲风病人，那么他就应该跟那人一样也成为不洁净的，甚至有被传染之虞。但是，他并没有。

耶和华神在带领以色列人出离埃及后，在西乃的旷野与他们确立祂与亚伯拉罕所立的约，要他们归祂“作君尊的祭司和圣洁的国民”（出19:6），于是在颁布十诫之外，还订立了许多的律例，以及有关设立会幕并按立祭司的详情，为的就是好让圣洁的神能够住在祂的子民中间。
其中，论到为亚伦和他的子嗣行接受圣职之礼时，更有这样的记载：

你要照我（耶和华神）吩咐你的，向亚伦和他的儿子行接受圣职的礼七天。你要每天献公牛一头作赎罪祭，用来赎罪；你为祭坛行赎罪祭的时候，你要洁净祭坛。而且你要用膏抹祭坛，使祭坛成圣。你要为祭坛行赎罪祭七天，也要使它成圣，这样，祭坛就成为至圣；一切触着祭坛的东西，都要成圣。（出29:37，新译本）

祭坛是整个会幕器物设置的中心点，是祭司献祭（包括赎罪祭）的所在，可以说是神与祂的子民相遇之处，因此必须是至洁至圣的。而在被膏抹成为至圣之后，“一切触着祭坛的东西，都要成圣。”一经触摸，就得以成为圣洁，在在凸显了神的圣洁的转化能力(transformative power of God’s holiness)。

耶稣与不洁净的群众交接往来，无论他们是像那痲风病人那样患上各类不堪顽疾的人，或是被各类邪灵恶鬼折磨的人，或是与外族打交道的罪人（甚至是非我族類的外邦人），一经与他相遇接触，这些人都成为了洁净的——顽疾得治，污灵被逐，心灵得释。我们认识到这就是耶稣所行的神迹奇事(signs and wonders)，只不过，我们总是忘了问：这些奇事神迹的所指(what are these signs and wonders pointing to?)？

耶稣到底是谁？
他能命令风浪止息，他能将不洁净转化为洁净，然而，他的一生却也是充满绊脚跌人的吊诡矛盾。
要学像耶稣，我们学的，到底是谁？
这个主日是大斋节期的第二个主日（2^nd Sunday in Lent）。在默想耶稣的生平与事工并他在十字架上的受难与复活的当儿，不妨也花时间重新认识他、继续认识他。

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.