| Mark 12:38-44 |
马可福音12章38-44节 |
| 38 And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces 39 and have the best seats in the synagogues and the places of honor at feasts, 40 who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.” 41 And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. 42 And a poor widow came and put in two small copper coins, which make a penny. 43 And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. 44 For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.” |
38 耶稣教导人的时候，说：“你们要提防经学家，他们喜欢穿长袍走来走去，喜欢人在市中心向他们问安， 39 又喜欢会堂里的高位，筵席上的首座。 40 他们吞没了寡妇的房产，又假装作冗长的祷告。这些人必受更重的刑罚。” 41 耶稣面对银库坐着，看着大家怎样把钱投入库中。许多有钱的人投入很多的钱。 42 后来，有一个穷寡妇来投入了两个小钱，就是一个铜钱。 43 耶稣把门徒叫过来，对他们说：“我实在告诉你们，这穷寡妇投入库里的，比众人投的更多。 44 因为他们都是把自己剩余的投入，这寡妇是自己不足，却把她一切所有的，就是全部养生的，都投进去了。” |
| Introduction |
引言 |
| Remember the pattern of three we saw last time: three attempts to trap Jesus and then three counterattacks from Jesus. It is clear that the scribes are the target of his offensive: (1) he questions not the accuracy, but the adequacy of what the scribes say about the Messiah. He is not only David’s Son, but also David’s Lord (12:35-37). Then we have two pictures to compare and contrast: (2) the scribe as a symbol of fake or counterfeit devotion to God (12:38-40), and (3) the poor widow as a symbol of true devotion to God (12:41-44). |
记得我们上次讲道看到的3+3模式：给耶稣设置的三个陷阱和之后耶稣的三个反击。很明显，文士是祂攻击的目标:(1)祂不是质疑文士对弥赛亚的描述是否准确，而是质疑文士对弥赛亚的描述是否充分。祂不仅是大卫的儿子，也是大卫的主(12:35-37)。然后我们有两个画面来对比和反衬：(2)文士是假奉献的象征(12:38-40)，(3)穷寡妇是真奉献的象征(12:41-44)。 |
| Today we are going to unpack the two pictures of devotion to God – the counterfeit version first and the genuine second. |
今天我们来讲解一下关于奉献给神的两个画面—先是假冒的，然后是真诚的。 |
| Outline |
大纲 |
| 1.Fake Devotion (vv. 38-40) |
1.假奉献 (vv. 38-40) |
| 2.Genuine Devotion (vv. 41-44) |
2.真奉献 (vv. 41-44) |
| 1. Fake Devotion: the Scribes (vv. 38-40) |
1.假奉献：文士(vv. 38-40) |
| 38 And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces 39 and have the best seats in the synagogues and the places of honor at feasts, 40 who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.” |
38 耶稣教导人的时候，说：“你们要提防经学家，他们喜欢穿长袍走来走去，喜欢人在市中心向他们问安， 39 又喜欢会堂里的高位，筵席上的首座。 40 他们吞没了寡妇的房产，又假装作冗长的祷告。这些人必受更重的刑罚。” |
| This profile of the scribes has several features. First, Jesus informs how we should look at them (namely – look out for them). Second, Jesus tells us what we should see in terms of (a) what they do and who they hurt, (b) what they want, (c) what they love. Third, Jesus tells us where it all ends for them. |
这幅文士素描图有几个要点，第一，耶稣告知我们应该如何看待他们（也就是说，要提防他们）。 第二，耶稣告诉我们，我们应该注意的地方(a)他们做了什么和他们伤害了谁(b)他们想要得到什么(c)他们爱的是什么。第三，耶稣告诉我们哪里是他们最终的结局。 |
| First, notice how Jesus begins and ends his offensive on the scribes. Jesus calls us to beware of them (not just look at them, when you look at them - look out! Beware of them. Be warned about them. Don’t emulate them. They are a cautionary tale. |
首先，请注意耶稣如何开始和结束祂对文士的攻击。耶稣呼召我们要提防他们（不只是看着他们)，当你看着他们的时候——要小心，当心。对他们要小心。不要模仿他们。它们是一个警世故事。 |
| Second, we get a profile of a scribe. Notice that Jesus gives a sketch not only of their behavior, but what their heart treasures or loves. We do what we do because we want what we want because we love what we love. |
其次，我们得到文士的一幅素描。请注意，耶稣不仅描绘了他们的行为，也描绘了他们心中所珍爱的东西。我们做我们所做的，是因为我们要我们想要的，因为我们爱我们所爱的。 |
| These categories all get melded together in the composite character profile that follows. They like (1) walking around in long robes (they have a “dress for success” mentality – their distinctive dress draws attention to themselves), (2) greetings in the marketplace (they desire to be noticed and acknowledged as important – they crave attention), (3) best seats in the synagogue and places of honor at feasts (religious celebrity – recognition of importance – self-importance), (4) devour widows’ homes, (5) make long prayers as performance and pretense. |
以下类别都融合在一个综合型人物素描里。他们喜欢(1)穿长袍走来走去（他们有“为成功而打扮”的心态——独特的着装吸引别人的眼球),(2)在集市里被人问候（他们渴望被注意到并被当作是重要人物——他们渴望得到注意)，(3)会堂里最好的位置和宴会中的荣誉座席（宗教名人——公认的重要人物——自我为尊)，(4)吞没寡妇的家产，(5)作很长的祷告如同表演和装假。 |
| Their prayers are just like their clothes – showy – designed to draw attention to themselves – long robes and long prayers – elegant robes and eloquent prayers. I love what one commentator says: Jesus’ authority was seen in his teaching; the authority of the scribes was seen in their clothing. |
他们的祈祷就像他们的衣服一样浮华——用华丽的设计来吸引人们的注意力——长袍和长长的祈祷——考究的长袍和讲究的祈祷。我喜欢一位注释家说的：耶稣的权威体现在教导中；文士的权威体现在衣服上。 |
| Everything that they do flows from “a pride that hungers for honors and distinction and arrogance that flaunts its learning and position.” |
他们所做的一切都源于“一种渴望受人尊崇、高人一等的骄傲，以及炫耀自己学识和地位的自大。” |
| They turn things like prayers into performance – as a pointer to themselves. In other words, it only looks like they are pursuing God’s presence – they are really pursuing the applause of man. They are acting; they are putting on a show; they are hollow displays of religious devotion – but in reality they are devoted to self-importance, applause, congratulations. |
他们把祷告之类的事情变成了一种表演——作为一种指向自己的指针。换句话说，表面看起来他们是在追求神的临在——实际上是在追求人的喝彩。他们在表演、在做秀；这些都是献身于宗教虔诚的空洞表现，但实际上，他们都是献身于自我尊大、喝彩和恭维。 |
| Something has replaced God as the center of concern and attention: the praise of people. Everything they do is calculated to draw the attention of others. They are presented and loving that attention and living on it. |
有东西取代了神作为人们关心和注意的中心：人的称赞。他们做的每件事都是为了引起别人的注意。他们扮演，喜欢那种关注，并以此为生。 |
| But it is not simply that they are like spiritual peacocks – they are also predators. They are not only audacious, but abusive because Jesus says that they devour widows’ houses (v. 40). This reference to devouring widows’ houses is somewhat uncertain. The two most common options would be to take it literally or figuratively. How would they literally devour the homes of widows? It could be that they were exploiting the estate of widows for whom they had been appointed guardians. |
但这不仅仅是因为他们像精神上的孔雀——他们也是掠食者。他们不仅厚颜无耻，而且凌弱暴寡，因为耶稣说他们侵吞寡妇的家产（40节)。这种关于侵吞寡妇房产的说法有些不确定。最常见的两种解释是字面或比喻地理解它。他们如何吞没寡妇的家产？可能是他们在剥削寡妇的财产，因为他们被任命为寡妇的监护人。 |
| Figurative would mean much the same as our phrase “to eat someone out of house and home.” It would mean that they abused the generosity and hospitality of poor and vulnerable widows. They took advantage of their kindness and preyed upon it. |
比喻的意思和我们说的“把谁家吃穷”差不多。这意味着他们滥用了贫穷和弱势寡妇的慷慨和好客。他们利用她们的善良掠食之。 |
| “The scribes lived primarily on subsidies, since it was forbidden that they should be paid for exercising their profession… The extension of hospitality to them was strongly encouraged as an act of piety; it was considered particularly meritorious to relieve a scribe of concern for his livelihood. Many well-to-do persons placed their financial resources at the disposal of scribes, and it was inevitable that there should be abuses.” |
“文士主要靠资助生活，因为他们被禁止靠他们的专业获得报酬……接待他们被当作一种虔诚的行为大受鼓励；减轻文士对其生计的担忧被认为是特别有功德的。许多经济宽裕的人把他们的资财交给了文士，那么滥用就成了不可避免。” |
| TB Soṭah 22b (Baraitha) speaks of scribes whose zeal was directed toward the things of this world and not to those of the age to come; Assumption of Moses 7:6 describes the scribes as “gluttons”; and Josephus, Ant. XVII. ii. 4 says that the Pharisees (and most scribes were Pharisees) made men believe they were highly favored by God and that women were deceived by them. Cf. J. Jeremias, op. cit., pp. 113 f. |
犹太教法典《巴比伦塔木德》外编（Baraitha）论到有些文士的热情是向着这个世界的事物，而不是来世；《摩西书》7：6将这些文士描述为“贪食者”；约瑟夫斯在《犹太古史》十七卷 II章4节中说，法利赛人（大多数文士都是法利赛人）使人相信他们特别讨神的喜悦，妇女们都被他们骗了。参见J. Jeremias, op. cit., pp. 113 f.[莱恩《马可福音注释》] |
| Third, Jesus wants us to see the end of the road for them so we will not be swept up in their condemnation. “They will receive the greater condemnation” (v. 40). The grave warning here is that people are easily fooled, but God is nobody’s fool. God sees right through their religious and self-righteous showmanship. He is not dazzled by spiritual peacocks, but repulsed – the way we are by poisonous snakes or dung beetles or putrifying, decaying, dead man’s bodies in an open tomb. |
第三，耶稣希望我们看到他们的末途，使我们不至于被他们的刑罚所牵连。 “这些人必受更重的刑罚。”（第40节）。这里的严重警告是，人们很容易被愚弄，但上帝绝不受愚弄。神看穿了他们的宗教和自以为义的把戏。祂不会被他们的属灵炫技弄得眼花，而是厌恶唾弃 - 就像我们看见毒蛇或粪甲虫，或者看见敞开的坟墓里腐烂朽坏的死尸一样。 |
| They exploit the poor and dishonor God with their showy, sham prayers. One commentator said it in a particularly striking way: “The vulnerability of widows is a recurrent theme in biblical literature, so that to defraud them is particularly despicable.” |
他们利用浮夸虚伪的祈祷来剥削穷人和羞辱神。一位注释家以一种特别引人注目的方式说：“寡妇的贫弱是圣经文学中反复出现的主题，所以骗她们是极为卑鄙的。”[弗朗斯（2002）《马可福音：希腊文注释》（第491页）] |
| God is the widow’s defender and he will bring judgment upon those who prey upon them (Exod 22:22; Deut 10:18; 24:17; 27:19; Pss 68:5; 146:9; Isa 1:23; 10:1–4; Jer 7:6; 22:3; 49:11; Ezek 22:7; Zech 7:10; Mal 3:5). |
神是寡妇的捍卫者，祂会对那些掠食她们的人作出审判（出埃及记22:22;申命记10:18; 24:17; 27:19;诗篇68:5; 146:9;以赛亚书1:23;10:1-4;耶利米书7:6;22:3;49:11;以西结书22:7;撒迦利亚书7:10;玛3:5）.[施特劳斯（2014）《马可福音注释》] |
| You better believe Isaiah has something to say about that (Isa. 10:1-4) |
你最好相信以赛亚有话要说（以赛亚书10：1-4） |
| Woe to those who decree iniquitous decrees, and the writers who keep writing oppression, 2 to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey! 3 What will you do on the day of punishment, in the ruin that will come from afar? To whom will you flee for help, and where will you leave your wealth? |
那些制定奸恶律例的，和那些记录诡诈判语的，有祸了！2 他们想借此屈枉穷乏人的公义，剥夺我子民中困苦人的权利，使寡妇作了他们的掠物，使孤儿作了他们的掳物。3到降罚的日子，有灾祸从远方来到，那时你们要怎样行呢？你们可以向谁逃奔求助呢？你们可以把你们的财宝撇在哪里呢？4你们只能屈身在被掳的人中间，或是仆倒在被杀的人中间。虽然这样，耶和华的怒气还没有转消，祂的手仍然伸出。 |
| Imagine the offense – they are using God to get praise from people and they are like parasites feeding on the people of God. It would be like a pastor going to the hospital to make a pastoral visit and pretending to care about the person that was sick or needing surgery, but all the while the focus was on the attention they were receiving as a caring person (taking selfies, playing up how many hospital visits they make). |
想象一下这种冒犯- 他们利用上帝来获得人们的赞扬，他们就像寄生虫一样以神的子民为食。这就像一位牧师去医院进行牧灵访问并假装关心生病或需要做手术的人，但实际上关心的是他自己作为一个有爱心的人得到了多少关注（网上晒自拍，表现他进行了多少医院探访）。 |
| What would a pure hospital visit look like? If all your attention was on the person that was sick – if you were there because you actually cared about the person! |
纯粹的医院探访是什么样的？你所有的注意力都集中在生病的人身上 - 你去那里是因为你真的关心这个人！ |
| Or what if someone were preaching – pretending to get your focus on the Lord – only to draw the attention to the herald and not the heralded. Becoming the point rather than the pointer! Nothing scares me more. There is no desire in preaching I have to put to death more than that one – it is sick and insidious and sinister and putrid! O the evil of pride! |
或者如果有人在讲道 - 假装聚焦于主 – 但只是为了引起对传令官（译注：讲员）的关注而不是真正关注被传令的对象（译注：会众）。把自己当作焦点而不是指针！没有什么比这更让我恐惧的。这是我在讲道中最需要治死的欲望 – 这种欲望令人作呕、阴险狡猾、心术不正、腐败堕落！邪恶的骄傲啊！ |
| What would it look like if someone’s attention was only on God?! What would a worshipful heart, with full trust and love set upon the Lord, really look like? |
如果某人的注意力单单集中在上帝身上会是什么样的？！一个真正充满信靠和爱主的敬拜的心是什么样的？ |
| 2. Genuine Devotion: a Poor Widow (vv. 41-44) |
2.真奉献：穷寡妇（41-44节） |
| 41 And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. 42 And a poor widow came and put in two small copper coins, which make a penny. 43 And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. 44 For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.” |
41 耶稣面对银库坐着，看着大家怎样把钱投入库中。许多有钱的人投入很多的钱。 42 后来，有一个穷寡妇来投入了两个小钱，就是一个铜钱。 43 耶稣把门徒叫过来，对他们说：“我实在告诉你们，这穷寡妇投入库里的，比众人投的更多。 44 因为他们都是把自己剩余的投入，这寡妇是自己不足，却把她一切所有的，就是全部养生的，都投进去了。” |
| Now the scene shifts. Jesus has been teaching in the temple and now Jesus sat down opposite the treasury and people were putting money in the offering box. We see impressive displays that draw attention to the size of the sum given as rich people put in large sums (v. 41). But then comes a stark contrast. In verse 42, a poor widow came and put in two copper coins, which make a penny. |
现在场景转移了。耶稣之前一直在圣殿里教导，现在坐在库房对面，人们把钱投进奉献箱里。我们看到令人印象深刻的一幕，富人们投入大笔金额吸引了人们对所给出的金额的关注（第41节）。但来了一个鲜明的对比。在42节，一个穷寡妇来了，投了两个小铜钱，加起来也就是一分钱。 |
| The “treasury” appears to have been located in the court of women and appears to have consisted of thirteen trumpet-shaped receptacles for both the temple tax and money given voluntarily for various purposes. |
“银库”似乎放在圣殿的女院，似乎由十三个喇叭形的容器组成，用于圣殿税和为各种目的自愿奉献的钱。[布鲁克（1991）《马可福音》] |
| Don’t miss the fact that this story will continue to highlight what is wrong with the temple as “a den of robbers.” It is being run by people who are showy and devour the homes of the vulnerable – like the poor widow we have before us in the story. |
不要错过这一事实，这个故事继续强调圣殿成了“贼窝”的错谬。它由那些善于做秀而吞没弱势者（如这个穷寡妇）家产的人经营。 |
| The “two very small copper coins” were two lepta (so the Greek text). The lepton was the smallest coin in circulation in Palestine and was worth 1/64 of a denarius, a day’s wages for a common laborer. It was not in circulation in the western part of the Roman Empire, where Mark apparently wrote. Therefore he explained that two lepta had the same value as a kodrantēs, the Greek transliteration of the Latin quadrans, which was a coin familiar to his readers/hearers. |
“两个小钱”是两个lepta（轻子，希腊文）。轻子是当时巴勒斯坦流通的货币中面额最小的硬币，价值是一个罗马银币的1/64。当时一个银币是一个普通劳动者一天的工钱。马可福音写作的地方，看来就是罗马帝国的西部，并没有流通这种小硬币，所以，他解释说，两个轻子等于一分钱，这是拉丁语卡德拉斯的希腊语音译，这才是他的读者/听众熟悉的硬币。 [布鲁克（1991）《马可福音》] |
| This is an example where appearances can be deceiving. Man looks at the outward appearance and can be duped into drawing the wrong conclusion or be dazzled by the wrong things. |
这是外表会骗人的一个例子。人看外表，从而被骗得出错误的结论或被错误信息弄得眼花缭乱。 |
| Jesus is like a spiritual optometrist and helps them see things as God sees them. He calls the disciples to him and says to them something that would shatter their perception: the poor widow put more in the offering box than anyone else (v. 43). Jesus then gives the rationale to support his claim (“For”). Don’t merely look at the amount given – look at the amount left to live upon. In other words, the large sums were not sacrificial in the sense that it put any pinch on their lifestyle or called for greater levels of trust in the Lord. They were left with an abundance – it did not make a dent on their budget. The rich are still rich after their large sums are given. The poor woman is even poorer than before – which means the dependent woman is even more dependent upon the Lord than before. There can be no illusion of independence for her. Even though the amount she contributed was small in comparison, what she had left to live on was the greatest contrast. If extravagance is put on a sacrificial scale, she put all the rest to shame by giving all and leaving herself to rely completely on the Lord (“all she had to live on”). How was she going to make it? She had to rely on the Lord, not on money. The Lord was her hope and trust and security and treasure, not financial security and hope and treasure. |
耶稣就像一个属灵验光师，帮助他们看到上帝所看到的东西。他把门徒们叫到跟前，对他们说会颠覆他们看法的事情：穷寡妇投在银库的钱比其他任何人都多（第43节）。然后，耶稣给出了支持祂的主张的理由（“因为”）。不要只看给了多少 - 要看留下多少来维持生计。换句话说，大笔金额算不上多大牺牲，因为不会影响他们的生活方式，或表现对主的更大程度的信靠。他们留下了丰富的财富 - 他们的预算毫发无损。在给出大笔资金后，富人仍然富裕。这个穷寡妇却比以前更穷 - 这意味着寡妇比以前更倚赖主。她没有幻想靠自己。虽然她奉献的金额相对较小，但她留下来维持生计的却是最大的对比。如果将奢侈浪费放在奉献的天平上，她则倾其所有而让自己完全倚靠主（“就是全部养生的”），这使所有人感到羞愧。她要怎么活下去？她要依靠主，而不是依靠钱。主是她的希望和信任、保障和财富，而不是经济上的保障、希望和财富。 |
| Main point: Real Christianity is feeding on God by faith. Fake Christianity is using God to feed on others. |
要点：真正的基督教凭着信心靠上帝为生。假基督教利用上帝以寄生于他人。 |
| Look at the contrast between the greed of the scribes and the generosity of the widow. The contrast between the showiness of the scribes and the hiddenness of the widow. This is a fascinating pictorial contrast that puts flesh on the instructions of Jesus in Matthew 6. |
看看文士的贪婪和寡妇的慷慨之间的对比。文士的高调与寡妇的低调之间的对比。这是一个精彩的画面对比，在马太福音6章中耶稣有个鲜活的教导。 |
| “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. 2 “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. And your Father who sees in secret will reward you. |
“你们小心，不要在众人面前行你们的义，让他们看见；如果这样，就得不到你们天父的赏赐。 2 因此你施舍的时候，不可到处张扬，好像伪君子在会堂和街上所作的一样，以博取众人的称赞。我实在告诉你们，他们已经得了他们的赏赐。 3 你施舍的时候，不要让左手知道右手所作的， 4 好使你的施舍是在隐密中行的。你父在隐密中察看，必定报答你. |
| I love how one commentator brings together Matthew 6 and Mark 12. “Jesus disregards the wealthy donors who throw in large sums that are probably announced by the loud clang they make in the trumpet bell…The resounding of the trumpet when the rich toss in their silver dwarfs the tinkling of the widow’s two coins. But her sacrificial devotion eclipses their perfunctory donations. The rich give from their abundance, but they do not sacrifice their abundance.” |
我喜欢一位注释家如何将马太福音6章和马可福音12章放在一起。“耶稣看不上那些富有的奉献者，敲锣打鼓般的声响宣告他们的一掷千金......富人投入大量银币发出的喇叭回响使寡妇那两枚硬币发出的丁当声相形见绌。但她的舍己奉献使他们的敷衍捐赠黯然失色。富人献出富余的，却没有牺牲他们的富足。“[加兰（1996）《马可福音注释》（第481页）] |
| No fanfare. No trumpets. Just faith – a heart that is sold out to the Lord. He sees me. He knows. That is all I need. She was giving out of an overflow of worship and trust and thankfulness for the Lord’s care. She gave as an expression of praise, not as a strategy to get praise. They gave to be seen; she gave because she was convinced she was seen and known and loved. She gave because of what she had (i.e., God’s care); they gave because of what they lacked (a cavernous craving for the applause of people). |
没有大张旗鼓，没有敲锣吹号。只是信 – 这是一颗卖给主的心：“祂看见了我。祂知道。这就是我所需要的一切。”她对主的看顾充满崇拜、信任和感激之情，洋溢在她的奉献中。她的奉献是赞美的真诚表达，而不是赢得赞美的虚伪策略。他们奉献是为了被看到；她奉献，是因为她确信她被看见、被认识、被爱。她照着她所拥有的而奉献（即上帝的看顾）；他们却是为了他们所缺乏的而奉献（对人的称赞欲壑难填）。 |
| Conclusion: Identity in Christ |
结论：在基督里的身份 |
| Are you using God to get what you treasure or is God your treasure? Are you pretending with God or pursuing God? Are you operating with the illusion of independence? Our closing song says it well: My worth is not in what I own, “not in the strength of flesh and bone.” “not in skill or fame” “not in wealth,” not in human wisdom’s fading light”. |
你是在利用神来获得你所珍视的东西，还是神就是你的珍宝？你是在假装与上帝同行还是在追求上帝？你是否仍幻想着倚靠自己？我们的结束诗歌说得很好：我的价值不在于我所拥有的，“不在于肌肉和骨骼的力量。”“不在于技能或名望”“不在于财富，”“不在于逐渐消退的人类智慧。” |
| Not in how athletic you are. |
不在于你的运动能力。 |
| Not in how much you know. |
不在于你知道多少。 |
| Not in how good you look. |
不在于你看起来多好。 |
| Not in how much you make. |
不在于你做了多少。 |
| Not in how many people follow you. |
不在于有多少人跟随你。 |
| We must come to grips with the fact that we all do what we do because we want what we want because we love what we love. We are boasters, worshippers, treasurers. We are defined by what we treasure, what we love, what we boast in! |
我们必须掌握这样一个事实：我们做我们所做的，是因为我们要我们想要的，因为我们爱我们所爱的。我们是夸耀者、崇拜者、珍爱者。我们所珍视的，所爱的和所夸耀的决定了我们是什么人！ |
| The church should not be full of self-righteous hypocrites. It should not be full of people who are full of themselves. It should be full of those filled up with the fullness of God. The church should be full – full of Christ! Full of his followers who boast in him, point to him, rejoice in him. We boast in knowing Christ |
教会不应该充满自以为是的伪君子。它不应该是充满专顾自己的人，而应该充满那些被神的丰富所充满的人。教会应该是充满的，充满了基督！充满了祂的追随者，以祂为夸耀，指向祂，以祂为乐。我们因认识基督而夸耀 |
| We boast in knowing the strength of Christ – power to save. For my life he bled and died. Justice has been satisfied. Every sin nailed to the cross. I bear it no more. Where sin increased, grace abounded all the more! Power to throw every demon and rival dominion in hell forever. Power to make the world and sustain the world. The One who was and is and is to come. His kingdom can never be overthrown, his reign can never end and will never end. |
我们夸耀于认识基督的力量 - 拯救的大能。为救我的命，祂流血而死。公义得到了满足。每一个罪都钉在十字架上。我不再担罪。在罪恶增多的地方，恩典更显浩大！这是将所有恶魔和敌人的权势永远扔在地狱中的力量，创造世界和维持世界的力量。祂是昔在、今在和永在的那一位。祂的国度永远不会被颠覆，祂的王权永远不可能结束，也永远不会结束。 |
| the wisdom and skill of Christ – he made all things, sustains all things – everything made by him and for him. |
基督的智慧和技能 - 祂创造万物，维持一切 - 万有都是藉着祂而造，又是为着祂而造的。 |
| The riches of Christ – not how much you give, but how much he gave. You know the grace of the Lord Jesus Christ, though he was rich, for our sake became poor so that in his poverty we might become rich. |
基督的丰富 - 不在于你给了多少，而是祂给了多少。你知道主耶稣基督的恩典，祂本富有，但为了我们的缘故，甘受穷乏困苦，所以因着祂的贫穷我们成了富足。 |
| That is what we remember – what we celebrate – our hope – our treasure – our joy – what we truly have – what we truly cannot lose – all because of the accomplishment of Christ. |
这就是我们所记念的 - 我们所庆祝的 - 我们的希望 - 我们的珍宝- 我们的喜乐 - 我们真正拥有的 - 我们真正不会失去的 - 一切都归功于基督所作成的。 |
| Sermon Discussion Questions |
讲道讨论问题 |
| Sermon Text: Mark 12:38-44 |
经文：马可福音12：38-44 |
| Sermon Title: Devotion to God: Fake and True |
标题：真假奉献 |
| Main Point: Real Christianity is feeding on God by faith. Fake Christianity is using God to feed on others |
要点：真正的基督教凭着信心靠上帝为生。假基督教利用上帝以寄生于他人 |
| Outline |
大纲 |
| 1.Fake Devotion (vv. 38-40) |
1.假奉献（38-40节） |
| 2.Genuine Devotion (vv. 41-44) |
2.真奉献（第41-44节） |
| Discussion Questions |
讨论问题 |
| 1.What does Jesus tell us we need to see about the scribes? |
1.耶稣告诉我们要看到文士的什么？ |
| 2.How did the scribes devour widows houses? |
2.文士如何吞没寡妇的房产？ |
| 3.What does Jesus want us to see in the contrast between the scribes and the poor widow? |
3.在文士和穷寡妇之间的对比中，耶稣希望我们看到什么？ |
| 4.What does it mean to feed on God by faith as opposed to feeding on others like a parasite? |
4.凭着信心靠上帝为生而不是像寄生虫一样寄生于他人是什么意思？ |
| Application Questions |
应用问题 |
| 1.In what ways are you tempted to feed on other people to gain your identity? |
1.你以什么方式寄生于别人来赢得你的身份？ |
| 2.What steps can you take to be more rooted and grounded in your identity in Christ? |
2.你可以采取什么步骤来更加扎根于你在基督里的身份？ |
| Prayer Focus |
祷告焦点 |
| Pray for a grace to feed on God in Christ by faith and to strengthen your identity in Christ |
祈求恩典借着信心在基督里依靠上帝，并坚固你在基督里的身份 |
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