• Christ and Church Life and Building Spirit and Bride

    基督與召會
    生命與建造
    那靈與新婦



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    May God lead us all into the secret of His presence, and build us into the oneness of His body in love.
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以西结书啟示神如何使人知道祂是耶和华

以西结书 39:22 这样,从那日以后,以色列家必知道我是耶和华他们的神。

1. 被杀的人必倒在你们(以色列人)中间
6:7 被杀的人必倒在你们中间,你们就知道我是耶和华。

2. 使这灾祸临到他们(以色列人)身上
6:10 他们必知道我是耶和华;我说要使这灾祸临到他们身上,并非空话。

3. 他们(以色列人)被杀的人倒在他们祭坛四围的偶像中
4. 使他们(以色列人)一切居住的地荒凉
6:13-14 他们被杀的人倒在他们祭坛四围的偶像中,在各高冈、各山顶、各青翠树下、各茂密的橡树下,就是他们献怡爽香气的祭给一切偶像的地方;那时,你们就知道我是耶和华。我必伸手攻击他们,使那地,就是他们一切居住的地方,比第伯拉他的旷野更荒凉;他们就知道我是耶和华。

5. 按你(以色列)的行径报应你,照你可憎的事报应在你中间
7:4 我眼必不顾惜你,我也不可怜你,却要按你的行径报应你,照你可憎的事报应在你中间;你就知道我是耶和华。

6. 照他们(以色列)的行径待他们,按他们的判断审判他们
7:27 君王要悲哀,首领要披惊恐为衣,这地百姓的手都要发颤。我必照他们的行径待他们,按他们的判断审判他们;他们就知道我是耶和华。

7. 拆毁你们(以色列)用未泡透灰所抹的墙
8. 你们(以色列)也必在其中灭亡
13:14 我要拆毁你们用未泡透灰所抹的墙,拆平到地,以致根基露出;墙必倒塌,你们也必在其中灭亡;你们就知道我是耶和华。

9. 必坚定我与你(以色列)所立的约
16:62 我必坚定我与你所立的约,你就知道我是耶和华,

10. 拣选以色列
11. 向雅各家的后裔举手起誓
12. 领他们出埃及地,到流奶与蜜之地
20:5-7 对他们说,主耶和华如此说,当日我拣选以色列,向雅各家的后裔举手起誓,在埃及地使他们认识我,说,我是耶和华你们的神;那日我向他们举手起誓,要领他们出埃及地,到我为他们探察过的流奶与蜜之地;那地是全地的荣耀。我对他们说,你们各人要抛弃眼中所喜爱那些可憎之物,不可因埃及的偶像玷污自己;我是耶和华你们的神。

13. 我为我名的缘故,不照着你们邪恶的行径和你们败坏的作为待你们(以色列)
20:42-44 我领你们进入以色列地,就是我举手起誓要赐给你们列祖之地,那时你们就知道我是耶和华。你们在那里要追念你们那些玷污自己的行径和一切作为,又要因所作的一切恶事,看自己为可厌恶的。主耶和华说,以色列家阿,我为我名的缘故,不照着你们邪恶的行径和你们败坏的作为待你们;你们就知道我是耶和华。

14. 你(以色列)必在列国人的眼前因自己所行的被亵渎
22:16 你必在列国人的眼前因自己所行的被亵渎,你就知道我是耶和华。

15. 使拉巴成为牧放骆驼的地方,使亚扪人的地成为羊群躺卧之处
25:5 我必使拉巴成为牧放骆驼的地方,使亚扪人的地成为羊群躺卧之处,你们就知道我是耶和华。

16. 向摩押施行审判
25:11 我必向摩押施行审判,他们就知道我是耶和华。

17. 攻击非利士人,剪除基利提人,灭绝沿海余剩的人。向他们大施报复,发怒惩治他们
25:16-17 所以主耶和华如此说,我必伸手攻击非利士人,剪除基利提人,灭绝沿海余剩的人。我要向他们大施报复,发怒惩治他们;我报复他们的时候,他们就知道我是耶和华。

18. 推罗在田野的众女儿必被刀剑杀灭
26:6 推罗在田野的众女儿必被刀剑杀灭,他们就知道我是耶和华。

19. 与西顿为敌,在她中间施行审判
28:22 说,主耶和华如此说,西顿哪,我与你为敌,我必在你中间得荣耀。我在她中间施行审判,显为圣别的时候,人就知道我是耶和华。

20. 使瘟疫进入西顿,使血流在她街上;被杀的必在其中仆倒,四围有刀剑临到她
28:23 我必使瘟疫进入西顿,使血流在她街上;被杀的必在其中仆倒,四围有刀剑临到她,人就知道我是耶和华。

21. 四围轻侮以色列家的人,必不再向他们作刺人的荆棘和使人痛苦的蒺藜
28:24 四围轻侮以色列家的人,必不再向他们作刺人的荆棘和使人痛苦的蒺藜,人就知道我是主耶和华。

22. 将以色列家从他们所分散到的万民中招聚回来
23. 使他们在这地上安然居住
24. 向四围轻侮他们的众人施行审判以后
28:25-26 主耶和华如此说,我将以色列家从他们所分散到的万民中招聚回来,在列国的眼前,在他们身上显为圣别的时候,他们就在自己的地,就是我赐给我仆人雅各之地,仍然居住。他们要在这地上安然居住,盖造房屋,栽种葡萄园。我向四围轻侮他们的众人施行审判以后,他们必安然居住,并且知道我是耶和华他们的神。

25. 埃及一切的居民,因向以色列家成了芦苇的杖
29:6 埃及一切的居民,因向以色列家成了芦苇的杖,就知道我是耶和华。

26. 使以色列家的角发生
27. 使你以西结在他们中间得以开口
29:21 当那日,我必使以色列家的角发生,又必使你以西结在他们中间得以开口;他们就知道我是耶和华。

28. 我因他们(以色列)所行一切可憎的事,使这地荒凉旷废
33:29 我因他们所行一切可憎的事,使这地荒凉旷废;那时,他们就知道我是耶和华。

29. 田野的树必结果,地也必有出产
30. 我折断他们所负的轭,救他们脱离奴役他们之人的手
34:27 田野的树必结果,地也必有出产;他们必在自己的地安然居住。我折断他们所负的轭,救他们脱离奴役他们之人的手;那时,他们就知道我是耶和华。

31. 使你(西珥山)的城邑变为荒场
35:4 我必使你的城邑变为荒场,你必成为荒凉;你就知道我是耶和华。
35:9 我必使你永远荒凉,你的城邑必无人居住,你们就知道我是耶和华。

32. 使西珥山和以东全地荒凉
35:15 你怎样因以色列家的地业荒凉而喜乐,我必照样对待你。西珥山哪,你和以东全地必都荒凉。他们就知道我是耶和华。

33. 使人和牲畜在你们上面增多,并比起初更亨通
36:11 我必使人和牲畜在你们上面增多;他们必增多繁衍;我要使你们有人居住,象先前一样,并要使你们比起初更亨通。你们就知道我是耶和华。

34. 在列国的人眼前,在你们身上显为圣别的时候
36:23 我要使我的大名显为圣别;这名在列国中已被亵渎,就是你们在他们中间所亵渎的。我在列国的人眼前,在你们身上显为圣别的时候,他们就知道我是耶和华;这是主耶和华说的。

35. 荒凉的城邑必被人群充满
36:38 圣别作祭物的羊群怎样多,耶路撒冷在所定的节期羊群怎样多,照样,荒凉的城邑必被人群充满;他们就知道我是耶和华。

36. 给你们加上筋,使你们长肉,又将皮遮蔽你们,
37. 使气息进入你们里面,你们就要活了
37:6 我必给你们加上筋,使你们长肉,又将皮遮蔽你们,使气息进入你们里面,你们就要活了;你们便知道我是耶和华。

38. 开你们的坟墓,使你们从坟墓中上来
39. 将我的灵放在你们里面
40. 将你们安置在本地
37:13-14 我的民哪,我开你们的坟墓,使你们从坟墓中上来,你们就知道我是耶和华。我必将我的灵放在你们里面,你们就要活了;我将你们安置在本地,你们就知道我耶和华如此说,也如此成就了;这是耶和华说的。

41. 我的圣所在以色列人中间直到永远
37:28 我的圣所在以色列人中间直到永远,列国就必知道我是使以色列分别为圣的耶和华。

42. 我必显为大,显为圣别,在多国人的眼前让人认识
38:23 我必显为大,显为圣别,在多国人的眼前让人认识,他们就知道我是耶和华。

43. 降火在玛各和那些安居于众海岛的人身上
41. 在我民以色列中使人认识我的圣名,也不容我的圣名再被亵渎
39:6-7 我要降火在玛各和那些安居于众海岛的人身上,他们就知道我是耶和华。我要在我民以色列中使人认识我的圣名,也不容我的圣名再被亵渎;列国人就知道我是耶和华以色列中的圣者。

44. 使他们被掳到列国中,后又聚集他们归回自己的地
39:28 因我使他们被掳到列国中,后又聚集他们归回自己的地,他们就知道我是耶和华他们的神;我必不再留他们一人在列国那里。

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Prayers at Presidential Inauguration Day 2017

1 Timothy 2:1-3
I exhort therefore, first of all, that petitions, prayers, intercessions, thanksgivings be made on behalf of all men; On behalf of kings and all who are in high position, that we may lead a quiet and tranquil life in all godliness and gravity. This is good and acceptable in the sight of our Savior God,

I am not political and I do not endorse Donald or either party. Still, it is glorious to see and hear our Lord’s name being honored at the presidential inauguration of the greatest country on earth.

Prayer played a major role in the inauguration of Donald Trump. The ceremony featured six religious leaders, more than any other inauguration in history. The list included Archbishop Timothy Dolan, Rev. Samuel Rodriguez of the National Hispanic Christian Leadership Conference, Paula White, one of his spiritual advisors, Rabbi Marvin Hier, Rev. Franklin Graham, and Bishop Wayne T. Jackson.

Pre-Inauguration:

Cardinal Timothy Dolan beseeched God for wisdom for the new president as he read from the scriptures.

Rodriguez read from the Sermon on the Mount, in chapter five of the Gospel of Matthew.

God blesses those who are poor and realize their need for him, for the Kingdom of Heaven is theirs

And God blesses you when people mock you and persecute you and lie about you and say all sorts of evil things against you because you are my followers. For you are the light of the world — like a city on a hilltop that cannot be hidden. No one lights a lamp and then puts it under a basket. Instead, a lamp is placed on its stand, where it gives light to everyone in the house. In the same way, let your good deeds shine out for all to see, that everyone will praise your heavenly Father.

He ended his prayer in the name of Jesus.

Paula White prayed,

We come to you Heavenly Father in the name of Jesus with grateful hearts thanking you for this great country that you have decreed to your people.

We acknowledge we are a blessed nation…every good and perfect gift comes from you,” she too referenced the name of Jesus after her prayer.


Post-Inauguration

Rabbi Marvin Hier also led a prayer.

Bless President Donald J. Trump and America our great nation,

Guide us to remember the words of the Psalmist, “Who may dwell on your holy mountain? One who does what is right and speaks the truth. Bless all of our allies around the world who share our beliefs. ” By the rivers of Babylon we wept as we remembered Zion… If I forget thee o’ Jerusalem may my right hand forget its skill.”

Rev. Franklin Graham pointed out that it started to rain as President Trump delivered his inaugural speech.

Mr. President, in the Bible, rain is a sign of God’s blessing,” he said. “And it started to rain Mr. President when you came to the platform.

Graham also quoted a passage of scripture from from 1 Timothy 2.

I urge then first of all that petitions, prayers, intercession and thanksgiving be made for all people,” he said. “For kings, for all those in authority that we may live peaceful and quiet lives in all godliness and holiness.

This is good and it pleases God our Saviour who wants all people to be saved,” he added.

Graham also acknowledged,

There is one God and one mediator between God and mankind, the man Christ Jesus.

 

Bishop Wayne T. Jackson rendered the benediction at the close of the inauguration. He hosted the then-Republican presidential candidate at his Great Faith Ministries International in Detroit during the presidential campaign. He prayed for the new president and for unity and healing in the country.

We’re not enemies. We’re brothers and sisters. We’re not adversaries, but we’re allies. We’re not foes but we’re friends. Let us be healed by the power of your love and united by the bond of your spirit.

 

What Denomination Should I Join? (By John M. Frame)

This article first appeared in the Viewpoint column of the CHRISTIAN RESEARCH JOURNAL, volume 36, number 02 (2013). The full text of this article in PDF format can be obtained by clicking here. For further information or to subscribe to the CHRISTIAN RESEARCH JOURNAL go to: http://www.equip.org/christian-research-journal/

People often ask what denomination is best, or what denomination they should join. Of course the prior, and far more important, question is: What should be our relation to Jesus Christ? The answer to that question is that we should believe in Christ as the Bible presents Him, and receive Him as our own Lord and Savior. Lord means that He rules our lives; Savior means that He, and only He, through His work on the cross, brings us divine forgiveness and salvation from sin.

After we have resolved that question, there is room to discuss many other questions. An important one is how we relate to the church; for Jesus did not die for us just to establish a one-on-one relationship. Rather, He baptizes us into one body including people of all backgrounds: Jews, Greeks, slaves, free (1 Cor. 12:13) and gives to each of us gifts of the Spirit intended to build up that body.

So new believers naturally want and need to know what church they should be part of. As we look around us, what strikes us are all the denominational names: Lutheran, Catholic, Baptist, Episcopal, Presbyterian. We therefore tend to ask the question of church membership in terms of denomination—hence the title of this article.

The Birth of Denominations. But if you look in the Bible, you won’t find anything about denominations. Look up “denomination” in a Bible concordance. It isn’t there. Denominations, as we call them today, play no role in the New Testament, and they have no part in New Testament church government; yet they are so very prominent in our contemporary church life. One recent study estimates that there are approximately forty-one thousand denominations in the world today.

How did this happen? According to the New Testament, Jesus founded one true church (Matt. 16). After His resurrection, the church was administered by apostles, prophets, evangelists, shepherds, and teachers (Eph. 4:11). There were, from time to time, controversies and disputes among the believers. Jesus indicated what should be done when a believer accused another of sin (Matt. 18:15–20), and the apostles directed the churches to exercise discipline in moral (1 Cor. 5:1–13) and theological (2 Tim. 4:1–5; Tit. 1:13) matters. But the New Testament never suggests that when someone is unsatisfied with the church’s judgment, he should leave the body and start a rival church, a denomination. Indeed, in 1 Corinthians 1:10–13 and 3:1–23 Paul warns against the kind of rivalry that later produced denominations.

Despite such warnings, in time some church members failed to accept the provisions of the one, true church and left to form other “churches.” There were the Novatianists, the Donatists, and various groups of Monophysite and Nestorian bodies. Then there was the great schism between eastern and western churches in AD 1054, the sixteenth-century Protestant/Catholic split in the West, and the general inability of Protestants to achieve visible unity, leading in time to forty-one thousand denominations.

Some of these differ only by name and/or nationality. But many have, or think they have, substantial differences of doctrine or practice, so that they cannot worship together and/or operate under a common church government.

What Is Wrong with Denominationalism? Now I think we should be clear on this fact: denominationalism is sin. It is a refusal to resolve disputes in biblical ways and a rejection of the one, true church founded by Jesus. I am not saying that everybody involved in a “walkout” has committed sin. Sometimes, the sin is on the part of those who leave, and sometimes on the part of people who wrongly forced them to leave. More often, there is plenty of guilt on both sides.

This is not the unforgivable sin. The grace of Jesus covers such people (in church history they have been called “schismatics”) when they repent and trust in His sacrifice. But Christian believers should be at least a little bit sad about these divisions, these wounds in the body of Christ. Unfortunately, what many of us do is to celebrate the founding of our denominations. We praise the great wisdom and spiritual courage of our founders, the sacrifices they made, and so on. And we pledge that we will maintain their position in the continuing strife and in analogous battles taking place today. But I can’t believe that such denominational chauvinism pleases our Lord.

There are battles to be fought today, but the chief battles are against spiritual beings: angels and demons (Eph. 6:10–20), not other believers, definitely not other denominations. Certainly, we are to fight for righteousness, holiness, and truth (2 Tim. 4:1–5); but according to the New Testament, these battles take place within our own church bodies and in the unbelieving world.

Deciding on a Denomination. But the question persists, what denomination should I join? Let’s put the question in more biblical terms: what church should I join? Although there are no denominations in the New Testament, certainly there are churches. The church that Jesus founded is a universal church—a church embracing all nations. But there are also city churches, like the Church of Thessalonica, and house churches, like the one mentioned in Romans 16:5. I have the impression that the city church embraced many house churches, and all the city churches were part of the universal church.

Part of the problem today is that, because of denominationalism, there is no overarching fellowship in a city or throughout the world. The Christians in our cities are split up by denominational differences. If you join the Lutheran church, you will have limited fellowship with Baptists or Episcopalians. So when you make a choice to join one church, you will cut yourself off—not entirely, but somewhat—from fellowship with other believers.

Unfortunately, in the present time, a believer cannot join a church without joining a denomination. Even “nondenominational” churches are actually denominations of one.

Jesus wants us to be part of the church, and to do that we must (with some sadness, I hope) also become parts of denominations. Here are some important considerations in making this choice:

  1. Does the church uphold the basic teachings of Christianity (as in the Apostles’ and Nicene creeds)?
  2. Is the church committed to the authority and inerrancy of Scripture?
  3. Does the preaching of the church fairly represent the teachings of Scripture (as you understand them, of course!) and apply them to the lives of its people?
  4. Does it administer the sacraments in a biblical way?
  5. Does the worship glorify God? Does it edify the worshipers?
  6. Does the church encourage and provide good opportunities for fellowship among the people? Does that fellowship convey the love of Christ?
  7. Does it meet the particular challenges of ministering to specific groups in the church: children, young people, old people, the sick and disabled, men, women, people of different races, income groups, and educational levels?
  8. Does the church reach out to bring the good news of Christ to the unchurched people of the area?
  9. Does the church display the love of Christ to the poor and needy of the area?
  10. Does the church encourage the ministry of the gospel around the world?
  11. Does the church stand for righteousness and against wickedness within its membership and throughout society?

You may notice that none of these criteria uses the word “denomination.” One can often make a wise decision about church membership without even inquiring as to what denomination the church belongs. But generally it is wise to take a church’s denominational membership into consideration.

Some denominations are better than others, in that they encourage churches to be more like the eleven descriptions above. You may sometimes find an excellent church within a weak denomination, or vice versa. But knowing the denominations and their histories can sometimes bring important facts to your attention and save heartaches later on.

For example, some denominations are very preoccupied with their histories and the controversies that led to their formation. That’s usually a negative indication, for the time spent celebrating these histories is usually better spent doing other things. Some denominations are historically Swedish, or English, or Scottish, or Dutch, or African-American, or some other background. That is fine, as long as the church welcomes people from other ethnicities; but often they do not. Sometimes denominations insist on particular emphases of doctrine or practice, which limit the flexibility of a congregation to minister in its present situation. Some denominations are more authoritarian than others in the degree to which they govern each congregation’s use of property, curriculum, missions support, colleges, and seminaries. In some cases that may be a good thing, but prospective members must choose how much authority they think the church should grant to a denomination.

Some denominations claim to be the one, true church, founded by Jesus and the apostles. Then they devote a large amount of effort and resources to persuading people of this claim and disparaging churches and people who belong to other bodies. As I have developed the argument of this article, I think such claims are all false. No denomination is equivalent to that one, true church. The one, true church today is the fellowship of all believers in Christ throughout history and throughout the world, with Jesus at the head. When a denomination claims to be the one, true church, that should be a danger signal to those who think about joining it.

Denominations are not the true church; indeed, denominations are not churches at all. We should get out of the habit of referring to denominations as “churches,” like “the Evangelical Lutheran Church” or “the Presbyterian Church in America.” What are they, then? They are makeshifts. The one, true church still exists, but it has lost much of its earthly unity because of human sin.

Denominations (and for that matter, also the often-criticized “para-church organizations”) are like duct tape or Elmer’s Glue—human attempts to restore something like, but not identical to, the unity of the original church. So one important mark of a good denomination is humility.1 —John M. Frame

John M. Frame is professor of systematic theology and philosophy at Reformed Theological Seminary in Orlando, Florida.

 

Proclamation of Thanksgiving 感恩節宣言

Washington, D.C.
October 3, 1863

By the President of the United States of America.

A Proclamation.

The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God.

In the midst of a civil war of unequalled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union. Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom. No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy.

It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.

In testimony whereof, I have hereunto set my hand and caused the Seal of the United States to be affixed.

Done at the City of Washington, this Third day of October, in the year of our Lord one thousand eight hundred and sixty-three, and of the Independence of the United States the Eighty-eighth.

By the President: Abraham Lincoln
William H. Seward,
Secretary of State

感恩節宣言

正進入尾聲的今年,我們享有果實累累的土地與祈求中的好天氣。對這些我們時常享受的慷慨贈予,我們很容易忘記他們來自何處,這是全能上帝的保佑,上帝的巨大力量,即使是無動於衷的心都會被穿透軟化。

在史無前例的嚴重與艱苦的內戰中,有時甚至似乎會挑起列強的侵略時,和平卻保持住了,秩序也維持了,法律被重視並遵守,除了軍事衝突的戰區之外,其他地方還能平靜無事。聯邦前進的軍隊與海軍也使戰區大大地縮小。財富與力量必須從和平的企業轉移到國防,但這並沒有抑制農業,陸運或海運,鐵和煤礦與貴重金屬的礦物產出比以往更多。儘管在營地,圍城與戰場有損傷,人口穩定增加,而且國家為實力與活力的提高而欣喜,未來自由將持續大幅增加。人類的忠告或凡人之手無法做出這些偉大的成就。它們是最高造物主慈悲的禮物,主為我們的犯罪而發怒時仍然慈悲。

對我而言,這些應該被全體美國人民一心一意、莊嚴地、恭敬地、感激地道謝。我因此邀請我全美各地、海上以及居留外國的同胞們,騰出時間將下個月11月最後一個星期四作為感恩的一天,並且向我們在天上的天父祈禱和感恩。我也建議美國人,當對上帝這樣非凡奇特的賜福而對天父獻祭時,也謙卑的為我們國家的墮落與違抗懺悔,讚許他溫柔的看護,對那些在這場無法避免的悲慘內戰中所有成為寡婦、孤兒、送葬者或受難者,並且強烈地懇求全能的神伸手治療國家的傷並且修補它,儘快與神聖的目的一致,享有完全的和平、融洽、寧靜與團結。

總統亞伯拉翰.林肯

One quote from John Nelson Darby

Learn to grapple with souls.

Aim at the conscience.

Exalt Christ.

Use a sharp knife with yourself.

Say little, serve all, pass on.

This is true greatness, to serve unnoticed and work unseen.

Oh, the joy of having nothing and being nothing, seeing nothing

but a living Christ in glory, and being careful for nothing but His interests down here.

—J.N.D.

不主觀

  • 主觀就是固執⾃⼰的意⾒,不接受別⼈的意⾒。在沒有聽⼈的意⾒之先,已經先有意⾒在;聽了⼈的意⾒之後,還是堅持⾃⼰的意⾒這個叫作主觀。
  • 主觀就是不容易接受,不容易改正從起頭就有⾃⼰的意⾒,也一直堅持這個意⾒,這個叫作主觀。在主沒有說話之前在事實沒有顯明之前在別⼈的理由沒有發表之前他已經有了成⾒;當主的話來了之後當事實顯明之後,當別⼈的理由發表了之後他那⼀個成⾒還是絲毫不動這個叫作主觀。
  • 如果⼀個弟兄或者⼀個姊妹是主觀的那就連聽話都聽不來。我們要從聽話來學習不主觀。只有你裏⾯是空的,主的話纔能聽得進去,⼈的話纔能聽得進去。作主的⼯作有⼀個基本的要求就是要會聽話知道別⼈的事情知道別⼈的難處。我們在前⾯已經說過,不能聽話是主⼯⼈的⼤難處。不能聽話最⼤的原因,就是主觀。
  • 主觀的⼈還有⼀個難處,就是他很不容易學東西。他裏⾯是這樣的有把握,他裏⾯是這樣的清楚,甚麼都清楚;他裏⾯是這樣定規好了, 甚麼都定規好了;他裏⾯是樣樣都有意⾒,樣樣都有把握;那你要他學⼀點東西,就非常困難。
  • 在屬靈的事情上要有進步,有⼀個基本的條件, 就是我們向著神是開起來的。我們的靈要向神開起來, 我們的⼼要向神開起來, 我們的思想也要向神開起來。向神開起來, 意思就是不主觀;基本的說,就是不主觀。
  • 主觀的⼈還有⼀個⼤難處,就是這個⼈不能得著神的引導。神的引導他摸不著,神的帶領他得不著。⼀個主觀的⼈,神叫他⾛,他不容易⾛;他既⾛了,神叫他停,就不容易停。這就是難處。
  • 請你記得,如果你作⼈主觀,那你不要想對神能客觀,你⼀輩⼦都是主觀 ,你不能⼀下⼦知道神要你作甚麼。如果我們能作到像⼀匹馴⾺⼀樣,我們以 為滿⾜了,但是,神說那是無知的騾⾺,還是不彀。總得作到⼀個地步,主的眼睛看到那裏,我們就⾛到那裏。
  • 明⽩神旨意的問題不是⽅法如何的問題乃是⼈如何的問題。不是我們將明⽩神旨意的⽅法告訴⼀個⼈了,他就能彀明⽩神的旨意。沒有這件事。只有對的⼈⽤對的⽅法纔能知道。⼈不對,就是⽅法對,還是不能知道。明⽩神的旨意,乃是你是甚麼種⼈的問題;明⽩神的旨意,不是⽤甚麼⽅法來明⽩的問題。
  • 關於主觀的問題,我們還要講⼀件事,就是,只有被神對付⽽不主觀的⼈,他纔能對付別⼈纔能被主帶領去作對付⼈的⼈。神不能信託⼀個主觀的⼈,神絕不能信託他。
  • 我們不⼲涉⼈。個⼈的⽣活個⼈的⾒地我們都不⼲涉。我們沒有意思要⼲涉任何的⼈我們沒有意思要⼲涉任何的事。 ⼀個事奉神的⼈必須被神帶到這樣的地步纔能被神⽤來代表神的權柄說話。我們要學習不把⾃⼰的意思駕馭別⼈。甚麼時候⼈不願意聽你的話你就把話收回來不勉強⼈聽。你在神⾯前有負擔,你告訴了弟兄姊妹,他們如果聽就好,他們如果不喜歡聽, 就收回來。不要把你的意思強加在別⼈身上。
  • 一個主觀的⼈在任何的事情上都主觀 ⼀個主觀的⼈, 就是喜歡⽀配⼈:⼀個主觀的⼈就是喜歡有意⾒;⼀個主觀的人, 就是喜歡發命令要⼈作這個要⼈作那個;⼀個主觀的⼈, 任何的事情他都知道怎麼作。
  • 主觀的⼈不⼀定是忠⼼的人。⼀個忠⼼的⼈說話,是因為需要說話。⼀個忠⼼的⼈說話,不是因為喜歡說話不是因為他有說話的慾。忠⼼的⼈說話是因為怕⼈錯了忠⼼的⼈說話不是因為有情慾要說話。忠⼼的⼈如果被⼈棄絕他也不難過他可以不說。主觀的⼈卻完全兩樣。主觀的⼈有情慾要說話他不說話覺得難受。他有⼀個習慣,碰著事情就說,非說不可。
  • 世界上最⼩的⼈就是主觀的⼈。只有當你在神⾯前受對付的時候, 當你的主觀受對付的時候你纔能彀作⼀個⼤的⼈。只有⼤的⼈纔能忍受與他不同的⼈。

倪柝声

Feeling thankful at the end of 2015

Thank you Lord Jesus for year 2015. Indeed you are gracious and beyond my praises.

I thank you for giving us a healthy baby.

I thank you for healing of my aunt from her illness.

I thank you for the marriage of my sister.

I thank you for giving me a new job.

Lord Jesus, I thank you for who You are and for everything you have given and provided to us. Amen.

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