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2025-02-02

February 2

Reading for Today:

  • Exodus 15:1–16:36
  • Psalm 18:20-27
  • Proverbs 6:12-15
  • Matthew 21:23-46

Notes:

Exodus 15:20 the prophetess. Miriam was the first woman to be given this honor. She herself claimed the Lord had spoken through her (Num. 12:2). She apparently played an important role in these rescue events because the prophet Micah states that God delivered Israel by the hand of Moses, Aaron, and Miriam (Mic. 6:4). Other women to receive this rare honor were Deborah (Judg. 4:4); Huldah (2 Kin. 22:14); Isaiah’s wife (Is. 8:3); Anna (Luke 2:36); and Philip’s four daughters (Acts 21:9). 出埃及记 15:20 女先知
米利暗是第一位获得这一荣誉的女性。她自己声称主曾借她说话（民12:2）。她显然在这些拯救事件中扮演了重要角色，因为先知弥迦说神藉摩西、亚伦和米利暗的手引导以色列（弥6:4）。其他获得这一罕见荣誉的女性包括底波拉（士4:4）、户勒大（王下22:14）、以赛亚的妻子（赛8:3）、亚拿（路2:36）和腓利的四个女儿（徒21:9）。

Exodus 16:31 Manna. The arrival of the quails in much quantity (v. 13) was totally overshadowed by the arrival of manna the next morning. Despite the different descriptions given for its form and taste (vv. 14, 31), the name chosen for it derived from the question they asked. “Manna” was an older form of their question, “What is it?” The psalmist referred to manna as the “bread of heaven” and “angels’ food” which rained down after God had opened the windows of heaven (Ps. 78:23–25). Natural explanations for the manna, such as lichen growing on rocks or insect-excreted granules on tamarisk thickets, are totally inadequate to explain its presence in sufficient quantity on the ground under the dew every day except the Sabbath for the next 40 years (v. 35) to satisfy every family’s hunger. It was supernaturally produced and supernaturally sustained to last for the Sabbath! 出埃及记 16:31 吗哪
大量鹌鹑的到来（第13节）完全被第二天早晨吗哪的出现所掩盖。尽管对其形状和味道有不同的描述（第14,31节），但它的名字源于他们所问的问题。"吗哪"是他们问题"这是什么？"的古老形式。诗人称吗哪为"天上的粮"和"天使的食物"，是神打开天上的门后降下的（诗78:23-25）。对吗哪的自然解释，如生长在岩石上的地衣或柽柳丛上的昆虫分泌物，完全不足以解释它在接下来的40年里（第35节）每天除了安息日外都有足够数量出现在露水下，能满足每个家庭的饥饿。它是超自然产生的，也是超自然维持的，能持续到安息日！

Matthew 21:25 The baptism of John—where was it from? Jesus caught the Jewish leaders in their own trap. They had no doubt hoped that He would answer by asserting that His authority came directly from God (as He had many times before—see John 5:19–23; 10:18). They then accused Him of blasphemy and used the charge as an excuse to kill Him—as they had also attempted to do before (John 5:18; 10:31–33). Here, however, He asked a question that placed them in an impossible dilemma, because John was widely revered by the people. They could not affirm John’s ministry without condemning themselves. And if they denied John’s legitimacy, they feared the response of the people (v. 26). In effect, Jesus exposed their own lack of any authority to examine Him. 马太福音 21:25 约翰的洗礼是从哪里来的？
耶稣使犹太领袖陷入了他们自己的陷阱。他们无疑希望祂会宣称祂的权柄直接来自神（如祂以前多次所说—参见约5:19-23；10:18）。然后他们就可以指控祂亵渎，并以此为借口杀祂—如他们以前也试图这样做（约5:18；10:31-33）。然而，在这里，祂问了一个使他们陷入无法解决的困境的问题，因为约翰被民众广泛尊敬。他们不能承认约翰的事工而不定自己的罪。如果否认约翰的合法性，他们又害怕民众的反应（第26节）。实际上，耶稣揭露了他们自己缺乏任何审问祂的权柄。

Matthew 21:42 The stone…rejected. This refers to His crucifixion; and the restoration of “the chief cornerstone” anticipates His resurrection. the chief cornerstone. To the superficial eye, this quotation from Psalm 118:22, 23 is irrelevant to the parable that precedes it. But it is taken from a messianic psalm. Jesus cited it to suggest that the Son who was killed and thrown out of the vineyard was also “the chief cornerstone” in God’s redemptive plan. 马太福音 21:42 匠人所弃的石头
这指祂的钉十字架；而"作了房角的头块石头"预示祂的复活。**房角的头块石头**表面看来，这段引自诗篇118:22,23的话与前面的比喻无关。但它来自一篇弥赛亚诗篇。耶稣引用它是要表明那在葡萄园中被杀害并扔出去的儿子也是神救赎计划中的"房角头块石头"。

DAY 2: How are we to think about the astonishing miracles reported in Exodus? 第2天：我们应该如何看待出埃及记中记载的令人惊讶的神迹？

The scientific materialism of many twenty-first-century people makes it difficult for them to consider any so-called miracles. If the laws of nature are considered supreme, the existence of a personal Supreme Being above the laws of nature and able to override them becomes inconceivable. Examples of miracles do little to convince someone who is already convinced that miracles are impossible. 许多二十一世纪人的科学唯物主义使他们难以考虑任何所谓的神迹。如果自然规律被认为是至高无上的，那么一个凌驾于自然规律之上并能够超越它们的至高个体的存在就变得难以想象。神迹的例子很难说服那些已经确信神迹是不可能的人。

Miracles can demonstrate God’s existence; they don’t prove it. Human beings display an amazing ability to come up with alternative explanations for God’s activity in history. The situation is not that twenty-first-century people can’t believe in miracles; rather, it is that twenty-first-century people often won’t believe in miracles. 神迹可以展示神的存在；但不能证明它。人类表现出惊人的能力，能为神在历史中的作为找出替代性解释。问题不是二十一世纪的人不能相信神迹；而是二十一世纪的人往往不愿意相信神迹。

For Christians, the matter is settled by faith. In becoming Christians, we had to believe in the central miracle: God came in the flesh, Jesus Christ, who lived, died, and rose from the dead to reign eternally as Lord and Savior. In the light of that miracle, the miracles of Exodus become less a matter for speculation and more a matter of wonder and worship. They are examples of the lengths to which God went to communicate to people. Even twenty-first-century Christians are humbled and awestruck by God’s amazing power! 对基督徒来说，这个问题是由信心解决的。在成为基督徒时，我们必须相信核心的神迹：神道成肉身，耶稣基督，祂活着、受死，并从死里复活，永远作为主和救主掌权。在这个神迹的光照下，出埃及记的神迹就不再是推测的问题，而更多是敬畏和敬拜的问题。它们是神为了与人沟通而采取的极端方式的例子。即使是二十一世纪的基督徒也会因神奇妙的能力而谦卑和敬畏！

From The MacArthur Daily Bible Copyright © 2003. Used by permission of Thomas Nelson Bibles, a division of Thomas Nelson, Inc, Nashville, TN 37214, www.thomasnelson.com.

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