2025-02-05

February 5 ¶

Reading for Today:

Exodus 21:1–22:31
Psalm 18:46-50
Proverbs 6:26-29
Matthew 23:1-22

Notes:

Exodus 22:22 widow or fatherless child. God reserved His special attention for widows and orphans who often had no one to care for them. He also reserved a special reaction, His wrath, for those abusing and exploiting them. This wrath would work out in military invasions as the sword reduced the abusers’ families to the same status of being without spouse or parents. 出埃及记 22:22 寡妇或无父的孩子
神特别关注那些经常无人照顾的寡妇和孤儿。祂也对那些虐待和剥削他们的人保留特别的反应—祂的愤怒。这愤怒会通过军事入侵实现，刀剑会使虐待者的家庭也沦为无配偶或无父母的境地。

Exodus 22:25 interest. One way in which the people showed their concern for the poor and needy was to take no business advantage of them. Charging interest was allowable (Lev. 25:35–37; Deut. 23:19, 20), but not when it was exorbitant or worsened the plight of the borrower. The psalmist identified a righteous man as one who lends money without interest (Ps. 15:5). 出埃及记 22:25 利息
人们表现对穷人和有需要者关心的一种方式是不从他们身上谋取商业利益。收取利息是允许的（利25:35-37；申23:19,20），但不能过高或加重借款人的困境。诗人将不放债取利的人认定为义人（诗15:5）。

Proverbs 6:26 crust of bread. Here the smallest piece of bread demonstrates how the prostitute reduces the life of a man to insignificance, including the loss of his wealth, freedom, family, purity, dignity, and even his soul (v. 32). 箴言 6:26 一块饼
这里最小的一块饼表明妓女如何使人的生命变得微不足道，包括失去他的财富、自由、家庭、纯洁、尊严，甚至他的灵魂（第32节）。

Matthew 23:5 phylacteries. Leather boxes containing a parchment on which is written in 4 columns (Ex. 13:1–10, 11–16; Deut. 6:4–9; 11:13–21). These are worn by men during prayer—one on the middle of the forehead and one on the left arm just above the elbow. The use of phylacteries was based on an overly literal interpretation of passages like Exodus 13:9, 10. Evidently the Pharisees would broaden the leather straps by which the phylacteries were bound to their arms and foreheads, in order to make the phylacteries more prominent. the borders of their garments. I.e., the tassels. Jesus Himself wore them, so it was not the tassels themselves that He condemned, only the mentality that would lengthen the tassels to make it appear that one was especially spiritual. 马太福音 23:5 经文匣
皮制盒子，内含写有4列经文的羊皮纸（出13:1-10,11-16；申6:4-9；11:13-21）。男人在祷告时戴着这些—一个在前额中间，一个在左臂肘部以上。使用经文匣是基于对出埃及记13:9,10等经文过于字面的解释。显然法利赛人会加宽用来绑定经文匣到手臂和前额的皮带，以使经文匣更显眼。**衣裳的繸子**即流苏。耶稣自己也戴着它们，所以祂谴责的不是流苏本身，而是为了显得特别属灵而加长流苏的心态。

[!bible]+ Exodus 13:1-10 - CUNPS 1. 耶和华晓谕摩西说： 2. “以色列中凡头生的，无论是人是牲畜，都是我的，要分别为圣归我。” 3. 摩西对百姓说：“你们要记念从埃及为奴之家出来的这日，因为耶和华用大能的手将你们从这地方领出来。有酵的饼都不可吃。 4. 亚笔月间的这日是你们出来的日子。 5. 将来耶和华领你进迦南人、赫人、亚摩利人、希未人、耶布斯人之地，就是他向你的祖宗起誓应许给你那流奶与蜜之地，那时你要在这月间守这礼。 6. 你要吃无酵饼七日，到第七日要向耶和华守节。 7. 这七日之久，要吃无酵饼；在你四境之内不可见有酵的饼，也不可见发酵的物。 8. 当那日，你要告诉你的儿子说：『这是因耶和华在我出埃及的时候为我所行的事。 9. 这要在你手上作记号，在你额上作纪念，使耶和华的律法常在你口中，因为耶和华曾用大能的手将你从埃及领出来。 10. 所以你每年要按着日期守这例。』”

[!bible]+ Exodus 13:11-16 - CUNPS 1. “将来，耶和华照他向你和你祖宗所起的誓将你领进迦南人之地，把这地赐给你， 2. 那时你要将一切头生的，并牲畜中头生的，归给耶和华；公的都要属耶和华。 3. 凡头生的驴，你要用羊羔代赎；若不代赎，就要打折牠的颈项。凡你儿子中头生的都要赎出来。 4. 日后，你的儿子问你说：『这是什么意思？』你就说：『耶和华用大能的手将我们从埃及为奴之家领出来。 5. 那时法老几乎不容我们去，耶和华就把埃及地所有头生的，无论是人是牲畜，都杀了。因此，我把一切头生的公牲畜献给耶和华为祭，但将头生的儿子都赎出来。 6. 这要在你手上作记号，在你额上作经文，因为耶和华用大能的手将我们从埃及领出来。』”

[!bible]+ Deuteronomy 6:4-9 - CUNPS 1. “以色列啊，你要听！耶和华──我们神是独一的主。 2. 你要尽心、尽性、尽力爱耶和华──你的神。 3. 我今日所吩咐你的话都要记在心上， 4. 也要殷勤教训你的儿女。无论你坐在家里，行在路上，躺下，起来，都要谈论。 5. 也要系在手上为记号，戴在额上为经文； 6. 又要写在你房屋的门框上，并你的城门上。”

[!bible]+ Deuteronomy 11:13-21 - CUNPS 1. “你们若留意听从我今日所吩咐的诫命，爱耶和华──你们的神，尽心尽性事奉他， 2. 他^{〔原文作“我”〕}必按时降秋雨春雨在你们的地上，使你们可以收藏五谷、新酒，和油， 3. 也必使你吃得饱足，并使田野为你的牲畜长草。 4. 你们要谨慎，免得心中受迷惑，就偏离正路，去事奉敬拜别神。 5. 耶和华的怒气向你们发作，就使天闭塞不下雨，地也不出产，使你们在耶和华所赐给你们的美地上速速灭亡。 6. “你们要将我这话存在心内，留在意中，系在手上为记号，戴在额上为经文； 7. 也要教训你们的儿女，无论坐在家里，行在路上，躺下，起来，都要谈论； 8. 又要写在房屋的门框上，并城门上， 9. 使你们和你们子孙的日子在耶和华向你们列祖起誓、应许给他们的地上得以增多，如天覆地的日子那样多。

DAY 5: Why did Jesus have such a hard time with the Pharisees? 第5天：为什么耶稣与法利赛人有如此大的矛盾？

Throughout Matthew 23, the words Jesus uses to characterize the Pharisees exposes their true nature. To say they “sit in Moses’ seat” (v. 2) is an expression equivalent to a university’s “chair of philosophy.” It meant they had the highest authority to instruct people in the law. The expression here may be translated,“they have seated themselves in Moses’ seat”—stressing the fact that this was an imaginary authority they claimed for themselves. There was a legitimate sense in which the priests and Levites had authority to decide matters of the law (Deut. 7:9), but the scribes and Pharisees had gone beyond any legitimate authority and were adding human tradition to the Word of God (Matt. 15:3–9). For that Jesus condemned them (vv. 8–36). 在马太福音23章中，耶稣用来描述法利赛人的词揭露了他们的真实本性。说他们"坐在摩西的位上"（第2节）是一个相当于大学"哲学讲座"的表达。这意味着他们有最高权柄教导人律法。这里的表达可以翻译为"他们使自己坐在摩西的位上"—强调这是他们为自己声称的虚构权柄。祭司和利未人在决定律法事务上确实有合法权柄（申7:9），但文士和法利赛人已经超越了任何合法权柄，将人的传统加到神的话语中（太15:3-9）。因此耶稣谴责他们（第8-36节）。

As regards the Pharisees, Jesus tells the multitude to “observe and do” (v. 3) only what accords with the Word of God. The Pharisees were prone to bind “heavy burdens” (v. 4) of extra-biblical traditions and put them on others’ shoulders. Jesus explicitly condemned that sort of legalism. The Pharisees would even widen their “phylacteries” and lengthen their “tassels” to make it appear that they were especially spiritual. 关于法利赛人，耶稣告诉众人只要"遵守行"（第3节）符合神话语的部分。法利赛人倾向于把额外的圣经传统捆成"重担"（第4节）放在别人肩上。耶稣明确谴责这种律法主义。法利赛人甚至会加宽他们的"经文匣"和加长"繸子"来显得特别属灵。

Jesus warns against using the titles of “Rabbi…father…teachers” (vv. 8–10). Here Jesus condemns pride and pretense, not titles per se. Paul repeatedly speaks of “teachers” in the church, and even refers to himself as the Corinthians’ “father” (1 Cor. 4:15). Obviously, this does not forbid the showing of respect either (see 1 Thess. 5:11, 12; 1 Tim.5:1). Christ is merely forbidding the use of such names as spiritual titles, or in an ostentatious sense that accords undue spiritual authority to a human being, as if he were the source of truth rather than God. 耶稣警告不要使用"拉比...父...师傅"（第8-10节）的称号。这里耶稣谴责的是骄傲和虚伪，而不是称号本身。保罗反复提到教会中的"教师"，甚至称自己为哥林多人的"父"（林前4:15）。显然，这并不禁止表示尊重（参见帖前5:11,12；提前5:1）。基督只是禁止将这些名称用作属灵头衔，或以炫耀的方式赋予人不当的属灵权柄，好像他是真理的源头而不是神。

Additional Resources

2025-02-05

February 5¶

February 5 ¶