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2025-04-09

April 9

Reading for Today:
今日读经：

  • Joshua 7:1–8:35
  • 约书亚记 7:1-8:35
  • Psalm 43:1-5
  • 诗篇 43:1-5
  • Proverbs 13:22-23
  • 箴言 13:22-23
  • Luke 9:37-62
  • 路加福音 9:37-62

Notes:
注解：

Joshua 7:9 what will You do for Your great name? The main issue is the glory and honor of God (see Daniel's prayer in Dan. 9:16–19).
约书亚记 7:9 "你为你的大名要怎样行呢？" 主要问题是神的荣耀和尊严（参见但以理在但9:16-19中的祷告）。

Psalm 43:3 Your light and Your truth! Let them lead me; let them bring me. These are bold personifications for divine guidance. The psalmist desired that these "messenger-attributes" divinely direct (see such "leading" and "guiding" in Gen. 24:48; Pss. 78:14, 53, 72; 107:30; Is. 57:18) so as to bring him successfully to his destination, i.e., Israel's designated place for worship.
诗篇 43:3 "求你发出你的亮光和真实，好引导我，带领我" 这是对神引导的大胆拟人化表达。诗人渴望这些"使者般的属性"引导他（参见创24:48；诗78:14, 53, 72；107:30；赛57:18中的"引导"），使他成功到达目的地，即以色列指定的敬拜场所。

Luke 9:51 steadfastly set His face to go to Jerusalem. This begins a major section of Luke's Gospel. From here to 19:27, Christ's face was set toward Jerusalem, and Luke's narrative is a travelogue of that long journey to the Cross. This was a dramatic turning point in Christ's ministry. After this, Galilee was no longer His base of operation. Although 17:11–37 describes a return visit to Galilee, Luke included everything between this point and that short Galilean sojourn as part of the journey to Jerusalem. We know from a comparison of the Gospels that, during this period of Christ's ministry, He made short visits to Jerusalem to celebrate feasts. Nonetheless, those brief visits were only interludes in this period of ministry that would culminate in a final journey to Jerusalem for the purpose of dying there. Thus Luke underscored this turning point in Christ's ministry more dramatically than any of the other Gospels, by showing Christ's determination to complete His mission of going to the Cross.
路加福音 9:51 "耶稣定意向耶路撒冷去" 这开始了路加福音的一个主要部分。从这里到19:27，基督的脸面朝向耶路撒冷，路加的叙述是那段通往十字架的漫长旅程的记录。这是基督事工中的一个戏剧性转折点。此后，加利利不再是祂事工的基地。虽然17:11-37描述了祂重返加利利的访问，但路加将这一点与那短暂加利利停留之间的一切，都作为前往耶路撒冷之旅的一部分。通过比较福音书，我们知道在基督事工的这段时期，祂曾短暂访问耶路撒冷庆祝节期。尽管如此，这些简短的访问只是这段事工期间的插曲，最终将以前往耶路撒冷受死的最后旅程为高潮。因此，路加比其他任何福音书作者都更戏剧性地强调了基督事工中的这个转折点，展示了基督完成祂走向十字架使命的决心。

DAY 9: How should we respond to all forms of religious persecution?
第九天：我们应当如何回应各种形式的宗教迫害？

Luke 9:51–56 show us Jesus' response to persecution. The Samaritans were descendants of Jewish mixed marriages from the days of captivity. They were rivals of the Jewish nation and had devised their own worship, a hybrid of Judaism and paganism, with a temple of their own on Mt. Gerizim. They were considered unclean by the Jews and were so hated that most Jewish travelers from Galilee to Judah took the longer route east of the Jordan to avoid traveling through Samaria.
路加福音9:51-56向我们展示了耶稣对迫害的回应。撒马利亚人是被掳时期犹太人通婚的后裔。他们是犹太民族的对手，创造了自己的敬拜方式，这是犹太教和异教的混合体，在基利心山上建有自己的圣殿。他们被犹太人视为不洁，并被如此憎恨，以至于大多数从加利利前往犹大的犹太旅客都选择约旦河东的较长路线，以避免经过撒马利亚。

The fact that Jesus was traveling to Jerusalem for worship implied rejection of the temple on Mt. Gerizim and a contempt for Samaritan worship. This was a strong point of contention between Jews and Samaritans (see John 4:20–22), and the Samaritan village would not take Him in (v. 53). James and John, whom Jesus nicknamed the "Sons of Thunder" (Mark 3:17), then suggested they call down fire from heaven as Elijah once did (v. 54). To which Christ "rebuked them" (v. 55).
耶稣前往耶路撒冷敬拜的事实暗示了对基利心山上圣殿的拒绝和对撒马利亚敬拜的蔑视。这是犹太人和撒马利亚人之间争论的强烈焦点（参见约4:20-22），撒马利亚村庄不接待祂（第53节）。耶稣给雅各和约翰起绰号"雷子"（可3:17），他们建议像以利亚曾经做的那样，从天上降火（第54节）。对此基督"责备了他们"（第55节）。

Christ's response to the Samaritans exemplifies the attitude the church ought to have with regard to all forms of religious persecution. The Samaritans' worship was pagan at heart, plainly wrong. Compounding that was their intolerance. Yet, the Lord would not retaliate with force against them. Nor did He even revile them verbally. He had come to save, not to destroy, and so His response was grace rather than destructive fury (v. 56). Nonetheless, Christ's words of disapproval here must not be taken as condemnation of Elijah's actions in 1 Kings 18:38–40 or 2 Kings 1:10–12. Elijah was commissioned to a special ministry as prophet in a theocracy, and it was his God-ordained task to confront an evil monarch (Ahab) who was attempting to usurp God's authority. Elijah acted with an authority comparable to that of modern civil authorities (see Rom. 13:4)—not in a capacity that parallels that of ministers of the gospel.
基督对撒马利亚人的回应体现了教会应对各种形式宗教迫害所应持有的态度。撒马利亚人的敬拜本质上是异教的，明显错误。更有甚者是他们的不容忍态度。然而，主并不用武力报复他们。祂甚至没有用言语辱骂他们。祂来是要拯救，而不是毁灭，所以祂的回应是恩典而非毁灭性的愤怒（第56节）。然而，基督在此的不赞同之言不应被视为对以利亚在列王纪上18:38-40或列王纪下1:10-12中行为的谴责。以利亚在神权国家中被委任为先知执行特殊使命，他神所命定的任务是对抗试图篡夺神权柄的邪恶君主（亚哈）。以利亚行使的权柄类似于现代民事当局的权柄（参见罗13:4）——而非与福音传道者的职分相类似的身份。

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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