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2025-05-26

5月26日

Reading for Today: 今日读经：

  • 2 Samuel 23:1–24:25
  • 撒母耳记下 23:1–24:25
  • Psalm 68:7-10
  • 诗篇 68:7-10
  • Proverbs 17:5-6
  • 箴言 17:5-6
  • John 9:1-23
  • 约翰福音 9:1-23

Notes: 注解：

2 Samuel 24:1 Again. A second outbreak of the divine wrath occurred after the 3-year famine recorded in 21:1. against Israel. The inciting of David to conduct a census was a punishment on Israel from the Lord for some unspecified sins. Perhaps sins of pride and ambition had led him to increase the size of his army unnecessarily and place heavy burdens of support on the people. Whatever the sin, it is clear God was dissatisfied with David's motives, goals, and actions and brought judgment. He moved David. Satan incited David to take this census, and the Lord sovereignly and permissively used Satan to accomplish His will (1 Chr. 21:1). number Israel and Judah. A census was usually for military purposes, which seems to be the case here (v. 9). Numbering the potential army of Israel had been done in the past (Num. 1:1, 2; 26:1–4). However, this census of Israel's potential army did not have the sanction of the Lord and proceeded from wrong motives. David either wanted to glory in the size of his fighting force or take more territory than what the Lord had granted him. He shifted his trust from God to military power (this is a constant theme in the Psalms; see 20:7; 25:2; 44:6). 撒母耳记下 24:1 又一次。 在21:1记载的三年饥荒之后，神的愤怒再次爆发。攻击以色列。 激动大卫数点百姓是耶和华因某些未明确的罪对以色列的惩罚。也许骄傲和野心的罪使他不必要地扩大军队规模，给百姓带来沉重的供养负担。无论是什么罪，显然神对大卫的动机、目标和行为不满，因此施行审判。他激动大卫。 撒但激动大卫进行这次人口普查，而耶和华在主权中许可地使用撒但来成就他的旨意（代上21:1）。数点以色列和犹大人。 人口普查通常是为了军事目的，这里似乎也是如此（第9节）。过去曾经数点过以色列的潜在军队（民1:1-2; 26:1-4）。然而，这次对以色列潜在军队的普查没有得到耶和华的许可，且出于错误的动机。大卫要么想夸耀他军队的规模，要么想夺取超过耶和华所赐给他的疆土。他将信靠从神转向了军事力量（这是诗篇中的一个恒常主题；参见20:7; 25:2; 44:6）。

John 9:2 who sinned. While sin may be a cause of suffering, as clearly indicated in Scripture (5:14; Num. 12; 1 Cor. 11:30; James 5:15), it is not always the case necessarily (see Job; 2 Cor. 12:7; Gal. 4:13). The disciples assumed, like most Palestinians of their day, that sin was the primary, if not exclusive, cause of all suffering. In this instance, however, Jesus made it clear that personal sin was not the reason for the blindness (v. 3). 约翰福音 9:2 是谁犯了罪。 虽然罪可能是受苦的原因，正如圣经中明确指出的（5:14; 民12章; 林前11:30; 雅5:15），但这并不总是必然的情况（参见约伯记; 林后12:7; 加4:13）。门徒们像当时大多数巴勒斯坦人一样，认为罪是所有苦难的主要原因，甚至是唯一原因。然而，在这种情况下，耶稣明确表示个人的罪不是导致瞎眼的原因（第3节）。

John 9:3 Jesus did not deny the general connection between sin and suffering, but refuted the idea that personal acts of sin were the direct cause. God's sovereignty and purposes play a part in such matters, as is clear from Job 1 and 2. 约翰福音 9:3 耶稣并没有否认罪与苦难之间的一般联系，但驳斥了个人罪行是直接原因的观念。神的主权和旨意在这类事情中起作用，从约伯记第1-2章可以清楚看出。

John 9:17 He is a prophet. While the blind man saw clearly that Jesus was more than a mere man, the sighted but obstinate Pharisees were spiritually blind to that truth (v. 39). Blindness in the Bible is a metaphor for spiritual darkness, i.e., inability to discern God or His truth (2 Cor. 4:3–6; Col. 1:12–14). 约翰福音 9:17 他是个先知。 当瞎子清楚地看出耶稣不仅仅是个普通人时，那些能看见却顽固的法利赛人在属灵上却对这个真理瞎眼（第39节）。在圣经中，瞎眼是属灵黑暗的隐喻，即无法辨别神或他的真理（林后4:3-6; 西1:12-14）。

DAY 26: What does the healing of the blind man in John 9 teach us about unbelief? 第26天：约翰福音第9章瞎子得医治教导我们关于不信什么？

In ancient times, severe physical deformities, such as congenital blindness (vv. 8, 9), sentenced a person to begging as the only means of support (Acts 3:1–7). The drastic change in the healed man caused many to faithlessly believe that he was not the person born blind. 在古代，严重的身体残疾，如先天性失明（第8-9节），使人只能以乞讨为生（徒3:1-7）。被医治之人的巨大改变使许多人不信地认为他不是那个生来瞎眼的人。

If you read through vv. 13–34, this section in the story of the healing of the blind man reveals some key characteristics of willful unbelief: 1) unbelief sets false standards; 2) unbelief always wants more evidence but never has enough; 3) unbelief does biased research on a purely subjective basis; 4) unbelief rejects the facts; and 5) unbelief is self-centered. John included this section on the dialogue of the Pharisees with the blind man most likely for two reasons: 1) the dialogue carefully demonstrates the character of willful and fixed unbelief, and 2) the story confirms the first great schism between the synagogue and Christ's new followers. The blind man was the first known person thrown out of the synagogue because he chose to follow Christ (see 16:1–3). 如果你仔细阅读第13-34节，瞎子得医治故事的这一部分揭示了故意不信的一些关键特征：1）不信设立虚假标准；2）不信总是要更多证据但永远不够；3）不信在纯粹主观的基础上进行有偏见的研究；4）不信拒绝事实；5）不信是以自我为中心的。约翰包含法利赛人与瞎子对话的这一部分很可能有两个原因：1）这个对话仔细展示了故意和顽固不信的特征，2）这个故事确认了会堂与基督新跟随者之间的第一次大分裂。这个瞎子是第一个已知的因选择跟随基督而被赶出会堂的人（参见16:1-3）。

Even though the neighbors had confirmed that the man had in fact been blind (v. 9), that was not evidence enough. So the authorities called the parents (v. 18). While neighbors may have been mistaken as to the man's identity, the parents would know if this was their own son. And the authorities considered the witness of the healed man worthless. 尽管邻舍们已经确认这人确实曾经瞎眼（第9节），但这还不够作为证据。所以当局叫来了他的父母（第18节）。邻舍可能对这人的身份有误，但父母会知道这是否是他们自己的儿子。而当局认为被医治之人的见证毫无价值。

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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