2025-06-03

6月3日 ¶

Reading for Today: 今日读经：

1 Kings 15:1–16:34
列王纪上 15:1–16:34
Psalm 69:22-28
诗篇 69:22-28
Proverbs 17:25-26
箴言 17:25-26
John 13:1-20
约翰福音 13:1-20

Notes: 注解：

1 Kings 15:11–15 Asa did 4 good things: 1) he removed the sacred prostitutes (v. 12); 2) he rid the land of all the idols made by his predecessors (v. 12); 3) he removed the corrupt queen mother and burned the idol she had made; and 4) he placed holy things, items that he and his father had dedicated to the Lord, back in the temple (v. 15). Though he never engaged in idolatry, Asa's failure was his toleration of the high places (v. 14). 列王纪上 15:11–15 亚撒做了四件善事：1）他除掉娈童（第12节）；2）他清除了他列祖所造的一切偶像（第12节）；3）他废了他祖母玛迦太后的位，又砍下她所造的偶像；4）他将他父亲所分别为圣归耶和华的物和自己所分别为圣的物都奉到耶和华的殿里（第15节）。虽然亚撒从未拜偶像，但他的失败在于容忍邱坛的存在（第14节）。

1 Kings 15:13 obscene image. This term is derived from the verb "to shudder" (Job 9:6). It suggests a shocking, perhaps even a sexually explicit, idol. Asa removed his grandmother, Maacah, the official queen mother, because of her association with this idol. 列王纪上 15:13 可憎的偶像。 这个词源于动词"震动"（约伯记9:6）。它指一个令人震惊的，甚至可能是性方面露骨的偶像。亚撒废掉他的祖母玛迦太后的位，是因为她与这偶像有关。

1 Kings 15:29 he killed all the house of Jeroboam. Baasha, the northern king, in a vicious practice too common in the ancient Near East, annihilated all of Jeroboam's family. This act fulfilled Ahijah's prophecy against Jeroboam (14:9–11). However, Baasha went beyond the words of the prophecy, since 14:10 specified judgment only on every male, while Baasha killed all men, women, and children. 列王纪上 15:29 他杀了耶罗波安的全家。 北国王巴沙以古代近东太常见的残酷做法，灭绝了耶罗波安的全家。这应验了亚希雅对耶罗波安的预言（14:9-11）。然而，巴沙超越了预言的话，因为14:10只指定审判每一个男丁，而巴沙却杀了所有男女老幼。

1 Kings 16:30 evil…more than all who were before him. With Ahab, Israel's spiritual decay reached its lowest point. He was even worse than his father, Omri, who was more wicked than all before him (v. 25). Ahab's evil consisted of perpetuating all the sins of Jeroboam and promoting the worship of Baal in Israel (vv. 31, 32). Of all Israel's kings, Ahab outraged the Lord most (v. 33). 列王纪上 16:30 行恶…比他以前的列王更甚。 随着亚哈的统治，以色列的属灵堕落达到了最低点。他甚至比他父亲暗利更恶，而暗利已经比他以前的列王更恶（第25节）。亚哈的恶包括延续耶罗波安的一切罪，并在以色列推广巴力崇拜（第31、32节）。在以色列所有的王中，亚哈最惹耶和华的怒气（第33节）。

Psalm 69:26 the ones You have struck. Those hostile to the psalmist were ridiculing him as one suffering from God's chastisement. In its messianic application, the suffering of the Messiah was a part of God's plan from eternity past (Is. 53:10). 诗篇 69:26 你所击打的人。 那些敌对诗人的人嘲笑他，认为他是因神的管教而受苦。在弥赛亚的应用中，弥赛亚的受苦是神从永远就有的计划的一部分（赛53:10）。

Proverbs 17:26 punish…strike. Here is a clear statement on political and religious injustice, focusing on the equally bad mistreatment of the innocent and the noble. 箴言 17:26 刑罚…责打。 这里清楚地陈述了政治和宗教的不公义，重点是对无辜者和尊贵人同样恶劣的虐待。

DAY 3: Why was Jesus' washing of the disciples' feet so powerful a lesson? 第三天：为什么耶稣为门徒洗脚是如此有力的教训？

The dusty and dirty conditions of the region necessitated the need for footwashing. Although the disciples most likely would have been happy to wash Jesus' feet, they could not conceive of washing one another's feet (John 13:4–17). This was because in the society of the time footwashing was reserved for the lowliest of menial servants. Peers did not wash one another's feet, except very rarely and as a mark of great love. Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (vv. 6–9) and a model of Christian humility (vv. 12–17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross. 该地区尘土飞扬的肮脏环境使洗脚成为必需。虽然门徒们很可能乐意为耶稣洗脚，但他们无法想象为彼此洗脚（约翰福音13:4-17）。这是因为在当时的社会，洗脚是留给最卑微的仆人做的事。同辈之间不会为彼此洗脚，除非极少数情况下作为极大爱心的表示。路加指出（22:24）他们正在争论谁为大，所以没有人愿意屈身洗脚。当耶稣起身为他们洗脚时，他们震惊了。祂的行动也象征属灵的洁净（第6-9节）和基督徒谦卑的典范（第12-17节）。通过这个行动，耶稣教导了无私服侍的功课，这在祂十字架上的死中得到了最高的体现。

These proceedings embarrassed all of the disciples (vv. 6–10). While others remained silent, Peter spoke up in indignation that Jesus would stoop so low as to wash his feet. He failed to see beyond the humble service itself to the symbolism of spiritual cleansing involved (v. 7; 1 John 1:7–9). Jesus' response made the real point of His actions clear: Unless the Lamb of God cleanses a person's sin (i.e., as portrayed in the symbolism of washing), one can have no part with Him. The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God's gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Phil. 3:8, 9), but still need sanctification and personal righteousness (Phil. 3:12–14). 这些过程让所有门徒都感到尴尬（第6-10节）。当其他人保持沉默时，彼得愤慨地说话，认为耶稣不应该降卑到为他洗脚。他未能看透谦卑服侍本身所涉及的属灵洁净的象征意义（第7节；约翰一书1:7-9）。耶稣的回应清楚地表明了祂行动的真正要点：除非神的羔羊洁净人的罪（即如洗濯的象征所描绘的），否则人就不能与祂有分。基督在救恩中所做的洁净永远不需要重复——救赎在那时就完全了。但所有因神恩典的称义而得洁净的人，在与肉体中的罪争战时，在经历上需要不断的洗濯。信徒被称义并被赋予归算的义（腓3:8-9），但仍需要成圣和个人的义（腓3:12-14）。

Jesus said, "I have given you an example" (v. 15). The word used here suggests both example and pattern. Jesus' purpose in this action was to establish the model of loving humility." If you know these things, blessed are you if you do them" (v. 17). Joy is always tied to obedience to God's revealed Word. 耶稣说："我给你们作了榜样"（第15节）。这里使用的词既暗示榜样也暗示模式。耶稣此举的目的是要建立爱心谦卑的典范。"你们既知道这事，若是去行就有福了"（第17节）。喜乐总是与顺服神启示的话语相连的。

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2025-06-03

6月3日¶

6月3日 ¶