2025-06-13

Reading for Today:
今日读经：

2 Kings 14:1–29
列王纪下 14:1–29
Psalm 73:10-20
诗篇 73:10-20
Proverbs 18:18-19
箴言 18:18-19
John 20:1-31
约翰福音 20:1-31

Notes:
注解：

2 Kings 14:1–15:38 This section quickly surveys the kings and selected events of the northern and southern kingdoms from 796 to 735 B.C. In contrast to the previous 19 chapters (1 Kin. 17:1–2 Kin. 13:25), which narrated 90 years of history (885–796 B.C.) with a concentration on the ministries of Elijah and Elisha during the final 65 years of that period (860–796 B.C.), 62 years are covered in these two chapters. The previous section concluded with a shadow of hope: officially sanctioned Baal worship had been eradicated in both Israel (10:18–28) and Judah (11:17,18); the temple of the Lord in Jerusalem had been repaired (12:9–15); and the Syrian threat to Israel had been overcome (13:25). However, this section emphasizes that the fundamental problems still remained: the false religion established by Jeroboam I continued in Israel even with the change of royal families (14:24–5:9, 18, 24, 28), and the high places were not removed in Judah even though there were only good kings there during those years (14:4; 15:4, 35).
列王纪下 14:1–15:38 本段简要回顾了公元前796至735年间南北国的君王和一些重要事件。与之前19章（列王纪上17:1至列王纪下13:25）涵盖的90年历史（公元前885-796年）相比，之前主要聚焦于以利亚和以利沙最后65年的事奉（公元前860-796年），而这两章涵盖的时间为62年。之前的段落以一线希望结束：以色列（10:18-28）和犹大（11:17,18）的官方巴力崇拜被清除，耶路撒冷的耶和华殿已经修缮（12:9-15），以色列所受亚兰的威胁也被解除（13:25）。然而，这一段强调核心问题依旧存在：虽然王朝更迭，耶罗波安一世创立的偶像宗教在以色列境内仍然持续（14:24; 15:9,18,24,28），而犹大虽多为善王，却依然没有废去邱坛（14:4; 15:4,35）。

2 Kings 14:25 restored the territory of Israel. Jeroboam II’s greatest accomplishment was the restoration of Israel’s boundaries to approximately their extent in Solomon’s time, excluding the territory belonging to Judah. The northern boundary was the entrance of Hamath, the same as Solomon’s (1 Kin. 8:65) and the southern boundary was the Sea of the Arabah, the Dead Sea (Josh. 3:16; 12:3). Jeroboam II took Hamath, a major city located on the Orontes River, about 160 miles north of the Sea of Galilee. He also controlled Damascus, indicating that the Transjordan territory south to Moab was also under his authority. These victories of Jeroboam II were accomplished because the Syrians had been weakened by attacks from the Assyrians, while Assyria herself was weak at this time, suffering from threats on her northern border, internal dissension, and a series of weak kings. Jonah. The territorial extension of Jeroboam II was in accordance with the will of the Lord as revealed through the prophet Jonah. This was the same Jonah who traveled to Nineveh with God’s message of repentance for the Assyrians.
列王纪下 14:25 恢复以色列的疆域。 耶罗波安二世最大的成就，是将以色列的疆界恢复到所罗门时期的规模（不包括属犹大的土地）。北界是哈马口，与所罗门时期相同（王上8:65），南界是亚拉巴海，也就是死海（书3:16; 12:3）。耶罗波安二世攻取了哈马，这是一座位于奥伦特河上的大城市，距离加利利海北约160英里。他还控制了大马士革，表明约旦河东南至摩押的地区也归他统治。这些胜利之所以可能，是因亚兰被亚述攻击削弱，而亚述此时又因北方边境受威胁、内乱及一连串软弱的君王，无力干涉。约拿。 耶罗波安二世的领土扩展正是主藉先知约拿所启示的旨意。这就是那位被神差往尼尼微传悔改信息的约拿。

Proverbs 18:19 There are no feuds as difficult to resolve as those with relatives; no barriers are so hard to bring down. Hence, great care should be taken to avoid such conflicts.
箴言 18:19 与亲属之间的纷争最难化解；没有比这更坚固的隔阂。因此，应当谨慎，尽量避免此类冲突。

John 20:9 did not know the Scripture. Neither Peter nor John understood that Scripture said Jesus would rise (Ps. 16:10). This is evident by the reports of Luke (24:25–27, 32, 44–47). Jesus had foretold His resurrection (2:19; Matt. 16:21; Mark 8:31; 9:31; Luke 9:22), but they would not accept it (Matt. 16:22; Luke 9:44, 45). By the time John wrote this Gospel, the church had developed an understanding of the Old Testament prediction of Messiah’s resurrection.
约翰福音 20:9 不明白圣经。 彼得和约翰都未明白圣经说耶稣必要复活（诗16:10）。这一点，从路加的记载可见（路24:25-27,32,44-47）。耶稣曾多次预言自己要复活（约2:19; 太16:21; 可8:31; 9:31; 路9:22），但门徒却未接受（太16:22; 路9:44,45）。等到约翰写这本福音书时，教会已经明白旧约关于弥赛亚复活的预言。

DAY 13: Describe the resurrection appearances of Jesus to His followers.
第十三天：请描述耶稣向门徒显现的经历。

John 20 records the appearances of Jesus to His own followers: 1) the appearance to Mary Magdalene (vv. 1–18); 2) the appearance to the 10 disciples (vv. 19–23); and 3) the appearance to Thomas (vv. 24–29). Jesus did not appear to unbelievers (see 14:19; 16:16, 22) because the evidence of His resurrection would not have convinced them as the miracles had not (Luke 16:31). The god of this world had blinded them and prevented their belief (2 Cor. 4:4). Jesus, therefore, appears exclusively to His own in order to confirm their faith in the living Christ. Such appearances were so profound that they transformed the disciples from cowardly men hiding in fear to bold witnesses for Jesus (e.g., Peter; see 18:27; Acts 2:14–39). Once again John’s purpose in recording these resurrection appearances was to demonstrate that Jesus’ physical and bodily resurrection was the crowning proof that He truly is the Messiah and Son of God who laid down His life for His own (10:17, 18; 15:13; Rom. 1:4).
约翰福音20章记载了耶稣向自己的门徒显现：1）向抹大拉的马利亚显现（1-18节）；2）向十个门徒显现（19-23节）；3）向多马显现（24-29节）。耶稣并未向不信的人显现（参14:19; 16:16,22），因为祂复活的证据，并不会比之前的神迹更有说服力（路16:31）。今世的神弄瞎了他们的心眼，不让他们信（林后4:4）。因此，耶稣只向自己的人显现，为要坚固他们对活基督的信心。这些显现带来的影响极其深远，使一群原本胆怯、躲藏的门徒，变成了为主作见证的勇士（例如彼得，参看18:27; 徒2:14-39）。约翰记载这些复活显现的目的，正是要证明耶稣真实肉身复活，是祂确实是那为属自己舍命的弥赛亚与神的儿子（10:17,18; 15:13; 罗1:4）的无可置疑的凭据。

In particular, His appearance to Thomas, who has already been portrayed as loyal but pessimistic, is insightful (vv. 24–26). Jesus did not rebuke Thomas for his failure, but instead compassionately offered him proof of His resurrection. Jesus lovingly met him at the point of his weakness (2 Tim. 2:13).Thomas’s actions indicated that Jesus had to convince the disciples rather forcefully of His resurrection, i.e., they were not gullible people predisposed to believing in resurrection. The point is they would not have fabricated it or hallucinated it, since they were so reluctant to believe even with the evidence they could see.
特别是耶稣向多马显现，这位门徒一直被描绘为忠心却悲观（24-26节），这一经历颇具启示意义。耶稣并未责备多马的软弱，反而怜悯地让他亲身验证复活的事实。主满有慈爱，正好在多马软弱之处满足了他的需要（提后2:13）。多马的反应表明，耶稣必须非常有力地证明自己的复活——门徒们不是天生易信复活之说的人。重点是，即便有明证在眼前，他们都如此迟疑不信，可见他们绝非虚构、幻觉或自欺。

With the words “My Lord and my God!” (v. 28),Thomas declared his firm belief in the resurrection and, therefore, the deity of Jesus the Messiah and Son of God (Titus 2:13). This is the greatest confession a person can make. Thomas’s confession functions as the fitting capstone of John’s purpose in writing (vv. 30, 31).
当多马说出“我的主，我的神！”（28节）时，他不仅坚信了主的复活，也宣认了耶稣基督和神子神性的事实（多2:13）。这是一个人所能作出的最伟大告白。多马的宣信，正好成为约翰写作目的的总结和高峰（30-31节）。

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