01/06/2026
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馬太福音3=1~17
太3:1那時，有施洗的約翰出來，在猶太的曠野傳道，說：2「天國近了，你們應當悔改！」3這人就是先知以賽亞所說的。他說：「在曠野有人聲喊著說：預備主的道，修直他的路！」
4這約翰身穿駱駝毛的衣服，腰束皮帶，吃的是蝗蟲、野蜜。5那時，耶路撒冷和猶太全地，並約但河一帶地方的人，都出去到約翰那裡，6承認他們的罪，在約但河裡受他的洗。
After Malachi there was no prophet until John the Baptist came.
He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much enclosed. No place is so remote as to shut us out from the visits of Divine grace.
The doctrine he preached was repentance; Repent ye. The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affections, another and a better bias of the soul.
Consider your ways, change your minds: you have thought amiss; think again, and think aright.
True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had.
The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him.
It is a great encouragement to us to repent; repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was.
There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness.
The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, Heb 12:13. Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, and contempt of the world. By giving others this example, John made way for Christ.
Many came to John's baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John's doctrine, testified their repentance by confessing their sins.
Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt.
The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, Zec 13:1「那日，必給大衛家和耶路撒冷的居民開一個泉源，洗除罪惡與污穢。」.
「悔改」一詞，意味著思想的徹底改變，判斷、性情和情感的轉變，靈魂轉向另一種更美好的方向。真正悔改的人，對神和基督、罪和聖潔、今世和來世的看法，與他們以往截然不同。思想的改變帶來行為的改變：這就是「福音中的悔改」，它源自於對基督的認識、對祂的愛的感受、透過祂獲得赦免和饒恕的盼望。
7約翰看見許多法利賽人和撒都該人也來受洗，就對他們說：「毒蛇的種類！誰指示你們逃避將來的忿怒呢？8你們要結出果子來，與悔改的心相稱。9不要自己心裡說：『有亞伯拉罕為我們的祖宗。』我告訴你們，神能從這些石頭中給亞伯拉罕興起子孫來。10現在斧子已經放在樹根上，凡不結好果子的樹就砍下來，丟在火裡。11我是用水給你們施洗，叫你們悔改。但那在我以後來的，能力比我更大，我就是給他提鞋也不配。他要用聖靈與火給你們施洗He shall baptize you with the Holy Ghost, and with fire.—As heard and understood at the time,
the baptism with the Holy Ghost would imply that the souls thus baptised would be plunged, as it were, in that creative and informing Spirit which was the source of life and holiness and wisdom.
The baptism “with fire” would convey, in its turn, the thought of a power at once destroying evil and purifying good; not, in any case, without the suffering that attends the contact of the sinner’s soul with the “consuming fire” of the holiness of God,
yet for those who had received the earlier baptism, and what it was meant to convey, consuming only what was evil, and leaving that which was precious brighter than before.
The appearance of the “tongues like as of fire” that accompanied the gift of the Spirit on the day of Pentecost was an outward visible sign, an extension of the symbolism, rather than the actual fulfilment of the promise.。12他手裡拿著簸箕，要揚淨他的場，把麥子收在倉裡，把糠用不滅的火燒盡了。」
To make application to the souls of the hearers, is the life of preaching; so it was of John's preaching.
The Pharisees laid their chief stress on outward observances, neglecting the weightier matters of the moral law, and the spiritual meaning of their legal ceremonies. Others of them were detestable hypocrites, making their pretences to holiness a cloak for iniquity.
The Sadducees ran into the opposite extreme, denying the existence of spirits, and a future state. They were the scornful infidels of that time and country.
There is a wrath to come. It is the great concern of every one to flee from that wrath. God, who delights not in our ruin, has warned us; he warns by the written word, by ministers, by conscience. And those are not worthy of the name of penitents, or their privileges, who say they are sorry for their sins, yet persist in them.
It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, to abound in every duty, and to be charitable in judging others. Here is a word of caution, not to trust in outward privileges.
There is a great deal which carnal hearts are apt to say within themselves, to put aside the convincing, commanding power of the word of God. Multitudes, by resting in the honours and mere advantages of their being members of an outward church, come short of heaven. Here is a word of terror to the careless and secure.
Our corrupt hearts cannot be made to produce good fruit, unless the regenerating Spirit of Christ graft the good word of God upon them. And every tree, however high in gifts and honours, however green in outward professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down and cast into the fire of God's wrath, the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel.
John shows the design and intention of Christ's appearing, which they were now speedily to expect. No outward forms can make us clean. No ordinances, by whomsoever administered, or after whatever mode, can supply the want of the baptism of the Holy Ghost and of fire.
The purifying and cleansing power of the Holy Spirit alone can produce that purity of heart, and those holy affections, which accompany salvation. It is Christ who baptizes with the Holy Ghost. This he did in the extraordinary gifts of the Spirit sent upon the apostles, Ac 2:4. This he does in the graces and comforts of the Spirit, given to those that ask him, Lu 11:13; Joh 7:38,39; see Ac 11:16.
Observe here, the outward church is Christ's floor, Isa 21:10. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light and empty, useless and worthless, carried about with every wind; these are mixed, good and bad, in the same outward communion.
There is a day coming when the wheat and chaff shall be separated. The last judgment will be the distinguishing day, when saints and sinners shall be parted for ever.
In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them.
Hell is the unquenchable fire, which will certainly be the portion and punishment of hypocrites and unbelievers. Here life and death, good and evil, are set before us: according as we now are in the field, we shall be then in the floor.
唯獨聖靈的潔淨，祂潔淨的大能才能帶來那純潔的心靈和伴隨救恩而來的聖潔情懷。
13當下耶穌從加利利來到約但河，見了約翰，要受他的洗。14約翰想要攔住他，說：「我當受你的洗，你反倒上我這裡來嗎？」15耶穌回答說：「你暫且許我，因為我們理當這樣盡諸般的義（或作：禮）。」於是約翰許了他。16耶穌受了洗，隨即從水裡上來。天忽然為他開了，他就看見神的靈彷彿鴿子降下，落在他身上。17從天上有聲音說：「這是我的愛子，我所喜悅的。」
Christ's gracious condescensions are so surprising, that even the strongest believers at first can hardly believe them; so deep and mysterious, that even those who know his mind well, are apt to start objections against the will of Christ. And those who have much of the Spirit of God while here, see that they need to apply to Christ for more.
Christ does not deny that John had need to be baptized of him, yet declares he will now be baptized of John.
Christ is now in a state of humiliation. Our Lord Jesus looked upon it as well becoming him to fulfil all righteousness, to own every Divine institution, and to show his readiness to comply with all God's righteous precepts.
In and through Christ, the heavens are opened to the children of men. This descent of the Spirit upon Christ, showed that he was endued with his sacred influences without measure.
The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.
At Christ's baptism there was a manifestation of the three Persons in the sacred Trinity. The Father confirming the Son to be Mediator; the Son solemnly entering upon the work; the Holy Spirit descending on him, to be through his mediation communicated to his people.
In Him our spiritual sacrifices are acceptable, for He is the altar that sanctifies every gift, 1Pe 2:5.
Out of Christ, God is a consuming fire, but in Christ, a reconciled Father. This is the sum of the gospel, which we must by faith cheerfully embrace.
耶穌聖潔無瑕，卻也受洗；耶穌受洗主要有以下幾個重要原因：
-1- 盡諸般的義順服上帝計畫：耶穌對施洗約翰說「理當這樣盡諸般的義」，代表祂完全順服父神的救贖計畫。履行律法要求：祂以人的身分，履行了所有人應向神表達的順服與義行。
-2- 與罪人認同降卑自己：耶穌沒有罪，卻願意站在罪人的行列中。承擔承諾：這展現了祂甘願與祂要拯救的罪人（人類）完全認同，預表祂將要背負世人的罪孽。
-3- 公開事工的宣告彌賽亞身分顯明：受洗是祂公開傳道事工的起點。
三位一體顯現：當祂從水裡上來時，天開了，聖靈如鴿子降臨，天上有聲音說：「這是我的愛子，我所喜悅的。」這是神親自為祂的彌賽亞（救主）身分作見證。
-4- 為信徒留下榜樣立下典範：耶穌藉由親身實踐，為所有跟隨祂的信徒樹立了順服與受洗的榜樣。耶穌受洗三位一體的神一同顯現。
~~
-1- John the Baptist's Reaction and DialogueAccording to the Gospel of Matthew (Chapter 3), John the Baptist recognized Jesus' supreme holiness immediately and felt unworthy to baptize Him.
John's Refusal: John tried to prevent Jesus, saying, "I need to be baptized by you, and do you come to me?"
Jesus' Response: Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness."
John's Consent: Upon hearing this command, John submitted to Jesus' authority and proceeded with the baptism.
-2- Connection Between Baptism and the Temptation
The transition from Jesus' baptism to His temptation in the wilderness is immediate and holds deep theological significance.
Identity Confirmed: At baptism, the Father declared, "This is my Son."
In the desert, Satan tested this exact identity, starting insults with, "If you are the Son of God..."
Led by the Spirit: The same Holy Spirit that descended like a dove during baptism immediately,
rove Jesus into the wilderness to be tested.
The Second Adam: Right after being anointed for ministry, Jesus faced the devil to overcome the temptations that the first Adam failed to resist.
-3- Theological Differences:
Water Baptism vs. Holy Spirit
Baptism Christian theology views these two forms of baptism as distinct but interconnected experiences in a believer's life.
+-------------------------------------------------------------------+
| Feature | Water Baptism | Holy Spirit Baptism |
+-------------------------------------------------------------------+
| Administrator | Human Minister | Jesus Christ |
| Nature | Outward, physical sign | Inward, spiritual shift |
| Purpose | Public confession | Regeneration & power |
+-------------------------------------------------------------------+
Water Baptism: An outward ritual of repentance where a believer publicly declares their faith and identification with Christ's death and resurrection.
Holy Spirit Baptism: An inward spiritual reality where Christ places the believer into the Church body, regenerating their heart and empowering them with spiritual gifts for ministry.
~~
離開基督，神是烈火；在基督裡，神是與人和好的父。這就是福音的精髓，我們必須憑著信心欣然接受。
~~
出埃及記24:1~18
出24:1耶和華對摩西說：「你和亞倫、拿答、亞比戶，並以色列長老中的七十人，都要上到我這裡來，遠遠的下拜。2惟獨你可以親近耶和華；他們卻不可親近；百姓也不可和你一同上來。」
3摩西下山，將耶和華的命令典章都述說與百姓聽。眾百姓齊聲說：「耶和華所吩咐的，我們都必遵行。」4摩西將耶和華的命令都寫上。清早起來，在山下築一座壇，按以色列十二支派立十二根柱子，5又打發以色列人中的少年人去獻燔祭，又向耶和華獻牛為平安祭。
6摩西將血一半盛在盆中，一半灑在壇上；7又將約書念給百姓聽。他們說：「耶和華所吩咐的，我們都必遵行。」8摩西將血灑在百姓身上，說：「你看！這是立約的血，是耶和華按這一切話與你們立約的憑據。」
A solemn covenant was made between God and Israel. Very solemn it was, typifying the covenant of grace between God and believers, through Christ.
As soon as God separated to himself a peculiar people, he governed them by a written word, as he has done ever since. God's covenants and commands are so just in themselves, and so much for our good, that the more we think of them, and the more plainly and fully they are set before us, the more reason we may see to comply with them.
The blood of the sacrifice was sprinkled on the altar, on the book, and on the people. Neither their persons, their moral obedience, nor religious services, would meet with acceptance from a holy God, except through the shedding and sprinkling' of blood. Also the blessings granted unto them were all of mercy; and the Lord would deal with them in kindness.
Thus the sinner, by faith in the blood of Christ, renders willing and acceptable obedience.
以色列人說「阿們」好像也很容易。
9摩西、亞倫、拿答、亞比戶，並以色列長老中的七十人，都上了山。10他們看見以色列的神，他腳下彷彿有平鋪的藍寶石，如同天色明淨。11他的手不加害在以色列的尊者身上。他們觀看神；他們又吃又喝。
The elders saw the God of Israel; they had some glimpse of his glory, though whatever they saw, it was something of which no image or picture could be made, yet enough to satisfy them that God was with them of a truth.
Nothing is described but what was under his feet.
The sapphires are the pavement under his feet; let us put all the wealth of this world under our feet, and not in our hearts.
Thus the believer sees in the face of Jesus Christ, far clearer discoveries of the glorious justice and holiness of God, than ever he saw under terrifying convictions; and through the Saviour, holds communion with a holy God.
他們看見「神」，卻只是一時的敬畏，我們看見神，是祂的聖經話語；若不是時時思想神，恐怕也是一時敬畏。
12耶和華對摩西說：「你上山到我這裡來，住在這裡，我要將石版並我所寫的律法和誡命賜給你，使你可以教訓百姓。」13摩西和他的幫手約書亞起來，上了神的山。14摩西對長老說：「你們在這裡等著，等到我們再回來，有亞倫、戶珥與你們同在。凡有爭訟的，都可以就近他們去。」
15摩西上山，有雲彩把山遮蓋。16耶和華的榮耀停於西乃山；雲彩遮蓋山六天，第七天他從雲中召摩西。
17耶和華的榮耀在山頂上，在以色列人眼前，形狀如烈火。18摩西進入雲中上山，在山上四十晝夜。
A cloud covered the mount six days; a token of God's special presence there. Moses was sure that he who called him up would protect him. Even those glorious attributes of God which are most terrible to the wicked, the saints with humble reverence rejoice in. And through faith in the atoning Sacrifice, we hope for greater honour than Moses ever enjoyed on earth.
Now we see through a glass darkly, but when he shall appear, then face to face. This vision of God will continue with equal, if not increasing brightness of joy; not for a few days only, but through eternity.
以色列人真是得天獨厚，能夠目睹神的榮耀；我們只有從聖經看到神的面光，但對神的聖潔榮耀更是親臨體會，而神公義的彰顯，卻常令世人迷惑，到那日就能看清楚了。
~~
箴言11:1~31
箴11:1詭詐的天平為耶和華所憎惡；公平的法碼為他所喜悅。
However men may make light of giving short weight or measure, and however common such crimes may be, they are an abomination to the Lord.
2驕傲來，羞恥也來；謙遜人卻有智慧。
2. Considering how safe, and quiet, and easy the humble are, we see that with the lowly is wisdom.
3正直人的純正必引導自己；奸詐人的乖僻必毀滅自己。
3. An honest man's principles are fixed, therefore his way is plain.
4發怒的日子資財無益；惟有公義能救人脫離死亡。
4. Riches will stand men in no stead in the day of death.
5完全人的義必指引他的路；但惡人必因自己的惡跌倒。6正直人的義必拯救自己；奸詐人必陷在自己的罪孽中。
5,6. The ways of wickedness are dangerous. And sin will be its own punishment.
7惡人一死，他的指望必滅絕；罪人的盼望也必滅沒。
7. When a godly man dies, all his fears vanish; but when a wicked man dies, his hopes vanish.
8義人得脫離患難，有惡人來代替他。
8. The righteous are often wonderfully kept from going into dangerous situations, and the ungodly go in their stead.
9不虔敬的人用口敗壞鄰舍；義人卻因知識得救。
9. Hypocrites delude men into error and sin by artful objections against the truths of God's word.
10義人享福，合城喜樂；惡人滅亡，人都歡呼。11城因正直人祝福便高舉，卻因邪惡人的口就傾覆。
10,11. Nations prosper when wicked men are cast down.
12藐視鄰舍的，毫無智慧；明哲人卻靜默不言。
12. A man of understanding does not judge of others by their success.
13往來傳舌的，洩漏密事；心中誠實的，遮隱事情。
13. A faithful man will not disclose what he is trusted with, unless the honour of God and the real good of society require it.
14無智謀，民就敗落；謀士多，人便安居。
14. We shall often find it to our advantage to advise with others.
15為外人作保的，必受虧損；恨惡擊掌的，卻得安穩。
15. The welfare of our families, our own peace, and our ability to pay just debts, must not be brought into danger. But here especially let us consider the grace of our Lord Jesus Christ in becoming Surety even for enemies.
16恩德的婦女得尊榮；強暴的男子得資財。
16. A pious and discreet woman will keep esteem and respect, as strong men keep possession of wealth.
17仁慈的人善待自己；殘忍的人擾害己身。
17. A cruel, froward, ill-natured man, is vexatious to those that are, and should be to him as his own flesh, and punishes himself.
18惡人經營，得虛浮的工價；撒義種的，得實在的果效。
18. He that makes it his business to do good, shall have a reward, as sure to him as eternal truth can make it.
19恆心為義的，必得生命；追求邪惡的，必致死亡。
19. True holiness is true happiness. The more violent a man is in sinful pursuits, the more he hastens his own destruction.
20心中乖僻的，為耶和華所憎惡；行事完全的，為他所喜悅。
20. Nothing is more hateful to God, than hypocrisy and double dealing, which are here signified. God delights in such as aim and act with uprightness.
21惡人雖然連手，必不免受罰；義人的後裔必得拯救。
21. Joining together in sin shall not protect the sinners.
22婦女美貌而無見識，如同金環帶在豬鼻上。
22. Beauty is abused by those who have not discretion or modesty with it. This is true of all bodily endowments.
23義人的心願盡得好處；惡人的指望致干忿怒。
23. The wicked desire mischief to others, but it shall return upon themselves.
24有施散的，卻更增添；有吝惜過度的，反致窮乏。
24. A man may grow poor by not paying just debts, not relieving the poor, not allowing needful expenses. Let men be ever so saving of what they have, if God appoints, it comes to nothing.
25好施捨的，必得豐裕；滋潤人的，必得滋潤。
25. Both in temporal and spiritual things, God commonly deals with his people according to the measure by which they deal with their brethren.
26屯糧不賣的，民必咒詛他；情願出賣的，人必為他祝福。
26. We must not hoard up the gifts of God's bounty, merely for our own advantage.
27懇切求善的，就求得恩惠；惟獨求惡的，惡必臨到他身。
27. Seeking mischief is here set against seeking good; for those that are not doing good are doing hurt, even to themselves.
28倚仗自己財物的，必跌倒；義人必發旺，如青葉。
28. The true believer is a branch of the living Vine. When those that take root in the world wither, those who are grafted into Christ shall be fruitful.
29擾害己家的，必承受清風；愚昧人必作慧心人的僕人。
29. He that brings trouble upon himself and his family, by carelessness, or by wickedness, shall be unable to keep and enjoy what he gets, as a man is unable to hold the wind, or to satisfy himself with it.
30義人所結的果子就是生命樹；有智慧的，必能得人。
30. The righteous are as trees of life; and their influence upon earth, like the fruits of that tree, support and nourish the spiritual life in many.
31看哪，義人在世尚且受報，何況惡人和罪人呢？
31. Even the righteous, when they offend on earth, shall meet with sharp corrections; much more will the wicked meet the due reward of their sins. Let us then seek those blessings which our Surety purchased by his sufferings and death; let us seek to copy his example, and to keep his commandments.
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