2018-12-09基督为何要来Why Christ Came

Jason Meyer 杰森・迈尔 201812月9日

English	中文
Advent sermon #2	2018年基督降临节讲道系列之二
Mark 10:35-45	马可福音10：35-45
35 And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 And he said to them, “What do you want me to do for you?” 37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38 Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”	35 西庇太的儿子雅各、约翰，来到耶稣跟前，对他说：“老师，我们无论向你求甚么，愿你为我们作成。” 36 耶稣说：“要我为你们作甚么？”37 他们说：“在你的荣耀里，让我们一个坐在你的右边，一个坐在你的左边。”38 耶稣说：“你们不知道你们求的是甚么。我喝的杯，你们能喝吗？ 我受的洗，你们能受吗？”39 他们说：“能。” 耶稣说：“我喝的杯，你们固然要喝；我受的洗，你们也要受。40 只是坐在我的左右，不是我可以赐的，而是 神预备赐给谁，就赐给谁。”41 其他十个门徒听见了，就向雅各、约翰生气。42 耶稣把他们叫过来，对他们说：“你们知道各国都有被尊为元首的统治他们，也有官长管辖他们。43 但你们中间却不要这样；谁想在你们中间为大的，就要作你们的仆役，44 谁想在你们中间为首的，就要作大家的奴仆。45 因为人子来，不是要受人服事，而是要服事人，并且要舍命，作许多人的赎价。”
The First 25 Months of 25 by 25	25*25的前25个月
Last week we entered into our season of advent as we joyfully celebrate the first coming of Christ and eagerly await his second coming. Our focus on the two comings of Christ also empowered our prayers for our first of 25 unengaged people groups to be engaged: the Tak people of SE Asia. You can see in the card in your bulletins that we also have 5 global partners considering unengaged people groups and 30 units in the Nurture Program that are considering ministering to unengaged people groups. It feels like a mighty movement of gospel momentum here as we joyfully begin to target people groups for gospel work who have never been targeted. This week we turn our attention to pray for the MPI people of Thailand. It thrills our hearts to think about the second coming, and we lament that this people group has not yet heard of the first coming.	上周我们进入了我们的基督降临节，我们欢喜庆祝基督的第一次降临并热切期盼祂的第二次降临。我们对基督两次降临的关注也使我们竭力为25个未及之民的第一个族群祷告：东南亚的德族人。你们可以在通告单上看到，我们还有5个全球宣教同工正在考虑去未及之民中宣教，在培育项目中有30个小组正在考虑去服事未及之民。当我们喜乐地开始以那些被忽视的福音未及之民为目标传福音时，感觉就像掀起了一场势头凶猛的福音大运动。本周我们将注意力转向为泰国MPI人民祷告。我们兴奋于基督的第二次到来，又为这个族群还没有听说过基督的第一次降临而感到悲哀。
Pray	祷告
Before we pray for them, it would be good to take stock of where we are as a church. As we look at the end of this year and the start of the New Year we are in a place where we have not been before. We have so many people that we are preparing to send (a good problem), but we are faced with making hard decisions about perhaps having to delay sending some of them as we look at the need for generous giving.	在我们为他们祷告之前，最好先评估一下我们教会当前的状况。在此新旧年交替之际，我们处在一个前所未有的境况中。我们有许多人亟待差派（这是好事），但我们正面临窘境，或许不得不推迟差派一些人，因为存有极大的资助空白。
Two thoughts came crashing together in my prayer closet as I thought about this financial need. First, it was striking to me how quickly Christmas takes over the minute the Thanksgiving meal is over (even the whole debate about whether you should listen to Christmas music before Thanksgiving). Much of the music stresses that this is the season of giving and sharing and hope and good will and generosity toward others. But we also get a lot of stuff ourselves. We talk about our Christmas lists and Amazon wishlists and what we want for Christmas. Black Friday and Cyber Monday are all about what we can get (stockpile stuff because of great savings – get the deals while they last). Some of these are for gifts and a large part of it is for ourselves as well.	当我在祷告室思想这个经济需求时，有两个想法在撞击。一是，感恩节大餐一结束，圣诞节就接上了，节奏实在太快（甚至辩论的话题亦是应不应该在感恩节前听圣诞音乐）。大部分歌曲都强调，这是给予、分享、盼望、表达善意、慷慨解囊的季节。但我们自己也得到了很多东西。我们谈论我们的圣诞节清单和亚马逊愿望清单以及我们想要的圣诞礼物。黑色星期五和网络星期一都是关于所得（因为折扣大而囤积物品– 在优惠季享折扣价）。其中一些是送人的礼物，但很大一部分是用于我们自己。
It has also become an annual tradition to have giving Tuesday come after Black Friday and Cyber Monday. I don’t know about you, but my email inbox was fuller than normal as many great ministries let me know about why it would be strategic to invest in what they are doing.	在黑色星期五和网络星期一之后，奉献星期二也成为一年一度的传统。我不知道你们情况如何，但我的邮件收件箱比平时要多很多，因为许多优秀的事工机构让我知道为什么投资他们正在做的事情具有战略意义。
It got me thinking about giving to various causes. Most of the emails I received were fairly specific: this ministry specializes in this area and this ministry focuses on this specific cause. And most of them struck me as important endeavors – I genuinely value what they are doing. But then it hit me afresh. There are different types of investments. There are specific investments – invest in this company or invest in this opportunity (Soybean plant). But then there are mutual fund type investments. These type of investments feature a wide variety of companies. I realized that these parachurch ministries were like investing in specific causes or companies. But Bethlehem is the best mutual fund I know of. Consider the breadth and depth of what the Lord is doing here. Do you have a burden for the discipleship of the next generation as we train them up in the Lord to face a complicated world? Do you have a burden for helping the poor and vulnerable: the disabled, unborn children at risk for abortion, abuse victims, victims of sex trafficking, victims of racial injustice? Do you have a burden for helping those who struggle with marriage and parenting struggles through counseling? Do you have a burden for the spread of the gospel throughout these twin cities – reaching out to the lost in our communities and neighborhoods? Do you have a burden for leadership development – educating and discipling college students, training future pastors – even pastors that are going to be planting churches locally, nationally, and internationally? Do you have a passion for theological education – especially training pastors in developing countries who lack access to good, God-centered, Christ-exalting theology? Do you have a burden for the spread of the gospel to all the nations – especially the least reached peoples (unreached and unengaged).	它让我想到了各种理由的奉献。我收到的大多数电子邮件都是相当具体的：这个事工专门关注这个领域，那个事工专注于那个特定的缘由。他们中的大多数都在作重要的投入 - 我真心认可他们所做之事的重要性。但之后我又有了新的想法。有不同类型的投资。有特定的投资 - 投资这家公司或投资这个项目（大豆工厂）。但还有共同基金类型的投资。这些类型的投资涉及各种各样的公司。我意识到这些辅助教会的事工就像投资于特定事业或公司。而伯利恒是我所知的最好的共同基金。想想主在这里所做之事的广度和深度。当我们在主里训练下一代应对一个复杂的世界时，你是否有这个门训负担？你是否有帮助穷人和弱势群体的负担：残疾人、有堕胎风险的未出生婴儿、虐待受害者、性交易受害者、种族歧视的受害者？您是否有负担帮助那些正通过咨询与婚姻争战和养育子女争战的人？你是否有在双子城中传福音的负担 - 在社区和邻舍中接触失丧者？你是否有领导力发展的负担 - 教育和训练大学生，培养未来的牧师 - 甚至是将来要在当地、或国内国际上植堂的牧师？你是否对神学教育充满热情 - 尤其是培养发展中国家的牧师，那里缺乏优良的以上帝为中心、高举基督的神学？你是否有将福音传到万邦的负担 - 尤其是最没有触及的族群（未达和未及之民）。
We know we should give and we want to be a generous people who give of our time and talents and treasures, but how do you get there or how do you grow to become more like that? This text for today really became the answer to my prayer.	我们知道我们应该给予，我们希望成为慷慨的人，乐意献出自己的时间、才能和宝藏，但你要如何做或怎样变得更像那样？今天的经文真的是对我祷告的回答。
Outline:	大纲：
1. The Dysfunction of the Disciples (35-41)	1. 门徒的失调（35-41）
A. The Question of James and John (35-37)	A.雅各和约翰的问题（35-37）
B. The Conversation with Jesus (38-40)	B.与耶稣的对话（38-40）
C. The Conflict among the Disciples (41)	C.门徒之间的冲突（41）
2. The Counsel of Jesus (42-45)	2. 耶稣的劝告（42-45）
A. The Call to Serve (42-44)	A.呼召服事（42-44）
B. The Reason to Serve (45)	B.服事的理由（45）
1. The Dysfunction of the Disciples (35-41)	1.门徒的失调（35-41）
A. The Question of James and John (35-37)	A.雅各和约翰的问题（35-37）
35 And James and John, the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us whatever we ask of you.”	35西庇太的儿子雅各、约翰，来到耶稣跟前，对他说：“老师，我们无论向你求什么，愿你为我们作成。”
I want you to feel the drama of this moment. In the watershed moment of Mark 8, Peter got Jesus’ identity right: while others thought he was a prophet, or John the Baptist, Peter rightly testified that Jesus is the Messiah. He had faith – he rightly believed! But then Jesus told him that he was the type of Messiah that would die and rise. Peter rebuked him and told him he was wrong. Peter told the Messiah that he didn’t understand what a Messiah should be! He had unbelief and spiritual blindness – the disciples needed help to believe and to see.	我希望你能感受到这一刻的戏剧性。在马可福音8章的分水岭时刻，彼得正确识出耶稣的身份：当其他人认为祂是先知或施洗约翰时，彼得正确地认出耶稣是弥赛亚。他有信心 - 他正确地相信了！但后来耶稣告诉他，祂这个弥赛亚要死而复活。彼得就责备祂并告诉祂祂错了。彼得告诉弥赛亚，祂不明白弥赛亚应该是什么！他有不信和灵里的瞎眼 - 门徒需要帮助才能相信和看见。
So Jesus has been talking about his death and resurrection for three chapters. And for three chapters the disciples have been blind to what he was saying. And for three chapters they have been afraid to ask him to help them see it.	所以这三章耶稣一直在谈论祂的死亡和复活。而在这三章，门徒们一直对祂说的话视而不见。在三章中，他们一直不敢请求祂帮助他们看到。
But now, two of the disciples, James and John, finally work up the courage to ask Jesus a question. Could this be their moment when they ask for help with their unbelief? Could this be the moment when they cry out like the father of the demon-possessed boy – we believe, but help us with our unbelief!	但是现在，两位门徒雅各和约翰终于鼓起勇气向耶稣提问。这是他们因为不信而寻求帮助的时刻吗？是不是像被鬼附的男孩的父亲一样喊出来的那一刻 - 我们信，但我们不信不足，请帮助我们！
B. The Conversation with Jesus (38-40)	B.与耶稣的对话（38-40）
36 And he said to them, “What do you want me to do for you?” 37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38 Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”	36 耶稣说：“要我为你们作什么？”37他们说：“在你的荣耀里，让我们一个坐在你的右边，一个坐在你的左边。”38耶稣说：“你们不知道你们求的是什么。我喝的杯，你们能喝吗？我受的洗，你们能受吗？”39他们说：“能。”耶稣说：“我喝的杯，你们固然要喝；我受的洗，你们也要受。40只是坐在我的左右，不是我可以赐的，而是　神预备赐给谁，就赐给谁。”
Don’t you want to put your head in your hands at this point and sigh? Do you see what they are asking? They are not humbly asking to see – they are arrogantly asking to be seen. They just heard Jesus say that he was going to get mocked and spit upon and flogged and killed. But they don’t seem to get it. They want to sit on the places of honor and power at his right and left hand in his glory. They think he is a King who is about to conquer Jerusalem – perhaps like the warrior kings of Israel of old. They want to the positions of power – something like secretary of state and prime minister. These disciples are like cronies that want cabinet positions in the new regime.	此刻你是不是想扼腕叹息？你看到他们在问什么了吗？他们并没有谦卑地要求看到 - 他们傲慢地要求被人看见。他们刚刚听到耶稣说祂会被嘲笑、被吐唾沫、被鞭打、被杀害。但他们似乎完全没理解。他们想要在祂的荣耀中一左一右坐在荣誉和权力的位置上。他们以为祂是一位即将征服耶路撒冷的国王 - 也许就像以色列的勇士国王一样。他们想要权力的位置 - 像国务卿和总理。这些门徒就像在新政权中需要内阁职位的亲信。
In fact, this was a true family affair because the Mom of these two brothers was involved as well. Listen to the extra details that Matthew adds.	事实上，这实在是一个家庭内部纠纷，因为这两兄弟的妈妈也参与其中。听听马太补充的额外细节。
20 Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. 21 And he said to her, “What do you want?” She said to him, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom” (Matt. 20:20-21).	20那时，西庇太的儿子的母亲，带着她的两个儿子前来见耶稣。她跪在耶稣面前求他。21耶稣问她：“你想要什么？”她说：“求你下令，使我这两个儿子在你的国里，一个坐在你的右边，一个坐在你的左边。”（马太福音20：20-21）。
What an ambitious family! It has all the intrigue of a Jane Austin novel with power plays for family honor. This is truly a dysfunctional situation – family drama for sure. How will Jesus respond?	多么雄心勃勃的家庭！具有简•奥斯汀小说的吸引力，为家庭荣誉而战的力作。这确实是一种异常的情况 – 当然是家庭剧。耶稣将如何回应？
Jesus does not respond with an immediate “no.” He instead talks about a different kind of “know” – namely, he tells them that they don’t “know” what they are asking. Do you feel the irony? Jesus is going to the cross – and if you have read ahead you might know that there will be someone on his right and left on the cross, but they will be crucified criminals.	耶稣并没有立即回应“不”。祂反而谈到了一种不同的“知识” - 即，祂告诉他们他们并不“知道”他们在问什么。你觉得讽刺吗？耶稣要去十字架 - 如果你已经读了，你会知道祂十架的左右的确有人也挂在十架上，但他们是被钉在十架上的罪犯。
So Jesus asks them if they are able to endure what he is about to suffer (drink the cup he must drink and enter the waters of baptism (death) that he is about to wade into? They say, “yes.” They are saying “yes” to something they don’t even understand. These disciples are a sad and tragic mix of ignorance and arrogance.	所以耶稣问他们是否能够忍受祂将要忍受的痛苦（喝他必须喝的杯并受祂即将受的洗礼（死亡）？他们说，“能。”他们甚至不理解是怎么回事就说“能”。这些门徒真是无知与傲慢的悲惨结合体。
Jesus does not fly off the handle at them. He simply tells them that they will taste and experience what is about to happen to him, but it is still more than they can comprehend. He also says that he is not calling the shots. It is the Father’s plan that is unfolding page by page and moment by moment (Matthew 20:23 makes this explicit: “prepared by my Father”). The Father is working out his plan and the places next to Jesus are already prepared.	耶稣没有朝他们大发脾气。祂只是告诉他们，他们会品尝并体验将要发生在祂身上的事情，但这仍然超出了他们的理解范围。祂还说不是祂在发号施令。这是天父的计划在逐页展开（马太福音20:23使这一点明确：“我父预备”）。父正在实施祂的计划，耶稣旁边的地方已经预备好了。
C. The Conflict among the Disciples (41)	C.门徒之间的冲突（41）
41 And when the ten heard it, they began to be indignant at James and John.	41其他十个门徒听见了，就向雅各、约翰生气。
Have you ever wondered what the other ten disciples thought about this request from these two brothers? How will they respond to this dysfunctional drama? By adding more dysfunctional responses! They are “indignant” at James and John. Why are they so angry? Is it because they could never imagine making such a request: asking to be seen as the greatest?	你有没有想过其他十个门徒对这俩兄弟的请求有什么看法？他们将如何应对这场闹剧？他们只是来添乱！他们对雅各和约翰感到“生气”。他们为什么这么生气？是因为他们觉得这个争位的要求很过分吗？
Do you remember how similar this whole situation is to Mark 9? Jesus announces that he is going to die and rise and they didn’t understand what he meant. But instead of asking about it, they were arguing about something else: who would be the greatest. When Jesus asked them what they were discussing, they did not want to tell him – they wanted to keep this private debate under the table. But now two of them have brought it out into the open. In other words, they all want the same thing, but only James and John have enough gumption to beat the others to the punch. This is a dysfunctional competition. There is rivalry among the disciples because of the desire to be great and to be seen as great – to be elevated above the others. There can only be two at the right and left (the positions or places of power - like prime minister and secretary of state). The other 10 will miss out. There are a limited number of spots so you have to step on others in order to climb the ladder to those positions.	你还记得马可9章的情况与这里有多相似吗？耶稣宣布祂将会死并且复活而他们不明白祂的意思。但他们不是询问，而是在争论别的东西：谁为大。当耶稣问他们正在讨论什么时，他们不想告诉祂 - 他们想把这场私下争论置于桌子底下。但是现在他们中的两个人把它公开到了台面上。换句话说，他们想要的一样，但只有雅各和约翰有足够大的胆子击败其他人。这是一场失调竞赛。门徒之间存在着竞争，因为他们渴望做大人物，被尊为大- 要胜过其他人。左右只有两个位置（权力的位置或地方 - 如总理和国务卿）。其他10人将出局。位置有限，所以你必须踩掉别人，以爬到梯子顶端的位置。
How will Jesus respond? He calls them into the counseling room and gives this dysfunctional bunch more family counseling.	耶稣将如何回应？祂叫他们进入咨询室，给这群失调的人提供更多的家庭咨询。
2. The Counsel of Christ (42-45)	2.基督的劝告（42-45）
The Call to Serve (42-44)	A.呼召服事（42-44）
42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all.	42耶稣把他们叫过来，对他们说：“你们知道各国都有被尊为元首的统治他们，也有官长管辖他们。43但你们中间却不要这样；谁想在你们中间为大的，就要作你们的仆役，44谁想在你们中间为首的，就要作大家的奴仆。
This is an expansion of what Jesus has been saying to the disciples all along. Why are they so blind? Why can’t they comprehend what Jesus is saying? It is their spiritual condition. They are wearing the world’s blinders. They think in worldly ways. This was the original rebuke already in chapter 8 for Peter.	这是耶稣一直对门徒所说的话的扩展。他们为什么这么盲目？为什么他们不能理解耶稣在说什么呢？这是他们的属灵光景。他们戴着世界的眼罩。他们以世俗的方式思考。这也是第8章开头对彼得的斥责。
33 But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”	33 耶稣转过身来，望着门徒，斥责彼得说：“撒但，退到我后面去！因为你不思念　神的事，只思念人的事。”
They are all infected with worldly thinking. Their whole argument about who will be the greatest is rife with worldly thinking about greatness. Worldly rulers and great ones have something in common: they are elevated above others and they rule over them. You have great rulers and their lowly servants (usually forced servitude). Rulers lord over others – the great exercise authority over others. That is how the disciples think. How can I rise above all these other chums and gain power and position over them.	他们都感染了世俗的思想。他们关于谁为首的整个争论充满了世俗对首领的思想。世界的统治者和首领有一些共同之处：他们在众人之上统治着他们。有伟大的统治者就有卑微的仆人（通常是被强制当奴仆）。统治者掌管别人 – 对别人拥有绝对权威。这就是门徒的想法。我怎样才能胜过这些同伴而获得超越他们的权力和位置。
Jesus does not tell them: stop wanting to be great! He does not rebuke the quest for greatness; he redefines the quest by redefining greatness. True greatness is not elevating yourself over others as lord, but getting beneath others as servant. First place is not the highest place of privilege, but the lowest place of servant. It is not about how high can you climb as you step on and over as many people as possible, but how long can you go as you seek to serve as many people as possible.	耶稣没有告诉他们：不要想当大人物！祂并没有斥责对伟大的追求;祂通过重新定义伟大来重新定义请求。真正的伟大并不是将自己升高压过别人做主人，而是将自己置于别人之下作仆人。第一名不是享特权的最高位置，而是作仆人的最低位置。不是看你踩倒多少人爬得多么高，而是看你服事多少人在服事路上走多远。
The real question here is why anyone would truly seek servanthood. Servanthood is not seen as great; it is not what people aspire to as something desirable and beautiful and attractive. People aspire to rule and status and privilege and prestige.	这里真正的问题是为什么有人会真的寻求作仆人。仆人不被视为伟大;它不是人们渴望拥有的美丽动人的东西。人们渴望统治和地位，特权和声望。
How could Jesus actually convince the disciples of the greatness of servanthood – the beauty and glory of it? He says, “your problem is that you are looking at the world to see greatness. The solution is to look at me.”	耶稣怎么能使门徒真正相信仆人的伟大 - 它的美丽和荣耀呢？祂说，“你们的问题在于，你们看着世界看到伟大。真正的方法是看着我。”
B. The Reason to Serve (45)	B.服务的理由（45）
45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”	45因为即使是人子，也不是为了服务而是为了服务，并为许多人献上赎价。”
Once again we have the title: “The Son of Man.” I think Jesus keeps using this as an echo of Daniel 7:13 – the “one like a son of man” who is elevated over all other rulers because he goes to the Ancient of Days and receives a kingdom – he rules over everyone – all nations. The King over all kings. The ruler over all rulers.	再一次，我们看到“人子”这个头衔。我认为耶稣一直使用这个是要呼应但以理书7:13 - “一位像人子的”，祂超越万王之上，因为祂在万古长存者那里领受了一个国度 – 祂掌管每一个人 - 所有国家。祂是万王之王、万君之君。
Yet, here is the “gotcha” moment: the highest and most elevated came not to make servants, but to become a servant. He did not come to get, but to give. Most rulers get rich from the resources of those that they rule over. They get and get – build the palace and royal clothes and food from the resources of their subjects. This king comes not to get but to give. He gives and gives until he has given all – his very life – as a ransom for many.	然而，这里是“我明白了”的时刻：至高至圣者不是让人成为仆人，而是自己成为仆人。祂不是来得，而是要给。大多数统治者从被统治的人的资源中获利。他们不断攫取 – 从被奴役之人那里获得资源来建宫立殿享华服珍馐。这位王不是为了得到而是为了给予。祂不断地给，直到祂给出一切 – 祂的生命 - 作为许多人的赎价。
This text just screams Isaiah 53. Where does Jesus get the language of serve? Isaiah 53 – the suffering servant. Where does Jesus get the language of “many?”	这段经文是在回应以赛亚书53章。耶稣的服事之语从哪里来？以赛亚书53章 - 受苦的仆人。耶稣的“许多人”之语出自哪里？
by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. (Isa. 53:11)	我的义仆必使许多人因认识他而得称为义，他也必背负他们的罪孽。使许多人被认为是正义的，并且他将承担他们的罪孽（以赛亚书53:11）。
What happens to the many? They are “ransomed.” The word “ransom” in the culture of Jesus’ day was a financial metaphor. Ransom was a reference to the payment price needed to get prisoners of war or slaves released from prison or slavery. In biblical language (both Greek and Hebrew), this word comes from the sacrificial system: the guilty need a substitute to take away the guilt that will make atonement or cover sin or remove wrath. That is why it is called “substitutionary sacrifice.” The substitutionary language is present with the preposition “for” (anti) meaning in the place of. We sing about this in our songs about the cross “in my place condemned he stood, sealed my pardon with his blood, hallelujah, what a Savior.”	许多人会怎样？他们被“赎回”。耶稣时代的文化中，“赎金”一词是一个经济比喻。赎金是指从战俘或奴隶制中释放战俘或奴隶所需的支付价格。在圣经中（包括希腊语和希伯来语），这个词出自献祭系：罪犯需要一个替代品去赎罪或掩盖罪恶或消除愤怒。这就是为什么它被称为“代罪祭”。替代一词在字形上有“for”（代替）的前缀，指的是在这个位置。我们在关于十字架的歌曲中唱这首歌，“在我该受谴责的地方，祂站在那里受谴责，用祂的宝血封存了我的赦免，哈利路亚，多么伟大的救主。”
Where does the sacrificial and substitutionary language come from?	祭物和替代之语出自哪里？
5 But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. 6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.10 Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt	5然而他是为了我们的过犯被刺透，为了我们的罪孽被压伤；使我们得平安的惩罚加在他身上，因他受了鞭伤，我们才得医治。6我们众人都如羊走迷了路，各人偏行己路；耶和华却把我们众人的罪孽，都归在他身上。10耶和华却喜悦把他压伤，使他受痛苦；耶和华若以他的性命作赎罪祭
The most elevated (the Daniel 7 King) came as the lowest (the despised Isaiah 53 servant). The highest person took the lowest place to serve, rescue, and ransom hell-bound humanity. Humanity had a debt they could not pay and when it came due, there would literally be hell to pay. But Jesus took our place, paid our debt, satisfied the wrath of God that was against us.	至高的王（但以理书7章的王）来成为最低微的（被鄙视的以赛亚书53章中的仆人）。至高者取了最低的地位，服事、拯救、赎回本该下地狱的人。人有一笔他们无法支付的债务，到期时，实际上将由地狱来付代价。但是耶稣替代了我们的位置，偿还了我们的债务，满足了上帝对我们的义怒。
Three Central Advent Themes	三个基督降临节主题
1. The Darkness of the World [Why Is the World the Way It Is?]	1.世界的黑暗[为什么世界会如此？]
The passage is a picture of us. We don’t mock the disciples. They don’t exist to mock; they exist as a mirror. We are often self-serving like the disciples instead of self-sacrificing like Jesus. We too often fall into the same pattern of thinking and living as the world we live in.	这段经文也是我们的光景。我们不嘲笑门徒。他们放在这里不是被嘲笑的，是来当镜子。我们常常像门徒一样自私自利，而不是像耶稣一样自我牺牲。我们惯常采取与世界一样的思维和生活模式。
Because we are self-serving, we often end up using people to get what we want. We should be using things and loving people, but often we use people to get the things we love.	因为我们是自私自利的，所以我们经常利用别人来达成我们自己的目的。我们应该使用东西来爱人，但我们经常使用人来获得我们所爱的东西。
We live in a world of rivalry and competition. The people that win these competitions are regarded as great because they beat out all the other competitors: you need to be smarter than others, more attractive than others, stronger than others, or even perhaps more fortunate than others. The way to win is a competition in which you have to step on other teams and eliminate them to be the last one standing. People become stepping stones or rungs on a ladder on the way to the top.	我们生活在一个竞争和比赛的世界。赢得这些比赛的人被认为是伟大的，因为他们击败了所有其他竞争者：你需要比其他人更聪明，比其他人更有吸引力，比其他人更强大，甚至有比其他人更幸运。获胜的方式就是在比赛中你击败其他团队并淘汰他们做末位。在通向顶端的路上，别人成为梯子上的踏脚石或垫脚板。
Why is the world this way? One theory prominent today is naturalism or evolutionary theory. Survival of the Fittest. We are told that this is just the way the world works. It is a dog eat dog world. Only the strong survive. They say, “look at nature.” The Strong Eat the Weak. Nature is Red in Tooth and Claw. This is necessary to evolution and adaptation. The strong who survive get to pass on their dna and reproduce.	为什么世界会这样？当今最主要的一个理论是自然主义或进化理论。适者生存。我们被告知这就是世界运作的方式。这是一个狗咬狗的世界。只有强者才能生存。他们说，“看看自然界。”弱肉强食。在自然界牙齿和爪子是血红的。这对于进化和适应是必要的。生存下来的强者可以传递他们的基因并繁殖。
But why does it not feel right? Why are we sad when we see our dog tear apart a baby bird? Why do we instinctively know that it is wrong for people to abuse and enslave and take advantage of others?	但为什么感觉不对？当我们看到我们的狗撕裂幼鸟时，为什么我们会难过？为什么我们本能地知道人们虐待、奴役和利用他人是错误的？
Christianity says the only way you can explain the competition and rivalry is The Fall. God created the world. There was harmony. The animals did not eat each other and Adam and Eve did not abuse each other or kill each other. But after the Fall you see Adam and Eve blameshifting and humanity begins to murder, lie, and exploit.	基督教说，解释竞争和比赛的唯一方法是堕落论。上帝创造了世界。和平共处。动物不以对方为食，亚当和夏娃没有相互虐待或互相残杀。但是在堕落之后，你会看到亚当和夏娃互相责备，人开始谋杀、撒谎和剥削。
2. The Coming of the Light [What Does This Have to Do with Christ’s Coming?]	2.光的到来[这与基督的到来有什么关系？]
Jesus came to reverse the curse. How could we ever get back to the way it was? The Bible itself promises a return to Paradise conditions. The Ancient Promise and the Hope of Restoration:	耶稣来扭转咒诅。我们怎么回到本来的样子呢？圣经本身应许会回到乐园。古老的应许和恢复的盼望：
6 The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat, and the calf and the lion and the fattened calf together; and a little child shall lead them. 7 The cow and the bear shall graze; their young shall lie down together; and the lion shall eat straw like the ox. 8 The nursing child shall play over the hole of the cobra, and the weaned child shall put his hand on the adder’s den. 9 They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the LORD as the waters cover the sea.	6豺狼必与绵羊羔同住，豹子要与山羊羔同卧，牛犊、幼狮和肥畜必同群；小孩子要牵引它们。7牛必与母熊一同吃食，牛犊必与小熊一起躺卧；狮子就像牛一般吃草。8吃奶的婴儿必在虺蛇的洞口玩耍，断奶的孩子必放他的手在毒蛇的穴上。9在我整个圣山上面，这一切都不行伤害或毁灭之事；因为认识耶和华的知识要充满大地，好像海水覆盖海洋一般。
When will this happen? When the Isaiah 11 King comes. The King in the line of Jesse, Great David’s Greater Son will bring this new creation. But how will he do that? The new creation comes about in a different way than the first creation. We need not only creation, but creation through redemption. Here is what I mean.	这在什么时候发生？当以赛亚书11章的王来的时候。耶西的根，伟大的大卫的子孙将带来这个新创造。但祂将如何做到这一点？新造与第一次创造的方式不同。我们不仅需要创造，还需要通过代赎来创造。这就是我的意思。
The first creation came by the power of God’s word. In creation, God said, “Let there be light,” and there was light. He said, “Let there be vegetation” (v. 12) and there was. Let there be a light to rule the day and one to rule the night (and there was the sun and moon). Let the waters swarm with life (and it did), let the skies be filled with birds (and it was).	第一个创造是因上帝的话。在创造中，上帝说：“要有光，”就有了光。祂说，“要有菜蔬”（第12节）就有了。要有光体来分昼夜（于是就有了太阳和月亮）。让海里充满生命（确实有了），让天空充满了飞鸟（也有了）。
But after sin and the fall and death entered the world, injustice and unrighteousness spread everywhere. And God could not simply say, “let there be no more guilt.” “Let there be forgiveness.” Why? God is just. Righteousness and justice are the foundation of his throne. He can say, “let there judgment” and there is a flood that wipes out the world. But forgiveness would be injustice if it were only a declaration and not an accomplishment (because justice needs to be served). A judge cannot declare someone innocent who is guilty just because he is sorry. Justice has to be served. The debt has to be paid. Jesus took our place. He bore the wrath. He took the blame.	但是在罪恶和堕落和死亡进入世界之后，不公正和不义就到处蔓延。上帝不能简单地说，“不要再犯罪了。”“要赦免。”为什么？上帝是公义的。公义和正义是祂宝座的根基。祂可以说，“要有审判”，就有一场洪水摧毁了这个世界。但如果赦罪只是宣告而非成就（因为要满足公义），那将是不公正的。法官不能因罪犯说对不起就宣判他无罪。必须施行公义。债务必须偿还。耶稣替代了我们的位置。祂承受了愤怒。祂承担了责罚。
That is why creation and redemption look so different. We read the power of creation and it looks stunning and beautiful and attractive. But when God re-creates the world through the cross, it looks ugly and bloody – the crushing of what is beautiful. Why? There is a hidden beauty when Justice and Mercy meet together violently with a substitutionary sacrifice. It is beautiful only when we see the beauty of sacrificial love - a willing sacrifice who lays down his life for the many. He took our sin, paid our debt, died our death. All that people saw on that day was the ugliness of death and condemnation. That is why the Isaiah 53 person was despised – it was regarded and weak and ugly. That is why the disciples seem to have selective hearing. They cannot hear Jesus’ words about his coming violent death – because they won’t. They are repulsed by this talk.	这就是创造和赎回看起来如此不同的原因。我们读到创造的力量，它看起来令人惊叹，美丽而富有吸引力。但是，当上帝通过十字架重新创造世界时，它看起来丑陋又血腥 - 美丽的东西被粉碎。为什么？当正义与怜悯以一种替代性的牺牲激烈地碰撞时，有一种隐藏的美。当我们看到牺牲之爱的美丽时就是美好的 - 这是一种为许多人舍命的牺牲。祂承担了我们的罪，偿还了我们的债务，替我们受死。那天所有人看到的都是死亡和谴责的丑陋。这就是以赛亚书53章的那人被鄙视的原因 - 它被认为又软弱又丑陋。这就是为什么门徒们会有选择地倾听。他们听不到耶稣所说的祂将遭暴死的言论 - 因为他们不想听。他们被这次谈话吓退了。
They did not see that Jesus took our condemnation so that the declaration can be true and right: there is now therefore no condemnation for those who are in Christ Jesus.	他们没有看到，耶稣承受了我们的责罚，宣告都是真实而正确的：所以现在那些在基督耶稣里的人不受责罚。
3. You Were Darkness, but Now You are Light in the Lord [What Does This Do to Us?]	3.你曾经黑暗，但现在你是主里的光[这对我们有什么用？]
I want to speak very clearly about the connection between verses 42-44 and verse 45. How do those verses relate? You notice that verse 45 is a ground clause: “For”. It provides the underlying rationale. Serve because I came to serve or serve because you have been served. Here is how I would state the main point of the passage and the sermon: We serve because he first served us	我想清楚地表明第42-44节和第45节之间的联系。这些经文如何联系？你注意到第45节是一个因果从句：“因为”。它给出了内在原因。因为我来不是要受人服事，而是要服事人。以下是我陈述这段经文和本场讲道的要点：我们服事是因为祂先服事了我们。
But that could be taken in many different ways. Does this new life of service come because we try to be grateful enough that we have been served? Serve because Christ provided a new example and we try really hard to follow it?	但服事可以通过许多不同的方式来进行。服事的新生命是否因为我们感恩于所受到的服事？因为基督作出了新榜样，我们努力跟随祂而服事？
This new life comes not because we are selfish people who work harder at being selfless. We are not bad people who become better; we are dead people who come to life. We are darkness that becomes light. The first coming brings a new creation home to people; the second coming brings a new creation to the whole cosmos. If anyone is in Christ Jesus, he is a new creation. Old things pass away and the new comes. Someone may ask at this point: I believe that is a true statement, but does that idea show up in the text?	这种新生命不是我们作为自私的人努力变得无私。我们不是由坏人变成好人，我们是死人而获得生命。我们从黑暗变成光明。基督第一次到来为人们带来了新造之家；基督第二次到来将为整个宇宙带来新造。若有人在基督里，他就是新造的人。旧事已过，都变成新的了。有人可能会在这一点上问：我相信这是一个真实的陈述，但这个想法出现在这节经文中了吗？
It shows up in a remarkable way. When Jesus speaks to the disciples about kingdom realities, he uses a present tense verb, not a future tense verb. The ESV translation makes this very hard to see. 43 But it shall not be so among you. The verb is actually present tense and should read “but it is not so among you.” The translators go with a future tense verb in the sense of a command: “it shall not be so among you.” But it is a contrast between the way things are in the world and the way that things are in the kingdom. One commentator says it just right: “Thus, to fail in being a servant is not simply to fall short of an ideal condition but to stand outside an existing condition that corresponds to the kingdom of God” (James R. Edwards, Mark, p. 325).	它以一种非凡的方式出现。当耶稣向门徒讲述王国的现实时，祂使用了动词的现在时态，而不是将来时态。ESV翻译让人很难看到。43但你们中间却不要这样。动词实际上是现在时态，应该读作“但现在你们中间不是这样。”译者在命令语气词上使用将来时态：“你们中间不应该如此。”但这是世界上的方式和国度的方式的鲜明对比。一位解经家说得恰到好处：“所以，作仆人失败不只是达不到理想状态而已，而且是处在与上帝国度相对应的存在状态之外”（詹姆士•爱德华兹，《马可福音注释》，325页）。
Jesus’ followers are a new creation and so kingdom life looks very different for those who are citizens of the kingdom. It is like the Sermon on the Mount where Jesus says “you are the light of the world.” He doesn’t say “be the light. He says, “you are the light.”	耶稣的追随者都是新造的人，所以对于国度公民来说国度生命非常不同。这就像登山宝训里耶稣所说的“你们是世界的光。”祂没有说“要作光”。祂说，“你们是光。”
In other words, the light comes to those who are dark and creates light. We don’t just hold a candle, we are a candle that Jesus lights as a new creation. Listen to 2 Corinthians 4:6 – “For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”	换句话说，光进入黑暗并创造光明。我们不只是举着蜡烛，我们是耶稣为新造所点燃的蜡烛。请听哥林多后书4：6--“因为那说“要有光从黑暗里照出来”的神，已经照在我们的心里，要我们把神的荣光照出去，就是使人可以认识那在基督脸上的荣光。”
The light of Christ is not overcome by the darkness; the darkness is conquered by the light. Listen to Ephesians 5:8-9 8 for at one time you were darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of light is found in all that is good and right and true).	基督的光不会被黑暗击败；黑暗却被光征服了。请听以弗所书5：8-9 8你们从前是黑暗的，现今在主里却是光明的，行事为人就应当像光明的儿女。9光明所结的果子，就是一切良善、公义、诚实。
Conclusion: How Can We Truly Serve or Truly Give?	结论：我们如何真服事或真奉献？
Only Christians can truly serve others or love others or give to others. Without Christ, all of our serving, loving, or giving comes from an ultimate place of need. Therefore, we don’t really serve people, we use them. All of our love has a mercenary dimension because we need love.	只有基督徒才能真服事别人或爱别人或给别人。没有基督，我们所有的服事、爱心或奉献最终都是出于自己的缺乏和需要。所以，我们并不是真服事别人，我们只是利用他们。我们所有的爱都带有功利性，因为我们需要被爱。
People are naturally self-serving in some way. To quote the movie “White Christmas,” everyone has an angle. There are usually strings attached. There is no such thing as a free lunch. What is the ulterior motive for serving? Most serving is self-serving in some way. Maybe someone serves you by taking your trash and cleaning your plate because you pay them. There are financial reasons.	人们在一定程度上是天然的自私自利者。引用电影《银色圣诞》，每个人都有一个角度。通常都有附加条件。天下没有免费的午餐。服事的隐秘动机是什么？大部分服事都是某种方式的利己。也许有人收走你的垃圾、清洁你的盘碟，是因为你付他们费用。这是为钱的缘故。
Maybe they take away your plate and wash it because you threaten them with something terrible. There are protective reasons.	也许他们拿走你的盘子并洗掉，是因为你用可怕的东西威胁他们。这是出于自保。
Maybe they take away your plate and wash it for relational reasons. They want you to like them or think of them as a certain type of generous person.	也许他们拿走你的盘子并因为你们的关系而洗掉它。他们希望你喜欢他们或者把他们想象成某种慷慨的人。
Jonathan Edwards makes this point in his book on The Nature of True Virtue. If you try to be saved by works, then you have never done anything with pure love or for the sheer beauty of it, because you’ve done it for yourself in some way. The only way to do something for someone else without doing it in a self-serving way is if you are saved by grace.	乔纳森•爱德华兹在他的《真正美德的本质》一书中提到了这一点。如果你试图通过作工来得到救赎，那么你从来没有因纯粹的爱或纯粹的美做任何事情，因为你是为自己做这些事。不出于自利而为别人的益处而作的唯一办法就是你因恩典得救。
Here is what he means. Without the coming of Christ, we are incapable of love in the purest sense because we all need love like we need air and water. It is a basic relational need. We can’t live without it. Therefore, all of our love at some ultimate level has a mercenary quality to it because we need others in order to receive love.	这就是祂的意思。没有基督的到来，我们就无法纯粹地去爱，因为我们都需要爱，就像我们需要空气和水一样。这是一个基本的关系需求。没有它我们就活不下去。所以，我们所有的爱在某种终极水平上都具有功利性，因为我们需要其他人来接受爱。
The only one that could truly love is someone that does not need us at all. That is why Christmas both reveals love and enables love. True love requires relationship. God doesn’t need us because God is a Trinity. He enjoys within himself a relationship of perfect love between the Father, the Son, and the Holy Spirit. That is why the Bible says that God is love.	唯一可以真正爱的人就是根本不需要我们的人。这就是圣诞节既显示爱又产生爱的原因。真正的爱需要关系。上帝不需要我们因为上帝是三位一体的存在。祂在自己里面享受父、子、圣灵之间完美的爱的关系。这就是为什么圣经说上帝就是爱。
The first creation did not come from a deficit, but infinite perfection. God didn’t create the world because he was lonely and needed us for relationship and companionship. The new creation through redemption also did not come from a deficit as if Jesus died because he needed us or as a reward for us loving him enough. Redemption came out of the overflow of infinite, perfect love. God so loved the world that he gave his only Son. This is how we know what love is, Jesus Christ laid down his life for us.	第一次创造不是来自缺乏，而是来自无限完美。上帝创造世界，不是因为祂孤独，需要我们的关系和友谊。通过救赎的新造也不是来自缺乏，好像耶稣死是因为祂需要我们或对我们爱祂的奖励。救赎来自无限、完美的爱。上帝爱世人，赐下祂的独生子。由此我们知道什么是爱，耶稣基督为我们舍命。
Do you know what this does? Suddenly, our need to be loved is filled up. Our love needs are met in the gospel and so now we can actually love not because we need to for selfish reasons, but because we have been loved. We can love, not because we first loved him, but because he first loved us. We can serve, because he first served us. I want to get as nitty gritty practical as possible here. Tim Keller got a letter from a woman in his church that had learned this truth and she testified as to how it changed her life.	你知道这是做什么吗？突然间，我们被爱的需要就这样被填满了。我们对爱的需要在福音中得到了满足，所以现在我们真正的爱不是因为我们出于自私的需要，而是因为我们被爱。我们可以爱，不是因为我们先爱祂，而是因为祂先爱我们。我们可以服事，因为祂先服事了我们。我想在这里尽可能结合实践。提姆•凯勒收到了他教会中一位认识这一真理的女士的来信，见证了这个真理如何改变了她的生活。
A major [issue] in my life has been people-pleasing. I needed approval, to be liked, admired, accepted. But for the first time I was able to see how important it was that I identified with Christ – his love has enabled me to set up emotional boundaries with people that I never could before. This has enabled me to love my friends and family for who they are and not seek more from them, because I can find whatever is lacking in Christ. It’s been a huge relief to finally feel free enough to love people and know that in Christ, I am safe and protected and that protecting myself or standing up for myself is actually a good thing (Tim Keller, King’s Cross, p. 99)	我生命中的一个主要[问题]是讨好人。我需要认可、被喜欢、被欣赏、被接受。但是我第一次看到我与基督认同的重要性 – 祂的爱使我能够与人建立情感边界，这是我以前做不到的。这使我能够按他们本来的样子爱我的朋友和家人，而不是向他们索取更多，因为我可以在基督里找到一切所缺乏的东西。终于可以自由地去爱人并且知道在基督里我是安全的和受到保护的，知道保护自己或为自己挺身而出实际上是一件好事，这真是极大的释放（提姆•凯勒，《君王的十字架》，99页）。
We are set free from the idolatry of relationships and money and stuff. This changes everything about us. The way we think. The way we live. The way we give. The story of Sam Houston is an good example of how the new birth changes everything about us. He gave away a lot of his money to the church to make sure that the minister’s salary was paid. People asked him why he gave so much money to the church and he answered: “When I got baptized, my wallet got baptized too.” The new creation or new birth changes your attitude towards everything. Before we are set free from needing money, we ask how much we have to give (to be a good Christian or to have a good conscience, but we are really asking how much can I keep for myself). Jesus changes our hearts so that money can be changed back into money so that we can use money to serve others, rather than use others to get money. Now you don’t have to try to figure out how much I have to give; you’ll try to figure out how much you can give away.	我们从关系、金钱和物质的偶像崇拜中被释放。这改变了我们的一切。我们的思考方式。我们的生活方式。我们的奉献方式。山姆•休斯顿的故事是一个很好的例子，说明新生儿如何改变我们的一切。他把很多钱捐给教会，以确保能支付工人的薪水。人们问他为什么要给教会这么多钱，他回答说：“当我受洗时，我的钱包也受洗了。”新造或新生儿改变了你对一切的态度。在我们摆脱金钱需要之前，我们问该给多少（作为一个好基督徒或者作为有良心的人，但我们实际在问我能为自己保留多少钱）。耶稣改变了我们的心，使钱可以变回钱本身，这样我们就可以用钱来服事他人，而不是利用别人来赚钱。现在你不必试图弄清楚你不得不奉献多少钱；你会试着弄清楚你有多少可以奉献。
Sermon Discussion Questions	讲道讨论问题
Sermon Text: Mark 10:35-45	经文：马可福音10：35-45
Sermon Title: Why Christ Came	讲道标题：基督为何降临
Main Point: We serve because he first served us	要点：我们服事是因为祂先服事了我们
Outline	大纲
1. The Dysfunction of the Disciples (35-41)	1.门徒的失调（35-41）
A. The Question of James and John (35-37)	A.雅各和约翰的问题（35-37）
B. The Conversation with Jesus (38-40)	B.与耶稣的对话（38-40）
C. The Conflict among the Disciples (41)	C. 门徒之间的冲突（41）
2. The Counsel of Christ (42-45)	2.基督的劝告（42-45）
A. The Call to Serve (42-44)	A. 呼召服事（42-44）
B. The Reason to Serve (45)	B. 服事的理由（45）
Discussion Questions	讨论问题
Why did Jesus say that James and John really didn’t understand what they were asking? What were they missing?	1.为什么耶稣说雅各和约翰不明白他们在问什么？他们遗漏了什么？
Why were the rest of the disciples indignant with James and John?	2.为什么其余的门徒对雅各和约翰生气？
What is the difference between how the world understands greatness and the way people understand greatness in the kingdom?	3.世界对伟大的理解与国度之人对伟大的理解有什么不同？
What does it mean that Jesus came to give his life as a ransom?	4.耶稣来是要舍命作赎价是什么意思？
What is the relationship between verses 42-44 and verse 45? In other words, what is the relationship between our serving and Jesus’ serving.	5. 42-44节和45节之间的关系是什么？换句话说，我们的服事和耶稣的服事之间的关系是什么。
Application Questions	应用问题
Have you ever thought of love as something you can’t truly do apart from Christ in a true worshipful (not idolatrous) way?	1.你有没有想过，以一种真正的敬拜（不是偶像崇拜）的方式去爱是无法与基督相分开的？
What part of the message really spoke to you in what you are facing and where you are at today?	2.针对你当前的处境和状态，今天的信息对你说了什么？
What things from the sermon really stood out to you that you can share with an unbelieving friend? What things from the sermon would you share with a believing friend?	3.讲道的哪些内容对你有帮助，你可以与一个不信的朋友分享？你会与一位相信的朋友分享讲道的哪些内容？
Prayer Focus	祷告焦点
Pray for a grace to grow in serving as our eyes are lovingly fixed on how he first served us.	求主施恩，当我们定睛于祂先服事了我们时，让我们在服事上成长。