120. Small Things not to be Despised

For who hath despised the day of small things? Zechariah 4:10
GREAT numbers of persons do despise "the day of small things."
If they were wise, they would not do so; for it is not wise to despise anything, and to despise a thing because it is small is great folly.
A small thing may be greatly good, or terribly evil; and in neither case would it be prudent to despise it.
It is usually God's way to begin his great works with a day of small things

• Thus it is seen that there is nothing in the means themselves.
• Thus the divine power is more fully displayed.
• Thus faith is exercised, and made to learn many lessons.

Why should men despise what God ordains?
Who are those persons who dare act thus contemptuously? They are not entitled to give themselves such airs: yet they dare to do so.
They show their contempt in various ways.

• They affect pity for such feebleness (Neh. 4:2).
• They decry, and find fault (1 Sam. 17:28).
• They sneer, and ridicule (Matt. 8:5; Acts 17:18).
• They leave alone, with silent neglect (Acts 5:8).

It is a sad pity when this contempt is poured upon a beginner in grace, for it may cause him sad distress and discouragement.
Our object at this time is to reprove those who despise the earlier and weaker works of grace in the soul. True it is "the day of small things;' but this is to be rejoiced in, and is not to be despised.
Let us commune with—

I. THOSE WHO DESPISE OTHERS WHO ARE IN THE DAY OF SMALL THINGS.

1. Do you not know that there are babes in grace, and that these are true children of God? Do you doubt that evident fact?
2. Were you not once such little ones yourselves? If you never were, who are you to despise your betters?
3. Were not the greatest of the saints once very feeble? Would you have acted thus to them?
4. May not the strong be glad at times to be as sure of salvation as these little ones? Why despise those whom you may yet envy?
5. Does not our Lord care tenderly for the lambs? (Isa. 40:11).
6. Has He not threatened all proud despisers? (Matt. 18:6).

Who then dares despise the day of small things?
Who are those who are so wicked? They are the proud, the ignorant, the thoughtless, the unfeeling, the profane, and such like.

II. THOSE WHO DESPISE THE DAY OF SMALL THINGS IN THEMSELVES.

l. They will frequently fail to notice and nurture thoughts and feelings which would lead them to Christ.
2. They cannot believe that salvation can come by ordinary means, or through their present knowledge end emotions: these are too small in their esteem, they crave for signs and wonders.
3. Therefore they endeavor to kill their own thoughtfulness at its birth, and quench the spark of desire before it can become a flame. Yet these despised things might have led on to salvation.
4. If they would nurture their weak desires, and feeble resolves, and faint beliefs, and trembling hopes, good would come of them.
5. No doubt many think ill of their own condition when God thinks well of them. They judge that little faith, and little life, and little strength are useless; but the Lord thinks not so.

It is wise to look away, both from small things and great things, to Jesus. Let us see his day, and be glad (John 8:56).
Let us trust in his finished work, and rejoice in his continued work. "Rejoice, and see the plummet in the hand of Zerubbabel" (see context).

III. THOSE WHO DO NOT DESPISE THE DAY OF SMALL THINGS.

l. Hopeful pastors. We are looking out for gracious signs, and are more apt to be misled by our sanguine hopes than to fall into the opposite fault of despising the day of small things.
2. Anxious parents. They long to see buds of grace in their children. The smallest signs of spiritual life would charm them.
3. Wise soul-winners. They rejoice to see "first the blade."
4. Jesus himself. He loves the little ones (Mark 10:14).

Come ye to him, all ye trembling souls!

Multum in Parvo

When the boy began to draw portraits upon his slate, and to sketch with charcoal, the great artist was in him in embryo. It was not every eye that could perceive his budding genius, but he who did so, and encouraged the youth to pursue art as his vocation, found a life-long satisfaction in having helped him. Had he sneered at the young draughtsman, he would have lived to see his folly; but now he takes pleasure in every triumph of the renowned painter. Some such joy, only of a higher and more spiritual order, will be yours if you stimulate early piety, and teach the tender heart the way to peace and holiness. To repress desires which are heavenward, because they are attended with something of childishness, is wicked cruelty: prune the vine of its wild shoots, but do not uproot it. Foster and nurture even the tiniest sign of grace. Destroy it not; for a blessing is in it" (Isa. 65:8).

FEEBLEMIND. — I do not yet know all the truth; I am a very ignorant Christian man; sometimes, if I hear some rejoice in the Lord, it troubles me because I cannot do so too. It is with me as it is with a weak man among the strong, or as with a sick man among the healthy, or as a lamp despised." He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease" (Job. 12:5). So that I know not what to do.

GREATHEART. — But, brother, I have it in commission to comfort the feeble-minded, and to support the weak. You must needs go along with us; we will wait for you, we will lend you our help, we will deny ourselves of some things, both opinionative and practical, for your sake; we will not enter into doubtful disputations before you, we will be made all things to you rather than you shall be left behind (Rom. 14; 1 Cor. 8; 4:22). — Bunyan's "Pilgrim's Progress"

One afternoon, I noticed a young lady at the service, whom I knew to be a Sunday School teacher. After the service, I asked her where her class was. "Oh," said she,"I went to the school, and found only a little boy, and so I came away." "Only a little boy!" said I; "Think of the value of one such soul! The fires of a Reformation may be slumbering in that tow-headed boy; there may be a young Knox, or a Wesley, or a Whitefield in your class." — D. L. Moody

The little lichen imperceptibly deposits the first layer of soil upon barren rocks in mid-ocean, from which grow up all the luxuriant wealth and beauty of the spice-island. Ferns have seeds so extremely diminutive that for a long time it was doubted if they existed at all. Yet such a seed, altogether invisible to the naked eye, floats on long journeys through the air, and falls on some lichen-covered island, where it immediately fructifies, and covers the place with vegetation.
The moss is but a very little plant, yet when its seeds fall on deep, swampy, treacherous morasses, they grow up, and bind the ground together with such bands that it becomes quite safe to pass over — building, in fact, a broad and durable bridge. "Throughout creation the grandest and most complicated ends are obtained by the employment of the simplest means;' — James Nell, in "Rays from the Realms of Nature"

Charles Hadden Spurgeon

120．不可輕看小事的日子

「誰藐視這小事的日子呢？」——撒迦利亞書 4:10 (10誰藐視這日的事為小呢？這七眼乃是耶和華的眼睛，遍察全地，見所羅巴伯手拿線鉈就歡喜。」)
有許多人確實藐視「小事的日子」。
若他們有智慧，就不會如此；因為藐視任何事物本就不智，而因其「小」而藐視，更是極大的愚昧。
一件小事，可能帶來極大的益處，也可能造成可怕的禍害；無論哪一種情況，藐視它都絕非謹慎之舉。
神通常以「小事的日子」來開始祂偉大的工作。

• 因此可見，能力並不在於手段本身；
• 因此，神的大能更得以完全顯明；
• 因此，信心被操練，也學到許多功課。
  

人為何要藐視神所定規的事呢？
那些膽敢如此輕蔑行事的人是誰？他們並沒有資格擺出這樣的架子，卻仍然這樣做。
他們用各樣方式顯出輕視——

• 假裝憐憫其軟弱（尼 4:2  2對他弟兄和撒馬利亞的軍兵說：「這些軟弱的猶大人做甚麼呢？要保護自己嗎？要獻祭嗎？要一日成功嗎？要從土堆裏拿出火燒的石頭再立牆嗎？」）；
• 貶低、挑剔（撒上 17:28 28大衛的長兄以利押聽見大衛與他們所說的話，就向他發怒，說：「你下來做甚麼呢？在曠野的那幾隻羊，你交託了誰呢？我知道你的驕傲和你心裏的惡意，你下來特為要看爭戰！」）；
• 嘲笑、譏諷（太 8:5?；徒 17:18 18還有伊壁鳩魯和斯多亞兩門的學士，與他爭論。有的說：「這胡言亂語的要說甚麼？」有的說：「他似乎是傳說外邦鬼神的。」這話是因保羅傳講耶穌與復活的道。）；
• 冷淡置之、默然忽略（徒 5:8 8彼得對她說：「你告訴我，你們賣田地的價銀就是這些嗎？」她說：「就是這些。」）。

若這種輕視臨到初得恩典的人，實在令人痛惜，因為它可能使人極其憂傷、灰心。
我們此刻的目的，是責備那些藐視靈魂中初期、微弱恩典工作的人。誠然，這是「小事的日子」；但這正是當歡喜的，而非當藐視的。
讓我們一同思想——

一、藐視仍在「小事的日子」中的他人的人

1. 你不知道在恩典中有嬰孩，而這些確是真實的神兒女嗎？你竟懷疑這明顯的事實？
2. 你自己不也曾是這樣的小子嗎？若你從未如此，憑什麼藐視比你更好的？
3. 最偉大的聖徒，起初不也是極其軟弱嗎？若是他們，你也會如此行嗎？
4. 強壯的人，難道不也有時渴望像這些小子一樣，對得救更有把握嗎？你為何藐視將來或許會使你羨慕的人？
5. 我們的主不是溫柔看顧羊羔嗎？（賽 40:11 11他必像牧人牧養自己的羊羣，用膀臂聚集羊羔抱在懷中，慢慢引導那乳養小羊的。）
6. 祂不是警告過一切驕傲的藐視者嗎？（太 18:6 6「凡使這信我的一個小子跌倒的，倒不如把大磨石拴在這人的頸項上，沉在深海裏。）

那麼，誰敢藐視小事的日子？
這些如此邪惡的人是誰？就是驕傲的、無知的、輕率的、無情的、褻瀆的，以及諸如此類的人。

二、在自己身上藐視「小事的日子」的人

1. 他們常常忽略、也不培養那些能引他們歸向基督的思想與感受。
2. 他們不信救恩能藉著平常的途徑，或藉著自己現有的知識與情感臨到；在他們看來，這些都太小了，他們渴望神蹟奇事。
3. 因此，他們試圖在思想初生時就將之扼殺，在渴望尚未成為火焰前就撲滅火星；然而，這些被藐視的事物，本可引向救恩。
4. 若他們肯培養自己微弱的渴慕、薄弱的決心、幼小的信心、戰兢的盼望，必會結出善果。
5. 毫無疑問，許多人在神看為美好的時候，卻對自己的光景作了惡劣的判斷；他們認為小信心、小生命、小力量毫無用處，但主並不如此看。

無論小事或大事，最智慧的，是轉眼仰望耶穌。
讓我們看見祂的日子，並且歡喜（約 8:56 56你們的祖宗亞伯拉罕歡歡喜喜地仰望我的日子，既看見了就快樂。」）。
讓我們信靠祂已完成的工作，也因祂仍在進行的工作而喜樂。
「他們必歡喜，看見所羅巴伯手中的準繩」（參上下文）。

三、不藐視「小事的日子」的人

1. 充滿盼望的牧者——我們留意恩典的徵象，寧可因熱切的盼望而被誤導，也不願犯藐視小事的錯。
2. 焦慮的父母——他們渴望在兒女身上看見恩典的嫩芽；哪怕最微小的屬靈生命徵象，都使他們心動。
3. 智慧的得人者——他們為「先長苗」而歡喜。
4. 耶穌自己——祂愛小孩子（可 10:14  14耶穌看見就惱怒，對門徒說：「讓小孩子到我這裏來，不要禁止他們；因為在神國的，正是這樣的人。）。

戰兢的心哪，都來就近祂吧！

小中見大（Multum in Parvo）

當男孩開始在石板上畫像、用木炭素描時，那位偉大的藝術家已在他裡面孕育成形。並非每一雙眼睛都能看出他初露的天賦；但那位洞察並鼓勵少年以藝術為志業的人，終身因曾幫助他而滿足。若他當初嘲笑那位年輕畫者，日後必見自己的愚昧；如今，他卻在那位名畫家的每一次成功中得著喜樂。若你激勵早期的敬虔，教導柔嫩的心走向平安與聖潔，也將得著類似的喜樂，只是層次更高、更屬靈。因其帶著些許幼稚就壓抑向天的渴慕，乃是殘忍的罪行；修剪葡萄樹的野枝，但不要連根拔起。要扶持、培養哪怕最微小的恩典記號；不要毀滅它，因為「其中有福氣」（賽 65:8 8耶和華如此說：葡萄中尋得新酒，人就說：不要毀壞，因為福在其中。我因我僕人的緣故也必照樣而行，不將他們全然毀滅。）。

心志軟弱者（FEEBLEMIND）：

我還不明白全部真理；我是個極其無知的基督徒；有時聽見別人在主裡歡喜，我卻不能，也因此憂傷。我的情形，如同弱者在強者中，病者在健康者中，或如被人藐視的燈。「腳將要滑跌的人，在安逸者心中如同被藐視的燈」（伯 12:5 5安逸的人心裏藐視災禍；這災禍常常等待滑腳的人。）。因此我不知道該怎麼辦。

大心者（GREATHEART）：
弟兄，我奉差遣要安慰軟弱的、扶助無力的。你必須與我們同行；我們會等你、幫助你，為你的緣故，在意見與實踐上都願意捨己；在你面前不進入可疑的爭辯；寧可向你成為凡事的人，也不讓你落在後頭（羅 14；林前 8；4:22）。——本仁約翰《天路歷程》

一個午後，我在聚會中注意到一位年輕女士，她是主日學老師。聚會後我問她班上的孩子在哪裡。她說：「噢，我去了學校，只看到一個小男孩，所以就回來了。」「只有一個小男孩！」我說，「想想一個靈魂的價值！宗教改革的火焰也許正沉睡在那個金髮小男孩裡；你的班上，或許有一位年輕的諾克斯、衛斯理，或懷特腓。」
——D. L. 慕迪

微小的地衣，悄然在汪洋中的裸岩上鋪下第一層土壤，從而孕育出香料群島的一切豐盛與美麗。蕨類的種子極其微小，曾一度被懷疑是否存在；然而，這肉眼不可見的種子，能長途隨風飄行，落在覆著地衣的島上，立刻繁衍，使全地披上植被。苔蘚只是極小的植物，但當它的種子落在深而危險的沼澤中，卻能生長、纏結地面，使之變得可以安全通行——實際上建成一座寬廣而堅固的橋。「在整個受造界中，最宏大、最複雜的結果，常是藉著最簡單的手段達成的。」——詹姆斯．內爾，《自然界的光芒》

查爾斯．哈登．司布真

121. Self or God

Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves? Zechariah 7:5-6
THE acceptableness of religious duties must not be taken for granted. We should ask searching questions about them, for the Lord himself does so. It behooves hearers to be very attentive to close personal inquiries as to their holy things.
During long years, "even those seventy years," pious observances may have been kept up, and yet there may have been no virtue in them.
This fact makes it wise for us all to question ourselves, for we may have been habitual religionists, and yet may also never have done any thing as "unto the Lord;'
Two reflections rise before our mind:

I. RELIGIOUS OBSERVANCES SHOULD BE UNTO THE LORD. "Did ye at all fast unto me, even to me?"

1. They should be attended to out of respect to his command. Ceremonies which are not of his ordaining are mere will-worship. We partake of ordinances, not because of custom, or church rule, but "unto the Lord" (Rom. 14:6).
2. They should be carried out with a dependence upon God's grace to make them useful to us, for outward forms are nothing of themselves. Unless the Spirit of God apply them to us, they are empty buckets drawn up from a dry well (John 6:63).
3. They should be fulfilled with such an eye to God as their nature and meaning suggest: as for instance, in fasting there should be sorrow towards God for having grieved him; and in holy feasting the joy must not be carnal, but "joy in the Lord."
4. They should be accompanied with that spiritual understanding without which they are mere play-acting in the sight of God. There must be the true fasting, which is abstinence from sin; and the true feasting, which is the reception of Christ with joy.
5. They should be attended to with a view to glorifying God in them. For this end come we to baptism, communion, praise, etc.

If these things are not done unto the Lord, what are they but the rites of atheism? — or a sort of witchcraft, a repetition of incantations, genuflection, and the like? (Isa. 66:3).

II. RELIGIOUS OBSERVANCES MAY BE UNTO OURSELVES. "Did not ye eat for yourselves, and drink for yourselves?"

They are so most clearly—
1. When the spiritual element is absent. Then even in the Sacred Supper there is nothing more than mere eating and drinking, as in the case of the Corinthian church. How generally have religious festivals become mere excuses for banqueting!
2. When the ordinance is attended to because it brings personal credit. Motives of custom, respectability, or dignity, may lead men even to the table of the Lord. This is eating for ourselves.
3. When the outward observance is used as a means of pacifying the conscience, and taken as a spiritual opiate. Without drawing near to God, the man feels easier because he has performed a bit of pious ritual. This is eating and drinking for ourselves.
4. When outward ritual is practiced in the hope that we shall be saved thereby. The motive is religious selfishness, and the act must be unacceptable.
5. When there is no intent to please God therein: for as the intent is, such is the act; and when there is no intent toward God, the whole matter falls short of acceptance with God.

See how vain are the religious performances of unbelievers. Read verses 1 to 3 of this chapter.
Let us come to Jesus, who is the sum and substance of all fasts, and feasts, and all else of right observance.
Let us live as unto the Lord (Rom. 14:8).

Striking Paragraphs

If, after thou hast heard so many masses, matins, and even-songs, and hast received holy bread and holy water, and the bishop's blessing, or the cardinal's, or the pope's, thou wilt be more kind to thy neighbor, and love him better, and be more obedient to thy superiors, more merciful and ready to forgive; if thou dost more despise the world, and art more athirst for spiritual things, then do such things increase grace. If not, they are a lie. — Tyndale

A certain king would build a cathedral, and, that the credit of it might be all his own, he forbade anyone to contribute to its erection in the least degree. A tablet was placed in the side of the building, and on it his name was carved as the builder. But one night he saw in a dream an angel, who came down, and erased his name; and the name of a poor widow apt peered in its stead. This was three times repeated, when the enraged king summoned the woman before him, and demanded, "What have you been doing, and why have you broken my commandment?" The trembling widow replied, "I loved the Lord, and longed to do something for his name, and for the building up of his church. I was forbidden to touch it in any way, so in my poverty I brought a wisp of hay for the horses that drew the stones." Then the king saw that he had labored for his own glory, but the widow for the glory of God, and he commanded that her name should be inscribed upon the tablet. — Cyclopaedia of Illustrative Anecdotes

In no part of the great universe is any being fervently devout by accident. Everywhere, even in heaven, creatures are devout from purpose, design, endeavor. Eminently is this true on earth; no man ever happened to be religious. — Dr. Stoughton, in "Lights of the World"

A story which needs careful telling, and then may be most useful: There is an Eastern story of a Sultan who overslept himself, so as not to awaken at the hour of prayer. So the devil came, and waked him, and told him to get up and pray. "Who are you?" said the Sultan. "Oh, no matter!" replied the other; "my act is good, is it not? No matter who does the good action, so long as it is good." "Yes," replied the Sultan, "but I think you are Satan. I know your face; you have some bad motive." "But," said the other, "I am not so bad as I am painted. I was an angel once, and still keep some of my original goodness." "That's all very well," replied the sagacious and prudent Caliph, "but you are the tempter: that's your business; and I wish to know why you want me to get up and pray." "Well," said the devil, with a flirt of impatience, "if you must know, I will tell you. If you had slept and forgotten your prayers, you would have been sorry for it afterwards, and penitent; but if you go on as now, and do not neglect a single prayer for ten years, you will be so satisfied with yourself that it will be worse for you than if you had missed one sometimes, and repented of it. God loves your fault mixed with penitence more than your virtue seasoned with pride."
What is all righteousness that men devise, What — but a sordid bargain for the skies? But Christ as soon would abdicate his own, As stoop from heaven to sell the proud a throne. — Cowper

Charles Hadden Spurgeon

121．自己，還是神

一、宗教的操練應當是向著主

「你們禁食，豈是絲毫向我禁食、向我嗎？」

1. 應當出於對祂命令的尊重而行。凡不是神所設立的儀式，都不過是任意敬拜。我們參與聖禮，不是因為習俗、教會規條，乃是「向著主」（羅 14:6 6守日的人是為主守的。吃的人是為主吃的，因他感謝神；不吃的人是為主不吃的，也感謝神。）。
2. 應當帶著倚靠神恩典的心而行。因為外在形式本身毫無能力；若非神的靈將其應用在我們身上，它們就如同從乾井中拉上來的空桶（約 6:63  63叫人活着的乃是靈，肉體是無益的。我對你們所說的話就是靈，就是生命。）。
3. 應當按其性質與意義，專注於神而行。例如：禁食時，當有向神的憂傷，為自己得罪了祂；聖宴中的喜樂，也不可屬肉體，乃要成為「在主裡的喜樂」。
4. 應當伴隨屬靈的悟性。若沒有這悟性，在神眼中不過是演戲。真正的禁食，是遠離罪惡；真正的筵席，是歡然領受基督。
5. 應當以榮耀神為目的。我們來受洗、領聖餐、獻讚美，都是為此目的。

若這些不是向著主而行，那它們算什麼？不過是無神論的儀式——或近乎巫術的行為，不斷重複咒語、跪拜之類而已（賽 66:3 3假冒為善的宰牛，好像殺人，獻羊羔，好像打折狗項，獻供物，好像獻豬血，燒乳香，好像稱頌偶像。這等人揀選自己的道路，心裏喜悅行可憎惡的事。）。

二、宗教的操練也可能只是向著自己

「你們吃喝，不是為自己吃、為自己喝嗎？」
這種情形最清楚地表現在——

1. 屬靈的元素缺席時。即便在聖餐中，也只剩下吃喝而已，正如哥林多教會的情形。多少宗教節期，早已淪為宴飲的藉口！
2. 因為能帶來個人名聲而行。出於習俗、體面、身分感而參與，甚至走到主的桌前，這就是為自己吃喝。
3. 把外在儀式當作安撫良心的工具。人並未親近神，卻因完成一點宗教動作而感到輕鬆，彷彿服了屬靈的安眠藥；這也是為自己吃喝。
4. 指望藉外在儀式得救。動機是屬靈的自私，行為自然不蒙悅納。
5. 毫無討神喜悅的意圖。行為的本質取決於動機；若毫無向神的意圖，整件事便完全失去蒙悅納的可能。

看看不信之人宗教表現的虛空吧！請讀本章 1–3 節 (1大流士王第四年九月，就是基斯流月初四日，耶和華的話臨到撒迦利亞。 2那時伯特利人已經打發沙利色和利堅米勒，並跟從他們的人，去懇求耶和華的恩， 3並問萬軍之耶和華殿中的祭司和先知說：「我歷年以來，在五月間哭泣齋戒，現在還當這樣行嗎？」)。
讓我們來到耶穌面前，祂是所有禁食、筵席，以及一切正當敬拜的總和與實質。
讓我們「向著主而活」（羅 14:8 我們若活着，是為主而活；若死了，是為主而死。所以，我們或活或死總是主的人。）。

精采段落（Striking Paragraphs）

若你聽了那麼多彌撒、晨禱與晚禱，領了聖餅、聖水，得了主教、樞機、或教皇的祝福之後，若你對鄰舍更慈愛，更能順服上位者，更憐憫、樂於饒恕；若你更輕看世界，更渴慕屬靈之事，那麼，這些事確實增長恩典；若不是，它們就是謊言。——丁道爾

有一位國王要建造一座大教堂，為使榮耀全歸自己，他禁止任何人對建築有絲毫貢獻。教堂牆上立了一塊碑，刻著他的名字，稱他為建造者。但一夜之間，他夢見一位天使下來，抹去他的名字，換上了一位貧窮寡婦的名字。這事連續發生三次，國王大怒，把那婦人召來，質問她：「你做了什麼？為何違背我的命令？」顫抖的寡婦回答說：「我愛主，渴望為祂的名、為建立祂的教會做點什麼。我被禁止參與任何事工，所以在貧窮中，只帶了一捆乾草，餵拉石頭的馬。」於是國王明白，自己是為榮耀自己勞碌，而寡婦是為榮耀神，便命人把她的名字刻在碑上。——《例證軼事百科全書》

在整個浩瀚宇宙中，沒有任何受造者是偶然地熱心敬虔；無論在何處，甚至在天上，敬虔都是出於目的、設計與努力。在地上尤其如此：從來沒有人是「碰巧」成為宗教徒的。——史道頓博士，《世界之光》

有一則東方故事，需要謹慎講述，卻極有用處：一位蘇丹睡過頭，錯過了禱告時辰。於是魔鬼來叫醒他，催他起來禱告。「你是誰？」蘇丹問。「不重要，」那人回答，「重點是我做的是好事，不論誰行善，只要是善就好。」「不，」蘇丹說，「我認得你的臉，你一定有惡意。」魔鬼辯解說：「我從前是天使，仍保留些許原本的善良。」精明的哈里發回答：「你是試探者，這是你的本行；我想知道你為何要我起來禱告。」魔鬼不耐煩地說：「好吧，若你非知道不可——若你睡過頭、錯過禱告，你事後會懊悔、悔改；但若你十年不缺一次禱告，你會對自己極其滿意，這對你更糟。神喜愛帶著悔改的過失，勝過摻雜驕傲的德行。」

人所設計的一切義行算什麼？不過是為天國所做的卑劣交易。基督寧可放棄祂自己的榮耀，也不會從天降下，向驕傲之人兜售寶座。——考伯（Cowper）

查爾斯．哈登．司布真

122. Prisoners of Hope

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee. Zechariah 9:11-12
LET US commence our meditation with the description of our Lord which is given us in verses 9 and 10.
Here we see his kingdom, his character, his power to save, his lowliness, the weapons of his conquest: "speak peace unto the heathen''; and the ultimate extent of his dominion: "to the ends of the earth?"
Because of him, and through him, there is mercy for the oppressed and troubled ones in Zion: "as for thee also" (verse 11).
This is a wonderful text for those who are in the lowest possible state of mind. May the Lord make it a blessing to them!
Our subjects of thought shall be:

I. CONDITION OF THE SORROWING ONES. "Prisoners in the pit wherein is no water.

They are described as—

1. Prisoners: bound, freedom gone, unable to do as they would, in the power of another, miserable.
2. Prisoners in a pit: escape impossible, darkness intolerable, fate unavoidable, present discomfort terrible.
3. Prisoners in a pit wherein is no water: comfortless, and likely to perish of thirst. They find no comfort in sin, nor indeed in anything else. They are, however, though less comfortable, all the less likely to be drowned when there is no water. Comfort in sin is deadly: the absence of that comfort is hopeful.

Thus are many oppressed souls helplessly in the power of despair till the Lord comes to rescue them.

II. CAUSE OF THEIR DELIVERANCE. "I have sent forth thy prisoners?"

1. The Lord Omniscient spies them out in their dungeon, and he knows whose prisoners they are.
2. He has the power and the right to set free prisoners. Who can shut up those whom he delivers?
3. He sends them forth from the pit. He grants life, light, and liberty to them. Their feet are free, and they are on free soil.
4. He sends them forth by "the blood." By the expiation made for sin before God. By the peace created in the conscience of the penitent.
5. He sends them forth by what is called "the blood of thy covenant" — the covenant made between Zion and her King.

Let a soul once know the blessedness of "the covenant;" and the sealing power of "the blood;" and it is a prisoner no longer.

III. COURSE COMMENDED TO THE DELIVERED ONES. "Turn you to the strong hold, ye prisoners of hope."

They are out of the pit of despair, but not "out of the wood" of trouble: they have hope of salvation, but they need salvation itself.
It will be their wisdom—

1. To make hope their characteristic. When they feel like prisoners, let them hope, and so become "prisoners of hope."
2. To make Christ their Stronghold.
3. To turn to him every day, and all the day.
4. To turn to him specially when they feel like prisoners.

When a man is freed from death and despair, he is still to come to Jesus more and more. "To whom coming," etc. (1 Pet. 2:4).

IV. COMFORT GIVEN TO THOSE WHO TURN TO THE STRONGHOLD. "Even today do I declare that I will render double unto thee."

1. God is speedy in his comforts to those who turn to Jesus. "Even today do I declare."
2. God is abundant in his mercy: "I will render double unto thee."

• The double of your trouble (Job 13:10).
• The double of your expectation (Isa. 67:7).
• The double of your attainments: "grace for grace" (John 1:16).
• The double of your largest faith (Eph. 3:20).

3. God is consoling in his promise; for it is—

• Plain: "I declare."
• Present: "Even today do I declare."
• Positive: "I declare that I will."
• Personal: "I will render unto thee."

Let us glorify the Lord for lifting us out of the pit.
Let us glorify the Lord Jesus for being our Stronghold.
Let us glorify the Lord for that double portion which he allots us.

Free Thoughts

Here God the Father speaks to Christ with relation to some covenant between them both; and what covenant can that be but the covenant of redemption? All the temporal, spiritual, and eternal deliverances which we enjoy, they swim to us through the blood of that covenant that is passed between the Father and the Son. By virtue of the same blood of the covenant, wherewith we are reconciled, justified, and saved, were the Jews delivered from their Babylonish captivity. The Babylonish captivity, thralldom, and dispersion, was that waterless pit, that dirty dungeon, that uncomfortable and forlorn condition, out of which they were delivered by virtue of the blood of the covenant; that is by virtue of the blood of Christ, figured by the blood that was sprinkled upon the people, and by virtue of the covenant confirmed thereby (Exod. 24:8; Ps. 74:20; Heb. 13:20). Look, as all the choice mercies, the high favors, the noble blessings, that the saints enjoy, are purchased by the blood of Christ; so they are made sure to the saints by the same blood; "by the blood of thy covenant I have sent forth thy prisoners." Whatever desperate distresses, and deadly dangers, the people of God may fall into, yet they are "prisoners of hope," and may look for deliverance by the blood of the covenant. — Thomas Brooks

With what gratitude and joy should these intimations of hope be received by those who are naturally in so miserable a condition ! It is a celebrated story that, when Titus Flamininus, at the public games, proclaimed the liberty of Greece, after it had been conquered by the Romans, the auditors were at first lost in a silent amazement, and then burst out into one continued shout for two hours together, "Liberty! Liberty!" Methinks such joy, and greater than this, should appear amongst miserable sinners when these proclamations for liberty are made. And are they not now made? Have I not been telling you, from the Word of God, that though you were condemned under the righteous sentence of the law, through a Redeemer that sentence may be reversed, your souls may be restored to life and happiness? Have I not been proving that, though Satan held you in a dark captivity, yet by the law of the great Redeemer you may be rescued from his hands, and made more than conquerors through him? Have I not told you that, notwithstanding the painful and the fruitless struggle which you have hitherto had with the feebleness and corruptions of a depraved nature, you may still receive those communications of the Spirit which will purify and strengthen you, and enable you to perfect holiness in the fear of God?... Prisoners of hope, will you despair? — Dr. Doddridge (sermon on this text)

Charles Hadden Spurgeon

122．有盼望的囚徒

一、憂傷之人的光景

「被囚在無水的坑中」
他們被形容為——

1. 囚徒：被捆綁、失去自由，不能隨心所欲，在他人權勢之下，悲慘無助。
2. 坑中的囚徒：無法逃脫，黑暗難耐，命運似乎無可避免，眼前的痛苦極其可怕。
3. 在無水之坑中的囚徒：毫無安慰，甚至可能因乾渴而死亡。他們在罪中得不著安慰，事實上在任何事物中都得不著安慰。然而，雖然更不舒適，卻也因此較不至於被淹死——因為坑中沒有水。罪中的安慰是致命的；沒有那樣的安慰，反倒是有盼望的。

許多受壓的靈魂，正是如此無助地落在絕望的權勢之下，直到主來拯救他們。

二、他們得釋放的原因

「我已將你的囚徒釋放出來」

1. 全知的主在地牢中看見他們，並且知道他們是誰的囚徒。
2. 祂有能力，也有權柄釋放囚徒；祂所釋放的，誰能再囚禁？
3. 祂把他們從坑中帶出來，賜給他們生命、光明與自由；他們的腳得釋放，站在自由之地。
4. 祂是藉著「血」釋放他們——藉著在神面前為罪所成就的贖罪；藉著在悔改之人良心中所建立的平安。
5. 祂是藉著「你與我立約的血」釋放他們——那是錫安與她的君王之間所立的約。

一個靈魂一旦認識「立約」的福樂，並經歷「血」所蓋印的能力，他就不再是囚徒了。

三、對已得釋放之人的勸勉之路

「你們這有盼望的囚徒，都要轉回保障」

他們已出了絕望的深坑，卻尚未完全脫離一切患難；他們已有得救的盼望，卻仍需要完全的拯救。
因此，他們的智慧在於——

1. 以盼望為自己的特徵：當覺得自己像囚徒時，就要盼望，成為「有盼望的囚徒」。
2. 以基督為自己的保障（堡壘）。
3. 天天、終日轉向祂。
4. 在最覺得自己像囚徒的時候，尤其轉向祂。

一個人從死亡與絕望中得釋放之後，仍需要越來越多地來到耶穌面前——「到主那裡去的人」（彼前 2:4 4主乃活石，固然是被人所棄的，卻是被神所揀選、所寶貴的。）。

四、賜給轉向保障之人的安慰

「我今日宣告，我必加倍賜福給你」

1. 神安慰轉向耶穌的人是迅速的：「我今日宣告。」
2. 神的憐憫是豐盛的：「我必加倍賜福給你。」

• 加倍於你所受的患難（參伯 42:10 10約伯為他的朋友祈禱。耶和華就使約伯從苦境（原文是擄掠）轉回，並且耶和華賜給他的比他從前所有的加倍。）。
• 加倍於你的期待（賽 61:7 7你們必得加倍的好處，代替所受的羞辱；分中所得的喜樂，必代替所受的凌辱。在境內必得加倍的產業；永遠之樂必歸與你們（原文是他們）。）。
• 加倍於你的得著：「恩上加恩」（約 1:16 16從他豐滿的恩典裏，我們都領受了，而且恩上加恩。）。
• 加倍於你最大的信心（弗 3:20 20神能照着運行在我們心裏的大力充充足足地成就一切，超過我們所求所想的。）。

3. 神的應許極具安慰力，因為它是——

• 清楚的：「我宣告。」
• 即時的：「我今日宣告。」
• 肯定的：「我必……。」
• 個別的：「我必賜給你。」

讓我們因主把我們從深坑中拉上來而榮耀祂；
讓我們因主耶穌成為我們的保障而榮耀祂；
讓我們因祂分給我們那加倍的產業而榮耀祂。

自由的思想（Free Thoughts）

在這裡，父神是就著祂與基督之間的某個約來對基督說話；而那約還能是什麼呢？不正是救贖之約嗎？我們所享有的一切今生的、屬靈的、永恆的拯救，都是藉著父與子之間所立之約的血流到我們這裡來的。正是憑著這同一立約之血——使我們得和好、得稱義、得拯救的血——猶太人也從巴比倫的擄掠中得了釋放。那巴比倫的被擄、奴役與分散，正是那無水之坑、那污穢的地牢、那悲慘孤絕的景況；他們得釋放，乃是因著立約之血的功效，也就是因著基督的血——這血在灑在百姓身上時被預表，並藉此確立了那約（出 24:8 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。」；詩 74:20 20求你顧念所立的約，因為地上黑暗之處都滿了強暴的居所。；來 13:20 20但願賜平安的神，就是那憑永約之血、使羣羊的大牧人－我主耶穌從死裏復活的神，）。看哪，聖徒所享有的一切精選的憐憫、崇高的恩寵、尊貴的祝福，都是基督之血所買贖的；同樣，也都是藉著這血向聖徒確立的：「我因你立約的血，已將你的囚徒釋放出來。」無論神的百姓落入多麼絕望的困境、致命的危險之中，他們仍是「有盼望的囚徒」，仍可因立約之血而仰望拯救。
——湯瑪斯．布魯克斯（Thomas Brooks）

那些本性中處在如此悲慘光景的人，該以何等的感恩與喜樂來領受這些盼望的宣告啊！有一則著名的故事：當提圖斯．弗拉米尼努斯在公共競技場宣告希臘獲得自由——在被羅馬征服之後——聽眾起初驚愕得默然無聲，隨後爆發出連續兩個小時的呼喊：「自由！自由！」我想，當這些自由的宣告向悲慘的罪人發出時，至少也該有這樣、甚至更大的喜樂顯出來。這些宣告現在不是已經發出了嗎？我不是已經從神的話向你們表明：雖然你們在律法公義的判決之下被定罪，但藉著一位救贖主，那判決可以被撤銷，你們的靈魂可以恢復生命與幸福嗎？我不是已經證明：雖然撒但曾把你們囚禁在黑暗中，但藉著這位偉大救贖主的律法，你們可以從他手中被救出，並在基督裡成為得勝有餘的人嗎？我不是已經告訴你們：儘管你們至今與敗壞本性的軟弱與敗壞作過痛苦而無果的掙扎，你們仍可以領受聖靈的交通，使你們得潔淨、得剛強，並在敬畏神中成全聖潔嗎？……有盼望的囚徒啊，你們還要絕望嗎？——多德里奇博士（就此經文的講道）

查爾斯．哈登．司布真

123. Perfect Restoration

I have mercy upon them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. Zechariah 10:6
THE manner in which hope can come to sinners: "I have mercy upon them." Mercy abides in the heart of God even after the hope of it has left the human bosom.
The token that God's mercy is coming, and that it is indeed come, is prayer. "Behold he prayeth" is the sure indication of coming deliverance (Acts 9:11).
God had observed prayer in them, for he said, "I will hear them."
The result of mercy's coming is exceedingly delightful: "They shall be as though I had not cast them off."
This promise may be applied:

I. IN GENERAL, TO ALL PENITENT SINNERS.
God's mercy in many ways restores men to their lost position: and in some senses even to their pristine condition before the fall.

1. The forgiveness of sin, and justification by faith, make them as acceptable as if they had never transgressed.
2. The renovation of nature, by the regenerating work of the Holy Ghost, creates in them as pure an inner life as Adam ever had.
3. Restoration to paradise. Even now we dwell with God in a blessed state, for the Lord hath raised us to the heavenlies in Christ.
4. Redemption from the curse. The curse is clean gone forever, through him who was made a curse for us (Gal. 3:13) The anger of God is removed from us forever.
5. Engagement in service. We are honorably employed, and could not have been more so had we never sinned.
6. Communion with God. This we enjoy as truly as unfallen humanity could have done. Indeed, the Spirit of God dwells in the regenerate, and this is not said of Adam.
7. Eternal life. We are preserved from penal death. As Jesus lives so must we (John 14:19). There is no fear that we shall eat and die, for the Lord has given us eternal life, and we shall never perish (John 10:28).

The further working out of the likeness between the state of the saved and that of Adam in the garden, may be made highly instructive.

II. IN PARTICULAR, TO PENITENT BACKSLIDERS. Only return unto God, and live in his fear, and you shall enjoy all the blessedness of your best spiritual state.

You shall again enjoy—

1. The complete removal of your guilt, and shall have no more consciousness of sin; thus shall you return to rest of soul.
2. Renewed joy, as in the days of your first love.
3. Restored purity of heart, as in the times before you wandered.
4. Fresh communion with God, and guidance from his Holy Spirit. Is not this your cry, "Take not thy Holy Spirit from me?" (Ps. 51:11)
5. New usefulness. You shall teach transgressors the pardoning ways of Jehovah (Ps. 51:13 ).
6. Restoration to the church, from which you may have been excluded. Your brethren will rejoice over you, and so will your God.
7. Future upholding. You shall watch against temptation all the more earnestly, and so you shall stand the more firmly through grace. God can make use of your unhappy fall to teach you many precious lessons.

Suppose this invitation to turn unto the Lord should be refused—

• It will be a wanton rejection of generous love.
• There can never be a fairer offer.
• This will increase the uneasiness of a guilty conscience.
• This will lead to the fear that the refuser is not one of the Lord's chosen.

But we hope better things of you, and things which accompany salvation, though we thus speak. We are jealous lest you miss the day of grace.
At once confess your sin, and humbly plead the word of the Lord, "I have mercy upon them."
Then cry out in prayer, for it is written, "I will hear them."
Then, in faith in the name of Jesus, hang upon the promise, "They shall be as though I had not cast them off."
By the mercy of God, we entreat you to seek his face at once, with true heart, and resolute importunity.

Selections

The fall is a greater mystery than the Redemption. He who has had experience of the one may well accept the revelation of the other. — C. Vaughan

Now thou hast avenged
Supplanted Adam, and, by vanquishing
Temptation, hast regain'd lost Paradise,
And frustrated the conquest fraudulent.
He never more henceforth will dare set foot
In Paradise to tempt; his snares are broke:
For, though that seat of earthly bliss be fail'd,
A fairer Paradise is founded now
For Adam and his chosen sons, whom thou,
A Savior, art come down to reinstall,
Where they shall dwell secure, when time shall be,
Of Tempter and temptation without fear.
— Milton

The end of the gospel is life and perfection It is to make us partakers of the image of God, in righteousness and true holiness .... God himself cannot make me happy, if he be only without me; unless he give me a participation of himself and his own likeness unto my soul. — Cudworth

He raised me from the deeps of sin,
The gates of gaping hell,
And fixed my standing more secure
Than 'twas before I fell.
— Watts

A man upon the way, having accidentally lost his purse, is questioned by his fellow-traveler where he had it last. "Oh!" says he, "I am confident that I drew it out of my pocket when I was in such a town, at such an inn: "Why, then!" says the other, "there is no better way to have it again than by going back to the place where you last had it." This is the case of many a man in these loose, unsettled times; they have lost their love to Christ, and his truth, since their corn and wine and oil have increased; since outward things are in abundance added unto them they have slighted the light of God's countenance. When they were poor and naked of all worldly comfort, then they sought God's face both early and late, and nothing was more dear and precious unto them than the truth of Christ. What, then, is to be done to recover this lost love to Christ? Back again, back again directly where you last had it! Back to the sign of the broken and contrite heart! There it was that you drew it out into good words and better works; and though it be since lost in the crowd of worldly employments, there and nowhere else, you shall be sure to find it again. — Spencer's "Things New and Old"

Charles Hadden Spurgeon

123．完全的復原

一、普遍地，應用於一切悔改的罪人

神的憐憫在多方面使人恢復其失落的地位；在某些意義上，甚至恢復到墮落之前的原初狀態。

1. 罪得赦免、因信稱義，使他們被悅納，如同從未犯過罪一般。
2. 本性的更新：藉著聖靈重生的工作，在他們裡面創造出與亞當曾有的一樣純潔的內在生命。
3. 恢復進入樂園：即使在今世，我們也與神同住於蒙福的狀態，因主在基督裡已將我們一同提升到天上。
4. 脫離咒詛：藉著那位為我們成了咒詛的主，咒詛已完全、永遠地除去（加 3:13 13基督既為我們受（原文是成）了咒詛，就贖出我們脫離律法的咒詛；因為經上記着：「凡掛在木頭上都是被咒詛的。」）；神的忿怒永遠從我們身上挪去。
5. 投入事奉：我們得著尊榮的差遣，即便從未犯罪，也不會比現在更榮耀。
6. 與神相交：這是未墮落的人性所能享有的；而且神的靈住在重生之人裡，這並未說過是亞當的經驗。
7. 永生：我們免於刑罰的死亡；耶穌怎樣活，我們也必怎樣活（約 14:19 19還有不多的時候，世人不再看見我，你們卻看見我；因為我活着，你們也要活着。）。不再懼怕「吃了就死」，因主已賜我們永生，我們永不滅亡（約 10:28 28我又賜給他們永生；他們永不滅亡，誰也不能從我手裏把他們奪去。）。

進一步對比得救之人的光景與園中亞當的狀態，必能帶來極大的教益。

二、特別地，應用於悔改的退後者

只要歸回神、敬畏而活，便可享受你屬靈生命最佳時期的一切福樂。你將再次享有——

1. 罪咎全然除去，不再有犯罪的意識，心靈得享安息。
2. 更新的喜樂，如同初愛之日。
3. 心靈的純潔得以恢復，如同偏離之前。
4. 與神更新的相交，並得聖靈引導；這不正是你的呼求嗎：「不要從我收回你的聖靈」（詩 51:11 11不要丟棄我，使我離開你的面；不要從我收回你的聖靈。）？
5. 新的有用性：你必將耶和華赦罪之道教導過犯的人（詩 51:13 13我就把你的道指教有過犯的人，罪人必歸順你。）。
6. 重歸教會：或許你曾被排除在外；你的弟兄要為你歡喜，你的神也要為你歡喜。
7. 將來的扶持：你必更殷勤地防備試探，因而藉著恩典站立得更穩；神能使用你不幸的跌倒，教導你許多寶貴的功課。

若這歸向主的邀請被拒絕——

• 這將是對慷慨之愛的肆意拒斥。
• 再沒有比這更公平的提議。
• 這只會加重良心的痛苦不安。
• 並引發這樣的恐懼：拒絕者或許並非主所揀選的人。
  

然而我們對你懷有更美的盼望，就是那與救恩相伴的事，雖然如此說；我們為你憂心，恐怕你錯過恩典的日子。
立刻認罪，謙卑地憑主的話懇求：「我要憐恤他們。」
隨即呼求禱告，因為經上記著：「我必應允他們。」
再者，憑著對耶穌之名的信心，緊緊倚靠這應許：「他們必像我從未棄絕過他們一樣。」
我們因著神的憐憫懇求你，立刻以真誠的心、堅決而懇切地尋求祂的面。

選錄

墮落比救贖更為奧祕；經歷過前者的人，理當接納後者的啟示。——C．沃恩

如今你已報復，
取代了亞當，並藉著戰勝
試探，奪回失落的樂園，
使那詭詐的征服歸於徒然。
自此他不敢再踏入
樂園試探；他的網羅已破。
縱然那地上的幸福座落已失，
更美的樂園如今建立，
為亞當與他蒙揀選的眾子；
你這位救主降臨，重新安置他們，
到時他們必安然居住，
不再懼怕試探者與試探。
——彌爾頓

福音的終極目的乃是生命與完全；使我們在公義與真聖潔中，得以分享神的形像……若神只是在我之外，祂自己也不能使我得著幸福；除非祂使我有分於祂自己，並把祂的樣式賜給我的靈魂。——卡德沃斯

祂把我從罪的深淵提起，
從張口的陰間之門，
使我站立得更為穩固，
勝過我未跌倒之前。
——華茲

一人行路，偶然遺失錢囊，同伴問他最後一次何時還帶著它。「噢！」他說，「我確信是在某城某旅店把它從口袋取出過。」同伴便說：「那麼，想再得回來，沒有比回到你最後擁有它的地方更好的方法了。」這正是許多身處鬆散不定時代之人的寫照：自從五穀、新酒、膏油增多，外在之物加添，他們便失落了對基督與祂真理的愛，輕看了神臉上的光。當他們貧乏、缺少世上安慰時，便早晚尋求神的面，沒有什麼比基督的真理更寶貴。那麼，如何恢復這失落的愛呢？回去吧，直接回到你最後擁有它的地方！回到破碎痛悔之心的記號那裡！正是在那裡，你把它取出，化為良言與善行；即使它在世務的人群中遺失了，也唯有在那裡、別無他處，你必定能再次尋回。——斯賓塞《新舊事物》

——查爾斯・哈登・司布真

124. Spiritual Convalescence

And I will strengthen them in them in the Lord; and they shall walk up and down in his name, saith the Lord. Zechariah 10:12
ENLARGE upon the reference of the text and of the whole chapter to the Lord's ancient people, the Jews.
They are so much forgotten, and so often persecuted, and so generally despised, that we do well to think upon the prophecies of a glorious future, which the Lord God has spoken concerning them.
But the heritage of the natural and typical Israel belongs, in its spiritual meaning, to the spiritual Israel; and this promise is ours.
To those who lament their weakness the promise of the text is peculiarly cheering.

I. DIVINE STRENGTHENING PROMISED. "I will strengthen them in the Lord."

1. It is painfully needed. We are naturally weak as water.

• After soul-sickness we are sadly feeble.
• In the presence of great labors we feel our weakness.
• We want strength for watching, walking, working, and warring.

2. It is freely promised. See also verse 6.

• Justice might have left us to ourselves.
• Tender love observes our need.
• Infinite power abundantly supplies it.

3. It is divinely bestowed: "I will strengthen them." Hence it is—

• Certain in accomplishment.
• Honorable in reception. How ennobling to receive strength immediately from the Lord Jehovah!
• Unlimited in communication, if we have but faith to receive it.

4. It is gradually received. We go from strength to strength.

• By use of the means of grace: prayer, communion with God, spiritual exercise, experience, etc.
• By the silent operations of the Holy Ghost.
• By the growth of each holy grace, and the increase of life within.

5. It is delightfully perceived.
An excellent illustration is that of a sick man recovering strength. As in his case, so in ours:

• Appetite returns: we relish the Word.
• Difficulties vanish: burdens grow light, etc.
• Employment is desired: strength pines for exercise.
• Expansive views are obtained. We walk abroad with delight, and leave the narrow chamber in which a sickly soul is shut up.
• Pleasure is enjoyed, and gratitude is excited.

6. It is sufficiently continued.

• God continues to strengthen us day by day.
• He increases our strength as it is required.
• He makes his strength more and more apparent in our weakness, till we know no power but his.

II. CHRISTIAN ACTIVITY PREDICTED. "They shall walk up and down in his name."

1. They shall enjoy ease — implied in walking up and down.
2. They shall possess freedom: it is the gait of liberty.
3. They shall be active for the Lord, in varied forms of service.
4. They shall persevere in such activity, walking up and down; and evermore crying joyously, "Onward and Upward?
5. They shall consecrate that activity with care: "they shall walk in his name" — doing all in the name of the Lord Jesus.

Sick souls shall exhibit the activities of convalescence when the Lord imparts strength to them. Those who are recovering from sickness know how happy such a condition usually is.

III. BOTH BLESSINGS GUARANTEED.

1. Here is the divine "I will" of omnipotent grace.
2. Here is the divine "they shall" of consecrated free-agency.
3. Here is the divine "saith the Lord" of infallible faithfulness. All these united make our text a glorious one.

Are you sick, sorry, weak? This sacred text is for you.
See where your strength lieth! Look to the Strong for strength.
Believe in Jesus to obtain it! He is ready to bestow it.
When you have it — use it abundantly! Help the weak, bear the burdens of others, serve the Lord with gladness, and glorify God.

Words of a Great Preacher

Sir Walter Scott relates in his autobiography that, when he was a child, one of his legs was paralyzed, and when medical skill failed, a kind uncle induced him to exert the muscles of the powerless limb by drawing a gold watch before him on the floor, tempting him to creep after it, and thus keeping up and gradually increasing vital action and muscular force. So God deals with us in our spiritual childhood, and the weakness of our faith. How weak our efforts; how slow our movements! But spiritual vitality is elicited, developed, strengthened by those efforts and movements, slow and weak as they are.

Every man needs strength. We ask for daily bread: and we ask for it as a means of renewing our strength. We have as much need to ask for strength, as for deliverance from evil, and for the forgiveness of our trespasses. There are certain things to be done, certain things to be endured, and things to be resisted, which can be performed, and borne, and stood against, only by power of a certain kind, and by that power in a certain degree. Nor is strength needful merely for doing and for suffering. It is also necessary for enjoyment. Weakness is so much less of life. The feeble live but in a low degree.
Lack of strength is more serious than lack of any kind of outward possession. A weak rich man is in a far worse position than a strong poor man; and the strong poor man is really the wealthier. Weakness lessens work, reduces enjoyment, and greatly aggravates suffering of any kind. In many instances, moreover, it is the cause of wickedness — leading directly to transgression, and exposing the individual to fierce and exceedingly dangerous temptations. So that, as a means of preserving ourselves against sin, we should ask daily for strength.

Every man needs strength; but no man has within him strength equal to the demands that are made upon him. He requires strengthening.

The Christian is no exception to this rule. He needs strength. His conversion was not translation to inactivity, to ease, and to unbroken quiet. His work is not the ceaseless singing of psalms while he reclines upon green pastures, and sits beside still waters. There are times when he lies down in green pastures; but he lies down wearied; and he lies down that he may rise again a stronger man, to enter upon fiercer battles, and to do harder work. We rest, not for resting's sake, but that we may work again.

Brethren, a Christian's strength can come only by his being strengthened. There is not within the man, as a man, nor within him as a Christian, any stock or store of strength given him at the commencement of his life. Day by day, stage after stage, first as a babe, then as a young man, and then as a father in Christ, does the man need strengthening. And what a glorious thing it is that, instead of our resources being given to us at the beginning of our Christian life, they are supplied to us as we need them. Does not this arrangement keep us in close communion with the Father of our spirits, and with the Source of all energy and wisdom? So that the very application to God, apart from the things which application always secures, tends to strengthen you. — Samuel Martin

Charles Hadden Spurgeon

124．屬靈的康復

一、應許的神聖加力

「我要在耶和華裡使他們剛強。」

1. 迫切的需要：我們生來如水般軟弱。
   

• 靈魂患病之後，更顯得虛弱不堪。
• 面對重大的勞苦，我們深感自己的無力。
• 我們需要力量來警醒、行走、作工、爭戰。

2. 白白的應許（亦見第 6 節 6我要堅固猶大家，拯救約瑟家，要領他們歸回。我要憐恤他們；他們必像未曾棄絕的一樣，都因我是耶和華－他們的神，我必應允他們的禱告。）

• 公義原可任憑我們自處。
• 慈愛卻察看我們的需要。
• 無限的能力豐豐足足地供應。

3. 神親自的賜與：「我要使他們剛強。」因此——
   

• 必然成就。
• 領受時滿有尊榮；直接從主耶和華領受力量，何等尊貴！
• 在交通上不受限，只要我們有信心領受。

4. 漸進的領受：我們是「力上加力」。
   

• 藉著恩典的途徑：禱告、與神相交、屬靈操練、經歷等。
• 藉著聖靈無聲的運行。
• 藉著各樣聖潔恩典的成長，與裡面生命的加增。

5. 可喜的覺察
   病人康復得力，是極好的比喻；在他如此，在我們亦然：
   

• 胃口恢復——我們喜愛神的話。
• 困難消散——重擔變輕。
• 渴望服事——力量渴求操練。
• 眼界開展——我們喜樂地外出行走，離開靈魂病弱時被困的狹小房間。
• 享受喜樂——激發感恩。

6. 充足的延續

• 神日日加力。
• 按需要增添力量。
• 在我們的軟弱中，使祂的能力愈發顯明，直到我們只認識祂的能力。

二、預告的基督徒行動

「他們必奉我的名往來行走。」

1. 得享從容——「往來行走」所含之意。
2. 得著自由——這是自由之人的步伐。
3. 為主而行的活躍——以多樣的服事形式。
4. 在行動中的恆忍——往來行走，並且喜樂地呼喊：「向前、向上！」
5. 謹慎地分別為聖——「奉我的名行走」，凡事奉主耶穌的名而行。

當主賜下力量時，病弱的靈魂必顯出康復中的活動；凡從病中復原的人，都知道那狀態通常是何等喜樂。

三、兩樣福分的保證

1. 神聖的「我要」——全能恩典的宣告。
2. 神聖的「他們必」——分別為聖的自由行動。
3. 神聖的「耶和華說的」——無誤信實的印證。
   三者合一，使本節經文極其榮耀。

你是否病弱、憂傷、無力？這神聖的經文正為你而設。
看看你的力量在何處！仰望那位剛強者得力量。
信靠耶穌以得著它！祂已預備好賜下。
得著之後——大量使用！扶助軟弱的，擔當別人的重擔，歡然事奉主，榮耀神。

偉大講道者之言

華特・司各特爵士在自傳中記述：他幼年時一條腿癱瘓，醫術無效之際，一位慈愛的叔父以金錶在地上引誘他，用以激發那無力肢體的肌肉，叫他爬行追逐；如此維持並逐步增加生命活動與肌力。神在我們屬靈的童年、在信心的軟弱上，也是這樣對待我們。我们的努力何其微弱；步伐何其緩慢！然而，屬靈的生命力正是藉著這些雖慢且弱的努力與行動，被引發、發展並得以堅固。

人人都需要力量。我們求日用的飲食，是為更新力量；我們同樣需要求力量，如同求脫離兇惡、求赦免過犯。因為有些事必須去做，有些事必須忍受，有些事必須抵擋；唯有某種力量、並達到某個程度，方能完成、承受與站立。力量不僅為行動與受苦所需，也為享受所需；軟弱意味著生命的貧乏，虛弱的人只在低度中生活。
缺乏力量，比缺乏任何外在財物更為嚴重。軟弱的富人，遠不如強健的窮人；而強健的窮人實際上更富足。軟弱減少工作、削弱享受，並大大加劇各樣痛苦；在許多情形下，它更是罪惡的成因——直接導向過犯，並使人暴露於猛烈而極其危險的試探。因此，為了防備罪，我們應當每日祈求力量。

人人需要力量；但沒有一個人裡面的力量，足以應付對他的一切要求；他需要被加力。

基督徒也不例外。他需要力量。悔改歸主並非被遷入無所事事、安逸與不斷安靜之境；他的工作也不是躺臥在青草地旁、安坐在靜水邊、不停歌唱詩篇。固然有躺臥之時，卻是疲憊之後；為要再起來，成為更剛強的人，投入更激烈的爭戰，承擔更艱難的工作。我們休息，不是為了休息本身，而是為了再度作工。

弟兄們，基督徒的力量只能來自被加力。無論作為人，或作為基督徒，他起初都沒有任何力量的存量。日復一日、階段接續階段，先作嬰孩，後作少年，再作在基督裡的父老，人都需要被加力。何等榮耀的是：我們的資源不是在基督徒生命的起頭一次給足，而是按需供應。這樣的安排，豈不使我們常與眾靈之父、與一切能力與智慧的源頭保持親密相交嗎？以致向神的祈求本身——即便不論祈求所帶來的結果——也趨向於使你剛強。
——塞繆爾・馬丁

——查爾斯・哈登・司布真

125. Mouring at the Cross

And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. Zechariah 12:10
NOTE the remarkable change of persons: "look upon me" and "mourn for him:' Such changes indicate unity and distinctness; and afford us a hint as to the Unity of the Godhead, and the Trinity of the Persons.
He who speaks is Jehovah, "which stretcheth forth the heavens" (see verse 1), and yet he says "me, whom they have pierced."
It is Jehovah-Jesus who is pierced, and pours out the Spirit of grace.
It is a marvel that Jesus should be crucified when the Jewish law required stoning; and that, when crucified, the Roman soldier, though ignorant of the prophecy, should pierce him with his spear.
The conversion of the Jews is here promised: they will be converted to a crucified Christ.
They, by their unbelief and hatred, were guilty of his death: let us pray that they may be saved by it right speedily.
Our text reveals their way of repentance, and this must also be ours. Evangelical sorrow for sin is to be our subject at this time. We shall remark that:

I. IT IS CREATED BY THE HOLY SPIRIT. "I will pour upon the house of David and upon the inhabitants of Jerusalem, the spirit of grace and of supplications."

1. It is not produced by mere conscience, nor by terror, nor by the use of a form of penitence; muchless by music, pictures, etc.
2. It comes as a gift of grace: "I will pour:" The understanding is enlightened, the heart renewed, etc., by a distinct act of the Spirit of God, sent forth by the Father.
3. It is attended by prayer: "grace and of supplications:' In this differing from remorse, which never prays.
4. It is continuous, for it comes with abiding things, such as the fountain opened (see next chapter); and it flows from an abiding source, for the Spirit of grace and of supplications abides in the saints.

II. IT IS CAUSED BY LOOKING TO JESUS. "They shall look upon me, whom they have pierced."

It cannot, therefore, prepare for that look: we look to Jesus as we are, and the look makes penitents of us.

1. We see the horrible hatred which sin bears toward purity, for it slew the Holy One, and that when he was arrayed in the most lovely and attractive form.
2. We see its ingratitude to love. Sin repays infinite compassion with inveterate hate, and therefore crucifies Jesus.
3. We see its abhorrence of God. It would slay him if it could, and it did so in effect. Sin is Deicidal in intent and tendency.
4. We see that such is the terrible guilt of our sin that nothing but an infinite sacrifice could atone for it.
5. We see that we have entered into the sin of Calvary by our conduct towards the Lord Jesus in our rejecting and resisting him and his cause! We have repeated the crime of the cross.

III. IT IS THE CHIEF OF SORROWS. "They shall mourn for him, as one mourneth for his only son."

1. Comparable to a terrible parental agony, for an only son, or for a first-born child: both very special sources of grief.
2. Comparable also to the national mourning for Josiah (see verse 11). Never nation sustained greater loss than Judah when it lost Josiah, and the people showed it by the national lamentation. Such is a penitent's sorrow at the death of Jesus.
3. It is personal and private (see verses 12-14).
4. It is spreading and social. "The land shall mourn" (verse 13).

IV. IT IS NOT IN ITSELF THE CLEANSING FOR SIN.

By it we confess the crime, but cannot thereby remove it. Conviction is a glass to show our spots, not a bath to cleanse them.
1. It acknowledges our need of the fountain; but it is not itself a fountain of cleansing.
2. It goes with the saving look to Jesus, but it is no rival to it.
3. It leads away from self, and even from its own self.
4. It leads to Jesus: we mourn for him; and this linking us with Jesus is most operative upon our hearts.

Come, bleeding heart, and look to Jesus for healing!
Come, hard heart, and look to Jesus for brokenness!
Come, careless heart, for tile sight of Jesus may arrest even thee!

Charles Hadden Spurgeon

125．在十字架前的哀慟

「我必將恩典和懇求的靈澆灌大衛家和耶路撒冷的居民；他們必仰望我，就是他們所刺的；必為他哀哭，如喪獨生子，又為他傷痛，如喪長子。」——撒迦利亞書 12:10 (10「我必將那施恩叫人懇求的靈，澆灌大衛家和耶路撒冷的居民。他們必仰望我（或譯：他；本節同），就是他們所扎的；必為我悲哀，如喪獨生子，又為我愁苦，如喪長子。)
請注意人稱的顯著轉換：「仰望我」與「為他哀哭」。這樣的轉換顯明合一中的區別，也給我們一個關於神性合一與位格三一的提示。
說話者是耶和華——「鋪張諸天的」（見第 1 節 1耶和華論以色列的默示。鋪張諸天、建立地基、造人裏面之靈的耶和華說：）——然而祂卻說：「我，就是他們所刺的。」
被刺的是耶和華—耶穌；澆灌恩典之靈的也是祂。
令人驚奇的是：耶穌竟被釘十字架，而猶太律法原要求以石頭打死；並且在被釘之時，那羅馬兵丁雖不知此預言，卻仍以槍刺透祂。
這裡應許了猶太人的歸信：他們將歸向一位被釘十字架的基督。
他們因不信與仇恨而有分於祂的死；讓我們禱告，願他們也能迅速因這死而得救。
本節經文揭示了他們悔改的道路，而這也必須成為我們的道路。此刻我們要思想福音性的為罪憂傷。我們將指出：

一、這憂傷是由聖靈所創造的

「我必將恩典和懇求的靈澆灌大衛家和耶路撒冷的居民。」

1. 它不是單由良心、恐懼、悔罪儀式所產生的，更不是藉著音樂、圖畫等而來。
2. 它是恩典的賜予：「我必澆灌」——理解得以光照，心被更新，等等，皆出於父所差來之神的靈那一次明確的作為。
3. 它伴隨禱告：「恩典和懇求的靈」；這一點與懊悔不同，懊悔從不禱告。
4. 它是持續的：因它與長存之事同來，如那開啟的泉源（見下一章）；並且它出於長存的源頭，因為恩典和懇求的靈住在聖徒裡。

二、這憂傷是因仰望耶穌而生

「他們必仰望我，就是他們所刺的。」
因此，它不能預備那一望；我們按著原樣來仰望耶穌，而這一望使我們成為悔改的人。

1. 我們看見罪對聖潔的可怕仇恨：它殺害了那聖者，且是在祂最可愛、最吸引人的樣式中。
2. 我們看見罪對愛的忘恩負義：罪以根深蒂固的仇恨回報無限的憐憫，因此將耶穌釘十字架。
3. 我們看見罪對神的憎惡：若能，它必殺神；實際上它也如此行了。罪在意圖與趨勢上都是弒神的。
4. 我們看見我們的罪之可怕罪責，以致非無限的祭物不能贖償。
5. 我們看見我們在加略山之罪中有分：因我們對主耶穌的拒絕與抗拒，對祂的事工的反對；我們重演了十字架的罪行。

三、這是諸般憂傷之最

「他們必為他哀哭，如喪獨生子。」

1. 可比於極其慘烈的父母之痛——為獨生子，或為長子；二者都是極特殊的悲傷來源。
2. 也可比於全國為約西亞的哀悼（見第 11 節 11那日，耶路撒冷必有大大的悲哀，如米吉多平原之哈達臨門的悲哀。）。猶大失去約西亞時，從未有國家承受過更大的損失，百姓以全國性的哀哭表明之；悔改者對耶穌之死的憂傷正是如此。
3. 它是個人的、私下的（見 12–14 節 12境內一家一家地都必悲哀。大衛家，男的獨在一處，女的獨在一處。拿單家，男的獨在一處，女的獨在一處。 13利未家，男的獨在一處，女的獨在一處。示每家，男的獨在一處，女的獨在一處。 14其餘的各家，男的獨在一處，女的獨在一處。）。
4. 它又是擴散的、群體性的：「遍地都必哀哭」（第 13 節）。

四、這憂傷本身並非洗淨罪惡

藉此我們承認罪行，卻不能因此除去罪。定罪如同一面鏡子顯出污點，卻不是洗淨的浴池。

1. 它承認我們需要那泉源，但它本身不是洗淨的泉源。
2. 它與那拯救的仰望耶穌同在，卻不是其競爭者。
3. 它引人離開自我，甚至離開對自身的專注。
4. 它引人歸向耶穌：我們是為祂而哀；這種把我們與耶穌連結起來的關係，對我們的心大有功效。

來吧，流血的心，到耶穌那裡得醫治！
來吧，剛硬的心，仰望耶穌得破碎！
來吧，漫不經心的心——看見耶穌，或許也能攔阻你！

——查爾斯・哈登・司布真

126. The Bitterness of the Cross

They shall be in bitterness for him. Zechariah 12:10
For variety, we add a second outline on the same text.
WHEN the Jews receive Jesus as Messiah, they shall look upon him as pierced and slain: and the first result will be bitter repentance. It is the same with us. Of all sights, a sight of Jesus crucified is the sweetest; but at the same time it causes bitterness.

I. OUR FIRST SIGHT OF CHRIST BRINGS BITTERNESS.

1. For not having known his preciousness before. What a loss!
2. For having slighted such love so long. What crime upon crime!
3. From fear lest he should not be ours after all. This causes a bitter pang, an anxious grief of soul.
4. Sin, its greatness, and its effects, are seen in his cruel death; and this makes us deplore our guilt, and his woes.
5. The wrath of God, its justice and terribleness, are also seen at the cross, and we tremble.
6. Dread of never being forgiven, and a sense that we can never forgive ourselves, are mingled in one bitter draught.

II. OUR CONTINUED SIGHT OF CHRIST WORKS IN US THROUGHOUT LIFE A MEASURE OF THE SAME BITTERNESS.

1. His great love, when better known, brings deeper grief for sin.
2. It inspires a direr dread of grieving him.
3. It creates a deeper regret for our present unworthiness.
4. It inspires a greater horror at man's rejection of him, while we see thousands around us perishing by that madness.
5. It promotes a more overwhelming sympathy with Jesus in his striving against the evil which he died to destroy.

III. THIS BITTERNESS HAS MOST GRACIOUS EFFECTS.

1. It works great hatred of sin, and a tender and careful avoiding of it.
2. It makes Christ very sweet.
3. It makes worldly joys and temptations tasteless.
4. It removes the bitterness of affliction, pain, and death.
5. It prevents the sinful bitterness of anger, etc., at persecution.
6. It has an unutterable sweetness in it. We come to relish repentance, and to feel a pleasure in lowly grief for Jesus.

Nails

I see the crowd in Pilate's hall, I mark their wrathful mien;
Their shouts of "Crucify!" appal, with blasphemy between,
And of that shouting multitude I feel that I am one;
And in that din of voices rude, I recognize my own.
I see the scourges tear his back I see the piercing crown,
And of that crowd who smite and mock I feel that I am one;
Around yon cross, the throng I see, mocking the Sufferer's groan,
Yet still my voice it seems to be — as if I mocked alone.
'Twas I that shed the sacred blood, I nailed him to the tree,
I crucified the Christ of God, I joined the mockery;
Yet not the less that blood avails to cleanse away my sin,
And not the less that cross prevails to give me peace within.

We must nail our sins to the cross of Christ, fasten them upon the tree on which he suffered. Sin will begin to die within a man upon the sight of Christ on the cross, for the cross of Christ accuses sin, shames sin, and by a secret virtue destroys the very heart of sin. We must use sin as Christ was used when he was made sin for us; we must lift it up, and make it naked by confession of it to God; we must fasten the hands and feet of it by repentance, and pierce the heart of it by godly sorrow. — Byfield

Now, to make and keep the heart soft and tender, the consideration of Christ's dolorous passion must needs be of singular use and efficacy; as the sight of Caesar's bloody robes greatly affected the people of Rome, "and edged them on to revenge his death. — Trapp

I am no preacher, let this hint suffice —
The cross once seen is death to every vice;
Else he that hung there suffered all his pain,
Bled, groan'd, and agonized, and died, in vain.
— Cowper

Newton's hymn, "In evil long I took delight;" describes the experience of one who was brought to repentance and salvation by the sight of Christ crucified.
It is a sweet saying of one of old, "Let a man grieve for his sin, and then joy for his grief." — Thomas Brooks

Charles Hadden Spurgeon

126．十字架的苦楚

「他們必為他傷痛。」——撒迦利亞書 12:10 (10「我必將那施恩叫人懇求的靈，澆灌大衛家和耶路撒冷的居民。他們必仰望我（或譯：他；本節同），就是他們所扎的；必為我悲哀，如喪獨生子，又為我愁苦，如喪長子。)
為求多樣，現就同一節經文再加上一個綱要。
當猶太人接受耶穌為彌賽亞時，他們必仰望那被刺、被殺的主；其首要結果便是痛苦的悔改。我們也是如此。萬般景象之中，仰望被釘十字架的耶穌最為甘甜；然而同時，它也帶來苦楚。

一、我們初次看見基督，便帶來苦楚

1. 為從前未曾認識祂的寶貴而苦——何等的損失！
2. 為長久輕看如此大愛而苦——罪上加罪！
3. 因懼怕祂終究不屬於我們而苦——這帶來尖銳的刺痛與焦灼的心靈憂傷。
4. 在祂殘酷的死中，看見罪的巨大與其後果——使我們為自己的罪責與祂的苦難而哀歎。
5. 在十字架上也看見神的忿怒——其公義與可畏，使我們戰兢。
6. 對永不得赦免的恐懼，與對自己永不能自赦的感受，混合成一杯苦澀的飲料。

二、我們持續仰望基督，終身在我們裡面作成同樣程度的苦楚

1. 當更深認識祂的大愛時，對罪的憂傷也更深。
2. 激發更強烈的敬畏，唯恐再使祂憂傷。
3. 對現今自身不配的懊悔更深。
4. 對世人拒絕祂的行徑生出更大的驚懼，因我們看見成千上萬的人因這狂妄而滅亡。
5. 催生對耶穌更深的同情——在祂與那祂為之而死、要毀滅的邪惡爭戰之時。

三、這苦楚帶來極其恩慈的果效

1. 生出對罪的大恨，以及溫柔而謹慎地避開罪。
2. 使基督極其甘甜。
3. 使世俗的歡樂與試探變得無味。
4. 除去患難、疼痛與死亡的苦澀。
5. 防止在逼迫中生出犯罪的苦毒（如憤怒等）。
6. 其中含有難以言喻的甘甜——我們開始喜愛悔改，並在為耶穌謙卑的憂傷中感到喜樂。

釘痕

我看見彼拉多廳中的人群，留意他們憤怒的神情；
那夾雜褻瀆的「釘他十字架！」的呼喊，令人心驚；
在那喧囂的人群之中，我覺得自己也是其一；
在那粗野的嘈雜裡，我認出了自己的聲音。
我看見鞭痕撕裂祂的背，看見刺透的荊冠；
在那擊打譏誚的人群中，我覺得自己也是其一；
在那十字架旁，我看見眾人譏笑受苦者的呻吟，
然而那聲音仍像是我的——彷彿唯我一人在譏誚。
是我流了那聖潔的血，把祂釘在木頭上；
是我釘死了神的基督，加入了那譏諷；
然而那血仍然有效，洗淨我的罪；
那十字架仍然有力，賜我裡面的平安。

我們必須把罪釘在基督的十字架上，將它牢牢釘在祂受苦的木頭上。當人看見基督在十字架上，罪就開始在他裡面死去；因為基督的十字架控告罪、羞辱罪，並以一種隱秘的能力摧毀罪的核心。我們當以基督被當作罪的方式來對待罪：把它舉起，向神坦然承認，使之赤露；以悔改釘住它的手腳，以敬虔的憂傷刺透它的心。——拜菲爾德

為要使心柔軟而敏銳，思想基督痛苦的受難，必然具有特別的功用與效力；正如看見凱撒染血的衣袍，大大激動羅馬百姓，「催逼他們報復其死。」——特拉普

我不是傳道人，只給這一提示——
十字架一經看見，萬般惡習便死；
否則那懸掛其上的一切苦楚，
流血、呻吟、掙扎與死亡，
便都成了徒然。
——考珀

牛頓的聖詩〈我久以惡為樂〉，描繪了一位因仰望被釘的基督而被引向悔改與救恩之人的經歷。
古人有一句甘美的話：「讓人先為罪憂傷，然後為自己的憂傷而喜樂。」——湯瑪斯・布魯克斯

——查爾斯・哈登・司布真

127. Apart

And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; All the families that remain, every family apart, and their wives apart. Zechariah 12:12-14
TRUE repentance is attended with mourning It may not in itself be sorrow, but a repentance which did not include sorrow for sin would be a mere presence. It is a change of mind, and that change involves sorrow for the past.
We have need to stand in doubt of that repentance which hath no tear in its eye, no mourning in its heart.
Even when Christ is clearly seen, and pardon is enjoyed, mourning for sin does not cease; say rather, it is both deepened and purified.
This mourning has one special characteristic that it is personal, the act of each individual, and the act of the individual apart from any of his fellows. Its watchword is "apart."

I. THE INDIVIDUALIZING EFFECT OF SORROW FOR SIN. Observe the man, times in which we here have the word "apart."

1. It is seen even when that mourning is universal. "The land shall mourn, every family apart." The widest spread of grace will not diminish its power over each separate person.
2. It will be seen in the separation of one family from another when the mourning is common, and most families repent. How much more when only a few households worship God!
3. It is seen in the distinction between family and family even when both fear the Lord. Each family has its peculiar sin, and a speciality must be made in the confession of each one.

• The royal family: or rich: influential: "the family of the house of David apart."
• The prophet's family: the family at the manse: "the family of the house of Nathan apart."
• The priest's family: the family of the church-officer, or the teacher, etc.: "the family of the house of Levi apart:"
• The ordinary family: the household of the trader, workman, etc.: "the family of Shimei apart."

Each family has its neglected duties, evil habits, differences, unconverted members, besetments, etc.
4. It is seen in the individualizing of those nearest akin: "and their wives apart." These are one flesh; but when their hearts are made flesh, each one mourns alone.

Common sin in husbands and wives should be mourned in common; holy joy, and holy grief, and much of devotion should be united; but in seeking the Lord by repentance each one must come alone.
This personality of holy grief has been stigmatized as morbid, self-conscious, and selfish; but those who thus speak are strangers to spiritual facts, and cavil for the mere sake of caviling.

II. HOW DOES THIS INDIVIDUALITY SHOW ITSELF?

Of course, from the nature of things, it differs in each case, but—
1. Each individual sees most his own sin: he is alone as to character.
2. Each individual desires to be alone as to place. No matter where, whether at the bedside, or in the field, or in the barn: but solitude is desired, and must be obtained.
3. Each individual has his own time. At once the penitent must mourn, whether it be morning, noon, or night: he cannot be timed by regulation.
4. Each individual has his own manner. Some are silent; others cry aloud. One weeps, another cannot literally do so, and is all the more sad. One feels broken in heart, another laments his hardness, etc.
5. Each individual has his own secret. None can enter into it even if they would do so. Each mourner has a secret hidden away in his own soul, and he cannot reveal it to men.

III. HOW DO WE ACCOUNT FOR THIS INDIVIDUALITY?

1. In part it is accounted for by a natural and justifiable shame, which prevents our confessing all our sins before another.
2. The heart desires to come to God himself, and the presence of a third person would be an interruption.
3. The man is conscious that his guilt was all his own, and as he disassociates everyone else from it, he instinctively comes to God apart, and solely on his own account.
4. This is the sign of sincerity. Sham piety talks about religion as, national, and delights to display itself in the assembly, or in the street; true godliness is of the heart, and being "in spirit and in truth," it is deeply personal.
5. This is the mark of spiritual life with its individual emotions, needs, struggles, desires, regrets, confessions, etc. No two living men are quite alike outwardly, and certainly none are so inwardly: therefore, before the Lord they must exhibit a separate personal existence.

Practice much self-examination; minute, and searching.
Realize the fact that you must die apart, and, in a sense, be judged, and sentenced apart. Never forget your own individuality. You must have Christ for yourself, and be born again yourself, or you are lost.
Go forth and bless all the world when you are yourself prepared for such work. Light your own torch, or you cannot enlighten others. There is no selfishness in seeking to be made unselfish, and that is what grace alone can do for you.

Personalities

Let the question of eternity have a monopoly in you. It is an intensely personal question; but instead of making you selfish, it will expand your heart. He who has never felt for his own soul cannot feel for another's. — Brownlow North

Personal private faults must be privately confessed. It is not meet a wife should know all the bosom-sins of him in whose bosom she lieth. Perchance being now offended for not hearing her husband's prayers, she would be more offended if she heard them. Nor hath she just cause to complain, seeing herein Nathan's wife is equal with Nathan himself; what liberty she alloweth is allowed her, and she may, as well as her husband, claim the privilege privately and apart, to pour forth her soul unto God in her daily devotions. Yet man and wife, at other times, ought to communicate in their prayers, all others excluded — Thomas Fuller

The question "Guilty?" or "Not Guilty?" must be put to each prisoner separately, and each one must answer to his name, and put in his personal plea. Should a pardon be granted, it must bear the individual's name, and it must be issued distinctly to him, or it will be a document of no value to him. In every case, the guilt and the pardon must have a personal bearing: but how hard it is to make a man see this! Oh, that we could preach in the "thou and thee" style, and could make each hearer feel that we were as personal as Nathan when he said, "Thou art the man!" If our hearers will not cry, "Lord, is it I?" we must go to them with the word, "I have a message from God unto thee."

Charles Hadden Spurgeon

127．各自分開（Apart）

「那地必悲哀，各家各族都要各自悲哀；大衛家的族要各自悲哀，他們的妻也各自悲哀；拿單家的族要各自悲哀，他們的妻也各自悲哀；利未家的族要各自悲哀，他們的妻也各自悲哀；示每家的族要各自悲哀，他們的妻也各自悲哀；其餘的各族，也都各自悲哀，他們的妻也各自悲哀。」——撒迦利亞書 12:12–14 (12境內一家一家地都必悲哀。大衛家，男的獨在一處，女的獨在一處。拿單家，男的獨在一處，女的獨在一處。 13利未家，男的獨在一處，女的獨在一處。示每家，男的獨在一處，女的獨在一處。 14其餘的各家，男的獨在一處，女的獨在一處。)
真正的悔改必然伴隨哀痛。悔改本身未必全然等同於悲傷，但若一種悔改不包含為罪憂傷，那不過是表面的姿態而已。悔改是心思的轉變，而這樣的轉變必然涉及對過去的憂傷。
我們有理由懷疑那種眼中無淚、心中無哀的悔改。
即使基督被清楚看見，赦免也已享受，為罪哀痛仍不會停止；不如說，它反而被加深並被潔淨。
這種哀痛有一個特別的特徵：它是個人的，是每一個人的行動，而且是個人獨自的行動。它的口號就是：「各自分開。」

一、為罪憂傷所產生的「個別化」效果

請留意這裡「各自分開」一詞反覆出現。

1. 即使在普遍哀痛之時，也仍然如此。「那地必悲哀，各家各族都要各自悲哀。」恩典最廣泛的澆灌，也不會削弱它對每一個個人的能力。
2. 當哀痛成為普遍、多數家庭悔改時，仍顯出一家與一家之間的分別。若僅有少數家庭敬拜神，這種分別就更明顯了。
3. 即使兩個家庭同樣敬畏主，仍然有所區別。每一個家庭都有其特殊的罪，因此在認罪時也必須各自具體對付。
   • 君王之家、富足之家、具影響力者：「大衛家的族各自悲哀。」
   • 先知之家、牧師之家、住在牧舍的家庭：「拿單家的族各自悲哀。」
   • 祭司之家、教會同工或教師之家：「利未家的族各自悲哀。」
   • 平凡之家、商人、工人之戶：「示每家的族各自悲哀。」
   每一個家庭都有其被忽略的本分、惡習、紛爭、尚未歸主的成員、特別的試探與纏累等。

4. 即使是最親近的人，也要各自分開。「他們的妻也各自悲哀。」夫妻本為一體；然而當他們的心成為肉心時，仍須各自獨自哀痛。

夫妻共同的罪，當一同憂傷；聖潔的喜樂、聖潔的哀痛，以及許多敬虔的操練，也應彼此相連；然而在藉著悔改尋求主時，每一個人都必須獨自來到神面前。
有人把這種個人的聖潔哀痛譏諷為病態、自我中心、或自私；但這樣說的人，對屬靈的實際一無所知，不過是為了反對而反對。

二、這種個別性如何表現出來？

當然，按事物的本質，它在每個人身上都不同，但——

1. 每個人最清楚看見的是自己的罪：在品格上，他是獨立的個體。
2. 每個人都渴望在地點上獨處。無論是在病床旁、田野中，或是穀倉裡；重點不在何處，而在於需要獨處，並且必須得到獨處。
3. 每個人都有自己的時間。悔改者一有感動就必須哀痛，不論是清晨、正午或深夜；他不能被規條所安排。
4. 每個人都有自己的方式。有人默然無聲，有人放聲呼喊；有人流淚，有人無法實際哭出來，反而更為悲傷；有人心被破碎，有人則為自己的剛硬而哀歎。
5. 每個人都有自己的祕密。即使他人願意，也無法進入其中。每一位哀痛者在自己靈魂深處都藏有一個祕密，無法向人傾吐。

三、我們如何解釋這種個別性？

1. 部分原因在於一種自然且合理的羞愧，使我們無法把一切罪都向他人坦白。
2. 人心渴望直接來到神面前，第三者的在場反而成了打擾。
3. 人清楚知道自己的罪完全是自己的，因此他本能地把他人與此分開，獨自來到神面前，只為自己負責。
4. 這是真誠的記號。虛假的虔誠喜歡把宗教說成是「國家的」、「集體的」，並樂於在會眾中或街市上展示自己；真正的敬虔卻是出於內心，是「用心靈和誠實」，因此極其個人化。
5. 這是屬靈生命的標誌——它有個別的情感、需要、爭戰、渴望、懊悔、認罪等。外在沒有兩個活人完全相同，內在更是如此；因此在主面前，每個人都必須呈現一個獨立而個人的存在。

要多多操練自我省察——細微而深入。
要真實面對一個事實：你必須獨自死亡，並且在某種意義上，獨自受審、被宣判。永遠不要忘記你自己的個別性。你必須為自己得著基督，必須自己重生，否則你就滅亡。
當你自己預備好了，然後再出去祝福全世界。你若不先點燃自己的火把，就不能照亮別人。尋求被塑造成不自私，並不是自私；而這正是唯有恩典才能為你成就的事。

〈個人性〉

讓永恆的問題在你裡面居於首位。這是一個極其個人的問題；但它不會使你變得自私，反而會擴張你的心。從未為自己靈魂憂心的人，也不可能為他人的靈魂憂心。
——布朗洛．諾斯（Brownlow North）

個人的、私密的過失，必須私下承認。妻子並不適合知道那位與她同床之人一切心腹之罪；或許她已因未聽見丈夫的禱告而不悅，若真聽見了，反而更為不悅。她也沒有理由抱怨，因為在此事上，拿單的妻子與拿單本人同樣站在一個地位；她所給予的自由，也同樣給了她自己，她也可以像丈夫一樣，私下、獨自地在每日靈修中向神傾心吐意。然而，丈夫與妻子在其他時候，仍當一同禱告，排除一切旁人。
——湯瑪斯．富勒（Thomas Fuller）

「有罪？」或「無罪？」這個問題，必須逐一向每個囚犯提出；每一個人都必須按自己的名字回答，並提出個人的申辯。即使赦免被頒布，也必須寫明個人的名字，並且清楚地發給那個人，否則對他毫無價值。每一個案例中，罪與赦免都必須具有個人的指向；然而，要讓人明白這一點是何等困難！但願我們能用「你、你自己」的方式來傳講，像拿單對大衛說「你就是那人」那樣，使每一位聽眾都感到被直接指向！若聽的人不肯呼喊：「主啊，是我嗎？」我們就必須帶著這句話去到他面前：「我有從神來的信息給你。」

——查爾斯．哈登．司布真