130. Sonship Questioned

If thou be the Son of God. Matthew 4:3
There is no sin in being tempted; for the perfect Jesus "was in all points tempted like as we are" (Heb. 4:15).
Temptation does not necessitate sinning; for of Jesus, when tempted, we read, "yet without sin."
Not even the worst forms of it involve sin: for Jesus endured without sin the subtlest of temptations, from the evil one himself.
It may be needful for us to be tempted—

• For test. Sincerity, faith, love, patience, are thus put to proof.
• For growth. Temptation develops and increases our graces.
• For usefulness. We become able to comfort and warn others.
• For victory. How glorious to overcome the arch-enemy!
• For God's glory. He vanquishes Satan by feeble men.

Solitude will not prevent temptation.

• It may even aid it. Jesus was tempted in the wilderness.
• Nor will fasting and prayer always keep off the tempter; for these had been fully used by our Lord.

Satan knows how to write prefaces: our text is one.

• He began the whole series of his temptations by a doubt cast upon our Lord's Sonship, and a crafty quotation from Scripture.
• He caught up the echo of the Father's word at our Lord's baptism and began tempting where heavenly witness ended.
• He knew how to discharge a double-shotted temptation, and at once to suggest doubt and rebellion; this was such: "If thou be the Son of God, command," etc.

I. THE TEMPTER ASSAILS WITH AN "IF"

1. Not with point-blank denial. That would be too startling. Doubt serves the Satanic purpose better than heresy.
2. He grafts his "if" on a holy thing. He makes the doubt look like holy anxiety concerning divine Sonship.
3. He ifs a plain Scripture. "Thou art my Son" (Ps. 2:7).
4. He ifs a former manifestation. At his baptism God said, "This is my beloved Son. " Satan contradicts our spiritual experience.
5. He ifs a whole life. From the first Jesus had been about his Father's business; yet after thirty years his Sonship is questioned.
6. He ifs inner consciousness. Our Lord knew that he was the Father's Son; but the evil one is daring.
7. He ifs a perfect character. Well may he question us, whose faults are so many.

II. THE TEMPTER AIMS THE "IF" AT A VITAL PART.

1. At our sonship.

• In our Lord's case he attacks his human and divine Sonship.
• In our case he would make us doubt our regeneration.

2. At our childlike spirit. He tempts us to cater for ourselves. "Command that these stones be made bread. "
3. At our Father's honor. He tempts us to doubt our Father's providence and to blame him for letting us hunger.
4. At our comfort and strength as members of the heavenly family.

• By robbing us of our sonship, he would leave us orphans, and consequently naked, poor, and miserable.
• Thus he would have us hindered in prayer. How could we say, "Our Father" if we doubted our sonship (Matt. 6:9)?
• Thus he would destroy patience. How can we say, "Father, thy will be done," if we are not his sons (Luke 22:4)?
• Thus he would lay us open to the next shot, whatever that might be. Doubt of sonship leaves us naked to the enemy.

III. THE TEMPTER SUPPORTS THAT "IF" WITH CIRCUMSTANCES.

1. You are alone. Would a Father desert his Child?
2. You are in a desert. Is this the place for God's Heir?
3. You are with the wild beasts. Wretched company for a Son of God!
4. You are hungry. How can a loving Father let his perfect Son hunger?

Put all these together, and the tempter's question comes home with awful force to one who is hungry, and alone.
When we see others thus tried, do we think them brethren? Do we not question their sonship, as Job's friends questioned him? What wonder if we question ourselves!

IV. WHEN OVERCOME, THE TEMPTER'S "IF" IS HELPFUL.

1. As coming from Satan, it is a certificate of our true descent.

• He only questions truth: therefore we are true sons.
• He only leads sons to doubt their sonship; therefore we are sons.

2. As overcome, it may be a quietus to the enemy for years.

• It takes the sting out of manis questionings and suspicions; for if we have answered the devil himself we do not fear men.
• It puts a sweetness into all future enjoyment of OUR FATHER.

3. As past, it is usually the prelude to angels coming and ministering to us, as in our Lord's case. No calm is so deep as that which follows a great storm (Mark 4:39).

Friend, are you in such relation to God that it would be worth Satan's while to raise this question with you?
Those who are not heirs of God are heirs of wrath.

Selections

What force there is often in a single monosyllable! What force, for instance, in the monosyllable "If," with which this artful address begins! It was employed by Satan, for the purpose of insinuating into the Savior's mind a doubt of his being in reality the special object of his Father's care, and it was pronounced by him, as we may well suppose, with a cunning and malignant emphasis. How different is the use which Jesus makes of this word "if" in those lessons of Divine instruction and heavenly consolation, which he so frequently delivered to his disciples when he was on earth! He always employed it to inspire confidence; never to excite distrust. Take a single instance of this: "If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" What a contrast between this divine remonstrance and the malicious insinuation of the great enemy of God and man! —Daniel Bagot

God had but one Son without corruption, but he had none without temptation. Such is Satan's enmity to the Father, that the nearer and dearer any child is to him, the more will Satan trouble him, and vex him with temptations. None so well-beloved as Christ; none so much tempted as he. —Thomas Brooks

Satan did not come to Christ thus, "Thou art not the Son of God"; or "That voice which gave thee that testimony was a lie or a delusion. " No, he proceeds by questioning, which might seem to grant that he was the Son of God, yet withal might possibly beget a doubt in his mind. —Richard Gilpin

Oh, this word "if"! Oh, that I could tear it out of my heart! O thou poison of all my pleasures! Thou cold icy hand, that touches me so often, and freezes me with the touch! "If! If!" —Robert Robinson

Charles Hadden Spurgeon

130. 兒子身分受質疑

「你若是　神的兒子……」——馬太福音 4:3 （3那試探人的進前來，對他說：「你若是神的兒子，可以吩咐這些石頭變成食物。」）
受試探本身並不是罪；因為完全的耶穌「也曾凡事受過試探，與我們一樣，只是他沒有犯罪」（來 4:15 15因我們的大祭司並非不能體恤我們的軟弱。他也曾凡事受過試探，與我們一樣，只是他沒有犯罪。）。
試探並不必然導致犯罪；因為論到耶穌，聖經說：「卻沒有犯罪。」
即使是最猛烈的試探，也不包含罪；因為耶穌在最狡猾的試探中，甚至面對惡者親自的攻擊，仍然毫無罪污。
我們或許必須受試探——

• 為著試驗。 真誠、信心、愛心、忍耐，都因此被試驗。
• 為著成長。 試探使我們的恩典得以發展並增長。
• 為著有用。 我們因此能安慰並警戒他人。
• 為著得勝。 勝過那古老的仇敵，是何等榮耀！
• 為著　神的榮耀。 祂藉著軟弱的人勝過撒但。
  

獨處並不能防止試探，

• 甚至可能助長它；耶穌是在曠野受試探的。
• 禁食與禱告也未必總能阻擋試探者；因為我們的主已充分地運用了這些。
  

撒但知道如何寫「序言」：我們的經文就是如此。

• 他整個試探系列的開端，是對主兒子身分的懷疑，並巧妙地引用聖經。
• 他抓住父在主受洗時所說話語的回聲，在天上的見證停止之處開始試探。
• 他知道如何發射「雙重裝填」的試探，同時暗示懷疑與悖逆；這就是那樣的試探：「你若是　神的兒子，可以吩咐……」

一、試探者以一個「若」來攻擊

1. 他不是直接否認。那樣太突兀了。懷疑比異端更能達成撒但的目的。
2. 他把他的「若」嫁接在聖潔之事上，使懷疑看似是對神聖兒子身分的虔誠關切。
3. 他對明明的經文加上「若」——「你是我的兒子」（詩 2:7 受膏者說：我要傳聖旨。耶和華曾對我說：你是我的兒子，我今日生你。）。
4. 他對過去的顯現加上「若」。在主受洗時，　神說：「這是我的愛子。」撒但卻與我們屬靈的經歷相抵觸。
5. 他對整個人生加上「若」。主從起初就以父的事為念；然而三十年後，他的兒子身分仍被質疑。
6. 他對內在的確據加上「若」。我們的主知道自己是父的兒子；但惡者膽大妄為。
7. 他對完全的品格加上「若」。我們過失如此之多，他質疑我們還說得過去。

二、試探者把這個「若」瞄準要害

1. 針對我們的兒子身分。

• 在主的情況中，他攻擊祂人性與神性的兒子身分。
• 在我們身上，他要我們懷疑自己的重生。

2. 針對我們孩童般的心。他引誘我們為自己打算：「吩咐這些石頭變成食物。」
3. 針對我們天父的尊榮。他引誘我們懷疑父的眷顧，責怪祂讓我們飢餓。
4. 針對我們作為天家成員的安慰與力量。

• 他若奪去我們的兒子身分，就使我們成為孤兒，因此赤裸、貧窮、可憐。
• 如此，他就使我們在禱告上受阻。若懷疑兒子身分，我們怎能說「我們在天上的父」（太 6:9 9所以，你們禱告要這樣說：我們在天上的父：願人都尊你的名為聖。）？
• 如此，他要摧毀忍耐。若我們不是祂的兒子，怎能說「父啊，願你的旨意成就」（路 22:42 42說：「父啊！你若願意，就把這杯撤去；然而，不要成就我的意思，只要成就你的意思。」 ）？
• 如此，他為下一次攻擊鋪路，不論那是什麼。懷疑兒子身分，使我們在仇敵面前赤身露體。

三、試探者用環境來支持這個「若」

1. 你是孤單的。父會撇下祂的孩子嗎？
2. 你在曠野。這是　神後嗣該在的地方嗎？
3. 你與野獸為伍。對　神的兒子來說何等淒涼的陪伴！
4. 你飢餓。慈愛的父怎會讓祂完全的兒子挨餓？

把這些合在一起，對一個又餓又孤單的人來說，試探者的問題就帶著可怕的力量。
當我們看到別人如此受試煉時，我們是否仍視他們為弟兄？我們豈不像約伯的朋友那樣質疑他們的兒子身分嗎？
那麼，我們質疑自己，又有何奇怪！

四、當勝過試探時，這個「若」反而有益

1. 既出於撒但，它反成我們真實血統的證明。

• 他只質疑真理；因此我們確是兒子。
• 他只引導兒子懷疑自己；因此我們確是兒子。

2. 若被勝過，它可能多年使仇敵閉口。

• 它拔去人各樣疑問與猜忌的毒刺；因為若我們曾回答過魔鬼本身，就不再懼怕人。
• 它也使我們日後對「我們的父」的享受更添甘甜。

3. 既已成為過去，它常是天使來服事我們的前奏，正如主的經歷一樣。
   沒有哪種平靜，比大風暴之後更深沉（可 4:39 39耶穌醒了，斥責風，向海說：「住了吧！靜了吧！」風就止住，大大地平靜了。）。

朋友，你與　神的關係是否值得撒但特意向你提出這樣的問題？
不是神後嗣的，就是忿怒的後嗣。

摘錄

131. The Making of Men-catchers

And he saith unto them, follow me, and I will make you fishers of men. Matthew 4:19
CONVERSION is most fully displayed when it leads converts to seek the conversion of others: we most truly follow Christ when we become fishers of men.
The great question is not so much what we are naturally, as what Jesus makes us by his grace: whoever we may be of ourselves, we can, by following Jesus, be made useful in his kingdom.
Our desire should be to be men-catchers; and the way to attain to that sacred art is to be ourselves thoroughly captured by the great Head of the College of Fishermen. When Jesus draws us we shall draw men.

I. SOMETHING TO BE DONE BY US. "Follow me."

1. We must be separated to him, that we may pursue his object.

• We cannot follow him unless we leave others (Matt. 6:4).
• We must belong to him, that his design may be our design.

2. We must abide with him, that we may catch his spirit.
The closer our communion with Christ, the greater our power with souls. Near following means full fellowship.

3. We must obey him, that we may learn his method.

• Teach what he taught (Matt. 28:20).
• Teach as he taught (Matt. 11:29; 1 Thess. 2:7).
• Teach such as he taught, namely, the poor, the base, children, etc.

4. We must believe him, that we may believe true doctrine.

• Christ's own teaching catches men; let us repeat it.
• Faith in Jesus on our part is a great force to beget faith.

5. We must copy his life, that we may win his blessing from God; for God blesses those who are like his Son.

II. SOMETHING TO BE DONE BY HIM. "I will make you."
Our following Jesus secures our education for soul-winning.

1. By our following Jesus he works conviction and conversion in men; he uses our example as a means to this end.
2. By our discipleship the Lord makes us fit to be used.

• True soul-winners are not self-made, but Christ-made.
• The making of men-catchers is a high form of creation.

3. By our personal experience in following Jesus he instructs us till we become proficient in the holy art of soul-winning.
4. By inward monitions he guides us what, when, and where to speak.

• These must be followed up carefully if we would win men.

5. By his Spirit he qualifies us to reach men.

• The Spirit comes to us by our keeping close to Christ.

6. By his secret working on men's hearts he speeds us in our work.

• He makes us true fishers by inclining men to enter the gospel net.

III. A FIGURE INSTRUCTING US. "Fishers of men. " The man who saves souls is like a fisher upon the sea.

1. A fisher is dependent and trustful.
2. He is diligent and persevering.
3. He is intelligent and watchful.
4. He is laborious and self-denying.
5. He is daring, and is not afraid to venture upon a dangerous sea.
6. He is successful. He is no fisher who never catches anything.

See the ordination of successful ministers. They are made, not born: made by God, and not by mere human training.
See how we can partake in the Lord's work, and be specimens of his workmanship: "Follow me, and I will make you. "

Hooks

I love your meetings for prayer, you cannot have too many of them: but we must work while we pray, and pray while we work. I would rather see a man, who has been saved from the gulf below, casting life-lines to others struggling in the maelstrom of death, than on his knees on that rock thanking God for his own deliverance; because I believe God will accept action for others as the highest possible expression of gratitude that a saved soul can offer. —Thomas Guthrie

Ministers are fishers. A busy profession, a toilsome calling, no idle man's occupation, as the vulgar conceive it, nor needless trade, taken up at last to pick a living out of. Let God's fishermen busy themselves as they must, sometimes in preparing, sometimes in mending, sometimes in casting abroad, sometimes in drawing in the net, that they may "separate the precious from the vile," etc. (Jer. 15:19; Matt. 13:48); and no man shall have just cause to twit them with idleness, or to say they have an easy life. —John Trapp

The minister is a fisherman. As such he must fit himself for his employment. If some fish will bite only by day, he must fish by day. If others will bite only by moonlight, he must fish for them by moonlight. —Richard Cecil

I watched an old man trout fishing the other day, pulling them out one after another briskly. "You manage it cleverly, old friend," I said. "I have passed a good many below who don't seem to be doing anything. " The old man lifted himself up, and stuck his rod in the ground. "Well, you see, Sir, there be three rules for trout-fishing, and 'tis no good trying if you don't mind them. The first is, Keep yourself out of sight; and the second is, Keep yourself farther out of sight; and the third is, Keep yourself farther still out of sight. Then you'll do it. " "Good for catching men, too," thought I. —Mark Guy Pearse

Lord, speak to me, that I may speak
In living echoes of thy tone:
As thou hast sought, so let me seek
Thy erring children, lost and lone.
O lead me, Lord, that I may lead
The wandering and the wayward feet;
O feed me, Lord, that I may feed
Thy hungering ones with manna sweet.
O strengthen me, that while I stand
Firm on the Rock, and strong in thee,
I may stretch out a loving hand
To wrestlers with the troubled sea
O teach me, Lord, that I may teach
The precious things thou dost impart;
And wing my words, that they may reach
The hidden depths of many a heart.
—F. R. Havergal

The best training for a soul-saving minister is precisely that which he would follow if his sole object were to develop the character of Christ in himself. The better the man, the more powerful will his preaching become. As he grows like Jesus, he will preach like Jesus. Given like purity of motive, tenderness of heart, and clearness of faith, and you will have like force of utterance. The direct road to success in saving souls is to become like the Savior. The imitation of Christ is the true art of sacred rhetoric. —C. H. S.

Mr. Jesse relates that certain fish give preference to bait that has been perfumed. When the prince of evil goes forth in quest of victims, there does not need much allurement added to the common temptations of life to make them effective. Fishers of men, however, do well to employ all the skill they can to suit the minds and tastes of those whom they seek to gain. —G. McMichael

Charles Hadden Spurgeon

131. 造就得人如得魚的人

「耶穌對他們說：來跟從我，我要叫你們得人如得魚一樣。」——馬太福音 4:19
當歸信引導人去尋求他人的歸信時，轉變才得以最充分地顯明；當我們成為得人如得魚的人時，才是真正地跟隨基督。
關鍵問題不在於我們本性如何，而在於耶穌藉著祂的恩典把我們塑造成什麼；無論我們本來如何，只要跟從耶穌，就能在祂的國度中成為有用的人。
我們應當渴望成為得人者；而達到這神聖技藝的途徑，是先讓自己徹底被那位「漁夫學院」的大元首所擄獲。當耶穌吸引我們，我們也必吸引人。

一、我們當作的事——「跟從我」

1. 我們必須分別歸祂，好追求祂的目標。

• 若不離開別的，就不能跟從祂（太 6:24 24「一個人不能事奉兩個主；不是惡這個、愛那個，就是重這個、輕那個。你們不能又事奉神，又事奉瑪門 （瑪門：財利的意思）。」）。
• 我們必須屬於祂，使祂的心意成為我們的心意。

2. 我們必須常與祂同在，好得著祂的靈。
   與基督交通越親密，對靈魂的能力越大。緊緊跟隨，就是完全相交。

3. 我們必須順服祂，好學祂的方法。
   

• 教導祂所教導的（太 28:20 20凡我所吩咐你們的，都教訓他們遵守，我就常與你們同在，直到世界的末了。」）。
• 用祂所用的方式教導（太 11:29 29我心裏柔和謙卑，你們當負我的軛，學我的樣式；這樣，你們心裏就必得享安息。；帖前 2:7 7只在你們中間存心溫柔，如同母親乳養自己的孩子。）。
• 教導祂所教導的人——貧窮的、卑微的、孩童等。

4. 我們必須信祂，好持守純正教義。
   

• 基督親自的教訓能得人；讓我們重述祂的話。
• 我們對耶穌的信心，是產生他人信心的強大力量。

5. 我們必須效法祂的生命，好得著神的祝福。神祝福那些像祂兒子的人。

二、祂所要作的事——「我要叫你們」

我們跟從耶穌，便得著贏取靈魂的裝備與培育。

1. 當我們跟從祂時，祂在人的心中動工，使人知罪悔改；祂使用我們的榜樣作為媒介。
2. 藉著門徒的訓練，主使我們成為合用的器皿。

• 真正得人的，不是自造的，而是基督所造的。
• 造就得人者，是一種高等的創造。

3. 藉著我們親身跟從祂的經歷，祂教導我們，直到我們在這神聖技藝上純熟。
4. 藉著內在的提醒，祂引導我們何時、何事、何地當說什麼。
   

• 若要得人，必須細心順從這些感動。

5. 藉著祂的靈，祂賦予我們觸及人心的能力。
   

• 聖靈臨到我們，是因我們緊貼基督。

6. 藉著祂在人的心中隱秘的工作，祂使我們的事工順利。
   

• 祂使人願意進入福音的網中，叫我們成為真正的漁夫。

三、一個教導我們的比喻——「得人如得魚」

拯救靈魂的人，如同海上的漁夫。

1. 他是依賴且信靠的。
2. 他是殷勤且堅持的。
3. 他是聰明且警醒的。
4. 他是勞苦且克己的。
5. 他是勇敢的，不怕冒險進入危險的海域。
6. 他是有成果的；從不捕獲的，就不算漁夫。

看那些蒙按立而有果效的傳道人：他們是被「造就」的，不是生來如此；是神所造，而非單靠人的訓練。
看我們如何能參與主的工作，成為祂手中的作品：「來跟從我，我要叫你們。」

摘錄

我喜愛你們的禱告聚會；再多也不為過。但我們必須一面禱告，一面工作；一面工作，一面禱告。我寧願看見一個從深淵中被拯救的人，把救命繩拋向那些在死亡漩渦中掙扎的人，而不是只跪在磐石上為自己得救感謝神；因為我相信，神必看為替他人行動，是蒙救之靈所能獻上最高的感恩。——湯瑪斯·古思里

傳道人是漁夫。這是一門忙碌、勞苦的職業，不是閒人的工作，也不是無用的行業，最後才拿來混口飯吃。讓神的漁夫勤奮不息——有時預備，有時修補，有時撒網，有時收網，為要「分別寶貴的和下賤的」（耶 15:19 19耶和華如此說：你若歸回，我就將你再帶來，使你站在我面前；你若將寶貴的和下賤的分別出來，你就可以當作我的口。他們必歸向你，你卻不可歸向他們。；太 13:48 48網既滿了，人就拉上岸來，坐下，揀好的收在器具裏，將不好的丟棄了）；如此，沒有人能合理地指責他們懶散。——約翰·特拉普

傳道人是漁夫，因此必須裝備自己。若有些魚只在白天上鉤，他就白天去釣；若有些魚只在月光下上鉤，他就夜裡去釣。——理查·塞西爾

有一天我看見一位老人釣鱒魚，一條接一條地拉上來。我說：「老朋友，你真有技巧。我看到下面許多人似乎一無所獲。」老人直起身，把魚竿插在地上說：「先生，釣鱒魚有三條規矩，不遵守就沒用。第一，讓自己不被看見；第二，更不被看見；第三，更加不被看見。那你就能成功。」我心想：「這對得人也同樣適用。」
——馬克·蓋·皮爾斯

主啊，向我說話，使我能說話，
以你聲音的活潑回聲；
正如你尋找，我也尋找
那些迷失孤單的兒女。
主啊，引導我，使我能引導
漂流與任性的腳步；
主啊，餵養我，使我能餵養
那些飢餓的人，以甘甜的嗎哪。
主啊，堅固我，使我站立
在磐石上，在你裡面剛強；
我好伸出慈愛的手，
扶助那在洶湧海中掙扎的人。
主啊，教導我，使我能教導
你所賜下寶貴的真理；
使我的話長出翅膀，
觸及許多心靈深處。
——F. R. 哈弗加爾

對一位拯救靈魂的傳道人而言，最好的訓練，正是他若單單以塑造自己有基督的品格為目標時所走的道路。人越好，他的講道越有能力；越像耶穌，就越像耶穌那樣講道。若有同樣純潔的動機、柔軟的心腸與清晰的信心，就必有相似的能力。拯救靈魂成功的直接道路，就是成為像救主一樣的人。效法基督，乃是神聖修辭學的真正藝術。——C. H. 司布真

傑西先生提到，有些魚偏好經過香料處理的魚餌。惡者之王在尋找受害者時，幾乎不需額外引誘，日常生活的試探已足夠。然而，得人的漁夫卻當運用一切技巧，適應他們所要贏得之人的心思與口味。——G. 麥克麥可

——查爾斯·哈登·司布真

132. The Disowned

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Matthew 7:21-23
ONE of the best tests of everything is how it will appear in the moment of death, in the morning of resurrection, and at the day of judgment. Our Lord gives us a picture of persons as they will appear "in that day."
Riches, honors, pleasures, successes, self-congratulations, etc., should all be set in the light of "that day."
This test should especially be applied to all religious professions and exercises; for "that day" will try these things as with fire.
The persons here depicted in judgment-light were not gross and open sinners; but externally they were excellent.

I. THEY WENT A LONG WAY IN RELIGION.

1. They made an open profession. They said, "Lord, Lord."
2. They undertook Christian service, and that of a high class: they habitually prophesied and worked miracles.
3. They had obtained remarkable success.

• Devils had owned their power.

4. They were noted for their practical energy.

• They had done many wonders: they were active in many ways.
• They had done wonders. Astonished everybody.

5. They were diligently orthodox.

• They did everything in the name of Christ. The words "Thy name" are mentioned three times.

II. THEY KEPT IT UP A LONG WHILE.
1. They were not silenced by men.

• No one discovered their falsehood, or detected their inconsistency.

2. They were not openly disowned by the Lord himself during life.
3. They were not made a laughing-stock by being left to use the holy name without result (Acts 19:13-17). Devils were cast out.
4. They expected to enter the Kingdom, and they clung to that false hope to the last. They dared to say, "Lord, Lord," to Christ himself, at the last.

III. THEY WERE FATALLY MISTAKEN.

1. Their tongue was belied by their hand They said, "Lord, Lord," but did not do the will of the Father.
2. They used the name which is named by disciples, but did not possess the nature of obedient servants (Luke 6:46).
3. They prophesied, but did not pray.
4. They cast out devils, but the devil was not cast out of them.
5. They attended to marvels, but not to essentials.
6. They wrought wonders, but were also workers of iniquity.

IV. THEY FOUND IT OUT IN A TERRIBLE WAY.

They had the information from the mouth of him whom they called Lord.
Here let us carefully notice:

1. The solemnity of what he said. "I never knew you. " He had been omitted from their religion. What an oversight!
2. The terror of what it implied: they must depart from all hope, and continue for ever to depart.
3. The awful truth of what he said. They were utter strangers to his heart. He had not chosen them, nor communed with them, nor approved them, nor cared for them.
4. The solemn fixedness of what he said. His sentence would never be recalled, altered, or ended. It stood, "depart from me."

Brethren, the Lord cannot say to some of us that he does not know us, for he has often heard our voices, and answered our requests.

He has known us—

• In repentance, seeking mercy, and receiving it.
• In gratitude, blessing his gracious name.
• In adversity, looking for his aid, and enjoying it.
• In reproach, owning his cause under ridicule.
• In difficulty, seeking help and safety under his wing.
• In love, enjoying happy fellowship with him.

In these and many other ways he knows us.
Professors, does Jesus know you? The church knows you, the school knows you, the world knows you; does Jesus know you?
Come unto him, ye strangers, and find eternal life in him

Warnings

In many simple works God is more seen than in wonderful works. The Pharisee at heaven's gate says, "Lord, I have done many wonderful works in thy name"; but, alas, has he ever made the Lord's name wonderful? —T. T. Lynch

Pollok describes the hypocritical professor as—
The man that stole the livery of heaven
To serve the devil in.

I knew you well enough for "black sheep," or, rather, for reprobate goats: I knew you for hirelings and hypocrites, but I never knew you with a special knowledge of love, delight, and complacency. I never acknowledged, approved, and accepted of your persons and performances (Ps. 1:6; Rom. 11:2). —John Trapp

Not "I once knew you, but cannot own you now;" but "I never knew you; as real penitents, suppliants for pardon, humble believers, true followers." —E. R. Conder

Note our Lord's open confession before men and angels, and specially to the men themselves: "I never knew you." I knew about you; I knew that you professed great things; but you had no acquaintance with me; and whatever you knew about me, you did not know me. I was not of your company, and did not know you. Had he once known them, he would not have forgotten them.

Those who accept his invitation, "Come unto me," shall never hear him say, "Depart from me." Workers of iniquity may now come to the Savior for mercy; but if they set up a hope of their own, and ignore the Savior, he will bid them depart to endure the rigors of his justice. Is it not striking that preachers, casters-out of devils, and doers of wonders, may yet be workers of iniquity? They may work miracles in Christ's name, and yet have neither part nor lot in him. —C. H. S.

"Depart from me,"—a fearful sentence, a terrible separation. "From me," said Christ, that made myself man for your sakes, that offered my blood for your redemption. "From me," that invited you to mercy, and you would not accept it. "From me," that purchased a kingdom of glory for such as believed on me, and have resolved to honor their heads with crowns of eternal joy. "Depart from me:" from my friendship, my fellowship, my paradise, my presence, my heaven. —Thomas Adams

Charles Hadden Spurgeon

132. 被棄絕的人

「凡稱呼我『主啊，主啊』的人，不能都進天國；惟獨遵行我天父旨意的人，才能進去。當那日必有許多人對我說：『主啊，主啊，我們不是奉你的名說預言，奉你的名趕鬼，奉你的名行許多異能嗎？』我就明明地告訴他們說：『我從來不認識你們；你們這些作惡的人，離開我去吧！』」——馬太福音 7:21–23 (21「凡稱呼我『主啊，主啊』的人不能都進天國；惟獨遵行我天父旨意的人才能進去。 22當那日必有許多人對我說：『主啊，主啊，我們不是奉你的名傳道，奉你的名趕鬼，奉你的名行許多異能嗎？』 23我就明明地告訴他們說：『我從來不認識你們，你們這些作惡的人，離開我去吧！』」)
衡量一切事物最好的試驗之一，就是看它在臨終之時、復活的清晨、以及審判之日將如何顯明。我們的主為我們描繪了人在「那日」將呈現的光景。
財富、尊榮、享樂、成功、自我稱許等等，都應當放在「那日」的光中來衡量。
這樣的試驗尤其應當應用在一切宗教的宣稱與操練上；因為「那日」要像火一樣試驗這些事。
在審判之光下所描繪的這些人，並非粗鄙明顯的罪人；從外表看來，他們相當出色。

一、他們在宗教上走得很遠。

1. 他們公開承認信仰。他們說：「主啊，主啊。」
2. 他們承擔基督徒的服事，而且屬於高層次的事奉：他們常常說預言，並且行神蹟。
3. 他們獲得了顯著的成功。

• 魔鬼承認他們的權柄。

4. 他們以實際的熱心著稱。
   

• 他們行了許多奇事；在許多方面都很活躍。
• 他們行了奇事，使眾人驚訝。

5. 他們在教義上十分正統。
   

• 他們所做的一切都是奉基督的名；「你的名」這幾個字提了三次。

二、他們持續了很長一段時間。

1. 他們沒有被人揭穿。
   

• 沒有人發現他們的虛假，或察覺他們的不一致。

2. 他們在生前也未曾被主公開棄絕。
3. 他們沒有因徒然使用聖名而淪為笑柄（參 使徒行傳 19:13–17  13那時，有幾個遊行各處、念咒趕鬼的猶太人，向那被惡鬼附的人擅自稱主耶穌的名，說：「我奉保羅所傳的耶穌勅令你們出來！」 14做這事的，有猶太祭司長士基瓦的七個兒子。 15惡鬼回答他們說：「耶穌我認識，保羅我也知道。你們卻是誰呢？」 16惡鬼所附的人就跳在他們身上，勝了其中二人，制伏他們，叫他們赤着身子受了傷，從那房子裏逃出去了。 17凡住在以弗所的，無論是猶太人，是希臘人，都知道這事，也都懼怕；主耶穌的名從此就尊大了。）。鬼確實被趕了出去。
4. 他們期望進入天國，並且一直緊抓這個虛假的盼望直到最後。他們竟敢在最後對基督親口說：「主啊，主啊。」

三、他們犯了致命的錯誤。

1. 他們的舌頭否定了他們的手。他們說「主啊，主啊」，卻不遵行父的旨意。
2. 他們使用門徒所稱的名，卻沒有順服僕人的本性（參 Luke 6:46 46「你們為甚麼稱呼我『主啊，主啊』卻不遵我的話行呢？）。
3. 他們說預言，卻不禱告。
4. 他們趕鬼，鬼卻沒有從他們裡面被趕出去。
5. 他們留意奇事，卻忽略要緊的事。
6. 他們行了奇事，同時卻也是作惡的人。

四、他們以可怕的方式發現真相。

他們從自己所稱為主的那一位口中得知這個信息。
在此我們當仔細留意：

1. 他所說話語的嚴肅性——「我從來不認識你們。」他們的宗教裡竟然缺少了祂。這是何等的疏忽！
2. 其中所含的恐怖——他們必須離開一切盼望，並且永遠地離開。
3. 他所說話語的可畏真實——他們與祂的心完全陌生。祂沒有揀選他們，沒有與他們交通，沒有稱許他們，也沒有顧念他們。
4. 他話語的固定性——祂的判決永不撤回、改變或終止。它就這樣定了：「離開我去。」

弟兄們，主不能對我們當中的一些人說祂不認識我們；因為祂曾多次聽見我們的聲音，並且回應我們的祈求。
祂認識我們——

• 在悔改中，我們尋求憐憫並得著憐憫。
• 在感恩中，我們稱頌祂恩慈的名。
• 在患難中，我們仰望祂的幫助並得著享受。
• 在羞辱中，我們在譏笑下仍承認祂的事。
• 在困難中，我們在祂的翅膀下尋求幫助與安全。
• 在主愛中，我們與祂享受喜樂的交通。
  
  在這些以及許多其他方面，祂認識我們。
  掛名的信徒啊，耶穌認識你嗎？教會認識你，學校認識你，世界認識你；耶穌認識你嗎？
  陌生的人哪，來到祂面前，在祂裡面尋得永生。

警告

在許多簡單的工作中，神的作為比在奇妙的工作中更為顯明。法利賽人站在天門口說：「主啊，我奉你的名行了許多奇妙的工作」；但可惜，他是否曾使主的名成為奇妙呢？——T. T. Lynch

Pollok 形容虛偽的信徒為：
那偷取天堂制服
來服事魔鬼的人。

「我認得你們，不過是黑羊，更確切說，是被棄絕的山羊；我知道你們是雇工和假冒為善的人；但我從未以愛、喜悅與滿意的特別認識來認識你們。我從未承認、稱許、接納你們的身分與行為（參 Psalms 1:6；Romans 11:2）。」——John Trapp

不是「我曾認識你們，如今卻不再承認你們」；乃是「我從來不認識你們」——不是作為真實悔改的人、求赦免的懇求者、謙卑的信徒、真正的跟隨者。——E. R. Conder

請注意我們主在世人與天使面前，特別是在那些人面前的公開宣告：「我從來不認識你們。」我知道關於你們的事；我知道你們宣稱偉大的事；但你們與我沒有相交；你們無論知道我多少關於我的事，你們並不真正認識我。我不在你們的圈子裡，也不認識你們。若祂曾認識他們，就不會忘記他們。

凡接受祂邀請「到我這裡來」的人，絕不會聽見祂說「離開我去。」作惡的人如今仍可來到救主面前求憐憫；但若他們建立自己的盼望，忽略救主，祂就要吩咐他們離去，承受祂公義的嚴厲。這豈不令人震驚嗎？傳道人、趕鬼的人、行奇事的人，仍可能是作惡的人。他們可以奉基督的名行神蹟，卻與祂毫無分毫。——C. H. S.

「離開我去」——可怕的宣判，恐怖的分離。「離開我」，基督說——我曾為你們成為人，為你們流血救贖；「離開我」，我曾邀請你們得憐憫，你們卻不接受；「離開我」，我為信我的人買贖了榮耀的國度，要用永恆喜樂的冠冕尊榮他們的頭。「離開我去」：離開我的友誼，我的交通，我的樂園，我的同在，我的天國。——Thomas Adams

——查爾斯·哈登·司布真

133. Thy Word Suffices Me

And Jesus saith unto him, I will come and heal him. Matthew 8:7
Say in a word, and my servant shall be healed. —Luke 7:7
THE centurion who cared for the religious welfare of the people, and built them a synagogue, had also a heart of compassion for the sick.
It is well when public generosity is sustained by domestic kindness.
This servant was his boy, and perhaps his slave; but he was dear to him. A good master makes a good servant.
It is well when all ranks are united in sympathy: captain and page are here united in affection.
The master showed his affection by seeking help. Heart and hand should go together. Let us not love in word only.
It is well that the followers of Jesus should be ready to help all sick folk; and that healing should be still associated with prayer to Jesus.
Mark the growing manifest faith of the centurion, and the growing manifestation of Jesus.

• Centurion sends elders with request to "come and heal. " Jesus will come and heal.
• Centurion comes himself asking for "a word. " Jesus gives the word, and the deed is done.

We see in this passage a miracle in the physical world, and are thereby taught what our Lord Jesus can do in the spiritual world.
Let us imitate the centurion in seeking to Jesus about others. We learn from the narrative:

I. THE PERFECT READINESS OF CHRIST.

1. He did not debate with the elders of the Jews, and show the weakness of their plea: "He was worthy" (Luke 7:4-5).
2. He cheerfully granted their request, although it was needless for him to come. "Then Jesus went with them" (Luke 7:6).
3. He did not raise a question about the change which the centurion proposed, although he was already on the road (Luke 7:6).
4. He did not suspect the good man's motive, as some might have done. He read his heart, and saw his true humility.
5. He did not demur to the comparison of himself to a petty officer. Our Lord is never captious; but takes our meaning.
6. He promptly accepted the prayer and the faith of the centurion, save the boon, and gave it as desired.

Our Lord's love to sinners, his forgetfulness of self, his willingness to please us, and his eagerness to fulfill his own mission, should encourage us in prayer to him for ourselves and others.

II. THE CONSCIOUS ABILITY Of CHRIST.

l. He is not puzzled with the case. It was singular for the servant to be at once paralyzed and tormented; but whatever the disease may be, the Lord says, "I will come and heal him. "
2. He is not put in doubt by the extreme danger of the servant. No, he will come to him, though he hears that he is stricken down. and is utterly prostrate.
3. He speaks of healing as a matter of course.
His coming will ensure the cure: "come and heal."
4. He treats the method of procedure as of no consequence.

• He will come or he will not come, but will "say in a word"; yet the result will be the same.

5. He wonders more at the centurion's faith than at the cure. Omnipotent grace moves with majestic ease. We are worried and fretted, but the Lord is not. Let us thus be encouraged to hope.

III. THE ABIDING METHOD OF CHRIST.

He is accustomed to heal by his Word through faith; Signs and wonders are temporary, and answer a purpose for an occasion; but both faith and the Word of the Lord are matters for all time.
Our Lord did not in the case before us put in a personal appearance, but spoke, and it was done; and this he does in our own day.

1. This is coming back to the original form of working in creation.

• It is apparently a greater miracle than working by visible presence; at any rate, the means are less seen.

2. This method suits true humility. We do not demand signs and wonders; the Word is enough for us (Luke 7:7).
3. This pleases great faith; for the Word is faith's chosen manifestation of God. It rejoices more in the Word than in all things visible (Ps. 119:162).
4. This is perfectly reasonable. Should not a word of command from God be enough? Mark the centurion's reasoning (Matt. 8:9).
5. This is sure to succeed. Who can resist the divine fiat? In our own case, all we need is a word from the, Lord.
6. This must be confidently relied on for others. Let us use the Word, and pray the Lord to make it his own word.

Henceforth, let us go forward in his name, relying upon his Word!

Insertions

Had the centurion's roof been heaven itself, it could not have been worthy to be come under of him whose word was almighty, and who was the Almighty Word of his Father. Such is Christ confessed to be by him that says, "only say the word." None but a divine power is unlimited: neither has faith any other bounds than God himself. There needs no footing to remove mountains, or devils, but a word. Do but say the word, O Savior, my sin shall be remitted, my soul shall be healed, my body shall be raised from dust, and both soul and body shall be glorified. —Bishop Hall

"I have been informed," says Hervey, "that when the Elector of Hanover was declared by the Parliament of Great Britain successor to the vacant throne, several persons of distinction waited upon his Highness, to make timely application for valuable preferments. Several requests of this nature were granted, and confirmed by a kind of promissory note. One gentleman solicited the Mastership of the Rolls. Being indulged in his desire, he was offered the same confirmation which had been vouchsafed to other successful petitioners; upon which he seemed to be overcome by grateful confusion and surprise, and begged that he might not put the royal donor to such unnecessary trouble, protesting that he looked upon His Highness's word as the best ratification of his suit. With this compliment the Elector was not a little pleased. 'This gentleman,' he said, 'treats me like a king; and, whoever is disappointed, he shall certainly be gratified.'"

Our Lord can cure either by coming or by speaking. Let us not dictate to him the way in which he shall bless us. If we were permitted a choice, we ought not to select that method which makes most show, but that in which there is least to be seen and heard, yet most to be admired. Comparatively, signs and wonders show less of him than his bare Word, which he has magnified above all his name. Marvels dazzle, but the Word enlightens. That faith which sees least, sees most, and that which has no eyes at all for the visible has a thousand eyes for the invisible. Lord, come in thy glory, and bless me, if such be thy will; but if thou wilt stay where thou art, and bless me only through thy will and Word, I will be as well content, and even more so if this method the more honors thee! —C. H. S.
Charles Hadden Spurgeon

133. 祢的話已足夠我

「耶穌說，我去醫治他。」——馬太福音 8:7
「只要你說一句話，我的僕人就必好了。」—— 路加福音 7:7 （7我也自以為不配去見你，只要你說一句話，我的僕人就必好了。 ）
那位關心百姓屬靈福祉、為他們建造會堂的百夫長，也同樣有一顆憐憫病人的心。
公眾的慷慨若能由家庭中的仁慈所支持，實在美好。這僕人是他的孩子般的人，也許還是他的奴僕；但他卻十分珍愛他。好主人造就好僕人。當不同階層彼此同情聯合，是何等美好：軍官與侍從在愛中相連。
主人以尋求幫助來表達他的愛。心與手應當並行；我們不可只在言語上愛人。跟隨耶穌的人應當隨時準備幫助一切病人，而醫治仍然應與向耶穌的禱告連在一起，這是何等美好。
請注意百夫長信心逐步顯明，與耶穌能力逐步彰顯的過程：

• 百夫長先差長老來請求「來醫治他」；耶穌說要來醫治。
• 後來百夫長親自來，只求「一句話」；耶穌便說話，事情就成了。
  

我們在這段經文中看見一個身體界的神蹟，也因此學到我們主耶穌在屬靈世界中能成就何等大事。
讓我們效法百夫長，為他人來到耶穌面前祈求。

一、基督完全的樂意

1. 祂沒有與猶太長老辯論，也沒有指出他們所說「他配得」的軟弱（路7:4-5  4他們到了耶穌那裏，就切切地求他說：「你給他行這事是他所配得的； 5因為他愛我們的百姓，給我們建造會堂。」）。
2. 祂欣然應允請求，雖然祂其實無須親自前往。「耶穌就和他們同去。」（路7:6 6耶穌就和他們同去。離那家不遠，百夫長託幾個朋友去見耶穌，對他說：「主啊！不要勞動；因你到我舍下，我不敢當。）
3. 當百夫長改變方式時，祂沒有提出質疑，雖然祂已在路上。
4. 祂沒有懷疑這善人的動機；祂洞察其心，看見真實的謙卑。
5. 祂不反感將自己比作一位小軍官。我們的主從不吹毛求疵，祂明白我們的意思。
6. 祂立即接納百夫長的禱告與信心，照所求賜下恩典。

主對罪人的愛、祂忘卻自己、祂樂意使我們得益、祂渴望完成自己的使命，都應當鼓勵我們為自己與他人向祂禱告。

二、基督自覺的能力

1. 祂不被病情難倒。這僕人既癱瘓又受痛苦，病況罕見；但無論病症如何，主說：「我去醫治他。」
2. 祂不因病勢危急而遲疑；即便聽說他已癱倒在床，完全無力。
3. 祂將醫治視為理所當然之事。祂的到來必然帶來醫治：「來醫治。」
4. 祂看方法為次要。

• 祂可以來，也可以不來；只需「說一句話」，結果都一樣。

5. 祂對百夫長的信心感到驚奇，勝於對醫治本身。全能的恩典行動時從容威嚴；我們焦慮煩躁，主卻不然。讓我們因此得著盼望。

三、基督永存的方法

祂慣常藉著祂的話，透過信心來醫治。神蹟奇事是暫時的，為特定時刻與目的；但信心與主的話語，卻是永遠的原則。
在此事上，主並未親自到場，而是說話，事情就成了；今日祂仍如此行。

1. 這是回到創造時原初的方式

• 神說有就有。

2. 這方法合乎真正的謙卑。我們不求神蹟奇事；主的話已足夠（路7:7 7我也自以為不配去見你，只要你說一句話，我的僕人就必好了。）。
3. 這討大信心的喜悅；因為信心所喜愛的，正是神在話語中的彰顯。它在主的話中歡喜，勝於一切可見之物（詩119:162 162我喜愛你的話，好像人得了許多擄物。）。
4. 這極其合理。神的一句命令豈不夠嗎？請看百夫長的推理（太8:9 9因為我在人的權下，也有兵在我以下；對這個說『去！』他就去；對那個說『來！』他就來；對我的僕人說『你做這事！』他就去做。」）。
5. 這必定成功。誰能抵擋神的命令？在我們自身的情況中，我們所需的，只是主的一句話。
6. 這也當為他人所倚靠。讓我們運用主的話，並禱告求主使其成為祂自己的話。

因此，讓我們奉祂的名往前行，單單倚靠祂的話！

插語

若百夫長的屋頂是天本身，也不足以配得那位全能之言者的臨到；祂乃是父神的全能之道。當人說「只要說一句話」時，便承認基督如此的本質。唯有神性的能力是無限的；信心的界限也唯獨是神自己。移山、逐鬼，只需一句話。救主啊，只要你說一句話，我的罪便得赦免，我的靈魂便得醫治，我的身體必從塵土中復活，靈與體都得榮耀——畢曉普·霍爾

赫維記載：當漢諾威選侯被英國國會宣告為王位繼承人時，許多貴族前去求官職。有一人請求掌管文書檔案之職。得蒙允許後，有人要給他一紙承諾書，他卻婉拒，說殿下的話語本身就是最佳憑據。選侯甚為喜悅，說：「這人待我如君王；無論他人如何，他必得所求。」

我們的主或來或說，都能醫治。讓我們不要規定祂祝福我們的方式。若可選擇，我們不當挑選最顯眼的方法，而應選那最少外在表現、卻最彰顯祂榮耀的方式。相較之下，神蹟奇事所顯明的，反不及祂單單的話語；祂已將自己的話高舉，超過祂的名。奇事使人目眩，話語卻使人得光照。 那看見最少的信心，實則看見最多；那對可見之物毫無眼光的信心，對不可見之物卻有千眼。主啊，若你願意，親自來以榮耀祝福我；但若你仍在天上，只藉你的旨意與話語祝福我，我也心滿意足，甚至更加歡喜——若這方式更尊榮你！——查爾斯·哈登·司布真

134. A Man Named Matthew

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, follow me. And he arose, and followed him. Matthew 9:9
MATTHEW is here writing about himself. Note his modesty in the expression "a man, named Matthew," and in his omission of the fact that the feast mentioned in verse 10 was held in his own house. The story is placed immediately after a miracle, as if to hint that Matthew's conversion was a miracle.
There are points of similarity between the miracle and the conversion.
Matthew was spiritually palsied by his sins, and his money-making; hence he needed the divine command, "Arise, and walk."
There may be points of likeness also between Matthew's personal story and our own. These may be profitably considered.

I. HIS CALL SEEMED ACCIDENTAL AND UNLIKELY.

• Jesus had often been at Capernaum, which he had selected to be "his own city"; and yet Matthew remained unsaved. Was it likely that he would now be called? Had not his day of grace closed?
• Jesus was about other business; for we read, "as Jesus passed forth from thence." Would he now be likely to call Matthew?
• Jesus left many other persons uncalled; was it not highly probable that the tax-gatherer would be passed by?
• Yet Jesus called to himself this "man, named Matthew," while many another man had no such special call.
• "He saw a man, named Matthew," for he foresaw him.
• He knew him, for he foreknew him.

In all which there is a parallel between Matthew and ourselves.

II. HIS CALL WAS ALTOGETHER UNTHOUGHT OF AND UNSOUGHT.

1. He was in a degrading business. None but the lowest of the Jews would care to gather taxes for the Roman conqueror. His discipleship would bring no honor to the Lord Jesus.
2. He was in an ensnaring business. The publicans usually made a personal profit by extorting more than was due. He was not paying away, but sitting "at the receipt of custom; and this is a pleasing exercise. " Money is bird-lime to the soul.
3. He would not have dared to follow Jesus even if he had wished to do so. He felt himself to be too unworthy.
4. He would have been repulsed by the other disciples had he proposed to come without the Lord's open invitation.
5. He made no sign in the direction of Jesus. No prayer was offered by him, nor wish expressed towards better things.

The call was of pure grace, as it is written, "I am found of them that sought me not."

III. HIS CALL WAS GIVEN BY THE LORD, WITH FULL KNOWLEDGE OF HIM.

Jesus "saw a man, named Matthew," and called him.

1. He saw all the evil that had been in him, and was yet there.
2. He saw his adaptation for holy service, as a recorder and penman.
3. He saw all that he meant to make of him.
4. He saw in him his chosen, his redeemed, his convert, his disciple, his apostle, his biographer.

The Lord calls as he pleases, but he sees what he is doing. Sovereignty is not blind; but acts with boundless wisdom.

IV. HIS CALL WAS GRACIOUSLY CONDESCENDING.

• The Lord called "a man, named Matthew,"—that was his best.
• He was a publican—that may not have been his worst.
• He allowed such a sinner to be his personal attendant; yea, called him to that honor, saying; "Follow me"
• He allowed him to do this immediately, without putting him into quarantine. He was to follow the Lord there and then.

V. HIS CALL WAS SUBLIMELY SIMPLE.

1. Few were the words: "Follow me."

• It is very tersely recorded," He saw. . , he saith. . , he arose."

2. Clear was the direction: "Follow me."
3. Personal was the address: "He saith unto him."
4. Royal was the command: "He saith."

VI. HIS CALL WAS IMMEDIATELY EFFECTUAL.

1. Matthew followed at once. "He arose and followed him."
2. He followed spiritually as well as literally. He became a sincere, devout, earnest, intelligent disciple.
3. He followed wholly: bringing his voice and his pen with him.
4. He followed growingly, more and more.
5. He followed ever after, never deserting his Leader.

What a call was this! None could have given it but the Lord.

VII. HIS CALL WAS A DOOR OF HOPE FOR OTHERS.

1. His salvation encouraged other publicans to come to Jesus.
2. His open house gave opportunity to his friends to hear Jesus.
3. His personal ministry brought others to the Savior.
4. His written gospel has convinced many, and will always do so.

Are you up to your neck in business? Are you "sitting at the receipt of custom?" Yet may a call come to you at once. It does come.
Hear it attentively, rise earnestly, and respond immediately.

Good Words

God often calls men in strange places. Not in the house of prayer, not under the preaching of the Word; but when all these things have been absent, and all surrounding circumstances have seemed most adverse to the work of grace, that grace has put forth its power. The tavern, the theater, the ballroom, the gaming-house, the race-course, and other similar haunts of worldliness and sin, have sometimes been the scenes of God's converting grace. As an old writer says: "Our calling is uncertain in respect of place, for God calls some from their ships, and some from their shops; some from under the hedges, and others from the market; so that, if a man can but make out unto his own soul that he is certainly called, the time when and the place where matter little."
How I now loved those words that spake of a Christian's calling! As when the Lord said to one, "Follow me"; and to another, "Come after me." Oh! thought I, that he would say so to me: how gladly would I run after him! I could seldom read of any that Christ did call, but I presently wished, "Would I had been in their clothes! Would I had been born Peter, or John!" I often thought, "Would I had heard him when he called them, how would I have cried, 'O Lord, call me also!"' But I feared he would not call me. —John Bunyan

We read in classic story how the lyre of Orpheus enchanted with its music, not only the wild beasts, but the very trees and rocks upon Olympus, so that they moved from their places to follow him; so Christ, our heavenly Orpheus, with the music of his gracious speech, draws after him those less susceptible to benign influences than beasts and trees and stones, even poor, hardened, senseless, sinful souls. Let him but strike his golden harp, and whisper in thy heart, "Come, follow me," and thou, like another Matthew, shalt be won.
Charles Hadden Spurgeon

134. 一個名叫馬太的人

「耶穌從那裡往前走，看見一個人，名叫馬太，坐在稅關上，就對他說：『你跟從我來。』他就起來跟從了耶穌。」——馬太福音 9:9
馬太在這裡是寫他自己。請注意他的謙遜——他只說「一個人，名叫馬太」，並且沒有提到第10節所說的那場筵席其實是在他自己的家中舉行。這段記載緊接著一個神蹟，彷彿暗示：馬太的悔改本身就是一個神蹟。
這神蹟與悔改之間確實有相似之處。
馬太因罪與貪財在屬靈上癱瘓了，因此他需要那屬天的命令：「起來行走。」
他個人的經歷也許與我們有許多相似之處，值得我們深思。

一、他的呼召似乎偶然且不太可能

• 耶穌常在迦百農，那裡被稱為祂「自己的城」；然而馬太仍未得救。如今他還可能被呼召嗎？他的恩典之日是否已經過去了？
• 耶穌當時正忙於別的事，因為經上說：「耶穌從那裡往前走。」祂此時會呼召馬太嗎？
• 耶穌讓許多人未被呼召，稅吏豈不是更可能被忽略？
• 然而，耶穌卻呼召了這「一個人，名叫馬太」，而許多人卻沒有這樣特別的呼召。
• 「祂看見一個人，名叫馬太」——因祂預見他。
• 祂認識他，因祂早已揀選他。

在這一切上，馬太與我們何其相似。

二、他的呼召完全出乎意料，也未曾尋求

1. 他從事卑賤的職業。只有最低等的猶太人才願意替羅馬征服者收稅。他作門徒不會為主耶穌增添榮耀。
2. 他從事的是充滿誘惑的行業。稅吏常藉著多收稅款中飽私囊。他不是付錢出去，而是「坐在稅關上」收錢——這是令人愉悅的事。金錢是黏住靈魂的鳥膠。
3. 即使他願意，他也不敢跟從耶穌；他覺得自己太不配。
4. 若沒有主明確的邀請，他若自行提出，必會被其他門徒拒絕。
5. 他沒有向耶穌表現任何意向，沒有禱告，也沒有表達追求更美善之事的願望。

這呼召完全出於恩典，正如經上所說：「沒有尋找我的，我叫他們遇見。」

三、他的呼召是在主完全認識他的情況下發出的

耶穌「看見一個人，名叫馬太」，並呼召他。

1. 祂看見他所有過去與現在的罪惡。
2. 祂看見他適合聖工的一面——作記錄者與筆錄者。
3. 祂看見祂將來要塑造他成為何等樣的人。
4. 祂看見他是祂所揀選、所救贖、所改變、所呼召的門徒、使徒與福音書作者。

主隨己意呼召，但祂清楚知道自己在做什麼。主權並非盲目，而是滿有無限智慧。

四、他的呼召充滿恩慈的俯就

• 主呼召「一個人，名叫馬太」——這已是他最好的身分。
• 他是稅吏——那未必是他最壞的。
• 主竟允許這樣的罪人作祂親身的跟隨者，並賜他這榮耀，說：「跟從我。」
• 祂允許他立刻跟從，沒有隔離觀察期；他當下就跟從主。

五、他的呼召崇高而簡單

1. 話語極少：「跟從我。」
   

• 經文簡潔地記錄：「祂看見……祂說……他起來……」

2. 指令清楚：「跟從我。」
3. 呼召個人化：「祂對他說。」
4. 命令帶著君王權柄：「祂說。」

六、他的呼召立刻產生果效

1. 馬太立刻跟從：「他就起來跟從了祂。」
2. 他在屬靈上跟從，也在實際行動上跟從，成為真誠、敬虔、熱切、明智的門徒。
3. 他完全跟從，帶著他的聲音與筆一起。
4. 他漸進地跟從，越來越深。
5. 他終身跟從，從未離棄他的主。

這是何等的呼召！唯有主能發出這樣的呼召。

七、他的呼召成為他人的盼望之門

1. 他的得救鼓勵其他稅吏來到耶穌面前。
2. 他敞開家門，讓朋友有機會聽見主。
3. 他的個人事奉領人歸主。
4. 他所寫的福音書已說服無數人，並將繼續如此。

你是否忙於生意？是否「坐在稅關上」？
呼召仍可能臨到你——甚至此刻。
請仔細聽，迫切起來，立即回應。

附錄

神常在奇特的地方呼召人。不是在禱告的殿中，不是在聽道之下；反倒是在這一切都缺乏的時候，在四周環境似乎最不利於恩典工作的情況下，那恩典卻彰顯了它的大能。酒館、劇院、舞廳、賭場、賽馬場，以及其他類似屬世與罪惡的場所，有時竟成為神使人悔改之恩典的現場。 正如一位古老作者所說：「我們蒙召在地點上是不確定的，因為神有人是從船上呼召，有人是從店鋪呼召；有人是在籬笆下，有人是在市集裡；因此，一個人若能向自己的靈魂確知他確實蒙了呼召，那麼時間何時、地點何處，便都無關緊要。」 我如今何等喜愛那些提到基督徒蒙召的話語！例如主對一人說：「跟從我」；又對另一人說：「來跟隨我。」啊！我心想，若祂也如此對我說，我將何等歡喜奔向祂！我每逢讀到基督呼召人的記載，便立刻盼望：「但願我在他們的處境中！但願我生為彼得或約翰！」我常想：「若我曾聽見祂呼召他們時，我將如何呼喊：『主啊，也呼召我吧！』」然而我卻害怕祂不會呼召我。 ——約翰本仁 John Bunyan

我們在古典故事中讀到，奧菲斯的里拉琴以其音樂施展魔力，不僅吸引野獸，甚至連奧林匹斯山上的樹木與岩石也被吸引，離開原處跟隨他；同樣地，基督——我們屬天的奧菲斯——以祂恩慈話語的樂音，吸引那些比野獸、樹木與石頭更難受良善影響之人，就是那些可憐、剛硬、麻木、犯罪的靈魂。只要祂撥動祂的金琴，在你心中輕聲說：「來，跟從我」，你也必像另一個馬太一樣，被祂贏得。 ——查爾斯·哈登·司布真

135. A Portrait of Jesus

He was moved with compassion on them. Matthew 9:36
THE expression is very strong (eorn tayxvtoOrn). All that was within him was stirred by the sight which he beheld. He was full of emotion, and showed it in his whole person.
His yearning compassions gathered around (nept) the people.

• Exhibit the picture of Jesus under strong emotion.
• This is a portrait of him as he appeared on many occasions.
• Indeed, the words before us might sum up his entire life.

Let us behold his compassion as manifested in—

I. THE GREAT TRANSACTIONS OF HIS LIFE.

1. The Eternal Covenant, in its conception, arranging, provisions, etc., is full of compassion to men.
2. The Incarnation of our Lord shows matchless compassion.
3. His living in the flesh among men declares it.
4. His bearing the death penalty is the highest fruit of it.
5. His intercession for sinners proves its continuance.

This is a wide subject. In every act of his grace the Lord of love manifests tender pity to men.

II. THE SPECIAL INSTANCES RECORDED BY THE EVANGELISTS.

l. In Matthew 15:32, we see a fainting crowd, hungry, etc.

• A crowd is a sad sight: a crowd, when faint, is far more so.
• Such crowds are perishing in our cities today.

2. In Matthew 14:14, the sick are most prominent in the throng.

• Jesus lived in a vast hospital, himself suffering, as well as healing, the diseases of men.
• None can tell how deep is his pity for suffering humanity.

3. In the case mentioned in the text, he saw an ignorant, neglected, perishing crowd.

• The sorrows, dangers, and sins of spiritual ignorance are great.
• The Lord Jesus is the Shepherd of the unshepherded.

4. In Matthew 20:34, we see the blind. Jesus pities spiritual blindness.

• Dwell upon the interesting details of the two blind men.

5. In Mark 1:41, we see the leper. Christ pities sin-polluted men.

• Jesus compassionated the man who said "If thou wilt, thou canst.

6. In Mark 5:19, we have the demoniac. Jesus pities tempted souls.

• The man out of whom he cast a legion of devils was to be dreaded, but the Lord gave him nothing but compassion.
• He pities rather than blames those sore vexed by the devil.

7. In Luke 7:13, we meet with the widow of Nain. The bereaved, the widow and fatherless are specially near to the heart of Jesus.

These instances should encourage similar cases to hope in our Lord.

III. THE FORESIGHTS OF COMPASSION.

Knowing our ignorance, needs, sorrows the Lord Jesus has provided beforehand for our wants:

1. The Bible for our guidance and comfort.
2. The minister to speak as man to man, tenderly, experimentally.
3. The Holy Spirit to comfort us, and help our infirmity, in prayer, etc.
4. The mercy-seat as our constant resort.
5. The promises to be our perpetual food.
6. The ordinances to help our memories, and make truth vivid to us. The whole system reveals a most compassionate Savior.

IV. OUR PERSONAL RECOLLECTIONS PROVE THIS COMPASSION. Let us remember how tenderly he dealt with us.

1. He tempered our convictions with intervals of hope.
2. He ended them ere they drove us to despair.
3. He has moderated our afflictions, and sustained us under them.
4. He has taught us, as we have been able to bear it. "I have many things to say unto you, but ye cannot bear them now."
5. He has put us to graduated tasks.
6. He has returned to us in love after our backslidings.

Let us trust in this divine mercifulness for ourselves. Let us commend it to those around us.Let us imitate it in dealing compassionately with our fellows.

Touches for the Portrait

The literal translation is "All his bowels were agitated, and trembled with sympathy and compassion." The ancients believed the bowels to be the seat of sympathy, or mercy. The Greek word used here to denote compassion is the most expressive that human language is capable of employing, insomuch that our version utterly fails to convey the vastness and fullness of the meaning of the original. —Dr. Cumming

Compare the impression produced upon Xerxes by the sight of his enormous army. "His heart swelled within him at the sight of such a vast assemblage of human beings; but his feelings of pride and pleasure soon gave way to sadness, and he burst into tears at the reflection that in a hundred years not one of them would be alive."

How a tender-hearted mother would plead with a judge for her child ready to be condemned! Oh, how would her bowels work; how would her tears trickle down; what weeping rhetoric would she use to the judge for mercy! Thus, the Lord Jesus is full of sympathy and tenderness (Heb. 2:17), that he might be a merciful High Priest Though he hath left his passion, yet not his compassion. An ordinary lawyer is not affected with the cause he pleads, nor doth he care which way it goes; profit makes him plead, not affection. But Christ intercedes feelingly; and that which makes him intercede with affection is, it is his own cause which he pleads in the cause of his people. —Thomas Watson

"Five hundred millions of souls," exclaimed a missionary (many years ago), "are represented as being unenlightened! I cannot, if I would, give up the idea of being a missionary, while I reflect upon this vast number of my fellow-sinners, who are perishing for lack of knowledge. 'Five hundred millions' intrudes itself upon my mind wherever I go, and however I am employed. When I go to bed, it is the last thing that recurs to my memory; if I awake in the night, it is to meditate on it alone; and in the morning it is generally the first thing that occupies my thoughts."

We may suppose that there was nothing in the external appearance of these multitudes which, to the common eye, would indicate their sad condition. We may suppose that they were "well-fed and well-clad," and that their hearts, under the influence of numbers, as is generally the case, were buoyant with pleasurable excitement; that good humor sunned their countenances, and enlivened their talk, and that–both to themselves, and to the ordinary spectator–they were a happy folk. But he, who seeth not as man seeth, looked down through the superficial stream of pleasurable excitement which now flowed and sparkled, and saw—What? Intellect enslaved, reason blinded, moral faculties benumbed, souls faint and lost, "scattered abroad as sheep having no shepherd." —David Thomas

Charles Hadden Spurgeon

135. 耶穌的肖像

「祂看見許多的人，就憐憫他們。」——馬太福音 9:36 (36他看見許多的人，就憐憫他們；因為他們困苦流離，如同羊沒有牧人一般。)
這個表達極為強烈。祂裡面的一切，都因所見之景而被攪動。祂滿有情感，並且在整個人身上表露出來。
祂熱切的憐憫環繞著眾人。

• 讓我們描繪一幅在強烈情感中的耶穌之像。
• 這是祂在許多場合中所呈現的形象。
• 事實上，我們面前這句話，幾乎可以總結祂的一生。
  
  讓我們思想祂的憐憫如何顯明於——

一、祂生命中的重大行動

1. 永恆之約，在其構想、安排、供應等方面，都充滿對人的憐憫。
2. 主的道成肉身顯出無與倫比的憐憫。
3. 祂在肉身中與人同住，宣告了這憐憫。
4. 祂承擔死刑，是憐憫最高的果實。
5. 祂為罪人代求，證明這憐憫仍在延續。

這是一個廣大的題目。在祂一切恩典的作為中，這位愛之主都向人顯出溫柔的憐憫。

二、福音書所記載的特別實例

1. 在馬太福音15:32 (32耶穌叫門徒來，說：「我憐憫這眾人；因為他們同我在這裏已經三天，也沒有吃的了。我不願意叫他們餓着回去，恐怕在路上困乏。」)，我們看見一群飢餓、將要昏倒的群眾。
   

• 群眾本已是令人憂傷的景象；飢餓昏倒的群眾更令人心痛。
• 今日在我們的城市中，也有這樣將要滅亡的人群。

2. 在馬太福音14:14 (14耶穌出來，見有許多的人，就憐憫他們，治好了他們的病人。)，病人在群眾中特別顯著。

• 耶穌生活在一所廣大的醫院中，祂自己承擔人的疾病，也醫治人的疾病。
• 無人能測度祂對受苦人類之憐憫何等深厚。

3. 在本文所提之處，祂看見一群無知、被忽略、將要滅亡的人。
   

• 屬靈無知所帶來的憂傷、危險與罪極為重大。
• 主耶穌是那些沒有牧人的人的牧者。

4. 在馬太福音20:34 (34耶穌就動了慈心，把他們的眼睛一摸，他們立刻看見，就跟從了耶穌。)，我們看見瞎子。耶穌憐憫屬靈的瞎眼。

• 可細想那兩個瞎子的動人細節。

5. 在馬可福音1:41 ( 41耶穌動了慈心，就伸手摸他，說：「我肯，你潔淨了吧！」)，我們看見麻瘋病人。基督憐憫被罪玷污的人。

• 耶穌憐憫那說「你若肯，必能」的人。

6. 在馬可福音5:19 (19耶穌不許，卻對他說：「你回家去，到你的親屬那裏，將主為你所做的是何等大的事，是怎樣憐憫你，都告訴他們。」 )，我們看見被鬼附的人。耶穌憐憫受試探的靈魂。

• 那被趕出一群鬼的人原本令人畏懼，但主給他的只有憐憫。
• 對於那些被魔鬼重重困擾的人，祂憐憫多於責備。

7. 在路加福音7:13 (13主看見那寡婦，就憐憫她，對她說：「不要哭！」)，我們遇見拿因城的寡婦。
   喪親者、寡婦與孤兒，特別貼近耶穌的心。

這些例子應當鼓勵類似處境的人，在我們的主裡懷抱盼望。

三、憐憫的預見

主耶穌既知道我們的無知、需要與憂傷，便預先為我們的缺乏作了預備：

1. 聖經——作我們的引導與安慰。
2. 傳道人——以人對人、溫柔而有經歷地說話。
3. 聖靈——在禱告中安慰我們，幫助我們的軟弱。
4. 施恩座——作我們常常來到之處。
5. 應許——作我們不斷的食糧。
6. 聖禮——幫助我們記憶，使真理在我們心中鮮明。

整個救恩體系都顯明一位極其憐憫的救主。

四、我們個人的回憶也證明這憐憫

讓我們回想祂如何溫柔地對待我們：

1. 祂在責備我們時，間以盼望。
2. 祂在我們將要絕望之前止住那定罪之感。
3. 祂調節我們的苦難，並在其中扶持我們。
4. 祂按我們所能承受的教導我們。
   「我還有好些事要告訴你們，但你們現在擔當不了。」
5. 祂給我們分階段的任務。
6. 在我們退後之後，祂仍以愛回到我們身邊。

讓我們為自己信靠這神聖的慈憐；也將這憐憫薦給我們周圍的人。並且在對待他人時，效法這憐憫。

肖像的筆觸

這句話的字面意思是：「祂內臟震動，因同情與憐憫而顫動。」古人認為內臟是憐憫的所在。這裡用來表達憐憫的希臘字，是人類語言所能使用中最強烈的字；我們的譯本遠不能完全表達原文的深度與豐富。
——Dr. Cumming

對比波斯王薛西斯觀看自己龐大軍隊時的感受。他先因人數眾多而心中膨脹，但很快由驕傲轉為悲傷，想到百年之內這些人將無一存活，便流下眼淚。

一位慈母如何為將被定罪的孩子向法官懇求！她的內心如何翻騰，眼淚如何流下，她又會用何等動人的言辭求憐憫！同樣，主耶穌滿有同情與溫柔（來2:17 17所以，他凡事該與他的弟兄相同，為要在神的事上成為慈悲忠信的大祭司，為百姓的罪獻上挽回祭。），成為慈悲忠信的大祭司。祂雖已離開受苦，卻未離開憐憫。普通律師為利而辯，並不在乎案件結果；但基督帶著情感代求，因為祂為祂百姓所辯的，乃是祂自己的事。
——Thomas Watson

一位宣教士多年前喊道：「五億靈魂被描述為未得光照！當我思想這龐大的同罪之人，因無知而滅亡，我不能放棄作宣教士的心志。」無論他走到哪裡，或從事何事，「五億」這數字總浮現在腦中；睡前最後所思，夜醒所念，清晨第一個念頭，都是這件事。

在一般人看來，這些群眾外表並無顯出悲慘之狀。他們或許「衣食無缺」，在人群影響下心情高昂，面帶笑容，談笑風生；對他們自己與旁觀者而言，他們似乎是快樂的人。但那位不像人看人的主，透過表面的歡樂波光，看見了什麼？理智受奴役，理性被蒙蔽，道德能力麻木，靈魂困乏失喪，「如同羊沒有牧人一般。」
——David Thomas
——C. H. S.

136. Learn in Private What to Teach in Public
What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. Matthew 10:27
USEFULNESS is the great desire of our souls if we are disciples of Jesus. We believe that it will most surely be attained by our making known the gospel. We have full faith in "the foolishness of preaching."
We feel that we have need to receive that gospel personally from the Lord himself, or we shall not know it so as to use it aright.
We must not run till we are prepared. This verse describes, and by implication promises, the needful preparation of heart. Our Lord will speak in our ear: he will commune with us in solitude.

I. AN INVALUABLE PRIVILEGE. The disciple is associated very nearly with his Lord, and received into closest fellowship with him.

We see before us three important matters.
1. We are permitted to realize our Lord's presence with us personally.

• He is still on speaking terms with us: still is he our Companion in the night, our Friend in solitude.

2. We are enabled to feel his word as spoken to us.

• Immediately: "I tell you. " Personal contact.
• Forcefully: "in the ear. " Not as thundered from Sinai, but as whispered by "a still, small voice." Still, very effectually.

3. We are privileged to receive such communications again and again: "I tell you. . , ye hear."

• We need precept upon precept, line upon line.
• Our Lord is willing to manifest himself to his own day by day.
• We shall be wise to make occasions for hearing his voice in solitude, meditation, prayer, communion, etc.
• We shall do well to use occasions of the Lord's own making such as the Sabbath, sickness, the night-watches, etc.
• We need for a thousand reasons this private tuition, this personal communication with our Commander-in-chief.

II. A PREPARATORY PROCESS. We do not rightly perceive what we have to make known till Jesus personally imparts his holy teaching to our inmost hearts.
We see by reason of personal contact with our Lord:
1. Truth in its personality; living, acting, feeling; for he is "the way, the truth, and the life." Truth is no theory or phantom in Christ. Substantial truth is spoken by him.
2. Truth in its purity is found in him, in his written teaching, and in that which he speaks to the heart. Truth from man is mixed and adulterated; from Jesus it is unalloyed.
3. Truth in its proportions; he teaches all truth, in its true relations. Christ is no caricaturist, partisan, or politician.
4. Truth in its power. It comes strikingly, persuasively, convincingly, omnipotently from him. It quickens, and sustains.
5. Truth in its spirit. His words are spirit, life, love.
6. Truth in its certainty. "Verily, verily," is his motto.
7. Truth in its joyfulness. He speaks delight unto the soul. The truth in Jesus is glad tidings.

See the advantage of studying in Christ's College.

III. THE CONSEQUENT PROCLAMATION. What Jesus has told us alone in the dark we are to tell out openly in the light.
Courting publicity, we are to preach "upon the housetops. "
What is this message which we have heard in the ear?
We bear our willing witness that—

1. There is peace in the blood of Jesus.
2. There is sanctifying power in his Holy Spirit.
3. There is rest in faith in our Lord and God.
4 There is safety in conformity to our great Exemplar.
5. There is joy in nearness to Jesus our Lord.

As we hear more we will tell more.
Oh, that men would receive our earnest testimony!
Will not you receive it who hear us at this present hour?

Private Pencillings

Claus Hames, one of the most useful preachers in Germany, once met a friend to whom he told how many times daily he was obliged to speak. His friend presently asked, "But, Friend Hames, if thou hast so much to say, when art thou still? And when does the Spirit of God speak to thee?" That simple question so impressed Hames that he resolved from that time to devote a portion of each day to retirement and silent study.

"How is it?" said a Christian man to his companion, as they were both returning from hearing the saintly Bramwell, "How is it that Brother Bramwell always tells us so much that is new?" The companion answered, "Brother Bramwell lives so near the gates of heaven that he hears a great many things which the rest of us do not get near enough to hear. " — J. H. Hitchens

Of a certain preacher it was said: "He preaches as if Jesus Christ were at his side. Don't you see how every now and then he turns around as if he were saying, 'Lord Jesus, what shall I say next?'"
Take my lips, and let them be
Filled with messages from thee. — F. R. Havergal.

Then sorrow touched by thee grows light,
With more than rapture's ray;
As darkness shows us worlds of light
We never saw by day.
— Thomas Moore

Men learn in suffering what they teach in song.
Possessors of divine truth are eager to spread it. "For;" as Carlyle says, "if new-got gold is said to burn the pockets till it be cast forth into circulation; much more may new-found truth."

A servant was desired by his master to carry a present of fish to a friend, and to do it as quickly as possible. In all haste the man seized a basket, and set out; but when he reached his journey's end he became a laughing-stock, for he had forgotten the fish: his basket was empty Teacher! Preacher! let not the like happen to thee.

Often in the South of France have I needed to have a fire lighted; but I have found little or no comfort from it when my wish has been granted. The dwellers in that mild region build their fireplaces so badly that all the heat goes up the chimney. No matter how big the blaze, the hearth only seems to warm itself. Thus many professors of our holy faith would seem to get grace, and light, and pious feeling for themselves only: their heat goes up their own chimney. What is told them in the dark they keep in the dark, and that which is spoken in their ear never blesses any other ear. — C. H. S.
Charles Hadden Spurgeon

136. 在暗中學習，在明處傳講

一、無價的特權

門徒與主極其親近，被帶入最親密的相交之中。
我們在此看見三件重要的事：

1. 我們得以親身經歷主與我們同在。
   

• 祂仍然與我們說話；在夜間祂是我們的同伴，在孤獨中祂是我們的朋友。

2. 我們能感受到祂的話是對我們說的。

• 直接地——「我告訴你們。」這是個人的接觸。
• 有力地——「在耳中。」不是如西奈山的雷聲轟鳴，乃是如「微小的聲音」輕聲細語；然而同樣極其有效。

3. 我們蒙恩可以一再領受這樣的交通。「我告訴你們……你們聽見。」
   

• 我們需要誡命加上誡命，律上加律。
• 我們的主樂意天天向屬祂的人顯現。
• 我們當智慧地製造機會，在孤單、默想、禱告、交通等時刻聆聽祂的聲音。
• 我們也當善用主親自安排的機會，如主日、疾病、夜間醒時等。
• 千百個理由使我們需要這樣的私下教導，這種與我們大元帥之間個人的交通。

二、預備的過程

除非耶穌親自把祂聖潔的教導傳入我們心靈深處，我們就不能真正明白自己當傳講的是什麼。
藉著與主親密的接觸，我們看見：

1. 真理的位格性。祂是「道路、真理、生命。」在基督裡，真理不是理論或幻影；祂所說的乃是實在的真理。
2. 真理的純淨性。在祂裡面，在祂書寫的教導裡，在祂向人心所說的話裡，都能找到純淨的真理。人的真理摻雜混亂；從耶穌而來的卻毫無雜質。
3. 真理的比例。祂教導一切真理，並且各按其正確關係。基督不是誇張者，不是偏黨之人，也不是政治家。
4. 真理的能力。從祂而來的真理帶著衝擊力、說服力、使人知罪的能力與全能。它使人甦醒，也托住人。
5. 真理的靈性。祂的話就是靈，就是生命，就是愛。
6. 真理的確定性。「我實實在在告訴你們」是祂的標誌。
7. 真理的喜樂。祂向靈魂說喜樂的話；在耶穌裡的真理乃是福音——好消息。

看哪，在基督的學院中學習是何等有益！

三、隨之而來的宣告

耶穌在暗中單獨告訴我們的，我們要在光中公開宣講。
我們應當勇於公開，在「房頂上」傳揚。
那麼，我們在耳中所聽見的信息是什麼呢？
我們甘心樂意作見證說：

1. 在耶穌的寶血裡有平安。
2. 在祂的聖靈裡有成聖的能力。
3. 在信靠我們的主與神裡有安息。
4. 效法我們偉大的榜樣有安全。
5. 親近我們的主耶穌有喜樂。

我們聽得越多，就傳得越多。
但願世人能接受我們懇切的見證！
此刻聽見的人啊，你豈不也願意接受嗎？

私人札記

德國一位極有用的傳道人 Claus Hames 曾告訴一位朋友，他每天需要講多少次話。朋友問他：「Hames 弟兄，你若有那麼多話要說，那你何時安靜呢？神的靈何時向你說話呢？」這個簡單的問題深深打動了他，使他立志每天撥出時間退隱與默讀。

一位基督徒聽完聖潔的 Bramwell 講道後問同伴：「為何 Bramwell 弟兄總是講出那麼多新的內容？」
同伴回答：「因為他住得離天堂的門太近，聽見許多我們走得不夠近而聽不見的事。」——J. H. Hitchens

有人這樣形容一位傳道人：「他講道時好像耶穌就在他身旁。你沒看見他常常轉身，好像在說：『主耶穌，我接下來該說什麼？』」
「求你使用我的口，
滿有從你而來的信息。」——F. R. Havergal

「憂傷若被你觸摸，便變得輕省，
比狂喜的光芒更明亮；
正如黑暗顯出光明的世界，
是白晝未曾看見的。」——Thomas Moore

人在苦難中學習，才在詩歌中教導。
得著神聖真理的人，必急於傳揚。正如 Carlyle 所說：「若新得的金子會燒灼口袋，直到被拿出來流通；那麼新發現的真理更是如此。」

有一個僕人奉命快快送一籃魚給朋友。他匆忙拿起籃子出門，到了目的地卻成了笑柄，因為他忘了把魚放進去——籃子是空的！教師啊！傳道人啊！切莫如此。

我在法國南部常需要生火，但那裡的人壁爐建得不好，熱氣全往煙囪跑。無論火多大，爐邊只暖自己。
許多信徒似乎也只為自己得恩典、亮光與敬虔的情感；他們的熱氣只往自己的煙囪跑。主在暗中告訴他們的仍留在暗中；在耳邊所聽見的，未曾祝福別人的耳朵。
——C. H. S.
Charles Haddon Spurgeon

137. The Numbered Hairs
But the very hairs of your head are all numbered. Matthew 10:30
How considerate of our fears is the Lord Jesus! He knew that his people would be persecuted, and he sought to cheer them.
In how sweet and homely a way he puts things! He deigns to speak about the hairs of our head. Here is a proverb, simple in words, but sublime in sense.
We think we see four things in this sentence.

I. FORE-ORDINATION. The text may be read, "have all been numbered." It is of the past as well as of the present.
1. Its extent. Predestination extends to everything.

• All the man; his being as a whole is foreknown. "In thy book all my members were written" (Ps. 139:16).
• All that concerns him is foreknown; even to his hair, which may be shorn from him without damage to life or health.
• All that he does; even the least and most casual thought, or act.
• All that he undergoes. This may affect his hair so as to change its color; but every hair blanched with sorrow is numbered.

2. Its source. The counting is done by the Lord.
3. Its lessons. Jesus mentions this fore-ordination for a purpose:

• To make us brave under trial.
• To teach us to be submissive.
• To help us to be hopeful.
• To induce us to be joyful.

4. Its influence. It ennobles us to be thus minutely predestinated.
If God arranges even our hairs, we are honored indeed.
To be the subject of a divine purpose of grace is glorious.

II. KNOWLEDGE. We are known so well as to have our hairs counted. Concerning this divine knowledge let us note—
1. Its character.

• Minute. "The very hairs of your head."
• Complete. The whole man, spirit, soul, and body, is thus most assuredly well known to the Omniscient Lord.
• Pre-eminent. God knows us better than we know ourselves, or than others know us; for neither we nor they have numbered the hairs of our head.
• Tender. Thus a mother values each hair of her darling's head.
• Sympathetic. God enters into those trials, those years, and those sicknesses which are registered in a man's hair.
• Constant. Not a hair falls from our head without God.

2. Its lessons.

• Concerning consecration, we are taught that our least precious parts are the Lord's and are included in the royal inventory. Let us not use even our hair for vanity.
• Concerning prayer. Our heavenly Father knoweth what things we have need of. We do not pray to inform him of our case.
• Concerning our circumstances. These are before the divine mind, be they little or great. Since trifling matters like our hairs are catalogued by Providence, we are assured that greater concerns are before the Father's eye.

III. VALUATION. The hairs of our head are counted because valued.
These were poor saints who were thus highly esteemed.
The numbering mentioned in the text suggests several questions.

• If each hair is valued, what must their heads be worth?
• What must their bodies be worth?
• What must their souls be worth?
• What must they have cost the Lord, their Redeemer?
• How can it be thought that he will lose one of them?
• Ought we not greatly to esteem them?
• Is it not our duty, our honor, our joy to seek after such of them as are not yet called by grace?

IV. PRESERVATION. The hairs of their head are all numbered, because they are to be preserved from all evil.

1. From the smallest real loss we are secured by promise. "There shall not a hair of your head perish" (Luke 21:18).
2. From persecution we shall be rescued. "Fear not them" (Matt. 10:28).
3. From accident. Nothing can harm us unless the Lord permits.
4. From necessity. You shall not die of hunger, or thirst, or nakedness. God win keep each hair of your head.
5. From sickness. It shah sanctify rather than injure you.
6. From death. In death we are not losers, but infinite gainers.

• Resurrection will restore the whole man.

Let us for ourselves trust, and not be afraid.
Let us set a high value upon souls, and feel an earnest love for them.

Pins

"Hairs" — of which ye yourselves are heedless. Who cares for the hairs once dragged out by a comb? A hair is a proverbial expression for an utter trifle. —John Albert Bengel

If God numbers their hairs, much more does he number their heads, and take care of their lives, their comforts, their souls. This intimates that God takes more care of them than they do of themselves. They who are solicitous to number their money, and goods, and cattle, yet were never careful to number their hairs, which fall, and are lost, and they never miss them: but God numbers the hairs of his people, and not a hair of their head shall perish (Luke 21:18). Not the least hurt shall be done them, but upon a valuable consideration: so precious to God are his saints, and their lives and deaths! —Matthew Henry

There are who sigh that no fond heart is theirs,
None loves them best–Oh! vain and selfish sigh!
Out of the bosom of His love He spares—
The Father spares the Son, for thee to die:
For thee He died–for thee He lives again:
O'er thee He watches in His boundless reign.
Thou art as much His care, as if beside
Nor man nor angel lived in Heaven or earth:
Thus sunbeams pour alike their glorious tide
To light up worlds, or wake an insect's mirth
They shine and shine with unexhausted store—
Thou art thy Savior's darling–seek no more.
—John Keble

An Italian martyr, in the sixteenth century, was most cruelly treated in the prisons of the Inquisition. His brother, who with great difficulty obtained an interview with him, was deeply affected by the sight of his sufferings. "My brother," said the prisoner," if you are a Christian, why do you distress yourself thus? Do you not know that a leaf cannot fall to the ground without the will of God? Comfort yourself in Christ Jesus, for the present troubles are not to be compared with the glory to come."

If pestilence stalk through the land, ye say "This is God's doing";
Is it not also his doing when an aphis creepeth on a rosebud?—
If an avalanche roll from its Alp, ye tremble at the will of Providence;
Is not that will concerned when the sear leaves fall from the poplar?
—Martin F. Tupper

Charles Hadden Spurgeon

137. 被數過的頭髮

一、預定（Fore-ordination）

這節經文也可以讀作：「都已被數過。」這既是過去的事，也是現在的事。

1. 其範圍：預定涵蓋一切。

• 整個人——他的存在整體都被預知。「我未成形的體質，你的眼早已看見；你所定的日子，我尚未度一日，你都寫在你的冊上了。」（詩139:16 16我未成形的體質，你的眼早已看見了；你所定的日子，我尚未度一日（或譯：我被造的肢體尚未有其一），你都寫在你的冊上了。）
• 一切與他有關的事——甚至頭髮，雖然剪去也不影響生命與健康。
• 他所做的一切——連最細微、最偶然的思想與行動。
• 他所經歷的一切——憂傷可能使頭髮變白，但每一根因愁苦而變白的頭髮都被數過。

2. 其來源：是主自己在數算。
3. 其教訓：耶穌提到這預定是有目的的：
   • 使我們在試煉中勇敢。
   • 教導我們順服。
   • 幫助我們存盼望。
   • 激勵我們喜樂。
4. 其影響：如此細緻的預定使我們尊貴。
   若神連我們的頭髮都安排，我們實在蒙尊榮。
   成為神恩典旨意的對象是何等榮耀！

二、全知（Knowledge）

我們被認識得如此透徹，甚至連頭髮都被數算。關於這神聖的知識，我們注意：

1. 其特性
   • 細微：「就是你們的頭髮。」
   • 完全：整個人——靈、魂、體——都完全被全知的主所認識。
   • 超越：神比我們更認識自己，也比他人更認識我們；因為我們或他人都未曾數過自己的頭髮。
   • 溫柔：如同母親珍視孩子的每一根頭髮。
   • 同情：神進入那些刻在頭髮上的年歲、試煉與疾病。
   • 持續：沒有一根頭髮脫落不在神的知曉中。
2. 其教訓
   1. 關於奉獻：我們最微不足道的部分也屬於主，都在祂的冊子中。連頭髮都不可用來虛榮。
   2. 關於禱告：我們禱告不是為了告訴神我們的情況；祂早已知道我們所需。
   3. 關於處境：無論大小事情，都在神眼前。既然連頭髮都被記錄，更大的事更在父神眼中。

三、估價（Valuation）

頭髮被數算，乃因被珍視。
這些是貧窮的聖徒，卻被如此看重。
經文的「數算」引出幾個問題：

• 若每一根頭髮都被珍視，那麼他們的頭何等寶貴？
• 他們的身體何等寶貴？
• 他們的靈魂何等寶貴？
• 他們在救贖主眼中值多少代價？
• 祂豈會失落其中一人？
• 我們豈不也當看重他們？
• 尋找那些尚未蒙恩召的人，豈不是我們的責任、榮耀與喜樂？

四、保守（Preservation）

頭髮被數算，因為要從一切災害中保守。

1. 免於真正的損失：「連一根頭髮也必不損壞。」（路21:18 18然而，你們連一根頭髮也必不損壞。）
2. 免於逼迫：「不要怕他們。」（太10:28 28那殺身體、不能殺靈魂的，不要怕他們；惟有能把身體和靈魂都滅在地獄裏的，正要怕他。）
3. 免於意外：若非主允許，無事能傷害我們。
4. 免於缺乏：不會因飢餓、口渴或赤身而滅亡。神必看顧。
5. 免於疾病：疾病將使你成聖，而非真正損害。
6. 免於死亡的損失：在死中我們不是失去，乃是得著無限的益處。
   

• 復活將恢復整個人。

讓我們信靠，不要懼怕。
讓我們高看靈魂，並為他們燃起懇切的愛。

札記（Pins）

「頭髮」——連你們自己都不在意的。誰會在乎被梳子扯下的一根頭髮？「一根頭髮」成了極微小之物的代名詞。——Bengel

若神數算他們的頭髮，更何況數算他們的頭，保守他們的生命、安慰與靈魂。這表明神比他們自己更看顧他們。人會數算錢財牲畜，卻不曾數算自己的頭髮；但神數算祂百姓的頭髮，連一根也不至滅亡。最小的傷害也必有貴重的旨意。神的聖徒何等寶貴！——Matthew Henry

詩句：
有人嘆息，說無人最愛他——
虛妄而自私的嘆息！
父神出於愛，為你捨了愛子；
為你而死，為你而活，
祂在無限國度中看顧你。
你被祂眷顧，如同天地間唯你一人。
——John Keble

一位十六世紀義大利殉道者在宗教裁判所監獄中受極大苦待。兄弟探望時傷心不已。殉道者說：「若你是基督徒，為何如此憂傷？一片葉子不經神旨意也不能落地。當在基督裡得安慰，今時的苦楚比起將來的榮耀算不得什麼。」

瘟疫流行 ，你說「這是神的作為」；
那玫瑰上的蚜蟲，豈不也是祂所許？
雪崩從山巔滾落，你戰慄於天意；
那楊樹落葉，豈不在祂旨意之中？
——Martin F. Tupper
—— C. H. S.
Charles Haddon Spurgeon

138. Cross-bearing
Ye that taketh not his cross, and followeth after me, is not worthy of me. Matthew 10:38
BEFORE his crucifixion, our Lord has a foresight of it, and does not hesitate to realize himself as bearing his cross.
With equal prescience he foresees each true disciple receiving and taking up his own personal cross. He sees none exempted.
Picture to the mind's eye a procession led by the cross-bearing Jesus, and made up of his cross-bearing train. This is not a pageant, but a real march of suffering. It reaches through all time.
The chief requirement of a disciple is to follow Jesus in all things, in cross-bearing as in all else.
Cross-bearing is trying, laborious, sorrowful, humiliating.
Cross-bearing is inevitable to the follower of Jesus. We are bound to take up our cross or give up all idea of being Christians.
Let us obediently inquire—

I. WHAT IS MY PECULIAR CROSS? "He that taketh not his cross."

1. It may be the giving up of certain pleasures or indulgences.
2. It may be the endurance of reproach and unkindness, or remaining in poverty and obscurity for the good of others.
3. It may be the suffering of losses and persecutions, for Christ's sake.
4. It certainly means the consecrating of all to Jesus: the bowing of my whole self beneath the blessed burden of service with which he honors me.
5. It also includes the endurance of my heavenly Father's will with patience, acquiescence, and thanksgiving.

My cross is well, wisely, kindly, and surely chosen for me by my Lord.
It is only meet that I should be made like my Lord in bearing it.

II. WHAT AM I TO DO WITH IT?. "Taketh . . . followeth after me. "

1. I am deliberately to take it up.

• Not to choose a cross, or pine after another form of trial.
• Not to make a cross, by petulance and obstinacy.
• Not to murmur at the cross appointed me.
• Not to despise it, by callous stoicism, or willful neglect of duty.
• Not to faint under it, fall beneath it, or run from it.

2. I am boldly to face it. It is only a wooden cross after all.
3. I am patiently to endure it, for I have only to carry it a little way.
4. I am cheerfully to resign myself to it, for my Lord appoints it.
5. I am obediently to follow Christ with it. What an honor and comfort to be treading in his steps! This is the essential point.

It is not enough to bear a cross, we must bear it after Jesus.
I ought to be thankful that I have only to bear it, and that it does not bear me. It is a royal burden, a sanctified burden, a sanctifying burden, a burden which gives communion with Christ.

III. WHAT SHOULD ENCOURAGE ME?

1. Necessity: I cannot be a disciple without cross-bearing.
2. Society: better men than I have carried it.
3. Love: Jesus bore a far heavier cross than mine.
4. Faith: grace will be given equal to the weight of the cross.
5. Hope: good to myself will result from my bearing this load.
6. Zeal: Jesus will be honored by my patient endurance.
7. Experience: I shall yet find pleasure in it, for it will produce in me much blessing. The cross is a fruitful tree.
8. Expectation: glory will be the reward of it. No cross, no crown.

Let not the ungodly fancy that theirs is a better lot: the Psalmist says, "many sorrows shall be to the wicked."
Let not the righteous dread the cross, for it will not crush them: it may be painted with iron colors by our fears, but it is not made of that heavy metal; we can bear it, and we will bear it right joyously.

Nails

When Alexander the Great marched through Persia, his way was stopped with ice and snow, insomuch that his soldiers, being tired out with hard marches, were discouraged, and would have gone no further, which he perceiving, dismounted his horse, and went on foot through the midst of them all, making himself a way with a pickax; whereat they all being ashamed, first his friends, then the captains of his army, and, last of all, the common soldiers, followed him. So should all men follow Christ their Savior, by that rough and unpleasant way of the cross that he hath traversed before them. He having drunk unto them in the cup of his passion, they are to pledge him when occasion is offered; he having left them an example of his suffering, they are to follow him in the selfsame steps of sorrow. —John Spencer

The cross is easier to him who takes it up than to him who drags it along. —J. E. Vaux

We are bid to take, not to make our cross. God in his providence will provide one for us. And we are bid to take it up; we hear nothing of laying it down. Our troubles and our lives live and die together. —W. Gurnall

Must Jesus bear the cross alone,
And all the church go free?
No, there's a cross for every one,
And there's a cross for me.
"No man," said Flavel, "hath a velvet cross."

As an old Yorkshire working man, a friend of mine, said, "Ah! it is blessed work cross-bearing when it's tied on with love." —Newman Hall
Welcome the cross of Christ, and bear it triumphantly; but see that it be indeed Christ's cross, and not thine own. —Wilcox

Christ's cross is the sweetest burden that ever I bore; it is such a burden as wings are to a bird, or sails to a ship, to carry me forward to my harbor. —Samuel Rutherford

Whatever the path is, Christ is there, and to be with him is joy enough for any creature, whether man or angel. He does not send us to walk in a dreary, desolate road. He does not say, "Go ye," pointing to a lonely way in which he is not to be found; he says, "Come after me," so that we need not take a single step where his footprints cannot be seen, and where his presence may not still be found. If the sharp flints cut our feet, they have wounded his before. If the darkness gathers thickly here and there, it was a denser gloom that surrounded him. If oft times we must stand and fight, it was through fiercer conflicts that he passed. If the cross is heavy to our shoulder, it is light when compared with the one he bore.

"Christ leads me," said Baxter, "through no darker room than he went through before." If the road were a thousand times rougher than it is, it would be well worth while to walk in it for the sake of walking with Christ there. Following Jesus means fellowship with Jesus, and the joy of that fellowship cannot be told. —P.
Charles Hadden Spurgeon

138. 背十字架

一、我的十字架是什麼？

「不背他的十字架。」

1. 可能是放棄某些娛樂或嗜好。
2. 可能是為別人的益處忍受羞辱與冷待，或甘於貧窮與默默無聞。
3. 可能是為基督的緣故遭受損失與逼迫。
4. 必然包含把一切奉獻給耶穌——將整個自己伏在祂所賜那蒙福的事奉重擔之下。
5. 也包括以忍耐、順服與感謝的心承受天父的旨意。

我的十字架，是主為我精心、智慧、慈愛地揀選的。
我被塑造成像我的主，在背十字架上與祂相似，這是理所當然的。

二、我該如何對待它？

「拿起……跟從我。」

1. 我必須有意識地拿起它。
   • 不自己挑選十字架，或渴望別種試煉。
   • 不因任性固執而製造十字架。
   • 不對神所安排的十字架發怨言。
   • 不以冷漠或忽略責任來輕看它。
   • 不在其下灰心跌倒或逃避。
2. 我當勇敢面對它。它終究只是一個木頭十字架。
3. 我當耐心承受它。因為我只需背一小段路程。
4. 我當甘心順服它。因為是主所安排。
5. 我當帶著它跟隨基督。能踏在祂的腳蹤中，是何等榮耀與安慰！這才是關鍵——不只是背十字架，而是在耶穌後面背十字架。

我當感恩，因為我是背十字架，而不是被十字架壓倒。
這是尊榮的重擔，是分別為聖的重擔，是使人成聖的重擔，是使我與基督相交的重擔。

三、什麼能鼓勵我？

1. 必要性：不背十字架就不能作門徒。
2. 同伴：比我更好的人也曾背過。
3. 愛：耶穌背過比我沉重得多的十字架。
4. 信心：恩典必與重擔相稱。
5. 盼望：這重擔將為我帶來益處。
6. 熱心：忍耐將榮耀耶穌。
7. 經驗：十字架將結出豐盛祝福——它是一棵多結果子的樹。
8. 期待：榮耀是賞賜——無十字架，就無冠冕。

不要讓不敬虔的人以為他們的境遇更好；詩篇說：「惡人多有苦楚。」
義人也不必懼怕十字架；它不會壓碎他們。雖然我們的恐懼把它塗上鐵般沉重的顏色，但它不是鐵做的；我們能背它，而且必能歡喜地背它。

札記（Nails）

當亞歷山大大帝率軍經過波斯時，道路被冰雪阻擋，士兵疲憊不堪，灰心欲退。他便下馬步行，在眾人前用鎬頭開路。眾人羞愧，先是朋友，再是將領，最後是士兵，都跟隨他。人當如此跟隨基督，走祂所走過那崎嶇艱難的十字架之路。祂既先為我們喝了苦杯，我們在機會來時也當與祂同飲；祂既留下受苦的榜樣，我們當踏上同樣的腳蹤。——John Spencer

背起十字架的人，比拖著它走的人更輕省。——J. E. Vaux

我們被吩咐「拿起」十字架，不是「製造」十字架。神在祂的護理中會為我們預備。經文只說拿起，沒有說放下。苦難與生命往往同在，生死相隨。——W. Gurnall

「難道耶穌獨自背十架，
全教會都得自由？
不，每人都有一十架，
我也必有一個。」
Flavel 說：「沒有人的十字架是天鵝絨做的。」

一位約克郡老工人說：「若十字架是用愛綁上的，那真是蒙福的工作。」——Newman Hall

歡迎基督的十字架，並且得勝地背它；但要確定那是基督的十字架，不是你自己的。——Wilcox

「基督的十字架是我所背過最甜美的重擔；它像鳥的翅膀，船的帆，使我前行，直到港口。」——Samuel Rutherford

無論道路如何，基督都在那裡；與祂同在，對人或天使而言，已是足夠的喜樂。祂不是指著荒涼無人的路說：「你們去吧。」祂說：「來跟從我。」所以我們不必走一步沒有祂腳蹤的路。若尖石割傷我們的腳，也曾割傷祂的腳。若黑暗籠罩，祂曾經歷更深的幽暗。若我們必須爭戰，祂經歷過更猛烈的衝突。若十字架壓肩沉重，比起祂所背的仍是輕省。

Baxter 說：「基督不會帶我走過祂未曾走過的黑暗房間。」即便道路比現在粗糙千倍，能與基督同行，也值得走。跟隨耶穌就是與耶穌相交，而那相交的喜樂難以言喻。
—— C. H. S.
Charles Haddon Spurgeon