Daily Devotion||每日靈修

YEAR 1||第一年 YEAR 2||第二年 YEAR 3||第三年 YEAR 4||第四年 YEAR 5||第五年
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書
卷
 Matthew||馬太福音 Mark||馬可福音 Luke||路加福音 John||約翰福音 Deuteronomy||申命記
Genesis||創世記 Exodus||出埃及記 Leviticus||利未記 Numbers||民數記 Ephesians||以弗所書
Acts||使徒行傳 1 Corinthians||哥林多前書 James||雅各書 1 Kings||列王紀上 Philippians||腓立比書
Joshua||約書亞記 2 Corinthians||哥林多後書 1 Samuel||撒母耳記上 2 Kings||列王紀下 Colossians||歌羅西書
Romans||羅馬書 Judges||士師記 2 Samuel||撒母耳記下 Titus||提多書 Philemon||腓利門書
Ruth||路得記 1 Thessalonians||帖撒羅尼迦前書 1 Timothy||提摩太前書 1 John||約翰壹書 1 Chronicles||歷代志上
Jonah||約拿書 2 Thessalonians||帖撒羅尼迦後書 2 Timothy||提摩太後書 2 John||約翰貳書 2 Chronicles||歷代志下
Jude||猶大書 Ezra||以斯拉記 Hosea||何西阿書 3 John||約翰叄書 Hebrews||希伯來書
Nehemiah||尼希米記 Amos||阿摩司書 Jeremiah||耶利米書 Ezekial||以西結書
Daniel||但以理書 Obadiah||俄巴底亞書 Lamentation||耶利米哀歌 Haggai||哈該書
Esther||以斯帖記 Ecclesiates||傳道書 Zechariah||撒迦利亞書
Isaiah||以賽亞書 1 Peter||彼得前書 Habakkuk||哈巴谷書
2 Peter||彼得後書 Nahum||那鴻書
Micah||彌迦書 Zephaniah||西番雅書
Joel||約珥書 Revelation||啟示錄
Malachi||瑪拉基書 Galatians||加拉太書

■Old Testament||■舊約 ■New Testament||■新約

OLD TESTAMENT||舊約 NEW TESTAMENT||新約
Genesis||創世記 Ezra||以斯拉記 Micah||彌迦書 Matthew||馬太福音 1 Timothy||提摩太前書
Exodus||出埃及記 Nehemiah||尼希米記 Nahum||那鴻書 Mark||馬可福音 2 Timothy||提摩太後書
Leviticus||利未記 Esther||以斯帖記 Habakkuk||哈巴谷書 Luke||路加福音 Titus||提多書
Numbers||民數記 Ecclesiates||傳道書 Zephaniah||西番雅書 John||約翰福音 Philemon||腓利門書
Deuteronomy||申命記 Isaiah||以賽亞書 Haggai||哈該書 Acts||使徒行傳 Hebrews||希伯來書
Joshua||約書亞記 Jeremiah||耶利米書 Zechariah||撒迦利亞書 Romans||羅馬書 James||雅各書
Judges||士師記 Lamentation||耶利米哀歌 Malachi||瑪拉基書 1 Corinthians||哥林多前書 1 Peter||彼得前書
Ruth||路得記 Ezekial||以西結書 2 Corinthians||哥林多後書 2 Peter||彼得後書
1 Samuel||撒母耳記上 Daniel||但以理書 Galatians||加拉太書 1 John||約翰壹書
2 Samuel||撒母耳記下 Hosea||何西阿書 Ephesians||以弗所書 2 John||約翰貳書
1 Kings||列王紀上 Joel||約珥書 Philippians||腓立比書 3 John||約翰叄書
2 Kings||列王紀下 Amos||阿摩司書 Colossians||歌羅西書 Jude||猶大書
1 Chronicles||歷代志上 Obadiah||俄巴底亞書 1 Thessalonians||帖撒羅尼迦前書 Revelation||啟示錄
2 Chronicles||歷代志下 Jonah||約拿書 2 Thessalonians||帖撒羅尼迦後書

ERROR: please enter search term.||錯誤：請輸入搜尋關鍵字。

DAY||日

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Ⅰ. Invocation and Adoration||Ⅰ. 禱告與敬拜

  • Invocation Prayer||開始禱告

    "Father, at your holy presence, we cannot help but feel our unworthiness and especially our sinfulness. In fact, based on what we have done and who are still are, we wonder how you can forgive us. But not to believe in your complete forgiveness is to belittle the finished work of your Son on the Cross. So we worship and adore you, and by faith believe that there is no sin too deep not to be cleansed by the blood of our Lord Jesus Christ in whose name we pray. Amen "

    「父阿，在祢聖潔的同在中，我們不能不感到自己的不配，特別是看到自己的污穢。其實，按我們所作的和今天的模樣，我們希奇祢竟願意赦免我們。但不信祢完全的赦免，就是貶低祢兒子在十字架上所成就的救贖大工。故此，我們敬拜、尊崇祢；並憑信，知道沒有太深的罪孽是基督耶穌的寶血所不能洗淨的。奉祂的名求。阿們。」

  • Adoration through reflecting on the Names (or Descriptions) of God藉神的名字來敬拜

    We encourage you to choose one of the names (or descriptions) of God below to reflect on His majesty, goodness and/or grace and translate into a prayer of adoration.

    • Helper of the fatherless (Ps. 10:14)

    • Him who is able to do immeasurably more than all we ask or imagine (Eph. 3:20)

    • Him who is able to keep you from stumbling (Jude 24)

    • Him who is ready to judge the living and the dead (1 Pet. 4:5)

    讓我們每日思想以下其中一個神的名稱（或形容），然後化作禱告，向祂獻上讚美。

    -幫助孤兒的神(詩10:14)

    -成就所想所求的神(弗3:20)

    -能保守不失腳的神(猶24)

    -審判活人死人的神(彼前4:5)

Ⅱ. Confession||Ⅱ. 認罪

Pause now and ask the Holy Spirit to reveal to you your sins and ask for forgiveness.

現在停下來，求聖靈光照你，讓你看見自己的罪，並求主饒恕。

Ⅲ. Thanksgiving||Ⅲ. 感恩

List, one by one, things for which you should give thanks.||逐一列出你當感恩的事項。

Ⅳ. Scriptural Reflection||Ⅳ. 經文默想

1 John||約翰壹書 vv.1:1-10
Read slowly and reflectively the assigned passage twice at least and consider the questions below.||請慢慢細心讀經文至少兩遍，然後反復思考問題。

This week, we shall be studying the book of I John in the New Testament.

1 John

1 John, together with 2 John and 3 John, are believed to be written by the Apostle John who wrote the Gospel of John. The similarities in emphases and the usage of words especially between 1 John and the Gospel provide strong evidence that the Apostle did write both documents. Early church fathers who attested to John's authorship include Papias of Hierapolis, Irenaeus of Lyon, and Clement of Alexandria of the early to mid-2nd century. It is also believed that John wrote these three epistles toward the end of the 1st century (ca. A.D. 90). While the recipients of 1 John were unstated, it is believed that John wrote the epistle to the members of the churches in Asia Minor, and perhaps with Ephesus in mind. As we reflect on the contents of this epistle, we shall discover that John wrote it to combat at least the following in mind:

  • The heresy that denies Jesus is the Christ, the Son of God
  • The heresy that encourages believers to continue to sin
  • The "lovelessness" that marks the lives of believers

1:1-4 — The Person of the Apostolic Proclamation

  1. The beliefs of the believers living at the end of the 1st century were based on the witnesses of the Apostles.
    1. How does John emphasize the kind of testimony he and the other Apostles have given? (1:1)
    2. How reliable is their testimony? Why?
  2. Who is the "Word of Life" which was "from the beginning"? (Jn. 1:1)
    1. Where has He come from? (1:2)
    2. What does John call this life? (1:2) Why?
  3. What is the basis on which believers can have true fellowship with one another? (1:3)
  4. Why does John emphasize that their fellowship is with both "the Father and with His son, Jesus Christ"?
  5. What is the purpose of writing this epistle? (1:4) How so?

1:5-10 — The Message of the Apostolic Proclamation

  1. According to John, what is the message that they have heard from Jesus Christ and that is now proclaimed to us? (1:5)
  2. What is the important implication of this message?
  3. It appears that John is using this message to deal with the heresies prevalent at the time and which concern sins that the believers are engaged in:
    1. What do the heretics claim in v. 6?
      • Why is it a lie?
      • What is meant by walking in the light?
        1. Does it mean that we do not sin anymore?
        2. Does it mean that because we walk in the light, when we sin we are not hiding our sin but are acknowledging it?
      • What might be the motive or reasoning behind such a heresy?
    2. What do the heretics claim in v. 8?
      • What might be the motive or reasoning behind such a heresy?
      • Will the commission of sin by a believer jeopardize one's relationship with God or just the continued fellowship with God? What is the difference?
      • What should a believer do when he has sinned?
    3. What do the heretics claim in v. 10?
      • How different is this claim from v. 8?
      • What might be the motive or reasoning behind such a claim?
  4. What is the main message to you today and how may you apply it to your life?

本週我們會研讀新約約翰壹書。

約翰壹書

一般相信約翰壹、貳、叁書都是寫約翰福音的使徒所寫的。特別約翰壹書，它的用詞和主要信息是與約翰福音有很多相同之處。早期第二世紀的教父，如Papias of Hierapolis，Irenaeus of Lyon，和Clement of Alexandria都論到使徒約翰是這些書信的作者，並且是在第一世紀末期（即主後90年左右）寫的。雖然約翰壹書沒有道明誰是收信者，一般相信是約翰寫給當時小亞細亞的教會，特別是包括以弗所的教會。在思想這書信的內容時，我們會發現約翰是針對至少以下的的弊端而寫的：

  • 不承認耶穌是基督、是神的兒子；
  • 鼓勵信徒繼續犯罪的異端；和
  • 信徒普遍缺乏彼此相愛。

1:1-4 使徒傳講的那位

  1. 初期的信徒的信仰是基於使徒的見證：
    1. 約翰指出他和其他使徒見證的特點是什麼？(1:1)
    2. 他們的見證為什麼是可信的？
  2. 這「從起初（或譯太初）」的「生命之道」是誰？（約1:1）
    1. 祂是從那裡來的？（1:2）
    2. 約翰怎樣稱這「生命」？為什麼？
  3. 信徒之能彼此相交的基礎是什麼？（1:3）
  4. 為何約翰特別指出他們是與「父並祂兒子耶穌基督」相交的？
  5. 他說寫信的目的是什麼？是什麼意思？（1:4）

1:5-10 使徒傳講的信息

  1. 約翰從主所聽，又報給他們的信息是什麼？（1:5）
  2. 這信息有什麼重要意義？
  3. 看來，約翰提到這信息是要針對有關信徒犯罪的異端：
    1. 按第6節所言，這些異端在宣稱什麼？
      • 為何約翰稱之為謊話？
      • 「行在光明中」是什麼意思？
        1. 是否等如不再犯罪？或是
        2. 因在光中行，一犯罪就知道與承認？
      • 這些異端的動機或目的是什麼？
    2. 按第8節所言，這些異端在宣稱什麼？
      • 這些異端的動機或目的是什麼？
      • 信徒犯罪所影響的是與神的相交，還是與神的關係？二者分別何在？
      • 信徒犯了罪，如何是好？
    3. 按第10節所言，這些異端在宣稱什麼？
      • 這異端的宣稱與第8節的有何分別？
      • 這異端的動機或目的是什麼？
  4. 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？

Ⅴ. Meditative Reflection: Understanding the Heresies Behind 1 John||Ⅴ. 靈修默想小篇：約翰針對的異端

"If we claim we have not sinned, we make him out to be a liar and His word is not in us." (1 Jn. 1:10)

I find that it is extremely helpful to know the kind of heresies that the churches faced toward the end of the 1st century in our understanding of the main teachings of 1 John. We usually refer to such heresies as Gnosticism, but "Gnosticism is a broad term embracing various pagan, Jewish and semi-Christian systems which did not come to full development until the second century…The better Gnostic systems of the second century combined the views of spiritual enlightenment and release with a strict asceticism; the worst system asserted that evil could not harm the enlightened spirit, that morality was therefore a matter of indifference, and that the grossest forms of licence were quite permissible." (Stott, 49-50). Among the commentaries, I find John Stott's arguments most helpful in pointing out that John was addressing mainly the heresies propagated by a certain Cerinthus whose view is best described as "pre-Gnostic" or "pro-to-Gnostic". Allow me to quote from Stott:

"He (Irenaeus) says that Cerinthus 'represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible (not liable to pain or injury), inasmuch as he was a spiritual being'… The essence of Cerinthus' error, then, seems to have been this severance of the man Jesus from the divine Christ or Spirit. Irenaeus refers to it again later when he alludes to those 'who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered', and again 'the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma (Gnostic abode of God).'" (TNTC, Letters of John, 50-51)

With the above in mind, the arguments of John would become more understandable as he defines false teaching as a denial "that Jesus is the Christ" (2:22) and insists that He did not come by water (baptism) only, but "by water and blood" (5:6), meaning the Jesus who was baptized was the same Jesus who died and rose again, and He is the Christ; and his repeated assertion that no one born of God will "continue to sin" (3:6, 9; 5:18).

「我們若說自己沒有犯過罪，便是以神為說謊的，他的道也不在我們心裡了。」(約壹1:10)

若要明白約翰壹書的主要信息，我發覺對當時第一世紀末的異端有較穩妥的認識是很有幫助的。一般相信約翰壹書這信是約翰針對所謂「諾斯底」的異端而寫的。但是，「諾斯底主義是一個廣泛的名稱，包含了異教、猶太教和與基督教相似的系統；在第二世紀時才正式成形……第二世紀較好的諾斯底主義溶合了靈的啟蒙和引伸至禁慾主義；最糟糕的諾斯底主義則稱罪惡不能傷害啟蒙了的靈魂，故此對道德不用理會；就是最放縱的行為也是無妨的」（司托斯,49-50）。在作詳盡的研究與分析後，司托斯認為約翰在第一世紀末所面對的，其實是一位稱為"Cerinthus"的人所傳的異端，是諾斯底主義的前身或先驅：

『他（指教父Irenaeus）說這Cerinthus"稱耶穌非自童貞女所生，乃是約瑟與馬利亞藉交配所生的兒子；雖然祂是比一般人更公義、聰明和有智慧。再者，是祂在受洗後，基督（才）像鴿子一樣由全能者那裡降臨在祂身上。自此之後，祂宣揚祂所不認識的父（神），並行神蹟。但最後，基督離開了耶穌，耶穌就受苦、並復活；基督（本身）卻是不能受苦或受傷的，因為祂是個靈」……故此，Cerinthus的錯誤是在乎把耶穌這個人，與神聖的基督，和這靈分割。Irenaeus及後再提到這一點，說「他們把耶穌與基督分開，說基督不能受苦，受苦的乃是耶穌」，又說：「創造者的兒子（指耶穌）無疑是一個，但基督這從上而來的是別一個——是繼續不能受苦的；祂降臨在耶穌身上——這創造者的兒子，然後飛回祂的Pleroma(諾斯底的天家)。』(TNTC,Letters of John,50-51)

以上的分析幫助我們了解到為何約翰稱這些異端是「不認耶穌為基督」的(2:22)；也堅持耶穌基督不是單用水（指祂的受洗），乃是「藉水和血而來的」（5:6）——意思是那受洗的和受苦的同是耶穌基督，祂受死、更復活——耶穌就是基督；他也重複的指出，凡從神生的，就不會持續的犯罪（3:6,9;5:18）。

Ⅵ. A Time for Silence||Ⅵ. 靜默時刻

You have meditated much with your intellectual faculty today. Now have a moment of silence (the length is up to you, 5 or even 30 minutes), and ask God quietly, "Lord, is there any important message from you today that I might have missed? Show me, your servant is listening?"||今天你用了不少智力技能來默想。現在，就用一點時間靜下來（長、短由你決定：5或30分鐘），安靜地求問神，「主阿，有甚麼我忽略了的重要信息對我說？請說，僕人敬聽。」

Ⅶ. Supplication||Ⅶ. 代求

Use the following chart to cover people and ministries that you want to remember before the Lord:||除為自己有所求外 (在你禱告簿一一記下所求的，作蒙神應允時的對照) ，請填寫以下為人或事工代禱表格：
  Your Family||家人 Other People||其他人 Church Ministries||教會事工 Other Ministries||其他機構 City & World||本市及普世 Others||其他
SUN||星期日            
MON||星期一            
TUE||星期二            
WED||星期三            
THU||星期四            
FRI||星期五            
SAT||星期六            

Ⅷ. Benediction||Ⅷ. 祝福

"Humble yourselves, therefore, under God's mighty hand, that He may lift you up in due time." Amen. (1 Pet. 5:6)

"所以，你們要自卑，服在神大能的手下，到了時候祂必叫你們升高。(彼前5:6)

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