Amazing Clues 奇妙線索
沒有文章。
沒有文章。
Amazing Clues 奇妙線索
175 PAGES, 40 TOPICS (see below samples), more than 50 ORIGINAL oil paintings (in FULL PAGE), BILINGUAL (English & Chinese)
THIS BOOK presents the talent of one of God’s children. The art in this book will show us some of God’s truths presented in oils. However, the artist wants to tell us a story, God’s story as it relates to us here on planet earth. [See below samples]
175 頁, 40 篇主題, 超過50幅正版油畫, 雙語（中英語）.
由本書我們可看到的, 就是上帝的一位兒女如何發揮她的恩賜. 她用油彩及畫筆畫出上帝的一些真理. 然而這位藝術家真正想要做的是說一個故事, 說一個與我們每個生在地球上的人息息相關, 有關上帝的故事. [樣本如下]
如欲訂購十本以上, 請洽 : Anita Tel: 02-2393 8583 (ext.205) or Email: anita@taosheng.com.tw
THIS BOOK presents the talent of one of God’s children. The art in this book will show us some of God’s truths presented in oils. However, the artist wants to tell us a story, God’s story as it relates to us here on planet earth. [See below samples]
175 頁, 40 篇主題, 超過50幅正版油畫, 雙語（中英語）.
由本書我們可看到的, 就是上帝的一位兒女如何發揮她的恩賜. 她用油彩及畫筆畫出上帝的一些真理. 然而這位藝術家真正想要做的是說一個故事, 說一個與我們每個生在地球上的人息息相關, 有關上帝的故事. [樣本如下]
如欲訂購十本以上, 請洽 : Anita Tel: 02-2393 8583 (ext.205) or Email: anita@taosheng.com.tw
AMAZING CLUES COVER
Writer & Artist:
Writer : Liming Tang 湯麗明 (English & Chinese)
Artist : Yumin Tseng 曾玉敏
Taipei, Taiwan: available at:
Elim Bookstore (以琳書房)
Campus Bookstore (校園書房)
Artist : Yumin Tseng 曾玉敏
Taipei, Taiwan: available at:
Elim Bookstore (以琳書房)
Campus Bookstore (校園書房)
Paradise - 神 樂 園
The Gospel of Luke 23:32-43 tells us about the two criminals who were crucified on either side of Jesus. As soon as Christ was fastened to the cross, he prayed for those who crucified him. He prayed for their forgiveness: “Father forgive them, for they do not know what they are doing.”
As the account goes, one of the criminals who hung there hurled insults at him: ‘Aren’t you the Messiah? Save yourself and us!’ But the other criminal rebuked him. ‘Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ Jesus answered him, ‘Truly I tell you, today you will be with me in paradise’”
The opposing reactions of the two robbers represent the two reactions people have had toward Christ over the centuries: rejection or acceptance.
The one who insulted Jesus was hardened to the last. No troubles of his would change his wicked heart. He did not catch on to the forgiveness of sin, which is the great thing Jesus died to procure for us. He wanted only to be saved from the cross and he died in unbelief, though a crucified Savior was so near him.
The other robber reproved him. He admitted that he himself deserved the punishment. He believed Jesus to have suffered wrongfully. He repented and he was converted by witnessing the example of Jesus – forgiving his enemies, the way he carried his cross with determination, not despair – everything Jesus said and did as he ascended to the Cross. He showed his faith in a Jesus who was then in the depth of suffering and disgrace, and before the wonders were displayed which honored Christ’s suffering.
His prayer ‘Jesus, remember me when you come into your kingdom’ was immediately answered. Even though Jesus was in the greatest struggle and agony, to the penitent He says: "Today you will be with me in Paradise." This was almost too good. There would not even be a delay. Today the Spirit of Jesus and the renewed spirit of the robber would be in union in Paradise.
“What no eye has seen, what no ear has heard, and what no human mind has conceived”— the things God has prepared for those who love him”. (1 Cor.2:9)
“He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” (Rev. 21:4)
路加福音23:32-43記載著耶穌與祂兩旁同釘十字架犯人的故事。耶穌在釘上十字架時便為將祂處死的劊子手禱告，求神赦免他們。 他說「父阿，赦免他們，因為他們所 作的，他們不曉得。」
那同釘的兩個犯人，有一個譏誚他說，你不是基督麼，可以救自己和我們罷。 那一 個就應聲責備他說，你既是一樣受刑的，還不怕 神麼。 我們是應該的，因我們所受的，與我們所作的相稱．但這個人沒有作過一件不好的事。 就說，耶穌阿，你得國降臨的時候，求你記念我。 耶穌對他說，我實在告訴你，今日你要同我在樂園裡了。（路23:40-43）
這兩個犯人對耶穌的反應一直代表著世代以來人們對耶穌的兩種態度：拒絕或接受。那譏誚耶穌的強盜完全拒絕真理直到最終。 或許他的一生犯罪累累，麻煩不斷，到此生命也將蓋棺論定；然而他依舊死性不改。 赦免與饒恕是耶穌藉由十架捨命為我們買贖回來的珍寶，但這位犯人不但無從領會耶穌此時的代求與天父的赦免，他充滿苦毒，更極盡挑釁能事，用脫離十架來譏誚耶穌。救主耶穌雖近在咫尺，他卻錯失良機，最後死於過犯中並永遠沈淪。
另一位犯人應聲責備他，他承認自己罪不容誅，但耶穌是無辜受害；這是認罪悔改的宣告。 這位犯人從未聽過耶穌講道，但他卻因目睹耶穌親身的榜樣，生命得到改變 ─他看到耶穌在十字架苦路中的所言所行，祂在受苦時不開口，卻饒恕迫害祂的人，堅定不移的背起十字架，無怨無悔的獻上生命。在耶穌如此不堪時，在上帝尚未用後續的神蹟奇事來榮耀這謙卑順服所承受的苦難時，這位犯人已展現他對耶穌無比的信心，並認罪悔改。
他請求耶穌說：「耶穌啊，你得國降臨的時候，求你記念我！」這請求當下得到回應。儘管耶穌此時正忍受著身心靈無比的煎熬與痛苦，祂仍然立即刻回應一顆痛悔的心，祂說：「我實在告訴你，今日你要同我在樂園裏了。」
對這位犯人而言這真是做夢也想不到的。他一刻都沒耽延，他得到救贖，他新的生命如今與耶穌一同在天堂樂園裏。
「如經上所記，『神為愛他的人所豫備的，是眼睛未曾看見，耳朵未曾聽見，人心也未曾想到的。』」(林前2:9)
「神要擦去他們一切的眼淚，不再有死亡，也不再有悲哀，哭號 ，疼痛，因為以前的事都過去了。」(啟 示 錄 21:4)
God's Loving Hand 神施恩的手
“The LORD himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.” (Deuteronomy 31:8)
“So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.” (Isaiah 41:10)
“When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze. For I am the LORD your God, the Holy One of Israel, your Savior.” (Isaiah 43:2-3)
“Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands; your walls are ever before me.” (Isaiah 49:15-16) Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands. (Deuteronomy7:9)
The LORD makes firm the steps of the one who delights in him; though he may stumble, he will not fall, for the LORD upholds him with his hand. (Psalm 37:23-24)
「耶 和 華 必 在 你 前 面 行 ； 他 必 與你 同 在 ， 必 不 撇 下 你 ， 也 不 丟 棄 你 。 不 要 懼 怕 ， 也 不 要 驚 惶。」 (申 命 記 31:8)
「你 不 要 害 怕 ， 因 為 我 與 你 同 在 ； 不 要驚 惶 ， 因 為 我 是 你 的 神 。 我 必 堅 固 你 ， 我 必 幫 助 你 ； 我 必 用 我 公 義 的 右 手 扶 持 你 。」 (以 賽 亞 書 41:10 )
“從 水中 經 過 ， 我 必 與 你 同 在 ； 你 逿 過 江 河 ， 水 必 不 漫 過 你 ； 你 從 火 中 行 過 ， 必 不 被 燒 ， 火 燄 也 不著 在 你 身 上 。 因 為 我是 耶 和 華 ─ 你 的 神 ， 是 以 色 列 的 聖 者 ─ 你的 救 主.”(以 賽 亞 書 43:2-3 )
婦 人 焉 能 忘 記 他 吃 奶 的 嬰孩 ， 不 憐 恤 他 所 生 的 兒 子 ？ 即 或 有 忘 記 的 ， 我 卻 不 忘 記 你 。 看 哪 ， 我 將 你 銘 刻 在 我 掌 上 ； 你 的 牆 垣 常 在 我 眼 前 。(以 賽 亞 書 49:15-16)
所 以 你 要 知 道 耶 和 華 你 的 神、他 是 神、是 信 實 的 神、向 愛 他 守 他 誡 命的 人、守 約 施慈 愛、直 到 千 代. (申 命 記7:9)
義 人 的 腳 步 被 耶 和 華 立 定；他 的 道 路 ， 耶 和 華 也 喜 愛。 他 雖 失 腳 也不致 全 身 仆 倒，因 為 耶 和 華 用 手 攙 扶 他. (詩 篇37:23-24)
“So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.” (Isaiah 41:10)
“When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze. For I am the LORD your God, the Holy One of Israel, your Savior.” (Isaiah 43:2-3)
“Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands; your walls are ever before me.” (Isaiah 49:15-16) Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commands. (Deuteronomy7:9)
The LORD makes firm the steps of the one who delights in him; though he may stumble, he will not fall, for the LORD upholds him with his hand. (Psalm 37:23-24)
「耶 和 華 必 在 你 前 面 行 ； 他 必 與你 同 在 ， 必 不 撇 下 你 ， 也 不 丟 棄 你 。 不 要 懼 怕 ， 也 不 要 驚 惶。」 (申 命 記 31:8)
「你 不 要 害 怕 ， 因 為 我 與 你 同 在 ； 不 要驚 惶 ， 因 為 我 是 你 的 神 。 我 必 堅 固 你 ， 我 必 幫 助 你 ； 我 必 用 我 公 義 的 右 手 扶 持 你 。」 (以 賽 亞 書 41:10 )
“從 水中 經 過 ， 我 必 與 你 同 在 ； 你 逿 過 江 河 ， 水 必 不 漫 過 你 ； 你 從 火 中 行 過 ， 必 不 被 燒 ， 火 燄 也 不著 在 你 身 上 。 因 為 我是 耶 和 華 ─ 你 的 神 ， 是 以 色 列 的 聖 者 ─ 你的 救 主.”(以 賽 亞 書 43:2-3 )
婦 人 焉 能 忘 記 他 吃 奶 的 嬰孩 ， 不 憐 恤 他 所 生 的 兒 子 ？ 即 或 有 忘 記 的 ， 我 卻 不 忘 記 你 。 看 哪 ， 我 將 你 銘 刻 在 我 掌 上 ； 你 的 牆 垣 常 在 我 眼 前 。(以 賽 亞 書 49:15-16)
所 以 你 要 知 道 耶 和 華 你 的 神、他 是 神、是 信 實 的 神、向 愛 他 守 他 誡 命的 人、守 約 施慈 愛、直 到 千 代. (申 命 記7:9)
義 人 的 腳 步 被 耶 和 華 立 定；他 的 道 路 ， 耶 和 華 也 喜 愛。 他 雖 失 腳 也不致 全 身 仆 倒，因 為 耶 和 華 用 手 攙 扶 他. (詩 篇37:23-24)
Donkey & Horse 驢 與 馬
The four gospels record the Triumphal Entry of Jesus into Jerusalem riding on a donkey.
A few days before the Passover, Jesus announced that the time had come for him to go to Jerusalem. He told two of His disciples to go into a nearby village and bring a donkey that would be waiting there. Jesus rode into Jerusalem on the donkey. Crowds of people spread their coats on the ground in front of Him. Some waved branches of palm trees, a sign of victory. The people shouted, Hosanna!Blessed is the one who comes in the name of the Lord —the King of Israel! Only a king would be greeted this way, and the people wanted Jesus to be their king. But most of them did not understand what kind of king Jesus would be. They expected their Messiah to be a great political and military leader who would free them from Roman tyranny. But the kingdom of God is not of this world. Jesus came riding on a donkey. He came presenting himself as the meek and humble sacrificial Lamb of God. This had been foretold by the prophet Zechariah 700 years earlier.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9)
It was for our salvation that He was born. He accomplished this mission on his own death.
But Jesus will come the second time in honor and valor on a mighty White Horse, (Revelation 19:11) triumphant over death and victorious in a battle with Satan, who would be bound for a thousand years. (20:2) The Triumphal Entry of Jesus into Jerusalem this time will herald in the reality of a millennium of righteousness. (20:4) Jesus will rule and His law shall go forth to all nations from His throne on Mt. Zion on Jerusalem. (Micah 4:1-2)
四福音記載耶穌騎著小驢駒凱旋進入耶路撒冷城。
在逾越節的前幾天，耶穌宣布祂將進入耶路撒冷──祂將被逮捕，受苦並受死。他吩咐兩位門徒到附近村子裡牽一頭為他預備好的驢駒。之後他騎著這驢進耶路撒冷；眾人將衣服鋪在路上，也有人砍下棕樹枝來鋪在路上。這象徵著凱旋得勝。 前行後隨的眾人喊著說：
和散那！奉主名來的以色列王是應當稱頌的！(約翰12:13)
這樣的歡迎儀式只有君王配得。群眾要耶穌作他們的王，但是他們不明白耶穌這位君王並非他們心目中所要的君王。他們引頸期盼的彌賽亞是一位所向無敵，可以早日拯救他們脫離羅馬暴政的政治與軍事領袖。然而耶穌的國不屬這世界；耶穌騎著驢駒進城，所刻畫出的是神羔羊的形象──柔和謙卑，順服至死，為眾人捨命。這形象是早在七百多年前就有先知預言的：
錫安的民哪，應當大大喜樂；耶路撒冷的民哪，應當歡呼。看哪，你的王來到你這裡！他是公義的，並且施行拯救，謙謙和和地騎著驢，就是騎著驢的駒子。(撒迦利亞9:9)
救贖全人類是耶穌出生的目的。他騎著驢駒進城，以死完成了這使命。
然而耶穌還會再來。祂再來時是騎著白色駿馬，榮耀威武；(啟示錄19:11)祂已勝過死亡。 在這次的凱旋進城後祂將施行審判，並與撒旦爭戰，將其綑綁一千年。(20:2) 接著便開始千年的公義統治。(20:4）屆時，訓誨必出於錫安；耶和華的言語必出於耶路撒冷。 (彌迦書4:1-2)
A few days before the Passover, Jesus announced that the time had come for him to go to Jerusalem. He told two of His disciples to go into a nearby village and bring a donkey that would be waiting there. Jesus rode into Jerusalem on the donkey. Crowds of people spread their coats on the ground in front of Him. Some waved branches of palm trees, a sign of victory. The people shouted, Hosanna!Blessed is the one who comes in the name of the Lord —the King of Israel! Only a king would be greeted this way, and the people wanted Jesus to be their king. But most of them did not understand what kind of king Jesus would be. They expected their Messiah to be a great political and military leader who would free them from Roman tyranny. But the kingdom of God is not of this world. Jesus came riding on a donkey. He came presenting himself as the meek and humble sacrificial Lamb of God. This had been foretold by the prophet Zechariah 700 years earlier.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9)
It was for our salvation that He was born. He accomplished this mission on his own death.
But Jesus will come the second time in honor and valor on a mighty White Horse, (Revelation 19:11) triumphant over death and victorious in a battle with Satan, who would be bound for a thousand years. (20:2) The Triumphal Entry of Jesus into Jerusalem this time will herald in the reality of a millennium of righteousness. (20:4) Jesus will rule and His law shall go forth to all nations from His throne on Mt. Zion on Jerusalem. (Micah 4:1-2)
四福音記載耶穌騎著小驢駒凱旋進入耶路撒冷城。
在逾越節的前幾天，耶穌宣布祂將進入耶路撒冷──祂將被逮捕，受苦並受死。他吩咐兩位門徒到附近村子裡牽一頭為他預備好的驢駒。之後他騎著這驢進耶路撒冷；眾人將衣服鋪在路上，也有人砍下棕樹枝來鋪在路上。這象徵著凱旋得勝。 前行後隨的眾人喊著說：
和散那！奉主名來的以色列王是應當稱頌的！(約翰12:13)
這樣的歡迎儀式只有君王配得。群眾要耶穌作他們的王，但是他們不明白耶穌這位君王並非他們心目中所要的君王。他們引頸期盼的彌賽亞是一位所向無敵，可以早日拯救他們脫離羅馬暴政的政治與軍事領袖。然而耶穌的國不屬這世界；耶穌騎著驢駒進城，所刻畫出的是神羔羊的形象──柔和謙卑，順服至死，為眾人捨命。這形象是早在七百多年前就有先知預言的：
錫安的民哪，應當大大喜樂；耶路撒冷的民哪，應當歡呼。看哪，你的王來到你這裡！他是公義的，並且施行拯救，謙謙和和地騎著驢，就是騎著驢的駒子。(撒迦利亞9:9)
救贖全人類是耶穌出生的目的。他騎著驢駒進城，以死完成了這使命。
然而耶穌還會再來。祂再來時是騎著白色駿馬，榮耀威武；(啟示錄19:11)祂已勝過死亡。 在這次的凱旋進城後祂將施行審判，並與撒旦爭戰，將其綑綁一千年。(20:2) 接著便開始千年的公義統治。(20:4）屆時，訓誨必出於錫安；耶和華的言語必出於耶路撒冷。 (彌迦書4:1-2)
Fear vs. Hope 恐 懼 與 盼 望
Fear not for I have redeemed you. I have called you by your name, you are Mine.
When you pass through the waters, I will be with you, and through the rivers they shall not overflow you. When you walk through the fire you shall not be burned, nor shall the flame scorch you, for I am the Lord your God. (Isa. 43: 1b-3a)
Even though I walk through the darkest valley, I will fear no evil, for you are with me; Your rod and your staff, they comfort me. (Psalm 23:4)
For I know the plans I have for you, says the Lord. “They are plans for good and not for disaster, to give you a future and a hope.” (Jeremiah 29:11)
And so, Lord, where do I put my hope? My only hope is in you. (Psalm 39:7 )
“Precious Lord, Take My Hand" is a gospel song, written by Rev. Thomas A. Dorsey (1899-1993) Dorsey penned "Precious Lord" in response to his inconsolable bereavement at the death of his wife, Nettie Harper, in childbirth, and his infant son in August 1932. He told the story about the song in the following, a very touching testimony:
“Back in 1932, I was 32 years old and a fairly new husband. My wife, Nettie, and I were living in a little apartment on Chicago's Southside. One hot August afternoon I had to go to St. Louis, where I was to be the featured soloist at a large revival meeting. I didn't want to go. Nettie was in the last month of pregnancy with our first child.
But a lot of people were expecting me in St. Louis. I kissed Nettie good-bye, clattered downstairs to our Model A and, in a fresh Lake Michigan breeze, chugged out of Chicago on Route 66. However, outside the city, I discovered that in my anxiety at leaving, I had forgotten my music case. I wheeled around and headed back. I found Nettie sleeping peacefully. I hesitated by her bed; something was strongly telling me to stay. But eager to get on my way, and not wanting to disturb Nettie, I shrugged off the feeling and quietly slipped out of the room with my music.
The next night, in the steaming St. Louis heat, the crowd called on me to sing again and again. When I finally sat down, a messenger boy ran up with a Western Union telegram. I ripped open the envelope. Pasted on the yellow sheet were the words: YOUR WIFE JUST DIED.
People were happily singing and clapping around me, but I could hardly keep from crying out. I rushed to a phone and called home. All I could hear on the other end was "Nettie is dead. Nettie is dead."
When I got back, learned that Nettie had given birth to a boy, I swung between grief and joy. Yet that night, the baby died. I buried Nettie and our little boy together, in the same casket. Then I fell apart. For days I closeted myself. I felt that God had done me an injustice. I didn't want to serve Him any more or write gospel songs. I just wanted to go back to that jazz world I once knew so well.
But then, as I hunched alone in that dark apartment those first sad days, I thought back to the afternoon I went to St. Louis. Something kept telling me to stay with Nettie. Was that something God? Oh, if I had paid more attention to Him that day, I would have stayed and been with Nettie when she died.
From that moment on I vowed to listen more closely to Him. But still I was lost in grief. Everyone was kind to me, especially a friend, Professor Fry, who seemed to know what I needed. On the following Saturday evening he took me up to Malone's Poro College, a neighborhood music school. It was quiet; the late evening sun crept through the curtained windows.
I sat down at the piano, and my hands began to browse over the keys. Something happened to me then. I felt at peace. I felt as though I could reach out and touch God. I found myself playing a melody, one into my head “they just seemed to fall into place” Here’s the lyrics:
“Precious Lord, take my hand, Lead me on, let me stand! I am tired, I am weak, I am worn, Through the storm, through the night Lead me on to the light, Take my hand, precious Lord, lead me home.
When my way grows drear precious Lord linger near, When my light is almost goneHear my cry, hear my call Hold my hand lest I fallTake my hand precious Lord, lead me home.
When the darkness appears and the night draws nearAnd the day is past and goneAt the river I stand Guide my feet, hold my handTake my hand precious Lord, lead me home.
As Lord gave me these words and melody, He also healed my spirit. I learned that when we are in our deepest grief, when we feel farthest from God, this is when He is closest, and when we are most open to His restoring power. And so I go on living for God willingly and joyfully, until that day comes when He will take me and gently lead me home.
This song was Dr. Martin Luther King Jr.'s（1929-1968）favorite song. King, a prominent leader in the African-American Civil Rights Movement, often had it sung at civil rights rallies to inspire the crowds and at his request it was sung at his funeral in April 1968. The song was inducted into the Christian Music Hall of Fame in 2007. It was also included in the list of Songs of the Century. It must have comforted countless people in their distress as it did to Dorsey.
你 不 要 害 怕 ！ 因 為 我 救 贖 了 你. 我 曾 提 你 的 名 召 你, 你 是 屬 我 的.
你 從 水中 經 過, 我 必 與 你 同 在; 你 逿 過 江 河，水 必 不漫 過 你; 你 從 火 中 行 過, 必 不 被 燒，火 燄 也 不 著 在 你 身 上. 因 為 我是 耶 和 華 ─ 你 的 神.
我 雖 然行 過 死 蔭 的 幽 谷，也 不 怕 遭 害，因 為 你與 我 同 在; 你 的 杖，你的 竿，都 安 慰 我. (詩 篇 23:4)
耶 和 華說: 我 知 道 我 向 你 們 所 懷 的 意 念 是 賜 平 安 的 意 念，不 是 降災 禍 的 意 念，要 叫 你 們 末 後 有 指 望. (耶 利 米 書 29:11)
主 啊, 如 今 我 等 甚 麼 呢 ？ 我 的 指 望 在 乎 你 ！(詩 篇 39:7)
「 親愛主, 牽我手」是首福音歌曲，作者是湯瑪斯德希牧師(Rev. Thomas A. Dorsey 1899-1993), 德希牧師的妻子娜媞哈波(Nettie Harper)於1932年難產去世，嬰兒也未能存活，德希在悲痛之餘寫下這首歌的歌詞. 以下是他的見證.：
那年是1932年，我32歲，不久前才結婚. 我與妻子娜媞住在芝加哥一小小的公寓中.八月間一個炎熱的下午，有一場在聖路易的佈道會我必需要去，因為有一部分是我的獨唱. 但在那一刻我心裡非常作難，我很不想去；因為我妻子即將臨盆；這將是我們的第一個孩子
但是我想到在聖路易斯有多少人正等著我，我豈能不去！我只好吻別我的妻子娜媞. 趴搭趴搭的下樓去發動我們的福特汽車. 密西根湖吹來陣陣清風，我駕著車駛離芝加哥，上了66號公路. 然而一出了城，便意識到在匆忙當中我忘了帶音樂箱. 我立即將車子調個頭回去拿. 回到家中見娜媞正安穩地睡著. 我在她的床前猶豫了一陣. 一個強烈的意念告訴我要留下來. 但因急得要上路，又不願干擾睡夢中的娜媞，最後我還是暫時不去理會內心不平安的感覺，悄悄地帶者音箱離開.
次日夜晚，在聖路易斯的酷熱中，群眾一次又一次的請求我多唱一首. 等到我終於可以坐下時，有一位信差跑了過來，帶來一份電報. 我急急撕開了信封，看到這幾個字:「汝妻已殁.」
我四周的人並不知情，他們仍然快樂地唱歌拍手；但是我忍不住地放聲大哭. 我急忙找到了一個電話打回家. 另一頭傳來了一些話，我只聽到:「娜媞死了！ 娜媞死了！」這噩耗.
等我回到家時，才知道娜媞生了一個男孩! 我又悲又喜. 但在那一晚，嬰孩也死了. 我把娜媞和我們的孩子合放在一個棺木中埋葬了. 之後我也崩潰了. 有好幾天我封閉自己. 我認為上帝這樣做實在太絕了，太不公平了！ 我不想再服事祂了，也不想再寫福音歌曲. 還是讓回到我曾熟悉的爵士樂世界吧！
然而，在我一開始捲縮在黑暗的公寓獨自哀傷的那幾天，我回想起那一天，離開家去聖路易斯的那個下午，我記得有某個聲音不斷提醒我，要我留下來陪伴娜媞. 那個聲音難道是上帝的聲音？ 唉！如果當時能聆聽上帝的聲音，更加在意祂的提醒，我一定會留在妻子身邊. 那麼至少當她臨終時我會陪伴著她.
從那時候起我誓言以後要仔細聆聽主的聲音. 然而我還是沉溺在憂傷中無法自拔. 大家都很關心我，呵護我，尤其是我一位朋友弗萊教授，他似乎都知道我需要什麼. 在下一個星期六晚上，他帶我到安妮馬龍(Annie Malone) 創立的波若（Poro）學院，是在附近的一家音樂學院. 這裡非常寧靜，斜陽不知何時已偷偷穿過窗戶透過簾子灑下滿室溫馨.
我在鋼琴前坐下，我的手指開始隨意觸摸鍵盤. 頓時之間，我的心有種不同的感覺，我不再與自己過不去. 我一切都已釋懷！內心無比平靜! 我覺得好像伸手就可以觸摸到上帝. 我不知不覺彈出一個曲子，它入我腦海，自動搭配歌詞，一氣呵成：
“親愛主，牽我手，建立我，領我走
我疲倦，我軟弱，我苦愁;
經風暴，過黑夜，求領我，進光明;
親愛主，牽我手，到天庭.
我道路，雖淒涼，主臨近，慰憂傷.
我在世快打完美好仗
聽我求，聽我禱, 拉我手, 防跌倒;
親愛主, 牽我手, 常引導.”
上帝在給了我這歌詞與旋律的同時, 他也醫治了我的靈. 我明白當我們難過得好像世界末日來到, 當我們覺得上帝離我們好遠時, 這時候其實是上帝最靠近我們的時刻, 也是我們最容易接受祂醫治更新的大好時機. 明白這點後, 我又再一次獻上自己, 甘心樂意為主而活, 直等到那天來到時, 他會牽著我的手, 領我回家.
這首歌之後成為美國黑人民權運動領袖金恩博士（1929-1968）喜愛的歌；在群眾大會中大家唱這首歌彼此激勵. 金恩博士亦要求, 於他蒙主寵召時, 在安息禮拜上也要唱這首歌. 這首歌也於2007年納入基督音樂榮譽聖殿中, 也被列入在「世紀之歌」的行列. 它必定安慰了無數受苦的心靈.
When you pass through the waters, I will be with you, and through the rivers they shall not overflow you. When you walk through the fire you shall not be burned, nor shall the flame scorch you, for I am the Lord your God. (Isa. 43: 1b-3a)
Even though I walk through the darkest valley, I will fear no evil, for you are with me; Your rod and your staff, they comfort me. (Psalm 23:4)
For I know the plans I have for you, says the Lord. “They are plans for good and not for disaster, to give you a future and a hope.” (Jeremiah 29:11)
And so, Lord, where do I put my hope? My only hope is in you. (Psalm 39:7 )
“Precious Lord, Take My Hand" is a gospel song, written by Rev. Thomas A. Dorsey (1899-1993) Dorsey penned "Precious Lord" in response to his inconsolable bereavement at the death of his wife, Nettie Harper, in childbirth, and his infant son in August 1932. He told the story about the song in the following, a very touching testimony:
“Back in 1932, I was 32 years old and a fairly new husband. My wife, Nettie, and I were living in a little apartment on Chicago's Southside. One hot August afternoon I had to go to St. Louis, where I was to be the featured soloist at a large revival meeting. I didn't want to go. Nettie was in the last month of pregnancy with our first child.
But a lot of people were expecting me in St. Louis. I kissed Nettie good-bye, clattered downstairs to our Model A and, in a fresh Lake Michigan breeze, chugged out of Chicago on Route 66. However, outside the city, I discovered that in my anxiety at leaving, I had forgotten my music case. I wheeled around and headed back. I found Nettie sleeping peacefully. I hesitated by her bed; something was strongly telling me to stay. But eager to get on my way, and not wanting to disturb Nettie, I shrugged off the feeling and quietly slipped out of the room with my music.
The next night, in the steaming St. Louis heat, the crowd called on me to sing again and again. When I finally sat down, a messenger boy ran up with a Western Union telegram. I ripped open the envelope. Pasted on the yellow sheet were the words: YOUR WIFE JUST DIED.
People were happily singing and clapping around me, but I could hardly keep from crying out. I rushed to a phone and called home. All I could hear on the other end was "Nettie is dead. Nettie is dead."
When I got back, learned that Nettie had given birth to a boy, I swung between grief and joy. Yet that night, the baby died. I buried Nettie and our little boy together, in the same casket. Then I fell apart. For days I closeted myself. I felt that God had done me an injustice. I didn't want to serve Him any more or write gospel songs. I just wanted to go back to that jazz world I once knew so well.
But then, as I hunched alone in that dark apartment those first sad days, I thought back to the afternoon I went to St. Louis. Something kept telling me to stay with Nettie. Was that something God? Oh, if I had paid more attention to Him that day, I would have stayed and been with Nettie when she died.
From that moment on I vowed to listen more closely to Him. But still I was lost in grief. Everyone was kind to me, especially a friend, Professor Fry, who seemed to know what I needed. On the following Saturday evening he took me up to Malone's Poro College, a neighborhood music school. It was quiet; the late evening sun crept through the curtained windows.
I sat down at the piano, and my hands began to browse over the keys. Something happened to me then. I felt at peace. I felt as though I could reach out and touch God. I found myself playing a melody, one into my head “they just seemed to fall into place” Here’s the lyrics:
“Precious Lord, take my hand, Lead me on, let me stand! I am tired, I am weak, I am worn, Through the storm, through the night Lead me on to the light, Take my hand, precious Lord, lead me home.
When my way grows drear precious Lord linger near, When my light is almost goneHear my cry, hear my call Hold my hand lest I fallTake my hand precious Lord, lead me home.
When the darkness appears and the night draws nearAnd the day is past and goneAt the river I stand Guide my feet, hold my handTake my hand precious Lord, lead me home.
As Lord gave me these words and melody, He also healed my spirit. I learned that when we are in our deepest grief, when we feel farthest from God, this is when He is closest, and when we are most open to His restoring power. And so I go on living for God willingly and joyfully, until that day comes when He will take me and gently lead me home.
This song was Dr. Martin Luther King Jr.'s（1929-1968）favorite song. King, a prominent leader in the African-American Civil Rights Movement, often had it sung at civil rights rallies to inspire the crowds and at his request it was sung at his funeral in April 1968. The song was inducted into the Christian Music Hall of Fame in 2007. It was also included in the list of Songs of the Century. It must have comforted countless people in their distress as it did to Dorsey.
你 不 要 害 怕 ！ 因 為 我 救 贖 了 你. 我 曾 提 你 的 名 召 你, 你 是 屬 我 的.
你 從 水中 經 過, 我 必 與 你 同 在; 你 逿 過 江 河，水 必 不漫 過 你; 你 從 火 中 行 過, 必 不 被 燒，火 燄 也 不 著 在 你 身 上. 因 為 我是 耶 和 華 ─ 你 的 神.
我 雖 然行 過 死 蔭 的 幽 谷，也 不 怕 遭 害，因 為 你與 我 同 在; 你 的 杖，你的 竿，都 安 慰 我. (詩 篇 23:4)
耶 和 華說: 我 知 道 我 向 你 們 所 懷 的 意 念 是 賜 平 安 的 意 念，不 是 降災 禍 的 意 念，要 叫 你 們 末 後 有 指 望. (耶 利 米 書 29:11)
主 啊, 如 今 我 等 甚 麼 呢 ？ 我 的 指 望 在 乎 你 ！(詩 篇 39:7)
「 親愛主, 牽我手」是首福音歌曲，作者是湯瑪斯德希牧師(Rev. Thomas A. Dorsey 1899-1993), 德希牧師的妻子娜媞哈波(Nettie Harper)於1932年難產去世，嬰兒也未能存活，德希在悲痛之餘寫下這首歌的歌詞. 以下是他的見證.：
那年是1932年，我32歲，不久前才結婚. 我與妻子娜媞住在芝加哥一小小的公寓中.八月間一個炎熱的下午，有一場在聖路易的佈道會我必需要去，因為有一部分是我的獨唱. 但在那一刻我心裡非常作難，我很不想去；因為我妻子即將臨盆；這將是我們的第一個孩子
但是我想到在聖路易斯有多少人正等著我，我豈能不去！我只好吻別我的妻子娜媞. 趴搭趴搭的下樓去發動我們的福特汽車. 密西根湖吹來陣陣清風，我駕著車駛離芝加哥，上了66號公路. 然而一出了城，便意識到在匆忙當中我忘了帶音樂箱. 我立即將車子調個頭回去拿. 回到家中見娜媞正安穩地睡著. 我在她的床前猶豫了一陣. 一個強烈的意念告訴我要留下來. 但因急得要上路，又不願干擾睡夢中的娜媞，最後我還是暫時不去理會內心不平安的感覺，悄悄地帶者音箱離開.
次日夜晚，在聖路易斯的酷熱中，群眾一次又一次的請求我多唱一首. 等到我終於可以坐下時，有一位信差跑了過來，帶來一份電報. 我急急撕開了信封，看到這幾個字:「汝妻已殁.」
我四周的人並不知情，他們仍然快樂地唱歌拍手；但是我忍不住地放聲大哭. 我急忙找到了一個電話打回家. 另一頭傳來了一些話，我只聽到:「娜媞死了！ 娜媞死了！」這噩耗.
等我回到家時，才知道娜媞生了一個男孩! 我又悲又喜. 但在那一晚，嬰孩也死了. 我把娜媞和我們的孩子合放在一個棺木中埋葬了. 之後我也崩潰了. 有好幾天我封閉自己. 我認為上帝這樣做實在太絕了，太不公平了！ 我不想再服事祂了，也不想再寫福音歌曲. 還是讓回到我曾熟悉的爵士樂世界吧！
然而，在我一開始捲縮在黑暗的公寓獨自哀傷的那幾天，我回想起那一天，離開家去聖路易斯的那個下午，我記得有某個聲音不斷提醒我，要我留下來陪伴娜媞. 那個聲音難道是上帝的聲音？ 唉！如果當時能聆聽上帝的聲音，更加在意祂的提醒，我一定會留在妻子身邊. 那麼至少當她臨終時我會陪伴著她.
從那時候起我誓言以後要仔細聆聽主的聲音. 然而我還是沉溺在憂傷中無法自拔. 大家都很關心我，呵護我，尤其是我一位朋友弗萊教授，他似乎都知道我需要什麼. 在下一個星期六晚上，他帶我到安妮馬龍(Annie Malone) 創立的波若（Poro）學院，是在附近的一家音樂學院. 這裡非常寧靜，斜陽不知何時已偷偷穿過窗戶透過簾子灑下滿室溫馨.
我在鋼琴前坐下，我的手指開始隨意觸摸鍵盤. 頓時之間，我的心有種不同的感覺，我不再與自己過不去. 我一切都已釋懷！內心無比平靜! 我覺得好像伸手就可以觸摸到上帝. 我不知不覺彈出一個曲子，它入我腦海，自動搭配歌詞，一氣呵成：
“親愛主，牽我手，建立我，領我走
我疲倦，我軟弱，我苦愁;
經風暴，過黑夜，求領我，進光明;
親愛主，牽我手，到天庭.
我道路，雖淒涼，主臨近，慰憂傷.
我在世快打完美好仗
聽我求，聽我禱, 拉我手, 防跌倒;
親愛主, 牽我手, 常引導.”
上帝在給了我這歌詞與旋律的同時, 他也醫治了我的靈. 我明白當我們難過得好像世界末日來到, 當我們覺得上帝離我們好遠時, 這時候其實是上帝最靠近我們的時刻, 也是我們最容易接受祂醫治更新的大好時機. 明白這點後, 我又再一次獻上自己, 甘心樂意為主而活, 直等到那天來到時, 他會牽著我的手, 領我回家.
這首歌之後成為美國黑人民權運動領袖金恩博士（1929-1968）喜愛的歌；在群眾大會中大家唱這首歌彼此激勵. 金恩博士亦要求, 於他蒙主寵召時, 在安息禮拜上也要唱這首歌. 這首歌也於2007年納入基督音樂榮譽聖殿中, 也被列入在「世紀之歌」的行列. 它必定安慰了無數受苦的心靈.
Eternal Joy (Oil Painting)
Eternal Joy 永 樂
You will show me the path of life;
In your presence is fullness of joy.
At your right Hand are pleasures forever more. (Psalm 16:11)
My Father’s house has many rooms; if that were not so,
would I have told you that I am going there to prepare a place for you?
And if I go and prepare a place for you,
I will come back and take you to be with me
that you also may be where I am. (John 14:2-3)
你 必 將 生 命的 道 路 指 示 我 。
在 你 面 前 有滿 足 的 喜 樂 ；
在 你 右 手 中有 永 遠 的 福 樂 。(詩 篇 16:11)
在我 父 的 家 裡 有 許 多 住 處 ； 若 是 沒 有 ，
我 就 早 已 告 訴 你 們 了 。
我 去 原 是 為 你 們 預 備 地 方 去 。
我 若 去 為 你 們 預 備 了 地 方，
就 必 再 來 接 你 們 到 我 那 裡 去 ，
我 在 那 裡 ， 叫 你 們 也 在 那 裡 。(約 翰 福 音 14:2-3)
In your presence is fullness of joy.
At your right Hand are pleasures forever more. (Psalm 16:11)
My Father’s house has many rooms; if that were not so,
would I have told you that I am going there to prepare a place for you?
And if I go and prepare a place for you,
I will come back and take you to be with me
that you also may be where I am. (John 14:2-3)
你 必 將 生 命的 道 路 指 示 我 。
在 你 面 前 有滿 足 的 喜 樂 ；
在 你 右 手 中有 永 遠 的 福 樂 。(詩 篇 16:11)
在我 父 的 家 裡 有 許 多 住 處 ； 若 是 沒 有 ，
我 就 早 已 告 訴 你 們 了 。
我 去 原 是 為 你 們 預 備 地 方 去 。
我 若 去 為 你 們 預 備 了 地 方，
就 必 再 來 接 你 們 到 我 那 裡 去 ，
我 在 那 裡 ， 叫 你 們 也 在 那 裡 。(約 翰 福 音 14:2-3)
Soaring like Eagles (Oil Painting)
如 鷹 展 翅 上 騰
Soaring like Eagles 如 鷹 展 翅 上 騰
Have you not known? Have you not heard?
The everlasting God, the LORD,
The Creator of the ends of the earth,
Neither faints nor is weary. His understanding is unsearchable.
He gives power to the weak,
And to those who have no might He increases strength.
Even the youths shall faint and be weary,
And the young men shall utterly fall,
But those who wait on the LORD Shall renew their strength. (Isaiah 40:28-31)
(以賽亞書 40:28-31)
The everlasting God, the LORD,
The Creator of the ends of the earth,
Neither faints nor is weary. His understanding is unsearchable.
He gives power to the weak,
And to those who have no might He increases strength.
Even the youths shall faint and be weary,
And the young men shall utterly fall,
But those who wait on the LORD Shall renew their strength. (Isaiah 40:28-31)
你 豈 不曾 知 道 麼 ？ 你 豈 不 曾 聽 見 麼 ？
永 在 的 神 耶 和 華 ， 創 造 地 極 的 主 ，
並 不 疲乏 ， 也 不 困 倦 ；
他 的 智慧 無 法 測 度 。
疲 乏 的， 他 賜 能 力 ； 軟 弱 的 ， 他 加 力 量 。
就 是 少年 人 也 要 疲 乏 困 倦 ；
強 壯 的也 必 全 然 跌 倒 。
但 那 等 候 耶和 華 的 必 從 新 得 力 。
他 們 必 如 鷹展 翅 上 騰 ；
他 們 奔 跑 卻不 困 倦 ，走 卻 不 疲 乏.
(以賽亞書 40:28-31)
OPEN THE EYES OF MY HEART (Oil)
Open the Eyes of My Heart 敞 開 我 心 中 的 視 野
“Open my eyes that I may see wonderful things in your law.” (Psalm 119:18)
One of Jesus’ disciples John recorded in the Gospel he wrote a dramatic account exploring the themes of the controversy between Judaism and earliest Christianity, contrasting between blindness and sight, darkness and light; suffering and sin. (John 9)
The story begins with Jesus traveling with his disciples. On their way they came upon a blind man who had been blind since birth. Jesus' disciples asked if the blindness was a punishment from God for the sin of this man or his parents. Jesus, however, explained that the man's blindness had a higher purpose: to show the glory of God in his life.
At this, Jesus declared himself the light of the world and put mud mixed with saliva on the man’s eyes and asked him to wash in a pool. He went and washed and came home seeing. So astonished at his healing, he began to tell those who recognized him about the man that was Jesus.
Despite the fact that the man was healed, the Jews harassed him in disbelief. The Pharisees were so intent on proving the man wrong that they summoned his parents to the scene and interrogated them as well. Though they claimed the man as their son, and was born blind they were hesitant to get involved out of fear of being removed from the synagogue. , They said their son was of age and could speak for himself.
When the man was confronted again, he gave the proverbial answer: “…I was blind but now I see.” The Pharisees continued to interrogate him. They had clearly witnessed the aftermath of a miracle, but they brushed aside what they didn’t seem to understand and said that they didn’t even know where “this fellow” (referring to Jesus) came from (v 29). This is a contradiction of the previous claims by the leaders in chapter 6:41-42 that they knew Jesus’ father and mother. Ironically, this may have been true because they were too blind to know that Jesus had come from God. But they did know Him as a sinner because He broke the Sabbath rules.
The man’s response: “If this man were not from God, he could do nothing” further infuriated the Pharisees and got him kicked out.
But Jesus found him and gently helped him confirm his faith in Him. The man said, “Lord, I believe,” and he worshiped Him.
Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” To the Pharisees, He said, “If you were blind, you would not be guilty of sin’ but now that you claim you can see, your guilt remains.”
This dramatic story opens our eyes to a few things. First, Jesus gave us a greater understanding of the age-old issue of suffering. Yes, suffering according to the Old Testament may be connected to sin, but Jesus said that our sufferings were opportunities for God's grace. If our suffering is a consequence of sin, then it becomes an occasion for repentance leading to restoration of our fellowship with God. If our suffering is not directly related to sin, then God may have allowed it to happen in our lives, usually for reasons beyond us, which nevertheless can help us turn our eyes unto Him and find our true life in Him.
On the other hand, we must guard against assigning blame. Trying to figure out the source of suffering in an individual's life is futile given our limited understanding. Rather, we should trust that every circumstance if put in God’s hands can manifest God's works for His glory. “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”(Romans 8:28a)
We also learn from the man’s example that to obey God is to be blessed. The man obeyed Jesus, went and washed his eyes, and was healed. He was then able to bear witness to God as a result.
The man’s parents must have had a hard time. They must have agonized over his blindness and the begging he was forced into. They must have been ridden by the guilt over the possibility that it was their sin that caused their son's blindness. And they failed to stand up for Jesus in the face of the Jewish opponents. They might have wanted to rejoice over their son’s healing, and give thanks to God, but they missed all of these because of fear.
As for the Pharisees, they grasped at whatever argument might suit their stance of opposition to the true Light. It was clear to some of them that Jesus was using this healing of physical blindness to speak of spiritual conditions. They were not physically blind, but they asked, “What? Are we blind too?”(John 9:40b) They were the ones who thought they knew (John 9:24b, 29), but they had a knowledge that did not recognize Jesus for who he was. So Jesus responded with words of great grace -- hard words, but words that could lead them into the true light: If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains (John 9:41). Clearly, it was their claim to have knowledge that was the dilemma. They did not recognize their need; they thought they had everything.
The story deals with more than one type of blindness, apart from physical blindness, there was the apostles’ blindness due to their preconceived ideas about the cause of suffering; there was the parents’ blindness due to fear, and the Pharisees’ blindness because of their man-made traditions and arrogant certainty. Apparently the healing of physical blindness is relatively easy compared to the healing of spiritual blindness. Are we also blind in some way? May the narrative in John 9 help open our eyes!
「求你開我的眼睛，使我看出你律法中的奇妙。」(詩篇119：18)
使徒約翰在約翰福音中有探討到猶太教與最早期基督教之間的爭論，並將盲眼與明眼、黑暗與光明、苦難與犯罪一一作對應，相當具有戲劇張力。（約翰福音第9章）
故事一開始是耶穌與他幾個門徒在路上行走，他們看見一位生來瞎眼的人。 耶穌的門徒就問：這人生來就瞎眼，是誰犯了罪？是這人自己還是他的父母呢？ 耶穌的解釋是：這人眼瞎的原因有個更超然的意義；就是神的榮耀要彰顯在這人身上。
在此同時，耶穌宣稱祂自己就是世上的光，接著他就吐唾沫和著泥巴抹在那人的眼睛上，並要他去池子旁洗一洗。他去一洗，回頭就看見了。 能重見光明，瞎子簡直是欣喜若狂，他立刻將耶穌這個人的作為告訴那些認得他的人。
瞎子得醫治的事實就擺在眼前，但猶太人不但不信，更變本加厲對他騷擾迫害。 法利賽人把叫瞎子父母叫來，並質問他們，希望能夠證明這人不是天生就瞎眼的。瞎子的父母雖承認這人是自己的兒子，生來就瞎眼，但是不願攪入此事件中，因為害怕被趕出猶太的會堂。 他們只說，兒子已經成人了，自己必能說清楚講明白。
猶太人再一次質問這人時，這人說出的話從此成為名言，「…從前我是眼瞎的，如今能看見了。」法利賽人依舊不放過他，繼續追問。 猶太人和法利賽人已親眼見證神蹟，但因無法理解其中奧妙，寧可選擇掩耳盜鈴，不與理會；他們甚至說不知道「這個人」(指耶穌)是打哪來的 (29節)。 這句話與約翰福音第6章41-42節的記載相衝突，因為猶太領袖明明知道耶穌的父母親是誰。不過諷刺的是，猶太人說不認識耶穌，這句話或許是真的，因為他們真的不認識耶穌是從神而來；他們在屬靈上是瞎眼的。 他們反倒將耶穌視為罪人，因為耶穌犯了安息日的規定。
生來瞎眼的那人回答：「這人若不是從神來的，什麼也不能做。」 這答案更加激怒法利賽人，乾脆就將他趕了出去！
但是耶穌找著那人，溫柔地引導他，一步步幫助他認識耶穌就是上帝的兒子。 那人回答說：「主啊，我信！」 就敬拜耶穌。
耶穌說：「我為審判到這世上來，叫不能看見的，可以看見；能看見的，反瞎了眼。」耶穌又對法利賽人說：「你們若瞎了眼，就沒有罪了；但如今你們說我們能看見，所以你們的罪還在。」
這則戲劇性的故事教導了我們幾件事。 第一點，耶穌讓我們對苦難這個古老的議題有更深一層的認識。 不錯，在舊約中，苦難的確是與犯罪有關。但耶穌說我們的苦難是要彰顯神的恩典。 如果苦難是源於我們的罪，那麼苦難就會讓我們反思並悔改，讓我們願意修復與神的親密關係。 若我們的苦難並非直接源自於罪，但神卻允許這些事情發生在我們身上，雖然我們無法理解發生的原因，但這能幫助我們定睛在神身上，並重獲在神裡面真正的生命。
第二點，對別人遭受的苦難我們要謹慎戒懼，絕對不可將擅自解釋他的受苦是因犯罪的關係。 以我們有限的認知，想找出個人生命苦難的源頭是徒勞無益的。我們該有的心態是要相信任何一個情境只要是擺在上帝的手中，一定可以彰顯祂的榮耀。「我們曉得萬事都互相效力，叫愛神的人得益處，就是按他旨意被召的人。」(羅馬書8: 28)
我們也從那生來瞎眼的人身上看到一個值得效法的榜樣，那就是：順服帶來祝福。那人聽從耶穌，去洗了他的雙眼，立刻就得著醫治。 之後他還能為神做出美好的見證。
那人的父母所過的生活想必十分辛苦，他們看見自己的孩子生來瞎眼，也只能靠乞討維生，內心肯定煎熬萬分。 他們或許也認為孩子瞎眼一定是他們犯罪帶來的餘孽，一輩子良心也不得安穩。在面對猶太人時，不敢挺身而出為耶穌的醫治獻上感謝。 或許他們內心對於孩子得醫治感到歡喜快樂，並歸感謝給神，但他們無法表達歡喜與感恩，因為他們恐懼。
面對世界的真光，法利賽的態度則是抵死反抗，他們緊抓任何可以反駁耶穌的理由。他們當中有些人明白耶穌是用醫治身體上的眼瞎來突顯心靈上的眼瞎。法利賽人身體上並沒有瞎眼，但他們問：「難道我們也瞎了眼嗎？」(40節) 他們是一群自以為認識真理的人 (24、29節)，但他們擁有的知識與了解卻蒙蔽了他們，讓他們看不清楚耶穌是誰。耶穌的回答雖然嚴厲，卻是帶著極大的恩典；祂藉著這樣的回答希望他們能夠悔改並認識真光。 耶穌對他們說：「你們若瞎了眼，就沒有罪了；但如今你們說『我們能看見』，所以你們的罪還在。」(41節) 顯然地，他們宣稱所擁有的知識與道理反倒絆跌他們，阻礙他們認識真理，也讓他們看不到自己的缺乏，還以為已經擁有一切。
這段故事講述的不只是肉體上的眼盲，更有門徒對受苦既定的觀念帶來的眼盲，也有瞎子的父母親因為恐懼而有的眼盲，更有法利賽人因為人所設定細如牛毛的傳統以及自己高傲自信帶來的眼盲。從這段經文，我們看到醫治肉體上的眼盲顯然比心靈上的眼盲容易得多。 我們是否在哪些事情上也患了屬靈的眼盲？ 願約翰福音第9章的記載可以開啟你我的雙眼！
One of Jesus’ disciples John recorded in the Gospel he wrote a dramatic account exploring the themes of the controversy between Judaism and earliest Christianity, contrasting between blindness and sight, darkness and light; suffering and sin. (John 9)
The story begins with Jesus traveling with his disciples. On their way they came upon a blind man who had been blind since birth. Jesus' disciples asked if the blindness was a punishment from God for the sin of this man or his parents. Jesus, however, explained that the man's blindness had a higher purpose: to show the glory of God in his life.
At this, Jesus declared himself the light of the world and put mud mixed with saliva on the man’s eyes and asked him to wash in a pool. He went and washed and came home seeing. So astonished at his healing, he began to tell those who recognized him about the man that was Jesus.
Despite the fact that the man was healed, the Jews harassed him in disbelief. The Pharisees were so intent on proving the man wrong that they summoned his parents to the scene and interrogated them as well. Though they claimed the man as their son, and was born blind they were hesitant to get involved out of fear of being removed from the synagogue. , They said their son was of age and could speak for himself.
When the man was confronted again, he gave the proverbial answer: “…I was blind but now I see.” The Pharisees continued to interrogate him. They had clearly witnessed the aftermath of a miracle, but they brushed aside what they didn’t seem to understand and said that they didn’t even know where “this fellow” (referring to Jesus) came from (v 29). This is a contradiction of the previous claims by the leaders in chapter 6:41-42 that they knew Jesus’ father and mother. Ironically, this may have been true because they were too blind to know that Jesus had come from God. But they did know Him as a sinner because He broke the Sabbath rules.
The man’s response: “If this man were not from God, he could do nothing” further infuriated the Pharisees and got him kicked out.
But Jesus found him and gently helped him confirm his faith in Him. The man said, “Lord, I believe,” and he worshiped Him.
Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” To the Pharisees, He said, “If you were blind, you would not be guilty of sin’ but now that you claim you can see, your guilt remains.”
This dramatic story opens our eyes to a few things. First, Jesus gave us a greater understanding of the age-old issue of suffering. Yes, suffering according to the Old Testament may be connected to sin, but Jesus said that our sufferings were opportunities for God's grace. If our suffering is a consequence of sin, then it becomes an occasion for repentance leading to restoration of our fellowship with God. If our suffering is not directly related to sin, then God may have allowed it to happen in our lives, usually for reasons beyond us, which nevertheless can help us turn our eyes unto Him and find our true life in Him.
On the other hand, we must guard against assigning blame. Trying to figure out the source of suffering in an individual's life is futile given our limited understanding. Rather, we should trust that every circumstance if put in God’s hands can manifest God's works for His glory. “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”(Romans 8:28a)
We also learn from the man’s example that to obey God is to be blessed. The man obeyed Jesus, went and washed his eyes, and was healed. He was then able to bear witness to God as a result.
The man’s parents must have had a hard time. They must have agonized over his blindness and the begging he was forced into. They must have been ridden by the guilt over the possibility that it was their sin that caused their son's blindness. And they failed to stand up for Jesus in the face of the Jewish opponents. They might have wanted to rejoice over their son’s healing, and give thanks to God, but they missed all of these because of fear.
As for the Pharisees, they grasped at whatever argument might suit their stance of opposition to the true Light. It was clear to some of them that Jesus was using this healing of physical blindness to speak of spiritual conditions. They were not physically blind, but they asked, “What? Are we blind too?”(John 9:40b) They were the ones who thought they knew (John 9:24b, 29), but they had a knowledge that did not recognize Jesus for who he was. So Jesus responded with words of great grace -- hard words, but words that could lead them into the true light: If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains (John 9:41). Clearly, it was their claim to have knowledge that was the dilemma. They did not recognize their need; they thought they had everything.
The story deals with more than one type of blindness, apart from physical blindness, there was the apostles’ blindness due to their preconceived ideas about the cause of suffering; there was the parents’ blindness due to fear, and the Pharisees’ blindness because of their man-made traditions and arrogant certainty. Apparently the healing of physical blindness is relatively easy compared to the healing of spiritual blindness. Are we also blind in some way? May the narrative in John 9 help open our eyes!
「求你開我的眼睛，使我看出你律法中的奇妙。」(詩篇119：18)
使徒約翰在約翰福音中有探討到猶太教與最早期基督教之間的爭論，並將盲眼與明眼、黑暗與光明、苦難與犯罪一一作對應，相當具有戲劇張力。（約翰福音第9章）
故事一開始是耶穌與他幾個門徒在路上行走，他們看見一位生來瞎眼的人。 耶穌的門徒就問：這人生來就瞎眼，是誰犯了罪？是這人自己還是他的父母呢？ 耶穌的解釋是：這人眼瞎的原因有個更超然的意義；就是神的榮耀要彰顯在這人身上。
在此同時，耶穌宣稱祂自己就是世上的光，接著他就吐唾沫和著泥巴抹在那人的眼睛上，並要他去池子旁洗一洗。他去一洗，回頭就看見了。 能重見光明，瞎子簡直是欣喜若狂，他立刻將耶穌這個人的作為告訴那些認得他的人。
瞎子得醫治的事實就擺在眼前，但猶太人不但不信，更變本加厲對他騷擾迫害。 法利賽人把叫瞎子父母叫來，並質問他們，希望能夠證明這人不是天生就瞎眼的。瞎子的父母雖承認這人是自己的兒子，生來就瞎眼，但是不願攪入此事件中，因為害怕被趕出猶太的會堂。 他們只說，兒子已經成人了，自己必能說清楚講明白。
猶太人再一次質問這人時，這人說出的話從此成為名言，「…從前我是眼瞎的，如今能看見了。」法利賽人依舊不放過他，繼續追問。 猶太人和法利賽人已親眼見證神蹟，但因無法理解其中奧妙，寧可選擇掩耳盜鈴，不與理會；他們甚至說不知道「這個人」(指耶穌)是打哪來的 (29節)。 這句話與約翰福音第6章41-42節的記載相衝突，因為猶太領袖明明知道耶穌的父母親是誰。不過諷刺的是，猶太人說不認識耶穌，這句話或許是真的，因為他們真的不認識耶穌是從神而來；他們在屬靈上是瞎眼的。 他們反倒將耶穌視為罪人，因為耶穌犯了安息日的規定。
生來瞎眼的那人回答：「這人若不是從神來的，什麼也不能做。」 這答案更加激怒法利賽人，乾脆就將他趕了出去！
但是耶穌找著那人，溫柔地引導他，一步步幫助他認識耶穌就是上帝的兒子。 那人回答說：「主啊，我信！」 就敬拜耶穌。
耶穌說：「我為審判到這世上來，叫不能看見的，可以看見；能看見的，反瞎了眼。」耶穌又對法利賽人說：「你們若瞎了眼，就沒有罪了；但如今你們說我們能看見，所以你們的罪還在。」
這則戲劇性的故事教導了我們幾件事。 第一點，耶穌讓我們對苦難這個古老的議題有更深一層的認識。 不錯，在舊約中，苦難的確是與犯罪有關。但耶穌說我們的苦難是要彰顯神的恩典。 如果苦難是源於我們的罪，那麼苦難就會讓我們反思並悔改，讓我們願意修復與神的親密關係。 若我們的苦難並非直接源自於罪，但神卻允許這些事情發生在我們身上，雖然我們無法理解發生的原因，但這能幫助我們定睛在神身上，並重獲在神裡面真正的生命。
第二點，對別人遭受的苦難我們要謹慎戒懼，絕對不可將擅自解釋他的受苦是因犯罪的關係。 以我們有限的認知，想找出個人生命苦難的源頭是徒勞無益的。我們該有的心態是要相信任何一個情境只要是擺在上帝的手中，一定可以彰顯祂的榮耀。「我們曉得萬事都互相效力，叫愛神的人得益處，就是按他旨意被召的人。」(羅馬書8: 28)
我們也從那生來瞎眼的人身上看到一個值得效法的榜樣，那就是：順服帶來祝福。那人聽從耶穌，去洗了他的雙眼，立刻就得著醫治。 之後他還能為神做出美好的見證。
那人的父母所過的生活想必十分辛苦，他們看見自己的孩子生來瞎眼，也只能靠乞討維生，內心肯定煎熬萬分。 他們或許也認為孩子瞎眼一定是他們犯罪帶來的餘孽，一輩子良心也不得安穩。在面對猶太人時，不敢挺身而出為耶穌的醫治獻上感謝。 或許他們內心對於孩子得醫治感到歡喜快樂，並歸感謝給神，但他們無法表達歡喜與感恩，因為他們恐懼。
面對世界的真光，法利賽的態度則是抵死反抗，他們緊抓任何可以反駁耶穌的理由。他們當中有些人明白耶穌是用醫治身體上的眼瞎來突顯心靈上的眼瞎。法利賽人身體上並沒有瞎眼，但他們問：「難道我們也瞎了眼嗎？」(40節) 他們是一群自以為認識真理的人 (24、29節)，但他們擁有的知識與了解卻蒙蔽了他們，讓他們看不清楚耶穌是誰。耶穌的回答雖然嚴厲，卻是帶著極大的恩典；祂藉著這樣的回答希望他們能夠悔改並認識真光。 耶穌對他們說：「你們若瞎了眼，就沒有罪了；但如今你們說『我們能看見』，所以你們的罪還在。」(41節) 顯然地，他們宣稱所擁有的知識與道理反倒絆跌他們，阻礙他們認識真理，也讓他們看不到自己的缺乏，還以為已經擁有一切。
這段故事講述的不只是肉體上的眼盲，更有門徒對受苦既定的觀念帶來的眼盲，也有瞎子的父母親因為恐懼而有的眼盲，更有法利賽人因為人所設定細如牛毛的傳統以及自己高傲自信帶來的眼盲。從這段經文，我們看到醫治肉體上的眼盲顯然比心靈上的眼盲容易得多。 我們是否在哪些事情上也患了屬靈的眼盲？ 願約翰福音第9章的記載可以開啟你我的雙眼！