靈程筆記

耶穌退到曠野，是為了與天父相處。
人獨處的時候，卻是為了釋放慾望。

讀經筆記：出埃及記 2:23-25

 經文：出埃及記 2:23-25

23過了多年，埃及王死了。以色列人因做苦工，就歎息哀求，他們的哀聲達於神。

24神聽見他們的哀聲，就記念他與亞伯拉罕、以撒、雅各所立的約。

25神看顧以色列人，也知道他們的苦情。

***

這是「上帝視角」的記載，預告了神將要出手拯救希伯來人。

信主前，我曾被夢工廠的卡通電影「埃及王子」感動過。電影把摩西在「上帝的命令」與「法老的兄弟情（電影的故事設定，非聖經事實）」之間的掙扎拍得很深刻。幾年後，我認識一位基督徒的老師，她桌上放著一本聖經，於是我興沖沖地向她借來看「出埃及記」，結果大失所望。

因為我期待的是電影內容（人性在兩難中的掙扎與盼望）的文字重現，但聖經卻給我「一切都在上帝的計畫中」的閱讀感受，完全沒有閱讀文學作品那種對未知情節好奇的享受感。

之後，我對聖經一點興趣也沒有，直到我信主了才改變----而且是截然相反的改變。

「一切都在上帝的計畫中」正是聖經最重要的理解角度，而我當年居然看輕這一點。這個理解角度誠然會讓我疑惑:「如果一切都是上帝的計畫，那我的努力有何意義與價值？」然而這個疑惑其實是有問題的。

問題在於這個疑惑預設了「努力必有收穫」的因果律，預設了「我要/可以掌握自己命運」的認知，一旦「一切都在上帝的計畫中」，這兩個預設便通通不成立，這是對自由意志的莫大挫折，所以人們通常會反感這樣的「聖經/上帝視角」。

然而對基督徒而言，這個視角恰好是上帝透過聖經啟示祂自己，讓我們確信祂是又真又活、創始成終，是我們永恆盼望的確據所在。因為神永遠都在，也永遠眷顧著我們，所以我們可以毫不懷疑、坦然無懼的跟隨祂，因為不管我們的人生境遇是順境是逆境，神永不改變。

於是，我終於可以理解保羅這段充滿強烈情感的經文:

「既是這樣，還有甚麼說的呢？神若幫助我們，誰能敵擋我們呢？……誰能使我們與基督的愛隔絕呢？難道是患難嗎？是困苦嗎？是逼迫嗎？是飢餓嗎？是赤身露體嗎？是危險嗎？是刀劍嗎？……然而，靠着愛我們的主，在這一切的事上已經得勝有餘了。因為我深信無論是死、是生，是天使、是掌權的，是有能的，是現在的事、是將來的事，是高處的、是低處的，是別的受造之物，都不能叫我們與神的愛隔絕，這愛是在我們的主基督耶穌裏的。」（羅馬書8:31,35,37-39）

---

​Bible Study Notes: Exodus 2:23-25

​This is an account from a "God's-eye perspective," foreshadowing how God was about to step in and rescue the Hebrews.

​Before I became a believer, I was deeply moved by DreamWorks' animated film The Prince of Egypt. The movie powerfully portrayed Moses torn between "God’s command" and his "brotherly bond with Pharaoh" (which was a cinematic narrative choice, not a biblical fact). A few years later, I met a Christian teacher who had a Bible on her desk. Excitedly, I borrowed it from her to read Exodus—only to be profoundly disappointed.

​I had expected a textual reenactment of the movie, filled with human struggle, dilemmas, and hope. Instead, the Bible gave me the distinct impression that "everything is within God’s plan." It completely lacked the thrill of suspense and curiosity about the unknown that one usually enjoys when reading literature.

​After that, I lost all interest in the Bible. It wasn't until I came to faith that this changed—in fact, it turned completely around.

​"Everything is within God's plan" is precisely the most crucial perspective for understanding the Bible, yet back then, I actually looked down on it.

​Granted, this perspective can trigger a lingering doubt: "If everything is God’s plan, what is the point or value of my own efforts?" However, this doubt itself is fundamentally flawed.

​The flaw lies in its underlying assumptions. It presupposes a law of cause and effect where "effort guarantees reward," and it assumes that "I want to—and can—control my own destiny." The moment we accept that everything is in God's plan, both of these assumptions fall apart. This deals a massive blow to human free will, which is why people often react with aversion to this "biblical/divine perspective."

​For Christians, however, this very perspective is how God reveals Himself through Scripture. It gives us the absolute assurance that He is the true and living God, the Author and Finisher of our faith, and the anchor of our eternal hope. Because God is always present and always mindful of us, we can follow Him with absolute confidence and without fear. No matter whether we face smooth sailing or adversity in life, God never changes.

​Through this, I can finally understand the intense, emotion-filled words of the Apostle Paul:

​"What, then, shall we say in response to these things? If God is for us, who can be against us? ... Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? ... No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." — Romans 8:31, 35, 37-39 (NIV)

自省文

這是我幾天前看到的一篇FB貼文（見上一篇），，裡面有很不錯的觀念，但是我很清楚，我觸及到一個邊界。那個邊界就是「對神的渴慕」。

聽起來很奇怪，對不對？我喜歡讀聖經，也樂於思考，看起來不像不渴慕神的樣子。

但信仰從來不是努力在「看起來」之上，而是「內心是否真的敞開」。

我敞開過，但關起來的次數更多----這就是我的問題。

我為何珍惜少數有過的屬靈經驗？因為那是被聖靈觸摸的生命觸動。當下的感動是真實的，但問題是，我無法延續它。

關鍵就在我還活在這個世界上----這個充滿各種誘惑的世界。

我不是想卸責（自己不努力尋求神，還去怪罪別人），而是表達我的軟弱：我對這個世界的抵抗力，真的不高。

昨天主日後的聖餐時間，我與Peter聊起基督徒面對「罪的誘惑」時的兩難：當我過著屬靈的生活，與神有親密的關係時，那感覺是享受的；但當我的罪性、生理需求與世界的罪相勾連時，我的感受也是「享受」的----唯一的差別，大概是享受犯罪快感之後，真真實實的空虛感與罪惡感，而屬靈的享受不會這樣。

回到我的問題。其實，我也常會處在這種兩難之中。我會在乎別人的眼光，知道在世界中生活的各種邊界（「不侵犯別人」的邊界），所以我守的還可以，並據此建立了較好的外在形象。然而一個人獨處的時候，沒有別人眼光的顧忌的時候，反而是我罪性最活躍的時候----我知道上帝在，知道他在看著我，但我看不見他，所以我自我欺騙的「一個人」享受犯罪。這有點像你公開認罪的狀況：我們可以選擇不犯罪，但在那個「心裡感覺安全」的獨處情境裡，我們「選擇」了得罪神。

在2013年，我寫了這首詩：<我看見撒旦在微笑>

我看見撒旦在微笑

當我在禱告中

更多的關注在自己的苦痛

我看見撒旦在微笑

當我將負擔交托給主

卻急於看見負擔的消弭

我看見撒旦在微笑

當我空出了心中的位置給主

卻常常想去檢視位置是否空著

我看見撒旦在微笑

當我求主死滅我的老我

卻仍捨不得放下自以為好的自我

我看見撒旦在微笑

當我誦唸聖經的語句

卻只聽見聲音的震動

我看見

撒旦在微笑......（完）

這是我剛信主時寫的詩。多年過去了，我依然還在努力「渴慕神」。

那篇FB文章的結論很溫暖：

「也許有些罪的背後,其實藏著一個很深的空缺。而真正能填滿人的，不是更強的意志力，而是更深地經歷上帝的愛。 ......

也許我們不只是要努力「戒掉罪」。我們更需要的，是慢慢「離開罪」。

不是因為我們很有意志力，很能忍，而是因為我們開始嚐到更美的東西。 」

就像耶利米書31:3 說的：

古時耶和華向以色列顯現，說：「我以永遠的愛愛你， 因此我以慈愛吸引你。 」

願你我都把心向神完全敞開，讓光照進我心，充滿我心，單單享受神永遠的慈愛，不眷戀世界對罪性的「呼喚」。

---

This is a Facebook post I came across a few days ago. It contains some very profound concepts, but I am well aware that I have reached a boundary. That boundary is "the longing for God."

It sounds strange, doesn't it? I love reading the Bible and I enjoy contemplating it, so I don't look like someone who doesn't long for God. However, faith is never about striving to "look the part," but rather about "whether the heart is truly open."

I have opened up before, but I have shut it down even more times—and that is my problem.

Why do I cherish the few spiritual experiences I've had? Because they were moments where my life was genuinely touched by the Holy Spirit. The moving feeling in those moments was real, but the problem is, I cannot sustain it.

The crux of the matter is that I am still living in this world—a world brimming with all kinds of temptations.

I am not trying to shirk responsibility (blaming others instead of striving to seek God myself); rather, I am expressing my weakness: my resistance to this world is honestly not very strong.

Yesterday, during fellowship after the Sunday service, Peter and I talked about the dilemma Christians face when confronting the "temptation of sin." When I live a spiritual life and share an intimate relationship with God, that feeling is enjoyable. But when my sinful nature and physical desires intertwine with the sins of the world, my experience is also one of "enjoyment." The only difference, perhaps, is the genuine sense of emptiness and guilt that follows the pleasure of sinning, whereas spiritual enjoyment never leaves such a bitter aftertaste.

Back to my own problem. In fact, I often find myself caught in this exact dilemma. I care about how others perceive me, and I know the various boundaries of living in society (the boundary of "not imposing on others"), so I manage well enough and have built a decent outward image based on that. Yet, when I am alone, free from the scrutiny of others, that is precisely when my sinful nature becomes most active. I know God is there, I know He is watching me, but because I cannot see Him, I deceive myself into thinking I am "alone" and indulge in sin. This is somewhat like the situation of public confession you mentioned: we have the choice not to sin, but in that private setting where "the heart feels safe," we "choose" to offend God.

In 2013, I wrote this poem: I See Satan Smiling

I See Satan Smiling

I see grim Satan smile with pride, 

When in my prayers I choose to hide, 

And fix my gaze upon my grief, 

Rather than seek His sweet relief.

I see grim Satan smile with pride, 

When to the Lord my cares confide, 

Yet anxiously I demand to see 

My heavy burdens lift from me.

I see grim Satan smile with pride, 

When for the Lord a place provide, 

Yet often turn my eyes to trace 

If emptiness still fills the space.

I see grim Satan smile with pride, 

When asking that the old self died, 

Yet tightly clutch and hold so dear 

The worldly righteousness I fear.

I see grim Satan smile with pride, 

When Holy Scriptures are applied, 

Yet all I hear from words profound 

Is but the trembling of the sound.

I see him watch, 

And smile with pride... (The End)

This is a poem I wrote when I was a new believer. Many years have passed since then, and I am still striving to "long for God."

The conclusion of that Facebook post was very warm:

"Perhaps behind some sins, there lies a deeply hidden void. And what truly fills a person is not a stronger willpower, but a deeper experience of God’s love. ... Perhaps our goal shouldn't just be striving to 'quit sin.' What we need more is to slowly 'depart from sin.' 

Not because we possess great willpower or endurance, but because we have begun to taste something far more beautiful."

Just as Jeremiah 31:3 says: 

The Lord appeared to us in the past, saying: “I have loved you with an everlasting love; I have drawn you with unfailing kindness.”

May both you and I open our hearts completely to God. Let His light shine into our hearts and fill them entirely, so that we may solely enjoy His everlasting lovingkindness, and no longer yearn for the world's "calling" to our sinful nature.

轉貼：一篇FB與基督信仰有關的文章

今天讀到一位諮商心理師提到一個很有意思的概念。他說，面對上癮，很多時候不要只是「戒癮」，而是要學習「離癮」。

所謂戒癮，很像是硬撐。

戒酒、戒菸、戒手遊、戒短影音……

我們很努力地壓抑自己、命令自己「不要再碰」。

但很多時候，心裡其實還是很想要。

於是人就會陷入一種循環：

拼命忍耐 → 意志力耗盡 → 再次沉迷 → 內疚羞愧 → 更討厭自己 → 又再次沉迷。

問題是，很多癮頭的背後，本來就不只是「喜歡那個東西」而已。

有人一直滑手機，其實是害怕孤單。

有人沉迷遊戲，是因為現實太挫敗。

有人酗酒，是想暫時忘記衝突與壓力。

有人無法停止工作，是因為只有成就感才能讓他覺得自己有價值。

所以「離癮」的概念，不只是反抗那個行為，

而是去理解：我真正缺少的到底是什麼？

或許是安全感。

或許是陪伴。

或許是被肯定。

或許只是內心太空了。

我們需要找到上癮背後的真正原因，

才能解決內心根本的議題。

後來我就在想，基督徒面對罪，會不會也是這樣的概念？

很多時候，我們努力「戒罪」。

不要貪財、不要色情、不要嫉妒、不要說謊。但內心深處，其實還是很渴望那些東西能帶來的快感與好處。

於是我們就活在另一種循環裡：

努力克制 → 失敗跌倒 → 自責羞愧 → 再次立志 → 又再次失敗。

可是福音好像不只是叫我們更用力地壓抑自己。而是邀請我們去發現：為什麼我這麼需要這些東西？

也許有些罪的背後，

其實藏著一個很深的空缺。

而真正能填滿人的，

不是更強的意志力，

而是更深地經歷上帝的愛。

當人真的在信仰裡得到安全感，

在教會找到相愛的群體，

在服事裡找到價值，

在福音裡體會到恩典與盼望，

就能慢慢鬆手放開曾經依賴的某些事物。

也許我們不只是要努力「戒掉罪」。

我們更需要的，是慢慢「離開罪」。

不是因為我們很有意志力，很能忍，

而是因為我們開始嚐到更美的東西。

---

Today, I read something really interesting by a counseling psychologist. He said that when we’re dealing with addiction, a lot of times we shouldn't just try to "abstain from addiction," but instead learn to "leave addiction."

Abstaining from an addiction feels like you’re just forcing yourself to white-knuckle it.

Abstaining from drinking, smoking, mobile games, or short-form videos...

We try so hard to suppress our urges, telling ourselves, "Don’t you dare touch that again."

But honestly, most of the time, we still really want it deep down.

So we get trapped in this endless loop:

Trying so hard to hold back → Running completely out of willpower → Falling right back into it → Feeling super guilty and ashamed → Hating ourselves even more → And then falling back into it all over again.

The thing is, what’s driving the addiction usually isn't just that we "like that thing."

Someone who can’t stop scrolling through their phone might actually just be terrified of being lonely.

Someone hooked on gaming might just find reality way too frustrating.

Someone drinking heavily might just want to temporarily escape from conflict and stress.

Someone who’s a total workaholic might feel like they only matter when they achieve something.

That’s why the idea of "leaving addiction" isn't just about fighting the behavior.

It’s about figuring out: what is it that I’m actually missing?

Maybe it’s a sense of security.

Maybe it’s companionship.

Maybe it’s validation.

或 Maybe the inside of us is just totally empty.

We have to find the real root cause behind the addiction to actually fix what's going on inside our hearts.

Later, it got me thinking—is it the exact same way for Christians dealing with sin?

A lot of times, we try so hard to "abstain from sin."

Don't love money, don't watch porn, don't be jealous, don't lie. But deep down, we still secretly crave the pleasure and perks those things give us.

So we end up living in a whole different loop:

Trying our best to control ourselves → Messing up and falling down → Blaming ourselves and feeling ashamed → Making a fresh resolution → And then messing up all over again.

But the Gospel doesn't seem to just tell us to suppress ourselves even harder. Instead, it invites us to ask: why do I feel like I need these things so badly?

Maybe behind some of our sins, there's actually a really deep void.

And the thing that can truly fill a person isn't stronger willpower—it's experiencing God's love on a much deeper level.

When someone truly finds security in their faith, finds a community that loves them in the church, finds their value in serving, and really feels the grace and hope in the Gospel, they can slowly start to let go of the things they used to lean on.

Maybe we don't just need to work hard to "abstain from sin."

What we really need is to slowly "leave sin."

Not because we have amazing willpower or can endure a ton of pain, but because we've started to taste something so much better.

20260524 Andrew講道影片心得

影片出處：https://youtu.be/ACHeLoI2p0A?si=QxdSzXzIpquiS2b4 （英文版） 

今天Andrew 的講道很觸動我，因為他所說的罪的屬性與影響，在我身上通通都有。

罪跟酵一樣，會進入、擴散、腐蝕我們的生命，而可怕的是，這個過程是不可逆的----除非神的救恩臨到。常常我誤以為，只要自己的屬靈狀況「有改進」，就已經在處理罪了。這樣的心態，讓我一方面的確朝著救恩的方向前進，但另一方面，也仍然給罪留下破口。等到自己發覺不對勁了，常常已經是「走得太遠」了。

生命從麻木到剛硬，是一個漸進的過程，這也是罪最可怕的地方。它通常不會在犯罪之初就讓我感覺到捆綁與死亡，相反的，我會覺得享受，覺得快樂。那滋味如此難忘，於是逐漸陷溺其中（還是主動的陷進去），難以自拔。陷溺越深，捆綁就越緊，以至於死亡。

罪始於誘惑，終於死亡，這是聖經反覆證實的事，但我生命中「淡化感受，享受安逸」的特質，使我對罪的病識感常在感覺「有改進」的狀況下鬆懈，於是又成為罪的俘虜。

罪使人羞愧，使人隱藏，所以要將罪攤在光中是何等的困難！所以我們都需要神的恩典遮蓋，知道主耶穌願意、也已經為我們付上贖價，才能在神的赦免與釋放中重新獲得自由。

我永遠記得Jonathan Yang 牧師當年帶我做認罪禱告時的聖靈感動。「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義」(約翰一書 1:9)，當我跟著牧師一句一句禱告唸到這句經文時，我痛哭流涕，泣不成聲，那股強力灌注進來的感動，將我心裡深深的罪疚感完全驅散，那是我第一次感經歷鎖鏈被砍斷、捆綁被釋放、生命被洗淨的感覺。我當年犯下的錯並未消失，但我不用再被罪疚感控訴，因為我屬於耶穌基督了。

我曾有過如此美好的屬靈經歷，但我卻無法持續下去，「痛過就忘（淡化感受）」是我的致命傷，成為我隱微的罪，傷害著我，也傷害著我身邊的人。今天Andrew 的講道再度提醒了我，對於罪，我不能輕易饒恕自己，因為我若輕易饒恕自己，那就是給罪留餘地，與罪沒完沒了的「相愛相殺」。

求主賜給我警醒的心，以慈愛吸引我，將我的眼目帶離這個世界，讓我望向耶穌，望向永生。也求主賜我順服的生命，不再愛自己過於愛神。

Andrew’s message today deeply touched me because every characteristic and effect of sin that he described can be found in my own life.

Sin is like yeast—it enters, spreads, and corrupts our lives. What makes it so frightening is that this process is irreversible unless God’s salvation intervenes. Too often, I mistakenly think that as long as my spiritual condition is “improving,” I am dealing with sin. This mindset does move me toward salvation in some ways, but at the same time, it leaves openings for sin to remain. By the time I realize something is wrong, I have often already gone too far.

The progression from spiritual numbness to hardness of heart is gradual, and that is what makes sin so dangerous. It rarely makes me feel its bondage and death at the beginning. Instead, it feels enjoyable; it feels pleasurable. The experience is so memorable that I gradually become immersed in it—indeed, I willingly plunge myself into it—and find it difficult to break free. The deeper the indulgence, the tighter the bondage becomes, ultimately leading to death.

Sin begins with temptation and ends in death. This truth is repeatedly affirmed throughout Scripture. Yet my tendency to dull my feelings and seek comfort often weakens my awareness of sin whenever I sense that I am “making progress.” As a result, I once again become a captive of sin.

Sin brings shame, and shame causes people to hide. That is why bringing sin into the light is so difficult. We all need God’s grace to cover us. Only when we know that Jesus was willing—and has already paid the ransom for us—can we receive true freedom through God’s forgiveness and deliverance.

I will never forget the work of the Holy Spirit when Pastor Jonathan Yang led me in a prayer of confession years ago. “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). As I repeated this verse line by line after him during the prayer, I broke down in tears and could hardly speak. A powerful wave of conviction and comfort flooded into me, completely driving away the deep guilt I had carried in my heart. It was the first time I experienced what it felt like for chains to be broken, for bondage to be released, and for my life to be cleansed. The mistakes I had made did not disappear, but I no longer had to live under the accusation of guilt, because I belonged to Jesus Christ.

I once had such a beautiful spiritual experience, yet I have not been able to sustain it. “Forgetting the pain once it has passed” — dulling my sensitivity to what I have experienced — has become my fatal weakness. It has turned into a subtle sin that harms both me and the people around me. Andrew’s message today reminded me once again that I cannot afford to be lenient with myself regarding sin. If I easily excuse myself, I am simply giving sin room to remain, continuing an endless cycle of conflict and entanglement with it.

May the Lord give me a watchful heart. May His love draw me to Himself, turning my eyes away from this world and fixing them on Jesus and on eternal life. And may He grant me a life of obedience, so that I will no longer love myself more than I love God.

2026/05/17 David 牧師講道講稿（Stephen 長老潤改）

經歷上帝拯救的作為

David Loveland

引言

我想談一個我們有時可能自以為了解的主題。

人們會問你：「你得救了嗎？」很多時候，我們聽見這個問題時，會按照過去被教導的方式回答，卻沒有真正理解「得救」或「救恩」這個詞所包含的重要性、深度與廣度。

這篇信息與我們如何在生命中經歷上帝拯救的工作有關。

不只是因為某一天我們做了一個禱告。那只是開始。那只是打開一道門，使你開始與上帝同行、經歷生命。但如果你停留在那裡，其實你還沒真正開始。

很多人被帶到基督面前之後，我們卻看見他們漸漸消失、跌倒、離開。我們再也見不到他們。因為有時我們沒有學會如何陪伴他們，也沒有學會如何幫助他們踏出下一步——真正地信靠耶穌，以至於能說：

「我如此信任祢，因此我願意跟隨祢。」

這樣的信任，比較像婚姻中的信任。

我記得四十二年前，我與 Pamela 結婚時，在婚禮那天之前都還好，但到了婚禮當天，我卻害怕得不得了。為什麼？因為我知道我正進入另一個層次。我現在要對她負責，也要把我的生命委身給她。

當然，我會做得不完全。我會失敗很多次。但我裡面有一種預備好的心志：

「Pamela，我要與你立約，只要我們都還活著，我就要與你同行。」

所以我們就這樣一起走過來了。這並不總是容易，但卻是美好的，因為耶穌是我們關係的中心。

如果耶穌不在中心，一切就會變得混亂，也會變得非常艱難。

我也想說，看見你們每個星期天都歡迎聖靈進入你們當中，是多麼令人鼓舞。你們帶著期待來聚會，相信自己會遇見上帝，也能回應祂。

看見年輕人越來越渴慕神、越來越深地經歷祂，也非常令人振奮。作為一個老人家，我真的深受鼓舞。

---

2026/05/03 Stephen長老主日講道有感

 Stephen ，你今天在主日的分享很觸動我。對我而言，「聖靈」這部分的信仰一直是一個「深水區」，因為祂無法純然透過知識去理解，對於聖靈，你只能「領受」。

很不幸的是，屬靈的世界裡，還有很多假靈、邪靈，所以你說的對，「不談」是最安全的，這也是我以前的態度----反正我有聖經就好。

不過這樣的信仰是不完全的。三一真神其中一個位格，就是聖靈，排除祂，對神的認識就不會真切，也無法進入信仰生活中非常重要那個部分：教會----而這正是聖靈重要的工作之一。是聖靈將各個恩賜賜給眾人，眾人彼此聯合、同工、合一，與主連結成為合神心意的樣式。

「沒有獨善其身的基督徒」，這是我信主後重要的生命改變。以前我不懂這一點，覺得只要自己追求認識主就好，別人夠不夠認識主那是他自己的事，與我無關。可是我忽略了一點：如果沒有其他基督徒的陪伴、互動與遮蓋，我單憑自己的努力，是不可能走到現在、走到到這裡的。是「關係」，讓我們在神的眼中成為特殊，也讓我們彼此之間有了成為神的樣式的可能。

所以，我在最後的禱告時間，按著你的啟發求神「對我吹氣」，開啟我的靈，決定「與聖靈一起冒險」。雖然當下沒有「被特殊能力灌滿全身」的奇特（或者說，神秘）感受，但這樣的決志，讓我充滿平安。

後來你為阿諾禱告完後，我也跟他聊了一會兒。我知道對他而言，「感受」是很難精準表達出來的，他對你說出口的「舒服」，可能蘊含了「喜悅、平安、釋放……」等不同的內容。我告訴他，就算講不出來也沒關係，只要記住現在當下的感受就好，因為在我們教會中的屬靈感受是真切的，這個感受，可以成為日後屬靈辨識上的根據。

---

​Stephen, your sharing during today’s service really touched me. To me, the "Holy Spirit" has always been a bit of a "deep water zone" in my faith—because He cannot be understood purely through intellectual knowledge; you can only "receive" Him.

​Unfortunately, in the spiritual realm, there are many false and evil spirits. So you were right: "not talking about it" is the safest route, which was exactly my old attitude—as long as I had the Bible, I felt I was fine.

​However, that kind of faith is incomplete. The Holy Spirit is one of the persons of the Trinity; to exclude Him is to lack a true understanding of God. It also prevents us from entering a vital part of the life of faith: the Church—which is one of the Holy Spirit's primary works. It is the Spirit who bestows gifts upon us all, allowing us to unite, co-labor, and become one, connecting with the Lord to become the body that God intends.

​"There is no such thing as a solitary Christian"—this has been a significant life change for me since I came to Christ. I didn't understand this before; I thought as long as I pursued knowing the Lord myself, it didn't matter how others were doing. But I overlooked one thing: without the companionship, interaction, and covering of other Christians, I could never have made it this far on my own effort. It is "relationship" that makes us special in God’s eyes and makes it possible for us to reflect His likeness to one another.

​So, during the final prayer time, inspired by what you said, I asked God to "breathe on me" and open my spirit. I decided to "take an adventure with the Holy Spirit." Although I didn't experience any "mystical" sensation of power flooding my body at that moment, this decision filled me with great peace.

​After you finished praying for Arnold, I chatted with him for a while. I know that for him, "feelings" are hard to express precisely. When he told you he felt "comfortable," it likely encompassed a mix of joy, peace, and release. I told him it’s okay if he can’t put it into words—he just needs to remember how he feels right now. Spiritual experiences in our church are real, and this feeling can serve as a foundation for spiritual discernment in the future.

回答一位特兒父親的問題

Q：OO固執行為嚴重可能平常我叫刷牙洗澡他都先第一個，我叫哥刷牙，哥刷好牙，他傷心我問他，他叫哥哥要在刷一次，我刷他也叫我不要刷後叫我他刷完叫我重刷，不然他一直哭一直鬧

***

KK，早上在寶貝班群組看到你po的問題，我有一些想法想跟你分享。

固執（固著）行為是泛自閉光譜的特兒會有的行為，這是孩子的「秩序感」、也是一種「安全感」的來源或外顯形式。而特兒的固著行為常是不理會場合與對象的，所以容易造成困擾。

有鴿子以前，曉能（哥哥）小時候也曾經有個固著行為讓我十分火大。那時他還小，喜歡按電梯，但某次我趕時間先按了電梯，他非常不高興，就在電梯門口哭鬧，我只好讓電梯先下去再讓他按一次，他按了，情緒卻依然不爽：

「我不要你幫我按電梯！」

「可是我已經讓電梯下去，讓你按了啊？」

「我不要，我要『剛剛那時候』自己按電梯...」

「可是『剛剛』不可能重來啊！我都等你、給你按電梯了不是？」

「我不要...我要剛剛那時候按電梯....」

我當時氣得想打他----真是莫名其妙，無理取鬧！

曉能不是特兒，也曾有過不講理的階段；等到有了鴿子之後，「固著行為」就不再是偶發事件，而是家裡的生活日常----一如你遇到的狀況。

困擾是存在的，問題是該怎麼拆解。我的看法是：

1.為固著行為分類

不是從「行為樣態」劃分，而是從「生活影響層面」劃分。前者是學者的研究工作，後者是生活中的理性思考：有哪些固著的影響層面較大（例如干擾別人）、哪些固著的影響層面較小（例如侷限在家裡）？

這個劃分有個好處，影響較小的部份，可以配合、順著特兒的固著習慣，讓他舒服，讓他開心。這就需要受影響的人（比如家人）的遷就與配合。以你提到的狀況為例，我看到很棒的一點：你跟哥哥都配合OO的要求。這就對了！家人嘛，一點點生活遷就不是什麼付不起的代價，如果一點點的遷就配合少甫就能開心，其實投報率挺高的呀！

在我家也是這樣。鴿子是我家的「燈光師」，他一回家，就會把家裡的燈全部打開（客廳、浴室、廚房、臥室，連床頭的條形裝飾燈也一樣 ），而且燈光全都要設定為「黃色」，，這是我無法接受的浪費行為。起初我制止，無效；我改以「你開我關」的方式應對，他就「你關我開」，無限重複下去。最後是全家人妥協，我也不再堅持。鴿子創造了一個充滿溫暖黃光的室內空間，他很滿意。

但你應該會疑惑：如果我們的作為都一樣，為什麼少甫跟鴿子的反應會大不相同？這就涉及了另一個問題：你掌握了孩子的「固著樣態」了嗎？

2.掌握了孩子的固著樣態 

首先要觀察，理解孩子的行為本身包含了哪些細節。以鴿子為例，「全開燈、開黃光」是他的作為，他的秩序感；曉能的電梯事件，則包括了「自己按電梯+時間點」兩個細節，掌握細節（可能包括動作與流程），才會知道該如何適切地回應孩子的固著。鴿子我只要順著他就行，但曉能那件事我就沒辦法了，因為我無法讓時間倒轉。

我從你的描述中觀察，OO「有可能」在他的固著行為（刷牙秩序感）中含有「流程、時間」的元素，一如曉能的電梯事件。若此推測為真，那就是比較麻煩的樣態，因為就算你跟哥哥配合照辦了，因為時間不對，OO無法回到當初心裡設定好的「秩序」，所以就持續哭鬧，讓人束手無策。

於是問題就變成：「該如何處理特兒的情緒」，也就是你會到群組求救的原因。

3.情緒，永遠是最優先的考量

特兒的情緒能穩定，照顧特兒的辛苦就少掉60％，宗勳醫師分享他家承澤的狀況，可以印證這一點。你之所以想知道「該怎麼做」，也是對OO的情緒張力無能為力。

但特兒的情緒問題不單單是「知道該怎麼做」這麼簡單，因為特兒會長大，想法、需求也會改變，這是一個「動態」的過程----不管是OO的行為、還是我們的因應都是。

所以，要時時覺察特兒的情緒反應，找出誘發情緒反應的觸發因子，並建立「資料庫」。一旦情緒張力出現，就可以從資料庫中比對，找出正確的觸發因子；若資料庫中找不到，那就是新的狀況，在將之收入資料庫中。每個特兒都是獨特的，所以別人的經驗只能聽聽，不一定適用在OO身上。

這就是我會多說了曉能的「電梯事件」的原因，因為我已經找不到鴿子有跟少甫類似的情緒失控狀況，但電梯事件的樣態，「似乎」比較類似。這就是建立資料庫的好處：看似是建立「行為樣態資料庫」，其實我們的目標對準的是孩子的「情緒」，唯有穩定了孩子的情緒，我們肩頭的擔子才會真正的輕省下來（在預設特兒永遠需要家人照顧的認知前提之下）。

然而OO目前的問題該怎麼辦？如果你還沒建立夠細緻的資料庫，那麼，現在開始建立它。建立資料庫不代表一勞永逸，因為你總可能遇到當下無解的狀況。去年我們家去高雄聽張學友演唱會，鴿子很配合地陪媽媽進場聽歌（人生成就解鎖），但車子水箱爆了的意外，讓我們如此緊急處置：媽媽先搭火車離開高雄，準備明天上課，我們多停留一些時間，等車修好了再開車回家。結果媽媽趁夜離開這一點鴿子無法接受（這是他「不能落下一個家人」的固著），在高雄捷運車廂裡，我被迫蹲下來無支撐地安撫鴿子也難以轉變他的心情，在公共場所這樣實在有些狼狽，但這時候孩子的情緒優先，就顧不上自己的狼狽了。

我相信你一定用盡心力去愛OO，一如我對鴿子。但是除了可操作的「方法」，你也要倚靠神來給你力量。神會用什麼方法幫助我們你不會知道（例如我在捷運上狼狽之時，讓座給我的居然是另一個大齡特兒----神當下安排的「天使」），但神的憐憫與我們同在，他不會讓我們特兒家長白白受苦的。倚靠神不是遇到困難了才找祂，而是時時在神面前承認自己的軟弱，懇求神的恩典，讓自己在照顧心力「餘額不足」時，隨時可以找神「充值」。

而最最重要的，是求主賜給你屬神的眼光，辨識神在這個孩子身上的計畫，按照神的心意來照顧這個孩子，而不是按著我們的心意。對我家而言，我們漸漸發現，神要我們養出一個「吃快樂長大的小孩」，讓他在愛的環境中長大，不但自己對愛不虞匱乏，還能懂得什麼是愛、把愛分享出去----鴿子可是自閉兒啊！一個自閉兒能懂得愛、情緒穩定、懂得愛人，還有什麼神蹟比這個更偉大呢？就算鴿子追不上別人的學習能力，那又有什麼關係呢？

所以我勉勵你：用神的眼光來看待少甫。你視OO為「問題」，那你就會在他的成長過程中不斷地「發現問題」並「解決問題」；你視OO為「祝福」，那你就會在他的成長過程中時不時地打開神預先放著的「大禮包」，時時有驚喜。同樣是「成長」，你想要選擇哪一個眼光、為孩子安排哪一條成長之路呢？

不知不覺寫了這麼長，希望能幫助到你。你我都是特兒父親，而你比我更辛苦，所以你比我更迫切需要神的安慰與幫助。願神保守你和你的家，讓神隱藏在OO生命中的祝福，有一天能被你看見。

給接待的南非宣教士的回信

 親愛的Lisa：

你信中對我的稱讚，讓我受寵若驚！週一晚上在Stephen 家裡的聚會，我向Craig 說我是小信的人，但他給我很大很深的鼓勵。現在，你的信也大大的鼓勵了我。

送你們離開後，在開車的路上，我和Daphne 一起分享了這段時間被感動、被鼓勵的點點滴滴。「人接待你們就是接待我；接待我就是接待那差我來的。」(馬太福音 10:40)在接待你們之前，這段經文調整了我的眼光，讓我放下第一次接待服事的緊張與焦慮；現在你們離開台灣，這段經文又再度出現在我的心中：因為接待了你們，所以我才能看見神在我家的賜福，以及神對我家的呼召。

你是很美好的女孩子。你真誠、善良、有禮、體貼又細心，我們全家都很喜歡你。10:00pm接Phoebe下班回家時，她在車上說：「我已經開始想念Lisa她們了。」Jabez也是，他洗完澡躺在你睡過的床上，說：「這是『Lisa 的』房間。」我想，你懂的。😊

 若不是神的安排，這一切的美好都不會發生。願神祝福你回到南非後的生活，在學業上、工作上，都有神的保守。

ps: 歡迎妳成為我家的「第六人」😄

 Jorman 

Jabez的「攻擊」

關島行最後一天，為了不耽誤7:30的航班，我們決定5點起床（台灣時間是凌晨3點），5:30還出租車，再搭出租公司的接駁車到關島機場，給通關保留足夠的時間（關島海關的安檢太嚴格了）。Jabez很配合地跟著起床，不吵不鬧，直到還車時，Jabez 情緒爆走了。

從出租車下行李，Jabez 就開始焦躁不安，我們跟他解釋要歸還車輛，但Jabez 不接受。看著公司員工把車開走（去試車，看看有沒有車損），Jabez 情緒整個炸掉，彷彿沒了車子就無法回台灣。我趕忙抱起Jabez 安撫他，但是無效，Jabez 整個情緒大失控，居然出手打了我好幾下----我的肩部以上，都是他的攻擊範圍。

我有點嚇到，不可置信的看著Jabez，他也正眼看著我，我因此確定：我就是他的攻擊目標。但此時安撫他的焦慮是更迫切的事，於是我帶著笑意輕拍他的背，用肢體語言告訴他：「Daddy 沒事，不用擔心。Daddy惜惜！」後來媽媽出來點破了Jabez情緒爆掉的原因：我們只告訴他「離開旅館，前往機場」，忘記告訴他中間有「還車」這個環節，所以他對離開的車子產生焦慮。我們趕忙跟Jabez解釋清楚，不久接駁車也到了，Jabez才放下焦躁，又變回那個溫順柔和的孩子。

回程中，我反省整個的過程，神給了我以下的領受：

1.Jabez攻擊我不是出於本意。他本是愛我的，但在被情緒制約的情況下，他需要一個情緒的出口，我離他最近，所以就成了攻擊的目標。（事實上如果不攻擊我，那他就會攻擊自己了）

在此時的Jabez身上，我看見我們被罪捆綁時的樣子：明明心裡有愛，卻還是失控出手攻擊了。「這樣看來，我以內心順服神的律，我肉體卻順服罪的律了」（羅馬書7:25），靠己力無法勝過罪，是鐵一般的事實。

2.被攻擊的我雖然驚訝，但沒有發火，反而憐惜Jabez這個孩子困在情緒的風暴中，因為我是他的爸爸。

我逆想：天父看著我們陷溺在罪中，應該也是同樣的心情吧？祂既恨惡罪，卻憐憫犯罪的我們，因為神就是愛。「愛是恆久忍耐，又有恩慈」（哥林多前書13:4），只有愛，才能讓人甘願為對方付出，為對方奉獻。

我感謝神讓我的生命與Jabez緊緊綁在一起，在這份親子關係中，神總是祝福滿滿，讓我在生活的操練中，與主更靠近。

<Jabez’s “Attack”>

On the last day of our trip to Guam, in order not to miss our 7:30 a.m. flight, we decided to wake up at 5:00 a.m. (3:00 a.m. Taiwan time). At 5:30 we returned the rental car, then took the rental company’s shuttle to the airport, allowing sufficient time for security and customs clearance (Guam’s inspections are very strict). Jabez cooperated and woke up with us without fussing. However, when it was time to return the car, his emotions suddenly exploded.

As we unloaded the luggage from the car, Jabez became increasingly anxious. We explained that we needed to return the vehicle, but he could not accept it. When he watched the company staff drive the car away for inspection (to check for any damage), his emotions completely spiraled out of control. It was as if, without the car, we would not be able to return to Taiwan. I quickly picked him up and tried to comfort him, but it did not help. He completely lost control and struck me several times—everything above my shoulders was within his range of attack.

I was startled and looked at him in disbelief. He looked straight back at me. In that moment, I knew for certain: I was his target. Yet calming his anxiety was more urgent than defending myself. So I smiled gently, patted his back, and used body language to reassure him: “Daddy is okay. Don’t worry. Daddy loves you.” Later, his mother identified the cause of his emotional outburst: we had told him we were leaving the hotel and heading to the airport, but we had forgotten to explain that returning the car was part of the process. The sudden departure of the car triggered his anxiety. We quickly clarified everything to him. Soon the shuttle arrived, and Jabez calmed down, returning to his gentle and tender self.

On the flight home, I reflected on the entire incident, and the Lord gave me the following insights:

1. Jabez did not attack me intentionally.

He loves me. But when overwhelmed by emotion, he needed an outlet, and I happened to be the closest one to him, so I became the target. (In fact, had he not struck me, he might have harmed himself.)

In Jabez at that moment, I saw a picture of ourselves when we are bound by sin. Though there is love in our hearts, we still lose control and strike out. As Scripture says:

“So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin” (Romans 7:25).

It is an ironclad truth that we cannot overcome sin by our own strength.

2. Though I was surprised by the attack, I did not become angry. Instead, I felt compassion for Jabez, trapped in the storm of his emotions—because I am his father.

Reflecting further, I wondered: when our Heavenly Father sees us drowning in sin, does He not feel the same? He hates sin, yet He has mercy on us sinners, because God is love.

“Love is patient and kind” (1 Corinthians 13:4).

Only love enables one to willingly give, to sacrifice, and to offer oneself for another.

I thank God for binding my life so closely with Jabez’s. In this parent–child relationship, God continually pours out His blessings, drawing me closer to the Lord through the daily practice of life.

搭機隨想

飛在天空上
離地面遠了
卻沒有更靠近天國

腳下的雲
遮蔽了海洋與島嶼
遮不住禱告的聲音

一環彩虹，啊
那是挪亞之約
印在浮雲之上

<Thoughts on Flying>

I rose into the heavens,
leaving the earth far below,
yet I was no nearer to the Kingdom of God.

The clouds beneath my feet
veiled the seas and the scattered isles,
but they could not silence the voice of prayer.

Ah, a ring of rainbow—
the covenant of Noah,
sealed upon the drifting clouds.

GT20260120主題：主耶穌是安息日的主

 經文：路加福音13:10-17

10安息日，耶穌在會堂裏教訓人。

11有一個女人被鬼附着，病了十八年，腰彎得一點直不起來。

12耶穌看見，便叫過她來，對她說：「女人，你脫離這病了！」

13於是用兩隻手按着她；她立刻直起腰來，就歸榮耀與神。

14管會堂的因為耶穌在安息日治病，就氣忿忿地對眾人說：「有六日應當做工；那六日之內可以來求醫，在安息日卻不可。」

15主說：「假冒為善的人哪，難道你們各人在安息日不解開槽上的牛、驢，牽去飲嗎？

16況且這女人本是亞伯拉罕的後裔，被撒但捆綁了這十八年，不當在安息日解開她的綁嗎？」

17耶穌說這話，他的敵人都慚愧了；眾人因他所行一切榮耀的事，就都歡喜了。

這段記載分為幾個小節：

1.主耶穌醫治駝背的女人

2.駝背的女人歸榮耀與神

3.管會堂的人的憤怒與指責

4.耶穌的反駁/教導

5.結局：敵人的慚愧與眾人的歡喜

而爭議點/關鍵字是「安息日」。

安息日是摩西律法規定的聖日，什麼工都不可做（出20:8-11），而主耶穌卻選在這一天醫病趕鬼，治好駝背的女人，這是對摩西律法、猶太傳統的直接挑戰與冒犯，所以管會堂的人會憤怒，也就可以理解了。

然而主耶穌卻對管會堂的人定調為「假冒為善」，因為他們在自己高舉的律法面前明顯「雙標」：他們既指責主耶穌的醫治（做工），自己卻在安息日「解開槽上的牛驢牽去飲」（一樣是做工），在邏輯上讓管會堂的人無法回應。

但真正讓人動容的，是主耶穌接著說的話：「況且這女人本是亞伯拉罕的後裔，被撒但捆綁了這十八年，不當在安息日解開她的綁嗎？」 這段話有幾層意義：

1.醫治拯救是出於神的憐憫

2.這女人是亞伯拉罕的後裔，對照管會堂的人對牛驢的慈愛，這女人身份更尊貴，難道不應該/不值得被憐憫相待嗎？

3.女人被撒旦捆綁，被主耶穌醫治，證明了撒旦的權柄在主耶穌之下，這是我們信主得救最重要的保證

4.在安息日施行醫治，展現了主耶穌是「安息日的主」的身份與權柄，讓人得見神的榮耀

我們也不可輕看「敵人的慚愧」這段文字。慚愧代表敵人「知道」自己有錯，且把這份知錯的意念外顯出來了。這很重要，但接下來的更重要：

1.如果連慚愧都沒有，那所有的認錯悔改都是假的

2.如果慚愧了卻硬著心不肯認錯悔改，那就是自絕於神的救恩之外。

This passage can be divided into several sections:

1. The Lord Jesus heals the woman who was bent over.

2. The bent-over woman gives glory to God.

3. The synagogue leader’s anger and accusation.

4. Jesus’ rebuttal and teaching.

5. The outcome: the shame of the opponents and the joy of the people.

The point of controversy and the key term here is the “Sabbath.”

The Sabbath is a holy day prescribed by the Mosaic Law, on which no work is to be done (Exodus 20:8–11). Yet the Lord Jesus chose this very day to heal and cast out demons, restoring the bent-over woman. This constituted a direct challenge and offense to the Mosaic Law and Jewish tradition, which explains the synagogue leader’s anger.

However, the Lord Jesus characterized the synagogue leader as a “hypocrite,” because in the very law they exalted, their double standard was evident. While they condemned Jesus for healing (which they regarded as work), they themselves would “untie their ox or donkey from the manger and lead it away to give it water” on the Sabbath (also a form of work). Logically, this left the synagogue leader with no rebuttal.

What is most moving, however, is what the Lord Jesus said next: “And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the Sabbath day?” This statement carries several layers of meaning:

1. Healing and salvation arise from God’s mercy.

2. This woman is a daughter of Abraham. In contrast to the compassion shown to oxen and donkeys by the synagogue leader, her status is far more noble. Should she not—and is she not worthy to—be treated with mercy?

3. The woman was bound by Satan and was healed by the Lord Jesus, demonstrating that Satan’s authority is subject to the authority of Jesus. This is the most important assurance of our salvation through faith in Him.

4. Performing healing on the Sabbath reveals the identity and authority of the Lord Jesus as “the Lord of the Sabbath,” allowing people to behold the glory of God.

We must also not overlook the phrase “the shame of the opponents.” Shame indicates that the opponents knew they were in the wrong and that this awareness was outwardly manifested. This is significant, but what follows is even more critical:

1. If there is not even shame, then all claims of confession and repentance are false.

2. If one feels shame yet stubbornly refuses to confess and repent, one places oneself outside the saving grace of God.

GT20260120主題：神「延遲時間」的憐憫

經文：路加福音13:6-9

6於是用比喻說：「一個人有一棵無花果樹栽在葡萄園裏。他來到樹前找果子，卻找不着。

7就對管園的說：『看哪，我這三年來到這無花果樹前找果子，竟找不着。把它砍了吧，何必白佔地土呢！』

8管園的說：『主啊，今年且留着，等我周圍掘開土，加上糞；

9以後若結果子便罷，不然再把它砍了。』」

「果子」是種植無花果樹自然、應然的結果與期待，若「不結果子」，則是違背自己生命的本質，對主人無用，且浪費資源（白佔地土）。這象徵了人既受造於神，卻無法活出神內建的本質與期待（結果），結局就是「砍了吧！」

園丁有沒有否定主人的論述？沒有，他只是為這棵無花果樹求情，願意再給無花果樹一個機會（今年且留著），一個可以滿足主人期待的機會（結果）。

但園丁並不是口惠而已，他要為這棵樹鬆土施肥（掘開土、加上糞），給它需要的一切，幫助它生長，好結果子。

園丁的鬆土施肥象徵主耶穌的救恩。若聽任無花果樹在原始條件下生長，這求來的「一年」機會，對這棵樹其實沒有任何意義。主耶穌主動的救恩（園丁的鬆土施肥）讓條件改變了，而這個改變，正是上帝慈愛憐憫的具體作為與展現。

“Fruit” is the natural and expected outcome of cultivating a fig tree. If it “does not bear fruit,” it violates the very essence of its life, is useless to its owner, and wastes resources (occupying the land in vain). This symbolizes the reality that although human beings are created by God, they fail to live out the inherent nature and purpose God has built into them (to bear fruit). The result, therefore, is: “Cut it down!”

Did the gardener refute the owner’s reasoning? No. He simply interceded for the fig tree, asking that it be given another chance (“leave it for this year”), a chance to meet the owner’s expectation (to bear fruit).

Moreover, the gardener was not offering empty words. He committed himself to loosening the soil and applying fertilizer (digging around it and adding manure), providing everything the tree needed to grow and to bear fruit.

The gardener’s loosening of the soil and fertilizing symbolize the salvation of the Lord Jesus. If the fig tree were left to grow under its original conditions, the additional “one year” that was requested would, in fact, be meaningless to the tree. The proactive salvation of the Lord Jesus (the gardener’s loosening and fertilizing) changes the conditions, and this change is precisely the concrete expression and manifestation of God’s loving mercy.

GT20260120主題：人的盲點與神的眼光

經文：馬可福音13:1-5

1正當那時，有人將彼拉多使加利利人的血攙雜在他們祭物中的事告訴耶穌。

2耶穌說：「你們以為這些加利利人比眾加利利人更有罪，所以受這害嗎？

3我告訴你們，不是的！你們若不悔改，都要如此滅亡！

4從前西羅亞樓倒塌了，壓死十八個人；你們以為那些人比一切住在耶路撒冷的人更有罪嗎？

5我告訴你們，不是的！你們若不悔改，都要如此滅亡！」

彼拉多、西羅亞樓倒塌等事件，歷史記載不明。但從主耶穌「你們以為A比B更有罪嗎？（所以受這害）」的總結，可以知道當時的人對這些「受害者」的認知是「因罪而被上帝審判，所以受害」。

但主耶穌的總結點出了一個盲點：人們是在「相互比較」的基礎上去揣測＼論斷這些事件，而這樣的論斷也隱含著「活著的B自認為比受害的A更有義，所以沒有遭害」的想法。這是明顯的「倖存者偏誤」。

主耶穌兩度說：「我告訴你們，不是的！你們若不悔改，都要如此滅亡！」這段話強調了幾個重點：

1.否定一般人「A比B有罪（B比A更有義）」的判斷認知

這個否定，反面呈現了神對罪的認知與人不同。從亞當夏娃犯罪之始，人類已經帶的罪的血緣傳遞到世世代代，沒有誰能逃過罪的綑綁。而這罪在於對神的悖逆與偏離，也就是「射不中的」。人們的自以為義，永遠無法取代神的公義。

2.「悔改」的重要性

「救贖」完全是神主動的作為與計畫，因為人無法靠自力處理罪的問題。人唯有認罪悔改，才能領受神的救恩。

3.「若不悔改，就會滅亡」的必然性

因為「罪的工價乃是死」（羅6:23），所以人若不為自己的罪悔改，滅亡是必然的結果----而這與別人是否犯罪、是否受審判無關。

主耶穌此時就像一個先知，忠實地傳達了父神的旨意，也校正了屬人的眼光，不要只看到別人的不幸，而忘了自己其實也是個罪人，需要主耶穌的救恩。

Events such as Pilate’s actions and the collapse of the tower of Siloam are not clearly documented in historical records. However, from the way the Lord Jesus summarizes the situation—“Do you think that A was more sinful than B (and therefore suffered this calamity)?”—we can see that people at the time understood these “victims” as having suffered because they were judged by God for their sins.

Yet Jesus’ conclusion exposes a blind spot: people were speculating about and judging these events on the basis of comparison. Such judgment implicitly assumes that the surviving “B” considers himself more righteous than the afflicted “A,” and therefore believes he escaped disaster. This is a clear example of survivorship bias.

Twice the Lord Jesus declares, “I tell you, no! But unless you repent, you too will all perish!” This statement highlights several key points:

1.    The rejection of the common assumption that “A is more sinful than B (and B is more righteous than A)”

This rejection reveals, by contrast, that God’s understanding of sin differs from that of humans. From the moment Adam and Eve sinned, sin has been transmitted through humanity from generation to generation, and no one can escape its bondage. Sin fundamentally consists of rebellion against God and deviation from His will—literally “missing the mark.” Human self-righteousness can never replace God’s righteousness.

2.    The importance of repentance

Redemption is entirely God’s initiative and plan, because human beings are incapable of resolving the problem of sin by their own efforts. Only through confession and repentance can one receive God’s salvation.

3.    The inevitability of perishing without repentance

Because “the wages of sin is death” (Romans 6:23), if a person does not repent of his own sin, destruction is an inevitable outcome—regardless of whether others have sinned or suffered judgment.

At this moment, the Lord Jesus acts like a prophet, faithfully proclaiming the will of the Father and correcting a purely human perspective. He redirects attention away from merely observing the misfortunes of others, reminding us that we ourselves are sinners in need of the salvation.