Weekly Devotion Psalm 78-82
Psalm 78 vv. 1-39
This maskil teaches people of God to value spiritual heritage. The so-called spiritual inheritance is to witness the truth of God and His relationship with us in the covenant to the next generation, and to lead them to establish a relationship with God in the covenant of grace, to witness the truth of God in their own lives, so that the Christian faith will continue, making it not their parents’ belief, but their own belief. In the history of the church, many churches that were once very revived eventually withered away, which is sad. Investigating the reason, the temptation of the world is certainly a very important reason, but the shortfall in spiritual inheritance is an unshirkable responsibility.
Psalm 78 vv. 40-72
Psalm 78 is a maskil psalm (probably a call to repentance). This is also a psalm of wisdom, illustrating the history of the Israelites, using the past to instruct the present, teaching people to beware of making the same mistakes, that they ought to remember God’s unchanging grace, believe and keep the covenant they made with him. This is also the second longest psalm in the book of psalms (second only to Psalm 119). This psalm is made of two movements.
The first movement (verses 1-39) is about the wandering of the Israelites in the desert of Sinai; the second movement (verses 40-72) is about the journey of the Israelites from Egypt to the land of Canaan. The psalmist purposely narrated the positives and negatives of every situation with great repetition, no matter if it was the journey in the wilderness, or the journey from Egypt to the land of Canaan, all of this revealed one manner by which things took place: God’s gracious acts, then the Israelites’ rebellion and stubbornness, then God wrath and judgement, then God’s salvation. When reading this psalm, here are some of my thoughts: on one side, I marvel at the great and astounding grace shown and the forever unchanging love kept by God to his chosen people Israel; on another side, I feel sorrow towards the Israelites’ stubbornness and rebellion, treason against God, and continual sinning, after receiving such love from God. Thanks be to the Lord, history is a mirror that reflects ourselves - do we see how similar we are to the Israelites of old, that we also are a stubborn and rebellious people, often forgetting God, doubting God, grumbling against God, resisting God, even forsaking God? But at the same time, God also wants us to see from this mirror of history the great grace and mercy of God (God’s sacrificial redemption - the life of the Lord Jesus Christ), and the longsuffering and unchanging love of God towards us, the real Israelites.
Brothers and sisters, is such amazing grace and boundless love still unable to conquer our hearts? How ought we respond to our God who loves us? Does he not deserve our offering up of our everything (including our very life) to praise, thank, follow and serve? Brothers and sisters, are you willing to resolve before God to respond to him this way? May the Lord mercifully guide us in our every day and every step! Thanks be to the Lord, in the last two verses (verses 71-72), God promises us surely that the Lord Jeus Christ, this true great Shepherd, good Shepherd will himself tend for us, the sheep of his flock - the church whom redeemed with the heavy price of his own precious blood and life! Hallelujah! Furthermore, this maskil psalm also allows us to understand that the psalmist’s numerous repetitions was intended to admonish the Israelites of old and us of today (the church), that we ought to treasure God’s word, think highly of and remember God’s works, and even more so, to humbly and carefully obey God’s word, fear the God all our lives, and walk with God. Not only so, we ought to faithfully teach the grace and works of God for the next generation to hear (Deuteronomy 6:4-9), as well as proclaim to the world that they may hear (Romans 10:14-15). I believe that this is also the direction of guidance for our church, as it always has been, thanks and praise be to our Lord for this! How should we individually respond to this calling from God? Do we in our families faithfully teach the next generation to obey God’s word? In our living, studying and workplaces, how are we (in speech and actions) proclaiming God’s word to those around us? May God mercifully help us to see our own sins and shortcomings, that we may be willing to come before the Lord, confess and repent of our sins, and have our strength renewed!
Psalm 79
This is a song of corporate lament, lamenting the desolation of Jerusalem during the conquest of Babylon (the background is the same as that of Psalm 74). The psalm begins by describing the scene of the invasion of gentiles, the temple being defiled, and the people of God being scorned; following that, the psalmist prayed for his country, acknowledging their sins and asking God for forgiveness, at the same time asking God to punish the gentiles who did not fear God; finally, the psalmist expressed praise and eternal thanksgiving. The psalmist’s prayer is filled with agony and complaint. At the start of the psalm, the psalmist used very strong language, saying, “your inheritance”, “your holy temple”, “your servants” and “your saints”, emphasizing the relationship of belonging, signifying this people and land was set apart by God, making a stark contrast with the gentiles who neither knew God nor sought for the kingdom of God, that is, God’s enemies. This way, the psalmist connects the Israelites and Jerusalem with God as one body, and as a result, the shame of the Israelites and Jerusalem naturally became the shame of God’s name. Furthermore, the psalmist cried out to God, pleading with God to forgive the sins of the people of Israel and their forefathers (verse 8, 9); calling for God to show justice and punish their enemies (verse 6,7,10,12); asking God to save his people, and restore their glory (verse 9,13). The reason why the psalmist was able to pray in such a way as to align with the will of God was due completely to him knowing God’s name. In the Hebrew language, the name presented a person’s nature, characteristics, and personality. God’s name represented God himself, and was his very nature/attributes and glory. God himself declared on Mount Sinai: “The Lord, the Lord, a God gracious and merciful, slow to anger and abounding in love and faithfulness, continuing his love for a thousand generations, and forgiving wickedness, rebellion, and sin; yet not declaring the guilty guiltless, but bringing punishment for their parents’ wickedness on children and children’s children to the third and fourth generation!” Exodus 34:6-7. Consequently, God in “continuing his love for a thousand generations”, at the same time, cannot abstain from judging sin and displaying righteousness. Lastly, the psalmist by faith once again proclaimed their relationship with God, showing that they are God’s people, the sheep of his pasture, and as long as they steadfastly rely on God, He will protect, watch over, and guide them. Thanks and praise naturally spring forth. Brothers and sisters, we are closely united to God in Jesus Christ. The Lord is in us, and the Father is in the Lord, allowing us to become completely one with the triune God (John 17:23). What an unfathomable reality this is! Hopefully our relationship with God will be more than head knowledge, may God help us, so that this truth may sink deep in our hearts, becoming our experience and life. Furthermore, if we are facing suffering, do we turn to God, coming before him in prayer? May God have mercy on us, that we may be like the psalmist, calling out to God when we experience times of suffering and trial, pleading with God to help us for the sake of the glory of his name. And as a result, we will be enabled to give all thanks and praise to God!
Psalm 80
This psalm is a prayer for the nation, and because the nation has been invaded by enemies, the psalmist seeks God’s help. The background of the writing of this psalm is when the Northern Kingdom fell under Assyria (2 Kings 17:1-6), and many of the people fled to the Southern Kingdom. The Judeans of the Southern Kingdom were also at risk of being captured by Assyria at any moment, thus they called out to God. The names Joseph, Ephraim, Benjamin, and Mannaseh in the psalm all represented the Kingdom of Northern Israel. The psalmist directly illustrates the relationship between God and the Israelites - O Shepherd of Israel, you who lead Israel like a flock; O God of Israel, seated on your throne of grace between the cherubim. And it was on the basis of this relationship that the psalmist cried out for God to shine forth, and save the Israelites with his mighty power. In the Old Testament, the vine was often used to portray the relationship between God and his people (Isaiah 5:1-7; Jeremiah 2:21; Ezekiel 15:1-8). In the New Testament the Lord Jesus also often used the vine and branches to portray the relationship between God, Lord Jesus himself, and the disciples (John 15:1-5). The reason why God uprooted the vine that he himself planted and nurtured was because of Israel’s disobedience and sins against God (Hosea 10:1-2). The cutting off of branches that did not bear fruit was prophesied by God, and it will happen (John 15:1-2). This was also due to God’s righteous character, God is a God who detests evil. Brothers and sisters, here we should take caution and reflect on whether we ourselves have borne fruit (the fruit of the Spirit is one all-encompassing fruit, signifying a holistic change from the inside out). Those who have not borne fruit, are you willing to turn to Godand ask for the Lord’s mercy and forgiveness? If we confess our sins, the Lord is faithful and righteous and he will certainly forgive us our sins and wash us from all unrighteousness (1 John 1:9).
Psalm 81
This is a psalm of praise for celebrating a festival. The word “gittith” in the heading means “a joyous melody”, used for singing on national festivals including the Feast of Tabernacles, the Passover, and other festivals. The entire psalm is filled with joyful emotions, the root of happiness is the grace that God showed to their forefathers and the promise of blessings in the future. In the proceeding sections, the psalmist recounted God’s acts of graciousness - having burdens removed, receiving salvation, promises, trials, admonishments… (verses 5-16), this becomes in our hearts the root of happiness and praise to God. At the same time, the psalmist reminded Israel of God’s admonishments and requirements - “listen to my voice”, “obey me”, “walk on my path” (verse 8,13). “You shall have no foreign god among you; you shall not bow down to an alien god (verse 9). This is the first of the ten commandments. However, the Israelites in their thousand year history continually rebelled against God and worshipped idols. And yet, are we not the same? Brothers and sisters, to us, is God really the true God revealed through the Bible, who deserves our offering up of all of who we are including our very lives to follow and serve? Or is he an idol we have crafted with our own minds to serve ourselves? May God have mercy on us and shine his light on our hearts, that we may see and confess our sins and repent, turning to this righteous and holy and merciful and gracious, self-sacrificing, triune, the one and only true God! In verses 10-16, if we listen to God’s word, the result is we are able to completely rely on God and look towards God’s providence (verse 10). If we don’t listen, God will give us over to the stubbornness of our hearts, doing as we please, letting us eat the bitter fruit that we have planted ourselves (verses 11-12). Yet when we return, He will swiftly come to our aid, and prepare for us a table before our enemies (verses 13-16). Our God is a God who is gracious and merciful, holy and righteous, not treating the guilty as guiltless. He deals with us according to his grace and mercy, sending down his salvation, desiring for us to confess our sins and return, returning to him and trusting him. God never forsook his people and he never dealt with us as we deserved. He used his very own life to redeem his rebellious people, placing the pot of fire on our heads, letting us abide in his love, knowing sin, confessing sin, repenting of sin and forsaking sin. He deserves all the praise and glory. Verse 10 “Open wide your mouth and I will fill it” refers to when we seek first the kingdom and righteousness of God, all that we need will be given us. If we ask we will receive, seek and we will find, knock and the door will be opened unto us (Luke 11:9-10). But we cannot ask wrongly with greed, seeking after the pleasures of this world, for God knows all things (James 4:3). May God have mercy on us and open our hearts so that we may know what it is that we are truly seeking, and how that differs with the world.
Psalm 82
This is a psalm that contains prophetic messages. The central idea of the entire psalm is justice. “The gods” refer to human rulers and the judges of the people, for all earthly authority is granted by God. In this psalm, the psalmist rebukes the unjust judges who rule over Israel, possibly written in an era of widespread corruption and injustice. This psalm can be divided into three sections: one, referring to God as the supreme judge (verse 1); two, God rebuking the unjust judges and the corruption of the legal system (verses 2-7); the psalmist asks God to rise up and execute judgement (verse 8). The psalmist believes that only doing justice can please God, any society that does not actualize justice is destined to fall into total chaos, God will investigate the guilt of the rulers and harshly punish them. Even though only when the Lord comes again can justice be completely actualized, saints still ought to strive to actualize a kingdom of justice on earth (Matthew 6:10). This psalm gives people hope: even though judges are not just, yet above them is the righteous God who rules over all the world with the highest authority, even judges need to give an account to the just God. Ultimately, the justice of this world will be accomplished. This prompts me to think about the present age, there is nothing new under the sun. No matter on the other side of the Pacific Ocean or on this side , this world is filled with injustice, causing God to be angry. As children of God, if we truly know God, and truly are in a relationship of union with Christ, we will understand his will. If we truly have the heart of God, we will not merely speak of love in the general sense, but in this crooked and rebellious generation, we will demonstrate our love with concrete actions (for instance, our church prays for the June Fourth Massacre and for the persecuted house churches, and opposes the policies set out by the Canadian government regarding samesex marriage, gender transition for children and euthanasia, etc). May the Lord have mercy on us, and allow us to be willing and able to act justly and love mercy and to walk humbly with our God (Micah 6:8).
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每周灵修 《诗篇》78-82
《詩篇》78 篇1-39節
這篇訓誨詩教導屬神的人要看重屬靈的傳承。所謂屬靈傳承﹐就是要向下一代見證神的真理和祂與我們在約裡的關係﹐並帶領他們在恩約裡與神建立關係﹐在自己的生命中見證神的真理﹐使基督信仰不止是他們父母的信仰﹐更是他們自己的信仰。在教會的歷史中﹐不少曾經非常復興的教會﹐最後卻凋零了﹐讓人痛心。究其原因﹐世界的誘惑固然是很重要的原因﹐但在屬靈傳承上的虧欠﹐卻是不可推諉的責任。
《詩篇》78 篇40-72節
詩篇 78 篇是一篇訓誨詩。 這又是一篇智慧詩，綜述以色列⺠的歷史，借古喻今，教導人不要重蹈覆轍，應紀念神不改變的恩惠，信守與祂立的約。本詩篇也是整本詩篇書卷中 第二⻑的詩(僅次於詩篇 119 篇)。 本詩是由兩組樂章組成。頭一組樂章(1-39 節)是關於以色列⺠在⻄ 乃曠野的漂流;第二組樂章(40-72 節)是關於以色列人從埃及到迦南地旅 途。詩人刻意地把事情的正反兩面一而再，再而三地重複敘述，無論是曠野之旅，還是從埃及到迦南地之旅，都顯明了同一種模式:神的恩慈作為 -> 以 色列人的悖逆頂撞 -> 神的怒氣和懲罰 -> 神的施恩拯救。 在讀這篇詩篇的時候，我的感受是:一方面，我為神對祂所揀選的以色 列百姓，施行過何等偉大、驚人的恩典，持守的永不更改的慈愛，感嘆不 已;另一方面，我為以色列⺠雖然蒙神如此眷愛，卻頑梗悖逆、背叛神、繼 續犯罪，感到憂傷。感謝主，歷史是一面鏡子，反照我們——我們是否看到 我們與舊時以色列人的相似性，也是一樣頑梗悖逆的一群，時常忘記神，懷 疑神，抱怨神，頂撞神，甚至背離神呢?但同時，主也藉著這面歷史的鏡子 要讓我們看到，神對我們這群真以色列人所施的極大的恩典憐憫(神捨命的救贖——主耶穌基督的生命)，和祂對我們所持守的恆常忍耐和不變的愛。 弟兄姐妹們，如此浩瀚的恩典和至極的愛還不能征服我們的心嗎?我們該如 何回應愛我們的神呢?難道祂不配得我們擺上自己的全部(包括生命)來讚 美，感謝，跟隨和服事嗎?
弟兄姐妹們，你願意在神面前如此立志回應祂 嗎?求主憐憫帶領我們前面的每一天，每一步!感謝主，在最後兩節中(71- 72 節)，神確實地應許我們，主耶穌基督這位真正的大牧者，好牧人，要親 自牧養我們，祂的群羊——祂用寶血和生命重價買贖回來的教會!哈利路 亞! 另外，這首訓誨詩也讓我們明白，詩人種種的重複旨在切切地勸告舊時 的以色列⺠和今天的我們(教會)，要寶貝神的話語，要看重且記念神的作 為，更要謙卑地用心遵行神的話語，一生敬畏神，與神同行。不但如此，我 們也要忠心地把神的恩惠和作為，好好的教訓給下一代的人聽(申 6:4-9)， 並且更要宣講給這個世代的人聽(羅 10:14-15)。相信這也是我們的教會一 直的帶領方向，為此感謝讚美主!我們個人又是怎樣回應神的如此呼召呢? 我們在家庭中是否忠心地教訓下一代人聽神的話呢?在生活，學習和工作崗 位中又是如何(以言語和行為)給我們周遭的人宣講神的話呢?求神憐憫幫 助我們看到自己的罪和虧欠，願意回到主面前，認罪悔改，重新得力!
《詩篇》79 篇
這是一首集體的哀歌，哀嘆耶路撒冷在巴比倫人征服期間的荒涼(背景與詩篇第 74 篇一致)。詩歌一開始描繪了外邦入侵、聖所被玷污以及神的 百姓遭受羞辱的情景;隨後詩人為了國家祈禱，承認他們的罪行並請求神的寬恕，同時祈求神懲罰那些不敬神的外邦人;最後，詩人表達了讚美和永遠 感恩。 詩人的祈禱充滿了哀怨悲傷。詩篇開頭，詩人用了十分強烈的口吻說 「你的產業」、「你的聖殿」、「你的僕人」和「你的聖⺠」，強調出「從 屬」的關係，表示這些人和地都是神所分別出來的，與不認識神的外邦人和 不求告神的國度(第 1、6 節)，即神的敵人，形成鮮明對比。如此，詩人 將以色列⺠和耶路撒冷與神聯為一體，從而對以色列⺠和耶路撒冷城的羞辱 就自然變成了對神的名的羞辱。進而詩人向神呼求，懇求神赦免以色列百姓 和列祖的罪(第 8、9 節);呼求神伸張公義，審判敵人(第 6、7、10、12 節);求神拯救百姓，恢復榮耀(第 9、13 節)。詩人之所以能夠發出如此 符合神心意的禱告，皆因他認識神的名。在希伯來文中，名字代表一個人的 本質、特徵和人格。神的名就是指神自己，是祂自己的本質/屬性和榮耀。神 在⻄奈山親自宣告:「耶和華，耶和華，是有憐憫有恩典的神，不輕易發 怒，並有豐盛的慈愛和誠實，為千萬人存留慈愛，赦免罪孽、過犯，和罪 惡，萬不以有罪的為無罪，必追討他的罪」(出 34:6-7)。因此，神在 「為千萬人存留慈愛」的同時，不能不追討罪惡、彰顯公義。最後，詩人以 信心又一次宣告了他們與神的關係，表明他們是神的子⺠，是祂草場上的 羊，只要他們堅心依靠，神必會保護、看顧，帶領他們。感謝讚美由然而 生。 弟兄姐妹們，我們在耶穌基督裡，緊緊與神相聯。主在我們裡面，父神 在主裡面，使我們與三位一體的神完完全全地合而為一(約 17:23)。這是 多麼不可思議的事實。盼望我們與神的關係，不僅僅停留在腦袋裡成為知識，求神幫助我們，使其沉澱在我們的心裡，成為我們的經歷和生命。另外，如果我們面對苦難，我們能否轉向神，來到神面前禱告呢?願神憐憫我們，也能夠像詩人一樣，在所經歷的苦難試煉中，向神呼求，求神基於「祂名的榮耀」來幫助我們。以至於我們能夠將所有的感謝讚美歸給神!
《詩篇》80 篇
這是一篇為國祈禱詩，因著國土為敵人侵入，詩人求神拯救。寫詩背景為北國亡於亞述(王下17:1-6)，其⺠眾多有逃來南國。南國猶大人也隨時 有被北方之亞述擄去的危險，於是向神呼求。詩中的名字約瑟、以法蓮、便 雅憫、瑪拿⻄都是代表北以色列的名字。詩人開門見山，直接道出神與以色 列⺠的關係——領以色列⺠如領羊群之以色列的牧者啊;坐在二基路伯中間 施恩寶座上的以色列的神啊。也是基於這種關係，詩人祈求神發出光來，以 大能拯救以色列⺠。 在舊約裡，葡萄樹經常被用來比喻神與祂子⺠的關係(賽 5:1-7;耶 2:21;結 15:1-8)。新約裡，主耶穌也引用葡萄樹與枝子勾畫出神、主耶穌 自己和信徒之間的關係(約 15:1-5)。神將自己親手所種所培育的葡萄樹拔 出，是因著以色列⺠的悖逆、犯罪得罪神(何 10:1-2)。剪除不結果子的枯 枝子，是神的預言，必定實現(約 15:1-2)。這也是因著神公義的屬性，神 是忌恨罪惡的神。弟兄姐妹們，我們在此要警醒，省察自己有沒有結果子 (聖靈的果子是全方位的一個果子，意味著我們從裡到外全面的更新和改 變)。沒有結果子的，你願意回轉到神面前，求主憐憫，赦免嗎?我們若認自己的罪，主是信實的，公義的，必要赦免我們的罪，洗淨我們一切的不義 (約一 1:9)。 最後我們可以看出詩人雖處在以色列⺠灰暗痛苦的處境裡(第 4-6 節)，向神禱告時卻充滿了盼望(第 1、3、7、19 節)。詩人有如此的盼望 甚至讚美是因著他對神的信心和認識/關係——他深信且經歷過神是牧養帶領 以色列⺠的牧者，是在施恩寶座上垂聽以色列⺠呼求並賜下恩典憐憫的神 (第 1 節);也是因著神的恩典，神親手栽種並培育了這葡萄樹(第 8-9 節)，葡萄樹是屬祂的(第 14-15 節);以色列⺠是祂看為尊貴的(第 17 節)。弟兄姐妹們，我們在苦境裡心中有這樣的盼望和讚美嗎?如果沒有， 我們真的需要反省自己與神的關係——祂是你的牧者嗎?你聽祂的聲音嗎? 你時常在祂的同在中嗎?你渴慕祂嗎?其實我們能信，能認識祂，與祂建立 關係，都出於祂諸般的恩典和憐憫，祂是信實守約施慈愛的神!我們是否願 意經常祈求祂的憐憫和恩典，幫助我們生命更新，更渴慕主，更愛主，更像 主呢?
《詩篇》81 篇
這是一首慶祝節日的讚美詩。標題中的「迦特」意指「喜樂的曲調」， 用於住棚節、逾越節等重大⺠族節日吟頌。整首詩充滿歡愉之情，喜樂的根 源在於神向列祖所施的恩典及將來賜福的應許。在接下來的篇幅中，詩人數 算了神恩典的作為——「使脫重擔，搭救，應允，試驗，勸誡...」(第5-16 節)，這成為我們心中喜樂，向神發出讚美的根源。 同時，詩人提醒了神對以色列⺠的勸誡和要求——「聼我的聲音」、「聽 從我」、「行我的道」(第8,13節)。「在你當中，不可有別的神;外邦的 神，你也不可下拜」(第9節)。這是十誡中的第一誡。可是以色列⺠在千年 的歷史中不斷悖逆神，拜偶像。我們又何尝不是這樣呢?弟兄姐妹們，我們 的神對我們，到底是聖經裡啟示的那位值得我們獻上一切甚至生命來跟從和 服事的真神呢?還是我們自己頭腦裡想象出的、為我們服務的偶像呢?求神 憐憫，光照我們的內心，讓我們看見，就認罪悔改，歸向這位公義、聖潔、 有憐憫有恩典、為我們舍命的三位一體獨一的真神! 在第10-16節中，我們若聽從神的話，結局是我們可以完全倚靠神，仰 望神的供應(第10節)。若不聽，神會任凭我們心剛硬，隨心所欲，讓我們 吃自己所種的苦果(第11-12節)。直到我們回轉，祂應許會速速來幫助我 們，在敵人面前為我們擺設筵席(第13-16節)。我們的神就是這樣一位有恩 典有憐憫、聖潔公義、不把有罪的當成無罪的神。祂憐憫恩待我們，賜下救 恩，願意我們認罪回轉，歸向倚靠祂。神從來都沒有棄絕過祂的子⺠，祂沒 有以我們當得的來報應我們。祂用自己的生命，來救贖我們這群悖逆的人， 把火盆放在我們的頭上，讓我們在祂的愛中，知罪、認罪、悔罪、離棄罪。 祂配得一切的讚美和榮耀。 第10節「你要大大張口，我就給你充滿」是指我 們先求神的國和神的義，我們所需的一切都加給我們了。我們祈求就得著， 尋找必尋見，叩門的就給開門(路11:9-10)。但我們不能貪婪地濫求，求這 世界的好處，因為神都知道的(雅4:3)。求主憐憫，打開我們的心，看到我 們到底在尋求什麼，跟世人有何區別。
《詩篇》82 篇
這是一篇帶有先知諭言色彩的詩。整首詩的核心思想是公義。“諸神” 是指人類的統治者和百姓的審判官，因為所有地上的權柄都是神所賦予的。在 本詩中，詩人斥責統治著以色列的不義法官，可能寫於司法腐敗和不公泛濫 的年代。本詩歌分為三段:一，稱神為至高的審判者(1節);二，神斥責不 義的法官和司法腐敗(2~7節);三，詩人求神起來審判(第8節)。 詩人認為，唯有行公義才能蒙神喜悅，沒有實現公義的社會將陷入極度 混亂，神必追究在位者的責任，並嚴懲他們。儘管只有在主再來時公義才能 得以完全實現，聖徒們仍應努力在世上實現公義的國度(太6:10)。這首詩 歌帶給人們希望:即使審判官不公義，但在他們之上還有公義的神主宰著人 世間的最高權力，審判官們也要向公義的神負責。最終，這個世界的公義必 會得到伸張。 這使我想到現今的世代，日光之下無新事。不論是在大洋的彼岸，還是 在此岸，這個世界充滿了不公不義之事，惹神憤怒。作為神的兒女，如果我 們真的認識神，真的和主有相連的關係，我們就明白祂的心意。如果我們真 的以神的心為心，我們就不能只泛泛地談論愛，而是在這個彎曲悖謬的世界 裡，付諸於真實的行動(例如，我們教會為六四和受逼迫的家庭教會禱告，並 反對加拿大政府出台的同性婚姻、兒童變性和安樂死相關政策等)。求主憐憫 我們，讓我們願意且能夠行公義，好憐憫，存謙卑的心，與我們的神同行 (彌6:8)。
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