Make My Life A Fragrant Offering

Mark 14:1-11

Jesus Anointed at Bethany

It was two days before Passover. The chief priests and the scribes were plotting to arrest and kill Jesus but they were afraid to do so during the feast because such actions may cause the crowd to riot. But Jesus withdrew from the city and had a meal in the house of Simon the leper (vv. 1-3).

During the feast, a woman came forward with an alabaster jar containing very costly perfume of pure nard. Without saying a word, she shattered her jar and poured the perfume over Jesus’ head (v. 3).

Both Gospels according to Matthew and Mark placed this event happened at the time of Passover, just before the Last Supper, to indicate that Jesus’ anointing foreshadowed His death. And Gospel according to John tells us that this woman is Mary of Bethany (John 12:3).

The container of the perfume was an alabaster jar and because it had a small opening, the ointment could only be obtained drop by drop in small quantities. Obviously, when she shattered the jar, her intention was to pour out all its content.

Pure nard was very costly. Thus, those who watched what just transpired said, “Why was the ointment wasted like that? For this ointment could have been sold for more than three hundred denarii and given to the poor” (vv. 4-5).

Previously, in the miracle of the feeding of the five thousand, the disciples questioned Jesus, “Are we really to spend two hundred denarii worth of bread and give it to them to eat (Mark 6:37)?”

Two hundred denarii worth eight months of wages while three hundred denarii worth a year of wages. Thus, the ointment seems costing more than feeding five thousand people.

But Jesus replied, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me. For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me. She has done what she could; she has anointed my body beforehand for burial. And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her” (Mark 14:6-9).

Although Mary, quietly and rightly, offered up her most precious ointment, yet she was criticised by others. A person who is fully committed to her faith will cause others to feel uncomfortable. But Jesus knew her sacrifice. He spoke out in her defence and praised her publicly.

Jesus was always compassionate to the poor. Jesus did not deny the importance of helping the poor but He challenged the disciples, do not only do a good deed, but do it in the right time, and also do a beautiful thing for Him.

The disciples were thinking of how to bring change to others and their surroundings but Jesus wanted them to first change themselves by drawing closer to His heart, which means to regard Him with utmost love, respect, and devotion and to be willing to sacrifice to Him what is most precious.

In the Old Testament, we read of kings, priests, and prophets being anointed. Mary’s anointing of Jesus depicts Him as king, priest, and prophet. But Jesus’ anointing as the Christ (meaning, the “Anointed One”) was not so that He would seize power but that He would die on the cross to save sinners.

If we look at the structure of our text, we will see that the story of what Mary did is sandwiched between the narratives of the Jewish religious leaders’ plan to kill Jesus and Judas’ betrayal of the Lord.

Religious leaders plan to arrest Jesus and kill him	Verses1-2
Mary anoints Jesus at Bethany	Verses 3-9
Judas betrays Jesus	Verses 10-11

When placed in between these two narratives where the main characters plot to harm Jesus, this story of a lowly woman’s love for Jesus is all the more striking. Mary’s action contrasts against the actions of the Jewish leaders and Judas. This challenges us, as readers, to choose whom we would emulate.

Will we change our hearts to be closer to His heart as Mary did?

Love without Reservation

Mary did not hesitate even though the alabaster jar and the ointment were costly. Rather, she shattered the jar and unreservedly poured out the precious ointment upon Jesus’ head. This also means that she would not be able to use this flask of ointment again.

Mary offered up without reservation. This echoes an earlier text where a poor widow offered up two small copper coins, in Mark 12:41-44:

And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. And a poor widow came and put in two small copper coins, which make a penny. And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.”

Both were women, and both quietly offered up everything and were commended as examples for those who are disciples of the Lord. The difference is between precious ointment and two small copper coins. Both women poured out all her offering to the Lord. How is your offering to Jesus?

Mary was not troubled by the cost. She was not afraid of the criticism from others. She humbly and lovingly served Jesus. What should be our attitude when we serve the Lord? It is easy for us to dream, have a vision, and be touched. But why is that so hard for these not to translate into action?

Perhaps our love for Jesus has faded or gone cold. Perhaps we are no longer responsive to the Word of God and have lost the enthusiasm for worship. Perhaps we are dissatisfied with the pastor and church leadership. Or, perhaps we are those who complain angrily, “Why this waste?”

We have so much reservation. We are unwilling to shatter our “alabaster jar.” What is your “alabaster jar” that has a constraint on you?

Is it time or financial constraint? Or a mentality that is unwilling to pay the price? Or is it our overreliance on others?  Or is it our reluctance to leave our comfort zone?

Love is unreserved! May the Lord help us to change our hearts to be more attuned to the heart of Jesus, which is to “shatter the jar” and offer up to the Lord that which is most precious to us.

Doing a Beautiful Thing to Jesus

Jesus said, “Leave her alone. Why do you trouble her? She has done a beautiful thing to me…” Why is this beautiful?

When Israel had their first Passover, they were saved by applying the blood of the lamb on their door frames and were led by God out of slavery in Egypt. Jesus is the Lamb of God who bled and sacrificed His life to save the world from the bondage of sin (1 Cor. 5:7).

Mary’s anointing of Jesus is to prepare Him to be the sacrificial Lamb that substitutes for sin. He will be killed and be buried. On the morning of the resurrection, a group of women rushed to the tomb to anoint the body of Jesus but the tomb was already empty. Mary had seized the opportunity to anoint Jesus’ body while He was still alive. Surely this was a beautiful thing!

Mary did not delay in seizing the opportunity to accomplish a beautiful thing for Jesus. Thus, Jesus did not allow anyone to chide her.

Let us not be hesitant, indifferent or keeping ourselves from getting involved. Let us change our hearts and draw closer to Jesus through seizing the opportunity to sacrifice for the kingdom of God. Otherwise, in the future, we will sigh with regret and say, “Alas, if only I had done such and such…”

Jesus Himself said, “Wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her” (Mark 14:9).

The gospel is not only an abstract concept or a manifesto, such as, “God loves you; Christ died for you.” The gospel is woven with real and concrete stories of countless lowly and nameless people who met Jesus and offered themselves up for Him.

The Lord knows of Mary’s quiet sacrifice and He also knows of the quiet sacrifices that each and every one of us made. When you and I offer up our all to Jesus and draw near to His heart, we take on the role of the characters in the gospel story. This surely is a beautiful thing!

Mary’s action of shattering the jar and anointing Jesus echoes Jesus’ sacrifice of His own body to bring salvation to humanity. Later on, when Jesus was having supper with the disciples, He took bread and, having given thanks, broke it and said, “This is My body… (v. 22)” Earlier on, Jesus took five loaves and two fish, gave thanks, broke the loaves, and distributed them to feed five thousand people (6:41).

Mary’s act of shattering the alabaster jar and anointing Jesus, seem to remind and to urge Jesus to go to the cross to die and have His body “broken”. From this perspective, Mary’s action of shattering her jar and anointing Jesus is certainly a beautiful thing.

We remember what Mary and Jesus did: “shatter, break, and distribute.” How shall this be remembered?

Let us, likewise, “shatter, break, and distribute” to accomplish a beautiful thing for the Lord.

All of us have an “alabaster jar” that needs to be shattered. When the jar is shattered, the ointment is poured out and its aroma fills and permeates the place. This symbolises our lives being a channel of God’s blessing so that everyone around us is blessed.

May the love of God inspire us once more and may the Holy Spirit give us strength. Whether we are serving in the church, at our workplaces, at home, or at school, we ought to fulfil our responsibilities as good and faithful servants of the Lord by offering our talents, money, and time to extend the kingdom of God and be a witness to the Lord’s holy name! 

你还差一点

马可福音十13—27

耶稣祝福小孩子

《马可福音》强调作主门徒的真谛。耶稣为小孩祝福的故事，与富人求问耶稣永生之道的故事互相呼应，必须一起阅读。

有人带着小孩子来见耶稣，要耶稣摸他们，门徒便责备那些人。耶稣看见就恼怒，对门徒说：『让小孩子到我这里来，不要禁止他们；因为在神国的正是这样的人。我实在告诉你们，凡要承受神国的，若不像小孩子，断不能进去。于是抱着小孩子，给他们按手，为他们祝福。』（13-16节）

经文不是强调小孩子天真纯朴、可爱逗人，而是他们的无能，无助和被边缘化。古代社会小孩子没有权利和地位，对社会也没有贡献。现代小孩子受到极大宠爱和重视，在古代是匪夷所思的。

经文突显小孩子的被动：『有人带着小孩子来见耶稣（13节）、要耶稣摸他们（13节）、让小孩……来（14节）、不要禁止他们（14节）、抱他们（16节）、按手在他们身上（16节）』。

进入神国度的人，要像小孩子那样毫无依赖，除了仰赖神的恩典。他们缺乏能力、容易受伤、常遭厌弃。正因为这样的光景，当他们看到神的恩手，就马上毫无保留地接纳神的管治。他们把神放在第一位，相信与遵行神的话。

门徒责备或拦阻小孩子前来见耶稣，反映他们认为卑微无靠的人是不属于这个信仰群体的。耶稣看见就恼怒他们，因为他们所排斥的正是神国所拥抱的。在神国的人，正像小孩子般卑微、没有地位、无能，但渴慕神。他们没有网络可以依靠，也没有关系可以拉拢，更没有功绩可凭借，只能相信神的怜悯，靠神得生命。他们更无能计算筹划，只能舍弃一切，忠心跟从主，以神的心意和价值为念。

耶稣抱着小孩子，给他们按手，为他们祝福。那些属于“外面，求见的人”现在成为“耶稣怀抱里的孩子”。软弱无能，无助，好像小孩的人，不可能成为跟从者，现在却成为神国的一员。这预示27节所说的：『在人不能，在神却凡事都能。』

财主寻求永生

耶稣祝福小孩之后，他出来行路的时候，有一个人跑来，跪在他面前，问他说：『良善的夫子，我当做什么事才可以承受永生？』（17节）

“耶稣出来行路的时候”是指耶稣行在朝向耶路撒冷的受苦路程。走在这路上，象征作主门徒当受苦服事的生命。这个人跑来，是要跟随耶稣吗？

这人跪在耶稣面前，显示他是敬畏和谦卑的。他称耶稣为『良善的夫子』，流露出崇敬的态度。他是对耶稣真心渴慕的人。

他问耶稣，当作什么事才可以承受永生。“得永生”就是进入神在终末介入，施行救赎并掌权的国度。这是每个犹太人所熟悉，几个世纪以来先知们预言神的国度降临，子民承受产业的蒙福生命。

耶稣的回答令人错愕：『你为什么称我是良善的？除了神一位之外，再没有良善的。』（18节）

耶稣这样回答不是暗示他有罪，不与神同等良善。这话带有修辞作用，在于挑战这个人，当真把耶稣与神同等，遵行他的命令正如服从神的律法那样。这个人会听从耶稣的话吗？

耶稣引用神透过摩西颁发的律法来回答他：『诫命你是晓得的；不可杀人；不可奸淫；不可偷盗；不可作假见证；不可亏负人；当孝敬父母。』（19-20节）

那人回答说：『夫子，这一切我从小都遵守了。』（20节）

耶稣看着他，就爱他。这证明那人的回答是真诚的。那人优良的出身背景，与之前来到耶稣面前的小孩子成了强烈的对比。然而，耶稣说：『你还缺少一件；去变卖你所有的，分给穷人，就必有财宝在天上；你还要来跟从我。』（21节）

遵守诫命、关爱亲人，乃是没有亏负他人，这都是美事。然而，得永生，进神的国，并非美事，美德可以达成。耶稣要他重新整顿生命的信念和优先秩序，就是“去变卖你所有的，分给穷人，就必有财宝在天上；你还要来跟从我。”

耶稣不是说拥有财产是错，贫穷才对，而是强调“来跟从我”，因为唯有他能够赐永生给人。然而，“跟从我的人或作主门徒”必须放下一些依赖，一些难以割舍的生命外在物，交在主的宝座前。耶稣针对我们各人的处境和软弱发出不同的挑战和呼召。他只对这个人发出『变卖所有，分给穷人』的挑战，因为这个人必须割舍的就是他的财宝！

『变卖财产，分给穷人』也反映神国的伦理：神的子民不仅是对他人没有亏负，还要进一步作出自我牺牲去恩待他人。然而，耶稣应许我们，若如此做，必有财宝在天上。这意味着，我们其实没有失去什么。

这个人会放下可依靠的条件，像小孩那般脆弱和无所仰赖，向主耶稣敞开，听从他的话，跟从他吗？

圣经告诉我们，这人听见耶稣的话，脸上就变了色，忧忧愁愁地走了，因为他的产业很多（22节）。

这个人跑、跪、求问永生之道、到了解和遵守诫命，甚至耶稣爱他，都显出他是神国度非常合适的候选人。然而，相对于『小孩子』，他们被带到耶稣面前，被门徒拒绝，最后却在耶稣的怀中；这人的结果无疑是叫人黯然的逆转！

他的家财很多，而且一直牢牢地捆绑着他，使他没有勇气挣脱出来。对他来说，变卖所有的代价太高了。一般人都这么想：只有眼睛可见的财宝，哪里有看不见的『天上的财宝』？产业成为这个人的偶像，取代了神的地位。他犯了第一，最大的诫命！

这个人进入神国的拦阻，来自不能放下他所仰赖的产业。对其他没有钱财的人，放不下的可以是才学、权势、记忆、骄傲、仇恨、伤害、与某人的关系、某种上瘾、不公平的际遇……。人决意拥抱这些，就难以跟从耶稣，也因而失去生命。正如耶稣在凯撒利亚腓立比路上的讲论，“人救了自己的生命，却丧掉生命（八35）。

这个人离开后，耶稣往周围一看，对门徒说：『有钱财的人进神的国是何等地难哪！』（23节）

门徒很稀奇耶稣的话，因为当时犹太人认为财富是证明神恩待人，接纳人的记号，怎么说富人反而很难进入神的国？有钱人不管做什么事，难道不是比常人更容易吗？

耶稣又对他们说：『孩子们，要进神的国是何等的难哪！骆驼穿过针的眼，比财主进神的国还容易呢。』（24-25节）

耶稣这么说，是将进入神国的难处，从有钱财的人推展到所有人。进入神的国有难处的，不仅是有钱人，任何东西被看为『钱财』一样宝贵的，也足以拦阻人进入神的国。

门徒听见就分外稀奇，对耶稣说：『这样谁能得救呢？』（26节）

耶稣看着他们，说：『在人是不能，在神却不然，因为神凡事都能。』（27节）

人是不能靠自己得救的，唯有靠神的作为，人才能够得救；因为在神，凡事都能！

结语：

进入神的国是始于神的介入施恩典，而人必须像小孩子一样相信、接受、认同神掌权。越有条件、越有计划的人，越难放下自己，结果是忧愁远离神的国。我们若肯回应主给我们的吩咐，放下心中执着的“那件事”，交在主耶稣的跟前，单单依靠他，他会立刻拥抱我们，按手在我们身上，祝福我们，叫我们在神国里得胜有余！

在神，凡事都能。不要看自己的软弱，放下那“还差一点”，俯伏在主的跟前，好像小孩那样单单依靠神的恩典得救。神要帮助你胜过试探、胜过所有困难、敌人的攻击……

除却巫山不是云

创世记三十八章

他玛假扮妓女引诱犹大

我们从古代社会文化和性别政治的视角(social and gender politics perspectives)，来解读犹大和他玛的叙事。

正当约瑟被哥哥们卖到埃及，离开迦南地父家时，他的哥哥犹大，却自动离开家庭，独自到了亚杜兰地方找朋友。他在那里娶了迦南人书亚的女儿为妻。犹大娶迦南人女子，反映他道德上走下坡的光景。书亚的女儿连续给犹大生了，珥、俄南和示拉。犹大越过父亲的权柄，自己作主娶妻。然而，他却作主，为大儿子珥，娶妻，名叫他玛。

珥在上帝眼中看为恶，被上帝击杀了（7节）。犹大就吩咐二子，俄南娶他玛，生的第一个儿子，就归哥哥为后裔，好替哥哥承接香火。这是古代以色列人『为兄立嗣』，继承家族血脉和产业的传统。在往后，旧约申命记，对此更有明文规定（申二十五5-10）。

俄南虽然娶了他玛，却暗地里不履行责任。他与他玛进行房事时，把精子遗留在地上，使他玛不能怀孕生子。俄南这『有性却不传后』的行动出自私欲，而且违反上帝给亚伯拉罕后裔众多的应许。上帝要保证他所拣选的犹大有『种』，因此上帝厌恶俄南的罪行，就击杀了他。俄南很可能因为想独揽产业，连哥哥，珥那份也要吃掉，因此出此计谋，不为哥哥留后裔。

这时，犹大担心幼子，示拉的性命也会不保，因此打发他玛回娘家，借词等候示拉长大（11节）。他玛服从公公的指示，回娘家，穿上寡妇衣服等候。然而，许多年后，还不见示拉过来迎娶她。这时才发现，原来被犹大欺骗了。他玛是消极的坐以待毙吗？

犹大的妻子死了，守丧之后，犹大就与朋友希拉上亭拿去，到替他的羊群剪羊毛的人那里。有人告诉他玛这事，她就抓住机会，一改过去被动姿态，主动部署一切，将女性身體的支配權和隨之而來的命運，操在自己的手里。

他玛假扮成妓女，在城门等候犹大，引诱这位嫖客入瓮。见面后，他们讨价还价，如同生意交易。他玛取到犹大的贴身信物后，如同得到他的『身份证』，就与他发生关系。事后二人分手，他玛回家不久后，就发现怀孕了!

犹大听说儿媳在守寡期怀孕，就大发雷霆说：『拉她出来，把她烧死！』然而，这次他玛没有乖乖就范，她送还了犹大的『印、带子和杖』。犹大一看见这些信物，就大方承认：『他玛比我更有义！』

犹大接纳了他玛的行为。他玛生下双胞胎，二子法勒斯从后冲出来，继承了犹大的『种』。犹大本来的第三子，“示拉”反而不是被拣选的『种』。法勒斯是大卫王和耶稣的先祖。他玛终于完成为犹大家族立后嗣的心愿，並且是王者, 弥赛亚的后嗣体系。他玛的行动是凭人意的一宗丑闻，但符合神拣选犹大的『种』的旨意。神掌管历史，可以把羞耻变成尊荣。

潜在和动态的性别政治

古代父权至上，社会和家族里的权力与地位，被男性垄断。血脉传承，家谱以及产业分配，都是受到男性所支配。女人的存在意义附属在男性，在于成为妻子和母亲。当时的社会架构下，这是女人在世上重要的使命，甚至是唯一的生存意义。

犹大吩咐他玛回娘家等候，这是不对的，因为她去世了的丈夫还有弟弟示拉。如果说，等候示拉长大（11节），这也是不对，因为这等于说，他玛已经许配了给示拉，因此不可以嫁给别人或者和他人发生性行为。事实是，到了示拉适婚年龄，犹大的确没有守诺言，为示拉迎娶他玛。犹大分明设了骗局，剥夺了他玛成为『妻子和母亲』的权力和身份，把她推到绝境。

他玛非常果敢地反击，甚至把性命都豁出去。她知道犹大妻子死去，居丧期一直没有女人。而且当时适逢剪羊毛的欢庆季节，犹大外出，会多喝几杯酒，变成糊涂。他玛趁机假扮妓女来引诱犹大。经文用几个紧凑的动词描述他玛的行动：『她脱下寡妇的衣裳、用手帕盖住脸、又遮住身体、坐在城门前等候犹大经过』（14节）。他玛目的是引诱犹大和她发生关系，借此可以怀孕生子。换衣服象征她重新担起正常女人的角色，然后她果敢，有计谋地行动，改变自己的命运。

犹大和他玛会面后，进行一轮讨价还价，终于达成了一宗不道德的交易。其实犹大不是刻意召妓，没有随身带钱，因此必须交出信物给他玛。这信物成了伏笔，在日后为他玛洗脱污点。犹大这『不刻意』的行动，颠覆了他之前『刻意』的压迫他玛的计谋！

当犹大的朋友，亚杜兰人送上羊羔，要取回信物时，人们两次回答说：『这里没有妓女。』

这是作者的修辭策略, 目的要点出，他玛不是妓女，而是一个被忽视和受压迫的女子，她本着自己的机智和勇气，为自己解脱困境。最后他玛终于怀孕生子，荣升为以色列之母，因为她怀的乃是以色列君王嫡系的血脉。

旧约叙事里，许多被男权压迫的女人是『被剥夺地位的母亲』(displaced mother)，而他玛就是其中的一位。他玛被男人剥夺了成为妻子和母亲的身份，这是她唯一依赖的生存基础。他玛面对厄运，并不是坐以待毙，乃是积极争取本身地位，促成了一幕性别政治的活剧。他玛成功地从女人没地位，没权力的生存现实里突围，成了以色列之母。

圣经叙事也是严肃的文学作品。它证实了希伯来的历史，虽然是族长，家长统治的男权社会历史，但是女人还是能够以自己独特的方式，参与了惊心动魄的政治斗争。这股男女角力，互相平衡或互相抵消，活生生地出现在旧约叙事里，既是潜在又是动态的。

圣经叙事的性别政治在潜移默化地影响和塑造着信仰群体，预示未来的世纪，将要实现一个男女平等的社会。然而，很讽刺的，在现今的发达社会里，开始浮现许多『被剥夺地位的父亲』(displaced father) 。后果是，人们在寻找一个阳刚、硬汉形和负责任的父亲形象，却是失望而归！阴盛阳衰的情况出现在大学里，出现在教会里，也出现在一群娘娘腔，美男般的偶像身上。主内弟兄们，应当兴起来了！

上帝的作为，超越建制

『为兄立后嗣』这制度，乃是古代父权社会的产物，目的纯粹是让男性血脉，不会因为丈夫死了而断绝。这制度符合上帝给族长的应许生养众多，让每个家族成员，都得以繁衍和承受产业。这是为男人设立，又是受到男人支配的制度。然而，讽刺的是，因为某些男人的私心，不惜破坏它。俄南就是怕自己的利益受影响，而表面遵守，却暗地里破坏它。

很讽刺的，他玛，一位女人，因为争取本身的生存權利，不惜冒生命危险，透過一宗不道德的交易，反而成功为犹大家族立后嗣，成就了一宗道德使命。这一位弱质女子，用智慧去争取公平和合理的对待，反而间接代替不负责任的男人，去巩固以男人为本的社会制度。

他玛的名字，在日后出现在以男人为本的大卫－耶稣家谱。他玛的努力最后得到正名。这显出上帝在他玛背后，默默地眷顾她，叫她能够突围，成功抵抗制度偏差带来的压迫。他玛的成就，也巩固这制度，实现了一种性别政治的动态的平衡。這表示出，当建制本身发挥不了正当的作用时，上帝就超越建制的限制，去成就他的旨意。其实我们不可能拥有完美的人为制度。人本来就是不完美的，他会因为自己的私心作祟，亲手将自己设立的制度摧毁。

今天大家所称许的民主制度，无论在国家或者在教会层面里实行，都有它的限制。然而，上帝是超越人为制度，往往当人作茧自搏，被僵化的制度牢笼时，圣灵的风会从天而降，出其不意，超越建制和传统，去成就一件新事，更新信仰群体。

上帝不受限制，他随自己的意思行事，虽然有时候是我们难于接受的。我们必须承认对上帝的认识有限，不能因为上帝做事超乎我们的传统和逻辑，就觉得不可能，教会历史足以证明这点。在黑暗的中世纪，教会建制僵化，制度传统的权威超越圣经教导，不能自我调整时，宗教改革运动如星星之火燎原，一发不可收拾。

回到近代教会发展，传统教会被传统和建制牢笼，失去了活泼，回应处境的能力，譬如：会众还唱着两百年前写下来的圣诗；突然间，灵恩运动从天而降，使到普世教会的敬拜与属灵传统经历大改革，教会生态得以重新洗牌。

承认错误，纠正错误，乃大丈夫所为

犹大检查证据后，承认他玛是无辜的，就说：『她比我更有义』（26节）。这是可圈可点的一句话，等于说他玛没有罪，有罪的是犹大自己。我们可以将犹大和他玛的叙事，放在『犹大－君王－弥赛亚』的框架来看。创世记三十七章至五十章，意图指出约瑟得到长子应有的双倍遗产，而犹大得到君王前身的应许。在这框架内，我们把犹大和他玛作对照，会看出『他玛比我更有义』这句话，拥有丰富的含义。

在为『犹大－君王』一系立后嗣这事上，犹大本身究竟做了什么呢？他离开了家庭，看见喜欢的迦南女子，就娶做为妻，乃是不当的行为。他不为死去儿子哀伤，以残酷的手法对待他玛，显出他的无情。他设骗局，不守信用。他答应把羊羔送给与他见过一次面的妓女，就立刻去做，但对媳妇的承诺，却拖延，迟迟不肯兑现，证明他不顾媳妇的利益，只是紧张自己的利益。犹大的『不关心』媳妇对照他的『不认得』假扮妓女的媳妇，实在很讽刺！

犹大犯上许多错误，还召妓女，但他一次和他玛发生关系，带来两个儿子。犹大借此得以高升，成就了『犹大－君王－弥赛亚』一系。这是上帝给犹大白白的恩典，也证明上帝不受人的错误限制，乃超越人的错误去为人成就大事。

那么他玛又作了什么呢？ 如果他玛被犹大识穿了，或者犹大坚持不认帐，他玛可能真的会被烧死！因此他玛是把自己的性命押上去了。他玛要求抵押，表面上因为害怕犹大赖帐，事后不送上一只羊羔，其实是她需要抵押品去保障自己的生命（24－25节）！

犹大知道自己理亏，因为不让示拉和他玛圆房，但是他玛坚持，等候，到成功为犹大家怀孕生子，这是她第一层的『有义』。在他玛策划和争取的过程当中，显出女性那种不屈不绕，果敢，坚定的精神，甘愿冒失去名誉，失去尊荣，失去生命，来制造生命，乃是他玛第二层的『有义』。

这么看来，他玛得到高升，成为以色列之母，乃是得来不易。相比下，犹大被上帝拣选，依靠上帝白白的恩典，方成为以色列之父。犹大当然被他玛比下去了！

他玛假扮妓女去引诱公公，乃是不择手段去达到目的，也是不道德。然而，当时没有其他办法，可以帮助他玛解决犹大对她的不公平，他玛的行动等同自卫。况且他玛生长在性开放的迦南人社会里，她的行为在当时是可以被原谅的。不可以忽略一点，他玛没有不守妇道，和他人有不轨行为。她是千方百计瞒骗犹大，以便为犹大家延续香灯。更重要的是，叙述者没有对她的欺诈，做出道德上的评语。

当然犹大也不是一无是处。他最后接纳他玛，显出他的大丈夫风范。犹大方承认自己的错误，接纳他玛怀孕生子，乃是有义的行为。犹大承认做错了，他还把忽略了，错置了的，校对它。他玛所生的两个儿子并不是珥的后代，而是犹大的后代。

犹大的改变非常显著。从娶迦南女子、无情无义的人，日后与约瑟在埃及相认的过程里，甘愿为弟弟牺牲。因为他的改变，使他成了众兄弟的领袖，配得成为君王的前身（四十九10）。也是因为犹大，神成就了当初对亚伯拉罕的应许『君王要从你而出』（十七6）。犹大不愧是以色列的父亲。

One Moment in Eden

Gen. 2:15-25

Human Destiny and Marriage

We are here to unveil both the destiny of human kind and marriage between a man and a woman.

Genesis 2:7 says, “Then the Lord formed the man from the dust of the ground. He breathed the breath of life into the man’s nostrils, and the man became a living person.”

Man’s body is a lifeless shell out of the dust of the ground until God brings it alive with his ‘breath of life.’ Once God removes his life-giving breath, our bodies will return to dust. Therefore, our life and worth come from God’s Spirit.

Besides, Genesis 1:27 also says that, humans are created in God’s image (1:27). Thus humans are unique creatures for they have the ability to fellowship with their Creator, and they have spiritual awareness and moral conscience.

Verses 8-14 say, “Then the Lord God planted a garden in Eden in the east, and there he placed the man he had made. The Lord God made all sorts of trees grow up from the ground—trees that were beautiful and that produced delicious fruit. In the middle of the garden he placed the ‘tree of life’ and the ‘tree of the knowledge of good and evil’. A river flowed from the land of Eden, watering the garden and then dividing into four branches. The garden was also filled with gold, beryllium, and onyx stones.”

The above scenery in the Garden of Eden—trees, river and gemstone; also appears later in the design of tabernacle or temple (Exod. 25-27). This shows that the Garden of Eden is a sanctuary-garden because God manifested his presence there in a special way with human beings.

After God had prepared all the good things and riches that human beings desire in the Garden of Eden, again it is said that, the Lord God ‘placed’ the man in the Garden of Eden ‘to tend and watch over it’” (v. 15).

This time the term, ‘place’ has a special connotation, for it is reserved elsewhere for two special uses: God’s “rest” or “safety” which he gives to human beings in the land (eg. Gen 19:16; Deut 3:20; 12:10; 25:19), and the “dedication” of something before the presence of the Lord (Exod 16:33-34; Lev 16:23; Num 17:4; Deut 26:4, 10).

It means the man was ‘placed’ in the Garden to “rest and be safe” and very importantly, “in God’s presence” where he has fellowship with God. (Gen3:8)

God also commanded that the man’s, or Adam’s, responsibility in the Garden of Eden is ‘to tendעָבַד  and watch overשָׁמַר  it’. A more suitable translation of the Hebrew text would be “to worship and obey” which is used to describe the work of the priests in the Temple.

Therefore, Adam is effectively the keeper and the priest of the Garden of Eden. His responsibility is to worship God, to have a relationship with God and to upkeep Eden by obeying God’s command, for he is not the master of the Garden of Eden but God is the master.

God then instructed the man, ‘You may freely eat the fruit of every three in the garden; except the tree of the knowledge of good and evil. If you eat its fruit, you are sure to die’. (vv. 16-17)

God created humans with a purpose to have fellowship with them. Besides, 1:28 says, God blessed human beings so that human beings will be fruitful and multiply, fill the earth and govern it. He wants human beings to have dominion over the fish of the sea, over the birds of the air, and all creatures that move on the earth.

But at this point in time, Adam did not have someone that is of his kind to interact with and reproduce descendants. What shall be done for Adam?

Then the Lord God said, ‘It is not good for the man to be alone. I will make a helper who is just right for him.’ (v.18)

God put Adam into a deep sleep and took one of his ribs and closed up its place with flesh. God used that rib to create a woman and brought her to Adam (vv. 21-22).

When Adam saw the woman, he exclaimed, “At last I found her! She is created from the bone of my bones and from the flesh of my flesh. She shall be called ‘woman’, because she was taken from ‘man’ ” (v. 23).

God could have made Eve from the dust of the ground. However, he chose to make her from the man’s flesh and bone. In so doing, he illustrated for us that in marriage man and woman symbolically are to be united into one.

And they are equal in terms of substance and status. She was not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.

Wherever the man has a shortfall, the woman is able to help him. The man cannot fulfil his created purpose alone. The two complement each other.

Finally, God established the institution of marriage by declaring: “A man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (v. 24).

Marriage between a man and a woman is not just a human social construct but is rooted in the God created order. Marriage forms a physical and emotional bond. The relationship between husband and wife is the most intimate relationship that is ordained by God. Marriage and its commitments make it the most fundamental covenant relationship observed among humans.

Verse 25 say, “At that time, the husband and wife were both naked but they felt no shame.”

This indicates that the couple was open to each other. They have a mutual trust for each other. There is nothing that comes in between the two of them. They do not put up their guards against each other.

Conclusion 1:

God’s entire purpose of creation is to bless human beings so that they will live happily and blissfully on earth. Human beings are also to represent God, to govern the earth for the benefit of all creatures. They are to maintain God’s order and purpose.

They also are to expand and enhance the potentials of creation, which is to expand the harmony and blissfulness of the Garden of Eden to the whole world, so that human beings with each other and human beings with God are able to build a harmonious and intimate relationship.

However, as the creation story develops, Genesis 3 records how Adam and Eve did not manage Eden properly. Instead they fall for the serpent’s temptation and ate from the tree of knowledge of good and evil.

The tree of life represents God’s presence and provision. The one who ate of it would have everlasting life. On the contrary, eating the fruit of the tree of the knowledge of good and evil represents a human grasp for autonomy and wisdom that were God’s alone. Humans sidestepped God’s revelation as the means of moral discernment, flaunting their independence rather than submitting to God’s will. This has been the nature of sin ever since.

Choosing human wisdom over God’s instruction brings death and destruction. Human’s close relationship with God was broken. They were expelled from the Garden of Eden. They lost the blessings that were there in the beginning. They suffered ‘spiritual death’ and ultimately also suffered physical death.

Because of the sins of humankind, the world descends into painful abyss: death becomes reality; violence and struggles abound; the relationship between men and women and all human relationships is filled with tension; there is confusion between the genders; we witness environmental harm caused by unsustainable development; personal interests and lust for power leads to political persecutions, corruption, and injustice.

However, God according to his salvation plan sent His own Son, Jesus, the Second Adam, to become a human being and dwell among us. Jesus overcame the temptation of the devil, reversing Adam’s failure; Jesus bled and died on the cross to redeem the world and sinners. And Jesus resurrected from the dead so that those who believe in Him will have a new life.

Jesus Christ is like that fruit of the tree of life, broken for us, and given to us to eat. By faith we eat His flesh and drink His blood. Through Jesus Christ, we have recovered our relationship with God. We are now “resettled” again into God’s presence. The Garden of Eden reappears!

We can each freely receive the salvation given by Jesus by confessing with our mouths and believing in our hearts that Jesus is the Lord of our lives. He will forgive our sins. And bless us with life abundantly.

Conclusion 2:

Marriage in God’s created order is designed as an inseparable, exclusive relationship between a man and a woman. The family unit it creates is the basic building block of human society. Married love is thus a binding covenant commitment before God. Breaching that covenant is a crime against persons and against God, who is a divine witness to and guarantor of the marriage covenant.

Just as the first marriage took place in the sanctuary-garden, every Christ-centred family is a re-establishment of Eden. In this family who has Christ as the head, husband and wife will receive from God, the empowerment and guidance to realize God’s purpose for the entire creation, namely to attain ‘rest and safety’ in fellowship with God, the creator of the universe.