Wednesday, May 6, 2026

Do Not Make These Five 5 Mistakes

 DO NOT MAKE THESE FIVE MISTAKES WHEN LIFE STARTS CHANGING 


When GOD starts blessing you, be careful. Every blessing comes with a test. Test of your heart, your wisdom and your discipline.

Here are 5 Mistakes you must avoid, when GOD begins to lift you up.

MISTAKE NUMBER ONE. Helping too fast without thinking. Don't be too quick to help people. The moment they see you're doing well, they'll rush to you the way ants rush to sugar. Be kind but be wise. Being nice is good, but being careless with your kindness will drain you. Don't over extend yourself or believe every pity story. People often forget your help, once you're no longer useful, learn to say no without guilt.

MISTAKE NUMBER TWO. Talking too much about your blessings. When God is moving you up, move in silence. Don't announce every good thing happening to you. Don't rush to post it on social media or boast ( or just sharing ) around. If you buy a house , keep quiet. If you get promoted, keep quiet. Not everyone is happy for you. Some smiles are fake. Some cheers are hollow. The more you talk about your progress, the more envy you attract. Silence protect your peace, privacy, and your plans. 


MISTAKE NUMBER THREE. Getting too comfortable. Many people are doing well today because of the effort they made yesterday. But now they stopped pushing. Success fades when you stop working. Keep going, even after you've achieve something. Remember, others are working to take your place. Comfort leads to decline, but consistency sustain your success.


MISTAKE NUMBER FOUR. Forgetting the source of your blessings. Never forget who made it possible. Some people pray day and night when they're struggling, but the moment life gets better, they forget GOD. Don't let success distance you from your CREATOR. Remember how far HE brought you. How many battles HE helped you win. And how many doors HE opened,  when everyone else said no. Stay humble, stay thankful and keep GOD at the center of your journey. And this is the most important.


MISTAKE NUMBER FIVE. Ignoring your parents. Never forget the people who stood by you before the blessings came. Your parents prayed for you. Sacrificed their comfort and carried your dreams in their hearts. Don't get so busy that you forget the ones who built your foundations. Their blessing and prayers are part of your success story. Honour them while you still can. So when GOD blesses you, stay humble, be wise with your kindness, be silent with your progress, grateful to your parents and faithful to your GOD. Because the same grace that lifted you up can also test how you carry it. And thank GOD for HIS blessings. 


当生活开始改变时,切勿犯这五种错误


当上帝开始赐福于你时,务必谨慎。每一份祝福都伴随着考验,考验你的内心、智慧和自律。


以下是上帝开始提携你时,你必须避免的五种错误。


错误一:不假思索地帮助他人。不要急于帮助别人。一旦他们看到你过得好,就会像蚂蚁追逐糖一样蜂拥而至。要善良,但也要明智。善良固然好,但随意施舍会让你精疲力竭。不要过度付出,也不要轻信他人的怜悯之情。人们往往会忘记你的帮助,一旦你不再有用,就要学会坦然地说“不”。


错误二:过多地谈论你所得到的祝福。当上帝提携你时,要默默前行。不要到处宣扬发生在你身上的每一件好事。 不要急着在社交媒体上炫耀(或者到处分享)。如果你买了房子,保持低调。如果你升职了,也保持低调。并非每个人都为你感到高兴。有些笑容是虚假的,有些欢呼是空洞的。你越是谈论自己的进步,就越容易招致嫉妒。沉默才能守护你的平静、隐私和计划。


错误三:过于安逸。许多人今天取得成功是因为他们昨天的努力。但现在他们却停止了前进。成功会在你停止努力时消逝。即使你已经取得了一些成就,也要继续前进。记住,其他人正在努力取代你的位置。安逸会导致衰落,而坚持不懈才能让你保持成功。


错误四:忘记你所拥有的福气的源泉。永远不要忘记是谁成就了这一切。有些人在困境中日夜祈祷,但一旦生活好转,他们就忘记了上帝。不要让成功使你远离你的造物主。记住祂带领你走了多远。记住祂帮助你赢得了多少场战斗。 当所有人都说“不”的时候,祂为你打开了多少扇门?保持谦卑,保持感恩,让上帝成为你人生旅程的中心。这才是最重要的。


第五个错误:忽略你的父母。永远不要忘记那些在你获得祝福之前就一直支持你的人。你的父母为你祈祷,牺牲自己的舒适,并将你的梦想珍藏在心底。不要因为忙碌而忘记那些为你打下基础的人。他们的祝福和祈祷是你成功故事的一部分。趁现在还能感恩他们,就好好珍惜吧。所以,当上帝赐福于你时,保持谦卑,明智地运用你的善意,低调地分享你的进步,对父母心存感激,对上帝保持忠诚。因为那份将你高举的恩典,也会考验你如何承受它。感谢上帝的祝福。



TRAINING OUR THOUGHTS

 Think Well and Do Well (Psalm 26:3)

for thy loving kindness is before mine eyes and I have walked in thy truth.~ Psalm 26:3.

 Think well and do well.

 Throughout this Psalm, David is labouring under the fear that he should be judged and condemned with the ungodly world. He feels in his own heart that he is not one with the enemies of God. And he shudders lest having hated their society on Earth he should be shut up in their company forever. 

His agonizing prayer is "Gather not my soul with sinners nor my life with bloody men," in urging reasons before the throne of grace. Why he should not be reckoned in the same condemnation as the ungodly. He urges not self-righteously but truthfully and confidently that there was a difference made by grace between himself and them. 

I have not sat with vain persons, neither will I go in with dissemblers. I have hated the congregation of evildoers ;   and I will not sit with the wicked. Lord, I have loved the habitation of thy house and the place where thine honour dwelleth. There was a difference he declares between himself and the wicked, even in the current of his thoughts. 

 While their thoughts ran upon the world vanity, sin, rebellion, hypocrisy, and violence.

 His meditations were upon all the marvelous works of God and especially upon His loving kindness. Thy loving kindness is before mine eyes. It is an encouraging fact when we can honestly feel as before God that our thoughts are habitually exercised upon himself and upon Divine truth. As a man thinketh in his heart, so is he. We may form a better judgment of ourselves, probably from the tenor of our thoughts than from any other evidence. If our thoughts all go downward, downward we ourselves are going. But if there be some breathings towards the Heavenly some aspirations of our spirit towards the pure and perfect Father of Lights, then may we have hope that we also are ascending towards the Heavenly places and shall dwell in them here, after David could urge besides the secret evidence of his devout thoughts. 

 The public proof of his holy acts, I have walked in thy truth. It would be vanity for a man to find evidence of a renewed heart in his private meditations if those thoughts were not sufficiently deep to lead him to practical  godliness.  The thoughts become a valuable evidence because of their influence upon the life. But if they were so powerlessly superficial that our daily life was in no degree affected by them, they would be as salt that is lost its savour. If our actions are evil, it is vain to take comfort from our thoughts. If actions speak louder than words, they may well speak louder than thoughts. We must display outward holiness or else our inward experience of grace exists only in pretense. Say thou thinkest of what thou wilt But if thy whole conversation is according to the will of the flesh and not after the will of God, thy thoughts are not, thou hast deceived thyself as to their tenor they cannot be as thou sayest they are thoughts truthful, holy, devout and divine. Put the two together holy thoughts and holy living  and you have two sure evidences of a renewed nature. And if God has given you both of these though you will probably confess that you have them not in the measure in which you would desire to have them, yet bless the grace that is so worked upon you and rejoice this morning. And go on in holy confidence to ask for a greater measure of the same Divine working. Would to God our thoughts may become uniformly gracious and our lives perfectly consistent with our thoughts and with the Divine Word. 

I mean this morning to take the two parts of the text separately and then to consider the  link which unites them.

 First, then we shall have to consider the mind occupied with a fruitful subject.

 Secondly, the life ordered by a right rule. 

And thirdly, the link which connects the two.

 First, 
then may every Christian know by experience to a yet fuller degree, what it is to have a mind occupied with a   fruitful subject; Thy loving kindness is before mine eyes.

 It is exceedingly profitable to the Christian to have always some subject of thought upon his/her mind, for the mind that is vacant frivolous unoccupied will be sure to issue in a barren and unprofitable life. I fear to a very large extent in this age, the minds even of good people are empty and void and waste.

 Years ago when the influence of the Puritan age yet lingered among us, the female members of Christian churches were generally women of very considerable education whose range of reading was very different from that of their sisters in these days and whose theological knowledge was profound. While the men who were members of our non-conformist churches were as a rule persons of very clear doctrinal knowledge perhaps rather too much given to controversy and to pushing their own views without sufficient tolerance for the views of others. But on the whole nonconformist Christianity was highly intelligent, thoughtful and meditative men and women. Then when they joined the church, knew what they believed and believed what they knew. Then they were prepared to be counted singular for their belief but were equally prepared to justify themselves for taking up so separated a position. They were students of the Word of God and of such books as opened up to them the word of God so that our armies of Believers if they were fewer than now were nevertheless very strong because the Warriors handled their weapons well were well drilled and at home in the Holy War. I fear a great many Christian people do not think much about their religion. They give their guinea   subscription, they occupy their seat at the meeting house, they attend the prayer meetings but they are little given to thinking out a system of doctrines or to ransacking the meaning of Scripture. Contemplative pursuits are not so general among Christian professors as I could wish not that I desire to see an increase of a certain dilettante class of    people who are always expounding prophecy or spelling out types and leaving ragged people to perish in ignorance. And the masses of our city to remain unevangelized the sooner we bury the last of our prophetic pretenders, the  better they expose truth to ridicule. And rather hinder than promote the cause of faith. Louis Napoleon was to be the 7 Antichrist and to conquer all Europe. I wonder how they will play their cards. Now of late they have grown so impudent as to foretell the future with all the brass of a Sidell a lily or a Dr D.  I hope their failures will open the of the public to their folly. I so reverence the inspired prophecies that I wish a race of students would succeed these charlatans. We need devoutly meditative people who will think about the precious things of God in a practical gracious way, such as the Holy Ghost inspires men who are not forever occupying themselves with theories and speculations but with the solidities and with the practical parts of theology. A band of such men strong in the Lord and in the power of His might would have a great influence for good and if all professors were such the church would be rich indeed observe that when the mind does not receive holy matters to feed upon as a rule, it prays upon itself like certain of our bodily organs which if not supplied with nutritive matter will soon begin to devour their own tissues and then all sorts of aches and pains and ultimately   and then all sorts of aches and pains and ultimately diseases will set in the mind when it eats into itself forms doubts fears suspicions complaints and nine out of 10 of the doubts and fears of God's people come from two things walking at a distance from God  and want of spiritual nutriment for the soul. If you believer do not meditate upon some scriptural subject your minds will probably turned to vanity or to some evil within yourselves and you wil not long think of the corruption within without becoming the subjects of a despondency which will turn you into a mistress despond is or a mist of feeble Minds whereas by musing on the Promises of the Holy Spirit you would grow into good soldiers and happy pilgrims of some who do not feed their souls constantly with spiritual nourishment Satan takes an advantage and fills them with Unholy thoughts it is a very frequent complaint with persons who desire to be in the fear of God all the day long that they are molested with horrible insinuations Dreadful suggestions and revolting ideas and they fly to the pastor sometimes to know whether they can be the children of God at all or if the children of God what remedy they can use by which they shall be able to escape from this horrible torment I suggested yesterday to a friend labouring under this serious complaint that he should take care never to go out in the morning without placing under his tongue a text of scripture like a wafer made with honey and I exalted him at all times to occupy his mind with Heavenly subjects so that there should be the less likelihood of the thoughts running after that which is evil the best way to prevent a bushel measure from being filled with chaff is to fill it first with wheat if the channel of the Soul be filled with a strong stream of devout thought there cannot be much mud and filth lying at the bottom a powerful stream of holy contemplation will scour the thoughts and bear away the foul deposits of Unholy thought there is nothing like keeping the mind occupied for Satan find some evil still for idle brains to think  upon it is true that weeds and nettles choke The Good Seed but it is equally true that when The Good Seed gets strong  above ground it will choke the weeds where Jesus is, the buyers and sellers are driven out of the temple, day gone Falls where the ark comes, when Israel comes in the Canaanite must go out fill the cage of your heart with the  bird of paradise and the foul birds will not have it all to themselves if our souls shall become so full of thoughts of God and things Divine that vain thought shall be banished it will be a fine growing time for the plants of the Lord's right planting learn from the text the usefulness of having some sacred topic  before the mind's eye. David in selecting the topic of divine loving kindness did well for let us remark upon that subject that it is first of all a rightful subject of meditation I mean it is our bound and duty to think much upon it some things we may not think of certain other topics we are barely allowed to think of but other themes we must think of. Now the loving kindness of God is one of the things which is not left to our choice we are bound to meditate much upon that as David says oh bless the Lord my soul nor let his mercies lie forgotten in unthankfulness and without Praises die shall God day after day send such store of Mercy to such unworthy ones as we are and shall we treat this continuous generosity as a matter of course and not even think of it base in gratitude let us scorn such mean if we ought to think of our duty to God and of our violation of that Duty yet much more of the loving kindness which  makes our duty pleasure and which covers over with a mantle of love the transgressions of Our Lives infinite goodness is a rightful subject of meditation and it deserves a large share of our thoughts it is besides a good subject it is good in it self and it will do us good the loving kindness of God by no possibility can any harm come to us from retaining that subject too long in our minds a man who has but one idea will sometimes become an unbalanced inharmonious man often times he will fall into obstinacy, bigotry or rashness through the excessive indulgence of that one thought just as one feature exaggerates out of proportion with the rest will make an ugly countenance but you cannot think too much upon the Divine loving kindness. You may make this if you will the one sole topic of your thought and yet escape narrow-mindedness or one-sidedness it has so many links of union with all other subjects that when you consider this it will bring up as it were compendiously a whole circle of profitable meditation think of the Divine loving kindness and it shall be good only good and that continually as you muse upon it your  thoughts will humble you why such goodness to me to me who am less than the least of all thy saints the same theme will be equally sure to comfort you is the Lord so good to me then amid every adversity my spirit shall rejoice in the Lord and glory in the God of my salvation to think of this will stimulate you to be full of loving kindness to others who may have acted unjustly or ungenerously towards you as God hath loved you so bounteously you will be bound to pity and assist the poor and needy this subject will benefit you in all respects    and harm you in none ring this silver bell again and again it is good for the hearing moreover dear Brethren it is a wide subject to set His loving kindness before our eyes is not to select a narrow theme which we can soon exhaust it is a boundless topic the loving kindness of the Lord hath no beginning you may fly backward to the ages past in meditation deep and long Divine loving kindness shall have no end you may look into the ages yet to come with joyful musings loving kindness is high as heaven to which it shall lift you it is deep as hell from which it has redeemed you it is wide as the East is from the West for so far had he removed all your transgressions from you here is a subject in which you may expatiate without limit or fear of repetition if hitherto you have bathed in this stream up to the ankles proceed in meditation deeper still for you shall find it a river to swim in a very Broad River that cannot be passed over the width of the subject is one thing which leads me to commend it to you as a theme for the most expanded intellect in time and in eternity and it is a pleasing subject thy loving kindness is before mine eyes nobody need grow weary of this it is like traversing a country in which every single inch of the road opens up a new Prospect here you see the loving kindness of God in the land in which you were born in the times in which your life is cast in the mercies with which your life is surrounded you may see the loving kindness of God in your temporal mercies you cannot go to your house or bed chamber without seeing it there you see that loving kindness even more clearly in spirituals what a blessing to to be interested in the Covenant of  Grace how many a Holy hymn awakens memories of The Tender Mercies past how this very house and the seat you sit on refresh your Recollections as to what God has done for you in days gone by The Loving kindness of the Lord I never knew a man grow heavy in spirit from meditating upon this, never knew a man become weary of the cares and burdens of life through thinking of God's loving kindness but he has grown stronger to bear his burden or to fight his way through times conflict when the loving kindness of the Great Preserver of men has come visibly before his mind and you may add it is a very plain and simple subject and one that is suitable to us all the loving kindness of the Lord is a topic that can be reached by The Babe in Grace and yet will not be Superfluous to the most advanced there are topics in scripture so profound and surrounded with such metaphysical difficulties and rendered so much more perplexing by the wisdom or the unwisdom of divines that one might almost say to the Christian thinker you may pass those by for you will never get much out of them the quartz is too hard there is too little gold to pay for breaking up but when you come to this subject the unskilled convert may sit down and meditate on the

“These all died in faith.” Hebrews 11:13 “这些人都是存着信心死的。” 希伯来书 11:13 ; « Tous ces hommes sont morts dans la foi. » Hébreux 11:13

 “These all died in faith.” “这些人都是存着信心死的。”

希伯来书 11:13 ; « Tous ces hommes sont morts dans la foi. » Hébreux 11:13

Hebrews 11:13

Behold the epitaph of all those blessed saints who fell asleep before the coming of our Lord! It matters nothing how else they died, whether of old age, or by violent means; this one point, in which they all agree, is the most worthy of record, “they all died in faith.” In faith they lived—it was their comfort, their guide, their motive and their support; and in the same spiritual grace they died, ending their life-song in the sweet strain in which they had so long continued. They did not die resting in the flesh or upon their own attainments; they made no advance from their first way of acceptance with God, but held to the way of faith to the end. Faith is as precious to die by as to live by.

Dying in faith has distinct reference to the past. They believed the promises which had gone before, and were assured that their sins were blotted out through the mercy of God. Dying in faith has to do with the present. These saints were confident of their acceptance with God, they enjoyed the beams of his love, and rested in his faithfulness. Dying in faith looks into the future. They fell asleep, affirming that the Messiah would surely come, and that when he would in the last days appear upon the earth, they would rise from their graves to behold him. To them the pains of death were but the birth-pangs of a better state. Take courage, my soul, as thou readest this epitaph. Thy course, through grace, is one of faith, and sight seldom cheers thee; this has also been the pathway of the brightest and the best. Faith was the orbit in which these stars of the first magnitude moved all the time of their shining here; and happy art thou that it is thine. Look anew tonight to Jesus, the author and finisher of thy faith, and thank Him for giving thee like precious faith with souls now in glory. 


Voici l'épitaphe de tous ces saints bienheureux qui se sont endormis avant la venue de notre Seigneur ! Qu'importe la manière dont ils sont morts, de vieillesse ou de mort violente ; ce point, sur lequel ils s'accordent tous, est le plus digne d'être consigné : « ils sont tous morts dans la foi ». C'est dans la foi qu'ils ont vécu – elle était leur réconfort, leur guide, leur motivation et leur soutien ; et c'est dans cette même grâce spirituelle qu'ils sont morts, achevant leur vie sur la douce mélodie qui les avait si longtemps accompagnés. Ils ne sont pas morts en se reposant sur leurs biens matériels ou sur leurs propres accomplissements ; ils n'ont pas dévié de leur chemin initial d'acceptation auprès de Dieu, mais sont restés fidèles à la voie de la foi jusqu'à la fin. La foi est aussi précieuse pour mourir que pour vivre.


Mourir dans la foi se rapporte indéniablement au passé. Ils croyaient aux promesses faites auparavant et avaient l'assurance que leurs péchés étaient effacés par la miséricorde de Dieu. Mourir dans la foi concerne aussi le présent. Ces saints étaient confiants dans leur acceptation par Dieu, ils goûtaient à la lumière de son amour et trouvaient le repos en sa fidélité. Mourir dans la foi, c'est se tourner vers l'avenir. Ils s'endormirent, affirmant que le Messie viendrait assurément et que, lorsqu'il apparaîtrait sur terre dans les derniers jours, ils se lèveraient de leurs tombeaux pour le contempler. Pour eux, les douleurs de la mort n'étaient que les douleurs de l'enfantement d'un état meilleur. Prends courage, mon âme, en lisant cette épitaphe. Ton chemin, par la grâce, est celui de la foi, et la vue te réconforte rarement ; tel a été aussi le chemin des plus brillants et des meilleurs. La foi fut l'orbite sur laquelle ces étoiles de première magnitude ont évolué tout au long de leur existence terrestre ; et heureux es-tu qu'elle soit tienne. Ce soir, tourne ton regard vers Jésus, l'auteur et le consommateur de ta foi, et remercie-le de t'avoir donné une foi aussi précieuse que celle des âmes désormais dans la gloire.  


请看,所有在主降临之前安息的圣徒们的墓志铭!无论他们如何离世,是寿终正寝还是死于非命,都无关紧要;他们一致认同的一点,才是最值得铭记的:“他们都死于信德之中。”他们因信而生——信是他们的安慰、指引、动力和依靠;他们也同样在属灵的恩典中离世,以他们长久以来吟唱的甜美旋律,结束了他们的人生之歌。他们并非安于肉体或依靠自身的成就而死;他们没有偏离最初蒙神悦纳的道路,而是始终坚守信心的道路。因信而死,如同因信而生一样宝贵。


因信而死与过去有着密切的联系。他们相信先前的应许,并确信他们的罪已因神的怜悯而被赦免。因信而死也与现在息息相关。 这些圣徒深信自己蒙神悦纳,沐浴在祂慈爱的光辉中,安息在祂的信实里。凭着信心离世,便是展望未来。他们安然长眠,坚信弥赛亚必将降临,当祂在末日显现于世时,他们必将从坟墓中复活,亲眼目睹祂。对他们而言,死亡的痛苦不过是通往更美好境界的阵痛。我的灵魂啊,当你读到这篇墓志铭时,请鼓起勇气。你因着恩典而走的道路是一条信心的道路,而眼见鲜少能让你感到慰藉;这条路也曾是那些最耀眼、最杰出之人走过的。信心是这些一等星辰在世间闪耀时所遵循的轨道;而你,因拥有这信心而感到无比幸福。今晚,请再次仰望耶稣,你信心的创始成终者,感谢祂赐予你与如今在荣耀中的灵魂一样宝贵的信心。


Ukrainian: Ось епітафія всіх тих блаженних святих, які померли перед пришестям нашого Господа! Не має значення, як ще вони померли, чи від старості, чи насильницьким шляхом; цей один пункт, у якому всі погоджуються, є найбільш гідним запису: «усі вони померли з вірою». З вірою вони жили — вона була їхньою втіхою, їхнім дороговказом, їхнім мотивом і їхньою підтримкою; і в тій самій духовній благодаті вони померли, завершивши свою життєву пісню в солодкому співі, в якому вони так довго перебували. Вони не померли, спочиваючи в плоті чи на власних досягненнях; вони не просунулися від свого першого шляху прийняття Богом, але трималися шляху віри до кінця. Віра така ж цінна для смерті, як і для життя.


Смерть з вірою має чітке відношення до минулого. Вони вірили в обіцянки, які були дані раніше, і були впевнені, що їхні гріхи були стерті завдяки милосердю Бога. Смерть з вірою пов'язана з сьогоденням. Ці святі були впевнені у своєму прийнятті Богом, вони насолоджувалися променями Його любові та спочивали в Його вірності. Вмираючи з вірою, вони дивляться в майбутнє. Вони заснули, стверджуючи, що Месія неодмінно прийде, і що коли він в останні дні з'явиться на землі, вони встануть зі своїх могил, щоб побачити його. Для них муки смерті були лише родовими муками кращого стану. Будь мужня, душе моя, читаючи цю епітафію. Твій шлях, через благодать, є шляхом віри, і зір рідко тішить тебе; це також був шлях найяскравіших і найкращих. Віра була орбітою, по якій рухалися ці зірки першої величини весь час свого сяйва тут; і щаслива ти, що вона твоя. Звернися сьогодні ввечері знову до Ісуса, творця і завершителя твоєї віри, і подякуй Йому за те, що Він дав тобі таку ж дорогоцінну віру з душами, які зараз у славі. 


Osʹ epitafiya vsikh tykh blazhennykh svyatykh, yaki pomerly pered pryshestyam nashoho Hospoda! Ne maye znachennya, yak shche vony pomerly, chy vid starosti, chy nasylʹnytsʹkym shlyakhom; tsey odyn punkt, u yakomu vsi pohodzhuyutʹsya, ye naybilʹsh hidnym zapysu: «usi vony pomerly z viroyu». Z viroyu vony zhyly — vona bula yikhnʹoyu vtikhoyu, yikhnim dorohovkazom, yikhnim motyvom i yikhnʹoyu pidtrymkoyu; i v tiy samiy dukhovniy blahodati vony pomerly, zavershyvshy svoyu zhyttyevu pisnyu v solodkomu spivi, v yakomu vony tak dovho perebuvaly. Vony ne pomerly, spochyvayuchy v ploti chy na vlasnykh dosyahnennyakh; vony ne prosunulysya vid svoho pershoho shlyakhu pryynyattya Bohom, ale trymalysya shlyakhu viry do kintsya. Vira taka zh tsinna dlya smerti, yak i dlya zhyttya.


Smertʹ z viroyu maye chitke vidnoshennya do mynuloho. Vony viryly v obitsyanky, yaki buly dani ranishe, i buly vpevneni, shcho yikhni hrikhy buly sterti zavdyaky myloserdyu Boha. Smertʹ z viroyu pov'yazana z sʹohodennyam. Tsi svyati buly vpevneni u svoyemu pryynyatti Bohom, vony nasolodzhuvalysya promenyamy Yoho lyubovi ta spochyvaly v Yoho virnosti. Vmyrayuchy z viroyu, vony dyvlyatʹsya v maybutnye. Vony zasnuly, stverdzhuyuchy, shcho Mesiya neodminno pryyde, i shcho koly vin v ostanni dni z'yavytʹsya na zemli, vony vstanutʹ zi svoyikh mohyl, shchob pobachyty yoho. Dlya nykh muky smerti buly lyshe rodovymy mukamy krashchoho stanu. Budʹ muzhnya, dushe moya, chytayuchy tsyu epitafiyu. Tviy shlyakh, cherez blahodatʹ, ye shlyakhom viry, i zir ridko tishytʹ tebe; tse takozh buv shlyakh nayyaskravishykh i naykrashchykh. Vira bula orbitoyu, po yakiy rukhalysya tsi zirky pershoyi velychyny vesʹ chas svoho syayva tut; i shchaslyva ty, shcho vona tvoya. Zvernysya sʹohodni vvecheri znovu do Isusa, tvortsya i zavershytelya tvoyeyi viry, i podyakuy Yomu za te, shcho Vin dav tobi taku zh dorohotsinnu viru z dushamy, yaki zaraz u slavi.




John 17:15 “I pray not that thou shouldst take them out of the world.” ~ « Je prie pour que vous ne les retiriez pas du monde. » “我祈求你们不要把他们从这个世界上带走。”

 “I pray not that thou shouldst take them out of the world.” John 17:15 « Je prie pour que vous ne les retiriez pas du monde. » “我祈求你们不要把他们从这个世界上带走。”

It is a sweet and blessed event which will occur to all believers in God’s own time—the going home to be with Jesus. In a few more years the Lord’s soldiers, who are now fighting “the good fight of faith” will have done with conflict, and have entered into the joy of their Lord. But although Christ prays that his people may eventually be with him where he is, he does not ask that they may be taken at once away from this world to heaven. He wishes them to stay here. Yet how frequently does the wearied pilgrim put up the prayer, “O that I had wings like a dove! for then would I fly away and be at rest;” but Christ does not pray like that, he leaves us in his Father’s hands, until, like shocks of corn fully ripe, we shall each be gathered into our Master’s garner. Jesus does not plead for our instant removal by death, for to abide in the flesh is needful for others if not profitable for ourselves. He asks that we may be kept from evil, but he never asks for us to be admitted to the inheritance in glory till we are of full age. Christians often want to die when they have any trouble. Ask them why, and they tell you, “Because we would be with the Lord.” We fear it is not so much because they are longing to be with the Lord, as because they desire to get rid of their troubles; else they would feel the same wish to die at other times when not under the pressure of trial. They want to go home, not so much for the Saviour’s company, as to be at rest. Now it is quite right to desire to depart if we can do it in the same spirit that Paul did, because to be with Christ is far better, but the wish to escape from trouble is a selfish one. Rather let your care and wish be to glorify God by your life here as long as he pleases, even though it be in the midst of toil, and conflict, and suffering, and leave him to say when “it is enough.” 


“我不求你叫他们离开世界。”——约翰福音 17:15


对于所有信徒来说,在神所定的时间里,回到天家与耶稣基督同在,是一件甜蜜而蒙福的事。再过几年,那些如今正在“为真道打那美好的仗”的主的战士们,将结束一切争战,进入主的喜乐之中。虽然基督祈求他的子民最终能与他同在,但他并没有祈求他们立刻离开这个世界,升入天堂。他希望他们留在世上。然而,疲惫的朝圣者常常会这样祷告:“但愿我有鸽子的翅膀,好飞走,得享安息。”但基督的祷告并非如此,他将我们交托在天父的手中,直到我们如同成熟的麦穗,被收进我们主的粮仓。 耶稣并没有恳求我们立刻以死亡离开人世,因为即便对我们自身无益,留在世上对他人也是必要的。他祈求我们远离罪恶,但他从未要求我们等到完全成年才能承受荣耀的产业。基督徒常常在遇到任何困境时都渴望死亡。问他们为什么,他们会说:“因为我们想与主同在。”我们担心,这并非因为他们渴望与主同在,而是因为他们想要摆脱困境;否则,即使没有经历试炼的压力,他们也会有同样的求死之心。他们想要回家,与其说是为了与救主同在,不如说是为了安息。如果我们能像使徒保罗那样怀着同样的灵性去离世,那么渴望离世是完全可以的,因为与基督同在远胜于此;但想要逃避困境却是自私的。 与其如此,不如让你的关心和愿望是,只要上帝愿意,就用你的一生来荣耀他,即使是在辛劳、冲突和痛苦之中,然后让他说“够了”。


« Je ne prie pas que tu les retires du monde. » ~ Jean 17:15


C’est un événement doux et béni qui arrivera à tous les croyants en son temps : le retour auprès de Jésus-Christ. Dans quelques années, les soldats du Seigneur, qui mènent aujourd’hui le bon combat de la foi, auront vaincu les épreuves et entreront dans la joie de leur Seigneur. Mais bien que le Christ prie pour que son peuple puisse un jour le rejoindre là où il est, il ne demande pas qu’il soit immédiatement emmené au ciel. Il souhaite qu’il demeure ici-bas. Pourtant, combien de fois le pèlerin fatigué s’écrie-t-il : « Si seulement j’avais des ailes comme la colombe ! Je m’envolerais et trouverais le repos ! » Mais le Christ ne prie pas ainsi ; il nous confie à son Père, jusqu’à ce que, tels des gerbes de blé mûres, nous soyons tous rassemblés dans le grenier de notre Maître. Jésus ne plaide pas pour notre mort immédiate, car demeurer dans la chair est nécessaire aux autres, même si cela ne nous est pas profitable. Il nous demande d'être préservés du mal, mais il ne nous demande jamais d'être admis à l'héritage glorieux avant notre majorité. Souvent, les chrétiens souhaitent mourir lorsqu'ils rencontrent des difficultés. Interrogez-les sur les raisons de ce désir, et ils vous répondront : « Parce que nous voulons être avec le Seigneur. » Nous craignons que ce ne soit pas tant par désir d'être avec le Seigneur que par volonté de se débarrasser de leurs problèmes ; sinon, ils éprouveraient le même désir de mourir en d'autres circonstances, hors de l'épreuve. Ils veulent rentrer chez eux, moins pour la compagnie du Sauveur que pour trouver le repos. Or, il est tout à fait légitime de désirer partir si nous pouvons le faire dans le même esprit que l'apôtre Paul, car être avec le Christ est infiniment préférable ; mais le désir d'échapper aux difficultés est un désir égoïste. Que votre souci et votre souhait soient plutôt de glorifier Dieu par votre vie ici-bas aussi longtemps qu'il le souhaite, même si c'est au milieu des labeurs, des conflits et des souffrances, et laissez-le dire quand « cela suffit ».

Song of Solomon 2:1 雅歌 2:1

 “I am the rose of Sharon.”

Song of Solomon 2:1


“我是沙仑的玫瑰。”——《雅歌》2:1

Whatever there may be of beauty in the material world, Jesus Christ possesses all that in the spiritual world in a tenfold degree. Amongst flowers the rose is deemed the sweetest, but Jesus is infinitely more beautiful in the garden of the soul than the rose can be in the gardens of earth. He takes the first place as the fairest among ten thousand. He is the sun, and all others are the stars; the heavens and the day are dark in comparison with him, for the King in his beauty transcends all. “I am the rose of Sharon.” This was the best and rarest of roses. Jesus is not “the rose” alone, he is “the rose of Sharon,” just as he calls his righteousness “gold,” and then adds, “the gold of Ophir”—the best of the best. He is positively lovely, and superlatively the loveliest. There is variety in his charms. The rose is delightful to the eye, and its scent is pleasant and refreshing; so each of the senses of the soul, whether it be the taste or feeling, the hearing, the sight, or the spiritual smell, finds appropriate gratification in Jesus. Even the recollection of his love is sweet. Take the rose of Sharon, and pull it leaf from leaf, and lay by the leaves in the jar of memory, and you shall find each leaf fragrant long afterwards, filling the house with perfume. Christ satisfies the highest taste of the most educated spirit to the very full. The greatest amateur in perfumes is quite satisfied with the rose: and when the soul has arrived at her highest pitch of true taste, she shall still be content with Christ, nay, she shall be the better able to appreciate him. Heaven itself possesses nothing which excels the rose of Sharon. What emblem can fully set forth his beauty? Human speech and earth-born things fail to tell of him. Earth’s choicest charms commingled, feebly picture his abounding preciousness. Blessed rose, bloom in my heart forever!


“我是沙仑的玫瑰。”——《雅歌》2:1


无论物质世界存在何种美,耶稣基督在灵性世界中拥有的美,都要加倍。在百花之中,玫瑰被认为是最甜美的,但耶稣基督在灵魂的花园里,比玫瑰在尘世的花园里还要美丽得多。祂是万千美人中最美的。祂是太阳,其他一切都如同星辰;与祂相比,天地都黯然失色,因为君王的荣美超越一切。“我是沙仑的玫瑰。”这是最美、最稀有的玫瑰。耶稣基督不仅仅是“玫瑰”,祂是“沙仑的玫瑰”,正如祂称自己的义为“金子”,并补充说“俄斐的金子”——至高无上的金子。祂的确美丽,而且是至美至尊。祂的魅力丰富多彩。 玫瑰赏心悦目,香气怡人;同样,灵魂的每一种感官,无论是味觉、触觉、听觉、视觉,还是灵性的嗅觉,都能在耶稣基督里找到恰当的满足。甚至连回忆他的爱都令人感到甜蜜。摘下沙仑玫瑰,一片一片地摘下来,放在记忆的罐子里,你会发现每一片叶子都会在很久之后依然芬芳,让整个屋子都弥漫着香气。基督完全满足了最有学识的灵魂的最高品味。即使是最业余的香水爱好者也会对玫瑰感到满意:当灵魂达到真正品味的最高境界时,她仍然会满足于基督,不,她会更能欣赏他。天堂里也没有什么能胜过沙仑玫瑰。有什么象征物能完全展现他的美丽呢?人类的语言和世间万物都无法描述他。即使将世间最美好的事物混合在一起,也难以描绘他的珍贵。 神圣的玫瑰,请永远在我心中绽放!

Song of Solomon 5:13 雅歌 5:13

 “His cheeks are as a bed of spices, as sweet flowers.” ~ Song of Solomon 5:13 “他的脸颊如同香料铺成的床,如同芬芳的花朵。”——《雅歌》5:13

Lo, the flowery month is come! March winds and April showers have done their work, and the earth is all bedecked with beauty. Come my soul, put on thine holiday attire and go forth to gather garlands of heavenly thoughts. Thou knowest whither to betake thyself, for to thee “the beds of spices” are well known, and thou hast so often smelt the perfume of “the sweet flowers,” that thou wilt go at once to thy well-beloved and find all loveliness, all joy in him. That cheek once so rudely smitten with a rod, oft bedewed with tears of sympathy and then defiled with spittle—that cheek as it smiles with mercy is as fragrant aromatic to my heart. Thou didst not hide thy face from shame and spitting, O Lord Jesus, and therefore I will find my dearest delight in praising thee. Those cheeks were furrowed by the plough of grief, and crimsoned with red lines of blood from thy thorn-crowned temples; such marks of love unbounded cannot but charm my soul far more than “pillars of perfume.” If I may not see the whole of his face I would behold his cheeks, for the least glimpse of him is exceedingly refreshing to my spiritual sense and yields a variety of delights. In Jesus I find not only fragrance, but a bed of spices; not one flower, but all manner of sweet flowers. He is to me my rose and my lily, my heartsease and my cluster of camphire. When he is with me it is May all the year round, and my soul goes forth to wash her happy face in the morning-dew of his grace, and to solace herself with the singing of the birds of his promises. Precious Lord Jesus, let me in very deed know the blessedness which dwells in abiding, unbroken fellowship with thee. I am a poor worthless one, whose cheek thou hast deigned to kiss! O let me kiss thee in return with the kisses of my lips.


"Lo" is an exclamation used to call attention or to express wonder or surprise. It is often used in older texts to direct someone's focus to something interesting.

Deigned means to do something that one considers beneath their dignity; it often implies condescension or a reluctance to engage in an action. 


看哪,花开的月份来了!三月的风和四月的雨已完成它们的使命,大地被美丽装点。来吧,我的灵魂,穿上你节日的盛装,去采摘天国思想的花环。你知道该往哪里去,因为你熟悉“香料的床榻”,你曾多次嗅到“芬芳花朵”的芬芳,你会立刻奔向你挚爱的人,在他那里找到一切美好,一切喜乐。那曾被棍棒粗暴击打的脸颊,常常沾满同情的泪水,又被唾沫玷污——那因怜悯而微笑的脸颊,对我的心来说,如同芬芳的芬芳。主耶稣啊,你没有掩面躲避羞辱和唾沫,因此,我将以赞美你为我最深切的喜乐。你的脸颊曾被悲伤的犁铧犁出皱纹,被荆棘冠冕般的太阳穴渗出的鲜血染红; 如此无限的爱,远胜过“香水柱”,更能令我心醉神迷。即便无法得见祂的全貌,我愿瞻仰祂的双颊,因为哪怕只是瞥见祂,也足以令我的灵性焕然一新,带来种种喜乐。在耶稣基督里,我不仅找到了芬芳,更找到了一片香料的花海;不是一朵花,而是各种各样芬芳的花朵。祂是我的玫瑰,我的百合,我的心肝宝贝,我的樟树丛。与祂同在,仿佛一年四季都是五月,我的灵魂便会沐浴在祂恩典的晨露中,在祂应许的鸟儿的歌声中得到慰藉。亲爱的主耶稣,愿我真切地体验到与您永不分离的团契所带来的福乐。我卑微无用,却蒙您垂怜亲吻我的脸颊!哦,愿我以我的唇吻回敬您。


 “Lo”是一个感叹词,用于引起注意或表达惊奇或惊讶。它常用于古代文献中,引导人们的注意力集中到有趣的事物上。


“deigned”的意思是做某事有损尊严;它通常暗示着居高临下或不愿参与某项行动。

Tuesday, May 5, 2026

The Preeminence Of Christ

 The Preeminence Of Christ

This is an except from Dr. Holland's book, Crowned With Glory.


Some have proclaimed that modern versions or their Greek texts deny the deity of Jesus Christ. Certainly there are some, such as the New World Translation, that seek to diminish Christ's deity. It is also true that some versions are stronger regarding Christ's deity than others. While most translations clearly and strongly proclaim this basic biblical truth, the Traditional Text does present a stronger Christology regarding His deity (Matthew 19:16-17; Romans 14:10, 12; Philippians 2:6; 1Timothy 3:16; 1John 5:7; and Revelation 1:8, 11).


Additionally, other aspects of Christology are more strongly presented in the Traditional Text. For example, in Luke 2:33, 43 the Traditional Text calls the stepfather of Christ by his name and separates him from the person of Mary. We read, "Joseph and his mother marvelled" and "Joseph and his mother knew not of it." However, the Critical Text changes "Joseph" to "father," making the texts read "his father and mother marveled" and "his father and mother knew not of it." Such readings do not in themselves deny the virgin birth of Christ; still the reading found in the Traditional Text upholds this doctrine and removes any possible confusion in this regard.


The same may be said of Christ's redemption. Again, the truth of salvation is found in all Greek texts and English translations. Yet, certain aspects are presented more forcefully in the Traditional Text and the KJV in certain places. We are told that we have redemption "through his blood" in Colossians 1:14. The Critical Text does not contain this phrase at this place, though it does appear in all texts in Ephesians 1:7. This raises two questions. First, why would the phrase be found in Paul's letter to the Ephesians and not in his letter to the Colossians? Second, how is it possible to have redemption without divine payment for that redemption? Clearly the phrase should remain in regard to this doctrine. The Greek manuscripts are evenly divided as to its inclusion or omission. This can be demonstrated with the two editions of the Majority Text. The internal evidence, based on Ephesians 1:7, would argue for its inclusion in that the phrase is used by Paul elsewhere and is consistent with what he would have written. Overall, when we consider other textual sources, the reading must remain because it is biblical and in character with Paul's other writings.


An additional example concerns 1Peter 2:2. We are told in the Traditional Text that as newborn babies in Christ we should "desire the sincere milk of the word that ye may grow thereby." The Greek phrase found in the Traditional Text reads ina en auto auxethete (that ye may grow). The Critical Text adds eis soterian (to salvation) at the end of the phrase, suggesting that salvation is something we grow to. This is why the NRSV renders the phrase as "that by it you may grow into salvation." Certainly the reading of the Traditional Text omits the confusion and provides a stronger Christology here regarding redemption.


In regard to Christ, Paul reminds us that "in all things he might have the preeminence" (Colossians 1:18). If Christ is to have the preeminence in all things, this would include Bible translations. Just as one can use a modern version to prove the deity of Christ, so modern versions proclaim the person of Jesus Christ. Though this may not be in question, divine names are not always as strongly proclaimed in the Critical Text. Instead of phrases such as "Lord Jesus Christ" we might find "Jesus Christ" or "Jesus." In fact, there are about two hundred such examples found in the New Testament where the expanded title is found in the Traditional Text.


Sometimes a simple omission has profound impact. 1John 1:7 is a good illustration of this. The Traditional Text reads, "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Modern versions based on the Alexandrian textual line read "Jesus" instead of "Jesus Christ." The difference seems small on the surface, but we must remember that John wrote this epistle to confront the heresy of Gnosticism. The Gnostics taught that Jesus and Christ were two separate entities. Jesus, they said, was born of Joseph and Mary and was physical. At his baptism the Christ, who was spiritual, was said to have entered into him. At this point, according to the Gnostics, Jesus became Jesus Christ. At his crucifixion, the Gnostics claimed that the Christ left, leaving only Jesus to die. At the resurrection, the disciples saw the spirit Christ, but the mortal Jesus remained dead. Once we understand the heresy John was confronting, the differences between the two readings becomes abundantly clear. If John had written "the blood of Jesus" he would have been making a statement that the Gnostics would have been in agreement with. After all, they believed that it was Jesus who shed his blood. But by writing "the blood of Jesus Christ," John was making a direct assault on this Gnostic heresy.