CKI基督國度代禱團

 每週一妥拉 2013/9/8-9/14（+教會團契(喬納)）

每週一妥拉 2013/9/8-9/14
從古時起，世界各地的猶太會堂會一週一次在安息日讀經，從摩西五經（妥拉）到先知的書（先知書）。每週的讀經內容都有一個希伯來名稱，其出自經文內容起頭的字。每週慣例讀經的實例剛好記載在路加福音四章16節，耶穌來到拿撒勒的會堂，讀了一段先知書（以賽亞書61章）。我們發現每週一次閱讀這些內容，不僅提供我們機會，與世界成千上萬的猶太人來確認神話語的內容，在我們為以色列與猶太人的代禱上，聖靈更時常貼切的啟發具體的內容禱告。

這週的安息日（9/8-9/14）是贖罪日，讀經內容包括：

妥拉:
利未記16:1-34
民數記 29:7-11

先知書:
以賽亞書57:14-58:14
週六下午: 約拿書全

贖罪日.

星期五日落後的晚上（9月13日），贖罪日（Yom Kippur）開始，在這段時間，所有以色列境內的猶太公共地區都關閉。利未記16:31 和 23:26-32嚴肅地吩咐猶太人，在贖罪日這一天要刻苦己心，什麼工都不可做，倘若他們沒有聽從，會有可怕的後果。除了偶爾會有非猶太人的司機或救護車，耶路撒冷的街道完全沒有車子。（事實上，在星期五晚上和星期六白天，許多街道上會充滿騎腳踏車和溜滑板的孩子。數百位的猶太人會謙卑自己禁食禁水25小時。贖罪（Kippur）來自一個希伯來文字根，意指『遮蓋、平靜、贖罪、以替代品贖回。』在聖經時代，一隻山羊會被殺，並將它的血灑在至聖所的施恩座上。第二隻羊，背負著國家所認的罪，會被帶到猶大曠野放掉，擔當百姓一切的罪。這隻羊被視為『該死的』（在現代以色列是一個咒詛的字azazel，意思是『代罪羔羊』。

第一世紀寫給彌賽亞信徒書信中第九章強調：『按著律法，凡物差不多都是用血潔淨的；若不流血，罪就不得赦免了』（希伯來書9:22）。然而，第二聖殿在主後七十年毀壞，猶太教的血祭也隨著結束。在贖罪日這天，所有宗教猶太人（也有許多世俗的）會在猶太會堂度過、認罪、尋求赦免，好在來年的生命冊上留下『好記錄』。然而，有些東西少掉了，拉比猶太教從未能對一些問題有令人滿意的回答，如『那祭物在哪裡呢？血又在哪裡呢？』儘管對這些爭論不休的問題有許多解釋，顯然卻沒有太多人對這些說法信服。

每年在贖罪日前夕，在耶路撒冷露天的猶太傳統市場的一個角落，可以找到成堆裝著活雞的籠子，在這裡人們可以付錢給一個極端正統猶太人，讓他抓起一隻雞在其頭上搖一搖，吟誦著以下的禱詞：『這是我的替代品，這是我的交換，這隻雞會死亡；但我得以被招聚進入一個長久的快樂生命並得以進入平安。』最後雞會被宰殺，並將其身體分給窮人作食物。我們並非蔑視那些透過這習俗來盲目尋求潔淨的人，但這樣的獻祭卻無法與古時相比，更不用說連那時『都不能藉著每年常獻一樣的祭物，叫那近前來的人得以完全。』（希伯來書10:1）。

這是彌賽亞猶太人的見證，當他們注意在年輕人心裡升起此疑問時，『那祭物在哪裡呢？血又在哪裡呢？』，後來證實是聖靈在他們裡面攪動，預備道路好讓他們找到真正的彌賽亞。正如二隻山羊的例子，一隻為罪作為血祭，一隻『擔當罪』，二隻都需要。施洗約翰為那些為罪悔改之人在約旦河施洗，當他看見耶穌走向他，他喊著：『看哪，神的羔羊，除去世人之罪的！』大衛王瞭解此，在詩篇25篇他二次尋求罪的赦免，但在18節的赦免不同於11節的赦免。在11節中，salakh這個字代表『赦免』，但18節用的是另一個字sa，實質上有著『擔當』的意思。罪的赦免需要血祭來潔淨，也需要擔當罪的將罪拿走。詩篇25篇22節呼求神『救贖以色列脫離她一切的愁苦』。以色列永遠無法自己來做，唯有她的神可以供應此完全的救贖，而且要藉由祂兒子的工作。

你們外邦人當與主的百姓一同歡呼；
因祂要潔淨祂的地，救贖祂的百姓。
申命記 32:43

先知書

*以賽亞書 57:14-15. 『耶和華要說：你們修築修築，預備道路，將絆腳石從我百姓的路中除掉。因為那至高至上、永遠長存（原文是住在永遠）名為聖者的如此說：我住在至高至聖的所在，也與心靈痛悔謙卑的人同居；要使謙卑人的靈甦醒，也使痛悔人的心甦醒。』

*以賽亞書58:1. 『你要大聲喊叫，不可止息；揚起聲來，好像吹角。向我百姓說明他們的過犯；向雅各家說明他們的罪惡。』

*以賽亞書58:6-8. 『我所揀選的禁食不是要鬆開凶惡的繩，解下軛上的索，使被欺壓的得自由，折斷一切的軛嗎？不是要把你的餅分給飢餓的人，將飄流的窮人接到你家中，見赤身的給他衣服遮體，顧恤自己的骨肉而不掩藏嗎？這樣，你的光就必發現如早晨的光，你所得的醫治要速速發明。你的公義必在你前面行；耶和華的榮光必作你的後盾。』

*以賽亞書 58:12. 『那些出於你的人必修造久已荒廢之處；你要建立拆毀累代的根基。你必稱為補破口的，和重修路徑與人居住的。』

約拿書

在贖罪日下午的聚會，猶太人傳統上會閱讀先知書約拿的故事。其中一個理由可能是在此簡短的故事中悔改與饒恕佔有重要的角色。或許最重要的理由是這本書特別指出神對列國充滿愛和憐憫，以及祂悔改、贖罪與赦免的信息真理不僅給以色列，更給所有亞當的兒女。從一開始以色列就有部分的特別呼召，藉由她將會出來一位『萬國之光』，世界所有家庭將在她裡面蒙福。正如在約拿書中，神也吩咐今日的以色列分享神供應羊的好消息，好為人贖罪，包括分享給她邊境外面的人，甚至給她的仇敵！

請禱告：

*在此尋找心靈的季節，神的聖靈會運行在全世界猶太人的心中，好使他們為罪、為義、為審判，在神慈愛的引導下悔改、得著生命和自由。
*如此的慈愛將帶來啟示，人們是不可能靠自己的努力來贖自己的罪或使自己成義。
*他們將擁有彌賽亞寶血的啟示，祂就是道路、真理和生命，不管是過去公牛和山羊的血（或今日公雞的血）都是不足夠的。
*在以色列的彌賽亞身體能再次甦醒，彌賽亞猶太人和信主的阿拉伯人將聽見神的呼召，得以愛我們的仇敵，並為那逼迫我們的禱告，當神從這地差派我們出去傳遞祂救恩的信息，我們會認出並順服祂對我們的呼召。
*在這週末，神保護以色列遠離仇敵的攻擊，就在40年前此時的贖罪日，正當大部分人都聚集在猶太會堂時，以色列受到埃及和敘利亞的攻擊。

下週住棚節的閱讀進度是：9/19星期四住棚節第1天：妥拉─利未記 22:26-23:44；民數記29:12-16；先知書─撒迦利亞書14:1-21；9/20。在住棚節這一週傳統上會閱讀傳道書，還有讚美詩(詩篇113-118)。在住棚節期中的安息日，閱讀也和平時不同：妥拉─出埃及記33:12-34:26；先知書─以西結書38:18-39:15。

馬汀和娜瑪•賽維士（Martin & Norma Sarvis）
於耶路撒冷

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大使命35

教會團契

全世界都在面對終極議題，就是聖經裡所預言的『斷定谷』。人類文明的根基正被震動，就在人類政府衰退的同時，神的國度正在成長。我們正處在但以理書二章的預言得以應驗的時候，代表所有人類國度的大像正在瓦解，代表神國度的小石頭正變成一坐大山或一個政府，它會持續成長直到充滿天下。我們的生命是建造在哪一個上面呢？

倘若我們要完成大使命，使萬國作門徒，教會必須成為我們所蒙召的城市─坐落在山丘上的城市，如此聳立，好讓所有人能看見它的光。正是這樣的城市驅使亞伯拉罕離開當時最具文化的迦勒底的吾珥，他在曠野漂流不知道要往哪裡去，但他知道他所尋找的是什麼─是神而非人所建造的城。成為一個客旅仍是真實基督徒信心之路的本質。

在新約用來代表教會的希臘文基本上有二個，一個音譯為『愛克雷西亞』（ecclesia），指的是教會的組織與治理。另一個音譯為『科依諾尼亞』（koinonia），指的是聖徒聯合的關係，也可翻譯成『團契』（fellowship）或『相交/聖餐』（communion）。『愛克雷西亞』是為了『科依諾尼亞』而存在，反之則不成。

教會蒙召成為一個家庭，而不單是一個組織。我們是需要組織，但在新約給地方教會的組織架構再簡單也不過─長老和執事，只有這樣。教會的生命和能力是出於它的『科依諾尼亞─團契』，而不是『愛克雷西亞─組織架構』。

哥林多前書十章和十一章談到基督徒會軟弱、患病或死亡，在聖經裡只給予一個原因，此原因就是沒有科依諾尼亞。使徒保羅警告我們不要不按理參與科依諾尼亞的儀式（聖經中用來提到『聖餐』的希臘文），不按理領聖餐是在人們領聖餐時，沒有真正照著儀式所象徵的意義有科依諾尼亞，並藉此提醒我們要有科依諾尼亞。值得注意的是，當我們沒有愛克雷西亞，聖經沒有一處給予我們如此的警告。

科依諾尼亞的意義遠超過一週一到二次在聚會前打招呼，或彼此寒暄。這個字代表緊緊連結在一起，到死都不分離。這即是何以使徒警告若在我們生命中沒有此將導致軟弱、疾病和死亡，這對基督徒生命是不可或缺的。

有些人可能與主維持這樣的相交，並覺得如此就夠了，但主說這樣還不夠。我們若沒有確實與祂的身體連結，就無法正確連結於頭。我聽過許多人說他們愛神，但就是無法喜愛祂的百姓。然而，正如約翰所言，我們若沒有愛祂的百姓，便沒有真正愛神。約翰也寫道：

『我們若在光明中行，如同神在光明中，就彼此相交，祂兒子耶穌的血也洗淨我們一切的罪。』（約翰壹書1:7）

倘若我的手非常危急，身體很快就會壞死，因為血無法流經手而連於身體。在屬靈上也是如此，我們要基督真正的生命流經我們，我們就必須有科依諾尼亞/團契。若單單與朋友喝咖啡聊天，我們是無法擁有完全的科依諾尼亞/團契，我們也不能靠著在聚會時看見他們的背而有好的團契。擁有這樣的團契關係，對真實基督教而言是非常重要的，卻在今日的基督教中相當罕見，我們必須找著。

(摘自喬納 word for the week, Week 35, 2013)

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THIS WEEK'S TORAH PORTION:
From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God's Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. All texts are those of English translations of the Scriptures.

This Sabbath is Yom Kippur-"Day of Atonement", which has its own Torah and Haftarah readings:

Torah:
Leviticus 16:1-34
Numbers 29:7-11

Haftarah:
Isaiah 57:14-58:14
Saturday afternoon: Book of Jonah

YOM KIPPUR.
Friday evening (September 13th) at sundown begins Yom Kippur-the D ay of Atonement. At that time, the entire public Jewish sector of Israel essentially closes down. Leviticus 16:31 and 23:26-32 solemnly command Jews to deny themselves and to abstain from work on this day, with dire consequences if they don't. Except for the occasional non-Jewish driver or an emergency vehicle, the streets of Jerusalem will be free of traffic. (In fact, later in the evening and on Saturday morning many streets will be filled with children on bicycles and skateboards.) Millions of Jews will humble themselves by fasting for 25 hours from both food and water. Kippur comes from a Hebrew root which means "to cover over; to pacify; to make propitiation; to ransom by means of a substitute." On this day in Biblical times a goat was slain and its blood sprinkled on the Mercy Seat in the Holy of Holies. A second goat, with the sins of the nation confessed over it, was led far into the Judean desert and released-to "bear away" the sins of the people. It was considered 'damned' (In modern times, a common curse word in Israel contains the word azazel--the Hebrew word translated into English "scapegoat").

As the ninth chapter of a First Century epistle written to Messianic Jews emphasizes, "without the shedding of blood there is no forgiveness" (Hebrews 9:22). Yet with the destruction of the Second Temple in 70 a.d., blood sacrifice in Judaism came to an end.

On Yom Kippur all religious Jews (and many non-religious) will spend the day in synagogue, confessing their sins, seeking forgiveness and a "Good Signature" in the Book of Life for the coming year. Yet something is missing. A question which rabbinic Judaism has never been able satisfactorily to answer is, "But, where is the sacrifice? Where is the blood?" There are various ways in which its necessity is traditionally argued away. Many obviously do not find these explanations convincing. Each year, during the days before Yom Kippur, a place in Jerusalem's large shuk (open-air market) may be found reserved for stacks and stacks of coops bearing live chickens. Here an ultra-Orthodox man may be paid to swing a chicken over one's head as he or she recites the following, "This is my substitute, this is my commutation; this chicken goes to death; but may I be gathered and enter into a long and happy life and into shalom." The bird is then slain and its body given to the poor for food. We do not ridicule those blindly seeking cleansing through this practice; yet such sacrifices cannot, any more than those in ancient times "which they offer continually year by year, make perfect those who draw near" (Hebrews 10:1).

It not an uncommon testimony among Messianic Jews that awareness of this question rising in a young heart, "But where is the sacrifice, where is the blood?" would later be recognized as having been one of the earliest stirrings of the Holy Spirit in preparing the way to discovery of the true Messiah.

As exemplified by the two goats, both a blood sacrifice for sin and a "sin-bearer" were necessary. Yochanan (John) saw Yeshua coming to him as he was immersing in the Jordan River those who had repented for sins; and he called out, "Hineh! Seh haElohim ha'noseh hatat ha'Olam!'-"Look! The Lamb of God who carries away the sin of the world." King David understood this. In Psalm 25 he twice asks for forgiveness of sins.yet the word often translated forgiveness in verse 18 is different than that used in vs. 11. In vs. 11 the word salakh means "forgive", but in vs. 18, the word sa is used, which literally means "bear away". Forgiveness of sin requires both a blood sacrifice to cleanse, and a sin bearer to take it away. Verse 22 of Psalm 25 calls on Elohim (God) to 'Redeem Israel from all his troubles." Israel can never do it herself-only her God can provide the complete redemption, and that through the work of His Son.

"Rejoice, O Gentiles, with His people.
He will provide atonement for His land-His people"
Deuteronomy 32:43

HAFTARAH

*Isaiah 57:14-15 (ESV). "And it shall be said, 'Build up, build up, prepare the way, remove every obstruction from my people's way.' For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.'"

*Isaiah 58:1. "Cry aloud, spare not Lift up your voice like a shofar; Tell my people their transgression, and the house of Jacob their sins."

*Isaiah 58:6-8 (NKJV). "Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy burdens, To let the oppressed go free, And that you break every yoke? Is it not to share your bread with the hungry, And that you bring to your house the poor who are cast out; When you see the naked, that you cover him, And not hide yourself fro m your own flesh? Then your light shall break forth like the morning, Your healing shall spring forth speedily, And your righteousness shall go before you; The glory of the LORD shall be your rear guard. Then you shall call, and the LORD will answer; You shall cry, and He will say, 'Here I am.'"

*Isaiah 58:12. "Those from among you shall build the old waste places; You shall raise up the foundations of many generations; And you shall be called the Repairer of the Breach, the Restorer of Streets to Dwell in."

JONAH

The prophet Jonah is read in Synagogues on the afternoon of Yom Kippur. Perhaps the most important reason is that the book specifically points towards God's love for the Nations, and towards the truth that His message of repentance for sins, atonement, and forgiveness extends not only to Israel, but to all B'nei Adam (Children of Adam). From the start a part of Israel's special call has been that through her will come forth a "Light to the nations", and in her "all families of the world will be blessed". As with Jonah, it is God's charge to Israel today to share the Good News of God's provisio n of the Lamb-of atonement for sin--outside her own borders, even to her enemies!

PLEASE PRAY:

*That during this time of soul searching, the Holy Spirit of God would move on Jewish hearts around the world, convicting of sin, righteousness and judgment-and in kindness leading to repentance, life and freedom.
*That in that kindness would be revelation that it is impossible to atone for our one's own sin or to be made righteous by one's own efforts.
*That there would be revelation about the blood of Messiah, who is the Way, the Truth and the Life-how the blood of bulls and goats in the past (or of a chicken today) is not enough.
*That the re-awakened Body of Messiah in Israel-Messianic Jews and Believing Arabs-will hear God's call to love our enemies and pray for those who spitefully use us, and recognize and obey His call when He sends us forth from this land to deliver His message of salvation abroad.
*For Israel's protection from her enemies during this weekend. 40 years ago she was attacked by Egypt and Syria on Yom Kippur while most of the nation was in the synagogues. 
Martin and Norma Sarvis
Jerusalem

[Next week begins the Feast of Sukkot (Booths/Tabernacles) 1st day of Sukkot, Thursday, 19 September 2013: TORAH: Leviticus 22:26-23:44; Numbers 29:12-16; HAFTARAH: Zechariah 14:1-21. It is customary to read the Book of Ecclesiastes during the week of Sukkot, as well as "Hallel" Psalms (113-118). For the Shabbat within Sukkot (Shabbat Chol haMoed, 21 September) the readings fall outside of the normal cycle, TORAH: Exodus 33:12-34:26; HAFTARAH: Ezekiel 38:18-39:16]

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Koinonia - The Great Commission, Part 35
Week 35, 2013
Rick Joyner

The whole world is dealing with ultimate issues now. This is “The Valley of Decision” that was prophesied. The foundations of civilization are being shaken. At the same time that human governments are failing, the kingdom of God is growing. We are in the times when Daniel 2 is being fulfilled. The statue that represents all of man’s kingdoms is crumbling while the little stone that represents the kingdom of God is growing into a mountain or government, and it will keep growing until it fills the whole earth. Which are we building our lives on?

If we are to fulfill The Great Commission, to make disciples of all nations, the church is going to have to become the city we are called to be—a city on a hill, elevated, so that all can see its light. It was this city that compelled Abraham to leave Ur of the Chaldeans, the greatest culture of his time. He wandered in a wilderness not even knowing where he was going, but he knew what he was looking for—the city that God was building not man. Being a sojourner is still the nature of the true Christian walk of faith.

There are two basic Greek words used for church in the New Testament. One is ecclesia which speaks of the structure and government of the church. The other is koinonia that is the bonding relationship of the saints, which is loosely translated “fellowship” or “communion.” The ecclesia exists for the koinonia, not the other way around.

The church is called to be a family, not just an organization. We need organization, but the structure given to the local church in the New Testament was the most basic and simple imaginable—there were elders and deacons—that’s it. The life and power of the church was its koinonia not the ecclesia.

In I Corinthians 10 and 11 we have the only reason given in The Bible for Christians being weak, sick, or dying prematurely. The reason for this is not having koinonia. The Apostle Paul warned us not to partake of the ritual of koinonia (the Greek word used for “communion” in this text) in an unworthy manner because doing so would bring judgment on ourselves. To partake of the ritual in an unworthy manner is when people partake even when they do not actually have what the ritual symbolizes and reminds us to have—koinonia. It is noteworthy that nowhere are we given such a warning about not having ecclesia.

Koinonia is far more than greeting each other and exchanging pleasantries before a service once or twice a week. This word represents a bonding together to such a degree that the parts cannot be separated without dying. This is why the apostle warns that not having this in our lives will result in weakness, sickness, and death. It is that vital to the Christian life.

Some may maintain that they have fellowship with the Lord and that is enough for them, but the Lord said that this was not enough. We cannot be rightly joined to the Head without also being rightly joined to His body. I’ve heard many say that they love God but just don’t like His people. However, as John wrote, we do not really love God if we do not also love His people. John also wrote that:

“If we walk in the Light as He Himself is in the Light, we will have fellowship (koinonia) with one another, and the blood of Jesus His Son cleanses us from all sin (I John 1:7).

If my hand is severed from my body, it will die quickly because the life blood cannot flow through it without being connected to the body. The same is true spiritually. We must have koinonia to have the true life of Christ flowing through us. We can’t have all that koinonia implies by just having good chats with our friends over coffee. We can’t have it by looking at the back of their heads in services either. This level of relationship is a vital part of true Christianity, yet it is rarely found in Christianity today. We must find it.