第一篇：英文 出埃及记 讲道 第4篇 Making Time for God-4
Making Time for God-4
Exodus 20:8-11
We have been looking at the passage of Scripture that we refer to as the 10 Commandments.It is God抯 standards for living.The first four commands deal with our relationship with God while the remaining have to do with our relationship to others.Read Text:
Our lives: “...No other gods before me...” Our hearts: “...No graven images...” Our lips: “Thou shalt not take the name of the Lord thy God...” Our time: “Remember the sabbath...”
I.The Requirement of this Commandment.A.Note the two-fold declaration of this commandment.1.We are commanded to work.a.This part of the command gets overlooked at times.b.It is the purpose for the second part which has to do with rest.(JOHN 5:17)“BUT JESUS ANSWERED THEM, MY FATHER WORKETH HITHERTO, AND I WORK.”
2.We are commanded to rest.a.This is just as important as the command to work.b.God intended that there be a period of time that was set aside in our life when we were not to work, but to spend that time resting and worshipping God.B.How the commandment was distorted.1.By Jesus' day, Jews had taken this wholesome instruction to extremes.a.The Mishnah contained 39 acts forbidden on Sabbath(separating 2 threads, tying certain knots, writing 2 or more letters of alphabet).b.Plus added precautionary measures(tailor not allowed to take his needles home on Friday, or a scribe his pen)
c.Jewish legalism made a beautiful event into a harsh and hateful ritual.(MARK 2:27)“AND HE SAID UNTO THEM, THE SABBATH WAS MADE FOR MAN, AND NOT MAN FOR THE SABBATH:”
II.There were four basic reasons for the Sabbath command.A.To memorialize deliverance:
(DEU 5:15)“AND REMEMBER THAT THOU WAST A SERVANT IN THE LAND OF EGYPT, AND THAT THE LORD THY GOD BROUGHT THEE OUT THENCE THROUGH A MIGHTY HAND AND BY A STRETCHED OUT ARM: THEREFORE THE LORD THY GOD COMMANDED THEE TO KEEP THE SABBATH DAY.”
B.To memorialize creation.(EXO 20:11)“FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, THE SEA, AND ALL THAT IN THEM IS, AND RESTED THE SEVENTH DAY: WHEREFORE THE LORD BLESSED THE SABBATH DAY, AND HALLOWED IT.”
C.Special sign to Israel.(EXO 31:16-17)“WHEREFORE THE CHILDREN OF ISRAEL SHALL KEEP THE SABBATH, TO OBSERVE THE SABBATH THROUGHOUT THEIR GENERATIONS, FOR A PERPETUAL COVENANT.{17} IT IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOR EVER: FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED, AND WAS REFRESHED.”
D.A day of rest.(DEU 5:14)“BUT THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD: IN IT THOU SHALT NOT DO ANY WORK, THOU, NOR THY SON, NOR THY DAUGHTER, NOR THY MANSERVANT, NOR THY MAIDSERVANT, NOR THINE OX, NOR THINE ASS, NOR ANY OF THY CATTLE, NOR THY STRANGER THAT IS WITHIN THY GATES;THAT THY MANSERVANT AND THY MAIDSERVANT MAY REST AS WELL AS THOU.”
III.Our Response to this Commandment.A.Not to return to a Sabbath observance.1.All of the Ten Commandments are reiterated in the New Testament except for this one.2.We are no longer under law but under grace.(ROM 10:4)“FOR CHRIST IS THE END OF THE LAW FOR RIGHTEOUSNESS TO EVERY ONE THAT
BELIEVETH.”(GAL 3:24-25)“WHEREFORE THE LAW WAS OUR SCHOOLMASTER TO BRING US UNTO CHRIST, THAT WE MIGHT BE JUSTIFIED BY FAITH.{25} BUT AFTER THAT FAITH IS COME, WE ARE NO LONGER UNDER A SCHOOLMASTER.”
3.And every one of the 10 Commandments except number four is reaffirmed in the New Testament in some fashion.B.We are to follow the pattern of the N.T.church.1.The early church didn't worship on the Sabbath, but on the first day of the week, Sunday.2.The responsible Christian approach means to take time at least once a week to gather with other Christians and worship God as Creator and Redeemer.(HEB 10:25)“NOT FORSAKING THE ASSEMBLING OF OURSELVES TOGETHER, AS THE MANNER OF SOME IS;BUT EXHORTING ONE ANOTHER: AND SO MUCH THE MORE, AS YE SEE THE DAY APPROACHING.”
C.Why do Christians observe Sunday as the day of worship rather than Saturday?
1.It was not taken from Judaism and gradually given Christian significance.2.It was a special day for Christians from the very beginning.a.The Lord was raised on Sunday(Mt 28:1)
b.The church was empowered on Sunday(Act 2:1)
c.The Lords Supper was taken on Sunday(Act 20:7)
d.The collection was taken on Sunday(1 Cor 16:1-2)
3.The Lord's Day was Sunday(Rev 1:10)
(REV 1:10)“I WAS IN THE SPIRIT ON THE LORD'S DAY, AND HEARD BEHIND ME A GREAT VOICE, AS OF A TRUMPET,”
a.Sunday did not become a state holiday until the time of Constantine, but it was a special day for Christians from the beginning of the church.b.It is not correct to refer to Sunday as the “Christian Sabbath”.c.The Sabbath was distinctly Jewish.4.Our behavior on Sunday should not be governed by Sabbath law.a.Some forbid any kind of work or play on Sunday.b.Misapplication of the principle of the Sabbath.c.On the other hand, it is not just business as usual.1)It is the Lord's Day
2)A day to worship and honor the Lord
3)But not because of the Sabbath laws.God wants our worship...our love...our witness...and He wants our time.Each of the first four commandments deal with our personal relationship with God.Do you Christ as your Savior? Have you accepted His willing sacrifice on Calvary as the atonement for your sins? He loves you today, won抰 you come and place your trust in Him?
Christians, do we honor God with our time? Are we worshipping Him as we should? God established one day a week for His people to remember Him as their: Creator, Deliverer, Redeemer, and the One who gives rest to the weary.
第二篇：诗篇讲道 第12
TREASURY OF DAVID
PSALM 125
C.H.Spurgeon
PSALM 125.1 PSALM 125.Title.—A Song of Degrees.Another step is taken in the ascent, another station in the pilgrimage is reached: certainly a rise in the sense is here perceptible, since full assurance concerning years to come is a higher form of faith than the ascription of farther escapes to the Lord.Faith has praised Jehovah for past deliverances, and t, ere she rises to a confident jury in the present and future safety of believers.She asserts that they shall forever secure who trust themselves with the Lord.We can imagine the pilgrims chanting this song when perambulating the city walls.We do not assert that David wrote this Psalm, but we have as much ground for doing so as others have for declaring that it was written after the captivity.It would seem provable that all the Pilgrim Psalms were composed, or, at least, compiled by the same writer, and as some of them are certainly by David, there is too conclusive reason for taking away the rest from him.Division.—First we have a song of holy confidence(Ps 125:1-2);then a promise, Ps 125:3;followed by a prayer, Ps 125:4;and a note of warning.EXPOSITION.Ver.1.They that trust in the LORD shall be as mount Zion.The emphasis lies upon the object of their trust, namely, Jehovah the Lord.What a privilege to be allowed to repose in God] How condescending is Jehovah to become the confidence of his people!To trust elsewhere is vanity;and the more implicit such misplaced trust becomes the more bitter will be the ensuing disappointment;but to trust in the living God is sanctified common sense which needs no excuse, its result shall be its best
vindication.There is no conceivable reason why we should not trust in Jehovah, and there is every possible argument for so doing;but, apart from all argument, the end will prove the wisdom of the confidence.The result of faith is not occasional and accidental;its blessing comes, not to some who trust, but to all who trust in the Lord.Trusters in Jehovah shall be as fixed, firm, and stable as the mount where David dwelt, and where the ark abode.To move mount Zion was impossible: the mere supposition was absurd.Which cannot be removed, but abideth for ever.Zion was the image of eternal steadfastness, —this hill which, according to the Hebrew, “sits to eternity, ”neither bowing down nor moving to and fro.Thus doth the trusting worshipper of Jehovah enjoy a restfulness which is the mirror of tranquillity;and this not without cause, for his hope is sure, and of his confidence he can never be ashamed.As the Lord sitteth King for ever, so do his people sit enthroned in perfect peace when their trust in him is firm.This is, and is to be our portion;we are, we have been, we shall be as steadfast as the hill of God.Zion cannot be removed, and does not remove;so the people of God can neither be moved passively nor actively, by force from without or fickleness from within.Faith in God is a settling and establishing virtue;he who by his strength setteth fast the mountains, by that same power stays the hearts of them that trust in him.This steadfastness will endure “for ever, ”and we may be assured therefore that no believer shall perish either in life or in death, in time or in eternity.We trust in an eternal God, and our safety shall be eternal.EXPLANATORY NOTES AND QUAINT SAYINGS.Whole Psalm.In the degrees of Christian virtue, this psalm represents the sixth step—the confidence which the Christian places in the Lord.“It teacheth us, while we ascend and raise our minds unto the Lord our God in loving charity and piety, not to fix our gaze upon men who are prosperous in the world with a false happiness.”(Augustine.)—H.T.Armfield, in “The Gradual Psalms”, 1874.Whole Psalm.This short psalm may be summed up in those words of the prophet(Isa 3:10-11), “Say ye to the righteous, that it shall be well with him.Woe unto the wicked!it shall be ill with him.” Thus are life and death, the blessing and the curse, set before us often in the psalms, as well as in the law and in the prophets.—Matthew Henry, 1662-1714.Ver.1.They that trust in the LORD.Note how he commandeth no work here to be done, but only speaketh of trust, In popery in the time of trouble men were taught to enter into some kind of religion, to fast, to go on
pilgrimage, and to do such other foolish works of devotion, which they devised as an high service unto God, and, thereby thought to make condign satisfaction for sin and to merit eternal life.But here the Psalmist leadeth us the plain way unto God, pronouncing this to be the chiefest anchor of our salvation, —only to hope and trust in the Lord;and declaring that the greatest service that we can do unto God is to trust him.For this is the nature of God—to create all things of nothing.Therefore he createth and bringeth forth in death, life;in darkness, light.Now to believe this is the essential nature and most special property of faith.When God then seeth such a one as agreeth with his own nature, that is, which believeth to find in danger help, in poverty riches, in sin righteousness, and that for God's own mercy's sake in Christ alone, him can God neither hate nor forsake.—Martin Luther(1483-1546), in “A Commentary on the Psalms of Degrees.”
Ver.1.They that trust in the Lord.All that deal with God must deal upon trust, and he will give comfort to those only that give credit to him, and make it appear they do so by quitting other confidences, and venturing to the utmost for God.The closer our expectations are confined to God, the higher our expectations may be raised.—Matthew Henry.Ver.1.They that trust, etc.Trust, therefore, in the Lord, always, altogether, and for all things.—Robert Nisbet, in “The Songs of the Temple Pilgrims”, 1863.Ver.1.Shall be as mount Zion.Some persons are like the sand— ever shifting and treacherous.See Mt 7:26.Some are like the sea —restless and unsettled.See Isa 57:20 Jas 1:6.Some are like the wind—uncertain and inconstant.See Eph 4:14.Believers are like a mountain—strong, stable, and secure.To every soul that trusts him the Lord says, “Thou art Peter.” —W.Hr.J.Page, of Chelsea, 1883.Ver.1.As mount Zion, etc.Great is the stability of a believer's felicity.—John Trapp, 1601-1669.Ver.1.Mount Zion, which cannot be removed, etc.Lieutenant Conder, reviewing Mr.Maudslay's important exploration, says, “It is especially valuable as showing that, however the masonry may have been destroyed and lost, we may yet hope to find indications of the ancient enceinte in the rock scarps which are imperishable.” This is very true;for, while man can destroy what man has made, the everlasting hills smile at his rage.Yet who can hear of it without perceiving the force and sublimity of that glorious description of the immobility of believers.“They that trust in Jehovah are as mount Zion，Which shall not be moved, it abideth for ever.” —James Neil, in “Palestine Explored”, 1882.Ver.1.Cannot be removed, etc.They can never be removed from the Lord, though they may be removed from his house and ordinances, as sometimes David was;and from his gracious presence, and sensible communion with him;and out of the world by death: yet never from his heart's love, nor out of the covenant of his grace, which is sure and everlasting;nor out of his family, into which they are taken;nor from the Lord Jesus Christ, nor out of his hands and arms, nor from off his heart;nor from off him, as the foundation on which they are laid;nor out of a state of grace, either regeneration or justification;but such abide in the love of God, in the covenant of his grace, in the hands of his Son, in the grace wherein they stand, and in the house of God for evermore.—John Gill, 1697-1771.Ver.1.Abideth for ever.So surely as Mount Zion shall never be “removed”, so surely shall the church of God be preserved.Is it not strange that wicked and idolatrous powers have not joined together, dug down this mount, and carried it into the sea, that they might nullify a promise in which the people of God exult!Till ye can carry Mount Zion into the Mediterranean Sea, the church of Christ shall grow and prevail.Hear this, yet murderous Mohammedans!—Adam Clarke, 1760-1832.Ver.1.Abideth.Literally, sitteth;as spoken of a mountain, “lieth” or “is situated”;but here with the following forever, used in a still stronger sense.—J.J.Stewart Perowne, 1868.Ver.1-2.—That which is here promised the saints is a perpetual preservation of them in that condition wherein they are;both on the part of God, “he is round about them from henceforth even for ever”;and on their parts, they shall not be removed, —that is, from the condition of acceptation with God wherein they are supposed to be, — but they shall abide for ever, and continue therein immovable unto the end.This is a plain promise of their continuance in that condition wherein they are, with their safety from thence, and not a promise of some other good thing provided that they continue in that condition.Their being compared to mountains, and their stability, which consists in their being and continuing so, will admit no other sense.As mount Zion abides in its condition, so shall they;and as the mountains about Jerusalem continue, so doth the Lord continue his presence unto them.That expression which is used, Ps 125:2, is weighty and full to this purpose, The LORD is round about his people from henceforth even for ever.What can be spoken more fully, more pathetically? Can any expression of
men so set forth the safety of the saints? The Lord is round about them, not to save them from this or that incursion, but from all;not from one or two evils, but from every one whereby they are or may be assaulted.He is with them, and round about them on every side that no evil shall come nigh them.It is a most full expression of universal preservation, or of God's keeping his saints in his love and favour, upon all accounts whatsoever;and that not for a season only, but it is “henceforth”, from his giving this promise unto their souls in particular, and their receiving of it, throughout all generations, “even for ever.” —John Owen, 1616-1683.HINTS TO PREACHERS.Whole Psalm.1.The mark of the covenant: “They that trust.” 2.The security of the covenant(Ps 125:1-2).3.The rod of the covenant(Ps 125:3).4.The tenor of the covenant(Ps 125:4).5.The spirit of the covenant, —“peace.” Ver.1.See “Spurgeon's Sermons”, No.1,450: “The Immortality of the Believer.” Ver.1-2.1.The believer's singularity: he trusts in Jehovah.2.The believer's stability: “abideth for ever.” 3.The believer's safety: “As the mountains”, etc.Psalms 125:2(PSALMS)EXPOSITION.Ver.2.As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.The hill of Zion is the type of the believer's constancy, and the surrounding mountains are made emblems of the all surrounding presence of the Lord.The mountains around
the holy city, though they do not make a circular wall, are, nevertheless, set like sentinels to guard her gates.God doth not enclose his people within ramparts and bulwarks, making their city to be a prison;but yet he so orders the arrangements of his providence that his saints are as safe as if they dwelt behind the strongest fortifications.What a double security the two verses set before us!First, we are established, and then entrenched;settled, and then sentinelled: made like a mount, and then protected as if by mountains.This is no matter of poetry, it is so in fact;and it is no matter of temporary privilege, but it shall be so for ever.Date when we please, “from henceforth” Jehovah encircles his people: look on as far as we please, the protection extends “even for ever.” Note, it is not said that Jehovah's power or wisdom defends believers, but he himself is round about them: they have his personality for their protection, his Godhead for their guard.We are here taught that the Lord's people are those who trust him, for they are thus described in the first verses: the line of faith is the line of grace, those who trust in the Lord are chosen of the Lord.The two verses together prove the eternal safety of the saints: they must abide where God has placed them, and God must for ever protect them from all evil.It would be difficult to imagine greater safety than is here set forth.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.2.As the mountains are round about Jerusalem.This image is not realised, as most persons familiar with our European scenery would wish and expect it to be realised.Jerusalem is not literally shut in by mountains, except on the eastern side, where it may be said to be enclosed by the arms of Olivet, with its outlying ridges on the north east and south west.Anyone facing Jerusalem westward, northward, or southward, will always see the city itself on an elevation higher than the hills in its immediate neighbourhood, its towers and walls standing out against the sky, and not against any high background such as that which encloses the mountain towns and villages of our own Cumbriau or Westmoreland valleys.Nor, again, is the plain on which it stands enclosed by a continuous though distant circle of mountains, like that which gives its peculiar charm to Athens and Innsbruck.The mountains in the neighbourhood of Jerusalem are of unequal height, and only in two or three instances— Neby-Samwil, Er-Rain, and Tuleil el-Ful—rising to any considerable elevation.Even Olivet is only a hundred and eighty feet above the top of Mount Zion.Still they act as a shelter: they must be surmounted before the traveller can see, or the invader attack, the Holy City;and the distant line of Moab would always seem to rise as a wall against invaders from the remote east.It is these mountains, expressly including those beyond the Jordan, which are mentioned as “standing round about Jerusalem”, in another and more
terrible sense, when on the night of the assault of Jerusalem by the Roman armies, they “echoed back” the screams of the inhabitants of the captured city, and the victorious shouts of the soldiers of Titus.* Arthur Penrhyn Stanly(1815-1881), in “Sinai and Palestine.” *(Josephus.Bell.Jud 6:5,1)Ver.2.As the mountains are round about Jerusalem.Jerusalem is situated in the centre of a mountainous region, whose valleys have drawn around it in all directions a perfect network of deep ravines, the perpendicular walls of which constitute a very efficient system of defence.—William M.Thomson, in “The Land and the Book”, 1881.Ver.2.As the mountains are round about Jerusalem, etc.The mountains most emphatically stand “round about Jerusalem”, and in doing so must have greatly safeguarded it in ancient times.We are specially told that when Titus besieged the city, he found it impossible to invest it completely until he had built a wall round the entire sides of these mountains, nearly five miles long, with thirteen places at intervals in which he stationed garrisons, which added another mile and a quarter to these vast earthworks.“The whole was completed”, says the Jewish historian, “in three days;so that what would naturally have required some months was done in so short an interval as is incredible.”(Josephus.Wars of the Jews.Book 5, ch.7, section 2.)Assaults upon the city, even then, could only be delivered effectively upon its level corner to the north west, whence every hostile advance was necessarily directed in all its various sieges.To those familiar with these facts, beautifully bold, graphic, and forceful is the Psalmist's figure of the security of the Lord's people— “The mountains are round about Jerusalem;And Jehovah is round about his people, Henceforth, even for evermore.” These words must have been in Hebrew ears as sublime as they were comforting, and, when sung on the heights of Zion, inspiring in the last degree.—James Neil.Ver.2.The LORD is round about his people.It is not enough that we are compassed about with fiery walls, that is, with the sure custody, tile continual watch and ward of the angels;but the Lord himself is our wall: so that every way we are defended by the Lord against all dangers.Above us is his heaven, on both sides he is as a wall, under us he is as a strong rock whereupon we stand so are we everywhere sure and safe.Now if Satan
through these munitions casts his darts at us, it must needs be that the Lord himself shall be hurt before we take harm.Great is our incredulity if we hear all these things in vain.—Martin Luther.Ver.2.From henceforth, even for ever.This amplification of the promise, taken from time or duration, should be carefully noted;for it shows that the promises made to the people of Israel pertain generally to the Church in every age, and are not to expire with that polity.Thus it expressly declares, that the Church will continuously endure in this life;which is most sweet consolation for pious minds, especially in great dangers and public calamities, when everything appears to threaten ruin and destruction.—D.H.Mollerus, 1639.HINTS TO PREACHERS.Ver.2.The all surrounding presence of Jehovah the glory, safety, and eternal blessedness of his people.Yet this to the wicked would be hell.Ver.2.See “Spurgeon's Sermons”, Nos.161-2: “The Security of the Church.” Ver.2.The endurance of mercy: “From henceforth even for ever.” Ver.2.Saints hemmed in by infinite love.1.The City and the Girdle, or the symbols separated.a)Jerusalem imaging God's people.Anciently chosen;singularly honoured;much beloved;the shrine of Deity.b)The Mountain Girdle setting forth Jehovah: Strength;All sidedness;Sentinel through day and night.2.The City within the Girdle, or the symbols related.a)Delightful Entanglement.The view from the windows!(Jehovah “round about.”)To be lost must break through God!Sound sleep and safe labour.b)Omnipotent Circumvallation，suggesting—God's determination;Satan's
dismay.This mountain ring immutable.—W.B.Haynes, of Stafford.Psalms 125:3(PSALMS)EXPOSITION.Ver.3.For the rod of the wicked shall not rest upon the lot of the righteous.The people of God are not to expect immunity from trial because the Lord surrounds them, for they may feel the power and persecution of the ungodly.Isaac, even in Abraham's family, was mocked by Ishmael.Assyria laid its sceptre even upon Zion itself.The graceless often bear rule and wield the rod;and when they do so they are pretty sure to make it fall heavily upon the Lord's believing people, so that the godly cry out by reason of their oppressors.Egypt's rod was exceeding heavy upon Israel, but the time came for it to be broken.God has set a limit to the woes of his chosen: the rod may light on their portion, but it shall not rest upon it.The righteous have a lot which none can take from them, for God has appointed them heirs of it by gracious entail: on that lot the rod of the wicked may fall, but over that lot it cannot have lasting sway.The saints abide for ever, but their troubles will not.Here is a good argument in prayer for all righteous ones who are in the hands of the wicked.Lest the righteous put forth their hands unto iniquity.The tendency of oppression is to drive the best of men into some hasty deed for self deliverance or vengeance.If the rack be too long used the patient sufferer may at last give way;and therefore the Lord puts a limit to the tyranny of the wicked.He ordained that an Israelite who deserved punishment should not be beaten without measure: forty stripes save one was the appointed limit.We may therefore expect that he will set a bound to the suffering of the innocent, and will not allow them to be pushed to the uttermost extreme.Especially in point of time he will limit the domination of the persecutor, for length adds strength to oppression, and makes it intolerable;hence the Lord himself said of a certain tribulation, “except those days should be shortened, there should no flesh be saved;but for the elect's sake those days shall be shortened.” It seems that even righteous men are in peril of sinning in evil days, and that it is not the will of the Lord that they should yield to the stress of the times in order to escape from suffering.The power and influence of wicked men when they are uppermost are used to lead or drive the righteous astray;but the godly must not accept this as an excuse, and
yield to the evil pressure;far rather must they resist with all their might till it shall please God to stay the violence of tim persecutor, and give his children rest.This the Lord here promises to do in due time.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.3.The rod of the wicked.It is, their rod, made for them;if God scourge his children a little with it, he doth but borrow it from tile immediate and natural use for which it was ordained;their rod, their judgment.So it is called their cup: “This is the portion” and potion “of their cup.” Ps 11:6.—Thomas Adams, in “An Exposition of the Second Epistle of Peter”，1633.Ver.3.For the rod of the wicked, etc.According to Gussetius, this is to be understood of a measuring rod;laid not on persons, but on lands and estates;and best agrees with the lot, inheritance, and estate of the righteous;and may signify that though wicked men unjustly seize upon and retain the farms, possessions, and estates of good men, as if they were assigned to them by the measuring line;yet they shall not hold them long, or always.—John Gill.Ver.3.For the rod of the wicked shall not rest upon the lot of the righteous.No tyranny, although it appear firm and stable, is of long continuance: inasmuch as God does not relinquish the sceptre.This is manifest from the example of Pharaoh, of Saul, of Sennacherib, of Herod, and of others.Rightly, therefore, says Athanasius of Julian the Apostate, “That little cloud has quickly passed away.” And how quickly beyond all human expectation the foundations of the ungodly are overthrown is fully declared in Ps 37:1-40.—Solomon Gesner, 1559-1605.Ver.3.Shall not rest, that is to say, “lie heavy”, so as to oppress, as in Isa 25:10, with a further sense of continuance of the oppression.—J.J.Stewart Perowne.Ver.3.Shall not rest, etc.The wrath of man, like water turned upon a mill, shall come on them with no more force than shall be sufficient for accomplishing God's gracious purposes on their souls: the rest, however menacing its power may be, shall be made to pass off by an opened sluice.Nevertheless the trouble shall be sufficient to try every man and to prove the truth and measure of his integrity.—Charles Simeon(1759-1836), in “Horae Homileticae.”
Ver.3.The lot of the righteous.There is a fourfold lot belonging to the faithful.1.The lot of the saints is the sufferings of the saints.“All that will live godly in Christ Jesus shall suffer persecution:” 2Ti 3:12.2.The lot of the saints is also that light and happiness they have in this world.The lot is “fallen unto me in pleasant places;yea, I have a goodly heritage:” Ps 26:6.When David sat at he sheepfold, which was his lot, he was thus prepared for the kingdom of Israel which was given him by lot from God.3.But more specially faith, grace, and sanctification;which give them just right and title to the inheritance of glory.Heaven is theirs now;though not in possession, yet in succession.They have the earnest of it;let them grow up to stature and perfection, and take it.4.Lastly, they have the lot of heaven.Hell is the lot of the wicked: “Behold at evening tide trouble;and before the morning he is not.This is the portion of them that spoil us, and the lot of them that rob us”: Isa 27:14.Therefore it is said of Judas, that he went “to his own place”: Ac 1:25.“Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest;this shall be the portion of their cup”: Ps 11:6.But the lot of the righteous is faith, and the end of their faith the salvation of their souls.God gives them heaven, not for any foreseen worthiness in the receivers, for no worthiness of our own can make us our father's heirs;but for his own mercy and favour in Christ, preparing heaven for us, and us for heaven.So that upon his decree it is allotted to us;and unless heaven could lose God, we cannot lose heaven.Here, then, consider how the lottery of Canaan may shadow out to us that blessed land of promise whereof tile other was a type.—Thomas Adams.Ver.3.Lest the righteous out fort their hands unto iniquity.Lest overcome by impatience, or drawn aside by the world's allurements or affrightments, they should yield and comply with the desires of the wicked, or seek to help themselves out of trouble by sinister practices.God(saith Chrysostom)acts like a lutanist, who will not let the strings of his lute be too slack, lest it mar the music, nor suffer them to be too hard stretched or screwed up, lest they break.—John Trapp, 1601-1669.Ver.3.Lest the righteous put forth their hands, etc.The trial is to prove faith, not to endanger it by too sharp a pressure: lest, overcome by this, even the faithful put forth a hand(as in Ge 3:22), to forbidden pleasure;or(as in Ex 22:8), to contamination: through force of custom gradually persuading to sinful compliance, or through despair of good, as the Psalmist(see Ps 37:1-40 and Ps 73:1-28)describes some in his day who witnessed the prosperity of wicked men.—The Speaker's Commentary, 1871-1881.HINTS TO PREACHERS.Ver.3.Observe, 1.The Permission implied.The rod of the wicked may come upon the lot of the righteous.Why?
a)That wickedness may be free to manifest itself.b)That the righteous may be made to hate sin.c)That the righteousness of God's retribution may be seen.d)That the consolations of the righteous may abound.2Co 1:5.2.The Permanency denied: “The rod...shall not rest”, etc.Illustrate by history of Job, Joseph, David, Daniel, Christ, martyrs, etc.3.The Probity tried and preserved: “Lest the righteous put forth”, etc., by rebelling, sinful compromise, etc.a)God will have it tried, to prove its worth, beauty, etc.b)But no more than sufficiently tried.—John Field, of Sevenoaks.Ver.3-4.1.The good defined: “The upright in heart”;such as do not “turn aside”, and are not “workers of iniquity.”
2.The good distressed: by “the rod of the wicked.” 3.The good delivered: “Do good”;fulfil thy promise(Ps 125:3).—W.H.J.Page.Psalms 125:4(PSALMS)EXPOSITION.Ver.4.Do good, O LORD, unto those that be good, and to them that are upright in their hearts.Men to be good at all must be good at heart.Those who trust in the Lord are good;for faith is the root of righteousness, and the evidence of uprightness.Faith in God is a good and upright thing, and its influence makes the rest of the man good and upright.To such God will do good: the prayer of the text is but another form of promise, for that which the Lord prompts us to ask he virtually promises to give.Jehovah will take off evil from his people, and in the place thereof will enrich them with all manner of good.When the rod of the wicked is gone his own rod and staff shall comfort us.Meanwhile it is for us to pray that it may be well with all the upright who are now among men.God bless them, and do them good in every possible form.We wish well to those who do well.We are so plagued by the crooked that we would pour benedictions upon the upright.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.4.Do good, O Lord, unto those that be good.The Midrash here calls to mind a Talmudic riddle: —There came a good one(Moses Ex 2:2)and received a good thing(the Thra, or Law, Pr 4:2)from the good One(God, Ps 145:9)for the good ones(Israel, Ps 125:4).—Franz Delitzsch, 1871.Ver.4.Do good, O LORD, unto those that be good.A favourite thought with Nehemiah.See Ne 2:8,18 5:19 13:14,31: “Remember me, O my God, for good”, the concluding words of his book.—Christopher Wordsworth, 1872.Ver.4.Do good, O LORD, unto those that be good.They consult their own good best, who do most good.I may say these three things of those who do good(and what is serving God but doing of good? or what is doing good but serving God?).First, they shall receive true good.Secondly, they shall for ever hold the best good, the chief good;they shall not only spend their days and years in good;but when their days and years are spent, they shall have good, and a greater good than any they had, in spending the days and years of this life.They shall have good in death, they shall
come to a fuller enjoyment of God, the chief good, when they have left and let fall the possession of all earthly goods.Thirdly, they that do good shall find all things working together for their good;if they have a loss they shall receive good by it;if they bear a cross, that cross shall bear good to them.—Joseph Caryl, 1602-1673.Ver.4.Do good, O LORD, unto those that be good, etc.Perhaps it may not prove unprofitable to enquire, with some minuteness, who are the persons for whom prayer is presented, and who have an interest in the Divine promises.They are brought before us under different denominations.In Ps 125:1, they are described as trusting in the Lord: in Ps 125:2, they are described as the Lord's people: in Ps 125:3, they are called the righteous: in Ps 125:4, they are called good and upright in heart: and in Ps 125:5, they are called Israel.Let us collect these terms together, and endeavour to ascertain from them, what is their true condition and character, for whose security the Divine perfections are pledged.And while a rapid sketch is thus drawn, let each breathe the silent prayer, “Search me, O God, and know my heart;try me, and know my thoughts;and see if there be any wicked Way in me, and lead me in the way everlasting.” —N.M'Michael, in “The Pilgrim Psalms”, 1860.Ver.4.Do good, O LORD, unto those that be good.Believers are described as “good”.The name is explained by the Spirit as implying the indwelling of the Holy Ghost and of faith.It is proof that no guile is harboured in their hearts.Prayer is made that God would visit them with goodness.This prayer incited by the Spirit amounts to a heavenly promise that they shall receive such honour.—Henry Law, in “Family Devotion”, 1878.Ver.4.Them that be good.Oh, brethren, the good in us is God in us.The inwardness makes the outwardness, the godliness the beauty.It is indisputable that it is Christ in us that makes all our Christianity.Oh, Christians who have no Christ in them—such Christians are poor, cheap imitations, and hollow shams—and Christ will, with infinite impatience, even infinite love, fling them away.—Charles Stanord, in a Sermon preached before the Baptist Union，1876.Ver.4.Upright in their hearts.All true excellence has its seat here.It is not the good action which makes the good man: it is the good man who does the good action.The merit of an action depends entirely upon the motives which have prompted its performance;and, tried by this simple test, how many deeds, which have wrung from the world its admiration and its glory, might well be described in old words, as nothing better than
splendid sins.When the heart is wrong, all is wrong.When the heart is right, all is right.—N.M'Michael.Ver.4.Upright.Literally, straight, straightforward, as opposed to all moral obliquity whatever.—Joseph Addison Alexander(1809-1860), in “The Psalms Translated and Explained.” HINTS TO PREACHERS.Ver.4.1.What it is to be good.2.What it is for God to do us good.Psalms 125:5(PSALMS)EXPOSITION.Ver.5.As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity.Two kinds of men are always to be found, the upright and the men of crooked ways.Alas, there are some who pass from one class to another, not by a happy conversion, turning from the twisting lanes of deceit into the highway of truth, but by an unhappy declension leaving the main road of honesty and holiness for the bypaths of wickedness.Such apostates have been seen in all ages, and David knew enough of them;he could never forget Saul, and Ahithophel, and others.How sad that men who once walked in the right way should turn aside from it!Observe the course of the false hearted: first, they look out for crooked ways;next, they choose them and make them “their crooked ways”;and then they turn aside into them.They never intend to go back unto perdition, but only to make a curve and drop into the right road again.The straight way becomes a little difficult, and so they make a circumbendibus, which all along aims at coming out right, though it may a little deviate from precision.These people are neither upright in heart, nor good, nor trusters in Jehovah, and therefore the Lord will deal otherwise with them than with his own people: when execution day comes these hypocrites and time servers shall be led out to the same gallows as the openly wicked.All sin will one day be expelled the universe, even as criminals condemned to die are led out of the city;then shall secret traitors find themselves ejected with open rebels.Divine truth will unveil their hidden pursuits, and lead them forth, and to the surprise
of many they shall be set in the same rank with those who avowedly wrought iniquity.But peace shall be upon Israel.In fact the execution of the deceivers shall tend to give the true Israel peace.When God is smiting the unfaithful not a blow shall fall upon the faithful.The chosen of the Lord shall not only be like Salem, but they shall have salem, or peace.Like a prince, Israel has prevailed with God, and therefore he need not fear the face of man;his wrestlings are over, the blessing of peace has been pronounced upon him.He who has peace with God may enjoy peace concerning all things.Bind the first and last verses together: Israel trusts in the Lord Ps 125:1, and Israel has peace Ps 125:5.EXPLANATORY NOTES AND QUAINT SAYINGS.Ver.5.Such as turn aside unto their crooked ways.This is the anxiety of the pastor in this pilgrim song.The shepherd would keep his sheep from straggling.His distress is that all in Israel are not true Israelites.Two sorts of people, described by the poet, have ever been in the church.The second class, instead of being at the trouble to “withstand in the evil day”, will “put forth their hands unto iniquity”.Rather than feel, they will follow the rod of the wicked.They will “turn aside unto their crooked ways”, sooner than risk temporal and material interests.—Edward Jewitt Robinson, in “The Caravan and the Temple”, 1878.Ver.5.Such as turn aside unto their crooked ways.All the ways of sin are called “crooked ways”, and they are our own ways.The Psalmist calls them “their crooked ways”;that is, the ways of their own devising;whereas the way of holiness is the Lord's way.To exceed or do more;to be deficient or do less, than God requires, both these are “crooked ways”.The way of the Lord lies straight forward, right before us.“Whoso walketh uprightly shall be saved;but he that is perverse(or crooked)in his ways shall fall at once”: Pr 28:18.The motion of a godly man is like that of the kine that carried the ark: “Who took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left”: 1Sa 6:12.—Joseph Caryl.Ver.5.Crooked ways.The ways of sinners are “crooked”;they shift from one pursuit to another, and turn hither and thither to deceive;they wind about a thousand ways to conceal their base intentions, to accomplish their iniquitous projects, or to escape the punishment of their crimes;yet disappointment, detection, confusion, and misery, are their inevitable portion.—Thomas Scott, 1747-1821.Ver.5.The LORD shall lead them forth with the workers of iniquity.They walked according to the prince of the air, and they shall go where the prince of the air is.God will bring forth men from their hiding places.Though they walk among the drove of his children, in procession now, yet if they also walk in by lanes of sin, God will rank them at the latter day, yea, often in this world, with the workers of iniquity.They walk after workers of iniquity here before God, and God will make manifest that it is so before he hath done with them.The reason, my brethren, why they are to be reckoned among workers of iniquity, and as walkers among them, though they sever themselves from them in respect of external conversation, is, because they agree in the same internal principle of sin.They walk in their lusts: every unregenerate man doth so.Refine him how you will, it is certain he doth in heart pursue “crooked ways.” —Thomas Goodwin, 1600-1679.Ver.5.Sometimes God takes away a barren professor by permitting him to fall into open profaneness.There is one that hath taken up a profession of the worthy name of the Lord Jesus Christ, but this profession is only a cloak;he secretly practises wickedness;he is a glutton, or a drunkard, or covetous, or unclean.Well, saith God, I will loose the reins of this professor, I will give him up to his vile affections.I will loose the reins of his sins before him, he shall be entangled with his filthy lusts, he shall be overcome of ungodly company.Thus they that turn aside to their own crooked ways, the Lord shall lead them forth with the workers of iniquity.—John Bunyan, 1628-1688.Ver.5.But peace shall be upon Israel.Do you ask, What is the peace upon Israel? I answer: —First, the peace of Israel, that is, of a believing and holy soul, is from above, and is higher than all the disturbances of the world;it rests upon him, and makes him calm and peaceful, and lifts him above the world: for upon him rests the Holy Spirit, who is the Comforter;who is essential love and uncreated peace.Secondly, the peace of a believing and holy soul is internal for it is sent down from heaven upon his head, flows into his heart, and dwells there, and stills all agitations of mind.Thirdly, the peace of a believing and holy soul, is also external.It is a fountain of Paradise watering all the face of the earth: Ge 2:6: you see it in the man's face and life.Fourthly, the peace of a believing and holy soul is divine: for chiefly, it maintains peace with God.Fifthly, the peace of a believing and holy soul is universal:to wit, with neighbours, with God, with himself: in the body, in the eyes, in the cars, in tasting, smelling, feeling, in all the members, and in all the appetites.This peace is not disturbed by devils, the world, and the flesh, setting forth their honours, riches, pleasures.Sixthly, the peace of a believing and holy soul is peace eternal and never interrupted;
for it flows from an eternal and exhaustless fountain, even from God himself.—Condensed from Le Blanc, 1599-1669.Ver.5.Israel.The Israelites derived their joint names from the two chief parts of religion: Israelites, from Israel, whose prayer was his “strength”(Ho 12:3), and Jews, from Judah, whose name means “praise.” —George Seaton Bowes, in “Illustrative Gatherings”, 1869.HINTS TO PREACHERS.Ver.5.Temporary Professors.1.The crucial test: “They turn aside.” 2.The crooked policy: they make crooked ways their own.3.The crushing doom: “led forth with workers of iniquity.” Ver.5.Hypocrites.1.Their ways: “crooked.”
a)Like the way of a winding stream, seeking out the fair level, or the easy descent.b)Like the course of a tacking ship, which skilfully makes every wind to drive her forward.c)Ways constructed upon no principle but that of pure selfishness.2.Their conduct under trial.They “turn aside.”
a)From their religious profession.b)From their former companions.c)To become the worst scorners of spiritual things, and the most violent calumniators of spiritually minded men.3.Their doom: “The Lord shall”, etc.a)In the judgment they shall be classed with the most flagrant of sinners;“with the workers of iniquity.”
b)They shall be exposed by an irresistible power: “The Lord shall lead them forth.”
c)They shall meet with terrible execution with the wicked in hell.—J.Field.Ver.5.(last clause).To whom peace belongs.To “Israel”;the chosen, the once wrestler, the now prevailing prince.Consider Jacob's life after he obtained the name of Israel;note his trials, and his security under them as illustrating this text.Then take the text as a sure promise.Ver.5.(last clause).Enquire, 1.Who are the Israel?
a)Converted ones.b)Circumcised in heart.c)True worshippers.2.What is the peace?
a)Peace of conscience.b)Of friendship with God.c)Of a settled and satisfied heart.d)Of eternal glory, in reversion.3.Why the certainty(“shall be”)?
a)Christ has made peace for them.b)The Holy Spirit brings peace to them.c)They walk in the way of peace.—J.Field.WORK UPON THE 125 PSALM.For lists of Works upon the Psalms of Degrees, see note for Psalm 120.
第三篇：基督教感恩节讲道
基督教感恩节讲道
2008年11月23日张燕琴牧师在丰台堂一堂崇拜中，以'常存感恩的心'为题目证道。通过以弗所书5章20节重点告诉基督徒们，身为神的儿女不仅仅要在感恩节感谢主，更要时时刻刻感谢主，凡事感谢主，奉主耶稣基督的名祷告，长存感恩的心。
今天是纪念感恩节的礼拜，感恩不只是今天的事情，感恩是天天时时刻刻的事，我们活在世上就要经历很多事情，凡事要谢恩。今天我们能够来到神的面前，都是神给我们的恩典，不是人的功劳。我们的一切都是神赐给我们的。一个有良知的人，一个有道德的社会，都应知道感恩。孔子也说过，百善孝为先。圣经中也教导我们，当孝敬父母，使你蒙福。我们今天做了神的儿女，蒙了上帝的恩典，应让上帝喜悦，永存感恩的心。虽然一年只有一个感恩节，但是我们要时时刻刻感谢主。为什么设立感恩节呢？因为人在世太忙碌，经常不记得感谢主，很多人在难处时，想着主，向主祷告，当神应允祷告中所求的事后，一高兴，又忘记感谢主。以弗所书5章20节提醒我们，要时刻感谢主，常存感恩的心。
一、凡事感谢神
读经：帖撒罗尼迦前书5章18节。神在多处提醒我们要凡事谢恩，凡事是指所有的事情，一切的事情，临到我们身上的，我们都要感谢神，因这是神的旨意。主宰宇宙的神的旨意，我们只有听从、顺从的本分，没有选择的权利，换句话说，主权不在我们，主权只在神的手中。
上帝为我们创造万物，在创世之前拣选我们，派独生儿子拯救我们，这样的恩典是无法报答的。在我们还是罪人的时候，神就决定让我们得救了。所以我们今天来到主的面前，因信称义，不是因为我们有多么好，乃是因着神的恩典临到了我们。
万事互相效力，叫爱神的人得益处。经常参加聚会，经常祷告读经的人，生活上可能并不富裕，也可能不一帆风顺，但是神借着劳苦重担让他们与主亲近，那些生活富裕的人，来的却不多，祷告读经也不积极，因为他们生活无忧虑，就懈怠了爱神的心。
神是信实的神，既拣选我们就拣选到底，要有信心，神会担起我们一切的重担。人不知道下一秒会发生什么，我们不要嘲笑那些受难处的人，认为他们是犯罪得罪神才遭难，有时候神也借着苦难给人更大的恩典，义人约伯就是这样经历了神。金钱、权利都是虚空，是身外之物，生不带来，死不带去，唯有主的恩典永远长存。
我们只有在主面前，战战兢兢，时刻警醒自己，感谢上帝的恩典临到自己，今世得百倍，来世得永生。那些临到我们身上的事情，都有神的美意，无论贫穷还是富足，苦难还是顺利，都要亲近神，抓住神，不放手。苦难造就人，有难处的时候，人就会静下心来，仔细的思考，就会有强烈需要神的心，神借着难处让我们经历他，见证他的信实。我们的难处神都能解决。
神是命立就立，命有就有的神，神说给你就给你，说拿去就拿去。不要和世上的人比，有衣有食就知足的人，定会有从神而来的喜乐。赏赐是耶和华，收取的也是耶和华，耶和华的名是应当称颂的。
二、奉主耶稣基督的名感谢主
为什么要奉耶稣基督的名感谢神呢？若不是耶稣基督钉在十字架上流宝血，且从死里复活，我们都无法来到主的面前。今天我们的生命，都是因神独生子得的，耶稣基督的名是我们的拯救，祷告要奉耶稣基督的名，是因这名有权柄，天上、地下没有别的名可得救，只有耶稣基督的名，他的名是荣耀的名，智慧的名，有权柄的名，应当颂扬敬拜，主美好的名让我们得救，奉他名祷告的，神必垂听，得着从神而来的恩典，就要荣耀主的名，他的名是至高、至尊、至圣的，他的名是奇妙、美好、馨香的，他的名超过万名，配得赞美，用行为活出基督的样式，让人看到我们的行为，把荣耀归给神。活出耶稣基督的名，因为他的名是何等的美。要感谢、荣耀、为尊、为圣的对待这名，耶稣基督的名是大而可畏的。当向这名屈膝。
三、常存感恩的心
凡事感谢，向神祷告，与主亲近，赞美神，歌唱神的名，奉献十分之一，见证神，这都是基督徒向神感恩的行为。活在世上，也应当有感恩的心，比方说，感谢父母的养育之恩，这与感谢神的内容不一样，但也是人要感谢的一部分。不会向人感恩的人，也不会向神感恩，就像人们常说，不孝顺父母的人，也不会善待别人。圣经上也说，若不爱看得见的人，怎能爱看不见的神。若是爱弟兄中最小的一个，就是爱神了。不孝顺父母的人，没有爱的人，上帝不会喜悦这人，在世发光做盐，用好行为光照小地方的基础就是爱父母、爱兄弟、爱亲人、爱朋友、爱邻舍、爱仇敌！
今天我们向神感恩，是为讨神的喜悦。神喜悦的，我们就做，神不喜悦的我们就不做。不要让我们的主伤心。使徒保罗是最提倡并且最会感谢主的人，他说，无论是生是死，都叫基督在我身上照常显大。弟兄姊妹，无论顺境逆境，无论是贫穷还是富足，都要相信神临到我们身上的都有神的美意，让主在我们身上照常显大。神现在爱我们让我们充充满满，神以后爱我们会越久越深，他为我们预备了新天新地，让我们今生得百倍，来世得永生，让我们把从神而来的献给神。
（丰台堂主日供稿
谢品一整理）
第四篇：出埃及记中学生读后感500字
有一种力量，能凝聚民族的力量，让族人的血液沸腾;有一种信仰，能颠覆暴政的信仰，让失意者找回自己的梦想;有一种毅力，能回到家乡的毅力，让坚强者夺回家乡的斑斓彩云……
这是什么?犹太人告诉了我们答案——对自由的呼唤。以色列人在《圣经》中有很高的地位：摩西在《圣经·出埃及记》中，接受上帝的托梦，带领无家可归的犹太人一步一步脱离险境，来到了美丽富庶的巴勒斯坦土地之上……这也许只是神话传说，但以色列-犹太人用他们的智慧创造了无数的奇迹与财富。但是这却引起了一些极端民族主义分子的嫉恨，所以犹太人的社会形象一直不是很好，却和其他民族保持着微妙的平衡。有一天，西班牙-英格兰殖民者闯入了巴勒斯坦的土地，将犹太人全部赶出了巴勒斯坦这片净土。但聪明的犹太人很快在西欧找到了落脚点，又活跃起来。可是，拿破仑说的好——“一个没有国家庇护的民族是脆弱的。”所以众所周知，犹太人在二战期间，成了希特勒独裁的牺牲品。
在战争中，犹太人受得了惨痛的教训。也开始醒悟到犹太人需建立自己的国家。但与邻近国家阿拉伯结怨太深，加之巴勒斯坦地区控制者——英国为了其中东之利益，也和阿拉伯建立外交关系，犹太复国运动的实行困难重重。《出埃及记》作者里昂·尤里斯站在一个新高度，以一个美国人的视角，重新审视了希伯来·犹太人历经千辛万苦建立以色列国的过程。这部书借用了《圣经·旧约》中的许多典故，使得《出埃及记》和出自《圣经·旧约》中的《出埃及记》同名同义，让小说主题更加深化，让人回味无穷
小说主要写了主人公阿里·本·迦南为了希伯来·犹太复国运动竭尽全力，鞠躬尽瘁;与女主人公，美国人基蒂·弗利孟德一心只想收养犹太姑娘安娜的作为形成鲜明对比。通过宗教、政治、经济、军事、时势等方面生动地描写出了以色列建国一路的艰辛与泪水。
一个民族两千年梦想的追求啊!六十年的努力，两千年的血汗，这些都多么让人黯然失色!《出埃及记》歌颂了犹太人为国家不懈地努力，也公正地批判了犹太复国主义的一些错误。这部书让人感动：感动两千年的坚持;同时也给予人启迪——自强的民族，需要每一个族人的努力：挺起胸膛，追求自由;才能强盛不衰。
第五篇：英文祝福篇
:::Farfromeye,farfromheart.:::...Farfromeye,farfromheart.眼不见，心不烦。:::Falsefriendsareworsethaitterenemies.:::...Falsefriendsareworsethaitterenemies.明枪易躲，暗箭难防。:::Facteaklouderthanwords.:::...Facteaklouderthanwords.事
实胜于雄辩。:::Experiencemustbebought.:::...Experiencemustbebought.吃一堑，长一智。:::Everypotterpraiseshitpot.:::...Everypotterpraiseshitpot.王婆卖瓜，自卖自夸。
:::Everyminutecounts.:::...Everyminutecounts.分秒必争。
:::Everymanisthearchitectofhisownfortune:::...Everymanisthearchitectofhisownfortune.自己的命运自己掌握。:::Everymanhashisweakside.:::...Everymanhashisweakside.人人都有弱点。:::Everymanhashishoyhorse:::...Everymanhashishoyhorse.萝卜青菜，各有所爱。
:::Everymanhashisfaults.:::...Everymanhashisfaults.金无足赤，人无完人。
:::Everyhearthasitsoworrow:::...Everyhearthasitsoworrow.各人有各人的苦恼。
:::EverydayiotSunday.:::...EverydayiotSunday.好景不常在。:::Everyadvantagehasitsdisadvantage:::...Everyadvantagehasitsdisadvantage.有利必有弊。
:::Evenreckoningmakeslongfriends.:::...Evenreckoningmakeslongfriends.亲兄弟，明算账。:::EvenHomersometimeods.:::...EvenHomersometimeods.智者千虑，必有一失。
:::Emptyveelsmakethegreatestsound.:::...Emptyveelsmakethegreatestsound.实磨无声空磨响，满瓶不动半瓶摇。
:::Eattolive,butnotlivetoeat.:::...Eattolive,butnotlivetoeat.人吃饭是为了活着，但活着不是为了吃饭。
:::Easiersaidthandone.:::...Easiersaidthandone.说得容易，做得难。:::Easycome,easygo.:::...Easycome,easygo.来也匆匆，去也匆匆。
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