第四天：香膏
The online dictionary, dictionary.com defines extravagance as:
在线词典dictionary.com对奢侈的定义是:
Extravagance noun excessive or unnecessary expenditure or outlay of money; unrestrained or fantastic excess; lavishness; an extravagant action, notion, etc.
奢侈(名词)过度或不必要的花费;放纵:无节制的或不切实际的的放纵;浪费;过分的行为、想法等。
For most of us, extravagance is something to be avoided. It has connotations of someone who is out of control, who is excessive. Someone who is wasteful rather than thoughtful and measured.
对于我们大多数人来说，奢侈是要避免的。它有某人失控、过度的含义。是指有的人很浪费而不是深思熟虑和有分寸。
It may bring to mind movies like Marie Antionette, the story of the Austrian princess who became the excessive and excitable Queen of France, but who was guillotined with her husband Louis XVI during the French Revolution.
这可能会让人想起《玛丽·安托瓦内特》(Marie Antionette)这样的电影，这部电影讲述的是一位奥地利公主的故事，她后来成为了奢侈和易怒的法国王后，但在法国大革命期间，她和丈夫路易十六一起被送上了断头台。
Or maybe it makes you think of Jay Gatsby, from the novel and movie The Great Gatsby. One of the primary characters in the novel written by F. Scott Fitzgerald’s, Gatsby is a multimillionaire who throws extravagant parties at his NY mansion and seems epitomise the hedonism and excess of the 1920’s.
或者这可能会让你想起小说和电影《大亨小傳》中的杰伊·盖茨比。作为菲茨杰拉德小说中的主要人物之一，盖茨比是个百万富翁，他在纽约的豪宅里举办奢侈的派对，似乎是20世纪20年代享乐主义和放纵的缩影。
And we may watch movies like that, or see people who live life that way, and want to recoil from that.
我们可能会看这样的电影，或者看到这样生活的人，想要退避。
But what place (if any) does extravagance have in the Christian life? Is it ever okay to respond to Jesus extravagantly? Most of us would say being thoughtful and careful is a good thing – it’s wise – but when might it not be? And would you ever be accused of being extravagant or excessive or over-the-top as a follower of Jesus?
但奢侈在基督徒生命中处于什么位置(如果有的话)?奢侈地回应耶稣可以吗?我们大多数人都会说，深思熟虑和谨慎是一件好事——这是明智的——但什么时候可能不是明智的呢?作为耶稣的追随者，你会被指责奢侈、过度或过火吗?
Those kinds of questions have become incredibly relevant and practical in the last few weeks, particularly in the USA around the Super Bowl. Last Christmas we did a series here at Gracecity called “He Gets Us,” based on a media campaign that’s been running in the US over the past few years. We even used some of their short, 30-sec videos to intro some of our Christmas messages.
这类问题在过去几周变得非常相关和实际，特别是在美国超级碗橄榄球赛前后。去年圣诞节，我们在做了一个系列讲道，名为“祂理解我们”，这是基于过去几年在美国进行的一场媒体宣传活动。我们甚至用了他们的一些30秒的短视频来介绍我们的一些圣诞信息。
But during the recent Super Bowl, the “He Gets Us” campaign ran two short ads during the halftime break. Now traditionally it costs millions of dollars to do that – generally, only the largest companies in the world invest in the Superbowl halftime show. But “He Gets Us” ran ads, which estimates say cost them about $20 million for approx. 1 minute of time.
但在最近的超级碗橄榄球赛期间，“祂理解我们”活动在中场休息时播放了两个简短的广告。传统上，这样做要花费数百万美元，一般来说，只有世界上最大的公司才会投资超级碗中场秀。但《祂理解我们》的广告，估计在一分钟的时间花了他们大约2000万美元。
What do we do with that? How do we get our heads around that kind of money? Was that a good use of money? Could it have been used better? Who gets to decide that?
我们该怎么做呢?我们怎么弄清楚那种用途的钱?这钱有合理使用吗?它能被更好地使用吗?谁来决定呢?
As we continue Lent series, That Final Week, we come to a story in Mark 14, on day four, that’s all about excessiveness; extravagance. And I think it has something challenging to say to us about how we respond to God’s extravagant love for us in Christ. We’re going to look at three responses today, represented by these three stools. And the first response begins with the woman at the heart of the story in v.3.
当我们继续四旬斋系列，那最后的一周，我们看到马可福音14章的一个故事，在第四天，都是关于过度;奢侈。我认为这对我们来说是一个挑战，关于我们如何回应神在基督里对我们无限的爱。今天我们要看三种反应，用这三张凳子代表。第一个回应开始于第3节故事核心的女人。
While he was in Bethany, reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head. Mark 14:3
耶稣在伯大尼麻风病人西门家里坐席的时候，有一个女人拿着一玉瓶极贵的纯哪哒香膏来，打破玉瓶，把膏浇在耶稣的头上。(马可福音14:3 )
So the setting of this story is a feast. Notice that Jesus was “reclining” at the table. Suggests a formal banquet, and according to the account in John 12, Jesus is the guest of honour. It takes place in village of Bethany, where Jesus staying each night of this final week, possibly at home of his friends Lazarus, Mary and Martha. John tells us Lazarus is guest at feast, but Mark here says it was in home of man named Simon the Leper.
所以这个故事的背景是一场宴席。注意耶稣“斜靠着”桌子。暗示一个正式的宴会，根据约翰福音12章的记载，耶稣是贵宾。故事发生在伯大尼村，耶稣在最后一周的每个晚上都住在那里，可能是在他的朋友拉撒路、马利亚和马大的家里。约翰告诉我们拉撒路是宴会上的客人，但马可说那是在一个名叫长大麻疯的西门家里。
Don’t anything more about him than name. But Simon probably wasn’t a leper at this point, as people were unlikely to have gone into his home. But the best guess is may been leper that Jesus healed, who was now follower of Messiah. In any case, Simon was giving feast in Jesus’ honour, and disciples were there and few others.
除了他的名字没有提到他的任何其他信息。但西门当时可能还不是麻风病人，因为人们不太可能进入他的家。但最好的猜测可能是耶稣治愈的麻风病人，他现在是弥赛亚的追随者。西门在那里为耶稣设宴，有门徒在那里，没有几个人。
The spotlight in story falls on three characters or groups of characters. And each of those characters shows us different ways that we can respond to Jesus. The first character is this anonymous woman.
故事的焦点集中在三个人物或一组人物身上。每一个角色都向我们展示了回应耶稣的不同方式。第一个角色是一个不知名的女人。
And she comes into the feast and in an extravagant act she breaks jar of perfume and anoints Jesus. Now Mark doesn’t tell us who she is – she’s an unnamed woman. But in John’s gospel, we’re told that it’s actually Mary, the sister of Lazarus whom Jesus had raised from the dead.
她来到宴席，奢侈地打碎香膏瓶，膏耶稣。马可没有告诉我们她是谁，她是一个不知名的女人。但在约翰福音中，我们被告知，实际上是马利亚，耶稣让他从死里复活的拉撒路的姐姐。
Mary was a disciple of Jesus. We sometimes use word “disciple” to describe the twelve closest followers, the apostles. But there was actually a much larger group of disciples who followed Jesus, a number of whom were women. Mary was one of those. In fact, at one point in Luke she is pictured sitting at Jesus’ feet, which was the position of a disciple.
马利亚是耶稣的门徒。我们有时用“门徒”这个词来形容十二个最亲密的追随者，使徒。但实际上有一个更大的门徒群体跟随耶稣，其中一些是女性。马利亚就是其中之一。事实上，在路加福音中，有一处描述她坐在耶稣脚前，这是一个门徒的位置。
But Mark here doesn’t tell us her name. It’s almost as though Mark wants the focus to be not on who she was, but how she acted.
但马可没告诉我们她的名字。马可似乎不希望把焦点放在她是谁，而是放在她是怎样做的。
She comes into the feast, goes up to where Jesus was reclining, and she breaks the alabaster jar of perfume in her hand. An alabaster jar was itself a very expensive item; wasn’t just a cheap perfume bottle. These alabaster jars were so expensive and valued that they were often family heirlooms that were passed down from one generation to another: from mother to daughter to granddaughter. And once it was broken it couldn’t be used again. So this act had tremendous cost both financially but also relationally, because she would not be able to hand it on to her daughter.
她进了筵席，走到耶稣坐席的地方，打碎了手里盛香膏的玉瓶。香膏瓶本身就是一件非常昂贵的物品;不只是一个廉价的香膏瓶。这些香膏瓶非常昂贵和珍贵，它们通常是一代一代传下来的传家宝:从母亲到女儿再到孙女。一旦它坏了就不能再用了。所以这个行为在经济上和关系上都付出了巨大的代价，因为她不能把它传给她的女儿。
But wasn’t only the jar itself that was expensive – the perfume inside was even more costly. Mark tells us it was “pure nard,” which was a perfume that was imported from Nepal or India. It was hugely expensive, so much so that down in v.5 find out that was worth 300 denarii, which NIV translates for us – “more than year’s wages.”
但昂贵的不仅仅是瓶子本身，里面的香膏更贵。马可告诉我们那是“纯哪哒”，是一种从尼泊尔或印度进口的香膏。这是非常昂贵的，以至于在第五节中，我们发现它价值300银币，NIV版本圣经为我们翻译为“比一年的工资还要多”。
Think about that – this act of worship cost $60, $80, $100,000! And then it was all over! The perfume was poured out on Jesus’ head and feet, and it’s gone. It all runs between the tiles on floor or evaporates into the air. Talk about extravagance! – she breaks a priceless family heirloom and pours out perfume that was worth more than what most would live on in a year – all as an expression of love.
想想看，主日崇拜的行为需要要花60美元、80美元、10万美元!然后一切都结束了!香膏倒在耶稣的头上和脚上，就不见了。它要么在地板上的瓷砖之间流动，要么蒸发到空气中。真是奢侈!她打碎了一件无价的传家宝，洒出的香膏价值超过了大多数人一年的生活费——这一切都是爱的表达。
In a moment we’re going to see that she gets deeply criticised for what she does, but then Jesus leaps to her defence. Here’s what Jesus says in vv.6-8:
一会儿我们会看到她因为自己的所作所为而受到深深的批评，但是耶稣跳出来为她辩护。以下是耶稣在第6-8节说的:
‘Leave her alone,’ said Jesus. ‘Why are you bothering her? She has done a beautiful thing to me. The poor you will always have with you, and you can help them any time you want. But you will not always have me. She did what she could. She poured perfume on my body beforehand to prepare for my burial.’ Mark 14:6-8
耶稣说：“由她吧！为什么难为她呢？她在我身上做的是一件美事。 因为常有穷人和你们在一起，要向他们行善，随时都可以，但是你们不常有我。 她所做的是尽她所能的；她是为了我的安葬，把香膏预先浇在我身上。 (马可福音14:6-8)
You notice that simple line at the beginning of verse 8 – “she did what she could”? Literally what the text says is, “what she had, she did.” In other words, whatever she had, that’s what she’s offered Jesus.
Now this is the second time in the last few chapters of Mark that Jesus has said those exact words.
你注意到第8节开头那句简单的话了吗——“她尽她所能”?字面意思是，“她倾其所有而做。”换句话说，无论她拥有什么，她都奉献给耶稣了。这是马可福音最后几章中，耶稣第二次说同样的话。
Earlier in Mark 12, on one of the days he was in the temple in Jerusalem, he notices a poor widow come into the temple and place two small copper coins into the offering. And it says at the end of Mark 12,
早些时候在马可福音12章，有一天耶稣在耶路撒冷的圣殿里，他注意到一个穷寡妇进了圣殿，把两个小铜钱放在供物里。马可福音12章末尾说，
Calling his disciples to him, Jesus said, ‘Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything – all she had to live on.’ Mark 12:43-44
耶稣叫门徒来，对他们说：“我实在告诉你们，这穷寡妇投入银库里的比众人所投的更多。 因为，众人都是拿有余的捐献，但这寡妇，虽然自己不足，却把她一生所有的全都投进去了。”(马可福音12:43-44)
It’s literally the same phrase about both of these women – “what she had, she did.” One scholar says,
对于这两个女人，这句话其实是一样的——“她倾其所有而做。”一位学者说，
The widow threw everything she had into the treasury. Now this woman pours out everything she has on Jesus. Both women stand in contrast to the men ... Both women serve as examples of total commitment that holds nothing back. David Garland
穷寡妇把她所有的一切都投进了银库。现在这个女人把她所拥有的一切都给了耶稣。两位妇女都与男人形成鲜明对比。这两位女性都是全然委身服事的榜样。—大卫·加兰
And that’s what this story is all about – a love for Jesus that holds nothing back. That’s the big idea:
这就是这个故事的全部内容——对耶稣的爱毫无保留。这是一个重要的思想:
Jesus’ extravagant love invites
extravagant love in return
耶稣奢侈的爱
邀請我們以全然獻上的愛回應
So Mary, who is actually anonymous in the way that Mark tells the story, is our first character. And she responds to Jesus with extravagant love.
The second group of characters are found in vv.4-5.
马利亚，在马可讲故事的时候是不知名的，她是我们的第一个角色。她以奢侈的爱回应耶稣。
第二组人物出现在第4-5节。
Some of those present were saying indignantly to one another, ‘Why this waste of perfume? It could have been sold for more than a year’s wages and the money given to the poor.’ And they rebuked her harshly. Mark 14:4-5
有几个人心中很不高兴，说：“何必这样浪费香膏呢？ 这香膏可以卖三百多个银币周济穷人。”他们就对那女人生气。 (马可福音14:4-5)
Again, these characters are also anonymous. But in his parallel account, Matthew tells us that its actually the disciples who are saying this. They’re the ones criticising Mary; they publicly rip into her and rebuke her for what they see as extravagant waste.
同样，这些人物也是匿名的。但在他的平行叙述中，马太告诉我们，说这话的其实是门徒。他们批评马利亚;他们公开抨击她，指责她在他们看来是铺张浪费。
Now John tells us that Judas led the critique because he was stealing from the money bag. But the other guys weren’t being greedy. They were probably thinking about how many meals that money could provide; how many hungry stomachs it could have filled. They are showing a deep and beautiful heart for others that according to Jesus elsewhere is the heart of the law – loving God and loving people.
约翰告诉我们，犹大带头批判，因为他常偷钱囊里的钱。但其他人并不贪心。他们可能在想这些钱能提供多少顿饭;它可以填满多少饥饿的肚子。他们向别人展示了一颗深刻而美丽的心，根据耶稣在其他地方的说法，这是律法的核心——爱神和爱人。
Now ordinarily that would be good; it’s great having a heart for the poor, and God’s Word consistently calls God’s people to exhibit that kind of heart. And it seems as though they wanted to make sure that the money was used wisely.
一般来说，这很好;有一颗怜悯穷人的心是很好的，神的话语也不断地呼召神的子民表现出这样的心。他们似乎想确保这笔钱被合理使用。
But the problem is that it causes them to be judgmental and critical of someone’s else’s response to Jesus. They’re looking at what Mary has done, and sitting in judgment of her, when it’s actually none of their business. This was Mary’s alabaster jar; it was her family heirloom; it was her most prized asset, to do with what she chose. And she chose to lavish it on Jesus in an act of incredible worship and love.
It’s actually none of their business. But they become overly critical and judgmental of someone else’s actions. And they end up treating their fellow-disciple, their sister in the faith, incredibly poorly.
但问题是，这导致他们对别人对耶稣的反应充满批判和批评。他们看着马利亚所做的一切，坐下来对她评头论足，而这实际上与他们无关。这是马利亚的香膏瓶;这是她的传家宝;这是她最宝贵的资产，被用做她选择的事情。她选择把钱慷慨用在耶稣身上，这是一种不可思议的崇拜和爱。这其实不关他们的事。但他们会对别人的行为过于挑剔和批判。他们最后对待门徒，他们的姐妹，非常糟糕。
So if Mary represents one response to Jesus, of extravagant love, they represent another response – what I want to call cynical aloofness. They are critical towards Mary – cynical about her actions. And the sense of the original text is that they were continuing to rebuke her; it was constant belittling. But why? It had nothing to do with them.
所以如果马利亚代表了对耶稣的一种反应，奢侈的爱，他们代表了另一种反应，我想称之为愤世嫉俗的冷漠。他们对马利亚很挑剔，对她的行为很愤世嫉俗。原文的意思是，他们继续指责她;这是不断的贬低。但是为什么呢?这和他们一点关系都没有。
Towards the end to his letter to the Romans, the apostle Paul addresses disagreements in the church. He’s talking about questions some early Christians were struggling with, like for Jewish Christians, how you should treat holy days from the Jewish calendar. Or issues that Gentile believers dealt with, like what to do with meat that had been sacrificed to pagan idols. How should they figure out this stuff?
使徒保罗在致罗马人书信的末尾，谈到了教会中的分歧。他说的是一些早期基督徒所纠结的问题，比如对犹太基督徒来说，你应该如何对待犹太日历上的圣日。或者是外邦信徒处理的问题，比如如何处理献祭给异教偶像的肉。他们怎么处理这些问题呢?
And in Romans 14 Paul essentially says – you figure out what you believe on that stuff, and then give your brothers and sisters freedom to figure out and live by what they believe. He writes,
在罗马书14章，保罗说，你要弄清楚你所相信的东西，然后给你的兄弟姐妹们自由去弄清楚他们所相信的，并以此生活。他写道,
You, then, why do you judge your brother or sister? Or why do you treat them with contempt? For we will all stand before God’s judgment seat. Romans 14:10
可是你，你为什么评断弟兄呢？你又为什么轻看弟兄呢？因我们都要站在上帝的审判台前。 (罗马书14:10)
In other words, at the end of the day, God will figure it out. God’s the One who sees the heart, not you and I. He will deal with your sister or your brother. We’ll all give an account to Him. So if it’s not a clear issue of biblical sin, leave them alone and trust them to God.
换句话说，在一天结束的时候，上帝会弄明白的。上帝是唯一能看到人心的人，而不是你和我。他会妥善处理你的弟兄姐妹。我们都要向他交代。所以，如果这不是一个明确的圣经罪的问题，不要管他们，把他们托付给上帝。
These disciples were not only being critical towards Mary, they were also being aloof towards Jesus.
See, Mary realised something major was happening, that these other disciples were oblivious to. And it caused them to miss the beautiful opportunity that Mary saw and seized. Listen again to Jesus’ words:
这些门徒不仅对马利亚持批评态度，他们对耶稣也很冷漠。马利亚意识到一些重大的事情正在发生，而其他门徒却没有注意到。这使他们错过了马利亚看到并抓住的这个美丽的机会。再听一遍耶稣的话:
‘She did what she could. She poured perfume on my body beforehand to prepare for my burial. Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.’ Mark 14:8-9
她所做的是尽她所能的；她是为了我的安葬，把香膏预先浇在我身上。 我实在告诉你们，普天之下，无论在什么地方传这福音，都要述说这女人所做的，来记念她。”(马可福音14:8-9)
It seems as though Mary understood that a key moment was upon them. She grasped what was about to happen to Jesus – that Jesus was about to go to the cross. Within days of this, Jesus will be hanging between heaven and earth, taking God’s wrath against sin on himself as our substitute.
马利亚似乎明白他们的关键时刻到了。她知道耶稣将要发生什么事——耶稣将要走向十字架。在这几天内，耶稣将被悬挂在天地之间，把神对罪的忿怒转嫁到祂自己身上，代替我们。
See, in Mark’s gospel Jesus had been telling his followers, especially the twelve, that he was going to be betrayed and beaten and executed, and three days later would rise again. And while the apostles seem to be oblivious to it all, Mary seems to have understood. The moment was fast approaching when Jesus would be killed and would rise again, just as he had been predicting.
在马可福音中，耶稣告诉他的门徒，特别是十二个门徒，他将被出卖，被打，被处死，三天后会复活。虽然使徒们似乎没有注意到这一切，但马利亚似乎明白了。正如耶稣所预言的，耶稣被杀并复活的时刻很快就要到了。
And Mary had realised that this was one of those moments when extravagance is called for. That Jesus calls for, or deserves, a radical response from his followers; a moment when we just go all-in.
马利亚意识到这是一个需要奢侈的时刻。耶稣呼吁，或者应该从他的追随者那里得到激进的回应;一个我们全力以赴的时刻。
And she seized this moment to make a costly sacrifice of extravagant love.
于是她抓住这个机会，为奢侈的爱做出了昂贵的牺牲。
So we have Mary making a response of extravagant love. And we have the guests, inc. the apostles, who make a response of cynical aloofness that misses the moment.
所以我们看到马利亚做出了奢侈的爱的回应。而我们有客人，使徒，他们做出了愤世嫉俗的冷漠的反应，错过了那个机会。
And then we have a third group of characters. And interestingly, they are introduced using this “sandwich technique” that I talked about last week, when Mark puts one story inside another.
然后我们有第三组人物。有趣的是，他们是用我上周讲过的“三明治技巧”介绍的，马可把一个故事放进另一个故事里。
Now the Passover and the Festival of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were scheming to arrest Jesus secretly and kill him. ‘But not during the festival,’ they said, ‘or the people may riot.’ Mark 14:1-2
过两天是逾越节，又是除酵节，祭司长和文士在想法子怎样设计捉拿耶稣，把他杀掉。 他们说：“不可在过节的日子，恐怕百姓生乱。”(马可福音14:1-2)
So the third group are the religious leaders, who have been opposed to Jesus from the very beginning. And they represent a third response to Jesus – outright rejection.
第三类人是宗教领袖，他们从一开始就反对耶稣。他们代表了对耶稣的第三种回应——彻底的拒绝。
Mark puts the entire scene together with consummate skill. It’s as though this passage is like film, a movie Mark making. He opens this scene by focusing on a room in Jerusalem in vv.1-2 where the villains, the religious leaders, have gathered to hatch their plot.
马可以精湛的技巧将整个场景组合在一起。这段话就像是马可拍的电影。他以耶路撒冷的一个房间作为开场。在1-2节的地方，那些邪恶的宗教领袖们聚集在一起策划他们的阴谋。
And then he cuts in v.3 to this feast, this banquet, in the sleepy village of Bethany down the road.
然后他切换到第3节，这是一场宴席，一场在路旁寂静的村庄伯大尼举行的宴会。
And then in v.10, he cuts back to the room in Jerusalem with the religious leaders, and the door opens and another figure walks into the room. Someone else joins the religious leaders in their plotting to murder Jesus. And he walks out of shadows and into the light in v.10:
然后在第10节，他切回到耶路撒冷有宗教领袖的房间，门开了，另一个人走了进来。其他人和宗教领袖一起密谋谋杀耶稣。在第10节，他走出暗处，进入明处:
Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over. Mark 14:10-11
十二使徒中有一个加略人犹大，去见祭司长，要把耶稣交给他们。 他们听见就很高兴，又应许给他银子；他就想怎样找机会把耶稣交给他们。(马可福音14:10-11)
How tragic is this moment? Judas was one of Jesus’ closest disciples; he was one of the Twelve, the hand-picked apostles. And yet here he is, choosing to side with those who reject the Messiah.
这一刻有多悲惨?犹大是耶稣最亲近的门徒之一;他是十二门徒之一，是耶稣亲自拣选的使徒。然而他却选择站在那些拒绝弥赛亚的人一边。
But here’s what’s fascinating in this story – you have three very different responses to Jesus – extravagant love, cynical aloofness and outright rejection.
但这个故事的迷人之处在于——你对耶稣有三种截然不同的反应——奢侈的爱，愤世嫉俗的冷漠和彻底的拒绝。
And all three responses come from Jesus’ disciples.
这三种回应都来自耶稣的门徒。
And I believe is Mark is calling us away from two of these responses to follow the third – to make Mary’s response our own.
我相信马可是在叫我们从其中两种回应转向第三种，把马利亚的回应变成我们自己的回应。
Jesus’ extravagant love invites
extravagant love in return
耶稣奢侈的爱
邀請我們以全然獻上的愛回應
As we leave this story, then, I’d like to make a comment/application about each of these three responses.
当我们结束这个故事时，我想对这三种回应中的每一种都做一个评论/应用。
1. Outright rejection. The big question that most people want to know when they read about Judas deciding to betray Jesus, is “why?” Isn’t that what you’d love to ask? If we could get Judas here, sitting on this stool, that’s the Q isn’t it – “why Judas? Why did you do it? Why betray Him?”
1. 彻底的拒绝。当大多数人读到犹大决定背叛耶稣的故事时，最想知道的一个大问题是“为什么?”这不是你想问的吗?如果我们能把犹大带到这里，坐在这张凳子上，这就是想问他的问题，不是吗，为什么是犹大?你为什么这么做?为什么要出卖他呢?”
Now Mark doesn’t answer that question for us. Were only given hints through the gospels. But Mark does give a hint in this story. Look at v.10 again.
马可并没有替我们回答这个问题。只是在福音书中有所提示。但是马可在这个故事中给出了一个暗示。再看第10节。
Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. Mark 14:10
然後十二使徒中有一个加略人犹大，去见祭司长，要把耶稣交给他们。 (马可福音14:10)
Don’t miss that first word – “Then.” See that word links what has just happened in the home of Simon the Leper, with what Judas is now going to do. There’s a logical connection between Mary’s actions and Jesus’ defence of her, and Judas’ decision to betray Jesus.
不要错过第一个词——“然后”。这个词把刚才在长大麻疯的西门家里发生的事，和犹大现在要做的事联系起来。马利亚的行为和耶稣对她的保护，以及犹大背叛耶稣的决定之间有逻辑上的联系。
See I think what’s happened in this story is that Jesus has failed to meet Judas’ expectations of Messiah.
我认为在这个故事里，耶稣没有达到犹大对弥赛亚的期望。
Application #1 – be careful of being disappointed by unfulfilled expectations of Jesus.
应用#1 -要小心不要因为对耶稣的期望没有实现而失望。
This is a sense taking us back two weeks to JD’s message about Jesus’ entry into Jerusalem. Jesus was the expected King – that’s what’s going on in the story. He is fulfilling OT prophecies as the long-awaited Messiah. But while he was the expected king, he was also completely unexpected. He didn’t live up to what most thought Messiah was going to do – lead them to victory; throw out the Romans; make them the most powerful nation in the world.
这种感觉将我们带回到两周前JD关于耶稣进入耶路撒冷的信息。耶稣是被期待的王，这就是故事的内容。他作为期待已久的弥赛亚实现了《旧约》的预言。虽然他是意料之中的王，但他也完全出乎意料。他没有达到大多数人认为弥赛亚要做的事——带领他们走向胜利;赶走罗马人;让他们成为世界上最强大的国家。
And the truth is that Jesus sometimes doesn’t meet our expectations either.
事实上，耶稣有时也不符合我们的期望。
He doesn’t answer all of our prayers the way we want.
他不会按我们想要的方式回应我们所有的祷告。
He may not intervene in our lives or others they way we hope.
他可能不会以我们所希望的方式干预我们的生活或他人。
He doesn’t do exactly what we want him to do.
他并没有完全按照我们的意愿行事。
And the question then becomes, will we still bow before him as our king?
那么问题来了，我们还会在他面前将他当王来崇拜吗?
See it seems Judas grows disillusioned with Jesus. He had expectations about what Jesus was going to do, and Jesus hasn’t done them. And that disappointment with Jesus seems to have grown and grown, until Judas rejects and betrays him.
看来犹大对耶稣的幻想破灭了。他对耶稣将要做的事有期待，但耶稣并没有做到。对耶稣的失望似乎越来越大，直到犹大拒绝并背叛了他。
What expectations do you have of Jesus? How have you been disappointed? And are you willing to welcome and accept Jesus as King, on His terms instead of yours?
你对耶稣有什么期望?你是如何失望的?你愿意以他的方式而不是你的方式欢迎并接受耶稣作王吗?
2. Cynical Aloofness. What do we learn from the other disciples; other guests?
2. 愤世嫉俗的冷漠。我们从其他门徒那里学到了什么?还有其他客人?
Application #2 – be discerning and wise, but don’t judge others with a cynical aloofness.
应用#2 -要明辨是非满有智慧，但不要用愤世嫉俗的冷漠来评判别人。
The disciples were right to have a heart for the poor; that’s a biblical emphasis. And if they felt called to sell their most prized asset – perhaps land or a home, as many of the early followers would do in the book of Acts – then that was completely their right to do so.
门徒们对穷人有一颗同情的心是对的;这是圣经的重点。如果他们觉得有必要卖掉他们最宝贵的资产——也许是土地或房子，就像使徒行传中许多早期信徒所做的那样——那么这完全是他们的权利。
But it wasn’t right to look at what a brother or sister had decided to do, and pass judgment on that, to the point of berating her for her worship of Jesus.
但看着一个弟兄姐妹决定要做什么，就对她作出评判，指责她崇拜耶稣，这是不对的。
We are commanded to be wise and discerning in Scripture. We are all to judge sin and warn one another. We are commanded to practice church discipline when necessary. But there lots of issues and decisions and responses to Jesus that are secondary issues, and we are not to sit in judgment on others with a critical or cynical spirit.
在圣经中我们被吩咐要明辨是非满有智慧。我们都要审判罪，彼此警告。我们被命令在必要时实行教会纪律。但是有很多问题、决定和对耶稣的回应都是次要的问题，我们不应该以批判或愤世嫉俗的态度来评判别人。
Remember the “He Gets Us” ads during the Super Bowl. A number of critiques and questions have been raised about the money spent, and the strategy behind it, and so on. And some of those questions and concerns may be very helpful. But I loved one article that I read, that interacted with some of those issues, but hen finished this way:
还记得超级碗期间的“祂理解我们”广告吗?许多批评和问题都是关于花费的钱，以及背后的策略，等等。其中一些问题和担忧可能会很有帮助。但我喜欢我读过的一篇文章，它与这些问题有关，但她是这样结束的:
Wherever we land on those questions, we should judge the campaign fairly and graciously. However flawed some may regard their approach, the campaign is composed of orthodox evangelical believers who are attempting to point people to Jesus.
无论我们在这些问题上落在哪里，我们都应该公正大方地评判这次活动。尽管有些人可能认为他们的方法有缺陷，但这场活动是由正统福音派信徒组成的，他们试图将人们引向耶稣。
I so appreciated reading that article. It was an attempt to be both discerning and gracious; to be wise and ask good, helpful questions, but also kind and encouraging towards brothers and sisters. May we find that balance in our lives an relationships with one another.
我非常感谢阅读那篇文章。这是一种既挑剔又优雅的尝试;要有智慧，问有益的问题，但也要善待和鼓励弟兄姐妹。愿我们在彼此的关系中找到生活的平衡。
3. Extravagant love. Let’s end with Mary’s response to Jesus.
3.奢侈的爱。让我们以马利亚对耶稣的回应结束。
Application #3 – be willing to give it all if Jesus calls you to
应用#3 -如果耶稣呼召你，你要愿意付出一切
Notice that I’m being very careful in applying this story. This is not a demand to given up all you have. This was an extraordinary moment in Mary’s life. She didn’t have 100 alabaster jars in her home – she would have had one. This is a once in a lifetime moment of extravagant worship to Jesus.
请注意，我在应用这个故事时非常谨慎。这并不是要求你放弃你所拥有的一切。这是马利亚一生中极不寻常的时刻。她家里没有100个香膏瓶——她有一个。这是一生只有一次的对耶稣奢侈崇拜的时刻。
So the application is not, “what extravagant thing are you going to do today?” Jesus doesn’t necessarily want all of us to go out and sell our houses this week. But if he does ask us to do that, are we willing? That’s the key question of this passage – if Jesus calls us to, are we willing to give up everything for him?
所以我们的应用不是，“你今天要做什么奢侈的事情?”耶稣并不一定要我们所有人这周都出去卖房子。但如果他真的要求我们这么做，我们愿意吗?这是这段经文的关键问题——如果耶稣呼召我们，我们愿意为他放弃一切吗?
And my prayer is that like Mary, we would look at His extravagant love, and be willing to be extravagant in return.
我的祷告是，我们要像马利亚一样，看见他那奢侈的爱，也愿意用奢侈的爱来回报。
Jesus’ extravagant love invites
extravagant love in return
耶稣奢侈的爱
邀請我們以全然獻上的愛回應
