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【信仰101】神三次稱他"朋友", 他到死沒敢答應一聲 | 跟神越來越熟, 禱告越來越像走過場, 這正常嗎？| 聖經裡最大膽的一場談判 — Transcript

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0:00The Bible calls one man God's friend three times,
0:04yet this man himself never dared to say it.
0:06His name is Abraham.
0:08If you search through Genesis,
0:10you'll see he refers to himself to God as "forever"—just two words: servant.
0:13The original word is stronger
0:15: slave. You might think
0:17this is just older generations being polite.
0:19But look at Jesus here. In
0:21the Gospel of John,
0:22Jesus, in front of his disciples, declared definitively, "
0:25I will no longer call you servants;
0:27I will call you friends ."
0:28Yet, these very people whom He named in
0:31person, when writing
0:32letters, still begin their self-identification
0:33with those two words: slave.
0:35I'm telling you,
0:37there's a rule here that runs throughout the entire Bible.
0:40Those who grasp it can connect with God. The letter, so close yet so
0:43untouchable,
0:44grows more familiar with God throughout life
0:47, yet becomes increasingly insensitive.
0:48Today, let's return to that dining table four thousand years ago
0:51and examine this rule frame by frame.
0:54This dining table is in Genesis
0:5718:18, just over a hundred words,
1:00about Abraham inviting three passersby to a meal.
1:03If you've read it, you probably haven't stopped to listen to
1:05the hospitality,
1:06the old man's warmth, the hospitality.
1:07Turn the page. This time, let's slow down
1:10because at least three things
1:12in those hundred words
1:13cannot be explained by hospitality alone.
1:16First, a ninety-nine-year-old man
1:19chased after three strangers in the middle of the day.
1:23Second, what he said was... He took a few biscuits
1:26, but his family had
1:28enough flour to feed a small troop.
1:30The third thing was a table full of delicious dishes.
1:33The host himself hadn't sat down; it was
1:35his own home, his own food.
1:37He stood watching the guests eat.
1:39You call that hospitality?
1:41Hospitality doesn't last long. This kind of
1:43hospitality is like giving you a couple more bites of food.
1:45Behind these three things lies something else—
1:48a complete set of rules.
1:50Every action is calculated.
1:53What do these rules govern?
1:54They govern where a person should stand, what they should say,
1:57and how humble they should be
1:59in front of someone greater than themselves
2:01. And you're familiar with these rules;
2:04your mother knows
2:05them, and so do you. You just didn't know you should
2:08... Tell me your mom is having guests over.
2:10What did she say on the phone?
2:12"Don't buy anything,
2:13just have a simple meal at home. "
2:16She said "simple meal" with such sincerity.
2:18After
2:19hanging up, she immediately started writing the menu
2:21, sending your dad to the market early in the morning. When
2:24eight dishes were laid out at mealtime,
2:26she added, "We don't have much food at home,
2:28so please make do. "
2:29You've watched this since you were little
2:31and never thought your mom was hypocritical.
2:33Why? Because you understand that
2:35in our customs,
2:36when
2:38you're truly sincere, you
2:39have to be generous. Saying
2:41"simple meal" isn't lying;
2:42it's a sign of respect. Leave
2:45the formality for later.
2:47There's a second rule:
2:48when you're a guest, the host says, "Don't be shy."
2:52Do you really think of
2:54this place as your own home?
2:55You wouldn't dare step on the coffee table,
2:57pull open the fridge, or rummage through drinks.
2:58You know perfectly well
3:00that only the host can say this,
3:02and even if they do, it doesn't mean they've given you permission.
3:04It's just politeness
3:06, not your right.
3:07The interesting thing is this:
3:09the same words
3:10sound warm and welcoming from the host, but utterly
3:12disrespectful from a guest.
3:15The crux of this rule is this:
3:17some things can only be said by the person in a higher position.
3:21And the third rule
3:22is just one word:
3:23if you've done someone a great favor
3:24and they thank you profusely,
3:26just say "it's what I should do
3:28" to acknowledge your contribution.
3:31To make the other person feel comfortable accepting,
3:33every time I say "it's okay," I
3:35'm actually hoping they'll go on to be polite again.
3:37That's just how honest I am.
3:39Nobody taught me this stuff;
3:41there's no class on polite language in school.
3:43But you've never used it once in your life.
3:46Only the host can say
3:49what's polite; you
3:49can't take politeness literally.
3:50Who's standing and who's sitting
3:52is all ingrained in your bones.
3:54Okay, now, with this set of rules in mind
3:56, let's go into the tent.
3:58Four thousand years ago,
3:59that old man from the Middle East
4:00used your mother's language
4:02verbatim on God
4:04, and he used it much more ruthlessly than your mother.
4:06Genesis 18, Chapter 1, the camera opens like this...
4:10The Lord appeared to Abraham at the oak of Mamre.
4:15It was the height of summer then—
4:16what does "the height of summer" mean?
4:18Mid-Eastern noon
4:19, the ground scalding hot.
4:20Nomads
4:21wouldn't move at this hour;
4:23livestock would lie in the shade,
4:25people would nap in their tents,
4:26and not even a dog
4:28would be seen on the road. No one would visit at this time.
4:31Abraham was sitting at the tent entrance, enjoying the cool air.
4:34He looked up
4:35and saw three people standing opposite him.
4:37Here's a detail you shouldn't miss
4:39: the very first sentence reveals the truth.
4:41The Lord appeared to Abraham,
4:44but it says
4:46that he saw three people.
4:48God knows who came. The
4:49reader also knows
4:50the old man at the tent entrance. Not necessarily knowing the Bible
4:54is like having the answer shoved into your head first,
4:56then showing you how to react.
4:58So
5:00you have to weigh the significance of each of his actions according to
5:01whether he considers them
5:03just three passersby.
5:05The scripture uses
5:07the word "run," but that's not right.
5:09Think about it, he's ninety-nine years old.
5:11In the previous chapter, Genesis 17,
5:14God had just made a covenant with him,
5:16changed his name,
5:17and he had just been circumcised.
5:18By age and physique,
5:20he should be someone who should be lying in the shade.
5:22Not to mention his status;
5:24he's a powerful clan leader in the area,
5:25a person of great influence and influence.
5:27In
5:28that world,
5:30respectable elders don't run; they
5:32run with their robes billowing, exposing their legs.
5:36For a clan chief, kicking
5:38up dust is equivalent to public humiliation.
5:40People of importance
5:41must walk slowly
5:44to match their stature.
5:46This rule still has a loose end today.
5:48Think about it:
5:49would your unit's top leader jog down the corridor?
5:52No, if he did,
5:54everyone in the building's first reaction would be that something terrible has happened.
5:57But Abraham ran
5:59at midday.
6:00The first person
6:01to leap out of the tent entrance,
6:03robes fluttering, was three passersby—
6:06no halos , no wings
6:08, just three travel
6:09-worn men.
6:10The person standing under the sun
6:12just ran away.
6:13Of the three strange things mentioned at the beginning,
6:15this was the first.
6:16The second was yet to come,
6:17because in the middle, an action
6:19even more significant than running came in:
6:21he lay prone on the ground
6:22,
6:23completely face down,
6:25his face pressed against
6:27the scorching earth.
6:28I specifically went to look up the Hebrew
6:30original. After finishing,
6:31I sat at the table for a long time,
6:33practicing the Hebrew pronunciation of this word
6:35several times, but
6:36it always sounded like a sneeze.
6:37I wo n't
6:38pronounce it in front of everyone;
6:40let's just look at its meaning.
6:41Go look up this word.
6:43Throughout the Old Testament, it's the word for worship. In
6:46Genesis 22, Abraham took Isaac
6:48up Mount Moriah
6:50and said to his servants, "I will go there with the boy to worship."
6:53That word is "worship."
6:55In Psalm 95,
6:57"Come, let us bow down and worship!
6:59Kneel before the Lord our Maker!
7:01" It's still the same word. Later, when the Israelites entered the temple
7:04and bowed down before the kings, they
7:06used this word.
7:08It appears more than 170 times in the Old Testament.
7:11You could say that a large part
7:12of the Old Testament's concept of worship
7:13is rooted in this verb.
7:16That is to say,
7:17at noon,
7:18an old man
7:19performing an act of worship
7:21before three strangers whose names he hadn't even mentioned was an act of worship
7:24. This word,
7:24at its core, is a physical action:
7:27prostrating oneself, face to the ground,
7:29pressing as low as possible.
7:30(The last sentence appears to be a separate, unrelated statement
7:32: "To speak of justice, to worship heaven.") Does singing hymns
7:33and raising hands in praise count as
7:35worship? Psalm 150 , it's written in
7:37black and white.
7:38Drumming, dancing, and blowing trumpets all count.
7:41The upward half is real
7:43and unadulterated.
7:45But the original meaning of the word "prostrate" reminds you that
7:48there's another half buried
7:49in the foundation of this—
7:51the downward half.
7:52Songs rise, but the root of
7:53words prostrate.
7:56Worship in the Bible has both directions.
7:58Look at the people in the Old Testament;
8:00these two halves were originally one.
8:02David could dance before the Ark of the Covenant
8:04without regard for decorum,
8:05and he could also prostrate himself in the direction of the Temple.
8:07On the day Solomon offered the Temple, he knelt down
8:11and then raised his hands to heaven,
8:13going down first and then back up.
8:15We've left the upward half;
8:18what about the downward half?
8:19Think about it yourself.
8:21Last time, in your worship, what was that downward action? When
8:25you don't actually have to lie down on the ground,
8:27I mean the direction
8:28in which you lower yourself.
8:31I'll leave that question here for now;
8:32we'll come back to it
8:34before we finish today.
8:35Oh, and by
8:36the way,
8:37this passage has a mystery that's been shrouded in mystery for ages.
8:40There were clearly three people,
8:41but Abraham called out in singular, "My Lord."
8:45What's the deal with the "three" and "one"?
8:47The church has been reading it for two thousand years,
8:49and the two main interpretations
8:50still differ today.
8:52Some see the Trinity
8:53in this "three and one,"
8:55while others say
8:56it's Jehovah accompanied by two angels,
8:59because at the beginning of the next chapter, when they entered Sodom,
9:01there were indeed only two angels.
9:03Both sides have their reasons,
9:04and I won't judge.
9:05Let's just focus on what
9:07he did today. Let
9:08's get back to the action and then listen to Abraham's words. In
9:11Genesis 18:3-5, Abraham
9:14spoke to these three men.
9:15Count the self-references in them: "
9:17My lord, if I have found favor in your eyes,
9:20please do not depart from me
9:21." The servant went forward
9:23, setting aside the first self-reference.
9:25The servant also mentioned the first half of the phrase,
9:27"If I have found favor in your eyes."
9:29In plain terms, it meant, "If you are so kind as to
9:33ask me to stay, I won't even
9:35say it directly; I'll lay a foundation first:
9:36'If you are willing,'"
9:38and then Abraham said, "Let me get some water so
9:41you can wash your feet
9:42and rest under the tree."
9:43At that time, people wore sandals and walked on dirt roads
9:46; offering water to guests
9:47to wash their feet was standard
9:49etiquette. "Let me ask for permission," he said, in a consultative tone.
9:52It
9:53wasn't like greeting guests; it
9:55was more like a subordinate reporting to a superior.
9:57"And I'll get some bread so
9:58you can have more energy,
10:00" and so on. Since you've come to my service,
10:02it's only right that you do this
10:03. And then another servant adds,
10:05"It's only right that you do
10:07this. You've come to
10:08serve me; it's my duty.
10:10You owe me nothing."
10:11Four sentences, two servants, one saying "Please allow me," and the
10:15other "Take this small piece of bread
10:18." Every word is spoken with restraint.
10:20Listen carefully;
10:21there's not a single word feigning pity
10:23, not a single word acting. Humility
10:25is a firm sense of place. "
10:28You are the guest, I am the servant;
10:30I understand the rules here."
10:32This grammar is familiar to you, isn't it?
10:33Like your mother's "Just a casual meal,"
10:36it's the same direction ,
10:38downplaying the importance
10:39of the meal.
10:40Following this grammar,
10:41you can already deduce
10:43what will happen next.
10:44The more modest the words,
10:46the bigger the actions.
10:47Your mother said "casual meal," but she brought out eight dishes—
10:50she meant "a small piece." He said "a little bread,"
10:52but
10:53what
10:55he
10:57did after turning around and going into the tent completely contradicted those three words.
11:01How contradictory?
11:02Follow him into the tent and read Genesis 18:6.
11:06Abraham
11:06rushed into the tent
11:07and said to Sarah, "Quickly, take three sia, mix them together, and make bread." Note
11:12the two words: "quickly,
11:14quickly."
11:14A 99-year-old man,
11:16having finished his run and lying down,
11:18is now rushing into the back tent
11:19urging his wife to
11:20hurry up ! The old patriarch himself is going into the kitchen to urge them to eat!
11:23This scene is already unusual
11:26, but the real substance lies in the measure word:
11:28three sia. Guess how much flour?
11:31I specifically looked up ancient units of measurement.
11:33One sia is roughly seven liters.
11:35Three sia
11:37is about twenty-two liters. Twenty-two liters—
11:39what does that mean?
11:40I compared it to my five-liter bucket at home
11:43. The bucket was overflowing. If
11:45you replaced it with flour weighing over ten kilograms,
11:48your largest mixing bowl wouldn't be able to hold it all. You'd have to use
11:50several bowls to knead and bake it into pancakes
11:52. The amount would be enough
11:54to fill two tables,
11:56let alone three guests. Even
11:57thirty people eating freely couldn't finish it.
12:00And there were only three guests.
12:02What was he saying? "
12:04A little pancake." Now you understand.
12:06"A little pancake" and "just a casual meal" are
12:10two versions of the same thing from different eras.
12:12He kept his words to himself,
12:14but his actions were extravagant.
12:16The difference in price
12:18was what he really wanted to tell his guests.
12:21Following this quantifier,
12:22I also unearthed a hidden gem:
12:24the "three-centa."
12:25I had just finished looking up the conversion and was about to move on,
12:27but then I had an extra hand
12:29and searched for this term in Bible software.
12:31I found it in Matthew 13 of the New Testament. In the parable
12:34of the Kingdom of Heaven, Jesus spoke
12:36of a woman who hid leaven in a handful of flour
12:40until it had risen completely. The KJV
12:42translates it as "three handfuls,"
12:43but if you look at the original Greek text, the quantifier is "three siejas,"
12:47the exact same amount of flour Sarah kneaded that day.
12:50Jesus casually told a parable about the Kingdom of Heaven, and
12:53the amount of flour he chose
12:54happened to be the same as the amount of flour used in the Bible for the feast hosted for God.
12:57Whether this was intentional or not, I dare not say for sure,
13:00but you can at least remember it this way:
13:02throughout the entire Bible,
13:03broadly speaking, the
13:06amount of flour used for kneading is this. The amount used for the Kingdom of Heaven and the amount used for hosting guests
13:08use the same measurement.
13:09This kind of detail is a foreshadowing in the Bible;
13:12you might not encounter it even after reading for twenty years.
13:14Encountering it once is enough to savor for half a month. Imagine
13:16what kind of spectacle
13:18Sarah had at that moment—
13:19twenty-two liters of flour divided into several bowls for kneading.
13:22Inside the tent at noon, flour swirls up like snow.
13:25This is what
13:26your kitchen looks like on the day you have guests for the New Year.
13:28Good cakes are served.
13:29Then, in verse seven
13:30, another verb jumps out:
13:32Abraham ran to the herd again and
13:34led away a tender, fine calf. He ran again—
13:38this was the second time he'd run that day
13:39, and this time it was hard work:
13:41carrying and leading the calf.
13:43Here, I have to give you a mention:
13:44Genesis 14, Records of
13:46Abraham's Deeds —Abraham's family could pull out...
13:49There were 318 able-bodied men in
13:50the army. These 318 men weren't just for show; just
13:52a few chapters ago,
13:54he led this force in a night raid , routing
13:56the four-king coalition that had kidnapped his nephew.
13:58There were
13:59over 300
14:01capable fighters, plus servants
14:02and families,
14:03making a camp of several hundred people.
14:06In other words, when it came to tasks
14:07like carrying cattle,
14:08he coughed, and
14:09immediately twenty men rushed to do it.
14:11Abraham hadn't given any orders; they'd
14:12gone on their own
14:14. The maid didn't hand it over
14:16;
14:16Sarah personally cooked with the mistress.
14:19In that world, that was the highest level of hospitality.
14:22And the cream and milk?
14:23Verse 8 says Abraham took it again,
14:26and he served it himself.
14:28You see, the cost structure of this meal isn't
14:31mentioned. It's not worth
14:33a penny, just a few pieces of bread—it
14:36's all talk. But the actions are all real money.
14:39Two trips at noon
14:40to slaughter a young calf,
14:41the wife personally cooking twenty-two liters of flour—
14:44this is the old-fashioned way to judge sincerity.
14:46It hasn't changed in four thousand years
14:48. Everyone can say polite words
14:50; look how much effort they're willing to put into those polite words.
14:53The quieter the words,
14:54the bigger the actions
14:56—that's sincerity
14:57. Conversely, if the words are loud but the actions are
14:59quiet,
15:01that's just for show.
15:02The food is ready, served.
15:04The last scene of this meal in Verse 8
15:06is also the strangest part of the whole passage:
15:09the host is standing under
15:10a tree while
15:11the guests eat
15:12, the host stands,
15:14and you put this... The image flashed through my mind:
15:16this was his home,
15:17his tree, his calf,
15:19his wife, and the noodles she
15:21made. According to our customs,
15:22the host should sit in the main seat,
15:24raise a glass, and offer a few words of encouragement.
15:26But he didn't sit;
15:27he stood in the shade of the tree
15:28like a waiter,
15:30watching the three guests finish their meal.
15:32Standing while serving
15:33is significant in the Bible.
15:35The Book of Kings describes servants before the king as standing; standing
15:40is the standard posture for servants before the throne.
15:43A great family… Standing
15:44under his own tree, he displayed the manner of a court official.
15:48No one told Abraham to
15:50stand; the three guests didn't say a word.
15:52He himself placed himself in that position.
15:55Zoom out a bit and look;
15:57this standing posture defines the entire passage's composition.
16:00Sitting is God,
16:02standing is man.
16:03Who is master, who is servant?
16:05A single line says it all: "
16:06There is no place to stand." "
16:08Since you have come to your servant, this is
16:10how it is."
16:12Now, let's reconsider
16:13this statement. The true nature
16:15of his actions
16:17became clear.
16:18He wasn't just being polite;
16:21he meticulously recorded the entire
16:24act of serving God in his own sense of duty, without adding a single entry to his "debt of gratitude." Debts of gratitude are things the other party is obligated to repay,
16:26but this was a matter of duty
16:28, not obligation. After serving God, he didn't feel that God owed him anything.
16:31If you have someone like this in your life,
16:32you'll know that after helping someone, you genuinely feel there's nothing
16:35to it, and you can easily forget about it. Being
16:36with someone like that is incredibly easy
16:38because he doesn't hold any debts in his heart.
16:40Abraham had this same effortless approach to God.
16:43After reading about these three strange things—
16:45running 22 liters of noodles, standing together, and
16:48pointing in the same direction—
16:50you might wonder if God appreciates such
16:53humility.
16:54He
16:56does, and God's response is astonishing.
17:00The Bible refers to
17:03Abraham as God's friend three times:
17:07Isaiah 41,
17:09God himself said, "My friend Abraham"
17:12; 2 Chronicles 20, Jehoshaphat.
17:14Wang prayed to God, saying, "Your friend Abraham,
17:18in James chapter 2 of the New Testament,
17:21is sealed as God's friend
17:23three times: once
17:24God himself said it,
17:25once a person said it to God,
17:27and once it was written in the New Testament.
17:28Go find him a fourth time. Look for Abraham
17:31himself saying, 'I am God's friend.' You
17:33can't find it even once
17:35in Genesis.
17:37His self-reference to God is always that word,
17:39'servant.
17:41' In the original Hebrew, this word literally means slave or laborer
17:44, not a service worker—a very
17:46light and meaningless term. God elevates the title, while
17:50Abraham lowers the self- reference
17:52. Both sides are wrong,
17:54and neither has corrected
17:55it. Surely someone will want to argue about this."
17:56This is just politeness,
17:58the same principle as "my humble abode," a form of
18:00humility used in the ancient Near East.
18:02Let me tell you,
18:02this is a good argument;
18:04let's take it to the extreme.
18:05The repeated use of "servant" in Genesis 18 is indeed acceptable; it
18:08was simply polite grammar at the time
18:10, and I don't think that's muddying things up.
18:11But the closing phrase at the beginning
18:13cannot be explained by mere politeness.
18:16Why? Because Greek and Roman letter formats
18:18didn't require self-deprecation. The standard was simply
18:21a line: "So-and-so
18:22sends greetings to so-and -so,"
18:25just that one line .
18:26No one needed to belittle themselves.
18:28Paul wrote "servant of Jesus Christ,"
18:30and Paul added that "servant"
18:31voluntarily, freeing up space himself.
18:35The culture didn't have
18:36strict formatting requirements. There was no requirement
18:37for him to write anything
18:39formal; it was a cultural practice. The
18:41signature was his own choice.
18:43I've given this
18:43rule a name: "One-Way Street.
18:47" Intimate nicknames are only issued from top to bottom; going up
18:50from bottom to top is going against traffic.
18:53You walk this road every day. Your boss
18:55can call you "Little Zhang," but
18:57would you dare call him "Old Wang"?
18:59Your grandfather called you by your childhood nickname your whole life; would
19:02you dare give your grandfather a nickname?
19:05Nobody taught you this rule, yet you
19:06've never gone against it even once
19:08in your life.
19:10Now, holding up this "One-Way Street" sign,
19:13let's go back to those signatures,
19:15one by one.
19:17This time, can you see the details that make your hair stand on end?
19:21John 15:
19:22Jesus himself spoke to his disciples...
19:24"I have called you my friends"—those who said
19:27this to your faces—later wrote letters.
19:29Guess how they signed off?
19:30First, look at the two Roman letters. The
19:33one written by Paul is half of the letters in the New Testament.
19:35His first sentence is "A servant of Jesus Christ," Paul.
19:39Then look at the later letter written by Peter,
19:41the one who denied the Lord three times
19:43and was later asked three times by the Lord on the beach, "Do you love me?
19:46"
19:47His first sentence
19:48is "A servant and apostle of Jesus Christ," Simon Peter. In
19:52the original text, the word is still "slave."
19:54The person who was promoted to friend to your face
19:56still writes "slave."
19:58But that's not the cruelest part.
19:59The cruelest part is that the remaining two letters
20:01were written by two brothers
20:03, Matthew 13.
20:05The villagers of Nazareth mentioned Jesus
20:07and casually recounted the names of His family members.
20:09Weren't His brothers James, Joseph, Simon, and Judas?
20:13James and Judas
20:14were Jesus' brothers, people
20:16who grew up under the same roof as Jesus.
20:18The word "brother"
20:19has other readings in church tradition.
20:21Today, we'll read
20:24the first sentence of
20:25the Gospel of Matthew literally:
20:27"James, servant of God and the Lord Jesus Christ." The first sentence of the Book
20:30of Judas: "James, servant of Jesus Christ,
20:32brother of James." Think about
20:34the signature "Judas."
20:36The Book of Judas only has twenty chapters. This little
20:40letter, just five verses and a single page,
20:41is all it is. He introduces himself,
20:43but he does n't actually hold the most powerful calling card in the world
20:46—Jesus' brother.
20:47Instead,
20:48he takes a roundabout approach
20:49, saying he's Jacob's brother . He'd rather claim
20:51kinship with his elder brother than
20:52with Jesus's own brother.
20:54He doesn't sign his name as "brother," but as "slave."
20:57Those closest by blood dare not
21:01play
21:01this card well. Now, let's take out that account
21:04we just noted down and calculate our own
21:05Abraham formula. To put it simply, and to
21:08put it
21:10more broadly,
21:10look at these two images
21:11and you'll understand. To answer
21:13the first scenario, let me start with myself.
21:15My bedtime prayers for years
21:17are a template I can recite directly to you:
21:19"Lord, thank you for protecting me today.
21:22I ask you to bless me for
21:23my service tomorrow.
21:25In the name of Jesus Christ, Amen." The entire sequence takes less than thirty seconds
21:26, faster
21:27than telling a delivery guy to leave it at the door.
21:29It's so fluent I can practically recite it myself; I do
21:32n't even need to be online.
21:33If you have the same template,
21:34we're both caught in the same boat. If
21:36not, just consider it an admission of guilt.
21:38The second scenario
21:40involves replying to a WeChat message from my boss.
21:41You typed and deleted in the input box,
21:43typed again and again,
21:46deliberated for ten minutes before daring to press send, wondering
21:47whether to add a "OK" or an emoji after receiving the message.
21:50The two images were put together,
21:51and the result was
21:52ready. A WeChat message
21:54to your boss was carefully crafted
21:55, a day's summary to God was like an automatic reply.
21:58But listen to
21:59what we say!
22:01All grand words
22:02: "
22:02Lord, I give everything to You;
22:04for You, I am willing to give everything." Abraham
22:07was a man of small
22:09words but great deeds
22:10. We're the opposite—we
22:12talk big. Doing things
22:13in the smallest way
22:15, posting everything on social media,
22:17and what you post on social media will only stay on social media.
22:20It's not that we don't love God,
22:21it's that we're too familiar with God.
22:23Don't rush to feel bad;
22:25understanding the meaning of "familiar"
22:27is more useful than feeling bad.
22:28Think about it: who are you
22:29most agitated with when you talk to them? Most
22:31likely your parents.
22:32Who are you most impatient with?
22:34Most likely your spouse, children, or delivery person.
22:37You're polite to them all, but
22:38when you answer your mom's phone, you
22:40get annoyed after three sentences.
22:41Why?
22:42Because of the word "familiar
22:44." Familiarity instinctively leads to omissions;
22:47the closer the relationship, the more you save.
22:49You save on formalities , word choice, and preamble,
22:52ultimately reducing everything to just the needs themselves.
22:54This isn't about anyone being bad;
22:55it's just the factory algorithm for interpersonal relationships that
22:58everyone has pre-installed. The trouble
23:00lies with
23:01us. We apply this algorithm directly to God.
23:04In the first year of faith, before prayer, we'd sit up
23:07straight and focus on our prayers
23:08. By the tenth year, we don't even need to kneel
23:11; we just lie down and finish our prayers for the day.
23:13We 've become familiar with God!
23:14But intimacy and casualness are two different things.
23:17This algorithm welds them together.
23:20We want the intimacy of Abraham
23:22, but we also want to avoid his sense of propriety
23:24. We want to get close to friends on a one-way street
23:26,
23:28but we refuse to walk the servant's path.
23:29There's no such way on a one-way street
23:32, and your past teachings
23:33might even have contributed to this.
23:35The popular saying these days is that God is your father,
23:38and prayer is just chatting.
23:40This statement itself isn't wrong,
23:41but no one adds the second half to
23:43the saying: Abraham and... Even God, so familiar
23:45with the language, didn't dare omit the word "servant" from his lips.
23:48Incidentally,
23:50here's a funny example: Abraham's repeated use of "servant"
23:52– allow me to say it's the same grammar
23:54as our ancestors' "my humble
23:56abode and my son "
23:57– though separated by thousands of kilometers and millennia, two civilizations
24:00have each invented the same way of speaking.
24:03The more formal the occasion, the more they downplay themselves. Next time you
24:06hear someone
24:07at a banquet say, "A cup of wine is not enough to show respect,
24:10" just think of the one under the oak tree at Mamre
24:12. All of humanity understands this principle
24:14, but we omit it when speaking to God.
24:16Has anyone not omitted it?
24:19Yes, it's Abraham himself
24:21, and the timing of his action
24:23is the most noteworthy.
24:25Turn back to Genesis chapter 17
24:27and look at that meal. In the previous
24:29chapter, God gave him everything He could,
24:32made a covenant with him,
24:33renamed him Abram,
24:35elevated him to the rank of Abraham, the father of many nations
24:37, and promised in black and white that
24:39Sarah would give him a son
24:40at this time next year.
24:42A ninety-nine-year-old man's lifelong longing was
24:45fulfilled within a single chapter.
24:47This kind of free gift
24:49has a special term in the Bible: grace.
24:51According to the birth order, having received such great grace,
24:55what should one do next?
24:56Logically, one should become arrogant.
24:58The more grace one receives, the more
24:59entitled one feels.
25:01The first time you are promoted,
25:02you are moved to tears;
25:04the fifth time, you feel it is rightfully yours.
25:06This is human nature;
25:07no one should pretend.
25:08But turning from chapter seventeen to chapter eighteen,
25:11the man who just received the greatest promise in history...
25:13In the middle of the day, he ran to fetch water for three passersby to wash their feet.
25:17The better God treated him, the
25:18more he bowed down.
25:19This person wasn't ignorant of intimacy; God's
25:22promises were practically whispered in his ears.
25:24Wasn't that close enough?
25:25He simply refused to let grace become a habit.
25:28Once grace becomes a habit
25:29, it's like a monthly
25:30wage—you get paid so often
25:31you forget to give thanks. If you
25:32receive less in a certain month, you'll complain.
25:34Abraham
25:36received everything he was given, with the same respect as the first time.
25:38How difficult that is
25:40! Try it yourself and you'll know.
25:42Breathing, waking up,
25:43children arriving home safely—
25:44which of these things still feels like the first time? You're probably
25:47numb by now.
25:49Habit is a thief;
25:50it turns even free gifts into...
25:52On this one-way street, which
25:55was originally reserved for Abraham, a second person also secretly rewrote the story. He
25:58received even better treatment than Abraham.
26:00Abraham never fell
26:01like that in his entire
26:03life. Every time I read about it, my heart tightens.
26:05Moses in Exodus 33:11
26:09receives a unique treatment in the entire book:
26:12the Lord speaks to Moses face-to-face
26:15, as if they were talking to a friend.
26:17And you hear that word again
26:18—friend—but this time it's even closer,
26:21face-to-face.
26:22Abraham at least had a
26:23reception, while Moses had a regular, approachable
26:26conversation, the kind where he could speak at the Tabernacle.
26:29According to the rules of the one-way street,
26:30what he called himself
26:31... I don't need to say.
26:32You've already answered
26:34the official assessment given to him in the Servant Bible,
26:36Numbers 12:3:
26:38"Moses was the most humble man, more so
26:41than any man on earth . He was
26:43the most humble man on earth.
26:44" What's the background to this assessment?
26:46His own sister Miriam and
26:47his brother Aaron attacked him from behind,
26:50yet he remained silent.
26:51In the end, God himself came down to speak for him.
26:54A man who didn't defend himself even when betrayed by his own family—
26:57his humility reached this level.
26:58The rules also aligned
27:00with the lowest of the low, and
27:01God was closest to
27:02him, face to face.
27:04He received this special treatment
27:06, but the Bible didn't intend to make him another model of
27:09humility, telling you to remember one thing and go home to sleep.
27:12It also recorded
27:15the fortieth year of this most humble man on earth.
27:17In Numbers chapter 20, the fortieth year of Exodus,
27:20in a place called Kadesh,
27:22there's a detail in the first verse that
27:23many readers skip over :
27:25Miriam died there, and
27:27was buried there.
27:28This was Moses's older sister, who
27:30had been guarding the little basket
27:32on the banks of the Nile.
27:34She
27:35had just been buried, and the ground wasn't
27:37dry yet when the crowd gathered
27:39. There was no water, and the people attacked Moses and Aaron,
27:42saying extremely harsh things:
27:44"Why have you brought us to this wilderness
27:46, so that we and the livestock may die here?"
27:48Moses had heard these words for forty
27:51years . The golden calf...
27:53The spies who brought
27:54bad news— that time Korah's gang—
27:55that time, wave after wave.
27:57He repeatedly knelt before God to plead for these people,
28:00repeatedly stopping the rising anger.
28:03Now he's around 120 years old,
28:06his sister has just
28:07been buried, and these people are coming again. God
28:08commanded him
28:09, "Take your staff and go with your brother Aaron to gather the congregation.
28:12In their presence, command the rock to bring forth water."
28:15Note the verb
28:17, "command." Just speak a few words;
28:20even the staff is merely held,
28:21not used.
28:22Moses gathered the congregation,
28:24and then forty years later, in this... After breaking the dam,
28:28he spoke a sentence that
28:30was the most unlike him in his life: "
28:32You traitors,
28:33listen to me!
28:34I will make water flow from this rock for you!"
28:37With that, he raised his staff and struck the rock twice.
28:41I looked up the original text for this sentence
28:43and found a detail.
28:45Listen to his last sentence again,
28:47focusing on the subject:
28:48"I will make water for you."
28:51The KJV translates it as "I will make water for you." The Hebrew verb is plural:
28:56"we." "We will make water for you."
28:58He included Aaron in the sentence
29:00. Did you notice?
29:01In the subject of that sentence... There were Moses
29:03and Aaron, but not God.
29:06For forty years, all he spoke of was "The Lord."
29:09But with just this one sentence,
29:10God said, " The Lord has spoken!
29:12" Even though the water was thrown away, it still flowed forth,
29:15and the congregation and the livestock drank their fill.
29:17God didn't punish the people,
29:20but He said to Moses and Aaron, "Because you did not believe that I
29:23will not honor me in the sight of the Israelites,
29:26you will not lead this assembly into the land I promised."
29:30Forty years later, at the last step
29:32, what caused Moses to stumble? Was it
29:34arrogance?
29:35No. Moses, until his death, was the most humble man on earth.
29:39He had accumulated
29:42forty years of grievances,
29:44waiting for a dry midday. "
29:46I've done so much for you,
29:48" he said, and his
29:50position shifted
29:51from servant to creditor.
29:54A servant serves without feeling anyone owes them
29:56anything; a creditor is
29:58different. A creditor collects debts
30:00, and their prayers have a debt-like quality.
30:02"God, I've put myself through this for You,
30:05and you let me encounter this,
30:06this smell?" Does it sound familiar?
30:08Grievance is the strongest corrosive agent of order.
30:12I know some people felt a pang of unease upon hearing this
30:15. Have you ever stayed behind to clean up after a
30:16Sunday service, and
30:18the
30:19hall was already dark when you left
30:21, and you locked the door?
30:23That day, a long list of names of those who had given thanks was read from the altar, and
30:26your name wasn't on it. You didn't say anything, you
30:28really didn't.
30:29It's just that later, I can't remember which week it started,
30:33you weren't so enthusiastic anymore.
30:35If you haven't had such a moment,
30:37that's your blessing.
30:38But you probably have someone like that around you.
30:41Who could bear for forty years without feeling wronged?
30:43Moses's grievances,
30:45every bit of them, had a reason.
30:46This isn't the story of a bad person;
30:48this is the story of the most faithful. The danger that only the most capable people will encounter is
30:51that the more they
30:53give,
30:54the thicker their ledger
30:55becomes; the thicker the ledger, the easier it is
30:57to go from servant to creditor on a dry midday.
30:59Okay, I've looked at both examples.
31:01One held onto his position like a textbook example,
31:03the other felt a pang of pain and
31:05loosened his grip once
31:06in his fortieth year . By now,
31:07you're probably already summarizing the central idea:
31:09Oh, this episode is about being respectful to God, being
31:12careful with your words, and
31:13not being too casual.
31:14If that's really the case,
31:15then this episode was a waste.
31:17You've heard this doctrine a hundred times.
31:19I'm telling you,
31:20this meal is just for show. We've only reached verse 8
31:23of Genesis 18, out of 33 verses.
31:25The truly astonishing thing
31:27happened after
31:28the three guests had finished eating
31:30and wiped their mouths. At
31:32the beginning, I said something: those who grasp this rule
31:35are frighteningly close to God.
31:37How close?
31:38I'll show you right away. That afternoon,
31:40the rest of
31:41the book contains
31:43the most daring dialogue ever
31:45between a mortal and God in the entire Bible.
31:47Before this dialogue,
31:49there was an unexpected turn of events:
31:51the three guests finished eating and headed towards Sodom.
31:54Abraham saw his guest
31:56off for a while,
31:57and then in Genesis 18:17,
32:00the Bible records a sentence of God's own words.
32:03Note that this sentence wasn't spoken to Abraham;
32:05it was God's own inner voice.
32:07The Bible deliberately recorded it for you to hear: "
32:10How could I hide from Abraham
32:12what I am about to do ?"
32:14When I first read this verse,
32:16I was stunned for a long time.
32:17What was this?
32:18This was God granting a person the right to know.
32:21Sodom's matter was a heavenly judgment.
32:23Logically, it had nothing to do with Abraham;
32:25God could have simply finished and left.
32:27God didn't think it was inappropriate to hide it from Him.
32:31If you think this is nothing,
32:32I'll put another verse next to it,
32:34and you can look at
32:35it again—John chapter 15
32:38, which I mentioned at the beginning.
32:39There will definitely be people in
32:42the comments section using this to refute it. Our first weapon this time is : Didn't Jesus himself abolish the term "servant"?
32:45Okay, let's read this entire verse
32:47without skipping a single word
32:49: "From now on, I will no longer call you servants,
32:51because servants do not know the work of their master."
32:54I have called you friends
32:56because I have told you everything
32:58I have heard from my Father. Have you
33:00defined what I have heard?
33:01Jesus' definition of friend
33:03is hidden after those two words: "
33:05because." A servant, after all, doesn't know what his master is doing.
33:08A friend is someone I have told you
33:10everything I have heard from my Father.
33:12The definition of friend is to be transparent.
33:14This definition has absolutely nothing to do with being casual.
33:18And in Genesis 18:17, it says, "
33:20How could we hide it from Abraham?"
33:22This is the definition of what happened four thousand years ago.
33:24God called him a friend, not just giving him a title
33:28, but truly acting as a friend,
33:30telling him what was yet to come.
33:32Then look at verse 22
33:34, a single verb stitches the whole chapter together: "
33:36The two turned and left
33:38for Sodom
33:39, but Abraham remained standing before the Lord. He
33:43was still standing
33:44there, serving at noon,
33:47and he was still standing there,
33:48not moving an inch."
33:49Things changed
33:50because God had just revealed
33:52the truth about the judgment in Sodom,
33:53and his nephew Lot and his family lived there.
33:57Then
33:57the boldest negotiation in the entire Bible began.
34:02Abraham spoke, "Regardless of good or evil..."
34:04Will You destroy them all?
34:06If there are fifty righteous people in that city,
34:09will You still destroy the whole place?
34:11Does the Judge of the whole earth not do
34:13justice? Consider the weight of these words.
34:16A mortal stands before God
34:18and discusses with Him whether this judgment is reasonable.
34:21God answers: For the sake of these fifty,
34:24I forgive that place .
34:26Normally, this
34:26would be the end of thanksgiving, but
34:28He didn't. He took another half step forward
34:31, pressing himself into the ground a fraction. "
34:33Though I am but dust,
34:35I still dare to speak to the Lord.
34:37What if five of these fifty righteous people were missing?"
34:40God says: "Seeing forty-five
34:42, I will not destroy them.
34:44For the sake of these forty,
34:46I will not do this either.
34:48Please, Lord, do not be angry."
34:49Let me say thirty, and
34:51God said, "I will not do this.
34:54" Twenty, and
34:55for the sake of those twenty,
34:56I will not destroy the city.
34:58Lord, do not be angry.
35:00Again, this time,
35:01ten, and for the sake of those ten,
35:04I will not destroy the city.
35:06The battle went from fifty to sixteen rounds.
35:09When I read this passage, I
35:10actually drew a ladder on paper:
35:12fifty, forty
35:14, fifteen , forty, thirty, twenty, ten,
35:17like keeping track of vegetable prices.
35:18The more I drew, the more unbelievable
35:19it became—a dialogue between man and God.
35:21God
35:22made him crawl forward step by step, kneeling.
35:25And notice one more thing:
35:26the two sets of words he spoke came out in the same voice.
35:30"Although I am dust
35:32and You are..." Do you want to annihilate him?
35:34Please, Lord, don't be angry.
35:35Let's talk again. This time,
35:37the words of humbling oneself to the dust
35:39and the words of daring to confront God to the end
35:42came from the same mouth.
35:43There is no other negotiation like this in the entire Bible.
35:46Now, look at the whole day:
35:49at noon, he ran, he lay down, he stood serving
35:52, lowering himself to the lowest possible level.
35:54In the afternoon, God confessed to him, and
35:56he stood before God,
35:58bargaining with Him, one cut at a time
36:00, until he was negotiating the price with the lives of an entire city. The one who
36:02puts himself in the lowest position has the greatest courage.
36:05This is the second half of that rule
36:07, and it's what this episode is really about.
36:10We've always treated servants
36:11as people who are kept outside the door.
36:14The interpretation of the railing is reversed
36:16; it's not about distance
36:18, but about the way of entry. He
36:20didn't try to claim the title of "friend,"
36:21not even once, yet he was
36:23a true friend,
36:25standing face-to-face listening to his bargaining
36:27. God presented him entirely,
36:30praising him and letting him give up the title to God,
36:31speaking the truth, and
36:32God allowed him to live a full life.
36:34But this isn't the end.
36:35The deepest part of this one-way street is
36:37in Luke chapter 15 of the New Testament, where
36:40Jesus told the story
36:40of a father whose
36:42youngest son had squandered all the family's wealth and was heading home,
36:44carrying a prepared apology.
36:47The scripture said that they were still far apart
36:49when the father saw him and, moved by compassion,
36:51ran to him, embraced his neck, kissed
36:53him repeatedly, and ran away. Do you recognize the image
36:56of an old father in the Middle East lifting his robe and
36:58running towards a spendthrift son in front of the whole village
37:02?
37:04Four thousand years ago,
37:05an old man ran towards God once.
37:08This time, it's the Heavenly Father running towards a man—
37:11the kind of running that respectable people wouldn't do,
37:14the undignified running with the hem of his robe lifted. God
37:17himself did it.
37:18Now look at the washing of feet:
37:19Abraham brought water to wash the feet of three guests.
37:22Four thousand years
37:23later, in John chapter 13, at the Last Supper,
37:26Jesus
37:26rose from the table, took off his outer garment
37:28, wrapped a towel around his waist
37:29, poured water into a basin,
37:31and knelt down to wash the feet of his disciples, one by one.
37:35That basin of water that people brought to God for washing feet back then...
37:37God personally brought back the food, turned
37:39it upside down,
37:40and washed people while standing to serve them.
37:42In Luke 12:37,
37:44Jesus said, "When the master returns and sees his servant, he
37:48will be alert. He will make them sit at the table, and he himself will tie his clothes and go in to serve them."
37:52Can you believe it?
37:53This describes the scene
37:56under the oak tree where the guest sits and eats while
37:58the master stands and watches.
38:00God has turned it upside down:
38:01the servant sits at
38:02the table , the master serves the food, runs around washing feet, and stands to serve.
38:07Every downward movement on the one-way street
38:09is done in reverse by God.
38:11This path
38:14is never just for you... As you descend,
38:16with every step you take,
38:18God has already descended even further.
38:21Then comes the final knot:
38:23God calls me son,
38:24calls me friend,
38:25and I call myself a servant.
38:27What should I consider myself? One
38:29sentence unravels the mystery:
38:30Titles are what God says,
38:32attitudes are what you respond to.
38:35God says you are a son,
38:36so you truly are a son.
38:37This matter isn't yours.
38:39Humility, however, makes you an unbelieving
38:40prodigal. There's a detail I particularly love:
38:43the lines that kid practiced in the pigsty
38:45were three: "I have offended Heaven
38:47and I have offended you.
38:48From now on,
38:49I am unworthy to be called..." Your son
38:50treats me like an employee, doesn't he?
38:52Go to Luke chapter 15.
38:55He only actually said the first two sentences.
38:57The third sentence, "Treat me like an employee,"
39:00was never uttered.
39:01The father didn't give him that chance; he
39:03simply turned around and ordered the servants
39:04to quickly bring out the finest robe
39:06for him to wear. As soon as the robe was draped over his body,
39:08the word "employer" remained unspoken.
39:11Why did the father forbid his son from being an employee
39:13, yet allow Paul to call himself a servant?
39:15Listen to the meaning behind those two words.
39:18"Employee" implies conditions
39:19: I do the work, you provide the food.
39:21That implies wanting to... The free grace has been replaced with wages.
39:24Paul's "servant" was an announcement of home.
39:27I, on the other hand, am someone Christ bought.
39:30I want to pay back
39:31what I owe.
39:33Yes, you cried out "Abba, Father" up to me. That
39:36was also a delivery on this one-way street.
39:38Galatians
39:394:6 clearly states
39:41that God sent the Spirit of His Son
39:42into your hearts.
39:44When you cry "Abba, Father,"
39:46do you hear me?
39:47Even the breath you take when you call out "Father" to heaven
39:49is something God first put into your heart.
39:52This path, even at the very end
39:54, still starts from top to bottom. It's good
39:56to pick up the problem you left behind earlier.
39:59Where should you begin
40:02that downward movement in your worship?
40:03I'm not assigning prostrate positions;
40:05there's just one action:
40:06before you speak
40:07in prayer tonight, be quiet for ten
40:10seconds. For ten seconds, say nothing,
40:12but use those ten seconds to think about one thing:
40:14Whom are you speaking
40:17to? Is it the God we call familiarly but
40:19inwardly call less ?
40:22After ten seconds, when you speak,
40:23the weight of that "Lord" will change.
40:26These ten seconds are the modern version of prostrating;
40:29your body doesn't need to move, just your
40:30position.
40:32Some people tried it tonight
40:33, forgot
40:34tomorrow night, and then brought up the prayer again the day after. Ordering thirty
40:38seconds is okay; I'm serious.
40:40Look back...
40:41When God came into the tent to eat
40:43that meal , was Abraham already a perfect scorer?
40:46In Genesis 17,
40:48God promised him the birth of Isaac, and
40:49Abraham's reaction was to prostrate himself on the ground and laugh,
40:53thinking to himself, "Can a hundred-year-old still have a child?"
40:57And yet, even after laughing at God,
40:59God still came into his tent
41:01and ate his meal.
41:03God didn't wait for him to get a perfect score before coming,
41:05nor will He wait for you to learn your limits before loving you.
41:07Those ten seconds... tomorrow night... whichever
41:10day you remember... that day will be your Mamre Oak. Oh, and that opening line
41:14about
41:14"when you're at home, you can connect with the world here"
41:18—the master of the world said that as a polite remark;
41:20you shouldn't take it
41:21seriously.
41:23God is different.
41:24God truly gives
41:25you status, a spirit
41:27, and the right to know;
41:28He even puts the key to your house in your hand.
41:30But you'll find that
41:31the more you understand that all of this is given away for free,
41:33the more cautious you are when
41:35entering this house.
41:37The people who know best how to be their own family
41:38are the ones who best abide by the rules of this house.
41:40Finally,
41:43the last frame of that afternoon under the oak tree shows
41:45three guests eating under the shade of
41:47the tree . A centenarian stands in the shadows beside him
41:50, watching God eat his family's calf
41:52with his family's butter.
41:53He doesn't sit down, and no one invites him to sit down.
41:55This painting has remained in the Bible for four thousand years.
41:59Then, in the last book of the Bible,
42:01that guest speaks again.
42:04Listen to who he's talking to:
42:06Laodicea Church,
42:07the most famous church in the entire Bible, that
42:09lukewarm church,
42:11a group of people who are so familiar with God
42:12that they feel they're...
42:15God said to a good person, “Behold,
42:17I stand at the door and knock.
42:19If anyone hears my voice, open the door, and
42:21I will come in to him.
42:23I will eat with him, and he with me. ”
42:27Four thousand years ago,
42:28people stood at the entrance of their tents
42:30to invite God in for a meal,
42:32standing and serving Him.
42:33Four thousand years later,
42:34God stands at the door and knocks on
42:35the door of a group of elderly believers, wanting to come in and set out a feast.
42:39This time, it is God standing at the door.
42:43This time, the first thing God says is, “Please sit down.”
42:47I have read this chapter over and over for almost a month. The
42:50more I read,
42:51the more incredible it seems
42:52. It is not that an old man can humble himself so much,
42:55but that after he humbled himself so much
42:56, God came so close.
42:58So, I dare to say
43:00this last sentence:
43:01that seat you have always wanted to sit but dared not,
43:04don’t fight for it. When He invites you, just sit.

About this transcript

This page contains the full transcript of 【信仰101】神三次稱他"朋友", 他到死沒敢答應一聲 | 跟神越來越熟, 禱告越來越像走過場, 這正常嗎？| 聖經裡最大膽的一場談判 by LFC活力播客, generated from the public captions YouTube serves with the video. The transcript has 8,497 words across 1,285 segments, with the original timestamps preserved so you can click any line to jump to that moment in the embedded player.

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