经文：出埃及记13:17-17:16；士师记 4:4-5:31；约翰福音 6:22-59；19:31-37；哥林多前书 10:1-13；哥林多后书 8:1-15；启示录 15:1-4

1. 第一日 出埃及记 13 章 17 – 14 章 31
2. 第二日 出埃及记 15 章
3. 第三日 出埃及记 16 章
4. 第四日 出埃及记 17 章
5. 第五日 士师记 4:4-5:31
6. 第六日 约翰福音 6:22-59；19:31-37；哥林多前书 10:1-13；哥林多后书 8:1-15；启示录 15:1-4

一年读完妥拉

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什么是“神的工”?（约翰福音6:28）

约翰福音 6:28 众人问他说：「我们当行什麽，才算做神的工呢？」

在耶稣讲了“不要为那必坏的食物劳力，要为那存到永生的食物劳力”（6:27）之后，犹太人问耶稣“我们当行什么，才算做神的工呢”，他们在问，我们当有怎样的行为才能得到永生的食物？

我们首先要明白对当时的犹太人而言，信仰就是行为，事奉神就是遵行妥拉（律法）中的诫命：守安息日、遵守洁食条例、施舍、祷告、上耶路撒冷守节期、学习律法并行出律法。在犹太文化中，义人的主要表现就是具体地行出摩西之约的诫命。所以他们的问题本质上是在问：“为了得到你所说那种存到永生的属天粮食，我们到底要做哪些神所认可的事？”他们期待的是一份“应当做什么”的清单，就像请拉比指出哪些诫命最重要一样。

然而，妥拉本身在一切具体诫命之下，还放着一个更根本的基础：信靠并紧紧跟随那位拯救以色列的耶和华神，如申命记6:4的经文（希伯来文叫Shema）就是呼吁以色列人信靠神。当神赐下吗哪时，以色列人面对的首要考验是信靠神：每天按需拾取、不囤积、第七日安息。申命记解释说，神这样做是要教导他们：生命最终依靠的是神口里所出的话，而不只是物质的食物。也就是说，顺服应当从信靠神而生发出来；信靠是根，行为是果。真正活在妥拉之中，首先是信任那位说话、供应并立约的神。

在这样的背景下，耶稣给出的回答既令人惊讶，却仍然符合妥拉的原则：“信神所差来的，这就是做神的工。”(6:29) 对于“神所差来的”，当时的犹太人很自然会想到摩西。他们相信摩西是神忠心的仆人，真实地把妥拉传给了他们；因此信摩西的话，本质上就是信那位差遣摩西的神。从这个意义上说，相信摩西就是信靠神的启示。耶稣现在把同样的逻辑应用在自己身上：既然神又一次差遣了祂所拣选的使者，那么最关键、最根本的回应，就是信任这位被差来的。耶稣不是要人离开摩西，而是要人延续摩西所代表的启示：通过神所差派的代表（耶稣），领受神的启示和救恩。

对今天的我们来说，这意味着讨神喜悦是从把自己交托给神所预备、所差来的那一位开始。顺服、良善的行为和属灵操练依然重要，但它们是从这种信靠中自然流露出来的结果，而不是取代信靠本身。“神的工”首先是领受并倚靠神恩典的供应，然后才是活出与之相称的生命。在每一个时代，呼召都是同一个模式：像当年信摩西就是信神一样，今天也是借着信神所差来的那一位耶稣，来真正信靠神、回应神的作为。

What Is “the Work of God”? (John 6:28)

John 6:28 says, “Then they said to him, ‘What must we do, to be doing the works of God?’”

After Jesus said, “Do not work for the food that perishes, but for the food that endures to eternal life” (6:27), the Jews asked Him what they should do in order to be doing the works of God. In other words, they were asking: what kind of actions must we have in order to obtain this eternal food?

We must first understand that for Jews at that time, faith was expressed through action. To serve God was to keep the commandments of the Torah: observe the Sabbath, keep the dietary laws, give alms, pray, go up to Jerusalem for the festivals, study the Torah, and live it out. In Jewish culture, righteousness was primarily demonstrated by the concrete practice of the commandments of the Mosaic covenant. So their question was essentially, “In order to receive the heavenly food you speak of, which deeds approved by God must we actually do?” What they expected was a checklist of required actions, like asking a rabbi to identify the most important commandments.

However, beneath all the specific commandments, the Torah itself establishes a more fundamental foundation: trusting and clinging to the LORD who redeemed Israel. Deuteronomy 6:4 (the Shema) calls Israel first of all to trust and love God. When God gave the manna, the primary test for Israel was to trust Him: gather only what was needed each day, do not store it up, and rest on the seventh day. Deuteronomy explains that God did this to teach them that life ultimately depends on every word that comes from God’s mouth, not merely on physical bread. In other words, obedience is meant to grow out of trust in God; trust is the root, and actions are the fruit. To truly live in the Torah is first to trust the God who speaks, provides, and makes a covenant.

Against this background, Jesus’ answer is surprising yet fully consistent with this Torah principle: “This is the work of God, that you believe in Him whom He sent.”(6:29) Who is the one God has sent? His Jewish listeners would naturally think of Moses. They believed Moses was God’s faithful servant who truly transmitted the Torah to them; therefore, to believe in Moses was essentially to trust the God who sent Moses. In that sense, believing Moses was trusting God’s revelation. Jesus now applies the same logic to Himself: since God has once again sent His chosen messenger, the most crucial and foundational response is to trust this One who has been sent. Jesus is not calling people away from Moses, but to continue the pattern Moses represented: to receive God’s revelation and salvation through the representative God has sent (now, Jesus).

For us today, this means that pleasing God begins by entrusting ourselves to the One God has prepared and sent. Obedience, good works, and spiritual disciplines still matter, but they flow naturally out of this trust rather than replacing it. The “work of God” is first to receive and rely on God’s gracious provision, and then to live a life that matches that grace. In every generation, the pattern is the same: just as trusting Moses was trusting God in the past, so today we truly trust God and respond to His work by trusting Jesus, the One He has sent.