亞利伊勒 ARIEL (Isaiah 以賽亞書 29:1 - 24) - 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 亞利伊勒  ARIEL

讀經 :   以賽亞書 廿九1~24

SCRIPTURE READING:   Isaiah 29:1 - 24

釋義 : 「亞利伊勒」是本章獨有名詞, 意思是「祭壇供臺」。第二節說它是「大衛安營的城」而八節指這是預言錫安的遭遇, 所以亞利伊勒是耶路撒冷的一個代號。這城被稱為設立神真實祭壇之處。但是它卻冷淡疏忽，年上加年，讓節期照常周流。因此耶和華要審判這城，好使它成為真正的亞利伊勒，也就是神真正的祭壇。

INSIGHT:  “Ariel” is a unique noun in this chapter, meaning “altar hearth”. It is said to be “the city where David encamped” in verse 2 and the prophecy of the fate of Zion in verse 8; therefore, Ariel is a synonym for Jerusalem. This city is called the place of the true altar of God; yet she is indifferent, adding year to year by the rotation of her feasts.   Because of that, the Lord will move in judgment, in order that she will indeed become Ariel, the true altar of God.

  

 亞利伊勒的豫言分為兩個部分：第一部分豫告耶路撒冷災難性的被圍攻(1-4)；第二部分描繪耶路撒冷命運的突然扭轉，圍城軍隊的戰敗(5-8)。這可能是預言主前七○一年被亞述圍困，然而在神降災之下，敵人一夜之間死傷無數，潰不成軍(見卅七36)。不過經文提及眾多的敵人(5,7), 所以這個預言或指向末日的世界性正邪大戰。

There are two parts in the prophecy of Ariel: The first part prophesies the catastrophic siege of Jerusalem (1-4), and the second part describes the sudden twist of Jerusalem’s fate with the failure of the besieging army. This may be referring to the siege by Assyria in 701 BC where almost the entire Assyrian camp died overnight under the disaster that God sent (see 37:36). However, “a multitude of foes” (5,7) so this prophecy probably indicates the final battle between good and evil at the end time.

   

 以賽亞指出, 以色列人當時最大的問題就是: 盲目。

Isaiah points out that Israel’s biggest problem at the time is:  Blindness.

   

• 執迷不悟(9)  「宴樂昏迷吧」近代的中、英文譯本都翻譯為:  「自我蒙蔽, 繼續盲目吧」, 說明以色列人不願悔改。

Being Stubborn (9) – Translated text such as “feast and be drunk” in the Chinese Union Version or “blind yourself and be blind” in more recent Chinese and English versions both illustrate the Israelites’ refusal to repent.

    

• 眼不能看(10-11)  神對頑梗的人宣告放棄, 任憑、甚至驅使他們繼續剛愎自大, 以致他們眼瞎。(參六9-10出九12詩八一12羅九18)。

Unable to See (10-11) - God proclaims abandonment of those who are stubborn.  He even drives them to continue with their arrogant way, resulting in their blindness (refer to 6:9-10, Exodus 9:12, Psalm 81:12, Romans 9:18)

    

• 心眼關閉(13-14)  對神只有表面的敬畏, 絕不會對生命產生影響。耶穌就引用這句聖經, 顯示法利賽人的假冒為善(太十五8-9)。

Lacking Discernment (13-14) – They show reverence for God on the outside only; deep within their hearts  they are far from God. It is this scripture that Jesus used to bring to light the Pharisees’ hypocrisy also (Matthew 15:8-9).

   

 -  眼光顛倒(15-16)  他們將自己和神的地位對調, 否定神是創造者, 接著的推論就是: 神不能察看他們的作為。

Being Preposterous (15-16) – They swapped position with God, denying God being their Creator, and concluded accordingly:  God cannot examine their acts.

    

神的恩典非常奇妙。即使以色列人如此盲目, 神仍說, 這不過是「只有一點點時候……聾子必聽見這書上的話；瞎子的眼必從迷矇黑暗中得以看見。」(17-18)眼瞎得痊癒, 不是得著眼藥的治療; 先知也沒有提到他們悔改。關鍵在於神的「救贖」(22), 這是信仰的基礎,  也是我們的盼望。

God’s grace is amazing. Even though the Israelites were very blind, God said that it would just be “a very little while until…..the deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see” (17-18). From blindness to sight, it’s not by the power of any eye medicine; the prophet never mentions their repentance either. Here the key is the “redemption” (22) from God, the foundation of our faith; it is also our hope.

奇異恩典       

紐頓

Amazing Grace

Newton

奇異恩典, 何等甘甜, 我罪已得赦免;

前我失喪, 今被尋回, 瞎眼今得看見。

Amazing grace

How sweet the sound

That saved a wretch like me

I once was lost

But now I’m found

Was blind, but now I see

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

農夫的比喻 THE PARABLE OF THE FARMER - (賽 Isaiah 28:23-290

 

農夫的比喻 THE PARABLE OF THE FARMER

讀經: 賽廿八23~29

SCRIPTURE READING: Isaiah 28:23-29

釋義 : 以色列人多數是農夫, 所以聖經也經常用耕種來比喻屬靈教訓。 例如士師記九章, 樹木選王的寓言; 詩篇第一篇以果榭和糠比喻義人和惡人; 耶穌用農夫撒種、芥棻種、麥子和稗子比喻天國等。 以賽亞書也曾兩次以葡萄園為喻, 講論耶和華與以色列人的關係。

INSIGHT: Most Israelites were farmers. So, agriculture is often used in the Bible to symbolize a spiritual lesson. For example, the parable of the trees selecting their king in Judges Chapter 9 and the parallel of fruits and chaff to the righteous and the wicked in Psalm 1. In the teaching of the mysteries of the Kingdom of Heaven, Jesus told parables of the farmer sowing seeds and of various plants such as mustard seeds, wheat and weeds, etc. Also, in the Book of Isaiah, the parable of the vineyard is used twice to speak of the relationship between the Lord and the Israelites.

本段以耕種的比喻, 預言以色列人經過審判的恐怖(17-22)後，事情會好轉:

Using references to agriculture, this passage prophesies that things will turn around for the better after the horror of God’s judgment (17-22):

1) 首先是耕地的季節 - 當然耕地是生動地象徵可怕的壓迫(詩一廿九 3)。 但正如耙地一樣，這不會永遠繼續下去(24)。

1) THE SEASON OF PLOWING - Plowing surely is a vivid symbol of dreadful affliction (Psalm 129:3). But just as plowing, this will not continue forever (24).

2) 接著就是開始播種的季節(25) - 這些經節的準確程度十分重要， 因為農夫與神的智慧是相應的。 例如，小茴香與大茴香一類的多產 香草是隨意撒種，而小麥、大麥與粗麥則是較為有秩序地按行列種。 同樣, 當收割後，處理這些穀物的不同技術也有仔細描述： 大茴香可 以輕易地用一枝幼棒來分開嫩穀，但小茴香則要用略粗的杖來打出種子, 而麥子是以馬車輥過，或在打穀場打散。

2) THE SEASON OF SOWING (25) – The accuracy of these verses is very important; because the wisdom of the farmers and that of God are corresponding. For example, prolific herbs such as dill and cumin are sowed randomly; whereas wheat, barley, and emmer are planted orderly in rows. In a similar manner, the different ways of handling them after harvest are also described in detail – for cumin, a thin stick can easily separate the grain from the plant; but for dill, it needs a sturdier rod to loosen the seed; as for wheat, it is rolled over by cart wheel or beaten on a threshing floor.

「打穀」隱喻折磨與壓迫(例摩一3；四十一15), 而比喻的教訓十分清晰: 神以祂無比的智慧，像熟練的農夫那樣，不會使我們忍受無法承擔的痛苦。 祂知道我們每個人的力量與軟弱；不會施刑罰過於我們所能受的(林前十13)。 像耕耘與打穀，痛苦將會停止。

“Threshing” metaphors torture and oppression (examples, Amos 1:3, 41:15), and the teaching is fairly clear: God, being magnificent in wisdom, like an experienced farmer, will not let us suffer beyond our ability. He knows the strengths and weaknesses of each of us; He will not punish more than we can bear (1 Corinthians 10:13). Just as plowing and threshing, pain will stop.

憫農 - 李紳

Sympathy for the Peasants

~ Poem by Shen Li

鋤禾日當午，汗滴禾下土

誰知盤中餐，粒粒皆辛苦

Hoeing millet in mid-day heat,

Sweat dripping to the earth beneath.

Do you know the food on your plate,

Each grain was hard-earned!

農夫辛勞耕種, 才能從地土收成殼粒。同樣地, 生命的果子也得來不易。 耶穌將生命埋在地裡死了, 長出種籽。 還有保羅栽種, 亞波羅澆灌。 經過多番辛勞, 仍只有神才能使它生長(林前三7)。 能夠參與耕耘、 看到聖靈果子的成長, 豈可不讚嘆神恩典的豐盛?

Farmers have to work hard in order to have good harvest. In the same way, the fruit of life does not come easily. Jesus laid down His life to produce the seed; then Paul planted and Apollos watered. However, even after all this, only God can make it grow (1 Corinthians 3:7). Blessed with the opportunity to participate in the cultivation and seeing the fruit of the Holy Spirit grow, how can we not be in awe of God’s abundant grace?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

虛假的盼望 FALSE HOPE (Isaiah 賽 28:1-22) – 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

讀經 : 賽廿八 1~22

SCRIPTURE READING: Isaiah 28:1-22

釋義 : 本章至卅三章的六章聖經, 其中五章都是以「禍哉」開始。它們分別指責虛假的盼望，虛假的虔誠，虛假的計謀， 虛假的聯盟，以及虛假的信賴。

INSIGHT:   Of the six chapters from here to chapter 33, five start with “Woe”. They condemn false hope, false piety, false schemes, false alliances, and false trust respectively.

本章的文學結構相當明顯: 六段經文講論三對人物, 每對人物都有相同的句子或字辭。

The literary structure of this chapter is quite obvious:   Three pairs of characters in 6 segments, with identical wording describing each pair.

以法蓮的酒徒和剩餘之民(1-6):  先知在主前七二二年之以前向北國發出預言，表明因為她像酒徒般奢靡縱慾, 所以不久將被大能大力者 (指亞述王)所傾覆。先知以此警告猶大，指出南國的命運也是如此。不過剩餘之民和以法蓮酒徒的不同, 在於「冠冕」。北國的冠冕被摔

落於地, 而南國剩餘之民卻得耶和華作他們的冠冕。

The Drunkards of Ephraim and the Remnants (1 – 6) :  Prior to 722 BC, the prophet issued a prophecy regarding the northern kingdom, pointing out that because of her extravagance and indulgence like a drunkard, she would soon be overturned by one who is mighty and strong (referring to the Assyrian King).   Here, the prophet warns Judah with it, prophesying the same fate for the southern kingdom. However, what separates the remnants from the drunkards of Ephraim is the “crown”. The crown of the northern kingdom will be cast down to the earth; whereas the remnants of the southern kingdom will have the Lord as their crown.

祭司和先知與耶和華的先知(7-13)  :  祭司和先知都被濃酒所困，恣意狂歡褻瀆。先知用說不出的輕蔑，描述他所見到的情景：他們錯解默示, 所講論的就像各席上滿了嘔吐的污穢，無一處乾淨。他們覺得神的話語煩瑣, 先知的講解是「命上加命，令上加令，律上加律，例上加例，這裡一點，那裡一點」;結果神卻認為他們是在默示上隨意加添他們自己的意思, 是「命上加命，令上加令，律上加律，例上加例，這裡一點，那裡一點」。

The Priests and the Prophets and the Lord’s Prophet (7 – 13) :  The priests and the prophets are all held captive by strong drink, acting recklessly, indulging in revelry, and letting out blasphemies. The prophet describes what he sees with unspeakable contempt:  They misinterpret visions, like tables full of filthy vomit and there is not a spot without filth. They consider  God’s words trivial and nagging and the prophets’ interpretation “precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little”; which has God charge them with casually introducing their own will to the vision, essentially adding “precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little”.

褻慢的首領和神在錫安放的石頭(14-22):    猶大領袖「與死亡立約，與陰間結盟」, 以為透過迷信的通靈巫術，或藉與埃及結盟，便能逃過亞述的攻擊，建立安全的避難所: 「敵軍如水漲漫經過的時候，必不臨到我們」。誰知神卻否決他們的如意算盤:「你們與死亡所立的約必然廢掉，與陰間所結的盟必立不住。敵軍如水漲漫經過的時候，你們必被他踐踏」。

The Scoffing Ruler and the Stone that God laid on Zion (14 – 22):  The leaders of Judah. “have made a covenant with death”, believing that through superstitious witchcraft or alliance with Egypt, they can escape Assyria’s attack and build a safe refuge:  “When the overwhelming whip passes through it will not come to us”.  Who would know that God would extinguish their wishful thinking:  “Your covenant with death will be annulled, and your agreement with Sheol will not stand; when the overwhelming scourge passes through, you will be beaten down by it.”

「穩固的石頭」是指甚麼？

What is a “stone as sure foundation” referring to?

在以賽亞書的處境中，這是指對神的信心；「你們得力在乎平靜安穩」(三十15；七9)。那些信賴謊言(15)，或倚靠人力(卅一1)的，會被除滅與淹沒(17)；那些信靠上帝與其公義的會站穩。在聖經神學方面來看,這「石頭」預表彌賽亞:「主乃活石，固然是被人所棄的(詩一一八22),卻是被上帝所揀選所寶貴的」(彼前二4)。

With regards to the situation in the Book of Isaiah, it is referring trusting in God:  “In quietness and in trust shall be your strength” (30:15, 7:9).  Those who take refuge in lies. (15) or those who trust in human power (31:1) will be swept away and be overwhelmed. (17);  those who trust in the Lord and His righteousness will stand firm. From a theological perspective, this “stone” prophesies the Messiah:  “The stone that the builders rejected has become the cornerstone” (Psalm 118:22);  “A living stone rejected by men but in the sight of God chosen and precious” (1 Peter 2:4).

「凡到我這裡來，聽見我的話就去行的，我要告訴你們他像甚麼人：他像一個人蓋房子，深深地挖地，把根基安在磐石上；到發大水的時候，水沖那房子，房子總不能搖動，因為根基立在磐石上。」(路六47-48)

“Everyone who comes to me and hears my words and does them, I will show you what he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built.” (Luke 6:47-48)

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

鱷魚、蛇、大魚 Crocodile, Serpent, Dragon in the Sea (Isaiah 以賽亞書 27:1-13)

 

鱷魚、蛇、大魚

Crocodile, Serpent, Dragon in the Sea

讀經:  賽廿七1~13

Scripture Reading:   Isaiah 27:1-13

釋義:   本章是「以賽亞的啟示錄」的壓軸啟示。提到兩個終結情況: 

Insight :  This is the finale of the ‘Isaiah’s Apocalypse’, speaking of two ending scenarios:

敵神勢力的結局: 上一章既已預言天地的結局, 最後一節說神「刑罰」 世人的罪孽(廿六21), 接著的一節(即本章一節)說神要「刑罰」鱷魚、蛇和大魚, 很自然和合邏輯地推想它們是引人犯罪的罪魁禍首、魔鬼的象徵。

The ending of those against God’s power:   The ending of the world had already been prophesied in the previous chapter where the last verse spoke of God punishing the inhabitants of the earth for their iniquity (26:21). The following verse (the first verse of this chapter) reveals that God will punish the crocodile, the serpent, and the dragon in the sea. Naturally and logically, these monsters are thought of as the culprit that seduced humans into sin, the symbol of the Devil.

雖然傳統的解釋有認為這些怪獸暗指當時威脅以色列人的兩個國家: 亞述和埃及。主要論點有:本章以「到那日……當那日」開始, 提到這些怪獸; 結束也是「到那日……當那日」, 但提到亞述和埃及。舊約有引述神與怪獸之間戰爭的古老神話,(例詩七十四13-14；八十九9-10)。怪獸以不同的名字稱為鱷魚(Leviathan，音譯為利韋亞坦), 拉哈伯(Rahab)、Yam(即希伯來文「海」),Nahar(即河流、洪水之希伯來文)及「海中的大魚」。海怪Yam被視等同為紅海, 而其戰敗則代表出埃及的釋放，其他地方拉哈伯被看作是埃及(例賽三十7), 神在紅海的勝利，結果祂便會永遠作王(出十五18), 正如在古老的神話中一樣。在本段經文的處境中，耶和華對利韋亞坦及海中的大魚的最後勝利，也同樣是代表了對以色列敵人的勝利，故此「在亞述地將要滅亡的……」也能回到錫安(13)。如果拉哈伯是埃及，那麼可把利韋亞坦視為亞述。

Traditionally, these monsters were interpreted as the two nations that threatened the Israelites at the time, Assyria and Egypt. The major arguments for it include: First, this chapter starts with ‘In that day… In that day’ when talking about the monsters, and ends with ‘In that day… in that day’ also, yet mentioning Assyria and Egypt. Second, there are references in the Old Testament regarding the ancient myth of the war between God and monsters (example, Psalm 74:13-14, 89:9-10) with different names – crocodile (Leviathan), Rahab, Yam (sea in Hebrew), Nahar (river or flood in Hebrew), and “dragon in the sea”; sea monster Yam is considered the equivalent of the Red Sea, and its defeat represents the deliverance out of Egypt; in other places, Rahab is thought of as Egypt (example, Isaiah 30:7); as a result of God’s victory in the Red Sea, He reigns forever (Exodus 15:18), exactly as in the ancient myth. In the same way, God’s final victory over Leviathan and the dragon in the sea in the scenario of this chapter symbolizes victory over Israel’s enemies. Therefore, “those who were lost in the land of Assyria…” can also return to Zion (13). If Rahab is Egypt, Leviathan may be looked at as Assyria.

但是參照啟十二9: 「大龍就是那古蛇，名叫魔鬼，又叫撒但」,毫無疑問怪獸代表敵擋神的邪惡勢力。

However, Revelation 12:9 says: “The great dragon was thrown down, that serpent, who is called the devil and Satan”. So, without any doubt, the monster represents the evil power against God.

神葡萄園的結局: 2-6節可以說是以賽亞書的第二首葡萄園之歌。這首新葡萄園之歌與舊的那首(五1-7) 截然不同,並且明顯是要來作一比較。 正如第一首歌，本詩也是以葡萄園如何獲得照顧而開始，並以葡萄園等同雅各與以色列作結(6;五7)。另一方面第四節卻是相反觀念, 神並不忿怒；葡園園出產上好的酒(2)；現在再沒有荊棘蒺藜,無需交戰與焚燒。新葡萄園將不但沒有了苦毒與流血，而其特徵將會是保護、和平和成功(5-6)。

The ending of God’s vineyard: Verse 2 – 6 can be regarded as the second song of the vineyard.  This new song is strikingly different from the old one (5:1-7), and is obviously here for a comparison.  Like the first one, this poem also starts with how the vineyard is taken care of, and ends with the vineyard paralleling Jacob and Israel (6, 5:7). Contrary to the first song, the second song presents the opposite outlook in verse 4 that God is not angry, and the vineyard produces fine wine; now there are no more thorns and briers to battle; not only will there be no more bitterness and blood in the new vineyard, it will be characterized by the protection it receives, as well as its peace and success (5-6).

先知表達對上帝的信心，相信上帝勝過罪惡的能力，打敗敵人，阻止乾旱與饑荒，克制不義，饒恕罪惡，還有甚麼可比這種表達手法更引人入勝？這種神話說明指創造主在我們的生活中的不斷工作。

The prophet expresses his faith, trusting  God’s power to overcome sin,  enemies, stop droughts and famines, restrain wickedness, and forgive sins.  More captivating than this way of expression? This type of prophecy points  to Creator  who is constantly working in our lives.

耶和華既然作王, 祂的旨意通行化無阻, 那麼「無論是死、是生、是天使、是掌權的，是有能的、是現在的事、是將來的事，是高處的、是低處的、是別的受造之物」(羅八38-39)都不能將他打敗和消除祂對我們的愛。

Because the Lord reigns, His will is accomplished without hindrance.  Therefore, “ Neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,  nor height nor depth, nor anything else in all creation, ” (Romans 8:38-39)  will be able to defeat  Him or take away His love for us.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

雙城記 A TALE OF TWO CITIES (以賽亞書 Isaiah 26:1-21)

 

讀經:  以賽亞書 廿六1~21

SCRIPTURE READING:                       Isaiah 26:1-21

 

釋義:  這篇詩歌是廿五章的延續和對比。上一章重複題說外邦強暴人的堅固城的敗落, 本章則介紹另一座供義人棲身的堅固城。除此以外, 以賽亞進一步將義人和惡人作比較, 解釋兩者有不同結果的原因。  

 

INSIGHT:         This song is a continuation and a contrast of chapter 25.   The previous chapter repeatedly spoke of the fall of the fortified city of the ruthless nation; whereas this chapter presents a fortified city for the righteous.  Apart from these, Isaiah goes one step further to compare the righteous and the wicked, explaining the reasons for the different endings.

 

兩座堅固城 -- 以賽亞用幾乎與上一章完全相同的詞句來描述那座傾倒的城(5-6):「高城」(廿五12「高臺」同字根);「一併敗落」(廿五11); 「拆平直到塵埃」(廿五12); 「被踐踏」(廿五10)。至於另一座城(1-4), 是得救的預表。救恩為城牆和外郭, 意即進入裡面的就是得救的人。進入的條件是「守信」,先知隨即解釋信就是倚賴和倚靠。因為耶和華是永久磐石, 所以倚靠祂的人必定愁苦不動搖。

 

TWO FORTIFIED CITIES  - Isaiah uses almost the exact wording as in the previous chapter to describe the city that falls (5-6):   “lofty city” (25:12 same word root as  “the high fortifications of his walls”);  “lay low… together” (25:11);  “cast to the ground, to the dust” (25:12);  “be trampled down” (25:10).  As for the other city (1-4), it is the symbol of being saved.  “Salvation as walls and bulwarks” signifies that those who enter will be saved, and the condition for entry is “keeping faith”, which the prophet explains right away that it means staying on and trusting God.  For the Lord is an everlasting rock; those who trust Him will not be sad and will not sway.

 

義人和惡人 --  義人並非沒有瑕疵或不犯罪。他們雖倚靠神, 仍然「在你以外曾有別的主管轄我們」(13)、在神的「審判」(8)中受「懲罰」(16)、「在地上未曾行甚麼拯救的事(使人得救恩的善行或在救恩中應有的行為)」(18)。但義人勝過惡人的是他們保持一顆渴求神和救恩的心: 他們「等候」(8)、羨慕神的名(8,9)、「裡面的靈切切尋求」(9, 16)、「傾心吐膽禱告」(16)和「學習公義」(10)。  相對地, 惡人固然「行事不義」(10), 最可惡的還是剛愎自用、寧死不屈、堅拒神的拯救: 「以恩惠待惡人，他仍不學習公義……也不注意耶和華的威嚴」(10)、神「的手高舉，他們仍然不看」(11)。

THE RIGHTEOUS AND THE WICKED – The righteous are not without flaws or do not sin.  Although they trust God, yet “other lords besides you have ruled over us” (13);  they are “disciplined” (16) in God’s judgments (8), and  “we have not brought salvation to the earth (the good works for salvation or the behaviors that are worthy of salvation)” (18).  The righteous are better than the wicked in the sense that their hearts long for God and His salvation:  they “wait for” (8), and desire God’s name in their soul (8,9), “my spirit within me earnestly seeks you” (9,16), “pour out a whispered prayer” (16), and “learn righteousness” (10).  On the contrary, the wicked surely “deal corruptly” (10), but the most detestable is actually being stubborn, self-centered, and refusing to accept God’s deliverance:  “If favor is shown to the wicked, he does not learn righteousness... and does not see the majesty of the Lord.” (10);  “O Lord, your hand is lifted up, but they do not see it.” (11).  

本章特別的神學教訓也承接廿五章的思想。上文預言基督受死, 「吞滅死亡直到永遠」, 先知在這裡接續這個觀念: 「死人要復活，屍首要興起。睡在塵埃的啊，要醒起歌唱！」這是舊約少數明確講論死後復活的經文(參結卅七11-12;但十二2)。

 

This chapter’s special theological teaching also follows the thoughts of chapter 25.  The previous chapter prophesized the death of Christ, “swallow up death forever”; the prophet carries on with this concept: “Your dead shall live; their bodies shall rise.  You who dwell in the dust, awake and sing for joy!”  This is one of the few Old Testament scriptures that talk about resurrection explicitly (refer to Ezekiel 37:11, Daniel 12:2). 

 

「沒有渴望的人民是怯懦和愚笨的, 它不會有力量, 不會有勇氣, 不會有魄力, 不會有決心, 也不會有熱情。」    德薩米: 《公有法典》

 

“A nation without desires is cowardice and stupid.  It would not have strength; it would not have courage; it would not have energy; it would not have determination; nor would it have enthusiasm.”   -  Theodore Dezamy, Code de la Communaute

 

我們可以加上信仰的觀點: 沒有渴望神和得著恩典的心, 屬靈生命就 變得枯燥乏味。巴不得能夠像詩人那樣: 「神啊，我的心切慕你，如鹿切慕溪水。」(詩四二1)

 

We may interpret the above quote from a faith perspective:  A heart without the desires for God and His grace would make our spiritual life dry and boring.  How I long to be like the poet:  “As a deer pants for flowing streams, so pants my soul for you, O God.“ (Psalm 42:1)

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

吞滅死亡 DEATH IS SWALLOWED UP (Isaiah 以賽亞書 25:1-12)

 

吞滅死亡 DEATH IS SWALLOWED UP (Isaiah 以賽亞書 25:1-12)

 

讀經:  以賽亞書廿五1~12

SCRIPTURE READING:  Isaiah 25:1-12

 

釋義: 本章是一篇讚美的詩歌。主題不再是世界的遭遇(既然上章講明天地結局, 再也乏善可陳),先知鼓勵讀者把注意力放回那令宇宙改變的主宰, 和怎樣建立一個倚靠的關係。

 

INSIGHT:  This chapter is a song of praise.  The world’s devastation is no longer the theme (as the world’s ending has already been spoken of in the previous chapter, there is nothing left to say about that).  Instead, the prophet encourages the readers to place their focus back on the Master of the universe, and how to build a trusting relationship with Him.

 

本章首尾呼應的格式可以說明這點: 詩歌開始時說出耶和華是先知的神, 而先知尊崇祂(1); 接著講論神使外邦人的城毀壞(2-3)。而詩歌結束部份呼應這兩個論點: 神是他們等候的神(9)和神使摩押的城傾倒(10-12)。但主詞開始時是「我」, 結束段落卻是「我們」。顯示先知企圖游說讀者加入先知讚美、信靠神的行列。

 

The echoing of the beginning at the end illustrates this point:  The prophet starts by telling the readers that the Lord is his God, and he exalts Him (1);  then he speaks about God destroying the foreigners’ cities (2-3);  and these two declarations are echoed at the end:  The Lord is the God that they have been waiting for (9);  and God will make Moab’s cities fall down (10-12).  At the beginning the subject is ‘I’,  yet,  it becomes ‘we’ at the end,  which indicates that the prophet tries to persuade the readers to join him to praise and trust God.

 

詩歌的主體三次提到「在這山上」(6,7,10)。這是應驗「末後的日子，耶和華殿的山必堅立，超乎諸山，高舉過於萬嶺；萬民都要流歸這山」(二2)的福音性呼召。在這山上, 人在壓迫中得著保障(4-5)、可以享受筵席(7)、擦去眼淚和除掉羞辱(7-8)。

 

The main body of the song mentions “on this mountain” three times (6,7,10).  This is the fulfillment of the evangelical prophecy proclaimed before -  “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it” (2:2).  On this mountain, people in distress find a stronghold (4-5), come to enjoy feasts (7), and have their tears wiped away and their reproach taken away (7-8).

 

本章最寶貴的應許就是: 「他已吞滅死亡, 直到永遠。」(8)這毫無疑問是彌賽亞性的預言, 而保羅清楚說明這應驗在基督的受死事上:  「弟兄們，我告訴你們說，血肉之體不能承受神的國，必朽壞的不能承受不朽壞的。我如今把一件奧的事告訴你們：我們不是都要睡覺，乃是都要改變，就在一霎時，眨眼之間，號筒末次吹響的時候。因號筒要響，死人要復活成為不朽壞的，我們也要改變。這必朽壞的總要變成不朽壞的，這必死的總要變成不死的。這必朽壞既變成不朽壞的，這必死的既變成不死的，那時經上所記「死被得勝吞滅」的話就應驗了。

 

In this chapter, the most precious promise is:  “He will swallow up death forever.”  (8)  Undoubtedly, this is a prophecy about the Messiah; and Paul clearly points out that it has been fulfilled by the death of Christ for us:  “I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.  Behold! I tell you a mystery.  We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet.  For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.  For this perishable body must put on the imperishable, and this mortal body must put on immortality.  When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:  “Death is swallowed up in victory.”

 

死的毒就是罪，罪的權勢就是律法。感謝神，使我們藉著我們的主耶穌基督得勝。所以，我親愛的弟兄們，你們務要堅固，不可搖動，常常竭力多做主工；因為知道，你們的勞苦在主裡面不是徒然的。」(林前十五50-58)

 

“O death, where is your victory?  O death, where is your sting?”  The sting of death is sin, and the power of sin is the law.  But thanks be to God, who gives us the victory through our Lord Jesus Christ.  Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” (1 Corinthians 15:50-58)

 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

地晃天搖 THE EARTH STAGGERS (以賽亞書 Isaiah 24:17-23)

 

地晃天搖 THE EARTH STAGGERS

 

讀經:  以賽亞書 廿四17~23

SCRIPTURE READING:  Isaiah 24:17-23

 

釋義:  以賽亞蒙召時, 親見耶和華的主權威嚴, 又在榮光照耀下, 感到自己的污穢和卑微, 因而驚喊: 「禍哉！我滅亡了！」(六5)在這裡先知再次呼叫:「我消滅了！我消滅了，我有禍了！」(16)不過這次乃為無法逆轉的宇宙災劫而驚嘆。

 

INSIGHT:  When Isaiah was called, he witnessed the Lord’s sovereign majesty; feeling low and filthy before the Lord’s glorious light, the prophet cried out, “Woe is me!” (6:5) Here he yells again, “I waste away, I waste away. Woe is me!” (16)   But, this time, he is in shock and groans for the irreversible calamity of the universe.

 

先知首先預言地上居民的禍患(17-18)。當他看到「天上的窗戶開了」, 這是引述神用洪水毀滅全世界的景象(創七11)。雖然人背了永約, 神卻守祂向挪亞所立的永約(創九16), 不再用洪水施行毀滅, 但地震卻帶來徹底的破壞(18-19)。

 

First, the prophet foretells the disasters that fall upon the inhabitants on earth (17-18).  He sees “the windows of heaven are opened”, a reference to the scene of God destroying the world with a flood (Genesis 7:11). Although men have broken the everlasting covenant, God still keeps the everlasting covenant He made with Noah (Genesis 9:16) to never destroy all flesh with a flood again.   However, earthquakes will bring about total destruction (18-19).

 

接著, 以賽亞告訴我們, 這個末世災劫由地上轉到天上。日頭和月亮這些天體固然受波及(23), 什至「高處的眾軍」(21;現代中文譯本翻譯為「天界的掌權者」)也受懲罰。因此, 本段預言的不單是世界的末日, 更是神創造的整個天地(包括有形物質和靈界受造物)的結局。

 

Then, Isaiah tells us that the Doomsday calamity switches over from the earth to the sky. Celestial objects such as the sun and the moon are affected (23); even the “host of the high ones” (21; or “host of the heaven” in ESV) gets punished also.   Thus, the prophecy in this passage is not just about the end of the world, but the end of the entire universe that God created, with all physical matters and spiritual creations included.

 

本段聖經提供了以下的重要神學觀念:

 

This passage provides the following important theological concept:

 

人是神創造大工中最受關注的項目。在神六日創造的過程中, 人的受造佔壓軸位置。整個宇宙天地的際遇, 取決於人與神的關係。  就如始祖犯罪, 招致地受咒詛(創三17), 本段聖經指出地上居民的背約犯罪, 將引發地裂天轟的宇宙性審判。既然人在神的計劃中那麼受重視, 我們豈不應彼此尊重, 同時珍重神授與人類崇高的地位和任務?

 

Men received the most attention out of God’s creation.   In the six-day process, the creation of men took the spot as the finale. The fate of the entire universe is hinged on men’s relationship with God. When the ancestors of men sinned, the ground was cursed (Genesis 3:17).  This passage points out that because the inhabitants of the earth broke the covenant and sinned, it will bring forth a catastrophic universal judgment.  As men are so highly valued in God’s plan, shouldn’t we respect one another, and treasure the honorable status and missions that God has given us?

 

人是神創造的最重要東西, 甚至將地球交給人類管理(創一26-18詩八6-8), 但人總不是世界的主人。人不能使地搖動或叫震動停止, 這一切都是出於在耶路撒冷作王的萬軍之耶和華的主權, 為要在他面前的人榮耀祂(23)。

 

Men is God’s most important creation, such that God entrusted the earth to our care (Genesis 1:26-28, Psalm 8:6-8), but we are not the master of the earth.  We do not have the ability to shake the ground or stop the trembling.  All these come from the LORD of hosts who reigns in Jerusalem, for the purpose of allowing people before Him to glory Him (23).

 

這一切既然都要如此銷化, 你們為人該當怎樣聖潔, 怎樣敬虔, 切切仰望神的日子來到在那日, 天被火燒就銷化了, 有形質的都要被烈火鎔化但我們照他的應許, 盼望新天新地, 有義居在其中親愛的弟兄啊, 你們既盼望這些事, 就當殷勤, 使自己沒有玷污, 無可指摘, 安然見主。(彼後三11-14)

 

“Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!  But according to His promise we are waiting for new heavens and a new earth in which righteousness dwells. Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace.”  (2 Peter 3:11-14)

 

每日讀經  by 洪同勉牧師 Rev. Tommy Hung