錫安女子 WOMEN OF ZION 《Isaiah 以賽亞書 3:16 - 4:1》

錫安女子 WOMEN OF ZION 《Isaiah 以賽亞書 3:16 - 4:1》

讀經:  《以賽亞書》三章16節至四章1節

SCRIPTURE READING:  Isaiah 3:16 – 4:1

釋義:  這一段聖經開始的一節和結束都提到錫安女人, 而這段中亦多次及女子或女性動詞和形容詞, 與上文和下文都是男性名詞和動詞截然不同。所以雖然聖經以在那日，七個女人必拉住一個男人，說：「我們吃自己的食物，穿自己的衣服，但求你許我們歸你名下；求你除掉我們的羞恥。」作為新一章的身上節, 但是按著經文所講論的主題,這節應該屬於講論女性的段落, 與下文用男性動詞的內容不同。

INSIGHT:  This passage, from beginning to end, speaks about the women of Zion.  Feminine verbs and adjectives are used throughout this section which are entirely different from the masculine verbs and adjectives used before and after this particular section.  Verse 1 of chapter 4 says:  In that day seven women will take hold of one man and say,  “We will eat our own food and provide our own clothes; only let us be called by your name.  Take away our disgrace.”  Even though this verse is at the beginning of the next chapter, according to the theme of this verse, this verse belongs to the paragraph that talks about the women of Zion, since it is different from the content that follows which contains masculine verbs.

聖經少用女性詞句並非歧視女性, 這實在是古代的表達方式。中文在白話文流行之前, 甚至現時代名詞雖已有分性別, 但是在論及無分性別的事物或教訓時, 仍用男性的你們、他們概括男女兩性。只在講論單適用於女性時, 才用女性動詞或代名詞。以賽亞在本段就講論一個超越文化和時代的女人問題: 美容。

The Bible uses few feminine terms, but this doesn’t mean discrimination against women.  This is actually what was used during ancient times.  Before vernacular Chinese was popularized, and even  now, although nouns are gender-specific, when dealing with gender-neutral things or teachings, the masculine gender is used to include both men and women.   Feminine verbs or pronouns are only used when they are specifically speaking about women.  In this passage, Isaiah talks about a problem that women have which is beyond culture and the times:  BEAUTY.

本段提到廿四種不同的女人服飾:  腳下玎璫、華美的腳釧、髮網、月牙圈、耳環、手鐲、蒙臉的帕子、華冠、足鍊、華帶、香盒、符囊、戒指、鼻環、吉服、外套、雲肩、荷包、手鏡、細麻衣、裹頭巾、蒙身的帕子、腰帶、華服等。其中一些服飾不為現代人所認識或使用, 但是這些美容物品主必除掉, 使到婦女失去美貌、馨香和健康(17,24, 而最令她們羞恥的是失去古代女人最大倚靠的丈夫, 並且對男人失去吸引力, 連企圖運用物質去擄攏男人也不得逞 (25四1)。

This passage mentions 24 different kinds of women’s clothing and accessories:  Ornaments jingling on their ankles,  bangles and headbands and crescent necklaces, earring and bracelets and veils, headdresses and anklets and sashes, perfume bottles and charms, signet rings and nose rings, fine robes and capes and cloaks, purses and mirrors and linen garments and tiaras and shawls.   Some of these clothes and accessories are not known to us or used by us today,  but it says that the Lord will take away  their beauty, their fragrance and their health (v. 17, 24, and they will lose their husbands whom they depended on, this was the most shameful thing for women in ancient times, moreover, they will not be attractive to men anymore, even if they used material things to seduce them (v. 25, 4:1)

聖經其實並不反對女人愛美的天性, 只是因為錫安的女子狂傲,就是上文所指責的自高自私, 透過行走挺項，賣弄眼目，俏步徐行的儀態表露, 才招致責備。所以彼得教訓我們不要以外面的辮頭髮戴金飾穿美衣為妝飾只要以裡面長存久溫柔安靜的心為妝飾這在神面前是極寶貴的 (彼前三3-4)。

Actually, the Bible is not against women wanting to look beautiful; but it was only because of the arrogance of the women of Zion.  They were proud and selfish, walking along with outstretched necks, flirting with their eyes, strutting along with swaying hips, that is what they were accused of doing.  That is why Peter teaches us that our beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes.  Rather, it should be that of our inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. (1 Peter 3:2-4)

今天婦女固然要留心, 防範不容服飾美容代替神居首位, 但聖經提醒所有男女信徒:以任何事物(和合本翻譯作別神)代替耶和華的,他們的愁苦必加增 (詩十六4) 。

It is true that women today should be careful not let clothes, accessories or cosmetics take the place of God, but the Bible reminds all, men and women believers, that those who run after other gods will suffer more and more. (Psalm 16:4)

每日讀經by 洪同勉牧師 Rev. Tommy Hung

《以賽亞書 Isaiah 3:1-15》倚靠 RELY ON

《以賽亞書 Isaiah 3:1-15》倚靠RELY ON

讀經:  《以賽亞書》三章1-15節

SCRIPTURE READING:  Isaiah 3:1-15

釋義:  人可以倚靠什麼?

INSIGHT:  What can people rely on?

以賽亞指出人倚靠經濟就是所倚靠的糧，所仗賴的水(1);政治:  勇士和戰士、審判官(2)、五十夫長和尊貴人、謀士(3); 宗教: 占卜的和長老(2)、以及行法術的(3)。

Isaiah points out that people rely on the economy:  all supplies of food and all supplies of water (1);  on politics:  warriors and judges (2), captains, the man of rank, and counselors (3); and on religion: diviners and the elders (2), and enchanters (3).

以賽亞也指出, 耶和華要除掉(2,3)眾人所倚靠的, 所仗賴的一切東西。那麼聖經是否宣揚反政府? 信徒應鄙視工商經濟? 什至反對宗教禮儀? 絕對不是。以賽亞預言耶和華要除掉眾人所倚靠的這些事物, 並非政治、經濟、宗教本質腐敗, 而是因為參與這些活動的人錯誤。本段聖經指出人的幾種錯誤:

Isaiah also pointed out that the Lord would take from them everything on which they depended on or relied on (v. 2, 3).   So, is the Bible proclaiming anti-government ideas?  Should believers disregard  businesses and the economy? Or even be against religious etiquette?  Definitely not.   Isaiah prophesied that the Lord would take from them the things that they depended on, not because of political, economic, or religious corruption, but because the people involved in these activities were wrong. The Bible points out in this passage several of their mistakes:

●盲目信任政治首領 --  雖然舊約以色列政治制度是君王專政, 但聖經也有不少臣民向君王勸諫的記載, 所以引導你的使你走錯，並毀壞你所行的道路(12)的情況, 國家領袖固然責無旁貸, 以色列人對官長盲從附和, 任由長老和首領壓倒欺凌(14-15), 助長領袖橫行霸道,可說是自食其果。

● Blindly trusting political leaders – The political system of the Israelites in the Old Testament was absolute monarchy,  but there were many instances recorded in the Bible where the subjects of the kingdom would ask the king for advice, and thus, they were led astray  by their leaders and  turned from the path (v. 12) . No doubt the leaders were responsible.  The Israelites followed blindly what they were told, and the elders and the leaders of the people took advantage of them and humiliated them (v. 14-15), encouraging the leaders to rule as a despot, they were suffering the consequences of their own actions.

●彼此欺壓 --  官長壓制還可以歸咎君王專制苛政, 但即使毫無機心的孩童作首領(4),百姓要彼此欺壓；各人受鄰舍的欺壓(5),說明是徹底的人生敗壞。

● Mutual Oppression  --The repression of the leaders could be blamed on the despotic and authoritarian regime of the king, but even youths would rule over them (v. 4), the people were oppressed, everyone would oppress each other, man against man, neighbor against neighbor (v. 5).  This showed total corruption.

●倫理倒行逆施 --  少年人必侮慢老年人；卑賤人必侮慢尊貴人(5)。

● Moral Retrogression -- The young will rise up against the old,  the nobody against the honored. (v. 5)

●物質至上 --  物質富裕成為評估社會地位的準則: 人在父家拉住弟兄,  說：你有衣服，可以作我們的官長(6),沒有財富就沒有地位(7)。

● Materialistic Supremacy -- Material wealth became the criterion for assessing social status: A man would seize one of his brothers in his father's house, and say:  “You have a cloak, you be our leader” (v. 6), without wealth there was no status (v. 7).

●離棄信仰 --  以賽亞說耶路撒冷敗落，猶大傾倒的主要原因是因為他們的舌頭和行為與耶和華反對(8),他們並非信心軟弱愛迷惑而犯罪, 現代中文譯本將8節最後一句上半為他們公然侮辱上帝,因為不但消極地面色證明自己的不正,更公開地述說自己的罪惡，並不隱瞞(9)。這是以色列人的致命傷, 既然不以耶和華為神, 便倚靠物質或政治首領;離棄信仰,就沒有倫理標準, 結果必然是自食其果(9,10)。

● Abandonment of their Faith – Isaiah said:  “Jerusalem staggers, Judah is failing because their words and deeds are against the Lord (v. 8), it wasn’t just that their faith was weak, loved deceit and sin; the Contemporary Chinese Version translates the first half of v. 8 saying that they publicly insulted the Lord,  because not only the look on their faces testified against them but they paraded their sin and did not hide it. (v. 9) That was Israel’s fatal wound. Since they relied on material things and political leaders  and did not want the Lord to be their God abandoning their faith and their morals, the inevitable result was to suffer the consequences of their own actions.  (v. 9, 10)

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

《以賽亞書 Isaiah 2:1-22》末後的日子 IN THE LAST DAYS

末後的日子
IN THE LAST DAYS
《以賽亞書 Isaiah 2:1-22》

讀經: 《以賽亞書》二章1-22節
SCRIPTURE READING: Isaiah 2:1-22

釋義: 上文提到復原的盼望, 對以賽亞來說, 是將來, 並且是遙遠的將來才會發生的事: 不是神不願意施恩, 實在是以色列人當時相當頑梗, 沒有悔改的跡象, 就如6節所說:耶和華，你離棄了你百姓雅各家，是因他們充滿了東方的風俗，作觀兆的，像非利士人一樣，並與外邦人擊掌, 所以耶和華說在末後的日子才有復興。

INSIGHT: For Isaiah, the hope of restoration mentioned above was something that would happen in the future: It is not that God was not willing to shed His grace upon the Israelites, but they were very stubborn at the time and showed no signs of repentance, as stated in verse 6: You, LORD, have abandoned your people, the descendants of Jacob. They are full of superstitions from the East; they practice divination like the Philistines and embrace pagan customs; so, the Lord said that there would be a revival but not until the last days.

●末後的日子是一個普世性的日子。 神的救恩計劃是按釐訂的進度, 分時期和階段發展。神救恩計劃從舊約直至耶穌的時候, 專注在以色列人身上, 所以耶穌差這十二個門徒，吩咐他們說：外邦人的路，你們不要走；撒瑪利亞人的城，你們不要進；寧可往以色列家迷失的羊那裡去。 (太十5-6) 既然以賽亞預言的是一個普世性的復興,自然不是著重以色列人的舊約時代, 而是末後的日子。

The last days is a global event. God’s plan of salvation was developed in stages according to a defined schedule. The plan of salvation of God concentrated on the Israelites from the times of the Old Testament until the times of Jesus; that is why, Jesus sent out His twelve disciples with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans, go rather to the lost sheep of Israel.” (Matthew 10:5-6) Since Isaiah prophesied about a universal revival, naturally, it wasn’t during the Old Testament times but the last days.

●在五旬節聖靈降臨後, 使徒們清楚明白神救恩計劃己進入一個新里程, 先知預言的末日由教會的設立開始 (徒二16-21), 救恩正如2-3節所說臨到外邦萬民 (徒十五14-18), 對於基督徒來說, 以賽亞所預言的事並非遙不可及, 而是置身其中, 經歷末後日子的進展和等候其完成。

After the advent of the Holy Spirit on Pentecost, the apostles clearly understood that God's plan of salvation had entered a new milestone. The last days that the prophet foretold began with the establishment of the church (Acts 2: 16-21). Salvation as stated in v. 2-3, came to the Gentile nations (Acts 15:14-18). For Christians, what Isaiah prophesied really wasn’t that distant or unreachable, but rather, they were part of it, experiencing the progression of the last days waiting for its completion.

既然我們己置身末後的日子, 就應該實行在本段講論的兩件事:

Since we are in the last days, we should put into practice the two things mentioned in this passage:

●尊崇耶和華的名 -- 以賽亞清楚說明在那日，惟獨耶和華被尊崇 (11, 17), 卑賤人固然屈膝, 甚至尊貴人 (9)、眼目高傲的、性情狂傲的 (11)、驕傲狂妄的、自高的 (12,17) 必降為卑。人本來倚靠和敬拜的金銀偶像必全然廢棄 (8,18,20)。

Exalt the name of the Lord – Isaiah stated clearly that in that day, the Lord alone will be exalted (v. 11, 17). Those in high ranks (v. 9), the ones with arrogant eyes (v. 11), the proud and lofty (v. 12, 17), they will all be brought low. The idols of gold and silver that people trusted in and worshiped will be completely thrown away. (v. 8, 18, 20).

●準備迎見神 -- 末後日子最後就是,到耶和華興起，使地大震動的時候 (19,21), 那是神的審判, 所以必須作好準備, 才能進入磐石洞中和巖石穴，躲避耶和華的驚嚇和他威嚴的榮光 (10,19,21)。

Be ready to meet God – The last days will be when the Lord will rise to shake the earth (v. 19, 21), that will be God’s judgment day; therefore, one must be ready , to flee to caverns in the rocks and to the overhanging crags to hide from the fearful presence of the Lord and the splendor of His majesty (v. 10, 19, 21).

立志: 主阿, 我不要倚靠世人或金銀偶像, 幫助我專一尊崇你。

Be determined: Lord, I do not want to rely on people or on idols made of gold and silver, help me to exalt You only.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

《以賽亞書 Isaiah 1:18-28》耶和華說：你們來，我們彼此辯論 COME NOW, LET US SETTLE THE MATTER, SAYS THE LORD

讀經:  《以賽亞書》一章 18-28節

SCRIPTURE READING: Isaiah 1:18-28

釋義:  耶和華是神。 任何宗教的神必須具至上最高權威, 不然就被降格, 不能再配得神的稱號。

INSIGHT:  The Lord is God.  The god of any religion must have the supreme authority, or he will be demoted, and no longer be worthy of the title of god.

耶和華在舊約和以色列人的觀念中, 都是至高無上的主。他的旨意高超(五五8-9);他籌算的事必定成就(四六9-11)。並且耶和華按公義行事(廿八17);萬不以有罪的為無罪(出卅四7); 那麼既然上文耶和華指出以色列人內心離棄神、宗教只流於外表, 就大可以義正辭嚴的向以色列人發出審判語。但是先知卻聽到一個奇特的信息:

In the Old Testament and in the minds of the Israelites, the Lord is the supreme God.  His thoughts and ways are the highest (55:8-9); what He has planned, He will do (46:9-11); furthermore, the Lord acts  with justice and righteousness (28:17); He does not leave the guilty unpunished (Exodus 34:7); So,  since the Lord points out in the previous passage that the Israelites had abandoned Him, it would be proper for God to utter stern words of judgement against them; but the prophet heard an unusual message:

耶和華說：你們來，我們彼此辯論, 為什麼要辯論?

The Lord said:  Come now, let us settle the matter; why settle the matter?

●辯論並非耶和華不知所措, 對判斷是非能力有懷疑, 因為誰曾指示耶和華, 或作謀士指教他呢？他與誰商議, 誰教導他? 誰將公平的路指示他? 又將知識教訓他? 將通達的道指教他呢？(四十13,14) 耶和華是全知和全能的神, 他不會懷疑自己的判決, 也不須請教人。

Settling a matter really isn’t something that could easily overwhelm the Lord, because who can fathom the Spirit of the Lord, or instruct the Lord as His counselor? Who did the Lord consult to enlighten Him, and who taught Him the right way?  Who was it that taught Him knowledge or showed Him the path of understanding? (40:13-14)  The Lord is omniscient and omnipotent, He is not doubtful about His own judgment and He doesn’t have to ask anybody for guidance.

●辯論是法律訴訟的詞語, 特別是在盟約遭破壞時, 為了能確保司法公正, 就讓被告申辯, 一方面澄清指控中可能有的疑點, 同時給予機會說明苦衷或困難, 務求審判公正和合情理, 叫人心服口服。神在審判人的時候, 總給人機會為自己辯論。如果教會也採取這個原則, 不讓當事人機會分辨和申訴的流言蜚語必在教會絕跡, 減少許多創傷。

A dispute to settle a matter is the term for legal proceedings, especially when the covenant is breached.  Its purpose is to ensure justice and to allow the accused to plead for himself.  On one hand, to clarify the possible doubts of the allegations, and at the same time to give the opportunity to explain the hardships or difficulties, in order to make the trial fair, reasonable and convincing.   When God judges the people, He always gives people the opportunity to dispute for themselves.   If the church would also adopt this principle and resolve grievances the same way, lies and slanders would vanish and trauma on the parties involved would be reduced.

●辯論是耶和華請求人接受救恩的呼籲。全知的神在上文已清清楚楚的講述以色列人的情況, 不必再辯論神對人的審判。耶和華現在要求以色列人回答: 如果神有赦罪的方法, 可將如硃紅丹顏的罪洗得白如雪, 為什麼不甘心聽從, 接受悔改的恩典? 以賽亞書另一次提到耶和華要求人辯論, 也是提到神的赦罪恩典(四三24,25),可見辯論實在是神苦口婆心的勸諭, 提醒人把握悔改的機會。

The debate to settle the matter was a call from the Lord for the people to accept salvation.  In the previous passage, the omniscient God speaks clearly about the situation of the Israelites.  There was no need to settle any matters regarding God’s judgment on the people.  Now, the Lord demands the Israelites to answer the following:  If God has a way to forgive sins, though they were like scarlet they would be as white as snow; why were they not willing to obey and receive the grace of repentance?   In Isaiah 43:24-25, the Lord also asks the people to settle the matter, mentioning God’s forgiving grace.  We clearly see that the call to settle the matter was an earnest way to remind the people to seize the opportunity of repentance.

反省:  神說：在悅納的時候，我應允了你；在拯救的子，我搭救了你。 看哪！現在正是悅納的時候；現在正是拯救的日子。(林後六2)  我今天是否願意回應神的呼籲, 悔改心志和行為? 

REFLECT:  God said:  “In the time of my favor I heard you,  and in the day of salvation I helped you.”

I tell you, now is the time of God’s favor, now is the day of salvation.  (2 Corinthians 6:2) 
Am I willing to respond to God’s call today to repent of my thoughts and my actions?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

《以賽亞書 Isaiah 1:10-17》宗教的表現 RELIGIOUS BEHAVIOR

讀經:  《以賽亞書》一章10-17節

SCRIPTURE READING:  Isaiah 1:10-17

釋義:  本段的開始:  你們這所多瑪的官長啊，要聽耶和華的話！你們這蛾摩拉的百姓啊，要側耳聽我們神的訓誨！格式與上一段的開始: ;天阿,要聽! 地阿, 要側耳而聽!  (2)相同, 顯示這兩段關係密切:

INSIGHT:  This passage begins with:  “Hear the word of the Lord, you rulers of Sodom; listen to the instruction of our God, you people of Gomorrah!”  This is similar to the beginning of the previous  passage:  “Hear me, you heavens!  Listen, earth! (1:2),  this means that these two passages are closely related.

1.   Ｘ阿，要聽！Ｙ阿, 要側耳而聽:  是舊約一種對破壞盟約的訴訟句式。上段請天地作為好像陪審團的見證人; 本段則提名破壞盟約的被告: 以色列人。以所多瑪和俄摩拉來稱呼以色列人, 是一種譏諷, 所以現代中文譯本翻譯為:  耶路撒冷啊你們的領袖和人民跟當年所多瑪蛾摩拉的首都和人民一樣。 回應第九節:  若不是萬軍之耶和華給我們稍留餘種，我們早已像所多瑪、蛾摩拉的樣子了。

“X” hear me!  “Y” listen:  Is a manner of litigation against the breach of the covenant.  The previous passage calls the heavens and the earth to be a witness as if they were the jury; in this passage those accused of breaking the covenant are:  The Israelites.  Calling the Israelites, Sodom and Gomorrah was a way to satirize them.  Hence, in Today’s Chinese Version of the Bible it is translated as:  “O Jerusalem, your leaders and your people have become like the capital and the people of Sodom and Gomorrah of their times.”  This is in reply to verse 9:  “Unless the Lord Almighty had left us some survivors, we would have become like Sodom, we would have been like Gomorrah.”

2.  上段指出以色列人內心的問題: 沒有恆久信靠, 因而悖逆; 本段則說明內心靈性的悖逆引致宗教的行為不蒙神悅納:

The previous passage points out the issues of the Israelites:  Their hearts were not persevering in faith and therefore they had become rebellious.  This passage then shows that their rebellious heart caused their religious practices to be not pleasing to God.

● 獻給耶和華的祭本來是馨香和蒙悅納的(利一3,4,9等), 但是耶和華卻說它們變為; 與我何益 (11);  我不喜悅  (11) ;  什至是踐踏我的殿宇 (12);  我所憎惡 (13);  我心恨惡 (14 );  我以為麻煩……不耐煩 (14)。

The sacrifices to the Lord were originally acceptable and pleasing to Him (Leviticus 1:3, 4, 9, etc.), but the Lord said:  What are they to me?  (v. 11);  I have no pleasure  (v. 11);  Who has asked this of you, this trampling of my courts? (v.12);   Is detestable to me (v. 13);  I hate with all my being…I am weary of bearing them (v. 14).

●原因 -- 神的說話是真實, 不會改變的。以色列人的獻祭不蒙悅納原因是他們不明白神的評論原則。使徒雅各指出信心必須有行為 ( 雅二14), 但是信心和行為並不相等, 所以雅各解釋:  信心是與他的行為並行，而且信心因行為才得成全。  因為人稱義是因行為，不是單因信。  (雅二22,24) 人有信心必定有行為印證, 但是有行為表現卻不一次出於信心。  先有於內, 才能形之外。  不是出自信心的行為就是偽善。  所以以色列人的祭物是虛浮的供物(13), 原因是他們作孽又守嚴肅會(13),  手滿了殺人的血 (15)。  沒有敬虔內心的祭是不蒙悅納的。

THE REASON –  God's words are true and will not change.  The reason Israel's sacrifices were not acceptable was that they did not understand God's principle of criticism.  The apostle James pointed out that faith must have works (James 2:14), but faith and works are not similar, so James explains:  You see that faith was active along with his (Abraham’s) works, and faith was completed by  his works.  You see that a person is justified by works and not by faith alone. (James 2:22, 24)  If a person has faith, it must be accompanied  works, works confirm their faith.  But having works does not necessarily mean that they have faith.  What you are on the inside will eventually reflect on the outside.  Works that do not stem out of faith are hypocritical.  Thus, the sacrifices of the Israelites were meaningless (v.13), the reason was that they celebrated solemn assemblies while they continued to sin (v. 13), their hands were full of blood (v. 15).  Faithless sacrifices are not acceptable. 

●解決方法 -- 消極方面:  要洗濯、自潔，從我眼前除掉你們的惡行，要止住作惡 (16); 積極方面:  學習行善，尋求公平，解救受欺壓的；給孤兒伸，為寡婦辨屈 (17)。  但是無論消極或積極方面, 都包括自我內心的調校和要有良好的社會行為。

THE SOLUTION – Negative aspects:  Wash and make yourselves clean, take your evil deeds out of my sight, stop doing wrong (v.16);   Positive aspects:  Learn to do right, seek justice, defend the oppressed, take up the cause of the fatherless, plead the case of the widow (v. 17).  But whether negative or positive aspects, one must self-tune their hearts and have good social conduct.

祈禱:  神啊，求你鑒察我，知道我的心思，試煉我，知道我的意念，      看在我裡面有甚麼惡行沒有，引導我走永生的道路。(詩一卅九23,24)

PRAYER:  Search me, O God, and know my heart!  Try me and know my thoughts!  And see if there be any grievous way in me, and lead me in the way everlasting!  (Psalm 139:22, 23)

by 洪同勉牧師 Rev. Tommy Hung

(以賽亞書 Isaiah 1:1-9) 恆久的信仰 PERSEVERE IN FAITH

讀經:  《以賽亞書》一章1-9節

SCRIPTURE READING:  Isaiah 1:1-9

釋義:    本書好像一般先知書, 以作者的自我介紹開始 (新約的書信也是同樣的格式) 。第一節的以賽亞自我介紹, 顯示向人作見證或公開表白信仰的幾個要點:

INSIGHT:  This book seems like an ordinary book of prophecies; it starts with the author’s introduction (The New Testament letters also have the same format).  Isaiah’s self-introduction in verse 1, shows several key points of testifying or publicly expressing his faith to the people:

信仰的領受比較承擔的職事重要──以賽亞介紹自己時, 沒有提到自己是有先知職分, 只說得默示, 從神領受了信仰的教訓。舊約的先知書多數作者我們都不知道是不是全職傳道人, 但肯定知道的是他們確實宣稱從神領受了默示。所以為信仰作見證最重要的並非有否教會職位, 而是有沒有領受。

Receiving faith is more important than undertaking a ministry – When Isaiah introduced himself, he did not mention that he was prophet, he just said that he received a vision from God.  We do not know if most of the authors of the books of prophecy in the Old Testament were full-time ministers, but we definitely know that they professed to have received inspiration from God.  So, the most important thing about bearing witness of your faith is not whether you have a position in the church, but whether you have received it.

恆久──以賽亞領受默示, 自從烏西雅王一直至希西家王的四代不斷。 一鼓作氣容易, 持之以恆殊不容易。多數信徒初信時大發熱心, 只是讀經的次數與信主的年日成為反比。以賽亞的信息就以信仰的恆久開始:

PERSEVERANCE  – When Isaiah received the visions, they lasted from the reigns of Uzziah until Hezekiah, they were constant for four generations.  It’s easy to start strong but it’s not easy to persevere to the end.  Most Christians are very enthusiastic when they first believe, but the number of times they read the Bible is inversely proportional to the date that they believed in Jesus.  Isaiah’s message begins with persevering in faith:

●天阿! 要聽。地阿! 要側耳而聽。  這是舊約耶和華與以色列人立約的句式, 也是指責人背約的用詞 (申卅二1耶六19彌一2六2)。聖經喜歡提到天地, 因為古代的人都認同天地是恆久不變。耶和華以天地的恆久不變來指證以色列人信仰的一個問題就是不能持久。

HEAR ME, YOU HEAVENS! LISTEN, EARTH!   This is the Old Testament covenant between the Lord and the Israelites, and it is a term used to accuse the people of breaking the covenant.  (Deuteronomy 2:1, Jeremiah 6:19, Micah 1:2, 6:2).  The Bible likes to mention heaven and earth because people in ancient times identified heaven and earth as something constant.  The Lord uses the constant heavens and  earth to demonstrate the problem of the Israelites, He points out that their faith is not enduring.

●悖逆  --   這段聖經兩次提到以色列人悖逆耶和華(2,5) 。悖逆或者中文新譯本和現代中文譯本翻譯為背叛, 是一個表示關係的動詞。以色列人先前與耶和華是有一段正常和好的關係, 才會悖逆或背叛耶和華。這說明以色列人的沒有恆久信靠神: 他們相信耶和華一段時間, 就離棄耶和華……與他生疏, 往後退步(4),所以被稱屢次悖逆(5) 。以賽亞提出不能持久信靠神的警告: 

 原因──不願認識神, 不留意研讀聖經(3),所以就犯罪行惡, 成為敗壞(4);

 結果──受責打(5-8); 神的管教可能是身體的病痛, 可能是工作沒有收成, 甚至國家敗亡;  

盼望──萬軍之耶和華給我們稍留餘種, 因為神並不甘心人悖逆他所以寬容你們, 不願有一人沉淪, 乃願人人都悔改(彼後三9) 。

REBELLIOUS – This passage mentions that the Israelites rebelled against the Lord two times (v. 2, 5).  The word “rebel” or  “betray”, as translated by the New Chinese Version and Today’s Chinese Version, is a verb that expresses a relationship.  In the past, the Israelites  had a normal and good relationship with the Lord before they rebelled or betrayed Him.  This shows that the Israelites did not persevere in trusting God:  They had faith in God for a time…then they abandoned Him, they spurned Him, they turned their backs on Him (v. 4), they persist in rebelling (v.5).    Isaiah admonishes them about not persevering in their faith towards God:

The Reason – Unwillingness to know God, neglecting to  read the Bible (v. 3), therefore, they sinned, did evil and became corrupt (v.4);

Outcome – They were reprimanded (v. 5-8); God’s discipline may be a physical illness, it may be that their work will not reap a good harvest, and even their nation will be defeated by enemies.

Hope --  The Lord of hosts had left us a very small remnant,  for it is not his purpose that anyone should be destroyed, but that everyone should turn from his sins. (2 Peter 3:9)

祈禱:    求主幫助我每天持之以恆的研讀聖經, 免致離棄神, 悖逆你.

PRAYER:  May the Lord help me to persevere in reading the Bible every day, lest I forsake God and rebel against You.

by 洪同勉牧師 Rev. Tommy Hung

(阿摩司書 Amos 9:1-15) 這是耶和華說的 SAYS THE LORD

祈禱:    主啊,我願更多認識你。

PRAYER:  Lord, I want to know you more.

讀經:   摩九章1~15節

SCRIPTURE READING:  Amos 9:1-15

釋義:  「這是耶和華說的」這句話在本章出現三次(8,12,15)。耶和華說些什麼? 耶和華在這裏說出以色列將來的遭遇。更重要的, 耶和華說明祂的本性和與以色列的關係。

INSIGHT:  The phrase “Says the Lord” appears 3 times in this chapter (v. 8, 12, 15).  What is the Lord saying?  Here, the Lord speaks about Israel’s future.  More importantly, the Lord speaks clearly about His nature and His relationship with Israel.

(1)  無所不在 --  「無一人能逃避，無一人能逃脫。他們雖然挖透陰間，我的手必取出他們來；雖然爬上天去，我必拿下他們來；雖然藏在迦密山頂，我必搜尋，捉出他們來；雖然從我眼前藏在海底，我必命蛇咬他們。」(1~3)這就好像詩人所說: 「我往哪裏去躲避你的靈？我往哪裏逃、躲避你的面？我若升到天上，你在那裏；我若在陰間下榻，你也在那裏。我若展開清晨的翅膀，飛到海極居住，就是在那裏，你的手必引導我；你的右手也必扶持我。我若說：黑暗必定遮蔽我，我周圍的亮光必成為黑夜；黑暗也不能遮蔽我，使你不見」(詩一卅九7~12)。

(1)  Omnipresent --  “Not one will get away, none will escape.  Though they dig down to the depths below, from there my hand will take them; though they climb up to the heavens above, from there I will bring them down; though they hide themselves on the top of Carmel, there I will hunt them down and seize them; though they hide from my eyes at the bottom of the sea, there I will command the serpent to bite them.” (v. 1-3)   This is similar to what it says in Psalm 139:7-12:  “Where can I go from your Spirit?  Where can I flee from your presence?  If I go up to the heavens, you are there;  if I make my bed in the depths, you are there.   If I rise on the wings of the dawn,  if I settle on the far side of the sea,  even there your hand will guide me,  your right hand will hold me fast.   If I say, ‘Surely the darkness will hide me and the light become night around me,’  even the darkness will not be dark to you.”

(2)  大能的神 -- 「主─萬軍之耶和華摸地，地就消化，凡住在地上的都必悲哀。地必全然像尼羅河漲起，如同埃及河落下。那在天上建造樓閣、在地上安定穹蒼、命海水澆在地上的─耶和華是他的名。」(5~6)

(2) Almighty God – “The Lord, the Lord Almighty—He touches the earth and it melts,  and all who live in it mourn; the whole land rises like the Nile,  then sinks like the river of Egypt;  He builds His lofty palace  in the heavens  and sets its foundation on the earth; He calls for the waters of the sea and pours them out over the face of the land—the Lord is His name. (v. 5-6)

(3) 公義的神 -- 神雖然愛以色列, 卻不致情人眼裡出西施那樣完全忽視他們的瑕疵。相反地, 以色列頑梗不肯悔改, 神就說: 「我必出令，將以色列家分散在列國中，好像用篩子篩穀，連一粒也不落在地上。我民中的一切罪人說：災禍必追不上我們，也迎不我們。他們必死在刀下。」(9~10)

(3) Righteous God – Although God loved Israel, and it is said that love is blind, yet God did not ignore her flaws.  On the contrary, because of Israel’s stubborn refusal to repent, God said:  “I will give the command,  and I will shake the people of Israel  among all the nations as grain is shaken in a sieve,  and not a pebble will reach the  ground.   All the sinners among my people  will die by the sword, all those who say,  ‘Disaster will not overtake or meet us.’” (v. 9-10)

(4) 慈悲的神 -- 「不將雅各家滅絕淨盡……到那日，我必建立大衛倒塌的帳幕，堵住其中的破口，把那破壞的建立起來，重新修造，像古時一樣，使以色列人得以東所餘剩的和所有稱為我名下的國。此乃行這事的耶和華說的。耶和華說：日子將到，耕種的必接續收割的；踹葡萄的必接續撒種的；大山要滴下甜酒；小山都必流奶。我必使我民以色列被擄的歸回；他們必重修荒廢的城邑居住，栽種葡萄園，喝其中所出的酒，修造果木園，中的果子。我要將他們栽於本地，他們不再從我所賜給他們的地上拔出來。這是耶和華─你的神說的。」(8,11~15)

(4)  Merciful God – “I will not totally destroy the descendants of Jacob…In that day I will restore David’s fallen shelter— I will repair its broken walls and restore its ruins—and will rebuild it as it used to be,  so that they may possess the remnant of Edom  and all the nations that bear my name,” declares the Lord, who will do these things.  “The days are coming,” declares the Lord, “when the reaper will be overtaken by the plowman and the planter by the one treading grapes.   New wine will drip from the mountains and flow from all the hills,  and I will bring my people Israel back from exile.   “They will rebuild the ruined cities and live in them.  They will plant vineyards and drink their wine;  they will make gardens and eat their fruit.   I will plant Israel in their own land,  never again to be uprooted   from the land I have given them,” says the Lord your God. (v. 8, 11-15)

by 洪同勉牧師 Rev. Tommy Hung