新的國度 NEW KINGDOM 《以賽亞書 Isaiah 9:1-7》

讀經:  《以賽亞書》九章1-7節

SCRIPTURE READING:  Isaiah 9:1-7

釋義 : 以賽亞在本段講論他那時代最需要的信息。當時 亞哈斯王靈性軟弱, 不能帶領以色列人敬畏神, 而國力更不堪一擊, 他為了對抗亞蘭和以色列國而投靠亞述, 結果 西布倫和拿弗他利 給亞述擄掠, 可說民不聊生。就在這樣的情況下, 以賽亞勉勵猶太人要仰望神, 因為神將為他們打破困局, 給他們一個新的國度。

INSIGHT:  Isaiah spoke about a message that was most needed in his time.  At that time King Ahaz was weak spiritually, not capable of leading the Israelites to fear God.  Also, the nation’s survival was hanging by a thread. To resist Aram and Israel, Ahaz went to Assyria.  Consequently, Zebulun and Naphtali were plundered; leaving those in the land struggling hard to survive.  It was under these circumstances that Isaiah encouraged the people of Judah to put their hope in the Lord, because He would bring about a breakthrough and give them a new kingdom.

●光明的國度 --  他們將得著榮耀, 看見大光, 有光照耀他們(1,2), 這是預言國家將從幽暗痛苦得到復興曙光。亞述王當時將以色列劃分為三省:  1.多爾(即沿海的路);  2.基列(即約但河外); 3.米吉多(即外邦人的加利利地)。但先知所預言的超越政治層面, 從新約的引用,可知末後得著榮耀是應驗在耶穌基督的事奉上(太四13-15)。

Kingdom of Light - They will be glorified, see a great light, and have a light shine on them (1, 2). This prophesies that the nation will be revived from the gloom and pain.  At that time Assyria divided Israel into 3 provinces:  1. Dor (the way of the sea);  2. Gilead (beyond the Jordan River);  3. Megiddo (Galilee of the Gentiles).  But what the prophet foretold is beyond the political realm.  Based on the quotation in the New Testament, we know that the prophecy about being glorified at the end was fulfilled by the work of Christ Jesus (Matthew 4:13-15).

●喜樂的國度 --  你使這國民繁多(3)清楚應許猶太國家復興,而這節聖經更進一步指出新國度的特色是充滿喜樂, 四次提到歡喜快樂,而4-5節說明喜樂的原因是神為他們卸去肩頭所負的重軛, 消除戰亂欺壓。

Kingdom of Joy -- ‘You have enlarged the nation (3)’ clearly promises the restoration of Judah, and this verse goes further to point out the special feature of this new kingdom that it is filled with joy.  ‘Joy’ or ’Rejoice’ is mentioned 4 times. Verse 4-5 says the reason to rejoice is that God had shattered the yoke that burdens them, the bar across their shoulders, and the rod of their oppressor.

●和平的國度  -- 亞哈斯投靠亞述, 消除亞蘭和以色列國聯軍的壓迫,卻帶來新危機, 以暴易暴, 並不能使國復興。但是以賽亞預言的彌賽亞就大不相同, 因為神不單折斷他們所負的重軛和肩頭上的杖(4),而且政權必擔在他的肩頭上的君王能夠帶來真正的和平, 因為:  1.神預言他的政權與平安必加增無窮(7);  2.他有一個包含四個身份的非常特別名字:奇妙策士(新標點和合本及其他近代中文譯本正確地按原文結構把奇妙和策士兩詞連起來)、全能的神、永在的父、和平的君(6)。聖經斬釘截鐵地指出應驗預言的是道成肉身的神耶穌, 在十字架上所

流的血成就了和平(西一20)。

Kingdom of Peace -- Ahaz sought help from Assyria to stop the oppression from Aram and Israel, but created a new crisis.  Returning violence for violence does not restore a nation.  But the Messiah that Isaiah prophesied is very different because not only will he shatter their yoke and the bar across their shoulders (4), he is also a ruler, with the government on his shoulders, who can bring genuine peace. For:  1.  God says that ‘Of the increase of his government and peace there will be no end’ (7);

2. He has a very special name that includes 4 identities:  Wonderful Counselor (CUNP and other recent Chinese bible versions correctly links the words ‘Wonderful’ and ‘Counselor’ based on the structure of the original), Mighty God, Everlasting Father, Prince of Peace (6). The Bible directly points out that Jesus, God became flesh, fulfilled the prophecy and made peace through his blood shed on the cross (Colossians 1:20).

默想 : 既然我們因信耶穌而得以成為神國度的子民, 我們是否在和平的君的管治下, 成為和平之子, 給痛苦紛亂的世界帶來和平安慰?

MEDITATE:  Now that we have accepted Jesus and become a citizen of God’s kingdom, should we become a channel of peace under the reign of the Prince of Peace, and bring comfort and peace to this painful and chaotic world?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

見證人 WITNESS 《以賽亞書 Isaiah 8:1-22》

讀經 : 《以賽亞書》八章1-22節

SCRIPTURE READING:  Isaiah 8:1-22

釋義 :  耶和華為了消除人對祂應許的疑慮而親自給人兆頭外(11,14), 有時也會像本段聖經那樣, 使用祂的僕人作啟示的証據。

INSIGHT:  When God eliminates his people’s doubt about his promise, he himself would give signs (11, 14). Sometimes he would also use his servants as evidence of his revelation as in this passage.

●先知的生活成為見證 -- 以賽亞除了蒙差遣作神話語的出口外, 他生活的各個環節都成為神啟示的詮釋: 與妻子同室、生孩子都是遵行神的旨意, 給兒子起個聖經最長和古怪的名字瑪黑珥沙拉勒哈施罷斯, 更是為了講明神對以色列人的計劃, 所以先知說: 看哪，我與耶和華所給我的兒女，就是從住在錫安山萬軍之耶和華來的，在以色列中作為預兆和奇蹟。(18)

THE PROPHET’S LIFE AS TESTIMONY --  Other than relaying messages for God, every aspect of  Isaiah’s live served as a message from God.  Even getting together with his wife and having children were upon God’s will.  Also, giving the longest and weirdest name Maher-Shalal-Hash-Baz to his son was to announce God’s plan for Israelites.  Therefore, the prophet said, ‘Here am I, and the children the Lord has given me. We are signs and symbols in Israel from the Lord Almighty, who dwells on Mount Zion (18).’

●祭司烏利亞和耶比利家的兒子撒迦利亞為神誠實的見證人(2)  --  神呼召好像先知以賽亞的人專職傳道作見證, 也使用其他人作見證。本節的烏利亞是祭司, 但撒迦利亞並不是祭司或先知, 他是聖經曇花一現的耶比利亞的兒子, 可以說是一個非常普通的信徒。保羅說: 你們就是我們的薦信，寫在我們的心裡，被眾人所知道所念誦的。你們明顯是基督的信，藉着我們修成的。不是用墨寫的，乃是用永生神的靈寫的；不是寫在石版上，乃是寫在心版上。(林後三2-3)

URIAH THE PRIEST AND ZECHARIAH SON OF JEBEREKIAH AS RELIABLE WITNESSES FOR GOD (2) --

God calls designated personnel such as preachers like Isaiah as witnesses. He also uses other people. The Uriah in this verse was a priest. But Zechariah was neither a priest nor a prophet. He, the son of Jeberekiah, with very short-lived appearance in the Bible, was considered a very ordinary believer. Paul said, ‘You yourselves are our letter, written on our hearts, known and read by everybody. You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts (2 Corinthians 3:2-3).’

●以馬內利──神與人同在 --  3-10節是第二篇以馬內利詩歌, 用字和觀念都與第七章相同:  1.都提到女子懷孕; 2. 耶和華吩咐給嬰孩起一個特別的名字, 而且解釋名字所預表的意義;  3.孩子還幼的時候, 亞蘭和以色列國將被亞述擄掠;  4.兩個孩子都叫以馬內利。七章沒有交代以馬內利母親的童女是誰, 但本章說明以賽亞妻子所生的兒子瑪黑珥沙拉勒哈施罷斯又叫做以馬內利而(8),象徵神的同在, 所以中文聖經將10節原文再次提到的以馬內利, 意譯出來:神與我們同在。

IMMANUEL – GOD WITH HIS PEOPLE -- Verse 3 -10 was the second song about Immanuel with verbiage and concept identical to Chapter 7:  1) Both mentioned a woman would conceive;   2) God instructed to give a special name to the baby, and explained the meaning prophesied by the name;   3) When the child was still an infant, Aram and Israel whose people and wealth would be carried off by Assyria;   4) Both children were called Immanuel.   In chapter 7, it does not reveal the identity of the virgin, the mother of Immanuel.   But in this chapter, it states that the child given birth by Isaiah’s wife, Maher-Shalal-Hash-Baz, was also called Immanuel (8),  and signified God with his people. Therefore, Chinese bible has verse 10 of the original version where Immanuel is mentioned the second time, translated to its meaning:  God is with us.

本段的主題是: 神要用不同的人物作見證, 呼籲人以祂為主(5), 尊祂為聖(13), 仰望祂(17), 求問祂(19)。

The theme of this passage is:   God uses different characters to witness for him, call on his people to follow him (5), regard him as the holy one (13), put their trust in him (17), and inquire of him (19).

呼籲:  你可肯作神誠實的見證人, 以生活言行榮耀祂?

CHALLENGE: Are you willing to be a reliable witness for God, to glorify him with your

life, words and actions?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

以馬內利 IMMANUEL 《以賽亞書 Isaiah 7:10-25》

讀經 : 《以賽亞書》七章10-25節

SCRIPTURE READING:  Isaiah 7:10-25

釋義 :  必有童女懷孕生子，給他起名叫以馬內利(14)這節聖經對信徒絕不陌生,因為這是天使宣告馬利亞必從聖靈感孕時引用的舊約預言。然而對於亞哈斯王來說, 這除了是他本人無法目睹, 數百年後才應驗的預言外, 也是一個神當時給他的寶貴應許──神與人同在。

INSIGHT:  ‘The virgin will be with child and will give birth to a son, and will call him Immanuel.’ (14) This verse should not be unfamiliar to believers, because this is what the angel cited when he proclaimed that Mary would be with child through the Holy Spirit. Yet to Ahaz, this was something he would not see with his own eyes, a prophecy that would not be fulfilled until several hundred years later. It is also a precious promise from God – God is with us.

●以馬內利是神與人的具體象徵 -- 中文信字的組合說明人言可信, 那麼神言更是一言九鼎, 絕對可信。但神體恤亞哈斯和一般人的信心軟弱, 消除口說無憑的疑慮, 就給他一個實物作為神與人同在的象徵:  一個亞哈斯當時知道仍未與男人同房的處女,不久將生子(注意以賽亞並沒有說生產時仍是處女)。 聖經明說在這孩子還不曉得棄惡擇善之先(16), 即三數年間, 在亞哈斯可見的將來, 神已經為猶大消除所面對的政治危機, 因此這孩子是個兆頭(即象徵)。當日後人呼喚那孩子的名字以馬內利時, 人就重複宣認神與人同在。同樣耶穌名叫以馬內

利, 是神道成肉身, 將人從來不能見的天父榮耀具體地彰顯出來。你今天可在一些什麼事物看到神與你同在嗎？

IMMANUEL IS A SYMBOL OF GOD WITH US IN PHYSICAL FORM -- The Chinese character for believe is 信. It is composed of two components that mean people and word respectively. The character depicts that men’s words are trustworthy. Then God’s words are absolutely trustworthy. But God understood that Ahaz was weak in faith like regular people. To eliminate doubt, God gave him a physical sign as a symbol of God with his people – a virgin whom Ahaz knew had not been with any man would give birth to a son (note that Isaiah did not say she was still a virgin when giving birth). The Bible says that before the boy knows enough to reject the wrong and choose the right (16), that is, in 3 years, in Ahaz’s near future, God will have averted the crisis for Judah.  So, this child was a sign (symbol). From then on, when people call that boy’s name Immanuel, people will repeatedly proclaim and recognize God with them. In the same way, Jesus is called Immanuel, God became flesh, concretely reveals the glory of the Heavenly Father that men can never see otherwise. From what things you can see today that God is with you?

●神與人同在的苦和樂 --  神同在給予人安全感, 無論環境際遇怎樣,神必不離棄人, 或安慰、或鼓勵、或保護, 人總不會孤立無援, 但是神並沒有應許祂的同在必定消除患難。耶和華不錯預言在孩子以馬內利還幼時, 亞哈斯所憎惡的那二王之地必致見棄(16), 這固然是個好消息, 但是亞哈斯投靠亞述(王下十六), 所以神的同在並不能帶來安穩的政局, 耶和華預言亞述將大大擊打猶大, 成為荊棘蒺藜──審判的象徵(19,23,24,25)。

THE PAIN AND JOY OF GOD WITH US -- When God is with us, we have a sense of security.  No matter how harsh the circumstances are, God will not abandon us. God will give us comfort, encouragement, and protection. We will not be alone and helpless. But God does not promise having him with us guarantees that trouble will end. God promised when the child Immanuel was young, the land of the two kings Ahaz dreaded would be laid waste (16). This was definitely good news. But Ahaz sought help from Assyria (2 Kings 16).   So, God’s presence did not bring stability.  God said Assyria would strike Judah hard, leaving the land covered with briers and thorns – symbol of judgement (19, 23, 24, 25).

謹記:  主耶和華─以色列的聖者曾如此說：你們得救在乎歸回安息；你們得力在乎平靜安穩；你們竟自不肯。耶和華必然等候，要施恩給你們；必然興起，好憐憫你們。因為耶和華是公平的神；凡等候他的都是有福的！(賽卅15,18)

REMEMBER:  ‘This is what the Sovereign Lord, the Holy One of Israel, says:  “In repentance and rest is your salvation, in quietness and trust is your strength, but you would have none of it.”   Yet the Lord longs to be gracious to you; he rises to show you compassion. For the Lord is a God of justice. Blessed are all who wait for him!’ (Isaiah 30:15, 18)

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

總要信 JUST BELIEVE 《以賽亞書 Isaiah 7:1-9》

讀經:  《以賽亞書》七章1-9節

SCRIPTURE READING:  Isaiah 7: 1 - 9

釋義:  舊約的先知除了預言將來神使用彌賽亞施行救贖外, 也藉著時事向以色列人講論信仰真理, 鼓勵勸勉人誠心倚靠仰望神。以色列人雖然在所羅門之後分為猶大國和以色列國, 但他們都是希伯來人。本章提到兩國內鬨, 原因是在主前735至732年間, 亞述國擴展霸權, 鄰近的亞蘭國已與以色列國結盟, 就想迫使大也聯手反抗亞述。亞哈斯拒絕參加, 反而企圖投靠亞述, 爭取有利的政治本錢, 因此受到以色列和亞蘭攻擊,要另立聽從他們的他比勒的兒子為傀儡王(6)。亞哈斯面對威嚇, 就巡察耶路撒冷城防禦設施, 他在上池的水溝頭，在漂布地的大路上遇見由神所差派的以賽亞和兒子, 聽到神的信息。

INSIGHT:  Other than prophesizing God delivering salvation via Messiah in the future, prophets in Old Testament also used current affairs to speak the truth to the Israelites and to encourage them to trust God faithfully. Israelites, though divided into Judah (the southern kingdom) and Israel (the northern kingdom) after Solomon, were all Hebrews. This chapter mentioned the disaccord between the two kingdoms. The reason for the conflict is that between 735 and 732 BC, Assyria was establishing hegemony in the region. Neighboring Aram formed an alliance with Israel. They then tried to coerce Judah to join forces to resist Assyria. Ahaz refused, and even attempted to seek protection from Assyria to strive for favorable political position. As a result, Judah was attacked by Israel and Aram, and forced to make the son of Tabeel king, a puppet ruler who would submit to them (6). Faced with the threat, Ahaz went to inspect the defense facilities in Jerusalem. During the inspection, at the end of the aqueduct of the Upper Pool, on the road to the Launderer’s Field, he met Isaiah and his son, whom were sent by God, and received God’s message.

本段聖經的教訓是: 總要信。第9節說:你們若是不信，定然不得立穩, 換句話說, 亞哈斯 在那個極惡劣的環境裡, 只要信靠神, 就可以得救。而這段聖經亦說明信心是什麼:

THE TEACHING OF THIS SCRIPTURE:  Just believe. Verse 9 says ‘If you do not stand firm in your faith, you will not stand at all.’  In other words, Ahaz just had to trust God in that extremely bad situation, and he will be saved. This scripture also illustrates what faith is:

●信心並不否定客觀事實。相信神並不是掩耳盜鈴, 自我欺騙, 或像駝鳥埋首沙堆, 逃避面對事實, 有信心並不能減輕環境的嚴重性, 所以以賽亞說: 原來亞蘭的首城是大馬士革；大馬士革的首領是利汛。  以法蓮的首城是撒馬利亞；撒馬利亞的首領是利瑪利的兒子(8,9)。

FAITH DOES NOT DENY FACTS -- Trusting God is not like a Chinese idiom says about covering ears to steal a bell where the person deceives himself, or ostriches burying their heads in the sand to avoid facing the reality. Having faith does not reduce the severity of the situation. Therefore, Isaiah said, ‘…for the head of Aram is Damascus, and the head of Damascus is Rezin… The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.’ (8, 9)

●信心是從神的觀點看事實。人以自己的渺小與環境比較, 必然發覺力有不逮, 然而信心就是人與無限偉大的神結連, 人看來嚴峻的環境在神的偉大能力中顯得平凡, 所以現代中文聖經意譯大馬士革不過是利亞的首都利汛王不過是大馬士革的首領沒有甚麼了不起撒馬利亞不過是以色列的首都比加王不過是撒馬利亞的首領沒有甚麼了不起 (8,9)他們的怒氣不過像兩根燒焦了的木頭所冒出來的煙(4)

FAITH IS TO SEE FACTS FROM GOD’S PERSPECTIVE -- Men compare their being small with their situation will definitely find themselves inadequate. Yet faith is men connecting with the almighty God. A very difficult and severe situation as seen by men appears ordinary in God’s great power. Therefore, the Today’s Chinese Version (TCV) Bible had the meaning translated to say that Damascus is only the capital of Syria, and Rezin is only the head of Damascus, nothing to brag about. Samaria is only the capital of Israel, and Pekah is only the head of Samaria, nothing to brag about (8, 9). Their anger is just

like the smoke from two smoldering stubs of firewood (4).

提醒:  你們若是不信，定然不得立穩(9)

REMINDER -- ‘If you do not stand firm in your faith, you will not stand at all.’ (9)

祈禱: 求神幫助我對你能夠堅信

PRAYER -- Dear God, I ask that you help me stand firm in my faith.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

禍哉! 我滅亡了 WOE TO ME! 《以賽亞書 Isaiah 6:1-13》

讀經:  《以賽亞書》六章1-13節 

SCRIPTURE READING:   Isaiah : 6: 1 – 13

釋義:  牧師在講壇上承認: 「我是一個污穢、卑鄙、下賤、詭詐的小人, 是門徒中的猶大。」你還可以坦誠地接受他擔任聖職嗎？

INSIGHT:   Your pastor confessed at the pulpit,  ‘I am a filthy, despicable, contemptible and deceitful low life, a Judas among the disciples.’  Can you still honestly accept him in a position that carries out God’s work?

你期望傳道人是怎樣品格的人? 即或不是十全十美的聖人, 至少也是德高望重, 道貌岸然的好人吧。這個理想並不過分, 問題是按什麼標準評判好壞? 如果按鑒察人心之神的標準, 到底人格還可以多高尚? 所以保羅說: 在罪人中我是個罪魁(提前一15), 同樣以賽亞先知雖然已經傳達了五章神的啟示, 仍然自卑地說: 禍哉! 我滅亡了!

What character do you expect from a preacher?   Maybe not a perfect saint, but at the least a respectable and decent person as far as one can see.  This ideology is not too demanding.  The question is what standard should be used to evaluate good or bad.  If the standard of God who examines men’s heart is used, how highly regarded can any man’s character be?  Therefore, Paul said, ‘…sinners – of whom I am the worst’ (1 Timothy 1:15).  In the same way, although Isaiah realized that he had already prophesized five chapters of God’s revelation, he still said shamefully,  ‘Woe to me! I am ruined!’

●自卑的原因:

REASONS FOR FEELING UNWORTHY:

1.  認識環境的不可靠。第一節說明先知是當烏西雅王崩的那年時感到自卑。烏西雅是猶大國的一位賢能君王, 推行宗教改革, 敬愛神(代下廿六), 在他英明的領導下, 以賽亞得以暢順地傳講神的信息, 現在烏西雅去世, 先知頓失支援, 感到徬徨。然而屬靈經歷告訴我們, 困難逆境比較順利安妥更能使人謙卑, 專心仰望神。

1. RECOGNIZE THE UNDEPENDABLE NATURE OF CIRCUMSTANCE -- Verse 1 says that the prophet felt unworthy the year King Uzziah died.  Uzziah was a virtuous and capable king who implemented religious reform, and loved and revered God (2 Chronicles 26).  Under his brilliant reign, Isaiah got to pass God’s message freely and smoothly.  With Uzziah’s death, the prophet suddenly lost support and felt anxious.  Yet spiritual experience tells us that, difficult times, much more so than prosperity, make us humble and look up to God with all our hearts.

2. 見異像。聖經沒有清楚描述撒拉弗, 但是名字應該與火有關, 加上震撼門檻的聲音和充滿聖殿的煙雲榮光, 不難想像到在這樣威嚴的異像中, 必定令人畏懼, 感到渺小卑微。

2. SAW A VISION -- The Bible did not vividly describe seraphs. But the name has something to do with fire.  Also, with the sound of the shaking doorposts and thresholds, and the smoke and light that filled the temple, it is not hard to imagine that in this majestic vision, one would definitely fear and feel minute and low.

3.  反省。 上面所提的都是外在的環境因素, 而自卑是個人的心態, 所以內心的反省才是自卑的最重要

因素。在反省中, 面對環境的嚴峻驅使人認真檢察自己的實況, 就好像以賽亞那樣, 作為先知多時, 傳講了不少叫別人正視罪性的信息,絲毫沒有提說自己有軟弱, 及至面對政治環境和屬靈氣氛的壓力, 才懂得自我反省,發現原來我是嘴唇不潔的人,又住在嘴唇不潔的民中。

3. SELF-REFLECT  --  Those mentioned above are external circumstantial factors.  However, feeling unworthy is the mentality of a person.  Therefore, self-reflection is the most important factor in feeling unworthy.  In self-reflection, facing the severity of a situation makes us examine our status seriously.  Isaiah was in a similar situation.  As a prophet for a long time, he spoke many times asking people to confront their sin, never mentioned that he had weaknesses.  Not until he faced pressure from political environment and spiritual atmosphere did he recognize the need to self-reflect, and realize that he was a man of unclean lips, and lived among a people of unclean lips.

●自卑的出路 –

WAYS TO RESOLVE THE FEELING OF UNWORTHINESS

1.神的潔淨。神使用撒拉弗以祭壇紅炭沾咀, 象徵潔淨先知咀唇的不潔, 因為神的能力是在人的軟弱上顯得完全, 所以保羅說: 的什麼時候軟弱, 什麼時候就剛強了(林後十二9-10).

1. GOD’S PURIFICATION -- God used seraphs to touch the prophet’s mouth with live coal from the altar.  It signifies the cleansing of the prophet’s unclean lips. ‘… for my power is made perfect in weakness’ Therefore Paul said ‘For when I am weak, then I am strong.’ (2 Corinthians 12:9-10)

2.回應神的差遣。以賽亞在聽見神的呼召, 願意受神差遣, 一方面顯示神沒有嫌棄有愧的人, 同時說明積極事奉是克服自卑的良方。

2.  RESPOND TO GOD’S CALL --  Isaiah heard God’s call and he was willing to be sent.  First, it shows that God doesn’t despise and reject people who are ashamed of themselves.  It also shows that serving faithfully is a good way to overcome one’s feeling of unworthiness.

立志:  主, 我雖然卑微, 卻不喪志, 求你差遣我。

RESOLUTION:   Dear Lord, although I am not worthy, I will not give up.  Please send me.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

耶和華發怒 GOD GETS ANGRY 《以賽亞書 Isaiah 5: 25 - 30》

讀經 : 《以賽亞書》五章25-30節

SCRIPTURE READING:   Isaiah 5: 25 - 30

釋義:  舊約多次說明耶和華是有憐憫、有恩典的神, 不輕易發怒, 並有豐盛的慈愛和誠實(出卅四6民十四18代下卅9尼九17詩八六15 一○三8一四五8珥二13拿四2等), 但是耶和華是會發怒的, 是忍受選民多

次頂撞, 三番四次警告失效, 忍無可忍地向選民施行管教。本段聖經說耶和華發怒時, 他伸手攻擊(25), 是非常嚴厲的, 因為神乃是烈火(申四24來十二29)。

INSIGHT:  The Old Testament says many times that the Lord is compassionate and gracious, slow to anger, and abounding in love and faithfulness (Exodus 34:6, Numbers 14:18, 2 Chronicles 30:9, Nehemiah 9:17, Psalm 86:15, 103:8, 145:8, Joel 2:13, Jonah 4:2 etc.). But God would get angry. After putting up with his people’s repeated defiance, and issuing numerous warnings in vain, he can bear no longer and imposes discipline.  These verses say that when the Lord’s anger burns against his people, his hand is raised and he strikes them down (25). It is very severe, for God is a consuming fire. (Deuteronomy 4:24, Hebrew 12:29)

●耶和華使用自然界施行審判 --  本段的開始說到: 山嶺就震動(25)。舊約提到耶和華威嚴地臨格世間時, 山就震動(出十九18), 而聖經更多次預言末日主再來, 施行審判時, 山也震動(耶四24結卅八20鴻一5太廿四29啟六12等)。 本段結束(30)也是預言耶和華使用地作為向人施行審判的工具。

God uses nature to execute judgement – The beginning of the scripture says “The mountains shake (25)”. The Old Testament mentions that when God descended majestically, the mountain trembled violently (Exodus 19:18). The Bible prophesies multiple times that when Jesus returns at the end times, mountains will quake (Jeremiah 4:24, Ezekiel 38:20, Nahum 1:5, Matthew 24:29, Revelation 6:12 etc.). The end of this scripture (30) also predicts that God uses land as a mean to execute judgement.

●耶和華使用邦國施行審判 --  25節至29節預言耶和華將使用一個遠方的國民,耶五15-16並其他經文說明這是巴比倫。而這幾節以獅子比喻軍隊, 與珥二4-10用蝗蟲來形容非常相似。雖然在舊約時代, 神已經使用巴比倫對猶太人施行審判, 但是在以後主再來之前, 神會再使用邦國施行審判。(亞十四4-8啟九7-9等)

God employs other nations to execute judgement – Verse 25 – 29 prophesies that God will employ a distant nation, Jeremiah 5:15 – 16 and other scriptures indicate that it is Babylon. These verses use lions to signify army, very similar to Joel 2:4-10 where locusts were used in the description. Although God has already used Babylon to execute judgement on the Jews in Old Testament era, God will use other nations to do that again in the future before Jesus returns. (Zechariah 14:4-8, Revelation 9:7-9)

認信 --  神將來必定施行驚天動地的審判, 使世界震撼, 但是只要誠心 信靠神, 就不會面對神的震怒, 因為聖經說: 當時他的聲音震動了地，但如今他應許說：「再一次我不單要震動地，還要震動天。」這再一次的話，是指明被震動的，就是受造之物都要挪去，使那不被震動的常存。所以我們既得了不能震動的國，就當感恩，照神所喜悅的，用虔誠、敬畏的心事奉神。(來十二26-28)

CONFESSION:  God will for sure execute a horrendous judgement that will shake the earth.  But if we trust God faithfully, we will not face God’s wrath, because the Bible says ‘At that time his voice shook the earth, but now he has promised, “Once more I will shake not only the earth but also the heavens.”  The words “once more” indicate the removing of what can be shaken – that is, created things – so that what cannot be shaken may remain.  Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe.’ (Hebrew 12:26-28)

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

禍哉 WOE 《以賽亞書 Isaiah 5:8-24》

讀經 : 《以賽亞書》五章8-24節

SCRIPTURE READING:  Isaiah 5: 8 – 24

釋義:  雖然以賽亞名字意思是耶和華拯救, 但是書中充滿嚴厲的審判信息, 因為神是公義的, 不以有罪的為無罪, 人沒法逃罪, 神慈愛的救恩才顯得必須和貴重。耶和華在葡萄園之歌中說明要斷定是非(3), 而神指望的是公義(7),所以以賽亞指出耶和華必須彰顯在以色列人中找不到的公義。一方面是自顯為義:惟有萬軍之耶和華因公平而崇高; 聖者神因公義顯為聖(16), 另一方面也向發出公義的審判: 禍哉。

INSIGHT:   Although the name Isaiah means ‘YAHWEH is salvation’, the Book of Isaiah is full of harsh messages of judgement.  Because God is just.  He does not leave the guilty unpunished, and men cannot escape sin. That makes God’s merciful salvation necessary and precious. In the Song of the Vineyard, YAHWEH says he will judge (3), and he longs for righteousness (7). Therefore, Isaiah points out that YAHWEH must display the righteousness that cannot be found in the Israelites. First, it is to show his righteousness.  “Only the Lord Almighty is exalted by his justice; and the holy God shows

himself holy by his righteousness.” (6). Second, it is to issue a righteous judgement:  Woe.

本段聖經提到六次禍哉(8,11,18,20,21,22), 分成三段, 每段先提出以色列人招致受禍的罪因, 然後說出針對罪因的禍果:

‘Woe’ is mentioned a total of six times in verses (8, 11, 18, 20, 21, 22) in 3 segments, each pointing out the sins of the Israelites, followed by the calamities as a result:

●自私的罪禍 (8-10) -- 現代中文譯本雖然意譯第八節, 卻清楚說明以色列人自私, 對物質貪得無饜: 你們已經有田地房屋，還貪圖更多的田地房屋。別人連住的地方都沒有，你們竟把這一大片土地獨佔了。  結果神使他們五穀欠失, 徒擁有房產, 卻無法享受生命。所以耶穌說你們要謹慎自守, 免去一切的貪心, 因為人的生命不在乎家道豐富。 (路十二15)

SELFISHNESS (8 – 10) -- TCV (Today’s Chinese Version) Bible verse 8, though a meaning-based translation, clearly illustrates that Israelites were selfish, and had an insatiable desire for material possessions.   At the end, God made them lose their grains. They owned properties, yet they could not enjoy life.  Therefore, Jesus said, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions.” (Luke 12:15).

●只顧享樂, 不理會神(11-17) -- 先知用不少字句描寫他們飲食享樂, 問題並不在於飲食,因為能夠享受也是神的祝福(傳五18),但是人除了有身體外還有靈魂, 只講求飲食卻不顧念耶和華的作為，也不留心他手所做的(12), 結果飲食的享受不能解決靈魂的饑渴: 主耶和華說日子將到, 我必命饑荒降在地上。人飢餓非因無餅, 乾渴非因無水,乃因不聽耶和華的話。(摩八11)

INDULGENCE IN PLEASURE, IGNORING GOD (11-17) -- The prophet used a lot of words to describe their feast and pleasure. The problem is not with food and drink per se, because the ability to enjoy is God’s blessing (Proverbs 5:18). Other than a body, men also have a soul. Pursuing only food and drink, “but have no regard for the deeds of the Lord, no respect for the work of His hands.” (12), results in pleasure that cannot satisfy the hunger and thirst of the soul. “’The days are coming’ declares the Sovereign Lord, ‘when I will send a famine through the land – not a famine of food or a thirst for water, but a famine of hearing the words of the Lord.’” (Amos 8:11)

●厭棄神, 顛倒是非,接受賄賂(18-24)  --  先知指出以色列人的光境每況愈下, 最先是自私貪心, 隨後因為自私就不尋求神的心意, 結果就淪落到稱惡為善，稱善為惡(20), 顛倒是非, 不可收拾, 耶和華只好四度宣告禍哉(18,20,21,22)。

SPURNING AND DESPISING GOD, CALLING EVIL GOOD AND GOOD EVIL, ACCEPTING BRIBE (18-24) -- The prophet pointed out that the Israelites were getting worse and worse. In the beginning, they were selfish which then led them to not seek God’s will. In the end, they fell to the point of “call evil good and good evil” (20). With the Israelites unable to turn back, God had to declare woes 4 times (18, 20, 21, 22).

反省:  我是否厭棄萬軍之耶和華的訓誨，藐視以色列聖者的言語(24)

MEDITATE:   Am I rejecting the law of the Lord Almighty, spurning the word of the Holy one of Israel (24)?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

葡萄園之歌 THE SONG OF THE VINEYARD《以賽亞書 Isaiah 5:1-7》

讀經:  《以賽亞書》五章1-7節

SCRIPTURE READING:  Isaiah 5:1-7

釋義 : 這首是先知唱出的詩歌。在本段之前, 以賽亞只是耶和華信息的傳遞者。

INSIGHT:  This is a song that the prophet sang.  In the previous passages, Isaiah was just a messenger of the Lord.

一章至四章, 一直都是耶和華向以色列人說話, 但本章開始, 先知不再是只一個傳達信息的工具, 但求真實客觀講解神的旨意,他也是一個主動和充滿熱誠的傳道人。我要為我所親愛的唱歌:(1) 我是先知以賽亞, 論他葡萄園的事的他下文說明就是耶和華(7),而葡萄園是以色列人, 並且先知稱呼耶和華為我所親愛的, 可見他不以自己為一個只求盡責的僕人, 乃是一個與神關係密切的伴侶, 他宣講信息並非出於責任感, 而是愛的驅使, 為神討個公道, 和透露神的心願。信徒讀經是否只求得到屬靈教訓? 會否尋求感受所愛的主之情懷?

From chapter 1 to chapter 4, the Lord had been speaking to the Israelites, but at the beginning of this chapter, the prophet is no longer just a tool for conveying information, he is not only seeking the truth

objectively explaining the will of God, he is also an active and enthusiastic preacher.  I will sing for the one I love: (v. 1)  I am the prophet Isaiah, the vineyard I am speaking about belongs to the Lord Almighty (v. 7), the vineyard is the nation of Israel.  Furthermore, the prophet calls the Lord, “the one I love”.  He sees himself not only as a servant who is merely fulfilling his duty but rather as a partner with a very close relationship, compelled by love to seek justice for God and to reveal God’s will. Do believers study the Bible just to learn a spiritual lesson?  Will they not also search to experience the feelings of love from their Lord?

令神氣結憤怒的事是: 耶和華愛祂揀選的以色列人, 盡量安排有利的環境給葡萄園, 選擇好土質: 肥美山岡(1);用盡心機, 他刨挖園子，撿去石頭(2);供給優秀潛質: 栽種上等的葡萄樹;設置保護裝備:  在園中蓋了一座(守望)樓; 為收成作好準備: 鑿出壓酒池等, 理所當然指望結好葡萄, 即使沒有百倍收成, 總不至空佔地土, 不結果子,誰知結果出人意表, 違反常理: 反倒結了野葡萄。遇到這樣境況, 豈有不氣憤的呢？

What makes God angry:  The Lord loves His chosen people,  the Israelites.  He made sure that the vineyard had the best growing environment, He chose the best kind of soil, a fertile hillside (v. 1); He put all His effort into safeguarding it and clearing it of stones (v. 2); Provided full potential:  Planted the choicest vines, set up the best protection around it:  He built a watchtower on it and prepared everything for a good harvest:  He cut out a winepress as well.  He expected to get at least good grapes, even if it didn’t give 100-fold of the harvest;  of course it wouldn’t just take up space and not produce any fruit. But the result was completely unexpected:  It yielded only bad fruit.  In such a situation, how could you not be angry?

聖經除了用葡萄園代表以色列人外, 新約也多次用葡萄園或葡萄樹比喻信徒。神今天同樣期望祂用耶穌基督生命寶血所買贖的信徒,能夠結出屬靈的仁義果子。如果信徒和以賽亞那時的以色列人一樣:  他指望的是公平，誰知倒有暴虐；指望的是公義，誰知倒有聲(7) 神的公義審判必然臨到(5-6)。

In addition to the use of vineyards to represent Israel, the New Testament also uses vineyards or vines to describe believers.  Today, also, God expects the believers whom He purchased with the precious blood of Jesus Christ, to bear spiritual fruit of righteousness.  If believers are like the Israelites during the times of Isaiah:  He looked for justice, but saw bloodshed; for righteousness, but heard cries of distress (v. 7), God’s righteous judgment will come upon them (v. 5-6).

默想:  如果神現在對我說: 耶路撒冷的居民和猶大人哪，請你們現今在我與我的葡萄園中，斷定是非。(3) 我會與主同情, 請纓為神討個公道? 還是自慚形穢?

MEDITATE:  If God says to me:  “Now you dwellers in Jerusalem and people of Judah, judge between me and my vineyard.” (v. 3)  Would I sympathize with God, volunteering to give God justice, or just feeling ashamed without any action?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung