三種罪人 THREE CATEGORIES OF SINNERS (以賽亞書 Isaiah 14:1-32)

讀經:  賽十四1~32

SCRIPTURE READING:  Isaiah 14:1-32

釋義:  聖經舊新約異口同聲地聲明, 世人都犯了罪: 「就如經上所記： 沒有義人，連一個也沒有。沒有明白的；沒有尋求神的；都是偏離正路，一同變為無用。沒有行善的，連一個也沒有。」(羅三10-12;詩十四3五三3)但是本章聖經告訴我們, 罪人可以有三種不同的結局:

INSIGHT:  The Old and New Testament unequivocally declare that all have sinned:  “As it is written: ‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.’”  (Romans 3:10-12, Psalms 14:3, 53:3) But this chapter tells us that sinners can come to one of the following three endings:

蒙憐恤(1-3) --  第一種是以色列人, 她得到神再揀選;這純粹是出於神的恩典。 以色列人屢屢犯罪悖逆才被擄到異邦, 理當痛改前非才會得到翻身的機會。 但是這裡並沒有提到任何悔改的動作或意圖, 神就宣告必定使以色列人歸回, 說明了「你們得救是本乎恩，也因ㄛ信； 這並不是出於自己，乃是神所賜的」(弗二8)的道理。

BE SHOWN COMPASSION:  (1-3) – The first is the Israelites. They get to be chosen by God again out of God’s grace alone. The Israelites sinned and rebelled, and it led them to be taken captive to foreign lands. They should repent in order to earn the opportunity to have their fate reverted. However, while there is no mention of repentance or the intention to, yet God proclaims the return of the Israelites; illustrating the doctrine – “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.”  (Ephesians 2:8)

永沉淪(4-23) -- 第二種是巴比倫王, 墮落陰間被剪除。不少學者認為巴比倫王是指墮落的天使, 原因: 

1.陰間是靈界(特別是魔鬼)的居所; 

2.稱呼他「首領」(8), 原文是「公山羊」, 在舊約常常是指外邦宗教敬拜的鬼魔(利十七7代下十一15); 

3.「明亮的晨星」(12)英文譯本多參照早期教會武加大拉丁文譯本, 稱為「路斯弗(Lucifer)」, 即鬼王。  不過經文描述巴比倫攻擊聚民、管轄列國、壓迫世上君王, 這些是地上的事, 非靈界戰爭。而且神施行的報應, 是敗壞他的國度、殺戮他的國民、剪除他的子孫, 這些也是世界政治情況。

FALLEN FOREVER (4-23) – The second is the king of Babylon, fallen into Sheol and be cut off.  Many scholars think the king of Babylon refers to the fallen angel, because:

1. Sheol is the dwelling place of spirits especially the Devil;

2. He is called ‘leader’ (9), or ‘goat’ in the original that is often referred to the demon worshipped by religions of the gentiles in Old Testament (Leviticus 17:7, 2 Chronicles 11:15);

3. “O Day Star” (12) – Most English versions reference the Latin Vulgate version used by the early church, and call it ‘Lucifer’, meaning Satan. But the scripture describes Babylon striking people, ruling nations, oppressing kings of the earth, all matters on earth, not spiritual warfare.  In addition, God dispenses retribution by destroying his land, slaying his people, and cutting off his offspring; these are

also political situations in the world.

所以, 巴比倫王是指聽從魔鬼驅使和受它管制的邪惡敵對神的權勢。他們墮落到萬劫不復的境況, 並非因為外邦的國籍, 而是驕傲地對抗神。(13-14節五次提到「我要」)。

Therefore, the king of Babylon refers to evil powers that are controlled by the Devil and follow him to go against God. They fall into a bottomless pit where return is not possible; this is not because of them being gentiles, but their prideful resistance to God. (13-14 mentions ‘I will’ 5 times).

投靠神(29-32) --   第三種是非利士人, 他們代表非以色列人的外邦人(32)。  這些人因罪受責罰, 他們可以投奔在錫安的耶和華而得解救。

SEEKING MERCIES FROM GOD (29-32) – The third is the Philistia. They represent the non-Israelite gentiles (32). These people sin and get punished; they can seek deliverance from the Lord in Zion.

一部法國電影其中一場, 講老差骨教新丁貪污。  新丁認為貪污是罪行, 老差骨說隨便在街拉一個人, 都能告之入罪。

In a scene out of a French movie, a veteran detective teaches a rookie to take bribes.  The rookie thinks taking bribes is a crime. The veteran claims he can find anyone taken from the street guilty of a crime.

新丁果然隨手拉了一週人回警署逼供。那人堅稱自己沒犯過任何罪。  新丁正要推翻老差骨說法之時, 那人竟伏在上開始飲泣, 自暴罪行。

Sure enough, the rookie takes a random person into custody and interrogates him. That person insists that he never committed any crime. The moment the rookie is about to refute the veteran’s theory, that person hides his face on the desk and starts to sob and discloses his criminal activities.

每人都是罪犯這觀念在某程度上是成立的。  試想某一天, 你突然被警察逮回去, 嚴刑拷問, 你可能也會供出一些罪來。

To a certain extent, the concept that everyone is a criminal is valid. Imagine that one day you are detained and tortured during the interrogation, you may also confess some wrong doings.

問題並非你是不是罪人, 而是你是那一種罪人。

The issue is not whether you are a sinner, but which category you are in.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

耶和華發怒的日子 THE DAY OF THE LORD’S WRATH (以賽亞書 Isaiah 13:1-22)

讀經:  以賽亞書 十三1~22

SCRIPTURE READING:  Isaiah 13:1-22

釋義: 以賽亞書十三章至廿三章是一個明顯的段落, 提名講論耶和華對以色列人四周鄰國的審判和盼望。  這段聖經和耶利米書四六章至五一章、以西結書廿五章至卅二章、但以理書、那鴻書、俄巴底亞書等聖經都是向外邦宣講神的啟示, 說明即使在舊約主要透過所揀選的以色列民族彰顯祂的心意時, 神也沒有忽略地上其他民族。  及至耶穌來臨後的新約時代, 教會的任務是要將福音傳遍地極。  今天你閱讀這段經文, 可與先知同感, 一方面為彰顯神的公義高聲疾呼, 同時又為不信神的外邦人將會遭遇的審判焦急而禱告?

INSIGHT:  Chapter 13 – 23 in the Book of Isaiah is a distinct section that talks about the Lord’s judgments and hopes for Israel’s neighboring countries by name. Passages in the bible such as these ones here, Jeremiah chapter 46 – 51, Ezekiel Chapter 25 – 32, the Book of Daniel, Nahum, and Obadiah all pronounce God’s revelations to the gentiles. It indicates that although God revealed his will in the Old Testament era mainly through Israel, his chosen nation, God did not neglect other nations.  In  the New Testament era after Jesus’s arrival, the mission of the church was to spread the gospel to the ends of the earth.  Today when you read this passage, do you share the prophet’s feeling - On one hand you scream for God’s justice, and at the same time you pray for the unbelieving gentiles because you feel anxious about the judgment that they are going to face?

耶和華的日子是這幾章聖經常見的詞語, 本章就提及四次 (6, 9, 13, 22) 這個日子是耶和華發怒的時候。  雖然基督徒心目中的神是聖誕老人般的慈祥寬容, (聖經確實告訴我們神是愛)但是先知提醒我們:  神乃是烈火(來十二29),但是這位愛的神不輕易發怒。  本章聖經提出幾個要點:

‘The day of the Lord’ appears often in these chapters, and is mentioned 4 times in this chapter (6, 9, 13, 22).  This is the time of the Lord’s wrath. In Christians’ view, God is gentle and kind like Santa Claus (the Bible does tell us that God is love); yet the prophet reminds us: God is a consuming fire (Hebrews 12:29). But this loving God is slow to anger. This passage brings out several main points:

神發的是義怒, 我必因邪惡刑罰世界，因罪孽刑罰惡人(11); 祂是天天向惡人發怒的神 (詩七11)。

GOD’S ANGER IS RIGHTEOUS:  “I will punish the world for its evil, and the wicked for their iniquity” (11);  “a God who feels indignation every day.” (Psalms 7:11)

耶和華的日子臨近了(6), 神的公義還未完全彰顯。 在這個等候過渡期間, 也會用邪惡的人 (就如巴比倫)執行祂的意旨, 但邪惡的人終也必受神公義審判(19)。

“THE DAY OF THE LORD IS NEAR.” (6)  God’s justice has not been fully revealed.  During this transitional period, God would use evil people (such as Babylon) to execute his will.  But evil people will ultimately be judged righteously (19).

據John Roger 和Peter McWilliam 分析, 憤怒是:

According to the analysis of John Roger and Peter McWilliams, anger is:

1. 心中存在某種想法, 事情應該是怎樣。

1. Having certain expectations of how things should be;

2. 對於這些想法, 灌注了情感。如果事情不如想像, 就會憤怒。

2. Emotionally attached to the expectation.  If things don’t go as expected, anger occurs.

例如:  我們心中認為駕駛應該小心; 如果有人不小心, 就會令我們生氣。 如果損害到自己的利益或尊嚴, 就會更加生氣。 有人可能為幾角錢的紛爭而動怒; 並非錢多少的問題, 而是涉及所灌注情感的數量。 如果事情跟尊嚴有關, 那就更不得了。

EXAMPLE:  We think one should drive carefully.  If someone is not careful, we get angry.  If our personal interest or honor is hurt, we would get even angrier.  People can be enraged by disputes over a few dimes. It is not about the amount of money, but the amount of emotions involved.  If it is something related to honor, it would be even more uncontrollable.

如果神所看為萬物至寶的人, 損害祂的尊嚴, 抗拒遵行神在聖經發表的「想法」, 神發怒是否應該?

If the people that God considers most precious damage his honor and refuse to follow God’s ‘expectations’ stated in the bible, should God be angry?

今日我可有惹神發怒?

Today did we provoke God to anger?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

讚美 PRAISES 《以賽亞書 Isaiah 12:1-6》

讀經: 《以賽亞書》十二章1-6節

SCRIPTURE READING:  Isaiah 12:1-6

釋義: 以賽亞書第一個大段落以本章作為結束。 本章是兩篇美麗的詩歌(1-3,4-6), 每篇都以稱謝耶和華開始。  雖然以賽亞主要用詩歌方式傳達神的啟示, (新標點和合本、新譯本等近代中文譯本都將詩歌分句排列) 但是以讚美的頌歌來結束更是適合不過。 信徒研經豈也不是應該以頌讚作研讀神話語的回應嗎？

INSIGHT:  The first major section in the Book of Isaiah ends with this chapter, two beautiful songs, each begins with thanksgiving to the Lord.  Isaiah conveys the revelations from God mainly in songs (recent Chinese bible versions such as CUNVP and NCV have songs displayed line by line), but it is most appropriate to end with songs of praises.  Shouldn’t believers respond with praises when studying God’s words?

●個人稱頌耶和華(1-3) --  第1節以單數你開始, 顯示這是個人對神的讚美。 本篇頌歌提出兩個讚美神的原因: 

INDIVIDUAL PRAISE OF THE LORD (1-3) -- Verse 1 begins with a singular ‘you’, indicating that it is an individual praise to the Lord.  This song gives two reasons for praising God:

1. 奇妙的寬恕──因為你雖然向我發怒，你的怒氣卻已轉消；你又安慰了我。 以賽亞在上文已經好幾次說及神發怒, 以色列人受責打罪有應得, 但奇妙的是不單神的惱怒非常短暫, 因為，他的怒氣不過是轉眼之間；他的恩典乃是一生之久。  一宿雖然有哭泣，早晨便必歡呼(詩卅5), 並且神發怒時其實也非常痛心, 正所謂打在兒身, 痛在母心, 神怒氣甫轉消, 就急不及待的安慰了我, 說明神是樂意饒恕人，有恩典，有憐憫，不輕易發怒，有豐盛慈愛的神(尼九17)。

1. AMAZING FORGIVENESS -- “For though you were angry with me, your anger turned away, that you might comfort me.” (1)  Previously, Isaiah spoke of God getting angry several times; the Israelites deserved to be punished.  Yet it is amazing that not only is God’s anger temporary - “For his anger is but for a moment, and his favor is for a lifetime. Weeping may tarry for the night, but joy comes with the morning.” (Psalm 30:5), but God also grieves when he’s angry.  As the Chinese saying goes, ‘Strikes on son’s body, pain in mother’s heart’.  As soon as God’s anger has turned away, he can’t wait to comfort me.  That tells us,  “God is ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love”. (Nehemiah 9:17)

2. 奇妙的救恩──2-3節多次提到救恩, 這是以賽亞書的主題, 但這救恩的特別, 因為不是神用奇蹟異能使人脫險, 或者透過人為我們解決困難, 而是神自己成為我的拯救, 這正是以賽亞名字的意思:  耶和華的救恩。既然我們有的不是救恩經歷, 而是救恩的泉源, 難怪先知說不懼怕, 可以歡然取水了。

2. AMAZING SALVATION – Verse 2-3 mentions salvation repeatedly; this is Isaiah’s theme.  What is special about this salvation… is not that God delivers us from danger through miracles or solves our problems through the help from others, but that God himself becomes our salvation; this is the meaning of Isaiah’s name – God is salvation.  Since what we have is not the experience of the salvation, but the source of the salvation, no wonder the prophet says he will not be afraid and he can draw water from the wells of salvation with joy.

●團體讚美耶和華(4-6) -- 4節你們要說說明這是團體性的讚美。 上段講論神對人的作為, 祂寬恕和拯救, 人因此感恩而頌讚。 本段則強調神的名(4,5), 而聖經以名指人或神整個性格和本質, 所以這是對神本身的奇妙發出讚美, 就如人對名晝、自然奇觀、漂亮衣飾、令人心儀的人物、醉人的音樂或者精彩的表演由衷發出的欣賞和讚嘆。  神固然希望蒙恩的人表示謝意感恩, 但神更希望人能夠純粹欣賞神的偉大而發出讚嘆, 並且主動自發地傳揚在萬民中, 普傳天下, 使人知道以色列聖者乃為至大。

Community Praise of the Lord (4-6) – “And you (plural) will say” , verse 4 indicates that this is a community praise. The previous section talks about God’s deeds among people, his forgiveness and salvation, and men singing praises out of thankfulness. Yet in this section the emphasis is on God’s name (4, 5). Names in the bible reveal God’s or the persons’ nature or character as a whole; so, the praise in this section is for the wonderfulness of God himself; just like our admiration for famous paintings, natural wonders, beautiful clothing, charming characters, mesmerizing music, or brilliant performances. God would love for those who are blessed to show their thankfulness.  But God would much prefer that we admire and praise him simply for his greatness, and that we readily let this be known in all the earth, so that people know that the Holy one of Israel is the greatest.

讚美:  讓我們選擇一首讚美詩向神揚聲歡呼.

PRAISE:   Let us choose a song to shout praises to God.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

大衛的枝子 THE BRANCH FROM DAVID 《以賽亞書 Isaiah 11:1-16》

讀經 : 《以賽亞書》十一章1-16節

SCRIPTURE READING:  Isaiah 11:1-16

釋義 : 這是以賽亞提到幾個孩子的最後一個。按猶太人修辭的語法, 常以種籽、根、本、枝、苗裔等形容父子、祖先和後代的關係。所以猶太人明白從耶西的本必發一條；從他根生的枝子(1)是指耶西家,特別是指從大衛族系而出的兒子。但這個孩子與以賽亞提到的其他孩子不同, 因為他不像以馬內利、施亞雅述等是以賽亞時代出生而帶預表的人物, 從四2五三2和新約羅十五12啟五5廿二16等經文明確地指出, 這個孩子必定是神將來興起的彌賽亞, 而本段聖經則講論彌賽亞國度的幾個特徵:

INSIGHT:  This is the last of the children that Isaiah speaks about. Jews often use seed, root, stump, shoot, etc. to describe father/son, and ancestor/descendant relationships.  So, Jews understand “A shoot will come up from the stump of Jesse” (1) is referring to a son from Jesse’s, especially David’s family line. But this child is different from the other children Isaiah talks about. He is not like Immanuel or Shear-Jashub who are prophetic characters born in Isaiah’s time. Scriptures like 4:2, 53:2 and New Testament, Romans 15:12, Revelations 5:5, 22:16, clearly state that this child is the Messiah that God will raise up; and this passage talks about the features of the Messiah’s kingdom:

●聖靈的臨在 --  神僕人的能力是受聖靈驅策和賜能力, 但是彌賽亞卻是耶和華的靈必住在他身上(2),耶穌受洗從水裡上來, 聖靈像鴿子降臨, 印證了他的彌賽亞身份(太三16)。2節提到聖靈的七重工作,其中謀略和能力也是九6神賜人的嬰孩名字(那裡翻譯為奇妙策士和全能的神),而敬畏耶和華重複出現(2,3), 說明彌賽亞的工作,也是聖靈充滿的目的是使人可以和懂得敬畏耶和華, 與神建立和好關係。

DESCEND AND PRESENCE OF THE HOLY SPIRIT -- God’s servants get their strength through the work of the Holy Spirit. Yet on Messiah, the Spirit of the Lord will rest (2). “As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God   descending like a dove and alighting on him.” (Matthew 3:16) confirms his identity of Messiah. Verse 2 talks about the 7 functions of the Holy Spirit, one of which, counsel and might, is also the name of the  child that God gives to men mentioned in 9:6 (translated to Wonderful Counselor, Mighty God there);  and ‘Fear of the Lord’ appears repeatedly (2, 3); it indicates that the work of Messiah and the purpose of being filled with the Holy Spirit is to make it possible for and allow men to have the understanding to fear the Lord and be reconciled to God.

●公義的審判 -- 3-5節中,審判和公義都出現兩次, 指出彌賽亞統治的方式, 使當時腐敗政治、道德淪亡的情況得到脫胎換骨徹底的更新。4節的杖字在十章重複出現 (5,24,26), 神當時使用執行管教的工具亞述, 不久也因不公義要受神杖責, 唯有彌賽亞才真正以公義審判, (啟十九11,15)。

RIGHTEOUS JUDGMENT – In verse 3–5 ‘judge’ and ‘righteousness’ both appear 2 times, revealing Messiah’s ruling style; it is a complete changeover from the corrupt regime and moral decline at the time. “Rod” in verse 4 appears repeatedly in Chapter 10, verse 5, 24, 26; at that time God uses Assyria as instrument for discipline; she in turn is punished by God due to her wickedness. Only Messiah truly judges with righteousness (Revelations 19:11, 15).

●和平社會 --  6-9節 描述和平昇平的景象, 就是六五20-25預言將來的新天新地, 也就是啟示錄所說的, 基督再來時將設立的國度。

PEACEFUL SOCIETY -- Verse 6-9 describes a peaceful scene. It is the new heavens and a new earth prophesied in 65:20-25 and the kingdom that Christ will establish as stated in Revelations.

●選民回歸 --  11-16節 預言神從世界各地必二次伸手救回自己百姓,現在以色列人已在巴勒斯坦立國,印證神話語的真確。

THE RETURN OF GOD’S CHOSEN PEOPLE -- Verse 11-16 prophesies that God will rescue his people for the second time from all over the world. Now the Israelites have established their government in Palestine, confirming the truthfulness of God’s words.

●萬民尋求  -- 教會設立, 福音廣傳, 顯示以賽亞的預言正逐步應驗, 信徒應對神有更大信心, 也要好好準備神國度的來臨。

ALL NATIONS SEEKING GOD -- Churches being established and the spreading of the Gospel far indicate Isaiah’s prophecy being fulfilled gradually. Believers should deepen their faith in God and prepare well for the arrival of God’s kingdom.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

餘民歸回 A REMNANT WILL RETURN 《以賽亞書 Isaiah 10:20-34》

讀經 : 《以賽亞書》十章20-34節

SCRIPTURE READING:  Isaiah 10:20-34

釋義:  由七章開始至十一章, 提到好幾個孩子, 他們具預表性的名字構成這幾章的主題: 七14的以馬內利的名字在八8,10重複出現, 保證神與人同在; 以賽亞的兒子瑪黑珥沙拉勒哈施罷斯(八3) 為上段預言神使用亞述作施行擄掠搶奪的玩弄文字(word play);本段則用以賽亞另一個兒子的名字和九6預言神賜給人的嬰孩名字,加以發揮:

INSIGHT:  Chapter 7 – 11 has reference to several children. Their prophetic names constitute the theme of these chapters: The name of Immanuel in 7:14 appears again in 8:8 and 10, reassuring that God is with men; Isaiah’s son Maher-Shalal-Hash-Baz (8:3) is the wordplay in the previous passage that prophesies God using Assyria to loot and plunder; in this passage the prophet expands on the name of Isaiah’s other son and the name of the child that God will give to men prophesied in 9:6:

施亞雅述(七3)──以賽亞兒子的名字其實是兩個希伯來字的音譯, 現代中文譯本小字解釋希伯來文的意思是少數的人將要還鄉,呂振中譯本乾脆意譯為餘民必回,就是21-22節兩次提到雅各家和以色列剩下的歸回的預表。

Shear-Jashub (7:3) – The name of Isaiah’s son is the English transliteration of two Hebrew words. The footnote in Today’s Chinese Version gives the definition of the Hebrew - a remnant will return. The Lu Zhen Zhong version simply translates it to its meaning - a remnant will definitely return. The name signifies the return of the remnant of Jacob and Israel that is mentioned twice in verse 21-22.

全能的神(21)──耶和華藉著以賽亞預言: 因有一嬰孩為我們而生;有一子賜給我們。政權必擔在他的肩頭上；他名稱為「奇妙策士、全能的神、永在的父、和平的君」(九6)。 這嬰孩特別的名字清楚說明他的神性, 也正是以色列將來悔改歸向的獨一而全能的神。

The Mighty God (21) -- The Lord prophesied through Isaiah: “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” (9:6) This special name of the child’s clearly reveals his divine attributes, and he is indeed the one and only one Almighty God that the Israelites will return to.

這兩個孩子的名字帶出本段的信息: 雖然以色列人會遭受亞述的擄掠, 但所剩下的，必歸回全能的神(21)。

The names of these two children bring out the message in this passage:  Although the Israelites will be plundered by Assyria; the remnant will return to the Mighty God (21).

●亞述發怒攻擊是真實和必然的 -- 28-32節提到十二個地方, 雖然有些地名不能確定, 但那些知道的城鄉都是在耶路撒冷的北方, 密抹有七哩半之遙, 基比亞是四哩, 亞拿突只有三哩,而挪伯已到錫安山腳, 可見亞述的攻擊近在眉睫, 是無可避免的事實。

Assyria’s attack out of anger is real and certain – verse 28-32 makes mention of twelve places. Some of their names cannot be confirmed. But those known towns are all north of Jerusalem - Micmash, 7.5 km away; Gibeah, 4 km; Anathoth, only 3 km; and Nob, right in the foothills of Zion. Assyria’s attack is imminent and inescapable.

●神發怒攻擊亞述使以色列人受到的攻擊只是短暫 -- 還有一點點時候，向你們發的忿恨就要完畢(25)，亞述王的重擔必離開你的肩頭；他的軛必離開你的頸項(27)。神使用亞述攻擊以色列人目的不是要趕盡殺絕, 只是作嚴懲小誡, 所以適可而止, 讓人有轉寰餘地, 可以悔改。

God using Assyria to attack Israel out of anger is only temporary – “Very soon my anger against you will end” (25). “Their burden will be lifted from your shoulders, their yoke from your neck” (27). God’s purpose of using Assyria to attack the Israelites is not to destroy them completely, but to punish them just enough to allow them to repent and turn around.

默想:  神許多時候勞師動眾, 甚至忍心的執行管教, 目的是要人誠實倚靠耶和華─以色列的聖者, 這份苦口婆心的心意我可感受到?

MEDITATE:  A lot of times God goes to great lengths to discipline us, and does so even hard-heartedly. He intends for us to honestly trust in the Lord, the Holy One of Israel.  Can I feel and understand his tough love?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

政治強權──神的棍和杖 POLITICAL SUPERPOWER – GOD’S ROD AND CLUB -- 《以賽亞書 Isaiah 10:5-19》

讀經 :  《以賽亞書》十章5-19節

SCRIPTURE READING:  Isaiah 10:5-19

釋義:  先知在上文強調耶和華的怒氣還未轉消；他的手仍伸不縮, 上段解釋神發怒的原因, 本段講論神怎樣發怒, 就是使用政治作工具:

INSIGHT:  The prophet emphasized previously that the Lord’s anger is not turned away, his hand is still upraised.  The previous passage explains the reason for God’s anger; here it talks about how God angers– uses politics as instruments:

亞述是我怒氣的棍,手中拿我惱恨的杖。我要打發他攻擊褻瀆的國民,吩咐他攻擊我所惱怒的百姓(5-6),而按著的一句搶財為擄物，奪貨為掠物呂振中直譯原文為來擄掠擄掠物，來掠劫掠劫物, 如果音譯, 就是利沙拉路‧沙拉勒‧來罷斯‧罷斯,玩弄以賽亞兒子的名字瑪黑珥沙拉勒哈施罷斯(八3),他預表擄掠速臨、搶奪快到, 而本章說明亞述就是神要使用施行擄掠搶奪的工具。

“Woe to the Assyrian, the rod of my anger, in whose hand is the club of my wrath! I send him against a godless nation, I dispatch him against a people who anger me (5-6).  Lu Zhen Zhong translated the original of the verse as follows – “to seize loot and snatch plunder” – it’s a transliteration of the name of Isaiah’s son Maher-Shalal-Hash-Baz (8:3). He prophesies that looting and plunder will come soon. This chapter states that Assyria is the instrument that God will be using to execute looting and plunder.

以賽亞在本段說出先知的歷史觀──歷史按著神的旨意進行。世界政局並非只是列國追求各自的經濟和政治目的而型成的, 神在歷史之上, 卻又在歷史中工作, 並且透過歷史行事, 所以9-10節所講的事情在主前740-721年間應驗。神擁有最高主權, 掌管世界和個人事務, 但是人並非傀儡, 可以選擇怎樣回應神的指引。亞述作為神的棍和杖是件好事, 受咒詛(12,16-19)是因為不滿足執行任務, 企圖取代神的主權, 可以擅作主張, 滿足私慾(7)。

Isaiah shared his historical view in this passage – history happens according to God’s will. The political situation of the world is not formed simply by nations each pursuing their own financial and political purposes. God is above history, yet working in and through history as well. Therefore, the events in verse 9-10 were fulfilled in 740 – 721 BC. God is sovereign; he is in charge of global and personal businesses. But men are not puppets; we can choose how to respond to God’s guidance. Assyria as God’s rod and club is a good thing, but she is cursed (12, 16-19) because she is not satisfied just carrying out assignments; she tries to take over God’s sovereignty so that she can make her own decisions, satisfying her desires (7).

從本段論亞述的受罰, 可見驕傲自大是信仰的一個嚴重威脅。上段指出以色列人因心高氣傲惹神發怒, 亞述才有機會被神重用作為工具, 諸事順利。可惜亞述因成功沖昏心竅, 又步以色列人後麈, 結果亞述王自大的心和他高傲眼目的榮耀使到他們遭受神後來興起的另一工具──巴比倫所毀滅。然而後來的巴比倫大君王尼布甲尼撒又是重蹈覆轍, 像亞述王那樣口出狂言(13), 竊取神應得的榮耀而受罰( 但四章)。由此看來, 驕傲可以說是屬靈長進的致命傷。

Assyria’s punishment spoken of in this passage allows us to see that pride and arrogance is a serious threat to faith. The previous passage points out that the Israelites angered God because of their arrogance which gives Assyria the opportunity to be used by God and be given prosperity and success. Unfortunately, Assyria gets carried away by her success and she follows in the footsteps of the Israelites. As a result of the king of Assyria’s willful pride in his heart and the haughty look in his eyes, Assyria will be destroyed by another instrument that God raised up subsequently – Babylon. Yet the powerful king of Babylon Nebuchadnezzar will repeat the same offense - pouring out arrogant words like the king of Assyria (13), and will be punished for stealing the honor that belongs to God (Daniel 4). Evidently, arrogance is a fatal weakness to spiritual growth.

謹記:  驕傲在敗壞以先；狂心在跌倒之前。(箴十八10)

REMEMBER:  “Pride goes before destruction, a haughty spirit before a fall.” (Proverbs 16:18)

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

耶和華的怒氣 THE LORD’S ANGER《以賽亞書 Isaiah 9:8 – 10:4》

讀經:  《以賽亞書》九章8節至十章4節

SCRIPTURE READING:  Isaiah 9:8 – 10:4

釋義 : 本段的審判與上段復興的信息截然不同, 這並非神反覆無常, 乃因以色列人頑梗成性, 不肯謙卑等候, 以致神無法快速引進復興, 唯有繼續管教, 期望以色列人早日悔改。

INSIGHT :   The judgment in this passage and the previous message of revival are vastly different. God is not being capricious. It is just that the Israelites were stubborn and refused to trust God with patience and humility.  Therefore, God could not bring revival quickly, but continued to discipline them, hoping that the Israelites would repent soon.

本段主題:   耶和華的怒氣還未轉消；他的手仍伸不縮。這句話重複四次(12,17,21十4),作為四個段落的結語,也指出以色列人的情況:

THE THEME OF THIS PASSAGE  -- “His anger is not turned away, his hand is still upraised.”  This verse is repeated 4 times (12, 17, 21, 10:4) as the conclusion of each of the 4 sections, and it also points out the status of the Israelites:

1. 心高氣傲(8-12) -- 驕傲的罪在第二章已經詳細講論, 現在又重複提述, 可見這是頑強難以克制的罪性。驕傲是人對自己的能力過度的評估, 以為有足夠的力量面對抗環境, 甚至神。所以以色列人說: 牆塌了，我們卻要鑿石頭建築；桑樹砍了，我們卻要換香柏樹。(10)驕傲的人相信自己的力量, 當然不會倚靠神, 成為信心的大障礙。

1.  BEING PROUD AND ARROGANT (8 – 12) -- The sin of arrogance had already been discussed in detail in chapter 2, and now it is mentioned again.  From that we know that it is a tenacious sinful nature that is hard to restrain.  Arrogance is overestimating one’s own ability to take on situations, even God. Therefore, the Israelites said, “The bricks have fallen down, but we will rebuild with dressed stone; the fig trees have been felled, but we will replace them with cedars.” (10) When an arrogant person believes in his own strength, he surely does not put his trust in God, and that becomes his hurdle to faithfulness.

2. 首領昏庸(13-17) --  耶和華針對人的驕傲所施行的警戒,顯然並不收效,這百姓還沒有歸向擊打他們的主,也沒有尋求萬軍之耶和華(13)。原因是首領頑梗,自己不肯悔改外,引導這百姓的使他們走錯了路(16)。要留意以賽亞提到首領的頭與尾: 長老和尊貴人就是頭，以謊言教人的先知就是尾(15)。按摩西五經的教導, 宗教不應被政治牽引, 反而政治首領應該好好研讀律法, 留心遵照神的啟示治國(民廿七18-21申十七15-20)。所以信徒應該為在上當權者慕道的心禱告(提前二2)。

2.  LEADERS BEING IGNORANT AND FOOLISH (13 – 17) -- The Lord’s specific warnings against men’s arrogance obviously were not effective.  “The people have not returned to him who struck them, nor have they sought the Lord almighty.” (13)  The reason is that the leaders were stubborn.  Apart from refusing to repent themselves, they also led others astray.  “Those who guide this people mislead them.” (16)  Let’s pay attention to the head and tail of leaders that Isaiah mentioned:  “The elders and prominent men are the head, the prophets who teach lies are the tail.” (15)  According to the teachings in the Pentateuch, religion should not be towed by politics.  On the contrary, political leaders should study the laws and follow God’s revelation carefully in governing the nation (Numbers 27:18-21, Deuteronomy 17:15-20).  Therefore, believers should pray for those in authority for their desire for God’s Word (1 Timothy 2:2).

3. 手足相殘(18-21)  -- 瑪拿西和以法蓮是約瑟的兒子,理應與以色列其他支派更親密, 然而卻手足相殘。以賽亞可能引述以色列人在士師耶弗他那時, 這兩支派內戰導致四萬二千人死亡的史實(士十二), 但是也指當時以色列國聯同亞蘭攻打猶大國的意圖。

3.  BROTHERS HARMING ONE ANOTHER  (18 – 21) -- Manasseh and Ephraim were sons of Joseph. They should be close to the other Israelite tribes, but they harmed one another instead.  Isaiah probably was referring to the historical facts regarding the fight between these two Israelite tribes that resulted in 42,000 deaths during the time of Jephthah (Judges 12).  But it was also referring to Israel’s intent to attack Judah together with Aram at the time.

4. 道德淪亡(十1-4) -- 向那些欺壓貧弱者的人宣告禍哉是本書的一個主題(一17五23等)。3-4節毫無疑問是預言亞述的擄掠。

4.  THE DEATH OF MORALITY (10:1 – 4) – To announce woe to those who oppress the weak and poor is the theme of this book (1:17, 5:23 etc.). Verse 3 – 4 is without any doubt the prophecy of Assyria’s plunder.

思想:  發怒不是神的性情, 因為，他的怒氣不過是轉眼之間；他的恩典乃是一生之久。一宿雖然有哭泣，早晨便必歡呼。(詩卅5)

PONDER:   Anger is not God’s nature.  “For his anger lasts only a moment, but his favor lasts a lifetime; weeping may remain for a night, but rejoicing comes in the morning” (Psalm 30:5).

勃然大怒是件容易的事, 任何人都能做到。但是, 要在恰當的時間, 為恰當的目的, 以怡當的方式, 對恰當的人發恰當的怒, 卻不是一件容易的事, 並且, 這也不是每個人都能做到的事。

“Anybody can become angry — that is easy, but to be angry with the right person and to the right degree and at the right time and for the right purpose, and in the right way — that is not within everybody’s power and is not easy.”

亞里士多德: 《尼各馬可倫理學》Aristotle, Nicomachean Ethics.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung