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

剩下稀少的人 FEW ARE LEFT (Isaiah 以賽亞書 24:1-16)

剩下稀少的人 FEW ARE LEFT

 

讀經:  以賽亞書廿四1~16
SCRIPTURE READING:  Isaiah 24:1-16

 

釋義:  以賽亞書首十二章講論以色列的審判和拯救; 十三章至廿三章則向以色列鄰近外邦列國發出默示。現在從本章起至廿七章預言的範圍更進一步擴大, 涉及整個世界(「地」在本章出現十二次)。而這幾章所預言的事情, 肯定不會在以賽亞在生時應驗, 所以解經家稱這一段落為「以賽亞的啟示錄」, 因為這幾章聖經講論世界末日的多種情況, 即先知帶著神啟示的眼光, 預見世界的終局。

 

INSIGHT:  The first 12 chapters of the Book of Isaiah talk about the judgment and the deliverance of Israel.  Chapter 13 to 23 is a collection of the oracles regarding Israel’s neighboring foreign nations. From here to chapter 27, the prophecies are expanded further to involve the entire world (“earth” appearing twelve times in this passage).  The events prophesied in these chapters certainly would not have been fulfilled in Isaiah’s lifetime. Thus, Bible scholars call them the “Isaiah Apocalypse”, because they talk about various happenings on Doomsday.  In other words, through God’s revelation, the prophet foresaw the ending of the world.

 

今日閱讀的這段經文可分四段:

 

Today’s scripture reading can be divided into 4 segments:

 

前頭的三節是的導言: 全地徹底荒涼, 所有的人, 不論職業貴賤、 社會地位高低或貧富, 都不能倖免地受打擊。

 

The first 3 verses are the introduction:   The entire earth will become desolate.  Regardless of socioeconomic status, no one will be spared from the impact.

 

接著的兩段(4-7上;7下-13) 是交替結構, 輪流地講述兩個主題:

 

The following two segments (4 to first part of  7; second part of  7 to 13) take turns to discuss two themes using the alternating method:

 

 

      A  地上的居民「衰殘」(4,7)

             B  以葡萄樹衰殘比喻地上剩下的人稀少(6)

      A  '地上的歡樂止息(7-11)

             B  '地上萬民像已摘的葡萄所剩無幾(13)

 

 

A  People on earth “languish” (4, 7)

B  Using the languished vine to symbolize the scarcity of the remnants on earth (6)

A  The gladness of the earth has ceased (7-11)

B  Like grapes after the gleaning, very few people among the nations will remain (13)

 

本段聖經最寶貴的信息是末後的小段(14-16)。雖然末後的日子眾人犯了律法、廢了律例、背了永約、顯為有罪(6-7), 在罪惡陰翳濃罩下, 似乎無可救藥, 黑暗和毀滅是唯一的結局。突然曙光忽露, 剩下的人數雖然稀少, 卻傳出美妙榮耀聲音。更奇妙的是, 這些聲音發自海那裡、東方、海島、地極。原來早在舊約時代, 神已定意在末日廣施恩典, 無分選民或外邦人, 同蒙救恩, 也不受限制地隨意向神高聲歡呼。

 

The most precious message of this passage lies in the last segment – During the end times, people are guilty of disobeying the laws, violating the statutes, and breaking the everlasting covenant (6-7).  Under the shadow of sin, it seemed hopeless, darkness and destruction are their only ends; yet, suddenly, dawn breaks in.  Despite the very few left, wonderful songs of glory could be heard.  More amazingly, these songs came from west, the east, the islands of the sea and from the ends of the earth. It turned out that as early as in the Old Testament era, God had already determined to show grace in the last days, bringing salvation to His chosen ones as well as to the gentiles, allowing all to praise Him freely and to shout for joy.

 

榮耀如同水面上的水花漪漣一樣, 從一個小圈圈, 不停地擴大, 直到無可再大。 莎士比亞, 《亨利第六》

“Glory is like a circle in the water, which never ceaseth to enlarge itself, till by broad spreading, it disperses to naught.” -- Shakespeare, ‘Henry IV’

 

讓榮耀神的預言好像福音的大使命一樣, 從耶路撒冷、猶大全地、撒瑪利亞、直到地極, 傳揚開去。海那裡、東方、海島、地極稀少的人已經開始了高聲歡呼的水花漪漣, 讓我們將它擴大, 現在就讚頌上主。

 

May the prophecy of glorifying God be like the Great Commission of the Gospel, spreading from Jerusalem, to all Judea and Samaria, and to the ends of the earth. The few from west, the east, the islands of the sea and from the ends of the earth have already initiated the splashes and ripples of shouts for joy; let us expand them by singing praises to the Lord Almighty now.

 

每日讀經  by 洪同勉牧師 Rev. Tommy Hung 

七十年 SEVENTY YEARS (以賽亞書Isaiah 23:1-18)

七十年 SEVENTY YEARS (以賽亞書Isaiah 23:1-18)

 

讀經:  以賽亞書 廿三1~18

SCRIPTURE READING:   Isaiah 23:1-18

 

釋義:  論推羅的默示列於以賽亞論外邦列國的預告之末(十三至廿三章)。  可能是以賽亞論外邦列國的編排次序是按地理畫分:始於東方的巴比倫(十三至十四章),止於指向西方的腓尼基(廿三章)。  但是推羅佔壓軸位置, 因為她對那個時代的影響。

 

INSIGHT:  The oracle concerning Tyre is at the end of all Isaiah’s prophesies regarding foreign nations. Perhaps Isaiah based the order on the geographic location:  Starting from Babylon in the east (chapter 13 and 14), and ending with Phoenicia in the west (chapter 23); but the finale was given to Tyre because of her influence during that era. 

 

推羅是一個大商港, 在海事上稱霸當時世界(王上十11,22),商業遍及整個地中海地區(3,8)。  因此腓尼基(推羅為她最重要的城市)擁有普世視野, 她的默示也可說為論及全世界。  本章的哀歌所提及的地方絕不是毫無目的:包括了整個地中海地帶, 南起埃及, 北至塞浦路斯(即基提,新約稱為居比路),東自推羅西頓,西至西班牙南部的他施。  以賽亞那時的(主前八世紀),腓尼基人已在塞浦路斯, 希臘、北非、馬爾他、西西里與西班牙, 設立了殖民地, 將文字帶進了希臘。  發生在推羅的事, 可以說具國際性的影響。

 

Tyre was a large commercial hub and a dominant maritime power in the world at that time (1 Kings 10:11,22), with trade networks all over the Mediterranean region (3,8).  Therefore Phoenicia (Tyre being its most important city) was a nation with a global perspective; an oracle about her can be interpreted as one about the entire world. The places mentioned in the lamentation here are not random. They include the entire Mediterranean region, from Egypt in the south to Cyprus (or Kittim) in the north, and from Tyre and Sidon in the east, to Tarshish in the southern part of Spain in the west.  In Isaiah’s time (8 th century BC), the Phoenicians had already established colonies in Cyprus, Greece, northern Africa, Malta, Sicily and Spain, and introduced written language to Greece.  Thus, what happened in Tyre had international influence.

 

本章預言推羅的滅沒在歷史進程中逐步應驗。亞述人在主前七○五至七○一年, 先在西拿基立領導下, 然後他的繼承人以撒哈頓(主前六八一至六六九年), 二度入侵腓尼基。尼布甲尼撒(主前六○五至五六二年)曾圍困推羅島十三年(結廿六), 最後終歸失敗(結廿九17-20)。  後來波斯王亞達薛西三世在主前三四三年征服了西頓, 而推羅島終於在主前三三二年被亞歷山大大帝所攻破, 他以七個月時間建築了著名的堤道, 將推羅與陸地連在一起。

 

The fall of Tyre prophesied here was gradually fulfilled in history. The Assyrian invaded Phoenicia twice, first under the command of Sennacherib (705 – 701 BC), followed by his successor, Esar-Haddon (681 – 669 BC). Then Nebuchadnezzar (605 – 562 BC) laid siege to Tyre Island for 13 years (Ezekiel 26), but failed in the end (Ezekiel 29:17-20). Later Persian king Artaxerxes III conquered Sidon in 343 BC.  Finally, Tyre Island was captured by Alexander the Great in 332 BC.  He used 7 months’ time to construct the famous causeway, linking Tyre to the mainland.

 

本章最特別的教訓, 就是應許推羅被忘記七十年後, 神必再眷顧推羅, 並且將她分別為聖(17-18)。  這也是以色列被擄到巴比倫的年數(耶廿五11廿九10), 說明神雖然揀選以色列人, 但是他並不偏袒, 對外邦人同樣愛憐施恩。

 

The most special teaching here is the promise that God will have mercy on Tyre again and she will be set apart for the Lord after 70 years of being forgotten (17-18).  This is the same number of years that the Israelites were carried off to Babylon (Jeremiah 25:11, 29:10), showing that God does not display favoritism toward His chosen people, He is equally graceful and merciful to the gentiles.

 

「七」和「七十」在聖經中象徵一個完全的單元, 例如神七日創造天地; 殺該隱遭報七倍, 殺拉麥，必遭報七十七倍(創四24); 埃及人為約瑟哀哭了七十天(創五十3); 以琳有十二股水泉，七十棵棕樹(出十五27);人生的年日是七十歲(詩九十10);神用七十個七向但以理啟示國度計劃;饒恕人七十個七次(太十八22)等。

 

‘Seven’ and ‘seventy’ in the Bible symbolize a complete unit. For example, God created the world in seven days; if Cain is avenged seven folds, then Lamech seventy seven folds (Genesis 4:24); the Egyptians mourned for Joseph seventy days (Genesis 50:3); there were twelve springs and seventy palm trees in Elim (Exodus 15:27); the years of our life is seventy (Psalms 90:10); God used seventy-seven to reveal to Daniel the plan for His Kingdom; forgive people seventy-seven times (Matthew 18:22), etc.

 

神宣告懲罰推羅或耶路撒冷七十年為限, 說明神一定追討罪, 但祂不永遠懷怒。所以請回應先知的呼籲: 「來吧，我們歸向耶和華！他撕裂我們，也必醫治；他打傷我們，也必纏裹。過兩天他必使我們甦醒，第三天他必使我們興起，我們就在他面前得以存活。」(何六2-3)

 

God proclaimed the punishment for Tyre or Jerusalem to stop after 70 years, indicating that God does go after and punishes sin, but He does not hold His anger forever.  Therefore, let us respond to the prophet’s call: “Come, let us return to the LORD; for He has torn us, that He may heal us; He has struck us down, and He will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before Him.” (Hosea 6:1-2)

 

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

 

 

 

 

 

 

 

彌賽亞預表 TYPOLOGY OF THE MESSIAH (Isaiah 以賽亞書 廿二15~25)

彌賽亞預表  TYPOLOGY OF THE MESSIAH

讀經:  以賽亞書 廿二15~25

SCRIPTURE READING:  Isaiah 22:15-25

釋義:  這是一首彌賽亞性的詩歌。  以賽亞提到舍伯那和以利亞敬兩個歷史政治人物, 必定是向當時代的猶大人宣告預言。  然而以利亞敬同時是及大衛家未來的希望──「堅固處……榮耀的寶座」(23), 又稱呼他為耶和華的「僕人」(20),「他必作耶路撒冷居民和猶大家的父」 (21),這些都是指向將來興起的大衛家的君王(例詩一卅二;賽卅七35; 九6)。  而且新約稱呼基督就是「那聖潔、真實、拿者大衛的鑰匙,開了沒有人能關,關了就沒有人能開的」(啟三7)。  所以以利亞敬成了基督的預表人物。

INSIGHT -- This is a Messianic song. The fact that Isaiah mentions two historical political figures, Shebna and Eliakim, indicates that the Israelites in that period were the targeted audience of this prophecy. Yet, at the same time, Eliakim is the hope of the house of David – “in a secure place… a throne of honor “(23); he is also called the Lord’s “servant” (20); “and he shall be a father to the inhabitants of Jerusalem and to the house of Judah “(21) – All these verses point to the king who will be raised up from the house of David (example Psalm 132, Isaiah 37:35, 9:6). Also, the New Testament calls Christ Precisely,  “the holy one, the true one, who has the key of David, who opens and no one

will shut, who shuts and no one opens “(Revelation 3:7). So, Eliakim comes to be the type of the Messiah in this typology.

舍伯那與以利亞敬都在舊約聖經中出現, 他們是主前七○一年動盪時期的人物(卅六3,11,22;卅七2)。在這些記載中,以利亞敬是「家宰」，而舍伯那只是一名「臣宰」, 以賽亞大概是在主前七○一年之前, 向舍伯那發出豫言, 因為那時舍舍伯那被「趕逐離開官職……從原位撤下」(19), 正如先知所預告。

Both Shebna and Eliakim are Old Testament biblical figures during the tumultuous time in 701 BC (36:3,11,22; 37:2). According to these records, Eliakim was ‘over the household’, and Shebna was just a ‘secretary’. Isaiah declared the prophecy to Shebna just before 701 BC because that is the year Shebna was thrust from his office and pulled down from his station “(19), just as the prophet had prophesized.

聖經沒有明確指出舍伯那被棄的原因。他可能倡導上文不合時宜的宴樂(「因為明天要死了」,8-14);無論如何, 這段經文說舍伯那在高處的磐石鑿墳, 太概希望死後獲葬在類似王陵(參代下卅二33)的墳墓裡, 可見他如何高抬自己, 因而讓位給「我僕人希勒家的兒子以利亞敬」。

The Bible has no clear indication of the reason for Shebna’s removal from office.  Perhaps it had something to do with him advocating the untimely feast (“for tomorrow we die” 8-14). Regardless, here it says that Shebna cuts out a tomb on the height, probably hoping to be buried in tombs like those for kings (refer to 2 Chronicles 32:33), which shows how he exalted himself and consequently had to  relinquish his position to “my servant Eliakim son of Hilkiah”.

以利亞敬名意是「耶和華必成就」的衣飾是屬於祭司，代表授職的永恆性，及其來自神的宗教權柄(出廿九5-9)。「大衛家的鑰匙」是這官職特權的象徵。他可以開啟皇室的閘門, 當然包括兵械庫及國庫, 這就代表極大的權力。國家大事到管家的小事, 所有事務都依靠他。「他父家的重擔」(24,「榮耀」原文是「重擔」)都掛在他身上,

結果即使以利亞敬是彌賽亞的預表, 也承擔不了, 被拖跨壓斜而剪斷。

The name Eliakim means “the Lord will raise up”. He is clothed with priest’s garment, symbolic of the eternity of the appointment and his religious authority from God (Exodus 29:5-9). “The key of the house of David” symbolizes the special privilege of this position. He can open gates in the palace, including the armory and the treasury - indicative of the enormous power he held. From national affairs to trivial household matters, everything is committed to his hand. “The whole honor of his father’s house “ (24, “honor” – “weight” in original text) is hung on him. As a result, despite being the

type of the Messiah, Eliakim ultimately gives way, falls and is cut off.

任何國家的官員, 如舍伯那、以利亞敬、什至彌賽亞的預表, 都不可以無限制地壟斷政治局面或恆久地釋放人間各種壓力; 惟獨基督才能賜予安息、平安和盼望。

Any government official, such as Shebna, and Eliakim, even the type of the Messiah, cannot dominate politics or exert pressure on the world forever.  Only Christ can grant rest, peace, and hope.

    君王不能因兵多得勝；勇士不能因力大得救。

    靠馬得救是枉然的；馬也不能因力大救人。

    耶和華的眼目看顧敬畏他的人和仰望他慈愛的人。(詩卅三16-18)

    有人靠車，有人靠馬，但我們要提到耶和華─我們神的名。(詩廿7)

“The king is not saved by his great army;

    a warrior is not delivered by his great strength.

  The war horse is a false hope for salvation,

    and by its great might it cannot rescue.

Behold, the eye of the LORD is on those who fear him,

    on those who hope in his steadfast love”

(Psalm 33:16-18)

Some trust in chariots and some in horses,

    but we trust in the name of the LORD our God.

(Psalm 20:7)

請問你的倚靠和盼望是什麼?

What do you put your trust and hope in?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung