神掌管歷史 GOD IS IN CONTROL OF HISTORY ( Isaiah 以賽亞書 37:21-38) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

主阿! 人的知識、能力有限, 求主可憐!

O Lord, men’s knowledge and abilities are limited, have mercy on us!  

神掌管歷史

GOD IS IN CONTROL OF HISTORY

經文:  以賽亞書 卅七 21-38

SCRIPTURE READING:  Isaiah 37:21-38

釋義 : 希西家祈禱之後，以賽亞就差人帶信息給希西家王，其中有四個要點:

Insight: After Hezekiah prayed, Isaiah had a servant send King Hezekiah a message which contains four key points:

-  定西拿基立的罪，並宣佈神決心要對付他。(21-23)西拿基立的罪乃在於辱罵、褻瀆以色列的聖者(這是以賽亞對神一個常用的稱號, 在書中出現廿五次, 而以賽亞書以外只有六次)。他率領許多戰車上山頂，到利巴嫩極深之處，這乃是一種傲慢自大的行動。

Convict Sennacherib’s sin and declare that God is determined to deal with him (21 – 23).  Sennacherib’s sin involves mocking and reviling the Holy One of Israel - a name for God that Isaiah uses frequently; appears 25 times in the Book of Isaiah, and only 6 times elsewhere.   Going up to heights of the mountains with many chariots, to the far recesses of Lebanon is an act of arrogance.    

   

-  西拿基立沒有認清一個事實，就是他不過是耶和華的工具。(24-29)他所行的一切細節耶和華都暸如指掌，祂決心要強使他從原路轉回。

Sennacherib doesn’t have a good grasp of the fact that he is merely an instrument of the Lord. (24 – 29)  The Lord knows about his every little move.  He is determined to force him to return by the way he came. 

-  為了確定這一點，以賽亞就給希西家一個證據。這段的格式與較早期對亞哈斯的兩篇談話相同(例如七10-17八1-8)。它以一個兆頭(即證據一字)為開始，正如七章十四節所說的以馬內利兆頭，一個帶時間性的事件。這個證據是指這地未來三年的景況。因為「自生的」(一個摘自利未記廿五5,11的農業上的技術用語)足夠生長兩年的時間，而一般的穀子是在第三個年頭收割。以賽亞預言三年內西拿基立必然敗退, 就如以馬內利「還不曉得棄惡擇善之先」(七16) 亞哈斯的敵人必然見棄。

To assure Hezekiah of God’s deliverance, Isaiah gives Hezekiah a sign.  This passage has the same format as two earlier dialogues with Ahaz (example 7:10-17, 8:1-8):  It starts with a sign (or ‘proof’).  Just as the sign of Immanuel spoken of in 7:14, this is also a time sensitive event.  The proof here is referring to the situation of Israel’s land in the coming 3 years.   Since “what grows of itself” (an agricultural technical term taken from Leviticus 25:5, 11) , takes two years to grow, most grains are harvested in the beginning of the third year.  Isaiah prophesies that Sennacherib will withdraw within 3 years, as in the sign of Immanuel, “before the boy knows how to refuse the evil and choose the good” (7:16), the land of Ahaz’s enemies will be deserted.          

-  先知最後向王宣告他一直強調的一個事實，就是耶和華自己的話，「我為自己的緣故，又為我僕人大衛的緣故，必保護拯救這城。」(33-35)   

Lastly, the prophet declares to the king a fact that he has been emphasizing: “For I will defend this city to save it, for my own sake and for the sake of my servant David.” (33 – 35)

整個故事顯示，假若我們瞭解真相，歷代以來人所自誇的成就，其背後都有神的主權。

The story shows that if we know the whole truth, we will understand that from generation to generation, the achievements that men boast about all have God’s sovereignty over them indeed.    

美國學者皮爾德(Charles A. Beard)某次有人問他, 能否用最通俗的方法, 簡要指示人類歷史的教訓。他立即答道, 可用四句最簡單的話解答:

American historian Charles A. Beard was once asked if he could summarize the lessons of history.  He responded immediately, “All the lessons of history in four sentences:

    1.神如果要毀滅那個人, 便叫他發狂, 迷信他自己的權力。

       Whom the gods would destroy, they first make mad with power.

    2.神的磨子磨得很慢, 但磨得最細。

       The mills of God grind slowly, but they grind exceedingly small.

    3.蜜蜂盜取花粉, 卻反使花得以繁殖。

       The bee fertilizes the flower it robs.

    4.黑夜深了, 你才能看到星光。

       When it is dark enough, you can see the stars.”

「洪水泛濫之時，耶和華坐著為王；耶和華坐著為王，直到永遠。」(詩廿九10)請放心, 神今天掌管歷史。

“The Lord sits enthroned over the flood; the Lord sits enthroned as king forever.” (Psalm 29:10)  Let’s loosen up.  God is in control of history today.  

每日讀經 by 洪同勉牧師 Rev. Tommy Hung 

耶和華的名 The Name of the Lord (Isaiah 以賽亞書 37: 1 - 20) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

在信靠和祈禱之中安靜鎮定, 等候耶和華顯明祂是神

Pray faithfully, be still, and wait on the Lord to reveal that He is God.

耶和華的名

The Name of the Lord

讀經 :  以賽亞書   卅七1~20

Scripture Reading:   Isaiah 37: 1 - 20

釋義:  本段聖經的特色是充滿對話: 希西家派臣子對以賽亞說話(1-4);以賽亞回覆希西家的臣僕(5-7);亞述王對希西家的恐嚇(8-13);希西家向耶和華禱告(14-20)。其中尤其特別的是希西家一頭一尾的說話:他都是進到聖殿去(1,14),但是信心的表現卻截然不同。

Insight: This passage is characterized by its large amount of dialogues:   Hezekiah sent his officers to speak to Isaiah (1-4);  Isaiah responded to Hezekiah’s servants (5-7);  king of Assyria’s threat to Hezekiah (8-13); Hezekiah prayed to the Lord (14-20).  Among all the conversations, Hezekiah’s use of words in the beginning and the end were especially remarkable:   In either scenarios, he went up to the house of Lord (1,14);  but the faith he displayed was strikingly different.  

開始時, 希西家第一次進入聖殿, 自己沒有禱告, 卻託人請以賽亞代求。看來他信心軟弱, 重複稱神為以賽亞「你的神」(3)。在王下十八14-16這件事的平行記載中, 希西家那時將國庫及聖殿的金銀進貢給亞述, 甚至刮下殿柱的包金, 湊足貢銀。可見一個敬畏神的賢君,也有信心軟弱的時刻。他對神的心是誠實無偽的, 但是他的外交政策似乎太軟弱, 不能與信仰協調。

In the beginning, the first time Hezekiah went up to the temple he himself did not pray, but sent someone to ask Isaiah to pray on his behalf.  Apparently, he was spiritually weak, referring to God as “your God”, i.e., Isaiah’s God (3).   In the parallel account of this event in 2 King 18:14-16, Hezekiah paid Assyria tribute from the treasuries of the royal temple and the gold and silver found in the temple; he went as far as stripping the gold that covered the doorposts of the temple in order to produce the promised amount.  It is evident that a good king who feared God could have moments when he felt spiritually weak.  His faithfulness to God was genuine, but his foreign policy was weak, unable to stay in step with his faith.  

然而本段結束時, 希西家的屬靈景況截然不同。希西家將亞述使臣的書信拿進聖殿, 展示給神看(14); 這個動作是求神伸張公義。這次希西家親自向神禱告, 而對神的稱呼(15-17)與第一段有天淵之別。希西家稱呼神為:

Yet at the end of the passage, Hezekiah showed a completely different spiritual condition.  Hezekiah took the letter from the Assyrian messengers to the temple and spread it before God (14); the intent of this action was to ask God to uphold righteousness.  This time Hezekiah himself prayed to God; the way he addressed God (15-17) here and at the beginning were as different as night and day.  Here Hezekiah called God:

- 坐在二基路伯(即寶座)上;

Enthroned above the cherubim (i.e. throne);

- 萬軍之耶和華;

Lord of hosts;

- 以色列的神;

God of Israel;

- 天下萬國的神;

God of all the kingdoms of the earth;

- 獨一無二創造主宰;

You alone have made heaven and earth;

- 永生的神

The living God

並求神因西拿基立的所作所為拯救國難, 外邦諸神乃木石所做, 故不是神, 不能施救, 唯獨神是「永生的神」, 可以施救援, 使天下萬國都知道祂的確是真神(18-20)。希西家的禱告, 言詞優美, 心誠懇摯,動人肺腑。

And he pleaded with God to deliver the nation for Sennacherib’s doing, pointing out that:   The foreign gods are made from wood and stone, and therefore, they are no gods and unable to provide deliverance; God alone is the “living God” who can save them, so that all the kingdoms know that He alone is the Lord (18-20).  Hezekiah’s prayer was beautiful, genuine, and touching.  

幾年前明報記者林洵訪問諾貝爾得獎者楊振寧時, 提出十個問題。其中一個是: 「你認為有沒有造物主?」楊巧妙圩回答: 「這個宇宙的一切實在太美妙了。如果有造物的話, 那一定是祂刻意的安排。」

During an interview with Nobel Prize winner Chen-Ning Yang several years ago, Ming Pao reporter Lin Xun posed 10 questions.  One of them was:  “Do you believe there is a Creator who creates all in the universe?”  Professor Yang answered ingeniously, “Everything in this universe is so wonderful.  If there is creation, He must have an ultimate goal in mind.”   

諸天述說神的榮耀; 穹蒼傳揚祂的手段。(詩十九1)

“The heavens declare the glory of God, and the sky above proclaims His handiwork.” (Psalm 19:1)

問題有沒有神, 而是你認識祂是怎樣的神, 你怎樣稱呼祂? 你和祂的關係怎樣?

The question is not whether God exists but what you know about Him.   What do you call Him?  How is your relationship with Him?

 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung 

狂言和緘默 HAUGHTY TALK AND SILENCE (Isaiah 以賽亞書 36: 1 - 22) - 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

求主使我在眾多敵擋你的凡言俗語中, 靜默聆聽你的言語.

Dear Lord, amidst the many worldly talks against You, please allow me to listen to your Words quietly.  

狂言和緘默  

HAUGHTY TALK AND SILENCE

讀經 :    以賽亞書  卅六1~22

SCRIPTURE READING: Isaiah 36: 1 - 22

釋義 :   本章開始至卅九章是歷史的插曲。這幾章大部份與王下十八至廿章平行, 有些更是逐字相同。卅六至卅七章講論有關亞述傾覆之預言的應驗, 而卅八至卅九章則為本書下半部(四十至六六章)提供與巴比倫有關的背景。

INSIGHT:   From this  chapter to chapter 39 is an interlude of history.  They mostly parallel 2 Kings chapters 18 to 20, some even in the exact same words; chapter 36 to 37 speak on the fulfillment of the prophecies regarding the fall of Assyria; and chapter 38 to 39 provide background information on Babylon for the second half of the book (chapter 40 to 66). 

希西家是猶大國的一位敬畏耶和華的好王。在位期間徹底清除他父親亞哈斯所建的異教邱壇, 竭力推動宗教復興, 鼓勵國民敬拜耶和華。他這種信仰熱誠, 連仇敵亞述王西拿基立也認識和加以評論(14-15)。

Hezekiah was a good king from Judah who feared the Lord.  During his reign, he thoroughly destroyed the high places of idolatrous worship that his father Ahaz set up; and he put in his best effort to bring about religious revival, encouraging the people to worship the Lord.  Such enthusiasm was acknowledged and commented on even by his enemy Assyrian king Sennacherib (14-15).

本章記載希西家在位第十四年, 亞述王西拿基立進襲猶大國, 圍攻耶路撒冷的事。希西家在主前729年開始, 與父亞哈斯共同執政十四年(王下十八1), 715年至686年間單獨執政。所以希西家在位十四年,即主前701年西拿基立兵臨城下。

This chapter records Assyria king Sennacherib’s invasion of Judah and the siege of Jerusalem during the 14^th year of Hezekiah’s reign.  From 729 BC, Hezekiah served as co-regent with his father Ahaz for about 14 years (2 Kings 18:1), and his sole reign dated 715 to 686 BC.  Therefore, on  the 14^th year of Hezekiah’s reign, that is, 701 BC was when Sennacherib came to attack.

 亞述王差遣拉伯沙基率領大軍來到耶路撒冷。他向猶大的官員以利亞敬、舍伯那約亞等挑戰, 責備猶大投靠埃及的愚蠢。他甚至狂言:「我上來攻擊毀滅這地，豈沒有耶和華的意思嗎？耶和華吩咐我說，你上去攻擊毀滅這地吧」(10)。這是狂妄的話, 也可以說是妄稱耶和華的名, 但是亞述確是耶和華怒氣的杖。(十5)

The king of Assyria sent Rabshakeh to Jerusalem with a great army.  He dared Judah officials:  Eliakim, Shebna, and Joah, and reproached  their stupidity for seeking help from Egypt.  He even boasted, “Is it without the Lord that I have come up against this land to destroy it? The Lord said to me, ‘Go up against this land and destroy it.’” (10)  This is haughty talk, and also considered misuse of the name of the Lord.  But Assyria is indeed the rod of the Lord’s anger. (10:5) 

當時猶大官長要求拉伯沙基用亞蘭語(亞蘭文是當時通用的外交語言, 就像現在的英文一樣), 不要用猶大話。但是拉伯沙基並不聽他們的要求, 可見他是多麼驕妄, 欺勢凌人。

At that time  Judah’s  officials requested Rabshakeh to speak in Aramaic (Aramaic was the universal language used in  international communications  during that  period of time , as  English is used  today) instead of the language of Judah.  But Rabshakeh ignored their request, and that showed how arrogant and domineering he was.     

 

百姓保持鎮靜, 因為希西家曾吩咐不要回答他。要應付這樣的危局, 不是用言語, 而是用行動。言語的辯駁不能勝過驕傲和強權, 唯有倚靠和等候神才是方法。

The people remained calm because Hezekiah ordered them not to answer him.  To handle a  crisis like this,  actions are needed, not words.  Refuting with words cannot defeat arrogance and dominance.  Trusting and waiting for God is the only way.  

西方諺語有云:「在兩種情況下, 我們特別應該閉口不言: 一是毫無所知, 一是在盛怒之下」。

A western saying goes, “We should not say anything especially under these two situations: one is when you know nothing about the matter, and another is when you are in a blaze of anger.”

拉伯沙基在怒氣中口吐狂言, 終招惹神的責罰。反觀以色列人,在不知如何應對時, 緘默不言, 等候神, 至終獲得拯救。

Rabshakeh spouted off in rage and ultimately provoked God’s punishment.  On the contrary, the Israelites, not knowing what to do, remained silent and waited for God, and were delivered in the end.  

大衛說: 「我的心默默無聲，專等候神；我的救恩是從他而來……我的心哪，你當默默無聲，專等候神，因為我的盼望是從他而來。」(詩六二1,5)

David said, “For God alone my soul waits in silence; from him comes my salvation…..For God alone, O my soul, wait in silence, for my hope is from him.”  (Psalm 62:1,5) 

「靜默有時、言語有時」(傳三7)求主今天指教我當說或不說什麼話。

“A time to keep silence, and a time to speak“ (Ecclesiastes 3:7).  May the Lord advise me what to say and what not to say today.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

復樂園 PARADISE REGAINED (Isaiah 以賽亞書 35:1-10) - 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 主阿, 開我眼睛, 使我可以看到你國度的榮美!

Dear Lord, please open my eyes and allow me to see the glory and beauty of Your Kingdom!

復樂園  PARADISE REGAINED

讀經 :   以賽亞書 卅五1~10

Scripture Reading :  Isaiah 35:1-10

釋義:    本章與上一章是強烈的對比。卅四章結束時是空虛荒涼, 這章卻是充滿與豐富。以賽亞所描述的事情具預言的雙指性, 有在不遠的將來應驗的部份, 也有在末世才完全應驗的景象, 遙指彌賽亞的國度。本章可稱為「復樂園」, 從失樂園, 再經恢復, 是救恩的實現。

Insight:   This chapter is a striking contrast to the previous one.  Chapter 34 ends with emptiness and desolation;  whereas here, there is an overflowing sense of fullness and abundance.   The things that Isaiah describes in this chapter possess the attributes of duality in prophecy where some will be fulfilled in the near future, and some other, namely the Messiah’s Kingdom, will only be completed at the end times.  This chapter can be called ‘paradise regained’ - paradise lost and restored, that is, salvation realized.  

1.  自然界出現奇蹟(1-2) — 神賜給以色列人的流奶與蜜之地, 什至整個世界, 因人犯罪而變成荒蕪。但大自然將恢復它的秩序和美麗。沙漠將有利巴嫩的榮耀，並迦密與沙崙的華美。

Miracles in the Natural World (1-2) --   The land that flows with milk and honey that  God gave to the Israelites, and, to a further extent, the entire world, became desolate because men sinned.  But the natural world will be restored to its order and beauty.  Deserts will be given the glory of Lebanon and the majesty of Carmel and Sharon.

在大地一片喜悅、榮美和繁盛中，人必重新看見耶和華的榮耀，看見神的華美。

In the land of joy, beauty, and prosperity, once again people will see the glory of the Lord and His majesty.  

2.  軟弱者變為剛強(3-4) —  先知他呼籲那些軟弱、無力的人要勇敢，因為神要使他們在審判的過程中得到復興。再一次，我們必須注意到，前章荒涼的信息中所宣告的，「耶和華有報仇之日，為錫安的爭辯，有報應之年。」(卅四8)就在這裡的聲明，「看哪！你們的神必來報仇，必來施行極大的報應，祂必來拯救你們」應驗了。

The Weak Become Strong (3-4)  --  The prophet urges those who are weak and feeble to be brave; because God will revive them during the judgment.  Once again, we must pay close attention that the proclamation in the previous chapter‘s message of desolation – “For the Lord has a day of vengeance, a year of recompense for the cause of Zion.” (34:8) – is fulfilled in the declaration here – “Behold, your God will come with vengeance, with the recompense of God.  He will come and save you.”

3.  殘疾者得到醫治(5-7)  —  復興的過程中，第一個標記就是屬靈辨別力的恢復。他一直提醒他們，並且不斷責備他們的屬靈昏昧，現在消失了；「瞎子的眼必睜開，聾子的耳必開通。」這樣必然產生一個結果：  原先他們因靈裏的昏昧而缺乏屬靈的能力，現在必因靈裏的敏銳而滿有屬靈的能力。

The Sick Are  Healed (5-7)  --  In the revival process, the first sign is the restoration of spiritual discernment.  He has been reminding and rebuking them continually about their spiritual ignorance; but now it will vanish; “The eyes of the blind shall be opened, and the ears of the deaf unstopped.”  This will surely be the result:  Previously they were  lacking in spiritual power because of their spiritual ignorance; now they will be filled with spiritual power due to their spiritual acuity.  

4.  行路安全無驚(8-10) — 只有「贖民」在那裡行走, 神救贖他們歸回「聖路」, 他們不會失迷, 因為「你或向左或向右，你必聽見後邊有聲音說：「這是正路，要行在其間」(卅21)。

Walking with No Fears (8-10)  --  Only the “redeemed” will be walking there.  God saves them and brings them back to “the Way of Holiness”.  They will not go astray; because “your ears shall hear a word behind you, saying, ‘This is the way, walk in it,’ when you turn to the right or when you turn to the left.” (30:21)  

這個復樂園在主再來時完全應驗。但是你現在已經可以淡嘗試味:

This paradise regained will be fulfilled completely when the Lord returns.  But you can actually take a taste of it now:

1.  在耶和華的殿中，瞻仰他的榮美，在他的殿ㄜ求問。(詩廿七4)

Dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquire in his temple. (Psalm 27:4)

2.  神賜給我們不是膽怯的心乃是剛強仁愛謹守的心 (提後一7)

God gave us a spirit not of fear but of power and love and self-control. (2 Timothy 1:7)

3.  聾子必聽見這書上的話；瞎子的眼必從迷矇黑暗中得以看見。(廿九18)

The deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see. (29:18)

4.  我雖然行過死蔭的幽谷，也不怕遭害，因為你與我同在；你的杖，你 的竿，都安慰我。(詩廿三

Even though I walk through the valley of the shadow of death,  I will fear no evil, for you are with me; your rod and your staff, they comfort me. (Psalm 23:4)

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

末世預言 End Times Prophecies (Isaiah 以賽亞書 34:1-17) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

求啟示先知宣講預言的靈, 現在來感動及指教我查考和宣讀耶和華的書

May the Spirit that reveals and speaks through the prophets inspire and guide me as I seek and read from the book of the Lord now.

末世預言

End Times Prophecies

讀經:   以賽亞書 卅四 1~17

Scripture Reading:  Isaiah 34:1-17

釋義:  卅四至卅五章是論及末世的段落, 總結廿八至卅三章, 相當於廿四至廿七章(也是論末日)總結十三至廿三章。

Insight: Chapters 34 and 35 are passages about the end times,  which sum up chapters 28 to 33, just like chapters 24 to 27 (also about doomsday) sum up chapters 13 to 23.  

本章只提到一個外邦國家──以東。以東(與摩押, 參廿五10)是以色列最鄰近、最恆久及最猛烈的世仇(埃及、亞述、巴比倫只是一段時期的侵略), 所以她代表神選民靂世歷代的仇敵。

This chapter mentions only one  foreign nation, Edom.  Edom (and Moab, refer to 25:10) were Israel’s closest, most long-standing, and fiercest enemies for generations (Egypt, Assyria and Babylon invaded Israel just for a period of time).  Therefore, Edom  represents the enemy of God’s chosen people of all generations. 

 

以賽亞所得的啟示是普世性末日的預言:

The revelation that Isaiah received is an all-encompassing prophecy about the end times:

• 普世性 —  預言對象是「列國…眾民…地和其中所充滿的…世界和其中一切...萬國...天上的萬象」(1,2,4)。  All-encompassing -- The subjects of the prophecy are “nations…peoples…the earth…and all that fills it…the world, and all that comes from it…all the host of heaven” (1,2,4).

• 審判性  —「因耶和華有報仇之日，為錫安的爭辯有報應之年。」(8)「硫磺」(9)將以東的毀滅與所多瑪、蛾摩拉的傾覆相比(耶四九17-18)。 「這刀必臨到以東和我所咒詛的民，要施行審判。」(5)  About Judgment -- “For the Lord has a day of vengeance, a year of recompense for the cause of Zion.” (8)  With “sulfur”, the destruction of Edom is paralleled to that of Sodom and Gomorrah (Jeremiah 49:17-18).  “My sword….. descends for judgment upon Edom, upon the people I have devoted to destruction.” (5)

• 末日性  --「世世代代……永永遠遠」(10,17)正如將來神的國存到永遠(但七8啟十一15), 神對外邦的審判也是永不改變。「煙氣永遠上騰」(10)在啟十九3裡, 應用在巴比倫身上(又見啟十四10-11)。 Regarding the End Times -- “From generation to generation…..forever” (10,17) – just as God’s Kingdom will be everlasting (Daniel 7:8, Revelation 11:15), God’s judgment on the foreign nations will never change.  “Its smoke shall go up forever” (10) is applied to Babylon in Revelation 19:3 (also in Revelation 14:10-11).

• 宇宙性 —  「天上的萬象都要消沒；天被捲起，好像書卷。其上的萬象要殘敗，像葡萄樹的葉子殘敗，又像無花果樹的葉子殘敗一樣。」 (4)這些現象正是主再來前的情形(太廿四29啟六13-14)。「因為我的刀在天上已經喝足」(5)則說明神不但審判地上的國家, 同時也會對靈界施行審判。  Concerning the Entire Universe -- “All the host of heaven shall rot away, and the skies roll up like a scroll.  All their host shall fall, as leaves fall from the vine, like leaves falling from the fig tree.” (4)  These are exactly the signs before Jesus returns (Matthew 24:29, Revelation 6:13-14).  And “for my sword has drunk its fill in the heavens” (5) indicates that not only will God judge the nations on earth, but also the spiritual world.  

「你們要查考宣讀耶和華的書」(16)不單是要求以色列人查考以賽亞及先前先知的書, 以便對照不訛, 更是對今天信徒的呼籲。

“Seek and read from the book of the Lord” (16) is not an appeal that urges only the Israelites to seek and read the books of Isaiah and those of the prophets before him so as to allow cross reference and avoid misunderstanding,  it is an appeal to believers today also.    

 

根據廿年前美國蓋洛普的調查, 美國每週末有42%的人去教會, 比1937年多了1%。聖經知識也在增長, 由1954年只有34%的人能說出登山寶訓主講人的名字, 增加到42%。而能夠說出四福音的名字的人由35%升至46%。看來美國信徒對聖經的接觸多了, 你又如何? 最近一次是那時開始每日不間斷地讀經? 有沒有恆常的讀經計劃?

According to a Gallup poll from twenty years ago, 42% of people attended church weekly in the United States, up 1% from 1937.  The level of Bible knowledge also improved – 42% of people (up from 34% in 1954) could name the speaker of the Sermon on the Mount; and those who could identify the Four Gospels increased from 35 to 46%.  Apparently, American believers are more connected with the Bible.    

What about you?  When was the last time you started reading the Bible continually?  Do you have a plan to read the Bible regularly and consistently? 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

「我要被尊崇」 I WILL BE EXALTED- (Isaiah 以賽亞書 33:1-24)

 

耶和華我們的主阿, 你的名字在全地何其美!

O LORD, our Lord, how majestic is your name in all the earth!

「我要被尊崇」

I WILL BE EXALTED

讀經:  以賽亞書  卅三 1~24

SCRIPTURE READING:  Isaiah 33:1-24

釋義:   本章文學結構和格式很難確定。例如在開始的一段中, 斥責(1)、祈求(2-4)、讚美(5-6)及哀悼(7- 9)，迅速的交替出現。跟著不斷轉變著情緒和講者: 我、你、他、我們、你們、他們不固定地出現。似乎是在國家急難之時，為公眾祝禱的詩歌。

INSIGHT:  It’s hard to definitively define the literary structure and pattern of this chapter.   For example, in a passage in the beginning, condemnation (1), plea (2-4), praise (5-6), and mourning (7-9) alternate swiftly throughout; emotion and subject change constantly: ‘I’, ‘you’ (singular), ‘he’, ‘we’, ‘you’ (plural), and ‘they’ appear irregularly. This seems to be a poem of prayer for God’s grace at a time when the nation was in distress.

雖然如此, 本章的主旨卻相當明顯。先知代表(或呼籲)國民向神哀求: 「耶和華啊，求你施恩於我們；我們等候你。求你每早晨作我們的膀臂，遭難的時候為我們的拯救。」(2)本章結束時, 宣告神應允  禱告: 「他必拯救我們……城內居民必不說：我病了；其中居住的百姓，罪孽都赦免了。」(22,24)而以賽亞在詩歌禱文中, 特別從神和選民的關係帶出一個主題: 「耶和華被尊崇」(5)。神是:

Nevertheless, the theme of this chapter is fairly clear.  The prophet represents (or urges) the people to go before God to plead:  “O LORD, be gracious to us; we wait for you.  Be our arm every morning, our salvation in the time of trouble.“   (2) At the end of the chapter, the prophet proclaims that God has answered their prayers: “He will save us….. And no inhabitant will say, “I am sick”;  the people who dwell there will be forgiven their iniquity.” (22,24) In this poem of prayer, Isaiah brings out a theme particularly from the relationship between God and His chosen people: “The Lord is exalted” (5). God’s nature/characteristics mentioned in this chapter:

居高處(5,16)  「誰像耶和華─我們的神呢他坐在至高之處，自己謙卑，觀看天上地下的事。」(詩一一三5-6)

Dwells on High (5, 16) – “Who is like the LORD our God, who is seated on high, who looks far down on the heavens and the earth?” (Psalm 113:5-6)

至寶(6)  保羅呼應「你以敬畏耶和華為至寶」, 說: 「我也將萬事當作有損的，因我以認識我主基督耶穌為至寶。」(腓三 8)

Zion’s Treasure (6) – Paul echoes “the fear of the Lord is Zion’s treasure” saying   “ Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.” (Philippians 3:8)

勃然而興(10)  呂振中譯本翻譯為: 「我要舉起自己」;新譯本則為:  「我要被尊崇。」這指耶穌:「神將他升為至高，又賜給他超乎萬名之上的名」(腓二9)

Lift Myself Up (10) – Translated as “I will lift myself up” in the Lu Zhen Zhong Bible Translation, and “I will be exalted” in the Chinese New Version.  This refers to Jesus:  “God has highly exalted him and bestowed on him the name that is above every name.“  (Philippians 2:9)

吞滅的火(11,14)  神審判時的威嚴表現(見廿九6卅27,30出廿四17申 四24等)

Consuming Fire (11, 14) – The display of God’s majesty when He judges (29:6, 30:27,30, Exodus 24:17, Deuteronomy 4:24 etc.)

磐石的堅壘 (16) 象徵在神那裡可找到的穩妥(參詩十八-3)。  王(17,22)  多次預言彌賽亞的尊貴和權能 (九7十一4十六5卅二1等)。

Fortresses of Rock (16) – Symbolizes the peace and security in God (refer to Psalm 18:3).  “King” (17,22) prophesies the majesty and the power of the Messiah repeatedly (9:71,  11:4, 16:5, 32:1 etc.)

顯威嚴與子民同在(21)  呂振中譯本是:「有莊嚴富麗的居所要給予我們」耶和華是審判我們的、耶和華是給我們設律法的(22)

With His People In Majesty (21) – Translated as “will be unto us a solemn and splendid dwelling” in the Lu Zhen Zhong version.  “The Lord is our judge; the Lord is our lawgiver.”(22) 

拯救我們(22)  以賽亞的名意是:「耶和華拯救」;而卅三章是全書的中間位置, 這正好表明以賽亞信息的主題。

Save Us (22) – The name Messiah means:   “The Lord delivers”; chapter 33, located in the middle of the book, precisely indicates the theme of Isaiah’s messages.   

「全地當向神歡呼;歌頌祂名的榮耀, 用讚美的言語, 將神的榮耀發明」 (詩六六1-2)

“Shout for joy to God, all the earth; sing the glory of his name; give to him glorious praise!”     (Psalm 66:1-2)

以賽亞在本章裡用許多不同的名字來尊崇榮耀耶和華, 你現在可以用 什麼名字稱呼神和讚頌祂?

Isaiah uses many different names in this chapter to exalt and glorify the Lord.  Now, what names would you use to call God and to praise Him?

神你是_____________________________________________________

God, you are _________________________________

每日讀經 by 洪同勉牧師 Rev. Tommy Hung