耶和華: 唯一真神 THE LORD - THE ONLY TRUE GOD (Isaiah 以賽亞書 44: 1 - 28) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

主曾說明，在我們中間沒有別神。所以我嘴唇也不提別神的名號。

For the Lord has declared there are no other gods among us, I will not take the names of other gods on my lips.  

耶和華: 唯一真神

THE LORD - THE ONLY TRUE GOD

經文:  以賽亞書 四四1~28

Scripture Reading: Isaiah 44: 1 - 28

釋義:  以賽亞鼓勵面對危難的同胞不要害怕(2), 因為他們是「屬耶和華的」(5)。為什麼認識是「歸耶和華」就會安全和得福(3~4)? 以賽亞重複一個重要的神學答案: 因為所倚靠的耶和華是唯一真神。「除我以外再沒有真神……除我以外，豈有真神嗎？誠然沒有」(6,8)。

Insight: Isaiah urges his fellow countrymen who are faced with adversity to not be afraid (2), because they are “the Lord’s” (5).  Why would the recognition of ‘belonging to the Lord’  bring safety and blessing (3-4)?  Isaiah repeats a very important theological answer – because the Lord  whom we put our trust in is the only true God.  “Besides me there is no god….. Is there a God besides me?  There is no Rock; I know not any.” (6-8)   

 ●  永恆  —「我是首先的，我是末後的」(6)。神的特性不是超越人的能量; 大自然如地震、颱風、旱災、太空的輻射和殞石、空氣中的細菌和病毒、什至生命本身, 都告訴我們人力不能勝天。但是這些人不會視之為神, 因為它們的存在和影響多是短暫, 什至可能比一代人的時間還短。真(理)的神必須是恆久常存, 人(任何時代的人)才可倚靠。耶穌就是真神道成肉身, 祂說: 「我是阿拉法，我是俄梅戛；我是首先的，我是末後的；我是初，我是終。」(啟一8,17二8廿二13)

Eternal —  “I am the first and I am the last” (6).  God is not defined by His enormous energy that men can’t overcome.  Things/Phenomena in nature such as earthquakes, cyclones, droughts, radiation and meteorites in space, bacteria and viruses in the air, or even life itself, all tell us that men are no match for nature.  Yet we do not regard these as gods because their existence and their impact last for only a short period of time, some even for less than a generation.  The true God  must be eternal for men (of any time period) to put their trust in Him.  Jesus is the true God in the flesh.  He said, “I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Revelation 1:8,17, 2:8, 22:13)

●  預知 — 既然真神是永恆存在, 時間對於祂來說就不是直線進行。昨天發生的事既已過去, 人若沒有刻意攝錄存案, 只成為虛渺的記憶;將來的事更是不可知。但神「在他並沒有改變，也沒有轉動的影兒。」(雅一17)「耶穌基督，昨日、今日、一直到永遠、是一樣的。」(來十三8)所以神可以「將未來的事和必成的事說明」(7)。

Foreknowledge  — As the true God is eternal, to Him, time does not travel in a straight line.  For us, events that happened yesterday have passed; if we did not make a conscious effort to record them, they will become blurry memories; and the future is simply not seeable.  But with God, “there is no variation or shadow due to change.” (James 1:17)  “Jesus Christ is the same yesterday and today and forever.’ (Hebrews 13:8)  Thus, God can “declare what is to come, and what will happen” (7).  

●  真實 — 真神不單有真「理」, 更是真「實」。先知用古時認為堅固的「磐石」比喻神的實在(8), 相對人認為是神卻是「虛空」的偶像(9)。接著先知用了一大段篇幅揶揄偶像無益和製造的人的糊塗: 

Real and Faithful  — The true God does not only possess ‘truth’, He is also real and faithful.  The prophet symbolizes God’s faithfulness with rocks that are considered solid in ancient time (8), a contrast to the ‘empty’ idols men regard as gods.  Next, the prophet teases about the worthlessness of the idols and the folly of the people who made them in an extensively long passage:

• 人造(9~12): 由人所造, 甚至飢餓無力時鑄造, 當然無益處。
• Created by men (9-12):   Made by men,  hungry and faint at the time of casting, they are sure to be worthless. 

• 軟弱 —人的形像(12~13): 偶像的樣子是由人塑造, 連它本來的面目都不保,能夠保護人才怪。
• Figure of weak men (12-13):   The figure of the idols is crafted by men.  They are not even capable of preserving their own face, let alone protecting men.  

• 人的昏迷(14~20): 偶像部份木頭被焚燒取暖或烤餅, 人竟然糊塗至「不知道、也不思想……眼不能看見、心不能明白、心裡也不醒悟、也沒有知識、沒有聰明……心中昏迷」。
• Men’s confusion (14-20):   Some portion of the wood is used for making the idol, and some is burnt for warmth or baking bread.  Yet men are so folly that “they know not, nor do they discern…..He has shut their eyes…..they cannot see…..they cannot understand.”

耶和華是真神不單只是人應該認識的神學真理, 更重要的是能夠透過救恩經歷去體會神的真實。所以在本章最後的段落, 先知多次強調耶和華的救贖(22,23,24)。而神的救贖工作中對人最寶貴的莫過於罪的赦免: 「我塗抹了你的過犯，像厚雲消散；我塗抹了你的罪惡，如薄雲滅沒。 」(22)但是神應許的實現, 必須得到人的合作和參與:「你當歸向我」。神已發出了真實和寶貴的救贖應許, 你可願意全心歸向祂?

The Lord, being the true God,  should not just be a theological truth that we need to know.  It is more important for us to be able to understand God’s truth through the experience of salvation.  For this reason, the prophet emphasizes the Lord’s salvation repeatedly in the last passage of the chapter (22, 23, 24).  And the most precious thing in God’s work of salvation is the forgiveness of sin – “I have blotted out your transgressions like a cloud and your sins like mist.” (22)  For God’s promise to be realized, it requires our cooperation and participation – “return to me”.  God has given a true and precious promise of salvation.  Are you willing to return to Him with all your heart?  

每日讀經 by 洪同勉牧師 Rev. Tommy Hung 

救贖 REDEMPTION (Isaiah 以賽亞書 43: 1 - 28) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

主啊,救我。因在天下人間，沒有賜下別的名，我可以靠得救。(使徒行傳 四 12)

Lord, save me, for there is no other name under heaven given among men by which I must be saved.    (Acts 4:12)  

救贖

REDEMPTION

經文:  以賽亞書  四三 1~28

Scripture Reading:  Isaiah 43: 1 - 28

釋義 : 「救贖」(1,3,12~14) 和同義詞的重複出現, 標明這是本章的神學主題。  實在本章對救贖這個主題有頗詳細的講論:

Insight:  “Redeem” and its synonyms (1, 3, 12-14) appear over and over again.  It is an indication that this is the theological theme of this chapter.  Indeed, this chapter gives a fairly thorough discourse regarding this topic:

    ●救贖者 — 第一節開門見山, 指出本章救贖這行動的主詞 (subject): 耶和華神是救主。

Redemption —   Verse one goes straight to the point to spell out the subject of this operation of redemption: The Lord our God is the savior.  

    ●救贖的原因 

The Reason for Redemption —

• 耶和華「創造」和「造成」, 又提名召人(1),當然人是屬于神的。不願屬於自己的東西遭受損失而施救, 乃理所當然的事。  
• The Lord “created” and “formed”, and also “called men by name” (1).  Unquestionably, men belong to God.  Not wanting something of His to suffer losses, it’s natural for God to save us.  

• 神造人的目的是要得榮耀(7)。如果神創造的人失落, 神的榮耀也就消失。所以保護、愛顧自己的榮耀是神救贖人的另一個動機。
• God created men for His glory (7).  If the men that God created are lost, God’s glory will vanish also.  Therefore, God’s other motive for saving us is to protect and care for His glory.  

• 愛 (3)。出埃及這個救贖預表就是最好的例證: 「耶和華專愛你們，揀選你們，並非因你們的人數多於別民，原來你們的人數在萬民中是最少的。只因耶和華愛你們，又因要守他向你們列祖所起的誓，就用大能的手領你們出來，從為奴之家救贖你們脫離埃及王法老的手。」(申七7~9)

• Love (3)  - The symbolism of God bringing the Israelites out of Egypt is the best evidence:      ^“It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.” (Deuteronomy 7:7-9)

    ●救贖的方法 —  聖經告訴我們, 救贖必須付「贖價」: 生命「代替/替換」生命(3~4)。罪的救贖必須由義的生命代替不義的生命: 「因基督也曾一次為罪受苦，就是義的代替不義的，為要引我們到神面前。(彼前三18)

The Method of Salvation  —  The Bible tells us that redemption requires that a ransom be paid - a life “in return/in exchange” for another life (3-4).  For the redemption of sin, a righteous life must be given in return for an unrighteous life: “For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God.”  (1 Peter 3:18)

    ●救贖的目的 —  8~13節三次說明以色列人是神的「見證」。救贖的經歷讓世人認識耶和華是真神(9~10), 唯有祂是神(10~13)。同時也「述說我的美德」(21)。

The Goal of Redemption  —  Verse 8 – 13 says three times that the Israelites are God’s “witnesses”.  The experience of redemption allows us to know the Lord is the true God (9-10) and only He is God (10-13).  It also enables us to “declare my praise” as well (21)

    ●救贖的結果 — 以賽亞告訴以色列人, 他們遭遇政治壓迫, 「成為咒詛、辱罵」(28), 是因為他們犯罪(罪的字詞在24~27節共有6次)。  對症下藥, 神施行的救贖就是「塗抹、不記念」(25)罪惡。

The Result of Redemption —  Isaiah tells the Israelites that the political oppression they suffer which led them to “utter destruction” and “reviling” (28) was because of their sins (the word ‘sins’ and its different forms  appear a total of six times in verse 24-27).  Getting to the heart of the problem, God’s way of redemption is to “blot out” and “not remember” (25) the sins.  

一個人清晨在鄉間漫步，不慎掉進地洞爬不出來，大聲呼救。一個地理學家路過，他對洞的人說：「這個地洞因風化形成。你的不幸屬自然災禍。」說完便離開。

A man accidentally fell into a hole while strolling in the countryside early in the morning.  Unable to get out, he yelled for help.  A geographer walked by, and he said to the man in the hole, ‘This sinkhole is formed as a result of weathering.  A natural disaster has led to your misfortune.’  The geographer left immediately after the assessment.  

接來了一個物理學家，他探頭對洞的人說：「是地心吸力令你掉下去；你下墮時釋放的能量，是你的『質量』乘以『洞的深度』再乘『重力常數』。」物理學家很滿意自己的講解，高高興興地走了。

Then came a physicist.  He peered down the hole and said to the man inside, ‘It is gravity that caused you to fall down.  The energy released when you fall is equal to your “mass” multiplied by “the depth of the hole” and then multiplied by the “gravitational constant”.’  Pleased with his explanation, the physicist left cheerfully. 

等了半天，歷史學家經過，他瞄一瞄道：「之前已有多人掉進這個洞，為甚麼人類不能從歷史中吸取教訓？」

Half a day later, a historian passed by.  After a brief glance, he commented, ‘There have been many people fallen down this hole before.  Why can’t mankind learn from history?’

下午，一個社會學家對朋友說：「那人掉進地洞多時，卻無人營救，可見現代人愈來愈自私。」朋友不同意，認為古代人也自私，人並沒有「愈來愈」自私。他們邊走邊爭論。

In the afternoon, a sociologist said to his friend, ‘That person has fallen into the hole for quite some time, yet no one came to his rescue.  It’s proof that modern people are getting more selfish.’  His friend disagreed, indicating that ancient people were selfish too, and that people were not becoming ‘more and more’ selfish.  The debate continued as they went their way.  

太陽下了山。地洞的人正感絕望，一個目不識丁的農夫走過，二話不說，以強壯的手臂把那人拉上來。

At this time, the sun has sunk behind the mountains.  Just when the man was losing hope, an illiterate farmer walked by.  Without saying a word, the farmer pulled the man out with his strong arm.   

今天世界需要的不是救贖的神學, 而是救贖者。耶穌吩咐門徒做得人漁夫, 你怎樣才會成為上面故事的農夫?

What the world needs today is not the theology of salvation but a savior.  Jesus asks His disciples to fish for people.  How can you become the farmer in the story above? 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung 

僕人之歌（Ⅰ）-- THE SERVANT SONG (1) — [Isaiah 以賽亞書 四二 1~25] — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

僕人的眼睛怎樣望主人的手，我的眼睛也照樣望耶和華─我的神(詩一廿三2)

“As the eyes of servants look to the hand of their master….. so our eyes look to the Lord our God”                                       (Psalm 123:2)          

僕人之歌（Ⅰ）

THE SERVANT SONG (1)

經文:  以賽亞書 四二 1~25

Scripture Reading:   Isaiah 42: 1 - 25

釋義:  由本章開始至五三章，以賽亞寫了四首「僕人之歌」（四二、四九、五十、五二）。「僕人之歌」。有些「僕人」的描述是指先知本人，部分經文乃論以色列人、將來的彌賽亞、甚至波斯王古列。四一章介紹古列是耶和華所召而興起的僕人，為救贖以色列脫離巴比倫的拯救者；然而本章為僕人，卻要將全世界從罪的監牢裡釋放出來（7）。本章第一段應驗在基督身上（太十二18-21），所以先知所論的僕人預表神的義僕耶穌。

Insight: From this chapter on to chapter 53, Isaiah has written four ‘Servant Songs’  (chapter 42, 49, 50, and 52).  In these ‘Servant Songs’, some description of the ‘servant’ refers to the prophet himself; and some of the scripture talks about the Israelites, the Messiah that is to come, and even the Persian king Cyrus.  Chapter 41 talks about Cyrus being a servant that God calls and raises up to be the redeemer to deliver the Israelites from Babylon; yet the servant in this chapter will free the whole world from being a prisoner of sin (7).  The first section of the chapter is fulfilled in Christ (Matthew 12:18-21); thus, the servant of whom the prophet is speaking of here is a symbol of Jesus, God’s righteous servant.

• 「他」－僕人的描述{1~9}  —  本段的主詞是男性第三身單數的「他」，毫無疑問是指僕人：   言行溫柔：不強詞咄咄逼人、為人留餘地清楚蒙召：憑公義召你 (6)；明確目標：傳揚公理(1,3)；聖靈充滿(1,5)；堅強忍耐(4)。

• [He] – Description of the servant (1-9)  — The subject in this passage is the singular third person pronoun for male - “he”, no doubt it’s referring to the servant:  

• Gentle and soft spoken: Not pushy or aggressive, make          provision for others to save face .
• Sure of being called: Called in righteousness (6) 
• With a clearly defined goal: Bringing forth justice (1, 3)
• Filled with the Holy Spirit (1, 5)
• Fearless and Steadfast (4)

• 「他們」－僕人的對象(10~17) — 上段指出僕人蒙召，是要向外邦人傳福音。本段進一步說明這些外邦人分佈全世界，因聖經視海島是以色列國的西邊遠方；地極指超越亞述、巴比倫的東方地域。加上附近的曠野、基達、西拉等鄰近地方，可以說，僕人要將福音傳遍世界遠近各地。

• [They] – Service target of the servant (10-17)   The passage above states that the servant is called in order to preach the Gospel to the gentiles.  This passage further indicates that these gentiles are all over the world – the Bible considers coastlands on the far end west of Israel; the end of the earth refers to the region beyond Assyria and Babylon in the east; with the deserts nearby, Kedar, Sela, and the surrounding area included, we can draw the conclusion that the servant is to spread the gospel to all nations in the whole world.    
• 「我」－僕人的自白(14~17)   — 本段的「我」不是正在發言的以賽亞，因為僕人將要成就的作為絕非先知力所能逮。這彌賽亞僕人宣告福音的核心信息：「這些事我都要行，並不離棄他們。」

• [I] – Self-disclosure of the servant (14-17)   The “I” in this passage is not Isaiah that is speaking, because what the servant is to achieve is way beyond the prophet’s capability.  The servant here represents the Messiah, proclaiming the core message:  “These are the things I do, and I do not forsake them”.  
• 「你們」－僕人的呼籲 —   篇僕人之歌的主題，從前面「他」、「他們」、「我」三段的小結(8,10~12,17)，都很清楚說明僕人的存在，最主要的目標是以身作則，帶領世人榮耀神。

• [You]  (plural) – The plead of the servant —  Based on the three summaries in the “he”, “they”, and “I” passages (8, 10-12, 17), it is clear that the theme of this servant song is to point out that the primary goal for the existence of the servant is to lead by example in bringing people to glorify God.  

• 本段「你們」眾多的僕人是以色列民族，他們卻不像上文介紹的那模範僕人。「他」開瞎子的眼(7),  「我」要引瞎子行不認識的道(16)，而「你們」這些僕人卻盲得無人能及(18~19)。他們眼瞎，不是功能缺陷，乃不用心：看見許多事，卻不領會(20)；而原因是不肯留心聽從神話語的訓誨(20,23~24)。  

• The [you]  (many servants) in this passage is referring to the people of Israel.  However, they are not like the model servant introduced earlier.  “He” opens the eyes that are blind (7); “I” will lead the blind in a way that they do not know (16); yet “you” (these servants) are so blind that no one is worse (18-19).  They are blind, not because of functional defects but a lack of interest and attention. They see many things, but do not observe them (20), because they are unwilling to listen attentively to God’s word and teaching (20, 23-24). 

大衛‧李文斯敦對格拉斯高大學(Glasgow University)的學生演講時, 提到在非洲患重病三十多次, 又和獅子搏鬥, 跟著他問: 「你們可不可以告訴我, 面對這麼多痛苦和困難, 為什麼我繼續留在非洲工作? 」他停頓一會, 自己回答: 「是主的應許: 『我就常與你們同在, 直到世界的末了』這應許支持我繼續在該地工作。」

During a speech to the students at Glasgow University, David Livingstone mentioned that he had gotten seriously ill for more than 30 times and had wrestled with lions.  Then he asked, ‘Can you tell me why I continue to work in Africa despite so much suffering and difficulties?’  He paused for a moment and answered it himself, ‘It’s the Lord’s promise - “I am with you always, to the end of the age” - that supports me to continue to work there.’

神今日尋找願意這樣學效基督的僕人, 你怎樣回應?

God is looking for servants willing to imitate Christ in the same way.  How will you respond?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

興起一人 STIR ONE UP ( Isaiah 以賽亞書 41: 1 - 29) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

主啊! 請說, 僕人敬聽。(撒上三10)

“Speak, for your servant is listening.”   (1 Samuel 3:10)  

興起一人  STIR ONE UP

讀經:  以賽亞書  四一 1~29

Scripture Reading:   Isaiah 41: 1 - 29

釋義 :   本章聖經幾個小段都有重複字詞, 清楚將先知的信息刻畫出來:

Insight:    In several sections of this chapter, some phrases appear over and over again, and that helps depict the prophet’s message:

• 不要害怕 —  10~14節中四次提到「不要害怕/驚惶」(另5~6節提到害怕、戰兢、膽壯)。  以賽亞一直向發出耶和華審判的信息。  以色列人聽到即將被擄, 驚惶失措, 在所難免。  神吩咐(「不要害怕」是命令,不是勸勉)人處變不驚, 似乎強人所難。

• Fear not —  Verse 10 – 14 mentions “fear not/be not dismayed” four times (also, verse 5 – 6 mentions “afraid”, “trembled”, and “be strong”).  Isaiah has been delivering the message of the Lord’s judgment.  It is natural for the Israelites to be fearful upon hearing that they are about to be taken away.  For God to ask (“fear not” is a command, not an exhortation) people to remain calm in times of crisis seems unreasonable.

•   我必幫助你 — 在同一段落中, 耶和華三次聲明「我必幫助你」(另5節提及各人幫助鄰舍)。這說明神吩咐人不要害怕的原因:   並非漠視困境, 而是見到曙光和把握。  以賽亞進一步講論神怎樣具體地幫助:   與你同在、堅固你、用公義的右手扶持、攙扶你右手(10,13), 甚至要為以色列人移山、開源、種植(15~19)。

• I will help you —  In the same section, the Lord declares “I will help you” three times (also, verse 5 mentions everyone helping his neighbor).  That explains the reason God asks people to fear not:   Not disregarding difficult situation, but seeing dawn and assurance.  Isaiah further specifies how God will help:   Be with you, strengthen you, uphold you with His righteous right hand, hold your right hand (10, 13).  He will even move mountains, open up water sources, and plant for the Israelites (15 – 19)  

• 思想明白神 —  20~26節說明神使以色列人經歷一切, 目的是:  「好叫人看見、知道、思想、明白...」。  為了引導人明白, 神七次的指示 (22)、說明(22,26)、指明(26)。

• Consider and understand God  —  Verse 20 – 26 explains the purpose of God allowing the Israelites to experience adversity: “that they may see and know, may consider and understand together…”.  To guide people so that they understand, God tells (22), declares (22, 26), proclaims (26) six times.

• 興起一人  —  學者對「從東方興起一人」(2) 和「從北方興起一人」(25) 的身份沒有共識, 有認為是兩個人, 也有視為同一人; 有認為是指亞伯拉罕、彌賽亞、以賽亞、以色列、或古列。  但從下文多次提及古列來看, 從東方/北方興起的人應該是預言將來毀滅巴比倫和下令讓以色列人回歸猶大地的這個波斯王。

• Stir up one  —  There is no consensus among scholars regarding the identity of the one in “stirred up one from the east”(2) and “stirred up one from the north” (25);  some believe they are two different individuals; others say it is the same person; some scholars think it is referring to Abraham, Messiah, Isaiah, Israel, or Cyrus.  However, based on the frequent references to Cyrus in the text that follows, the one that is stirred up from the east/north might be the Persian king who is prophesied to conquer Babylon and allow the Israelites to return to the land of Judah.

從神興起一人的預言中, 在章聖經引申出兩個教訓:

From the prophecy of God stirring up one, this passage brings forth two lessons:

• 古列雖然是耶和華興起, 是神所「召」(2)、 成就神旨意的人, 但神想所「召」 (9)的人(以色列人)是成為朋友(聖經多次稱亞伯拉罕為神的朋友; 代下廿7雅二23)。  神期望朋友的不是為祂成就多少事工, 而是和祂有多密切的關係。  耶穌說: 「人為朋友捨命，人的愛心沒有比這個大的。  你們若遵行我所吩咐的，就是我的朋友了。  以後我不再稱你們為僕人，因僕人不知道主人所做的事。  我乃稱你們為朋友；因我從父所聽見的，已經都告訴你們了。」  (約十五13~15)  你是不是耶穌的朋友?

• Cyrus is raised up by the Lord, a person ‘called’ (2) by God to fulfill His will.  But God wants those He ‘calls’ (9), in this context, the Israelites, to become friends (Abraham is called God’s friend many times in the Bible; 2 Chronicles 20:7, James 2:23).  What God looks for from friends is not the amount of work they do for Him but how close they are to Him.  Jesus said, “Greater love has no one than this, that someone lay down his life for his friends.  You are my friends if you do what I command you.  No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.” (John 15:13-15)  Are you Jesus’s friend?

• 古列完成神交付他的統轄列國的任務。  而在末後日子, 神「要將一位報好信息的賜給耶路撒冷。」(27) 但先知看不見、聽聞不到那傳福音、報喜訊者的影, 這令人回憶到先知蒙召時的一幕, 神說 :  「 我可以差遣誰呢？誰肯為我們去呢？」 你可願意回應:   「我在這裡，請差遣我！」

• Cyrus completes the mission of taking the nations under his rule that God assigned.  In the last days, God will “give to Jerusalem a herald of good news” (27).  But the prophet cannot see or hear the messenger who will deliver the good news.  That makes us reminisce of the scene when the prophet was called; God says, “Whom shall I send, and who will go for us?” (Isaiah 6:8)  Are you willing to respond, “Here I am! Send me”?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

無與倫比 NOTHING CAN COMPARE -- ( Isaiah 以賽亞書 40:18-31) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

耶和華阿、眾神之中誰能像你、誰能像你至聖至榮、可頌可畏、施行奇事。(出十五11)

“Who is like you, O Lord, among the gods?  Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?”   (Exodus 15:11)   

 

無與倫比  NOTHING CAN COMPARE

讀經:    以賽亞書  四十 18~31

SCRIPTURE READING:  Isaiah 40:18-31

釋義:    這段聖經環繞一個非常清晰的主題: 神是超然、無可比擬。以賽亞重複強調: 「你們究竟將誰比神，用甚麼形像與神比較呢？」(18)  「那聖者說：你們將誰比我，叫他與我相等呢？」(25)明確地指出這個重要的神學觀念:

Insight: This passage surrounds a very clear theme:  God is above all things, nothing can compare.  Isaiah emphasizes repeatedly: “To whom then will you liken God, or what likeness compare  with him?” (18)  “To whom then will you compare me, that I should be like him? says the Holy One.” (25)  These verses clearly point out the following theological concepts:

• 高深莫測的創造智慧(12-14) --  四次提到沒有「誰」能夠量度受造的天地宇宙, 神也沒有咨詢或聽取任何「指教」(13,14)。

• The wisdom in creation that is beyond comprehension (12-14) —  The Chinese version of these verses mentions four times “who” can measure things in the universe that were created.  God also did not seek or listen to any “counsel” (13,14).  

• 人算什麼(15-17)  —  人雖稱自己為萬物之靈, 但在不少生活領域已經給由自己發明和製造的電腦比下去了, 何況與創造人的主宰相比,豈不是先知所形容的, 是一滴水、天平上的微塵, 「在他跟前好像不存在，在他看來，只是烏有和虛空。」(18;新譯本)

• What is man (15-17)  —  Despite the claim to be the most intelligent among all creatures, we are outdone in many areas of our lives by the computers that we ourselves invented and made, let alone how we do compared to the master who created us.  Wouldn’t we be like a drop of water or dust on a scale as the prophet describes - “as nothing before him…..accounted by him as less than nothing and emptiness” (18)?

• 非任何形像/偶像足以表達(18-19) —   以賽亞比任何一位先知,更揭露拜偶像的愚昧。(見四一7,22-24四二17四六5-7四八5)以賽亞偶看重的問題不是偶像的真假。因為上文指出製造偶像的人只是虛空,他造成的偶像當然虛假。先知是解釋十誡的第二誡, 指出這些「像」不足與從來沒有人見過的神的形像作比較或表彰。

• No image/idol is adequate in depicting God   (18-19) —  No one exposes the ignorance of idol worship better than Isaiah (see 41:7,22-24, 42:17, 46:5-7, 48:5).  Isaiah’s emphasis is not on whether the idol is real or not.  As it has been stated earlier that idols are made by men who are just nothing and emptiness, the idols they made are no doubt fake.  Here the prophet is explaining the second of the Ten Commandments, declaring that these ‘likenesses’ are not adequate as objects of comparison or depiction for the image of God whom no one has ever seen. 

• 超越創造之上(21-22)  —  「神坐在地球大圈之上」, 活在創造的宇宙底下的人根本無法想像那位「天和天上的天, 尚且不足祂居住」(王上八27代下二7六18)的神是實在怎樣的。

• Above all creations (21-22)  —  “It is He who sits above the circle of the earth” (22). “Heaven, even highest heaven, cannot contain Him” (1 Kings 8:27, 2 Chronicles 2:7, 6:18).   Men who live within the universe that God created basically cannot imagine what God is really like. 

• 掌管君王興廢(23-24)  —  面臨被擄危機的以色列人來說, 這點至為重要。既然神掌管國家興亡, 只要神施恩典, 他們就可以從被擄的厄運中得轉機。

• In control of the rise and fall of kings (23-24)  —  To the Israelites who are facing the threat of being carried off, this is extremely important.  Since God controls the rise and fall of the nation, if God pours out His grace on them, their terrible fate of being carried off can be turned around. 

兒童團的導師帶一個四歲男童去划船, 男童問他會不會游泳。他說會。過了幾分鐘, 男童又問:「你會只用一隻手游嗎？」他說大概可以的。他們離岸漸遠, 男童再問: 「你會單手游水, 另一隻手抱著一個孩子嗎？」

The leader of the children’s ministry took a four year old boy to row a boat.  The boy asked if he could swim.  He said yes.  A few minutes later, the boy had another question, ‘Can you swim with one arm?’  He said pretty much.  As they were getting farther from shore, the boy asked again, ‘Can you swim with one arm while holding a child with the other?’

關於神偉大的本質, 以賽亞問:「你豈不曾知道嗎？你豈不曾聽見嗎？永在的神耶和華，創造地極的主，並不疲乏，也不困倦；他的智慧無法測度。」(28)

Regarding the nature of God’s greatness, Isaiah asks, “Have you not known? Have you not heard?  The Lord is the everlasting God, the Creator of the ends of the earth.  He does not faint or grow weary; his understanding is unsearchable.“ (28) 

但對於人來說, 神的偉大的意義, 莫過於祂施行祂的大能幫助只算虛無的人: 「疲乏的，他賜能力；軟弱的，他加力量。」(29)

But what means the most to us regarding God’s greatness is that He would use His great might to help us men that are accounted as merely nothing – “He gives power to the faint, and to him who has no might he increases strength.” (29)

你是否因認識這位偉大的神而獻上感謝, 更重要的是: 你有否把握應許, 「但那等候耶和華的必從新得力。他們必如鷹展翅上騰；他們奔跑卻不困倦，行走卻不疲乏。」(31)

Do you give thanks for knowing this God of greatness?  More importantly, are you holding on to the promise - “But they who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.” (31)

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

安慰 COMFORT (Isaiah 以賽亞書 40:1-17) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

求你使我越發昌大，又轉來安慰我。 (詩七一21)

“You will increase my greatness and comfort me again.”     (Psalm 71:21)  

安慰 

COMFORT

讀經:  以賽亞書   四十 1~17

SCRIPTURE READING:  Isaiah 40:1-17

釋義:  本章開始以賽亞書的下半部 (四十至六六章)。 有人看以賽亞書為聖經的縮影, 分兩大部份: 前卅九章多神按律法觀點, 指出子民未有盡心遵行, 引致神公義的審判──被擄 (也包括隨後的一些復興應許); 這好比舊約卅九卷的主旨。後廿九章著重神的赦罪恩典, 並指出被擄後的光明遠景(就如新約廿七卷的主旨)。而本章第一節: 「你們的神說：你們要安慰，安慰我的百姓。」正好是本章和本書下半部份提綱挈領的開場白。

INSIGHT:    This chapter marks the beginning of the last half of the Book of Isaiah (chapter 40 to 66).  Some people consider the Book of Isaiah the epitome of the Bible consisting of two major parts: The first 39 chapters talk about the people of Israel being carried off (also including some promises of subsequent revivals) as a consequence of God’s righteous judgment because they did not obey God’s laws wholeheartedly; this is along the same line as the major theme of the Old Testament.  The last 27 chapters focus on God’s grace in forgiving sin, proclaiming a bright prospect in the distant future following the carried off (same theme as the 27 chapters of the New Testament).  The first verse of this chapter says, “Comfort, comfort my people, says your God.”  It is the most fitting opening for the last half of the book.  

• 赦免罪孽(2) —  以色列人犯罪、頑梗悖逆, 導致受罰。宣告罪孽赦免, 意即不再受罰, 這是最大的安慰。

• Iniquity pardoned (2) —  The people of Israel sinned and refused to return which led to their punishment.  Yet God proclaims that her iniquity is  pardoned, meaning never again will punishment be imposed - this is the greatest comfort. 

• 暢通明顯(3-5) — 在沙漠和曠野, 填滿凹地山窪、削平高高低低的山崗, 固然可令道路暢通無阻, 更重要的是除去視障, 使人能夠一覽無遺, 清楚看見耶和華所施行的安慰行動。

• A clear view/Free from blockage (3-5)  — Lifting up the valleys and leveling the mountains in the deserts and wilderness will surely make traveling smooth and easy.  But more importantly, it removes the obstructions in the line of vision, allowing people to have a clear view of God’s acts of comfort.    

• 肯定發生(6-8) — 聖經多次用花草比喻人生 (伯 十四 2; 詩 九十 5~6, 九二 7, 一○二 11; 一○三 15~16; 雅 一1 0~11; 彼前 一 24, 等)。  這些經文大多著重人生命的脆弱, 但這裡卻強調人的短暫, 即使有所承諾, 也沒有機會實行。唯有耶和華的話立定, 祂既宣布安慰, 必定應驗。

• Unfailing (6-8)  — The Bible uses flowers and grass numerous times to symbolize life (Job 14:2, Psalm 90:5-6, 92:7, 102:11, 103:15-16, James 1:10-11, 1 Peter 1:24, etc.).  These scriptures mainly focus on the fragility of human life.  Yet the emphasis here is on its brevity.  Only the word of the Lord will stand forever.  As He declares comfort, it will certainly be fulfilled.

• 具備能力(9-10) — 耶和華是「大能者」, 祂能夠施行審判, 也可以「賞賜」人, 使人得安慰。

• With great power (9-10)   — The Lord “comes with might”.  He is sovereign in judgment.  He is also able to “reward” us, give us comfort.

聖經喜歡用牧人形像比喻神對人的憐愛。以賽亞說, 耶和華是「用膀臂聚集羊羔抱在懷中」來安慰祂的子民。

A shepherd is the Bible’s favorite character in the symbolization of God’s affection for us.  Isaiah said, the Lord “will gather the lambs in his arms; he will carry them in his bosom” to comfort His people.

英國維多利亞女皇有一次聽聞一個工人妻子因意外喪失初生嬰孩,心中很難過。因為女皇自己也曾有同樣經歷, 所以能夠體會喪子之痛。她要請那婦人入宮同渡一晚, 開解她。

On one occasion, Queen Victoria of Great Britain heard that a servant’s wife lost her newborn in an accident, and she felt very sad.  The queen herself had gone through the same experience, so she was able to empathize with her the pain of losing a child.  She wanted to invite her to spend a night in the palace to console her.  

第二天早上, 那母親回家後, 接受訪問。記者追問到底前天晚上女皇做什麼、說什麼, 令她得到安慰。

The following morning, the mother was interviewed after she went home.  The reporter asked what exactly the queen did and said the night before that gave her comfort. 

「女皇沒有說什麼, 她只是伸手抱著我的膀臂, 相擁而泣。」

‘The queen didn’t say anything.  She only wrapped me in her arms and we wept together.’

慈愛天父就像浪子的父親那樣, 伸著膀臂等候擁抱我們。

Like the father of the prodigal son, our loving heavenly Father is reaching out with His arms, waiting to embrace us.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

希西家的愚蠢 HEZEKIAH’S FOOLISHNESS (Isaiah 以賽亞書 39: 1 - 8) --- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

敬畏耶和華是知識的開端；愚妄人藐視智慧和訓誨。  (箴一7)

“The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.”     (Proverbs 1:7)

希西家的愚蠢  HEZEKIAH’S FOOLISHNESS

讀經:   以賽亞書  卅九1~8

SCRIPTURE READING:   Isaiah 39: 1 - 8

釋義: 以賽亞記載希西家的事蹟中, 這是希西家第二次收到外國使節的書信。這兩次的情況截然不同: 第一次(卅七14)亞述王西拿基立派官宰伯沙基送交威嚇信, 希西家因而自卑祈求神得拯救; 這一次巴比倫王巴拉但的兒子米羅達巴拉慕名的來信, 卻誘發希西家愚蠢的行動:「把自己寶庫的金子、銀子、香料、貴重的膏油，和他武庫的一切軍器，並所有的財寶都給他們看；他家中和全國之內，希西家沒有一樣不給他們看的。」(2)

INSIGHT:   Among the events of Hezekiah’s reign that Isaiah recorded, this is the second time about Hezekiah receiving letters from foreign diplomats.  The two situations are completely different: The first time, King Sennacherib had official Rabshakeh deliver a threatening letter; because of that, Hezekiah humbled himself, prayed for God’s deliverance and got it.  This time, Merodach-Baladan the son of Baladan, king of Babylon, sent letters to Hezekiah because of his fame, which led to Hezekiah’s foolish action - “he showed them his treasure house, the silver, the gold, the spices, the precious oil, his whole armory, all that was found in his storehouses. There was nothing in his house or in all his realm that Hezekiah did not show them.” (2)

神不是要求希西家秘珍自藏。彰顯神所賜的豐盛恩典, 可向世人見證神的慈愛和偉大, 是榮耀神的事。但是希西家這次的造法卻是一個愚蠢的行動, 原因是:

God was not asking Hezekiah to keep his treasures to himself in secret storage.  Revealing the abundant blessings from God is a way to witness His mercy and greatness, an act that brings glory to God.  But the way that Hezekiah did it was foolish because:

• 沾沾自喜, 炫耀自己 —  希西家收到禮物, 知道巴比倫王驚羨他重病得癒的奇遇, 感到飄飄然地, 「歡喜」得樂不可支, 突然覺得自己很偉大。所以向使者顯示財富, 沒有歸榮耀給神, 反而重複強調這些是「我」的財寶。(4; 《呂振中譯本》按照原文在這節三次提到「我」)代下卅二25說, 希西家經歷神蹟醫病後, 「卻沒有照所蒙的恩報答耶和華, 因他心理驕傲」。

• Complacent/Showing off  —  Upon receiving the presents, Hezekiah realized that the king of Babylon admired him for his remarkable recovery from a serious illness, and he’s flattered and overjoyed; suddenly he felt on top of the world.  So, he showed the diplomats his wealth.  Not only did he not give glory to God, but he also emphasized repeatedly that those were “my” (i.e. his) treasures. (4; the Lu Zhen Zhong Bible Translation mentions “my” 3 times based on the original text).  2 Kings 32:25 says, after Hezekiah’s experience of God’s miraculous healing, “Hezekiah’s heart was proud and he did not respond to the kindness shown him.” 

• 愚蠢憨直, 缺危機意識  -- 希西家回答以賽亞提問時說: 「他們從遠方的巴比倫來見我。」(3)要不是希西家政治的幼稚(這個可能性不大)就是勝利沖昏了頭腦。稍為有點更加常識, 都會知到「無事不登三寶殿」, 人家只送點禮物來, 用不著「凡我家中所有的，他們都看見了；我財寶中沒有一樣不給他們看的。」(4)

• Foolish and direct/Lack of danger awareness  —  In response to Isaiah’s inquiry, Hezekiah said, “They have come to me from a far country, from Babylon.” (3)  Hezekiah was either politically immature (which is unlikely) or he’s carried away by success.  One with a little bit of common sense should understand that no one does anything for no reason.  The people were delivering some presents only, there was no need to go as far as “they have seen all that is in my house. There is nothing in my storehouses that I did not show them.” (4) 
• 不受教訓, 沒求問神 —  以賽亞記載希西家以前的事蹟, 無論是收到伯沙基的國書挑戰或遭遇病患, 他都向神禱告(卅七15卅八2),這次卻沒有提及。危難催使人禱告, 平穩、得稱讚時, 容易忘記神。

• Fail to learn from experience/Fail to seek God’s instructions  —   In Isaiah’s account of Hezekiah’s previous events, whether it is receiving from Rabshakeh a letter that challenged the nation to a battle, or suffering from an illness, he prayed to God (37:15, 38:2).  There is no mention of that this time.  Times of distress compel us to pray.  In security or when showered with compliments, we tend to forget God.  

• 只顧現在, 不求將來 —   聽到耶和華預言將來國家和後人被擄,希西家說: 「你所說耶和華的話甚好，因為在我的年日中必有太平和穩固的景況。」毫不考慮向神求情, 減輕擊打, 像神宣告他將死時的反應, 可見他自私, 只顧一己利益, 過於家國興衰。

• Caring about the present time only, failure to give thought to the future  — Learned of the prophecy from the Lord that the time would come when the nation and his descendants would be carried off, Hezekiah said, “The word of the Lord you have spoken is good.  There will be peace and security in my lifetime.”  He never considered pleading for God’s mercy to have the blow lightened like the way he acted when God proclaimed his imminent death.  That shows how selfish he was, caring much more of his personal well-being than the rise and fall of the nation.  

智者善於從他人的錯誤中汲取教訓, 而愚者難以汲取自身的教訓。

富蘭克林:《格言歷書》

“Wise men learn by other's harms; Fools by their own.”

— Benjamin Franklin, Poor Richard's Almanack

智愚非天生, 也非一成不變。希西家的經歷說明昨天的智者, 就是今天的愚人。所以今天讓我們存敬畏耶和華的心, 好使我們得著智慧的開端(箴九10)。

Wisdom or foolishness is neither innate nor set in stone.  Hezekiah’s experience shows that a wise man yesterday is a fool today.  So, let us fear the Lord so that we can receive the beginning of wisdom (Proverbs 9:10).

每日讀經 by 洪同勉牧師 Rev. Tommy Hung