僕人之歌 THE SERVANT SONG (Ⅲ) - (以賽亞書 Isaiah 50:1-11) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

主! 提醒我耳朵, 使我能聽, 像受教者一樣

Lord!  Awaken my ear so that I can hear as those who are taught.

僕人之歌(Ⅲ)

The Servant Song (III)

經文:  以賽亞書 Isaiah 50:1-11

釋義 :  以賽亞繼續回應以色列人投訴:  「耶和華離棄了我, 主忘記了我。」(四九14)先知說, 耶和華沒有離棄他們。事實剛好相反, 是以色列人自暴自棄。

Insight: The prophet continues to respond to the Israelites regarding their complaint, “the Lord has forsaken me; my Lord has forgotten me” (49:14), saying that the Lord did not forsake them.  The fact is just the opposite of their belief – the Israelites are abandoning themselves.  

    ●作繭自縛 本章的信息首尾呼應: 開始的第一節, 耶和華說明祂沒有刻意追討以色列人的罪。但按照因果定律, 以色列人犯罪必然受到懲罰的報應。最後一節(11), 更進一步, 以玩火自焚比喻以色列人自作自受。換句話說, 以色列人被擄被賣, 是神兩種本性──慈愛和公義的角力。神並非放棄慈愛憐憫, 只是祂必須維護公義的性情。

Spinning a cocoon around themselves – The message at the beginning echoes the ending:  At the beginning in verse 1, the Lord says clearly that He is not going after the Israelites for their sin deliberately.  But according to the law of causality, the Israelites must suffer retribution from the punishment.  In the last verse (11), it goes further to symbolize the Israelites’ reaping what they sow with getting burnt playing with fire.  In other words, the Israelites being carried off and sold is a result of God’s two characteristics, loving and righteous, wrestling with each other.  God is not renouncing love and mercy, but He must maintain His righteousness.  

    ●咎由自取 耶和華是公義的神。祂不會對人只顧慈愛施憐憫,而壓抑伸張正義。耶和華對自己也是公義的: 祂必追討罪, 這是伸張正義。但是祂也設立除罪的方法──人只為罪受罰一次; 所以接受救恩的人, 就因蒙代贖而免再付罪價, 這也是神的公義原則。耶和華在維護公義時, 也兼備慈愛, 主動發出救恩呼籲。只可惜: 「我來的時候, 為何無人等候呢? 我呼喚的時候，為何無人答應呢？我的膀臂豈是縮短、不能救贖嗎？我豈無拯救之力嗎？」(2)所以人因罪受罰,是咎由自取。他的咎不是曾經犯罪(雖然這是事實), 而是不肯接受解除罪的方法。

Being victims of their own making – The Lord is a righteous God; He will not favor showering love and mercy and suppress seeking justice.  The Lord is righteous to Himself as well:  He will go after sin, and this is to pursue justice.  However, He also devised a method to blot out sin – we will be punished only one time for our sin; those who accept the salvation will not have to pay again because of the redemption paid on their behalf; and this is the principle of God’s righteousness.  While the Lord upholds righteousness, He is also loving, actively urging for people to accept the salvation.  Unfortunately, “Why, when I came, was there no man; why, when I called, was there no one to answer?  Is my hand shortened, that it cannot redeem?  Or have I no power to deliver?“ (2)  Therefore, it is one’s own fault that he will be punished for his sin.  His fault is not because he has sinned (although this is a fact), but because he refuses to accept the solution that washes sin away.  

    ●僕人相勸 耶和華除了自己發出邀請外, 還差遣僕人呼籲(10)以色列人歸向神。這以賽亞書中四首的第三首僕人之歌(4~9), 詳細描述頭的各部(6節提到頭以外的背), 作僕人事奉的比喻: 

• 受教者(意久經鍛鍊)的舌頭 — 事奉的目的: 用言語扶助疲乏的人(4)。
• 開通的耳朵  — 事奉的能源: 從神領受信息(4)。
• 腮頰的鬍鬚 — 事奉的代價:任由人打、拔(6)。
• 並不掩面 — 事奉的態度: 不以福音為恥(6~7)。
• 硬著面臉 — 事奉的堅忍: 好像堅石(7)。  而僕人事奉最大動力, 不是自己的意志或潛力, 而是確知「耶和華必要幫助我」(7,9)。

Counsel from God’s servants – Apart from delivering the invitation Himself, the Lord also commissions servants to plead with (10) the Israelites to turn to God.  This is the third of the four Servant Songs (4-9), describing every part of a head in detail (verse 6 mentions the back beyond the head) symbolizing a servant serving the Lord:  

• The tongue of those who are taught (meaning having had extensive training) - The purpose of serving:   Using words to help those who are weary (4).
• Opened ear – The energy for serving:   Receiving messages from God (4).
• Beard on the cheeks – The price for serving:   Being slapped and pulled by others (6).  
• Not hiding the face – The attitude of serving:   Not being ashamed of the gospel (6-7).
• A look of unwavering determination – The perseverance of serving: Like a flint (7).  -  The greatest drive for a servant is not from his own will power or potential but the clear understanding that “the Lord God helps me” (7-9).

歐美流行一個這樣的政治笑話:

A political joke that’s circulating in the Western world: 

保守派看見十丈外有人快滅頂了, 便拋出五丈長的繩索, 同時叫噥著鼓勵對方, 要他好自為之, 游過來抓住繩索。自由派則對五丈外快要滅頂的人拋出十丈長的繩索, 然後將繩索的這一頭撒手不管, 一走了之, 再從事另一善舉。

The Republicans saw a man about to drown 100 feet offshore.  They threw him 50 feet of rope, encouraged him to swim over to grab the rope, and yelled out to him, ‘The rest is up to you.’  As for the Democrats, they threw 100 feet of rope to a man about to go under the water 50 feet offshore, then let go of their end, and engaged in another good deed.

耶和華卻不是這樣, 他不但向人提出救恩方案, 更身體力行, 與人共同進退, 祂的幫助是切實和具體, 你願意接受祂的幫助, 一起面對挑戰嗎？

The Lord is not like that.  Not only did he propose a salvation plan, He also took part in the process, staying with us through thick and thin.  His help is steadfast and concrete.  Are you willing to accept His help and face the challenges together?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

English Translation:  Ms. Lori Wong

僕人之歌 THE SERVANT SONG (Ⅱ) — Isaiah 以賽亞書 49:1-26) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 求主起來幫助我、憑你的慈愛救贖我。(詩四四26)

“Rise up; come to our help!  Redeem us for the sake of your steadfast love!” (Psalm 44:26)   

   

僕人之歌(Ⅱ)

THE SERVANT SONG (II)

經文:  Isaiah   以賽亞書  49:1-26

釋義 :   本章大致上可以分為兩段, 以四首僕人之歌的第二首開始。但是學者對於這歌在何處結束, 卻沒有共識(大多認為止於6節; 但也有以7、8或13節為結束的)。這個僕人有時是整個以色列民族(3), 但本段多次單數的「你」也顯示是指一位的僕人──彌賽亞。

Insight:  This chapter can be divided into two passages, beginning with the second of the four servant songs.  However, there is no consensus among scholars as to when this song ends (most believe it stops at verse 6; but there are also suggestions that verse 7, 8, or 13 is where it concludes).  Sometimes this servant is the entire nation of Israel (3).  But multiple references to the singular ‘you’ also indicate one servant – the Messiah.  

耶和華的僕人

THE LORD’S SERVANT

    ●身份確立 是耶和華提名選召的(1), 因為事奉神「沒有人自取, 惟要蒙神所召」(來五4)。

Identity confirmation – Rested on the Lord’s calling by name (1), because “no one takes this honor for himself, but only when called by God” to serve (Hebrews 5:4).

    ●蒙召時間 「自我出胎、自出母胎」(1,5)。類似神對參孫(士十三5)、耶利米(耶一6)、施洗約翰(路一13)、耶穌(太一21)、保羅(加一15)等的呼召。這是強調神從祂的預知而預定僕人事奉計劃, 至於開始事奉的時間, 則因人而異。可能你仍然是在準備的階段呢!

Time of God’s call to serve – “From the womb…..from the body of my mother“ (1, 5), similar to the Lord’s call of Sampson (Judges 13:5), Jeremiah (Jeremiah 1:6), John the Baptist (Luke 1:13), Jesus (Matthew 1:21, Paul (Galatians 1:15), and etc.  This is to emphasize that God pre-devises the work plan of the servants based on His pre-knowledge.  As for the start time of serving, it varies between individuals.  Perhaps you are still in the preparation stage!  

    ●裝備使用 神主動: 「祂使我的口如快刀、又使我如磨亮的箭」(2)。神回應人的禱求: 「在悅納的時候我應允了你, 在拯救的日子我濟助了你, 我要保護你」(8)。

The use of equipment – God initiates it: “He made my mouth like a sharp sword…..he made me a polished arrow“ (2).  God responds to our prayers, “In a time of favor I have answered you; in a day of salvation I have helped you“ (8).

    ●工作果效 因為「神成為我的力量」(5), 所以「使雅各眾支派復興、使以色列中得保全的歸回, 尚為小事」(6)。

Work effects - “God has become my strength“ (5); therefore, “it is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel“ (6).

    ●差派目標 「我還要使你作外邦人的光, 叫你施行我的救恩,直到地極。」(6)以賽亞已經向人宣告神愛世人的救恩信息。

Serving target - “I will make you as a light for the nations, that my salvation may reach to the end of the earth. “ (6)  Isaiah has declared the message of salvation that God loves the world.

耶和華的家人

THE LORD’S FAMILY

以色列人聽到以賽亞傳達的這個僕人之歌, 覺得難以接受。當時正值多事之秋, 以色列面對外邦的壓迫, 應接不暇, 與先知所說的復興景象, 有天淵之別。而救恩會臨到甚至欺壓他們的外邦世界, 對以色列人來說, 更是匪夷所思。所以他們慨歎: 「耶和華離棄了我, 主忘記了我。」(14)

Upon hearing this servant song from Isaiah, the Israelites find it hard to accept.  Faced with oppression from foreign nations, Israel is in turmoil.  Their current situation and the scenes of revival that the prophet talks about are as opposite as day and night.   The notion of offering salvation even to the foreign world that oppresses them is especially unimaginable to the Israelites.  Therefore they lament, “The Lord has forsaken me; my Lord has forgotten me.“ (14) 

在本章的下半部份(15~26), 耶和華肯定地告訴以色列人:「婦人焉能忘記她吃奶的嬰孩，不憐恤她所生的兒子？即或有忘記的，我卻不忘記你。看哪，我將你銘刻在我掌上；你的牆垣常在我眼前。」

In the second part (15-26) of this chapter, the Lord assures the Israelites, “Can a woman forget her nursing child, that she should have no compassion on the son of her womb?  Even these may forget, yet I will not forget you.  Behold, I have engraved you on the palms of my hands; your walls are continually before me.”

請留意家庭關係的名詞: 兒子/兒女(15,17,20~22,25)、新婦(18)、養父、乳母(23)。耶和華絕對與家人同心 敵: 「與你相爭的，我必與他相爭；我要拯救你的兒女。」

Please pay attention to the names of the family relationships: sons/daughters/children (15, 17, 20-22, 25), bride (18), foster fathers, and nursing mothers (23).  The Lord will absolutely fight the enemy together with His family: “I will contend with those who contend with you, and I will save your children.”  

你會用什麼社會角色形容神? 良心警察? 公義法官? 聖誕老人?  生命醫生? 心虛輔導員?

What character in the society would you use to describe God?  A police with a conscience?  righteous judge?  Santa Claus?  life doctor?  counseling psychologist?

聖經比喻神為慈愛父親, 引頸盼望, 準備投懷送抱歡迎歸家的浪子。他不但宰牛設宴、穿戒指、披美服, 「神既不愛惜自己的兒子，為我們眾人捨了，豈不也把萬物和他一同白白地賜給我們嗎？」(羅八32)你感受到神這樣溫馨、熱烈的愛顧嗎？

The Bible portrays God in a parable as a loving father, awaiting eagerly for the return of his prodigal son, and planning to welcome him with affectionate hugs.  Not only did he slaughter cattle to hold a feast, he also put a ring on his finger and a beautiful robe around him.  “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Romans 8:32)   Can you feel God’s tender, fierce loving care?     

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

English Translation by Lori Wong

新事 NEW THINGS ( Isaiah 以賽亞書 48: 1-22) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 神啊! 我渴想見到你。

O God!  I long to see You. 

新事

NEW THINGS

經文:  Isaiah  以賽亞書 四八 1~22

釋義 : 你是不是很希望能夠在靈修見到新事, 在讀經時神向你啟示人從來沒有想過的隱蔽事? 你是否認為這樣的經歷是屬靈的高峰?

Insight: Do you wish you could see new things during your quiet time with God, or be revealed hidden things that no one has ever thought of?  Do you regard such an experience as a spiritual summit?

    

以賽亞並不讚賞這種境界。

Actually, Isaiah does not commend such spiritual enlightenment.

什麼是「新事」?

What are ‘new things’? 

以賽亞說, 「新事」是神直至如今向人隱藏之事，是前無可比、首次、忽然做成之事，是人未曾聽見，或即將發生的事(3,5~7)。這大概就是保羅所說的：「隱秘的言語，是人不可說的。」(林後十二4)

Isaiah says, ‘new things’ are things that God has been hiding from men until now; nothing from the past can compare with them, and they are done suddenly for the first time; no one has heard of them before, or they are things to happen in the future (3, 5-7).  This is probably what Paul talks about, “things that cannot be told, which man may not utter.” (2 Corinthians 12:4)

這種得見預言的新境界或者令人驚歎, 卻不應成為追求的屬靈目標。以賽亞說, 神採用預言新事的方法, 某個角度來看, 是逼不得已:因為祂的百姓是詭詐、悖逆的(8)。耶和華用祂的先知預告事情，有兩個目的:使祂的百姓無法將這些事情歸功於偶像(5); 「忽然行作、並非從古就有、未曾聽見、未曾知道」(3,7~8)換句話說，這些事不是人為力量自然發展，或可以按歷史推論的結果, 免得人說: 「這事我早就知道了。」

This newly found phenomenon where one gets to see future events is perhaps astonishing.  But it should not be a spiritual goal that we pursue.  Isaiah says, from a certain perspective, the reason God reveals new things through prophecies is that He is left with no choice: because His people are treacherous and rebellious (8).  The Lord has His prophets foretell future events to serve two purposes: i) so that His people will not be able to credit the idols (5); ii) “suddenly I did them…..they are created now, not long ago…..you have never heard, you have never known”(3, 7-8); in other words, these things do not develop naturally as a result of human intervention, nor are they deductible based on history, so that no one can say, “I knew them.” 

其實神向人啟示新事是出於祂慈愛的理由。為了祂名的緣故(不將榮耀歸給假神)，祂對頑梗的人暫且忍怒, 並且宣告神奇妙的旨意: 祂揀選人。耶和華要透過這一切過程來預備器皿，以完成他的旨意，榮耀祂的名。

In fact, God reveals new things to us out of His love for us.  For the sake of His name (not giving glory to fake gods), He holds His anger towards those who are stubborn, and He declares His wonderful will: He chooses us.  The Lord prepares the vessels through these processes, to accomplish His will, to glorify His name.   

12~22節告訴我們耶和華實行祂榮耀旨意的方法和期望。方法是:

(一) 我是那位召喚使萬物存在的(12-13);

(二) 我是那位選召古列的(14-16);

(三) 我是那位引導自己救贖的百姓/僕人(17-21)。

Verse 12-22 tells us the ways the Lord accomplishes His wonderful will and what he longs for.  The ways are:

1. I am the one who calls everything into existence (12-13);
2. I am the one who calls Cyrus (14-16);
3. I am the one who leads myself to deliver my people/servants (17-21).

耶和華的期望很清楚。祂不斷地說: 「當聽我言」(12);「當聚集而聽」(14);「要就近來聽這話」(16)。最後更呼籲: 「甚願你素來聽從我的命令」(18)。

The Lord’s desire is very clear.  He keeps saying, “Listen to me” (12); “assemble, all of you, and listen” (14); “draw near to me, hear this” (16).  He goes further at the end to call on us, “Oh that you had paid attention to my commandments” (18).

靈修的方式和時間, 可以因人而異, 各師各法。但必定是與神相聚, 彼此溝通。祈禱是與神談心, 讀經則是聆聽主的心聲。你這次的讀經聽到神的什麼話? 是祂將要行作的新事、隱蔽事(這是一個值得高興的事), 還是感受到祂的心聲而產生聽從的意願(這是最討神喜悅的)。

The way and the time of devotion can vary between individuals where everyone employs a method that best suits himself/herself.  But it must achieve the same purpose which is to meet with God and have a two-way communication.  Praying is to have a heart-to-heart conversation with God; and reading the scriptures is to listen to the Lord sharing His deepest emotions and thoughts.  What did you get from God’s word this time?  Is it new and hidden things that God is about to do (this is something to be happy about), or the desire to listen to God as a result of being touched by His innermost emotions (this is the most pleasing to God)?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

咒詛巴比倫 CURSING BABYLON (Isaiah 以賽亞書 47: 1 - 15) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 耶和華啊,恨惡你的,我豈不恨惡他們嗎?攻擊你的,我豈不憎嫌他們嗎?

“Do I not hate those who hate You, O Lord?  And do I not loathe those who rise up against You?”

咒詛巴比倫

CURSING BABYLON

經文:  Isaiah   以賽亞書  47: 1 - 15

釋義 :  前章先知揶揄巴比倫假神, 本章則講論拜那些偶像的巴比倫人徹底的羞辱。

Insight: In the previous chapter, the prophet teased the fake gods of Babylon.   In this chapter, the prophet speaks on the utter humiliation of the Babylonians who worship these idols.

此首關於巴比倫傾覆的長篇諷刺, 近乎咒詛的詩，是以哀歌的形式寫成，充滿了辛酸挖苦的話。一般來說, 哀歌列出悲慘的細節來引發人對受害者的同情(例如為耶路撒冷傾覆而作的耶利米哀歌)，但本章此;卻充滿幸災樂禍的卑下語言；其如此苦毒與暴虐，以致有人質問這怎能包括在經卷之中。不過我們必須緊記以下數點：

This lengthy poem of sarcasm about the fall of Babylon that sounds more like a curse is written in the form of a lament.  It is full of bitter, ironic, and tormenting language.  Generally speaking, laments usually present details of the misery to evoke sympathy for the victims (such as the Book of Lamentations written for the fall of Jerusalem).  Yet this chapter is full of distasteful language of gloating.  It is so bitter and brutal that people ask how it could be included in the Bible.  However, we must remember the following:

    ●  首先，此篇詩正如詩篇一三七篇與其他經文(例賽四十五14四十九23,26)，毫無疑問是神子民在戰敗和受欺壓最壞的情況下寫成的。先知代表以色列人盼望巴比倫女子露體蒙羞, 聲言: 「我要報仇, 誰也不寬容。」(3)我們沒辦法來為這些態度辯護，但我們任何人假裝此種報復心並不存在，或假裝我們從沒有如此的感覺，是同樣的不合適。在定咒詛者為有罪之外，更需要我們的同情心。

First, this poem is exactly like Psalm 137 and other scriptures (such as Isaiah 45:14, 49:23, 26) that there is no doubt they were all written when God’s people were defeated and when oppression was at its worst.   Speaking on behalf of the Israelites, the prophet wishes the humiliation of uncovered nakedness on Babylonian women, saying, “I will take vengeance, and I will spare no one.” (3)  We have no way to defend the attitude.  But it is equally inappropriate for any of us to pretend that this urge for revenge does not exist or that we have never felt like that before.  Apart from judging the person who put a curse on others, what is more pressing is to give them our sympathy.  

    ●  其次，我們要記得，同樣惡毒的話於本書較早篇幅中，也是用來攻擊耶路撒冷(例三16-26)。換句話說，任何人若是犯了殘忍暴行的罪，不論是對窮人(如賽三章)或針對被征服諸國的子民(如巴比倫罪惡的例子)，均會被嚴厲地懲罰。這不在乎他們是否上帝子民或外邦人，而在乎公義在其中。

Second, we have to remember, previously in this book, the same vicious language was employed to attack Jerusalem (example, 3:16-26).  In other words, anyone who committed a cruel and violent crime, whether it is the poor (example, Isaiah chapter 3) or the people of the defeated nations (example of the crime of Babylon), they will be punished harshly.  It does not matter whether they are God’s people or gentiles.  It is a matter of righteousness.

    ●  第三，巴比倫是邪惡的象徵(例如在啟示錄十八章)。在熱烈期望為義人預備永恆福祉的同時，痛恨而指斥世上的邪惡，這當然是可接納的事。而本章指出巴比倫人的罪包括: 欺壓人(6)、不追求屬靈(7)、自稱為獨一真正的神(8)、行邪術、信星相(12~13)等，實在是不可饒恕的。

Third, Babylon is a symbol of evil (example, Revelation chapter 18).  It is perfectly acceptable to enthusiastically look forward to preparing eternal blessing for righteous people, and at the same time to abhor and rebuke evil in the world.  And this chapter points out crimes committed by the Babylonians which include: oppression (6), lacking in desire to seek spiritual wisdom (7), regarding themselves as the only true god (8), practicing sorcery, believing in astrology (12-13), etc., which are essentially not forgivable.

傳道書說: 「喜愛有時恨惡有時」(三8)。我們應該恨惡不公義、不公平, 及偏私的行為, 也應該與這些行為對抗。我讀過一本林肯總統青年時代的傳記。林肯第一次在新愛以良(New Orleans), 眼見奴隸臺上開始拍賣活生生的奴隸時, 心內絞痛。他說: 「在我裡面升起了一股恨惡奴隸制度的心情; 我發誓, 如果有一天我可以為此事出點力, 我一定盡力而為。」他全心全人恨惡奴隸制度。

The Book of Ecclesiastes says, “A time to love, and a time to hate” (3:8).  We should hate unrighteous, unfair behaviors, and favoritism; we should also go against these behaviors.  I have read a memoir about President Lincoln in his youth.  When Lincoln witnessed the auction of living and breathing slaves on the auction table for the first time in New Orleans, he felt intense pain in his heart.  He said, ‘A feeling of unconquerable hate of slavery arose in me; if I ever have the opportunity, I would oppose slavery to the utmost of my strength and ability.’  He hated slavery with all his heart.  

你可會恨惡違反神公義和蓄意傷害的人或事?

Have you ever hated people or things that go against God’s righteousness and hurt others deliberately?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

真假大比併 AUTHENTIC VS. FAKE - SIDE BY SIDE COMPARISON (經文: Isaiah 以賽亞書 46:1-13) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

主耶穌, 你是至高無上的真神。我敬拜你。

Lord Jesus, You are the high and exalted true God.  I worship You.

真假大比併

AUTHENTIC VS. FAKE - SIDE BY SIDE COMPARISON

經文:  Isaiah 以賽亞書  46:1-13

釋義 : 以賽亞向以色列人強調耶和華是真神。如果說有真神, 那麼必定有假神。以賽亞在本章(特別第五節)告訴我們怎樣比較神的真假:「你們將誰與我相比，與我同等，可以與我比較，使我們相同呢？ 」

Insight: Isaiah emphasizes to the Israelites that the Lord is the true God.  If there’s a true God, there must also be fake ones.  In this chapter (especially v. 5), Isaiah shows us how to tell whether a god is true or fake:  “To whom will you liken me and make me equal, and compare me, that we may be alike?”

「相比/相同」、「同等」和「比較」三個對比的同義詞均有不同重點。

“Liken/Alike”, “equal”, and “compare” – these three synonyms all have different emphases. 

第一個詞語(另參四十18)常出現於宗教禮儀的處境中，其意義為想像或回想，甚至期望重演上帝向百姓之愛：「上帝啊，我們在你的殿中，『想念』你的慈愛。」(詩四十八9)這是崇拜中應具有的部分(8;參四十四21)。這是與神關係的問題。

The first word (refer to 40:18 also) is often seen in religious ceremony situation where it means visualize or recollect, or even hope to see the re-enactment of God’s love to His people: “We have thought on your steadfast love, O God, in the midst of your temple.” (Psalm 48:9)  This is an essential element in worship (8; refer to 44:21), a matter of one’s relationship with God. 

第二個詞語是問：「你們將誰……與我同等？」這個是關於神在人心中地位的問題。 十誡第一誡清楚講明: 除了我(耶和華)以外, 不可有別的神(意思是沒有可以與神同等地位的人、事、物)。所以這個問題的答案當然是否定的(四十五5-6,14)。

The second word pertains to: “To whom will you…..make me equal?”  This is a question about God’s place in our heart.  The first of the Ten Commandments clearly states:  I am the Lord your God, you shall have no other gods before me (meaning no persons, businesses, or things are God’s equal).  Thus, without any doubts, the answer to this question is negative (45:5-6, 14).  

第三個詞語較為理性，正如第一個詞語一樣，亦可引致正面的答覆。在神學的講話中，正如在崇拜中一樣，我們人的腦袋必需以的語言來想像神，因為我們沒有其他的語言可用。每個形像均可以訴我們一些神的本性，但絕不可讓任何形像成為最終的對象，或讓迷惑我們，以為神必定和只是這個樣子或性情。神同時是上主與被騙的丈夫(何一至三章)，父親與母親，還有更多的比喻。這是十誡第二誡: 不可製造或敬拜任何代替神的形像、事物。

The third word is more rational.  But like the first word, it can be positive.  In regards to theological conversations, like in worship, we can only visualize God in our mind with human language because we don’t have any other languages that we can use.  Each image can tell us some characteristics of God.  However, we should not let any image be the ultimate object, or let it lead us astray, mistaken that God has the exact looks or temperament.  God is the Lord, but at the same time, has been portrayed as a husband who’s been deceived (Hosea chapter 1 – 3), a father, a mother, and many more characters in metaphors.  This is the second of the Ten Commandments:  You shall not make or worship any images or things that stand in as God.     

先知用以色列人常見的偶像與耶和華作比較:

The prophet compares the idols that are commonly known among the Israelites with the Lord:

彼勒(Bel)是迦南名字巴力(Baal)的巴比倫稱謂，此名可見於巴比倫最後一位君王伯沙撒王(但五章)的名字中。其意為「主」，乃巴比倫最高位的神祇瑪爾杜克(Marduk)的稱號。

Bel, the Babylonian name of Baal among Canaanites, of whom the name can be seen in the name of the last Babylonian king Belshazzar (Daniel chapter 5).  It means ‘master’, the title of the chief god of Babylon.   

尼波(Nebo)是瑪爾杜克的兒子，是書寫藝術之神，他的名字經常出現於其他人名之中，如尼布甲尼撒與尼布撒拉旦(王下廿五8)。

Nebo is Marduk’s son, the god of the art of writing.  His name often appears in the name of others such as Nebuchadnezzar and Nebuzaradan (2 Kings 25:8).

偶像和耶和華最大和最明顯的比對, 就是能不能救人:

The biggest and the most obvious difference between idols and the Lord hinges on whether they can save people:

偶像不能救人(7)因為:   不能自保(2);  成為重擔(1);  任人擺佈(7);  不能回應(7)。

Idols cannot save people (7) because they:  cannot save themselves (2);  become a burden (1);  are at the mercy of others (7);  cannot respond (7).

耶和華施行救恩(13), 因為祂必成就(10~11節四次)所籌算(二次)的事。

The Lord delivers us (13), because He will accomplish (4 times in v 10 – 11) what He has purposed (2 times).

你使用讀經釋義輔助你作靈修, 相信你是基督徒, 公開敬拜偶像也許是絕對不會做的事, 但可曾想過面對神今日向你發出的問題: 「你們將誰與我相比，與我同等，可以與我比較，使我們相同呢？ 」你的答案是____________________________________________________

Since you read devotional Bible study to help gain insight during your quiet time with God, I believe that you are a Christian.  So, to publicly worship idols is probably something you absolutely will not do.  But, have you given any thoughts to the question that God is asking you today, ‘To whom will you liken me and make me equal, and compare me, that we may be alike?’  Your answer is _______________________________________.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

耶和華見證人 The Lord’s Witness (Isaiah 以賽亞書 45: 1 - 25) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 Lord, please use me; let me be the light and salt of the world.

求主使用我為你作光作鹽.

The Lord’s Witness

耶和華見證人

Scripture Reading :  Isaiah  以賽亞書 45: 1 - 25

Insight:   Isaiah indicates very clearly that the Lord God created the universe and everything in it with men at the center, the purpose being that – “everyone who is called by my name, whom I created for my glory, whom I formed and made…..they might declare my praise.” (43:7, 12)  Take heed of the fact that the Lord voices His wish many times – “that people may know, I am the Lord…..besides me there is no God” (5, 6, 14, 18, 21, 22).  In this chapter, the prophet elaborates how God’s witnesses can be found all over the universe:

釋義:  以賽亞很清楚指出耶和華神創造以人為中心的宇宙萬物, 目的是:「凡稱為我名下的人，是我為自己的榮耀創造的，是我所做成所造作的……好述說我的美德。」(四三7,21)請留意耶和華多次說出心願:「使人都知道除了我以外沒有別神」(5,6,14,18,21,22)。先知本章聖經講解神的見證怎樣普遍天下:

• God uses those not chosen to witness for Him (1-6, 13-14) - The previous chapter has mentioned Cyrus being God’s servant, messenger, and shepherd (44:26-27).  In this chapter, Cyrus is referred to as Messiah (or the transliteration of ‘anointed’, translated to ‘Christ’ in the New Testament).  God called him by his name; yet he was not chosen by God (God only chose Israel [4]); he also ‘did not know’ God.  Cyrus obviously worshiped Marduk, the national god of Babylonia, the god he exalted on monuments.  Regardless, the Lord’s foretelling of the rise of Cyrus and Cyrus’ edict for the rebuilding of the temple in Judah, and the subsequent fulfillment of these events are testimonies that the Lord is God.     
  

 ●  神用非揀選的人見證祂(1~6,13~14)  上章已經提到塞魯士(古列)是神的僕人、使者和牧人(四四26~27); 本章更介紹他為彌賽亞(「所膏的」的音譯, 而新約翻譯為「基督」)。雖然神提名召他(3), 但是他不是神所揀選的(神只揀選以色列[4])。他也「不認識」(4,5)神;古列顯然敬拜巴比倫主要神祗瑪爾杜克, 即他在碑石上稱頌的神。無論如何, 耶和華預言古列的興起和下諭猶大重建聖殿(四四28), 這些事的應驗見證耶和華是神。

• God uses His creation to witness for Him (7-12) - This passage mentions ‘create/form’ more than ten times, expounding that “the heavens declare the glory of God, and the sky above^[a] proclaims his handiwork. “ (Psalm 19:1) 
  

 ●   神用所造之物見證祂(7~12) 本段超過十次提到神「造/作」,闡述「諸天述說神的榮耀, 穹蒼傳揚他的手段。」(詩十九1)

• God uses those who receive the grace of salvation to witness for Him (15-21) – The Lord is “a God who hides Himself” who chooses not to introduce himself.  Thus, God “speaks the truth and declares what is right” by asking those who receive the grace of God and the others to “declare and present your case; let them take counsel” to witness God’s truth and faithfulness.   
  

    ●   神用蒙救恩的人見證祂(15~21)  耶和華是「自隱的神」, 選擇不自我介紹, 所以神「所講的是公義，所說的是正直」要求蒙恩者與別人「你們要述說陳明你們的理，讓他們彼此商議」見證神的真實。

• God asks for everyone to witness for Him (22-24) – As everything in the universe is to glorify Him, God expects that men, His key creation, also witness His greatness - “Turn to me and be saved, all the ends of the earth!  For I am God, and there is no other.  By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return:  To me every knee shall bow, every tongue shall swear allegiance.”     
  

●   神要萬民見證祂(22~24)  既然宇宙都要榮耀祂, 神當然期望祂重點創造的人類也見證祂的偉大: 「地極的人都當仰望我，就必得救；因為我是神，再沒有別神。我指著自己起誓，我口所出的話是憑公義，並不反回：萬膝必向我跪拜；萬口必憑我起誓。」

There was a blind man who always held a lighted lantern when he traveled at night.  People asked him, ‘Since you can’t see, whether it’s day or night, with or without lights, it makes no difference to you.  Why do you light a lamp?’

The blind man replied, ‘I am afraid people cannot see and I would become their stumbling block!’

Let’s take a moment to think about the blind man’s words.  You are the light of the world, capable of enlightening a lot of people, allowing them to see the right way.  If you hide your lamp under a bushel, not only would people be unable to see the right way, they would also be stumbled by you.  When Jesus was riding the donkey into Jerusalem, the Pharisees demanded that the disciples be stopped from cheering and shouting testimonies.  Jesus said, “I tell you, if these were silent, the very stones would cry out.” (Luke 19:40)  Have you thought about how you will witness God’s glory?

    有一個盲人, 黑夜行路, 總是手提點亮的燈籠。人問他: 「你既不能見, 白日黑夜, 有燈無燈, 於你並無分別, 你點燈為著什麼呢?」

    盲人回答說: 「我怕人看不見, 我竟成了他們的絆腳石!」

    請思想盲人的話。你是世界的光, 可以照耀許多人, 叫他們看得見正路; 如果將燈收在斗底下, 人不但看不見正路, 反被你絆倒了。耶穌騎驢進京, 法利賽人要求制止門徒歡呼見證, 耶穌說：「我告訴你們，若是他們閉口不說，這些石頭必要呼叫起來。」(路十九40)你可有考慮今天怎樣見證神的榮耀?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung