生歸何處 TO WHERE DOES LIFE GO? (Isaiah 以賽亞書 57:1-21) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

主啊! 平安時, 求你使我謙卑; 犯了罪時, 求你使我會痛悔!

O Lord, help me humble myself in time of peace, and give me a contrite spirit when I sin against You!

生歸何處 

TO WHERE DOES LIFE GO?

經文:    Isaiah  以賽亞書 57:1-21

釋義:  以賽亞繼續發揮上一章聖經所講述的惡人情況。他們但求自己利益, 只顧飲食, 那理會別人死活。在這樣的屬靈境況中, 先知對生命的去向, 發出以下的神學教訓:

Insight: Isaiah carries on the discussion of the wicked from the previous chapter.  They look after their own interests, indulge in food/drink, and have no concerns for others.  For those with spiritual condition as such, the prophet gives the following teaching regarding the direction of their life:

Ⅰ．身體遭遇  DESTINY OF THE BODY

• 死亡是自然的結果(1) — 義人受苦，不義之輩當然漠不關心。這是屬靈領袖變得荒淫、自私時必然產生的後果。那些素行正直的人在這樣的統治下，除了死亡和墳墓之外，沒有其它安歇之所。這些作為一國真正支柱的人死亡了；由於從末有人重視他們，所以也沒有人為他們的逝去哀傷。

-  Death is a natural outcome (1) —  The righteous suffer and the wicked certainly do not care.  This is what would surely happen when the spiritual leaders become dissolute and selfish.  Ruled under such leadership, those who have always been honest have no resting place other than death and graves.  They, the true pillars of the nation perish; as they have never been valued, there is no one to mourn them.  

• 死亡是義人的安息(2)  — 以賽亞指出另外一面。他可能是發揮賢君約西亞過早死亡，並非禍患, 乃為不讓他目睹耶路撒冷被毀時難以承受的情景之教義: 「我必使你平平安安的歸到墳墓到你列祖那裏。我要降與這地的一切災禍，你也不至親眼看見。」(王下廿二20)

-  Death means rest for the righteous (2) —  Isaiah brings up another perspective.  Perhaps he is alluding to the doctrine behind the untimely death of righteous king Josiah - it is not a disaster, but to spare him from the unbearable pain of witnessing the destruction of Jerusalem: “I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring upon this place.” (2 Kings 22:20)       

Ⅱ．靈魂歸宿  HOME FOR THE SOUL

• 以偶像(巴力)為居所的人(3~13上)  -  先知以上床形容人身體死亡進入墳墓(參2節小字)，他也以床榻上的行動描述敬拜偶像的景況(7-8)。雖然以賽亞沒有指明假神的名號，但本段提到的在青翠樹下進行淫亂的敬拜，應該是指以色列人敬拜迦南地主神巴力。舊約的先知們強調他們所行的無益(12)，結果就是沉淪。以賽亞告訴他們，「虛無的神」(「一口氣」的原意)要把他們吹去(13):「自卑自賤直到陰間」(9)。

-  Those who dwell with idols (Baal) (3-13a) —   The prophet describes entering a grave after physical death as resting in bed (refer to footnotes for v. 2).  He depicts the worship of idols with activities in bed (7-8).  Although Isaiah does not name any idol, the mention of the promiscuous worship under every green tree likely refers to that of the Canaanite chief god Baal.  Prophets in the Old Testament stress that their deeds will not benefit them (12); in the end they will sink into destruction.  Isaiah tells them, “Worthless Idols” (the intended meaning of “A breath”) will take them away (13); “down even to Sheol” (9).

  -  以耶和華為居所的人(13下~19)  -   投靠耶和華的人必得地土，承受聖山為業(13)。這些人雖然充滿罪孽，貪婪、隨心背道(17)，只要心靈痛悔謙卑(15)，耶和華必不再發怒，要醫治他和引導他(16-19)。更寶貴的, 神應許雖然他住在至高、至上、至聖的永遠中，卻紆尊降貴, 在靈裡與人同居(15)。

— Those who dwell with the Lord (13b-19)   — Those who take refuge in the Lord shall possess the land and shall inherit His holy mountain (13).  Although these people are full of iniquity of their unjust gain and go on backsliding in the way of their own heart (17), if they have a contrite and lowly spirit (15), the Lord will no longer be angry, and He will heal and lead them (16-19).  More preciously, despite dwelling in high and holy place, God promises He will get down to dwell with us spiritually (15).     

皮爾博士（Dr. Norman Vincent Peale）說：「死是從一種生存的光景，到另種新的生存光景旳過程。」

Dr. Norman Vincent Peale said, “Death is a process between one state of existence to a different one.” 

史各脫（Walter Scott）說：「死不是長眠，而是最後永久旳醒覺。」

Walter Scott said, “Is death the last sleep? No, it is the last final awakening.”

基督徒對於「死」的看法，與世人不同，因為我們知道「離世與基督同在，是好得無比的。」我們現在活著乃是要完成主所托付的使命。主的時候到了，我們就要回去與祂同在。「死」對於基督徒乃是放下今世的工作，回到神那裏同享永遠的榮耀。

Christians have a different view of ‘death’ than other people because we know that “to depart and be with Christ…..is far better”.  We live in order to finish the work that the Lord gives us.  When the time comes, we will go back to be with Him.  To Christians, ‘death’ is to leave our work in the world behind and return to God to enjoy eternal glory together with Him.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

一視同仁 WITHOUT DISTINCTION OF ANY KIND (Isaiah 以賽亞書 56:1-12 ) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

願所有誠心愛我們主耶穌基督的人、都蒙恩惠。(弗六24)

“Grace be with all who love our Lord Jesus Christ with love incorruptible.”   (Ephesians 6:24)

一視同仁

WITHOUT DISTINCTION OF ANY KIND

經文:    Isaiah  以賽亞書 56:1-12 

釋義:  以賽亞書中的公義的觀念, 著重神施行救恩的後果。前面的經文已經將「救恩臨近」與「公義將要顯現」相提並論(四五8四六13五一5), 但這裡特別加上「公平」(1)。先知告訴讀者, 神的公義無界限,救恩乃一視同仁:

Insight: The concept of righteousness in the book of Isaiah focuses on the outcome of God’s salvation.  “Soon my salvation will come” and “my righteousness be revealed” have both been discussed previously (45:8, 46:13, 51:5); “justice” is added here distinctively (1).  The prophet tells us that God’s righteousness is without borders; salvation is offered to all men without distinction of any kind:  

    ●不限國籍 — 本章沒有說明預言的對象是以色列人(以色列這名字只出現一次[8])。相反地, 先知用不同的稱呼指出救恩的普世性。他們是「持守他約的(任何)人」(2,6)、外邦人(3,6)、萬民(7)、「在這被招聚的(以色列人)以外，我還要招聚別人(即外邦人)」(8)。某些與以色列人同住的外邦人, 被禁參與敬拜, 至少要被禁好幾代(出十二43申廿三3,7~8)。但是將來只要是「與耶和華聯合」(3,6), 外邦人也可以自由參與敬拜耶和華。

Regardless of Nationality  —  There is no specification in this chapter regarding the Israelites being the object of the prophecy (the name Israel appears only once [8]).  On the contrary, the prophet uses different wordings to indicate the universal nature of salvation.  They are “everyone who holds fast my covenant” (2, 6), “foreigners” (3, 6), “all peoples” (7), and “I will gather yet others (gentiles) to him besides those already gathered (Israelites)” (8).  Certain foreigners who live among the Israelites are banned from worship for at least several generations (Exodus 12:43, Deuteronomy 23:3, 7-8).  Yet as long as they “join themselves to the Lord”, even foreigners can worship the Lord freely in the future.

    ●不區身份 — 太監則害怕禮儀上的不潔，使他們不得進入聖殿的範圍(申廿三1)，以及不育(3節的「枯樹」是一棵不育的「家譜樹」)。但是「耶和華如此說」的公式引進了三篇救恩神諭 。第一篇(4-5節)中, 太監──由於他們，我們毫無疑問地聯想到如女人、痲瘋病人與其他被社會排斥的人，皆被稱為以色列的成員，這不是因著肉身或禮儀的原因，而是基於順服：「惟有裏面作的，才是真猶太人，真割禮也是心裏的，在乎靈，不在乎儀文。」(羅二29;參申卅6)

• Regardless of Status  —  Eunuchs are considered ceremonial unclean which forbid them from entering the temple and its surrounding area, and they are barren (the dry tree in verse 3 is a barren ‘family tree’).  But the “says the Lord” formula makes an opening for three passages on salvation revealed by God.  In the first one (4-5), eunuchs – for what they are, no doubt remind us of women, leprosy sufferers, and other outcasts of the society - will be called members of Israel, not for physical or ceremonial reasons but their faithfulness: “But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.” (Romans 2:29, refer to Deuteronomy 30:6)
  

    ●守安息日 — 本章再三要求人謹守安息日(2,4,6)。這不是提倡律法主義或高舉禮儀, 在眾多誡命(至少在十誡)中強調守安息日, 因為這是具立約的含意。耶和華給予以色列人兩個立約的記號: 一是割禮(創十七9~10)──這是本章特別提到的太監所不能做的事; 另一的守安息日(出十三13~16)──這是人都遵行的事, 以此表明進入與神立約的關係, 可以到聖山獻祭和在萬民禱告的殿中喜樂(7)。

• Keeping the Sabbath —   This chapter urges people repeatedly to keep the Sabbath (2, 4, 6).  This is not to promote outward religious laws or exalt rituals.  Keeping the Sabbath is emphasized among numerous commandments (at least in the Ten Commandments) because it carries the meaning of making the covenant.  The Lord gave the Israelites two signs of His covenant:  First, circumcision (Genesis 17:9-10) – something this chapter specifically points out that eunuchs cannot do; the other sign, keeping the Sabbath (Exodus 13:13-16) – something that everyone follows, so as to indicate that anyone in the relationship with God in the covenant can make offerings in His holy mountain and be joyful in His temple where all peoples pray (7).

    ●手不作惡 — 耶和華施恩一視同仁, 只要合乎兩個條件: 「謹守安息日而不干犯，禁止己手而不作惡」(2)。本章最後一段界定什麼是作惡: 

• 盲: 沒有屬靈知識(10); 
• 啞: 不會指教人(10); 
• 貪: 只求自己利益(10~11); 
• 放縱飲食(12)。

• Keeping His Hand from Doing Any Evil   — All men are equal when it comes to God’s grace as long as these two requirements are met:  “Keep the Sabbath, not profaning it, and keep his hand from doing any evil” (2).  The last segment of this chapter defines what doing evil is:
• Blind:  Without spiritual knowledge (10)
• Silent:  Fail to give guidance to others (10)
• Covet:  Look out for their interest only (10-11)
• Over-Indulge in food/drink (12)
  

「有記念，有名號」(5)，希伯來文Yad vashem一語，銘刻在耶路撒冷內的猶太浩劫紀念碑，用以記念遭納粹殺害的六百萬犧牲者，其中不全是猶太人，也包括吉卜賽人、同性戀者與其他被社會排斥者。新約相信耶穌者會被賜下超乎萬名之上的名，即新耶路撒冷的公民，與亞伯拉罕和他的後裔所得之應許的繼承者。我們外邦人要為這個恩典獻上感謝, 也為猶太人禱告, 求聖靈開他們心竅, 使他們認識就是他們一直等候的彌賽亞救主。

“A monument and a name” (5) – The Hebrew phrase ‘Yad Vashem’ is engraved on the Holocaust memorial in Jerusalem to commemorate the 6 million victims murdered by the Nazis.  Not all the victims are Jews; there are also Gypsies, homosexuals, and others rejected by the society.  According to the New Testament, those who believe Jesus will be given a name above all names, in other words, citizen of the New Jerusalem and heir to the promised blessings that Abraham and his descendants received.  We gentiles ought to give thanks for this grace, and pray for the Jews, asking the Holy Spirit to open their mind, so that they understand Jesus is the Messiah and Savior whom they have been waiting for.   

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

來、來、來 COME, COME, COME (Isaiah 以賽亞書 55:1-13) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

神啊! 我像鹿渴慕溪水那樣仰望你用話語滋潤我

O Lord!  As a deer pants for flowing streams, I look unto You to quench my soul with Your word.

來、來、來

COME, COME, COME

經文:    Isaiah  以賽亞書 55:1-13

釋義  以賽亞書四十章至五五章的信息, 以福音的呼聲開始, 以福音的邀請作結束, 構成一幅完美的圖畫。在這部份的預言, 先知向讀者介紹了重要的神學: 耶和華是獨一真神, 祂創造宇宙, 也掌管歷史。耶和華是救贖主, 救恩必從以色列傳至萬邦。祂興起福音使者, 幾首僕人之歌預表的, 從民族至個人、從先知至祭司、甚至君王, 都是彌賽亞的預言。耶和華的僕人負有使命, 成為萬民的中保、外邦人光。  而福音的高峰在於向世人發出邀請: 沒有人接受，救恩工夫就是白費。

Insight: The message from Isaiah chapter 40 to 55 begins with a plea for the gospel and ends with an invitation to the gospel which makes up a perfect picture.  In this portion of the prophecy, the prophet introduces the important theology: The Lord is the only true God; He created the universe, and He holds history.  The Lord is the savior; salvation shall spread from Israel to all nations.  He raises up messengers for the gospel; the subjects in the Servant Songs, from nation to individual, prophet to priest, even king, all depict Messiah in the prophecy.  The Lord’s servants take on the mission to be the mediator for mankind and the light for the gentiles.  And the summit of the gospel lies in sending the invitation to all people in the world: If no one accepts, the work of salvation will be in vain.  

本章一開始, 就發出呼籲。「乾渴」在聖經中主要是指枯乾心靈渴求屬靈的飽滿(四一17四四3詩四二1~2六三1), 「水」則象徵屬靈滋潤。而希望得著的「酒和奶」, 象徵豐足、享受和滋養。

The chapter makes a plea at the very beginning.  “Thirst” in the Bible mainly refers to a withered soul pants for spiritual fullness (41:17, 44:3, Psalm 42:1-2, 63:1); and “waters” symbolizes spiritual watering.  As for the “wine and milk” desired, it symbolizes abundance, pleasure, and nourishment.   

「你們一切乾渴的都當就近水來」這呼籲與箴言九5智慧所發出的邀請乃異曲同工, 不是為肚腹充飢, 而是生命的尋求。基督類似地邀請人來飲生命水(約四14七37), 更清楚說明這個福音的呼籲, 而本章預言與神彼此不認識的國民尋找神, 指出福音的普世性。

“Come, everyone who thirsts, come to the waters” – this plea and the invitation for wisdom in Proverbs 9 are the same in essence - not about filling an empty stomach but a search for life.  Similarly,  Christ invites people to drink the living water (John 4:14, 7:37) which more clearly explains the plea for the gospel here.  And the prophecy about the nation and God who did not know each other will seek God points out the universal nature of the gospel.  

本章福音呼籲的重點, 放在頭兩節的兩個字: 來(3次)和買(4次)。

    ●來 — 既然神應許給人的水、酒和油不是物質的食物, 所以「來」也不是, 腳的運行活動。「來」是:

 -  方向: 就近神(1,3); 

• 側耳留意聽神的話(2~3); 
• 歸向神的求告(6~7)。

The focus of the plea for gospel in this chapter is placed on the two words in the first two verses:   Come (3 times), and  buy,  (4 times).

• Come  — As the water, wine, and oil that God promises us are not food of physical nature, so neither is “come” a physical move.  “Come” is 
• A direction: to be near God (1, 3)
• Incline our ear to listen to God’s word (2-3)
• Plead to return to God (6-7)

  ●買 —  不是商業的貿易行動。這是「不用銀錢，不用價值」,「沒有銀錢」也可以做的事。「買」是指「用勞碌得來」, 用心竭力的追求。

• Buy  —  Not a commercial transaction.  This is something that can be done “without money and without price” / “no money”.  “Buy” refers to “labor for”, seek wholeheartedly. 

 ●結果 —  親近神帶來下列情況: 「得享肥甘，心中喜樂。」(2);「就必得活。」(3); 神立永約(3): 保羅解釋這節, 說乃指基督的復活是神對大衛信實的明證。神得榮耀(4)。

• Result   —Staying close to God brings about the following:-   “Delight yourselves in rich food.” (2);-   “Your soul may live.” (3);-   God making everlasting covenant (3): Paul explains that the resurrection of the Christ is God’s proof of His faithfulness to David.-   God being glorified (4).

    ●把握  — 「我口所出的話也必如此，決不徒然返回，卻要成就我所喜悅的，在我發他去成就?發他去成就：或譯所命定?的事上必然亨通。」(11)

Assurance  —  “So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” (11)

    ●前景 —  雖然先知那時的人愁雲慘霧, 但將來卻而一片光明。除了他們會歡歡喜喜、平平安安外, 連整個自然環境都欣欣向榮(12)。

Prospect —  The people in the prophet’s days were extremely sad, but their future is bright.  Apart from living in joy and peace themselves, the natural environment will prosper as well (12). 

耶穌在登山寶訓中說,「饑渴慕義的人有福了, 他們必得飽足」(太五6)是本章最佳的總結。

In the Sermon on the Mount, Jesus said, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matthew 5:6); it is the best summary for this chapter.

阿摩司說: 「人飢餓非因無餅，乾渴非因無水，乃因不聽耶和華的話。”」(摩八11)

Amos said, “When I will send a famine on the land—not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.“ (Amos 8:11) 

啟示錄中耶穌向教會說: 「你說: 我是富足，已經發了財，一樣都不缺；卻不知道你是那困苦、可憐、貧窮、瞎眼、赤身的。」(啟三17)

In the book of Revelation, Jesus said to the church, “For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked.” (Revelation 3:17)

只有饑渴慕義的人才會回應耶穌的呼籲: 「人若渴了，可以到我這裏來喝。信我的人就如經上所說：『從他腹中要流出活水的江河來。』」(約七37~38)

Only those who hunger and thirst for righteousness would respond to Jesus’s call, “If anyone thirsts, let him come to me and drink.  Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ “ (John 7:37-38)

你今天感覺饑渴嗎?

Do you feel hungry and thirsty today?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

耶和華的妻子 THE LORD’S WIFE (以賽亞書 Isaiah 54:1-17) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 多謝主對我永遠不更變的愛

Thank you Lord for your steadfast love to me.

耶和華的妻子

THE LORD’S WIFE

經文:    以賽亞書  Isaiah 54:1-17

釋義:  在四首僕人之歌講論神期望屬祂的人忠誠事奉後, 先知轉換了傳達信息的意象。以賽亞以一個聖經喜歡用的夫妻關係來比喻耶和華對以色列人的憐愛。

Insight: After speaking of God’s wish for His people to serve Him faithfully in the four Servant Songs, the prophet changes his imagery of passing messages.  Isaiah utilizes the Bible’s favorite husband/wife relationship to symbolize the Lord’s compassion on the Israelites.  

 保羅引用第一節論撒拉及應許之約, 他們代表「那在上的耶路撒冷」(加四26~27),  說明以賽亞所講的, 不但對以色列人發出安慰, 也是宣告神一貫的心意。

Paul quotes the first verse when speaking of Sarah and the covenant of promise.  They represent “the Jerusalem above” (Galatians 4:26-27), indicating what Isaiah talks about is not only to comfort the Israelites, but is also a declaration of God’s will all along.

在以賽亞宣講預言時, 「你這不懷孕的」妻子, 當然是指耶路撒冷。面對被擄, 以色列人最害怕 (4,14) 兩件事, 就像沒有兒子的寡婦:家毀人亡。耶和華按著祂公義本性並沒有應許免除這些災難, 但因祂喜愛施恩, 就應許以色列人祂會帶領他們經過災難, 並且苦盡甘來,重建家園、人丁旺盛。

When Isaiah proclaims the prophecy, “O barren one (wife)” no doubt refers to Jerusalem.  Faced with being carried off, there are two things the Israelites fear most (4, 14), like a widow with no son: home destroyed and family perished.  In accordance with His righteousness, the Lord does not promise to have these calamities removed.  But He delights in showing mercy, so He promises the Israelites that He will carry them through, in the end they will prosper, rebuild their homes, and have a vast number of offspring.  

    ●家園 —  以色列的女人, 出嫁從夫, 老來從子。不生育的寡婦,沒有兒子「丁權」, 不能繼承產業。耶和華卻應許猶大被擄後重新擁有耶路撒冷, 並且尤勝從前。量方面, 他們要擴張城界 (2~3); 質方面,以寶石為建築材料 (11~12)。

Home  —  Israelite women are to be submissive to their husband after marriage and subsequently to their sons in their old age.  A barren widow has no male heir and therefore has no legal claim to inheritance.  Yet the Lord promises that Judah would take back Jerusalem and much more than before the carried-off.  In terms of quantity, they will expand their city limit (2-3); as for quality, have precious stones as building materials (11-12).  

    ●人丁 —  被擄使人口(特別是精英)大大削減, 就好像是「不生養」(1)和「寡居」(4)。猶大被形容為「被離棄的妻」(6~7), 因耶和華向她「發怒」(8~9)而「蒙羞」(4節四次提到這個觀念)。但是神卻使她有更多兒女(1)。

Offspring  —  The carried-off will greatly reduce their population (especially the elites), just like “barren” (1) and “widowhood” (4).  Judah is depicted as a “deserted wife” (6-7) because the Lord is “angry” with her (8-9) and she is “ashamed” (verse 4 brings up this concept four times).  But God will bless her with more children (1).

本章的神學主題是: 耶和華是丈夫(1,5)。6~10 節的一段聖經,淋漓盡致地描寫一個模範丈夫, 對妻子恩愛的幾個特色: 

-   施恩:「我離棄你不過片時，卻要施大恩將你收回」; 

-   永遠憐愛: 「要以永遠的慈愛憐恤你……大山可以挪開，小山可以遷移；但我的慈愛必不離開你」; 

-   守約: 「我平安的約也不遷移」。

The theological theme of this chapter:  The Lord is the husband (1,5).  Verse 6 – 10 vividly depicts the characteristics of how a model husband loves his wife:

• Compassion: “For a brief moment I deserted you, but with great compassion I will gather you”;
• Everlasting Love: “With everlasting love I will have compassion on you…..For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you”;

Keeping His Covenant: “My covenant of peace shall not be removed”.

「西線無戰事」的作者雷馬克, 分析各國的小說, 語頗精闢, 他說: 「美國小說──兩人自始相愛, 直到故事結束才成夫妻。法國小說──一開始就投懷送抱, 但此後時生齟齬, 不再相愛。俄國小說──兩人既不相愛, 也不結婚, 接著足足有八百頁兩人一直為戀愛發愁。」中國小說──就像梁祝那樣, 雖然相愛, 卻不敢(或不知怎樣)表白,不談情說愛。神的小說(聖經)──神一開始就說明對人的熱愛, 並且一直到世代結束, 都是永遠憐恤、守約施慈愛。

The author of “All Quiet on the Western Front” Remarque analyzed novels of various countries and his remarks were fairly incisive.  He said, ‘American novels – two persons fall in love in the beginning and only become husband and wife at the end.  French novels -  fling themselves at each other from the very beginning, but then experience frequent discord and no longer in love.  Russian novels -  two individuals neither in love nor married, yet followed by a good 800 pages about the two being miserable about falling in love.’  Chinese novels – like “Butterfly Lovers”, though in love, yet no courage (or not knowing how) to confess, forgo the love affair altogether.  God’s novel (the Bible) – from the very beginning God has been clear about his deep affection for us, that He has compassion on us and He keeps His covenant and steadfast love until the end of times.

面對這樣的愛, 你的回應是……

Presented with this great love, your response is …..

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)