父天 HEAVENLY FATHER (Isaiah 以賽亞書 64:1-12) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung (English Translation: Ms. Lori Wong)

 

父阿、願你榮耀你的名(約11:28)

Father, glorify Your name (John 12:28)

父天 HEAVENLY FATHER

經文:   Isaiah  以賽亞書  64:1-12

本章的內容和格式都是接續63章。這兩章長篇禱文，從文學體裁來說，是一篇「集體哀歌」，正如詩篇四十四篇與哀歌第五章。63:7開始了先知向神祈求憐憫, 懇切陳辭, 期望能打動神的心, 為耶路撒冷和聖殿遭毀壞而施行庇祐行動, 紓解民困。「求你從天上垂顧察看」(63:15;64:9)是常見於此種哀歌的呼喊(例哀1:11;3:63;5:1詩80:14)。所羅門在奉獻新的聖殿所作的偉大禱告亦是用了相似的語言(王上8:30)：「你僕人和你民以色列向此處祈禱的時候，求你在天上你的居所垂聽而赦免。」

This chapter is a continuation of chapter 63 in both its contents and style. In terms of literary genre, the two long prayers are ‘communal lamentations’ like Psalm 44 and Lamentations 5. From verse 7, the prophet starts praying earnestly for God’s mercy, hoping to touch God’s heart, so that God would spare Jerusalem and the temple from destruction and the people from calamity. “Look down from heaven and see” (63:15, 64:9) is a cry common in this type of lamentation (example Lamentations 1:11, 3:63, 5:1; Psalm 80:14). Solomon also used similar language in the splendid prayer written for the dedication of the newly constructed temple (1 Kings 8:30): “And listen to the plea of your servant and of your people Israel, when they pray toward this place. And listen in heaven your dwelling place, and when you hear, forgive.”

以賽亞向耶和華禱求, 緊抓著兩個神學觀念與主理論:

Isaiah prays to the Lord; he holds on tightly to two theological concepts and reasons with Him:

1.  耶和華的名  — 聖經中「名」是一個個體的代號; 耶和華的名等耶和華自己(參30:27)。以色列人的歷史就是要將神名字的偉大和奇妙發表出來。例如出埃及的神學意義是: 「我叫你(法老)存立，是特要向你顯我的大能，並要使我的名傳遍天下。」(出9:16)大衛殺歌利亞目的是:「大衛對非利士人說：『你來攻擊我，是靠著刀槍和銅戟；我來攻擊你，是靠著萬軍之耶和華的名，就是你所怒帶領以色列軍隊的神。今日耶和華必將你交在我手裡。我必殺你，斬你的頭，又將非利士軍兵的屍首給空中的飛鳥、地上的野獸吃，使普天下的人都知道以色列中有神。」(撒上17:45~46) 所以以賽亞在這裡求神「使你敵人知道你的名，使列國在你面前發顫！」(2)

THE NAME OF THE LORD —  ‘Name’ in the Bible is the substitute for the individual; the name of the Lord is equivalent to the Lord Himself (refer to 30:27). The history of the Israelites is to proclaim the magnificence and wonder of the name of the Lord. For example, the theological significance of the Israelites leaving Egypt is: “But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth.” (Exodus 9:16); the purpose of David killing Goliath is: “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. This day the LORD will deliver you into my hand, and I will strike you down and cut off your head. And I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth, that all the earth may know that there is a God in Israel.” (1 Samuel 17:45-46) So, Isaiah pleads for God to “make your name known to your adversaries, and that the nations might tremble at your presence!” (2)

以賽亞祈求神「建立自己永遠/榮耀的名」(63:12,14)不單是能力的彰顯──這可以為以色列人紓困, 更是祂超越一切的奇妙性情: 「從古以來，人未曾聽見、未曾耳聞、未曾眼見在你以外有甚麼神為等候他的人行事: 你迎接那歡喜行義、記念你道的人。」(4~5)──這令人讚賞神、榮耀神。

Isaiah asks God to “make for Himself an everlasting name” (63:12, 14). This is not just a showcase for His power – which can relieve the Israelites from their plight, but also for His wonderful temperament: “From of old no one has heard or perceived by the ear, no eye has seen a God besides you, who acts for those who wait for him.” (4 – 5) – That glorifies God and brings Him praises.

2.  耶和華是父 —   面對這樣一位偉大和奇妙的神, 以色列人相形見絀。他們不是那些等候神、歡喜行義、記念神道的人。更糟糕的是, 耶和華的偉大能力像火燒乾柴(2), 而以色列人犯罪成為可被火燒的枯葉(6),他們的前途就是無可避免的毀滅。

THE LORD IS THE FATHER  — In the presence of a mighty and wonderful God, the Israelites seem pale in comparison. They are not those who wait for God, joyfully work righteousness and remember Him in His way. What is worse is that the Lord’s mighty power is like brushwood on fire (2), and the Israelites sin and become dead leaves that can be burned (6); their future prospect is unavoidable destruction.

先知知道他們唯一可恃的, 就是重複63章已經提及的身份: 神是他們的父子,而他們是神的子民這兩種關係: 「耶和華啊，現在你仍是我們的父！我們是泥，你是匠；我們都是你手的工作。耶和華啊，求你不要大發震怒，也不要永遠記念罪孽。求你垂顧我們，我們都是你的百姓。」(8~9; 63:8,16)

The prophet knows that the only thing they can rely on is the identity mentioned repeatedly in chapter 63 that is based on the two relationships where God is their Father and they are God’s people: “O LORD, you are our Father; we are the clay, and you are our potter; we are all the work of your hand. Be not so terribly angry, O LORD, and remember not iniquity forever.  Behold, please look, we are all your people.” (8-9; 63:8,16)

有時我們覺得神在天上, 而且祂是個靈, 不缺(或不須)物質。我們好像無從入手, 不知如何表達與神的父子關係。

Sometimes we think that God is in up in heaven and He is a spirit, He does not lack (or need) any material things. It’s like we don’t have any clue how to express our father/son relationship.

讓我借用約壹4:20的話: 「不愛他所看見的父親怎能愛沒有看見的天父呢?」作兒女的, 今天就向父母表達你對他們的愛意。  作父母的, 兒女是從你們世上的父母身上認識天上的父的樣子。請你今天對兒女做一件天父會向祂兒女做的事。

Let me quote 1 John 4:20, “For he who does not love his brother whom he has seen cannot love God whom he has not seen.” As sons/daughters, let us express our love to our father and mother today. As parents, our children learn from us what our Heavenly Father is like, so let us do one thing for our children today that our Heavenly Father would do for His children.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

公義的救主 THE RIGHTEOUS SAVIOR ( Isaiah 以賽亞書 63:1-19) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 感謝神, 我接受耶穌為主, 就成為你的兒女, 你是我的父

Thank you God, I accept Jesus as my Lord and I have become Your child, You are my Father.  

公義的救主 

THE RIGHTEOUS SAVIOR

經文:   Isaiah  以賽亞書   63:1-19

以賽亞的名意是耶和華拯救。他取這名基於他所信(或差派他)的神的性情, 而這就是本章先知傳講的信息: 耶和華「是誰呢？就是我，是憑公義說話，以大能施行拯救。」(1) 本章七次提到耶和華救贖或他是救主(1,4,5,8,9,16)。

The name Isaiah means the Lord saves.  He got this name based on the temperament of the God he believes in (or the God who commissions him); and this is the message:  “Who is this…? It is I, speaking in righteousness, mighty to save.” (1)  The Lord saves or He is the Savior is mentioned 7 times throughout the passage (1, 4, 5, 8, 9, 16).  

1.  耶和華為什麼拯救 — Why does the Lord save?

耶和華「是憑公義說話」(1), 他嫉惡如仇, 第一段(1~6)五次說耶和華發烈怒。神發怒有兩個原因: 

The Lord ‘speaks in righteousness’ (1).  He hates sin.  The Lord acting in wrath is mentioned 5 times in the first segment of this chapter (v. 1 – 6).  God gets angry for two reasons:  

• 選民離棄神, 「眾民中無一人與我同在」(3);

• His people desert Him, “from the peoples no one was with me”(3);

• 外邦人趁著神向選民發怒時, 過分地逼害迫他們,「報仇之日在我心中；救贖我民之年已經來到。我仰望，見無人幫助；我詫異，沒有人扶持。所以，我自己的膀臂為我施行拯救；我的烈怒將我扶持。」(4~5)

• During the time the Lord is angry at His people, the foreigners oppress them, “For the day of vengeance was in my heart, and my year of redemption had come.  I looked, but there was no one to help; I was appalled, but there was no one to uphold; so my own arm brought me salvation, and my wrath upheld me.” (4 – 5)

 2.  耶和華怎樣拯救 —  How does the Lord save?

當聖經提說神發怒時, 用詞相當強烈。先知一口氣在本章六次提到神「踹」酒醡般踐踏人。(「踹」字在舊約出現27次, 在2~3節則有四次, 另外18節「踐踏」乃同一字, 所以本段一共用了五次; 再加上同義辭「踐踏」[3]。)神這種行動, 比「攻擊」(10)更嚴重, 因為本段用紅色(即血的顏色)來形容神(1~2)。後來再明顯地說明神做的是流血行動:「他們的血濺在我衣服上……又將他們的血倒在地上」(3,6)。

When the Bible talks about God getting angry, the language used is fairly strong.  In this chapter, the prophet mentions God trampling people like ‘treading’ winepress 6 times.  (the word ‘tread’ and its various forms appear 27 times in the Old Testament, 4 of which are in verse 2-3; also, ‘trample’ in verse 18 is the same word, therefore, it is used a total of 5 times in this chapter; and the 6^th is in verse 3 where ‘trample’ is a synonym.)  This action of God is more severe than ‘fighting’ (10), because it says here that God is in red (meaning the color of blood) (1 – 2).  It is even more direct later regarding its bloodiness:  “their lifeblood spattered on my garments…..poured out their lifeblood on the earth” (3, 6).       

 3.  拯救的歷史原因 — The historical reason for salvation.

神的拯救本來是不用流血行動, 因為神從開始就向以色列人施大恩, 並且已經成為他們的救主, 與他們同甘共苦(7~9)。只可惜自摩西時代, 他們就「悖逆」神(10)。經歷了近千年的寬容, 終於神只得讓「我們的敵人已經踐踏你的聖所」(18)。為此, 神必須踹踏列國來再

次施行拯救。

God’s original salvation does not involve bloodshed, because from the very beginning, God is already graceful and merciful to the Israelites, saving them and staying with them through thick and thin (7 – 9).  Unfortunately, since the Moses era, they have been ‘rebelling’ against God (10).  After close to a thousand years’ of lenience, God finally allows “our adversaries have trampled down your sanctuary” (18).  For that, God must tread the foreign nations to deliver His people again. 

以賽亞向讀者講論耶和華拯救的同時, 在本章中提到幾個舊約罕見、而又重要的神學觀念:

While speaking to the reader on the Lord’s salvation in this chapter, Isaiah also mentions several rare but important Old Testament theological concepts:

1.  聖靈 —  除本章二次外(10~11),舊約只有其他三處經文提及(民27: 18詩51:11賽32:15)。本章還有一次「耶和華的靈」(14;這名詞舊約只出現廿多次)。但是這裡將聖靈作為保惠師和代禱者的角色發明出來(約14:16,26~27羅8:26 弗4:30)。

The Holy Spirit - Apart from the 2 references in this chapter (10 – 11), there are only 3 other in the Old Testament (Numbers 27:18, Psalm 51:11, Isaiah 32:15).  There is also one mention of “the Spirit of the Lord” in this chapter (14; this title appears only a little over 20 times in the Old Testament); but the Holy Spirit’s roles as the Comforter and intercessory prayer emerge from here (John 14:16, 26 – 27; Romans 8:26; Ephesians 4:30).   

2.  耶和華是父(16)  — 第九節描述神像父親那樣保抱、懷搋人, 符合舊約以慈父形容神(103:11~13), 也提供了新約中天父是慈悲的神學基礎(路6:36林後1:3)。

The Lord is the Father (16) – Verse 9 describes God lifting up and carrying His people like a father, in line with the depiction of God as a living father in the Old Testament  (Psalm 103:11 – 13), and laying the foundation for the Heavenly Father being the merciful God in the New Testament (Luke 6:36, 2 Corinthians 1:3)

3.  救贖主(16)。這是以賽亞書對神的特別稱號(舊約十七次,而十二次是在本書中)。而救主(8)這個名稱, 舊約十六次的一半是在本書, 這正好成為作者以賽亞的名字的詮釋。

The Redeemer (16) – This is a special title that Isaiah refers to God (17 times in the Old Testament, and 12 of which are in the Book of Isaiah).  As for the title Redeemer (8), half of the 16 references in the Old Testament are in this book; this is the exact reason for the meaning of the author’s name Isaiah.  

這三個神的名稱正好表達三位一體的神學觀念。

The above 3 titles of God perfectly illustrate the concept that God is three in one.  

 

以賽亞在講論耶和華拯救時, 他固然介紹神會如何成就一個怎麼樣的救恩, 但他也不忘表達面對救恩時, 帶給他什麼神的認識, 和與耶和華建立那種的關係。今天你從神的話語中, 除了能夠認識多一點神的旨意外, 可想到怎樣與慈悲的天父建立更深固的關係?

When speaking of the Lord’s salvation, he surely introduces how God achieves what kind of salvation; but he also includes what he learns about God and what kind of relationship he builds with the Lord when presented with the gift of salvation by grace.  Today, apart from learning a little more about God’s will from His word, have you thought about how to build a deeper and more solid relationship with our merciful Heavenly Father? 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

成為可讚美的 PRAISEWORTHY ( Isaiah 以賽亞書 62:1 – 12) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung (English Translation: Ms. Lori Wong)

 

神啊! 我願意作一個得到你稱讚的又良善又忠心的僕人

O Lord!  I’d love to be a good and faithful servant, praiseworthy in Your eyes.

成為可讚美的  

PRAISEWORTHY

經文:   Isaiah  以賽亞書  62:1 – 12

以賽亞向面對被擄的同胞, 傳講了不少神將復興以色列和重建聖殿的預言。本章有異於其他同類信息的地方, 就是以賽亞除了盡先知的責任, 忠實地傳講從神那裡領受的啟示, 更自我投入信息中, 流露深切關懷, 堅信神的應, 還立志承擔責任, 要「使耶路撒冷在地上成為可讚美的」(7)。他告訴讀者, 耶路撒冷會成為可讚美的幾個原因:

To his fellow Israelites who are faced with being carried off, Isaiah proclaims many prophecies  about God reviving Israel and rebuilding the temple.  The difference between this and the other messages is that not only is he doing his best to fulfill his duty as a prophet to proclaim the revelation from God faithfully, he is personally involved - he is deeply concerned; he remains steadfast in God’s promise, even vows to take on the responsibility to make Jerusalem a praise in the earth (7).  Here he gives the readers the reasons Jerusalem will become praiseworthy:     

1.  耶和華的應許 —  先知強調神將來必定使耶路撒冷興旺, 因為不單只「耶和華曾宣告」(11; 這已經足夠), 而且是「耶和華親口所起的」(2), 更何況是「耶和華指著自己的右手和大能的膀臂起誓」(8)的, 那有不成就的可能!

The Lord’s Promise  -- The prophet emphasizes that God will make Jerusalem thrive because not only “the Lord has proclaimed” (11; this is sufficient), but also “the mouth of the Lord will give” (2), and not to mention that “the Lord has sworn by His right hand and His mighty arm”(8).  There is no way for it to fall apart! 

2.  先知恆切不懈的祈求 —  本章是向意志消沉的錫安說的，她有如一個被遺棄的妻子，心神不寧和煩躁。所以先知急忙在第一節表露他的深切關心，他吐露了他為錫安的緣故而不能罷休。他一定要做一些事情來振作其低沉的士氣。以賽亞說他要做個守望者, 晝夜不靜默、不息聲、不歇息地呼籲耶和華(1,6)。他不但像撒母耳那樣「斷不停止為你們禱告，以致得罪耶和華」(撒上十二23), 更像耶穌所講的比喻(路18:1~7)中對不義之官死纏不放的寡婦那樣, 恆切呼籲神, 「不要使祂歇息, 直等祂建立耶路撒冷。」(1,7)

The Prophet’s Continual Prayers  --  This message is for the despondent Zion.  She is like an abandoned wife, disturbed and irritable.  Therefore, the prophet hurries to express his profound concern in the first verse that he cannot quit for Zion’s sake.  He has to do something to boost the low morale.  Isaiah says that he wants to be the watchman, never be silent, take no rest to put the Lord in remembrance all the day and all the night (1, 6).  Not only is he like Samuel, “far be it from me that I should sin against the Lord by ceasing to pray for you” (1 Samuel 12:23), he is more like the widow Jesus speaks of in a parable who never gives up pleading with the unjust judge (Luke 18:1-7), appealing to God faithfully, “give Him no rest until He establishes Jerusalem and makes it a praise in the earth.” (1, 7) 

3.得新名號 — 猶太人的名字往往代表那人的本性。隨著地位的轉變，錫安的舊名已失去代表性，所以耶和華給她新的名字。(參賽1:26;耶33:16; 結48:35)留意本章六次說以色列人要「稱呼/為」: 首先,不稱為撇棄的、荒涼的(4); 然後, 改稱為神喜悅的、有夫之婦、聖民、耶和華的贖民、被眷顧的、不撇棄(4,12)。神也應許教會: 「得勝的，我必將那隱藏的嗎哪賜給他，並賜他一塊白石，石上寫新名；除了那領受的以外，沒有人能認識。」(啟2:17)

The new name given to the Jews usually represents the nature of the people.  — With the change, Zion’s old name no longer reflects her status, and therefore the Lord gives her a new one.  (refer to Isaiah 1:26; Jeremiah 33:16; Ezekiel 48:35)   Pay attention to the six references to “shall…be termed/shall be” regarding the people of Israel:  First, shall no more be termed Forsaken or Desolate (4); then, shall be called God’s Delight, Married Woman, the Holy People, the Redeemed of the Lord, Sought Out, and Not Forsaken (4, 12).  God promises the church too, “To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.“ (Revelation 2:17)   

4.  神喜悅他們  — 4~5節一連四次提到這可能是先知認為最重要的理由。正如約書亞告訴以色列人, 能得迦南地的原因是: 「耶和華若喜悅我們，就必將我們領進那地，把地賜給我們。」(民14:8)先知也很知道耶和華的心意: 「我必歡喜施恩與他們要盡心盡意誠誠實實將他們栽於此地」(耶32:41)

God Delights in Them --   It is mentioned 4 times in a row in verse 4 and 5, probably because it is the most important reason that the prophet knows of.  Just like what Joshua tells the Israelites why they are given the land of Canaan, “If the Lord delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey.“ (Numbers 14:8)  The prophet also knows what is in the Lord’s mind, “I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.” (Jeremiah 32:41)      

英國瑪麗皇后生平最珍愛的一封信, 是一個小女孩寄給她的。信封上寫著: 「瑪麗皇后──不是那艘郵船」。

The letter that Queen Mary of Great Britain treasured the most is one from a little girl.  It says on the envelope, ‘Queen Mary – not the cruise ship’.

你也許像先知那樣懇切地求神使你成為可讚美的人。但你期望人和神讚賞你些什麼?

Perhaps you are like the prophet, you ask God earnestly to make you into praise.  But what would you wish God and people to praise you for?      

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

耶和華的祭司 THE PRIESTS OF THE LORD (Isaiah 以賽亞書 61:1~11) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

我因耶和華大大歡喜、我的心靠　神快樂‧

I will greatly rejoice in the Lord; my soul shall exult in my God.

耶和華的祭司

THE PRIESTS OF THE LORD

經文:   Isaiah  以賽亞書 61:1~11

神差派以賽亞向選民宣告信息, 但是信息並非單單為以色列人。神的福音、大喜的信息是關乎萬民的(路二14), 正如本章預言, 神的拯救和公義是要在萬民中發出(10~11)。先知的職責是對選民宣講信息,而使福音傳達到萬民是祭司──神、人間中保的任務。

God commissions Isaiah to proclaim a message to His people.  However this message is not just for Israelites.  God’s gospel, good news of great joy is for all the people (Luke 2:10).  As prophesied in this chapter, God’s deliverance and righteousness will sprout up before all the nations (10-11).  The prophet’s duty is to proclaim the message; and to spread the gospel to all the people is the responsibility of the priests – the mediators between God and men.  

以色列人出埃及的時候，神曾對他們說，「如今你們若實在聽從我的話，遵守我的約，就要在萬民中作屬我的子民。因為全地都是我的, 你們要歸我作祭司的國度，為聖潔的國民。」(出十二6)希伯來人一直沒有完全實現神的這個理想，但藉著耶和華僕人的工作，這個理想將會實現: 那時「你們倒要稱為耶和華的祭司」(6)。

When the Israelites left Egypt, God said to them, “If you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.” (Exodus 19:5-6)  The Hebrews have not fully attained this ideal of God’s.  But through the work of the Lord’s servants, it will happen: At that time, “you shall be called the priests of the Lord” (6).    

本章聖經詳細介紹一位末世祭司的幾方面:

Here are the several aspects of a priest of the end times detailed in this chapter:

• 祭司的設立(1)  —   耶穌基督在會堂讀經唸到這兩節聖經時，指出這話在他身上應驗(路四18-19)。祭司必須經過受膏程序, 才正式就職(參利八至十章)。新約多處經文印證聖靈膏立耶穌(徒四27十38來一9)  — 「主耶和華的靈在我身上」這句經文，說到祂的整個使命──祂由童貞女受聖靈孕而生，到祂在十字架上靠著聖靈捨己, 都是在聖靈的大能中成就的。

• The appointment of a priest (1)  — After Jesus Christ read these two Bible verses in the synagogue, He pointed out that they have been fulfilled in Him (Luke 4:18-19).  A priest has to be anointed before he can officially take the position (refer to Leviticus 8-10).  There are numerous scriptures in the New Testament that testify that Jesus was anointed by the Holy Spirit (Acts 4:27, 10:38, Hebrews 1:9).  “The spirit of the Lord is upon me” tells us that Jesus’s missions – from being born to a virgin conceived by the Holy Spirit to sacrificing Himself on the cross in the Holy Spirit, are all achieved through the power of the Holy Spirit.  

• 祭司的任務(2)  —  耶和華的祭司又稍為「我們神的僕役」(6)。僕人的存在就是為了服務。以賽亞預告祭司的任務包括: 傳/報告好信息(即傳福音);  醫好傷心的人;   安慰一切悲哀的人。

• A priest’s responsibilities (2) —   The priests of the Lord are also called “the ministers of our God” (6).  Servants are here to serve.  Isaiah foretells a priest’s responsibilities which include: 
• Spread/Proclaim good news (i.e. spread the gospel);
• Heal the brokenhearted;
• Comfort all who mourn.

• 讀這一段的時候，很自然地想起耶穌在會堂中時，唸到「報告耶和華的恩年」這一句話，就停止了。因為當時神報仇的日子尚末開始，但正如保羅向雅典人所說, 在這恩典時代, 神「吩咐各處的人都要悔改。因為他已經定了日子，要藉著他所設立的人按公義審判天下」(徒十七30~31)

• When reading the passage, we would naturally imagine Jesus in the synagogue, stopping right after reading “proclaim the year of the Lord’s favor”, because the day of vengeance of God had not begun at the time.  But as Paul said to the people of Athens, during the Age of Grace, God “commands all people everywhere to repent, because He has fixed a day on which He will judge the world in righteousness by a man whom he has appointed”(Acts 17:30-31)

• 祭司的果效(3~7) —  這段經文以「代替」(五次)突顯祭司事奉的結果──帶來改變的新景象。人方面, 因著得著好信息(福音)的好處,帶來生命的改變, 結果喜樂、讚美代替悲哀、羞辱(3,7)。神方面, 因著罪人生命的改變, 得著讚美, 「叫祂得榮耀」。

• The effect of a priest (3-7)   — The use of ‘instead of’ (5 times) in this passage highlights the effect of a priest’s work – setting a new scene of changes.  For men, the benefits of the good news (gospel) bring changes to their life, such that joy and praises instead of mourning and shame (3, 7).  For God, He receives praises and “He may be glorified” from the changes of the sinners’ life.   

以賽亞收到耶和華給他的這個啟示信息, 欣然回應, 樂於接受: 「我因耶和華大大歡喜; 我的心靠神快樂。」(10)

When Isaiah received the revelation from the Lord, he responded and accepted it joyfully: “I will greatly rejoice in the Lord; my soul shall exult in my God.” (10)

聖經告訴我們, 信徒是「被揀選的族類、是有君尊的祭司、是聖潔的國度、是屬神的子民, 要叫你們宣揚那召你們出黑暗入奇妙光明窨的美德」(彼前二9)。你有什麼行動回應?

The Bible tells us, believers are “a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9).  In response, what kind of action would you be taking?

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

興起發光 ARISE AND SHINE -- (Isaiah 以賽亞書 60:1-22) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 願耶和華顯現照耀我；他的榮耀現在我身上

May the Lord arise upon me and His glory be seen upon me.

興起發光

ARISE AND SHINE

經文:   Isaiah  以賽亞書 60:1-22

請速讀本章一次, 圈出「光」、「榮」、「耀」的字詞, 計算一下。

Please take some time to skim through the passage, circle wording related to ‘light’, ‘glory’, ‘beautiful’, and tally them up.  

這些字詞在本章廿二節聖經中, 一共出現廿一次。這毫無疑問是本章的主題, 也是本書下半部份一個非常重要的神學觀念。

Such wordings appear a total of 21 times in the 22 verses.  No doubt this is the theme of the chapter; and it is also a very important theological concept of the second half of the Book of Isaiah. 

先知看耶路撒冷是世界萬國的燈, 在「黑暗遮蓋大地」中發光,吸引列國, 把他們的財物(5~11)帶到神的聖城來。這預言在以色列人被擄歸回的時候, 部份已經實現。古列和其他波斯王送了大批禮物,大力協助重建耶路撒冷和聖殿, 但是本章所描述的榮耀, 尚未完全來到。以賽亞所見的榮耀異像, 直指新約啟示錄所講的新耶路撒冷或新天新地。本章有許多經文, 顯示先知這個榮耀預言的末日性:

The prophet sees Jerusalem as the lamp of the nations, shining upon the earth covered by darkness, drawing the nations to bring their riches (5-11) to God’s holy city.  A portion of the prophecy is fulfilled when the Israelites return from  captivity; Cyrus and other Persian kings send loads of gifts and are heavily involved in helping in the rebuilding of Jerusalem and the temple.  However, the glory described in this chapter has not yet completely been realized.  The glorious vision that Isaiah witnesses points directly to the New Jerusalem or the new heaven and new earth spoken of in the Book of Revelation.  A lot of the scripture in this chapter reveals the end time indication of the prophet’s glorious prophecy:    

• 耶穌雖然神榮耀的彰顯, 但是基督的光仍然未如以賽亞預言的臨到萬民(2)、萬國(3,16)、遠方眾人(4,8)、眾海島(9)、外邦人(10)、列國(11)。

• Although Jesus reveals the glory of God, the light of the Christ is not yet upon the peoples (2), the nations (3, 11, 16), people from afar (4, 8), the coastlands (9), and foreigners (10) as Isaiah prophesied. 
• 這些是永遠的光輝和榮耀(15,19~20)

• These are everlasting lights and glory (15, 19-20)

• 日月不再發光, 而全地充滿神的光這樣的境況, 正是啟示錄所預言的(啟七17十九1~7廿一23廿二5等)。

• The sight of the sun and moon shining no more and the entire earth filling with God’s light is exactly what is prophesied in the Book of Revelation (Revelation 7:17, 19:1-7, 21:23, 22:5, etc.)

    

雖然以賽亞期待著永遠的榮耀, 但是他也告訴讀者, 這榮耀不是只會在遙遠的將來(主再來)才突然出現, 其實「耶和華要按定期(意思是按著祂所定的進度)速成這事。」(22)神的榮耀已經發出, 而且按部就班、分階段和不同型式局部地成就, 直趨將來的榮耀高峰。

Although Isaiah longs for the everlasting glory, he tells the audience that this glory is not meant to appear suddenly in the distant future only (when Jesus returns).  In fact, “I am the Lord; in its time (according to His schedule) I will hasten it.” (22)  God’s glory has set out, advancing in stages and in different forms according to its schedule, on course for its future majestic summit.  

• 「耶和華的榮耀發現照耀你」(1~3)  耶穌道成肉身, 在地上彰顯了神的榮耀(約一14十二28,38,41等), 將來會得最大的榮耀(太十六27十九28廿四30廿五31等)。在這段時間中, 神將榮耀加給一切行善的人(羅二10), 人的好行為也使神得榮耀(太五16)。

• “The glory of the Lord has risen upon you” (1-3)  Jesus becomes flesh and makes the glory of God be known in the world (John 1:14, 12:28, 38, 41 and etc.), and He will be rewarded with the greatest glory (Matthew 16:27, 19:28, 24:30, 25:31 and etc.).  Meanwhile, God will give glory and honor to everyone who does good (Romans 2:10).  Our good deeds will gloryfy God (Matthew 5:16).  

• 「萬國要來就你的光」(4~6)  耶穌降臨時, 神的光照在黑暗裡,黑暗卻不接受光(約一5)。但是耶穌吩咐門徒作世界之光, 普傳福音,結果眾多外邦人進到神榮耀、光明的國度中, 就如以賽亞所說, 「他們聚集來到你這裡」。(請留意這段聖經多次提到「來」)

• “Nations shall come to your light” (4-6)  When Jesus came, God’s light shone in the darkness, yet the darkness has not overcome it (John 1:5).  Jesus asks His disciples to be the light of the world, to spread the Gospel to all; and that brings many gentiles into God’s bright and glorious kingdom just as Isaiah says, “they all gather together, they come to you”.  (Please note the frequent mention of “come” in this passage)   

• 「我必榮耀我榮耀的殿」(7~22)  玉石的聖殿, 隨著主後七十年被羅馬將軍提多焚毀而消滅, 將來在新天新地中也不再重現, 只有主為聖殿(啟廿一22)。但是神卻在信徒身上建立了屬靈的聖殿(林前三16), 而神已將祂的榮耀放在他們身上了(林後四6~7)。

• “I will beautify my beautiful house” (7-22)  After the burning and destruction by Roman commander Titus in 70 B.C.,  the temple of gemstones will not return in the new heaven and new earth; only the Lord Himself will be the temple (Revelation 21:22).  But God makes His spiritual dwelling place in believers (1 Corinthians 3:16), and God has given them His glory (2 Corinthians 4:6-7).

以賽亞預言列國的財富會湧入耶路撒冷，使新的聖殿獲得美化與豐富(7，13)。聖殿擁有這般財富與國際地位的想法，可追溯至所羅門的傳說(王上十章)。但這亦建基於事實, 這城在那時已成為了極龐大的商業企業中心。當耶路撒冷在主後七十年被羅馬人所毀，據說當時的金價因燒熔了的聖殿黃金流入帝國通暢而顯著下跌。以色列人實在認真建築和極力粉飾聖殿, 使之美輪美奐; 基督徒又有沒有竭力鞏固新約時代神的聖殿──教會, 和在神用重價買來作聖靈居所的聖殿──身子上榮耀主?(林前三16六19~20)

Isaiah prophesied an influx of riches from the nations to Jerusalem; that will allow the new temple to be beautified and upgraded.  The notion of the temple possessing such financial and international status can be traced back to the legend of Solomon (1 Kings 10).  But it is also based on facts; the city was already a huge commercial center at that time.  When Jerusalem was destroyed by the Romans in 70 B.C., it was reported that the price of gold dropped significantly due to the amount of melted gold from the temple coming into the empire.  The Israelites built the temple with all their heart and put in a lot of effort to decorate it so as to make it beautiful.  Have we, as Christians today,  done our best to strengthen God’s temple in the New Testament era – the church, and glorify our Lord with the holy temple that God bought at a price as His spiritual dwelling place – our bodies?  (1 Corinthians 3:16, 6:19-20).     

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

耶和華的膀臂 THE LORD’S ARM (Isaiah 以賽亞書 59:1-21) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 感謝神, 使我在基督裡稱義

Thank you Lord for declaring me righteous in Christ.

耶和華的膀臂

THE LORD’S ARM

經文:   Isaiah  以賽亞書   59:1-21

釋義:    前一章論到形式主義時，先知曾說到形式主義者的抱怨，他們埋怨耶和華對他們視而不見，漠不關心。現在他宣告他們受這些苦──被耶和華忽視、不顧的原因，不是在耶和華這方面。「耶和華的膀臂並非縮短，不能拯救；耳朵並非發沉，不能聽見」(1)。神既不是不能相助，也不是忽視他們。只是罪使他們與神隔絕(2)。

Insight: When speaking on ritualism in the previous chapter, the prophet mentions the ritualist’s complaint; they whine about the Lord failing to pay attention and His indifference to them.  Here he declares that the Lord bears no responsibility for their sufferings – being ignored and abandoned by the Lord.  “The Lord's hand is not shortened, that it cannot save, or his ear dull, that it cannot hear” (1).  God is neither incapable of helping nor does He neglect them.  It is their iniquities that separate them from God (2). 

    Ⅰ．無公義(3~7)   — 公義和公平這詞句在本章一共出現十次, 可見這是他們罪孽的基本問題。先知首先論到產生這種行為的根由──品格的敗壞。人整個生命都受到了污染。他們的手、腳、指頭、嘴唇、舌頭、意念無一樣潔淨。先知用一連串生動的句子來描述這種品格的腐化, 以致先知說, 他們中間是無公義，只有虛妄、謊言(4)。

No Righteousness (3-7)  — Wording such as ‘righteousness’ and ‘justice’  appear a total of ten times in this chapter, which shows that their sins are the main problem.   First, the prophet points out the root cause of those behaviors – the corruption of character.  Their entire life is defiled.  None of their hands, feet, fingers, lips, tongue, or mind is clean.  The prophet depicts the corruption of their character with a series of lively descriptions, and concludes that there is no righteousness, only empty pleas and lies (4).    

    Ⅱ．公義遠離(8~11) — 公義和公平在本章中被擬人化。本段不像前段否定公義的存在, 但是開始時說:「公平離我們遠; 公平追不上我們。」(9)結束時感嘆: 「指望公平, 卻是沒有; 指望救恩, 卻遠離我們。」(11)先知說明公義與人疏遠, 原因是人「不知道」(8),沒有尋求正路。人與公義背道而馳, 結果彼此不相遇。

Righteousness Goes Far Away (8-11)  — Righteousness and justice are personified in this chapter.  Unlike the previous passage, there is no denial here that righteousness exists.  However, it says in the beginning, “Justice is far from us, and righteousness does not overtake us.” (9), and exclaims in the conclusion, “we hope for justice, but there is none; for salvation, but it is far from us.” (11)  The prophet indicates that righteousness keeps its distance from men because men “do not know” (8) and do not seek the correct path.  Men go the opposite direction from righteousness, and therefore never meet each other.  

    Ⅲ．公義退後(12~15)  —  以賽亞在第一段講述罪使公義不存在人間。第二段說, 人間看不到公義, 因為他們彼此存在不同的空間。而本段指出人與公義隔離, 原因是人不容許公義有存在的條件, 公義和公平只得退後、站在遠處(14)。其實這種隔離狀況並非必然, 只因雖「知道」活在罪中, 仍存心悖逆不認識耶和華」, 公義不能「進入」, 無地自容, 唯有引退。

Righteousness Turns Back (12 – 15)   — In the first passage, Isaiah says righteousness does not exist in the world because of sins; and in the second, the world cannot see righteousness because they exist in different space.  In this passage, he points out that men are separated from righteousness because men do not allow the conditions for righteousness to exist; righteousness and justice can only turn back and stand far away (14).  Actually, this kind of separation status is not inevitable; it is just that they ‘know’ their iniquities yet deny the Lord; righteousness cannot ‘enter’ and has to turn back for the lack of room. 

轉捩點在於公義的神。人自甘墮落, 不能自拔, 也使神的膀臂無法施展。但神不甘心, 「那時, 耶和華看見沒有公平, 甚不喜悅; 他見無人拯救、無人代求, 就甚詫異, 就用自己的膀臂施行拯救」(16):祂派「一位救贖主來到」(20)人間。保羅引用本節聖經, 說出耶穌就是神差派的救贖主(羅十一26~27), 而21節所預言的都應驗在基督身上。

The righteous God is the turning point.  Men allow themselves to go down.  Not only are they not able to pull themselves up, it also disables God’s arm.  But God is not resigned, “The Lord saw it, and it displeased him that there was no justice.  He saw that there was no man, and wondered that there was no one to intercede; then his own arm brought him salvation” (16): He sends “a Redeemer” (20) to the world.  Paul quotes this verse, revealing that Jesus is the Redeemer that God sends (Paul 11:26-27); and indeed, the prophecy in verse 21 is fulfilled in Christ.   

台灣作家幾米在《向左走、向右走》中說到男女主角:

Taiwanese author/illustrator Jimmy Liao (Chinese pen name 幾米) presents the main male and female characters in his book “Turn Left, Turn Right”:  

在同一棟公寓裡‧‧‧

In the same apartment…..

她住在城市郊區的一棟舊公寓大樓裡，每次出門，不管去哪裡，

總是習慣性的先向右走。

She lives in an old apartment building in the suburbs.  Every time she goes out, regardless of where she is going, she habitually turns left first.

他住在城市郊區的一棟舊公寓大樓裡，每次出門，不管去哪裡，

總是習慣性的先向左走……

He lives in an old apartment building in the suburbs.  Every time he goes out, regardless of where he is going, he habitually turns right first.

他從不曾遇見她‧

He has never met her.

她習慣向左走，他習慣向右走，他們始終不相遇‧

She is used to going left.  He is used to going right.  They never meet.   

這也許正是公義和人的現狀: 背道而馳, 互不知彼此的存在。

Perhaps this is exactly the situation of righteousness and men – going in opposite direction, not aware of each other’s existence. 

但是, 幾米在書中繼續畫下去……

However, Jimmy Liao continues to draw…..

人生總有許多巧合，兩條平行線也可能會有交會的一天‧

Life is full of coincidences; even two parallel lines might join some day.

是的, 公義終於與人交會了──在基督裡。

Indeed, righteousness and men finally meet – in Christ.

感謝神!

Thank you Lord!

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)