地晃天搖 THE EARTH STAGGERS (以賽亞書 Isaiah 24:17-23)

 

地晃天搖 THE EARTH STAGGERS

 

讀經:  以賽亞書 廿四17~23

SCRIPTURE READING:  Isaiah 24:17-23

 

釋義:  以賽亞蒙召時, 親見耶和華的主權威嚴, 又在榮光照耀下, 感到自己的污穢和卑微, 因而驚喊: 「禍哉！我滅亡了！」(六5)在這裡先知再次呼叫:「我消滅了！我消滅了，我有禍了！」(16)不過這次乃為無法逆轉的宇宙災劫而驚嘆。

 

INSIGHT:  When Isaiah was called, he witnessed the Lord’s sovereign majesty; feeling low and filthy before the Lord’s glorious light, the prophet cried out, “Woe is me!” (6:5) Here he yells again, “I waste away, I waste away. Woe is me!” (16)   But, this time, he is in shock and groans for the irreversible calamity of the universe.

 

先知首先預言地上居民的禍患(17-18)。當他看到「天上的窗戶開了」, 這是引述神用洪水毀滅全世界的景象(創七11)。雖然人背了永約, 神卻守祂向挪亞所立的永約(創九16), 不再用洪水施行毀滅, 但地震卻帶來徹底的破壞(18-19)。

 

First, the prophet foretells the disasters that fall upon the inhabitants on earth (17-18).  He sees “the windows of heaven are opened”, a reference to the scene of God destroying the world with a flood (Genesis 7:11). Although men have broken the everlasting covenant, God still keeps the everlasting covenant He made with Noah (Genesis 9:16) to never destroy all flesh with a flood again.   However, earthquakes will bring about total destruction (18-19).

 

接著, 以賽亞告訴我們, 這個末世災劫由地上轉到天上。日頭和月亮這些天體固然受波及(23), 什至「高處的眾軍」(21;現代中文譯本翻譯為「天界的掌權者」)也受懲罰。因此, 本段預言的不單是世界的末日, 更是神創造的整個天地(包括有形物質和靈界受造物)的結局。

 

Then, Isaiah tells us that the Doomsday calamity switches over from the earth to the sky. Celestial objects such as the sun and the moon are affected (23); even the “host of the high ones” (21; or “host of the heaven” in ESV) gets punished also.   Thus, the prophecy in this passage is not just about the end of the world, but the end of the entire universe that God created, with all physical matters and spiritual creations included.

 

本段聖經提供了以下的重要神學觀念:

 

This passage provides the following important theological concept:

 

人是神創造大工中最受關注的項目。在神六日創造的過程中, 人的受造佔壓軸位置。整個宇宙天地的際遇, 取決於人與神的關係。  就如始祖犯罪, 招致地受咒詛(創三17), 本段聖經指出地上居民的背約犯罪, 將引發地裂天轟的宇宙性審判。既然人在神的計劃中那麼受重視, 我們豈不應彼此尊重, 同時珍重神授與人類崇高的地位和任務?

 

Men received the most attention out of God’s creation.   In the six-day process, the creation of men took the spot as the finale. The fate of the entire universe is hinged on men’s relationship with God. When the ancestors of men sinned, the ground was cursed (Genesis 3:17).  This passage points out that because the inhabitants of the earth broke the covenant and sinned, it will bring forth a catastrophic universal judgment.  As men are so highly valued in God’s plan, shouldn’t we respect one another, and treasure the honorable status and missions that God has given us?

 

人是神創造的最重要東西, 甚至將地球交給人類管理(創一26-18詩八6-8), 但人總不是世界的主人。人不能使地搖動或叫震動停止, 這一切都是出於在耶路撒冷作王的萬軍之耶和華的主權, 為要在他面前的人榮耀祂(23)。

 

Men is God’s most important creation, such that God entrusted the earth to our care (Genesis 1:26-28, Psalm 8:6-8), but we are not the master of the earth.  We do not have the ability to shake the ground or stop the trembling.  All these come from the LORD of hosts who reigns in Jerusalem, for the purpose of allowing people before Him to glory Him (23).

 

這一切既然都要如此銷化, 你們為人該當怎樣聖潔, 怎樣敬虔, 切切仰望神的日子來到在那日, 天被火燒就銷化了, 有形質的都要被烈火鎔化但我們照他的應許, 盼望新天新地, 有義居在其中親愛的弟兄啊, 你們既盼望這些事, 就當殷勤, 使自己沒有玷污, 無可指摘, 安然見主。(彼後三11-14)

 

“Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!  But according to His promise we are waiting for new heavens and a new earth in which righteousness dwells. Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace.”  (2 Peter 3:11-14)

 

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

剩下稀少的人 FEW ARE LEFT (Isaiah 以賽亞書 24:1-16)

剩下稀少的人 FEW ARE LEFT

 

讀經:  以賽亞書廿四1~16
SCRIPTURE READING:  Isaiah 24:1-16

 

釋義:  以賽亞書首十二章講論以色列的審判和拯救; 十三章至廿三章則向以色列鄰近外邦列國發出默示。現在從本章起至廿七章預言的範圍更進一步擴大, 涉及整個世界(「地」在本章出現十二次)。而這幾章所預言的事情, 肯定不會在以賽亞在生時應驗, 所以解經家稱這一段落為「以賽亞的啟示錄」, 因為這幾章聖經講論世界末日的多種情況, 即先知帶著神啟示的眼光, 預見世界的終局。

 

INSIGHT:  The first 12 chapters of the Book of Isaiah talk about the judgment and the deliverance of Israel.  Chapter 13 to 23 is a collection of the oracles regarding Israel’s neighboring foreign nations. From here to chapter 27, the prophecies are expanded further to involve the entire world (“earth” appearing twelve times in this passage).  The events prophesied in these chapters certainly would not have been fulfilled in Isaiah’s lifetime. Thus, Bible scholars call them the “Isaiah Apocalypse”, because they talk about various happenings on Doomsday.  In other words, through God’s revelation, the prophet foresaw the ending of the world.

 

今日閱讀的這段經文可分四段:

 

Today’s scripture reading can be divided into 4 segments:

 

前頭的三節是的導言: 全地徹底荒涼, 所有的人, 不論職業貴賤、 社會地位高低或貧富, 都不能倖免地受打擊。

 

The first 3 verses are the introduction:   The entire earth will become desolate.  Regardless of socioeconomic status, no one will be spared from the impact.

 

接著的兩段(4-7上;7下-13) 是交替結構, 輪流地講述兩個主題:

 

The following two segments (4 to first part of  7; second part of  7 to 13) take turns to discuss two themes using the alternating method:

 

 

      A  地上的居民「衰殘」(4,7)

             B  以葡萄樹衰殘比喻地上剩下的人稀少(6)

      A  '地上的歡樂止息(7-11)

             B  '地上萬民像已摘的葡萄所剩無幾(13)

 

 

A  People on earth “languish” (4, 7)

B  Using the languished vine to symbolize the scarcity of the remnants on earth (6)

A  The gladness of the earth has ceased (7-11)

B  Like grapes after the gleaning, very few people among the nations will remain (13)

 

本段聖經最寶貴的信息是末後的小段(14-16)。雖然末後的日子眾人犯了律法、廢了律例、背了永約、顯為有罪(6-7), 在罪惡陰翳濃罩下, 似乎無可救藥, 黑暗和毀滅是唯一的結局。突然曙光忽露, 剩下的人數雖然稀少, 卻傳出美妙榮耀聲音。更奇妙的是, 這些聲音發自海那裡、東方、海島、地極。原來早在舊約時代, 神已定意在末日廣施恩典, 無分選民或外邦人, 同蒙救恩, 也不受限制地隨意向神高聲歡呼。

 

The most precious message of this passage lies in the last segment – During the end times, people are guilty of disobeying the laws, violating the statutes, and breaking the everlasting covenant (6-7).  Under the shadow of sin, it seemed hopeless, darkness and destruction are their only ends; yet, suddenly, dawn breaks in.  Despite the very few left, wonderful songs of glory could be heard.  More amazingly, these songs came from west, the east, the islands of the sea and from the ends of the earth. It turned out that as early as in the Old Testament era, God had already determined to show grace in the last days, bringing salvation to His chosen ones as well as to the gentiles, allowing all to praise Him freely and to shout for joy.

 

榮耀如同水面上的水花漪漣一樣, 從一個小圈圈, 不停地擴大, 直到無可再大。 莎士比亞, 《亨利第六》

“Glory is like a circle in the water, which never ceaseth to enlarge itself, till by broad spreading, it disperses to naught.” -- Shakespeare, ‘Henry IV’

 

讓榮耀神的預言好像福音的大使命一樣, 從耶路撒冷、猶大全地、撒瑪利亞、直到地極, 傳揚開去。海那裡、東方、海島、地極稀少的人已經開始了高聲歡呼的水花漪漣, 讓我們將它擴大, 現在就讚頌上主。

 

May the prophecy of glorifying God be like the Great Commission of the Gospel, spreading from Jerusalem, to all Judea and Samaria, and to the ends of the earth. The few from west, the east, the islands of the sea and from the ends of the earth have already initiated the splashes and ripples of shouts for joy; let us expand them by singing praises to the Lord Almighty now.

 

每日讀經  by 洪同勉牧師 Rev. Tommy Hung 

七十年 SEVENTY YEARS (以賽亞書Isaiah 23:1-18)

七十年 SEVENTY YEARS (以賽亞書Isaiah 23:1-18)

 

讀經:  以賽亞書 廿三1~18

SCRIPTURE READING:   Isaiah 23:1-18

 

釋義:  論推羅的默示列於以賽亞論外邦列國的預告之末(十三至廿三章)。  可能是以賽亞論外邦列國的編排次序是按地理畫分:始於東方的巴比倫(十三至十四章),止於指向西方的腓尼基(廿三章)。  但是推羅佔壓軸位置, 因為她對那個時代的影響。

 

INSIGHT:  The oracle concerning Tyre is at the end of all Isaiah’s prophesies regarding foreign nations. Perhaps Isaiah based the order on the geographic location:  Starting from Babylon in the east (chapter 13 and 14), and ending with Phoenicia in the west (chapter 23); but the finale was given to Tyre because of her influence during that era. 

 

推羅是一個大商港, 在海事上稱霸當時世界(王上十11,22),商業遍及整個地中海地區(3,8)。  因此腓尼基(推羅為她最重要的城市)擁有普世視野, 她的默示也可說為論及全世界。  本章的哀歌所提及的地方絕不是毫無目的:包括了整個地中海地帶, 南起埃及, 北至塞浦路斯(即基提,新約稱為居比路),東自推羅西頓,西至西班牙南部的他施。  以賽亞那時的(主前八世紀),腓尼基人已在塞浦路斯, 希臘、北非、馬爾他、西西里與西班牙, 設立了殖民地, 將文字帶進了希臘。  發生在推羅的事, 可以說具國際性的影響。

 

Tyre was a large commercial hub and a dominant maritime power in the world at that time (1 Kings 10:11,22), with trade networks all over the Mediterranean region (3,8).  Therefore Phoenicia (Tyre being its most important city) was a nation with a global perspective; an oracle about her can be interpreted as one about the entire world. The places mentioned in the lamentation here are not random. They include the entire Mediterranean region, from Egypt in the south to Cyprus (or Kittim) in the north, and from Tyre and Sidon in the east, to Tarshish in the southern part of Spain in the west.  In Isaiah’s time (8 th century BC), the Phoenicians had already established colonies in Cyprus, Greece, northern Africa, Malta, Sicily and Spain, and introduced written language to Greece.  Thus, what happened in Tyre had international influence.

 

本章預言推羅的滅沒在歷史進程中逐步應驗。亞述人在主前七○五至七○一年, 先在西拿基立領導下, 然後他的繼承人以撒哈頓(主前六八一至六六九年), 二度入侵腓尼基。尼布甲尼撒(主前六○五至五六二年)曾圍困推羅島十三年(結廿六), 最後終歸失敗(結廿九17-20)。  後來波斯王亞達薛西三世在主前三四三年征服了西頓, 而推羅島終於在主前三三二年被亞歷山大大帝所攻破, 他以七個月時間建築了著名的堤道, 將推羅與陸地連在一起。

 

The fall of Tyre prophesied here was gradually fulfilled in history. The Assyrian invaded Phoenicia twice, first under the command of Sennacherib (705 – 701 BC), followed by his successor, Esar-Haddon (681 – 669 BC). Then Nebuchadnezzar (605 – 562 BC) laid siege to Tyre Island for 13 years (Ezekiel 26), but failed in the end (Ezekiel 29:17-20). Later Persian king Artaxerxes III conquered Sidon in 343 BC.  Finally, Tyre Island was captured by Alexander the Great in 332 BC.  He used 7 months’ time to construct the famous causeway, linking Tyre to the mainland.

 

本章最特別的教訓, 就是應許推羅被忘記七十年後, 神必再眷顧推羅, 並且將她分別為聖(17-18)。  這也是以色列被擄到巴比倫的年數(耶廿五11廿九10), 說明神雖然揀選以色列人, 但是他並不偏袒, 對外邦人同樣愛憐施恩。

 

The most special teaching here is the promise that God will have mercy on Tyre again and she will be set apart for the Lord after 70 years of being forgotten (17-18).  This is the same number of years that the Israelites were carried off to Babylon (Jeremiah 25:11, 29:10), showing that God does not display favoritism toward His chosen people, He is equally graceful and merciful to the gentiles.

 

「七」和「七十」在聖經中象徵一個完全的單元, 例如神七日創造天地; 殺該隱遭報七倍, 殺拉麥，必遭報七十七倍(創四24); 埃及人為約瑟哀哭了七十天(創五十3); 以琳有十二股水泉，七十棵棕樹(出十五27);人生的年日是七十歲(詩九十10);神用七十個七向但以理啟示國度計劃;饒恕人七十個七次(太十八22)等。

 

‘Seven’ and ‘seventy’ in the Bible symbolize a complete unit. For example, God created the world in seven days; if Cain is avenged seven folds, then Lamech seventy seven folds (Genesis 4:24); the Egyptians mourned for Joseph seventy days (Genesis 50:3); there were twelve springs and seventy palm trees in Elim (Exodus 15:27); the years of our life is seventy (Psalms 90:10); God used seventy-seven to reveal to Daniel the plan for His Kingdom; forgive people seventy-seven times (Matthew 18:22), etc.

 

神宣告懲罰推羅或耶路撒冷七十年為限, 說明神一定追討罪, 但祂不永遠懷怒。所以請回應先知的呼籲: 「來吧，我們歸向耶和華！他撕裂我們，也必醫治；他打傷我們，也必纏裹。過兩天他必使我們甦醒，第三天他必使我們興起，我們就在他面前得以存活。」(何六2-3)

 

God proclaimed the punishment for Tyre or Jerusalem to stop after 70 years, indicating that God does go after and punishes sin, but He does not hold His anger forever.  Therefore, let us respond to the prophet’s call: “Come, let us return to the LORD; for He has torn us, that He may heal us; He has struck us down, and He will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before Him.” (Hosea 6:1-2)

 

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

 

 

 

 

 

 

 

彌賽亞預表 TYPOLOGY OF THE MESSIAH (Isaiah 以賽亞書 廿二15~25)

彌賽亞預表  TYPOLOGY OF THE MESSIAH

讀經:  以賽亞書 廿二15~25

SCRIPTURE READING:  Isaiah 22:15-25

釋義:  這是一首彌賽亞性的詩歌。  以賽亞提到舍伯那和以利亞敬兩個歷史政治人物, 必定是向當時代的猶大人宣告預言。  然而以利亞敬同時是及大衛家未來的希望──「堅固處……榮耀的寶座」(23), 又稱呼他為耶和華的「僕人」(20),「他必作耶路撒冷居民和猶大家的父」 (21),這些都是指向將來興起的大衛家的君王(例詩一卅二;賽卅七35; 九6)。  而且新約稱呼基督就是「那聖潔、真實、拿者大衛的鑰匙,開了沒有人能關,關了就沒有人能開的」(啟三7)。  所以以利亞敬成了基督的預表人物。

INSIGHT -- This is a Messianic song. The fact that Isaiah mentions two historical political figures, Shebna and Eliakim, indicates that the Israelites in that period were the targeted audience of this prophecy. Yet, at the same time, Eliakim is the hope of the house of David – “in a secure place… a throne of honor “(23); he is also called the Lord’s “servant” (20); “and he shall be a father to the inhabitants of Jerusalem and to the house of Judah “(21) – All these verses point to the king who will be raised up from the house of David (example Psalm 132, Isaiah 37:35, 9:6). Also, the New Testament calls Christ Precisely,  “the holy one, the true one, who has the key of David, who opens and no one

will shut, who shuts and no one opens “(Revelation 3:7). So, Eliakim comes to be the type of the Messiah in this typology.

舍伯那與以利亞敬都在舊約聖經中出現, 他們是主前七○一年動盪時期的人物(卅六3,11,22;卅七2)。在這些記載中,以利亞敬是「家宰」，而舍伯那只是一名「臣宰」, 以賽亞大概是在主前七○一年之前, 向舍伯那發出豫言, 因為那時舍舍伯那被「趕逐離開官職……從原位撤下」(19), 正如先知所預告。

Both Shebna and Eliakim are Old Testament biblical figures during the tumultuous time in 701 BC (36:3,11,22; 37:2). According to these records, Eliakim was ‘over the household’, and Shebna was just a ‘secretary’. Isaiah declared the prophecy to Shebna just before 701 BC because that is the year Shebna was thrust from his office and pulled down from his station “(19), just as the prophet had prophesized.

聖經沒有明確指出舍伯那被棄的原因。他可能倡導上文不合時宜的宴樂(「因為明天要死了」,8-14);無論如何, 這段經文說舍伯那在高處的磐石鑿墳, 太概希望死後獲葬在類似王陵(參代下卅二33)的墳墓裡, 可見他如何高抬自己, 因而讓位給「我僕人希勒家的兒子以利亞敬」。

The Bible has no clear indication of the reason for Shebna’s removal from office.  Perhaps it had something to do with him advocating the untimely feast (“for tomorrow we die” 8-14). Regardless, here it says that Shebna cuts out a tomb on the height, probably hoping to be buried in tombs like those for kings (refer to 2 Chronicles 32:33), which shows how he exalted himself and consequently had to  relinquish his position to “my servant Eliakim son of Hilkiah”.

以利亞敬名意是「耶和華必成就」的衣飾是屬於祭司，代表授職的永恆性，及其來自神的宗教權柄(出廿九5-9)。「大衛家的鑰匙」是這官職特權的象徵。他可以開啟皇室的閘門, 當然包括兵械庫及國庫, 這就代表極大的權力。國家大事到管家的小事, 所有事務都依靠他。「他父家的重擔」(24,「榮耀」原文是「重擔」)都掛在他身上,

結果即使以利亞敬是彌賽亞的預表, 也承擔不了, 被拖跨壓斜而剪斷。

The name Eliakim means “the Lord will raise up”. He is clothed with priest’s garment, symbolic of the eternity of the appointment and his religious authority from God (Exodus 29:5-9). “The key of the house of David” symbolizes the special privilege of this position. He can open gates in the palace, including the armory and the treasury - indicative of the enormous power he held. From national affairs to trivial household matters, everything is committed to his hand. “The whole honor of his father’s house “ (24, “honor” – “weight” in original text) is hung on him. As a result, despite being the

type of the Messiah, Eliakim ultimately gives way, falls and is cut off.

任何國家的官員, 如舍伯那、以利亞敬、什至彌賽亞的預表, 都不可以無限制地壟斷政治局面或恆久地釋放人間各種壓力; 惟獨基督才能賜予安息、平安和盼望。

Any government official, such as Shebna, and Eliakim, even the type of the Messiah, cannot dominate politics or exert pressure on the world forever.  Only Christ can grant rest, peace, and hope.

    君王不能因兵多得勝；勇士不能因力大得救。

    靠馬得救是枉然的；馬也不能因力大救人。

    耶和華的眼目看顧敬畏他的人和仰望他慈愛的人。(詩卅三16-18)

    有人靠車，有人靠馬，但我們要提到耶和華─我們神的名。(詩廿7)

“The king is not saved by his great army;

    a warrior is not delivered by his great strength.

  The war horse is a false hope for salvation,

    and by its great might it cannot rescue.

Behold, the eye of the LORD is on those who fear him,

    on those who hope in his steadfast love”

(Psalm 33:16-18)

Some trust in chariots and some in horses,

    but we trust in the name of the LORD our God.

(Psalm 20:7)

請問你的倚靠和盼望是什麼?

What do you put your trust and hope in?

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

異像谷 THE VALLEY OF VISION (以賽亞書 Isaiah 22:1-14)

讀經:  賽廿二1~14

SCRIPTURE READING:   Isaiah 22:1-14

釋義:  「異像谷」指耶路撒冷, 因為耶路撒冷是位於幾個山谷之中, 故在地形上, 便是一個山谷。稱呼「異像谷」, 可能因為以賽亞就在這山谷中得著神啟示他的異像; 更可能的,耶路撒冷是神異像的核心, 所以這山谷稱為「異像的谷」。

INSIGHT:  “The valley of vision” is referring to Jerusalem; because Jerusalem is surrounded by several valleys. So, based on its terrain, it is a valley. Referred to as “the valley of vision”, perhaps it is where Isaiah received the vision from God. But a more likely explanation is that Jerusalem is the core of God’s vision, hence the title “the valley of vision”.

本章所講論的, 主要是指主前七○一年亞述王西拿基立圍攻耶路撒冷城一事。  「積聚下池的水」(9)是希西家造了一個水池與一條隧道, 預備西拿基立圍攻時作持久戰(參王下廿20)。  「修補城牆」(10) 指希西家在代下卅二5記載的防禦工程。

The background of this chapter mainly is the siege of Jerusalem by the Assyrian king Sennacherib in 701 BC. “The waters of the lower pool“ (9) is the water brought in by the pool and the conduit built by Hezekiah as preparation for a persistent battle against Sennacherib’s siege (refer to 2 Kings 20:20). “Fortify the wall” (10) refers to Hezekiah’s defense initiative recorded in 2 Chronicles 32:5.

但「那日」(12)也遙指主前五八八至五八六年尼布甲尼撒最後一次圖城, 終於進行全面毀滅。「你們中間被殺的並不是被刀殺，也不是因打仗死亡」(2)預言巴比倫人圍城時, 耶路撒冷人因疾病和饑荒而死。  「長官一同逃跑」指那時西底家與他的軍隊逃離耶路撒冷, 卻在耶利哥附近被俘(王下廿五4-6)。

But “that day” (12) pertains to the prediction of a different event, the final massacre by  Nebuchadnezzar in 588 - 586 BC that results in total destruction of the city. “Your slain are not slain with the sword or dead in battle” (2) prophesies people of Jerusalem dying from diseases and famines during the Babylonian siege. “All your leaders have fled together“ (3) refers to the escape of Zedekiah and his army which, however, ends with their capture near Jericho (2 King 25:4-6).

這段聖經最令人心驚膽戰的是:「萬軍之耶和華親自默示我說：  『這罪孽直到你們死，斷不得赦免！』」(14)以賽亞指出這罪孽的兩方面:不仰望神(11)。  他們寧願仰望逃跑的官長理(3)、林庫的軍器(8) 和企圖用自己力量築城蓄水(10-11), 「卻不仰望做這事的主，也不顧念從古定這事的。」  不投靠救恩, 自然罪不得赦免。頑梗不聽從神的招呼(12-13)。  神叫人哭泣哀號、剃頭、披麻布, 要求人表示為罪痛悔。誰知耶路撒冷城的行徑竟與巴比倫一樣(見廿一5), 危難當頭仍然荒宴玩樂,說:「我們吃喝吧！因為明天要死了。」  神不能拯救自暴自棄的人。

The most frightening thing in this passage is:  ‘The LORD of hosts has revealed Himself in my ears: “Surely this iniquity will not be atoned for you until you die,”‘ (14) Isaiah points out two aspects of the iniquity:   i) Not looking to God (11) -- They would rather look to the fleeing leaders (3) and weapons of the House of the Forest (8); and they use their own strength to attempt to build reservoirs to store water (10-11);  “But you did not look to Him who did it, or see Him who planned it long ago.”   Failure to rely on God’s grace consequently leads to one’s sin unatoned for.  ii) Obstinacy and not following God’s calling (12-13) -- God calls for people to weep, mourn, shave their heads, and wear sackcloth to express their repentance of sins. Who would have thought that Jerusalem’s way is no different from Babylon’s (see 21:5)?   Despite imminent calamity, the people of Jerusalem indulge themselves in feasts and revelries, saying, “Let us eat and drink, for tomorrow we die.” (13)   God cannot save people who give up on themselves and engage in self-destructive behaviors.

Emil L. Fackenheim 研究猶太人的宗教經驗, 發現在他們歷來遭遇的眾多痛苦中, 唯一支持他們奮鬥下去的, 便是對彌賽亞的盼望。  神曾對他們祖先應許會賜下彌賽亞, 拯救民族脫離苦境, 這是他們的盼望和出路。  他們必須謹守信仰, 在艱難險惡的環境中堅持著, 更不可灰心喪志。  他們必須常存盼望, 因為神命令他們對未來存有盼望。

Emil L. Fackenheim studied the experience of the Jewish religion and found that, in the midst of their painful experiences, the only thing that sustains them is the hope of the Messiah.  God has made a promise to their forefathers to send the Messiah to deliver them from oppression and suffering; and this is their hope and their way out.  They must be faithful, persevere through hardships, and most importantly, must not be discouraged.  They must remain hopeful always, because God commands them to hold out hope for their future.

我們面對試煉和苦難, 即使是犯罪的後果, 總不可放棄回到神的施恩座前求幫助。因為不是罪, 而是自暴自棄令人與神的赦罪隔絕。

When we face trials and sufferings, even as a result of sins, never give up going in front of God’s throne of grace to ask for help.  For it is not sin, but giving up and self-destruction that is cutting us off from the atonement of God.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

海旁曠野默示 THE ORACLE CONCERNING THE WILDERNESS OF THE SEA (以賽亞書 Isaiah 21:1-17)

讀經:  以賽亞書 廿一1-17

SCRIPTURE READING:  Isaiah 21:1-17

釋義:  本章的特色是論三個地方的默示中, 第一和第二個沒有指明國家名字。  「海旁曠野」可以指巴比倫, 因它的邊界南伸至亞拉伯曠野, 境內散佈湖沼，另有幼發拉底河流過，地勢平坦，國土猶如海旁的淺灘(耶 51:42-43)。這段的主題，乍看起來，好像是說到巴比倫的覆亡(9節)。  但首先巴比倫的命運已在上文仔細說及(十三1-十四23)： 而其次，這信息的標題, 不是「論巴比倫的默示」，而是「論海旁曠野的默示」。因此這不是其中一篇論及外邦列國的神諭, 不是要我們去注意個別的外邦國家，而是從這一段在聖經中，留意先知經驗中最生動與感人的描述。

INSIGHT:  This chapter has a unique characteristic – the name of the nation is not specified in the first or the second oracle concerning 3 places.  “The wilderness of the sea” may be referring to Babylon because its border stretches southward to the Arabian desert, with swamps scattered all over the territory; also, with the Euphrates flowing through and its terrain being flat and open, it makes the land look like a shoal by the sea (Jeremiah 51:42-43). At first glance, the theme seems to be about the fall of Babylon (9).  However, first, the fate of Babylon had already been discussed in previous chapters (13:1, 14:23).  Second, the title of this message is not “An Oracle about Babylon”, but “The Oracle Concerning the Wilderness of the Sea”.  Therefore, this is not one of the oracles about foreign nations that call for our attention, but it is one that asks us to take a closer look at the most vivid and moving description of the prophet’s experience.

3-4節所表達的不是巴比倫的命運，而同樣是先知在可怕毀滅異象中的個人痛苦。  這經驗似乎是他不能承受的。

Verse 3-4 is not a description of Babylon’s fate, but an expression of the prophet’s pain in a terrifying vision of destruction.  It appears that the experience is quite unbearable for him.

6-12節提及兩個國家, 都是神吩咐先知作守望者。 (5,6,8,11,12)他兩次看見軍隊騎著馬, 一對一對的來。(7,9)第一次他看見的是將來巴比倫軍隊來圍攻, 但第二次神讓他看見更遠的景象: 巴比倫的傾倒。  神要我們的目光放長遠些。  目前也許困難重重, 但是我們若能提升屬靈眼光, 從高處遠眺, 就得見神在掌管歷史前途, 可以放膽倚靠祂。

Verses 6 to 12 mention two nations; for both, God commands the prophet to act as their watchman (5,6,8,11,12). Twice he sees riders and horsemen in pairs (7,9).  The first time he sees the siege of the Babylonian army.  But the second time, God lets him see further – the fall of Babylon.  God wants us to look further ahead.  Perhaps there are lots of difficulties at the moment, but if we elevate our spiritual vision, looking at it from a higher level, we will see that God is in control of history and He holds the future, and we can rely on Him with full confidence.

論度瑪的默示(11-12)中, 守望者告訴我們, 信仰的眼光除了遠眺廣長的空間外, 也要安靜等候佳音(度瑪意思是靜寂)。

In the oracle concerning Dumah (11-12), the watchman tells us that apart from looking at things with faith from far away, it is also vital for our spiritual health to wait on God’s promises quietly (Dumah means silence).

「一年之內, 照雇工的年數, 基達的一切榮耀必歸於無有」(16), 比較上文三年的雇工年數(十六13廿3), 說明黑夜已深, 曙光將露, 再多忍片刻, 使可見神恩典的作為。

“Within a year, according to the years of a hired worker, all the glory of Kedar will come to an end.” (16) Compared to the 3 years mentioned in the earlier passage, it illustrates that the night is about to be over, and dawn will soon come. Be patient a little longer, and you will see God’s grace at work.

忍一時, 風平浪靜; 退一步, 海闊天空。今日可能你面對挑戰如同波浪, 但願你能如以利沙禱告, 說： 「耶和華啊， 求你開我,這少年人的眼目，使我能看見。」  耶和華就開你的眼目，你就看 見滿山有火車火馬圍繞。 (王下六17)

With a little forbearance, you will find peace like a calm sea. Take a little step back, you will have space as boundless as the sky and the sea.  Today you may be facing challenges like tidal waves coming at you.  I encourage you to pray like Elisha saying, ‘O LORD, please open my eyes that I may see.’  The LORD will open your eyes, and you will see the mountains full of horses and chariots of fire all around you. (2 Kings 6:17)

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

沒有把握的倚靠 RELYING ON THE UNRELIABLE (以賽亞書 ISAIAH 20:1-6)

沒有把握的倚靠  RELYING ON THE UNRELIABLE  (以賽亞書 ISAIAH 20:1-6)

讀經: 以賽亞書 廿1~6

SCRIPTURE READING:  Isaiah 20:1-6

釋義:  最後一篇論及埃及與古實的豫言是和其餘前面的不同, 這是以歷史事件作開始:「亞述王撒珥根打發…到亞實突的那年」, 而不是以「當那日」或相似的字詞開始。

INSIGHT:  The last prophecy about Egypt and Cush is different from all the previous ones. It starts with a historical event, ‘In the year that the commander in chief, who was sent by Sargon the king of Assyria…’ instead of wording like ‘In that day’.

本章短篇經文提到了三件重要的事:

This short passage mentions 3 important events:

撒珥根攻取非利士城市亞實突(1) --  圍攻亞實突這事清楚地記載在亞述的編年史中。根據記錄, 撒珥根(主前七二一至七○五年)命令亞述軍隊, 而不是如一節所言, 由他的「他珥探」(tartan,意思是總司令)負責領兵; 聖經可能保存了撒珥根攻打亞實突城的細節。亞實突在被圍攻三年後, 於主前七一一年失守。

SARGON ATTACKED AND CAPTURED ASHDOD, A PHILISTINE CITY (1) -- The siege of Ashdod was clearly recorded in Assyria’s chronicles.  According to the records, Sargon (721 – 705 BC) himself commanded the Assyrian army, whereas verse 1 indicates that Tartan (meaning commander in chief) was in command. The difference probably arises from the Bible preserving the detail of the attack. After a siege for 3 years, Ashdod fell in 711 BC.

先知為時三年之久的非常行為(2-3) --  以賽亞的行動可能象徵亞實突被攻陷:  麻布代表了哀哭(例撒下廿一10),這一定是說到亞實突的遭遇(參十四29-31)。 哀哭者要赤身露體, 哀器被羞辱所取代, 那些為非利士人之死而哀哭的人, 包括埃及人與古實人, 他們將遭打敗, 被迫放逐。所以先知以其行動來象徵非利士人過去的命運, 以及埃及人和古實人未來的遭遇。在聖經關於先知行為的記載中，這種象徵式的行動並不罕見，例「基拿拿的兒子造了兩個鐵角，說，耶和華如此說， 你要用角抵觸亞蘭人，直到將他們滅盡」（王上廿二11）。以西結展

示了更細膩的「動作喻言」(結十二1-16),還有其他例子(參耶十三1-7; 十九章)。

THE PROPHET DEMONSTRATES BIZARRE BEHAVIOR FOR 3 YEARS (2-3) -- Isaiah’s actions perhaps symbolize the fall of Ashdod:  Sackcloth represents wailing (example, 2 Samuel 21:10) for Ashdod’s calamity (refer to 14:29-31).  Mourners are to go around stripped and barefoot, with wailing replaced by shame; those mourning for the Philistines include Egyptians and Cushites; they are about to be defeated and exiled.  So, the prophet uses his actions to symbolize the Philistines’ fate in the past and the Egyptians’ and Cushites’ upcoming calamities. Regarding the prophet’s bizarre behavior, this type of symbolic actions is not uncommon. Here is an example - “And Zedekiah the son of Chenaanah made for himself horns of iron and said, “Thus says the LORD, ‘With these you shall push the Syrians until they are destroyed.’” “(1 King 22:11).  In another one, Ezekiel exhibits a more exquisite ‘action prophecy’ (Ezekiel 12:1-16). More examples can be found in 13:1-7 and chapter 19.

亞述王 擊敗 埃及與古實 --   我們知道這第三件事發生於主前七○一年, 但以賽亞宣告時還是未曾發生的預言。不久倚仗埃及的古實王朝再次作反，並煽動鄰國聯同抵抗亞述。可是在亞述軍再度南下平亂時，古實王並沒有履行盟約給巴勒斯坦的友邦任何支援，叛變最後失敗。  這篇預言正好警惕猶大勿仰賴自身難保的埃及。

THE KING OF ASSYRIA DEFEATS EGYPT AND CUSH -- We know that these 3 events happened in 701 BC, not fulfilled yet at the time of Isaiah’s prophecy.  Not long after the proclamation, the king of Cush who relied on Egypt rebelled again and incited neighboring nations to resist Assyria. However, when the Assyrian army moved south once again to neutralize the threat, Cush did not comply with the alliance agreement to back up his Palestinian allies. In the end, the insurrection failed. This prophecy is a warning against Judah relying on Egypt who can hardly save herself. 

兩個印弟安人問巫師今年冬天會不會很寒冷。「一定會,」巫師回答, 「你最好採集大量木柴。」

Two native American Indians asked a wiseman whether the coming winter would be very cold.  The wiseman answered, ‘Definitely, you’d better stash away plenty of wood.’

一連幾星期, 許多人都向巫師求教, 而他也作了同樣的回答。可是, 他私下卻開始懷疑自己對神靈朕兆的解釋是否正確, 於是打電話向氣象台一位專家求證。專家說: 「今年冬天一定非常寒冷, 你看, 那些印弟安人正在瘋狂地收集木柴呢!」

Several weeks in a row, many people sought advice from the wiseman, and he gave the same answer. But deep down, he started to question his interpretation of his god’s omen. So, he phoned an expert at the weather observatory to get confirmation.  The expert said, ‘This winter is going to be very cold for sure, you see, the native American Indians are collecting wood frantically!’

  

請問你在解決所面對的困難時是否有肯定的把握? 不要倚靠世界虛浮的事物, 仰望主, 祂才是唯一和真正的把握。

When you face a problem, do you have absolute confidence in the solution? Don’t rely on the fleeting and volatile worldly things.  Look to the Lord.  He is the only one in whom we can truly rely on.

每日讀經  by 洪同勉牧師 Rev. Tommy Hung

埃及人出埃及 THE EGYPTIAN EXODUS (以賽亞書 Isaiah 19:16-25)

讀經:  以賽亞書 十九16~25

SCRIPTURE READING:  Isaiah 19:16-25

釋義:  神雖擊打埃及, 懲罰她的崇邪與惡行, 但至終要施行拯救, 叫她回轉。本段可分五小段, 每一小段都以「當那日」開始(16, 18-19, 23-24) , 遙指將來耶和華建立彌賽亞國度的日子。

INSIGHT:  God strikes Egypt to punish her for worshiping idols and for her wickedness; yet God delivers and calls for her revival at the end.  This passage can be divided into 5 small sections, each starting with “In that day” (16, 18-19, 23-24), foretelling the day when the Lord will establish the kingdom of the Messiah.    

以賽亞預見外邦人歸主, 在這裏藉以色列自古以來的敵人埃及作代表象徵(參三十2-5)。這五段逐步道出埃及人的回轉、信奉耶和華, 而最後更刻劃出國家之間再無戰事、和平共存的情景。這過程從開始是畏懼(16-17), 繼而順服(18),然後有神賜予的途徑(19-22:「壇」和「祭物」), 再後是相交(23)及完全的接納(24-25)。

Isaiah foresees the gentiles turning to God, using Egypt, the Israelites’ enemy since ancient times, as a symbol (30:2-5).  These 5 sections gradually unfold the turning of the Egyptians to the Lord, revealing a peaceful scene with no more wars among the nations at the end.  This process starts with fear (16-17), followed by submission (18), then the blessing of a pathway to God (19-22, “altar” and “sacrifice”), and ending with fellowship (23) and total acceptance (24-25).

20-22節描述埃及將來景況的字詞, 與以色列人出埃及前的情形有許多相同:  「記號」(出三12譯作「證據」; 四8等是「神蹟」); 「欺壓」(出三9); 「哀求」(出三7,9的「哀聲」); 「差遣」(即出三10-12「打發」); 「拯救」(出三8「救」); 「埃及人必認識耶和華」(出六7七5八10等); 「敬拜」(出三12譯為「事奉」); 「擊打埃及」(出2「蹧蹋」; 十二23等「擊殺」)。  這些相同的用字表達神愛「世人」的心意。神拯救以色列人離開埃及; 將來也同樣拯救以色列人的敵人。神救贖的旨意是一視同仁、不論國籍、無分敵我。

There are a lot of similarities in the wording used to describe the future of Egypt in verse 20-22 and the wording previously used on the Israelites before they left Egypt:   “sign” (Exodus 3:12 translated to “sign”, 4:8 etc. “sign”),  “oppression” (Exodus 3:9),  ”pleas” (Exodus 3:7,9 “cry”),  “send” (Exodus 3:10-12 “send”),  “deliver” (Exodus 3:8 “deliver”), “the Egyptians will know the Lord” (Exodus 6:7, 7:5, 8:10 etc.), “worship” (Exodus 3:12 “serve”), “strike Egypt” (Exodus 2 “ruin“, 12:23 etc. “strike”).  The similarity in wording shows that God loves ‘the world’.  He brought the Israelites out of Egypt.  He will also deliver the enemies of the Israelites.  God’s plan is to save everyone, regardless of nationality or political association.

先知破除了長久的隔離, 稱埃及作「我的百姓」, 亞述為「我手的工作」,這都是一些本來只可用於以色列的親切說話。此種寬廣的世界觀, 經常被民族主義所遮蓋, 尤其是以色列人從被擄歸回後, 更極度排斥外邦, 這種種族歧視實在與以賽亞所講的背道而馳。

The prophet abolishes the long-standing segregation, calling Egypt “my people “, and Assyria “the work of my hands “, affectionate expressions that had only been used exclusively on Israel.  This type of panoramic and impartial perspective of the world is often taken over by nationalism, especially after the Israelites returned from captivity; they have been extremely hostile towards the gentiles.  This type of discrimination is essentially the opposite of what Isaiah says. 

本段的教訓在今天較任何時候都來得真實, 以色列人與巴勒斯坦人的爭鬥、仇視阿拉伯民族國家的現況比聖經時代有過之而無不及。這也挑戰我們怎樣看猶太教、基督教與回教的相亙關係。有多少的基督徒可以這樣說：「當那日，教會必與埃及亞述三者一律成為地上的祝福」？

The teaching of this passage cannot be more relevant today than any other times.  The fight between the Israelis and the Palestinians, and Israel’s hostility towards the Arab countries are worse now than in biblical times.   It also challenges how we view the relationship between Judaism, Christianity, and Islam.  How many Christians can say ‘In that day the church will be third with Egypt and Assyria, a blessing in the midst of the earth’?

伊士曼所編天主教教宗若望保祿廿三世的演講集中, 首頁刊登了一張教宗在梵蒂岡會議第二晚的照片。

In the collection of Pope John XXIII’s speeches, posted on the first page is a photo of the pope from the night of the second Vatican Council.

「教宗站在他書房的窗口, 向下面聖彼得廣場上成千上萬個歡呼的天主教徒微笑示意。他叫眾人安靜後, 跟他們講話: 『回家去吧,』他說: 『把愛從這裡傳佈到全世界。』」

‘Standing at the window of his study, the pope smiled to the thousands of cheering Catholics in St. Peter’s Square.  He called for the crowd to calm down, and then addressed them saying, “When you go back to your home, spread the love from here to the whole world.”’

沒有什麼事比把世人聯合在基督的愛裡更重要。

Nothing is more important than uniting the people of the world in the love of Christ.  

每日讀經  by 洪同勉牧師 Rev. Tommy Hung