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)

禁食 FASTING (Isaiah 以賽亞書 58:1-14) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

求主救我脫離虛有其表的假冒為善的靈修操練

Dear Lord, help me stay away from worthless and hypocritical spiritual practices.

 

禁食  FASTING

經文:   Isaiah  以賽亞書   58:1-14

釋義  禁食是一件基督徒經常操練的屬靈行動。禁食固然是為了專心親近神, 但如果不得法反而會得罪神。其實禁食的竅門, 不在乎怎樣做, 而是為什麼做。如果禁食的重點在於方法, 那麼以色列人被神稱為「好像行義的國民」(2), 一定做得無懈可擊。但是他們仍然埋怨神:「我們禁食，你為何不看見呢？我們刻苦己心，你為何不理會呢？」(3)

Insight: Fasting is a spiritual discipline that Christians often practice.  While fasting surely allows us to concentrate in being close to God, it could offend God instead if not done correctly.  In fact, the key to fasting is not how but why.  If the focus of fasting is on the method, the Israelites whom God calls “as if they were a nation that did righteousness” (2) must have perfected it.  Yet they still complain to God, “Why have we fasted, and you see it not?  Why have we humble ourselves, and you take no knowledge of it?” (3)   

以賽亞指出神百姓所犯的最主要的罪，乃是著重外表形式而降低了他們的虔誠。這一段論到形式主義的經文，可能是聖經中論到類似題目的經文中最醒目的一個；它啟示形式主義在外表的形式之下，和真正的虔誠幾乎不分軒輊，但同時兩者又有天淵之別。

Isaiah points out that the most serious sin of God’s people is the focus on the rituals which curbs their devotedness.  This passage about ritualism is perhaps the most dazzling of its kind in the Bible.  It reveals that ritualism and true godliness look almost identical on the surface, yet they are as different as night and day.  

本章以禁食(本章提到七次)為例, 指出這些人拘泥於宗教儀式，

喜愛知識上的探索，卻活在三重的罪裡：

This chapter takes fasting as an example to point out those who are obsessed with rituals and passionate about intellectual exploration essentially live in these three sins:

1. 他們禁食只是為了使自己喜悅，他們一面禁食，一面卻得罪鄰人，壓迫他們作苦工。 食成為自私的行動, 絕對沒有親近神的動機(3)。

They fast for their own pleasure.  They fast, but at the same time they mistreat their neighbors, pressuring them to perform hard work.  Fasting becomes a selfish act, with absolutely no intention to be close to God (3).  

2. 他們禁食的時候，仍然維持慣常的互相爭競，以兇惡的拳頭打人(4)。他們禁食的目的並不是為了使他們的聲音聽聞於上，他們只不過為了消減良心的責備, 企圖以敬虔外表自欺欺神。

While they fast, they continue to fight and to hit with a wicked fist (4).  The purpose of their fasting is not to have their voice be heard on high, but to lessen the rebuke by their conscience, trying to deceive God and themselves with a godly appearance.  

3. 最後一個罪，就是得罪耶和華, 曲解禁食「刻苦己心」的意義。    先知揭發了形式主義的虛偽之後，立刻轉過來以禁食來揭示真正的虔誠之意義(6~14):

The last is sinning against the Lord, twisting the meaning of ‘humble ourselves’ in fasting.  After exposing the hypocrisy of ritualism, the prophet reveals the true meaning of godliness through fasting (6-14).  

• 刻苦己心不是抑壓情緒, 凝重肅穆。相反地, 禁食應該是充滿喜樂地做(13), 而且確知行耶和華喜悅的事(5)。禁食著重克己:消極方面, 不以自己喜樂; 積極方面, 以耶和華為樂(14)。

• Humbling ourselves is not about suppression of emotions and being solemn.  On the contrary, fasting should be done joyfully (13), and sure to do what is pleasing to the Lord (5).  Fasting focuses on self-denial: Passive approach - not taking delight in self; positive approach - taking delight in the Lord (14).

• 刻苦己心是「不辦自己的私事，不隨自己的私意，不說自己的私話」(14)。換句話說, 不是自己策畫怎樣禁食, 而是遵守神「所揀選的禁食」(6):不是個人私下的安靜修行, 為了提升自己的屬靈地步;而是在生活中公開的行動, 為了尋求別人好處的善行(6~12)。

• Humbling ourselves is “not going your own ways, or seeking your own pleasure, or talking idly” (13), in other words, not making your own plan about how to fast but to follow ‘the fast that God chooses’ (6): not a personal quiet practice in private to lift up our spiritual level but good deeds to benefit others in our lives in public (6-12).

新約兩段經文可以總括本章有關禁食的神學教訓:

The following two passages in the Bible can conclude the theological teaching related to fasting:

你們禁食的時候，不可像那假冒為善的人，臉上帶著愁容；因為他們把臉弄得難看，故意叫人看出他們是禁食。我實在告訴你們，他們已經得了他們的賞賜。你禁食的時候，要梳頭洗臉，不叫人看出你禁食來，只叫你暗中的父看見；你父在暗中察看，必然報答你。(太六16~18)

“And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.  But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you. (Matthew 6:16-18)

我的弟兄們，若有人說自己有信心(可套用為禁食)，卻沒有行為，有甚麼益處呢？這信心能救他嗎？若是弟兄或是姐妹，赤身露體，又缺了日用的飲食；你們中間有人對他們說：「平平安安地去吧！願你們穿得暖，吃得飽」；卻不給他們身體所需用的，這有甚麼益處呢？這樣，信心(或禁食)若沒有行為就是死的。(雅二14~17)

What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?  If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?  So also faith by itself, if it does not have works, is dead. (James 2:14-17)

神期望你今天行出禁食的信仰來!

God hopes for you to live the faith of fasting!

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)

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)