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Chinese11/18/2006English
經文:彌迦書第六、七章
鑰節:「……祂向你所要的是甚麼呢?只要你行公義,好憐憫,存謙卑的心,與你的上帝同行。」(6:8)
提要

        第六章是以法庭判案的語氣開場的。先知呼求法庭召喚「山嶺」和「岡陵」(通常代表城市和鄉鎮),來為上帝作證,去指控祂的百姓(6:1~2)。上帝以無言的訊問,來證明祂信守所立的約,並控告百姓不忠的錯誤。為了說明祂如何以公義和信實對待百姓,上帝重提了一些歷史的事實作證。例如:釋放以色列人脫離埃及為奴之家,又賜給他們摩西和律法,以及亞倫和祭司制度,還有女先知米利暗(出15:20)作未來先知職份的先導。其它的例子有把巴蘭的咒詛轉化成祝福(民22:5~6;23:23;24:10),從什亭拔營進迦南(書3:1),還引導他們駐營在迦南的吉甲(書4:19)。

        人民的反應,顯示他們何等漠視上帝的律法,因為在摩西和大衛的作品中,人民早已學會順服上帝是最重要的事,而非獻祭的多寡(申10:12;詩40:6~8;50:7~14、23;51:16~17)。他們也漠視先知們所說相同的話(何6:6;摩5:21~24;賽1:11~17;撒上15:22)。上帝不要這些外在的禮節,祂乃要「行公義」,「好憐憫」,「存謙卑的心」順服祂(6:8)。因為百姓不做這些事,倒常犯罪背叛祂,所以要受刑杖的懲罰:他們土地要變得荒蕪,先前所得的祝福要全被收回。彌迦不但指責上流社會,不誠實的商業行為和虧負窮人的事,還指責他們附從暗利和亞哈拜偶像的惡規(6:16)。猶大王耶羅波安就是娶了以色列王亞哈之女亞他利雅為妻,把以色列拜巴力的惡習帶到了南國猶大,正像亞哈之妻耶洗別在北國以色列所做的一樣。

        彌迦書最後一章是哀歌,悲嘆國中公義的淪喪。過去敬虔的人像串串好葡萄,現在園中只殘留些無用的爛葡萄,有道德的人,及一切倫理的標準皆已敗落。當人不順服上帝和祂的道德律時,不但和上帝的關係破壞,人倫關係也會墮落。彌迦認為罪會嚴重侵蝕人心,連最親密的家庭人倫關係也已破壞蕩然不復存在(7:5~6)。人只關心自己的利益,不惜踐踏、甚至殺害那些阻擋其去路的人(7:2下)。彌迦這段描述,像極了耶穌所提末日審判臨到之前人世的光景(太24:10、12、37~38)。在大試煉中,只有公義的人會忠誠地忍耐信靠上帝的拯救。儘管惡人要譏笑義人暫時的跌倒,但這一切不久都將改變。願意悔改的罪人,要因耶穌這位中保稱義,祂要接納他們,並為他們行公道。惡人就必蒙羞受愧(7:9~10,16;詩37:1~10;路21:12,17~19,36)。

        雖然土地很快要因人民的罪惡而荒涼,彌迦還是預言到耶路撒冷重建的日子仍要來到。這個盼望要在尼希米的時代應驗(尼2:17)。只是終極的實現要等到彌賽亞在新耶路撒冷掌權統治的時代。那時,彌賽亞的羊群要從世界各地--「這海到那海」歸向祂而來,並住在新以色列地,享受上帝的祝福和祂的產業(7:11~12;14)。這時,上帝和亞伯拉罕所立的約也才能充分實踐(參創12:1~3)。彌迦的話,也是為我們今天這些相信耶穌的亞伯拉罕後裔而說的(加3:29)。我們已經經歷了上帝的慈愛和憐憫,藉著基督的救贖,我們的罪已被赦免,並「投於深海」中(7:19)。當我們重思上帝的美善和憐憫時,我們將不由得像彌迦一樣要說:「上帝啊!有何神像您?」(7:18)

禱告

        主啊!您從世界各地將那些呼求您名的人聚在您的國中,您按著我們的名字認識我們,我們也認得您的聲音,求您幫助我們能聽從、順服您。奉主耶穌基督的名,阿們!

English

Scriptures:Read Micah 6&7
Key Verse:"... What does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?"(Micah 6:8)
Overview

        Chapter six opens with a court scene. The prophet calls the court to order and calls upon the "mountains" and "hills" (often representing cities and towns) to be witnesses in the case of the Lord against His people Israel (6:1-2). God's unanswered interrogation of the accused immediately proves that He had been faithful to the Covenant and illustrates the wrong that the people of Israel had done to Him by being unfaithful. As examples of His faithfulness and righteousness, the Lord mentions a few highlights, such as His freeing them from bondage in Egypt and His giving them Moses who gave them the Law. Also, He gave them Aaron, from whom came the priestly line, and Miriam the prophetess (Ex. 15:20), who represents God's gracious provision of the prophetic office. Other highlights included turning Balaam's curse into a blessing for them (Num 22:5-6; 23:23; 24:10), bringing them into the Promised Land from their encampment at Acacia Grove on the east side of the Jordan (Josh. 3:1; likely mentioned to remind them of their apostacy and God's gra-ciousness, Num. 25:1), and guiding them to Gilgal, the location of their first encampment in the Promised Land (Josh. 4:19).

        The people's response shows how ignorant they were of the law of God, for in the writings of Moses and King David, the people could have read that obedience to Him is of primary importance, not sacrifice or even a great number of sacrifices (Deut. 10:12; Ps. 40:6-8; 50:7-14, 23; 51:16-17). They also had ignored the prophets of the Lord who had been telling them the same thing (Hos. 6:6; Amos 5:21-24; Isa. 1:11-17; 1 Sam. 15:22). God did not merely want their 5:21-24; Isa. 1:11-17; 1 Sam. 15:22). God did not merely want their external ceremonies. What He desired is beautifully expressed in Micah's summation of the moral law: "do justly", "love mercy", and "walk humbly" in obedience and submission to Him (6:8). Because they did not do these things, but rather sinned and rebelled against Him, "the Rod" of His wrath would strike them, make their land desolate, and deprive them of all the blessings He had previously bestowed upon them. As well as charging the upper class people for their dishonest business practices and mistreatment of the poor, he also charges them for continuing in the idolatry of Omri and his son Ahab; these men were the most wicked kings of Israel through whom idolatry also spread into Judah, including the detestable worship of Baal (6:16). Jehoram, a king of Judah, married Ahab's daughter Athaliah, who spread Baal worship in the Southern Kingdom, just as Jezebel, her mother, had in the Northern Kingdom.

        In the final chapter of Micah, he voices a lamentation over the death of righteousness in the nation. The godly were like the good cluster of grapes, but now they are all gone. Only the rotting useless grapes remain in the vineyard, so the nation is devoid of moral people and ethical standards. When the relationship with God is severed and there is no longer obedience to Him and His moral laws, the spiritual deterioration also leads to the deterioration of human relationships. Micah expresses that even in the closest of family relationships, the natural bonds and respect for one another disappear because of sin, which callouses the heart (7:5-6). The people were concerned only with their own good and would step on anyone, or even kill, those who got into their way (7:2b). Micah's description reminds us of how Jesus described what the last days would be like just prior to His Second Coming (Matt. 24:10, 12, 37-38). Micah's description of his own day, before the Lord's judgment came upon them, seems to represent the very last days of this age before our "watchman" (denoting a prophet), the Great Prophet, Priest, and King (Jesus) will come and bring punishment upon the wicked (7:4b). During the days of tribulation, however, the righteous must faithfully endure, trusting their God for deliverance. Although the wicked who persecute the righteous will mock and rejoice over their fall, this will not last for long. The repentant sinners will be vindicated by Jesus their Mediator, who will plead their case and execute justice on behalf of His people. Then the wicked will be put to shame (7:9-10, 16; Ps. 37:1-10; Luke 21:12, 17-19, 36).

        Although the land was soon to be desolate because of the people's sins, Micah prophesies that the day will come when Jerusalem's wall would be rebuilt. This would have given them hope for the rebuilding of Jerusalem after the return from the captivity, which was accomplished under Nehemiah (Neh. 2:17). However, the ultimate fulfillment of Micah's prophecy will be the establishment of the Messiah's reign in the new and glorious Jerusalem. At that time, the Messiah's flock will come to Him from all over the world — "from sea to sea" — and they alone (the believers in Jesus) will dwell in the new Israel and enjoy the blessings of the Lord in the land of their inheritance (7:11-12, 14). God's complete fulfillment of His covenant with Abraham will be fully realized at that time (cf. Gen. 12:1-3). Micah's words of encouragement are for believers today who are the Lord's heritage, the spiritual seed of Abraham (Gal. 3:29). We have experienced His mercy and compassion, and through Christ's atonement, our sins have been pardoned and cast "into the depths of the sea" (7:19). Reflecting upon God's goodness and mercy causes us, like Micah, to say (making a play on the meaning of his own name), "who is a God like You?" (7:18).

Prayer

        Oh Lord, "You are gathering people into "Your Kingdom from all over the world, as they turn and call upon You. You know each of us by name, and we as Your sheep know Your voice. Help us to heed and obey You.


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