末日；末後的日子（Last Day(s), Latter Days, Last Times）|聖經辭條
誠之摘自證主《聖經神學詞典》
https://yimawusi.net/2022/01/04/last-days-latter-days-last-times/
今天，我們很難想像新約作者是活在「末世」。已過了許多個世紀，他們的世代又怎可能是末後的世代呢？我們必須知道，聖經作者使用某些術語，並非像我們一般的用法。對他們來說，耶穌基督降生世上，令信徒得著救恩，這是無與倫比的事件──這並不只是一件歷史大事，這是最重要的事件。因著基督，一切都改變了。從那時開始，人就開始活在「末世」──無論這段日子有多長──直至神干預，要設立新天和新地為止。它跟從前所有的日子都不同，在這末世，人可以信靠耶穌基督，進入祂所帶來的豐富救恩；人可以信靠那位被釘在十字架、復活升天的主，並得著祂為罪人而設的救恩。
現今的事情
希伯來書作者告訴他的讀者：「〔神〕就在這末世藉著祂兒子曉諭我們」（來一2）。彼得說：「〔基督〕在這末世才為你們顯現」（彼前一20）。在這些經文裏，意思顯然是在最近的日子裏發生了一些事情，這些事情跟在較早時代所發生的事情有明顯的分別。而類似的表達方法，也可能是展望接受這信息者的未來，例如：「日後……你必歸回耶和華──你的神，聽從他的話」（申四30），或「是要苦煉你，試驗你，叫你終久享福」（申八16）；這是摩西提醒他的聽眾，神在曠野賜他們嗎哪時曾這樣說。
這些經文的要點是明確地指出，神正在此時此地工作。祂的子民要記著，在他們生命中和在他們周圍所發生的事，都有神的計劃。詩人帶著這種精神禱告說：「耶和華啊，求你叫我曉得我身之終！我的壽數幾何？叫我知道我的生命不長！」（詩三十九4）而在箴言裏，我們發現接受訓誨，就是「終久」得智慧的途徑（箴十九20）。反之，巴比倫因為不思想她的「結局」而受責備（賽四十七7）。神的子民若留意祂所作的事，就在信心上得堅固，並且較能明白他們身處之日子的重要性。我們必須知道，神的子民永遠不會孤單，他們會看見神的計劃完成，只要他們有眼睛去看。
將來的事情
「末後」不一定指歷史終結之時。眾先知談到有「日」，耶和華會行事，有時是懲罰惡人，有時是帶來祝福。尤其重要的是有關「末後日子」的經文，那是指將來的時間，卻沒有確定指哪一天。在這樣的經文裏，可指「現今狀態的較後期」，即一個人的晚期，或較常指世界歷史的較後期。對於第一種用法，我們可以看箴言的警告，那裏說一個浪費了的生命，「終久」必會悲嘆（箴五11）。至於第二種用法，就如雅各召集他的眾子，告訴他們「日後」會發生的事（創四十九1）。這顯然是指遙遠的未來，卻不是世界的末了。摩西的預言也一樣，他說他死後，以色列會偏離正道，結果是「日後」必有禍患臨到他們（申三十一29）。但以理預言「末後的定期」將要發生的事時，意思大概也相仿（但八19；談到瑪代、波斯和希臘諸王時，所指的是古代時期，而不是世界的末了）。何西阿展望以色列人「在末後的日子」以敬畏的心歸向耶和華（何三5）。
耶利米也這樣期望以色列人了解神在「末後的日子」，在怒氣中所作的事（耶二十三20，三十24）。他也期待在那些日子有神的賜福，因耶和華會復興摩押（耶四十八47）和以攔（耶四十九39）。我們通常是期望祝福臨到以色列人，有趣的是，耶利米看見神的賜福也臨到這些外邦民族。同樣地，但以理說，神已向尼布甲尼撒展示「日後」會發生的事（但二28；他使用這表達的其他例子還有：但八23，十14，十一29）。
在新約裏，列國的命運似乎並不是作者的關注點；較受關注的是神怎樣在教會和個別信徒裏實行祂的計劃。彼得說，聖靈臨到新生教會的事件，是應驗一個關乎「末後的日子」的預言（徒二17）。希伯來書也談到末世說：「〔基督〕在這末世顯現一次，把自己獻為祭，好除掉罪」（來九26）。有關救主降臨和設立救恩的偉大事件，是與「末後的日子」相連的。邪惡與善的對抗也是這樣。在那些日子，「聖靈明說……必有人離棄真道，聽從那引誘人的邪靈和鬼魔的道理」（提前四1）。教會已活在「末世」裏。
最後的境況
在耶穌的教導裏，最重要的題目是「神的國」。有時那似乎是已成的事實，有時又像要待將來才出現。最重要的特徵是，那是與耶穌自己有密切關連的；祂可以告訴祂的聽眾說，神的國已在某處，在他們中間，在祂的降臨裏（路十七21）。在某個意義上，神的國要等到遙遠的未來才降臨；在另一個意義上，耶穌的降臨就等於神的國已經臨在。耶穌的出現是決定性的事件；祂的出現改變了一切。
新約清楚指出，耶穌基督的降臨是決定性的事件。祂為救贖世人而受死，是神對人的罪的解決方法，而這事一旦成就，所有事情就會煥然一新。在本文範圍內，最重要的是，耶穌開始了一個新的情況。祂作成了救贖，使罪人得到赦罪，得以進入神的國，並且配得進入神最後的國度。自耶穌降臨，歷史有了新的意義；聖經作者把耶穌降臨以後的時間稱為「末世」，就是要說出這點。
新約談及所有事情的結束時，有時候好像那是快將發生的事，有時候又似乎要等待一段很長的時間。我們必須記著，「主看一日如千年，千年如一日」（彼後三8）。我們不容易肯定一段經文所談及的，是這世界的末日及其事件，還是在之前發生的事。我們查考難解的經文時，必須十分小心。然而，絕對清楚的是，神正在執行祂的計劃，而那是關乎最後的情勢，那時神的旨意會完全成就。
有時候，聖經作者使用「末世」字眼時，是越過現今的體系去看最後的情況。在以賽亞書和彌迦書裏，都有這樣奇妙的經文。兩位先知展望未來，看見耶和華的殿立在眾山之上，萬民都要前來尋找神的教導，使他們行在神的道上（賽二2-4；彌四1-5）。以西結的預言描繪了一幅很不同的圖畫，他說到了「末時」，歌革──邪惡力量的首領──會攻擊以色列，卻被擊敗（結三十八至三十九章）。我們不應以為這與前述經文有抵觸。有別的經文既談到最後的祝福，也談到邪惡勢力的最後反抗。意思是到了最後，所有的惡將會徹底瓦解，而神的國則永遠堅立。
許多經文都清楚指出，到了末日，罪惡會激升。有時這是關乎信徒的日常生活，如耶穌說：「你們要為我的名，被眾人恨惡。惟有忍耐到底的，必然得救」（太十22）。然而，罪惡會更普遍，因為「末世必有危險的日子來到。因為那時人要專顧自己、貪愛錢財、自誇、狂傲……」（提後三1-2），「在末世必有好譏誚的人隨從自己的私慾出來譏誚」（彼後三3）。在橄欖山的講論裏，我們很難決定其中的話，是說信徒處於惡人當中時，還是末世，但當中確實談到末世，因為耶穌說：「你們要為我的名，被眾人恨惡。惟有忍耐到底的，必然得救。」（可十三13）耶穌解釋一個比喻時，也談到末世：「收割的時候就是世界的末了」（太十三39）。同樣，彼得說救恩是「到末世要顯現的」（彼前一5）。我們在此應知道「末了的七災」的經文（啟十五1，二十一9）是指末世的各種動亂。
約翰福音也有這觀念，就是神會在那些困難日子看顧祂的子民。耶穌一再談到那些日子說，父神已經把人「賜給」祂，「在末日卻叫他復活」（約六39、40、44、54）。新約中只有約翰使用「末日」（the last day）這用語，它指耶穌在末世的工作。這也清楚顯示，耶穌對屬祂的人的看顧，會一直延續至末日的開始。從反面看，一個拒絕耶穌及其教導的人會發覺，那教導「在末日要審判他」（約十二48）。
許多經文指出，邪惡必會延續至末時。然而，要理解這些經文會有一些困難，例如我們很難確定耶穌在橄欖山的言論中，有哪部分是關於耶路撒冷的被毀，有哪部分是關於世界的末了。然而祂清楚指出，雖然跟從者會聽見「打仗和擾亂的事」──這些事必會發生──但「末期不能立時就到」（路二十一9）。信徒會一直有難處，這情況會持續至最後的日子。彼得形容「萬物的結局」「近了」（彼前四7）。基督的降臨意味著救恩現在已經成就，萬物因而得著改變。然而，新約作者都清楚知道，這只是終局的前奏。從永恆的角度看，終局已經不遠了。那時候，信徒會進入「永生」的豐富裏（羅六22-23）。
重要的是，末日是神的勝利日。舊約已有預示，例如，約伯在一段著名的經文裏說：「我知道我的救贖主活著，末了必站立在地上。我這皮肉滅絕之後，我必在肉體之外得見神。」（伯十九25-26）雖然這段經文難解，但顯然作者是預期神最後必得勝。耶穌出生之前，天使告訴馬利亞說，她所懷的孩子「要作雅各家的王，直到永遠；他的國也沒有窮盡」（路一33）。在保羅談及基督復活的著名經文裏，他說基督會與「那些屬基督的」同來，「再後，末期到了。那時，基督既將一切執政的、掌權的、有能的都毀滅了，就把國交與父神」（林前十五24）。使徒保羅繼而談到死人會以不同的形體復活，會成為「不朽壞的」（林前十五52）。新約一再指出，耶穌再來時，所有邪惡都會滅絕，得贖的人則會享受豐盛的永生。
對新約作者來說，耶穌基督降生世上為人類帶來救恩，是整個世界歷史裏一件關鍵性的事件。這事件觸發一連串使罪人得救的事情，而最後會看見神國的建立，正如啟示錄清楚指出的。這並不表示所有邪惡會立刻消失；新約各卷和基督徒的經歷都顯示，邪惡仍然存在。然而，從基督徒的角度看，重要的是基督的救贖工作已經改變一切。罪惡已被徹底擊敗；信徒已進入救恩。正如新約作者所理解的，在世界終結前的這段時間，無論是長是短，我們都已活在末世中。
Leon Morris
另參：「日子」；「主再來」；「主（耶和華、神、基督）的日子」。
參考書目：
O. Cullmann,
Christ and Time.
2022-01-04
2020-04-21
疫情中的敬拜（二）：基督徒面對末日與審判WORSHIP IN PANDEMIC (2): THECHRISTIAN FACES THE END TIMES AND JUDGMENT
講員：林慈信 （2020.3.22直播，馬來西亞檳城。2020.4.1從記錄稿修訂。）
(Samuel
Ling Webcast March 29, 2020, Penang, Malaysia.
Revised from transcript, April 2, 2020.)
經文
SCRIPTURE
《馬太福音》24:36。『但那日子，那時辰，沒有人知道，連天上的使者也不知道，子也不知道，唯獨父知道。』44節（新譯本）：『所以你們也要準備妥當，因為在想不到的時候，人子就來了。』
Matthew
24:36, 44. “But concerning that day and hour no one knows, not even the angels
of heaven, nor the Son, but the Father only. … Therefore, you also must be
ready, for the Son of Man is coming at an hour you do not expect.”
《彼得前書》4:17。『因為時候到了，審判要從上帝的家起首。那不信從上帝福音的人將有何等的結局呢？』
I
Peter 4:17. “For it is time for judgment to begin at the household of God. …”
《哥林多前書》15:20-28。『但基督已經從死裡復活，成為睡了的兒女初熟的果子。死既是因一人而來，死人復活也是因一人而來。在亞當裡眾人都死了；照樣，在基督裡眾人也都要復活。但各人是按著自己的次序復活；初熟的果子是基督；以後，在祂來的時候，是那些屬基督的。再後，末期到了，那時基督既將一切執政的，掌權的，有能的都毀滅了，就把國交與父上帝。因為基督必要作王，等上帝把一切仇敵都放在祂的腳下。儘末了所毀滅的仇敵就是死。以為經上說：上帝叫萬物都服在祂的腳下。既說萬物都服了祂，明顯那叫萬物服祂的，不在其內了。萬物既服了祂，那時子也要自己服那叫萬物服祂的，叫上帝在萬物之上，為萬物之主。』
I
Corinthians 15:20-28. “But in fact
Christ has been raised from the dead, the first fruits of those who have fallen
asleep. For as by a man came death, by a
man has come also the resurrection of the dead.
For as in Adam all die, so also in Christ shall all be made alive. But each in his own order; Christ the first
fruits, then at his coming those who belong to Christ. Then comes the end when he delivers the
kingdom to God the Father after destroying every rule and every authority and
power. For he must reign until he has
put all his enemies under his feet. The
last enemy to be destroyed is death. For
‘God has put all things in subjection under his feet.’ But when it says, ‘all things are put in
subjection,’ it is plain that he is excepted who put all things in subjection
under him. Wen all things are subjected
to him, then the Son himself will also be subjected to him who put all things
in subjection under him, that God ma be all in all.”
I. 為什麼討論『末日與審判』這個問題？
I. Why Discuss This Topic?
很明顯，當有災難時，基督徒很容易會問：現在就是末日了啊？主耶穌要來了嗎？這災難是上帝的審判（懲罰）嗎？向誰審判？有特別的一個國家？對某一個人的審判嗎？有災難發生時，基督徒很容易作一些錯誤的推論。
Obviously,
when disaster strikes, it is easy for many Christians to ask: Is this the end
time? Will Jesus return soon? Is this disaster the judgment (punishment) of
God? Whom is he judging? A particular individual? A particular nation? It is easy for Christians to draw wrong
conclusions when disasters come upon us.
I.
Why Discuss This Topic?
首先，我們在《馬太福音》第24章已經讀過，主耶穌禁止我們猜測祂再來的日子。我們不知道，也不知道他什麼時候會回來。有些事情我們是滿有信心，確信的，就是基督必將回來。耶穌基督必定親自，很快的回到世上。主耶穌的回來是公開的（萬膝必跪拜，《腓立比書》2:10），全宇宙都要看到祂，帶著祂的天使，在榮耀中降臨（《馬太福音》24:31；《帖撒羅尼迦前書》4:16）。
First,
we read in Matthew, our Lord Jesus prohibited us to speculate on the day of his
return. We simply do not know: we do not
know when he will return. However we are
sure of certain things. Certain things
we hold with conviction. Jesus Christ
will surely return. He will personally
return. He will return soon. His return is public – every knee shall bow
(Philippians 2:10); the entire universe will see him return in glory with his
holy angels (Matthew 24:31; I Thessalonians 4:16).
除了不可猜測以外，我們還有什麼要考慮？當我們想到『末日』或『末世』時，必須問：《聖經》提到末日或末世是指什麼？從《舊約》到《新約》，《聖經》提到『末日』，『末世』是指什麼？有時候，基督徒往往對末日，末世可能會有一個狹窄的理解，以為只是指主再來，指未來的日子。
We
must not speculate. What else should we
consider? When we think about “the last
days” or “the end times,” we must ask: what does the Bible mean when it speaks
of “the last days” or “the last age (end time)”? From the Old Testament to the New Testament,
what is meant by “the last days” or “the last age”? Christians sometimes may have a narrow
understanding of “the end times;” they think it only has to do with the return
of Christ and the end of history.
讓我們來看，《聖經》中的末日（末世）是多麼的廣闊，多麼的榮耀。
Let
us see how broad and glorious is “the last days” and “the last age” in the
Bible.
II. 《聖經》中的末日
II. End Times in the Bible
舊約先知的末日
The Last Days in Old Testament
Prophets
先從《舊約聖經》先知書來看。對舊約的先知們，『末日』，『末世』是指耶和華大而可畏的日子。耶和華大而可畏的日子，就是他的僕人彌賽亞要來的那天。舊約時期的先知並不像我們今天所知道的，基督第一次來和祂第二次的再來。當先知們展望來時，他們看到四件事。
We
will first look at the perspective of the Old Testament prophets. For the prophets, “the last day” refers to
the great and awesome day of the Lord.
The great and awesome day of the Lord is the day when his servant, the
Messiah, will come. The prophets did not
distinguish what we know today – between the first coming of Christ and his
second coming. When they look forward to
the last day, they see four things.
[1] 首先，對那些在以色列，猶大亡國前作先知的，他們看到上帝必要審判以色列和猶大。事實上，上帝會用那些外邦的國家來向以色列和猶大執行審判。
[1]
For those who prophesied before the exile of Israel and Judah, they saw that
God would judge Israel and Judah. In
fact God would judge them through Gentile nations.
[2] 其次，以色列的被擄不是永遠的。他們會被復原(restored)，會回轉 (converted)，歸向耶和華。耶和華要重新與他們立約（《耶利米書》31:31-34）。
[2] But Israel’s captivity is not
forever. They will be restored, they
will be converted and turn to the Lord.
God will make a new covenant with them (Jeremiah 31:31-34).
[3] 第三件事是：外邦的國家也必按次序受到上帝的審判。上帝用這些國家審判以色列，然後會審判這些國家，如亞述，巴比倫。
[3] Thirdly, the Gentile nations will, in
order, be judged by God. God has used
them to judge Israel; then God will judge them, e.g. Assyria and Babylon.
[4] 最後，第四件事：當日子到了，外邦的國家也要回轉，歸向耶和華。末日最重要的意義是，以色列會回轉，外邦的國家也要回轉，歸向耶和華（《撒迦利亞書》8:23）。
[4] Finally, when the day comes, Gentile
nations will also be converted and turn to God. The most important meaning of the last days
is: Israel will be converted, Gentile nations will also be converted; they all
will turn to the Lord (Zechariah 8:23).
先知們的異象，他們的展望是榮耀的。上帝的僕人彌賽亞不僅要聚集、歸回以色列，更要作外邦人的光（《以賽亞書》49:6）。那時，大地必充滿著認識耶和華的知識（《以賽亞書》11:9;《哈巴谷書》2:14）。末日是偉大的日子，榮耀的日子，多人歸向耶和華的日子。
The
vision and expectation of the prophets is glorious. The servant of the Lord, the Messiah, will
not only gather Israel to return, he will be the light of the Gentiles (Isaiah
49:6). On that day, the earth will
filled with the knowledge of the Lord as the waters cover the sea (Isaiah 11:9;
Habakkuk 2:14). The last day is a great
day, a glorious day, a day when multitudes will turn to the Lord.
雖然舊約和新約之間的時期，有些猶太人曲解了先知的預言；耶穌時期也有這些猶太人。但是《舊約聖經》和《新約聖經》所講的，是同一個信息：也是同一個末世論。舊約先知，主耶穌，保羅之間沒有矛盾！
Although
during the time between the Old and the New Testament, some Jews misinterpreted
the prophecies; during Jesus’ time on earth, there were also such Jews; the Old
and New Testament declare the same message.
They teach the same doctrine of the end times. There is no contradiction between the Old
Testament prophets, Jesus, and Paul!
《新約聖經》的末日
The Last Days in the New
Testament
來到《新約聖經》，讓我們看主耶穌在地上時的工作。主耶穌一出來傳道，就宣講天國，或上帝的國的信息（《馬可福音》1:14,15；《馬太福音》4:17）。這天國，上帝的國（意思是：上帝使用王權統治），現在已經臨到了？還是要等將來？福音書的答案是：兩者都是。
When
we come to the New Testament, let us see the ministry of Christ on earth. When the Lord Jesus began to preach publicly,
he proclaimed the gospel of the Kingdom of heaven, or Kingdom of God (Mark
1:14, 15; Matthew 4:17). The meaning of
the kingdom of God is the kingly rule (reign) of God. Has it arrived? Or do we wait for the future? The gospels’ answer is: It is both.
[1] 主耶穌起初傳道時，用了好些《舊約聖經》的概念，祂來是要應驗舊約先知的預言。以賽亞的預言，在猶太人耳中應驗了（《路加福音》4:17-21）。祂來，是要尋找失喪的以色列人（《馬太福音》15:24）。救恩是給猶太人的（《約翰福音》4：22）。耶穌用的，是猶太人能明白的概念，教導說：彌賽亞來了，天國（末日）已經到了。
[1]
During the earlier part of Jesus’ public ministry, he used many Old Testament
concepts which the Jews understood. He
came to fulfil the Old Testament prophecies.
The prophecies of Isaiah have been fulfilled in their hearing (Luke
4:17-21). He came to seek the lost house
of Israel (Matthew 15:24). Salvation is
from the Jews (John 4:22). Jesus used
concepts which they understood; he taught them: the Messiah has come, the
Kingdom of God (i.e. the end times) has arrived.
當然，三位一體的真神，父，子，聖靈在永恆裡就知道，猶太人（特別是領袖們）會拒絕祂為彌賽亞。主耶穌在後期的傳道指出，祂必被交在人的手裡，死後三天復活。同時祂指出，天國必從他們（猶太人）手中奪去，給一個能結出天國果子的子民（《馬太福音》21:43）。
Of
course, the triune God, Father, Son and Spirit knew in eternity, that the Jews
(especially their religious leaders) would reject Jesus as the Messiah. In the later ministry of Jesus, he pointed
out that the Son of Man would be delivered in the hands of men, would die and
rise from the dead in three days. He
also prophesied that the Kingdom would be snatched from them (the Jews), and be
given to a people who would bear the fruit of the Kingdom (Matthew 21:43).
[2] 所以我們看到，一方面，耶穌的天國福音是向猶太人傳的；同時在地上傳道時就指出，天國必從猶太人手中奪去，給外邦的子民。天國已經來了，因為王來了。但天國尚未完全來到，國度的完全實現，要等到主耶穌死和復活，升天，最後在歷史終結時再來。
[2]
So we see that, on the one hand, Jesus’ gospel of the Kingdom is for the
Jews. On the other hand, he taught while
on earth that the kingdom would be taken away from the Jews and given to
Gentile peoples. The kingdom has come,
because the King has come. But the
Kingdom has not come in its fulness, the full realization of the Kingdom would
wait until Jesus has died, rose from the dead, ascended to heaven, and return
at the end of history.
因此『末日』分兩個階段，就是主耶穌第一次來，和將來的再來。今天，我們活在這兩次的『來臨』之間。
In
sum: the coming of “the end time” is divided into two stages: the first coming
of Jesus, and his future return. And
today, we live between these two comings.
[3] 我們若看《新約聖經》的書信，就看到，保羅與主耶穌一樣，用『今生』，『今世』和『來世』，『末世』這兩組概念。主耶穌拯救我們脫離這罪惡的世代（《加拉太書》1:4），把我們遷到祂的國裡（《歌羅西書》1:13-14）。我們不要效法這個世界（世代，《羅馬書》12:1）。
[3]
If we look at the New Testament epistles, we shall see that the apostle Paul,
just like Jesus, uses the pair of concepts: “this age” or “this world;” and
“the coming age” or “the last age.” Our
Lord Jesus rescued us out of this evil age (Galatians 1:4), and delivered us
into his kingdom (Colossians 1:13-14).
We must not be conformed to this age or this world (Romans 12:1).
我們屬基督的人，是屬於來世，屬於天國，屬於上帝的家的人（《以弗所書》2:19）。一方面我們仍然活在這個世界，活在『今世』，『這世代』，但我們同時屬於天上的，未來的世代。這個世代是充滿著罪惡的，由罪控制；要等到主再來才結束。但是『來世』，天國已經開始了，因為主耶穌已經來了，從死裡復活了。天上地上一切權柄都交了給祂（《馬太福音》28:19），我們的王目前在行使祂的統治權！基督已經升天；父和祂差遣聖靈來，彰顯出國度的權能。宇宙的主宰是教會的元首（《以弗所書》1:20-23）！
We
who belong to Christ are people of the coming age, the kingdom in heaven. We are the household of God (Ephesians
2:19). On the hand we still in “this
age” or “this world,” yet on the other hand we belong to the heavenly, the last
age. This world is filled with sin, and
under the power of sin; this will end when Christ returns. However “the last age,” the kingdom of God
has already begun, because Jesus did come; he died and rose from the dead. All power and authority in heaven and on
earth has been given to him (Matthew 28:19).
Our Lord is now exercising his ruling power! Christ has ascended into heaven; he and the
Father has sent the Holy Spirit to the world to manifest the power of the
kingdom. The sovereign of the universe is
also the head of the church (Ephesians 1:20-23)!
這個末後的時代是聖靈時代。聖靈賜能力給使徒，給門徒，為基督的復活作見證，設立新約的教會。救恩已經由耶穌基督成就；婚宴的一切都已預備好。現在是僕人出去各處，邀請客人來赴席的日子，好叫宴席能坐滿而開始（《路加福音》14:15-24；《馬太福音》22:8）。我們新約時期的信徒，是活在『一切都準備好』的時代，我們的使命是去天下各地宣講福音，呼籲人來擁戴耶穌基督為王。主人已經把銀子交給僕人，要他們工作，作這『寶貝』的好管家，因為主人隨時會回來。
As
New Testament Christians, we live in a period of time when “everything is
ready” for the wedding banquet. Our
mission is to go to the nations of the world, preach the gospel, and call upon
men and women and children to own Jesus Christ as their King. The master has given silver to his servants,
that they should work and be good stewards of this treasure. Because the master will return at any time.
這是宣教的世代，聖靈的時代，是《舊約聖經》預言在我們眼前應驗的時代。
This
is the age of missions. The Age of the
Spirit. The age when Old Testament
prophecies are fulfilled before our eyes.
[4] 有一天，父，子，聖靈必要來審判活人，死人。永恆將要展開。 這是『末日』的最後彰顯，也是天國最後的彰顯。『今世』結束；『來世』和一切的榮耀開始充滿宇宙。
[4]
One day God, Father, Son and Holy Spirit, will return to judge the living and
the dead. Eternity will then begin. That will be the final manifestation of “the
last days,” also the final manifestation of the Kingdom of God. “This age” will be terminated. “The last age” and all its glory will fill
the universe, the new heavens and new earth.
這一切對我們今天有什麼意義？對我們活在新約時期的信徒，有極大的榮耀，盼望，和動力。同時在這個世界裡，有抵擋天國和福音的勢力，有逼迫、有苦難、有盼望，也有痛苦。我們曾經提到《羅馬書》8:20-23這段經文（參：『從《聖經》看新冠肺炎病毒和我們的信仰』一文）。我們信徒受苦，連自然界，受造之物也與我們一同嘆息，勞苦，等待末日的來臨。但是：國度的榮耀已經在我們的心中，在教會裡彰顯。
What
does all this mean for us today? For us
New Testament Christians, there is tremendous glory, hope and motivating
power. Yes, there are forces in the
world opposed to the Kingdom and the gospel.
There is persecution, suffering.
There is hope, there is pain. We
have mentioned Romans 8:20-23 (cf. “Pandemic and the Christian Faith.”) Christians must suffer. Even the natural realm is sighing with us, as
in labor, waiting for the coming of the final day. However: we have the glory of the Kingdom, in
our hearts, in the church.
III. 《聖經》中的審判：《哈巴谷書》
III. Judgment in the Bible:
Habakkuk
現在讓我們把這些應用在『審判』這個題目上。從《舊約》到《新約》，上帝的審判牽涉到哪些事情？
Let
us apply all this to the topic of
“judgment.” From the Old Testament to
the New Testament, what does God’s judgment involve?
審判從教會開始
Judgment Begins with God’s
Household
我們讀到舊約先知的預言時，特別對以色列和猶大的譴責，我們注意到他們的罪惡。舊約的教會，以色列和猶大，大部分時候都沒有敬畏耶和華，甚至把外邦的神明引進國內，建立廟宇，公然敬拜偶像，侮辱耶和華他們的救主。耶和華在歷史上多次搭救他們，他們的君王卻去求外邦國家的援助。是的，在一些短暫的時期，行公義的王會進行改革，回到耶和華的面前。但是，像約西亞這個從事改革的王之後，最後作猶大王的，包括約雅敬和約雅斤，都行耶和華眼中看為惡的事。他們的罪帶來了上帝的審判。最後，猶大亡國了。
When
we read the prophecies of the Old Testament prophets, we notice how they rebuke
Israel and Judah for their sins. The
church in the Old Testament – Israel and Judah – did not fear God most of the
time. They even brought pagan idols into
the realm, built temples for them, insulting the Lord their Redeemer. The Lord rescued them numerous times in
history, yet these kings sought help from Gentile nations. True, for brief periods of time, a righteous
king would reform the nation, and return to the Lord. But after the reign of righteous kings such
as Josiah, the final kings, including Jehoiachim and Jehoikin, did things which
were evil in the sight of the Lord.
Judah’s sins brought God’s judgment upon them. At the end, Judah the kingdom was destroyed.
換言之，『審判要從上帝的家起首』《彼得前書》4:17。上帝審判舊約的子民，舊約的教會。而外邦國家也是犯罪的；上帝藉著他們審判以色列，也要審判這些外邦國家。上帝至終的目的是：以色列和外邦人都會得救。
In
other words, judgment will begin with the household of God (cf. I Peter
4:17). God judged his Old Testament
people, he judged the Old Testament church.
But the Gentile nations sinned as well; God used them to judge Israel,
then God judged these Gentiles. The
final purpose of God is: Jews and Gentile people would be saved.
審判由教會開始，是舊約新約都能看到的原則。
Judgment
begins with the church. This principle
applies in both the Old and the New Testament periods.
現在讓我們讀《舊約聖經》的《哈巴谷書》，來看上帝怎樣施行審判。上帝是公義的，祂必來審判全世界；但審判是從上帝的家開始。
Now
let us read the Book of Habakkuk, and see how God executes judgment. God is righteous; he will come to judge; but
judgment begins with his own people.
《哈巴谷書》：先知第一次禱告
Habakkuk: The Prophet’s First
Prayer
《哈巴谷書》第一章記載了先知從上帝所得的默示。『耶和華啊！我懇求，你不垂聽，要到幾時呢？我向你呼叫：有狂暴的事，你卻不拯救。你為什麼使我看見惡行？有奸惡的事，你為什麼見而不理？毀滅和強暴在我面前，紛爭和相鬥常常發生。因此律法不能生效，公理無法彰顯。因為惡人把義人包圍，所以公理顛倒。』（《哈巴谷書》1:2-4，新譯本。）
In
chapter 1, Habakkuk recorded the vision he received from God. He prayed: “O Lord, how long shall I cry for
help, and you will not hear? Or cry to
you ‘Violence!’ and you will not save?
Why do you make me see iniquity, and why do you idly look at wrong? Destruction and violence are before me;
strife and contention arise. So the law
is paralyzed, and justice never goes forth.
For the wicked surround the righteous; so justice goes forth perverted.” (Habakkuk 1:2-4)
哈巴谷為上帝的榮耀大發熱心，他看到不公義的罪行，向上帝求問：為什麼你沒有看到猶大的邪惡？這是他一個禱告，第一個求問。
Habakkuk
was zealous for the glory of God. He saw
all these unrighteous deeds, so he asked God: Why, don’t you see the evil of
Judah? This was his first prayer.
上帝的回答
God’s Reply
上帝回答他：『你們當看列國，要定睛觀看，就會大大驚奇，因為在你們的日子，我要作一件事，即使有人說了出來，你們也不會相信。就是要興起迦勒底人，那殘忍兇暴的民；他們遍行全地，佔領別人的家園。他們恐怖可怕，自以為義，趾高氣揚。他們的馬比豹更快，比晚上的豺狼更猛。他們的騎兵奔馳，自遠而來；他們如鷹飛翔，迅速吞噬。他們定著臉面向前，齊來行暴，擄獲戰俘多如塵沙。他們戲弄君王，以掌權的為笑柄；他們嗤笑一切城堡，築壘攻取；然後掃蕩如風吹過。他們是有罪的，因他們以自己的勢力為神。』《哈巴谷書》1：5-11，新譯本）
God
answered Habakkuk: “Look among the nations and see, wonder and be
astounded. For I am doing a work in your
days that you would not believe if told.
For behold, I am raising up the Chaldeans, that bitter and hasty nation,
who march through the breadth of the earth, to seize dwelling not their
own. They are dreaded and fearsome;
their justice and dignity go forth from themselves. Their horses are swifter than leopards, more
fierce than the evening wolves; their horsemen press proudly on. Their horsemen come from afar; the fly like
an eagle swift to devour. The all come
for violence, all their faces forward.
They gather captives like sand.
At kings they scoff, and at rulers they laugh. They laugh at every fortress, for they pile
up earth and take it. Then they sweep by
like the wind and go on, guilty men, whose own might is their god!” (Habakkuk 1:5-11)
當哈巴谷問，為什麼有這麼多的殘暴時，上帝回答：你還沒有看到最糟糕的情況。我要興起一個國家，一個民族，比你看到的殘暴更加殘暴。上帝的子民行惡，欺壓同胞；上帝興起一個比他們更兇惡的民族來審判他們。
When
Habakkuk asked, “Why is there so much violence?” God replied, “You haven’t seen
the worst of it yet.” God is saying: I
will raise up a nation, a people, who are more vicious than what you have
seen. God’s people did evil, they
oppressed their fellow citizens. God
will raise up a people more evil, more violent than they, to judge them.
先知第二次禱告
The Prophet’s Second Prayer
現在哈巴谷在求問上帝：你是永存的，聖潔的神，我們是靠你而活的。你為什麼要用這麼殘暴的民族來對付我們，審判我們？你為什麼用（相對來說）不公義的人來審判（比較）公義的子民？他們毫不留情，擄掠之後還要向他們的武器獻祭！
Now
Habakkuk asks God: God, you are eternal, holy.
We live only because of You. Why
do you use these violent people to deal with us in judgment? They are (relatively speaking more)
unrighteous. Do you use them to judge
the (relatively speaking more) righteous people? They are merciless. After their conquest, they even worship their
weapons of destruction!
『耶和華我的上帝，我的聖者啊！你不是自古就有的嗎？我們不會死的。耶和華啊！你派他們施行審判。磐石啊！你立他們施懲罰。你的眼目純潔，不看邪惡，不能坐視奸惡；為什麼見行詭詐的人而不理？惡人吞滅比自己公義的人，你什麼緘默呢？你竟使人像海裡的魚，像無人管轄的爬行的動物。迦勒底人既有鉤把他們釣起來，用網拖走，用魚網收聚在一處，就歡喜快樂，向自己的網獻祭，對魚網燒香，因他們藉此收穫分股，飲食充裕。這樣，他們倒自己的網，毫不留情地繼續殺戮列國。』（《哈巴谷書》1：12-17，新譯本）
“Are
you not from everlasting, O Lord my God, my Holy One? We shall die.
O Lord, you have ordained them as a judgment, and you, O Rock, have
established them for reproof. You who
are of purer eyes than to see evil and cannot look at wrong, why do you idly
look at traitors and remain silent when the wicked swallows up the man more
righteous than he? You make mankind like
the fish of the sea, like crawling things that have no ruler. He brings all of them up with a hook; he
drags them out with his net, he gathers them in his dragnet; so he rejoices and
is glad. Therefore he sacrifices to his net
and makes offerings to his dragnet; for by them he lives in luxury, and his
food is rich. Is he then to keep on
emptying his net and mercilessly killing nations forever?” (Habakkuk 1:12-17)
上帝啊！你竟然用這種民族來作審判的工具！
God,
You use such a people as instrument of your judgment!
歷史背景：約西亞和他的兒子
Historical Background: Josiah
and Sons
讓我們看歷史背景，再回來看《哈巴谷書》的信息。
Let
us take a brief look at the historical background before we return to the
message of the book of Habakkuk.
我們提到了約西亞，行改革的猶大王。『約西亞行耶和華眼中看為正的事，行他祖大衛一切所行的，不偏左右。』（《列王紀下》22:2）復興臨到了。但是好景不長。約雅敬是約西亞的一個兒子，在主前 609-598作王。最可能的是，先知哈巴谷在約雅敬的時期說預言的。然後約雅斤（也是約西亞的兒子）作王，時間很短：主前598-597。他們的下場都是非常悲慘的。
We
saw Josiah, the reformer king in Judah.
“He did what was right in the eyes of the Lord and walked in all the way
of David his father, and he did not turn aside to the right or to the left.”
(II Kings 22:2). Revival did come. But good times didn’t last very long. Jehoiachim, a son of Josiah, reigned 609-598
BC. Most likely, Habakkuk served during
this period. Then later, Jehoiakin, also
a son of Josiah, reigned for a very short period: 598-597 BC. Both of their reigns ended pitifully.
歷史背景：大國的興衰
Historical Background: The
Rise and Fall of Nations
在那時候，猶大國以外發生什麼事呢？
During
that period, what was happening beyond Judah?
我們知道北國以色列較早被亞述國擊敗，亡國了。大概是主前704年。一百年後，到主前612-605這段時期（注：約西亞是640-609作王的），就是約西亞的末期，亞述國開始瓦解。605年，埃及的法老王尼科二世(Neco II) 的軍隊，要幫助亞述攻打巴比倫。那是卡赫米什之戰 (Battle of Carchemish)，被巴比倫王尼布甲尼撒二世擊敗。哈巴谷看見這異象（默示，第一章），大概是這段時間。從那時開始，就是605開始，巴比倫就踞起成為大國；不久之後，約雅敬，約雅斤，就先後面對他們的悲慘收場。
We
know that Israel, the Northern Kingdom, fell at an earlier date, around 704
BC. One hundred years later, around
612-605 BC (when Josiah was still king in Judah), the empire of Assyria began
to fall apart. In 605 BC, the Pharoah
of Egypt, Neco II, wanted to help Assyria fight against Babylon. That was the famous Battle of Carchemish,
They were badly beaten by King Nebuchadnezzar II of Babylon (or
neo-Babylon). It was around this time
that Habakkuk saw the vision (chapter 1).
From that time onward, i.e., 605 BC, Babylon became a major force on the
international scene; shortly therefore, Jehoiachim and Jehoiakin met their fate
respectively.
IV. 大國興衰：在世界歷史，在教會歷史
IV. The Rise and Fall of
Nations: In Church History, In World History
我們要這樣理解這段歷史。是的，約西亞願意回到上帝的話語面前，他行耶和華眼中看為正的事。猶大有復興，有改革。但是他的兒子們行耶和華眼中看為惡的事。
We
should understand this period of history this way. True, Josiah returned to the Word of
God. He did what was righteous in God’s
eyes. There was reform, there was
revival in Judah. But his sons did evil
in the sight of God.
教會歷史借鏡
Lessons from Church History
我們可以從教會歷史看一些平衡現象嗎？不錯，上帝興起宗教改革（16世紀），清教徒運動（16-17世紀），大覺醒復興（18世紀）。但在大覺醒之後，各種教會的領袖們開始偏離上帝的話。有的依靠世俗的哲學，發展出各種聖經批判學和自由派神學（19世紀）。福音派曾進行護教，基要派駁斥自由派（20世紀初），但至終都被世俗化，大部分福音派降服在新正統派神學和其他學說下（20世紀末至今）。
Can
we see some parallels situations in church history? Yes, God raised up the Protestant Reformation
(16th century), the Puritan movement (16th-17th centuries), the Great Awakening
revival (18th century). But after the
Great Awakening, many church leaders began to depart from the Word of God. Some put their trust in secular philosophy,
and developed various schools of Biblical criticism and liberal theology (19th
century). Evangelicals attempted to
defend the Biblical faith; fundamentalists fought against the liberals (early
20th century). But ultimately
secularization swallowed up evangelicalism; a large segment surrendered under
neo-orthodoxy and other schools of thought (late 20th century to present).
大國的興衰
The Rise and Fall of Nations
歷史讓我們看到，大國興起，大國衰落。猶大的鄰國埃及不能免疫，埃及和亞述都被巴比倫打敗。巴比倫之後有波斯帝國，波斯之後亞歷山大大帝的希臘帝國，然後分裂。後來羅馬帝國興起（耶穌基督在羅馬統治時期道成肉身）。羅馬也在主後第四世紀分為東西兩國帝國；第五世紀，西方亡國。現代期有葡萄牙，荷蘭，英國，美國等。大國，興起，衰落。
History
shows us that great nations rise, and they fall. Judah’s neighbors were not exempt. Egypt and Assyria were defeated by
Babylon. After Babylon’s time came
Persia, and after Persia, Alexander the Great and the Greeks. His kingdom split after his death; finally
came the Roman Empire (Jesus Christ was born during the times of the Roman
Empire). Rome was divided into two, the
western and the eastern empire, in the 4th century; in the fifth century, the
western empire came to an end. In modern
times Portugal, the Netherlands, Britain and the US rose and declined
respectively.
上帝吩咐政府要以公義治國，大國的興衰都在祂手中。
God
commands every nation, every empire to do what is righteous. Their rise and fall is in his hands.
教會靠誰？
Whom Does the Church Depend
on?
上帝的子民不可靠外邦的政權保護他們，而夾在兩三個國家中間從中得利益是最愚蠢的。上帝的子民，無論是舊約或新約的教會，必須向上帝交賬，遵行祂的話，在祂面前過聖潔的生活。今天的福音派教會，不可靠世俗的心理學，市場學，後現代解構主義等重新詮釋我們的信仰，從事傳道事工；必須回到以上帝的話為根基的方法和方法論。
God’s
people must not rely on secular authorities to protect them; it is even more
foolish to squeeze between two or three secular nations for gain or
protection. God’s people – whether they be
the Old Testament church or the New Testament church – must be accountable to
God and obey his Word. We must be holy
before him. Evangelicals must abandon
our dependence on secular psychology, marketing and deconstructionism to
interpret our faith and to engage in ministry; we must base our methods and
methodology soundly on the Word of God.
V. 上帝與歷史
V. God and History
上帝關心，上帝採取行動是的，上帝的確用外邦國家來審判教會。猶大國在這段時期在道德，屬靈上是過著敗壞的日子。從《哈巴谷書》看，上帝是怎樣工作的？是的，上帝的話臨到先知。是的，先知是上帝的代言人。上帝看到這個世界是多麼的破碎，關注到祂的子民偏離了祂。上帝看到。上帝關心。上帝採取行動。
Yes,
God uses Gentile nations to judge the church.
Judah was morally and spiritually corrupt during this period. As we read Habakkuk, how does God work? Yes, God’s word came to the prophet. Yes, the prophet is God’s mouthpiece. But we see that God sees this broken world;
he is concerned that his people have largely abandoned him. God saw.
He cared. He took action.
那麼，哈巴谷又如何行？這位先知對上帝的榮耀是大發熱心的。他不斷的禱告，與上帝對話，在上帝面前掙扎。從先知與上帝的對話，我們看到這卷書的主題：信心。
How
did Habakkuk respond in action? This
prophet was very zealous about God’s glory.
He never ceased praying. He
dialogued with God, he struggled with God.
This dialogue between God and the prophet, indeed, contains the central
message of the book.
上帝是世界唯一盼望
God, the Only Hope of the
World
哈巴谷心裡經歷了危機（《哈巴谷書》1:2-4）。上帝看到教會內部的恐怖情況，祂豈不關心？上帝的子民不遵行祂的話，他們這樣行不但對自己是危險的，也拒絕他們盟約之主，事實上是侮辱了祂。唯有上帝採取行動，唯有祂介入，才能改變這種致死的情況。
Habakkuk
went through a crisis in his soul (1:2-4).
God saw the horrible condition inside church. Didn’t he care? His people did not obey him. This was dangerous to themselves, and was an
insult against their Lord. Only if God
took action, only if God intervened, would there be change in this deadly
situation.
哈巴谷不斷求告天上的審判官。雖然看來，他的禱告是徒然的，但是上帝有回應。祂興起迦勒底人，就是巴比倫人。巴比倫就是在哈巴谷看到異象時開始興起為大國。上帝要用它為審判祂子民的工具。
Habakkuk
continued to pray to the heavenly judge.
It appears that his prayer was in vain.
But God did respond. He would
raise up the Chaldeans (i.e. Babylonians).
It was exactly at this moment in history, that Babylon became a major
power. God would use it as an instrument
of judgment.
沒有義人；因信得生
There Is None Righteous; No,
Not One
看起來，解決的方案，治療的方法沒有比這個病更糟糕？猶大國行惡，有殘暴的事，是夠糟糕的。巴比倫人更殘暴。所以哈巴谷更焦慮了，他發出第二次禱告。上帝啊，你是聖潔的，是不容忍罪惡的。你豈可用這麼邪惡的民族成就你的計劃？上帝，你是掌管歷史的主宰，你豈不分辨義人和不義的人？我們看見上帝如何回應。在上帝眼中，沒有一些比較公義的人，一些比較不義的人。唯有那些在上帝面前被祂稱義的，才是義人。義人必因信得生！（《哈巴谷書》2：4）
Habakkuk
grew in his anxiety. He prayed a second
time. “God, You are holy, You do not
tolerate evil. How can use such an evil people
to accomplish Your purpose? God, You are
the ruler of history. Don’t you
distinguish between the righteous and the unrighteous?”
We
see how God responded. In his eyes,
there aren’t some people who are more righteous, and others who are less
so. Only those who are justified through
faith are righteous before God (2:4).
The righteous will live by faith!
哈巴谷是一個信徒，他不是盲目的宿命論者。所以他等候上帝，直到從痛苦中得到問題的答案。上帝藉著一個異象回答（2：1）。
Habakkuk
was a believer. He was not a
fatalist. So he waited for God, until he
received his answer from the midst of pain.
God replied through a vision.
上帝必成就救贖與審判：榮耀的將來
God Will Save, God Will Judge:
A Glorious Future
上帝給哈巴谷，給我們一個正確的歷史觀（2：2起）。上帝保證歷史的結局必定實現。第二章，第三章給我們一些線索，給哈巴谷盼望：
God
gave Habakkuk – and he gives us a correct way to look at history (2:2ff.). God
guarantees that the goal of history will be realized. Chapters 2-3 give us some clues for hope:
『唯義人因信得生。』（2：4）
『認識耶和華的知識要充滿遍地，好像水充滿洋海一樣。』（2：14）
『唯耶和華在祂的聖殿中；全地的人都當在祂面前肅敬靜默。』（2：20）
『祂（耶和華）的榮光遮蔽諸天；頌讚充滿大地。』（3：3）
“But the righteous shall live by his
faith.” (Habakkuk 2:4)
“For
the earth will be filled with the knowledge of the glory of the Lord as the
waters cover the sea.” (Habakkuk 2:14)
“But
the Lord is in his holy temple; let all the earth keep silence before him.”
(Habakkuk 2:20)
上帝的回答並沒有解答我們所有的問題。問題仍然存在；物資仍然缺乏：『無花果樹不發旺，葡萄樹不結果，橄欖樹葉不效力，田地不出糧食，圈中絕了樣，棚內也沒有牛。』（3：17-18）但是，耶和華不改變；他與祂的子民同在。最重要的是，祂不斷在每時每刻成就祂的救贖計劃。
God’s
answer does not answer all our questions.
Problems remain; there is still shortage of material resources: “The fig
tree should not blossom, nor the fruit be on the vines, the produce of the
olive fail and the fields yield no food, the flock be cut off from the fold and
there be no herd in the stalls...” (Habakkuk 3:17-18) But Jehovah God does not change; he remains
with his people. Most importantly, every
moment he is accomplishing his plan of salvation.
VI.
信徒的歷史觀
VI. The Christian’s View of
History
信徒的回應：等待，讚美
The Believer’s Response:
Watch, Praise
祂教導我們，在現在，在這裡，我們身為上帝的子民應該如何活下去？『我要因耶和華歡欣，因救我的上帝喜樂。主耶和華是我的力量…』（3：18， 19）就是在物資缺乏時！我們要等候，等候上帝應驗祂的應許，祂必定不會失信。上帝要顯出祂的大能，驕傲的人必死亡，義人必因信得生。耶和華在祂的聖殿中，在教會，在歷史中作王。最後，國度要交給祂，作宇宙的王。
He
teaches us, as His people, how are we to live, in the here and how: “Yet I will
rejoice in the Lord; I will take joy in the God of my salvation. God, the Lord,
is my strength; he makes my feet like the deer’s; he makes me tread on my high
places.” (Habakkuk 3:18, 19) Yes, during such a time when material resources
are scarce! We must watch and wait, wait
for God to fulfil his promises. He will
never go against his word. God will
manifest his justice, the proud will die, the righteous will live by
faith. The Lord is in his holy temple,
working out his purpose in the church and in the world. Finally, the kingdom will be delivered to
him, he will reign over the universe.
耶和華的啟示改變了哈巴谷。他從抱怨、疑問轉到喜樂、讚美。他不僅僅被動地等候上帝來採取行動。現在他積極地禱告。現在他求上帝根據祂在西奈山時所作的，顯出祂的大能作為和屬性。他讚美耶和華的來臨（3：3-7）。
God’s
revelation transformed Habakkuk. He
turned from complaint to joy and praise.
Habakkuk does not merely passively wait for God to take action. How he prays positively. The basis of his prayer is how God has
manifested himself, his power and his attributes on Mount Sinai. Now he praises God for his coming
(3:3-7). “God came from Teman, and the
Holy One from Mount Paran. His splendor
covered the heavens, and the earth was full of his praise.” (Habakkuk 3:3)
上帝必定審判，必定審判那些抵擋祂的人。這異象是關乎一個日子，很快實現，絕不延遲（2：3）。縱有遲延，也需等候。上帝絕不失信。
God
will come to judge; he will judge those who oppose him. This vision concerns a
day, which will quickly come; it will not delay (2:3). Eve if God tarries, we must wait. God never turns against his word.
沒有義人：因信得生
No Righteous One;
Justification by Faith
我們不明白世界上為何還有罪惡。『迦勒底人自高自大，心不正直。然而，義人必因信得生。』（2：4）上帝用外邦國家施行審判，為了歷史前進，成就祂的救恩。義人必因信得生。當然我們知道，這是《羅馬書》1：17所引用的。沒有什麼人比別人更公義，或更不義。沒有義人，連一個都沒有（《羅馬書》3：10）。我們都是罪人。唯獨藉著恩典，因信稱義。
We do
not know where there is still evil in the world. “Behold, his soul is puffed up. It is not
upright within him, but the righteous shall live by his faith.” (Habakkuk 2:4) God uses Gentile nations as
instruments of judgment, so that history may move forward, so that God’s plan
of salvation will be realized. The
righteous shall live by faith. Of course
we know that in the New Testament, Romans 1:17 quotes this verse. There is no one who is more righteous than
others, or less righteous. There is none
righteous, no, not one (Romans 3:10). We
are all sinners. We are justified only by grace, through faith.
上帝在施行拯救
God is Saving People
『認識耶和華的知識要充滿遍地，好像水充滿洋海一樣。』（2：14）新譯本：『認識耶和華的知識，必充滿全地，好像眾水遮蓋海洋一樣。』一個榮耀的異象。福音要傳遍全世界。教會要在世界各地被建立起來。是的，仍然有殘暴，也有審判：在教會裡面，教會外面有罪惡的事情。但是，上帝繼續施行祂的救恩，繼續把祂所成就的救恩分派出去。
“For the earth will be filled with the
knowledge of the glory of the Lord as the waters cover the sea.” (Habakkuk 2:14) What a glorious vision. The gospel will be spread over the whole
world. The church will be built among the
nations. Yes, there is still violence,
but there will be judgment, in the church, outside the church. There is evil. But God continues to apply his
salvation. Salvation continues to come
to all nations.
《哈巴谷書》2：20。往往我們在傳統教會的主日崇拜開始時，會念或唱這節經文：上主在祂聖殿中。全地都當在祂面前肅靜。上帝作事奇妙莫測。從世界各地，最意想不到的角落，祂的子民發出讚美的歡呼。耶穌是主。
Habakkuk
2:20. Very often in traditional churches, we begin our worship services this
way. We sing or recite: The Lord is in
his holy temple. Let all the earth keep
silence before him.
God’s
works are inscrutable. From all over the
world, from the most unexpected corners of the world, God’s people sounds forth
his praise. Jesus is Lord.
物資短缺，上帝不改變
Material Resources Will Be
Scarce; God Doesn’t Change
求上帝賜下悔改的靈，在我們，祂的兒女身上；讓復興臨到祂的教會。哈巴谷的結論是：雖然糧食短缺，但是有盼望，有力量。『雖然無花果樹不發旺，葡萄樹不結果，橄欖樹也不效力，田地不出糧食，圈中絕了羊，棚內也沒有牛然而，我要因耶和華歡欣，因救我的上帝喜樂。主耶和華是我的力量；祂使我的腳快如母鹿的蹄，又使我穩行在高處。』（3:17-19）。
May
God grant the spirit of repentance on us his children. May revival come to his church.
Habakukk’s
conclusion is: Even though there is a food shortage, there is hope, there is
strength. “Though the fig tree should
not blossom, nor the fruit be on the vines, the produce of the olive fail and
the fields yield no food, the flock be cut off from the fold and there be no
herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God
of my salvation. God, the Lord, is my strength; he makes my feet like the
deer’s; he makes me tread on my high places.” (Habakkuk 3:17-19)
病毒會持續多久？西方的經濟危機會多嚴重？沒有人知道。今天不單有股票危機，不單是市場危機，也是失業危機。是的，歷史上有過瘟疫，也曾經經歷過大衰退，經歷過第二次世界大戰；這只是80至90年前的事。
How
long will the virus last? How serious is
the financial and economic crisis in the west?
No one knows. There is the
financial crisis in the stock market; there is the economic crisis in the
business world. There is also the
unemployment crisis. Throughout history,
there have been plagues and depressions.
People have also gone through World War II; it was only 80-90 years ago.
上帝會給我們恩典過簡樸的生活，在祂面前活著，信靠祂；同時要關心我們的鄰居。
God
will give us grace, so that we can live simply, live before him, and trust him
… and at the same time, love our neighbors.
上一代，經歷過大衰退或第二次世界大戰的，是有毅力的，懂得吃苦的一代。他們差不多都過去了。這個時刻，輪到我們？上帝在管教？
Our
elder generation, who went through the Great Depression and/or World War II,
were persistent people. They could
endure hardship and suffering. At this
moment… Is it our turn? Is God
disciplining his people?
VII. 結論
VII. CONCLUSION
上帝在審判嗎？這是末日嗎？我們不知道主耶穌何時回來。主耶穌禁止我們猜測，就不要猜測。上帝在審判嗎？是的，上帝在審判；因一人犯罪，上帝已經開始審判。上帝正在審判誰？審判是從上帝的家開始：從地上的教會開始，不論是約雅敬，約雅斤，或是當代的教會。教會經歷過復興，可是後代如何？在教會裡，上帝正在煉淨祂的教會。在外面的世界，大國興起，大國衰落。上帝也在成就祂的計劃，直到主來。主耶穌啊，願你快來。直到那日，讓我們忠心在你面前活著。
Is
God judging? Is this the end time? We do not know when Jesus will return. Jesus forbids us to speculate. So don’t speculate. Is God judging? Yes, God is judging; because one man sinned,
God has begun his judgment. Whom is God
judging? Judgment begins with the house
of God: with the church on earth, whether it is Jehoiakim, Jehoiachin, or the
church today. The church has experienced
revival, but what about later generations?
Inside the church, God is doing a purging work. Outside the church, empires rise and
fall. God is accomplishing his plan, until
Jesus returns. Maranatha, come Lord
Jesus. Until that day, may we live
before You, faithfully.
禱告
PRAYER
全能的上帝，我們敬拜你。因為你世世代代成就你的奇妙計劃。在歷史中，在我們這個年代，你的智慧超乎我們的想像，你繼續成就你的旨意。上帝啊，你的旨意不一定是我們所喜歡的，你的答案不一定是我們喜歡聽的。求你教導我們怎樣敬畏你，怎樣敬拜你。求主幫助我們看到，唯有你是救主，唯有你能夠為我們成全救恩。主耶穌，感謝你為我們死，為我們復活。求你教導我們怎樣悔改，因為我們驕傲，我們以為能夠自給自足。教導我們怎樣過簡樸的生活。當糧食短缺時，教導我們信靠你，以你為樂，及願意愛我們的鄰居。求你使用你在地上的教會。你總不會撇棄我們。我們信，幫助我們的不信。主耶穌啊，求你快來，我們等待。但是你一天不回來，求你給我們恩典作忠心良善的僕人。奉你的名。阿們。
Almighty
God, we worship You. Your wisdom is so high, it is beyond our imagination. You continue to work out your wonderful plan,
in all generations, and in our generation. Lord, Your will may not be what we
prefer. Your answer may not be what I
want to hear. Please teach us how to
fear You and worship You. Please help us
to see that only You are our Savior.
Only You can accomplish salvation for us. Lord Jesus, we thank You because You died for
us, and You rose from the dead for us.
Please teach us how to repent, because we are proud and think that we
are self-sufficient. Teach us how to
live simply. When food may be short,
teach us how to trust in You and rejoice in You; teach us to love our neighbors. Use Your church on earth, Lord. You will not forsake us. We believe, help us in our unbelief. Lord Jesus, come soon, we wait for You. But every day when You do not come back, give
us grace to be your good and faithful servant.
We pray in Your name, Amen.
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