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何西阿书生命读经 · 第1篇

关于小申言者书的介言

An Introductory Word
1读经：弥迦书5:2上，何西阿书11:1，马太福音2:15，弥迦书4:7下，何西阿书3:5。
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2小申言者书信息的负担可由下列四句标语表示：
2Scripture Reading: Micah 5:2a; Hosea 11:1; Matt. 2:15; Micah 4:7b; Hosea 3:5
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3With this message we begin the Life-study of the Minor Prophets (except Zechariah, which we have covered in a separate series of messages). The burden of these messages on the Minor Prophets can be expressed in the following four statements
4（一） 必有一位从伯利恒出来，在以色列中掌权；祂是从太初而出。
41) From Bethlehem will come forth the Ruler in Israel, whose goings forth are from the days of eternity (Micah
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55:2).
6（弥五2。）
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7（二） 人子必三日三夜在地心里（含示复活），为著神对一切罪人的救恩。
72) The Son of Man will be in the heart of the earth three days and three nights (implying resurrection) for the salvation
8（拿一17，二10，太十二40～41。）
8of God to all the sinners (Jonah 1:17; 2:10; Matt. 12:40-41
（三） 基督是万国所羡慕的，必来临如同公义的日头，其翅膀带著医
3) Christ is the Desire of all nations and will come as the Sun of righteousness with healing in His wings
9治。（该二7，玛四2。）
9(Hag. 2:7; Mal. 4:2).
（四） 基督必住在锡安圣山，作以色列的避难所和保障，在他们中间从耶路撒
4) Christ will dwell in the holy mountain of Zion, to be a shelter and a stronghold to Israel, and rule among
10冷治理他们。（珥三16～17，弥四7。）弥迦书五章二节说，『伯利恒以法他阿，你在犹大诸城中为小，将来必有一位从你那里出来，到我这里，在以色列中作掌权的；祂是从亘古，从太初而出。』『太初』指的是基督的永远。基督是永远的一位，但却在祂的成为肉体里，藉著生于小小的伯利恒城，成了在时间里的人。
10them from Jerusalem (Joel 3:16-17; Micah 4:7). Micah 5:2 says, “You, O Bethlehem Ephrathah, / So little to be among the thousands of Judah, / From you there will come forth to Me / He who is to be Ruler in Israel; / And His goings forth are from ancient times, / From the days of eternity.” “The days of eternity” refers to Christ’s eternity. Christ is the eternal One, but in His incarnation He became a man in time by being born in the small town of Bethlehem
11马太十二章四十至四十一节说，『因为约拿怎样三日三夜在大鱼腹中，人子也必照样三日三夜在地心里。在审判的时候，尼尼微人要同这世代站起来，并要定这世代的罪，因为他们听了约拿所传扬的，就悔改了。』约拿豫表人子基督三日三夜在地心里（含示复活），为著神对一切罪人的救恩。在约拿的时候，神的救赎和救恩从耶路撒冷开展到亚述的京城尼尼微。犹太申言者约拿很感惊讶，神竟然眷顾外邦人，打发他到尼尼微，就是宁录所建立的一10:9-座邪恶的城。（创十9～11。）约拿这个豫表的意义，就是基督受死、埋葬并复活，使神的救赎和救恩得以开展到远处的外邦人。
11Matthew 12:40 and 41 say, “Just as Jonah was in the belly of the great fish three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights. Ninevite men will stand up in the judgment with this generation and will condemn it, because they repented at the preaching of Jonah, and behold, something more than Jonah is here.” As typified by Jonah, Christ, the Son of Man, was in the heart of the earth three days and three nights (implying resurrection) for the salvation of God to all the sinners. At the time of Jonah, God’s redemption and salvation spread from Jerusalem to Nineveh, the capital of Assyria. It was a surprise to the Jewish prophet Jonah that God would care for the Gentiles and send him to Nineveh, an evil city built by Nimrod (Gen. 11). The significance of the type of Jonah is that Christ died, was buried, and was resurrected to spread God’s redemption and salvation to the faraway Gentiles.
12哈该书二章七节上半说，『我必震动万国；万国所羡慕的必来到。』玛拉基四章二节上半宣告：『但向你们这敬畏我名的人，必有公义的日头升起，其翅膀带著医治。』今天所有的国家都充满黑暗和不义。地上是黑暗加上黑暗，不义加上不义。谁能清理这种光景？没有一人。我们惟一的盼望，惟一的期待，就是基督的来临；祂是日头，要照亮并吞灭一切的黑暗；祂也是公义，要成为万国的义。祂的来临带著医治的翅膀，要医治列国脱离黑暗和不义。我们都在等候祂这万国所羡慕的和公义的日头。约珥书三章十六至十七节和弥迦书四章七节都说到千年国，即复兴的时期。约珥书三章十六节下半至十七节上半说，『耶和华却要作祂百姓的避难所，作以色列人的保障。你们就知道我是耶和华你们的神，住在锡安我的圣山。』弥迦书四章七节下半说，『耶和华要在锡安山作王治理他们，从今直到永远。』这些经文启示，在千年国，基督必住在锡安圣山，作以色列的避难所和保障，在他们中间从耶路撒冷治理他们。在复兴的时期，基督不是留在诸天之上，乃要带著肉身来到地上，来到犹太地，来到耶路撒冷城，来到锡安山，并要住在那里，作以色列的避难所和保障，治理以色列。这是基督的将来。在这些经文里，我们看见许多关于基督的事：祂的永远；祂在时间里成为肉体；祂的受死、埋葬和复活，为要将神的救赎及救恩开展到地上的列国；祂来作为万国所羡慕的和公义的日头；祂是那住在锡安圣山，作神选民的避难所和保障的一位。基督在他们中间治理时，也要从耶路撒冷治理全地。
12Haggai 2:7a says, “I will shake all the nations, and the Desire of all the nations will come.” Malachi 4:2a declares, “Unto you who fear My name will the Sun of righteousness arise with healing in His wings.” Today all the nations are full of darkness and unrighteousness. On earth there is darkness upon darkness, and there is unrighteousness upon unrighteousness. Who can deal with this situation? No one can. Our only hope, our only expectation, is that Christ is coming as the Sun to shine and to swallow the darkness and also as righteousness to be the righteousness to the nations. He will come with healing in His wings to heal the nations from darkness and unrighteousness. We are waiting for Him as the Desire of the nations and as the Sun of righteousness. Joel 3:16 and 17 and Micah 4:7 speak of the millennium, the time of restoration. Joel 3:16band 17a say, “Jehovah will be a shelter to His people / And a stronghold to the children of Israel. / Thus you will know that I am Jehovah your God, / Dwelling in Zion, My holy mountain.” Micah 4:7b says, “Jehovah will reign over them in Mount Zion / From then on, and even forever.” These verses reveal that in the millennium Christ will dwell in the holy mountain of Zion to be a shelter and a stronghold to Israel and will rule among them from Jerusalem. In the time of the restoration Christ will not remain in the heavens but will come physically to the earth, to the Jewish land, to the city of Jerusalem, to Mount Zion, to dwell there and to be a shelter and a stronghold to Israel. This is Christ’s future. In these verses we see many things concerning Christ: His eternity, His incarnation in time, His death, burial, and resurrection for the spreading of God’s redemption and salvation to all the nations on earth, His coming as the Desire of nations and as the Sun of righteousness, and His being the One dwelling on Mount Zion to be a shelter and a stronghold to God’select. As He rules among them, Christ will rule the whole earth from Jerusalem
13现在我们要来看小申言者书的结构、内容及中心思想。
13In this introductory word, let us now go on to consider the composition, the contents, and the central thought of the Minor Prophets
壹 结构
I. THE COMPOSITION
14小申言者书包括从何西阿到玛拉基共十二卷书。在古时这些书可能被视为一卷书。司提反在行传七章四十二节，引用阿摩司五章二十五至二十七节时所题到的『众申言者书』，可能是指这一卷集合的书。虽然这些书是较小的，但这些书使关于神在对付祂选民－以色列－和列国上之经纶的神圣启示得以完全，这在大申言者－以赛亚、耶利米、以西结、和但以理－书中已详尽的说过。主耶稣将大小申言者书统称为『申言者的书』，其中记载有关祂的事。（路二四44。）这指明全部申言者书的中心点不是惩治或审判，乃是基督。我们读申言者书时，主要该注意基督。
14The Minor Prophets are composed of twelve books, from Hosea to Malachi. In ancient times these books might have been considered one book. “The book of the prophets” mentioned by Stephen in Acts 7:42, in his quoting of Amos 5:25-27, might refer to this collective book. Although these books are minor, they complete the divine revelation concerning God’secon o my in His dealings with His elect—Israel—and the nations, which is covered in detail in the books of the Major Prophets—Isaiah, Jeremiah, Ezekiel, and Daniel. All the books of both the Major Prophets and the Minor Prophets were called by the Lord Jesus “the Prophets,” in which things concerning Him were written (Luke 24:44). This indicates that the central point of all the prophets is not chastisement or judgment but Christ. When we come to the books of the prophets, we should care mainly for Christ.
贰 内容
II. THE CONTENTS
15小申言者书的内容包括神在祂对以色列爱的惩治上的经纶，以及基督是神经纶的中心与普及，和一些重要的点。
15The contents of the Minor Prophets include God’secon o my in His loving chastisement of Israel, Christ as the centrality and universality of God’secon o my, and a number of crucial points
一 神在祂对以色列爱的惩治上的经纶
A. God’sEcon o my in His Loving Chastisement of Israel
16神在祂对以色列爱的惩治上，对以色列行政的对付上，以及对列国之审判上的经纶，结果带来基督的显现，祂是神经纶的中心与普及，要带进复兴。按照诗篇第二篇，基督是神所立的王，是全地的主，全地的拥有者。全世界都在基督这位『经理』的管理之下。祂不仅是主，也是管理者，管理整个世界局势。今天这还有点隐藏，但有一天祂要显现出来。神在这地上的经纶至终要产生一个结果，就是基督的显现。当这显现来到时，众人就要看见基督是神经纶的中心与普及，为要带进复兴的时期。这是小申言者书内容的第一方面，也是大申言者书的重点。
16God’secon o my in His loving chastisement of Israel, in His governmental dealing with Israel, and in His judgment upon the nations issues in the manifestation of Christ as the centrality and universality in God’secon o my to bring in the restoration. According to Psalm 2, Christ, God’s King, is the Lord, the Possessor, of the earth. The entire world is under Christ as the “General Manager.” He is not only the Lord but also the Manager, managing the entire world situation. At present this is somewhat hidden, but one day He will be manifested. God’secon o my on this earth will eventually issue in the manifestation of Christ. When this manifestation takes place, all people will see that Christ is the centrality and universality of God’secon o my to bring in the age of restoration. This is the first aspect of the contents of the Minor Prophets, an emphasis which is also found in the Major Prophets
二 基督是神经纶的中心与普及
B. Christ as the Centrality and Universality of God’sEcon o my
17小申言者书著重有力的揭示基督是神经纶的中心与普及。在小申言者书（撒迦利亚书不算，那里启示基督的其他方面）中，对基督的这个揭示与启示包括十六点。以下我们要就事实的顺序，简要的来看这十六点。
17In the Minor Prophets Christ as the centrality and universality of God’s economy is emphatically unveiled. In the Minor Prophets (not counting Zechariah, which reveals other aspects of Christ) this unveiling, this revelation concerning Christ, has sixteen points. We will now briefly consider these points according to the sequence of the facts.
1 在祂永远的起源上
1. In His Eternal Origin
18我们已经指出，弥迦书五章二节下半说基督是『从亘古，从太初而出』。这是指基督永远的起源。
18We have pointed out that Micah 5:2c says that Christ’s “goings forth are from ancient times, / From the days of eternity.” This refers to Christ’s eternal origin
2 在祂为人出生于伯利恒的事上
2. In His Human Birth in Bethlehem
19弥迦书五章二节上半说，将来必有一位从伯利恒出来，在以色列中作掌权的。这是整本旧约中说到基督将降生于伯利恒惟一的一处经节。
19Micah 5:2a says that from Bethlehem would come forth the One who would be the Ruler in Israel. This is the only verse in the entire Old Testament which tells us that Christ was to be born in Bethlehem
3 在祂第一次来，作神使者的事上
3. In His First Coming as the Messenger of God
20玛拉基书三章一至三节说，基督第一次来，是作神的使者。作为神的使者，祂将神的话，神的信息，带给人。这话，这信息，事实上就是基督自己。我们可以说，祂是神寄给我们的信。
20Malachi 3:1-3 reveals that in His first coming Christ came as the Messenger of God. As God’s Messenger, He brought people God’sword, God’s message. This word, this message, is actually Christ Himself. We may say that He is the letter sent by God to us
4 在祂与以色列联合，作蒙神所爱并蒙神从埃及所召出来之神的儿子上
4. In His Union with Israel as the Son of God Loved by God and Called Out of Egypt by God
21何西阿十一章一节说，『以色列年幼的时候我爱他，我从埃及召出我的儿子来。』这说出基督与以色列联合，是蒙神所爱，并蒙神从埃及所召出来的神的儿子。这豫言应验于马太二章。基督出生不久，还是婴孩时，希律想要杀祂。但是约瑟遵照天使的话，带著耶稣和祂母亲往埃及去，留在那里，『直到希律死了。这是要应验主藉著申言者所说的，说，「我从埃及召出我的儿子来。」』（15。）
21Hosea 11:1 says, “When Israel was a child, I loved him, / And out of Egypt I called My son.” This speaks of Christ in His union with Israel as the Son of God loved by God and called out of Egypt by God. The fulfillment of this prophecy is in Matthew 2. Not long after Christ was born, while He was still in His babyhood, Herod tried to kill Him. But according to the word of an angel, Joseph took Jesus and His mother and departed into Egypt and remained there “until the death of Herod, in order that what was spoken by the Lord through the prophet might be fulfilled, saying, ‘Out of Egypt I called My Son’” (v. 15
5 在祂的死与复活上，使神的救恩得以临到罪人
5. In His Death and Resurrection for the Salvation of God to Sinners
22基督还有一面是由申言者约拿所豫表的。约拿被大鱼所吞，又被大鱼吐出来，为要将神的救恩扩展到外邦的尼尼微人。（拿一17，二。）这豫表基督的死与复活，使神的救恩得以临到罪人，甚至临到外邦人。（太十二39～41。）
22A further aspect of Christ is typified by the prophet Jonah. Jonah was swallowed by a great fish and was vomited out of it for the spreading of God’ss alvation to the Gentile Ninevites (Jonah 1:17; 2:10). This is a type of Christ in His death and resurrection for 10 the salvation of God to sinners, even to the Gentiles (Matt. 12:39-41).
6 在祂是万国所羡慕的事上
6. In His Being the Desire of All the Nations
23哈该书二章七节给我们看见，基督是万国所羡慕的。列国即使不认识基督，他们仍然羡慕得著基督。列国都羡慕有和平，有美好的生命，但世界的局势正好相反。基督是和平，基督也是美好的生命。列国羡慕这些，意即他们实际上是羡慕基督；祂是万国所羡慕的。
23In Haggai 2:7 we see that Christ is the Desire of all the nations. Even though the nations do not know Christ, they still desire to have Christ. All the nations desire to have peace and a good life, but the situation in the world is the opposite of this. Christ is peace; Christ is also the good life. For the nations to desire these things means that they actually desire Christ. He is the Desire of all the nations.
7 在以利亚受差遣，在祂前面为著祂回来豫备道路的事上
7. In Elijah’s Being Sent before Him to Prepare the Way for His Coming Back
24以利亚受差遣，在基督前面为著祂的回来豫备道路。（玛四5～6，三1上，启十一3～4。）
24Elijah will be sent before Christ to prepare the way for His coming back (Mal. 4:5-6; 3:1a; Rev. 11:3-4
8 在祂第二次受神差遣，与祂的得胜者同来的事上
8. In His Being Sent by God the Second Time with His Overcomers
25『耶和华阿，求你使你的大能者在那里降临。』（珥三11下。）这启示基督将第二次受神差遣，与祂的得胜者同来。今天基督在制作得胜者，就是在祂回来时与祂同来的一班人。当基督回来时，祂要带著祂的得胜者同来，与敌基督争战。
25There cause Your mighty ones to descend, / O Jehovah!” (Joel 3:11b). This reveals that Christ will be sent by God the second time with His overcomers. Today Christ is making overcomers, those who will be with Him in His coming back. When Christ comes back, He will come with His overcomers to fight against Antichrist
26宇宙中有两个源头：神和撒但。神化身于基督，而撒但至终化身于敌基督。基督和敌基督都有军队。基督回来时，要带著祂的军队降临，这军队是由大能者，就是得胜者所组成。这指明基督回来的时候，祂和祂的军队要击败敌基督和他的军队。
26In the universe there are two sources: God and Satan. God is embodied in Christ, and Satan will eventually be embodied in Antichrist. Both Christ and Antichrist will have an army. In His coming back Christ will descend with His army, composed of the mighty ones, the overcomers. This indicates that at the time of His coming back, Christ and His army will defeat Antichrist and his army
9 在祂如公义的日头升起，其翅膀带著医治的事上
9. In His Arising as the Sun of Righteousness with Healing in His Wings
27我们已经看见，按照玛拉基四章二节，基督如公义的日头升起，其翅膀带著医治。
27As we have seen, according to Malachi 4:2 Christ will arise as the Sun of righteousness with healing in His wings
10 在祂出现如黎明，来临像甘雨，像滋润田地的春雨上
10. In His Going Forth as the Dawn and Coming as the Rain, as the Latter Rain Which Waters the Earth
28何西阿六章三节下半说，『祂出现确定如黎明，祂必临到我们像甘雨，像滋润田地的春雨。』十章十二节告诉我们，基督要来，使公义如雨降在我们身上。基督的出现尚未停止，祂仍然如黎明一样出现。祂也来临像甘雨，甚至像春雨。基督对我们是何等的丰富！祂是黎明、甘雨和春雨。
28Hosea 6:3b says, “His going forth is as sure as the dawn, / And He will come to us as the rain, / As the latter rain which waters the earth.” In 10:12 we are told that Christ will come and rain righteousness upon us. Christ’s going forth has not stopped. He is still going forth as the dawn. Also He will come as the rain, even as the latter rain. How much Christ is to us! He is the dawn, the rain, and the latter rain
11 在祂第二次来，作以色列所羡慕之立约使者的事上
11. In His Second Coming as the Angel of the Covenant, Whom Israel Desires
29『看哪，立约的使者，就是你们所羡慕的，必要来到。』（玛三1下。）这说出基督第二次来时，要作以色列所羡慕之立约的使者。祂作为使者所立的约乃是新约。
29The Angel of the covenant, whom you desire, behold, He will come, says Jehovah of hosts” (Mal. 3:1b). This speaks of Christ in His second coming as the Angel of the covenant, whom Israel desires. The covenant of which He is the Angel is the new covenant
12 在祂作大能者，与祂的得胜者同来，击败敌基督和他军队的事上
12. In His Coming as the Mighty One with His Overcomers to Defeat Antichrist and His Army
30约珥书三章十一节揭示基督是大能者，与祂的得胜者同来，击败敌基督和他的军队。
30In Joel 3:11 Christ is unveiled in His coming as the mighty One with His overcomers to defeat Antichrist and his army
13 在祂对列国的审判上
13. In His Judgment of the Nations
31小申言者书也揭示基督对列国的审判，就是对活人的审判。（珥三2上，12，14，太二五31～46，徒十42，十七31。）14在祂住在锡安圣山，在
31Christ is also unveiled in His judgment of the nations—the judgment of the living (Joel 3:2a, 12, 14; Matt. 25:31-46; Acts 10:42; 17:31). 14. In His Dwelling in the Holy Mountain of Zion
耶路撒冷之内，在以色列中间掌权
within Jerusalem to Reign among Israel
32约珥书三章揭示基督住在锡安圣山，在耶路撒冷之内，在以色列中间掌权，作他们的神、避难所和保障。（16～17，21下。）15在祂于千年国里在锡安掌权，作大卫
32Joel 3 unveils Christ in His dwelling in the holy mountain of Zion within Jerusalem to reign among Israel to be their God, their shelter, and their stronghold (vv. 16-17, 21b). 15. In His Reigning in Zion as David Their King,
他们的王，作以色列中掌权者的事上
as Ruler in Israel, in the Millennium
33大卫是作君王之基督的豫表。小申言者书揭示基督在千年国里在锡安掌权，作以色列的王，作以色列中的掌权者。（弥四7下，五2下，何三5上，番三15下，启二十4，6。）
33David was a type of Christ as the King. In the Minor Prophets Christ is unveiled in His reigning in Zion as Israel’s King, the Ruler in Israel, in the millennium (Micah 4:7b; 5:2b; Hosea 3:5a; Zeph. 3:15b; Rev. 20:4, 6).
16 在祂牧养以色列，成为尊大，并作他们平安的事上
16. In His Shepherding of Israel, Becoming Great and Being Their Peace
34最后，基督被揭示要牧养以色列，成为尊大，并作他们的平安。（弥五4～5。）在千年国里，基督不仅是君王和掌权者，祂也是牧者。
34Finally, Christ is unveiled in His shepherding of Israel, becoming great and being their peace (Micah 5:4-5). In the millennium Christ will be not only the King and the Ruler but also the Shepherd
三一 些重要的点
C. Some Crucial Points
35现在我们要接著来看小申言者书中一些重要的点。1当豫备迎见你的神阿摩司四章十二节说，『以色列阿，…你当豫备迎见你的神。』圣经中没有别处告诉我们要豫备迎见神。你豫备好迎见你的神么？
35Let us now go on to consider come crucial points in the Minor Prophets. 1. Being Prepared to Meet Our God Amos 4:12 says, “Prepare to meet your God, O Israel.” There is no other verse in the Bible which tells us to prepare to meet God. Are you prepared to meet your God?
2 神赦免我们的罪孽，饶恕我们的过犯
2. God Pardoning Our Iniquity and Passing Over Our Transgression
36这几卷书在不同方面题到神的赦免。照著弥迦书七章十八至十九节，神赦免我们的罪孽，饶恕我们的过犯，将我们的罪孽踏在脚下，将我们一切的罪投于深海。这启示神多么愿意赦免我们的罪孽。
36These books speak in different ways concerning God’s forgiveness. According to Micah 7:18 and 19, God pardons our iniquity and passes over our transgression, treading our iniquities underfoot and casting all our sins into the depths of the sea. This reveals how willing God is to forgive our iniquities
3 在五旬节那天那灵的浇灌
3. The Outpouring of the Spirit on the Day of Pentecost
37约珥书豫言到另一要点，就是在五旬节那天那灵的浇灌。（珥二28～32上，徒二16～21。）那灵的浇灌是一件大事，因为藉此引进了召会生活。
37Another crucial point, prophesied in Joel, is the outpouring of the Spirit on the day of Pentecost (2:28- 32a; Acts 2:16-21). This outpouring was a great matter, for it initiated the church life
4 义人必本于信活著
4. The Righteous One Living by His Faith
38义人（或正直的人）本于信活著，这事不是保罗发明的，而是小申言者书的豫言。哈巴谷二章四节说，『义人必本于信活著。』保罗在罗马一章十七节，加拉太三章十一节，和希伯来十章三十八节引用了这话。『本于信活著』含示本于信得生。所以，义人必本于信得生并活著。
38The matter of the righteous one, or the just one, living by his faith was not initiated by Paul but was prophesied in the Minor Prophets. “The righteous one will live by his faith” (Hab. 2:4). This word was quoted by Paul in Romans 1:17, Galatians 3:11, and Hebrews 10:38. To live by faith implies having life by faith. Thus, the righteous one has life and lives by his faith
5 神是我们的光，必领我们到光中
5. God Being Light to Us and Bringing Us into the Light
39神是光。（约壹一5。）主耶稣说祂是世界的光。（约八12。）但早在小申言者书里就豫言，神是我们这些神子民的光，祂必领我们到光中。（弥七8～9。）
39God is light (1 John 1:5). The Lord Jesus said that He is the light of the world (John 8:12). But even in the Minor Prophets it is prophesied that God would be light to us, His people, and would bring us into the light (Micah 7:8-9
参 中心思想
III. THE CENTRAL THOUGHT
40小申言者书的中心思想包含许多事情，从神的审判开始。神要审判世界。（珥三2上。）罪人当豫备迎见神。（摩四12。）基督这永远的神圣者，来到地上，出生为人。（弥五2。）祂进入死，并从死里复活，使神的救恩延伸到万国。（拿一17，二10，三2。）悔改并相信祂的罪人，必蒙神赦免其罪，并蒙神称义，得著神圣的生命，使他们得以在神圣的光中行走，成为基督的大能者，在基督第二次显现时，与基督一同受神差遣。（摩四12，弥七18～19，哈二4，弥七8～9，珥三11下。）祂要如公义的日头升起，（玛四2，）又要作立约的使者而来，（三1下，）在锡安作王，（弥四7下，）并牧养以色列。（五4。）然后复兴的千年国要被带进来。（弥四1～3，何十四4～8，启二十4，6，太十九28。）当我们把这些要点放在一起时，就得到小申言者书的中心思想。
40The central thought of the Minor Prophets involves many things, beginning with God’s judgment. God will judge the world (Joel 3:2a). Sinners should prepare to meet God (Amos 4:12). Christ as the eternally divine One came to the earth and was born to be human (Micah 5:2). He entered into death and resurrected from it for the extending of God’ss alvation to all the nations (Jonah 1:17; 2:10; 3:2). Sinners who repent and believe in Him will be forgiven of their sins and justified by God to have the divine life that they may walk in the divine light and become the mighty ones of Christ, sent with Him by God in His second appearing (Amos 4:12; Micah 7:18-19; Hab. 2:4; Micah 7:8-9; Joel 3:11b). He will arise as the Sun of righteousness (Mal. 4:2) and come as the Angel of the covenant (Mal. 3:1b) to reign in Zion (Micah 4:7b) and shepherd Israel (Micah 5:4). Then the millennium of the restoration will be brought in (Micah 4:1-3; Hosea 14:4-8; Rev. 20:4, 6; Matt. 19:28). When we put all these points together, we have the central thought of the Minor Prophets.
41虽然小申言者书是较小的，但这些书所带进的启示是大的。小申言者书之神圣启示的中心点与大申言者书中的相同。众申言者（从以赛亚到玛拉基）所释放的启示，著重强调的乃是：神要与祂所拣选的人有生机的联结，就像亚当与夏娃的联结一样。在众申言者的著作里，神发表了祂的愿望，就是要与祂所拣选的人有生机的联结，使祂自己成为祂所拣选之人的生命，并使他们成为祂的彰显。这样，神与祂所拣选的人，二者就成为一对夫妇，一个复合的人位，就像亚当和夏娃成为一对夫妇一样。亚当原本独居，但后来夏娃从亚当出来了。夏娃是由亚当的肋骨建造成的，与亚当相配，与亚当成为婚配，作亚当的配偶。至终，二者在性情上和生命上成为一。这豫22:17表神所要的是甚么。神的愿望是要与祂所拣选的人联结，成为宇宙的夫妇，就是启示录二十二章十七节所说的『那灵和新妇』。因为这是神永远经纶的目的，所以大申言者书和小申言者书都说到神是丈夫，神的选民是妻子。这个思想在新约有完全的发展，但藉著众申言者先揭示出来。我们研读大小申言者书时要看见这一点，这是极其重要的。神的目的，神的愿望，就是使基督成为神经纶的中心与普及。在新约里，基督是一切，又在一切之内。（西三11。）基督是每一个人，又在每一个人之内。至终，整个召会不是别的，全是基督。
41The Minor Prophets are minor, but the revelation they bring in is major. The central point of the divine revelation in the Minor Prophets is the same as that in the Major Prophets. The crucial emphasis of the revelation released by all the prophets from Isaiah to Malachi is that God wants to have an organic union with His chosen people, like the union of Adam with Eve. In the writings of the prophets, God expresses His desire to have an organic union with His chosen people, making Himself their life and making them His expression. In this way God and His chosen people become a couple, a compound person, just as Adam and Eve became a couple. Originally Adam was alone, but later Eve came out of Adam. Eve was built from Adam’s rib to match Adam, to marry Adam, and to be Adam’s counterpart (Gen. 2:21-22). Eventually, the two became one in nature and in life. This is a type of what God desires. God’s desire is to be united with His chosen people to be a universal couple, which in Revelation is called “the Spirit and the bride.” Because this is God’s in tent i on in His eternal economy, both the Major Prophets and the Minor Prophets speak of God as the Husband and of God’s chosen people as the wife. This thought is fully developed in the New Testament, but it was unveiled first through the prophets. It is very important that we see this in our study of the Major and Minor Prophets. God’s in tent i on, God’s desire, makes Christ the centrality and universality in God’secon o my. In the New Testament Christ is all and in all (Col. 3:11). Christ is everyone and in everyone. Eventually, the whole church is nothing but Christ.
42我们已经看见，小申言者书的内容，其中有一部分是神在对以色列爱的惩治上的经纶，亦即在祂对以色列行政的对付上，以及对列国之审判上的经纶，结果带进基督作神经纶之中心与普及的显现，而带进复兴。已过神惩治以色列的工具是列国，现今仍是如此。世界历史一直在展示藉申言者所豫言之事的应验。申言者在基督降生前七、八个世纪说了豫言之后，神进来惩治以色列，差遣巴比伦王尼布甲尼撒毁灭耶路撒冷。从那时起，以色列未曾复兴过。以色列历经巴比伦、玛代波斯、希腊、以及罗马帝国的统治；罗马帝国今天还持续影响整个世界。二十六个世纪以来，以色列一直遭受长期的神圣惩治。今天，神使用亚拉伯国家来惩治以色列。这惩治的目的，乃要使基督得以显现为一切，为神经纶里的中心与普及。这显现要带进复兴的时代。因此，神一直在运行、作工、并管理世界的局势，以完成祂永远的经纶，就是使基督成为人类的一切，为要带进国度，就是复兴的时代。
42We have seen that part of the contents of the Minor Prophets is that God’s economy in His loving chastisement of Israel, that is, in His governmental dealing with Israel, and in His judgment of the nations issues in the manifestation of Christ as the centrality and universality of God’s economy to bring in the restoration. God’s instrument to chastise Israel has been, and still is, the nations. World history is displaying the fulfillment of what was prophesied through the prophets. After their prophecies, given seven or eight centuries before Christ, God came in to chastise Israel by sending Nebuchadnezzar, the king of Babylon, to destroy Jerusalem. Since that time, Israel has not been recovered. Israel has been under Babylon, Medo - Persia, the Macedonian - Grecian Empire, and the Roman Empire, which continues to influence the entire world. For twenty-six centuries Israel has been suffering under a long, divine chastisement. Today God is using the Arab nations to chastise Israel. This chastisement has been for the purpose that Christ would be manifested as everything, as the centrality and universality in God’secon o my. This manifestation will bring in the age of restoration. Thus, God is moving, working, and managing the world affairs to fulfill His eternal economy, that is, to make Christ everything to mankind for the bringing in of the kingdom, the age of restoration.