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约珥书生命读经 · 第7篇

神同著人的历史以及神在人里的历史

The History of God with Man and the History of God in Man
1读经：约珥书1:4;2:28-29;3:11-21。圣经是一本奇妙的书；因为是奇妙的，所以也是奥秘的。虽然许多人读过圣经，也继续在读，却很少人知道圣经在讲甚么。圣经讲了许多关于神、基督、以色列，以及其他的事，但圣经实际上在讲甚么？我们若要回答这个问题，就必须读小申言者书。
1Scripture Reading: Joel 1:4; 2:28-29; 3:11-21 The Bible is a wonderful book. Because the Bible is wonderful, it is mysterious. Although a great many people have read and continue to read the Bible, few know what the Bible talks about. The Bible has much to say about God, Christ, Israel, and many other things, but what does the Bible actually talk about? If we would answer this question, we need to study the Minor Prophets
小申言者书－
the Minor Prophets
明白圣经的钥匙
A KEY TO UNDERSTANDING THE BIBLE
2小申言者书是明白圣经的钥匙。我们查读小申言者书时，曾强调四个重点：神惩治以色列、神惩罚列国、基督的显现、以及万物的复兴。藉著神对以色列的惩治并对列国的惩罚，基督的显现被带进来，而基督的显现将要带进复兴。这复兴不仅包括以色列，也包括全人类、全地、以及整个宇宙。新天新地同著新耶路撒冷将是万物永远的复兴。这四件事启示在圣经里，特别是在小申言者书里。
2The Minor Prophets are a key to understanding the Bible. In our study of the Minor Prophets, we have emphasized four points: God’s chastisement of Israel, God’s punishment upon the nations, the manifestation of Christ, and the restoration of all things. Through God’s chastisement of Israel and His punishment upon the nations, the manifestation of Christ is brought forth, and the manifestation of Christ will bring in the restoration. This restoration will include not only Israel but the whole human race, the earth, and the entire universe. The new heaven and new earth with the New Jerusalem will be the eternal restoration of all things. These four matters are revealed in the Bible, in particular in the Minor Prophets
圣经是神
THE BIBLE BEING THE HISTORY OF GOD
两部分的历史
IN TWO PORTIONS
3圣经可被视为神的历史。如果我们人类（不仅就整个人类而言，甚至就个人而言）是有历史的，那么神这位宇宙中独一、奇妙的人物，当然也必定有历史。我们在那里找得到神的历史？神的历史，神圣的历
3The Bible may be considered the history of God. If we human beings have a history, not only as a race but even as individuals, then surely the unique, universal, and wonderful person of God must also have a history. Where do we find the history of God? God’s history, the divine history, is recorded in the Bible
4史，乃是记录在圣经里。
4
5神的历史有两部分：在旧约中神同著人的历史，以及在新约中神在人里的历史。在旧约中神的历史是同著人的历史；在新约中神的历史是在人里面的历史，因为这个历史关系到神与人是一。因此，神在新约中的历史，乃是在人性里的神圣历史。神创造人是照著祂自己，就是照著祂的形像，按著祂的样式造的。（创一～27。）我们可以说，照著神的形像所造的人，乃是神的一张『照片』。人的照片是在某种程度上显示出这个人的情形，所以神造的人是神的一张照片，也只能在一个限定的范围内，给我们看见神的样子。神造了人之后，祂就同著人，但祂仍是在人的外面。因此在旧约里，我们看见神不是在人里面或与人是一，祂只是同著人而已。在创世记、出埃及记、诗篇、和整个旧约中，神只是同著人，但还不是在人里面，还不是与人是一。
5God’s history is of two portions—the history of God with man, found in the Old Testament, and the history of God in man, found in the New Testament. In the Old Testament God’s history was a history with man. In the New Testament God’s history is a history in man, for this history involves God’s being one with man. Therefore, the history of God in the New Testament is a divine history in humanity. God created man according to Himself, that is, in His image and according to His likeness (Gen. 1:2 6-2 7). We may say that the man created in 26 God’s image was a “photograph” of God. As a photograph of a person shows us something concerning that person himself to a certain degree, so the man created by God as a photograph of God can show forth God only to a limited extent. After God created man, He was with man, but He was still outside of man. Hence, in the Old Testament we see God not in man or one with man but simply with man. In Genesis, Exodus, the Psalms, and the entire Old Testament, God was with man but not yet in man and not yet one with man.
6旧约主要不是说到关于人；相反的，牠主要是说到关于神。神是主角，人是配角。因此，旧约的历史是神的历史，是神同著人的历史。
6The Old Testament does not speak mainly concerning man; rather, it speaks mainly concerning God. God has the primary role, and man has the subordinate role. The history in the Old Testament, therefore, is God’s history, God’s history with man
神在人里的历史
the History of God in Man
7在新约中，神的历史是非常不同的。从马太一章开始，一直到启示录末了一章，我们看见神进到人里面，与人是一。新约启示神现今是在人里面，与人是一。因此，神在新约的历史乃神在人里的历史。
7God’s history in the New Testament is very different. Beginning with the first chapter of Matthew and continuing to the last chapter of Revelation, we have God coming into man and being one with man. The New Testament reveals that God is now in man and one with man. Thus, God’s history in the New Testament is the history of God in man
在成为肉体里成就两件事把神带进人里面
The Incarnation Accomplishing Two Things Bringing God into Man
8就著神在人里的历史而言，基督的成为肉体成就了两件事。第一，成为肉体把神带进人里面。旧约启示，神在成为肉体之前，只是同著人而已；祂是在人的外面。但是，藉著成为肉体，神就进到人里面；从那时候起，神的历史就不一样了。已过神是同著人，祂的历史是同著人的历史；现今神是在人里面，祂的历史开始成为在人里的历史。
8Regarding the history of God in man, the incarnation of Christ accomplished two things. First, the incarnation brought God into man. Before the incarnation, as the Old Testament reveals, God was merely with man; He was outside of man. But by incarnation God entered into man, and from that time onward the history of God was different. Whereas in the past God was with man, and His history was a history with man, now God was in man, and His history began to be a history in man
使神与人是一
Making God One with Man
9第二，成为肉体使神与人是一。成为肉体的结果，产生出一个奇妙的人位，一个神与人调和的人位。这个人位－耶稣，不仅是神，也不仅是人。祂是完整的神，又是完全的人。此外，祂不仅是神在人里面，祂更是神与人的调和。
9Second, the incarnation made God one with man. As a result of the incarnation, there was a wonderful person — a person who is the mingling of God with man. This person, Jesus, is not only God, and He is not merely a man. He is the complete God and the perfect man. Further, He is not only God in man—He is God mingled with man.
10从这里我们可以看见，成为肉体是前所未有的。在成为肉体之前，并没有这个既是神又是人的人位。然而现在，成为肉体的结果，产生了一个奇妙的人位，就是神与人的调和。
10From this we see that the incarnation was an unprecedented event. Prior to the incarnation, there was not such a person, a person who is both God and man. But now, as a result of the incarnation, there is a wonderful person who is the mingling of God with man
我们与这神人的关系
Our Involvement with the God-man
11我们这些信徒，都与这奇妙的人位－既是神又是人的一位，发生了关系。启示录二十二章十七节上半说到这个关系：『那灵和新妇说，来！』那灵是终极完成的三一神，而新妇是经过变化的三部分人。就如这节经节所启示的，这二者，就是那灵和新妇，要成为婚配，联合为一，成为一个实体，就是一个团体人。这强烈的指明，在新约中，神是在人里，且与人是一。新耶路撒冷是个奇妙的表号，指明神如何在人里，并与人是一。
11As believers, we all have become involved with this wonderful person, this One who is both God and man. A verse which speaks of this involvement is Revelation 22:17a, which says, “The Spirit and the bride say, Come!” The Spirit is the consummated Triune God, and the bride is the transformed tripartite man. As this verse reveals, these two, the Spirit and the bride, will be married, joined to become one entity, one corporate person. This is a strong indication that, in the New Testament, God is in man and is one with man. The New Jerusalem is a marvelous sign demonstrating how God is in man and is one with man
人不走神的路
MAN NOT TAKING GOD’SWAY
12神同著人以及神在人里的历史，不是简单的事。神同著人，目的是要进到人里，与人是一。神创造人就是为这目的。但是，虽然神创造人是为这目的，人却另有诡诈的目的，这两个目的不是一致的。神有神的路，人有他自己的路。因为这样，即使人与神合作，他也不是照神的路与神合作，而是以自己的路。因此，就有了两条路线－神的路线和人的路线。神要进到人里面，与人是一。然而，人却不走神的路，坚持走自己的路。这个坚持已过曾导致很大的失败，现在仍是如此。结果，在神眼中，人变为有罪、堕落并可憎的。神进来惩治祂的选民，
12The history of God with man and of God in man is not a simple matter. God was with man with the intention of coming into man and being one with man. Man was created by God for this purpose. But although God had such a purpose in creating man, man has another, subtle, purpose, and these two purposes do not agree. God has His way, and man has his way. Because of this, even when man cooperates with God, he does this not by God’sway but by his own way. Thus, there are two lines—God’s line and man’s line. God wants to come into man and to be one with man. Man, however, does not take God’sway but insist son his own way. This insistence has caused, and continues to cause, great failure. As a result, in the sight of God man has become sinful, corrupt, and abominable. GOD COMING IN TO CHASTISE HIS CHOSEN PEOPLE
并惩罚列国
AND TO PUNISH THE NATIONS
13因为人，包括以色列，都走自己的路，以致变得邪恶败坏，神就进来惩治祂的选民以色列，并惩罚列国。当神惩治祂的子民以色列时，没有意思要全然毁灭他们。一面，神惩治以色列；另一面，祂应许不完全毁灭他们。
13Because man, including Israel, has taken his own way and has become sinful and corrupt, God comes in to chastise Israel, His chosen people, and to punish the nations. When God chastises His people Israel, He has no intention of utterly destroying them. On the one hand, God chastises Israel; on the other hand, He has promised not to destroy them completely.
14为了要惩治以色列，神需要一根1:4『杖』－管教的凭藉，这根杖就是列国。在约珥书一章四节，列国被比喻作四个阶段的蝗虫：剪蝗（巴比伦帝国）、群蝗（玛代波斯帝国）、舔蝗（马其顿希腊帝国）、和毁蝗（罗马帝国）。这四种蝗虫中，只有罗马蝗虫今天仍与我们同在。虽然神允许这些蝗虫来剪除、挤压、舔噬并消毁，祂却不允许牠们全然毁灭祂的子民。每当蝗虫作得太过分，没有顾到公义时，神就进来惩罚牠们。虽然神使用列国来惩治以色列，祂也因列国作得太过分而惩罚他们。
14In order to chastise Israel God needs a “rod,” a means of discipline, and this rod is the nations. In Joel the nations are likened to locusts in four stages: the cutting locust (the Babylonian Empire), the swarming locust (the Medo - Persian Empire), the licking locust (the Macedonian - Grecian Empire), and the consuming locust (the Roman Empire). Of these four kinds of locusts — Babylonian, Persian, Greek, and Roman—the Roman locusts are still with us today. Although God allows the locusts to cut, swarm, lick, and consume, He does not permit them to destroy His people utterly. Whenever the locusts have gone too far, acting without regard for justice, God has come in to punish them. Whereas God uses the nations to chastise Israel, He also punishes the nations for going too far.
神对以色列的惩治，
God’s chastisement of Israel
和祂对列国的惩罚，
AND HIS PUNISHMENT OF THE NATIONS
AFFORDING A WAY
提供一条路，让基督得以显现，
FOR CHRIST TO BE MANIFESTED
15为著堕落宇宙的复兴
15FOR THE RESTORATION OF THE FALLEN UNIVERSE
16神对以色列的惩治，和祂对列国的惩罚，提供一条路，让基督得以显现。因此，小申言者书不只说到以色列的惩治和列国的惩罚，也说到这惩治和惩罚的结果，就是基督的显现。基督的显现有一个目标，就是复兴堕落的宇宙。宇宙的堕落是由两次的背叛引起的。第一次的背叛是撒但和跟随他之天使的背叛，第二次的背叛是人的背叛。这两次背叛－天使的背叛和人的背叛，玷污并污染了宇宙，所以神创造的这个宇宙需要复兴。
16God’s chastisement of Israel and His punishment of the nations affords away for Christ to be manifested. Thus, the Minor Prophets speak not only of the chastisement of Israel and the punishment of the nations but also of the issue of this chastisement and punishment—the manifestation of Christ. The manifestation of Christ has a goal, and this goal is to restore the fallen universe. The fall of the universe was caused by two rebellions. The first rebellion was the rebellion of Satan and the angels who followed him; the second was the rebellion of man. These two rebellions—the angelic and the human—defiled and polluted the universe, so the God-created universe needs a restoration
17这复兴只能藉著基督的显现被带进来。基督的显现含示祂的成为肉体、救赎、和许多其他的事。基督的显现已经持续了一段很长的时间，而且还会一直继续下去，直到堕落的宇宙完全得著复兴。至终，在这复兴的终极完成里，将有新天新地，以新耶路撒冷作中心。在新耶路撒冷里，我们众人要永远的享受基督并彰显基督。这是圣经所启示，神同著人并在人里的历史。
17This restoration can be brought in only through the manifestation of Christ. Christ’s manifestation implies His incarnation, redemption, and many other matters. The manifestation of Christ has been going on for a long time, and it will continue until the fallen universe has been fully restored. Eventually, in the consummation of the restoration, there will be the new heaven and new earth with the New Jerusalem as the center. In the New Jerusalem we all will enjoy Christ and express Christ for eternity. This is the history of God with man and in man revealed in the Bible.
今天我们要学的功课我们的失败
THE LESSON FOR US TODAY Our Failure
18圣经里神的历史是我们今天要学的功课。神创造我们，目的是要得著我们，好使祂能进到我们里面，与我们是一。然而，我们不是不关心神，就是用我们自己的方式关心神。其结果总是完全的失败。保罗说，『我是个苦恼的人！』（罗七24），这时他就是承认自己的失败。
18The history of God in the Bible provides a lesson for us today. God created us with the intention to gain us so that He could come into us and be one with us. However, either we do not care for God or we care for God according to our own way. The result is always total failure. Paul confessed his failure when he said, “Wretched man that I am!” (Rom. 7:24a
我们需要神的惩治
Our Need for God’s Chastisement
19因著我们的失败，并因著我们的光景可怜、可怕又可悲，我们需要神的惩治。故此，我们作为基督徒的人生乃是受惩治的一生，而惩治乃是藉著不同的『蝗虫』所引起的苦难。我们的丈夫或妻子、我们的儿女、我们的工作、我们对更高教育的渴慕、我们要赚大钱的雄心－这一切都是剪除我们、挤压我们、舔噬我们、消毁我们的蝗虫。这些『蝗虫』使我们的人生变为苦难的人生，叫我们的日子变成神惩治的日子。这惩治的目标和目的，是要让基督在我们里面显现，为著宇宙的复兴。至终，苦难和惩治所带进基督的显现，要终极完成于整个宇宙的复兴。
19Because we are a failure and because our situation is wretched, terrible, and miserable, we need God’s chastisement. For this reason, our human life as Christians is a life of chastisement through the sufferings caused by different kinds of “locusts.” Our husband or wife, our children, our job, our desire for higher education, our attempts to make more money—all these are locusts that cut us, swarm over us, lick us, and consume us. These “locusts” make our life a life of suffering and our days, days of God’s chastisement. The goal, the purpose, of this chastisement is that Christ would be manifested in us for the restoration of the universe. Eventually, the manifestation of Christ that is the issue of suffering and chastisement will consummate in the restoration of the entire universe