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弥迦书生命读经 · 第3篇

申言者论到基督时的宏大

The Greatness of the Prophets in Their Speaking Concerning Christ
1读经：弥迦书5:2-9，阿摩司书9:11-15。在本篇信息中，我要说到申言者论到基督时的宏大。当弥迦和别的申言者论到基督时，他们都摸著大的事。但当他们从基督转到他们自己对神子民之情形和光景的观察时，他们就变小了。
1Scripture Reading: Micah 5:2-9; Amos 9:11-15 In this message I would like to give a word on the greatness of the prophets in their speaking concerning Christ. When Micah and the other prophets spoke concerning Christ, they were touching great things. However, when they turned from Christ to their own observations regarding the condition and situation of God’sp eople, they became small
看见宁录和亚述
SEEING NIMROD AND ASSYRIA
与基督的关系
IN RELATION TO CHRIST
2弥迦说到关于基督的豫言时，他说，『祂是从亘古，从太初而出。』（五2。）然后他说，当亚述人进到他们的地时，这位以色列的掌权者和牧6者要作为平安。（5。）在六节申言者先说到亚述地和宁录地；然后，在豫言基督时，他宣告说，『祂必拯救我们脱离亚述人。』在这几节经文中，我们看见宁录和亚述与基督的关系。人类政权开始于宁录，他是敌基督的第一个豫表。照著创世记十章十至十一节，宁录建立了巴别城和尼尼微城。巴别后来成为巴比伦，就是人类政权的高峰，（但二31～45，）也是第一个阶段的蝗虫，就是剪蝗。（珥一4。）人类政权包括巴比伦帝国、波斯帝国、希腊帝国、和罗马帝国，这几个帝国曾被神使用，为要完成祂惩治以色列的工作。至终，整个人类政权（约珥书所题的四种蝗虫和但以理二章所描绘的大人像）要被一块石头打碎，这石头就是基督这块非人手凿出来的石头；祂要成为一座大山，充满天下。（但二34～35。）这样，基督就拯救以色列脱离亚述。
2In his prophecy concerning Christ, Micah says, “His goings forth are from ancient times, / From the days of eternity” (5:2). Then he goes on to say that this One, who is Israel’s Ruler and Shepherd, will be the peace when Assyria comes into the land (v. 5). In verse the prophet first speaks of the land of Assyria and the land of Nimrod, and then, prophesying about Christ, declares, “He will save us from Assyria.” In these verses we can see Nimrod and Assyria as they are related to Christ. Human government began with Nimrod, the first type of Antichrist. According to Genesis 10:10 and 11, Nimrod built the cities of Babel and Nineveh. Babel issued in Babylon, the height of human government (Dan. 2:31-45) and the first stage of the locusts, that is, the cutting locusts (Joel 1:4). Human government, including the empires of Babylon, Persia, Greece, and Rome, has been used by God to carry out His work of the chastisement of Israel. Eventually, the entire human government—the four kinds of locusts mentioned in Joel 1 and the four sections of the great image described in Daniel 2 — will be smashed by a single stone, Christ as the stone cut out without hands that will become a great mountain and fill the whole earth (Dan. 2:34-35). In this way Christ will save Israel from Assyria.
3关于约珥书中的四种蝗虫，主已经给我们一个透亮的启示。这个光照、照耀，不仅打开了圣经，也打开了整个世界历史。不仅如此，这启示也打开了神永远的经纶，因为蝗虫的四个阶段在神关于人的经纶中占了一大部分。也许不久之后，蝗虫会被消灭，并且在第三天，昏睡的以色列要兴起，如何西阿六章二节所豫言的。
3Regarding the four locusts in Joel, the Lord has given us a bright revelation. This enlightenment, this shining, opens not only the Bible but the entire history of the world. Furthermore, this revelation opens up God’s eternal economy, for the four stages of the locusts occupy a great part of God’secon o my in relation to mankind. It may be that before too long the locusts will be destroyed and, as Hosea 6:2 prophesies, dormant Israel will be raised up on the third day.
申言者从基督
THE PROPHETS TURNING
转到小事上
FROM CHRIST TO SMALL THINGS
4申言者论到基督时是宏大的，但说到别的事上时却不然。我们可以弥迦和阿摩司为例。一面，他们都豫言到基督；另一面，他们也说到像诡诈的天平这种小事。阿摩司说，败坏的人卖出用小升斗，收银用大戥子，用诡诈的天平欺哄人。（八。）弥迦也论到这事说，『恶人家中不仍有邪恶之财，和可憎恶的小升斗么？我若用邪恶的天平和囊中诡诈的法码，岂可算为清洁呢？』（六10～11。）这两位申言者都观察到以色列人用一种量器来买东西，却用另一种量器来卖东西，并且他们的法码和天平是诡诈的。阿摩司和弥迦论到这种小事的话，与他们论到基督时宏大的话，是不能相比的。申言者约珥与弥迦和阿摩司之所以不同，在于他没有说到小事。反之，他仅仅在三章的圣经里，就说到五件大事：（一）四种蝗虫；（一4；）（二）那灵的浇灌；（二28～32；）（三）基督同众大能者来临，击败敌基督同他的军队，以转移这时代；（三11，13；）（四）基督审判活著的万民，把『绵羊』和『山羊』分开；（三2，12，参太二五31～46；）（五）基督在千年国里，在以色列中间掌权。（珥三16～17，21下。）
4The prophets are great in their speaking about Christ but not in their speaking about other things. We may use Micah and Amos as examples. On the one hand, they both prophesied concerning Christ; on the other hand, they both spoke about such a small thing as deceitful balances. Amos said that the corrupt people made the ephah small and the shekel large and falsified the balances for deceit5 (8:5). Concerning this, Micah said, “Are there yet treasures of wickedness in the house of the wicked, / And a scant measure that is abominable? / Shall I be pure with wicked balances / And with a bag of deceitful weights?” (6:10-11). Both prophets observed that the people used one measure for buying and a different measure for selling and that their weights and balances were deceitful. The word of Amos and Micah about such a small matter cannot compare with the greatness of their word concerning Christ. The prophet Joel differs from Micah and Amos in that he did not speak regarding small things. Rather, in just three chapters he spoke concerning five great matters: (1) the four kinds of locusts (1:4); (2) the outpouring of the Spirit (2:28-32); (3) the coming of Christ with all the mighty ones to defeat Antichrist with his armies to change this age (3:11, 13); (4) the judging of all the living nations to separate the “sheep” from the “goats” (3:2, 12; cf. Matt. 25:31-46); and (5) Christ’s reigning among Israel in the millennial kingdom (Joel 3:16-17, 21b).
是申言者，不是诗人
PROPHETS, NOT PSALMISTS
5相反的，阿摩司和弥迦用了比约珥书更多的篇幅，说到基督以外的事。当这些申言者论到基督时，他们都说大的事；但当他们发表自己天然的观念和意见时，他们就像一些诗人一样。譬如，弥迦书六章八节说，『人哪，耶和华已指示你何为良善；祂向你所要的是甚么，岂不是只要你行公平，好慈怜，谦卑的与你的神同行么？』这段话是照著生命树还是照著善恶知识树？当然是照著善恶知识树。这段话是照著神圣的启示还是照著申言者属人的观念？这段话不是神的启示，而是申言者的观念。
5In contrast, Amos and Micah used many more chapters than Joel to speak of things other than Christ. When these prophets spoke concerning Christ, they spoke great things, but when they expressed their own natural concept and opinion, they were like some of the psalmists. For instance, Micah 6:8 says, “He has declared to you, Oman, what is good; / And what does Jehovah require of you, / But that you would execute justice and love lovingkindness / And walk humbly with your God?” Is this word according to the tree of life or according to the tree of the knowledge of good and evil? Surely it is according to the tree of the knowledge of good and evil. Is this word according to the divine revelation or according to the human concept of the prophet? This word is not a matter of God’sr evelation but of the prophet’s concept.
6我在这里所关心的，不是这些申言者的缺点，而是今天我们的光景。我担心我们中间有些人可能用我们在小申言者书所看到的那四个管治的原则，或是四个因素，很严苛的来检查召会中其他的人，特别是长老。这样作的人可能像有些诗人，却不是为神说话的申言者。在林前十四章，保罗鼓励我们作申言者，而不是作诗人。（24，31。）我们若表达我们的观念或意见，我们就像诗人一样。申言不只是为基督说话，更是把基督说出来，甚至是说基督。我们若有任何意见或观念，那个意见或观念必须是基督。我们应该无心发表我们的意见。我们的负担、心愿、目的和目标，都该只是说基督。我能作见证，所有我释放之信息的目标，都是说基督，而且只有基督。
6My concern here actually is not with the shortcomings of these prophets but with our situation today. I am concerned that some of us may take the four governing principles, or the four factors, we have seen in the Minor Prophets and use them in a critical way to examine others in the church, especially the elders. Those who do this may be like certain of the psalmists, but they are not prophets speaking for God. In 1 Corinthians 14 Paul encouraged us to be prophets, not psalmists (vv. 24, 31). If we express our concept or opinion, we are like some of the psalmists. To prophesy is not only to speak for Christ but also to speak forth Christ and even to speak Christ. If we have an opinion or concept, that opinion or concept must be Christ. We should have no heart to express our opinion. Our burden, desire, intention, and goal should be just to speak Christ. I can testify that my aim in all the messages I put out is to speak Christ and Christ alone
阿摩司和弥迦在豫言
AMOS’SAND MICAH’S GREATNESS
关于基督之事上的宏大
IN THEIR PROPHESYING CONCERNING CHRIST
7阿摩司和弥迦在豫言关于基督的事上，他们是宏大的。
7In their prophesying concerning Christ, Amos and Micah are great
阿摩司豫言基督重建大卫倒塌的帐幕
Amos’s Prophecy concerning Christ’s Rebuilding the Fallen Tabernacle of David
8阿摩司在他豫言基督重建大卫倒9:11塌帐幕的事上是宏大的。在阿摩司九章十一节，申言者说，『到那日，我必建立大卫倒塌的帐幕，堵住破口，建立废墟，重新修造，像古时一样。』我们已经看见，大卫的帐幕就是大卫的国和大卫的王室。大卫的国豫表基督那要来的国。当基督回来时，祂要重建，就是复兴、恢复祂先祖大卫的国，并且使大卫的国成为基督和神的国，直到永远。
8Amos is great in his prophecy concerning Christ’s rebuilding the fallen tabernacle of David. In Amos the prophet says, “In that day I will raise up / The fallen tabernacle of David, / And I will wall up its breaches / And raise up its ruins / And build it up as it was in the days of old.” We have seen that the tabernacle of David is the kingdom of David and the royal family of David. The kingdom of David was a type of the coming kingdom of Christ. When Christ comes back, He will rebuild, that is, restore and recover, the kingdom of His forefather David and fully make the kingdom of David the kingdom of Christ and of God for eternity.
弥迦豫言基督的出来
Micah’s Prophecy concerning the Goings Forth of Christ
9弥迦豫言包罗万有之基督的出来，这乃是一件大事。在这豫言里，基督是包罗万有的，因为祂要作以色列的掌权者、牧者和平安，并要兴起七个牧者和八个首领。（五2～5。）
9Micah’s prophecy concerning the goings forth of the all-inclusive Christ is a great matter. In this prophecy Christ is all-inclusive because He will be the Ruler, the Shepherd, and the peace of Israel, and He will also bring forth the seven shepherds and the eight princes (5:2-5).
10基督从伯利恒小城，就是『大卫的城』（路二4）出来。但祂不是从时间而出，却是从太初而出。在已过的永远里，1:4-祂拣选并豫定了我们。（弗一4～5。）当祂作这些事时，祂已经想到祂要怎样来。祂若只拣选并豫定我们，没有豫备从永远里出来，祂就不能在我们身上作甚么。祂在我们身上所要作的，并所能作的，都在于祂的出来。祂成为肉体而来，又继续往前，经过人性生活、受死、复活、升天、以及终极完成之灵的浇灌，这终极完成的灵就是基督自己的实际。这些都是基督出来的重大步骤。祂的出来并没有停止，今天仍在继续著。
10Christ came forth from Bethlehem, a small town called “David’s city” (Luke 2:4). However, His goings forth were not from time but from eternity. In eternity past He selected us and predestinated us (Eph. 5). When He was doing these things, He considered how He would come. If He had only selected and predestinated us without preparing to come out of eternity, He could do nothing with us. Whatever He will do and can do for us depends on His coming forth. He came in incarnation, and He went on through human living, death, resurrection, ascension, and the outpouring of the consummated Spirit, who is the reality of Christ Himself. All these are great steps in Christ’s going forth. His going forth has not stopped but is continuing today.