This week, we shall continue with the study of the Book of Deuteronomy in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
26:1-15—Specific Legislations—Reiteration of Laws of First Fruits
(1) The regulations concerning the offering of firstfruits was reiterated by Moses in 18:4 with the purpose of reminding the people of their obligation to provide for the priests and Levites: let’s see what the emphases are in this reiteration (vv. 1-11)
a. Where should they bring their firstfruits to as an offering? (v. 2)
b. What should they say to the priest in office? (v. 3) Why?
c. When the offering is set down in front of the altar, the offerer has to make a further declaration which some scholars even see as, perhaps, the earliest “creed” in Israel: Let’s consider this “creed” which is full of contrasts (vv. 5-9)
i. Who was their forefather and in what conditions did he enter Egypt? (v. 5; see note 1)
ii. What had his people become? (v. 5)
iii. What did they face in Egypt? (v. 6)
iv. How did God deliver them from their plight? (v. 8)
v. Why? (v. 7)
vi. How has the Lord blessed them as a people? (v. 9)
vii. What does the bringing of the firstfruits present? (v. 10)
viii. How does this declaration resemble our Christian creeds?
d. Who should share and rejoice in the offering of these firstfruits? Why? (v. 11)
(2) 3rd year’s tithings: regulations concerning tithings were reiterated in 12:6, 11 (with emphasis on the designated place of worship) and 14:28-29 (with emphasis on sharing with the local Levites and the needy). Let’s consider the emphases here in vv. 12-14:
a. Why is the tithe called the “sacred portion”? (v. 13)
b. Why is it necessary for the offerer to declare that he has not eaten the portion while in mourning nor while unclean, and has not offered it to the dead? (v. 14)
(3) Having complied with these laws concerning tithing, what prayer is the offerer encouraged to make? (v. 15) Why?
26:16-19—Concluding the Reiteration of Specific Law (see note 2)
(4) What have the people declared before the Lord as Moses reiterates these laws? (v. 17)
(5) What has the Lord declared to the people in the meantime? (v. 18)
(6) What are they commanded to do with all these laws? (v. 16)
(7) What promise has the Lord made to them as a result? (v. 19)
(8) What is the main message to you today and how may you apply it to your life?
Note 1: The “Aramean” refers to Jacob because of his long sojourn in Aram (Gen. 29-31), and also because of his marriage to Leah and Rachel, both Aramean women.
Note 2: This short passage (26:16-19) serves not only as a conclusion to the discourse on the specific legislations, but to the covenantal renewal ceremony on the plains of Moab which likely officially began with the words of 4:1.
本週我們會繼續研讀舊約申命記。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
26:1-15—個別的律法—重申初熟果子的法例
(1) 摩西已在18:4論及初熟果子之法例，當時的重點是要百姓盡本分來照顧利未人。讓我們思想這裡重申的重點(26:1-11)
a. 當把初熟果子帶到那裡獻上？(26:2)
b. 獻上時當向祭司說什麼？(26:3) 用意何在？
c. 然後又要向神作出宣言（有解經家認為這宣告是以色列最早的“教條宣言/creed”）：讓我們思想這以對比方式讀出的“宣言”(26:5-9)
i. 誰是這下到埃及的「祖」？他到埃及時已到什麼光景？(26:5; 參下註一)
ii. 這祖的後人得到什麼祝福？(26:5)
iii. 他們在埃及遭到什麼逆境？(26:6)
iv. 神怎樣扭轉逆境？(26:8)
v. 為何神會如此？(26:7)
vi. 神更如何進一步賜福他們？(26:9)
vii. 現在把初熟果子獻上是代表什麼？(26:10)
viii. 這樣的宣讀，與今天我們的“教條宣言”有什麼類似之處？
d. 誰會與獻者一同分享這份褔樂？為什麼？(26:11)
(2) 第三年的「什一奉獻」：這裡的條例已在12:6, 11重述過—其重點在乎要在神選定之處獻上；也在14:28-29重述—重點是要與本地的祭司和缺乏者共享。讓我們思想這裡重述的重點(26:12-14)
a. 為何稱當獻的為「聖物/sacred portion」？(26:13)
b. 為何獻者要作出26:14頭三個的聲明？
(3) 既遵行了這裡所吩咐的，獻者就可以作出什麼禱告？(26:15) 這樣的吩咐有什麼用意？
26:16-19—個別的律法重述的總結(參下註二)
(4) 在這重述的過程中，百姓已向神表示什麼？(26:17)
(5) 神也同時向他們作什麼聲明？(26:18)
(6) 他們現在該如何面對神一切的誡命？(26:16)
(7) 因為神又給他們什麼應許？(26:19)
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註一：這「亞蘭」先祖是指雅各，因為他住在亞蘭有一段很長的時間，並在那地娶了利亞與拉結—二人也算為亞蘭人。
註二：這小段(26:16-19)不但是個別律法重申的總結，看來也是在摩押平原（由4:1開始）與神重申立約儀式的總結。
“Then say to the LORD your God: ‘I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded.’’ (Deut. 26:13)
In repeating the laws governing the setting aside of the third year’s tithe, it is obvious that the Lord wants Moses to make sure that the Levites in the local towns, together with the aliens, the fatherless and the widows, would be taken care of. However, in this reiteration, the emphasis appears to be on the sacredness of the tithe in that it is actually called “the sacred portion” and the offerer has to declare that (1) he has not eaten it while in mourning, (2) nor touched it while unclean, and (3) nor offered any of it to the dead (26:14). Any of the three acts would have rendered the offering unclean and in fact, abhorred by the Lord.
This emphasis also conveys a very important message to the people in that the “tithe” is sacred because it no longer belongs to them, but to the Lord. This is the reason why, later in their history when they ignored this command to offer their tithe to the Lord, the prophet Malachi accused them of robbing God: “In tithes and offering. You are under a curse — the whole nation of you — because you are robbing me.” (Mal. 3:8-9)
Although we are no longer under the law, but under grace, it does not take away the truth that, like the Israelites of old, we also have to give part of what we have to the house of the Lord, and if we take the teaching of our Lord seriously that our righteousness should surpass that of the Pharisees and the teachers of the Law (Matt. 5:20), should we not give at least 1/10th of our income to the house of the Lord — which remains “the sacred portion” that belongs to the Lord and the Lord only?
「我已將聖物從我家裡拿出來，給了利未人和寄居的，與孤兒寡婦，是照你所吩咐我的一切命令。」(申26:13)
神吩咐摩西在重申律法時，再次論到第三年「什一奉獻」的條例，其中的重點是在乎提醒百姓要照顧城中的“利未人和寄居的，與孤兒寡婦” 。不過，重述這條例時，這當納的「什一奉獻」是被稱為「聖物/the sacred portion」，並且獻者必須鄭重的在神面前宣告：“我守喪的時候，沒有吃這聖物；不潔淨的時候，也沒有拿出來，又沒有為死人送去”(26:14) 。
這鄭重的聲明顯出這「什一奉獻」，就是在未獻上之前已不屬於那獻者，是完全屬於神，歸神為聖的。因這原故，先知瑪拉基及後稱以色列人沒有照律法要求把「什一奉獻」獻到神面前之舉為「奪取神之物」(瑪3:8)。
雖然今天我們不再在律法之下，乃在恩典之下，這並沒有否定了我們對神的家在奉獻上的責任。如果我們認真的領受主耶穌的吩咐，說我們的義要勝於文士和法利賽人的義（太5:20），我們怎能連神所賜的收入的「十分之一」也沒有獻上呢！是的，我們應該記得，未獻上之前，這已是「聖物/the sacred portion」了！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Designating Mount Ebal at the place of sacrifice—after what appears to be a covenant renewal ceremony, Moses gives further instructions about Mount Ebal and Mount Gerizim (see note 1 below)
(1) The altar on Mt. Ebal (27:1-10)
a. One of the first things when the people have crossed over the Jordan is to set up large stones on Mt. Ebal
i. What are they to do with the stones on Mt. Ebal? (v. 3)
ii. What do you think is the purpose?
b. Apart from the plastered stones with the law written on them, they are to set up an altar of stones as well
i. Why can’t they use iron tool on the stones of the altar? (see Exod. 20:25 as well)
ii. For what are they going to use the altar?
c. What do you think is the significance of these instructions?
d. Since Moses has just concluded the covenant renewal ceremony, what does he remind the people of and why would the people be commanded to be silent (twice)? (27:9-10)
(2) Curses and Blessings from Mt. Gerizim and Mt. Ebal—beginning with curses from Mt. Ebal (27:11-26; see note 2 below)
a. Curse #1—setting up idols in secret: (v. 15)
i. Which of the Ten Commandment does this refer to?
ii. Why does it mention its being set up in secret?
b. Curse #2—dishonoring parent (v. 16)
i. Which of the Ten Commandment does this refer to?
ii. Which is it so emphasized?
c. Curse #3—moving boundary stone (v. 17):
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
d. Curse #4—leading the blind astray (v. 18)
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
e. Curse #5—withholding injustice (v. 19)
i. Who are the victims of this crime?
ii. What kind of sin does it point to?
iii. Which of the Ten Commandment does this refer to?
f. Curse #6—sleeping with father’s wife (v. 20)
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
g. Curse #7—having sex with animals (v. 21)
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
h. Curse #8—sleeping with own sister (v. 22)
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
i. Curse #9—sleeping with mother-in-law (v. 23)
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
j. Curse #10—murder (v. 24)
i. What kind of sin does it point to? Why does it mention about killing “secretly”?
ii. Which of the Ten Commandment does this refer to?
k. Curse #11—bribery (v. 25)
i. What kind of sin does it point to?
ii. Which of the Ten Commandment does this refer to?
l. Curse #12—A “Catchall” (v. 26)
i. What is meant by the “upholding” the words of this law?
ii. Are the words of this law confined to the preceding 11 examples?
(3) Why kind of a society will Israel become if the above practices are not considered sins against the Lord?
(4) What is the significance of having the people respond with “Amen” to every one of the above?
(5) What is the main message to you today and how may you apply it to your life?
Note 1: Mt. Ebal and Mt. Gerizim were located west of the Jordan, approximately 40 miles north of Jerusalem. “An important east-west trade route passed between the two mountains and toward the eastern end of the pass nestled the ancient town and sanctuary of Shechem.” (NICOT, Deuteronomy, 328)
Note 2: “The blessing was to be uttered by the tribes of Simeon, Levi, Judah, Issachar, Joseph and Benjamin, who sprang from the two wives of Jacob; and the curse by Rueben (who forfeited his primogeniture right by his incest [Gen. 49:4]), with the two sons of Leah’s maid…and by Zebulun, with Dan and Naphtali, the sons of Rachel’s maid Bilhah. It was natural that the utterance of the blessing should be assigned to the tribes which sprang from Jacob’s proper wives, since the sons of the wives occupied a higher position than the sons of the maids — just as the blessing had pre-eminence over the curse.” (K&D, 961-2)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
在以巴路山立石和祭壇—在重申立約的儀式告一段落後，摩西吩咐他們進入應許地時要立石和祭壇在以巴路山上(參下註一):
(1) 以巴路山的祭壇(27:1-10)
a. 百姓一過約但河後就要立石在這山上：
i. 他們要在石上寫什麼？(27:3)
ii. 用意何在？
b. 除立石外，也要立壇：
i. 為何建壇要用未鑿過之石、也不可動鐵器在其上？(亦參出20:25)
ii. 這壇要用來作什麼？
c. 以上的吩咐的用意是什麼？
d. 重申立約的儀式剛告一段落，摩西現在鄭重要他們“默默靜聽” 的原因是什麼？(27:9-10)
(2) 咒詛的宣讀—先在以巴路山上宣讀咒詛(27: 11-26; 參下註二)：
a. 咒詛#1—暗設偶像(27:15)
i. 這是犯了十誡的那一條？
ii. 為何說是 “暗設”？
b. 咒詛#2—輕慢父母(27:16)
i. 這是犯了十誡的那一條？
ii. 為何如此被著重？
c. 咒詛#3—挪移地界(27:17)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
d. 咒詛#4—使瞎子走差(27:18)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
e. 咒詛#5—屈枉正直(27:19)
i. 受害者是誰？
ii. 這屬何罪？
iii. 這是犯了十誡的那一條？
f. 咒詛#6—繼母(27:20)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
g. 咒詛#7—與獸行淫(27:21)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
h. 咒詛#8—姐妹(27:22)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
i. 咒詛#9—岳母(27:23)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
j. 咒詛#10—謀殺(27:24)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
k. 咒詛#11—賄賂(27:25)
i. 這屬何罪？
ii. 這是犯了十誡的那一條？
l. 咒詛#12—總括性的咒詛(27:25)
i. 這是指以上11樣的罪而已嗎？
ii. 為什麼有這慨括性的咒詛？
(3) 如果以色列輕看以上的罪，他們的社會會變成怎樣？
(4) 在這宣讀中，百姓同聲回應“阿們”的重要性何在？
(5) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註一：以巴路山和基利心山位於約但河西，耶路撒冷之北約四十哩。 “是一重要的商路，由東至西穿過這兩座山。那座名稱示劍的古城（也是聖所之地）位於這路的東端” (NICOT, Deuteronomy, 328)。
註二：“祝福是由雅各兩個妻子的後裔—西緬、利未、猶大、以薩迦、約瑟和便雅憫六個支派—宣讀的；咒詛則由流便(因犯亂倫而失長子名位[創49:4])和利亞僕婢所生的兩國兒子(迦得、亞設)加上西布倫及拉結僕婢所生的但和拿弗他利六個支派宣讀。由雅各妻子的後裔宣讀祝福是自然的，因為他們的地位比僕婢的兒子為高—正如祝福比咒詛為重。” (K&D, 961-2)
“When you have crossed the Jordan, these tribes shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph and Benjamin. And these tribes shall stand on Mount Ebal to pronounce curses: Reuben, Gad, Asher, Zebulun, Dan and Naphtali.” (Deut. 27:12-13)
It is interesting to note that the curses are to be pronounced by the tribes standing on Mount Ebal, and not those on Mount Gerizim, especially in view of the fact that altar is to be set up on the former together with plastered stones on which “all the words of this law” would be written.
Keil and Delitzsch have this to share in quoting the insights of earlier scholars:
“(A)s the Berleburger Bible expresses it, ‘to show how the law and economy of the Old Testament would denounce the curse which rests upon the whole human race because of sin, to awaken a desire for the Messiah, who was to take away the curse and bring the true blessing instead.’ For, however remote the allusion to the Messiah may be here, the truth is unquestionably pointed out in these instructions, that the law primarily and chiefly brings a curse upon man because of the sinfulness of his nature, as Moses himself announces to the people in ch. 31:16, 17. And for this very reason the book of the law was to be laid by the side of the ark of the covenant as a ‘testimony against Israel’ (ch. 31:26)” [K&D, 961]
But the law and the curses are not the final words, because the altar at Mount Ebal points to the mercy of the Lord who, in spite of the deservedness of the people of curses, stands ready to offer forgiveness and would eventually do so by the sacrifice of His own Begotten Son to take on the curse of the sins of not just Israel, but of all humankind. (Gal. 3:13)
「你們過了約但河，西緬、利未、猶大、以薩迦、約瑟、便雅憫六個支派的人都要站在基利心山上為百姓祝福。流便、迦得、亞設、西布倫、但、拿弗他利六個支派的人都要站在以巴路山上宣布咒詛。」(申27:12-13)
不曉得你有否留意，咒詛是從以巴路山上宣讀，而不是從基利心山上宣讀的。前者豈不是已立石，把“律法的一切話” 都寫上嗎？(27:3)
我雖然對Keil and Delitzsch解釋每邊六支派的安排的原因有點保留(見今天經文默想的註二)，我卻同意他們對選擇以巴路山為宣布咒詛的分析：
“Berleburger Bible(18世紀德文聖經) 是這樣解釋的：‘為要顯出舊約的律法和原則是怎樣因全人類的罪而降下咒詛，好使人甦醒，渴望彌賽亞來除掉咒詛，帶來真正的福祉。’或許，當時彌賽亞的意識尚未存在，但毫無疑問，這裡已指出律法主要和基本的功用在乎因人的罪性而帶來咒詛，就如摩西在31: 16,17對百姓所宣布的。也因這原故，這律法書要放在約櫃旁，為要‘見證以色列人的不是’(31:26) 。”(K&D, 961)
不過，律法和它帶來的咒詛卻非人的終局，因為以巴路山上不單有寫上律法的石，更有神的祭壇。這祭壇就顯出神的憐憫：雖然百姓的罪當受咒詛，但藉著祭牲的獻上，承擔百姓的咒詛，神是隨時準備加以寬恕的。使徒保羅告訴我們，神的兒子耶穌基督就是那贖罪的祭牲：“贖出我們脫離律法的咒詛”( 加3:13) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Blessings to be Pronounced from Mt. Gerizim—while the curses are to be pronounced one by one by the Levites and the people will respond by “Amen”, the details of the curses have yet to be laid out, but the blessings are first mentioned:
(1) Before details of the blessings are pronounced, what is the God’s desire for the nation of Israel in pouring out all these blessings upon them? (v. 1)
(2) What conditions are repeated here and with what emphases? (vv. 1-2)
(3) Blessing #1—in the city and in the country (v. 3)
a. What is the emphasis on this blessing?
(4) Blessing #2—crops, wombs of human and livestock (v. 4)
a. What is being depicted by this blessing?
(5) Blessing #3—basket and kneading trough (v. 5)
a. What is being depicted by this blessing?
(6) Blessing #4—coming in and going out (v. 6)
a. How does Psalm 121:8 echo this blessing?
(7) Blessing #5—concerning their battle with enemies (v. 7)
a. What is being depicted by this blessing?
(8) Blessing #6—barns and work (v. 8)
a. What is being depicted by this blessing?
(9) Summary of blessings as “His holy people” (vv. 9-13)
a. What do you understand by the word, “holy”?
b. Relation with all peoples on earth (v. 10):
i. How will the peoples treat them?
ii. Why?
c. Fruitfulness (and relation with productive nature) (v. 11)
i. What blessing is being repeated here to highlight their abundant prosperity?
d. Relation with nature (v. 12)
i. How will the Lord bless them agriculturally?
e. Status among the nations (vv. 12-13)
i. In what way(s) will they be head, not tail, or top and never bottom?
(10) Conditions of blessings reiterated (v. 14)
a. What is the condition stated at the beginning of the pronouncement of blessings? (v. 1)
b. What is the condition repeated as part of the summary of blessings? (v. 13)
c. What is the final condition to conclude the pronouncement of blessings? (v. 14)
d. Do you think these conditions are hard to follow? Why or why not? (you may want to preview what God’s answer is to this question in 30:11-14)
(11) If Israel receives all these blessings of the Lord by strictly and fully following and obeying all God’s commands, why would all the nations see that they are called by the name of the Lord and fear them? (v. 10)
(12) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
祝福的宣讀—咒詛從以巴路山宣讀後(咒詛的內容稍後摩西再詳述) ，祝福語從基利心山宣讀：
(1) 在詳述福份之前，神先表明祂對整個民族的心願是什麼？(28:1)
(2) 什麼是蒙福的路道？(28:1-2)
(3) 福祉#1—在城、在田間（28:3）
這福祉的重點是什麼？ (4) 福祉#2—人、畜與田產(28:4)
這福祉的重點是什麼？ (5) 福祉#3—筐與摶麵盆(28:5)
這福祉的重點是什麼？ (6) 福祉#4—出與入(28:6)
這是什麼福祉？ (7) 福祉#5—與敵爭戰(28:7)
這福祉的重點是什麼？ (8) 福祉#6—倉與工作(28:8)
這福祉的重點是什麼？ (9) 作屬神“聖民”福祉的總括(28:9-13)
a. 稱他們為“聖民” 的總意是什麼？
b. 萬民：要怎樣待聖民？(28:10) 為什麼？
c. 生產方面：如何顯出神的福祉是綽綽有餘的？(28:11)
d. 從自然界：如何得利？(28:12)
e. 在萬民中：作首、居上是什麼意思？(28:12-14)
(10) 重申蒙福的條件(28:14)
a. 論福祉開始時所論到的條件是什麼？(28:1)
b. 在總括福祉時所重提的是什麼條件？(28:9)
c. 現在結束時再論到的條件是什麼？(28:14)
d. 這重複提到的條件是否容易做到？為什麼？(不妨先睹神在30:11-14就此所說的)
(11) 為何聖經說，如果他們因謹守遵行神的誡命，“天下萬民見你歸在耶和華的名下，就要懼怕你” ？(28:10)
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“All these blessings will come on you and accompany you if you obey the LORD your God:” (Deut. 28:2)
The list of blessings that God has promised to bestow on Israel should they fully, carefully and strictly follow and obey all His commands (28:1, 13, 14) is indeed very practical and rich, however it also highlights the risks and perils of life common to all peoples who live on this earth. A few examples can be given from the list
- We all seek a haven or paradise on earth, but the truth is there really is no guarantee of a safe dwelling on earth, whether in the city or in the country (v. 3)—in San Francisco, someone just purchased a house with an ocean view less than six months ago for $2 million, only to see its foundation washed away by the burst of a city’s main-pipe before he could even move in;
- Safety in travel is something no one dares to take for granted (v. 6): statistics show that most traffic accidents happen near one’s home;
- Drought and famine, even in the 21st century, is beyond human ability to avoid (v. 12). In California, we have already experienced four consecutive years of drought (2012-5), not to mention many areas in Africa.
Therefore, the promise by the Lord to bless His holy people everywhere (in the city and in the country), in all their travels (coming in and going out), and by sending rain in season (v. 12), not to mention all the rest mentioned in the same chapter are indeed evidence both of God’s love and God’s mighty power. Now wonder, “Then all the peoples on earth will see that you are called by the name of the LORD, and they will fear you” (28:10). However, if they “fully obey the LORD your God and carefully follow all His commands” (v. 1), that in itself will not only cause the peoples to fear them, but also to seek the Lord, their God; because such abundance will be seen beyond their material prosperity but also in their inner peace, happiness and contentment.
「你若聽從耶和華你神的話，這以下的福必追隨你，臨到你身上……」(申28:2)
摩西所列出以色列人如果留意聽從、謹守遵行神一切的誡命(28:1, 13, 14) 因而要得的福，實在既豐厚、又實際。但同時，所列出的福也顯出這罪惡的世界是充滿了危險，和如果不是神的恩典，人生是動盪的。不是嗎？
- 人人都希望找到人間樂園：誰知世上那有絕對可以安居之處？不論是在城市中或鄉村地區（28:3）。就是在美麗的三藩市海灣地區，最近(2016) 一所具灣景的房屋就因城市的水管爆裂，房子下陷；剛用了二百萬元買下的新屋主，尚未入伙，就要把房屋拆掉！
- 出入平安(28:6) ： 不是自己小心就可以保證的。按北美的數據顯示，交通意外大部份是發生在鄰近的住處；
- 旱災與饑荒更是人不能防止的(28:12) ：就是科技極先進的美國加州已經歷了連續四年的乾旱(2012-5)。
故此，神應許祂的聖民必有福祉追隨他們：不論在城市或田間(28:3) ；不論是出或入(28:6) 和及時的甘霖(28:12) 和其他種種的福氣，都是神大能和慈愛的彰顯。無怪這樣的情景定會叫“萬民見你歸耶和華的名下，就要懼怕”(28:10) 。其實，如果他們真的“謹守遵行祂的一切誡命”(28:1) ，萬民何止會懼怕他們，更要追隨他們來尋求、認識他們的耶和華。因為他們如果真的全然歸向神，何止會帶來物質的福氣，更會帶來生命內裡的平安、和諧和歡樂—這些豈不是世人所更善慕的嗎？
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Curses Specified (I)—Chapter 27 only mentions the sins that will invite curses; here the curses are being specified in no uncertain terms—all will happen within the land God has promised to give them:
(1) Vv.16-19—what are some the promised blessings that will turn into curses?
(2) Vv. 20-24—instead of abundant prosperity, there will be ruin and destruction:
a. What are the blessings promised concerning “everything you put your hand to”? (v. 8)
b. What will these blessings now turn into? (v. 20)
c. In addition, what other calamities will pursue them “until they are destroyed” and “perish”? (vv. 21-22)
d. What will the blessings of rain (v. 12) turn into? (v. 24)
(3) Vv. 25-29—defeat and oppression
a. How does the Lord contrast their curse of defeat with the former blessing of victory (v. 25 versus v. 7)
b. What kind of a curse is described in v. 26
c. V. 27 appears to refer to what God has inflicted the Egyptians with before their exodus: what kind of curse is it that these now become their lot?
d. Beyond physical illness, what will God inflict them with mentally? (v. 28)
e. What kind of life will they be subjected to, given all these calamities? (v. 29)
(4) Vv. 30-35—Serious consequences of defeat
a. God’s intention is for them to enjoy the land He is giving them, but because of their defeat by their enemies, what will be taken from them even before they could enjoy them? (vv. 30-31)
b. What will happen to their children? (v. 32)
c. What will happen to their hard labor in the field? (v. 33)
d. How heavy will these curses weigh on them? (v. 34)
e. What will all these boils and skin diseases lead to? (v. 35, Lev. 13:3)
(5) When you contrast this list of curses with the list of blessings in the first 14 verse:
a. Are you surprised by the length given to the list of curses?
b. What might be the reasons that the list of curses is so terrifying?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
詳述咒詛的內容（一）—第27章只提到犯什麼罪是會帶來咒詛的，現在才在這裡論到因罪將要臨到那地的審判：
(1) 28:16-19—這裡論到的咒詛是先前什麼福祉的相反？
(2) 28:20-24—綽綽有餘的相反
a. 原先的福祉怎樣論到「手所辦的一切事」？(28:8)
b. 現在都要變成怎樣？(28:20)
c. 還要加上什麼“趕盡滅絕” 的禍患？(28:21-22)
d. 先前降雨的福祉(28:12) 現在變成怎樣可怕的咒詛？(28:24)
(3) 28:25-29—戰敗與欺壓
a. 先前爭戰勝利的福祉(28:7) 現在要變成怎樣？(28:25)
b. 28:26加上什麼咒詛？
c. 28:27所形容要得「埃及人的瘡」是要表明他們真正得到的是什麼咒詛？
d. 除肉體上所受的，精神的咒詛是怎樣的可怕？(28:28)
e. 在這眾多咒詛之下，他們的生命要變成怎樣？(28:29)
(4) 28:30-35—亡國之苦
a. 神賜應許地是要他們享受家庭、享用家園：這應許會變成怎樣？(28:30-31)
b. 他們的兒女要遭到什麼咒詛？(28:32)
c. 田產又如何？(28:33)
d. 28:34如何形容這些咒詛的厲害？
e. 無法醫治的毒瘡除帶來難忍受的痛楚外，尚有什麼喻意？(參利13:3)
(5) 若把這連串的咒詛與28:1-14的福祉相比：
a. 是咒詛比福祉更多嗎？
b. 是咒詛比福祉更深嗎？為什麼？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The sights you see will drive you mad.” (Deut. 28:34)
We are not even halfway into the list of curses that the Lord pronounces to His people should they “not obey and do not carefully follow all His commands and decrees” (28:15), and we already feel the horror of the curses, and by comparison, the list of curses almost dwarfs the list of blessings (in 28:1-14).
The sad thing is: this list of curses and more have come upon Israel eventually until their nation was completely destroyed and the people perished (28:22), and that is not confined to the destruction of Jerusalem in the hands of the Chaldeans (586 B.C.), the desecration by Antiochus Epiphanes (168 B.C.) and the ruining of Jerusalem by the Romans (in A.D.70). History continues to testify to the fulfillment of all these curses and calamities even to these days in the life of the people of God’s Chosen People.
As much as the reading of these curses alone is enough to terrify us, and the historical events I have just mentioned have haunted not only the Chosen People but the civilized world, our Lord Jesus does predict an even more dreadful time to come: “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.” (Matt. 24:22)
It is, therefore, important for us to pray for the repentance of Israel, and to allow all these to serve as a warning to us as well, as the Apostle Paul reminds us: “Do not be arrogant, but tremble. For if God did not spare the natural branches (referring to Israel), He will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in His kindness. Otherwise, you also will be cut off.” (Rom. 11:20-22)
「甚至你因眼中所看見的，必致瘋狂。」(申28:34)
我們還未讀到這咒詛篇的一半，就感到因“不聽從耶和華你神的話，不謹守遵行祂的一切誡命律例”(28:15) 所帶來的審判是何等的可怕、何等的驚心動魄！與上文的祝福篇相比，在程度上似是有過之而無不及的感受！
可惜，這咒詛篇的每一個咒詛都最終臨到了神的聖民，直至他們的國家，在 “進去得為業的地上滅絕”(28:22) 。這咒詛卻不是限於耶路撒冷在主前586年被迦勒底人所毀壞、或是在主前168年聖殿被安提阿古、伊凡尼斯所褻瀆、或是在主後70聖城被羅馬提多將軍所蹂躪。歷史繼續記載選民在這咒詛底下所受極可怕的苦難。
雖然，讀到這些咒詛使人心寒；看到歷史不斷的重演使神的選民，就是普遍的世人心悸；我們的主更預言比這些還要可怕的時刻將臨：“若不減少那日子，凡有血氣的總沒有一個得救的；只是為選民，那日子必減少了。( 太24:22)
故此，我們當為以色列的全家悔改得救禱告（羅11:26），也當以此為警惕，就如保羅提醒我們這些外邦信徒：“你不可自高，反要懼怕。神既不愛惜原來的枝子(以色列)，也必不愛惜你。可見神的恩慈和嚴厲，向那跌倒的人是嚴厲的，向你是有恩慈的；只要你長久在他的恩慈裡，不然，你也要被砍下來。”( 羅11:20-22)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Curses Specified (II)—Future Exile—more than simply defeated by their enemies, the ultimate curse is exile:
(1) Vv. 36-37—the curse of exile
a. What does this signify concerning
i. God’s promise of the giving of land?
ii. God’s promise as their God and they His people?
b. Who will be their gods?
c. What will they become before the nations?
(2) Vv. 38-44—Within the Promised Land
a. What will become of their harvest? (v. 38)
b. What will become of their grapes? (v. 39)
c. What will become of their olives? (v. 40)
d. What will happen to their children? (v. 41)
e. What will the Promised Land be like? (v. 42)
f. Who will take over their land? (vv. 43-44)
(3) Vv. 45-48—Reason for the devastation
a. Why is such a change of fortune called “a sign and a wonder” to them and their descendants forever? (v. 46)
b. What is the reason given for the severity of the punishment? (vv. 47-48)
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
詳述咒詛的內容（二）—因罪而得的咒詛豈止戰敗而已，更是要被擄到遠方：
(1) 28:36-37—被擄的咒詛
a. 被擄如何反映神應許：
i. 所給的地？
ii. 作他們的神，他們屬祂為聖民？
b. 轉拜偶像：你認為他們相信自己會轉拜別神嗎？
c. 先前為首、居上的福祉(28:14) ，現在會變成怎樣的咒詛？
(2) 28:38-44—應許地成為咒詛地
a. 田產要遭受什麼咒詛？(28:38)
b. 葡萄樹如何？(28:39)
c. 橄欖樹又如何？(28:40)
d. 兒女又如何？(28:41)
e. 應許地的豐盛會變成怎樣？(28:42)
f. 誰會在應許地作主？(28:43-44)
(3) 28:45-48—遭咒詛之因
a. 為何稱這些咒詛為「異蹟奇事」？(28:46)
b. 他們遭如此咒詛的原因何在？(28:47-48)
(4) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“They will be a sign and a wonder to you and your descendants forever.” (Deut. 28:46)
When signs and wonders are mentioned to the people of God, most of the time they refer to the great miracles that the Lord has performed for them in Egypt in order to deliver them from their bondage (Exod. 7:3; Deut. 4:43; 6:22; 7:19; 26:8 etc.). However, in warning them against the dire consequences of their disobedience to God and His commands in the future while in the Promised Land, the term “sign and wonder” is being applied to the curses that will befall them (28:46).
This signifies that the punishments that will befall them will not be “common and ordinary judgment” (Calvin), because if these are only common to all the nations, Israel will not be awakened to realize how serious their rebellion to God is. Only with calamities as great as the “signs and wonders” that He has inflicted upon Egypt, that Israel might pay attention and remember for generations to come.
This reminds us that we need to cultivate a greater sensitivity to sin, lest we compel God to use “signs and wonders’ as a wake-up call to lead us back to the path of obedience.
「這些咒詛必在你和你後裔的身上成為異蹟奇事，直到永遠！」(申28:46)
當舊約提到“神蹟奇事” 時，大多數是指神在帶領以色列人出埃及時和他們在曠野旅途中所施行的大能而言（出7:3；申4:43; 6:22; 7:19; 26:8等）。不過，在警告他們有關不聽從神和祂的命令時，摩西也用“神蹟奇事” 來論到他們在應許地所要遭受的咒詛（28:46—中文雖譯為異蹟，其實原文是同字的）。
意思是：他們所要遭受的，“不是一般普通的審判” （加爾文）；因為如果這些審判是像列邦所遭遇的，以色列就不會醒覺到，他們對神的悖逆是何等的厲害。惟有與神在埃及所顯的“神蹟奇事” 相等的咒詛，他們和他們的子孫或能醒覺過來。
這也提醒我們需要培養對罪更大的敏感度，不然，我們也迫使神用“神蹟奇事” 般的管教對待我們，我們才醒覺自己在走錯了路！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Curses Specified (III)—Invasion by a great nation
(1) Vv. 49-52—the curse of the invasion by a great nation
a. Where will this nation come from? (v. 49)
b. How powerful will this nation be? (v. 50)
c. What destruction will this nation cause? (v. 51)
d. Will Israel’s fortified cities stand up to its invasion? (v. 52)
e. How has this prophesied curse been fulfilled? (2 Ki. 25)
(2) Vv. 53-57—the dire condition when under siege
a. What dire condition will they face?
b. What does the reference to “the most gentle and sensitive” man and woman serve to highlight?
(3) Vv. 58-61—utter destruction
a. See if you can list all the disasters that are detailed in vv. 59-61.
b. What is the purpose of all these disasters? (v. 61b)
c. What is the reason given for forewarning such severe punishments? (v. 58)
(4) Vv. 62-68—Reverse of Fortune
a. Given the curses that will befall Israel, what promises honored by God will seem to be broken? (v. 62; Gen. 15:5; 18-20)
b. Where will the people of Israel be scattered? (v. 64)
c. What will be their spiritual condition? (v. 64)
d. What will their inner condition be? (vv. 65-66)
e. How will you describe such a life?
f. How does v. 67 depict that there is no rest for their souls?
g. How will their condition be compared to their former life of bondage in Egypt?
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
詳述咒詛的內容（三）—為遠方國民所滅
(1) 28:49-52—遠方國民的入侵
a. 這國民從何處來？(28:49)
b. 這國民是如何的可怕？(28:50)
c. 所帶來的毀壞是怎樣的徹底？(28:51)
d. 以色列沒有高大城牆的保護嗎？(28:52)
e. 這裡的咒詛怎樣得到應驗？(王下25)
(2) 28:53-57—被囚的慘況
a. 這裡如何形容被囚時的可怕景況？
b. 特別用「柔弱嬌嫩」的男人和婦女來表達什麼？
(3) 28:58-61—極重的災殃
a. 試列出這裡用來刻畫這些災殃之厲害的字句。
b. 這些災殃最終的目的是什麼？(28:61b)
c. 這可怕的預告的目的是什麼？(28:58)
(4) 28:62-28—化福為詛
a. 這些咒詛怎樣叫神對亞伯拉罕的應許落空？(28:62; 創15:5; 18-20)
b. 他們要被分散到那裡？(28:64)
c. 他們與神的關係會變成怎樣？(28:64)
d. 他們會變成怎樣的人？(28:65-66)
e. 你可以怎樣形容這樣的人生？
f. 28:67是什麼意思？
g. 你會怎樣把神所咒詛的人生與他們先前在埃及的生命相比？
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Even the most gentle and sensitive man among you will have no compassion on his own brother or the wife he loves or his surviving children.” (Deut. 28:54)
The horrific warning against their disobedience of God and His commands reaches a climax in 28:53-57 where Moses prophesies about the result of an extreme famine when their cities are under siege, to the point that even “the most gentle and sensitive” man or woman would eat their own children for food. It is not only a picture of extreme famine, but a picture of a people driven to madness and a total loss of humanity. This reminds me of an interview I watched on TV conducted years after the Khmer Rouge genocide (of 1975-79 in Cambodia) with one of the soldiers who took part in killing innocent babies (some were killed by being swung against the trees). In the words of this former soldier, he could not explain what really happened, except that looking back he felt that he was not himself, and he had lost humanity.
I believe that there is certainly satanic power behind such incidents, but they all begin with people making a conscious choice to reject the Creator God and turn to associate with and worship other spirits. Such is the dire warning Moses gives to the people of God.
「你們中間，柔弱嬌嫩的人必惡眼看他弟兄和他懷中的妻，並他餘剩的兒女……他要吃兒女的肉。」(申28:54-55)
摩西對以色列人所宣告的咒詛，到了28:53-57可以說是到達一個戲劇性的“高峰” ，因為這咒詛是論到他們被敵人圍困所產生的饑饉和可怕，嚴重到一個程度，連他們中間，原是“柔弱嬌嫩的人” 也“要吃兒女的肉”(28:55) 。這不單是饑饉的原故，正常人就是自己死掉，也會保護兒女的。這裡所顯示的咒詛，是人變成瘋癲，盡失人性的圖片。
這圖片叫我想起多年前在電視所聽到的一個訪問：播放一位前赤柬軍人，談到1975-79間他們如何殘殺以百萬計的無辜百姓，包括把嬰孩活生生的扔在樹身上。這前軍兵說，他實在不能解釋；他只能說，當時他好像不是自己一樣，完全喪失了人性！
當然，我相信背後一定是有撒但的操縱；但這卻給我們看見：這一切是始於人刻意的拒絕造物主，甘願敬拜、跟隨其他的神靈。這正是昔日摩西對選民的警告！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Covenant in Addition to that Made in Horeb
(1) Preparing the people for this moment (vv. 1-8)
a. At Horeb, at the giving of the Ten Commandments, the Israelites had already seen all “those signs and great wonders” the Lord performed in Egypt (v. 2), why then would Moses say that the people still do not have a mind that understands or eyes that see or ears that hear? (v. 4)
b. What difference should the forty years of experience in the wilderness make? Why? (vv. 5-6)
c. In addition to the forty-year experience in the wilderness, what should the victories over king Sihon and king Og before they reached the plains of Moab mean to them? (vv. 7-8)
d. Does it mean that now they eventually will have a mind that understands, eyes that see and ears that heard, so that they are ready to enter into covenant with the Lord? Why or why not?
(2) Entering into a solemn covenant (vv. 9-15)
a. What are the main contents of this covenant? (v. 13)
b. With whom is the Lord making this covenant? (vv. 14-15)
c. How does God attest to this covenant? (vv. 12b, 14)
d. Why would God need to execute this covenant with an oath?
e. How should the people honor this covenant? (v. 9)
(3) Warning against following idol-worship practices of the nations (vv. 16-28)
a. Who are the peoples in whom they have witnessed idol-worship? (vv. 16-17)
b. How does Moses describe the sin of idol-worship? (v.18) Why?
c. In his warning in vv. 19-21: what might be the reason for people to be emboldened to sin? (v. 19)
d. How severe will the punishment be for those individuals? (vv. 19-21)
e. How will the Lord treat the entire nation upon their apostasy? (vv. 22-23; note that “Adman and Zeboyim were located close to Sodom and Gomorrah, probably near the south end of the Dead Sea” [NICOT, 359])
f. What does this hypothetical dialogue in vv. 24-28 serves to illustrate?
(4) Why does Moses end this formal covenant with v. 29?
a. What does it mean?
b. What is its relevance to the covenant?
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
何烈山以外加立的約
(1) 立此約的前言(29:1-8)
a. 在何烈山立約時，以色列人已親眼見過神在埃及全地所行的「神蹟、大奇事」(29:2) ，為何摩西卻說百姓心仍不明白、眼不能看見、耳不能聽見(28:4) ？
b. 那麼，四十年曠野的經歷又有什麼不同？(28:5-6) 為什麼？
c. 除此以外，在未到摩押平原前，戰勝西宏和噩二王當對他們有什麼意義？(29:7-8)
d. 經歷到這些，是否就會叫他們“心能明白、眼能看見、耳能聽見” ？為什麼？
(2) 與他們立約、起誓(29:9-15)
a. 這約主要的主旨是什麼？(29:13)
b. 神特別指出祂是與誰立約？(29:14-15)
c. 神如何堅立此約？(29:12b, 14)
d. 祂既是神，為何仍要起誓？
e. 百姓在這約中要履行的是什麼？(29:9)
(3) 警告他們不要拜偶像(29:16-28)
a. 他們曾目睹那些拜偶像的國家？(29:16-17)
b. 摩西如何形容這拜偶像的惡心？(29:18)
c. 在發出29:19-21的警告時，摩西指出他們繼續行惡其中的原因是什麼？(29:19)
d. 這樣的人要遭到什麼咒詛？(29:19-21)
e. 神也要怎樣審判全國？(29:22-23；註：“押瑪和洗扁是位於所多瑪、蛾摩拉附近，相信是近死海的南端”[NICOT, 359])
f. 29:24-28的答問是要表明什麼？
(4) 摩西以第29節的話來結束這段話，用意何在？
a. 這句話該怎樣解釋？
b. 與這裡立的約何關？
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.”(Deut. 29:29)
“The secret things belong to the Lord our God — the immediate sense of this verse is determined by the context supplied in the future reflection contained in the preceding verses. The picture painted so vividly in vv. 21-27 (vv. 22-28 in the English Bible) is not a prophecy about something that was going to happen inevitably. On the other hand, if the Israelites were persistently disobedient and failed in their obligations, a fate such as the one portrayed would become inevitable; the fate, in other words, was conditioned by the proper or improper maintenance of the covenant relationship. The stark portrayal of the possible future, however, was not designed to cause apathy and despair among the people. If such a future was inevitable, the people might ask, and then what was the point of obedience? Rather, the dark picture of the future was intended to have the opposite effect: the revealed things belong to us and to our children for ever, so that we might do all the words of this law. That is to say, one thing was certain and revealed, namely, the words of this law. The law placed upon the people the responsibility of obedience, the result of which would be God’s blessing in the land they were going in to possess. This general principle was clearly revealed; obedience would lead to God’s continuing blessing, but disobedience would bring about the curse of God. To go beyond that and speculate about the future things (the secret things) was not man’s prerogative.
The verse has also broader, theological implications. It would be presumptuous of man to assume that in revelation he has been given total knowledge of God. The revelation given is adapted to man, so that we might do all the words of this law. The latter clause does not reduce religion to the sphere of law and ethics, as Spinoza would have it, but rather indicates the means by which a living relationship with God might be maintained. It may never be possible to know all things, the secret things, for man’s mind is bound by the limits of his finitude; though the nature of God’s revelation is not such as to grant man total knowledge of the universe and its mysteries, however, it does grant to him the possibility of knowing God. And it is possible to know God in a profound and living way, through his grace, without ever having grasped or understood the secret things.” (NICOT, 360-1)
「隱祕的事，是屬耶和華我們神的；惟有明顯的事是永遠屬我們和我們子孫的，好叫我們遵行這律法上的一切話。」(申29:29)
“隱祕的事是屬耶和華的—這句話的意思是與上文所論到有關將來的事有關。上文的第21-27節(中文聖經是22-28節) 所生動形容的預言不是無可避免的。一方面，如果以色列堅持不聽從和不履行他們的責任，所預言的終局固然是不能避免的；換句話說，他們的命運與他們是否維持（與神的）約的關係有關。但是這些嚴厲的論到將來的審判不是在乎要百姓絕望和灰心。如果這樣的前景是不能避免的，百姓會問：為何還要聽命呢？其實，這樣可怕的將來的圖片是希望收到相反的效果：“惟有明顯的事是永遠屬我們和我們子孫的，好叫我們遵行這律法上的一切話” 。這是說：有一樣東西是肯定的、是明顯的—就是律法的話語。這律法把遵守的責任放在百姓身上；若然遵守，就會叫他們所進之地蒙受神的福祉。這原則是清楚的被顯明出來：聽從就引致神的福祉、不聽從就帶來神的咒詛。越過這原則來推測將來的事（隱祕的事）不是人的本份。
這句話也帶著更廣的神學意識。人若以為因有啟示，就已完全明白神，這是錯的。所賜的啟示是適合人“能遵行這律法上的一切話”。這句話不是像解經家Spinoza所言，把信仰變成法律和道德的範疇，相反的是指出我們如何能與神維持一個有生命的關係。我們有限的頭腦叫我們必然不能完全認識一切（隱祕的事）；而神的啟示也不在於使人能完全認識宇宙和它的奧秘；但卻足夠使人能認識神。我們是可以藉著神的恩典，深厚的、以生命認識神，而不用全然的把握或明白到隱祕的事。(NICOT, 360-1)”