1 & 2 Chronicles
The two books of the Chronicles which originally formed one work in the Hebrew canon is called, “Events of the days” (the first words of the text, and is called by the Greek translation (the Septuagint), “Paraleipomena”. It means a supplement to the books of Samuel and I & II Kings, “as many things passed over in the Kings are contained in these” (K&D, 375). The English name in our Bible was derived from a Latin term used by Jerome.
Traditionally it is believed that Ezra is the author of this work as the book of Ezra begins with the same words that end this work (see 2 Chr. 36:22-23; Ezr. 1:1-3). As a supplement to the books of Samuel and Kings, Chronicles skip over much of the history of the Northern Kingdom, and while the history of the kings of Judah is mentioned, the focus is on the worship of Yahweh. Together with the reference to the writings of several prophets (including Nathan, Ahijah, Iddo, Shemaiah and Isaiah), the Chronicler's message is clear: Obedience to God brings blessing while disobedience results in disaster and defeat. It was a lesson these post-exile returnees who now have Jerusalem repaired and the temple rebuilt should take to heart.
It is important to note “that the Chronicle was composed in the time of Ezra, and that up to that time, of the whole people, for the most part only households and families of the tribes of Judah, Levi, and Benjamin had returned to Canaan” (K&D, 401). This also helps to explain why, for the most part, many of the genealogies are fragmentary and incomplete. The Chronicle is meant partly as a historical document of the returnees to re-establish their lives in a much smaller territory than the Promised Land once occupied by the twelve tribes. Hence no genealogies of the tribes of Dan and Zebulun are given at all, and the sons of Naphtali are mentioned in one single verse (7:13) — all tribes that used to occupy the most northern part of Palestine which was no longer theirs to reside in at the time of Ezra.
A good part of 1 Chronicles consists of genealogies (especially the first nine chapters) which, as I mentioned in the introduction, might be more relevant to the post-exile returnees to Jerusalem than to us today. However, I still encourage you to read through these genealogies and we shall seek to reflect on some of the purposes of their being recorded.
Divisions of Chapters 1-9: From primeval times to the tribes of Israel
I. From Adam to Abraham (Ch. 1)
II. Sons of Israel, families of Judah and the sons of David (2:1–4:23)
III. The tribe of Simeon and the Transjordan tribes (4:24–5:26)
IV. The tribe of Levi (5:27–6:66)
V. Remaining tribes (chs. 7 and 8)
VI. Former inhabitants of Jerusalem and Saul’s families (9:1–9:44)
1:1-4—The Patriarchs from Adam to Noah
(1) Why do you think the Chronicler would trace the genealogy of the Chosen People to Adam — who is not only the common ancestor of all humankind, but the one through whom sin has entered into the world? (Rom. 5:12)
1:5-23—Descendants from the sons of Noah
(2) Japheth (1:5-7) appears to be the ancestor of the “more northern peoples of southern Europe” (PCD, 402) and not the ancestor of the Chosen people. What righteous act did he do in aiding his brother Shem and what blessing did he receive? (Gen. 9:20-27)
(3) Ham (1:8-13), like his brothers, were among the eight saved from the flood, and is the ancestor of the Egyptians, Ethiopians, Libyans and the Canaanites. What did he do that invited the curse of Noah? (Gen. 9:20-27)
(4) Shem—ancestor of the Semites (1:17-23): What did he do right and what blessing did he receive? (Gen. 9:20-27)
1:24-34—The Patriarchs from Shem to Abraham to the sons of Abraham
(5) Compare 1:24-27 with Genesis 11:10-26. What might the reason be that none of the other sons of Terah are mentioned here?
(6) While Keturah also bore sons to Abraham, why are only Isaac and Ishmael called “sons of Abraham”? (1:28)
1:35-54—The Descendants of Esau—the Edomites
(7) It appears that Esau and his descendants had not only settled in Mount Seir but assimilated with the aboriginals and thus their descendants are called “the sons of Seir”:
a. Why do you think the Bible would bother to record the descendants of Esau in such detail?
b. What did they do to the Israelites subsequently in history and what is their fate? (see for example Amos 1:9, 11; 2:1)
(8) 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。
歷代志上、下
這兩卷書在猶太的正典中原為一卷，是按原文的頭幾個字“那些日子的事/Events of the days” 而被命名的。希臘文的七十士譯本則稱之為“補充本” ，意指它是為補充撒母耳記上、下和列王記上、下而寫的(K&D, 375) 。中文的譯名，跟英文譯本一樣，取材自柔羅米(Jerome) 的拉丁譯本所用的名稱。
一般（傳統）相信，以斯拉是這書卷的作者，特別是因以斯拉記的開始（即1:1-3）與歷代志下的結束(即36: 22-23) 是完全相同的。作為撒母耳和列王記的補充，歷代志沒有多提以色列北國的歷史；就是在記載猶大南國的歷史時，其重點主要放在敬拜耶和華的細節上。書中提到其他先知的記載，如先知拿單、亞希雅、易多、示瑪雅和以賽亞；其信息的重點是清晰的，就是聽從神就得福、不聽從就必帶來滅亡與失敗—這正是當時被擄歸回，在重建聖殿的百姓所當留心的。
在研讀時，我們需要注意：“歷代志是以斯拉時代的作品，那時歸回的百姓主要是猶大，利未和便雅憫支派的人” （K&D, 401）。這就讓我們明白為什麼內裡不少的家譜記載不甚詳盡，甚至是選擇性的；這也與這書卷的實用性有關：為要協助這些歸回的少數餘民，在這比前較狹小的猶大地重建社區之用。故此，我們完全找不到以前在極北面佔地的但和西布侖支派的家譜；而拿弗他利亦只有在7:13被提說。
歷代志記載著不少的家譜（特別是頭九章）。像上述的引言所說，這對當時被擄歸回耶路撒冷一帶的猶太人是較有特別意思的。不過，我仍鼓勵大家照樣的每天讀完所選擇的篇幅，然後用這裡的問題稍為思想這些記載的意思。
第1-9章：由人類始祖到以色列支派的家譜
1. 由亞當到亞伯拉罕（1:1-54）
2. 以色列的眾子、猶大支派和大衛家（2:1-4:23）
3. 西緬和其他泛約但區的支派（4:24-5:26）
4. 利未支派(5:27-6:66)
5. 其他支派(7-8)
6. 耶路撒冷的原居民和掃羅家（9:1 -9:44）
1:1-4—始祖—由亞當到挪亞
(1) 亞當既是全人類的始祖，也是罪因他而進入世界的（羅5:12）：為何要由亞當開始來記載以色列人的家譜？
1:5-23—挪亞後裔的家譜
(2) 雅弗(1:5-7) ：相信是“南歐北面的民族的始祖”(PCD, 402) ，而非選民以色列人的始祖；他協助閃作了什麼義行？得到什麼祝福？（創9:20-27）
(3) 含(1:8-13) ：與他的弟兄一樣，經歷了方舟的拯救，是埃及、伊索匹克、利比亞和迦南人的始祖：他作了什麼事換來挪亞的咒詛？（創9:20-27）
(4) 閃（1:17-23）：以色列人的始祖。他作了什麼？換來挪亞什麼祝福？（創9:20-27）
1:24-34—由閃到亞伯拉罕的後裔
(5) 試把1:24-27與創世記11:10-26作比較，看看這裡略去了誰的名字？原因是什麼？
(6) 基土拉也為亞伯拉罕生兒子，為何只有以撒和以實瑪利被稱為“亞伯拉罕的兒子” ？(1:28)
1:35-54—以掃的後裔
(7) 以掃的後人不但定居西珥山，並與當地人溶合成一民族，總稱為“西珥的兒子”：
a. 你認為聖經為何較詳盡的記載以掃的後人？
b. 在歷史上，以東人曾怎樣對待以色列人？所得的是什麼結局？(可參摩1:9, 11; 2:1)
(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？
“These were their descendants….” (1 Chr. 1:29)
“Nine chapters of genealogical tables! What waste of space! Nay, rather, what blindness to think so! No part of the Chronicles is more important. Such lines of descent were of sacred importance to all godly Jews, and rightly so, for they knew that their nation, besides being the repository of a special Divine revelation, was the possessor of wonderful Divine promises reaching on to unborn generations. The chronicler himself knew well enough that these genealogies reveal the selective process of Divine election right from Adam downwards, and that the covenant line of redemptive purpose was to culminate in the Messiah. Especially did the preservation of the trunk and main branches of Israel’s family tree become vital after the Babylonian exile (when the Chronicles were written). Families had been uprooted by the thousand. Connections had been broken. Many records had been lost (see for instance Ezra ii. 59), and Judah’s archives must have become largely disintegrated even where not actually destroyed. Our chronicler’s lists link the pre-Exile with the post-Exile period; for (as should be clearly grasped) chapter ix. 2-34 concerns the resettlement in Judea after the Exile. The break is marked by the first verses of that chapter, which should really be the last verse of the preceding chapter. The Angus Bible Handbook remarks: 'These tables give the sacred line through which the promise was transmitted for nearly 3,500 years, a fact unexampled in the history of the human race'.”
(Explore the Book, J. S. Baxter, 164)
「……這都是約坍的兒子。」(歷代志上1:23)
“九章都是家譜！簡直浪費紙張！不是的，這樣想是瞎眼的！不是歷代志其中某些篇幅才是重要的。每一行的家譜對敬虔的猶太人來說是有神聖的重要性；確是如此。這使他們知道，他們的國家，除了是神特別啟示的寶庫，更擁有神奇妙應許的恩典，惠及未出生的將來世代。歷代志的作者自己深知這些家譜啟示出神特別在每一世代的揀選，由亞當開始到大衛，把這救贖的約延續到彌賽亞為止。特別在被擄到巴比倫後（即歷代志寫作之世代），保守這以色列家的樹幹和枝子就更為重要。那時千萬的家庭被連根拔起，年代的接連被破壞了。很多記錄失存（見拉2:59），猶大家的檔案大部份不是毀滅了，就是分散了。我們這歷代志的家譜就把被擄後的年代與被擄前的年代接連起來；就如9:2-34就是專為被擄歸回猶大的人重新移植而寫的。9:1就指出中斷的事實……就如Angus Bible Handbook所註：‘這些圖表顯示（神的應許）藉著這神聖的家譜延續了近3,500年，是人類歷史從來沒有的事實。’”
(J.S Baxter, Explore the Book, 164)
The descendants of the sons of Israel (the list begins not with the oldest son, Reuben, but with Judah): It may not mean a lot to us, but we can imagine it would have meant a lot to the returnees from exile at the time, many of whom were from the tribe of Judah. On the other hand, we can also learn a lot from the past history of many of these famous or infamous characters and gain insight into many of the important places the names of which have derived from some of these patriarchs of the tribe of Judah.
It is helpful to keep track of which of these descendants are parts of the Chosen line by reading Matthew 1:1-6 alongside this chapter.
2:1-2—The Sons of Israel
(1) Why were the older two sons passed over and why did the role of the Chosen fall on Judah instead? (Gen 49:1-7; 35:22; 34:26)
2:3-5—The Sons of Judah
(2) What is being highlighted in this genealogy and why? (Gen. 38:6-10)
2:6-8—The Sons of Zerah—Judah’s other son
(3) Why is Achar (or Achan) being highlighted as a descendant of Zerah? (2:7; Jos. 7:1)
2:9-54—Descendants of Judah’s Chosen Son, Perez—His genealogy continues with his son Hezron’s children, Ram, Caleb and Jerahmeel. More descendants of Hezron are recorded in vv. 21-24:
(4) What do we know about the ancestry of Gilead after whose name the land of Gilead is called ? (K&D, 412) (vv. 21-23)
(5) Descendants of Ram (vv. 10-17) — this is part of genealogy of Jesus Christ (see Matthew 1)
a. Who are the famous characters with whom you are familiar? (vv. 10-14)
b. Who does Matthew highlight in Christ’s genealogy that is not mentioned here? Why does Matthew choose to highlight even the mother(s)?
c. Why does the Chronicler include the descendants of David’s sisters? (vv. 16-17)
(6) Descendants of Jerahmeel (vv. 25-41)
a. What might the detailed inclusion of the genealogy of the descendants of Jarha signify? (v. 35)
(7) Descendants of Caleb (vv. 18-20; 42-49) and of Hur, the son of his second marriage is mentioned in v. 20 (vv. 50-55)
a. There are certain names that scholars believe contribute to the naming of the town after them: See if you can find who the following are:
- Hebron (v. 42)
- Ephrathah/Bethlehem (vv. 19-20, 54)
b. Who is the famous Kenite who is related to Moses? (v. 55; Jdg. 1:16)
c. What are the Racabites famous for? (v. 55; Jer. 35:12-14)
(8) 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。
在此所記載的以色列的兒子的後裔家譜，並非以流便為始，乃是以猶大支派為首：這對我們或許意義不大，但對當時歸回的猶太人是重要的，因為大部份回歸的是猶大支派的人。不過，在閱讀這冗長的家譜時，請試留意一些著名的人物，特別那些先祖的名字後來成為該處的地名。可把馬太福音1:1-6的家譜與這裡的家譜一同閱讀，看看那些是基督家譜的先祖。不知何故，這裡的家譜不太集中記載，故此我們會嘗試把同一先祖的家譜合拼起來看。
2:1-2—以色列的兒子
(1) 這裡雖列出雅各的十二個兒子，但他後裔的家譜卻先以猶大為始，越過流便和西緬。原因是什麼？（創49:1-7; 35:22; 34:26）
2:3-5—猶大的兒子
(2) 這裡論到什麼事情？如何影響了基督的家譜？（創38:6-10）
2:6-8—謝拉的兒子
(3) 其中提到的亞干是誰？他犯的罪為何嚴重到在家譜中被提及？（2:7; 書7:1）
2:9-55—猶大的兒子法勒斯（基督家譜的先祖）的後裔—在此列出法勒斯的家譜由兒子希斯崙的後人蘭、基路拜和耶拉篾而生的後裔所延續（希斯崙其他的後人則在2:21-24提到）：
(4) 希斯崙其他的後人: 解經家指出這裡給我們看到基列地是從誰得名的。(2:21-23)
(5) 2:10-17—蘭的後裔—這是基督家譜的一部份（參太1）
a. 這裡提到你所熟悉的人物包括誰？(2:10-14)
b. 馬太福音的家譜所列的人物，有誰在這裡沒有被提及？
c. 何以馬太特別列出人物的母親名字？
d. 2:16-17何以提到大衛的姊妹？
(6) 2:25-41—耶拉篾的後裔
a. 2:34-35所論及的較為特別。在家譜中這樣提到耶哈的原因可能是什麼？
(7) 2:18-20; 42-49—迦勒(即2:9之基路拜) 的後裔及他兒子戶珥的後裔(2:50-55)
a. 這裡解經家指出一些著名城市名字的由來，試找出
i. 希伯崙的由來（2:42）
ii. 伯利恆以法他的由來（2:19-20; 54）
b. 與摩西有關係的基尼人是誰？(2:55; 士1:16)
c. 利甲人以什麼著稱？(2:55; 耶35:12-14)
(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？
“These were the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad and Asher.” (1 Chr. 2:1-2)
The fact that the descendants of Judah receive the most attention by the Chronicler is understandable, because Judah is the “Chosen” line of the Messiah (Matt. 1). It is also understandable that the Chronicler is very selective in his record, confining the genealogy to the more famous or infamous families or characters in the history of Israel. As a result, it is more than simply a historical document for use by the returnees from exile in re-establishing their lives within Jerusalem and its vicinity allowed by the edicts of successive Persian emperors (Ezr. 1:1-4; 6:1-12; Neh. 6:9); it is also meant to teach the Israelites lessons from their past history, and within chapter two, we can at least notice the following:
- The wickedness of the sons of Judah including Er and Onan who died as a punishment by the Lord (2:3-4; Gen. 38:6, 10): These sons, unlike any of the sons of Israel, had had the privilege of being the ancestor of the Messiah, except that they despised such a privilege and chose the way of death;
- The sin of Achar or Achan (2:7; Jos. 7:1ff): It highlights the fact that the sin of a member of a faith community is not just an individual sin, but has ramifications beyond oneself and one’s family, and in the case of Achan, his sin led to the defeat of Israel at the hands of the men of Ai; but
- There is also a brighter side to this genealogy in that the faithful Recabites are being highlighted (2:55): They are subsequently used by the Lord in Jeremiah’s time to be an example of unwavering faithfulness to obey the decrees passed on to them by the ancestors (Jer. 35:1ff).
「以色列的兒子是流便、西緬、利未、猶大、以薩迦、西布倫、但、約瑟、便雅憫、拿弗他利、迦得、亞設。」(代上2:1-2)
歷代志這樣詳盡的記載猶大的後裔是可以了解的，因為基督是從猶大家而生（太1）。歷代志所記的家譜是非常選擇性的，這也是可以了解的，為要穿插著一些重要歷史的片斷和人物。故此，它並不是像一些解經家所說，純粹是歷史的記錄，供當時被擄歸回的猶太人用作重建這比前狹小的地域的指南，乃更像所有聖經的經書一樣，是作教導用的，特別叫以色列人從過去的歷史學到功課。就是在第二章的家譜記載，我們可以看到：
- 猶大的兒子珥和俄南因行耶和華眼中看為惡的，被神擊殺（2:3-4; 創38: 6, 10）。他們原比差不多所有以色列的後裔都優勝，因為他們本可成為彌賽亞家譜的延續者。可惜他們輕看了這權利，反而選擇死亡；
- 這家譜也有正面的例子，如特別被提及的利甲家(2:55) ：神藉著耶利米先知來以他們作榜樣，要以色列人學效他們忠於先祖傳下來的吩咐（耶35:1ff）。
Having given us a detailed genealogy for the other two sons of Hezron, Jerahmeel and Caleb in the last chapter, the Chronicler now give us details of the genealogy of the most important character in the lineage of Ram, David:
3:1-9—Sons of David
(1) Can you count how many sons David had in total?
(2) How many wives, apart from concubines, did David have?
(3) With so many wives and concubines and a total of at least 19 sons, even though David was “a man after God’s own heart” (1 Sam. 13:14; Acts 13:22), do you think he could teach and lead his children to know and fear God? Why or why not?
(4) David must have had many daughters too. Why was only Tamar mentioned in this genealogy? (v. 9; see 2 Sam. 13)
(5) How did the rape by Ammon and the subsequent murder by Absalom and his plot to usurp the throne of David support your answer to question #3 above?
3:10-16—The Kings of Judah
(6) In this part of the genealogy, several things might be worth noting:
a. The sons of Josiah were lumped together, “because with Josiah the regular succession to the throne in the house of David ceased…and the independent kingship of David came properly to an end with the death of Josiah” (K&D, 421): What might be the meaning of the reading of this list to the returnees from exile?
b. Matthew, in his rendering of this part of the genealogy, omitted (for a purpose, obviously) the names of Ahaziah, Joash and Amaziah (vv. 11-12; Matt. 1:7-11) to make the lineage from Solomon to Jeconiah (or Jehoiachin) into 14 generations: What was the point Matthew tried to make? (Matt. 1:17)
3:17-24—The Royal Line after Exile
(7) Most of these names after exile are relatively unknown: What was the point of listing them out by the Chronicler for the returnees? For future generations beyond his time?
(8) The most prominent descendant of all on this list was Zerubbabel (v. 19). Read also Ezra 3:2; 5:2; Haggai 1:1, 14; Zechariah 4:9. What is the importance of this genealogy to Zerubbabel and the work of the rebuilding of the temple in Jerusalem?
(9) 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。
上一章較詳細的記載希斯崙的兩個兒子耶拉篾和迦勒（即基路拜）的後裔，這一章則記載他另外的兒子蘭的後人，也就是大衛的家譜：
3:1-9—大衛的兒子
(1) 請算一算大衛共有多少個兒子？
(2) 除妃嬪外，大衛有多少個妻子？
(3) 大衛雖然是個“合神心意的人” （撒上13:14; 徒13:22），有這麼多的妻妾，加上至少19個兒子，你認為他能好好教養兒女敬畏神嗎？為什麼？
(4) 為何在眾多的女兒中，單提到他瑪？(3:9; 撒下13)
(5) 他瑪事件所引來的家庭慘變怎樣支持你以上第3問題的答案？(3:9; 撒下13:28-39; 15:1-18)
3:10-16—猶大諸王
(6) 這段家譜值得留意的包括：
a. 約西亞的兒子沒有分別的記述，“因為到了約西亞，大衛家的王位到此為止……約西亞死後，大衛家自主的王權已終止了”(K&D, 421) ：這段記載對被擄歸回的猶太人有什麼提醒？
b. 在新約馬太把這段家譜濃縮為14代（刻意略去亞撒利雅、約坦和亞哈斯—即烏西雅）（太1:17）：他的用意何在？
3:17-24—被擄後的家譜
(7) 這裡的名字多是我們不熟悉的：對被擄歸回者有什麼意思？對日後的人，包括我們又可有什麼意思？
(8) 在這一列的名字中最著名的該是所羅巴伯(3:19) ：
a. 你可知他是誰？(參拉 3:2; 5:2；該1:1, 14；亞 4:9)
b. 這段家譜對當時的所羅巴伯和他的工作有多重要？
(9) 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？
“All these were the sons of David, besides his sons by his concubines. And Tamar was their sister.” (1 Chr. 3:9)
Reading the genealogy here in 1 Chronicles 3 reminds me that as much as the many kings of Judah and their people had invited the wrath of God with their rebellion against the Lord, especially in idol worship, but David, the king after God’s own heart, in fact, planted the seed of rebellion in the heart of the nation.
As a devout king, he should know the Law of Moses very well, especially the warning to a king like him, “He must not take many wives, or his heart will be led astray.” (Deut. 17:17) And yet, he chose to follow the culture of his time, and worse, he followed the practice of the kings of the nations around him, and married many wives and took concubines, most likely out of political expediency. Some of these women were obviously not God-fearers, like Maacah, the daughter of Talmai, king of Geshur (a small kingdom in the north-east of Bashan). The result could not have been more tragic because out of this union prohibited by God, we are reminded here that Absalom was born (3:2). “Absalom denotes ‘father of peace’ or ‘father’s peace'. The name was a complete misnomer, for the bearer became the disturber of David’s happiness and a rebel to his government.” (JFB, 222)
The words of Malachi come to mind, “And did not He make one? Yet had He the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.” (KJV) (Mal. 2:15) Indeed, by taking many wives and concubines, David could not have produced “godly seeds”, and the highlighting of Tamar by the Chronicler (3:9) reminds us of the tragic rape and murder that took place among the children of David which led to his fleeing for his life in his old age for fear of Absalom. Unfortunately, the old adage is always true, “we reap what we sow!” (Job 4:8)
「這都是大衛的兒子，還有他們的妹子他瑪，妃嬪的兒子不在其內。」(代上3:9)
讀到歷代志上這裡的家譜，叫我想到雖然猶大諸王，甚多是因行惡而惹起神怒氣的，而這被聖經稱為「合神心意的人」的大衛，其實早已把叛逆神的種子植在他的子孫心中。
作為一個「合神心意」的王，他該知道摩西律法對他的提醒，就是「不可為自己多立妃嬪，恐怕他的心偏邪……」(申17:17) 。大衛應該知道這律例，因為撒母耳必定已用律法來教導他。但大衛卻選擇跟隨當時外邦文化的風俗，學習其他列邦君王的政治手段，娶了基述王的女兒瑪迦為妻(基述是巴珊東北面的一個小國) 。此舉卻帶來無窮的禍患，因為因此而生了押沙龍。「押沙龍的名字原是“父親平安” 之意，但卻名不乎實；他成為父親快樂的破壞者、是他政權的叛逆者！」(JFB 222)
這也使我想起瑪拉基的話：“雖然神有靈的餘力能造多人，他不是單造一人麼？為何只造一人呢？乃是他願人得虔誠的後裔。所以當謹守你們的心，誰也不可以詭詐待幼年所娶的妻。” （瑪2:15）。是的，大衛這樣的娶妻立妾，何以能產生“虔誠的後裔”呢！歷代志特別提到他瑪是要提醒我們，大衛的多妻直接引至家庭中發生強姦、兄弟仇殺之事；更引至大衛在晚年因懼怕押沙龍之故而逃命！是的，我們種什麼、也收什麼！(伯4:8)
4:1-23—The Other Clans of Judah
As we read this chapter, allow me to mention the following:
- This is a selected genealogy of the other heads of families of the descendants of Judah not already mentioned. Of the “sons” of Judah listed as a superscription of what follows, only Perez was his son, while Hezron was his grandson, Hur was the grandson of Hezron and Shobal was Hur’s son, plus Carmi, likely the grandson of Judah from the line of Zerah (v. 1).
- It is futile to try to trace some of these names which seem to appear out of nowhere. The reason might be that the names of the sons given in chapter 3 may not include every son of the each family. As a result, we have no idea who “Etam” was in 4:3, except to assume that the names in v. 3 are likely a continuation of the descendants of Shobal in v. 2.
- The selective nature of the genealogy might be due to the fact that some of these families had ceased to exist by the time of Ezra and were of no practical use to the re-establishment of the family life of these returnees from exile.
May I suggest that you slowly read through these clans of Judah and see what might catch your special attention, including perhaps the following:
(1) Jabez (vv. 9-10)—It appears that Jabez whose name means “to grieve” or “son of sorrow” is one of the descendants of Koz (v. 8) who can be traced back to Shobal (v. 2).
a. Why was he given such a name?
b. In old Hebrew tradition, a name seems to foretell the life of a person: How did Jabez seek to change his future?
c. What happened to his prayer? (see beginning of v. 9 and end of v. 10)
d. Without making too much speculation, what can you learn from this short interlude?
(2) The “son” of Kenaz, Othniel (v. 13):—Read Judges 3:9-11 and Joshua 15:17.
a. Who was Othniel?
b. How did God use this “1st Judge” of Israel?
c. Given the description in both Judges and Joshua, what was his relationship to Caleb, son of Jephunneh?
d. What does “son” of Kenaz mean in this case?
4:24-43—The Families and Dwelling-places of the Tribe of Simeon
- The families of the tribe—vv. 24-27
- Ancient dwelling places of the tribe—vv. 28-33
- Migration of some of the families of the tribe—vv. 34-43
(3) The families of the tribe (vv. 24-27)
a. Why did Simeon have such a short genealogy? (v. 27)
b. See Numbers 1-4 and compare the size of the tribe of Simeon to that of Judah even at the time of Moses.
c. How does this reflect the curse of Jacob? (Gen. 49:5-7)
(4) Ancient dwelling of the tribe (vv. 28-33)
a. Read Joshua 19:1-9 about their allotment, including the town of Ziklag.
b. What happened to (at least part of) their land during the time of Saul? (see 1 Sam. 27:1-6 and Note below)
(5) Migration of the tribe (vv. 34-43)
a. We have no idea where Gedor was, except that it used to be occupied by the Hamites—the descendants of Ham—the North African peoples: What kind of land was Gedor?
b. They also invaded the hill country of Seir (i.e. Edom) and finished off the Amalekites that Saul failed to kill and “they have lived there to this day” (v. 43)—that perhaps explains why they were not mentioned in the post-exilic period of re-settlement.
(6) What is the main message to you today, and how may you apply it to your life?
Note:
“Ziklag had been, even before the reign of David, taken away from the Simeonites by the Philistines, and had become the property of King Achish, who in the reign of Saul presented it to David, and through him it became the property of the kings of Judah…The subscription can only mean that till the reign of David these cities rightfully belonged to the Simeonites, but that during and after David’s reign this rightful possession of the Simeonites was trenched upon; and of this curtailing of their rights, the transfer of the city of Ziklag to the kings of Judah gives one historically attested proof.”
(K&D, 434)
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。
4:1-23—猶大其他的後裔—在思想這段家譜前，容許我先指出：
- 這裡記載猶大其他尚未提到的後裔家譜，內容是非常選擇性的。4:1的引言所記載的先祖，只有法勒斯是猶大的兒子，希斯崙是他的孫兒，戶珥是希斯崙的孫兒，而朔巴是戶珥的兒子，迦米則是謝拉(2:4) 的兒子—即猶大的孫兒。這樣的併列，顯示他們家族的主要領袖。
- 這選擇性的家譜也意味著一些家族到以斯拉時已經再沒有延續下去，這對回歸的猶太人重找祖業沒有什麼重要性。
讓我提議在細心慢慢讀時，要看有什麼值得留意之處，這可能包括：
(1) 4:9-10—雅比斯名字的意思是“痛苦” —相信是哥斯的後人（4:8—亦即朔巴[4:2] 的後裔）
a. 他母親為何給他起這名字？
b. 古時希伯來人的名字往往是對那人的將來有關的。雅比斯如何力圖改變他的命運？
c. 他的禱告如何得到應允？（見4:9 a）
d. 這記載實在太短，不容我們過份的解釋，但能應用在你身上的可包括什麼？
(2) 4:13—基納斯的兒子俄陀聶（請參閱士3:9-11和書15:17）
a. 他是誰？
b. 神怎樣使用以色列這“第一位士師” ？
c. 他與耶孚尼兒子迦勒（4:15; 非2:18之迦勒） 有什麼關係？
d. 基於4:13是以“兒子” 來記載家譜：我們可以怎樣領會“兒子” 的意思？
4:24-43—西緬的後裔和居所
- 西緬的家族—4:24-27
- 原居地—4:28-33
- 遷居地—4:34-43
(3) 4:24-27—西緬的家族
a. 與猶大相比，你可覺得西緬的家譜甚為短？（4:27）何解？
b. 這家族的人數：試把進迦南時的人數與猶大支派作比較（參民1-4）。
c. 這事實如何反映雅各對西緬的咒詛？(創49:5-7）
(4) 4:28-33—原居地
a. 請翻閱約書亞記19:1-9，看看他們原得的地，包括洗革拉。
b. 在掃羅時代發生了什麼轉變？(參撒上27: 1-6和下註)
(5) 4:34-43—遷居地
a. 我們根本不曉得基多是何地，只知曾是含族（即北非人）的地土。這裡怎樣形容那地？
b. 西緬人亦佔領了西珥山（即以東地），把掃羅未盡滅的亞瑪力人殺掉，“就住在那裡直到今日”(4:43) —這給我領會到為什麼在歸回的人群中，沒有提到他們！
(6) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
註：“在大衛作王前，洗革拉已被非利士人從西緬支派手中奪去，成為亞吉王的地土。亞吉在掃羅作王時把這地方賜給大衛；因此成為日後猶大的產業……這樣的記載顯示，在大衛之前，這（一帶）西緬名下的地土，因大衛之故，業權被奪去。”(K&D, 434)
“Jabez was more honorable than his brothers. His mother had named him Jabez, saying, ‘I gave birth to him in pain'. Jabez cried out to the God of Israel…” (1 Chr. 4:9-10)
I am not sure if the Chronicler senses that several chapters of genealogy must be pretty dry reading, so from time to time, he inserts some rather interesting interludes into the genealogy. The story of Jabez is a case in point (4:9-10).
While I would caution us not to interpret and extrapolate too much out of a short few verses of mention about this character beyond which we really know nothing about, the fact is clear that his mother suffered a great deal in giving birth to him, causing her to give him the name, Jabez which means to grieve. Unfortunately, it appears that in ancient Eastern culture, the name of a person carried significant meaning which seemed to dictate the future of a person, at least psychologically. In order to free himself from this bondage (at least psychologically), Jabez resorted to praying to the Lord. Since we do not know exactly what his situation was, I would not want to speculate what his prayer “enlarge my territory” means (4:10), but the result was clear: “God granted his request” and “Jabez was more honorable than his brother”.
The reason why the Chronicler chooses to include this short story in his otherwise monotonous genealogy is certainly not to promote “prosperity theology”, but to show us that our future is not dictated by our past or family of origin, but is totally in God’s hand. If we look to God, and not to men or even our own ability, He will turn our lives around. The words of the Psalmist come to mind:
“Why are you so downcast, O may soul? Why so disturbed within me? Put your hope in God, for I will praise Him, my Savior and my God.” (Ps. 42:11; 43:5)
「雅比 斯比他眾弟兄更尊貴，他母親給他起名叫雅比斯，意思說：我生他甚是痛苦。雅比斯求告以色列的神……」(代上4:9-10)
或許歷代志的作者意味到這冗長的家譜是不容易消化的，故簡中加插一些有趣的片段。雅比斯的故事就是例子之一(4:9-10)
我們對他的認識就只限於這兩節，故此過份的引伸是不智的。從這兩節的記載，我們知道他母親因生產的痛苦給他起了雅比斯這名字，是痛苦之意。不幸的是，在古時希伯來人的觀念中，人的名字似乎往往預表了那人的一生。是對或是錯也好，雅比斯就活在這陰影之下，甚至是活在這事實之中。為求走出這景況(或是這精神上的綑綁)，他選擇向神呼求。我既不曉得實情，就不想猜想「擴張境界」是什麼意思；但結果是清楚的：“神就應允他所求的” ，以致“雅比斯比他眾弟兄更尊貴” 。
我相信歷代志的作者在冗長的家譜中加添這插曲，絕不是提倡「福樂神學/prosperity theology」，乃是指出我們的明天全在神的手中；我們不要被原身家庭或我們的過往綑綁著；我們的一切全在神的手中。如果我們仰望神，不指望人，也不靠自己的力量，祂要改變我們的一切。寫到這裡，我就想起詩人的話：
“我的心哪，你為何憂悶？為何在我裡面煩躁？應當仰望神，因我還要稱讚祂。祂是我的幫助，是我的神。” (詩42:11; 43:5)
5:1-10—The Descendants of Reuben
(1) Reason for the Sequence of the genealogy (5:1-3)
a. What was the reason given for not listing the genealogy of Rueben ahead of Judah? (v. 1)
b. To whom was the firstborn right transferred as signified by the inheritance of a double portion? (vv. 1-2; see Deut. 21:7)
c. Why was this genealogy still not recorded according to the (new) birthrights?
(2) Family heads of Joel (vv. 4-6)—Joel was likely the descendant of one of the sons in v. 4.
a. What happened to one of the heads of the families of the descendants of Joel, Beerah? (see Note 1 below)
(3) Families of the brothers of Joel (vv. 7-10)
a. You may want to consult the map of the Bible to see where Gilead is and how far the descendants of Reuben spread in order to reach even the Euphrates.
b. With whom did they engage in war successfully during the time of Saul? (See Note 2 below)
5:11-17—The Descendants of Gad (the other Transjordan tribe)
(4) Which part of the Transjordan did the descendants of Gad occupy?
(5) How was it given to them? (See Deut. 3:12ff)
(6) Where did the Chronicler get his genealogical record from? (v. 17)
5:18-22—The Transjordan war record
(7) How many fighting men did the 2½ Transjordan tribes have (likely referring to the time of Saul as indicated by v. 10)?
(8) How many did these tribes number at the time of their entrance into the Promised Land? (see Num. 26:14, 18 and 34)
(9) What might have happened in the ensuing years?
(10) What was the reason given for their victory over the Arabic alliance? (v. 20)
(11) How large was their booty?
(12) When did they lose all their land and possession? (v. 22)
5:23-26—The Descendants of the ½ tribe of Manasseh (the other Transjordan tribe)
(13) While the chiefs of the Manasseh tribes were great warriors and the ½ tribe of Manasseh was numerous in number (vv. 23-24)...
a. ... why were they destroyed (together with the other Transjordan tribes)? (v. 25)
b. Where are they now (i.e. in the time of Ezra? (v. 26)
(14) What is the main message to you today and how may you apply it to your life?
Note 1:
The people of Israel appeared to have been carried away thrice by the Assyrians: 1st by Pul (v. 26), 2nd by Tiglath-pileser (vv. 6, 26; 2 Ki. 15:29) and 3rd by Shalmanaser (2 Ki. 17:6; 18:11).
Note
2:
The Hagarenes were originally synonymous with Ishmaelites but were later used for a particular tribe of Arabs, the Hagarites, who headed a powerful Bedouin alliance in the desert, but were defeated by the Reubenites, likely with the help of the other Transjordan tribes. (Source, JFB, 462-463)
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。
5:1-10—流便的後裔
(1) 5:1-3—家譜編排的解釋
a. 不把流便列在猶大之前的解釋是什麼？(5:1)
b. 長子名份（得兩倍產業權）歸了誰？（5:1-2; 參申21:7）
c. 為何這家譜仍沒有照新的長子次序記載？
(2) 5:4-6—約珥家的首領—約珥相信是5:4所載西緬的兒子其中的後人
到了他後人備拉的時代發生了什麼事？(參下註一)
(3) 5:7-10—約珥兄弟的後人
a. 或許你可以參閱聖經地圖，看看基列的所在，並明白流便的後裔跑到百拉河（即發拉底河）有多遠。
b. 在掃羅時代，他們與什麼人爭戰並得勝？（參下註2）
5:11-17—迦得的後裔— 泛約但的另一支派
(4) 迦得支派居住在約但河東面什麼地方？
(5) 他是如何得這地的？(參民3:12ff)
(6) 歷代志的作者從那裡得到這些資料？(5:17)
5:18-22—泛約但支派的爭戰
(7) 這二支派當時（相信是指掃羅時代）有多少兵力？
(8) 他們進迦南時有多少可打仗的人？(參民26:14, 18 & 34)
(9) 你認為這期間發生了什麼事？
(10) 這裡論到他們爭戰勝利的原因是什麼？(5:20)
(11) 他們得到的擄掠包括什麼？
(12) 至終，他們怎樣失去一切？(5:22)
5:23-26—瑪拿西半支派的後裔— 泛約但的另一支派
(13) 這裡說他們的族長是勇士：
a. 他們（與其他泛約但支派）為何遭毀滅？(5:25)
b. 直到“今日” （即以斯拉的時代）他們在那裡？(5:26)
(14) 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？
註一：以色列人似是被亞述人擄去三次：第一次是被亞述王普勒(5:26) ；第二次是被提革拉毘尼色(5:6, 26; 王下15:29) ；第三次是被撒縵以色（王下17:6; 18:11）
註二：夏甲人就是以實瑪利人，不過後來用來稱呼亞拉伯人其中一個民族。夏甲人在掃羅時代是四個沙漠民族聯盟的首領，但被西緬（相信是聯同其他泛約但的支派）所擊敗。（資料來自JFB, 462-463）
“So the God of Israel stirred up the spirit of Pul king of Assyria who took the Reubenites, the Gadites and the half-tribe of Manasseh into exile. He took them to Halah, Habor, Hara and the river of Gozan, where they are to this day.” (1 Chr. 5:26)
It is interesting to read the defense by the Chronicler in not listing Reuben first in his genealogical record. He is obviously correct in pointing out the sin of Reuben (of defiling his father’s bed [Gen. 49:4]) that led to his loss of the “firstborn rights” (5:1). He is also correct that Reuben’s “firstborn rights” have been transferred to the two sons of Joseph, Ephraim and Manasseh (Gen. 48:5). However, he also insists in putting Judah ahead of all the sons of Jacob because of his strength (the greatest in number among the tribes) and the chosen ruler, David. (Keil points out that grammatically, the “he” in the clause, “he could not be listed in the genealogical record in accordance with his birthright” (5:1) refers to Joseph, not Reuben [see K&D, 438]). After this explanation, the Chronicler proceeds to list the genealogical record of the rest of the sons of Jacob beginning with the 2½ tribes east of Jordan — the “Transjordan tribes”. Although, it is only a short record of 26 verses for the tribes, it gives the readers a good historical lesson.
A Great Beginning:
Those who know the history of
Israel will no doubt remember how these 2½ tribes got their land — by making a
bold request to Moses to settle east of Jordan, without having to take a share in the
land west of Jordan, the Promised Land Proper (Num. 32:1-5), if you like. This does not mean they did not wish to fight
and drive out the Canaanites like the rest of the people, but they simply enjoyed
the land possessed through their victory over King Og
of Bashan. They pledged to go and fight
along with their brothers until the good portion of the Promised Land was
possessed (Num. 32:25-27). This, they
honored with considerable sacrifice in that they had to leave their families and
postponed their enjoyment of their rest for who knows how many years (Jos. 22:1-3).
A Great Revival:
We have no idea what happened
during the 300 years under the judges, but we read that their number of
fighting men had greatly decreased—Reuben and Gad alone had a combined 84,230
as they entered the Promised Land (Num. 26), and now with the ½ tribe of
Manasseh, they had only a total of 44,760 fighting men (5:18). But this was the time of Saul (v. 10) and
under the spiritual leadership of Samuel, no doubt, they learned to trust in
the Lord and acknowledged that “the battle was God’s” (5:22). The result was a complete victory over the
powerful Arabian alliance in the desert with a huge booty that enabled them to
have a prolonged time of prosperity.
A Tragic End:
But as the kingdom of God’s
people was divided into two, they chose not to follow the house of David (1 Ki.
12:20), and together with the rest of Israel, "they were unfaithful to the God
of their fathers and prostituted themselves to the gods of the people of the
land” (5:25). The result was most
tragic: They appeared to be among the first being taken captive by the
Assyrians to “Halah, Habor,
Hara and the river of Gozan” and when many Israelites
returned to Jerusalem and Judah from exile under Cyrus, at the time of Ezra and
Nehemiah, they were still in their land of exile (5:26).
I can almost feel the sigh of the Chronicler (likely Ezra) as he penned these last words about the 2½ tribes.
「故此，以色列的神激動亞述王普勒和亞述王提革拉毗尼色的心，他們就把流便人、迦得人、瑪拿西半支派的人擄到哈臘、哈博、哈拉與歌散河邊，直到今日還在那裡。」(代上5:26)
歷代志的作者好像是為自己辯護，為什麼不把流便的後裔排列在家譜之首。因此，他指出這是與流便污穢父親的牀有關（創49:4），以致他先去長子的名份（5:1）。他亦指出這“長子的名份” 歸了約瑟[的兩個兒子，以法蓮和瑪拿西] （創48:5）。雖然如此，他仍要把猶大放在所有雅各兒子之前，是因他“勝過一切弟兄” （似指人數方面），而且“王也是從他出來” （當然是指大衛了）。作過解釋之後，歷代志的作者就從容的把雅名其他兒子的家譜列出，先由最先得地的泛約但的二支派半開始—即流便、迦得和瑪拿西的半支派。雖然總共只有26節的篇幅，卻是充滿了歷史的教訓：
美好的開始：熟悉以色列進迦南歷史的，都知道這二支派半當年向摩西作出極膽大的要求，希望不用渡河進迦南，留在河東這些從巴珊王手中奪得之地（民32:1-5）。不過，這並不是說，他們不顧其他支派；他們承諾協助弟兄得地，直到任務完成為止（民32:25-27）。其實他們作的犧牲是更大的，因為要留下家人很長的歲月。他們並沒有背約，真的在完成任務時才返回來，享受自己的家園（書22:1-3）。
美好的復興：我們不曉得及後的三百年士師時期的生涯，為什麼會使他們人數大減。進迦南時，流便和迦得兩支派已有84,230能打仗的人（民26）。但到了掃羅的時候（5:10），二支派半加起來只有40,476的戰士。不過在撒母耳的教導之下，他們學會倚靠神，並知道“爭戰是出乎神” 的（5:22），因而勇勝了強大的亞拉伯聯盟，並擄掠敵人極多的財物。
悲慘的收場：當以色列國一分為二時，他們選擇追隨其他的支派，拒絕了神所選立的大衛家（王上12:20）；也追隨這些支派“得罪了列祖的神，隨從那地之民行邪淫” （5:25）。結果遭到悲慘的收場。因著他們的地理環境，他們首先被亞述征服，被擄到“瑪拿西半支派的人擄到哈臘、哈博、哈拉與歌散河邊” ；更可悲的是，在波斯王古列容許他們歸回的時候，歷代志的作者(以斯拉)說：他們“到今日還在那裡” （5:26）。
讀到這裡，我彷彿聽到以斯拉為這二支派半的嘆息。
6:1-30—The Descendants of Levi
(1) Who are the three sons of Levi? (v. 1)
(2) Judging from the list of the heads of the families in vv. 3-15, why do you think the four sons, the descendants of Kohath are mentioned first?
(3) Vv. 3-15 basically narrows the list down to the sons of Aaron. Why is this list so important?
a. What are their main duties according to vv. 48-53? (They are in fact, the high priests of Israel.)
b. How do their duties differ from the rest of the Levites?
(4) Vv.16-19 is a list of the grandsons of Levi after his three sons, Gerson, Kohath and Merari. Then follows a brief list:
a. Gershon’s descendants after his son Libni (vv. 20-21)
b. Kohath’s descendants after his son, Amminadab—likely another name for Izhar (vv. 22-24), with an expansion of the line of Elkanah’s other sons (vv. 25-28), and
c. Merari’s descendants after his son Mahil (vv. 29-30)
(5) Vv. 31-47 is a list of the temple musicians:
a. Why do you think David took such care to make such an elaborate arrangement for the music ministry “before the tabernacle” which presumably was a full-time job for these Levites? (v. 32)
b. What part has “church music” played in the history of Christendom, in your church and in your own life?
- The chief musician was Heman from the descendants of Kohathites (vv. 33-38)
- His associate to the right was Asaph of the descendants of Gershon (vv. 39-43)
- His associate to the left appeared to be Ethan of the descendants of Merari (vv. 44-47)
c. There are at least 12 psalms composed by these musicians which have become part of the Holy Scriptures: I suggest that you look in the Book of Psalms and locate one of these psalms based on the superscription; read it to appreciate the relationship that some of them had with the Lord. (Psalm 73 is perhaps the most famous of the twelve.)
(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。
利未的後裔
(1) 誰是利未的三個兒子？(6:1)
(2) 在三人中，為何先列哥轄的家譜(6:3-15)
(3) 6:3-15的家譜其實主要列出亞倫的後裔：他們為何如此重要？
a. 按6:48-54所列出的，他們主要的職責是什麼？(這些是大祭司的職責)
b. 與其他利未人的職責與位份有什麼不同？
(4) 6:16-19是利未（從三個兒子所生）的孫兒；跟著記載：
a. 革順兒子立尼的後裔(6:20-21)
b. 哥轄兒子亞米拿達的後裔(6:22-24) —亞米拿達相信是以斯哈(6:2) 的別名；加上以利加拿(2:23) 家族的後人(6:25-28)
c. 米拉利兒子抹利的後裔（6:29-30）
(5) 6:31-47是聖殿的詩歌班員
a. 為何大衛要設立如此龐大，似是全職的詩歌班“在會幕前歌唱” ？(6:32)
b. 「聖樂」在基督教的歷史中，在你的教會中，和你自己的生命中佔什麼位置和重要性？
i. 哥轄後裔中的希幔是詩班長（6:33-38）
ii. 革順後裔中的亞薩是希幔（右邊）的助手（6:39-43）
iii. 米利拉後裔中的以探是希幔（左邊）的助手（6:44-47）
c. 詩篇中至少有12篇是這些詩班員的創作：試從詩篇的引題找到其一來誦讀，感受這些在聖殿中供奉的詩班員與神的關係。（詩篇73是其中一篇著名的作品）
(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？
“These are the men David put in charge of the music in the house of the Lord after the ark came to rest there.” (1 Chr. 6:31)
Have you ever wondered why David would appoint 4,000 out of a total of 38,000 Levites to be musicians who sang and played musical instruments during the worship of the Lord? (1 Chr. 23:5)
I believe it has nothing to do with the fact that David loved music, but rather, it is his recognition that God has given us the gift of music as a means to express our deepest feelings, especially when words are not adequate to express them—be it joy or sorrow.
The many psalms written by David, presumably all to be sung or played by one or more musical instruments, are evidence of him using music to express his praises, love, sorrow and even complaint to the Lord.
More than that, these psalms are also meant to be sung and/or played corporately to unite the faith community in one heart in their worship of the Lord.
In the Bible, we also come to understand that music can be used not only to calm one’s soul, but to drive away the evil spirit (1 Sam. 16:23).
Personally, my conversion, my growth in Christ and even my maintenance of a peaceful spirit have much to do with music. In fact, my relationship with music is a pretty good barometer of my relationship with the Lord. For many years after I gave myself to pastoral ministry, the busyness and heaviness of my workload caused my heart to harden—I found myself lacking patience and compassion on people around me, and my relationship with the Lord was reduced to obedience only.
As I succumbed to the pressure of time, it took the attendance of a two-week seminar away from home that allowed me to see how burnt-out I was. As I was playing the piano together with another pastor in the lounge, suddenly, I realized that I had not had a song in my heart for a long, long time. As I struggled with this condition for the longest time (in fact, for another 16 years), it was through being woken up one morning by the Lord who drew my attention to the lyrics of a song that I had not sung for many years that I came to regain not only a song in my heart, but to begin my journey in reclaiming my “first love” for the Lord (Rev. 2:4).
「約櫃安設之後，大衛派人在耶和華殿中管理歌唱的事。」(代上6:31)
不曉得你有沒有想過，在38,000個利未人中，為何大衛揀選4,000個作樂師，安排他們在神的殿的敬拜中歌唱或奏樂呢？（23:5）
我相信這並不是因為大衛酷愛音樂而已，乃更因他認識到神賜人音樂，可以叫人更深的表達心中的情懷—不論是喜樂或憂愁—特別是在言語也無法表達之時。
詩篇是最好的明證；大衛是詩篇中最重要的作者。當讀到不少詩篇的引題時，我們就知道它們是用來歌唱，和用樂器奏出的。內容固然有讚美、敬頌，也有哀傷和埋怨。
我們更曉得在聖經中，音樂不但可以叫人心境平和，甚至可以驅除惡魔（見撒上16:23）。
在我個人而言，音樂在我信主、成長和保持心中的平靜是分不開的。不但如此，音樂往往是我靈程的溫度計。在作傳道後，因著教會事工的忙碌，和種種的壓力，我的心漸漸硬化—對人缺乏憐憫、對事也缺乏忍耐。我與神的關係只能用「順命」來形容。
就在極忙碌之中，有一次跑到老遠的地方上兩個星期的學課。在一次的晚飯之後，在大堂處與一位牧者一同彈起琴來。就在那一刻，我才發現自己心中有一段很長的時間失去了歌曲。雖然得到這提醒，我仍在忙碌中掙扎。再到16年後的一天早上，神在睡夢中喚醒我，叫我想起一首幾十年前我疼愛的詩歌。就在我拾起這詩歌細唱時，神開我的眼睛，給我看到：祂所要的不是我的順服，祂要的是我！就是這樣，我心中重現歌聲；重新踏上找回“起初愛心” 的旅程（啟2:4）。