This week,
we shall finish the study of Zephaniah in the Old Testament and begin the study
of the book of Revelation in the New Testament.
Having called Judah to repentance, the Lord continues to pronounce judgment on their neighboring enemies, citing Philistia in the west, Moab and Ammon in the east, Cush to the south and Assyria to the north as examples of God’s judgment that will extend to all enemies of Israel:
2:4-7—Philistia (see Note 1 below)
(1) What kind of destruction is predicted for these cities on the west coast of Palestine? (v. 4)
(2) Strictly speaking, the Philistines are not Canaanites; like the Israelites, they are settlers in the land of Canaan. What does the inclusion of them as Canaanites mean? (v. 5; Deut. 9:4)
(3) Apart from total destruction, what will the land of this long-time foe of Israel, who has been like a thorn on their side, be like one day? (vv. 6-7)
(4) V. 7b: “will restore their fortunes” can be translated as “will bring back their captives” (K&D, 447)—In either case, what is the double-message given to the people of Josiah’s time who enjoyed relative prosperity and peace?
2:8-11—Moab and Ammon—They are mentioned together as geographically they are located in the Trans-Jordan region east of Israel (see Note 2 below)
(5) How did Moab and Ammon mistreat the people of God? (v. 8)
(6) While we cannot be sure of any specific incidents referred to by this allegation, see Amos 1:13–2:3 concerning even more horrific sins committed by both.
(7) In what ways will their fate be like Sodom and Gomorrah? (v. 9; see Gen. 19:24-25)
(8) How will the remnant of God’s people benefit from their demise? (v. 9b)
(9) With the judgment
of these former enemies of Israel as examples (v. 10), consider the following:
a. What will God do to all nations who do not worship Him? (v. 10a)
b. What will be the final outcome of God’s judgment upon them? (v. 10b)
2:12—Cush (see Note 3 below)
(10) In this one-liner, what is said of the once powerful people of Cush?
(11) What does “by my sword” indicate?
2:13-15—Assyria (see Note 4)
(12) What will be the fate of this once awesome world power, as represented by its most important city of Nineveh? (v. 13)
(13) The utter ruin of this city (v. 14)
a. What will remain of its glorious architecture?
b. What will inhabit the land instead of people?
(14) In its prime, how did the city look upon itself? (v. 15)
(15) How will those who pass it by (likely referring to tourists of today) look upon it?
(16) What is the main message to you today and how may you apply it to your life?
Note 1:
The Philistines were sea people who came into Palestine in the 12th and 11th centuries B.C. from Caphtor (or Crete; thus they are called “Kerethites" as well) their original home (Amos 9:7). The Philistines had long been enemies of Israel even since the time of their settlement in the Promised Land. Some of the well-known conflicts between them include those of Samson in the time of the Judges (Jdg. 13-16) and of David and Goliath (1 Sam. 17). Their five major cities often mentioned in the Bible were Gaza, Ashdod, Ashkelon, Gath and Ekron (see Jos. 13:3 for example). Only four cities are mentioned by Zephaniah likely for the sake of rhyming with the verbs (in Hebrew) used for their destruction (K&D, 447). The prophecy was fulfilled in 604/3 BC when Nebuchadnezzar overran Ashkelon after a siege.
Note 2:
Moab was traditionally an enemy of Israel and hostility between the two nations went back to the days of the Exodus. Historically Ammon’s relationship with Israel was also unfriendly (Jdg. 11:4-33; 1 Sam. 11:1-11; 2 Sam. 10; 1 Ki. 4:13-19; 2 Ki. 24:2). Note in particular Amos’ rebuke of Ammon (Amos 1:13-15). The end of Moab as an independent nation seems to have come in 582 B.C. when Nebuchadnezzar, no doubt because of a rebellion, marched against Moab. Ammon eventually fell victim to the Arabs before the middle of the 6th century B.C. and ceased to exist as an independent nation (see NICOT, Jeremiah, 701, 716).
Note 3:
Cush probably refers to Egypt which was once ruled by the Cushites (Ethiopians) in the late 8th and early 7th centuries BC.
Note 4:
The Assyrians were the dominate world power that destroyed the Northern Kingdom of Israel in 722 BC. And this prophecy of her destruction found its fulfillment in the capture of Nineveh by the Babylonians and their allies in 612 BC.
本週我們會完成研讀舊約西番雅書，並開始研讀新約的啟示錄。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。
在呼籲猶大悔改後，神就對以色列鄰邦的仇敵宣告祂的審判，包括西面的非利士、東面的摩押與亞捫、南面的古實、和北面的亞述—相信是以他們為代表，來表明神對列國的審判：
2:4-7—非利士（參下註一）
(1) 這些沿西岸的城市要得什麼審判？(2:4)
(2) 非利士人像以色列人一樣，是移居迦南的，並非其土著。何以稱他們為「迦南非利士人」？(2:5)
(3) 除遭毀滅外，這與以色列人為世仇的非利士人，他們的土地將變成怎樣？(2:6-7)
(4) 2:7說會使他們被擄的歸回：這話對當時在約西亞時代正享平安的猶大有什麼雙重的信息？
2:8-11—摩押和亞捫—他們同屬以色列東面泛約但河的鄰邦（參下註二）
(5) 摩押和亞捫怎樣惡待神的百姓？(2:8)
(6) 從歷史中我們找不到這裡所論的惡行。試翻到阿摩司書1:13–2:3，看看先知對他們的惡行更詳盡的指責。
(7) 他們要遭的審判是怎樣與所多瑪、蛾摩拉相似？（2:9; 創19:24-25）
(8) 神百姓的餘民會因他們的審判得到什麼益處？（2:9b）
(9) 以這些鄰邦要得的審判為例（2:10）
a. 神要怎樣處理驕傲的列國？
b. 這些審判至終要帶來什麼好處？
2:12—古實（參下註三）
(10) 這短短的一句叫我們知道這曾經強大的民會得到什麼結局？
(11) 「我的刀」是什麼意思？
2:13-15—亞述（參下註四）
(12) 以尼尼微這堅城為例，強大的亞述要遭到什麼審判？(2:13)
(13) 毀壞的情況（2:14）
a. 他們偉大的建築物要變成怎樣？
b. 要被什麼所佔據？
(14) 在當時全盛的時期，他們是怎樣看自己的？(2:15)
(15) 凡經過的人（包括今天的遊客）會怎樣看他們？
(16) 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：非利士人是航海的民族，於主前十一、十二世紀從迦斐託（即希臘的基利提）遷移到巴勒斯坦沿岸（參摩9:7）。自以色列人進迦南之時，成為他們長期的敵人。以色列人與他們爭戰，其中舉世著名的事蹟包括士師時代的參孫(士13-16) 和大衛與歌利亞的故事(撒上17) 。聖經常常提及組成非利士聯合王國的五個主要城市，就是以革倫、迦薩、亞實突、迦特和亞實基倫（參書13:3）。西番雅書只提到其中四個城市，相信是要與毀滅所用的希伯來字押韻（K&D, 447）。這段預言主要在主前604/3年應驗了。
註二：摩押是以色列傳統的敵人，兩者的恩仇始於以色列出埃及的時代。摩押在主前582年正式結束其獨立國家的主權；當時尼布甲尼撒因摩押和亞捫的背叛而揮軍攻陷二國（NICOT, 701）。亞捫則在主前六世紀中業被亞拉伯人所滅（NICOT, Jeremiah, 701,706）
註三：古實在此相信是代表埃及。在主前8-7世紀，埃及是被古實人所統治的。
註四：亞述是當時世界的霸權，已把以色列北國毀滅了（主前722年）。這裡的預言在主前612年，藉巴比倫的聯軍攻陷尼尼微得到應驗。
“He will stretch out His hand against the north and destroy Assyria, leaving Nineveh utterly desolate and dry as the desert.” (Zeph. 2:13)
While the prophet Nahum basically devotes an entire book to prophecy against the sins and eventual destruction of Nineveh, the prophet Zephaniah only uses a few verses to speak about the same things. However, in summary form, the words of Zephaniah bring out the major sin of Nineveh, that of its pride: “I am the one! And there is none besides me” (2:15).
Why does the Lord hate pride? The Apology of the Augsburg Confessions puts it well, “It is inherent in man to despise God” (Quoted in NIV Application Commentary, 312), and arrogance, in essence, is a breach of the First Commandment, in that we put ourselves in God’s place.
The prophet Zephaniah also summarizes the judgment that would befall this city of pride: “leaving Nineveh utterly desolate and dry as the desert” (2:13).
At the time of my writing, (November 2016), the Iraqi army, backed by the US, is in the course of retaking the city of Mosul (from the hands of ISIS) in which the once-powerful Nineveh was once located. From what we witness from TV, we can see how these words of prophecy about its destruction have been fulfilled even to these last days. Once again, the words of God have withstood of test of time, and in this case, for over 2,700 years.
「耶和華必伸手攻擊北方，毀滅亞述，使尼尼微荒涼，又乾旱如曠野。」(番2:13)
那鴻先知在他的預言書中，用了大部份的篇幅來責備尼尼微人的罪，和宣告這城的毀滅。西番雅先知則只用數句話語來總結神對他們同一的信息。在這總結中，西番雅特別針對尼尼微狂傲的罪，竟心裡說：“惟有我，除我以外，再沒有別的。” （2:15）
為何神如此憎惡人的驕傲？The Apology of the Augsburg Confessions就指出：「人心基本上是藐視神的」；而對神的藐視基本上是犯了十誡的第一條誡命，因我們把自己取代了神。
西番雅繼而指出，因為狂傲，尼尼微城會遭毀滅，引至荒涼的結局。尼尼微不但在主前612年遭巴比倫的聯軍所毀滅，就是到今日，仍繼續陷在這命運中。就在作者寫這小篇時（2016年11月），伊拉克軍在美國支援下，正試圖收服被回教激進份子所佔據的摩蘇爾(Mosul) 。從戰場傳來的畫面，整個城市破舊不堪，極其荒涼。這曾是尼尼微所在的地方呢！經2,700年後，仍在見證神話語的確實！
The Sinful City of Jerusalem—From the pronouncement of judgment on her neighboring nations, the oracle returns its focus on Jerusalem:
(1) What are the three particular sins highlighted by the Lord? (v. 1)
(2) The sin of rebellion (v. 2)
a. How rebellious is she? (v. 2a)
b. What have contributed to her rebellion? (v. 2b)
(3) The sin of oppression (v. 3)
a. Who are the ones that oppress the people?
b. The officials and the ruler of God’s people:
- For what has God appointed them to do?
- What have they turned into?
(4) The sin of defilement (v. 4)
a. What have prophets been appointed by God to do?
b. What have they turned out to be?
c. What have priests been appointed by God to do?
d. In what ways can priests profane God’s sanctuary? (see Lev. 21)
(5) In spite of the sins of Jerusalem (vv. 5-7)
a. God’s continued presence (v. 5)
- Has the Lord left her? (v. 5a)
- What does the Lord—who is righteous and does no wrong—do every morning without fail within Jerusalem?
- How has Jerusalem treated His words of justice declared every morning (likely referring to the law recited through their daily sacrifice)?
b. The nations as God’s warning (vv. 6-7)
- What has God already done to (some of) the nations (mentioned in chapter 2)? (v. 6)
- What did God expect Jerusalem to learn from their demises and why? (v. 7a)
- How has Jerusalem responded instead? (v. 7b)
(6) God’s wrath on that day (v. 8)
a. What does the Lord call His hearers to do? (v. 8)
b. While the sins of Jerusalem are chastised, on whom will the wrath of God be poured?
c. Why?
(7) 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。
行惡的耶路撒冷: 現在從鄰邦的審判回到耶路撒冷的審判
(1) 神在這裡特別指出他們那幾樣罪來？(3:1)
(2) 悖逆的罪(3:2)
a. 他們是怎樣的悖逆？(3:2a)
b. 是什麼導致這罪的？(3:2b)
(3) 欺壓的罪（3:3）
a. 是什麼人犯欺壓的罪？
b. 首領與審判官
i. 他們原有的責任是什麼？
ii. 他們卻如何使用他們的權力？
(4) 污穢的罪（3:4）
a. 神給予先知什麼責任？
b. 他們卻變成怎樣？
c. 祭司的聖職原是什麼？
d. 他們怎樣污穢聖所？
(5) 雖然如此（3:5-7）
a. 神的愛憐(3:5)
i. 神是否因此就離開他們？(3:5a)
ii. 那位公義、不作非義的神每早晨仍怎樣對待耶路撒冷？
iii. 耶路撒冷卻怎樣回應祂的愛？
b. 列國為鑒戒(3:6-7)
i. 神已怎樣對待（第二章所論到的）列國？(2:6)
ii. 神希望他們從列國的審判中學到什麼？(3:7a)
iii. 他們卻仍怎樣回應神？(3:7b)
(6) 神發怒的那日（3:8）
a. 神吩咐他們要怎樣做？(3:8)
b. 神的怒氣要向誰發作？
c. 為什麼？
(7) 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 Lord within her is righteous; he does no wrong. Morning by morning he dispenses his justice, and every new day he does not fail, yet the unrighteous know no shame.” (Zeph. 3:5)
In the midst of rebuking Jerusalem of her sins of oppression, rebellion and defilement (3:1), the Lord bares His soul and tells Jerusalem that He is still “within her”—He has not left her; and He still dispenses His justice morning by morning—not in the sense of judgment, but in dispensing His words to them through their daily sacrifices. James Bruckner aptly reminds us of the lyrics of Lina Sandell’s hymn—Day by Day—which beautifully depicts God’s goodness and patience with us. Let’s pause and reflect on these wonderful words borne out of Lina’s witness of the drowning of her father a few years before 1865:
1
Day by day and with each passing moment,Strength I find to meet my trials here;
Trusting in my Father’s wise bestowment,
I’ve no cause for worry or for fear.
He whose heart is kind beyond all measure
Gives unto each day what He deems best―
Lovingly, it’s part of pain and pleasure,
Mingling toil with peace and rest.
2
Ev’ry day the Lord Himself is near meWith a special mercy for each hour;
All my cares He fain would bear, and cheer me,
He whose name is Counselor and Pow’r.
The protection of His child and treasure
Is a charge that on Himself He laid;
“As thy days, thy strength shall be in measure,”
This the pledge to me He made.
3
Help me then in every tribulationSo to trust Thy promises, O Lord,
That I lose not faith’s sweet consolation
Offered me within Thy holy Word.
Help me, Lord, when toil and trouble meeting,
E’er to take, as from a father’s hand,
One by one, the days, the moments fleeting,
Till I reach the promised Land.
「耶和華在她中間是公義的，斷不做非義的事，每早晨顯明祂的公義，無日不然，只是不義的人不知羞恥。」(番3:5)
神在責備耶路撒冷不聽從命令、不領受訓誨、不倚靠祂、不親近祂之際(3:1)，同樣向她敞開祂的心懷，要她知道祂並沒有離棄她—乃與她同在；並且是每早晨顯明祂的公義—不是指施行審判，乃是指每日在他們獻早祭藉祭司宣讀對他們的訓誨。James Bruckner就這節經文，想到Lina Sandell的「每一天」這首提醒我們有關神眷顧的詩歌。讓我們藉這歌的詩詞，思想神給我們每天的看顧：
每一天所度過的每一刻，我得著能力勝過試練；
我倚靠天父週詳的供應，我不用再恐慌與掛念。
祂的心極仁慈無可測度，祂每天都有最好安排，
不論憂或喜祂慈愛顯明，勞苦中祂賜安泰。
每一天主自己與我相親，每時刻賜下格外憐憫；
我掛慮主願安慰與擔當，祂的名為策士與權能。
祂保護祂的兒女與珍寶，祂熱心必要成全這事，
「你日子如何力量也如何，」這是祂向我應許。
幫助我當我在困難危急，讓我全心信靠你應許；
讓我享受你安慰的甜蜜，教導我你神聖的話語。
幫助我當困苦艱難來臨，牽著我就像慈父的手
每一天每一刻飛逝無影，引導我進應許之地。
3:9-13—The Conversion of the Remnant—The transformation of the remnant of Israel is marked by an inclusio featuring their lips (or mouths).
(1) What will happen when their lips are purified? (vv. 9-10)
a. What is the implication of calling on the name of the Lord? (see Acts 2:21)
b. What does “shoulder to shoulder” mean?
c. How widespread will this conversion be? (v. 10)
(2) No more shame (vv. 11-12)
a. Why will there be no more shame? (v. 11a)
b. Who does the removing of the proud and the restoration of the humble and meek?
c. What is the key to this transformation? (v. 12b)
(3) Peace and security (v. 13)
a. What can they expect when they are transformed into a people with no deceit and lie?
3:14-17—God’s promise of His presence—twice the Lord promises His presence
(4) What does God call Himself in the first promise? (vv. 14-16)
(5) As the King of Israel, what will He do so that they do not have to fear anymore? (v. 15a)
(6) How should they respond to such a promise? (v. 14)
(7) What does God call Himself when He reiterates this promise? (v. 17)
(8) The implications of this name are rich (v. 17). Try to apply each of these implications to yourself:
a. He is mighty to save, so what do you have to fear?
b. He will take great delight in you: What does it mean to you?
c. He will quiet you with His love or He is silent in His love: Which of these two translations speak to you most?
d. He will rejoice over them with singing: Who does the singing? You or the Lord?
(9) “At that time” (vv. 18-20)
a. How might these appointed feasts be turned into a time of sorrow for the Jews historically? (v. 18; see Zech. 8:19)
b. What does the Lord promise them (the scattered remnant) in this respect?
c. How will it be accomplished? (vv. 19a, 20a)
d. The Jews have historically suffered from anti-semitic hostility around the world: What does the Lord promise them in this respect? (vv. 19b, 20b)
(10) 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。
3:9-13 —餘民的得救—這段是以言語、舌頭作為主題
(1) 言語得清潔（3:9-10）
a. 求告主名：這會帶來什麼後果？（見徒2:21的解釋）
b. 得救帶來什麼現象？
c. 這改變有多廣泛？
(2) 再無羞恥、罪疚(3:11-12)
a. 為何會如此？(3:11a)
b. 餘下的將會不是什麼人，反會是什麼人？
c. 這改變的根由是什麼？(3:12b)
(3) 平安穩妥（3:13）
a. 以色列要變成怎樣的百姓？
b. 這改變怎樣影響社區？
3:14-17—神應許同在—神兩次應許要在他們中間
(4) 第一次應許時，神如何論到自己？(3:14-16)
(5) 作為以色列的王，祂會怎樣使他們不再懼怕？(3:15a)
(6) 他們該如何回應？(3:14)
(7) 第二次應許時，神如何論到自己？(3:17)
(8) 這些的自稱滿有意義：試應用在你自己身上：
a. 有拯救大能的主(mighty to save) ：你尚有可懼怕的嗎？
b. 祂因你歡欣(takes delight in you) ：對你有什麼信息？
c. 祂默然愛你：何以說是默然的？
d. 因你而歡呼（歌唱）：該歡呼歌唱的是你？還是神？
(9) “那時” （3:18-20）
a. 在以色列的歷史中，何以會有使他們愁煩的聖會？(3:18；參亞8:19)
b. 神對餘民就此給予什麼應許？
c. 神會怎樣成就這應許？(3:19a, 20a)
d. 猶太人在歷史上是被世人所仇視的：神在此給他們什麼應許？（3:19b, 20b）
(10) 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？
“The Lord your God is with you; He is mighty to save; He will take great delight in you; He will quiet you with His love; He will rejoice over you with singing.” (Zeph. 3:17)
Although the prophecy of future restoration and return to their homeland might not be appreciated by Zephaniah’s immediate audience, because the destruction of Jerusalem was still in the future and their nation was still intact, however, to the exiles in the decades and centuries that followed, it has to be a most moving message, especially in God’s promised presence which includes these precious nuggets (3:17) which equally apply to all of us, New Testament believers in Christ:
- He is mighty to save: Indeed, there is nothing we need to fear in life.
- He will take great delight in you: We know for sure that God loves us, but at times we might wonder if He likes us. Beyond a shadow of a doubt, this promise leaves us knowing that even when we may not live up to our expectation, or His, like the remnant of Israel, He takes total delight in us.
- He will quiet you with His love—This can be translated as “He will love you with a silent love”. It means that even during a time when we think God appears to be silent, we can be assured that His love for us has not changed, and will never!
- He will rejoice over you with singing. Such love from God should send us to rejoice with singing, but as it turns out, God is the one who rejoices in singing simply because we have repented and put our trust in Him.
What an amazing God we have.
「耶和華你的神是施行拯救、大有能力的主，他在你中間必因你歡欣喜樂，默然愛你，且因你喜樂而歡呼。」(番3:17)
西番雅在約西亞在位的時候，傳有關將來神如何會把他們領回故土，並得著復興的信息，未必一定會被當時的猶大人所認同，因為那時耶路撒冷和猶大國仍存在。但這信息對後來被擄的世代就絕然不同；特別在他們的困苦中聽到西番雅這番極寶貴的話語，告訴他們神如何仍與他們同在。就是今天我們讀到這些話時，也同樣會受感動，因為神應許他們（當然也包括我們在內）：
1. 祂是有大能拯救的主(He is mighty to save) ：我們還有什麼可怕呢？還要懼怕誰呢？
2. 祂必因我們歡欣、喜樂：我們當然不會懷疑神愛我們，但卻因自己的罪，會覺得神未必喜悅我們。但軟弱如耶路撒冷，神竟仍因我們歡欣！
3. 祂默然的愛我們：這就更寶貴了。原來就在我們禱告未蒙應允，神似乎是靜默時，祂仍是愛我們的。祂的愛永不改變。
4. 祂因我們喜樂歡呼：你說希奇嗎？歡呼歌唱的該是我們，但神單因我們的回轉，信靠祂，歡呼歌唱的竟然是祂。你說，神的愛是何等的超奇！