1
1Ki 13:1-22.
英文原文
1Ki 13:1-22.
JEROBOAM'S HAND WITHERS.
1. there came a man of God out of Judah--Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related.
Jeroboam stood by the altar to burn incense--It was at one of the annual festivals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accompaniments would, of course, exhibit all the splendor of a new and gorgeously decorated temple. But the prophet foretold its utter destruction
[1Ki 13:3].
2
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2-9. 他向坛呼喊——「坛」乃指以色列中所设立的一整套敬拜制度。
看哪,必有……一个孩子出生,名叫约西亚——这是圣经中所记载最显著的预言之一;就其清晰、细节的详尽,以及对三百六十年后才发生之事的准确预言而言,它与异教那些晦涩含糊的神谕形成了鲜明对比。这预言既是在公开场合说出的,必然为百姓所熟知;每一个活到这事成就之日的犹太人,必因与这样预言相连的宗教的真实性而信服。为了印证所预言的遥远之事,神当场赐下一个兆头:坛上奇迹般地裂开了一道可见的裂缝。耶罗波安恼怒这人放胆直言,就伸出手来,吩咐随从拿住这大胆的闯入者。就在那一刻,王的手臂僵住不能动弹,坛也裂开了,火和灰洒在地上。耶罗波安被自己不虔的后果所震慑,便求先知代祷。他的请求蒙了应允,手就恢复了原状。耶罗波安心怀诡诈,邀请先知赴王的筵席,并非为尊敬他或为手得复原而表谢意,而是想以礼遇和盛情款待来笼络一个他所无法用权势压服的人。但先知告诉他,有神的命令明文禁止他与那地的任何人有任何社交往来,也不可从原路回去。禁止在伯特利吃喝,是因为那里的百姓全都背弃了真宗教;而不许他从原路回去,则是怕他来时所见过的人认出他。
英文原文
2-9. he cried against the altar--which is put for the whole system of worship organized in Israel.
Behold, a child shall be born . . . Josiah by name--This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.
11
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11. 有一个老先知住在伯特利——这人若是真先知,他便是个坏人。
英文原文
11. Now there dwelt an old prophet in Beth-el--If this were a true prophet, he was a bad man.
18
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18. 天使藉耶和华的话对我说——这种迂回的说法,不直接说「耶和华对我说话」,是为掩饰一种含糊,遮掩双重含义——给「天使」一词赋予较次的含义——以提供一个表面上更高的权威来说服先知,而其实这权威说话者自己暗中知道是较低的。「天使」即「使者」,就是他自己的儿子们,他们是伯特利的敬拜者,或许是祭司。这人是被私利所驱使,想要讨王的欢心(他怕王既定的宗教方针可能因所发生的兆头而动摇),所以他急忙追赶犹大的先知,他所行的欺骗,以及基于谎言力邀那位过于轻信的神人同他回伯特利家中,都是为了在王心中造成一种印象,以为这人是个骗子,与他自己的宣告背道而驰。
英文原文
18. an angel spake unto me by the word of the Lord--This circuitous mode of speaking, instead of simply saying, "the LORD spake to me," was adopted to hide an equivocation, to conceal a double meaning--an inferior sense given to the word "angel"--to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The "angel," that is, "messenger," was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.
21
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21. 他对那从犹大来的神人呼喊——更应作「它呼喊」,即耶和华的话呼喊。
英文原文
21. he cried unto the man of God that came from Judah--rather, "it cried," that is, the word of the Lord.
23
1Ki 13:23-32.
1Ki 13:23-32.
违命的先知被狮子咬死
英文原文
1Ki 13:23-32.
THE DISOBEDIENT PROPHET SLAIN BY A LION.
24
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24. 有狮子在路上遇见他,将他咬死——伯特利附近有一片林子,常有狮子出没
(2Ki 2:24)。
这桩悲惨的意外,是神严厉却必要的审判,为要证实先知所受托之信息的真实性。这悲剧性事件的一切情形(尸身未被吞食,驴未被触动,过路人虽站在那里却未被狮子侵害),都足以产生一种不可抗拒的印象:神的手在其中。
英文原文
24. a lion met him by the way, and slew him--There was a wood near Beth-el infested with lions
(2Ki 2:24).
This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.
31
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31. 把我葬在神人葬埋的坟墓里——他作此请求的动机,或是为使自己的骸骨在预言之事成就时不被惊动(参见
2Ki 23:18),
或是出于某种迷信的盼望,以为与神人同葬一洞,复活时可得益处。
英文原文
31. bury me in the sepulchre wherein the man of God is buried--His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see
2Ki 23:18),
or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God.
1Ki 13:1-22.
耶罗波安的手枯干
1. 有一个神人从犹大来——这位先知是谁,无从查考。他是奉神的权柄而来的。他既不是易多,也不是亚希雅,因为此二人在这段事件之后仍然在世。
耶罗波安站在坛旁要烧香——当时正逢一年一度的节期之一。君王为了给新的礼仪增添趣味,竟亲自担任主礼的祭司。祭坛及其附属之物,当然会展现出一座崭新而装饰华美的圣殿的一切辉煌。但先知却预言了它的彻底毁灭
[1Ki 13:3]。