Journey of Transformation 有限者的覺悟

我如今所知道的有限,到那時就全知道,如同主知道我一樣 ~林前13。

是祂,不是他/她

Posted by Joyce Chen 許陳 明正 on September 17, 2010

今天看了一篇D.A. Carson寫的文章,針對以西結書第19章,先知以西結為以色列王室所作的哀歌,予以精闢的分析。這篇文章對我有解惑的作用,於是將原文轉載至於此,以為記錄:

The lament for israel’s princes (Ezek. 19) is at one level pretty straightforward. The lioness in the opening verses of the psalm is the nation as a whole, which gave birth to the kings. Then as now, the lion was the king of beasts, and so it readily served as a symbol for the royal Davidic line (e.g., Gen. 49:9; Mic. 5:8). In 19:10–14 the nation is the vineyard.

The kings Ezekiel has in mind in each section are pretty obvious. Jehoahaz is the first in view. He was captured and taken to Egypt in 609 b.c. (19:4). Jehoiakim is skipped, but the fate of Jehoiachin is made clear in 19:5–9. He was taken to Babylon in 597 (19:9). The fate of Zedekiah is played out in 19:10–14. If this poem was written about the same time as the surrounding chapters (i.e., about 592 or 591), then of course Zedekiah had not yet been destroyed (587). In that case, this section of the poem is predictive. Alternatively, Ezekiel may have completed the lament after the events of those days.

It is striking that the words do not simply portray the overthrow of a minor power by superior force, but the decline of the line and even the decline of the nation. That is part of the picture of the vine in 19:12–14. The nation itself became pathetically weak: “No strong branch is left on it fit for a ruler’s scepter” (19:14). The worst irony is that the fire that consumed the vine’s fruit “spread from one of its main branches”: the allusion is to Zedekiah’s rebellion, which in turn attracted the punitive expedition of the Babylonians. This not only put an end to the Davidic line, but virtually destroyed Israel’s national identity for many years. Within the theology of Ezekiel’s prophecy as a whole, of course, the ultimate cause of Israel’s overthrow was God himself, acting in judgment. But here it is clear that the mediate cause of the nation’s destruction was within itself.

That is neither the first nor the last time that a nation or an institution was destroyed from within. Readers of history may call to mind the Roman Empire, the Russian years under Communism, certain local churches, Christian universities, confessional seminaries, and on and on. They know that human institutions can never be so safely constructed that outcomes are guaranteed. For the heart of the human dilemma is so deeply rooted in personal sin that no structure can finally reform it. The lament for Israel’s princes becomes a lament for the human race, which desperately needs a solution far deeper and more effective than princes, presidents, and structures can ever provide. (Carson, D.A.: For the Love of God)

卡森這篇文章的最後這兩段,讓我頗有感觸,心中長存的一些疑問豁然頓開。

沒有任何外在的組織架構或節目,可以代替上帝親自臨在我們生命中的更新。卡森說的好,為以色列的王所起的哀歌,成了為人類所起的哀歌,人類的哀痛,所需的解決方案,其深沉度遠超王子、總統、及任何組織架構所能給予的。

人類往往一不小心,把自己當作神,以為可以掌握他人的生命氣息,在先知以西結的眼中,這是可悲的可哀的。以西結書中「祂們必知道我是神」共計出現70次,可見,當時是有人忘了耶和華是神,得意於自己的勢力掌權中。

不,不是掌權者也不是任何人掌握歷史,歷史是神的故事(History is His story),不是人的故事。

這樣的看見,是否讓我們比較容易謙卑下來呢?

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4 Responses to “是祂,不是他/她”

  1. panay said

    so true!!

  2. Cindy said

    http://en.wikipedia.org/wiki/D._A._Carson

    Donald Arthur Carson (born December 21, 1946) is a Canadian-born evangelical theologian and professor of New Testament.

    Background and education

    Carson was born in Ottawa, Canada, to Thomas Donald McMillan Carson and Elizabeth Margaret (née Maybury), but grew up in Drummondville. He earned his B.S. (1967) in chemistry and mathematics from McGill University, his M.Div. from Central Baptist Seminary (Toronto), and his Ph.D. (1975) in the New Testament from the University of Cambridge. Carson married Joy (née Wheildon) on August 16, 1975.[1]

    Career

    Carson served as pastor of Richmond Baptist Church in Richmond, British Columbia from 1970 to 1972. Following his doctoral studies, he served for three years at Northwest Baptist Theological College (Vancouver) and in 1976 was the founding dean of the seminary.[1] In 1978, Carson joined the faculty of Trinity Evangelical Divinity School, where he is currently serving as research professor.

    In connection with reading the Sermon on the Mount, Don Carson advises: “Start with the structure of the sermon, and thus how it fits together. My father used to tell me that a text without a context becomes a pretext for a proof text, so when I was still quite young I learned to look at the context.” (“One Way (Matthew 7:13-27)”, in Richard D. Phillips, editor, Only One Way?: Reaffirming the Exclusive Truth Claims of Christianity, Crossway Books, 2007, pp. 127–142, at pp. 133–134.) In Biblical criticism, a proof text is the scriptural text that proves, or is claimed to prove, a particular doctrine. As a result of frequent overuse and occasional abuse of proof texts, the term has acquired a negative and sometimes even pejorative connotation.

    Carson has quoted this adage in his lectures for several decades, before it gained popularity as a result of being quoted out of context by Jesse Jackson: “Text, without context, is pretext.” (Sheldon R. Gawiser & G. Evans Witt, A Journalist’s Guide to Public Opinion Polls, Praeger, 1994, p. 111.)

    Selected publications

    Carson has written or edited 57 books, many of which have been translated into Chinese.[2] These include major commentaries on Matthew in the Expositor’s Bible Commentary (ISBN 0310499615) and John (ISBN 085111749X), commentaries on parts of the Bible, such as 1 Corinthians 12-14 (ISBN 0801025214) and the Sermon on the Mount (ISBN 0801024803). He has also written books on prayer, suffering, and free will and predestination from a generally compatibilist and Calvinist perspective.

    His 1996 book The Gagging of God: Christianity Confronts Pluralism (ISBN 031024286X) won the 1997 ECPA Christian Book Award for the “theology and doctrine” category.[3]

    Other publications include:

    * The King James Version Debate: A Plea for Realism (1979) ISBN 0801024277
    * Exegetical Fallacies (1984) ISBN 0801024994
    * How Long, O Lord?: Reflections on Suffering and Evil (1990, 2006) ISBN 0801031257
    * The Cross and Christian Ministry: Leadership Lessons from 1 Corinthians (1993, 2004) ISBN 0801091683
    * The Inclusive Language Debate: A Plea for Realism (1998) ISBN 0851115845
    * The Difficult Doctrine of the Love of God (1999) ISBN 1581341261
    * For the Love of God, 2 volume devotional commentary based on Robert Murray M’Cheyne’s system for reading the Bible through in one year (1998, 2006) ISBN 1581348150
    * Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications (2005) ISBN 0310259479
    * Telling the Truth: Evangelizing Postmoderns (2000, 2002)
    * Justification And Variegated Nomism, 2 volumes which deal with the New Perspective on Paul issues that have arisen in recent years from people such as N. T. Wright (2001, 2004) ISBN 0801027926
    * Christ and Culture Revisited (2008) ISBN 0802831745
    * Commentary on the New Testament Use of the Old Testament, Editor, along with Beale, G. K.. (2008) ISBN 0-80-102693-8
    * Memoirs of an Ordinary Pastor: The Life and Reflections of Tom Carson (2008) ISBN 1433501996
    * Scandalous: The Cross and Resurrection of Jesus (2010) ISBN 1433511258

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