117.2:3

117. May Be

Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger. Zephaniah 2:3
THERE is a "may be" about all temporal things; and in pleading for them we ask with much diffidence.
Yet we may plead confidently when our appeal is made to God in the day of his anger. Then our need is pressing: it is for our life that we are pleading, and the Lord is very gracious in our extremities.
In spiritual things we may draw encouragement from the faintest sign of hope when it proceeds from God: "it may be ye shall be hid."
The seeking for refuge, here commanded, is directed only to the meek and righteous; but it is our joy to proclaim a hiding place for the guilty, and to bid them seek the Lord even on the least encouragement.
The three seekings commanded are—

  • "Seek the Lord"; or, repent and trust in Jehovah.
  • "Seek righteousness." Directed as it is in the text to those who are already righteous, it bids them persevere in righteousness.
  • "Seek meekness." Spoken to the meek, it bids them bow even more humbly before the chastening hand of God.

But our point is this: that we may seek the Lord upon the faintest encouragement. There are strong inducements and large promises; but if we cannot grasp these we may come even with a "may be."

I. IN MANY A RECORDED INSTANCE "MAY BE" HAS PROMPTED AND JUSTIFIED A RIGHT ACTION.

From the cases which we will mention lessons may be learned.
1. A "may be" led Jonathan to attack the garrison of the Philistines (1 Sam. 14:6)."It may be that the Lord will work for us: for there is no restraint to the Lord to save by many or by few." This should nerve saints for holy enterprises.

2. A "may be" Cheered David when Absalom rebelled, and Shimei cursed (2 Sam. 16:12). "It maybe that the Lord will look on mine affliction." Let us hope in God in our darkest hours.

3. A "may be" induced the lepers to visit the Syrian camp (2 Kings 7:4). Their desperate venture should be laid to heart by those who are in like condition. They can but perish in any case; let them seek the Lord, and try whether he does not save.

4. A "may be," diluted with an "if so be," moved the afflicted to humble himself. See Jeremiah's Lamentations 3:29. Let no tried soul refuse the like hope.

5. A "may be," in the form of "Who can tell?" brought all Nineveh to repentance (Jon. 3:9).

If others have acted so vigorously upon such slender encouragement, may not we, when dreading the ruin of our souls, act with like decision and hopefulness? If we fly to Jesus by childlike faith, there is more than a "may be" that the result will be happy.

II. IN THE INSTANCE OF A SINCERE SEEKER THE "MAY BE" HAS UNUSUAL STRENGTH.

There is every probability of the penitent obtaining salvation if we—
1. Consider the gracious nature of our God (Mic. 7:18).
2. Consider the glorious work of Christ for sinners (1 Tim. 1:15).
3. Consider the mercy they have already received. "It is of the Lord's mercies that we are not consumed (Lam. 3:22). 4. Consider the number and character of those who have been saved. (Rev. 5:9; 7:9; 1 Cor. 6:11).
5. Consider the omnipotence of the Holy Spirit (John 3:8).
6. Consider the glory which is to be the Lord's at the last: surely it will come by saving souls, and saving many of them.

III. BUT IN THE SEEKERS CASE HE HAS FAR MORE TO GO UPON THAN A MERE "MAY BE."

There are innumerable sure promises in the Word of God, and these are made to:

  • Repentance (Prov. 28:13; Isa. 55:7).
  • Faith (Mark 16:16; John 3:18; Acts 16:31).
  • Prayer (Matt. 7:7; Acts 2:21).

Let these promises be studied, and their encouragement accepted by immediate compliance with their requirements.

  • Consider that God foresaw all events when he made these promises, and accordingly he has not made them in error.
  • Consider that he cannot withdraw his promise.
  • Consider that he is the same as when he made the promise, and so in effect makes it again every day.
  • Consider that it will be a crime to doubt the Lord our God, and an act of reverence to believe him. Venture now upon the bare promise of God, who cannot lie (Titus 1:2).

O sinner, seek the Lord!
He comes to you in Christ Jesus. Look to him at once, and live.

Cheering Words

Possibly ye may be hid from punishment, probably ye shall escape sorrow: but pardon of sin ye shall be sure of; mitigation also o� sorrow, if not prevention of it. Saved ye shall be, or more gently handled, or so inwardly calmed, that ye shall be able to call your souls to rest when others are at their wits' ends. You shall be safe under the cover of God's wings, and in the hollow of his hand; when others, that are without God in the world, shall be as a naked man in a storm, as an unarmed man in the field of battle, or as a ship at sea without an anchor, subject to dash and split against rocks and quicksands. — Trapp

Dr. John Duncan was once heard thus addressing a beggar-woman in Edinburgh — "Now, you'll promise me that you'll seek: but mind, seeking will not save you, yet it is your duty; and it: you seek you'll find, and finding will save you."
Our hope is not hung upon such untwisted thread as "I imagine so", or, "it is likely"; but the cable, the strong rope of our fastened anchor is the oath and promise of him who is eternal verity; our salvation is fastened with God's own hand, and Christ's own strength, to the strong stake of God's unchanging nature. — Rutherford

How long a beggar will wait, and how eagerly he will plead, although he has no promise of an alms, but only the bare chance of winning a penny from a passer-by! How laboriously will fishers cast their nets again and again, though nothing has been taken as yet, and their only encouragement is the possibility that fish may come that way! How desperately will men dive into the sea with the expectation of finding pearls in oyster-shells, encountering fierce monsters of the deep with the uncertain hope of being enriched! And will not men draw near to God when their outlook is so much more bright, their expectation so much more justifiable.? As for me, I will lay down my sick soul at Christ's feet, in sure and certain belief that he will heal me, and then I will follow him whithersoever he goeth, in calm assurance that he will lead me to his eternal kingdom and glory. — C H. S.

Charles Hadden Spurgeon

 

117．或許（May Be）

「世上一切謙卑的人哪，就是遵行他審判的，你們要尋求耶和華；要尋求公義，尋求謙卑；
或者在耶和華發怒的日子，可以隱藏起來。」——《西番雅書》2:3 (3世上遵守耶和華典章的謙卑人哪，你們都當尋求耶和華！當尋求公義謙卑，或者在耶和華發怒的日子可以隱藏起來。)
對於一切屬世的事物，都帶著一個「或許」；因此，當我們為這些事祈求時，總是帶著許多遲疑。
然而，當我們在主發怒的日子向神呼求時，卻可以坦然懇求。那時我們的需要極其迫切：我們所懇求的是性命，而主在我們的極端困境中滿有恩慈。
在屬靈的事上，只要那微弱的盼望是出於神，我們便可以從中得著鼓勵：「或者你們可以被隱藏。」
這裡所命令的尋求，是指向謙卑與公義的人；但我們卻喜樂地宣告：對有罪的人也有藏身之處，並且勸他們即使只有最微小的鼓勵，也要尋求耶和華。
這裡所命令的三個尋求是——

  • 「尋求耶和華」；也就是悔改並信靠耶和華。
  • 「尋求公義。」這話既然是對已經稱義的人說的，便是呼召他們在公義中持續前行。
  • 「尋求謙卑。」既是對謙卑的人說的，便是呼召他們在神管教的手下更加謙卑俯伏。

但我們的重點是：即使只有一個「或許」，我們仍然可以尋求主。
固然，有強而有力的勸勉與廣大的應許；但若我們一時無法把握這些，我們仍可帶著一個「或許」前來。

一、在許多被記載的實例中，「或許」曾促成並證實正確的行動。


從以下所提到的事例中，可以學得功課。

  1. 一個「或許」使約拿單去攻擊非利士人的防營（撒上 14:6 6約拿單對拿兵器的少年人說：「我們不如過到未受割禮人的防營那裏去，或者耶和華為我們施展能力；因為耶和華使人得勝，不在乎人多人少。」）：「或者耶和華為我們施展能力；因為耶和華使人得勝，不在乎人多人少。」這應當激勵聖徒投身於神聖的事工。

  2. 一個「或許」在押沙龍叛變、示每咒罵時安慰了大衛（撒下 16:12  12或者耶和華見我遭難，為我今日被這人咒罵，就施恩與我。」）：「或者耶和華看顧我的苦情。」讓我們在最黑暗的時刻仍然盼望神。

  3. 一個「或許」使長大痲瘋的人前往亞蘭人的營（王下 7:4 4我們若說，進城去吧！城裏有饑荒，必死在那裏；若在這裏坐着不動，也必是死。來吧，我們去投降亞蘭人的軍隊，他們若留我們的活命，就活着；若殺我們，就死了吧！」）。他們在絕境中的冒險，應當使處於同樣光景的人放在心上。無論如何都要死，不如尋求耶和華，看看他是否施行拯救。

  4. 一個「或許」，加上一個「若是如此」，使受苦的人謙卑自己。見《耶利米哀歌》3:29 (29他當口貼塵埃，或者有指望。)。願一切受試煉的心不拒絕這樣的盼望。

  5. 一個「或許」，以「誰知道呢？」的形式，使整個尼尼微城悔改（拿 3:9 9或者神轉意後悔，不發烈怒，使我們不致滅亡，也未可知。」）。

若他們能在如此微弱的鼓勵下作出如此果決的行動，那麼當我們懼怕靈魂的滅亡時，豈不更該以同樣的決心與盼望行動嗎？若我們以孩童般的信心奔向耶穌，那結果就不只是「或許」會是好的。

二、在真誠尋求者的情形中，「或許」本身具有非比尋常的力量。

若我們思想以下各點，悔改之人得著救恩的可能性極大：

  1. 思想我們神恩慈的本性（彌 7:18 18神啊，有何神像你，赦免罪孽，饒恕你產業之餘民的罪過，不永遠懷怒，喜愛施恩？）。
  2. 思想基督為罪人所完成的榮耀工作（提前 1:15  15「基督耶穌降世，為要拯救罪人。」這話是可信的，是十分可佩服的。在罪人中我是個罪魁。）。
  3. 思想我們已經領受的憐憫：「我們不至消滅，是出於耶和華的慈愛。」（哀 3:22 22我們不致消滅，是出於耶和華諸般的慈愛；是因他的憐憫不致斷絕。）
  4. 思想得救之人的數目與身分（啟 5:9 9他們唱新歌，說：你配拿書卷，配揭開七印；因為你曾被殺，用自己的血從各族、各方、各民、各國中買了人來，叫他們歸於神，；7:9 9此後，我觀看，見有許多的人，沒有人能數過來，是從各國、各族、各民、各方來的，站在寶座和羔羊面前，身穿白衣，手拿棕樹枝，；林前 6:11 11你們中間也有人從前是這樣；但如今你們奉主耶穌基督的名，並藉着我們神的靈，已經洗淨，成聖，稱義了。）。
  5. 思想聖靈的全能（約 3:8  8風隨着意思吹，你聽見風的響聲，卻不曉得從哪裏來，往哪裏去；凡從聖靈生的，也是如此。」）。
  6. 思想主在末後所要得的榮耀；這榮耀必藉著拯救靈魂而來，而且是拯救許多靈魂。

三、然而，在尋求者的情形中，他所憑藉的遠不只是一個單純的「或許」。


神的話語中有無數確定的應許，這些應許是賜給：

  • 悔改的人（箴 28:13 13遮掩自己罪過的，必不亨通；承認離棄罪過的，必蒙憐恤。；賽 55:7 7惡人當離棄自己的道路；不義的人當除掉自己的意念。歸向耶和華，耶和華就必憐恤他；當歸向我們的神，因為神必廣行赦免。）。
  • 信的人（可 16:16  16信而受洗的，必然得救；不信的，必被定罪。；約 3:18  18信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。；徒 16:31 31他們說：「當信主耶穌，你和你一家都必得救。」）。
  • 禱告的人（太 7:7 7「你們祈求，就給你們；尋找，就尋見；叩門，就給你們開門。；徒 2:21 21到那時候，凡求告主名的，就必得救。）。

當研讀這些應許時，當立刻順從它們的要求，並接受其中的鼓勵。

  • 要思想：神在賜下這些應許時，已預知一切事情，因此他並未錯誤地作出這些應許。
  • 要思想：他不能撤回他的應許。
  • 要思想：他如今與當初賜下應許時一樣，因此每天都等同重新賜下這應許。
  • 要思想：懷疑主我們的神乃是罪，而相信他則是敬畏的行為。

現在就憑著那位不能說謊之神的單純應許而冒險吧！（多 1:2 2盼望那無謊言的神在萬古之先所應許的永生，）

罪人哪，尋求耶和華吧！
他在基督耶穌裡來到你面前。立刻仰望他，就必得生。

勉勵的話（Cheering Words）

或許你可以免於刑罰，很可能你能逃避憂傷；但罪得赦免卻是確定的；即便不能免除憂傷，也必得著減輕。你必得拯救，或被更溫柔地對待，或在內心得著安靜，使你在別人驚惶失措時仍能使自己的靈魂安息。你將在神翅膀的蔭下得著安全，在他手心的隱密處；而那些離開神、活在世上沒有神的人，卻如暴風中的赤身之人，戰場上毫無武裝之人，或海中沒有錨的船，隨時會撞上岩石與流沙而破碎。——特拉普（Trapp）

約翰．鄧肯博士曾在愛丁堡這樣對一位乞丐婦人說：「現在，你要向我保證你會去尋求；但要記住，尋求本身不能救你，然而那是你的本分；若你尋求，就必尋見；而尋見，就會帶來拯救。」我們的盼望不是懸掛在「我想如此」或「可能如此」這樣脆弱的細線上；而是懸掛在那位永恆真實之神的誓言與應許上，如同堅固的纜索與穩妥的錨。我們的救恩是由神自己的手、基督自己的能力，牢牢固定在神不改變的本性之樁上。——盧瑟福（Rutherford）

乞丐能等候多久，又能多麼迫切地懇求，儘管他並沒有任何施捨的應許，只是抱著或許能從路人那裡得一文錢的可能性！漁夫能多麼勞苦地一次又一次撒網，即使尚未捕到任何魚，他唯一的鼓勵只是或許魚會游過來！人又能多麼拼命地潛入海中，期望在蚌殼裡找到珍珠，面對深海中的兇猛怪物，只因那不確定的致富盼望！那麼，當人的前景如此明亮，期待如此合理，豈不更該親近神嗎？至於我，我要把我病弱的靈魂放在基督腳前，確信他必醫治我；然後我要跟隨他，無論他往何處去，帶著平靜的確信，因為我知道，他必引領我進入他永恆的國度與榮耀。 ——C．H．司布真（Charles Haddon Spurgeon）

查爾斯．哈登．司布真

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118.3:2

118. Fourfold Fault

She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God. Zephaniah 3:2
WHEN the Lord is judging men he does not spare those who are called his people: Moab and Ammon and Nineveh are visited, and Jerusalem is not spared.
There are sins which outsiders cannot commit, such as those of the text. When peculiar privileges only create peculiar sins, they will be followed by peculiar punishments.
The offenses mentioned in this verse are to be found in nations, churches, and individuals unto this day: and in a measure among God's own people.

I. IN THE TEXT WE PERCEIVE FOUR MANIFEST SINS.

l. We will make upon them, as a whole, four observations.

  • Sins of omission are sure to exist where there are sins of commission. Jerusalem is said to be "filthy and polluted," and then these omissions are recited.
  • Sins of omission rank with the blackest of offenses. Consider the context, and see with what fearful crimes omissions are catalogued, as if to mark their vileness.
  • Sins of omission go in clusters. "She obeyed not." "She received not instruction." "She trusted not." "She drew not near to her God." How many foul birds may dwell in one nest! One sin never goes alone.
  • Sins of omission are none the less when they are mainly spiritual. Such are those mentioned in the text, and they are cited among crimes of deepest dye.

2. We will note each one of the four separately.

  • They heard God speak, but they took no heed. This included rebellion, hardness of heart, presumption, and defiance of the Lord; and all this after solemn warnings, great instruction, and tender invitation.
  • They felt correction, but were not instructed. This involved greater persistence in rebellion, and still more obduracy of heart.
  • They were unbelieving and distrustful, and relied upon idols, and not upon the Lord. Unbelief is a master-sin.
  • They had no communion with their God. "Her God" implies existence of covenant-relationship, in name at least; but there was no worship, love, or service.

These four sins abound around us, and among us.
Inattention, Obstinacy, Unbelief, and Aversion to God are all common.
They involve men in misery in this life, and in eternal ruin in the world to come. Are they not destroying some of you?

II. IN THE TEXT WE SPY OUT FOUR HIDDEN ENCOURAGEMENTS TO SEEK BETTER THINGS.

Let those who confess their sin look at the text with hope, for it is clear that—

1. God does speak to men. He may speak to us again.
2. God corrects for our good. It is meant for instruction, not for destruction (see the margin).
3. God would have us trust him. He would not blame us for not trusting if we were not permitted to trust him.
4. God would have us draw near to him. Else it were not mentioned as our sin that we do not draw near to him.

All this applies to us at this day.
Still the Lord is in the midst of us, reading our inmost souls.
Let us lay our sins to heart, and seek his face through Christ Jesus.

A Few Small Fishes

Remember, O my soul, the fig tree was charged, not with bearing noxious fruit, but no fruit. — Thomas Fuller

The last words that Archbishop Usher was heard to say were these: "Lord, forgive my sins, especially my sins of omission."

Sins of commission are usual punishments for sins of omission. He that leaves a duty may soon be left to commit a crime. — Gurnall

No sin is ever alone. Dr. Macdonald says, "There is no fault that does not bring its brothers and sisters and cousins to live with it."

Oh, how rare it is to find a soul still enough to hear God speak! — Fenelon 

Grace turns the serpent into a rod; but sin turns the rod into a serpent. The former turns poison into a remedy; but the latter turns the remedy into poison. — Benjamin Beddome

Sorrow is sent for our instruction, just as we darken the cages of birds when we would teach them to sing. — Jean Paul Richter

Charles Hadden Spurgeon

118．四重過犯（Fourfold Fault）

「她不聽從聲音，不接受管教，不倚靠耶和華，不親近她的神。」——《西番雅書》3:2 （2她不聽從命令，不領受訓誨，不倚靠耶和華，不親近她的神。）
當主審判人的時候，祂並不寬待那些被稱為祂子民的人；摩押、亞捫、尼尼微都被追討，耶路撒冷也不被寬免。
有些罪是外人不能犯的，正如本節經文所提到的這些。當特殊的特權只產生特殊的罪時，就必然帶來特殊的刑罰。
這節經文中所提到的罪，直到今日仍存在於國家、教會和個人之中；並且在某種程度上，也存在於神自己的百姓中。



一、在本節經文中，我們看見四個明顯的罪。

1. 先就整體對這四件事提出四點觀察。

  • 凡有積極犯罪之處，必定也有消極犯罪。耶路撒冷被說成是「污穢敗壞的」，接著便列舉了這些消極的罪。
  • 消極的罪與最黑暗的罪同列。只要看看上下文，就會發現這些忽略之罪與極其可怕的罪行並列，好像特意要顯明它們的可憎。
  • 消極的罪往往成群而來。「她不聽從」，「她不接受訓誨」，「她不信靠」，「她不親近她的神」。一個巢裡可以住多少污穢的鳥啊！一個罪從不單獨存在。
  • 消極的罪即便主要屬於靈性層面，也毫不減輕其嚴重性。本文所提到的正是這樣的罪，而它們卻被列在最深重的罪惡之中。

2. 現在我們逐一注意這四項。

  • 他們聽見神說話，卻不理會。這包含了悖逆、心硬、自恃與對主的抗拒；而這一切都是在嚴肅的警告、重大的教導與溫柔的邀請之後發生的。
  • 他們感受到管教，卻沒有因此受教。這意味著更深的悖逆與更頑固的心。
  • 他們不信、不倚靠，反而倚靠偶像，而不是倚靠耶和華。不信乃是統領眾罪的罪。
  • 他們與神毫無交通。「她的神」這句話至少在名義上表明仍有立約的關係；但實際上卻沒有敬拜、沒有愛、也沒有服事。

這四種罪在我們周圍，也在我們中間比比皆是。
不留心、固執、不信、遠離神，都是常見的事。
這些罪使人今生陷入痛苦，並在來世走向永遠的滅亡。它們豈不是正在毀滅你們中間的一些人嗎？

二、在本節經文中，我們也發現四個隱藏的鼓勵，引人去尋求更美好的事。

凡承認自己有罪的人，可以帶著盼望來看這節經文，因為它清楚顯明——

  1. 神確實對人說話；祂也仍然可能再次對我們說話。
  2. 神施行管教是為了我們的益處；其目的乃是為了教導，而不是毀滅（見旁註）。
  3. 神願意我們信靠祂；若我們不被允許信靠祂，祂就不會責備我們不信靠。
  4. 神願意我們親近祂；否則，「不親近祂」就不會被列為我們的罪。

這一切在今日仍然適用於我們。
主仍在我們中間，察看我們內心最深處。
讓我們將自己的罪放在心上，並藉著基督耶穌尋求祂的面。

小魚幾條（A Few Small Fishes）

我的心哪，要記得，那棵無花果樹被責備的，不是因為結了有害的果子，而是因為沒有結果子。——湯瑪斯．富勒（Thomas Fuller）

烏舍大主教臨終前最後聽見的一句話是：「主啊，赦免我的罪，特別是我那些消極的罪。」

積極犯罪常常是消極犯罪的刑罰。人若忽略責任，很快就會被任憑去犯下罪行。——葛耐爾（Gurnall）

罪從來不會單獨存在。麥唐納博士說：「沒有一種過失是不帶著它的兄弟、姊妹和表親一起住進來的。」

噢，能找到一個靈魂安靜到足以聽見神說話，是何等稀少的事啊！——費乃倫（Fénelon）

恩典能把蛇變成杖；但罪卻把杖變成蛇。前者能把毒藥變成良藥；後者卻把良藥變成毒藥。
——班傑明．貝多姆（Benjamin Beddome）

憂傷是為了教導我們而被差來的，就像我們想教鳥唱歌時，會把牠們的籠子遮暗一樣。
——讓．保羅．李希特（Jean Paul Richter）

查爾斯．哈登．司布真
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