Dr. Claude Mariottini
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I am Emeritus Professor of Old Testament at Northern Baptist Seminary. I was born in Brazil. I graduated from California Baptist College, Golden Gate Baptist Seminary, The Southern Baptist Seminary, and have done additional graduate work at the Graduate Theological Union. I have pastored churches in California, Kentucky, Missouri and Illinois. I have published more than 200 articles and book reviews in English, Spanish, and Russian. My academic works have been published in The Anchor Bible Dictionary, The Mercer Dictionary of the Bible, The Holman Bible Dictionary, Jewish Bible Quarterly, Perspective in Religious Studies, The Expository Times, Biblical Illustrator, Old Testament Abstracts, Catholic Biblical Quarterly, The Journal of Biblical Literature, and Biblical Archaeologist.
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Deuteronomy
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1 & 2 Chronicles -

1 & 2 Kings -

“And Not a Drop to Drink.”
“Cisterns in the Ancient Near East.”
“Establishing Weights and Measures in Ancient Israel.”
“The Hittites: A Historical Perspective.”
“The Origins of the Monarchy in Israel.”
“The Life of Jeroboam II.”
“Nebuchadnezzar: King of Babylon.”
“The Philistines.” -

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俯伏在我们牧者面前(诗篇95篇)
“来啊,我们要屈身敬拜,在造我们的耶和华面前跪下。因为他是我们的神,我们是他草场的羊,是他手下的民。”(诗篇95篇6至7节) 诗人邀请我们进入一种姿态,而这正是现代世界日益抗拒的姿态。“来啊,我们要屈身敬拜,在造我们的耶和华面前跪下。”诗篇95篇6至7节的这些话语,呼召我们离开那种我们常常对神所采取的随意态度,转而进入一种在身体、情感与心灵上都深深降服的位置。然而,在这呼召我们谦卑的话语之中,却蕴含着圣经中最温柔的肯定之一:我们不是在一位遥远暴君面前的奴隶,而是一位充满慈爱的牧者所宝贵的羊群。 希伯来文中“屈身”一词带有俯伏的含义,意即将自己降卑在另一位面前。这个词在旧约中反复出现,所涉及的处境从恭敬的问候到宗教的敬虔,无所不包。当它用于宗教的语境中(正如此处),它所表达的是在全能者面前对自己的意志与骄傲的彻底交出。随后“跪下”一语进一步强化了这种身体降服的意象。诗人不仅仅是在建议一种内心的态度;他乃是呼召一种外在的、身体的举动,使之与内心的心志相呼应。在这种身体与心灵的整合之中藏有智慧。当我们采取跪下的姿态时,我们里面有某种东西开始转变。我们的双膝成了铰链,我们的骄傲在其上敞开;我们的身体成了一种器具,承认我们并不能掌控一切。 但请注意接下来所说的,这一点至关重要。诗人为这种降服提供了理由:“因为他是我们的神,我们是他草场的羊,是他手下的民。”希伯来文中“草场”一词唤起了那贯穿圣经、如同一条金线的牧者意象。我们的神不仅仅是大有能力的;他更是体贴入微的。他不只是叫人敬畏的;他更是叫人跟随的,正如羊跟随它们的牧者。而我们——有缺陷的、四处游荡的、有时迷失的——被描述的并非仅仅是仆人(虽然我们确实是),而是他手下看顾的羊群。这句话所表达的是一种主动的、警醒的看顾。牧者不只是拥有他的羊群;他更看守着它,引导它到青草地,并保护它脱离危险。 这两幅意象之间的张力既美丽又富有教益。我们蒙召在造我们的主面前屈身敬拜,承认他的威严、他的能力、他配得绝对的顺服。然而与此同时,我们又被邀请进入羊与牧者之间那温柔的关系之中。在这关系里,我们的降服并非仆人对苛刻主人那种出于惧怕的顺从,而是脆弱的受造物对那位本性就是看顾他们之主的信靠与倚赖。这就是浓缩的福音:那位无限超越的神,同时也是亲密临在的神。 在我们当今的处境中,生活的许多方面都建立在这样一种假设之上:我们必须竭力抓住控制权,宣告自己的独立,拒绝在任何事物或任何人面前跪下。在这样的背景下,这些经文向我们发出了一个彻底反文化的邀请。在神面前屈身,就是承认关于我们存在的一个根本真理:我们并非自给自足的。我们没有创造自己,我们也不能牧养自己的生命。我们的文化如此珍视的那种自主的幻象,恰恰只是一种幻象——它使我们焦虑、疲惫,最终陷入孤独。 但诗人呼召我们去到一个远为美好的境地。当我们在造我们的耶和华面前跪下时,我们并不是在贬低自己;我们乃是在寻见我们最真实的身份。我们并不是在交出我们的人性;我们乃是在完全地拥抱它。因为我们是按着神的形象被造的,正是在承认他的主权之时,我们才成为最完全意义上的人。又因为他不是一位遥远而冷漠的神明,而是一位按名认识他羊群中每一只羊的牧者,所以我们的降服并非出于绝望的举动,而是出于信心的举动。 此外,这节经文中通篇所用的复数代词——“我们要屈身”“我们是他草场的羊”——提醒我们,这并不是一种孤单的举动。我们是一同屈身的,作为神所聚集的子民。我们的降服是群体性的。我们与历史长河中、世界各地无数曾认识同一真理的人一同跪下:在神面前俯伏,就是兴起进入我们作为他所爱羊群的真实命定之中。 当你今天默想这些经文时,不妨思想:倘若你真正拥抱这双重的实际——我们在其面前屈身的威严,以及那看顾托住我们的牧者——你的生命会有怎样的改变呢? 祷告 全能的神啊,你创造了诸天与大地,使一切可见与不可见之物运行不息。我们在你面前谦卑而敬畏地前来。我们承认,我们常常活得仿佛自己是自己的主人,开辟自己的道路,护卫自己的国度。求你赦免我们。求你帮助我们在你面前跪下,不是出于惧怕,而是出于满怀感恩的承认——你是造我们的主,也是牧养我们的牧者。求你赐我们恩典,使我们交出对掌控的幻想,像你的羊群一样,安息在你信实的看顾之中。愿我们在你面前的俯伏成为一种敬拜的举动,并漫溢到我们生命的每一个角落;愿我们真正认识自己乃是你草场的子民,被稳妥地护卫在你永远的膀臂之中。阿们。 附注 本文是我新书《祷读诗篇:在以色列的祷告书中寻见你的声音》(Praying the Psalms: Finding Your Voice in Israel’s Prayer Book)中的一节。 《祷读诗篇》包含对全部150篇诗篇的灵修默想。如果你喜欢这篇文章,你也会喜欢书中其余的149篇灵修默想。 你可以从 <a href="http://Ancient Path Press“>Ancient Path Press 订购此书。 克劳德·马里奥蒂尼(Claude Mariottini) 旧约荣休教授 北方浸信会神学院 如果你喜欢阅读这篇文章,你也会喜欢阅读我的书籍。 请访问我的 亚马逊作者页面 在 亚马逊 … Continue reading
