4. Manna issue 91 - Ahaz’s Blasphemous Altar 亞哈斯王褻瀆的祭壇
Samuel Kuo—Brooklyn, New York, USA 美國紐約布魯克林 Samuel Kuo
In the Bible, building altars to God is typically depicted as a positive act
and something many ancient saints engaged in.
Noah built an altar and offered it to the Lord
(Gen 8:20).
Wherever Abraham traveled, he built altars
(Gen 12:7–8).
We also often cite Isaac’s example to illustrate how we ought to prioritize our life:
to first build an altar (spiritual life), pitch our tent (family life),
and finally, to dig a well (professional life)
(Gen 26:25).
在聖經中，為神建造祭壇，通常被描述為一種正面的行為，
是許多古代聖徒都會作的事情。
挪亞築了一座壇獻給耶和華，
（創 8：20）。
亞伯拉罕所到之處，他都築壇
（創 12：7-8）。
我們也經常引用以撒的例子，來說明我們應該如何安排自已生活的優先順序：
首先要設立一個祭壇（屬靈生命），支搭帳篷（家庭生活），
最後，挖井（職業生涯）
（創 26：25）。
While altar-building, as individuals or as families, is encouraged,
we need to be aware of the altar's design and for whom we are building it.
In ancient Judah, the story of King Ahaz serves as a warning,
as he copied the design of an idolatrous altar and installed it in Jerusalem.
Although we may feel we would never do what Ahaz did, the reality could be quite different.
For this reason, we must remain watchful.
雖然鼓勵個人或家庭建造祭壇，
我們需要清楚知道，建造祭壇的樣式，以及祭壇是為誰而造。
古代猶大的時候，亞哈斯王的故事就是一個警告，
當他複製偶像祭壇的樣式，並設立在耶路撒冷。
雖然我們可能覺得，自已永遠不會像亞哈斯王一樣，但現實可能完全不同。
為此，我們必須保持警惕。
Inferiority Complex 自卑感
Now King Ahaz went to Damascus to meet Tiglath-Pileser king of Assyria,
and saw an altar that was at Damascus;
and King Ahaz sent to Urijah the priest the design of the altar and its pattern,
according to all its workmanship.
Then Urijah the priest built an altar according to all that King Ahaz had sent from Damascus.
So Urijah the priest made it before King Ahaz came back from Damascus.
And when the king came back from Damascus, the king saw the altar;
and the king approached the altar and made offerings on it.
So he burned his burnt offering and his grain offering;
and he poured his drink offering and sprinkled the blood of his peace offerings on the altar.
(2 Kgs 16:10–13)
10亞哈斯王上大馬色去迎接亞述王提革拉毗列色，在大馬色看見一座壇，就照壇的規模樣式作法畫了圖樣，送到祭司烏利亞那裡。
11祭司烏利亞照著亞哈斯王從大馬色送來的圖樣，在亞哈斯王沒有從大馬色回來之先，建築一座壇。
12王從大馬色回來看見壇，就近前來，在壇上獻祭；
13燒燔祭、素祭、澆奠祭，將平安祭牲的血灑在壇上，
(王下 16：10-13)
Let us first consider what we know of Ahaz’s motive
in building an altar inspired by an idol-worshipping nation.
Ahaz had long venerated the surrounding Gentile nations,
along with their gods and rituals.
He “made his son pass through the fire,”
likely meaning he offered him to Molech, a foreign god
(2Kgs 16:3).
This was the practice of the Canaanites
(Lev 20:2–5; 2 Kgs 23:10).
Later, when Syria and Israel besieged Ahaz,
he immediately turned to Assyria, the world superpower at the time, for help.
“And Ahaz took the silver and gold that was found in the house of the Lord,
and in the treasuries of the king’s house,
and sent it as a present to the king of Assyria”
(2 Kgs 16:8).
It is pertinent to note that no one forced Ahaz to do this, and it would seem that the plan worked.
讓我們先思考我們所知的，亞哈斯王因為崇拜偶像國家的刺激，而觸發建造祭壇的動機。
亞哈斯王長期欣賞周圍的外邦人，
連同他們的神祇和宗教儀式。
他“使他的兒子經火”，
就可能代表，他將兒子獻給了外國神祇摩洛
（王下 16：3）。
這是迦南人的做法
（利 20：2-5；王下 23：10）。
後來，當敘利亞和北國以色列圍攻南國亞哈斯王的時候，
他立即轉向亞述國求助，亞述國是當時世界的超級強國。
“8亞哈斯將耶和華殿裡和王宮府庫裡所有的金銀，
都送給亞述王為禮物。”
(王下 16：8)。
值得注意的是，沒有人強迫亞哈斯王這樣做，而且看起來這個計劃奏效了。
As Ahaz traveled to meet the king of Assyria,
he passed through the land of Syria.
In Damascus, he became enchanted by an altar that
he saw and resolved to have a copy made for Jerusalem.
At that time, it was common to associate a nation's success with the gods they worshipped,
and Syria was the nation that had earlier besieged Judah and taken some cities
(2 Kgs 16:5-6).
For this reason, Ahaz resolved to make an altar like the one in Damascus.
Once completed, he deemed it “great”
(2 Kgs 16:15).
亞哈斯王跑去見亞述王的時候，
他經過了敘利亞地。
在大馬士革，他被一座祭壇吸引了，
他看著，並決定要在耶路撒冷，複製一份同樣的祭壇。
那時候，把一個國家的繁榮，與他們崇拜的神祇聯想在一起，是很常見的，
而敘利亞王國早些時候，圍攻猶大國，並佔領一些城市，
(王下 16：5-6)。
因為這個原因，亞哈斯王決定要建造一座像大馬士革的祭壇。
完成之後，他認為“很棒”
（王下 16：15）。
It was not that Ahaz had not witnessed God’s power.
Indeed, Isaiah had prophesied and encouraged him
during the aforementioned Syro-Israelite besiegement,
giving him God’s assurance of protection
(Isa 7:3–17).
God also sent the prophet Oded to convince Israel
to release any Judean prisoners they had captured in battle
(2 Chr 28:5-15).
But after peace was attained,
Ahaz either forgot or refused to recognize God’s protection.
Ultimately, Ahaz was lured by the outward success of nations such as Syria,
as evidenced by his avowal:
“Because the gods of the kings of Syria help them,
I will sacrifice to them that they may help me”
(2 Chr 28:23).
亞哈斯王並不是沒有親眼目睹神的大能。
事實是，在上述的敘利亞-以色列圍攻期間，
以賽亞曾預言鼓勵他，
給他神會保護的保證
（賽 7：3-17）。
神也派俄德先知來說服以色列，
去釋放他們戰鬥中任何虜獲的猶太囚犯
（代下 28：5-15）。
但在獲得和平之後，
亞哈斯王要麼忘記了，要麼拒絕承認神的保護。
最終，亞哈斯王被敘利亞等國家的外表成功所引誘，
正如他公開宣佈所證明的那樣：
“23因為亞蘭王的神幫助他們，
我也獻祭與他，他好幫助我。”
（代下 28：23）。
It was clear that Ahaz had forgotten
he was the king of the chosen people of the one true God.
很明顯，亞哈斯王忘記了，
他是獨一真神選民的國王。
Today, it is possible to find modern parallels to Ahaz’s behavior.
It could happen when youths start comparing their lifestyle with that of non-Christians,
leading to complaints of,
“I can’t do this. I can’t do that. I don’t fit in.”
It may result in, or amplify, feelings of low self-esteem and inferiority.
Also, church members may start comparing the True Jesus Church to other denominations
and conclude that we fall short
in terms of congregation size, diversity of membership,
perceived quality of activities, financial power, biblical scholarship, and the like.
There may be others who are embarrassed
because we pray in tongues and do not see it as something to be treasured.
Such comparisons may lead them to question
whether we are really the true church.
In truth, when we appraise our lives
and our church from a worldly perspective,
we, like Ahaz, are in danger of erecting blasphemous altars.
The solution is to cultivate a proper spiritual perspective about who we are.
We must remember that we are members of the true church
whom God has prepared before the foundation of the world
(Eph 1:3–4).
今天，很容易就能找到與阿哈斯王行為一樣的現代相似之處。
當年輕人開始比較他們與非基督徒的生活方式時，就可能會發生這種情況，
產生怨言，
“我不能這樣做。我不能那樣做。我無法融入。”
它可能會導致放大低自尊和自卑感。
此外，教會信徒可能會開始比較真耶穌教會與其他教派，
並得出結論，我們缺少大量的信徒、信徒多樣性不足，
沒有活動的普及度、財力、聖經學術研究等等。
可能還有人會覺得很尷尬，
因為我們用靈言禱告，不認為靈言禱告很重要。
這樣的比較可能會導致他們質疑，
我們是不是真正的真教會。
事實上，當我們從世俗的角度，
評價我們的生活和教會的時候，
我們就像亞哈斯王一樣，正步入建立褻瀆神祭壇的危險中。
解決方法，就是培養一個關於我們身份是誰的正確屬靈觀點。
我們必須記住，自已是真教會的信徒，
是神在創世之前，所預備的人
（弗 1：3-4）。
Bringing Idolatrous Worship into the Church and Home 導入偶像崇拜進入教會家庭
He also brought the bronze altar which was before the Lord,
from the front of the temple
—from between the new altar and the house of the Lord
—and put it on the north side of the new altar.
Then King Ahaz commanded Urijah the priest, saying,
“On the great new altar burn the morning burnt offering, the evening grain offering,
the king’s burnt sacrifice, and his grain offering,
with the burnt offering of all the people of the land,
their grain offering, and their drink offerings;
and sprinkle on it all the blood of the burnt offering
and all the blood of the sacrifice.”
(2 Kgs 16:14–15a)
14又將耶和華面前的銅壇從耶和華殿和新壇的中間搬到新壇的北邊。
15亞哈斯王吩咐祭司烏利亞說：
早晨的燔祭、晚上的素祭，王的燔祭、素祭，
國內眾民的燔祭、素祭、奠祭都要燒在大壇上。
燔祭牲和平安祭牲的血也要灑在這壇上，
(王下 16：14-15a)
Initially, Ahaz installed the new altar behind the original bronze altar.
When he returned from Damascus,
he made some inaugural offerings
(2 Kgs 16:13).
However, with time, his backsliding worsened.
Ahaz moved the bronze altar northward,
relegating it to an inferior position,
and began using the blasphemous altar for the daily sacrifices.
Unbelievably, all this unfolded within the temple courts,
the place that Solomon had built and dedicated to the true and living God.
最初，亞哈斯王在舊銅祭壇之後裝設新祭壇。
當他從大馬士革回來的時候，
就舉行一些啟用典禮的獻祭
（王下 16：13）。
然而，隨著時間的推移，他的墮落越來越嚴重。
亞哈斯王將銅壇移到北方，
遺棄在不重要的地方，
並開始使用褻瀆的祭壇進行日常獻祭。
令人難以置信的是，這一切都在聖殿外院展開，
那裡是所羅門王建造，並獻給永生真神的地方。
When we consider that the altar of olden times symbolizes prayers and worship
(Ps 141:2),
we realize that building a blasphemous altar could happen even today.
當我們認為，古代祭壇象徵著祈禱和敬拜時
（詩 141：2），
我們意識到即使今日，也可能有褻瀆神的祭壇。
Several years ago,
when I was visiting one of our churches outside of the US,
I was stunned to witness several of our members walking about in the chapel at night, repeatedly shouting,
“Fire, fire!”
I learned that they were imitating the neighboring Pentecostal churches
and had adopted this practice in place of praying in the Holy Spirit.
This unfortunate state of affairs was the outcome of the influence of wayward workers
and our members being seduced by the theatre and excitement of the other denominations.
In this way, they had strayed from the precious truth of the True Jesus Church.
Eventually, the workers and members in that church fell away for good.
幾年前，
當我參觀我們美國以外的一個教會時，
我很震驚地看到，幾個我們的信徒，晚上在會堂裡走來走去，不斷大喊：
“有火，有火！”
我得知，他們正在模仿附近的五旬節教會，
而採用了這種做法，來取代用聖靈禱告。
這種不幸的情況，是工人偏差影響的結果
我們信徒被其他教派的戲劇性和振奮氣氛所引誘。
就這樣，他們就偏離了真耶穌教會的寶貴真理。
最終，那個工人和信徒永遠地離開教會。
In recent years, some errant church workers and members
have been promoting the idea that Satan is self-existent.
This concept has a certain appeal on the surface
since it would seemingly detach God from any connection with the devil, and with evil and suffering.
But it has a fundamental problem.
The concept is incongruent with the Bible’s teaching
that no one, except the Almighty God, is self-existing.
Those who uphold the erroneous belief are, in effect,
gifting Satan with a status that he has long desired, which is to be like God.
Thus, the very heart of the idea is blasphemous
—how could we even entertain the notion
that anyone or anything is comparable to the one true God?
As church members, our natural inclination is to respect all workers.
Nevertheless, we would do well to heed the Bible’s teaching:
“Test all things; hold fast what is good.
Abstain from every form of evil”
(1 Thess 5:21–22).
近年來，一些錯誤的教會工人和信徒，
一直宣傳撒旦是自存的。
這個概念，表面上具有一定的吸引力，
因為這似乎會使神與魔鬼，邪惡和痛苦，脫離任何連結。
但它有一個根本性的問題。
此概念會與聖經的教導不一致，
即是沒有人，除了全能真神之外，是自存的。
實際上，那些堅持錯誤信念的人是，
授與撒旦一個他渴望已久的地位，就是可以像神一樣。
因此，這個想法的核心是在褻瀆神，
—我們怎麼可以接受這樣的想法，
認為有人，或是任何事物，可以與獨一真神相比擬？
作為教會信徒，我們自然會傾向尊重所有工人。
然而，我們最好留心聖經的教導：
“21但要凡事察驗，善美的要持守，
22各樣的惡事要禁戒不做。”
（帖前 5：21-22）。
In wider society, there is a current trend for “mindfulness,”
a practice that finds its roots in Buddhism
and involves meditation to bring one’s attention to the present moment.[1]
Many psychologists promote its benefits for mental well-being,
so it is increasingly used in secular settings such as schools, hospitals, and prisons.
Corporations are encouraging employees to use mindfulness apps.
Hotel chains are advertising mindfulness amenities on their premises.
There are a plethora of articles, videos, and social media posts on the subject.
As the world gravitates toward this trend,
we must take care to discern and understand that it is no substitute for prayer.
在這廣大的社會裡，目前正在流行“正念”的趨勢，
是一種源於佛教的做法，
並且涉及了冥想，為了將注意力集中在當下。 [1]
許多心理學家推廣它對心理健康的好處，
因此，越來越多的人用於學校、醫院和監獄等世俗的環境。
公司會鼓勵員工使用正念的應用軟體。
連鎖旅館在其營業場，推廣進行正念的設施。
關於這個主題，有很大量的文章、視頻和社群媒體貼文。
隨著世界被這一趨勢所吸引，
我們必須小心辨別和認清，它不能代替禱告。
Moreover, it is not the type of meditation we should practice as Christians.
Instead, we should be undertaking biblically-based meditation,
which is centered on the word and works of God
(Ps 1:2, 77:12).
Our goal should be to develop the “mind of Christ”
(1 Cor 2:16).
此外，這不是我們作為基督徒，所應該練習的冥想類型。
相反，我們應該進行基於聖經思考的冥想，
就是以思想神的話語和聖工為核心
（詩 1：2、77：12）。
我們的目標應該是培養“基督的心”
（林前 2：16）。
Whether at church or in the home,
we must be wary of bringing impure ideas and practices into our worship.
We must honor and worship God in spirit and in truth
(Jn 4:23–24).
無論去教會，還是在家裡，
我們必須小心將不純潔的思想和做法，帶入我們的崇拜中。
我們必須用心靈和誠實，榮耀神，敬拜神
（約 4：23-24）。
Bringing Idolatrous Methods into Serving
將拜偶像的方法帶入事奉
“And the bronze altar shall be for me to inquire by.”
(2 Kgs 16:15b)
15只是銅壇我要用以求問耶和華。
(王下 16：15b)
After moving the bronze altar, Ahaz repurposed it “for [him] to inquire by”
(2 Kgs 16:15).
Some Bible scholars think this is a reference to extispicy,
a practice whereby occultists would inspect the condition
and positioning of animal entrails in the act of divination.[2]
Regardless of the specifics, the bronze altar's original purpose was certainly not for divination,
but rather it was for making offerings to God, for atonement, thanksgiving, fellowship, and restitution
(Lev 1–5).
移動銅祭壇之後，亞哈斯王改變它的用途，用於“[他]來求問神”
（王下 16：15）。
有些聖經學者認為，這是提及 extispicy 用祭牲內臟占卡的文獻記載，
術士以此做法，檢查動物臟器狀況及位置來占卜。 [2]
不管具體情況為何，銅祭壇原本的用途，一定不是用來占卜，
而是為了向神獻祭、贖罪、感恩、交流團契和賠償
（利 1-5）。
Since the altar was the structure for making offerings,
it can symbolize our service to God.
Just as idolatrous worship can displace godly worship,
so idolatrous methods can displace biblical service.
As living sacrifices, we should not lose sight of God’s will
and make the mistake of repurposing ourselves for things that we ought not to do.
For example, in the True Jesus Church,
it has long been understood that we should emphasize God and His word when we evangelize.
However, this does not always happen.
I saw promotional materials for an event that
highlighted the speakers as the main attractions in one local church.
The same church also used a praise band
whose music was amplified with deafening loudspeakers, a practice of other denominations.
The result was that the congregation was roused by the emotive music
but was disturbingly lethargic when it was time to pray in the Spirit.
Thankfully, I have since learned that things have improved in that church,
and matters are much more in order now.
因為祭壇是供奉祭品的建築物，
它象徵我們對神的事奉。
正如偶像崇拜取代敬虔崇拜一樣，
所以拜偶像的方法亦可取代符合聖經的事奉。
作為活祭，我們不應該忽視神的旨意，
犯下這種錯誤，改變自己從事不應該做的事情。
例如，在真耶穌教會中，
人們早就知道，我們宣道時，應該強調神和聖經。
然而，事情並不總是這樣發展。
我看過活動的宣傳品，
有地方教會，強調活動亮點是講道者。
同一所教會也啟用了讚美詩歌樂團，
他們的音樂用震耳欲聾的喇叭擴大音量播放，採用其他教派的做法。
結果是，會眾被激動人心的音樂喚醒，
但到了用聖靈來禱告的時候，卻昏昏欲睡的情況令人深感不安。
感謝神，從那以後我了解到，那間教會的情況有所改善，
現在事情都變得更加正常了。
When worldly values and the appealing
but ungodly practices of other denominations influence the service we offer to God,
we are no longer using our altar of sacrifice for its ordained purpose.
We have debased our service to God.
當世俗的價值觀和吸引力，
及其他教派的不敬虔行為，影響我們事奉神，
我們就不再以自已神命定的原始祭壇用途，來事奉神。
我們事奉神已經降級了。
Conclusion 結論
The story of Ahaz, as well as present-day iterations, serves to give us a warning.
Altar-building ought to follow God’s specifications
(Ex 20:24; Josh 8:30–31).
Its associated worship and service should be genuine, holy, and pleasing in God’s sight.
As we build our altars individually at home
or collectively as a family and in the church,
let us remain vigilant, lest our altars blaspheme against God.
亞哈斯王的故事，以及今日不斷的重覆，都是給我們的一個警告。
築壇應該按照神的規定，
（出 20：24；約 8：30-31）。
與祭壇相關的敬拜事奉活動，應該是在神的眼中，是真實的、聖潔的，並且蒙神喜悅的。
當我們獨自在家裡，還是集體以家庭為單位，或是以教會整體，
獨自建造祭壇的時候，
要保持警惕，以免我們的祭壇褻瀆了神。
[1] “Mindfulness,” Psychology Today, accessed March 23, 2021,
https://www.psychologytoday.com/us/basics/mindfulness.
[1] “正念”，今日心理學，2021 年 3 月 23 日查詢資料，
https://www.psychologytoday.com/us/basics/mindfulness。
[2] JH Walton, Zondervan Illustrated Bible Backgrounds Commentary (Old Testament):
1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther (Vol. 3)
(Grand Rapids, MI: Zondervan, 2009).
[2] JH Walton，Zondervan 聖經背景圖解（舊約）：
列王記上/下，歷代志上/下，以斯拉記，尼希米記，以斯帖記（第 3 卷）
（Grand Rapids, MI: Zondervan, 2009 年）。
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