94 英翻中 (以賽亞第12章) Promises and punishment 應許與懲罰 22/6/2025
CHAPTER TWELVE 第12章 Isaiah 54—59 以賽亞 PROMISES AND PUNISHMENTS 應許與懲罰
The Servant obediently finished His work on earth, and today He is at work in heaven, interceding for God’s people (Heb. 7:25; Rom. 8:34). But what are the consequences of His sacrifice? What difference does it make that He endured all that suffering? To Israel, it means restoration (Isa. 54:1–17); to the Gentile nations, it means an invitation (55:1—56:8); and to rebellious sinners, it means an accusation (56:9—59:21), a warning from the Lord that they need to repent. 僕人順服地完成了祂在地上的工作，如今祂在天上工作，為神的子民代求（希伯來書7:25；羅馬書8:34）。但祂的犧牲帶來了什麼後果？祂忍受了這一切苦難，這有什麼不同呢？對以色列來說，這意味著邀請（55:1-56:8）；對悖逆的罪人來說，這意味著控告（56:9-59:21），是主發出的警告，告訴他們需要悔改。
Restoration for Israel (54:1–17) The image in this chapter is that of Jehovah, the faith ful husband, forgiving Israel, the unfaithful wife, and restoring her to the place of blessing. Isaiah has used the marriage image before (50:1–3) and will use it again (62:4). Jeremiah also used it (Jer. 3:8), and it is an important theme in both Hosea (chap. 2) and Ezekiel (chaps. 16 and 23). The nation was “married” to Jehovah at Mount Sinai, but she committed adultery by turning to other gods, and the Lord had to abandon her temporarily. However, the prophets promise that Israel will be restored when Messiah comes and estab lishes His kingdom. 以色列的復興（54:1-17） 本章的形像是耶和華，這位忠信的丈夫，寬恕了以色列－這位不忠的妻子，並將她帶回蒙福之地。以賽亞以前曾使用過婚姻的形象（50:1-3），也會再次使用（62:4）。耶利米也使用過這個字（耶3:8），它也是何西阿書（第2章）和以西結書（第16章和23章）的重要主題。以色列民族在西乃山與耶和華“結婚”，但她犯了姦淫，轉向別神，主不得不暫時離棄她。然而，先知們應許，當彌賽亞降臨並建立祂的國度時，以色列將復興。
What kind of restoration will it be? For one thing, it is a restoration to joy and therefore an occasion for singing (Isa. 54:1a). Isaiah is certainly the prophet of song; he mentioned songs and singing more than thirty times in his book. The immediate occasion for this joy is the nation’s deliverance from captivity, but the ulti mate fulfillment is when the Redeemer comes to Zion and the nation is born anew (59:20). 這將是怎樣的復興？首先，這是一種喜樂的復興，因此也是歌唱的契機（賽54:1a）。以賽亞無疑是歌唱的先知；他在他的書中提到歌曲和歌唱超過三十次。這種喜樂的直接契機是以色列民族從被擄中得救，但最終的應驗是救贖主來到錫安，以色列民族重生之時（賽59:20）。
It will also be a restoration to fruitfulness when the nation will increase and need more space (54:1b–3). The nation had been diminished because of the Babylonian invasion, but God would help them multi ply again. At the end of this age, only a believing remnant will enter into the kingdom, but the Lord will enlarge the nation abundantly. Israel may feel like a barren woman, unable to have children, but she will increase to the glory of God. God will do for her what He did for Sarah and Abraham (49:18–21; 51:1–3). The tents will need to be enlarged, and the desolate cities will be inhabited again! 當以色列民族繁衍興盛，需要更多空間時，這也將是豐饒的復興（賽54:1b-3）。這個國家曾因巴比倫入侵而衰落，但上帝會幫助他們再次繁殖。在這個時代的末期，只有少數信主的餘民能進入神的國度，但主會大大擴張這個國家。以色列或許感覺像個不孕的婦人，無法生育，但她會繁衍生息，榮耀上帝。上帝會像對待撒拉和亞伯拉罕一樣對待她（49:18-21；51:1-3）。帳篷需要擴建，荒涼的城市將再次有人居住！
Paul quoted Isaiah 54:1 in Galatians 4:27 and applied the spiritual principle to the church: Even as God blessed Sarah and the Jewish remnant with chil dren, so He would bless the church, though she is only a small company in the world. Paul was not equating Israel with the church or suggesting that the Old Testament promises to the Jews are fulfilled in the church. If we claim the Old Testament Jewish prophe cies for the church, then we must claim all of them, the judgments as well as the blessings; and most people do not want to do that! 保羅在加拉太書4:27中引用了以賽亞書54:1，並將其中的屬靈原則應用於教會：正如上帝賜福撒拉和猶太餘民，使他們生兒育女，祂也會祝福教會，儘管她在世上只是一小群人。保羅並沒有將以色列等同於教會，也沒有暗示舊約對猶太人的應許會在教會中實現。如果我們宣告舊約中猶太教對教會的預言，那麼我們就必須宣告所有的預言，包括審判和祝福；而大多數人並不想這樣做！
Israel’s restoration to her land will also mean confi dence (Isa. 54:4–10). Isaiah gave another one of his “fear not” promises (41:10, 13, 14; 43:1, 5: 44:2, 8; 51:7; 54:14) and explained why there was no need for the nation to be afraid. To begin with, their sins were forgiven (v. 4). Why should they fear the future when God had wiped out the sins of the past (43:25; 44:22)? Yes, the people had sinned greatly against their God, but He forgave them, and this meant a new beginning (40:1–5). They could forget the shame of their sins as a young nation, as recorded in Judges and 1 Samuel, as well as the reproach of their “widowhood” in the Babylonian captivity. 以色列回歸故土也意味著信心（賽54:4-10）。以賽亞又一次給了「不要害怕」的應許（41:10、13、14；43:1、5；44:2、8；51:7；54:14），並解釋了為什麼以色列民族無需害怕。首先，他們的罪孽已被赦免（第4節）。既然上帝已經塗抹了他們過去的罪（43:25；44:22），他們為何還要害怕未來呢？是的，以色列人的確犯下了極大的罪孽，得罪了他們的上帝，但上帝赦免了他們，這意味著一個新的開始（40:1-5）。他們可以忘記《士師記》和《撒母耳記上》中所記載的，作為一個年輕國家所犯下的罪孽的恥辱，以及他們在巴比倫之囚中「守寡」所遭受的責備。 Another reason for confidence is the steadfast love of the Lord (54:5–6). Jehovah is their Maker and would not destroy the people He created for His glory. He is their Redeemer and cannot sell them into the hands of the enemy. He is their Husband and will not break His covenant promises. As an unfaithful wife, Israel had forsaken her Husband, but He had not per manently abandoned her. He only gave her opportunity to see what it was like to live in a land where people worshipped false gods. God would call her back and woo her to Himself (Hos. 2:14–23), and she would no longer be “a wife deserted” (Isa. 54:6 niv). She felt forsaken (49:14), but God did not give her up. 信心的另一個原因是耶和華堅定不移的愛（54:5-6）。耶和華是他們的創造者，不會毀滅祂為榮耀所造的子民。祂是他們的救贖主，不會把他們出賣到敵人手中。他是他們的丈夫，不會違背他的約的承諾。以色列作為一個不忠的妻子，背棄了她的丈夫，但丈夫並沒有永遠拋棄她。他只是讓她有機會體驗生活在一個人們崇拜假神的土地上是什麼滋味。上帝會呼喚她回來，吸引她歸向自己（何西阿書 2:14-23），她將不再是「被拋棄的妻子」（以賽亞書 54:6，新國際版）。她感到被拋棄（49:14），但上帝沒有放棄她。
Invitation to the Gentiles (55:1—56:8) The Servant died not only for the sins of Israel (53:8), but also for the sins of the whole world (John 1:29; 1 John 4:14). Isaiah makes it clear throughout his book that the Gentiles are included in God’s plan. What Isaiah and the other prophets did not know was that believing Jews and Gentiles would one day be united in Jesus Christ in the church (Eph. 3:1–12). 邀請外邦人（55:1—56:8） 僕人不只為以色列的罪而死（53:8），也為全世界的罪而死（約翰福音1:29；約翰一書4:14）。以賽亞在整本書中都明確指出，外邦人也包含在上帝的計劃中。以賽亞和其他先知不知道的是，信主的猶太人和外邦人終有一天會在教會中因耶穌基督而合一（以弗所書3:1-12）。 God gives a threefold invitation to the Gentiles: come (Isa. 55:1–5), seek (vv. 6–13), and worship (56:1–8). Come (55:1–5). The invitation is extended to “everyone” and not just to the Jews. Anyone who is thirsting for that which really satisfies (John 4:10–14) is welcome to come. As in Isaiah 25:6, the prophet pic tures God’s blessings in terms of a great feast, where God is the host. 上帝向外邦人發出三重邀請：來（以賽亞書55:1-5）、尋求（6-13節）和敬拜（56:1-8）。來吧（55:1-5）。這邀請是向「所有人」發出的，而不僅僅是猶太人。任何渴望真正滿足的人（約翰福音4:10-14）都歡迎。正如以賽亞書25:6所說，先知用盛大的筵席來描繪上帝的祝福，上帝是主人。
In the East, water is precious, and an abundance of water is a special blessing (41:17; 44:3). Wine, milk, and bread were staples in their diet. The people were living on substitutes that did not nourish them. They needed “the real thing,” which only the Lord could give. In Scripture, both water and wine are pictures of the Holy Spirit (John 7:37–39; Eph. 5:18). Jesus is the “bread of life” (John 6:32–35), and His living Word is like milk (1 Peter 2:2). Our Lord probably had Isaiah 55:2 in mind when He said, “Do not labor for the food which perishes, but for the food which endures to ever lasting life” (John 6:27 nkjv). 在東方，水是珍貴的，水源充足是一種特別的祝福（41:17；44:3）。酒、牛奶和麵包是他們日常飲食中的主要食物。人們靠著替代品生活，卻無法滋養他們。他們需要“真食物”，而只有主才能賜予。在聖經中，水和酒都像徵聖靈（約翰福音7:37-39；以弗所書5:18）。耶穌是「生命的糧」（約翰福音6:32-35），祂活潑的話語就像牛奶一樣（彼得前書2:2）。我們的主說「不要為那必壞的食物勞力，要為那存到永生的食物勞力」（約翰福音 6:27，新欽定譯本）時，主心裡想的可能是以賽亞書55:2。
People have to work hard to dig wells, care for flocks and herds, plant seed, and tend to their vine yards. But the Lord offered to them free everything they were laboring for. If they listen to His Word, they will be inclined to come; for God draws sinners to Himself through the Word (John 5:24). Note the emphasis on hearing in Isaiah 55:2–3. 人們必須辛勤工作，挖井、照料牛羊、播種、照料葡萄園。但主卻將他們勞碌所得的一切白白賜給他們。如果他們聆聽祂的話語，就會傾向於歸向祂；因為上帝藉著祂的話語吸引罪人歸向祂（約翰福音5:24）。請注意以賽亞書55:2-3中對聆聽的強調。
“The sure mercies of David” involve God’s covenant with David (2 Sam. 7) in which He promises that a Descendant would reign on David’s throne for ever. This, of course, is Jesus Christ (Luke 1:30–33), and the proof that He is God’s King is seen in His res urrection from the dead (Acts 13:34–39). Jesus Christ is God’s covenant to the Gentiles (“peoples”), and His promises will stand as long as His Son lives, which is forever. 「大衛那可靠的恩典」涉及上帝與大衛所立的約（撒母耳記下7章），祂應許一位後裔將永遠坐在大衛的寶座上作王。這後裔當然就是耶穌基督（路加福音1:30-33），祂是上帝之王的證據，體現在祂從死裡復活（使徒行傳13:34-39）。耶穌基督是上帝與外邦人（「萬民」）所立的約，只要祂的兒子活著，祂的應許就必永遠立定 Isaiah 55:5 indicates that God will use Israel to call the Gentiles to salvation, which was certainly true in the early days of the church (Acts 10:1ff.; 13:1ff.) and will be true during the kingdom (Isa. 2:2–4; 45:14; Zech. 8:22). Jerusalem will be the center for worship in the world, and God will be glorified as the nations meet together with Israel to honor the Lord. 以賽亞書 55:5 表明上帝將使用以色列呼召外邦人得救，這在教會早期確實如此（使徒行傳 10:1ff.；13:1ff.），並且在王國時期也將如此（以賽亞書 2:2-4；45:14；撒迦利亞書 8:22）。耶路撒冷將成為世界敬拜的中心，當列國與以色列相聚尊崇主時，上帝將得到榮耀。
Seek (55:6–13). When God delivered His people from Babylon and took them safely back to their own land, it was a witness to the other nations. It also gave Israel another opportunity to be a light to the Gentiles (49:6) and bring them to faith in the true and living God. While it was important for Israel to seek the Lord and be wholly devoted to Him, it was also important that they share this invitation with the nations. 尋求（55:6-13）。當上帝拯救祂的子民脫離巴比倫，並將他們安全地帶回自己的土地時，這是對其他國家的見證。這也給了以色列另一個機會成為外邦人的光（49:6），並引導他們相信又真又活的上帝。雖然以色列尋求主並全心全意地忠於祂很重要，但與列國分享這項邀請也很重要。
What is involved in “seeking the Lord”? For one thing, it means admitting that we are sinners and that we have offended the holy God. It means repenting (55:7), changing one’s mind about sin, and turning away from sin and to the Lord. We must turn to God in faith and believe His promise that in mercy He will abundantly pardon. Repentance and faith go together: “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21). 「尋求主」包含什麼？首先，它意味著承認我們是罪人，並且冒犯了聖潔的上帝。它意味著悔改（55:7），改變對罪的看法，遠離罪惡，轉向主。我們必須憑著信心轉向上帝，並相信祂的應許，祂必因著憐憫，廣行赦免。悔改與信心是相輔相成的：「當向上帝悔改，信靠我們主耶穌基督」（使徒行傳 20:21）。 But no one should delay in doing this! The phrase “while he may be found” suggests that, if we do not take His invitation seriously, the invitation may cease while we are delaying. In the parable of the great sup per, God closed the door on those who spurned His invitation (Luke 14:16–24; see Prov. 1:20–33). “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2). 但任何人都不該拖延這樣做！ 「趁他可尋找的時候」這句話表明，如果我們不認真對待祂的邀請，祂的邀請可能會在我們拖延的時候停止。在大筵席的比喻中，上帝向那些拒絕祂邀請的人關上了門（路加福音14:16-24；參考箴言1:20-33）。 「看哪，現在正是悅納的時候；看哪，現在正是拯救的日子」（哥林多後書6:2）。
It is not a mark of wisdom to try to second-guess God, because His ways and thoughts are far beyond our comprehension (Isa. 55:8–9). We make God after our own image and conclude that He thinks and acts just as we do (Ps. 50:21), and we are wrong! Have you ever tried to explain the grace of God to an unsaved person who thinks that heaven is a “Hall of Fame” for achievers instead of the Father’s house for believers? In this world, you work for what you get, and you are suspicious of anything that is free. 試圖質疑上帝並非智慧的標誌，因為祂的道路和意念遠遠超出我們的理解範圍（以賽亞書55:8-9）。我們按照自己的形象塑造上帝，並得出結論，認為祂的想法和行為與我們一樣（詩篇50:21），而我們錯了！你是否曾經試圖向一個未得救的人解釋上帝的恩典？這個人認為天堂是成就者的“名人堂”，而不是信徒的天父之家？在這個世界上，你勞碌得來，卻對任何免費的東西都心存疑慮。
How does God go about calling and saving lost sin ners? By the power of His Word (Isa. 55:10–11). God’s Word is seed (Luke 8:11). Just as the rain and snow are never wasted but accomplish His purposes, so His Word never fails. “The Word of God shall stand for ever” (Isa. 40:8). We never know how God will use even a casual word of witness to plant and water the seed in somebody’s heart. 上帝是如何呼召和拯救失喪的罪人的呢？是藉著祂話語的大能（賽55:10-11）。神的話是種子（路8:11）。正如雨雪永不浪費，成就祂的旨意，祂的話語也永不落空。 「神的話必永遠立定」（賽40:8）。我們永遠不知道神會如何使用哪怕是一句偶然的見證，在人心中播下並澆灌種子。
Isaiah 55:12–13 describes both the joy of the exiles on their release from captivity and the joy of Israel when they share in that “glorious exodus” in the end of the age and return to their land. When the kingdom is established, all of nature will sing to the Lord (32:13; 35:1–2; 44:23; 52:8–9). 以賽亞書55:12-13描述了被擄之人從被擄之地得釋放時的喜悅，也描述了以色列人在末世參與「榮耀出埃及」並返回故土時的喜樂。當神的國建立時，萬物都要向耶和華歌唱（賽32:13；35:1-2；44:23；52:8-9）。
Worship (56:1–8). The nation had gone into cap tivity because she had disobeyed the law of God, particularly the fourth commandment: “Remember the sabbath day, to keep it holy” (Ex. 20:8). This com mandment was a special “sign” between God and the Jews (31:12–18; Neh. 9:13–14); it was never given to the Gentiles. The Jews were rebuked for the careless way they treated the Sabbath during their wilderness wanderings (Ezek. 20:10–26) and when they lived in the land (Jer. 17:19–27). Even after their return to the Holy Land after the captivity, the Jews continued to violate the Sabbath (Neh. 13:15–22). 敬拜（56:1-8）。以色列民族被擄，是因為他們違背了上帝的律法，特別是第四誡：「當記念安息日，守為聖日」（出 20:8）。這條誡命是上帝與猶太人之間的特殊「記號」（31:12-18；尼希米記 9:13-14）；它從未賜給外邦人。猶太人因在曠野漂流（以西結書 20:10-26）和在地居住（耶利米書 17:19-27）期間對安息日的漠視而受到譴責。即使被擄返回聖地後，猶太人仍然繼續違反安息日（尼希米記 13:15-22）。
Keep in mind that the Sabbath day is the seventh day of the week, the day that God sanctified when He completed creation (Gen. 2:1–3). Sunday is the Lord’s day, the first day of the week, and it commemorates the resurrection of Jesus Christ from the dead. To call Sunday “the Sabbath” or “the Christian Sabbath” is to confuse these two important days. The Sabbath was a sign to the Jews and belongs to the law: You labor for six days, and then you rest. The Lord’s day speaks of resurrection and belongs to grace. God’s people trust in Christ, and then the works follow. 請記住，安息日是一週的第七日，是上帝完成創造後分別為聖的日子（創 2:1-3）。星期日是主日，是一週的第一天，紀念耶穌基督從死裡復活。將星期日稱為「安息日」或「基督教安息日」是混淆了這兩個重要的日子。安息日是給猶太人的記號，屬於律法：你勞碌六日，然後安息。主日象徵復活，屬於恩典。上帝的子民信靠基督，然後工作隨之而來。
God never before asked the Gentiles to join the Jews in keeping the Sabbath, but here He does so. He calls the very people He prohibited from entering His covenant nation: foreigners and eunuchs (Deut. 23:1–8). This is another picture of the grace of God (see Acts 8:26ff.). The invitation is still “Everyone come!” It applies to sinners today, but it will apply in a special way when Israel enters her kingdom, the temple services are restored, and the Sabbath is once again a part of Jewish worship. 上帝從未要求外邦人與猶太人一同遵守安息日，但在這裡他卻這樣做了。祂呼召那些祂禁止進入祂聖約國度的人：外邦人和太監（申 23:1-8）。這是上帝恩典的另一個寫照（參考使徒行傳 8:26 比照研讀）。邀請仍然是「每個人都來！」這道理也適用於今天的罪人，但當以色列進入國度，聖殿的敬拜恢復，安息日再次成為猶太人敬拜的一部分時，它將以一種特殊的方式應用。
God’s admonition to the remnant to “keep justice and do righteousness” (Isa. 56:1) was not obeyed. When you read Ezra, Nehemiah, Haggai, and Malachi, you discover that the Jews soon forgot God’s goodness and returned to their old ways. Taking special time each week to remember the Lord and worship Him helps us to obey His will. 上帝勸勉餘民「要持守公平，行公義」（以賽亞書56:1），但猶太人並沒有遵行。當你閱讀以斯拉記、尼希米記、哈該書和瑪拉基書時，你會發現猶太人很快就忘記了上帝的良善，回到了他們過去的生活方式。每週花特別的時間記念主並敬拜祂，有助於我們遵行祂的旨意。 Accusation Against the Sinners (56:9—59:21) The prophet presented in this section a series of indict ments against the disobedient in the nation: the leaders (56:9—57:2), the idolaters (57:3–13), the proud and greedy (vv. 14–21), the hypocritical worshippers (58:1–14), and those responsible for injustice in the land (59:1–21). But even in His wrath, God remem bers mercy (Hab. 3:2); for along with these indictments, the Lord pleads with people to humble themselves and submit to Him. 控告罪人（56:9—59:21） 先知在這部分對國家中悖逆之人提出了一系列指控：領袖（56:9—57:2）、偶像崇拜者（57:3-13）、驕傲貪婪者（14-21節）、偽善的敬拜者（58:1-14），驕傲貪婪者（14-21節）、偽善的敬拜者（58:1-14），以及對國家不公義的敬拜者（1-219:14），以及對國家不義的敬拜者（1-219:14），以及對國家不義的敬拜者（195:14），以及對國家不義的敬拜者（195:14），以及對國家不義的敬拜者。然而，即使在震怒中，上帝也不忘祂的憐憫（哈巴谷書3:2）；因為除了這些指控之外，耶和華還懇求人民謙卑自己，順服祂。
The leaders of the nation (56:9—57:2). It was the godless conduct of the leaders that caused Judah to fall to Babylon (Lam. 4:13–14). Had the prophets, priests, and rulers turned to God in repentance and faith, He would have intervened on their behalf, but they per sisted in their rebellion. With biting sarcasm, Isaiah called them “blind watchmen” who cannot see the enemy coming, and “sleeping dogs” who could not bark their warning even if they were awake! The lead ers were not alert; they loved to sleep, and when they were awake, they loved to eat and drink. 國家的領袖（56:9—57:2）。正是領袖們不敬虔的行為導致猶大淪陷於巴比倫（耶利米哀歌4:13-14）。如果先知、祭司和官長們真心悔改，歸向上帝，上帝就會介入，拯救他們，但他們卻執意悖逆。以賽亞尖刻地諷刺他們，稱他們是“瞎眼的守望者”，看不見敵人的來襲；又稱他們是“睡狗”，即使醒著也無法發出警告！領袖們缺乏警覺，喜歡睡覺，醒著就愛吃愛喝。
Spiritual leaders are “watchmen” (Ezek. 3:17–21; 33:1–11) who must be awake to the dangers that threaten God’s people. They are “shepherds” who must put the care of the flock ahead of their own desires. When the foreign invaders (“beasts of the field”) come, the shepherds must protect the flock, no matter what the danger might be. (See Acts 20:18–38 for the description of a faithful spiritual ministry.) 屬靈領袖是「守護者」（以西結書3:17-21；33:1-11），必須對威脅上帝子民的危險保持警醒。他們是“牧羊人”，必須把照顧羊群置於個人私慾之上。當外來侵略者（「野獸」）來襲時，牧羊人必須保護羊群，無論危險有多大。 （參考 使徒行傳 20：18-38 對忠心屬靈事工的描述。）上帝允許不義的領袖活著，承受他們罪孽的可怕後果，但義人在審判降臨之前就死了。敬虔的人得到了安息與平安，不敬虔的人被擄，有些人甚至被殺。悖逆的人不配擁有敬業的屬靈領袖。當祂的子民拒絕祂的話語，選擇世俗的領袖時，上帝可能會滿足他們的願望，讓他們自食其果。偶像崇拜者（57：3-13）。在巴比倫入侵之前的猶大和耶路撒冷的末期，這片土地和城市都被偶像污染了。希西家王和約西亞王曾率領人民摧毀偶像和邱壇，但是，不敬虔的國王一登基，人民就又回到了老路上。以賽亞和耶利米都告訴百姓，上帝會因他們違背祂的律法而懲罰他們，但他們卻固執地效法周圍不信神之國的行事方式。上帝視偶像崇拜為姦淫和賣淫（第3節）。百姓明知是錯的，卻傲慢地進行著他們肉慾的崇拜（「以偶像自焚」），毫無羞恥。你處可見這樣的人：他們到處拜謁樹林中青翠樹下的廟妓，在山谷中用火焚燒兒女，在懸崖下和光滑的巨石旁敬拜，在山上獻祭，並在自家門後行淫。無論公開或私下，百姓都熱衷於偶像崇拜和不道德的行為。 God permitted the unrighteous leaders to live and suffer the terrible consequences of their sins, but the righteous people died before the judgment fell. The godly found rest and peace, and the ungodly went into captivity, and some of them were killed. Rebellious people do not deserve dedicated spiritual leaders. When His people reject His Word and prefer worldy leaders, God may give them exactly what they desire and let them suffer the consequences. 上帝允許不義的領袖活著，承受他們罪孽的可怕後果，但義人在審判降臨之前就死了。敬虔的人得到了安息與平安，不敬虔的人被擄，有些人甚至被殺。悖逆的人不配擁有敬業的屬靈領袖。當祂的子民拒絕祂的話語，選擇世俗的領袖時，上帝可能會滿足他們的願望，讓他們自食其果。
Idolaters (57:3–13). During the last days of Judah and Jerusalem, before Babylon came, the land and the city were polluted with idols. King Hezekiah and King Josiah had led the people in destroying the idols and the high places, but as soon as an ungodly king took the throne, the people went right back to their old ways. Both Isaiah and Jeremiah told the people that God would punish them for breaking His law, but they per sisted in the ways of the godless nations around them. 偶像崇拜者（57：3-13）。在巴比倫入侵之前的猶大和耶路撒冷的末期，這片土地和城市都被偶像污染了。希西家王和約西亞王曾率領人民摧毀偶像和邱壇，但是，不敬虔的國王一登基，人民就又回到了老路上。以賽亞和耶利米都告訴百姓，上帝會因他們違背祂的律法而懲罰他們，但他們卻固執地效法周圍不信神之國的行事方式。
God sees idolatry as adultery and prostitution (v. 3). The people knew it was wrong, but they arrogantly practiced their sensual worship (“inflaming yourselves with idols”) without shame. You would find them everywhere: visiting the shrine prostitutes under the green trees in the groves, offering their children in the fire in the valley, worshipping under the cliffs and by the smooth boulders, sacrificing up in the mountains, and committing fornication behind the doors of their houses. Publicly and privately, the people were devoted to idols and immorality. 上帝視偶像崇拜為姦淫和賣淫（第3節）。百姓明知是錯的，卻傲慢地進行著他們肉慾的崇拜（「以偶像自焚」），毫無羞恥。你隨處可見這樣的人：他們到處拜謁樹林中青翠樹下的廟妓，在山谷中用火焚燒兒女，在懸崖下和光滑的巨石旁敬拜，在山上獻祭，並在自家門後行淫。無論公開或私下，百姓都熱衷於偶像崇拜和不道德的行為。 But they were also guilty of consorting with pagan leaders and trusting them for protection instead of trust ing God (v. 9). To trust a pagan ruler and his army was the same as trusting the false god that he worshipped (see 30:1–7; 31:1–3). They found false strength in their political alliances and refused to admit that these treaties were hopeless (57:10). God would expose their sin and judge it, and when that happened, their collection of idols (“companies” in v. 13) would not save them. 但他們也犯了與異教領袖交往的罪，信靠他們保護自己，而不是信靠上帝（第9節）。信靠異教統治者及其軍隊，就等於信靠他所敬拜的假神（參閱30:1-7；31:1-3）。他們在政治聯盟中找到了虛假的力量，卻拒絕承認這些條約毫無意義（57:10）。上帝會揭露他們的罪並進行審判，到那時，他們所收藏的偶像（第13節中的「同夥」）就無法拯救他們。
Anything that we trust other than the Lord becomes our god and therefore is an idol. It may be our training, experience, job, money, friends, or position. One of the best ways to find out whether we have idols in our lives is to ask ourselves, “Where do I instinc tively turn when I face a decision or need to solve a problem?” Do we reach for the phone to call a friend? Do we assure ourselves that we can handle the situation ourselves? Or do we turn to God to see His will and receive His help? 除了耶和華以外，我們所信靠的任何事物都成了我們的神，因此也成了偶像。這些偶像可能是我們的訓練、經驗、工作、金錢、朋友或地位。要找出我們生活中是否有偶像，最好的方法之一就是問自己：「當我面臨抉擇或需要解決問題時，我會本能地轉向哪裡？」我們會拿起電話打給朋友嗎？我們會向自己保證，我們自己能夠處理好這種情況嗎？還是我們轉向上帝，尋求祂的旨意，並得到祂的幫助？
When the storm starts blowing, the idols will blow away like chaff (v. 13). They are “vanity,” which means “nothingness.” The storm does not make a person; it shows what the person is made of and where his or her faith lies. If we make the Lord our refuge, we have nothing to fear. 當暴風雨來臨時，偶像會像糠秕一樣被吹走（13節）。它們是“虛空”，意思是“無”。暴風雨不會造就一個人；它只會顯出一個人的本質和信仰所在。如果我們以耶和華為我們的避難所，就無所畏懼。
The proud and greedy (57:14–21). God has a word of encouragement for the faithful remnant: The highway will be built and the obstacles removed, so that the exiles might return to the land and serve the Lord. (On the “highway” theme, see 11:16.) God will dwell with them because they are humble in spirit. (See 66:2; Ps. 34:18; 51:17.) Pride is a sin that God hates (Prov. 6:16–17) and that God resists (1 Peter 5:5–6). God was “enraged” by Israel’s “sinful greed” and repeatedly chastened them for it, but they would not change (Isa. 57:17). How often He had “taken them to court” and proved them guilty, yet they would not submit. But now that was over. The time had come for God to heal them, guide them, and com fort them. C.God’s glory—58—66 (the Spirit and the kingdom) 驕傲和貪婪（57:14-21）。神對忠心的餘民說了鼓勵的話：大道必被修建，障礙必被清除，好讓被擄的人得以歸回故土，侍奉耶和華。 （關於「主幹」的主題，參考11:16。）神必與他們同住，因為他們心靈謙卑。 （參閱66:2；詩篇34:18；51:17。）驕傲是神所憎惡的罪（箴言6:16-17），也是神所抵擋的罪（彼得前書5:5-6）。上帝因以色列人的“貪婪罪”而“發怒”，並一再為此懲罰他們，但他們卻不肯悔改（賽57:17）。他曾多次“將他們帶到法庭”，定他們的罪，但他們卻不肯順服。但現在這一切都結束了。現在是上帝醫治他們、引導他們、安慰他們的時候了。 C. 上帝的榮耀－58-66（聖靈與國度）
The hypocrites (58:1–14). God told Isaiah to shout aloud with a voice like a trumpet and announce the sins of the nation. The people went to the temple, obeyed God’s laws, fasted, and appeared eager to seek the Lord, but their worship was only an outward show. Their hearts were far from God (1:10–15; 29:13; Matt. 15:8–9). When we worship because it is the popular thing to do, not because it is the right thing to do, then our worship becomes hypocritical. 偽君子（58:1-14）。上帝告訴以賽亞要像吹角一樣大聲呼喊，宣告國家的罪。人們來到聖殿，遵守上帝的律法，禁食，表面上熱切地尋求耶和華，但他們的敬拜只是表面功夫。他們的心遠離上帝（1:10-15；29:13；太15:8-9）。當我們因為迎合大眾而敬拜，而不是因為這樣做是正確的，我們的敬拜就變得虛偽。
The Jews were commanded to observe only one fast on the annual day of Atonement (Lev. 16:29–31), but they were permitted to fast personally if they wished. They complained that nobody seemed to notice what they were doing. Perhaps they were trying to “buy God’s blessing” by their fasting. Worshipping God involves more than observing an outward ritual; there must be an inward obedience and submission to the Lord (Matt. 6:16–18). 猶太人被命令在每年的贖罪日只禁食一次（利未記16:29-31），但他們如果願意，也可以自己禁食。他們抱怨似乎沒有人注意到他們在做什麼。也許他們是想透過禁食來「換取上帝的祝福」。敬拜上帝不只是遵守外在的儀式；還必須有內心對主的順服和順服（太6:16-18）。
If in my religious duties I am doing what pleases me, and if doing it does not make me a better person, then I am wasting my time, and my worship is only sin. Fasting and fighting do not go together! Yet how many families walk piously out of church at the close of a Sunday worship service, get in the family car, and proceed to argue with each other all the way home! 如果我在履行宗教義務時做自己喜歡的事，而這樣做並不能讓我成為一個更好的人，那麼我就是在浪費時間，我的敬拜就只是罪。禁食和爭吵是不能並存的！然而，有多少家庭在主日禮拜結束後虔誠地走出教堂，坐上家裡的車，一路上互相爭吵！
True fasting will lead to humility before God and ministry to others. We deprive ourselves so that we might share with others and do so to the glory of God. If we fast in order to get something for ourselves from God, instead of to become better people for the sake of others, then we have missed the meaning of worship. It delights the Lord when we delight in the Lord. 真正的禁食會使人在神面前謙卑，服事他人。我們捨己為人，是為了與他人分享，並以此榮耀。如果我們禁食是為了從神那裡得到什麼，而不是為了他人的益處而成為更好的人，那麼我們就錯過了敬拜的意義。我們以主為樂，主就喜悅我們。
The unjust (59:1–21). There was a great deal of injustice in the land, with the rich exploiting the poor and the rulers using their authority only to make them selves rich (see 1:17–23; 3:13–15; 5:8–30). The people lifted their hands to worship God, but their hands were stained with blood (1:15, 21). God could not answer their prayers because their sins hid His face from them. 不義之人（59:1-21）。這片土地充斥著不公，富人剝削窮人，統治者利用權力謀取私利（參閱1:17-23；3:13-15；5:8-30）。人民舉起雙手敬拜上帝，但他們的手卻沾滿了血（1:15，21）。上帝無法回應他們的禱告，因為他們的罪孽使祂的面容向他們掩面。
It was a conflict between truth and lies, just as it is today. Isaiah compared the evil rulers to pregnant women giving birth to sin (59:4; Ps. 7:14; Isa. 33:11), to snakes hatching their eggs, and to spiders weaving their webs (Isa. 59:5–6). What they give birth to will only destroy them (James 1:13–15), and their beautiful webs of lies can never protect them. 這是一場真理與謊言的衝突，就像今天一樣。以賽亞將邪惡的統治者比喻為懷有罪孽的孕婦（59:4；詩篇7:14；以賽亞書33:11），比喻為孵蛋的蛇，比喻為織布網的蜘蛛（以賽亞書59:5-6）。他們所生的終將毀滅他們（雅各書1:13-15），他們用謊言編織的美麗網永遠無法保護他們。
When people live on lies, they live in a twilight zone and do not know where they are going (Isa. 59:9–11). When trust falls, it creates a “traffic jam,” and justice and equity (honesty) cannot make progress (vv. 12–15). God is displeased with injustice, and He wonders that none of His people will intercede or intervene (Prov. 24:11–12). So the Lord Himself intervened and brought the Babylonians to destroy Judah and Jerusalem and to teach His people that they cannot despise His law and get away with it. 當人們活在謊言中時，他們就活在迷茫之中，不知所措（以賽亞書 59:9-11）。當信任崩塌時，就會造成“交通堵塞”，正義和公平（誠實）就無法推進（12-15 節）。上帝不喜悅不公，祂驚奇祂的子民竟無人代求或乾預（箴 24:11-12）。因此，耶和華親自介入，帶領巴比倫人毀滅猶大和耶路撒冷，教導祂的子民，他們不能輕視祂的律法而逃脫懲罰。
God’s judgment on His people was a foreshadowing of that final day of the Lord when all the nations will be judged. When it is ended, then “the Redeemer shall come to Zion” (Isa. 59:20), and the glorious kingdom will be established. Israel will be not only God’s chosen people but God’s cleansed people, and the glory of the Lord will radiate from Mount Zion. 上帝對祂子民的審判，預示耶和華末日的來臨，那時萬國都將接受審判。當末日結束時，「必有救贖主來到錫安」（以賽亞書 59:20），榮耀的國度將會建立。以色列不只是神的選民，更是神潔淨的子民，主的榮耀將從錫安山發出。 The glory of the Lord in the promised kingdom is the theme of the closing chapters of Isaiah. While we are waiting and praying, “Thy kingdom come,” perhaps we should also be interceding and interven ing. We are the salt of the earth and the light of the world (Matt. 5:13–16), and God expects us to make a difference. 主在應許國度裡的榮耀，是以賽亞書最後幾章的主題。當我們等候並禱告「願祢的國降臨」時，或許我們也應該代求和介入。我們是世上的鹽，是世上的光（太5:13-16），上帝期望我們有所作為。
No comments:
Post a Comment