95 英翻中 (以賽亞書第13章) The kindom and the glory 國度與榮耀 6/23/2025
CHAPTER THIRTEEN 第13章 Isaiah 60—66 以賽亞書 60—66 THE KINGDOM AND THE GLORY 國度與榮耀
Grace is but glory begun,” said Jonathan Edwards, “and glory is but grace perfected.” Whatever begins with God’s grace will lead to God’s glory (1 Peter 5:10), and that includes the nation of Israel. Isaiah began his “Book of Consolations” (chaps. 40—66) by promising that “the glory of the Lord shall be revealed” (40:5). Now he concludes by describing that glory for us. In these seven chapters, he used the word glory in one form or another at least twenty-three times. When God’s glory is on the scene, everything becomes new. 喬納森‧愛德華茲說：「恩典不過是榮耀的開始，榮耀不過是恩典的成全。」凡始於上帝恩典的，必導向祂的榮耀（彼得前書5:10），這包括以色列國。以賽亞在祂的《安慰之書》（40-66章）的開頭就應許說：「主的榮耀必然顯現」（40:5）。現在，祂以向我們描述這榮耀作為結束。在這七章經文中，他至少23次以各種形式使用了「榮耀」一詞。當上帝的榮耀顯現時，一切都煥然一新。
The Dawning of a New Day (60:1–22) “Arise and shine!” is God’s “wake-up call” to Jerusalem (v. 14), because a new day is dawning for Israel. This light is not from the sun but from the glory of God shining on the city. 新一天的破曉（60:1-22） 「興起發光！」是對耶路撒冷的「警鐘」（14節），因為以色列的新一天即將到來。這光並非來自太陽，而是來自照耀在城裡上帝的榮耀。
God’s glory had once dwelt in the tabernacle (Ex. 40:34–38), only to depart because of Israel’s sin (1 Sam. 4:21). God’s glory then came into the temple (1 Kings 8:11), but it departed when the nation turned to idols (Ezek. 9:3; 10:4, 18; 11:22–23). The glory came to Israel in the person of Jesus Christ (John 1:14), but the nation nailed that glory to a cross. Today, God’s glory dwells in His church (Eph. 2:20–22) and in His people individually (1 Cor. 6:19–20); but one day His glory will be revealed to the earth when He answers His people’s prayer: “Thy kingdom come.” 上帝的榮耀曾住在聖幕裡（出埃及記 40:34-38），卻因以色列人的罪而離開（撒母耳記上4:21）。祂的榮耀曾臨到聖殿（列王紀上 8:11），但當以色列民轉向偶像時，榮耀就離開了（以西結書 9:3；10:4, 18；11:22-23）。榮耀藉著耶穌基督來到以色列（約翰福音 1:14），但以色列民卻把這榮耀的主釘在十字架上。今天，子上帝的榮耀住在祂的教會裡（以弗所 2:20-22），也住在祂每個子民裡（哥林多前書 6:19-20）；但終有一天，祂的榮耀會回應祂的子民的呼求，必顯明在地上。人們的祈禱：「願你的國降臨。」
The Babylonian captivity had been the nation’s darkest hour, but that was not the darkness Isaiah was describing. He was describing the awful darkness that will cover the earth during the day of the Lord (Amos 5:18), when God punishes the nations of the earth for their sins (Isa. 2:12ff.; 13:6ff.). But the prophet was also describing the glorious light that will come to Israel when her Messiah returns to reign in Jerusalem. Then “the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Hab. 2:14). Israel’s sons and daughters will come home again (Isa. 60:4, 8–9), and all of them will know the Lord. 巴比倫之囚是以色列民族最黑暗的時刻，但那並非以賽亞所描述的黑暗。他描述的是耶和華的日子（阿摩司書5:18）將籠罩大地的可怕黑暗，當時上帝將因地上列國的罪孽懲罰他們（以賽亞書2:12及後；13:6及後）。但先知也描述了當以色列的彌賽亞回到耶路撒冷統治時，榮耀的光明將降臨以色列。那時，「認識耶和華榮耀的知識要充滿遍地，好像水充滿洋海一般」（哈巴谷書 2:14）。以色列的兒女將重返家園（以賽亞書60:4、8-9），他們都將認識主。
It will be the dawning of a new day for the nations of the world as well as for Israel (vv. 3, 10–13). The Gentiles will come to Jerusalem to worship the Lord and to share their wealth (2:2–4; 11:9; 27:13; 56:7; 57:13; 65:25; 66:20). Some people “spiritualize” these promises and apply them to the Gentiles coming to Christ and His church today, but that is not the basic interpretation. Isaiah saw ships and caravans bringing people and wealth to Jerusalem (60:5–7), and the nations that refuse to honor the Lord and His city will be judged (v. 12). Even Israel’s old enemies will submit and help to serve the Lord (vv. 10, 14). 這將是世界列國和以色列新時代的曙光（3、10-13節）。外邦人將來到耶路撒冷敬拜耶和華，並分享他們的財富（2:2-4；11:9；27:13；56:7；57:13；65:25；66:20）。有些人將這些應許“靈性化”，並將它們應用於今日歸向基督和祂教會的外邦人，但這並不是基本的解釋。以賽亞看見船隻和商隊將人和財富帶到耶路撒冷（60:5-7），那些拒絕尊崇耶和華和祂聖城的列國將受到審判（12節）。連以色列的宿敵也要順服，並幫助事奉耶和華（10、14節）。
In verses 15–22, the Lord describes some of the joys and wonders of the glorious kingdom. The nation will no longer be forsaken but will be enriched by the Gentiles and nursed like a beloved child (vv. 4, 16; 49:23; 61:6). As in the days of King Solomon (1 Kings 10:21, 27), precious metal s will be plentiful. It will be a time of peace and safety. “I will make peace your gover nor and righteousness your ruler” (Isa. 60:17 niv). John used some of the characteristics of the mil lennial Jerusalem when he described the Holy City (Rev. 21—22): The sun never sets; there is no sorrow; the gates never close; etc. But the city Isaiah described is the capital city of the restored Jewish nation, and Jesus Christ shall sit on the throne of David and judge righteously. The Jewish “remnant” will increase and fill the land (Isa. 60:22; 51:2; 54:3). 在15-22節中，主描述了榮耀國度的一些喜樂和奇妙。這個國家將不再被拋棄，而是會因外邦人而富足，並像愛子一樣被撫養（4、16節；49:23；61:6）。正如所羅門王時代（列王紀上10:21， 27），貴重金屬將會豐富。這將是一個和平與安全的時代。 「我要立平安為你的政治家，立公義為你的主」（賽60:17，新國際版）。約翰在描述聖城（啟示錄21-22）時，用到了千禧年耶路撒冷的一些特徵：太陽永不落下；沒有悲傷；城門永不關閉；等等。但以賽亞所描述的城市是復興的猶太民族的首都，耶穌基督將坐在大衛的寶座上，並按公義審判。猶太「餘民」將會增多，遍滿全地（賽60:22；51:2；54:3）。
The Beginning of a New Life (61:1–11) The Lord speaks (vv. 1–9). Jesus quoted from this pas sage when He spoke in the synagogue in Nazareth, and He applied this Scripture to Himself (Luke 4:16–21). (Note that Isa. 61:1 names the Father, the Son, and the Holy Spirit.) However, He did not quote, “And the day of vengeance of our God” from verse 2 because that day is yet to come (34:8; 35:4; 63:4).
新生命的開始（61:1-11） 主說話（1-9節）。耶穌在拿撒勒會堂講話時引用了這段經文，並將這節經文應用在自己身上（路加福音4:16-21）。 （請注意，以賽亞書61:1提到了聖父、聖子和聖靈。）然而，他並沒有引用第2節中的“我們神報仇的日子”，因為那日子尚未來到（34:8；35:4；63:4）。
The background of this passage is the “Year of Jubilee” described in Leviticus 25:7ff. Every seven years, the Jews were to observe a “sabbatical year” and allow the land to rest. After seven sabbaticals, or forty nine years, they were to celebrate the fiftieth year as the “Year of Jubilee.” During that year, all debts were canceled, all land was returned to the original owners, the slaves were freed, and everybody was given a fresh new beginning. This was the Lord’s way of balancing the economy and keeping the rich from exploiting the poor. 這段經文的背景是利未記25:7及以下所描述的「禧年」。每七年，猶太人要守一個“安息年”，讓土地休耕。七個安息年，即四十九年之後，他們要慶祝第五十年為「禧年」。在那一年，所有的債務都被取消，所有的土地都歸還給了原主，奴隸們獲得了自由，每個人都獲得了一個全新的開始。這是主平衡經濟、防止富人剝削窮人的方式。
If you have trusted Christ as your Savior, you are living today in a spiritual “Year of Jubilee.” You have been set free from bondage; your spiritual debt to the Lord has been paid; you are living in “the acceptable year of the Lord.” Instead of the ashes of mourning, you have a crown on your head, for He has made you a king (Rev. 1:6). You have been anointed with the oil of the Holy Spirit, and you wear a garment of righ teousness (Isa. 61:3; 10). 如果你已經信靠基督為你的救主，那麼你今天就活在屬靈的「禧年」中。你已經從捆綁中被釋放；你欠主的屬靈債已經償還；你正生活在「耶和華悅納人的禧年」。你頭上不再有哀慟的灰燼，而是戴上冠冕，因為他已經立你為王（啟 1:6）。你已被聖靈的油膏抹，你穿上了公義的衣服（以賽亞書 61:3；10）。
In her days of rebellion, Israel was like a fading oak and a waterless garden (1:30), but in the kin gdom, she will be like a watered garden (58:11) and a tree (oak) of righteousness (61:3). But all of God’s people should be His trees (Ps. 1:1–3), “the planting of the Lord, that he might be glorified” (Isa. 61:3). 在悖逆的日子裡，以色列就像一棵枯萎的橡樹和一座無水的園子（1:30），但在神的國度裡，她將像一座澆灌的園子（58:11）和一棵公義樹（橡樹）（61:3）。但神所有的子民都應該是祂的樹（詩篇 1:1-3），「是耶和華所栽種的，叫祂得榮耀」（以賽亞書 61:3）。
In their kingdom Year of Jubilee, the Jewish people will rebuild, repair, and restore their land, and the Gentiles will shepherd Israel’s flocks and herds and tend to their crops. Instead of being farmers and shep herds, the Jews will be priests and ministers! God will acknowledge them as His firstborn (Ex. 4:22) and give them a double portion of His blessing (Isa. 61:7; Deut. 21:17). 在他們的國度禧年裡，猶太人民將重建、修復和恢復他們的土地，外邦人將牧養以色列的羊群和牛群，照顧他們的農作物。猶太人不再是農夫和牧羊人，而是司祭和傳道人！神會承認他們是祂的長子（出 4:22），並賜給他們雙倍的祝福（以賽亞書 61:7；申命記 21:17）。
The “everlasting covenant” of Isaiah 61:8 is described in Jeremiah 31:31–37 and includes the bless ings of the new covenant that Jesus Christ instituted by His death (Heb. 10:1–18; Matt. 26:28). Note that Isaiah 61:9 speaks of the Jews’ “descendants.” Those who enter into the millennial kingdom will marry, have families, and enjoy God’s blessings on the earth for a thousand years (Rev. 20:1–5). They will study God’s Word from generation to generation (Isa. 59:21). 以賽亞書61:8中的「永約」在耶利米書31:31-37中有所描述，其中包括耶穌基督藉著祂的死所設立的新約的祝福（希伯來書10:1-18；馬太福音26:28）。請注意，以賽亞書61:9提到了猶太人的「後裔」。進入千禧年國度的人將結婚生子，並在地上享受上帝一千年的祝福（啟20:1-5）。他們將世世代代研讀上帝的話語（以賽亞書59:21）。
The prophet speaks (vv. 10–11). Isaiah is speak ing on behalf of the remnant who are praising God for all He has done. They rejoice that He has cleansed them and clothed them and turned their desert into a fruitful garden (55:10). They have gone from a funeral to a wedding! 先知說話了（10-11節）。以賽亞代表那些讚美上帝所作所為的餘民說話。他們因上帝潔淨了他們，給他們穿上衣服，並將他們的沙漠變成了豐饒的花園而歡喜（55:10）。他們已經從葬禮走向婚禮了！
The Bestowing of a New Name (62:1–12) 賜予新名（62:1-12） God will not hold His peace (vv. 1–5). 上帝不會保持沉默（1-5節）。
The “I” in verse 6 indicates that the Lord is the speaker. God promises to keep speaking and working till His purposes for Jerusalem are fulfilled. This is not only for the sake of Zion but also for the sake of the nations of the world. There will be no righteousness and peace on this earth till Jerusalem gets her new name and becomes a crown of glory to the Lord. 第6節的「我」顯示耶和華是說話者。上帝應許祂會繼續說話、行事，直到祂對耶路撒冷的旨意得以實現。這不僅是為了錫安，也是為了世界各國。除非耶路撒冷獲得新名，成為主的榮耀冠冕，否則這地上不會有公義與和平。
As an unfaithful wife, Israel was “forsaken” by the Lord, but not “divorced” (50:1–3). Her trials will all be forgotten when she receives the new name, “Hephzibah,” which means “my delight is in her.” God delights in His people and enjoys giving them His best. The old name “Desolate” will be replaced by “Beulah,” which means “married” (see also 54:1). When a bride marries, she receives a new name. In the case of Israel, she is already married to Jehovah, but she will get a new name when she is reconciled to Him. 以色列作為不忠的妻子，被耶和華“離棄”，但並沒有被“休”（50:1-3）。當她獲得新名「我喜悅她」時，她所 有的試煉都將被遺忘。 「我喜悅她」。神喜悅祂的子民，樂意將祂最好的賜給他們。舊名「荒涼的」將被「比烏拉」取代，意思是「已婚的」（另見54:1）。新娘出嫁時，會獲得一個新名。就以色列而言，她已經嫁給了耶和華，但當她與耶和華和好時，她會得到一個新名字。
The watchmen must not hold their peace (vv. 6–12). God gave His people leaders to guide them, but they were not faithful (56:10). Now He gives them faithful watchmen, who constantly remind God of His promises. “Give him no rest till he establishes Jerusalem and makes her the praise of the earth” (62:7 niv). What an encouragement to us to “pray for the peace of Jerusalem” (Ps. 122:6). 守望者不可靜默（6-12節）。上帝賜下領袖帶領祂的子民，但他們並不忠心（56:10）。如今，祂賜給他們忠心的守望者，不斷提醒上帝祂的應許。 「求你使他不息，直等他建立耶路撒冷，使她成為地上可讚美的」（62:7）。這多麼鼓勵我們「為耶路撒冷祈求平安」（詩篇122:6）。
God promises that the Jews will never again lose their harvests to the enemy but will enjoy the fruit of their labors in the very courts of His sanctuary. What a privilege! According to Ezekiel 40—48, there will be a millennial temple, and the Jews will worship the Lord there. Having received their Messiah, they will now clearly understand the spiritual meaning of their wor ship. Today, their minds are veiled (2 Cor. 3:14–18), but then, their eyes will be opened. 上帝應許猶太人，他們的收成再也不會被敵人奪去，而是會在祂聖所的院子裡享受他們勞動的成果。這是多麼大的榮幸啊！根據以西結書40-48章，將會有一座千禧聖殿，猶太人將在那裡敬拜主。他們既接受了彌賽亞，現在便會清楚地明白他們敬拜的屬靈意義。如今，他們的心思意念被蒙蔽（哥林多後書 3:14-18），但到那時，他們的眼睛將被打開。
Isaiah 62:10 is another reference to the “highway” (11:16; 40:3–5), and there is an urgency about these words. The Lord is about to arrive, and the people must get the road ready! When the work is completed, they must lift a banner to signal they are ready. 以賽亞書62:10再次提到「大道」（11:16；40:3-5），這些話語充滿了緊迫感。主即將降臨，百姓必須預備道路！工程完成後，他們必須舉起旗幟，表示他們已經準備好了。
“See, your Savior comes!” (62:11 niv). This is a proclamation that goes to the ends of the earth! And when He comes, He shares more new names: Israel is called “the Holy People” and “the Redeemed of the Lord,’ and Jerusalem is called “Sought After, the City No Longer Deserted” (v. 12 niv). 「看哪，你的救主來了！」（62:11 新國際譯本）。這是一個傳遍地極的宣告！當祂降臨時，祂賜下更多新的名字：以色列被稱為“聖潔的子民 ”和“耶和華的救贖者”，耶路撒冷被稱為“被眷顧，不再荒廢的城”（12節，新國際譯本）。
God will have no rest till He accomplishes His pur poses for His people, and the world will have no peace till He succeeds. He asks us to “give him no rest” (v. 7) but to intercede for Israel and Jerusalem, for the prayers of His people are an important part of the program of God. 上帝若不成就祂對祂子民的旨意，祂便不肯安息；若不成就，世界便不得平安。祂要求我們「不要叫祂安息」（7節），而是為以色列和耶路撒冷代求，因為祂子民的禱告是神計畫的重要組成部分。
The Announcing of a New Victory (63:1—64:12) The prophet looks ahead in 63:1–6 and sees Jesus Christ returning from the Battle of Armageddon that climaxes the day of the Lord (Rev. 19:11–21). Edom is named here as a representative of the nations that have oppressed the Jews. Bozrah was one of its main cities, and its name means “grape gathering.” This is significant since the image here is that of the wine press (Joel 3:13; Rev. 14:17–20). The name “Edom” means “red” and was a nickname for Esau (Gen. 25:30). 宣告新的勝利（63:1-64:12） 先知在63:1-6中展望未來，看到耶穌基督從哈米吉多頓戰役中歸來，這場戰役標誌著主的日子的高潮（啟19:11-21）。以東在這裡被提及，作為壓迫猶太人的列國的代表。波斯拉是波斯拉的主要城市之一，名字的意思是「採摘葡萄」。這意義重大，因為這裡的比喻是酒榨（珥3:13；啟14:17-20）。 「以東」這個名字的意思是“紅色”，是以掃的綽號（創25:30）。
The ancient winepress was a large, hollowed rock into which the grapes were put for the people to tread on them. The juice ran out a hole in the rock and was caught in vessels. As the people crushed the grapes, some of the juice would splash on their garments. Our Lord’s gar ments were dyed with blood as the result of the great victory over His enemies (Rev. 19:13). 古代的酒榨是一塊巨大的、挖空的岩石，人們把葡萄放進去踩踏。葡萄汁從岩石的一個洞裡流出來，被收集到容器裡。當人們壓榨葡萄時，一些葡萄汁會濺到他們的衣服上。我們主的衣服因戰勝仇敵而沾染了血（啟19:13）。
When Jesus came to earth the first time, it was to inaugurate “the acceptable year of the Lord” (Isa. 61:2; Luke 4:19). When He comes the second time, it will be to climax “the day of vengeance of our God” (Isa. 63:4; 61:2). The enemy will be crushed like grapes and forced to drink their own blood from the cup of God’s wrath (51:17; Jer. 25:15–16). These images may not appeal to sophisticated people today, but the Jews in that day fully understood them. 耶穌第一次來到世上，是為了開啟「耶和華悅納人的禧年」（賽61:2；路4:19）。當他第二次降臨時，將是為了達到「我們神報仇的日子」（賽63:4；61:2）的頂峰。仇敵他們會像葡萄一樣被壓碎，被迫從上帝憤怒的杯中飲下自己的血（51:17；耶利米書 25:15-16）。這些比喻或許對今天世故的人沒有吸引力，但當時的猶太人完全理解它們。
Then the prophet looked back at what God has done for Israel (Isa. 63:7–14). He praised God for His lovingkindness and goodness, for the pity and love bestowed on Israel. God identified with their sufferings (v. 9; Judg. 10:16; Deut. 32:10–12) as He does with His people today (1 Peter 5:7). The Jews asked, “Where is our God who did wonders for His people? Why is He not working on our behalf?” 然後，先知回顧了上帝為以色列所做的一切（以賽亞書 63:7-14）。他讚美上帝的慈愛和良善，以及他對以色列的憐憫和愛。上帝感同身受他們的苦難（第9節；士師記 10:16；申命記 32:10-12），就像祂今天對待祂的子民一樣（彼得前書 5:7）。猶太人問道：“那為祂的子民行奇事的上帝在哪裡呢？為什麼祂不為我們行事呢？” The prophet looked up and called on God to bare His arm and display His power (Isa. 63:15–4:12). For Abraham’s sake, for Israel’s sake, because God is their Father, he pled for a demonstration of power just as God did in the ancient days. 先知仰望上帝，求祂伸出膀臂，彰顯祂的大能（賽63:15-4:12）。為了亞伯拉罕，為了以色列，因為上帝是他們的父，祂懇求上帝彰顯祂的大能，正如上帝在古時所做的一樣。
He asked God to “look down” (63:15) and to “come down” (64:1). This is one of the greatest “revival prayers” found in Scripture. Just as God came down in fire at Sinai (Ex. 19:16–19), so let Him come down again and reveal His awesome power to the nations. They trust in dead idols, so let them see what the liv ing God of Israel can do! 他求上帝「垂看」（63:15）並「降臨」（64:1）。這是聖經中最偉大的「復興禱告」之一。正如上帝在西乃山乘火降臨（出19:16-19），願祂再次降臨，向列國彰顯祂可畏的大能。他們信靠死去的偶像，所以讓他們看看以色列永生上帝的作為！
Why is God not working wonders? They have sinned (Isa. 64:5–6) and must confess their sins and turn from them. If our righteousness is filthy, what must our sins look like in His sight! According to verse 4, God has planned for His people wonderful things beyond their imagination, but their sins prevent Him from sharing His blessings. (See 1 Cor. 2:9; Eph. 3:20–21.) Is there any hope? Yes, because God is a for giving Father and a patient Potter (Jer. 18). He can cleanse us and make us anew if we will let Him have His way. 為什麼上帝不行奇事？他們犯了罪（賽64:5-6），必須承認自己的罪，離棄罪。如果我們的義是污穢的，那麼我們的罪在祂眼中該是怎樣的呢？根據第4節，上帝為祂的子民預備了超乎他們想像的奇妙之事，但他們的罪孽阻礙了祂與人分享祂的祝福。 （參考哥林多前書2:9；弗3:20-21）還有盼望嗎？有的，因為上帝是一位樂於施捨的父，也是一位耐心的陶匠（耶利米書18章）。只要我們順服祂的旨意，祂就能潔淨我們，使我們煥然一新。
This prayer (and the believing remnant) ends with a question: Why is God silent? His temple has been destroyed, His glorious land has been ravaged, and His people are in exile. “After all this, O Lord, will you hold yourself back? Will you keep silent and punish us beyond measure?” (Isa. 64:12 niv). God’s reply is found in the next two chapters. 這段禱告（以及信靠的餘民）以一個問題結束：上帝為何沉默？祂的聖殿已被摧毀，祂榮耀的土地已被蹂躪，祂的子民正流亡異鄉。 「耶和華啊，經歷這一切之後，你還止住嗎？你還保持沉默，並加重我們的刑罰嗎？」（以賽亞書64:12，新國際版）。上帝的答覆在接下來的兩章。
The Blessing of a New Creation (65:1–25) 新造之人的祝福（65:1-25） “I will not keep silence, but will recompense, even rec ompense into their bosom” (65:6). God now replies. 「我必不靜默，必報應，將報應歸到他們懷裡」（65:6）。上帝現在回應了。
First, He announces that His salvation will go to the Gentiles (v. 1), even though they did not seek the Lord or experience the blessings that He gave to Israel. Paul applied this verse to the Gentiles in Romans 10:19–20. If Israel did not want what God had to offer, then He would give it to others. (See Luke 14:16–24; 21:10; Acts 28:23–31 for other illustrations of this divine principle.) 首先，他宣告他的救恩將臨到外邦人（1節），即使他們沒有尋求耶和華，也沒有經歷他給以色列的祝福。保羅在羅馬書10:19-20將這節經文應用在外邦人身上。如果以色列不想要神所賜的，那麼他就會把它賜給其他人。 （有關這神聖原則的其他例證，請參閱路加福音14:16-24；21:10；使徒行傳28:23-31。）
Then, God describes the sins of His people that kept Him from answering their prayers (Isa. 65:2–7). They resisted His grace and His loving appeals, though He held out His arms to them and spoke to them through His Word (Rom. 10:21). They went their own way (Isa. 53:6) and provoked Him with their evil worship of false gods, getting involved with the occult and demons. They ate food that was unclean and openly worshipped idols in the high places. And yet these rebellious people consid ered themselves to be better than others! “I am holier than thou!” 然後，神描述了祂子民的罪，這些罪使他無法回應他們的禱告（以賽亞書65:2-7）。儘管上帝向他們伸出雙臂，並透過祂的話語對他們說話（羅馬書10:21），他們仍抗拒上帝的恩典和慈愛的呼籲。他們偏行己路（以賽亞書53:6），以邪惡的崇拜假神、參與神秘學和邪靈活動來激怒上帝。他們吃不潔淨的食物，公開崇拜高處的偶像。然而，這些悖逆的人卻自以為比別人優越！ 「我比你聖潔！」
God then explains that He had to judge the nation for her sins (65:8–16). He called the Babylonians to be His instrument of punishment to teach His people that they could not sin and get away with it. However, in mercy He preserved a remnant—like a few grapes res cued from the winepress—and that remnant would return to the land and restore the nation. When His people sincerely seek Him (v. 10), then He will bless them (2 Chron. 7:14). 上帝接著解釋說，祂必須審判這個國家的罪（65:8-16）。祂呼召巴比倫人作為祂懲罰的工具，教導祂的子民，他們不能犯罪而逃脫懲罰。然而，出於憐憫，他保留了一些餘民——就像從酒榨中救出的幾顆葡萄——這些餘民將回歸故土，復興國家。當祂的子民真誠地尋求祂（第 10 節），祂就會祝福他們（歷代誌下 7:14）。
“The Valley of Achor” was the place where Achan was stoned to death because he disobeyed the Lord (Josh. 7). When the Lord restores His estranged wife, Israel, the Valley of Achor will become for them “a door of hope” (Hos. 2:15). 「亞割谷」是亞幹因悖逆耶和華而被石頭打死的地方（約書亞記7章）。當耶和華與他疏遠的妻子以色列歸回時，亞割谷將成為他們的「盼望之門」（何西阿書2:15）。
In Isaiah 65:11–16, God sees two kinds of people in the land: those who forsake the Lord and those who serve the Lord. (“My Servant” has now become “My servants.”) Those who forsake the Lord ignore His temple and worship false gods, such as fortune and des tiny (in v. 11, “that troop” and “that number”). These disobedient Jews will not live but be destroyed, and those who do survive will not enjoy it. In fact, their very names will be used as curses in the years to come! 在以賽亞書65:11-16中，上帝看見這片土地上有兩種人：離棄耶和華的人和服事耶和華的人。 （「我的僕人」現在變成了「我的僕人」。）離棄耶和華的人無視他的聖殿，敬拜假神，例如財富和命運（第11節中，「那支隊伍」和「那個數字」）。這些悖逆的猶太人不會存活，反而會被毀滅，而倖存下來的人也不會享受。事實上，他們的名字在未來的歲月裡將被用作咒詛！
God saves the best for the last: His description of “the new heavens and new earth” (the millennial king dom) in 65:17—66:24. 上帝將最好的留到最後：祂在65:17-66:24中描述了「新天新地」（千禧年國度）。
This is not the same as John’s “new heaven and new earth” (Rev. 21:1ff.), because the characteristics Isaiah gives do not fit the eternal state. As far as we know, in the eternal state people will not get old or die (Isa. 65:20), nor will there be any danger of losing anything to invaders (vv. 21–23). 這與約翰所說的「新天新地」（啟示錄21:1及後）不同，因為以賽亞所描述的特徵與永恆國度並不相符。據我們所知，在永恆國度中，人們不會衰老或死亡（賽65:20），也不會有任何被入侵者奪走一切的危險（21-23節）。
Jerusalem will be a source of joy, not only to the Lord but to the whole earth. It will be a city of holiness, harmony, and happiness. During the millennial king dom, people will work, and God will bless their labors. People will pray, and God will answer (v. 24). Nature will be at peace (v. 25) because the curse will be lifted. 耶路撒冷將成為喜樂的源泉，不只對主如此，對全地也是如此。它將是一座聖潔、和諧、幸福的城市。在千禧年國度期間，人們將工作，上帝將祝福他們的勞動。人們將禱告，上帝將回應（24節）。大自然將處於和平之中（25節），因為咒詛將被解除。
The Birth of the New Nation (66:1–24) 新國家的誕生（66:1-24） Of course, the remarkable thing will be the “birth of a nation” as Israel takes center stage on the interna tional scene (vv. 7–9). The return of the Jews to their land will be as swift as the birth of a baby. Israel’s “tra vail” will be “the day of the Lord” or “the time of Jacob’s trouble” (Jer. 30:7), when God will purify His people and prepare them for the coming of their Messiah. Political Israel was born on May 14, 1948, but “the new Israel” will be “born in a day” when they believe on Jesus Christ. Jerusalem will experience joy, peace, and satisfaction (Isa. 66:10–14). Like a nursing baby, she will find health and peace in the arms of the Lord. “Peace like a river” reminds us of Isaiah’s words to Ahaz (85:5–8) and God’s promises in 41:18 and 48:18. 當然，最令人矚目的是“一個國家的誕生”，因為以色列將成為國際舞台的中心（7-9節）。猶太人回歸故土的速度將如同嬰兒誕生般迅速。以色列的「產難」將是「耶和華的日子」或「雅各遭難的時候」（耶利米書30:7），屆時上帝將潔淨祂的子民，預備他們迎接彌賽亞的到來。政治上的以色列誕生於1948年5月14日，但「新以色列」將在他們信靠耶穌基督的「一日之內」誕生。耶路撒冷將經歷喜樂、平安和滿足（以賽亞書66:10-14）。如同吃奶的嬰兒，她將在主的懷抱中找到健康與平安。 「平安像河水」使我們想起以賽亞對亞哈斯所說的話（以賽亞書85:5-8），以及上帝在41:18和48:18的應許。
There will be a new temple (66:1–6; Ezek. 40— 48), but the ceremonies of worship can never take the place of a humble heart. God does not live in buildings; He dwells with those who submit to Him. Stephen quoted Isaiah 66:1–2 in his defense before the Jews (Acts 7:48–50), and Paul referred to these words in his address to the Athenian philosophers (17:24). 將來會有一座新的聖殿（以賽亞書66:1-6；以西結書40-48），但敬拜的儀式永遠無法取代一顆謙卑的心。上帝不住在建築物裡；祂與順服祂的人同在。司提反在猶太人面前為自己辯護時引用了以賽亞書66:1-2（使徒行傳7:48-50），保羅在對雅典哲學家的演講中也提到了這些話（以賽亞書17:24）。
In Isaiah’s day, were God’s people trembling at His Word? No, they were not. Instead, they were going through the motions of worship without having a heart for God. The people were not sacrificing the animals; they were murdering them! Because their hearts were far from God (Isa. 29:13), their offerings were as unclean things to the Lord. It is the heart of the worshipper that determines the value of the offering. 在以賽亞的時代，上帝的子民是否因祂的話語而戰兢？不，他們沒有。相反，他們只是敷衍了事地進行敬拜，卻沒有一顆向上帝獻祭的心。人們不是在獻祭動物；而是在屠殺牠們！因為他們的心遠離神（以賽亞書29:13），他們的祭物在耶和華眼中被視為不潔之物。敬拜者的心意決定了祭物的價值。神的手會賜福給他的僕人，但也會「向他的敵人發出義憤」（賽66:14），以賽亞在第15-18節中描述了這種「義憤」。耶和華的日子將是一場審判的風暴，伴隨著烈火、旋風和神的劍，“被耶和華所殺的必多。” God’s hand will bring blessing to His servants but “indignation toward His enemies” (66:14), and Isaiah described that “indignation” in verses 15–18. The day of the Lord will be a storm of judgment with fire and whirlwinds and with the sword of God, “And those slain by the Lord shall be many.” 上帝的手會賜福祂的僕人，但也會「向祂的敵人發怒」（66:14），以賽亞在15-18節中描述了這種「憤怒」。主的日子將是一場審判的風暴，伴隨著烈火、旋風和上帝的劍，「被主所殺的必多。」
Who will be slain? Those who have disobeyed God’s law in their eating and their worshipping (vv. 17–18). Instead of worshipping the true and living God, they turned to pagan idols and pagan practices. It is not enough to be “religious”; we must serve Him according to what He says in His Word (8:20). 誰會被殺？那些在飲食和敬拜上違背上帝律法的人（17-18節）。他們沒有敬拜那位又真又活的上帝，反而轉向了異教偶像和異教習俗。僅僅「虔誠」是不夠的；我們必須按照祂在聖經中所說的來服事祂（8:20）。
The book closes with a description of messengers going to the ends of the earth to announce what God has done for Israel (66:19). The result will be a flow of people to Jerusalem (see 50:3–14; 66:12) to bring offerings to the Lord. In the past, Gentile nations came to Jerusalem to attack and destroy, but in the Kingdom Age, they will come to worship and glorify God. The book ends on a seemingly negative note describing worshippers looking at the desecrated and decayed corpses of the rebels (v. 24). The Valley of Hinnom (Hebrew, ge hinnom = Gehenna in the Greek) is a picture of judgment (30:33). Jesus used it to pic ture hell (Mark 9:43–48). The people who come to Jerusalem to worship will also go outside the city to this “garbage dump” and be reminded that God is a consuming fire (Jer. 7:32). 本書以使者前往地極宣告上帝為以色列所行之事的描述作為結束（66:19）。結果是，人們將湧向耶路撒冷（參閱50:3-14；66:12），向主獻上祭物。過去，外邦列國來到耶路撒冷是為了攻擊和毀滅；但在國度時代，他們將來敬拜和榮耀上帝。本書以一個看似負面的語調結尾，描述敬拜者註視著叛軍被褻瀆和腐爛的屍體（第24節）。欣嫩谷（希伯來語，ge hinnom，希臘語為Gehenna）象徵審判（30:33）。耶穌用它來比喻地獄（馬可福音9:43-48）。來到耶路撒冷敬拜的人們也會前往城外的這個“垃圾場”，並被提醒上帝是吞噬之火（耶利米書7:32）。
Throughout his book, Isaiah has presented us with alternatives: Trust the Lord and live, or rebel against the Lord and die. He has explained the grace and mercy of God and offered His forgiveness. He has also explained the holiness and wrath of God and warned of His judg ment. He has promised glory for those who will believe and judgment for those who scoff. He has explained the foolishness of trusting man’s wisdom and the world’s resources. 以賽亞在整本書中都向我們展示了兩個選擇：信靠主而活，或背叛主而死。祂解釋了上帝的恩典和憐憫，並賜給我們祂的寬恕。他也解釋了上帝的聖潔與忿怒，並警告祂的審判。祂應許相信的人必得榮耀，嘲笑的人必受審判。祂解釋了信靠人的智慧和世上資源的愚昧。
The prophet calls the professing people of God back to spiritual reality. He warns against hypocrisy and empty worship. He pleads for faith, obedience, a heart that delights in God, and a life that glorifies God. 先知呼籲自稱是上帝子民的人回歸屬靈的實存。他警告人們切勿虛偽和空洞的敬拜。他懇求人要有信心、順服、以上帝為樂的心，以及過榮耀上帝的生活。
“ ‘There is no peace,’ saith the Lord, ‘unto the wicked’” (Isa. 48:22; 57:21); for in order to have peace, you must have righteousness (32:17). The only way to have righteousness is through faith in Jesus Christ (Rom. 3:19–31). 「主說：『惡人必不得平安』」（賽48:22；57:21）；因為要得平安，就必須有公義（賽32:17）。而得公義的唯一途徑是透過信耶穌基督（羅3:19-31）。
Isaiah’s message has been “Be comforted by the Lord!” (See Isa. 12:1; 40:1–2; 49:13; 51:3, 19; 52:9; 54:11; 57:18; 61:2; 66:13.) But God cannot comfort rebels! If we are sinning against God and comfortable about it, something is radically wrong. That false comfort will lead to false confidence, and that will lead to the chastening hand of God. 以賽亞的信息是「願耶和華安慰你！」（參考以賽亞書 12:1；40:1-2；49:13；51:3, 19；52:9；54:11；57:18；61:2；66:13）但神不能安慰悖逆的人！如果我們犯罪得罪神，卻安於現狀，那就大錯特錯了。虛假的安慰會導致虛假的信心，最終導致上帝懲罰我們的手。
“Seek ye the Lord while he may be found” (55:6). 「當趁耶和華可尋找的時候尋找祂」（55:6）。
“Though your sins be as scarlet, they shall be as white as snow” (1:18). 「你們的罪雖像朱紅，必變成雪白」（1:18）。 “O Lord, I will praise You; though You were angry with me, Your anger is turned away, and You comfort me” (12:1 nkjv). 「主啊，我要稱謝你！祢雖然向我發怒，祢的怒氣仍轉消，還安慰我」（12:1 新欽定版 ）。
BE COMFORTED! 得安慰吧！
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