95 英翻中 (以賽亞書第13章) The kindom and the glory 國度與榮耀 6/23/2025

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！                                                                                                                                          

         

94 英翻中 (以賽亞第12章) Promises and punishment 應許與懲罰 22/6/2025

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。