84 英翻中(以賽亞5 章) A refuge from the storm 暴風雨的避風港. 13/6/2025
CHAPTER FIVE 第 5 章 Isaiah 24—27 以賽亞 24 — 27章 A REFUGE FROM THE STORM 暴風雨的避風港. After prophesying concerning eleven different nations, Isaiah enlarged his prophecy and described a judgment that would fall on the whole world. The Hebrew word erets, used sixteen times in chapter 24, is translated land, earth, and world in the King James Version. It is not always easy to tell when erets refers to one country or to the whole earth, but the context usually guides us. Isaiah 24—27 describes a global judgment that will end with the destruction of God’s enemies and the restoration of God’s people Israel in their land. 在預言了十一個不同的國家之後，以賽亞擴展了他的預言，描述了一場將降臨全球的審判。希伯來文「erets」在第24章中出現了16次，在欽定本聖經中被翻譯為「土地」、「地球」和「世界」。我們很難區分「erets」指的是一個國家還是整個地球，但上下文通常可以引導我們。以賽亞書24-27章描述了一場全球性的審判，最終上帝的敵人將被毀滅，上帝的子民以色列將在他們的土地上復興。
Isaiah warned the northern kingdom that the Assyrians would destroy them, and he told Judah that the Babylonians would take them captive, but these local calamities were only forerunners of a vast end times catastrophe that would engulf the whole world. The prophets call this time of terrible judgment “the day of the Lord,” and in the New Testament it is described in Matthew 24, Mark 13, and Revelation 6—19. 以賽亞警告北方王國，亞述人將毀滅他們，他也告訴猶大，巴比倫人將俘虜他們，但這些局部災難只是一場席捲全球的末世浩劫的先兆。先知們將這段可怕的審判時期稱為“主的日子”，新約聖經在馬太福音24章、馬可福音13章和啟示錄6-19章中對此進行了描述。
Isaiah made three declarations that would comfort God’s chosen people in that awesome day of judgment. These declarations also encourage us today as we see our world plunging headlong into sin and rebellion. against God. Will God ever deal with the wicked? What hope is there for the righteous? 以賽亞宣告了三個真理，安慰了上帝選民在那可怕的審判之日。這些真理也激勵我們，因為我們如今正目睹世界正一頭栽進罪惡和悖逆上帝的深淵。上帝會懲罰惡人嗎？義人還有什麼指望？
The Lord Will Judge His Enemies (24:1–23)耶和華必審判祂的仇敵（24:1-23） The result of God’s judgment will be a world that is empty, laid waste, and distorted, and whose inhabitants are scattered. The prophet may have had Genesis 1:2 and 11:9 in mind when he wrote this. Nobody on earth will escape, for “God is no respecter of persons” (Acts 10:34). Position, power, and wealth are no pro tection against the wrath of God. God merely speaks the word and, like a dying invalid, “the world lan guishes and fades away” (Isa. 24:3–4 nkjv). People who are proud of their wealth and position will find them selves poor and without power. 上帝審判的結果將是世界空虛、荒涼、扭曲，居民分散。先知寫這番話時，腦海中或許浮現的是創1:2和11:9。世上無人能逃脫，因為「上帝不偏待人」（使徒行傳10:34）。地位、權力和財富都無法抵擋上帝的憤怒。上帝只是說了一句話，世界就如同垂死的病人一樣，「衰殘衰殘」（以賽亞書24:3-4，新國王本）。那些為自己的財富和地位而驕傲的人，終將陷入貧窮和無力。
Why does God punish the inhabitants of the world? Because they have defiled the world by their sins. When Adam sinned, God cursed the ground as a part of the punishment (Gen. 3:17–19; Rom. 8:20–22), and God warned the people of Israel that their sins polluted the Promised Land (Num. 35:33). Today we see man’s greed polluting land, water, and atmosphere, as well as exploiting the earth of its God given treasures. Sin has consequences in nature as well as in human character and conscience. 上帝為何懲罰世上的居民？因為他們的罪玷污了世界。亞當犯罪後，上帝咒詛了地，作為懲罰的一部分（創世記 3:17-19；羅馬書 8:20-22），並且上帝警告以色列人，他們的罪玷污了應許之地（民數記 35:33）。今天，我們看到人類的貪婪污染了土地、水源和大氣，並掠奪了上帝所賜的寶藏。罪不僅影響大自然，也影響人類的品格和良知。
For centuries, mankind has polluted the world by disobeying God’s laws and violating His statutes. This was the reason for the flood (Gen. 6:5; 11–13). Long before Moses gave the law, people knew that it was wrong to lie, steal, and kill (Rom. 1:18—2:16), but they did these evil things anyway. The “everlasting covenant” of Isaiah 24:5 refers to what we generally call the Noahic covenant (Gen. 8:20—9:17) and deals pri marily with our care of God’s world and our treatment of fellow humans. Isaiah 24:16 suggests that God will also judge the world because people are treacherous and do not keep their word. The people of the world have abused both the earth and its inhabitants, and they will pay for it. 幾個世紀以來，人類違背上帝的律法，違背祂的律例，污染了世界。這就是洪水爆發的原因（創 6:5；11-13）。早在摩西頒布律法之前，人們就知道說謊、偷盜和殺人是不對的（羅馬書 1:18-2:16），但他們仍然做了這些惡事。以賽亞書 24:5 中的「永約」指的是我們通常所說的挪亞之約（創世記 8:20-9:17），主要涉及我們對上帝世界的關愛以及我們對待同胞的方式。以賽亞書 24:16 暗示上帝也將審判世界，因為人們背信棄義，不守信用。世人虐待地球和其上的居民，他們終將為此付出代價。
Verses 6–13 give a vivid picture of what it will be like on the earth during the day of the Lord. In Israel, the harvest was generally a time for great joy; but there will be no joy because there will be no harvest. God’s judgments will destroy the crops as well as the workers who would till the soil. (See Rev. 6:8; 9:15.) “The city” is mentioned at least eight times in these chapters (Isa. 24:10, 12; 26:5; 27:10) and should be taken generi cally rather than as a reference to any one particular city. Whether people live in rural areas or in the cities, they will not escape God’s wrath. Like a farmer harvest ing the last olive or the last grape, God will do a thorough job of judging sinners (24:13). The only singing during His harvest will be done by the believ ing remnant who trust God and are delivered (vv. 14–16a). The doctrine of “the remnant” is an impor tant part of Isaiah’s message (1:9; 10:20–22; 11:11, 16; 14:22, 30); Isaiah’s eldest son was named “a remnant shall return” (7:3). 第 6-13 節生動地描繪了在主的日子裡地球的景象。在以色列，收割通常是一個充滿歡樂的時刻；但現在卻沒有歡樂，因為沒有收成。上帝的審判將摧毀莊稼，也將摧毀耕種土地的工人。 （參考啟 6:8；9:15。）「城」在這些章節中至少被提到了八次（以賽亞書 24:10、12；26:5；27:10），應該泛指某個城市。無論人們住在鄉村還是城市，都無法逃脫上帝的憤怒。就像農夫收穫最後的橄欖或最後的葡萄一樣，上帝會徹底審判罪人（24:13）。在收穫期間，唯一的歌唱將由信靠上帝並得到拯救的剩餘信徒完成（14-16a 節）。 「剩餘」的教義是以賽亞信息的重要組成部分（1:9；10:20-22；11:11、16；14:22、30）；以賽亞的長子被命名為「剩下的人將會歸來」（7：3）。
The prophet changed the image in 24:17–18a when he described the futile attempts of frightened animals to avoid the hunters’ traps. But apart from faith in the Lord, there will be no place of escape in that great day of judgment. No matter where sinners go, they will not be able to hide from the wrath of God (Rev. 6:15–17). 先知在24:17-18a中描述了受驚的動物徒勞地試圖躲避獵人的陷阱，從而改變了這個形象。但除非信靠主，否則在那審判的大日，他們將無處可逃。無論罪人身處何方，都無法躲避上帝的憤怒（啟6:15-17）。
The opening of the windows of heaven (Isa. 24:18b) reminds us of the flood (Gen. 7:11). Jesus said that, before the “day of the Lord,” society would be as it was in the days before the flood (Matt. 24:37–42). In that day, God will shake everything, and anything man has made will stagger like a drunk and collapse like a flimsy hut (Isa. 24:20; see 1:8). The weight of guilt will be too heavy for people to carry. 天上的窗戶敞開（以賽亞書24:18b）使我們想起洪水（創7:11）。耶穌說過，在「主的日子」來臨之前，社會將會像洪水之前一樣（太24:37-42）。在那一天，上帝將震動萬物，人類所造的一切都將像醉漢一樣搖搖晃晃，像簡陋的茅屋一樣倒塌（以賽亞書24:20；參考1:8）。罪惡的重擔將沉重得令人難以承受。
But the day of the Lord will affect not only the earth and its people but also Satan and his hosts. God will judge “the powers in the heavens above” as well as “the kings on earth below” (24:21 niv). These judg ments will be part of the spiritual battle that has been waging for centuries between the Lord of Hosts and the armies of the devil (Gen. 3:15; Luke 10:17–24; Eph. 6:10ff.; Rev. 12). Isaiah 24:22 parallels Revelation 20:1–3, an event that will take place just before the thousand-year reign of Jesus Christ (Isa. 24:23; Rev. 20:4–10). The word visited in Isaiah 24:22 (kjv) means “released” (cf. niv margin). The climax of the “day of the Lord” will be “the Lord of hosts shall reign in Mount Zion” (v. 23). 但耶和華的日子不僅會影響地球及其人民，也會影響撒旦和他的軍隊。上帝將審判「天上的權勢」以及「地上的君王」（24:21，新國際版）。這些審判將是萬軍之耶和華與魔鬼軍隊之間持續數世紀的屬靈爭戰的一部分（創3:15；路10:17-24；弗6:10及後；啟12）。以賽亞書24:22與啟示錄20:1-3平行，這事件將在耶穌基督千禧年統治之前發生（賽24:23；啟20:4-10）。以賽亞書24:22（欽定版）中的「visited」一詞意為「釋放」（參見新國際版頁邊註）。 「耶和華的日子」的高潮將是「萬軍之耶和華必在錫安山作王」（23節）。
The Lord Will Preserve His People (25:1–12) 耶和華必保守祂的子民（25:1-12） This chapter is a song of praise to the Lord from the believing remnant that He preserved during “the day of the Lord.” In this song, three striking images stand out. 本章是一首讚美耶和華的歌，由在「耶和華的日子」蒙他保守的、信靠祂的餘民所作。在這首歌中，有三個引人注目的畫面。
The ruined city (vv. 1–3). We have met this image before (24:10, 12) and noted that “the city” is a generic term for all cities. Isaiah lived in an agricultural world of towns and villages, and the large cities (or city-states) were places of power and wealth. In times of war, the people fled to the walled cities for protection. But the great cities of the world will offer no protection when God pours His wrath on the nations (2:19; Rev. 16:19). The rebellious cities will be forced to acknowl edge the greatness of God and give their homage to Him. 被毀壞的城市（1-3節）。我們之前看過這個畫面（24:10, 12），注意到「城」是所有城市的統稱。以賽亞生活在一個由城鎮和村莊組成的農業社會，大城市（或城邦）是權力和財富的聚集地。在戰爭時期，人們逃到有城牆的城市尋求庇護。但是，當上帝將祂的憤怒傾倒在列國身上時（2:19；啟16:19），叛逆的城市將被迫承認上帝的偉大，並向祂致敬。
The refuge (vv. 4–5). Isaiah paints two pictures: the buffeting of a storm and the beating down of a burning sun in the desert. Where can travelers go for refuge? They see a huge rock and find refuge in it. God is that Rock (Deut. 32:3–4, 30; 33:27; Ps. 46:1; 61:1–4), and He will be a refuge for His believing peo ple during that terrible “day of the Lord.” The victory shouts of the enemy will disappear the way heat van ishes when a cloud covers the sun. God cares for His own in times of trial and judg ment. He kept Noah and his family alive through the flood (Gen. 6—8) and guarded Israel when His judg ments fell on Egypt (Ex. 8:22–23; 9:4, 6, 26; 10:23; 11:6–7; 12:13). He protected believing Rahab and her family when Jericho fell (Josh. 6:25) and preserved a faithful remnant when Judah was taken into Babylonian captivity (Ezra. 9:8–9). Throughout the centuries, He has kept His church in spite of the attacks of Satan (Matt. 16:18) and will deliver His church from the wrath to come (1 Thess. 1:10; 5:9). When “the day of the Lord” comes to this godless world, God will see to it that the Jewish remnant will be preserved. “Hide yourselves for a little while until His wrath has passed by. See, the Lord is coming out of his dwelling to punish the people of the earth for their sins” (Isa. 26:20–21 niv). 避難所（4-5節）。以賽亞描繪了兩幅畫面：暴風雨的猛烈打擊和沙漠中烈日的炙烤。旅人可以去哪裡尋求庇護？他們看到一塊巨大的岩石，便在其中找到了庇護。上帝就是那塊岩石（申命記32:3-4, 30；33:27；詩篇46:1；61:1-4），在那可怕的“耶和華的日子”，祂將成為祂信徒的避難所。敵人的勝利歡呼將消失，就像雲彩遮蔽太陽，熱氣消散一樣。在試煉和審判的時刻，上帝看顧祂的子民。他使挪亞和他的家人在洪水中存活（創世記 6-8 章），當他的審判臨到埃及時，他保佑了以色列（出埃及記 8:22-23；9:4、6、26；10:23；11:6-7；12:13）。當耶利哥城陷落時，他保護了信主的喇合和她的家人（約書亞記 6:25）；當猶大被擄到巴比倫時，他保守了忠信的餘民（以斯拉記 9:8-9）。幾個世紀以來，儘管撒但不斷攻擊他，他仍然保守了他的教會（馬太福音 16:18），並將拯救他的教會免受將來的忿怒（帖撒羅尼迦前書 1:10；5:9）。當「耶和華的日子」臨到這個無神的世界時，上帝必保守猶太餘民得蒙保。 「你們要隱藏片時，等他的震怒過去。看哪，耶和華從他的居所出來，要懲罰世上居民的罪孽。」（以賽亞書 26:20-21 新國際版） The feast (vv. 6–12). For the Old Testament Jew, a feast was a picture of the kingdom age when Messiah would reign over Israel and all the nations of the world. Israel would enter into her glory, and the Gentiles would come to Zion to worship the Lord (2:1–5; 55:1–5; 60:1ff.). When Jesus used the image of the feast in Matthew 8:11 and Luke 13:28–29, the people knew He was speaking about the promised kingdom. The food that we eat only sustains life, but at this feast death itself will be conquered. “On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces” (Isa. 25:7–8 niv). The funeral will turn into a wedding! Verse 8 was quoted by Paul in 1 Corinthians 15:54 and by the apostle John in Revelation 7:17 and 21:4. 筵席（6-12節）。對舊約猶太人來說，筵席象徵彌賽亞統治以色列和世界萬國的國度時代。以色列將進入她的榮耀，外邦人將來到錫安敬拜耶和華（2:1-5；55:1-5；60:1及後）。當耶穌在馬太福音8:11和路加福音13:28-29中使用筵席的形象時，人們知道祂是在談論應許的國度。我們所吃的食物只能維持生命，但在這個筵席上，死亡本身將被征服。 「在這座山上，他必除滅遮蓋萬民的裹屍布和遮蓋萬國的帕子；他必吞滅死亡直到永遠。主耶和華必擦去各人臉上的眼淚。」（以賽亞書25:7-8，新國際版）葬禮將變成婚禮！保羅在哥林多前書15:54引用了第8節，使徒約翰在啟示錄7:17和21:4也引用了第8節。
The “covering” and “veil” in Isaiah 25:7 may also suggest the blindness of Israel and the nations to the true God and Savior (2 Cor. 3:12–18; 4:3–4). When the Lord Jesus Christ returns in power and great glory, Israel “shall look upon me whom they have pierced” (Zech. 12:10) and shall trust in Him for salvation. The veil shall be removed, and they will see their Messiah and their God. Then they will sing the song of Isaiah 25:9 as they enter into the great kingdom feast. 以賽亞書25:7中的「遮蓋」和「帕子」也可能暗示以色列和列國對真神和救主的盲目（哥林多後書3:12-18；4:3-4）。當主耶穌基督帶著權能和榮耀再來時，以色列「必仰望我，就是他們所扎的」（撒迦利亞書12:10），並信靠祂得救。帕子將被除去，他們必看見他們的彌賽亞和他們的神。那時，他們將唱以賽亞書25:9的歌，進入盛大的國度筵席。
In contrast to the exaltation of Mount Zion is the humiliation of Moab (vv. 10–12). Isaiah probably selected Moab as an example of how God will humble all of Israel’s enemies. The imagery here is quite graphic: The Moabites are compared to straw trampled so deeply into manure that the people have to swim through the manure to get out! (See the NIV.) While the Jews are enjoying a feast of good things, the Moabites are trying to escape from the excrement of the animals the Jews are devouring! Moab was always known for its pride (16:6ff.), but God will bring them low along with all the other nations that exalt themselves, exploit others, and refuse to submit to the Lord. 與錫安山的升高形成對比的是摩押的屈辱（10-12節）。以賽亞很可能選擇摩押作為上帝將如何使以色列所有敵人謙卑的例子。這裡的比喻非常生動：摩押人被比喻為被踩得深陷糞土的稻草，人們必須遊過糞土才能出來！ （參見新國際版聖經。）當猶太人正在享受豐盛的筵席時，摩押人卻在竭力躲避猶太人所吞食的動物的糞便！摩押向來以驕傲著稱（16:6及以下），但上帝將使他們與所有其他自高自大、剝削他人、拒絕順服耶和華的國家一同被貶低。
The Lord Will Restore the Nation (26:1—27:13) Israel is singing once more (24:14–16; 25:1ff.), and this time the emphasis is on righteousness and peace. There can be no true peace apart from righteousness (32:17), and there can be no righteousness apart from God’s salvation in Jesus Christ (Rom. 3:21–31). It is at Calvary that “righteousness and peace have kissed each other” (Ps. 85:10). When Jesus Christ reigns on earth, the promise of Psalm 72:7 will be fulfilled: “In His days the righteous shall flourish, and abundance of peace, until the moon is no more” (nkjv). Jesus Christ is our true Melchizedek—King of Righteousness and King of Peace (Heb. 7:1–3).
耶和華必復興國家（26:1-27:13） 以色列再次歌唱（24:14-16；25:1比照研讀），這次的重點是公義與和平。離了公義，就沒有真正的平安（32:17）；離了神在耶穌基督裡的救恩，就沒有公義（羅馬書3:21-31）。在加略山上，「公義與平安彼此親嘴」（詩篇85:10）。當耶穌基督在地上作王時，詩篇72:7的應許將會實現：「在祂的日子，義人要興旺；必有豐盛的平安，直到月亮不再有。」（新欽定本）耶穌基督是我們真正的麥基洗德－公義之王，和平之王（希伯來書7:1-3）。
The phrase “in that day” (Isa. 26:1; 27:1–2, 12–13) refers to “the day of the Lord” and the blessings that will follow when the Lord defeats His enemies. In these two chapters, the prophet encourages God’s suffering people by describing in seven pictures the kingdom blessings that await them in the future. 「到那日」（以賽亞書26:1；27:1-2，12-13）指的是“耶和華的日子”，以及主擊敗仇敵後隨之而來的祝福。在這兩章中，先知用七幅圖畫描述了未來等待上帝的子民的國度祝福，以此鼓勵他們。
The strong city (26:1–6). Samaria fell to the Assyrians and Jerusalem to the Babylonians, but the New Jerusalem would be impregnable. During “the day of the Lord,” God will level the lofty cities of the earth, but Mount Zion will be exalted to the glory of the Lord (2:1–5). Jerusalem will no longer be the sin ful city described in chapter 1; it will be a righteous city for a holy nation whose sins have been washed away (Zech. 13:1). Compare Isaiah 26:2 with Psalms 15 and 24. 堅固的城（26:1-6）。撒瑪利亞被亞述人攻陷，耶路撒冷被巴比倫人攻陷，但新耶路撒冷卻堅不可摧。在“耶和華的日子”，上帝將夷平地上高聳的城市，但錫安山將被高舉，彰顯耶和華的榮耀（2:1-5）。耶路撒冷將不再是第一章所描述的罪惡之城；它將成為一個聖潔國家的公義之城，其罪孽已被洗淨（亞 13:1）。請將以賽亞書 26:2 與詩篇 15 篇和 24 篇進行比較。 Only those who have trusted Jesus Christ will enter into the city, and because they believe, they have peace (Rom. 5:1). The Hebrew word for “peace” (shalom) means much more than a cessation of war. It includes blessings such as wholeness, health, quietness of soul, preservation, and completeness. “What is your peace?” is the way Jews often greet one another, and Isaiah’s reply would be “My peace is from the Lord, for I trust wholly in him!” Paul’s counsel in Philippians 4:6–9 is based on Isaiah 26:3. 只有信靠耶穌基督的人才能進入那座城，並且因著他們的信，他們得著平安（羅馬書5:1）。希伯來文「平安」（shalom）的意思遠不止於停止戰爭。它還包括諸如完整、健康、心靈平靜、得蒙保守和圓滿等祝福。 「你們的平安是什麼？」是猶太人彼此問候的常用語，而以賽亞的回答則是：「我的平安從耶和華而來，因為我全然信靠他！」保羅在腓立比書4:6-9中的勸告是基於以賽亞書26:3。
It is worth noting that Augustus Toplady’s song “Rock of Ages” is based on the marginal reading of verse 4: “for in the Lord God is the Rock of ages.” The New Jerusalem is a city built on a Rock! 值得注意的是，奧古斯都·托普雷迪的歌曲《萬古磐石》是基於第4節的邊注：「因為耶和華是萬古磐石。」新耶路撒冷是一座建在磐石上的城！
The level path (26:7–11). We have noted Isaiah’s emphasis on the image of the highway (see comments at 11:16). During much of their history, the Jews have traveled a rough road, but when the kingdom is estab lished, God will give them level paths and a smooth way. Because they will be walking in the will of God, their way will be safe and enjoyable. They will wait on the Lord to discern His will. They will yearn for the Lord and worship Him even in the night (Ps. 119:55). 平坦的道路（26:7-11）。我們注意到以賽亞強調了大道的形象（參考11:16的註釋）。在猶太人的大部分歷史中，他們走過了一條崎嶇的道路，但當國度建立時，上帝會賜給他們平坦的道路和平坦的道路。因為他們將行在上帝的旨意中，他們的道路將會安全而愉快。他們將等候耶和華，以分辨祂的旨意。他們要渴慕耶和華，即使在夜間也敬拜祂（詩篇119:55）。
According to Isaiah 26:9–11, God wants the world to learn righteousness. He sends His judgments, but the people still will not repent (Rev. 9:20–21; 16:9). He shows them His grace in a thousand ways, but they continue to do evil. His hand is at work, but they will not see it. The prophet prays that God will reveal Himself through His people as He works on their behalf. The reviving and restoring of Israel should help to convince a lost world that God is not dead and that He keeps His promises. 根據以賽亞書26:9-11，上帝希望世人學習公義。祂降下審判，人們仍不肯悔改（啟9:20-21；16:9）。祂以千百種方式向他們彰顯祂的恩典，但他們仍然作惡。祂的手在動工，但他們卻視而不見。先知禱告，願上帝在祂的子民身上彰顯祂自己，為他們動工。以色列的復興和復興應該有助於使迷失的世界相信上帝並未死去，祂必信守祂的應許。
The woman in travail (26:12–18). The agony of “the day of the Lord” is compared to the pain of a woman travailing in birth (13:6–8; 1 Thess. 5:1–3). Isaiah described the remnant confessing their failures to the Lord. Because of their sins, they had been sub jected to many Gentile tyrants, but now these tyrants were dead and could not return to enslave them. God disciplined His people and brought them to the place where all they could do was whisper their prayers (Isa. 26:26 niv), but He heard them and delivered them. Israel was in pain like a woman giving birth, except that their travail produced nothing! Israel failed to give birth to the blessings God wanted them to bring to the world (v. 18). But during the kingdom age, Israel and Mount Zion will be the source of blessing for the whole world. 婦人生產時的陣痛（26:12-18）。 「耶和華的日子」的痛苦被比喻為婦人所生產的陣痛（13:6-8；帖撒羅尼迦前書 5:1-3）。以賽亞描述了餘民向主承認他們的失敗。因著他們的罪，他們曾經遭受許多外邦暴君的轄制，但現在這些暴君已死，不能再回來奴役他們。上帝管教祂的子民，把他們帶到一個只能低聲禱告的境地（以賽亞書 26:26，新國際版），但祂垂聽了他們的禱告，拯救了他們。以色列如同產婦一樣痛苦，只是他們的陣痛沒有結出什麼果子！以色列未能生出上帝希望他們帶給世界的祝福（18節）。但在國度時代，以色列和錫安山將成為全世界祝福的源頭。
What hindered Israel from being the blessing to the world that God wanted them to be? They turned from the sincere worship of the true God and gave their devotion to idols. The Hebrew verb in verse 13 trans lated “had dominion” (kjv) gives us the noun baal, the name of the Canaanite storm god whose cult created so many problems in Israel. But the word baal also means “husband,” so the suggestion is that Israel was not true to her husband Jehovah, but in her unfaithfulness turned to another god. The same image occurs in James 4:4. 是什麼阻礙了以色列人成為上帝所希望他們成為的祝福？他們背棄了對真神的真誠敬拜，轉而崇拜偶像。第13節中翻譯為「掌權」（欽定版）的希伯來文動詞，賦予了我們名詞「巴力」（Baal），這是迦南風暴之神的名字，其崇拜為以色列帶來了諸多問題。但“巴力”一詞也指“丈夫”，因此暗示以色列人沒有忠於她的丈夫耶和華，而是在不忠中轉向了另一個神。同樣的比喻也出現在雅各書4:4。 The life-giving dew (26:19–21). Just as the dew brings new life to the soil and vegetation, so God will raise the dead out of the earth. The prophet had already announced God’s great victory over death (25:7–8), and now he tells us how He will do it: He will raise their bodies from the dust. Resurrection is not recon struction; God does not reassemble the body and give it life. Paul compared the miracle of resurrection to the harvesting of grain planted in the soil (1 Cor. 15:35–49). The seed is buried and dies, but out of this death comes forth life and fruitfulness. Isaiah had just written about travail (Isa. 26:17–18), so he compared the resurrection to human birth: “The earth will give birth to her dead” (v. 19 niv). 賦予生命的露水（26:19-21）。正如露水為土壤和植物帶來新的生命，上帝也將使死人從地裡復活。先知已經宣告了上帝戰勝死亡的偉大勝利（25:7-8），現在他告訴我們他將如何做到這一點：他將使他們的屍體從塵土中復活。復活不是重建；上帝不會重新組合屍體並賦予它生命。保羅將復活的奇蹟比喻為收割種在地裡的穀物（哥林多前書15:35-49）。種子被埋葬並死亡，但從這死亡中卻生出生命和果實。以賽亞剛寫到關於產難（以賽亞書26:17-18），所以他將復活比喻為人類的誕生：「地要生出死人」（19節，新國際版）。
When Christ returns for His church, believers who “sleep in Jesus” will be raised from the dead (1 Thess. 4:13–18). When He returns with His church to judge His enemies and establish His kingdom, there will also be a resurrection (Rev. 19:11—20:6). These two events are called “the first resurrection” and include only saved people. At the end of the thousand years, when Satan is finally imprisoned, the lost will be raised to face the Great White Throne Judgment (vv. 7–15). While the Old Testament does not give the complete revelation about death and resurrection, it does assure us that there is a future for the human body (Dan. 12:2; Ps. 16:9–10). 當基督為祂的教會再來時，那些「在耶穌裡睡了」的信徒將從死裡復活（帖撒羅尼迦前書 4:13-18）。當祂帶著祂的教會再來審判祂的仇敵並建立祂的國度時，也將有復活（啟示錄 19:11-20:6）。這兩個事件被稱為“頭一次的復活”，只包括得救的人。在一千年的末了，當撒但最終被囚禁時，失喪的人將復活，面對白色大寶座的審判（帖撒羅尼迦前書 7-15 節）。雖然舊約沒有給予關於死亡和復活的完整啟示，但它確實向我們保證了人類肉體的未來（但以理書 12:2；詩篇 16:9-10）。
The remnant has been praying to God (Isa. 26:11–19), and now God speaks to them and gives them the assurance they need (vv. 20–21). He promises to shelter His people from the terrible attacks of the enemy (Rev. 12). God will punish His enemies who have slain His people, whose blood cries out from the earth for vengeance (Gen. 4:10–11; Ezek. 24:7–8; Rev. 6:9–11). The unjust shedding of blood pollutes the land (Num. 35:29–34; Ps. 106:34–39) and invites the judgment of God. D.Woes of Coming Judgment from Assyria—28—35 餘民一直在向神禱告（賽26:11-19），如今神對他們說話，賜下他們所需的保證（20-21節）。祂應許庇護祂的子民，使他們免遭仇敵可怕的攻擊（啟12章）。神必懲罰那些殺害祂子民的敵人，他們的血從地上發出哀號，尋求神的報應（創4:10-11；結24:7-8；啟6:9-11）。不義的流血玷污了這地（民35:29-34；詩106:34-39），並招致神的審判。 D. 亞述審判的禍患－28-35
The conquered beast (27:1). The nations around Israel had many myths about sea monsters, one of which was compared to “leviathan,” probably the croc odile (Job 3:8; 41:1ff.). To slay leviathan was a great achievement (Ps. 74:14), and the Lord promised to do it. Satan held these nations in bondage through their superstitious religions, but the remnant did not need to fear the false gods of the Gentiles. God’s people today are set free from bondage to Satan and the false gods he seduces people to worship (Col. 2:13–15), and we can rejoice in our Lord’s great victory (John 12:31). When the battle is over and the Lord has conquered evil, Israel can enter her glorious kingdom without fear. 被征服的野獸（27:1）。以色列週邊的國家流傳著許多關於海怪的神話，其中一個被比作“利維坦”，很可能就是鱷魚（約伯記3:8；41:1及後）。殺死利維坦是一項偉大的成就（詩篇74:14），主也應許要成就此事。撒旦藉著迷信的宗教捆綁這些國家，但餘民無需懼怕外邦人的假神。如今，神的子民已經脫離了撒旦以及祂引誘人們敬拜的假神的捆綁（歌羅西書2:13-15），我們可以為主的偉大勝利歡欣喜樂（約翰福音12:31）。當戰爭結束，主戰勝邪惡時，以色列就可以無所畏懼地進入她榮耀的國度。
The fruitful vineyard (27:2–11). As in 5:1–7, the vineyard is Israel, but here the prophet saw both the Israel of his day and the Israel of the future day when the kingdom will be established. God was not angry with His people (27:4); He just yearned for them to return to Him and fervently trust Him. He used war (Assyria) to punish the northern kingdom and captiv ity (Babylon) to discipline the southern kingdom (v. 8 niv), but He did this in love and not in anger. Verses 10–11 are a description of Jerusalem after the Babylonian siege. God temporarily took away His mercy until His purposes were fulfilled. 碩果累累的葡萄園（27:2-11）。正如5:1-7所說，葡萄園指的是以色列，但先知在這裡既看到了他那個時代的以色列，也看到了未來國度建立時的以色列。上帝並沒有對祂的子民發怒（27:4）；祂只是渴望他們歸向祂，並且熱切地信靠祂。祂用戰爭（亞述）懲罰北國，用擄掠（巴比倫）管教南國（第8節，新國際版），但祂這樣做是出於愛，而非憤怒。第10-11節描述了巴比倫圍城之後的耶路撒冷。上帝暫時收回了祂的憐憫，直到祂的旨意得以實現。
In “the day of the Lord” God will use suffering to purge His people and prepare them for their kingdom. Verse 9 does not suggest that personal suffering can atone for sin, for only the sacrifice of Jesus Christ can do that. God uses suffering as a discipline to bring us to submission so that we will seek Him and His holi ness (Heb. 12:1–11). The Babylonian captivity cured the Jews of their idolatry once and for all (Isa. 27:9). 在「耶和華的日子”，上帝將使用苦難來潔淨祂的子民，預備他們進入他們的國度。第9節並沒有暗示個人的苦難可以贖罪，因為只有耶穌基督的犧牲才能做到這一點。上帝使用苦難作為管教，使我們順服，好讓我們尋求祂和祂的聖潔（希伯來書12:1-11）。巴比倫之囚徹底治癒了猶太人的偶像崇拜（以賽亞書 27:9）。 In Isaiah’s day, the vineyard was producing wild grapes, but in the future kingdom, Israel will be fruit ful and flourishing. God will guard His people and give them all that they need to bring glory to His name. The nation will “blossom and bud, and fill the face of the world with fruit” (v. 6). Through Israel, all the nations of the earth will be blessed (Gen. 12:1–3). 在以賽亞的時代，葡萄園結的是野葡萄，但在未來的國度裡，以色列將碩果累累、興旺發達。上帝將保守祂的子民，賜給他們一切所需，使祂的名得榮耀。這個國家將「發芽開花，遍滿地面，結出豐碩的果實」（第6節）。藉著以色列，地上的萬國都將蒙福（創12:1-3）。
The Bible speaks of three vines: the people of Israel (Isa. 5; 27), Christ and His church (John 15), and god less Gentile society, “the vine of the earth” (Rev. 14:18). The vineyard of Israel is not bearing fruit, the “vine of the earth” is filling the world with poisonous fruit, and God’s people must be faithful branches in the Vine and produce fruit that glorifies God’s name. 聖經提到三棵葡萄樹：以色列人（以賽亞書5章；27章），基督和祂的教會（約翰福音15章），以及沒有神的外邦社會，「地上的葡萄樹」（啟示錄14:18）。以色列的葡萄園沒有結出果實，「地上的葡萄樹」正結出有毒的果實，遍布世界，上帝的子民必須成為葡萄樹上忠心的枝子，結出榮耀上帝之名的果實。
The holy and happy feast (27:12–13). The camp of Israel was directed by the blowing of trumpets (Num. 10). The Feast of Trumpets took place on the first day of the seventh month and prepared Israel for the annual day of Atonement (Lev. 23:23–32). But the day of Atonement prepared them for the Feast of Tabernacles, which is a picture of the joy of the future kingdom (Lev. 23:33–44). 聖潔快樂的筵席（27:12-13）。以色列營在吹角聲中指揮（民數記10）。吹角節在七月初一舉行，為以色列人預備一年一度的贖罪日（利未記23:23-32）。但贖罪日也為他們預備了住棚節，這預表了未來國度的喜樂（利未記23:33-44）。
Isaiah envisioned a glorious day when God would repeat the miracle of the exodus and deliver His peo ple from their bondage to the Gentile nations. The trumpet would summon them to Jerusalem (Matt. 24:31) and announce God’s victory over their foes, and they would “worship the Lord in the holy mount at Jerusalem.” The kingdom will be like an endless feast and a holy day of worship as the people rejoice in the Lord. Of course, God’s people today are also await ing “the sound of the trumpet” (1 Cor. 15:50–58; 1 Thess. 4:13–18) announcing the coming of the Lord for His church. Then we will go with Him to heaven and prepare for the marriage supper of Lamb. We shall return with Him to earth and reign with Him in the kingdom. 以賽亞預見了一個榮耀的日子，那時上帝將重複出埃及記的奇蹟，將祂的子民從外邦國家的奴役中解救出來。號角將召喚他們到耶路撒冷（太24:31），宣告上帝戰勝了他們的敵人，他們將「在耶路撒冷的聖山上敬拜耶和華」。當百姓在耶和華面前歡欣喜樂時，國度將像一個永不停止的筵席和一個敬拜的聖日。當然，今日神的子民也在等候「號筒響起」（林前15:50-58；帖前4:13-18），宣告主將為祂的教會降臨。那時，我們將與祂一同升天，預備羔羊的婚筵。我們要與祂一同回到地上，在祂的國度裡一同作王。 Are you praying daily, “Thy kingdom come”你是否每天都禱告說：“願你的國降臨？”
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