89 英翻中(以賽亞第七章) Future shock and future glory 將來的震撼和將來的榮 17/6/2025
CHAPTER SEVEN 第七章 Isaiah 32—35 以賽亞 32—35 FUTURE SHOCK AND FUTURE GLORY 將來的震撼和將來的榮
In 1919, American writer Lincoln Steffens visited the
Soviet Union to see what the Communist
Revolution was accomplishing. In a letter to a friend,
he wrote, “I have seen the future, and it works.” If he
were alive today, he would probably be less optimistic,
but in those days, “the Russian experiment” seemed to
be dramatically successful. 1919年，美國作家林肯‧史蒂芬斯訪問了蘇聯，去了解共產主義革命的成果。在給朋友的信中，他寫道：「我看到了未來，而且它正在發揮作用。」 如果他活在今天，他可能不會那麼樂觀，但在那個年代，「俄羅斯的實驗」似乎取得了巨大的成功。
A university professor posted a sign on his study
wall that read, “The future is not what it used to be.”
Since the advent of atomic energy, many people won
der if there is any future at all. Albert Einstein said that
he never thought about the future because it came soon
enough! 一位大學教授在他的書房牆上貼了一塊牌子，上面寫著：「未來不再是過去的樣子。」 自從原子能問世以來，許多人都在思考未來是否存在。阿爾伯特愛因斯坦說，他從未想過未來，因為它來得太快了！
In the four chapters that conclude the first section
of his prophecy, Isaiah invites us to look at four future
events to see what God has planned for His people and
His world. These chapters are not human speculation;
they are divinely inspired revelation, and they can be
trusted. 在以賽亞預言第一部分結尾的四章經文中，祂邀請我們看看未來的四件事，看看上帝為祂的子民和祂的世界制定了什麼計劃。這些章節並非人類的臆測；而是神聖的啟示，是值得信賴的。
A King Will Reign (32:1-20) 君王將統治（32:1-20） At the beginning of its history, the nation of Israel was
a theocracy, with God as King; it was not a monarchy
led by human rulers. In the days of Samuel, the people
asked for a king, and God gave them Saul (1 Sam. 8;
see Deut. 17:14–20). God did not establish a dynasty
through Saul because Saul did not come from the tribe
of Judah (Gen. 49:10). It was David who established
both the dynasty for Israel’s throne and the ancestry for
Israel’s Messiah (2 Sam. 7). Every devout Jew knew that
the future Messiah-King would be the Son of David
(Matt. 22:41–46). 以色列國在其歷史的開端是一個神權政治國家，以上帝為王；它並非由人類統治者領導的君主制。在撒母耳的日子，百姓祈求一位君王，上帝就賜給他們掃羅（撒母耳記上8章；參申命記17:14-20）。上帝並沒有透過掃羅建立王朝，因為掃羅並非出自猶大支派（創49:10）。大衛不僅建立了以色列的王朝，也為以色列的彌賽亞建立了血統（撒母耳記下7章）。每一位虔誠的猶太人都知道，未來的彌賽亞君王將是大衛的子孫（太22:41-46）。
In Isaiah 32:1, Isaiah wrote about “a king,” but in
33:17, he called him “the king.” By the time you get to
verse 22, He is “our king.” It is not enough to say that
Jesus Christ is “a King” or even “the King.” We must
confess our faith in Him and say with assurance that
He is “our King.” Like Nathanael, we must say, “Rabbi,
You are the Son of God! You are the King of Israel!”
(John 1:49 nkjv) 在以賽亞書32:1中，以賽亞寫到“一位君王”，但在33:17中，他稱他為“君王”。讀到第22節，祂就是「我們的王」。僅僅說耶穌基督是「一位王」或「那位王」是不夠的。我們必須承認我們對祂的信仰，並確信祂是「我們的王」。像拿但業一樣，我們必須說：「拉比，你上帝的兒子！你是以色列的王！」（約翰福音 1:49 新欽定版）
In contrast to the evil rulers of Isaiah’s day (Isa.
1:21–23), Messiah will reign in righteousness and jus
tice (32:1, 16; 33:5; see 9:7; 11:1–5). In addition, the
King will be like a rock of refuge for the people (8:14;
17:10; 26:4; 28:16) and like a refreshing river in the
desert (8:5–8; 33:21; 41:18; 48:18; 66:12). “He who
rules over men must be just,” said David, “ruling in the
fear of God” (2 Sam. 23:3–4 nkjv). 與以賽亞時代的邪惡統治者（賽 1:21-23）相反，彌賽亞將以公義和正義統治（32:1、16；33:5；參見 9:7；11:1-5）。此外，君王將像人民的避難所磐石（8:14；17:10；26:4；28:16），又像沙漠中令人心曠神怡的河流（8:5-8；33:21；41:18；48:18；66:12）。大衛說：「治理人民的，必須行公義，敬畏上帝，治理國家。」（撒母耳記下 23:3-4 新欽定版）.
Isaiah 32:3–4 describes the wonderful transforma
tions that will occur because of Messiah’s reign. Isaiah
ministered to spiritually blind, deaf, and ignorant peo
ple (6:9–10; 29:10–12), but in the kingdom, all will
see and hear God’s truth as well as understand and obey
it. (See 29:18; 42:7.) This will happen because the
nation will have a new heart and enter into a new
covenant with the Lord (Jer. 31:31–34). 以賽亞書 32:3-4 描述了彌賽亞統治將帶來的奇妙轉變。以賽亞服事的是靈性上盲目、聾啞和無知的人民（6:9-10；29:10-12），但在神的國度裡，所有人都能看到、聽到上帝的真理，並理解和遵守它。 （參閱29:18；42:7）這必將發生，因為這個國家將擁有一顆新心，並與主立下新的約（耶31:31-34）
The “churl” (Isa. 32:5–8 kjv) is the knave or
scoundrel who uses his or her position for personal
profit and not for the good of the people. In Isaiah’s
day, as in our own day, the common people admired
“the rich and famous,” even though the character and
conduct of these “celebrities” deserved no respect. They
had money, fame, and influence; and in the eyes of the
populace, that made them important. But in the king
dom, there will be no such deception. “Wealthy
cheaters will not be spoken of as generous, outstanding
men! Everyone will recognize an evil man when he sees
him, and hypocrites will fool no one at all” (vv. 5–6
TLB). 「惡棍」（賽32:5-8，KJV）指利用職權謀取私利，不為人民謀福利的惡棍或惡棍。在以賽亞的時代，就像在我們這個時代一樣，平民百姓崇拜“富人和名人”，即使這些“名人”的品格和行為不值得尊重。他們擁有金錢、名聲和影響力；在民眾眼中，這些都使他們變得重要。但在王國裡，不會再有這樣的欺騙。 「騙人的財物，必不被人稱為慷慨傑出的人！惡人一見，人人都能認出來；偽君子，終不能矇騙任何人」（5-6節，TLB版）。
Not only will their character and motives be
exposed and judged, but so will their ungodly methods
(v. 7). No longer will the poor and helpless be cheated
by these liars! Instead of knaves, the leaders who rule
with Messiah will be noble people who plan noble
things. 他們的品格和動機不僅會被揭露和審判，他們不敬虔的手段也將被揭露和審判（第7節）。貧窮無助的人不再被這些騙子欺騙！與彌賽亞一同治理的領袖，將不是惡棍，而是高尚之人，他們謀劃高尚之事。
Behind the selfish rulers of Judah, and influencing
them for evil, were the “aristocratic women” of
Jerusalem, who were complacent and self-confident in
a time of grave national crisis (vv. 9–14; see 3:16–26; Amos 4:1–3; 6:1–6). Isaiah warned them that “in little
more than a year [NIV],” the land and the cities would
be desolate. This took place in 701 BC when
Sennacherib’s Assyrian army invaded Judah and devas
tated the land. The Jews confined in Jerusalem were
greatly concerned about future harvests, and Isaiah had
a word for them (Isa. 37:30–31). But before the siege
ended and God delivered Jerusalem, these worldly
women in Jerusalem had to sacrifice not only their lux
uries, but also their necessities. 在猶大自私統治者的背後，並影響他們作惡的，是耶路撒冷的「貴婦」。她們在嚴重的國家危機時期卻沾沾自喜、自以為是（9-14節；參考3:16-26；阿摩司書4:1-3；6:1-6）。以賽亞警告她們，「再過一年多一點」（新國際版），這片土地和城市就會荒涼。這件事發生在西元前701年，當時西拿基立的亞述軍隊入侵猶大，摧毀了這片土地。被困在耶路撒冷的猶太人非常擔心未來的收成，以賽亞對他們說了一番話（以賽亞書37:30-31）。但在圍城結束、上帝拯救耶路撒冷之前，這些耶路撒冷的世俗婦女不僅要犧牲她們的奢華生活，還要犧牲她們的必需品。
In 32:15–20, the prophet returned to his description
of the messianic kingdom and emphasized the restora
tion of peace and prosperity. None of these changes took
place after the deliverance of Jerusalem in 701 BC or
when the remnant returned to Jerusalem from Babylon,
so we must assign these prophecies to the future king
dom. Because of the outpouring of the Holy Spirit, there
will be peace and plenty because there will be righteous
ness in the land (Joel 2:28–32; Zech. 12:10; Ezek.
36:26–27). The land will be so productive that the
desert will be like a fruitful field and the fruitful field like
a forest. The people will fear no enemies, and their work
will be rewarded. 在32:15-20，先知再次描述了彌賽亞國度，並強調和平與繁榮的恢復。這些變化在公元前701年耶路撒冷得救之後，以及餘民從巴比倫返回耶路撒冷之後均未發生，因此我們必須將這些預言歸於未來的國度。因聖靈的澆灌，地上必有公義，平安豐裕（約珥書2:28-32；撒迦利亞書12:10；以西結書36:26-27）。土地將豐饒多產，沙漠將如肥沃的田地，肥沃的田地將如森林。人民將無所畏懼，他們的勞動將得到回報。
Judah could have enjoyed safety, quietness, and
assurance had they trusted wholly in the Lord and not
turned to Egypt for help (Isa. 30:15–18; 32:17–18).
Righteousness is the key word in verse 17, for there can
be no true peace without a right relationship with God
(Rom. 5:1; James 3:13–17). When sinners trust Christ
and receive the gift of righteousness, then they can have
peace in their hearts and peace with one another. 如果猶大全然信靠耶和華，不向埃及求助，他們本來可以享有安全、平靜和安穩（賽30:15-18；32:17-18）。在第17節中，「公義」是關鍵詞，因為沒有與神建立正確的關係，就不會有真正的平安（羅馬書5:1；雅各書3:13-17）。當罪人信靠基督並領受公義的恩賜時，他們就能擁有內心的平安，彼此和睦。
Jerusalem Will Be delivered (33:1–24) 耶路撒冷將被拯救（33:1-24） This is the sixth and final “woe” in this section (28:1;
29:1, 15; 30:1; 31:1), and it is directed against
Sennacherib because of his treachery against Judah. In
unbelief, King Hezekiah had tried to “buy off” the
Assyrians (2 Kings 18:13–15), but Sennacherib had
broken the agreement and invaded Judah anyway. He
was a thief, a traitor, and a tyrant; and God promised
to judge him. He had destroyed others, so he would be
destroyed. He had dealt treacherously with nations, so
they would deal treacherously with him. God is not
mocked; sinners reap what they have sown (Gal. 6:7). 這是本節中的第六個也是最後一個「禍患」（28:1；29:1, 15；30:1；31:1），這禍患是針對西拿基立的，因為他背叛了猶大。希西家王不信，曾試圖「收買」亞述人（列王紀下18:13-15），但西拿基立違背了協議，入侵猶大。他是個賊、叛徒、暴君；神應許要審判他。他既毀滅了別人，也必被毀滅。祂曾以詭詐待列國，所以列國也必以詭詐待祂。神是輕慢不得的；罪人自食其果（加 6:7）。
Isaiah 33:2 is the prayer of the godly remnant when
Jerusalem was surrounded by the Assyrian army. Isaiah
had promised that God would be gracious to them if
they would only trust Him (30:18–19), so a few
devout people turned His promise into prayer. God
spared Jerusalem for David’s sake (37:35) and because
a believing remnant trusted God and prayed. Never
underestimate the power of a praying minority. 以賽亞書 33:2 是耶路撒冷被亞述軍隊包圍時，敬虔餘民的禱告。以賽亞曾應許，只要他們信靠神，神必施恩給他們（30:18-19），因此有些虔誠的人將祂的應許化為禱告。神因大衛的緣故（37:35）饒恕了耶路撒冷，也因為一群信靠神的餘民信靠神並禱告。永遠不要低估少數禱告者的力量。
Assyria was proud of her power and the spoils she
had gathered in battle. The Assyrian army swept
through the land like devouring locusts, but that would
change. The day would come when Judah would strip
the dead Assyrian army and Sennacherib would be
assassinated in the temple of the god he claimed was
stronger than Jehovah (vv. 36–38). 亞述以其強大的力量和在戰爭中收集到的戰利品為傲。亞述軍隊像蝗蟲一樣席捲了這片土地，但這種情況終將改變。猶大終將洗劫亞述軍隊的財物，西拿基立將在他自稱比耶和華更強大的神的殿裡被暗殺（36-38節）。
The Lord was exalted in the defeat of Assyria
(33:5), for no human wisdom or power could have
done what He did. We must remember that nations
and individuals can have stability in uncertain times
only when they trust God and seek His wisdom and
glory. King Hezekiah did a foolish thing when he took
the temple treasures and tried to bribe Sennacherib (2
Kings 18:13–16), but God forgave him and reminded
him that “the fear of the Lord is [your] treasure” (Isa.
33:6). Unbelief looks to human resources for help, but
faith looks to God. 耶和華因打敗亞述而受到高舉（33:5），因為沒有任何人的智慧或力量能夠成就祂所成就的事。我們必須記住，國家和個人只有信靠上帝並尋求祂的智慧和榮耀，才能在動盪的時代中獲得穩定。希西家王拿走聖殿的寶物並試圖賄賂西拿基立，這是一件愚蠢的事（列王紀下18:13-16），但上帝寬恕了他，並提醒他「敬畏耶和華是你的至寶」（以賽亞書33:6）。不信的人尋求人力的幫助，但信的人仰望上帝。
During the time of the Assyrian invasion, the situ
ation in Judah was grim (vv. 7–9). Judah’s bravest
soldiers wept when they saw one city after another fall
to the enemy. The official Jewish envoys wept because
their negotiations accomplished nothing. The roads
were dangerous, the fields and orchards were ruined,
and there was no way of escape. 在亞述入侵期間，猶大的處境十分艱辛（7-9節）。猶大最勇敢的士兵眼睜睜地看著一座又一座城市被敵人攻陷，不禁潸然淚下。猶太官方使節們也哭泣，因為他們的談判毫無進展。道路險象環生，田野果園被毀，逃生之路已無路可走。
Except for—God! “‘Now will I rise,’ saith the Lord,
‘now will I be exalted, now will I lift up myself’” (v.
10). In verses 11–12, Isaiah used several images to
describe God’s judgment on the Assyrians. The
Assyrians were “pregnant” with all sorts of plans to con
quer Jerusalem, but they would give birth to chaff and
straw, and their plans would amount to nothing. Their
army was panting to attack, but their hot breath would
only become a fire that would destroy them like dead
bones or cut bushes. God is longsuffering with His
enemies, but when He decides to judge, He does a
thorough job. 除了──上帝！ 「耶和華說：『現在我要興起，現在我要興起，現在我要高舉！』」（10節）。在11-12節中，以賽亞用幾個比喻來描述上帝對亞述人的審判。亞述人「懷著」各種攻占耶路撒冷的計劃，但他們生出的卻是糠秕和稻草，他們的計劃終將化為泡影。他們的軍隊氣喘吁籲地進攻，但他們呼出的烈火只會化為烈火，像焚燒枯骨或砍斷灌木一樣將他們摧毀。上帝一直對祂的敵人忍耐，但當祂決定審判時，祂會徹底施行。
The account of the amazing deliverance of
Jerusalem was told far and wide, and the Gentile
nations had to acknowledge the greatness of Jehovah,
the God of the Jews. Some scholars believe that Psalm
126 grew out of this experience and may have been
written by Hezekiah. “Then they said among the
nations, ‘The Lord hath done great things for them’”
(v. 2). We witness to a lost world when we trust Him
and let Him have His way. 耶路撒冷奇妙得救的故事廣為流傳，外邦列國不得不承認耶和華－猶太人的上帝－的偉大。有些學者認為，詩篇126篇源自於這段經歷，可能是希西家所寫。 「那時，列國中有人說：『耶和華為他們行了大事。』」（第2節）當我們信靠祂，讓祂按祂的旨意行時，我們就是在向一個迷失的世界作見證。
The miracle deliverance of Jerusalem not only
brought glory to God among the Gentiles, but it also
brought fear and conviction to the Jews (Isa.
33:14–16). God does not deliver us so that we are free
to return to our sins. “But there is forgiveness with
thee, that thou mayest be feared” (Ps. 130:4)! When
Jews in Jerusalem saw 185,000 Assyrian soldiers slain
by God in one night, they realized anew that the God
of Israel was “a consuming fire” (Isa. 10:17; Heb.
12:29). Were they even safe in Jerusalem? 耶路撒冷奇蹟般的拯救不僅在外邦人中將榮耀歸給上帝，也使猶太人感到恐懼和悔改（以賽亞書33:14-16）。上帝拯救我們，並非讓我們可以自由重蹈覆轍。 「但在你有赦免之恩，要使人敬畏你」（詩篇130:4）！當耶路撒冷的猶太人親眼目睹18.5萬亞述士兵在一夜之間被上帝所殺時，他們再次意識到以色列的上帝是「烈火」（以賽亞書10:17；希伯來書12:29）。他們在耶路撒冷安全嗎？
Isaiah 33:15 describes the kind of person God will
accept and bless. (See also Ps. 15; 24.) By ourselves, we
cannot achieve these qualities of character; they come
only as we trust Jesus Christ and grow in grace. Many
religious people in Jerusalem had hearts far from God
because their religion was only a matter of external cer
emonies (Isa. 29:13). Isaiah hoped that the miracle
deliverance of the city would bring these people to a
place of true devotion to the Lord. It is only as we walk
with the Lord that we have real security and satisfaction. 以賽亞書33:15描述了上帝會接納和祝福的人。 （另參詩篇 15；24 章）我們無法靠自己獲得這些品格特質；只有信靠耶穌基督，並在恩典中成長，我們才能獲得這些特質。耶路撒冷許多虔誠的人心遠離上帝，因為他們的宗教只關乎外在的儀式（以賽亞書 29:13）。以賽亞希望耶路撒冷奇蹟般的拯救能使這些人真正敬拜主。唯有與主同行，我們才能獲得真正的安全感和滿足感。
In 33:17–24, the prophet lifts his vision to the end
times and saw Jerusalem ruled by King Messiah. God’s
victory over Assyria was but a “dress rehearsal” for His
victory over the whole Gentile world system that will
one day assemble to destroy the Holy City (Zech.
14:1–9). When our Lord was ministering on earth, the
unbelieving Jews said, “There is no beauty that we
should desire him” (Isa. 53:2). But when they see Him
and believe, then they will perceive His great beauty
(Zech. 12:3–13:1; Ps. 45). 在 33:17-24，先知將他的異象展望到末世，看到耶路撒冷由彌賽亞王統治。上帝戰勝亞述，只是祂戰勝整個外邦世界體系的“彩排”，終有一天，外邦世界體系會聚集起來摧毀聖城（撒迦利亞書 14:1-9）。當我們的主在地上事奉時，不信的猶太人說：「他無佳美使我們羨慕」（以賽亞書 53:2）。但當他們看見祂並相信時，他們就會感受到祂的榮美（亞12:3-13:1；詩45）。
In contrast to the ordeal of the Assyrian siege, the
Jews in the messianic kingdom will experience no terror, see no arrogant military officers, and hear no
foreign speech (Isa. 33:18–19). Jerusalem will be like a
tent that will not be moved (see 54:1–3), pitched by a
broad river that will never carry the vessels of invading
armies. Jerusalem is one of the few great cities of antiq
uity that was not built near a river, but that will change
during the millennial kingdom (Ezek. 47). Of course,
the river symbolizes the peace that the Lord gives to
His people (Isa. 48:18; 66:12; Ps. 46:4). 與亞述圍城的嚴酷考驗相比，彌賽亞王國中的猶太人不會經歷恐懼，不會看到傲慢的軍官，也不會聽到任何外國的言語（賽33:18-19）。耶路撒冷將像一座永不移動的帳篷（參閱54:1-3），支搭在一條寬闊的河流旁，這條河永遠不會承載入侵軍隊的船隻。耶路撒冷是少數幾個沒有建在河流附近的古代偉大城市之一，但在千禧年王國期間，這種情況將會改變（結47）。當然，這條河象徵主賜給祂子民的平安（賽48:18；66:12；詩46:4）。
Jerusalem was a ship that almost sank (Isa. 33:23),
but the Lord brought it through the storm (Ps.
107:23–32), and the weakest of the Jews was able to
take spoils from the dead army. “All the functions of
government—judicial, legislative, and executive—will
be centered in the Messianic King,” says the note on
Isaiah 33:22 in The New Scofield Reference Bible. No
wonder His people can say, “He will save us!” 耶路撒冷是一艘幾乎沉沒的船（以賽亞書33:23），但主帶領它渡過了風暴（詩篇107:23-32），最弱小的猶太人也得以從陣亡的軍隊中奪取戰利品。 《新斯科菲爾德參考聖經》以賽亞書33:22的註釋寫道：“政府的一切職能——司法、立法和行政——都將集中在彌賽亞君王身上。”難怪祂的子民會說：“祂必拯救我們！” Both sickness and sin will be absent from the city.
Messiah will be their Redeemer and Savior, and the
nation “shall be forgiven their iniquity” (v. 24). In
Isaiah’s day, the Jews were a “sinful nation, a people
laden with iniquity” (1:4), just as lost sinners are today,
but when they see Him and trust Him, their sins will
be washed away. If you have never heeded the gracious
invitation of Isaiah 1:18, do so today! 疾病和罪惡都將從城中消失。彌賽亞將成為他們的救贖主和救主，這個國家「罪孽必得赦免」（24節）。在以賽亞的時代，猶太人是一個「犯罪的國度，擔負罪孽的人民」（1:4），就像今天迷失的罪人一樣，但當他們看見祂並信靠祂時，他們的罪孽將被洗淨。如果你從未聽從以賽亞書1:18的恩典邀請，今天就聽從吧！ The Sinful World Will Be Judged (34:1–17) 罪惡的世界將受審判（34:1-17）
Israel’s ancient enemy Edom is singled out in verses
5–6, but this divine judgment will come upon the
whole world. Edom is only one example of God’s judg
ment on the Gentile nations because of what they have
done to His people Israel. “For the Lord has a day of
vengeance, a year of retribution, to uphold Zion’s
cause” (v. 8 niv). In the day of the Lord, the Gentiles
will be repaid for the way they have treated the Jews
and exploited their land (Joel 3:1–17). “Zion’s cause”
may not get much support among the nations today,
but God will come to their defense and make their
cause succeed. 以色列的古老敵人以東在第5-6節被單獨提及，但這場神聖的審判將降臨到全世界。以東只是上帝審判外邦國家的例子之一，因為他們對祂的子民以色列所做的一切。 「因為耶和華有報仇之日，有報應之年，為錫安伸冤」（第8節，新國際版）。在耶和華的日子，外邦人將因他們對待猶太人和掠奪猶太人土地的方式得到報應（約珥書3:1-17）。 「錫安的事業」如今在列國中或許得不到多少支持，但上帝會來保衛他們，使他們的事業成功。
Isaiah began this section with a military picture of
the armies on earth (Isa. 34:2–3) and in heaven (v. 4).
The enemy armies on earth will be slaughtered, the land
will be drenched with blood, and the bodies of the slain
will be left unburied to rot and to smell. This is a vivid
description of the battle of Armageddon (Rev.
19:11–21), the humiliating defeat and destruction of the
armies of the world that dare to attack the Son of God.
The hosts of heaven will also be affected by vast cosmic
disturbances (Isa. 34:4; see Matt. 24:29; Joel 2:10,
30–31; 3:15; Rev. 6:13–14). What a day that will be! 以賽亞以一幅地上（賽34:2-3）和天上（第4節）軍隊的軍事畫面作為這部分的開端。地上的敵軍將被屠殺，大地將被鮮血浸透，被殺者的屍體將被棄置無人掩埋，腐爛發臭。這是對哈米吉多頓戰役（啟19:11-21）的生動描述，那些膽敢攻擊神兒子的世界軍隊將遭遇慘敗和毀滅。天上的萬軍也將受到巨大宇宙擾動的影響（賽 34:4；另參太 24:29；珥 2:10、30-31；3:15；啟 6:13-14）。那將是何等偉大的一天！
In Isaiah 34:5–8, the prophet moved from the bat
tlefield to the temple and saw the worldwide judgment
as a great sacrifice that God offers. (See Jer. 46:10;
50:27; Ezek. 39:17–19.) The practice was for the peo
ple to kill the sacrifices and offer them to God, but now
it is God who offers the wicked as sacrifices. Bozrah was
an important city in Edom; the name means “grape
gathering” (see Isa. 63:1–8). God sees His enemies as
animals: rams, goats, lambs, oxen, and bulls to be sacri
ficed, along with the fat (Lev. 3:9–11). These nations
sacrificed the Jews, so God used them for sacrifices. 在以賽亞書 34:5-8 中，先知從戰場來到聖殿，將普世的審判視為上帝所獻上的偉大祭祀。 （另參耶利米書 46:10；50:27；以西結書 39:17-19）過去的習俗是人們宰殺祭牲獻給上帝，但現在卻是上帝將惡人獻為祭物。波斯拉是以東的一個重要城市；名字的意思是「採摘葡萄」（另見賽 63:1-8）。上帝視祂的敵人為動物：公綿羊、山羊、羔羊、公牛、公牛，連同脂油一起獻為祭（利 3:9-11）。這些國家以猶太人為祭，所以上帝用他們獻祭。
The picture changes again, and Isaiah compared the
day of the Lord to the judgment of Sodom and
Gomorrah (Isa. 34:9–10; Gen. 18—19). This is a sig
nificant comparison because, just before the coming of
the Lord, society will be “as it was in the days of Lot”
(Luke 17:28). Tar running like streams and sulfur like
dust will keep the fires of judgment burning (Gen.
14:10; 19:24). The description in Isaiah 34:10 reminds
us of the fall of Babylon (Rev. 14:8–11; 19:3). We
should also remember that the fires of eternal hell, the
lake of fire, will never be quenched (Mark 9:43–48). 畫面再次變換，以賽亞將主的日子與所多瑪和蛾摩拉的審判作了比較（以賽亞書 34:9-10；創世記 18-19）。這是一個意義深遠的對比，因為就在主降臨之前，社會將「像羅得的日子一樣」（路加福音 17:28）。焦油如溪流奔流，硫磺如塵埃，將使審判之火持續燃燒（創 14:10；19:24）。以賽亞書 34:10 的描述使我們想起巴比倫的陷落（啟 14:8-11；19:3）。我們也要記住，永恆地獄的火，即火湖，永不熄滅（馬可福音9:43-48）。
While Isaiah focused especially on Edom (Isa.
34:5–6), he was using that proud nation as an example
of what God would do to all the Gentile nations dur
ing the day of the Lord. When God finishes His work,
the land will be a wilderness, occupied by brambles and
thorns, wild beasts, and singular birds (vv. 11–17).
God will see to it that each bird will have a mate to
reproduce, and no humans will be around to drive
them from their nests. 雖然以賽亞特別關注以東（以賽亞書34:5-6），但他以這個驕傲的國家為例，說明上帝在耶和華的日子將如何對待所有外邦國家。當上帝完成祂的工作時，這片土地將變成荒野，長滿荊棘、野獸和稀奇古怪的飛鳥（11-17節）。上帝會確保每隻鳥都有配偶繁殖後代，並且不會有人將它們趕出巢穴。
“But the day of the Lord will come as a thief in the
night” (2 Peter 3:10). Why is God waiting? Because
God “is longsuffering toward us, not willing that any
should perish but that all should come to repentance”
(v. 9 nkjv). How much longer God will wait, nobody
knows; so it behooves lost sinners to repent today and
trust the Savior. 「但主的日子要像夜間的賊一樣來到」（彼得後書3:10）。上帝為何在等待？因為上帝「寬容你們，不願有一人沉淪，乃願人人都悔改」（9節，新譯本）。無人知曉上帝還要等多久；因此，迷失的罪人今天就應當悔改，信靠救主。
The Glorious Kingdom Will Be Established
(35:1–10) 榮耀的國度將要建立（35:1-10）
But the wilderness will not remain a wilderness, for the
Lord will transform the earth into a Garden of Eden.
All of nature eagerly looks for the coming of the Lord
(55:12–13; Rom. 8:19; Ps. 96:11–13; 98:7–9), for
nature knows that it will be set free from the curse of
sin (Gen. 3:17–19) and share the glory of the king
dom. Lebanon, Carmel, and Sharon were three of the
most fruitful and beautiful places in the land, and yet
the desert would become more fruitful and beautiful
than the three places put together! There will be no
more “parched ground” (Isa. 35:7), because the land
will become a garden of glory. 但曠野不會永遠是曠野，因為主將地球變成伊甸園。萬物都熱切地盼望主的降臨（55:12-13；羅馬書 8:19；詩篇 96:11-13；98:7-9），因為萬物知道它將從罪的咒詛中被釋放（創世記 3:17-19），並分享國度的榮耀。黎巴嫩、迦密和沙崙是這片土地上三個最肥沃、最美麗的地方，然而，這片沙漠將比這三個地方加起來還要肥沃、更美麗！不再有「乾旱之地」（以賽亞書 35:7），因為這片土地將成為榮耀的花園。 Isaiah used the promise of the coming kingdom to
strengthen those in his day who were weak and afraid
(vv. 3–4). In the kingdom, there will be no more blind or deaf, lame or dumb; for all will be made whole to
enjoy a glorious new world. (In 32:3–4, the prophet
wrote about spiritual deficiencies, but here he is
describing physical handicaps.) Our Lord referred to
these verses when He sent a word of encouragement to
John the Baptist (Luke 7:18–23). The King was on
earth and sharing with needy people the blessings of
the coming kingdom. 以賽亞用即將到來的國度的應許來堅固他那個時代軟弱恐懼的人（3-4節）。在國度裡，不再有瞎眼、聾啞、瘸腿、啞巴；因為所有人都會痊癒，享受一個榮耀的新世界。 （在32章3-4節，先知寫到的是屬靈的缺陷，但在這裡他描述的是身體上的障礙。）我們的主在給施洗約翰鼓勵的話語時，提到了這些經文（路加福音7章18-23節）。君王在地上，與貧困的人們分享即將到來的國度的祝福。
INTERLUDE 插曲 Isaiah 36—39 以賽亞書 36-39 KING HEZEKIAH 希西家王
Except for David and Solomon, no king of Judah is
given more attention or commendation in
Scripture than Hezekiah. Eleven chapters are
devoted to him in 2 Kings 18—20; 2 Chronicles 29—
32; and Isaiah 36—39. “He trusted in the Lord God of
Israel; so that after him was none like him among all
the kings of Judah, nor any that were before him” (2
Kings 18:5). 除了大衛和所羅門，沒有哪位猶大王在聖經中比希西家得到更多的關注和讚揚。聖經用了十一章來描述他，分別是列王紀下18-20章；歷代誌下29-32章；以及以賽亞書36-39章。 「他倚靠耶和華以色列的神；在他以後，在他以前的猶大列王中沒有一個能比他的。」（列王紀下18:5）
He began his reign about 715 BC, though he may
have been coregent with his father as early as 729 BC.
He restored the temple facilities and services of worship,
destroyed the idols and the high places (hill shrines
where the people falsely worshipped Jehovah), and
sought to bring the people back to vital faith in the
Lord. He led the people in a nationwide two-week cel
ebration of Passover and invited Jews from the northern
kingdom to participate. “And in every work that he
began in the service of the house of God, and in the law,
and in the commandments, to see his God, he did it
with all his heart, and prospered” (2 Chron. 31:21). 他大約在公元前715年開始統治，儘管他可能早在公元前729年就與他的父親共同執政。他修復了聖殿的設施和敬拜儀式，摧毀了偶像和丘壇（人們錯誤地敬拜耶和華的山上神殿），並努力使人民恢復對主的信仰。他帶領人民在全國慶祝為期兩週的逾越節，並邀請北方王國的猶太人參加。 「他所行的，無論是辦神殿的事，是遵律法、誡命，為要見他的神，都是盡心去行，無不亨通」（歷代誌下 31:21）。
After the fall of the northern kingdom in 722 BC,
Judah had constant problems with Assyria. Hezekiah
finally rebelled against Assyria (2 Kings 18:7), and
when Sennacherib threatened to attack, Hezekiah tried
to bribe him with tribute (vv. 13–16). It was a lapse of
faith on Hezekiah’s part that God could not bless.
Sennacherib accepted the treasures but broke the treaty
(Isa. 33:1) and invaded Judah in 701 BC. The account
of God’s miraculous deliverance of His people is given
in Isaiah 36—37. 西元前 722 年北國滅亡後，猶大與亞述不斷發生衝突。希西家最終反叛亞述（列王紀下 18:7），當西拿基立威脅要進攻時，希西家試圖用進貢來賄賂他（13-16 節）。希西家的信心有所缺失，上帝未能賜福。西拿基立接受了寶藏，但撕毀了條約（以賽亞書 33:1），並於公元前 701 年入侵猶大。以賽亞書36-37章記載了上帝神奇地拯救祂子民的故事。
Bible students generally agree that Hezekiah’s sick
ness (Isa. 38) and foolish reception of the envoys (Isa.
39) took place before the Assyrian invasion, possibly
between the time Hezekiah sent the tribute and
Sennacherib broke the treaty. Then why are these chap
ters not arranged chronologically? 聖經學者普遍認為希西家患病（賽38章）和愚昧接待使者（賽39章）發生在亞述入侵之前，可能就在希西家進貢和西拿基立毀約之間。那麼，為什麼這兩章沒有按時間順序排列呢？
The prophet arranged the account as a “bridge”
between the two parts of his book. Chapters 36 and 37
end the first part of the book with its emphasis on
Assyria, and chapters 38 and 39 introduce the second
part of the book, with its emphasis on Babylon. Isaiah
mentioned Babylon earlier in his book (13:1ff.;
31:1ff.), but this is the first time he clearly predicts
Judah’s captivity in Babylon. 先知把這些記載安排成連結以賽亞書兩部分的「橋樑」。 36和37章以亞述為重點結束了以賽亞書的第一部分，38和39章則引入了以賽亞書的第二部分，重點是巴比倫。以賽亞在以賽亞書中較早的地方就提到了巴比倫（13:1及後；31:1及後），但這是他第一次明確預言猶大將被擄到巴比倫。
Chapters 36—39 teach us some valuable lessons
about faith, prayer, and the dangers of pride. Though
the setting today may be different, the problems and
temptations are still the same; for Hezekiah’s history is
our history, and Hezekiah’s God is our God. 第36至39章教導我們一些關於信心、禱告和驕傲的危險的寶貴教訓。雖然今天的背景可能不同，但問題和誘惑依然存在；因為希西家的歷史就是我們的歷史，希西家的神就是我們的神。
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