92 英翻中(以賽亞第十章) THIS IS GOD’S SERVANT 這是上帝的僕人 6/20/2025
CHAPTER TEN 第十章 Isaiah 49:1—52:12 以賽亞49:1—52:12 THIS IS GOD’S SERVANT 這是上帝的僕人
Aplaque in a friend’s office reads, “The world is full of people who want to serve in an advisory capacity.” 朋友辦公室裡的一塊牌匾上寫著：「世上充滿了想要以顧問的身份服務的人。」
But Jesus Christ did not come with good advice: He came with good news, the good news that sinners can be forgiven and life can become excitingly new. The gospel is good news to us, but it was “bad news” to the Son of God; for it meant that He would need to come to earth in human form and die on a cross as the sacrifice for the sins of the world. 但耶穌基督並不是帶著好的建議而來：他帶著好消息而來，這個好消息就是罪人可以得到寬恕，生活可以變得激動人心的新。福音對我們來說是好消息，但對上帝的兒子來說卻是「壞消息」；因為這意味著他需要以人的樣式來到世上，死在十字架上，為世人的罪犧牲。
These chapters present God’s Servant, Messiah, in three important relationships: to the Gentile nations (49:1—50:3), to His Father (50:4–11), and to His people Israel (51:1—52:12). 這幾章介紹了上帝的僕人彌賽亞的三個重要關係：與外邦國家（49:1—50:3），與祂的父（50:4-11），以及與祂的子民以色列（51:1—52:12）。
The Servant and the Gentiles (49:1—50:3) The Servant addresses the nations that did not know Israel’s God. The Gentiles were “far off,” and only God’s Servant could bring them near (Eph. 2:11–22). Christ confirmed God’s promises to the Jews and also extended God’s grace to the Gentiles (Rom. 15:8–12). In this message, God’s Servant explains His ministry as bringing light in the darkness (Isa. 49:1–7), liberty to the captive (vv. 8–13), and love and hope to the dis couraged (49:14—50:3). 僕人與外邦人（49:1—50:3） 僕人向那些不認識以色列上帝的國家說話。外邦人「遠離”，唯有神的僕人能帶他們親近（弗 2:11-22）。基督向猶太人證實了神的承諾，也將神的恩典擴展到外邦人（羅馬書 15:8-12）。在這篇信息中，神的僕人解釋祂的使命是在黑暗中帶來光明（以賽亞書 49:1-7），為被擄的人帶來自由（8-13 節），為失喪的人帶來愛和希望（49:14—50:3）。
Light in the darkness (49:1–7). What right did God’s Servant have to address the Gentile nations with such authority? From before His birth, He was called by God to His ministry (Jer. 1:5; Gal. 1:15), and God prepared Him like a sharp sword and a polished arrow (Heb. 4:12; Rev. 1:16). Messiah came as both a Servant and a Warrior, serving those who trust Him and ulti mately judging those who resist Him. 黑暗中的光明（49:1-7）。神的僕人有什麼權利用如此的權柄向外邦國家講話？從祂出生之前，祂就被神呼召來傳道（耶利米書 1:5；加拉太書 1:15），神預備祂如同快劍、磨亮的箭（希伯來書 4:12；啟示錄 1:16）。彌賽亞既是僕人，又是戰士，服事信靠祂的人，最終審判那些抵擋祂的人。
All of God’s servants should be like prepared weapons. “It is not great talents God blesses so much as great likeness to Jesus,” wrote Robert Murray McCheyne. “A holy minister [servant] is an awful weapon in the hand of God.” 所有神的僕人都應該像準備好的武器。 「神賜福的並非偉大的才能，而是與耶穌極其相似的形象，」羅伯特·默里·麥克切恩寫道。 「聖潔的牧師（僕人）是上帝手中可怕的武器。」
The Jewish nation was called to glorify God and be a light to the Gentiles, but they failed in their mission. This is why Messiah is called “Israel” in Isaiah 49:3: He did the work that Israel was supposed to do. Today, the church is God’s light in the dark world (Acts 13:46–49; Matt. 5:14–16), and like Israel, we seem to be failing in our mission to take the good news to the ends of the earth. We cannot do the job very effectively when only five percent of the average local church budget is devoted to evangelism! 猶太民族蒙召榮耀神，成為外邦人的光，但他們未能完成使命。這就是為什麼彌賽亞在以賽亞書49:3中被稱為「以色列」：他做了以色列本該做的工作。今天，教會是神在黑暗世界中的光（使徒行傳 13:46-49；馬太福音 5:14-16），而像以色列一樣，我們似乎未能完成將福音傳遍地極的使命。當地方教會平均預算中只有5%用於傳福音時，我們無法有效地完成這項工作！
As Jesus Christ ministered on earth, especially to His own people Israel, there were times when His work seemed in vain (Isa. 49:4). The religious leaders opposed Him, the disciples did not always under stand Him, and those He helped did not always thank Him. He lived and labored by faith, and God gave Him success. 當耶穌基督在世上服事祂，特別是服事祂的同胞以色列人時，祂的工作有時似乎是徒然的（以賽亞書49:4）。宗教領袖反對祂，門徒並不總是理解祂，祂幫助的人也不總是感謝祂。祂憑著信心生活勞作，上帝也賜給祂成功。
Our Lord could not minister to the Gentiles until first He ministered to the Jews (vv. 5–6). Read carefully Matthew 10:5–6; 15:24; Luke 24:44–49; Acts 3:25–26; 13:46–47; and Romans 1:16. When our Lord returned to heaven, He left behind a believing remnant of Jews who carried on His work. We must never forget that “salvation is of the Jews” (John 4:22). The Bible is a Jewish book, the first believers and mis sionaries were Jews, and the Gentiles would not have heard the gospel had it not been brought to them by Jews. Messiah was despised by both Jews and Gentiles (Isa. 49:7), but He did God’s work and was glorified (Phil. 2:1–11). 我們的主在先服事猶太人之前，無法服事外邦人（5-6節）。請仔細閱讀馬太福音10:5-6；15:24；路加福音24:44-49；使徒行傳3:25-26；13:46-47；以及羅馬書1:16。當我們的主回到天上時，祂留下了一群信靠祂的猶太人，他們繼續祂的工作。我們永遠不能忘記「救恩是從猶太人出來的」（約翰福音4:22）。聖經是一本猶太人的書，最早的信徒和傳道者都是猶太人，如果不是猶太人把福音帶給外邦人，他們就不會聽到福音。彌賽亞被猶太人和外邦人藐視（以賽亞書49:7），但他完成了上帝的工作，並得到了榮耀（腓立比書2:1-11）。 Liberty to the captives (49:8–13). Not only is God’s Servant the “new Israel,” but He is also the “new Moses” in setting His people free. Jesus Christ is God’s covenant (42:6), so we can be sure that God will keep His promises. Moses led the nation out of bondage in Egypt, and God will lead His people out of captivity in Babylon. Joshua led the people into their land so they could claim their inheritance, and God will bring them back to their land “to reassign its desolate inheritances” (49:8 niv). 釋放被擄的（49:8-13）上帝的僕人不只是“新以色列”，也是釋放祂子民的“新摩西”。耶穌基督是神的約（42:6），所以我們可以確信神會信守祂的應許。摩西帶領以色列民脫離埃及的奴役，神也必帶領祂的子民脫離巴比倫的奴役。約書亞帶領百姓進入他們的土地，使他們能領受產業，神也必將他們帶回故土，「重新分配荒涼的產業」（49:8，新國際譯本）。
How does this apply to the Gentiles? If God had not restored the people, the city, and the temple, He could not have fulfilled His promises concerning the Messiah. Had there been no Bethlehem, where would He have been born? Had there been no Nazareth, where would He have grown up? Had there been no Jerusalem and no temple, where would He have taught, suffered, and died? And He did this for the Gentiles as well as for the Jews. 這如何適用於外邦人？如果神沒有復興百姓、城市和聖殿，祂就無法實現祂關於彌賽亞的應許。如果沒有伯利恆，祂會在哪裡出生？如果沒有拿撒勒，祂會在哪裡成長？如果沒有耶路撒冷和聖殿，祂會在哪裡教導、受苦和死亡？祂不只為猶太人，也為外邦人成就了這一切。
Verses 10–12 look beyond the deliverance from Babylon in 536 BC toward the future glorious king dom. The Lord will call the Jewish people from the ends of the earth and gather them again in their land (Isa. 14:1–3l; 35:6; 40:11; 43:19). 第10-12節展望了西元前536年從巴比倫得救之後，未來榮耀的國度。耶和華必從地極召集猶太人，將他們聚集回故土（賽14:1-31；35:6；40:11；43:19）。
Love and hope to the discouraged (49:14—50:3). “The Lord comforts his people and will have compassion on his afflicted ones” (49:13 niv). So sing the people of God as they contemplate their future deliverance, but the people of the captivity and those left in “the desolate inheritances” are not so happy. Instead of singing, they are complaining: “The Lord has forsaken me. And my Lord has forgotten me” (v. 14 nkjv). The Lord assures them of His love by comparing Himself to a compassionate mother (vv. 14–23), a courageous warrior (vv. 24–26), and a constant lover (50:1–3). 給灰心喪志的人以愛和希望（49:14-50:3）。 「耶和華安慰他的百姓，憐憫他困苦的人」（49:13，新國際版）。因此，神的子民在思考未來得救時應當歌唱，但被擄的和留在「荒涼之地」的人卻不那麼快樂。他們沒有歌唱，反而抱怨：「耶和華離棄了我，主忘記了我」（14節，新國際版）。耶和華將自己比喻為一位慈悲的母親（14-23節）、一位勇敢的戰士（24-26節）和一位忠貞的愛人（50:1-3），以此向他們保證祂的愛。
(1) A compassionate mother (49:14–23). The Bible emphasizes the fatherhood of God, but there is also a “motherhood” side to God’s nature that we must not forget. God is compassionate and comforts us as a mother comforts her children (66:13). Isaiah pictures Israel as a nursing child, totally dependent on the Lord, who will never forget them or forsake them. The high priest bore the names of the tribes of Israel on his shoulders and over his heart (Ex. 28:6–9), engraved on jewels, but God has engraved His children’s names on His hands. The word engraved means “to cut into,” sig nifying its permanence. God can never forget Zion or Zion’s children. （1）一位慈悲的母親（49:14-23）。聖經強調神的父性，但神的本性中也有「母性」的一面，我們絕不能忘記。神滿有憐憫，安慰我們，如同母親安慰孩子一樣（66:13）。以賽亞將以色列描繪成一個哺乳的嬰兒，完全依靠耶和華，耶和華永遠不會忘記他們，也不會離棄他們。大祭司的肩上和胸前都帶著以色列各支派的名字（出 28:6-9），這些名字刻在寶石上，但上帝卻將祂兒女的名字刻在祂的手上。 “刻”的意思是“切入”，象徵著它的永恆。上帝永遠不會忘記錫安或錫安的兒女。
Zion seems like a forsaken and barren mother, but she will be so blessed of God that there will be no room for her children! They will be like beautiful bridal ornaments, not decrepit refugees from captivity. Once again, the prophet looked ahead to the end of the age when the Gentiles will honor Jehovah and Israel, and kings and queens will be babysitters for Israel’s children! 錫安看似一位被遺棄、不孕的母親，但她將蒙上帝賜福，以致她的兒女無處容身！他們將像美麗的新娘飾品，而不是被擄的衰弱難民。先知再次展望了時代的終結，那時外邦人將尊崇耶和華和以色列，君王和王后將成為以色列兒女的保姆！
(2) A courageous warrior (49:24–26). The Babylonians were fierce warriors, but the Lord would snatch Israel from their grasp. In His compassion, He would set the captives free and see to it that Babylon would never afflict them again. The fact that God per mitted Babylon to conquer His people did not mean that God was weak or unconcerned. When the right time comes, He will set His people free: “… they shall not be ashamed that wait for me” (v. 23). （2）勇敢的戰士（49:24-26）。巴比倫人是兇猛的戰士，但耶和華會將以色列從他們的手中搶回。出於祂的憐憫，祂會釋放被擄的人，並確保巴比倫不再折磨他們。上帝允許巴比倫征服祂的子民，並不表示上帝軟弱或漠不關心。時機一到，他必釋放他的子民：「等候我的必不羞愧」（23節）。 (3) A constant lover (50:1–3). The image of Israel as the wife of Jehovah is found often in the prophets (54:4–5; 62:1–5; Jer. 2:1–3; 3:1–11; Hos. 2; Ezek. 16). Israel was “married” to Jehovah when they accepted the covenant at Sinai (Ex. 19—20), but they violated that covenant by “playing the harlot” and worshipping idols. But God did not forsake His people even though they had been unfaithful to Him. （3）忠貞的愛人（50:1-3）。以色列作為耶和華妻子的形像在先知書中屢見不鮮（54:4-5；62:1-5；耶2:1-3；3:1-11；何2；結16）。以色列人在西乃山接受聖約時，就與耶和華「結婚」了（出19-20），但他們卻「行淫」、拜偶像，違背了聖約。然而，即使祂的子民對祂不忠，上帝也沒有離棄他們。
The Mosaic permission for divorce is found in Deuteronomy 24:1–4 (see Matt. 19:1–12). The “cer tificate of divorce” declared that the former marriage was broken and that the woman was free to remarry. But it also prevented the woman from returning to her former husband. God had indeed “divorced” the northern kingdom and allowed it to be assimilated by the Assyrians (Jer. 3:8), so she could not return. But He had not “divorced” the southern kingdom; He had only permitted His unfaithful wife to suffer chastening at the hands of Babylon. He would forgive her and receive her back again. 摩西允許離婚的記載在申命記24:1-4（另參太19:1-12）。 「休書」宣告前一段婚姻破裂，女子可自由再婚。但它也禁止女子回到前夫身邊。上帝確實「休了」北方王國，讓它被亞述人同化（耶利米書3:8），所以她無法回歸。但祂並沒有「休了」南方王國；祂只是讓祂不忠的妻子在巴比倫手中受苦。
The second picture in this paragraph is that of a poor family selling their children into servitude (2 Kings 4:1–7; Neh. 5:1–5). God had not sold His peo ple; by their sins, they had sold themselves. God had called to them many times and tried to turn them back from their wicked ways, but they had refused to listen. Judah did not go into exile because of God’s weakness, but because of their own sinfulness. 祂會赦免她，並再次接納她。本段的第二幅圖畫是一個貧窮的家庭將兒女賣為奴僕（列王紀下4:1-7；尼希米記5:1-5）。上帝並沒有出賣祂的子民；他們因著自己的罪，出賣了自己。上帝曾多次呼喚他們，試圖讓他們回頭，離開邪惡的道路，但他們拒絕聽從。猶大被擄並非因為上帝的軟弱，而是因為他們自己的罪。
How could the people say they were forgotten and forsaken, when the Lord is a compassionate mother, a courageous warrior, and a constant lover? He is faithful to His Word even when we are unfaithful (2 Tim. 2:11–13). He is faithful to chasten when we rebel (Heb. 12:1–11), but He is also faithful to forgive when we repent and confess (1 John 1:9). 主是一位慈悲的母親、一位勇敢的戰士和一位始終如一的愛人，他們怎麼能說自己被遺忘和拋棄呢？即使我們不忠，祂也信守祂的話（提摩太後書 2:11-13）。當我們悖逆時，祂信實地管教我們（希伯來書 12:1-11），但當我們悔改認罪時，祂也信實地饒恕我們（約翰一書 1:9）。
The Servant’s message to the Gentiles was one of hope and blessing. He would deal with His people so that they, in turn, could bring God’s blessing to the Gentiles. 僕人對外邦人的信息是盼望和祝福。祂會與祂的子民相處，好讓他們反過來能將上帝的祝福帶給外邦人。
The Servant and the Lord God (50:4–11) 僕人與主神（50:4-11）
In the first two “Servant Songs” (42:1–7; 49:1–7), you find hints of opposition to Messiah’s ministry, but in this third song, His suffering is vividly described. When we get to the fourth song (52:12—53:12), we will be told not only how He suffered, but why His suffering is necessary. 在前兩首「僕人之歌」（42:1-7；49:1-7）中，你會發現一些反對彌賽亞事工的暗示，但在第三首歌中，祂的苦難被生動地描述出來。當我們讀到第四首歌（52:12-53:12）時，我們不僅會被告知祂如何受苦，還會被告知祂為何必須受苦。
Note that four times in this passage the Servant uses the name “Lord God.” “Jehovah Adonai” can be trans lated “Sovereign Lord,” and you will find this title nowhere else in the “Servant Songs.” According to Robert B. Girdlestone, the name “Jehovah Adonai” means that “God is the owner of each member of the human family, and that He consequently claims the unrestricted obedience of all” (Synonyms of the Old Testament, Eerdmans, 1951; 34). So the emphasis here is on the Servant’s submission to the Lord God in every area of His life and service. 請注意，在這段經文中，「僕人」會四次使用「主神」這個名字。 “耶和華上帝”可以翻譯為“至高的主”，在《僕人之歌》的其他任何地方都找不到這個稱號。根據羅伯特·B·格德爾斯通的說法，「耶和華上帝」這個名字的意思是「上帝是人類大家庭中每個成員的主人，因此，祂要求所有人無條件地順服」（《舊約同義詞》，伊爾德曼斯出版社，1951年；34頁）。因此，這裡強調的是「僕人」在其生活和事奉的各個方面對主神的順服。
His mind was submitted to the Lord God so that He could learn His work and His will (50:4). Everything Jesus said and did was taught to Him by His Father (John 5:19, 30; 6:38; 8:28). He prayed to the Father for guidance (John 11:42; Mark 1:35) and meditated on the Word. What God taught the Servant, the Servant shared with those who needed encourage ment and help. The Servant sets a good example here for all who know the importance of a daily “quiet time” with the Lord. 他的心思意念順服主神，好能學習祂的工作和旨意（50:4）。耶穌所說的和所做的一切都是祂的父教導祂的（約翰福音5:19, 30；6:38；8:28）。祂向天父禱告，尋求指引（約 11:42；馬可福音 1:35），並默想聖經。上帝教導僕人的一切，僕人都與那些需要鼓勵和幫助的人分享。僕人為所有懂得每天與主「安靜相處」重要性的人樹立了榜樣。 The Servant’s will was also yielded to the Lord God. An “opened ear” is one that hears and obeys the voice of the master. The people to whom Isaiah min istered were neither “willing” nor “obedient” (Isa. 1:19), but the Servant did gladly the will of the Lord God. This was not easy, for it meant yielding His body to wicked men who mocked Him, whipped Him, spat on Him, and then nailed Him to a cross (Matt. 26:67; 27:26, 30). 僕人的旨意也順服主神。 「開通的耳朵」是指聆聽並順服主人聲音的人。以賽亞服事的人既不“樂意”，也不“順服”（賽1:19），但僕人卻欣然遵行主神的旨意。這並不容易，因為這意味著要將自己的身體交給惡人，他們嘲笑他、鞭打他、向他吐唾沫，最後將他釘在十字架上（太26:67；27:26, 30）。
The Servant did all of this by faith in the Lord God (Isa. 50:7–11). He was determined to do God’s will even if it meant going to a cross (Luke 9:51; John 18:1–11), for He knew that the Lord God would help Him. The Servant was falsely accused, but He knew that God would vindicate Him and eventually put His enemies to shame. Keep in mind that when Jesus Christ was ministering here on earth, He had to live by faith even as we must today. He did not use His divine powers selfishly for Himself but trusted God and depended on the power of the Spirit. 僕人憑著對主上帝的信心做這一切（賽50:7-11）。他決心遵行神的旨意，即使這意味著要上十字架（路9:51；約18:1-11），因為他知道主上帝會幫助他。僕人被誣告，但他知道上帝會為他伸冤，最終使他的敵人蒙羞。請記住，耶穌基督在世上事奉時，祂必須憑著信心生活，就像我們今天一樣。祂沒有自私地運用祂的神能，而是信靠上帝，依靠聖靈的力量。
Verses 10–11 are addressed especially to the Jewish remnant, but they have an application to God’s people today. His faithful ones were perplexed at what God was doing, but He assured them that their faith would not go unrewarded. Dr. Bob Jones, Sr. often said, “Never doubt in the dark what God has told you in the light.” But the unbelieving ones who try to eliminate the darkness by lighting their own fires (i.e., following their own schemes) will end up in sorrow and suffer ing. In obedience to the Lord, you may find yourself in the darkness, but do not panic, for He will bring you the light you need just at the right time. 第10-11節是特別針對猶太餘民說的，但也適用於今天的上帝子民。祂的忠心子民對上帝的作為感到困惑，但上帝向他們保證，他們的信心不會得不到回報。老鮑伯瓊斯博士常說：「在黑暗中，不要懷疑上帝在光明中告訴你的事情。」然而，那些不信的人，如果試圖透過自找麻煩（即按照自己的計劃行事）來消除黑暗，最終將陷入悲傷和痛苦。順服主，你可能會發現自己身處黑暗之中，但不要驚慌，因為祂會在適當的時候帶給你所需的光明。
The Servant and Israel (51:1—52:12) 僕人與以色列（51:1—52:12） This section contains several admonitions: “hearken to me” (51:1 kjv; also 4, 7); “awake, awake” (vv. 9, 17; 52:1–6); and “depart, depart” (vv. 7–12). Except for 51:9–16, which is a prayer addressed to the Lord, each of these admonitions is from God to His people in Babylon. 這部分包含幾條勸誡：「聽從我」（51:1 和合本；另見4、7節）；「醒來，醒來」（9、17節；52:1-6節）；以及「離開，離開」（7-12）。除了51:9-16是向主禱告外，其餘每一條勸誡都是神對祂在巴比倫的子民說的。
“Hearken to me” (51:1–8). These three admoni tions are addressed to the faithful remnant in Israel, the people described in 50:10. In the first admonition (51:1–3), the Lord told them to look back and remem ber Abraham and Sarah, the progenitors of the Jewish nation (Gen. 12—25). God called them “alone,” but from these two elderly people came a nation as numer ous as the dust of the earth and the stars of the heaven (13:16; 15:5). The remnant leaving Babylon was small and weak, but God was able to increase them into a mighty nation and also turn their ravaged land into a paradise. “Be comforted!” God said to His people. “The best is yet to come!” 「聽從我」（51:1-8）。這三條勸誡是針對以色列忠心的餘民，即50:10中所描述的人民。在第一個勸誡（51:1-3）中，耶和華告訴他們要回顧過去，記念猶太民族的祖先亞伯拉罕和撒拉（創世記12-25）。上帝稱他們為“孤獨的”，但這兩位老人衍生出一個如同地上的塵土和天上的星辰般眾多的民族（13:16；15:5）。離開巴比倫的餘民人數少又弱，但上帝能夠使他們繁衍成一個強大的國家，並將他們飽受摧殘的土地變成天堂。 「你們要安慰！」上帝對祂的子民說。 「最好的還在後頭！」
In the second command (Isa. 51:4–6), God told them to look ahead and realize that justice would come to the world and they would be vindicated by the Lord. Note the emphasis on the word my: My people, My nation, My justice, My righteousness, My arms, and My salvation. This is the grace of God, doing for His people what they did not deserve and what they could not do for themselves. The “arm of the Lord” is a key concept in Isaiah’s prophecies (30:30; 40:10; 51:5, 9; 52:10; 53:1; 59:16; 62:8; 63:5, 12). Heaven and earth will pass away, but God’s righteousness and salvation will last forever. That righteousness will be displayed in a special way when Messiah returns and establishes His kingdom on earth. 在第二誡命中（以賽亞書51:4-6），上帝告訴他們要向前看，意識到正義終將降臨人間，他們將得到耶和華的辯護。請注意強調「我的」這個字：我的人民，我的國家，我的正義，我的公義，我的武器，以及我的救恩。這是上帝的恩典，為祂的子民成就他們不配得、也無法獨自成就的事。 「耶和華的膀臂」是以賽亞預言中的一個關鍵概念（30:30；40:10；51:5, 9；52:10；53:1；59:16；62:8；63:5, 12）。天地終將消逝，但上帝的公義和救恩將永遠長存。當彌賽亞再來並在地上建立祂的國度時，這公義將以一種特殊的方式彰顯。 The third admonition (51:7–8) focuses on looking within, where we find either fear or faith. Why should the nation fear men when God is on its side? “Behold, God is my salvation; I will trust, and not be afraid” (Isa. 12:2 nkjv). “Sanctify the Lord of hosts himself, and let him be your fear, and let him be your dread” (8:13 kjv). To have God’s law in your heart means to belong to Him and be saved (Jer. 31:31–34; Heb. 10:16). The moth and the worm shall destroy the enemy, but God’s salvation will endure. Moths and worms do not do their work conspicuously, but they work efficiently just the same. The seeds of destruction were already in the Babylonian Empire, and the leaders did not know it. 第三個勸誡（51:7-8）著重於審視內心，我們在那裡要麼恐懼，要麼信仰。既然上帝站在國家這邊，為什麼國家還要懼怕人呢？ 「看哪，上帝是我的拯救；我要倚靠他，不懼怕」（賽12:2，新英王欽定本）。 「要尊萬軍之耶和華為聖，以他為你們所敬畏的，以他為你們所畏懼的」（賽8:13，新英王欽定本）。將上帝的律法記在心裡意味著屬於祂、得救（耶31:31-34；來10:16）。蛀蟲和蟲子會毀滅敵人，但上帝的救恩將會長久。蛀蟲和蟲子的工作並不引人注目，但它們同樣有效。毀滅的種子早已在巴比倫帝國中埋下，而領導人卻渾然不知。
“Awake, awake” (51:9—52:6). “Hearken to me” was spoken to admonish the people, but “awake, awake” is for the rousing of the Lord (51:9–16) and of Jerusalem (vv. 17–23; 52:1–6). The remnant in Babylon prayed as though God were asleep and needed to be awakened (Ps. 7:6; 44:23; 78:65–72). They wanted God to bare His arm as He did when He defeated Pharaoh and redeemed His peo ple from Egyptian bondage. The return from Babylon was looked upon as another “exodus” (Isa. 43:16–17; 49:9–12), with God wholly in charge and the enemy completely defeated. 「醒來，醒來！」（51:9-52:6）。 「聽我言」是為了勸誡百姓，但「甦醒！甦醒！」是為了喚醒耶和華（51:9-16）和耶路撒冷（17-23節；52:1-6）。巴比倫的餘民禱告，彷彿神睡著了，需要被喚醒（詩7:6；44:23；78:65-72）。他們希望神伸出祂的膀臂，就像祂擊敗法老，將祂的子民從埃及的奴役中救贖出來一樣。從巴比倫歸回被視為另一次「出埃及記」（賽43:16-17；49:9-12），神全權掌管一切，仇敵徹底被擊敗。
God replied to their prayer with words of comfort (51:12–16; see vv. 3, 19). He reminded them again of the frailty of man (see 40:6–8) and the power of God the Creator (51:13). Why should they be afraid of grass when the God of the universe was on their side? Because they are His people, with whom He has deposited His Word, He will release them, protect them, and provide for them. They had an important task to perform and He would enable them to do it. 上帝用安慰的話語回應他們的禱告（51:12-16；參考3、19節）。他再次提醒他們，人的軟弱（參考40:6-8）和造物主上帝的大能（51:13）。既然宇宙之神站在他們這邊，他們又何必懼怕青草呢？因為他們是祂的子民，祂將祂的聖言託付給他們，祂必釋放他們，保護他們，供應他們。他們肩負著重要的使命，而他必賜給他們力量，使他們能完成。 In the second “wake-up call,” the prophet spoke to the ruined city of Jerusalem (vv. 17–23) and pictured her as a mother in a drunken stupor with no children to help her. In the Bible, judgment is sometimes pic tured as the drinking of a cup of wine (29:9; 63:6; Ps. 75:8; Jer. 25:15–16; Rev. 14:10). Jerusalem’s children had gone into captivity, but now they would return and give their “mother” new hope and a new begin ning. God will take the cup of judgment from the Jews and give it to their enemies. To put your foot on the neck of your enemies was a humiliating declaration of their defeat, but instead of Babylon “walking on” the Jews, the Jews would “walk on” the Babylonians! 在第二次「警鐘」中，先知向被毀壞的耶路撒冷城講話（17-23節），並將她描繪成一位醉醺醺的母親，沒有兒女的幫助。在聖經中，審判有時被描繪成喝一杯酒（29:9；63:6；詩篇75:8；耶利米書25:15-16；啟14:10）。耶路撒冷的兒女被擄，但現在他們將歸回，給他們的「母親」新的希望和新的開始。上帝將從猶太人手中拿走審判之杯，並將其交給他們的敵人。將腳踏在敵人的頸項上，是對敵人失敗的羞辱宣告，但不是巴比倫「踐踏」猶太人，而是猶太人「踐踏」巴比倫人！
The third “wake-up call” (Isa. 52:1–6) is also addressed to Jerusalem and is a command not only to wake up but to dress up! It is not enough for her to put off her stupor (51:17–23); she must also put on her glorious garments. Babylon the “queen” would fall to the dust in shame (47:1), but Jerusalem would rise up from the dust and be enthroned as a queen! Egypt had enslaved God’s people, Assyria had oppressed them, and Babylon had taken them captive, but now that was ended. Of course, the ultimate fulfillment of this promise will occur when the Messiah returns, delivers Jerusalem from her enemies, and establishes Mount Zion as the joy of all the earth (61:4–11). 第三次「警鐘」（賽52:1-6）也是對耶路撒冷說的，這不僅命令她醒來，更命令她穿戴整齊！她僅僅脫去昏迷（51:17-23）是不夠的；她還必須穿上她榮耀的衣服。巴比倫「女王」將蒙羞倒在塵土中（47:1），但耶路撒冷將從塵土中興起，登基為女王！埃及曾奴役上帝的子民，亞述曾壓迫他們，巴比倫曾經俘虜他們，但如今這一切都結束了。當然，這應許的最終實現，將在彌賽亞再來，將耶路撒冷從敵人手中拯救出來，並建立錫安山，使之成為全地的喜樂之所（61:4-11）時發生。
The city of Jerusalem is called “the Holy City” eight times in Scripture (Neh. 11:1, 18; Isa. 48:2; 52:1; Dan. 9:24; Matt. 4:5; 27:53; Rev. 11:2). It has been “set apart” by God for His exclusive purposes, but when His people refused to obey Him, He ordered it destroyed, first by the Babylonians and then by the Romans. 耶路撒冷城在聖經中被稱為「聖城」八次（尼希米記 11:1、18；以賽亞書 48:2；52:1；但 9:24；太 4:5；27:53；啟 11:2）。它被上帝“分別為聖”，用於祂獨有的旨意，但當祂的子民拒絕順服祂時，祂下令毀滅它，先是被巴比倫人毀滅，然後是被羅馬人毀滅。
During the captivity, God’s name was blasphemed because the enemy taunted the Jews and asked them why their great God did not deliver them (Ps. 115; 137). Paul quoted Isaiah 52:5 in Romans 2:24. But when the remnant is restored, they will know God’s name and seek to honor it. 在被擄期間，上帝的名被褻瀆，因為仇敵嘲笑猶太人，質問他們為何偉大的上帝不拯救他們（詩篇 115；137）。保羅在羅馬書 2:24 引用了以賽亞書 52:5。但當餘民復興時，他們必認識上帝的名，並尋求榮耀它。
“Depart, depart” (52:7–12). The defeat of Babylon by Cyrus was certainly good news to the Jews because it meant freedom for the captives (40:9; 41:27). The good news we share today is that Jesus Christ can set the prisoners free (Rom. 10:15). For decades, the remnant had suffered in a foreign country, without an altar or a priesthood, but now they would return to their land, rebuild their temple, and restore their God-given ministry. 「離開吧！離開吧！」（52:7-12）。居魯士擊敗巴比倫對猶太人來說無疑是個好消息，因為這意味著被擄的人將獲得自由（40:9；41:27）。我們今天分享的好消息是，耶穌基督可以釋放被擄的人（羅馬書 10:15）。幾十年來，餘民在異鄉受苦，沒有祭壇，也沒有祭司，但現在他們將重返故土，重建聖殿，恢復上帝所賜的聖職。
It has well been said that “good news is for sharing,” and that is what happens in Jerusalem. The leaders (watchmen) take up the message and sing together to the glory of God (Isa. 44:23). But they not only hear what God has done; they also see it happening! The wilderness will join the song because the desolate cities and “waste places” will be transformed (51:3). The remnant prayed for God’s holy arm to work, and He answered their prayer (v. 9). 俗話說得好，“好消息是用來分享的”，而這正是在耶路撒冷發生的事情。領袖（守望者）接受信息，一起歌唱，榮耀神（以賽亞書 44:23）。他們不但聽到神所成就的事，也親眼見證了這一切！曠野也要加入歌唱，因為荒涼的城邑和「廢墟」將被改變（51:3）。餘民祈求聖潔的膀臂動工，祂回應了他們的禱告（9節）。
Isaiah liked to use repetition: “Comfort ye, comfort ye” (40:1); “awake, awake” (51:9, 17; 52:1); and now, “depart, depart” (52:11). It seems strange that God would have to urge His people to leave a place of cap tivity, but some of them had grown accustomed to Babylon and were reluctant to leave. The first group, about fifty thousand people, left Babylon in 539–538 BCwhen Cyrus issued his decree. They were under the leadership of Sheshbazzar, Zerubbabel, and Jeshua the high priest (Ezra 1—2). They carried with them “the vessels of the Lord” (Isa. 52:11), the articles that were needed for the service in the temple. A second group of nearly eighteen hundred people led by Ezra left in 458 BC. 以賽亞喜歡使用重複：「安慰你們，安慰你們」（40:1）；「醒起，醒起」（51:9，17；52:1）；現在，「離開，離開」（52:11）。上帝不得不敦促祂的子民離開被擄之地，這似乎很奇怪，但他們中的一些人已經習慣了巴比倫，不願離開。第一批人，大約五萬人，在公元前 539-538 年居魯士頒布法令後離開了巴比倫。他們在設巴薩、所羅巴伯和大祭司耶書亞的領導下（拉 1-2 章）。他們帶著「耶和華的器皿」（以賽亞書 52:11），即聖殿禮拜所需的物品。第二批近一千八百人在以斯拉的帶領下於西元前 458 年離開。 God commanded them to depart because Babylon was a condemned city (Jer. 50:8ff.; 51:6, 45). He warned them not to linger but to get out quickly while they had the opportunity (Isa. 48:20). They did not have to flee like criminals, but there was no reason to tarry. He also cautioned them not to take any of Babylon’s uncleanness with them. “Touch no unclean thing” (52:11) would certainly include the whole Babylonian system of idolatry and occult practices that had helped to ruin the Jewish nation (47:11–15). Paul made the application to believers today in 2 Corinthians 6:14–7:1. 上帝命令他們離開，因為巴比倫是個注定要毀滅的城市（耶利米書 50:8 及以後；51:6、45）。他警告他們不要逗留，趁著還有機會，趕緊離開（以賽亞書 48:20）。他們不必像罪犯一樣逃亡，但也沒有必要停留。他也告誡他們，不可將巴比倫的任何污穢帶走。 「不要沾不潔淨的物」（52:11）當然也包括巴比倫的整個偶像崇拜和邪術體系，這些體係曾導致猶太民族的滅亡（47:11-15）。保羅在哥林多後書 6:14 至 7:1 中，將這番話應用在今日的信徒身上。 God had a special word for the priests and Levites who were carrying the vessels of the temple: “Come out from it [Babylon] and be pure” (Isa. 52:11 niv). This is a good command for all of God’s servants to obey. If we defile ourselves, we will also defile the work of the Lord. How tragic for a holy ministry to be a source of defilement to God’s people! 上帝對那些抬著聖殿器皿的祭司和利未人有特別的吩咐：「你們要從這城（巴比倫）出來，要自潔」（賽52:11，新國際版）。這是一條美好的命令，所有神的僕人都應該遵守。我們若玷污自己，也就玷污了神的工作。神聖的事奉竟然成為玷污神子民的根源，這是多麼可悲啊！
The prophet added a final word of encouragement: “The Lord will go before you, and the God of Israel will be your rear guard” (v. 12; see 58:8). This reminds us of Israel’s exodus from Egypt when the Lord went before them (Ex. 13:21) and stood between them and the enemy (14:19–20). When God’s people obey God’s will, they can always count on God’s leading and protection. Isaiah has prepared the way for the “heart” of God’s revelation of the Servant Messiah, the fourth Servant Song (52:13–53:12). We must prepare our hearts, for we are walking on holy ground. 先知最後又鼓勵說：「耶和華必在你們面前行；以色列的神要作你們的後盾」（賽58:12；另參58:8）。這讓我們想起以色列人出埃及時，耶和華在他們前面行（出13:21），並站在他們和敵人之間（出14:19-20）。當神的子民順服神的旨意時，他們就能永遠依靠神的帶領和保護。以賽亞已為神關於僕人彌賽亞的啟示的「核心」－第四首僕人之歌（52:13-53:12）－預備了道路。我們必須預備我們的心，因為我們行走在聖地上。
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