This week we will begin the study of the Book of Isaiah in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Introduction to Isaiah:
The name Isaiah means either “the Lord saves” or “the Lord is Savior” and this very much encapsulates the theme of this most often quoted OT book by the NT writers. The vision of the prophet covers some 50 years, from the death of Uzziah (739 BC) until the end of the reign of Hezekiah (686 BC). In spite of modern critics of its unity, it is clear that the original transmitters of the book saw it as one work authored by the prophet Isaiah as evidenced from the first of several portions of Isaiah found in Qumran, referred to as IQIsa, dating to ca. 125-100 BC, and its reference by the book of Sirach (Ecclesiasticus) in 190 BC.
The first part of Isaiah, i.e. from ch.1 – ch. 39 sets its background against the lifetime of the prophet from 739-701 BC when Assyria as a world power resurged in its greatness, with Israel and Judah which had enjoyed a time of peace and prosperity that they had not known since the time of Solomon (from roughly 810-750 BC) laying directly in its path of expansion. A bit earlier, God has raised Amos and Hosea to minister to the north, rebuking their complacency, compounded by its idolatry, adultery and injustice. Isaiah was raised by God with his likely royal blood to minister to Judah, whose spiritual complacency was worse as they felt superior spiritually to their “godless” neighbor. But words of warning and prophecy by Isaiah extend beyond the fate of God’s people, but that of the nations.
The second part of Isaiah, i.e. from ch. 40 – ch. 57 is a section distinctly marked by hope and is highlighted by messages that depict the greatness and transcendence of God and the famous Suffering Servant.
The final part of Isaiah i.e. from ch. 58 – ch. 66 looks forward to the time when God will create new heavens and a new earth.
This great book displays marvelously the wonder and character of God, exposes the sins of humanity and the world and delivers a powerful message of grace in redemption that, together with the rest of the book, “contains more prophecies about the Messiah than any other books in the Old Testament”, including the birth of Christ, His ministry, His death and His future reign. St. Augustine called this book, the “Fifth Gospel”.
Due to the length of the book, we shall not be able to reflect on a verse-by-verse basis as we usually do; rather, we shall meditate reflectively based on the main teachings of each section for devotional purposes. However, this should not deter you from pursuing the study of each chapter in greater details outside of our time of devotion.
The calling of Isaiah as a prophet is recorded in chapter 6; we shall take the position of Calvin in treating the writing of the entire book chronologically, assuming that his formal calling came subsequent to the first five chapters of “vision”:
(1) Just imagine that even before he might be recognized as a professional prophet, Isaiah opened his ministry as a young man with this opening salvo. As you read the entirety of this chapter:
a. What kind of a spiritual condition is being depicted under this relatively good king, Uzziah?
b. How shocking would this message be to the king and the people of Judah?
(2) The lament of God (1:2-4):
a. Why does God invoke heaven and earth as His witness?
b. What does the comparison of the nation to an ox and a donkey seek to reveal?
(3) The sorry state of Judah (1:5-9): although it would be some 140 odds years later that Judah would bear the full wrath of Babylon, the threats of Assyria had already inflicted enough destruction on Judah:
a. Why would God lament over their plight as juries to their head, heart, foot and sole?
b. While comparing them to Gomorrah, how does God show mercy to them?
(4) The sins exposed (1:10-17):
a. What in essence are the sins being exposed in vv. 10-15?
b. According to vv. 16-17, what made such a sin of religious hypocrisy even more wicked?
c. What is the important message to you?
(5) A message of grace (1:18-20):
a. Do you think the invitation to reason is based on grace? Why or why not?
b. Where does their hope lie ultimately?
(6) Their reality of sins and punishment (1:21-31):
a. What are the sins being highlighted once again (vv. 21-23)?
b. What punishment will they face (vv. 24-25)?
c. What is the ultimate purpose of God’s punishment (vv. 26-27)?
d. Shame will be the result of turning to idols (depicted by sacred oaks and gardens): when read together with vv. 10-14, what kind of religious apostasy is being depicted?
(7) What is the main message to you today and how may you apply it to your life?
本週我們我們開始研讀舊約以賽亞書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
引言：
以賽亞的名字是「耶和華拯救」或「耶和華是救主」的意思；這正是全書的主題。這書是新約聖經最常引用的舊約書卷。以賽亞作先知的期間應該超過50年之久，由烏西雅王駕崩的那年(主前739) 至希西家王的末期(主前686) 止。雖然現代的解經家多有質疑這書的統一性，但這書在傳流之始已是以以賽亞為惟一的作者；這可從死海古卷的發現(特別是稱為IQIsa, 相信是主前 125-100年的抄本所顯示) 和主前190年的次經Book of Sirach所引述所證明。
本書可分為三部份：第一部份是第1-39章，作者是以先知當時身處的歷史年代為背景，即主前739-701。當時的亞述正重建龎大的勢力，而猶大和以色列正位於這擴張的勢力的路徑上。在以賽亞出現之前，猶大和以色列正經歷自所羅門以來最興盛的時期。神先興起阿摩司和何西阿來責備北國的拜偶像、犯姦淫和不行公義的罪。稍後，就興起以賽亞來責備南國的自滿、自以為義的罪。他們滿以為因仍維持外表的敬拜，就比「無神」的北國為義。不過，以賽亞的信息和預言是超越神百姓的命運，更是向世上列國發出的。
第二部份是第40-57章，是充滿希望的信息，更充份論到神的偉大和超越性，也論到著名「受苦的僕人」的篇幅。
最後的一部份是第55-66章，把讀者的目光轉到神所要創造的新天新地。
以賽亞書展示神奇妙偉大的屬性、顯露人類和世界的罪，更強而有力的表明神救恩的計劃：是「舊約聖經的書卷中，最多談論彌賽亞的預言的書卷」—包括論到基督的降生、工作、死和將來的掌權。奧古士丁稱它為「第五本福音書」。
因書卷的篇幅長度，我們不會像其他書卷的逐節思想，乃以靈修式的多以重點來作反思。
以賽亞蒙召的經歷是記載在第六章，故此我們將按加爾文的意見，看整卷書是以歷史年份作編排，以先知的「正式」蒙召是在首五章之後的經歷：
(1) 這是先知的責備信息「第一炮」—試從這一章所讀到的：
a. 你可以看到在烏西雅這較好的王統治下，猶大的屬靈光景的真相是怎樣？
b. 先知這「第一炮」給予王和百姓帶來什麼的錯愕？
(2) 神的哀號(1:2-4)
a. 為何神要呼喚天與地作證人？
b. 把百姓比作牛和驢的用意何在？
(3) 猶大的可憐景況(1:5-9) ：雖然藉巴比倫所得的徹底審判尚有140多年之遙，猶大已稍從亞述嘗到神的審判：
a. 神以身體各處的傷痛是要表達什麼？
b. 雖然以所多瑪和蛾摩拉作喻，神卻同時怎樣顯出祂的憐憫？
(4) 猶大的惡行(1:10-17)
a. 這裡論到的是什麼大惡？(1:10-15)
b. 1:16-17所論到的，怎樣使這大惡更為可惡？
c. 對你可有什麼提醒？
(5) 恩言(1:18-20)
a. 神邀請他們與祂辯論：這辯論的基礎是什麼？
b. 他們的盼望緣由是在乎什麼？
(6) 罪該受審判的現實(1:21-31)
a. 這裡重提的罪包括什麼？(1:21-23)
b. 他們要面對的是什麼審判？(1:24-25)
c. 審判最終的目的是什麼？(1:26-27)
d. 蒙羞是轉向偶像的結果(一般解經者以橡樹和園子與偶像有關) ：若與1:10-14的罪聯在一起，你可以怎樣形容他們的屬靈光景？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“When you come to appear before me, who has asked this of you, this trampling of my courts?” (Isa. 1:12)
Irrespective of when one places the formal calling of Isaiah as a prophet, whether it began only after the delivery of the messages of the first five chapters or before, the first chapter ought to be a message that rocked the entire royal court all the way to the least of the peasants of Judah.
Whether Isaiah received his call “in the year that King Uzziah died” (6:1) or shortly before that, Judah had been under the rule of a relatively godly king. Uzziah is described as a king who did what was right in the eyes of the Lord (2 Chr. 26:4) until he “became powerful, his pride led to his downfall” (2 Chr. 26:16). God inflicted him with leprosy until his death because he usurped the role of the priest and wanted to burn incense on the altar.
Such pride and complacency appeared not to be confined to the king, but was commonplace among the people and became the focal point of the opening salvo of Isaiah’s ministry. While Israel, to the north, had openly become idol-worshippers, Judah with its apparent zeal in the worship of the Lord has fallen into the sin of false piety. On the one hand, they fervently engaged in the practice of Yahweh’s worship — praying, offering sacrifices and observing all religious festivals (1:11-15); on the other hand, they lived an unethical life of oppression, injustice and evil deeds (1:16-17). This had invited the wrath of God, with charges that they were, in fact, trampling the courts of God (1:12).
Today, we need to take this message of rebuke seriously as the Evangelical churches do not lack in the zeal of worship and in the study of the Word. However, if our lives lack compassion, if we disregard justice to the poor and oppressed, and engage in unethical behaviors, our worship will amount to the trampling of the courts of the Lord, our prayers will not be listened to, the Lord will have no pleasure in our service to Him, and even our gatherings will be hated by Him (Isa. 1:11-15).
「你們來朝見我，誰向你們討這些，使你們踐踏我的院宇呢？」(賽1:12)
不論我們是認為以賽亞的正式蒙召是何時發生—是在第六章時才發生，或是在第一章的信息前他已蒙召—這開始的第一個信息相信一定是震撼了全國：由宮廷中的王到市井的賤民！
不論以賽亞是在「烏西雅王崩」的那年才蒙召(6:1），或是更早之前，猶大國始終在那個時段是由「行耶和華眼中看為正」的烏西亞統治了一段極長的時期(代下26:4) 。雖然他晚節不保，因驕傲擅自獻祭而被神用大痲瘋所刑罰，至死為止。
從以賽亞所發出厲害的責備，我們曉得原來這種屬靈的驕傲和自義不是限於烏西雅，乃是普及整個國家的現象。當北國的以色列在公開的敬拜偶像時(王下12:25-33) ，南國的猶大卻因仍極力維持敬拜耶和華的傳統，而墮入虛假的敬虔。他們一方面是熱衷的守著摩西律法敬拜的要求—獻上最好的祭物、堅守各樣的節期、更常常舉手禱告(1:11-15) ；但同時，他們行各樣的罪惡、欺壓貧苦、不行公義(1:16-17) 。這叫耶和華甚為震怒，甚至控告他們的敬拜為「踐踏」祂的院宇(1:12) 。
這些都是今日信徒應當自省的。我們在熱衷敬拜神之餘，又愛讀祂的話語，甚至常常參加禱告聚會；但若然我們平日的生活與敬拜的生活不相符—工作間沒有好見證、生活不檢點、說話缺乏愛心、無憐憫心等—恐怕神也以我們「踐踏」祂的殿，我們舉手禱告祂也不聽，甚至以我們的事奉為厭煩呢！(1:11-15)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The first message of rebuke and punishment of Judah is immediately followed by a grand vision of “the last days” that include the reign of peace by the Lord (2:2-5); the humbling of the house of Jacob (2:6-11) and the dreadful appearance of the Lord (2:12-21).
(1) The reign of the Lord (2:2-5): the future of the worship of the Lord by all nations is being prophesied:
a. What is the result of such a world-wide worship of the Lord?
b. What will be the basis of “world-peace”?
c. Since this is a vision concerning “Judah and Jerusalem” (2:1), what role will they play in this glorious future? (2:5)
(2) The humbling of the house of Jacob (2:6-11):
a. What sin is being highlighted, especially by the idea of “fullness”?
b. How will they eventually learn that such “fullness” cannot be trusted?
(3) The Day of the Lord (2:12-21):
a. Vv. 12-18 is mixture of figures and realities:
i. What is its main message?
ii. Do you sense that this message applies beyond the house of Jacob? Why?
b. Vv. 19-21:
i. How is the splendor of God depicted?
ii. How are men humbled?
(4) Why does this vision end with an exhalation not to trust in man (2:22)?
(5) How relevant was the message to Judah, as they were going through a political transition with the (impending) death of King Uzziah and the threat of a resurging Assyria?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
緊接第一章嚴厲的信息，是「末後日子」的異象：包括神平安的掌權(2:2-5) ， 雅各家的被謙卑(2:6-11) ，和耶和華可怕的顯現(2:12-21) ：
(1) 神的掌權(2:2-5) ：這裡預言將來列國都要敬拜耶和華：
a. 這全球性的敬拜帶來什麼後果？
b. 這裡的「世界和平」的基礎是什麼
c. 這既是「論猶大和耶路撒冷」的默示(2:1) ，他們在這榮耀的將來中扮演什麼角色？(2:5)
(2) 雅各家的被謙卑(2:6-11)
a. 這裡不斷的藉著「滿」字要表明什麼的罪？
b. 他們怎樣才明白這些「滿」是不可靠的？
(3) 耶和華可怕的顯現(2:12-21)
a. 2:12-18是喻意和現實的交織：
i. 主要的信息是什麼？
ii. 按這章的上文，你認為這裡是單論及猶大麼？為什麼？
b. 2:19-21:
i. 這裡怎樣形容神的威榮？
ii. 人將來怎樣被謙卑下來？
(4) 為何這整段信息以「休要依靠世人」作結束？
(5) 因猶大正處於因烏西雅(將) 崩的政治動盪時期，而亞述勢力日增，這信息對猶大有什麼特別重要之處？
(6) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not take up sword against nation, nor will they train for war anymore.” (Isa. 2:4)
The creation of the United Nations at the end of World War II was certainly an expression of the world’s desire for world peace, and the inscriptions of the above verse from Isaiah in some parts of the United Nation certainly reflect, to a certain extent, the faith of some in this biblical ideal. However, I wish they would have quoted the entire passage of Isaiah 2:2-5 and not just the last few lines, because in so doing, they completely missed the point of what world peace truly is and how it will be accomplished.
The passage clearly points out that world peace can only be achieved:
- By men worshipping Yahweh only and above all else:
The mountain of the Lord’s temple has to be
the chief one, raised above all other hills, meaning that only the Lord
can be recognized as God, the only God above all idols, all gods, including atheism;
- Not only is He to be worshipped, but His law and His ways are to be followed:
We know that no one can walk in His ways and follow His law without first being reconciled to Him through faith in His Son Jesus Christ and through repentance;
- That clearly means that it is only through restoring peace with God that men can restore peace with other men.
It is a pity that while the United Nations seek to broker peace among nations and peoples at war, it is always an exercise in futility, not only because they seek to do it apart from God, but also they have continued to champion ways that are blatantly against the ways of the Lord.
But one day, world peace will be restored, not through the United Nations, nor any human endeavors, but through the coming of our Lord Jesus Christ in all His splendors to judge the unbelieving world, and to usher into His everlasting Kingdom with all those who have believed in Him.
「他們要將刀打成犁頭，把槍打成鐮刀。這國不舉刀攻擊那國；他們也不再學習戰事。」(賽2:4)
在第二次世界大戰後所成立的聯合國是世人對世界盼望和平的產品。以賽亞書這節經文也被刻在聯合國總部部份的地方上，反映了一些世界領袖對聖經預言有世界和平的盼望和信心。可惜的是，所刻上的不是以賽亞書2:2-5完整的一段信息，也因如此，顯明他們不明白真正的世界和平的基礎包括什麼！
以賽亞書2:2-5清楚的指出，真正的世界和平要包括：
1. 人要單單敬拜耶和華、高於一切：
耶和華殿的山一定要超乎諸山，意思是惟有耶和華是神，遠超偶像和諸神—包括無神主義！
2. 人要聽祂的教訓、行祂的路：
但是我們知道有罪的人是沒有能力聽從祂、行祂的道的，除非他們先藉著悔改、相信神的兒子耶穌基督，與祂和好。
3. 這是說，人必須先與神和好，人與人、國與國才能和好！
所以，現今的聯合國雖努力周旋於國際間，試圖消除國與國、民與民的衝突，每每是徒勞無功的。這不但是因為他們往往是靠人的方法，不倚靠神，更因為整個聯合國的政策與行徑是公然漠視神的律例！
世界和平總有一天會成為事實，但卻是與聯合國無關，也與任何人的努力無關；乃因耶穌基督的救恩和祂的再來，用祂的榮光審判世人，引進神永遠、和平的國度。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After the initial thunder of lament and rebuke, followed by the dreadful announcement of the Day of the Lord, the prophetic vision turns to the present reality of the sins of the nations. In this chapter, the sins of the leaders and the ‘women” of Zion are exposed:
(1) Sins of the leaders (3:1-15):
a. Who will be taken away? (vv. 2-3)
b. Why is the taking away of leader mentioned together with supply and support? (v. 2)
c. What will be the curse of poor leadership (vv. 4-7)?
d. What were the sins of the leaders (vv. 8-15)?
e. What will be the exception? (v. 10)
f. What is the importance of framing this accusation within a court setting? (vv. 13-15)
(2) The sins of the women (3:16 - 4:1):
a. Why were the women singled out?
b. While wearing perfume and ornaments are in themselves not a sin, where then do their sins lie?
c. Do you think this rebuke is purely metaphorical as some scholars opine? Why or why not?
d. How does 4:1 depict the horrible consequence of God’s judgment on the nation?
(3) A most glorious hope (4:2-6): It will be wrong to assume that the message of hope only appears from chapter 40 onward. Here is an example of a most glorious hope prophesied in the midst of utter destruction:
a. God has promised the survival of a remnant:
i. What will they be called and why?
ii. How will they be cleansed?
iii. Why would their names be recorded? (Mal. 3:16)
iv. The presence of God is promised in 2:5: what do the symbols of cloud and fire remind you of? (Num. 14:14)
v. All this is preceded by the introduction of “the Branch of the Lord”, why? (See Isa. 11:1; Zech. 3:8; 6:12)
b. How does this speak to the mercy of God in the midst of His wrath?
(4) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在發出雷霆似的第一個哀鳴、嚴責的信息後，以賽亞就論到末後審判的日子；現在他更詳盡的揭出領袖階層的罪，和「錫安女子」的罪：
(1) 領袖階層的罪(3:1-15) ：
a. 神說祂要除掉的包括什麼？(3:2-3)
b. 為何在論到要除掉這種種的人時，也要除掉糧和水？
c. 國家將由什麼人領導？(3:4-7)
d. 領袖們的罪出於什麼？(3:8-15)
e. 誰得幸免？(3:10)
f. 神為何要用法庭審判的方式正式提出指控？(3:13-15)
(2) 錫安女子的罪(3:6–4:1):
a. 為何在此特別提論到女子？
b. 妝扮與衣飾本非罪，這些女子的罪在乎什麼？
c. 有些解經者以此段為喻意而已，你同意嗎？為什麼？
d. 這些罪帶來最嚴厲的審判是在4:1道出：這節所要刻畫的是什麼？
(3) 極榮耀的盼望(4:2-6):以賽亞書充滿希望的信息不是限於由第40章開始的篇幅；這裡是個極佳的例子—在極徹底的傾覆中傳出極榮耀的盼望：
a. 神應許有逃脫的人：
i. 神怎樣形容這些人？
ii. 他們將要怎樣被潔淨？
iii. 為何他們的名字要被記錄(見瑪3:16)
iv. 4:5是神同在的形容。這可叫你想起什麼？(參民14:14)
v. 這榮美的盼望是始於「耶和華的苗」的發生：祂是誰？(參亞3:8; 6:12)
b. 這裡如何顯示出神的憐憫？
(4) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“In that day, the Branch of the Lord will be beautiful and glorious and the fruit of the land will be the pride and glory of the survivors in Israel.” (Isa. 4:2)
While Isaiah opens his message like a thunder expressing the intense grief of the Lord calling on the heavens and the earth to be His witness against His rebellious children who were worse than oxen and donkeys in the lack of understanding, he follows up with relentless accusations of Judah’s false piety and ends with their judgment by God through the hands of their enemies. However, even in this first message of punishment, God has invited them to repentance and promised restoration: “Though your sins are like scarlet, they shall be as white as snow” (Isa. 1:18).
In reality, God could have confined the message of hope to the very end of the book, but throughout the book of Isaiah, we find that in the midst of severe rebukes and message of horrific judgments, God always injects into them a message of hope, as if the rebukes and judgment would be too much for them to bear, lest they, in their wicked state, fall into despair. This is how amazing our God is: “For his anger lasts only a moment, but his favor lasts a lifetime; weeping may stay for the night, but rejoicing comes in the morning.” (Ps. 30:5).
Chapter 4 of Isaiah is such a great example: immediately following the chastisement of the sins of the leader within a court and formal setting (3:1-15) and the more than sarcastic humiliation of the sins of the women of Zion (3:16-26), cumulating to a message of massacre of the men of Judah in 4:1, the prophet bursts into one of many Messianic messages of hope, promising a salvation that is complete and eternal through the introduction of the “Branch of the Lord”.
While commentators might have differing opinions about what the “Branch of the Lord” refers to, the consequent brought by the “Branch” is unmistakable in that
- The remnants will be called holy;
- Their names will be recorded in the Book of Life;
- Their filth and bloodstains will be washed away;
- The daily presence of the Lord will be a reality; and
- They will rest, truly rest from the storms and rains of life.
Given all this, it is hard not to see the “Branch of the Lord” as the one referred to in Isaiah 11:1 and in Zechariah 3:8; 6:12 — the Messiah, the Lord Jesus Christ Himself. And, we are so blessed that we do not have to be part of the remnants to be grafted into the Branch, with the above promises a reality already in our lives as we put our trust in the Lord Jesus Christ (Rom. 11:17).
「到那日，耶和華發生的苗必華美尊榮，地的出產必為以色列逃脫的人顯為榮華茂盛。」(賽4:2)
雖然以賽亞書一開始，以雷霆萬鈞之勢，把神內心的哀傷，呼天搶地的責備祂那叛逆的子民，指他們連牛、驢也不如的忘記、背棄了祂；繼而祂也嚴厲的指責他們虛假的敬虔，宣告要藉他們的敵人來審判他們。然而，在這嚴厲的說話中，神卻仍給他們悔改的機會：「你們來，我們彼此辯論。你們的罪雖像硃紅，必變成雪白；雖紅如丹顏，必白如羊毛。」(1:18)
其實，神知道他們的硬心，可以一直的責備他們，不用說溫柔、憐憫的話。但當我們讀到整本的以賽亞書時，就會發現，往往在極嚴肅的說話和審判的信息中，神總注入憐憫、盼望的信息；好像恐怕他們受不住這些審判之言，而落入絕望之中。這就是我們希奇的神，祂雖然全然的聖潔可畏，卻是那位「怒氣不過是轉眼之間……恩典乃是一生之久」的神(詩30:5) 。
以賽亞書第四章就是其中一例：第三章是公開審訊式的定領袖的罪(3:1-15) ；更以極挖苦的言詞來羞辱無恥的錫安的婦人(3:16-26) ；更以男性差不多全亡為終極的審判(4:1) 。但隨即就發出極榮耀盼望的彌賽亞的預言，應允要藉這「耶和華的苗」帶來永遠、完全的救恩(4:2-6) —餘剩的要稱為聖(4:2/NIV) 、名字寫在生命冊上、污穢被洗去、神的同在成為事實、更得享真正的安息！這「苗」當然是指我們的主基督、彌賽亞(參亞3:8; 6:12) 。
今天，我們不用是猶大逃脫的人，就被接上這聖潔的枝子上；以上所有的應許是我們因信主耶穌基督，已完全在我們生命中成為事實了(羅11:17) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
These first messages preceding the formal call of Isaiah end with a poetic expression of God’s relationship with His people as one between the husbandman and His vineyard:
(1) The parable of the vineyard (5:1-7):
a. What does the depiction by Isaiah of God as “the beloved” of whom he sings reveal about the prophet?
b. What does a husbandman desire in the planting of a vineyard?
c. How does it express God’s desire for Jerusalem?
d. What normally does a husbandman have to put into the planting of a vineyard?
e. What has God put into His relationship with Jerusalem?
f. What did He get at the end? Why?
g. What consequence will the vineyard face?
h. What does this parable serve to illustrate?
(2) Six woes of “sour grapes” (5:8-23):
a. What is the 1st woe (5:8-10):
i. Can you draw a parallel with today’s unchecked greed in our society?
ii. What will the punishment be?
b. What is the 2nd woe (5:11-17)?
i. Can a life of pleasure coexist with a life of regard for the deeds of the Lord? Why or why not?
ii. What will the punishment be for the leaders and the people?
iii. Why would God mete out such punishment?
c. What is the 3rd woe (5:18-19)?
i. What depiction of their wickedness is meant by the use of (tiny, less visible) cords and (huge, visible) cart ropes?
ii. How and why do these people mock the Lord?
d. What is the 4th woe (5:20)?
i. Can you draw a parallel with today’s secular society?
e. What is the 5th woe (5:21)?
i. Why is such a sin so wicked?
f. What is the 6th woe (5:22-23)?
i. What has such drinking to do with bribery?
(3) The horrific judgment (5:24-30):
a. What kind of consequence is depicted by v. 24 and what are the reasons given?
b. What is the immediate punishment as God’s anger burns against them (v. 25)?
c. Why is it not enough? What will the Lord use to inflict even more severe punishment?
i. This punishment was fulfilled by the invasion of Nebuchadnezzar in 586 BC (see 2 Ki. 25):
1. How fitting was his invasion in the fulfillment of this prophecy?
2. As Isaiah refers to the “distant nations”: in what ways do you think it refers to a time still in the future? Why?
(4) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在記載正式蒙召之前的第一個信息中，以賽亞以葡萄園與園主的比喻作信息的結束，很有詩意的道出神和和祂子民的關係：
(1) 葡萄園之歌(5:1-7)
a. 以賽亞怎樣稱呼他的神(5:1) ？為什麼？
b. 人栽種葡萄園的主因是什麼？
c. 照樣，神對祂子民的盼望是什麼？
d. 人栽種葡萄園要花的工夫包括什麼？
e. 照樣，神花了什麼工夫在祂子民身上？
f. 結果，祂得到的是什麼？為什麼？
g. 一個不結好果子的葡萄園會有什麼終局？
h. 這比喻的重點是什麼？
(2) 「野葡萄」的六禍(5:8-23)
a. 第一禍是什麼？(5:8-10)
i. 與今天社會的現況有什麼相似之處？
ii. 要得什麼審判？
b. 第二禍是什麼？(5:11-17)
i. 一個看重享樂的生命與一個敬畏神的生命可否同存？為什麼？
ii. 這些百姓與領袖要面對什麼審判？
iii. 為何神要這樣待他們？
c. 第三禍是什麼？(5:18-19)
i. 分別用「細繩」和「套/粗繩」來作比喻的重點是什麼？
ii. 他們為何和怎樣嘲笑神？
d. 第四禍是什麼？(5:20)
與今天社會的現況有什麼相似之處？
e. 第五禍是什麼？(5:21)
為何這算是禍？
f. 第六禍是什麼？(5:22-23)
為何把酒與賄賂相提並論？
(3) 可怕的審判(5:24-30)
a. 他們要面對的是怎樣的結局？原因何在？
b. 神的怒氣發動帶來什麼立時的果效？
c. 為何這樣厲害的審判尚未足夠？神還要施行什麼審判？
i. 參列王紀下25，看看這預言怎樣應驗。
ii. 你認為這預言已「完全」應驗了嗎？(註：「遠方的國家」：原文是眾數的)
(4) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“I will sing for the one I love, a song about His vineyard.” (Isa. 5:1)
Here is a first glimpse of the personality of the prophet Isaiah and his relationship with God. As we have already considered how powerful a message he has delivered for the Lord, even perhaps before he received his official call from the Lord (in chapter 6) — the message has been marked by intense feelings of lament, harsh words of rebuke and horrific prophecies of destruction. However, as Isaiah pauses and reflects on the tender desire by the Lord for Jerusalem, his tone of voice turns poetic and mellow. He calls the Lord his “beloved”.
Indeed, such should mark the relationship of all God’s servants of the Lord — there has to be a love-relationship between the servants and the Master, otherwise the servants would remain merely tools, without knowing and identifying with the heartbeat of the Master. This is why Jesus bares His soul to His disciples, telling them that they are more than servants, “I no longer call you servants, because a servant does not know his master’s business. Instead I have called you friends, for everything I learned from my Father I have made known to you” (Jn. 15:15).
The truth of the matter is we do not have a different God in the New Testament; He is the same, “yesterday, today and forever” (Heb. 13:8). Isaiah is more than a mere servant, but an intimate friend of the Lord whom he calls, “my beloved”.
「我要為我所親愛的唱歌，是我所愛者的歌，論他葡萄園的事……」(賽5:1)
以上的一句話，給我稍窺到先知與神的關係。我們已看到，在以賽亞蒙召（第六章）之前，他的信息是何等的沉重和厲害。現在，先知似乎是停下來，在這些震撼性的話語之餘，他是感受到神對耶路撒冷的情懷。立時，他的心轉為柔和，他的語調顯為溫柔，他甚至唱出詩歌；更稱神為「我所親愛的/my beloved」。
是的，這應是每一個神僕與神當有的關係—主僕之間應先有愛的關係，否則我們只看自己為被利用的工具，並不曉得、也不能認同主人的心腸。也因這原故，我們的主耶穌就告訴祂的門徒說：「以後我不再稱你們為僕人，因僕人不知道主人所做的事。我乃稱你們為朋友；因我從我父所聽見的，已經都告訴你們了。」(約15:15) 。
這再一次的提醒我們：我們不是有一個舊約的神，又有另一個新約的神。聖經的神是「今日、昨日、直到永遠是一樣的」(來13:8) 。以賽亞給我們看見，他不是僅僅一個神的僕人，乃是神親密的朋友，神是他「所親愛的」！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Now Isaiah tells us the awesome experience leading to his calling:
(1) What is the significance of the timing of this official calling?
(2) Why did the call need to take place in such an epiphany?
a. Where does the Lord reveal Himself?
b. How does He reveal Himself?
c. Why do the seraphs who serve Him have to have
i. Wings that cover their faces?
ii. Wings that cover their feet? and
iii. Wings that fly?
d. Why do they have to call to one another?
i. What does the three-fold “holy:” signify?
ii. What does the praise that “the whole earth is full of His glory” signify?
e. What happens at the sound of their voices and what does it signify?
(3) At such a sight, the normal reaction of a human is to worship:
a. Why then was Isaiah’s immediate reaction the consciousness and confession of his sin?
b. Why was he particularly convicted of the sin of “unclean lips”?
c. Why did he think that he was “ruined”?
(4) At his confession, one of the seraphs took away his sin by a live coal from the altar:
a. What does the altar have to do with atonement?
b. What was the spiritual significance of his forgiveness by the touching of the live coal?
(5) Why did the Lord choose to call him only after his confession?
(6) Why did he respond so readily?
(7) The call by the Lord was most puzzling:
a. What did the Lord specifically ask Isaiah to do?
b. If the people were not to hear and see, what was the purpose of his mission?
c. V. 10 is a subject of much controversies:
i. Can Isaiah or his message really “make” the heart of the people calloused, ears dulled and eyes closed?
ii. What really causes it?
(8) Isaiah’s concern was not so much the apparent futility of his mission but the ultimate fate of his people: what was God’s answer to his question in essence?
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這是以賽亞蒙召的經歷：
(1) 這經歷是在什麼時候發生？有什麼重要性？
(2) 為何他的蒙召要在這樣奇特的經歷中發生？
a. 神在那裡向他顯現？
b. 祂怎樣把自己顯出來？
c. 為何刻意的形容撒拉弗(天使) 是用兩翅膀遮臉、兩翅膀遮腳、兩翅膀飛翔？
d. 為何要彼此呼喊？
i. 三重的聖哉表示什麼？
ii. 「榮光充滿全地」是什麼意思？
e. 喊聲帶動了什麼？所表明的是什麼？
(3) 面對這情景，你會有什麼立時的反應？
a. 以賽亞立時的反應又是什麼？為何會如此？
b. 在聖潔的神面前覺罪是正常的，但為何他特別覺得「嘴唇不潔」？
c. 為何他以為自己會死呢？
(4) 在他認罪之後，一撒拉弗拿壇上的紅炭來除去他的罪：
a. 壇與贖罪有什麼關係？
b. 用紅炭沾嘴有什麼屬靈的意義？
(5) 為何在這經歷以後，神才發出呼召之聲？
(6) 為何以賽亞這時能這樣立刻的作出回應？
(7) 但神的召令是不簡單的：
a. 祂給以賽亞的使命是什麼？
b. 百姓既不會聽從，這使命有何意義？
c. 6:10是不容易明白的：
i. 是否以賽亞能「使」百姓如此呢？
ii. 是什麼「使」人心硬、耳沉和眼昏呢？
(8) 從神對以賽亞的回答，你可以知道「這到幾時為止」是指什麼嗎？
(9) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“He said, ‘Go and tell this people: be ever hearing, but never understanding; be ever seeing, but never perceiving.” (Isa. 6:9)
It is puzzling enough to learn that Isaiah’s mission was one destined for futility as the Lord clearly revealed to him that the people would not listen to his message, but what makes it even more puzzling is the command to “Make the heart of this people calloused; make their ears dull and close their eyes” (Isa. 6:10).
Although I prefer the Greek translation in the LXX which was being quoted by Matthew in Matthew 13:13-15 which states “This people’s heart has become calloused; they hardly hear with their ears and they have closed their eyes”, putting the responsibility on the people; I would like to share with the following insight of John Oswalt:
“But why should God desire to harden people’s hearts? Why should He wish them not to be healed? The text itself gives no reason, but we may offer some general deductions. It is evident that something is more important than healing. What could that be? Surely it is a pure revelation of the character of God and of the human condition. As it happened, such a revelation could only harden Isaiah’s generation in its rebellion (3:8; 5:18, 19). For Isaiah to declare faithfully what he knew to be so would not result in an admission of guilt and a turning to God. Rather, it would bring about a more adamant refusal to recognize need. What was the alternative? Perhaps, if the prophet would alter the truth in certain ways the people might be more responsive and, after a fashion, be healed. Yet such a healing would be a mockery. For what can heal except God’s truth? It is as though Isaiah should tell them that they did not need to see God as he did, nor be cleansed as he was to be a servant of God as he was. The ultimate result would be deadly. It would confirm that generation in its syncretism and pervert the truth for all generations to come. It would sell the future for the apparent sake of the present. But if the truth could not save the present generation, if it would, in fact, destroy that generation, it could, faithfully recorded, save future generations. This, then was Isaiah’s commission, as it is of all servants of God, not be successful in a merely human sense, but to be faithful.” (TNICOT, Isaiah,189-190)
「他說：你去告訴這百姓說：你們聽是要聽見，卻不明白；看是要看見，卻不曉得。」(賽6:9)
讀到神給以賽亞的使命時，叫我們感到困惑的是這使命的徒然：神清楚的說，百姓是不會理會他的信息的。但更使人困惑的是神吩咐先知：「要使這百姓心蒙脂油，耳朵發沉，眼睛昏迷；恐怕眼睛看見，耳朵聽見，心裡明白，回轉過來，便得醫治」(6:10) 。
雖然我同意部份的解經者，以舊約的希臘文七十士譯本為準，因為馬太福音13:13-15的原文是引用這譯本的(雖然中文和合本是引用希伯來文抄本的版本) ，是把那「恐怕」的責備，歸在百姓身上。
話雖如此，我覺得解經家John Oswalt對此的心得值得我們思想：
“為何神希望百姓心硬呢？為何祂不希望他們得醫治呢？經文本身沒有交待；但我們可以猜想得到。誠然，有一樣東西是比得醫治更重要的。那是什麼呢？這該是神的屬性和人的境況的真相純真的啟示。但這真實的啟示只會使以賽亞的世代的叛逆更強硬(3:8; 5:18, 19) 。對以賽亞來說，忠心的傳講這啟示是不會使百姓認罪和轉向神的。相反地，是會使他們更堅決的否認他們的需要。但他有選擇的餘地嗎？或許，如果先知在每方面修改真理，百姓或許會容易的接受，甚至得醫治—但這是什麼的醫治呢？除了神的真理，什麼能帶來醫治呢？如果是這樣，以賽亞是告訴百姓，他們不用像他那樣看見神、也不用像他被潔淨就可以被神所用！這樣的傳講，後果是死亡！因為，他不但認同當時世代的溶化式的宗教敬拜，更叫後來的世代聽不到真理—為目前的世代而出賣了將來的世代。但是，雖然目前的真理不能拯救現今的世代，但如果是被忠心的記錄，卻能拯救將來的世代。這就是以賽亞的使命，也是所有神僕的使命：不是要人的成就，乃是要對神忠心。” (TNICOT, Isaiah,189-190)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After taking up the call of the Lord, Isaiah was thrust into action within chapters 7-39 united around the theme of trust, spelling out the truth that their trust in the nations will result in desolation (ch. 34), while their trust in God will lead to abundance (ch. 35).
Chapters 7-12 is a unit dealing with the combined threats of Syria and Israel to Judah in which king Ahaz chose to trust his worst enemy, Assyria. This unit also opens to the grand revelation of God’s salvation through “Immanuel”.
7:1-9—The counsel to trust:
(2) Read 2 Kings 16:5-18 to get a sense of the historical background to this encounter between king Ahaz and Isaiah: Isaiah makes clear that the combined force of Aram and Israel “could not overpower” Jerusalem.
(3) How did the king and his people react to the news of the impending threat? (v. 2)
(4) Now the Lord sent the prophet and his son to deliver a message to the king:
a. What did the Lord ask Ahaz to do? (v. 4)
b. How did the Lord describe the two invading kings?
c. Why should king Ahaz not to be afraid? (v. 7)
(5) Three more reasons are added for the king not to be afraid in vv. 8-9: what are they?
7:10-15—The giving of a sign
(6) Why did the Lord offer to give the king a sign?
(7) Was his refusal pleasing to the Lord (judging from the subsequent action he had taken according to history)? Why or why not?
(8) Why did Isaiah say his pretense of not wanting a sign was really trying the patience of God?
(9) Why did the Lord choose to give a sign anyway? What was this sign about, according to Matthew 1:23? (See note below)
7:16-25—The unbelieving fate of Judah
(10) As we know from 2 Kings 16, king Ahaz had chosen to trust in Assyria, and not the Lord: what would be, in essence, the consequence of his choice?
(11) What is the main message to you today and how may you apply it to your life?
Note: it is futile to argue whether the word “virgin” in
its original Hebrew means a married woman or a virgin since Matthew 1:23
serves as its best commentary (not to mention the fact that “the word is never
used of a married woman in the OT”— see TNICOT, 210). However, this sign likely has a dual focus — one
points to the birth of the Messiah in the distant future; another is rooted in
Ahaz’s own time likely referring to the son of Isaiah (Mather-Shalal-Hash-Baz in chapter 8) whose birth was definitely
known to the king and served as a sign that “by the time the child has reached
an age of official accountability, both of the threatening powers will have
ceased to exist” (ibid, 214).
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在這蒙召的經歷之後，以賽亞書跟著的33章(即第7-39章) 是一連串的信息，以「信靠」為主題：倚靠人(特別是列邦) 必遭禍患；倚靠神就必亨通。第7-12章就環繞著亞哈斯王在以色列與亞蘭聯手的威嚇下，選擇倚靠亞述的抉擇：
7:1-9—倚靠神的勸諫：請先翻閱列王紀下16:5-18，明白這事件的歷史背景：
(1) 列王紀下16:5和以賽亞書7:1兩處的結語是什麼？
(2) 但王與百姓對這「消息」怎樣回應呢？
(3) 神就差先知和他的兒子向王說話：
a. 神給王什麼吩咐？(7:4)
b. 神怎樣形容這兩個來攻打猶大的王？
c. 神叫王不要膽怯的原因是什麼？(7:7)
(4) 跟著，神再給王三個不用懼怕的原因是什麼？(7:8-9)
7:10-15—神賜兆頭
(5) 神為何要王向祂求兆頭？
(6) 從列王紀所給我們的資料，你認為王不敢求兆頭的原因是什麼？這討神喜悅嗎？為什麼？
(7) 為何以賽亞指出他這種虛假使神厭煩？
(8) 為何神強把兆頭賜下？按馬太所言，這兆頭是指著誰說的？(見太1:23—參下註)
7:16-25—不信的猶大之審判
(9) 從列王紀下16的記載，我們曉得亞哈斯王結果仍選擇倚靠亞述，不倚靠神：這裡預言這選擇將會帶來什麼後果？
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
註：不少解經家力言「童女」可指已婚的婦人，但聖經馬太福音1:23豈不是最佳的註釋嗎？而且，這「童女」一字，“在舊約聖經從未用來形容任何已婚的婦人” TNICOT, 210)。不過，像聖經不少的預言，這兆頭是有雙重意思的：其一固然是指將來彌賽亞的降生，但同時也給亞哈斯王眼前能看見的兆頭—相信是指以賽亞要生的兒子「瑪黑珥沙拉勒哈施罷斯」(8:3) —當他曉得棄惡擇善時，兩個威嚇猶大的勢力就都滅亡了。
“Now the house of David was told…so the hearts of Ahaz and his people were shaken, as the trees of the forest are shaken by the wind.” (Isa. 7:2)
I was teaching this particular lesson in Isaiah during a Sunday morning at a Sunday School class. I was commenting on how vividly Isaiah depicted the faithless condition of Ahaz and his people. The Bible makes it clear that the combined force of Aram and Israel “could not overpower” Jerusalem. And the Lord, through Isaiah made it very clear that those were empty threats only (v. 7), and cautioned Ahaz to stand firm in his faith or he will not stand at all (v. 9).
No sooner than the class was over, I got a call from my wife that our son was missing. Because we lived very far from our church, that particular morning my wife decided to take our four-year old son to attend a church much closer to home. Alas, after the children Sunday School, my son simply followed two other classmates and left the church, without anyone knowing, including the two classmates and their mum. My wife obviously panicked and so did the whole church. I quickly jumped into a taxi and headed towards that church.
When I prayed to God inside the taxi, the Lord reminded me of what I had just taught and asked me the question, “why are you shaken, as the trees are shaken by the wind?” I bowed my head at that moment and asked God for forgiveness. Peace, which certainly transcended all understanding, set in. I just cannot explain it. The taxi had to stop quite a few blocks from the church in front of a youth center because of traffic restrictions, and just as I stepped out of the taxi, my neighbor who took part in the search was walking out of the center with my son because he recognized his cry.
I learned a great lesson that day: do not just teach the Word of God, trust in it!
「王的心和百姓的心就都跳動，好像林中的樹被風吹動一樣。」(賽7:2)
有一個主日，我正在用以賽亞書第七章來教主日學。我努力的指出亞哈王和百姓的沒有信心，特別聖經明說，敵人是不能勝過他們(王下16:5) 、不能攻取耶路撒冷的（賽7:1）。我更指出，先知對他們的沒有信心的形容是何等的生動：「王的心和百姓的心就都跳動，好像林中的樹被風吹動一樣」（賽 7:2）。
誰知在主日學完畢之後，我收到太太的來電，說我們四歲大的兒子不見了。當年我們所屬的教會離家甚遠，那天早上，太太覺得有點疲倦，就決定與孩子參加鄰近的一間教會。在兒童主日學結束的時候，我們的兒子不知怎的跟著兩個同學和她們的母親離去。走到一半，就自己失了方向。我的太太和全教會的人都在找他，卻找不著。我一聽了電話，就立刻搭計程車，要趕到那裡尋找兒子。
但當我在車裡靜下來禱告時，我彷彿聽到聖靈的聲音在問我：「為何你的心跳動，好像林中的樹被風吹動一樣」？就在此時，我低頭的向神認罪。是的，我並不比亞哈王好。就在此時，我經歷到「出人意外的平安」，是我不能解釋、更不是我本能所有的！
就當計程車因交通的規例所限，停在距離教會幾個建築物前時，我一踏出車外，就看見兒子從最近的建築物跑出來。原來，我們鄰居的小朋友也參加尋覓他，經過這建築物時，認出他哭泣的聲音，把他剛領出來。
除了深深感受到神的大恩外，我也學到一個重要的功課：就是不要單單用神的話語教導別人，自己先要相信！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
8:1-8—The child a sign
(1) To reinforce the prophecy that “the land of the two kings you dread will be laid waste” (7:16), God told Isaiah to (i) write on a large scroll (or wood) and have it witnessed by two prominent figures the words Maher-Shalal-Hash-Baz, and (ii) name his new born by that name signifying “speeding to the plunder, hurrying to the spoil”— the swift destruction of Damascus and Samaria that took place in 732 BC, likely within a year of the child’s birth:
a. Why did the Lord make such a prophetic declaration so formal?
b. What might be the significance of using Isaiah’s son as such a sign?
(2) What does the comparison of the gentle stream of Shiloah (likely the little brook which runs between the south-western slope of Moriah and the south-eastern slope of Mount Zion — a symbol of the Davidic reign enthroned upon Zion — see K&D, 151), with the mighty Euphrates of Assyria seek to highlight?
(3) The rejoicing in v.6 likely refers to Judah rejoicing over the retreat of the two kings because of Assyrian intervention:
a. What will their rejoicing turn into?
b. While Judah would also bear the wrath of Assyria, how different would their fate be from Israel? (Note: up to the neck means near-death, but not death itself)
c. What is the reason for their rescue, according to the end of v.8?
8:9-10—Deliverance of “Immanuel”
(4) “O Immanuel” and “for God is with us” serve as an “inclusio”:
a. As much as the nations would invade Judah, who is the one calling them to war?
b. As much as the nations might think they’re acting on their own and with their own plans, would they succeed? Why or why not?
8:11-15—A word of warning to the prophet
(5) What did the people dread?
(6) Whom should they dread and why?
(7) Why did the Lord have to caution the prophet “not to follow the way of this people”?
(8) In what ways would God be both a “sanctuary” and a “stumbling stone”? (See 1 Pet. 2:4-8)
8:16-22—the role of the prophet
(9) It appears that Isaiah understood the “sealed up” nature of this prophecy which will have to wait for the arrival of the Messiah — the Immanuel — to unfold its meaning; therefore he will wait and in the meantime continue to exhort the people:
a. What does he understand as his role and that of his children? (v. 18)
b. How should the prophets (and for that matter, the servants of God) differ from the mediums? (vv. 19-20)
c. What if the servants of the Lord do not preach faithfully according to the law and the testimony? (vv. 21-22)
(10) What is the main message to you today? How may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
8:1-8—以賽亞的兒子為兆頭
(1) 在強調「這二王之地必致見棄」這預言(7:16) ，神吩咐以賽亞在大牌上寫上「瑪黑珥沙拉勒哈施罷斯」的字，並以兩誠實人作見證；更以此為兒子命名，表明大馬士革和撒瑪利亞的被擄掠和搶奪即將臨到—結果就在這兒子降生的一、兩年間(主前732) ，這預言應驗了：
a. 為何神要這樣的重複和強調？
b. 用以賽亞的兒子作兆頭有什麼特別作用？
(2) 以西羅亞緩流的水與大河(亞述地的幼發拉底河) 相比的意思是什麼？(參下註)
(3) 第6節的「喜悅」似乎是指他們看見亞述的幫助，使二王撤退而歡樂：
a. 這歡樂將變成什麼？
b. 誠然、至終猶大即會遭受亞述的攻擊，但他們與以色列的遭遇會有什麼不同之處？(註：到頸項仍不至死)
8:9-10 —“以馬內利”的拯救
(4) 第8節的“以馬內利”與第10節的“神與我們同在”很明顯把這幾節組成一小段:
a. 雖然列國要來與猶大爭戰，誰是真正的策動者？
b. 雖然列國是同謀的，他們會成功嗎？為什麼？
8:11-15—對先知的勸導
(5) 百姓所懼怕的是什麼？
(6) 他們真正要懼怕誰？為什麼？
(7) 為何神竟要提醒先知「不可行這百姓所行的道」？
(8) 為何神同時是聖所也是絆腳石？(參彼前2:4-8)
8:16-22—以賽亞的位份
(9) 似乎以賽亞明白這些預言是「封住」的，要等到彌賽亞—以馬內利—的來臨才完全的成就；故此，他要等候、要仰望；更要繼續的傳揚：
a. 他領會到自己和兒子的角色是什麼嗎？(8:18)
b. 作為先知、神的僕人，該與交鬼的有什麼不同？(8:19-20)
c. 如果神僕不以(神的)訓誨和和法度為傳講的標準，會帶來什麼後果？(8:21-22)
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
註：西羅亞緩流相信是指摩利亞山西南和錫安山東南之間的小溪—是像徵大衛家在錫安掌權(見K&D,151)
“Why consult the dead on behalf of the living? To the law and to the testimony!” (Isa. 8:19-20)
As the Lord spoke through the Prophet Isaiah to a rebellious king who was bent on trusting in men (the Assyrians) and not the Lord, forcing him to receive a sign — the birth of a son through a virgin and whose name will be called “Immanuel” (Isa. 7:14), He was announcing His great plan of salvation, not only for Judah, but for the entire human race — the birth of His own Son, Jesus Christ, the Savior of the world.
However, these words of Prophecy also addressed the more immediate situation facing Judah — the destruction of both Aram and Israel, and the punishment Judah would face in the hands of their worst enemy, Assyria, in whom they had put their trust. While the destruction of the two kings would soon happen within, perhaps a year or two of the prophecy, the punishment by the Assyrians would have to wait another few decades, and the fulfillment of “Immanuel” as the stone that causes many to stumble, as we know and as attested by the Apostle Peter (1 Pet. 2:4-8), would have to wait till the virgin-birth of Christ.
Isaiah obviously understood that the bulk of what he was prophesying would take a long time to fulfill. Therefore, he must “wait for the Lord who is hiding His face from the house of Jacob (8:17). It is with this understanding that the Lord warned the prophet “not to follow the way of the people” (8:11).
Indeed, during a crisis, people in fear long to inquire of the Lord, seeking to know the future, thinking that as a result, they may know what to do or how to deal with the present. Unfortunately, God is not there to satisfy our desire for instant answers and solutions. Whatever needs to be known is already made plain in His law and His testimony (8:20), and often the answer we get from Him is to wait, to submit and to trust in Him, His timing and His ways — this was the central message given to king Ahaz through Isaiah. But we will have none of this; instead our desire for instant answers and solutions often drives us to consult the mediums and enquire the spirits (8:19). King Saul was a typical example. Those who have consulted mediums and spirits would know that this will result only in being enslaved in greater fear and they will “see only distress and darkness and fearful gloom, and they will be thrust into utter darkness” (8:22).
Therefore Isaiah asks, “Why consult the dead on behalf of the living? “ (8:19). As for him, he says, “I will put my trust in Him” (8:17) — Immanuel!
「百姓不當求問自己的神嗎？豈可為活人求問死人呢？人當以訓誨和法度為標準。」(賽8:19-20)
亞哈斯王雖然是頑梗的，總要倚靠人(亞述王) ，而不倚靠神，甚至不願從神得啟示。但神仍勉強他，接受從祂而來的一個兆頭：就是「必有童女懷孕生子，給他起名叫以馬內利」(7:14) 。原來，這兆頭不是單給他的，乃是為全人類的。藉此，神向世人宣告祂的救世大計，叫世人因這要降生的彌賽亞，就是神的兒子耶穌基督而得拯救。
不過像不少聖經的預言一樣，這兆頭是有雙重意思的：除了以上的救世信息外，這兆頭也針對當時猶大面對的危機，就是亞蘭和以色列的合攻和猶大因倚靠亞述而得的報應。亞蘭和以色列固然按這兆頭在一兩年間就遭滅亡，但猶大從亞述手中遭報，則要待好幾十年後才應驗。至於這以馬內利所帶來的應許，包括「祂必作為聖所」、也同時「作絆腳石」的預言(8:14) 則有待基督的降生後才得應驗(參彼前2:4-8) 。
相信在聖靈的感動之下，以賽亞是明白他的預言是需要一段較長的時間才得應驗的。故此，他仍要「等候那掩面不顧雅各家的耶和華」(8:17) 。也因這原故，神要提醒他：「不可行這百姓也行的道」(8:11) 。
人往往在危機中，總想知道將來會怎樣，以為因此便會知道如何是好。神卻不是如神仙一樣，有求必應，來滿足我們希望得到立時的答案和立時解決良方的心。不是神不願意回答我們，乃是祂的話早已記載在聖經的「訓誨和法度」中(8:20) 。祂是希望我們去查考，因而順服、等候和遵從—包括祂的時間和解決的方法—這正是神藉以賽亞所吩咐亞哈斯王的。
但像亞哈斯一樣，我們總不願意，反而仍強求立刻的答案和立時解決的方法。結果，不少人就去求問交鬼的、和行巫術的(8:19) 。掃羅王是個典型的例子。凡求問交過鬼的、和行巫術的都知道，結果是自己成為了恐懼的奴隸；不但找不到出路與答案，反而得到的「盡是艱難、黑暗，和幽暗的痛苦」。自己也「必被趕入烏黑的黑暗中去」(8:22)。
故此，以賽亞就說：「豈可為活人求問死人呢？」(8:19) ；至於他自己，他就說：「我要仰望祂」(8:17) 祂就是那位以馬內利！