This week we will continue 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.
It is helpful to remember that the background of this famous Messiah promise in 9:6 is based on the reminder by the Lord to the prophet not to follow the way of his people (8:11), and caution the people not to consult mediums and spiritists, lest they fall into utter spiritual darkness and fearful gloom (8:19-22). Sandwiched between these warnings, is a promise that God will be their sanctuary, and yet to the unbelieving house of Israel, He will be a stone that causes men to stumble (8:14).
9:1-7—The Promise of the birth of the Messiah
(1) History tells us that Israel did not listen to the warnings of God, and plunged themselves not only into literal destruction (Israel in 721 BC and Judah in 586 BC), but also into utter spiritual darkness, with the destruction of God’s temple — a sign that God has departed from them. “Nevertheless”: this will not be their final fate. The lands of Zebulun and Naphtali mark the northern parts of Israel which always bore the brunt of northern invasion and had turned into a land of “Gentiles”— a melting pot of Jews, Canaanites, Arameans, Hittites and Mesopotamians:
a. What does it mean that these people (of Galilee) would see a “great light”? (see Matt. 4:14)
b. How does this promise contrast the previous picture of (i) only a small remnant would survive (4:2), (ii) the land would be devastated (7:23), and (iii) plundered by their enemies (8:4)?
(2) The joy is now expressed (i) in terms of the breaking of their yoke and burdens—a reminder of the slavery in Egypt, and (ii) and the delivery by Gideon (in Jdg. 7) from the 7 year’s dominion of Midian — with only a small army (just like their remnant) and by a hero in Gideon:
a. What kind of joy is being promised?
b. What kind of a picture is being depicted in v. 5?
(3) The reason is given in vv. 6-7:
a. Why is this “Savior” called a child and a son? (Lk. 2:7; Jn. 3:16; 1 Jn. 4:9)
b. What kind of a responsibility or power will He assume?
i. According to v.7, list all the unusual features of His government.
ii. What kind of a government can this be?
c. What does His name signify who He really is:
i. Wonderful (Jdg. 13:18)
ii. Counsellor (Isa. 11:2)
iii. Mighty God (El gibbor, with El being God; also Deut. 10:17; Jer. 32:18; Neh. 9:32; Ps. 24:8)
iv. Everlasting Father
v. Prince of Peace (Mic. 5:5; Eph. 2:14)
(4) How does this prophecy point to the “man-God” character of the Messiah?
(5) How does this passage affirm the truth about “Trinity”?
9:8-21—Continuing sin, continuing judgment
(6) Stubborn pride in spite of judgment (9:8-12)
a. What kind of sin is being depicted?
b. How does king Hoshea’s action illustrate such an attitude? (2 Ki. 17:3-4)
c. What is the judgment pronounced?
(7) The cancerous sin of the leader (9:13-17)
a. How does the Lord depict the sin of the leaders?
b. Delitzsch suggests that the image is intended to compare these prophets' fawning flattery to a dog’s wagging tail, conveying Isaiah’s contempt for the godless leaders: what do you think?
c. What is the impact of their sin on the nation?
(8) The fire of destruction (9:18-21)
a. The destruction is like fire: is it the consequence of human sin or the wrath of God? How so?
b. What horrific judgment is being depicted of God’s people in vv. 20-21?
(9) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀舊約以賽亞書。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。 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。
這一章記載彌賽亞(即基督) 的預言是舉世馳名的，不過我們需要留意上文：就是神在吩咐先知不可行百姓所行的道(8:11) ，也要警告百姓不要求問交鬼和行巫術的，否則必落在艱難、黑暗和幽暗的痛苦中(8: 19-22) 。在這兩個警告中，神就預言祂必一方面作他們的聖所，但也作以色列家的絆腳石(8:14) 。
9:1-7—彌賽亞降生的預言
(1) 歷史告訴我們，以色列人沒有聽從神藉著先知所發出的警告，換來的不單是國家的滅亡(以色列在主前721年、猶大則在主前586年先後亡國) ，更是落在屬靈的幽暗中—聖殿的被毀，足以證明神已離開他們。9:1的「但」字，說明這並非他們的終局。西布倫與拿弗他利是處於以色列的北部，屢受北面來的敵人的蹂躪，以至成為「外邦人」之地—是猶太人與迦南人、亞蘭人和米所波大米人混雜之地：
a. 這外邦加利利地的人「看見了大光」是什麼意思？(見太4:14)
b. 為何稱他們為「住在死蔭之地的人」(參先前審判的預言，如4:2; 7:23; 8:4)
(2) 這裡論到他們的喜樂時，提到(i) 如在埃及般的重壓和肩頭的杖折斷和(ii) 如基甸藉極少的軍族解開米甸七年的綑鎖(士第7章) ：
a. 這裡指出的是什麼的喜樂？
b. 9:5所形容的是什麼景象？
(3) 導致這喜樂景象的原因在9:6-7道出：
a. 為何特稱這「救主」為「嬰孩」、為「子」？(參路2:7；約3:16；約壹4:9)
b. 祂要承擔什麼責任或權柄？
i. 祂的政權有什麼特點？(9:7)
ii. 既是這樣，這是一個怎樣的政權或國度？
c. 祂的名分別表明祂是誰？
i. 「奇妙」：見士師記13:18
ii. 「策士」：見以賽亞書11:2
iii. 「全能的神」：見申命記10:17；耶利米書32:18；尼希米記9:32和詩篇24:8
iv. 「永在的父」
v. 「和平之君」：見彌迦書5:5；以弗所書2:14
(4) 以上的名稱怎樣叫我們曉得這位彌賽亞既有人也有神的身份？
(5) 以上的名稱怎樣幫助我們明白「三位一體」的真理？
繼續犯罪、繼續的審判(9:8-21)
(6) 頑梗的罪(9:8-12)
a. 這裡論到的是什麼罪？
b. 何細亞王的行為怎樣顯出這罪來？(見王下17:3-4)
c. 他們要得什麼審判？
(7) 領袖禍及百姓(9:13-17)
a. 神怎樣形容領袖的罪？
b. 解經家Delitzsch指這是以賽亞以狗搖尾來喻先知的醜惡，你意下如何？
c. 領袖的罪如何禍及百姓？
(8) 火的審判(9:18-21)
a. 為何以火來喻他們的罪，同時也喻神的憤怒？
b. 9:20-21所言的審判是比「火」更甚，你說對嗎？
(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？
“For to us a child is born, to us a son is given…” (Isa. 9:6 )
Calvin has this to say about the application of this magnificent prophecy about the gift of the Son of God to us:
“Now, to apply this for own instruction, whenever any distrust arises, and all means of escape are taken away from us, whenever, in short, it appears to us that everything is in a ruinous condition, let us recall to our remembrance that Christ is called Wonderful, because He has inconceivable methods of assisting us, and because His power is far beyond what we are able to conceive. When we need counsel, let us remember that He is the Counselor. When we need strength, let us remember that He is Mighty and Strong. When new terrors spring up suddenly every instant, and when many deaths threaten us from various quarters, let us rely on that eternity of which He is with good reason called the Father, and by the same comfort let us learnt to soothe all temporal distresses. When we are inwardly tossed by carious tempests, and when Satan attempts to disturb our consciences, let us remember that Christ is The Prince of Peace, and that it is easy for Him quickly to allay all our uneasy feelings. Thus these titles confirm us more and more in faith of Christ, and fortify us against Satan and against hell itself.” (Calvin’s Commentaries VII, 312-3)
Beyond what Calvin has helpfully pointed out, this glorious prophecy forcefully tells us that this Messiah, this Savior
- Is both a man and God — He would be born as a child and a son — fully human, and yet He is none other than the Mighty God — fully God; and
With the name of Mighty God and Everlasting Father — He is Yahweh Himself — an affirmation of the Holy Trinity — one God in three persons.
「因有一嬰孩為我們而生；有一子賜給我們。」(賽9:6)
加爾文對這奇妙寶貴的應許—神賜獨生愛子有以下的應用：
“現在讓我們去應用這應許：每當心中起了疑惑，所有出路 都關閉了；換句話說，在我們看來，一切都完蛋了，讓我們緊記基督稱為「奇妙」，因為祂有意想不到的方法來幫助我們，而祂的能力遠超我們所能想像的。當我們 需要引導時，讓我們記得祂是「策士」。當我們需要力量時，讓我們記得祂是「全能的神」。當新的驚懼突然臨到，死亡的威脅從四面侵襲時，讓我們倚靠那位「永 在」的，而且確是我們的「父」；也因這原故，讓我們在所有要過去的艱難上安然。每當我們被憂慮的風暴衝擊，每當撒但試圖困擾我們的良心時，讓我們記得基督 是「和平的君」；並且祂能輕易的消除我們不安的情緒。因此，祂的名給我們堅固在基督裡的信心，也給我們力量去面對撒但和地獄的攻擊。” (Calvin’s Commentaries VII, 312-3)
除了加爾文以上的勉勵，這榮耀的預言更有力的早已告訴我們：
- 我們的救主基督是人亦是神：祂既降生為「嬰孩」，故此是完全的人；祂同時是「全能的神」，故此也100%是神；
- 祂的名除了是「全能的神」，更是「永在的父」—祂更是耶和華自己：這就更肯定「三位一體」的真理了。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
10:1-4 Continuous sin of Israel — Here, Isaiah continues the theme that “Yet for all this, His anger is not turned away”, to highlight the stubborn sin of Israel which invites continuous wrath of God:
(1) What kind of further wickedness is being highlighted in God’s people?
(2) What will their punishment be?
10:5-19 — Assyria, the instrument will also be punished
(3) What do verses 5-6 imply as to:
a. Who actually caused the pagan world power, Assyria, to be so powerful?
b. For what purpose did God use them?
(4) How did Assyria see herself differently from God? (v. 7)
(5) Apart from seeing the kings of Jerusalem and Samaria the same as the kings of other nations (i.e. just as conquerable), how did Assyria view the God of Jerusalem and Samaria? Why? (vv. 8-11)
(6) How do the leaders of the world view our Lord Jesus Christ in general when it comes to the running of their own country and in dealing with international affairs?
(7) How does the Lord describe the pride of the heart of Assyria in vv. 13-14, in terms of:
a. Their strength
b. Their wisdom, and
c. The ease with which they defeated other nations?
(8) What is the vital mistake in their pride according to v. 15?
a. In other words, what have they failed to recognized?
b. Why?
(9) How does the Lord depict their destruction in 10:16, 18, and 19?
(10) Who is the Light of Israel? (10:17)
(11) 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。
10:1-4—以色列繼續行惡：這裡的預言是繼續上一章的「雖然如此，耶和華的怒氣還未轉消......」的主題：
(1) 這裡形容以色列繼續行什麼罪？
(2) 所要面對的是什麼審判？
10:5-19—亞述，神審判的工具，亦遭審判
(3) 按10:5-6所顯示的：
a. 是誰使這亞述強大的？
b. 神要藉他成就什麼旨意？
(4) 但亞述是怎樣看自己的呢？(10:7)
(5) 亞述怎樣看耶路撒冷和撒瑪利亞和他們的耶和華神？(10:8-11)
(6) 今天世上的領袖在治國和處理國際戰爭上怎樣看我們的神？
(7) 亞述又是怎樣看自己呢？(10:13-14) 特別是
a. 所擁有的能力？
b. 智慧？
c. 勝利？
(8) 亞述最大的錯誤是什麼？(10:15)
a. 他們看錯了什麼？
b. 為什麼？
(9) 他們要受什麼審判？(10:16, 18, 19)
(10) 誰是「以色列的光」？(10:17)
(11) 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？
“Woe to those who make unjust laws, to those who issue oppressive decrees.” (Isa. 10:1)
In giving warning of impending judgment from the Lord, Isaiah singles out the leaders for rebuke (9:13-21; 10:1-4). I find Oswalt’s comment on the curse of such popular leadership very insightful and timely. Allow me to share with you as follows:
“That pride and arrogance which exalts humanity issues in an adulation of the ‘great’ man of a society. But that very adulation renders them less and less able to lead the people. For just leadership can only come from persons who know their own weaknesses and corruptibility. Furthermore, when such a person knows that he or she is ultimately responsible to God, the task is approached with awe and dedication. But the person who believes, consciously or otherwise, that humanity is ultimate can all too easily accept the glowing things that people say about him or her (meaning it about themselves), and the only goal is to keep them saying those things. ‘Government’ disappears as the leaders pander more and more to the ever-changing whims of a fickle people. This is the situation Isaiah describes in 3:1-12 and again in 28:1-29 (there too of Ephraim). Those upon whom the nation ought to be able to depend to set its course and to lift up the standards by which it can measure itself are actually looking to the people to find out what course and standards will be most popular. The result can only be progressive contamination of all goals and values by the rot of self-service and self-adulation.” (NICOT, Isaiah 1-39, 254)
「禍哉！那些設立不義之律例的和記錄奸詐之判語的。」(賽10:1)
在藉著以賽亞向以色列發出審判的警告時，神在此特別指出他們領袖的罪(9:13-21; 10: 1-4) 。解經家Oswalt就這些責備領袖的說話有以下的感想：
“那種以人為本的驕傲和傲慢，是社會崇拜‘偉人’ 的根源。但這種的崇拜使(帶領者) 慢慢失去領導的能力。因為正直的領導能力是單屬於那些 認識自己的軟弱和敗壞的人。再者，當這樣的人認識到自己至終是要向神負責的，他便會存戰兢、忠誠的心來承擔責任。但人若認定或潛意式的相信「人」才是最終 的權威，他會很容易接受人的抬舉，並會盡一切所能爭取人的稱讚。當作領袖的越來越順善變的民意，真正的「治理」就不存在了。這是以賽亞在3:1-12，亦再在28:1-29(向以法蓮) 所記述的情景。那些原本是國家所倚靠來定方向、設立尺度作標準的，竟然轉向百姓來求問，看看什麼是最討群眾喜悅的方向和標準。結果就因要得名聲和自肥之故，使所有的價值觀和目標成為腐化。”(NICOT, Isaiah 1-39, 254)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
“In that day” usually refers to then End-times, “the Day of the Lord”:
10:20-23—The Hope of the Remnant
(1) What change will take place to the remnant in the last days?
(2) Does only a remnant is preserved in Israel contradict to God’s promise to Abraham in Genesis 22:17-18? Why or why not?
(3) While this is a glorious promise for the future, what will happen in the immediate future? (10:21) Why?
10:24-34—the Destruction of Assyria
(4) What images does the Lord use to describe their conditions under the threat of Assyrian in v. 27?
(5) What are the historical incidents that God uses to give them hope of deliverance in v. 26? (see Jdg. 7:23-25; Exod. 14:21ff)
(6) As much as deliverance is promised, God still shows them the horrific threat of the attack by Assyria on Jerusalem in vv. 28-32—Aiath, Migron, Micmash etc. were all towns along the path of attack, near Jerusalem—
a. What promise is given in vv. 33-34? (Note: Assyria is compared to the forest in 10:19 and to Lebanon in Ezek. 31:3)
b. Historically, while Assyria did destroy Israel, but Judah and Jerusalem survived its attack in 701 BC, and Assyria was eventually overpowered by Babylon in 609-5 BC: what does this say about biblical prophecies? (See note below)
11:1-9—the Root of this glorious hope
(7) In continuing the message of hope for the remnant, what is the significance of referring to the Messiah as “a shoot” coming out of the “stump of Jesse”—the father of David? (2 Sam. 7:12-16)
(8) How will the Messiah be different from any earthly king of Israel:
a. In terms of His life (11:2)
b. In terms of His administration (11:3-4)
c. In terms of life within His kingdom (11:5-9)
d. Why will there be such differences?
(9) What is the main message to you today and how can you apply it to your life?
Note: While the precise details of the Assyrian attack on Jerusalem differ between secular history and Isaiah’s prophecy, it only proves that Isaiah did not prophecy after the fact. Furthermore, how accurate were Sennacherib’s annals is also open to question. Edward Young agrees with Delitzsch: “What the prophet here predicts has, when properly interpreted, been all literally fulfilled. The Assyrians did come from the north with the storm-steps of a conqueror, and the cities named were really exposed to the dangers and terrors of war. And this was what the prophet depicted, looking as he did from a divine eminence, and drawing from the heart of the divine counsels, and then painting the future with colors which were but the broken lights of those counsels as they existed in his own mind.” (Young, 374, K&D, 179).
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。
「那日」在以賽亞書一般是指「耶和華的日子」：
10:20-23—餘民的盼望
(1) 在末後的日子，餘剩之民將會是怎樣的不同？
(2) 神既應許亞伯拉罕的子孫多如海沙(創22:17-18) ，但卻只留「剩下」的蒙福，是不是與祂的應許相違？為什麼？
(3) 這固然是將來的應許，目前將要面對的是什麼？(10:21) 為什麼？
10:24-34—從亞述的軛得脫
(4) 神用什麼作錫安在亞述權勢下的比喻？(10:27)
(5) 神用那些歷史的例子來作拯救的證據？(參士7:23-25; 出14:21ff)
(6) 神雖然應許拯救，卻仍把亞述入侵的可怕景象在10:28-32中形容出來—亞葉、米磯崙、密抹等乃亞述攻耶路撒冷所經的城鎮：
a. 但神同時在10:33-34給予什麼應許？(參10:19; 和結31:3)
b. 按歷史而言，亞述確滅了以色列；但猶大和耶路撒冷卻沒有在主前701年這次的攻擊中滅亡；反而亞述卻在主前609-5年被巴比倫所毀滅：你對這段預言有何感受？(參下註)
11:1-9—榮耀盼望之根
(7) 在論到餘剩之民的盼望時，彌賽亞被喻為「根生的枝子」，且是發自「耶西—即大衛的父親—的墩」是什麼意思？(參撒下7:12-16)
(8) 這裡論到彌賽亞的出現，祂與地上的以色列王在下列方面有什麼重要的分別：
a. 祂與神的關係？(11:2)
b. 祂的施政？(11:3-4)
c. 祂國度的生活？(11:5-9)
d. 為何會有這些的分別？
(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？
註：世界史(Sennacherib’s annals)與聖經這裡對亞述試圖攻取耶路撒冷的詳盡情節是有出入的；但這更證明以賽亞書的預言並非按世界史，在事後寫作的。再者，西拿基立的記載又是可靠嗎？解經家Young就十分同意Delitzsch的分析：「如果我們按正意解釋先知這裡的預言，它其實是已按字面的應驗了。亞述確從北面以征服者的姿態入侵；而那些城市確落在戰爭危險的威嚇之下。這正是先知所預言的：是從神直接看到的啟示，從神智慧的心所領受的，而像畫家一樣在這些啟示的片光中塗上他腦海裡的顏色」(Young, 374, K&D, 179) 。
“A shoot will come up from the stump of Jesse; from his roots a branch will bear fruit.” (Isa. 11:1)
In the introduction of this glorious Messiah King, Isaiah says of Him as a shoot coming up from the “stump of Jesse”. God could have told Isaiah of the Messiah’s origin as from the seed of David, but the mentioning of a shoot from the stump, and the stump of Jesse carries significant meaning in that:
- This is prophesied right after the depiction of the Assyrian destruction, like a mighty forest being felled by an ax. There is no stump left. The destruction is forever. Not so with Israel. As much as he, too, will be subjected to severe punishment in the form of destruction, there will be a stump left, and as insignificant and useless as a stump, God can and will perform His miracle to revive it, once again, to be a mighty forest. This is always the way of the Lord—to humble His people and their pride, only to revive them to a greater glory, should they choose to trust in Him and Him alone; and
- Some commentators, including Calvin, suggest that the use of Jesse “is an attempt to downplay the house of David…Salvation would not come from the pomp and glory of the royal house. Rather, it would come from the promise of one who could create a royal house from a peasant family. Deliverance is God’s gracious gift, an exercise of His faithfulness”. (NICOT, Isaiah 1-39, 278-9)
If you are feeling like a “stump”, do not despair, put your trust in Him and Him alone, and He will rebuild you into a mighty forest in His time.
「從耶西的本（原文是墩）必發一條；從他根生的枝子必結果。」(賽11:1)
在宣告關於彌賽亞來臨那榮耀的信息時，以賽亞稱祂為「耶西的墩」。神本可叫以賽亞稱祂為大衛的根所生的，但以賽亞卻稱祂為耶西、即大衛父親的墩，這應該是有其特別的意思的：
- 這預言是緊接對亞述所發的審判，預言他要像高大的樹木般被伐倒(10:34) ，連樹墩也不存留。這毀滅當然是永遠的。但以色列卻非如此。 雖然她因罪也要受極嚴厲的審判，但所遭的毀壞卻非永久的，因為尚有餘剩的人，像樹墩一樣，神要行奇事使之復生，重新生長如高大的樹林一樣。這是神一貫的行 事途徑：先叫屬祂的人謙卑、除去驕橫，當他們悔改、重新惟一的倚靠祂時，祂就復興他們，甚至遠勝往昔；
- 有些解經者，包括加爾文在內，認為提到耶西，“是故意不提威榮的大衛王室，而提平民百姓的耶西。這是要表明，救恩是單單屬神的恩賜，與人的威榮無關，全是出於信實的神。” (NICOT, Isaiah 1-39, 278-9)
弟兄姊妹，如果你今天感到像樹墩一樣，不要絕望，要重新信靠神，惟獨信靠祂；按祂的時候，祂能重新建造你成為高大的樹木。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
11:10-16—The setting up of the Messiah’s Kingdom
(1) The Messiah, the Root of Jesse will be “raised as a banner” (11:10, 12): how does it correspond to the salvation through Christ Jesus? (Jn. 3:14-15; 12:32)
a. Two types of people will be drawn to the Messiah, who are they (vv. 10-12)?
b. How does Paul interpret these two groups of people in Romans 11:25-27?
c. Why is His place called the place of rest?
(2) The restoration of Israel and Judah as one nation is promised which includes:
a. The vanishing of jealousy and hostility between the two (v. 13)—how could this be possible? (Eph. 2:15-16)
b. Victory over their neighboring enemies (v. 14) — How does this speak to the present threat Israel faces from their neighboring nations?
c. A greater miracle than the drying up of the Red Sea (vv. 15-16): How will this “second-time” delivery (11:11) differ from their Exodus from Egypt? (See also Rev. 16:12 for the drying up of the Euphrates.)
12:1-6—Thanksgiving Song of Salvation
(3) Judging from the contents of the song, how different will this “in that day” be from some of those previously mentioned (e.g. 3:7, 18)?
(4) The song is in two parts:
a. Part I (vv. 1-3):
i. Who are the recipients of salvation?
ii. How long has God’s anger been on His people (of Israel and Judah) as far as you can tell?
iii. How will they be “comforted”? (see 40:1-2)
iv. What will they learn about God eventually?
v. Where can they draw water of salvation from? (Jn. 7:37-38)
b. Part II (vv. 4-6):
i. To whom should the people of Zion proclaim the name of the Lord? (v. 4)
ii. Why? (v. 5)
iii. What great things has the Lord done for the people of Zion and the world? (Jn. 3:16)
(5) 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。
11:10-16—彌賽亞的國度的建立
(1) 耶西的根被竪立為大旗(11:10, 12) 與基督的救贖有什麼關連？(見約3:14-15; 12:32)
a. 那兩類人被召到祂的旗下(11:10-12) ？
b. 保羅對這兩類人的解釋是什麼？(羅11:25-27)
c. 為何稱祂的所在為「安息之所」？(11:10)
(2) 這裡更預言猶大和以色列的和好：
a. 他們的彼此嫉妒消散：有可能嗎？為什麼？(參弗2:15-16)
b. 鄰邦要順服他們：你該怎樣看今天以色列被鄰邦的威脅？
c. 好像昔日使紅海乾涸的神蹟(11:15-16) ：這“第二次” 的拯救會與第一次有什麼分別？(參啟16:12有關“大河” —即伯拉大河的乾涸)
12:1-6—救恩之歌
(3) 從這歌的內容，「那日」除了是可怕審判之日外，更是個什麼日子？
(4) 這歌可分為兩部份：
a. 第一部份(12:1-3) ：
i. 領受這救恩的是誰？
ii. 到今日為止，你曉得神向祂的子民(即以色列和猶大）發怒有多久？
iii. 他們會怎樣得「安慰」？(見40:1-2)
iv. 他們會認識到耶和華是誰？
v. 他們從何會取到救恩的泉源？(見約7:37-38)
b. 第二部份(12:4-6) ：
i. 錫安的居民當向誰傳揚耶和華的名？(12:4)
ii. 為什麼？(12:5)
iii. 祂所行的「甚是美好」是指什麼而言？
(5) 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？
“Surely God is my salvation, I will trust and not be afraid. The Lord, the Lord, is my strength and my song; He has become my salvation.” (Isa. 12:2 )
As Isaiah brings the marvelous segment of the announcement of the coming salvation through “Immanuel” to a close (chapters 7-11), he bursts out in a song of praise and thanksgiving for the salvation of the Lord. The song is in two parts.
Part 1 (12:1-3): like the song of Moses sung after the crossing of the Red Sea (Exod. 15), this song also gives thanks for God’s deliverance of His people. But there are marked differences in the two situations:
- This deliverance of the Lord in Immanuel is aptly translated as “salvation”, because they are being “comforted”, not so much by their victory over their enemies, but by the forgiveness of their sins as made plain in Isaiah 40:1-2;
- As a result, they will no longer be afraid, not only because of the peaceful reign of the Messiah (11:2-9) as “the earth (not just Israel) will be full of the knowledge of the Lord” (11:9), but because God will no longer be angry with them—they will no longer be oppressed by their own sin and that of others; and
- This marks not the beginning of their journey, but the end of it as they enter the Promised land of rest (11:10) and with joy draw living water of eternal salvation from Christ (Jn. 4:10,14; 7:37-38).
Part 2 (12:4-6): this is a song of mission in that they desire that “the nations” would call on the name of the Lord and they wish to make known His salvation “to all the world”. In this respect, Young’s comment is worth quoting (Young’s, Vol. I, 206):
“Here is the content of true missionary preaching; it is the mighty deeds of Yahweh. But it is not possible to tell of the mighty deeds of God without also giving an interpretation of these deeds. We cannot merely speak of a man Jesus who died on the cross. We must tell who that Jesus is and what He accomplished by His death. And when we do that, we are preaching doctrine. Doctrine, then, must be the content of what we preach to the heathen. ‘Ye turned to God from idols,’ says the apostle Paul, in what may be regarded as summary of his missionary preaching, ‘to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus which delivered us from the wrath to come.’ (1 Thess. 1:9, 10)”
「看哪！神是我的拯救；我要倚靠他，並不懼怕。因為主耶和華是我的力量，是我的詩歌，他也成了我的拯救。」(賽12:2)
當以賽亞宣告有關「以馬內利」的預言後(第7-11章) ，他就不禁唱出感恩、讚美的詩歌，以歌頌神這奇妙的救恩作結束。這歌可分為兩部份：
第一部份(12:1-3) ：就像摩西過紅海之後所唱的歌(出15) ，為神奇妙的拯救而發出感恩與讚美。但以賽亞所言的救恩有很不同之處：
- 這裡藉「以馬內利」所成就的，是真真正正的「救恩」，不單是從地上仇敵中所得的拯救，乃是因罪得赦免，不用再從神手中受審判而得的「安慰」(詳見40:1-2) ；
- 因此，他們不用懼怕。不但是因有彌賽亞管治下所得的平安(11:2-9) ，遍地(不只是以色列) 被認識耶和華的知識所充滿(11:9) ；更因神的怒氣全消，他們不再被罪—自己的罪和列邦的罪—所欺壓了；
- 這裡並非像出埃及時，是曠野旅程的開始，乃是終結：是進入真正安息的時刻(11:10) ，更是歡樂的從救恩的泉源—基督—取永遠生命的水(約4:10,14; 7: 37-38)
第二部份(12:4-6) ：這部份是一個傳福音的詩歌。因著自己得著救恩，他們也盼望萬民也求告神的名；他們要普傳天下。解經家Young如此說：
“這是宣教士傳道真正的信息：就是耶和華所行的大能、奇事。但單說神行奇事而不加以解釋是沒有可能的。我們不能單說有耶穌這人死在十字架上，我們必須傳講耶穌是誰，和祂藉死亡所成就的。當我們這樣的傳講，我們是傳講福音的教義(doctrine)。故此教義必須是我們傳福音給異教徒的內容。一如保羅證道時所說：「你們是怎樣離棄偶像歸向神，要服事那又真又活的神，等候他兒子從天降臨，就是他從死裡復活的─那位救我們脫離將來忿怒的耶穌。」(帖前1:9, 10) 這可說是保羅宣講的福音要義。”
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The song of thanksgiving aptly brings the section on “Immanuel” to a close, and now the prophet turns his focus on the “trustworthiness of the Lord”. While chapters 7-12’s message is in response to Ahaz’ trust in Assyria which leads to destruction, the message of chapters 36-39 shows an opposite response by Hezekiah whose trust in the Lord means the destruction of Assyria. Sandwiched between these two messages is the revelation concerning who is really the Lord of all nations on earth:
Chs. 13-23: the fate of all nations is in God’s hand;
Chs. 24-27: God is the Sovereign Lord of history;
Chs. 28-33: Trusting in nations (men) = foolishness;
Chs. 34-35: Trusting in nations = a desert; trusting in God = a garden.
We shall reflect on the “oracle” concerning Babylon of chapters 13 & 14 as a unit:
13:2-5—God gathers His army
(1) What is the purpose of gathering an army? (13:2, 5)
(2) Where are they from?
(3) While the army is not named (yet), they are of earthly origin: why then are they called “my holy ones”? (note: holy means being set apart for a purpose)
(4) What will be the scope of destruction?
13:6-16—The Day of the Lord
(5) While the Day of the Lord in chapter 12 is a time to celebrate, here it called for “wailing”. Why?
(6) Day of terror (vv. 7-8): how will human face this day? Why?
(7) Why will there be such a day (vv. 9, 11)?
(8) How will the heavens react to this Day? (v. 10) Why? (v. 13)
(9) What will be the effect on human life? (vv. 12, 15-16)
(10) Given the above description, what will you call this Day?
13:17-22—The punishment of human pride—See today’s meditative reflection on the choice of Babylon as the representative of human pride against God:
(11) How did Nebuchadnezzar look upon his own kingdom and achievement? (See Dan. 4: 28-30)
(12) How long did the Babylonian empire last? (Jer. 25:12; 29:10)
(13) How did it end and by whom? (Dan. 5:30-31)
(14) How does Isaiah predict the devastating consequence of God’s punishment of this “priced jewel” of the ancient world? (vv. 20-22)? (See note below)
(15) What is the message of this prophecy?
(16) What is the main message to you today and how may you apply it to your life?
Note: “Desolation is the result of the judgment, but the situation herein described did not immediately take place. Cyrus left the walls and the city of Babylon itself still standing. Later, in 518 BC the walls were destroyed. Then Xerxes ruined the temple of Belus. As Selucia rose, so Babylon declined, and in Strabo’s time (Strabo was a Greek historian toward the end of the 1st century before Christ) Babylon was a desert of which he says, ‘a great desert is the great city’…and Pausanius (1st century AD Greek traveler) says there is nothing there but a wall.” (Young, volume I, 427)
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。
那救恩之歌把「以馬內利」的預言帶到一個總結。繼續預言的篇幅是以「神是當倚靠的」為主題：
上文的第7-12章—指出亞哈斯倚靠亞述而招禍患；
下文的第36-39章—指出希西家倚靠神而得平安，卻見亞述滅亡；
在這兩段歷史之間是神對列國的信息：
13-23章：列國的命運掌握在神的手中
24-27章：神是世界歷史的主
28-33章：倚靠人=愚昧
34-35章：逆神者=遭報；屬神者=成華美
註：第13-14章為一個完整的信息
13:2-5—神招聚其軍旅
(1) 招聚軍旅的目的何在？(13:2,5)
(2) 這軍旅從何而來？
(3) 為何神稱這屬地的軍旅為“我的” (原文更是my holy ones —我的聖者) ？
(4) 所行的毀滅要到什麼程度？
13:6-16—耶和華的日子
(5) 上文(第12章) 的日子是歡樂的，為何這時卻是要哀號呢？
(6) 人類會怎樣面對這日子？(13:7-8)
(7) 這日子臨到的原因是什麼？(13:9, 11)
(8) 天地會怎樣回應這日子？(13:10) 為什麼？(13:13)
(9) 人類所得的是什麼審判？(13:12, 15-16)
(10) 按這裡的形容，你會稱這日子為什麼日子？
13:17-22—人類矜誇的審判(請參閱今日靈修默想小篇有關以巴比倫作人類驕傲的代表)
(11) 尼布甲尼撒怎樣看自己的成就？(見但4:28-30)
(12) 巴比倫國維持了多久？(見耶25:12; 29:10)
(13) 巴比倫是怎樣滅亡的？(見但5:30-31)
(14) 以賽亞怎樣預言這列國的榮耀—巴比倫的終局呢？(13:20-22 —參下註)
(15) 這預言的主旨是什麼？
(16) 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：“審判的結果是全然的荒涼，但卻不是一次過的應驗。古列王沒有拆毀巴比倫的城牆，它們是稍後在主前518年才被毀壞。那時薛西王把Belus的廟宇毀壞。當巴比倫衰落時，西流斯就興起。在希臘史家Strabo的時代(主前一世紀)，巴比倫已成荒地：「這遍大曠野是(昔日) 的大城」……主後一世紀的希臘旅遊家Pausanius就說，巴比倫只剩下一幅牆”
(Young, Volume I, 427)
“See, I will stir up against them the Medes, who do not care for silver, and have no delight in gold.” (Isa. 13:17)
The Book of Isaiah spends far more space to cover the fate of the nations than any other prophetic book, showing us that the God of Israel is not just a tribal God, but the God of the Universe. While prophesying in the time of Ahaz, Isaiah, through the first 12 chapters warns the king and his people of the futility of trusting in Assyria, and foretells the destruction of Israel by Assyria who will also become a threat to Judah—but only a threat, because it will be wiped out by Babylon.
In the course of his prophesying, the grand theme of God’s salvation to the entire world through “Immanuel” is revealed (chapters 7-12 of Isaiah). This grand revelation is quickly followed by a united segment in chapters 13-35 showing the sovereignty of God over the history of the world’s nations, with Babylon being the representative of human pride that defies and rejects God. Allow me to quote from Oswalt to set the tone to our reflection on the chapters to follow:
“Observation of the segment suggests that this element of pride provides the key to the organization of Chs. 13 and 14, which open the unit, are clearly an attack not so much upon the historical Babylon (cf. 21:10 for that) as they are upon that which Babylon always represented: human glory. In this sense, Babylon was a much better choice to represent this motif than Nineveh, which was always seen as somewhat less cultured than Babylon even by the Assyrians. Similarly, the oracle against Tyre (in chapter 23) that closes the unit is expressed in highly charged images which suggest that much more than historical Tyre is being attacked. Instead, it is the commercial conquest upon which human wealth and glory have always rested that is condemned. It is interesting that the imagery applied to Babylon in the book of Revelation is particularly drawn from the description of Tyre here (Rev. 17: 1-6). “(NICOT, Isaiah 1-39, 299)
「我必激動瑪代人來攻擊他們。瑪代人不注重銀子，也不喜愛金子。」(賽13:17)
以賽亞書用了極多的篇幅來論到世上列國將來的命運，叫我們知道，耶和華神並非某土著的神，乃是全宇宙的主。先知先藉頭十二章的預言來警告亞哈斯王和他的百姓，倚靠亞述不但是徒勞無功，反而以色列要被亞述所亡；猶大也要受到亞述的蹂躪—不過卻不至像以色列一樣被亞述所滅；而亞述至終會被巴比倫所滅！
就在這一連串的預言中，神與人同在—以馬內利—這救恩榮耀的信息就在第7-12章被宣告出來。這榮耀的啟示，立刻被第13-35章有關列國的預言所緊接：這些預言都有極清晰的信息，就是耶和華神是掌管世界歷史的神。這信息的開始是以巴比倫為例，代表了歷代至今，人類對神的反叛和抗拒、驕傲的罪。在讀這段冗長的廿多章聖經之前，讓解經家Oswalt以下的分析來作我們反思的啟導：
“我們觀察到，第13-14章是以驕傲的罪為主題(來開始這一大的段落) 。清楚地，這裡的攻擊不是真的著重歷史上的巴比倫(參21:10就清楚) ，而是巴比倫所代表的人的榮耀。巴比倫比亞述是較合宜的代表，因為亞述連自己都一向看自己在文化上比巴比倫遜色的。照樣，把這段信息帶到另一個段落的第23章—對推羅的默示，也是充滿著喻意，表明所攻擊的是超越了歷史中的推羅；乃是人所倚靠因商業發達所帶來的財富和榮耀來誇口。也值得注意的是：啟示錄論及巴比倫所用的比喻是取材自這裡論推羅的內容(啟16:1-6) 。”
(NICOT, Isaiah 1-39, 299)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The predicted downfall of Babylon is now viewed in the light of God’s salvation:
14:1-8—The universal nature of Israel’s deliverance
(1) Most commentators translate 14:1 beginning with “for”, which is in the original: how then is the punishment of “Babylon” an expression of God’s compassion on Jacob?
(2) How come Israel will bring their enemies (Gentiles) into their homeland and even “unite” with them? (Even Peter had problem with this — see Acts 10:28)
(3) In this unity, why would Gentiles become Israel’s servants? See which of the following explanations makes more sense to you and why?
a. K&D: “to be ruled by the people of God is the true happiness of the nations, and to allow themselves to be so ruled is true liberty” (K&D, 199); or
b. Young: “Israel will not serve them, but they will serve her, and through her will serve God…Through Christ the heathen are being spiritually subdued; that is to say, through Christ working by means of His ministers and missionaries, they are being subdued.” (Young, Volume I, 434)
(4) Peace on earth (vv. 5-8) is achieved because:
a. The oppressor and his fury have ended:
i. How oppressive was the oppressor?
b. The Lord has broken his power (rod and scepter)
i. While God used the Medes to bring down Babylon, how does God bring down the rod and scepter of Satan?
c. Rest and peace is expressed through the song of the trees of Lebanon:
i. How does this song depict the restored nation of Israel?
ii. How does it also depict a human race restored to God?
(5) vv. 9-23—Turmoil in hell
a. Why would “sheol” tremble at the coming of Babylon? (vv. 9-11) Why was it so unexpected?
b. Some commentators opine that vv. 12-17 is describing Satan; it could be the case, but the satanic nature of human pride is unquestionable. With this in mind:
i. How great the Babylonian empire once was? (vv. 12, 16-17)
ii. What pride was expressed by Nebuchadnezzar that resembled such arrogance of vv. 13-14? (See Dan. 3:15; 4:30)
iii. What pride was being expressed by the builders of the Tower of Babel? (Gen. 11:1-5)
iv. Can you think of any modern-day expressions of human pride that resemble such arrogance?
c. Being the epitome of human pride, Babylon will suffer a disgraceful end that includes: (i) not even having a tomb (v. 19); (ii) suffering not a natural death (v. 19); (iii) even the corpse is trampled upon (v. 19); (iv) family name erased from human memory (v. 20); (v) no offspring to inherit land (v. 21): since no Babylonian king is known to have suffered such a death, how should we take this curse? (vv. 22-23)
(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。
這段是從巴比倫的滅亡與神的救恩關係的角度來預言的。
14:1-8—以色列的救恩普及全地
(1) 一般解經家按原文以「因為」為這章的開始：巴比倫的滅亡與神憐憫雅各有何關係？
(2) 為何以色列會與外邦人「聯合」，甚至被「帶回本土」？這樣的「聯合」豈不是連使徒彼得也難接受嗎？(見徒10:28)
(3) 在這聯合的景況中，為何外邦人要作他們的僕婢？試看你認為以下那一個解釋最合理：
a. K&D: “能被神的子民所統治是列國真正的喜樂；甘願這樣被統治是真自由” (K&D, 199) ；或是
b. Young: “以色列不會服侍他們；乃是他們要服侍她，藉此事奉神……異邦是藉基督而在靈裡被征服；意思是說，藉著神的僕人和宣教士，他們被基督所征服。” (Young, Volume I, 434)
(4) 14:5-8— “地上平安” 臨到，因為：
a. 那欺壓者和其憤怒止住：他曾怎樣施欺壓？
b. 神折其杖、斷其圭：神藉瑪代、波斯來奪巴比倫的權勢，祂卻是怎樣折斷撒但的杖和圭呢？
c. 利巴嫩樹木的歌唱：
i. 這裡以什麼來形容得拯救的以色列？(14:7-8)
ii. 我們可以怎樣應用在被基督所救贖者的身上？
14:9-23— 陰間的震動
(5) 為何陰間會因巴比倫的來到而震撼？(14:9-11) 為何會如此驚訝？
(6) 有部份解經者看14:12-17是用來形容撒但的；無論如何，人的狂傲確是從撒但而來的：
a. 巴比倫昔日是怎樣的威榮？(14:12, 16-17)
b. 尼布甲尼撒的狂傲與14:13-14所言有什麼相似？(見但3:15; 4:30)
c. 建造巴別塔怎樣顯出他們的狂傲？(見創11:1-5)
d. 你可以想到今天人類相似的狂傲嗎？
(7) 作為人類狂傲的表表者，巴比倫要受到以下的羞辱：(i) 連安葬之墳地也沒有(14:19) ；(ii) 死於非命(14:19) ；(iii) 屍首被踐踏(14:19) ；(iv) 永不被記念(14:20) ；(v) 無後繼的(14:21) :
既然歷史似乎沒有記載巴比倫王有如此收場，我們當如何看這咒詛？(14:22-23)
(8) 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？
“All the lands are at rest and at peace; they break out in singing.” (Isa. 14:7)
Christianity is certainly a religion marked by singing, and rightly so. Like prayers, songs have a way of uniting our body, soul and spirit into one in expressing our deepest feelings to our Lord and Savior. There are times, when even words would fail to express our innermost thoughts and feelings, the accompanying notes to our songs without words — like tears of joy or sadness — convey our message to the Lord in the most moving way. But songs have also a special way of drawing others along with us in expressing our feelings to God, especially in praise and thanksgiving.
This is why the Bible, and especially the Old Testament, is full of psalms written not only to be read, but to be sung, personally and corporately. These songs are “essential to robust spiritual life” (Oswalt).
Although our Devotional Guide has been purposely designed to usher us into a more meaningful communication with the Lord, yet all prayers and reflections, even including the “time of silence” could remain an exercise of the mind. But we are a creature of body, soul and spirit (1 Thess. 5:23); we need to come into the presence of the Lord with all the faculties which He has created. Therefore, I encourage you, especially during times when you feel very dry inwardly — too dry even to read the Bible or to pray— to put aside our Devotional Guide and pick up a hymnal to sing or a book of poem to read. You will be surprised how it will help your soul to be softened and be more ready to approach God in prayers and in the study of His Word.
「現在全地得安息，享平靜；人皆發聲歡呼(歌唱/NIV) 。」(賽14:7)
基督教誠然是一個歌唱的宗教。其實歌唱，像禱告一樣，往往能叫人身、心、靈一致的把人內心深處的感受向造物主表達。甚至在歌唱時，有時內心的感受是非言語所能表達的。就在此時，無言的音樂就如眼淚一般—可以是歡樂，也可以是哀傷的淚水—把心中最深的信息向神獻上。
我相信這是聖經，特別舊約聖經，為何充滿了眾多詩篇的原因：不是單被誦讀，更是要被個人和會眾唱出的。這些詩歌是「活潑靈命的要素」(Oswalt) 。
雖然，這「靈修指引」是刻意的給我們提供一個更有意義，與神親近的媒介；但有時我們的禱告、反思，甚至靜默的時刻、都可以仍停留在魂的層面。但神造我們是一個靈魂體的個體(帖前5:23) ，我們是需要「全人」投入的敬拜、親近祂。故此，我鼓勵你在遭到心靈乾旱的時刻，不妨把「靈修指引」放在一旁，拿起詩歌來輕唱，又或拾起詩詞來細讀。你會發覺，這些能叫你心土軟化，使你更容易進入禱告和研讀神話語的心境中。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Following the prophecy about the destruction of Babylon (as representative of human pride and rejection against God), Isaiah prophesies against Assyria:
14:24-27—Judgment on Assyria
(1) Look up Jeremiah 50:18-19 to see why the judgment on Babylon is followed by that on Assyria.
(2) While the Babylonians would be destroyed by the Medes, where would the Assyrians be crushed? (v. 25)
(3) How did it come to pass? (See 2 Ki. 19:35-37 & Isa. 37:33-38)
(4) How would this fulfillment speak to the history of the world, past, present and future? (vv. 26-27)
14:29-32—Judgment on the Philistines
(5) Read 2 Chronicles 28:18 to get a sense of the background to this oracle against the Philistines.
(6) How wicked was Ahaz (see 2 Chr. 28:1-4, 22-25)?
(7) Why then should the rejoicing of the Philistines deserve punishment? (v. 32)
(8) Why was the death of Ahaz a turning point for the nation? (2 Chr. 29:1-2)
15:1-9—Judgment on Moab
(9) What would mark the downfall of Ar, Moab’s capital and Kir, Moab’s chief fortress? (v. 1)
(10) What is the repeated motif throughout the description of the destruction across the various cities of Moab? (vv. 2-5)
(11) Why would the prophet join in and cry? (v. 5)
(12) As Judah’s south-east neighbor and as a nation that did not worship the Lord:
a. What would such an oracle serve to warn Judah against?
b. What would such an oracle mean to Moab?
(13) 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。
在這人類狂傲的代表—巴比倫的審判後，先知現在論到當時的霸權亞述：
14:24-27— 亞述的審判
(1) 請翻閱耶利米書，看看亞述和巴比倫的審判為何是連在一起被提到。
(2) 巴比倫將被瑪代所滅，亞述會在那地方踐踏？
(3) 聖經怎樣論到這預言的應驗？(參王下19:35-37；賽37:33-38)
(4) 這樣的應驗提醒我們該怎樣看古、今和將來的世界歷史？(14:26-27)
14:29-32—非利士的審判
(5) 請參閱歷代志下28:18有關這段默示的背景。
(6) 亞哈斯是怎樣的一個王？(見代下28:1-4, 22-25)?
(7) 既是這樣，為何要審判因王駕崩而喜樂的非利士？
(8) 其實亞哈斯的死亡是猶大一個重要的轉機，你同意嗎？(參代下29:1-2)
15:1-9—摩押的審判
(9) 摩押的首府亞珥和堅城基珥的毀滅有什麼相同之處？
(10) 當你細讀第2-5節審判之言，你有否發現其語調與上文非利士有什麼不同？刻意重複的是什麼？
(11) 至於對猶大東南面不敬畏耶和華的鄰邦的默示:
a. 這默示對猶大有什麼信息？
b. 對摩押的信息又是什麼？
(12) 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？
“My heart cries out over Moab; her fugitives flee as afar as Zoar, as far as Eglath Shelishiyah. They go up the way to Luhith, weeping as they go; on the road to Horonaim they lament their destruction,” (Isa. 15:5)
Normally we would expect the prophet, in his pronouncement of judgment against the neighboring enemies of Israel, to show signs of delight, because not only the wicked nations would be punished for their sins, but the insults that his people have suffered in the hand of these nations are now vindicated.
This is obviously not the case in Isaiah 15.
First, in his description of the utter destruction of Moab, Isaiah marks his prophecy with words of lament:- “Dibon…weeps…Moab wails…Every head is shaved, and every beard cut off (15:2); “they all wail, prostrate with weeping (15:3); “the armed men of Moab cry out” (15:4); “They go…weeping” (15:5); and “Their outcry echoes along the border…” (15:8).
The picture is very clear—it is a time of national mourning!
But the most amazing part of this prophecy is that even the prophet shares their grief: “My heart cries out over Moab” (15:5).
It is a solemn reminder to me that as I preach against all kinds of evil in the society and especially their blatant defiance of the moral laws of God and their scornful rejection of God’s salvation through His Son Jesus Christ, I need to have the heart of Isaiah in that I have to understand that the judgment that awaits the unbelieving world is real. Not only when the Day of the Lord arrives, the destruction whether depicted by Isaiah or in Revelation is so horrific that there could only be weeping and wailing, but also that these wicked will end up in eternal damnation.
This is why God Himself is not delighted in the death of the wicked (Ezek. 18:23), and that His Day appears to be tarried, because “He is patient…not wanting anyone to perish, but everyone to come to repentance” (2 Pet. 3:9).
「我心為摩押悲哀；他的貴冑（或譯：逃民）逃到瑣珥，到伊基拉施利施亞。他們上魯希坡，隨走隨哭。在何羅念的路上，因毀滅舉起哀聲。」(賽15:5)
我總以為當先知向神子民以外的列國發出嚴厲的責備和審判時，總會帶一點點因正義感而來的喜悅。不是嗎？不認識神的列國，屢屢叫神子民受苦的邦國，現因神的審判，得到當得的報應！
但讀到以賽亞書第15章時，卻發覺並不是這樣！
首先，在先知連串對摩押遭難的說話中，所重複刻畫的是哀哭的說話： “到高處哭泣”、 “頭上光禿”、 “鬍鬚剃淨”、 ‘俱各哀號”、 “眼淚汪汪” 等的形容。所形容的是一幅舉國哀悼的慘況。
叫我更希奇的是讀到，連先知也流淚：「我心為摩押悲哀」(15:5) 。
這 就給我一個很嚴肅的提醒：就是在我對社會各樣罪惡出言攻擊之時，在講台上責備社會莫視神的法度、公然的藐視基督耶穌的救恩時，我需要有以賽亞的心腸、要明 日聖經所發審判的信息是千真萬確的，是必然臨到這不信的世代的。不但如此，當「耶和華的日子」臨到，以賽亞和眾先知所說的審判，加上啟示錄更詳細的末日的 審判，會是何等的可怕，不但叫這不信的世代哀哭、哀號，而且他們的滅亡是永遠的！
無怪，連以賽亞也為這審判感到悲哀；也無怪神說：「惡人死亡，豈是我喜悅的麼？」(結18:23) ；也無怪主尚未再來，因為「主所應許的尚未成就……乃是寬容你們，不願有一人沉淪，乃願人人都悔改。」(彼後3:9)