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.
Following the lament for Moab, the oracle continues to show the fate of Moab in three parts:
- Moab will come to Judah and find deliverance (vv. 1-5);
- But the announced punishment stands (vv. 6-12)
- In fact, it will happen within three years — likely referring to BC 715/714 (vv. 13-14)
16:1-5—Deliverance by Judah
(1) The prophet calls on the Moabites who have fled to Sela (i.e. Petra, near Mount Hor in Arabia) to send lambs to Zion: apart from being a sign of submission, what might it signify?
(2) As the Moabites flee from their oppressor, where will they turn for refuge?
(3) Where and from whom will they find deliverance? (v. 5)
(4) What might be the spiritual significance of this prophecy?
16:6-12—Moab’s punishment stands
(5) How is their prosperity described?
(6) What contrast is used to depict their demise?
(7) What reasons are given for their punishment? (v. 6 & v. 12)
(8) What then is the message to all nations on earth?
16:13-14—precise time of destruction prophesied
(9) Why would God choose to give a precise time for their punishment?
(10) What does the reference to the contract of a “hireling” serve to illustrate?
(11) 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。
在為摩押哀傷之餘，先知繼續預言摩押的結局，可分為三部份:
- 16:1-5：摩押投奔猶大而得拯救；
- 16:6-12: 但仍當受審判；
- 16:13-14審判將在三年內應驗(相信是指主前715/714年）
16:1-5—藉猶大得拯救
(1) 先知呼喚逃到西拉(即亞拉伯之Petra) 的摩押人把羊羔奉給錫安，除了是表示降服外，還可有什麼重要意義？
(2) 逃亡的摩押會從那處得蔭庇？
(3) 他們會從誰得拯救？(16:5)
(4) 這預言在屬靈方面有什麼重要性？
16:6-12—摩押仍要面對審判
(5) 這段怎樣論到摩押的繁榮？
(6) 這段又如何反映摩押將受的災殃？
(7) 他們受審判的原因是什麼？(16:6, 12)
(8) 這預言給世上列國的信息是什麼？
16:13-14—清楚的預言審判的時間
(9) 這樣清楚的指出審判來臨的時間，原因是什麼？
(10) 以雇工的契約為喻的目的是什麼？
(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？
“Send lambs as tribute to the ruler of the land, from Sela, across the desert, to the mount of Daughter Zion.” (Isa. 16:1)
We have considered how Isaiah wept and lamented over the fate of Moab in the previous chapter (chapter 15). In chapter 16 Isaiah not only continues his weeping (v. 9), but he also sheds a glorious light of hope on Moab, beginning with asking them to send “lambs” as tribute to the ruler of Zion.
It is true that Moab was known as a sheep grazing country (Num. 32:4). The call for Moab to send lambs to Zion is more than a sign of submission, because “the ruler of the land” who sits on a throne of love established in faithfulness is none other than the Son of David, the Lord Jesus Christ. Therefore the sending of lambs is a sign of repentance and worship, as lambs are animals fit for the offering of sacrifices to the Lord.
As with all the nations mentioned in chapters 13-23, Moab represents the sins of the people of the earth and in particular the sins of pride and conceit (16:6), and the worship of idols (16:12).
Indeed, ever since the time of Adam, men’s desire to be masters of their own lives has not only resulted in driving God out of their lives, but also in attempting to get rid of God in the world. This, as we witness today, is on its escalation, and will continue until the return of the Lord.
At the same time, while the worship of idols continues literally in many parts of the world, the more civilized world has continued to worship pleasure, wealth and human achievements. This too, is on its increase. However, the good news which was somewhat veiled in Isaiah’s time has been clearly fulfilled in the death and resurrection of Jesus Christ. The unfortunate fact is that the world in general has yet to embrace Him as their Lord and Savior and thus will face greater calamities than those prescribed for Moab. On the other hand, the good news remains that salvation is there for them to receive, should they also decide to “send lambs” to the ruler of Zion.
「你們當將羊羔奉給那地掌權的，從西拉往曠野，送到錫安城的山。」(賽16:1)
我們剛思想到以賽亞竟為摩押要受的審判哀傷(賽15），現在以賽亞繼續的為摩押哀哭(16:9) 。但是同時他卻給摩押極具盼望的信息。在這一章的開始，他就吩咐摩押要「將羊羔奉給那地(即錫安) 的掌權的」(16:1) 。
摩押原是畜牧理想之地(民32:4) ，但這個吩咐不是單指摩押要奉貢物獻給錫安為投誠的禮物，乃因為這坐在大衛寶座是以慈愛和誠實作王的。（那當然是指基督耶穌）。故此，獻上羊羔更是敬拜和贖罪的舉動。
正如由第13-23節所論到的列國，摩押是作全地的代表，是因它極其的驕傲(16:6) 和敬拜偶像(16:12) 而被神審判的。
是的，自從始祖亞當因想似乎自以為神，要把神從自己的生命和這地上推出而陷入罪中。這種心態在今日的世人中是更變本加厲，且會持續到主再來。
至於偶像的敬拜，不但在落後的角落仍是盛行，就是在文明的世界也是一樣。當然，世人更是以財富、享樂和成就為他們的神和偶像。但那在以賽亞時代較為不太清晰的佳音，今天藉主耶穌基督的死和復活就清楚的表明出來了。可惜的是，世人絕大部份仍不願意以基督為他們的主和救主。因此，他們要受審判要比這裡形容摩押要遭受的更可怕。但同時，若然他們願意「將羊羔奉給」那在錫安掌權的，他們便得著赦免。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
After the oracle concerning Moab, now Isaiah’s oracle is directed to Damascus, but not solely. In fact, its main message seems to be directed to Israel, not just the northern kingdom, but Judah as well, with a message of hope and revenge on the invading nations intertwined throughout this oracle. (See Note 1 below)
17:1-6—Oracle Concerning Damascus
(1) As Damascus (the capital city of Aram — see 7:1-9, especially 7:8) joined hands with Israel to invade Judah, the punishment focuses on the fate of their fortified cities:
a. What will happen to the capital city?
b. “Aroer” means “forever”: what will happen to these “forever” cities?
c. However, a remnant will be preserved for Aram: what are they being likened to? (v. 3)
d. Why? (vv. 5-6)
17:7-8—Future Repentance of Israel
(2) Because of the calamities that befall these neighboring nations, and the destruction Israel would suffer:
a. What will happen “in that day”?
b. In describing their repentance, why does Isaiah highlight God as their “Maker” and as the “Holy One of Israel”?
c. In describing their forsaking of idols and altars, why does Isaiah highlight those as “work of their hands…their fingers have made”? (See Note 2 below)
17:9-11—Unavoidable Punishment of Israel
(3) Although their repentance is predicted, the reality remains that their punishment will precede their repentance:
a. It is not totally clear whether “the strong cities” refer to those of Israel or Aram, or both, however, the fate of both are the same and Israel’s seeking help from Aram will prove to be totally futile:
i. What then is the message which points out God is their Savior and Rock?
ii. What is the result of their dependence on Aram instead of on God?
17:12-14—Destruction of the Nations Used as Israel’s Punishment
(4) What image does Isaiah employ in describing the invading nations? How appropriate is it?
(5) What image does Isaiah employ in describing their fate? How appropriate is it?
(6) With such an eclectic oracle, what might be the message behind it?
18:1-7—Woe to Cush: Cush includes today’s Ethiopia and in 715 BC, i.e. during Isaiah’s time, began to rule Egypt (i.e. that dynasty was Nubian or Cushite)
(7) The Cushites are asked to be “swift messengers”, because of their swift “papyrus boats”:
a. To whom are they called to be messengers? (both v. 2 and v. 3, see Note 3)
b. What is the message that they are to deliver? (vv. 4-6)?
(8) Whoever that aggressive nation is, what will happen when God humbles them and the world? (v. 7 and also see 19:25)
(9) What is the main message to you today and how may you apply it to your life?
Note:
1. Since the Valley of Rephaim (which is southwest of Jerusalem) is mentioned as a sign of the fading glory, this oracle appears to apply to both Israel and Judah.
2. “Asherah was the consort of El, the Canaanite high god. As such, she was the mother-goddess…In the fertility cult she was represented by the grove of trees…At other times the grove seems to have been replaced merely by poles.” (NICOT, Isaiah 1-39, 352)
3. Commentators are divided in their opinions as to who this “people tall and smooth-skinned…of strange speech” are. Many opine that since 18:1 picks up the same “woe” that begins in 17:12, this may continue to refer to the Assyrians (or the many nations that would invade Israel). Since a particular people is being described, and Cush is so close to Egypt which is a country certainly known to be divided by rivers and was feared in the ancient world, I incline to see them as being described in this oracle. However, the message is not confined to one people, but “all you people of the world” (18:3).
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。
緊接著摩押的默示，是論大馬色的默示；但其重點是指向以色列，也包括猶大在內。藉著宣告向列國的審判，這帶希望的信息是穿插在整個默示中：
17:1-6—論大馬色的默示
(1) 大馬色(即亞蘭的首府—見7:1-9、特別是7:8) 因與以色列結盟攻打猶大，因而其堅固的城堡成為審判的中心：
a. 這京城會變成什麼？
b. 「亞羅珥」是「永久」的意思：這些永久的城市又會變成什麼？
c. 神亦容許他們有餘民：神怎樣比喻這些餘民？
d. 為什麼？
17:7-8—以色列的悔改
(2) 因著列國和以色列本身所遭的審判：
a. 「那日」以色列會有什麼改變？
b. 在論到他們的悔改時，為何特別稱神為「造他們的主/Maker」和「以色列的聖者」？
c. 為何特別指出他們不再仰望的是「自己指頭所作的」？
17:9-11—以色列仍難免受審判
(3) 雖然至終以色列會悔改，但悔改前的審判是難免的：
a. 雖然「堅固城」是指以色列或是亞蘭，難以斷定，以色列求助於亞蘭卻肯定是徒勞無功的：
i. 這裡怎樣特別論到神與以色列的關係？(17:10)
ii. 他們倚靠亞蘭帶來什麼結局？
17:12-14—被用來審判以色列者同樣要面對審判
(4) 這默示以什麼來作敵人入侵的比喻？
(5) 這默示又以什麼來作敵人命運的比喻？？
(6) 讀到這裡，你會發覺這默示是多元化的，其總意是什麼？
18:1-7—論古實—即今天的伊索匹克；在以賽亞時代，剛開始統治埃及：
(7) 古實被稱為快行的使者是因為他們擁有快捷的蒲草船：
a. 他們被差向誰作使者(18:2, 3 —見下註)
b. 他們帶的信息是什麼？(18:4-6)
(8) 不論這踐踏人的是誰，當神使他們和世人謙卑時，會產生什麼後果？(18:7及19:25)
(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：
1. 因為17:5提到利乏音谷(位於耶路撒冷之西南)作為榮耀消失的記號，相信這默示是論及以色列、也論及猶大。
2. “日像” (17:8) 是指“亞舍勒/Asherah” 、即迦南人敬拜的至高神“El” 的配偶，亦即他們的女神……是以樹為徵記、也有以柱為徵記(NICOT, Isaiah 1-39, 352) 。
3. 學者對於這些「高大光滑的民」是誰，眾說紛紜。有些認為既然17:12和18:1同以「唉」為開始，相信是仍指亞述(或入侵以色列的「多民」) 。但這既然是某一「民」，而古實與埃及為鄰，而埃及確以河見稱，也是古代人所畏懼的；按愚見，這「民」相信是指埃及。不過更重要的是，這默示至終不是論及一民而已，乃是給予「世上一切的居民」(18:3) 。
“The fortified city will disappear from Ephraim, and royal power from Damascus; the remnant of Aram will be like the glory of the Israelites.” (Isa. 17:3)
We have read earlier in chapter 7 how king Ahaz and his people of Judah were “shaken like trees of the forest are shaken by the wind” simply at the rumor that their northern brothers, Israel, had joined Aram in planning to attack them (7:2). Well, they might have reasons to fear Aram, as Isaiah describes their cities as “cities of Aroer” which means “forever cities”. However, like all nations on earth, Aram will face judgment from God and the “royal power from Damascus” will disappear. In a sarcastic way, the oracle of Isaiah calls the “remnant of Aram” like “the glory of the Israelites” (17:3).
At the first glance, one might wonder why there would be any glory left of Aram, but Isaiah quickly explains, “In that day, the glory of Jacob will fade” (17:4). Indeed, as we learn from history, Jacob (which refers to the Northern kingdom which allied with Aram) was totally destroyed by the Assyrians (around 722 BC).
This is a stern warning not just to kings and rulers of the earth, but to all who rely on and give glory to men and not to God their “Maker” (17:7). Men’s glory will inevitably fade; even at its height, it pales when compared to the glory of God, as the refrain of this hymn beautifully reminds us:
“Turn your eyes upon Jesus,
Look full in His wonderful face;
And the things of earth will grow strangely dim
In the light of His glory and grace.”
「以法蓮不再有保障；大馬色不再有國權；亞蘭所剩下的必像以色列人的榮耀消滅一樣。這是萬軍之耶和華說的。」(賽17:3)
我們較早前讀到亞哈斯和他的百姓怎樣因聽到北國以色列和亞蘭要聯手攻擊他們時，「心就都跳動，好像林中的樹被風吹動一樣」(7:2) 。誠然，他們的懼怕也不是全無根據的，因為以賽亞在這裡稱亞蘭的城堡為「亞羅珥」，即「永久城市」的意思。不過，以賽亞立刻的告訴我們，亞蘭像地上所有的列國一樣，要面對神的審判；不但如此，「亞蘭所剩下的必像以色列人的榮耀消滅一樣」 (17:3) 。
是的，就是以色列，他們原是「肥胖的身體，心漸瘦弱」(17:4) ；結果在主前722被亞述所消滅了。
這不是單單對全地的君王的警告，也是對凡崇拜人或是自己的成就，而不歸榮耀給他的「造物主」的警告。人的榮耀必要消滅，就是在其榮耀的高峰，在與神榮耀相比，一定黯然失色—就像這美麗的詩歌所提醒我們的：
“當轉眼仰望耶穌，
定睛在祂奇妙慈容，
在救主榮耀恩典大光中，
世俗事必要顯為虛空。”
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
This is a marvelous oracle in that the harsh punishment of Egypt will turn not only to a tremendous blessing for them, but they in turn will become “a blessing on the earth”:
19:1-15—The Punishment of Egypt
(1) What does riding on a swift cloud denote? (v. 1)
(2) While “the hearts of the Egyptians melt” is understandable, what does the trembling of the Egyptian idols point to? (v. 1)
a. Political turmoil (vv. 2-4)
i. What kind of political turmoil will befall Egypt? (vv. 2 & 4; see Note below)
ii. To whom will they turn? What will be the results? (v.3)
b. Economic disaster (vv. 5-10)
i. What will be the impact on the life of the people when the Nile — the lifeline of their economy — dries up?
c. There is nothing Egypt can do (vv. 11-15)
i. Who are the people being held responsible?
ii. Why?
19:16-22—The Role of Judah
(3) What are the Egyptians likened to at the day of their judgment? (v. 16) Why?
(4) Whom will be used by the Lord to inflict them with terror? (v. 17)
(5) When was the last time the Lord used the people of Israel to terrorize them? (Exod. 12:33)
(6) This time, the terror will bring surprising results for Egypt:
a. What does it mean that five cities (out of, as one commentator puts it, 30,000 cities) will speak the language of Canaan (Hebrew) and swear allegiance to God? (Note: City of Destruction has lent itself to so many different interpretations, it is best not to speculate but confess that we do not know its meaning) (v. 18)
b. What do the altar in the heart of Egypt and a monument at its border, both dedicated to the Lord, signify? (v. 19)
c. How will the Lord make Himself known to Egypt? (vv. 20, 22)
19:23-25—The Lord Will Be Worshipped by All
(7) What is that highway that links Egypt to Assyria for? How will it happen? (See Jn. 14:6; Acts 9:2; 19:9, 23)
(8) What might be the reason that Israel is named only as “the third” in this new covenant to worship the Lord? (v. 23)
(9) How will they become a blessing (to others) on the earth?
(10) What does the Lord call Egypt, Assyria and Israel respectively?
(11) How then should we look at the unbelieving world today, especially Egypt and Assyria (Iraq) which are Islamic countries?
(12) What is the main message to you today and how can you apply it to your life?
Note: K&D offers the following understanding of the fulfillment of this part of the prophecy in Egypt in that “the national revolution which broke out in Sais and resulted in the overthrow of the Ethiopian rule, and to the federal dodekarchy (government of twelve) to which the rising of the nation led ‘Kingdom against kingdom:’ this exactly suits those twelve small kingdoms into which Egypt was split up after the overthrow of the Ethiopian dynasty in the year 695 until Psammetichus, the dodekarch of Sais, succeeded in the year 670 in comprehending these twelve states once more under a single monarchy. This very Psammetichus…is the hard ruler, the reckless despot.” (K&D, 232)
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。
這是一段非常奇妙有關埃及的默示，不但論到埃及的審判，竟更預言埃及會「使地上的人得福」：
19:1-15—埃及的審判
(1) 「乘駕快雲」是什麼意思？(19:1)
(2) 埃及人的心消化是可以理解的，但是偶像戰兢是什麼意思？
(3) 19:2-4—政治方面
a. 埃及的內政會有什麼事故發生？(19:2, 4—見下註)
b. 他們會向什麼求助？結果如何？(19:3)
(4) 19:5-10—在經濟方面
當尼羅河—這埃及的經濟命脈—乾涸時，民生會受到什麼影響？
(5) 19:11-15—埃及無計可施
a. 這是什麼原故？
b. 誰要負責任？
19:16-22—猶大的位份
(6) 第16節用什麼來比喻那日的埃及人？何解？
(7) 神會使用誰來驚嚇埃及？(19:17) ？
(8) 在歷史上，神曾怎樣使用以色列來使埃及驚恐？(參出12:33)
(9) 但這一次的驚恐卻帶來出人意外的後果：
a. 五個埃及城市(有解經者指出埃及大小城市共三萬個) 會說迦南(即希伯來) 的方言，又指著耶和華起誓是什麼意思？(註：沒有解經者真正明白那稱為滅亡城是什麼意思，故此坦白承認我們不曉得其意思是最穩妥。)
b. 埃及地會有為耶和華築的壇，和邊界有祂的柱(monument) 是什麼意思？
19:23-25—神會被世人尊崇
(10) 埃及通往亞述的大道是指什麼？是為何而設？(參約14:6。註：徒9:2; 19:9, 23之「道」是指 “the Way” —道路的「道」)
(11) 為何把以色列連上埃及和亞述為地上之福？
(12) 他們怎樣成為世人之福？
(13) 神怎樣稱呼這三個民族？(19:25) 是什麼意思？
(14) 既是這樣，我們當如何看今天的埃及和亞述(即伊拉克) —這些不信基督的回教國家？
(15) 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：解經家Keil and Delitszch 提供以下資料解釋這預言是怎樣應驗：“在埃及Sais這地方發生的革命引至伊索匹克政權倒塌；繼而的「十二省分組成的政府/Dodekarchy」其實就是「這國攻那國」的現象。埃及實質上，在伊索匹克政權倒塌後(即主前695年)分成十二個小國，直至Psammetichus在主前670年掌權，統一了這十二個省份。這Psammetichus……是個嚴厲、無道的暴君。”(K&D, 232)
“The Lord Almighty will bless them, saying, “Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance.” (Isa. 19:25)
Egypt has much to be proud of. It is one of the oldest civilizations, with its amazing pyramids stills standing tall today as a tribute to the most advanced architecture of ancient times. When it comes to biblical history, this is the land where many of the most miraculous deeds of God were performed and manifested (Exod. 7-14). What’s more, outside of the “Holy Land”, it was the only truly Gentile land that our Lord had set foot on, and it provided a safe haven for Him during His childhood (Matt. 2:13-18). And, in the early part of Christianity, many noted church fathers who contributed tremendously to the growth of Christianity came from Egypt, like St. Augustine.
Unfortunately, today’s Egypt is predominantly an Islamic nation, with constant persecutions of its Coptic Christians (about 10% of its population), not to mention Evangelical Christians. However, an even greater miracle is prophesied by Isaiah in that one day, Egypt will not only worship the Lord (19:21), it will become “a blessing on the earth” (19:24). Even more amazingly, another Islamic nation, Assyria (which is modern-day Iraq) will worship the Lord together with them (19:23).
This offers us not only hope, but a proper perspective as we see the rapid rise of Islam and face the threat of its extremists. We should not live in fear because of their threat, because our Lord Jesus has exhorted us, “Do not be afraid of those who kill the body but cannot kill the soul” (Matt. 10:28). Furthermore, we need to pray for Muslims, knowing that a greater miracle will happen and Islamic nations like Egypt and Iraq will come not only to worship Jesus Christ, but will become a blessing to other nations.
You might wonder, with all the harms and persecutions that have been inflicted by some Muslims upon Christians throughout history, why would God choose to bless them? For one, Jesus Christ has also died for them, and in the words through Isaiah, the Lord regards “Egypt (as) my people, Assyria my handiwork, and Israel my Inheritance” (19: 25).
「因為萬軍之耶和華賜福給他們，說：埃及─我的百姓，亞述─我手的工作，以色列─我的產業，都有福了！」(賽19:25)
埃及誠然有它值得自豪之處。它是極古的文化之一，昔日的金字塔至今仍穩立不動，是古代建築卓越成就的標誌。就是在聖經的歷史中，埃及是耶和華神施行最眾多和厲害的神蹟之地(見出7-14) ；也是主耶穌在世時，腳掌曾踏之地，是祂為幼兒時逃難棲身之處(太2:13-18) 。在早期教會，更是不少著名的教父，如奧古士丁的出生地。
可惜的是，今天的埃及是一個回教國家，對國內的10%基督徒百姓(包括Coptic和福音派信徒)多有逼迫。但以賽亞卻在這裡預言神會顯出比以前更大的神蹟：就是埃及要敬拜耶和華(19:23) ，更要「使地上的人得福」(19:24) 。更希奇的是，他們要連同另一個回教國家，就是亞述(即今天的伊拉克) 一同敬拜神(19:23) 。
這裡的信息正好給我們今日在懼怕回教急劇的擴張，和回教極端份子的威脅中，一個提醒。一方面，我們要謹記主耶穌的吩咐：「那殺身體，不能殺靈魂的，不要怕他們」(太10:28) 。不但如此，我們需要為他們禱告，知道有比前更大的神蹟要發生，叫如埃及和伊拉克的回教國家，不但歸向神，且要成為全地的祝福！
或許，你會問：為何神會賜福給這些世世代代逼迫，甚至殺害神的兒女的人呢？我們不可忘記，基督耶穌也正是為他們而死的；而且，以賽亞提醒我們，他們與神的關係：「埃及─我的百姓，亞述─我手的工作，以色列─我的產業」。(19:25)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
20:1-6—Vivid Prediction of the Fate of Egypt and Ethiopia
(1) What was the historical setting of this oracle (Ashdod is the northernmost of the five major cities of Philistine)?
(2) What does the Lord ask Isaiah to do in announcing the judgment of Egypt and Cush? (see Note below) Why?
(3) What lesson does the Lord expect Israel to learn from the demise of Egypt and Cush in the hands of Assyria?
21:1-10— Oracle Concerning Babylon: This oracle is meant for Babylon because it says so in v. 9 and the Euphrates was called a “sea” in ancient time. It is important to note that while the prophecy was likely made in the late 700s, Babylon only became a world power in 605 and within a short time invaded and ruined Jerusalem, but it in turn was overpowered by the Medes and Persians in 539:
(4) How does the Lord depict Babylon in v. 1?
(5) How does the Lord depict the enemy of Babylon? (v. 2)
(6) How does seeing this particular oracle impact Isaiah? (Vv. 3-4)? Why?
(7) How does the vision of v. 5 correspond to the end of the Babylonian Empire in Daniel 5?
(8) In the vision, Isaiah is asked to post a watchman through whom the fall of Babylon is depicted: for whom is this vision meant? (v. 10) What is the message to them?
21:11-12—Oracle Concerning Edom: while scholars debate what “Dumah” refers to, the context is clear that the oracle is directed to Edom because of the reference to Seir, the mountainous country to the south of Palestine resided by Esau (Gen. 36:8-9) and taken over by Edom after the expulsion of the Horites (K&D, 250).
(9) Continuing the vision of the watchman, what does the question about what’s left of the night (for Edom) signify?
(10) What does the answer from the watchman signify?
21:13-17—Oracle Concerning Arabia: according to Oswalt, Dedan and Tema are located in the region known as Kedar in the northwestern part of the Arabian desert (NICOT, Isaiah 1-39, 400).
(11) It appears that Arabia was an ally of Babylon (as Nabonidus, the father of Belshazzar of Daniel 5 adopted Tema as his self-imposed exile-capital in 552):
a. What will such an ally do to Arabia?
b. What is the importance of the specifying of one year?
(12) What is the main message to you today and how may you apply it to your life?
Note: “Egypt and Ethiopia were at that time one kingdom” (K&D, 243). “When Ethiopian Shabako was able to consolidate Upper and Lower Egypt in 714, he immediately began to foment rebellion against Sargon…The leading city of the revolt was Ashdod (of Philistine), over which Sargon had set up a regent favorable to himself (who)… was deposed and another man, Yamani, was made king, apparently in 713…the Assyrians report a swift victory, with Yamani fleeing to Egypt and Ashdod falling in 711. The Egyptians…meekly handed over a bound Yamani, undertaking to send him all the way to Assyria.” (NICOT, Isaiah 1-39, 382-3)
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。
20:1-6—埃及與古實命運生動的預言
(1) 這默示的歷史背景是什麼？(亞實突是非利士五個重要城市最北的一個)
(2) 神吩咐先知怎樣去發出這預言？為什麼？(參下註)
(3) 神希望藉著古實和埃及的命運叫以色列領略什麼真理？
21:1-10—對巴比倫的默示：第9節清楚表明這默示是論到巴比倫的。在古時幼發拉底河被當地人稱為「海」。值得注意的是，這預言相信是主前700年代末期所發出的，而巴比倫是在主前605年左右才正式成為霸權，跟著就攻取並消滅耶路撒冷；不過也在主前539為瑪代波斯所滅：
(4) 這默示開始時怎樣形容巴比倫的勢力？(21:1)
(5) 這默示又是怎樣形容巴比倫的敵人呢？(21:2)
(6) 先知看見這默示時產生了什麼反應？(21:3-4) 為什麼？
(7) 第5節的預言怎樣與但以理書第5章的記載吻合？
(8) 神吩咐先知去設立守望的來帶出巴比倫的滅亡：這異象最終是為誰而傳講？(21:10) 其信息是什麼？
21:11-12—論以東的默示: 雖然學者不能肯定「度瑪」是指誰，但默示的內容因提到西珥—即以掃的住處(創36:8-9) ，及後正式為以東人所佔有(K&D, 250)，故此是論及以東的。
(9) 先知要問守望者什麼問題？
(10) 藉著這守望者的回答，這默示所表明的是什麼？
21:13-17—論亞拉伯的默示：按解經家Oswalt所言，底但和提瑪是亞拉伯沙漠西北面基達地的城市(NICOT, Isaiah 1-39, 400).
(11) 因著巴比倫王Nabonidus(即但以理書第5章的伯沙撒王之父親) 在主前552年立提瑪為他的行宮，亞拉伯相信是巴比倫的聯盟：
a. 這與巴比倫的聯盟導致什麼後果？
b. 這裡清楚的論到「一年」的原因何在？
(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？
註：“埃及和伊索匹克當時是一個國家”(K&D, 243) 。“當伊索匹克的Shabako在主前714把上、下埃及統一後，他立刻向(亞述的)Sargon發動叛變…..這叛變的(聯盟) 主要帶頭的城市是(非利士的)亞實突。原先Sargon在那裡立了效忠他的王……但在主前713被罷免，由Yamani代替……亞述便立刻發動攻擊，使Yamani逃到埃及，亞實突在主前711也被攻取了。埃及……被謙卑後，把Yamani帶上綑鎖，把他送到亞述。” (NICOT, Isaiah 1-39, 382-3)
“In that day the people who live on this coast will say, ‘See what has happened to those we relied on, those we fled to for help and deliverance from the king of Assyria! How then can we escape?’” (Isa. 20:6)
At the time of the ministry of Isaiah, Judah, the better of the two Israel’s kingdoms, was wavering in her trust in the Lord.
As the Northern Kingdom under Pekah joined forces with Aram to threaten Judah, king Ahaz was seeking help from Assyria. In spite of the powerful prophetic words of Isaiah to him (chapters 1-12) which shine forth the glorious hope of the Messiah, we learn that Ahaz has completely ignored his words and sought help from Assyria (2 Ki. 16:4-9). Worse, he quickly built an altar after that of the temple of Aram (2 Ki. 16:10-17) and put his trust in idols.
The subsequent reign by Hezekiah did not really change the attitude of Judah. While Ahaz was pro-Assyrian, Hezekiah was clearly anti-Assyrian. However, the continuous threat of Assyria has continued to cause Judah’s trust in the Lord to waver. Subsequently, Hezekiah leaned towards allying himself with Egypt and Cush (30:1-5).
It is with this mind that the Lord unleashes His prophecy against Egypt and Cush, using the capture of the strong Philistine city of Ashdod as an example to warn Judah not to trust in Egypt and Cush. Most commenters agree that this incident happened between 713-711 (NICOT, 383); in other words, it was during the reign of Hezekiah. In order to help Hezekiah to trust the reality of this prophecy, the Lord even asked Isaiah to walk bare-footed and naked, presumably for three years. Unlike Ahaz, Hezekiah believed and listened to the words of the prophet, and eventually experienced the miraculous deliverance of the Lord from the hands of Assyria (2 Ki. 19:35-37).
Yes, as servants of the Lord, there are times when our words are not heard at all, but there are also times that, by the grace of God, they are heeded. However, as we remain faithful to the words entrusted to us, the Lord will be glorified, either through judgment or deliverance, because ultimately men cannot be trusted, and the words of the Lord will always come to pass.
「那時，這沿海一帶的居民必說：看哪，我們素所仰望的，就是我們為脫離亞述王逃往求救的，不過是如此！我們怎能逃脫呢？」(賽20:6)
在以賽亞的年代，雖然猶大國總比北國以色列好，其中的王多是行耶和華眼中看為正的事；但是他們在敵人入侵時，卻往往是把持不定信靠神的心。
在遭到以色列和亞蘭的合攻時，我們知道猶大王亞哈斯就求助於亞述。雖然以賽亞以十二章的篇幅來提醒猶大(第1-12章) ，甚至以無以倫比的彌賽亞的預言來鼓勵亞哈斯；我們知道王仍然選擇求助於亞述(王下16:4-9) 。更可怕的是，亞哈斯要仿效亞蘭，建造了亞蘭敬拜偶像的壇(王下16:10-17) 。
希西家雖然比亞哈斯好，卻仍是把持不定信靠神的心。在亞述持續的威脅下，他曾選擇了求助於埃及(30:1-5) 。
就在這情況下，神藉以賽亞發出對埃及和古實的預言，藉著非利士的亞實突的失守來作例子，警告猶大不要倚靠埃及和古實。這事例相信是指主前713-711的事故(NICOT, 383) ，亦即希西家在位的時期。為了叫希西家相信這預言的真確性，神更要以賽亞藉著「露身赤腳行走三年」來表達出來。感謝神，希西家確與亞哈斯有別，他聽從先知的勸導而經歷到神從亞述手中奇妙的拯救(王下19:35-37) 。
我就想到作神僕人的，許多時候我們傳的信息是遭到拒絕的；但在神的憐憫底下，也有聽勸的。但只要我們忠於所托，神便得到榮耀—不聽勸的至終嘗到管教、聽勸的得到祝福。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Oracle concerning Jerusalem — Jerusalem is no better than the nations:
22:1-4—The Way the City Will Fall
(1) In that day of destruction:
a. How did the people die and where were the leaders captured?
b. What kind of a scene is being depicted?
c. Why does the prophet refuse to be consoled?
22:5-11—The Powerful Assyrians (as represented by Elam and Kir)
(2) How does the Lord depict the powerful invasion of the enemies?
(3) What effort does Jerusalem put up to strengthen itself?
(4) What will be the outcome and why?
22:12-14—The People’s Response to Isaiah’s Warning
(5) What has Isaiah been calling to people to do?
(6) What is their response and why?
(7) What then will the result be? (v. 14)
22:15-25—The Sin of Shebna and His Replacement
(8) Now the Lord picks Shebna who is in charge of the palace as an example of the sin of the people, especially the leaders (see 2 Ki. 18:18)
a. What is the title and responsibilities of Shebna?
b. Why is it wrong for him to cut out a grave for himself?
c. What will happen to him and where will he die?
d. Why is he a disgrace to his master?
(9) Shebna will be replaced by Eliakim, son of Hilkiah — the prophecy that follows obviously speaks beyond the person of Eliakim, and into the future in that
a. He will be a father to whom? What does it mean?
b. What will he shoulder? (see 9:6)
c. What is the key to be placed on him? (Rev. 3:7)
d. Like a peg, he will be driven into a firm place. What is that place?
e. What will be hung upon him?
f. Given the above, who could this “servant” be?
(10) But this person who is so firmly driven into a firm place will give way and be cut down:
a. How can it be?
b. Why? (see 53:8; Dan. 9:26)
(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。
這一章是對耶路撒冷的默示。其總意似乎是說：耶路撒冷並不比列國好。
22:1-4—城市滅亡的形容
(1) 那時：
a. 城中的人是怎樣死亡的？領袖會遭到什麼的命運？
b. 這裡所形容的是什麼情景？
c. 為何先知拒絕受安慰？
22:5-11—亞述之強大(以以攔和吉珥為代表)
(2) 敵人的入侵是怎樣的厲害？
(3) 耶路撒冷試圖怎樣防守？
(4) 結果怎樣？
(5) 何故？(22:11)
22:12-14—百姓對先知警告的回應
(6) 神怎樣吩咐百姓？
(7) 他們的回應是什麼？為什麼？
(8) 換來的是什麼後果？(22:14)
22:15-25—舍伯那的罪和藉以利亞敬的預言
(9) 神以王的家宰舍伯那為例責備眾領袖(參王下18:18):
a. 舍伯那作為王的家宰承擔什麼重任？
b. 為自己鑿墳墓為何是罪？
c. 為何他是主人家的羞辱？
d. 他的終局是什麼？
(10) 舍伯那要被以利亞敬所取代—這裡所言似乎超越以利亞敬其人和當時的情況。請細思以下各點：
a. 他要作誰之父？這是什麼意思？
b. 他肩負的是什麼？(參9:6)
c. 那是什麼的鑰匙？(見啟3:7)
d. 他被釘穩在什麼地方？
e. 什麼會被掛在其上？這是什麼意思？
f. 既是這樣，這「僕人」是誰？
(11) 為何「這僕人」會被砍斷？(參53:8；但9:26)
(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？
“The Lord, the Lord Almighty, has a day of tumult and trampling and terror in the Valley of Vision, a day of battering down walls and of crying out to the mountains.” (Isa. 22:5)
The meaning of the “Valley of Vision” lends itself to many interpretations. The only agreement among commentators is that it refers to Jerusalem, because the contents of this oracle have made it plain. I tend to agree with those commentators who see a negative connotation to this term, because the oracle primarily is one of judgment, warning Judah that they are really no better than any of the nations before them.
The contents of the oracle clearly show that Jerusalem is a city void of a vision, and as Proverbs 29:18 clearly states, “Where there is no vision, the people are unrestrained” (NASB). This is clearly the case. Isaiah, through more than 20 chapters, has been calling the people to repentance, “But see, there is joy and revelry, slaughtering of cattle and killing of sheep, eating of meat and drinking of wine!” (22:13). On the other hand, the leaders, as represented by Shebna, is a “disgrace” to the master’s house (22:18), as he cares less about the affairs of the nation, and spends time and money in chiseling a lavished tomb for himself (22:16). This “Valley of Vision” where God has revealed Himself to them directly and through many prophets, is now a “Valley without Vision”. No wonder, the Lord Almighty in His wrath (and disappointment) reveals to Isaiah, “Till your dying day, this sin will not be atoned for” (22:14).
Fortunately, after their dying day — the fall of Jerusalem in BC 587 — the promise, using Eliakim who holds the key to the house of David as a sign for the Messiah (Rev. 3:7), is fulfilled in the death (the cutting down in v. 25) and resurrection of the Lord Jesus Christ, and atonement is made available, not only for Jerusalem, but for all nations.
「因為主─萬軍之耶和華使異象谷有潰亂、踐踏、煩擾的日子。城被攻破，哀聲達到山間。」(賽22:5)
「異象谷」是什麼意思？解經者的意見是不一致的；但卻認為一定是指耶路撒冷，因為這默示的內容在這方面是清楚的。不過，我是同意一些解經者以「異象谷」為負面的稱呼；因為默示的內容主要是負面的，叫猶大知道，他們並不比列國好。
其實這默示的內容正顯出耶路撒冷是失去了異象的。就如箴言所說：「沒有異象，民就放肆」(箴29:18) ，正是耶路撒冷的情況。以賽亞用了二十多章的篇幅來呼喚他們悔改，「誰知，人倒歡喜快樂，宰牛殺羊，吃肉喝酒，說：我們吃喝吧！因為明天要死了」(22:13) 。一方面作領袖的，以舍伯那為代表是「主人家的羞辱」(22:18) —不理國家的事務，只顧為自己掘鑿華美的墳墓(22:16) 。這個原是神親自向它顯現、又差眾多先知傳言的「異象谷」，現在成為「無異象谷」。無怪神在憤怒中說：「這罪孽直到你們死，斷不得赦免！」(22:14)
可幸的是：直到他們死亡—即耶路撒冷在主前587年的滅亡後—那藉著以利亞敬的應許，就是那「手拿大衛鑰匙」(啟3:7)的基督的死(即22:25所言的砍斷落地？) 和復活，赦罪的救贖就臨到耶路撒冷；不但是耶路撒冷，更是全地。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
This chapter concludes the section of oracles concerning the nations (beginning with Babylon from the east in chapter 13), and it is about Tyre, the very wealthy sea-port nation to the west of Israel:
23:1-14—The Overthrow of Tyre
(1) The trading partners of Tyre are mentioned in vv. 1-3 and they include Tarshish (most likely Spain), Cyprus in the Mediterranean, Sidon (its neighbor which later replaced her in dominion in the region) and Shihor (most likely referring to Egypt). Based on these three verses, together with vv. 6-8, what can you deduce about the prosperity and importance of Tyre?
(2) How will these trading partners respond to the news of the fall of Tyre? (v. 4)
(3) Since Tyre is famous for its wealth based on her harbor:
a. What kind of change is predicted about her economy in v. 10?
b. With the destruction of the fortresses of this Phoenician city (v. 11), what impact will it have on her trading partners, Sidon and Cyprus in the same region?
(4) What should Tyre learn from the fate of Babylon? (see Note below)
23:15-18—Restoration of Tyre
(5) In what way is the fate of Tyre similar to that of Jerusalem? (see 2 Chr. 36:21)
(6) Why is Tyre still compared to a prostitute?
(7) But how will her profit be used after God has dealt with her? What might it mean?
(8) What is the main message to you today and how may you apply it to your life?
Note: While Babylon eventually replaced Assyria as the dominant world power after Isaiah’s time, during his time, “The Assyrians had conquered the city (of Babylon) stripping its palaces and reducing it to a ruin. While Sargon’s attack in 710 may be the one referred to, it seems more likely that Sennacherib’s much more thorough overthrow of the city in 689 is the one in view” (NICOT, Isaiah 1-39, 434-5)
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。
這一章的默示是有關列國的審判的總結—以東面的巴比倫為開始(即第13章) ，現以西面的推羅為結束：
23:1-14—推羅的滅亡
(1) 在第1-3節中，我們知道推羅經商的伙伴包括了他施(相信是指西班牙) ，基提(即塞蒲路斯/Cyprus) ，西頓(其鄰近、後期取代了它的城市) 和西曷(相信是指埃及) ：按這裡和第6-8節的描述，你可以領會推羅是怎樣發達和重要的城市嗎？
(2) 推羅生意的伙伴會怎樣回應推羅滅亡的消息？
(3) 推羅原是因它的港口而發達：
a. 第10節預言它經濟方面有什麼轉變？
b. 隨著迦南地的保障被拆毀(23:11) ，推羅生意的伙伴，如西頓和基提，將也受到什麼影響？
(4) 推羅應從巴比倫的命運學到什麼功課？(參下註)
23:15-18—推羅的復興
(5) 這裡推羅的遭遇與耶路撒冷有什麼相似之處？(見代下36:21)
(6) 為何神仍以妓女來喻推羅？
(7) 推羅末後所得的要歸誰？這是什麼意思？
(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？
註：巴比倫是在以賽亞時代之後才毀滅亞述的。但在以賽亞的時代：“亞述(曾) 攻陷了(巴比倫) 城，破壞了宮殿，移為平地。這裡所預言的可能是指撒珥根/Sargon在710年之勝利，但最可能的是指西拿基/Sennacherib在689更澈底的勝利。” ” (NICOT, Isaiah 1-39, 434-5)
“The Lord Almighty planned it, to bring down her pride in all her splendor and to humble all who are renowned on the earth.” (Isa. 23:9)
It is quite remarkable that a small nation like Tyre receives so much attention in Biblical prophecy. While we have no idea how large its “old city” was (23:7), the new, expanded city of Tyre today is only about two square miles in area and its metro-area is about 7 square miles. Yet, the Lord gives Isaiah a particular oracle concerning Tyre to use to wrap up the pronouncement of His judgment against the nations of the earth (chapters 12-23). In the words of the oracle, the nation of Tyre is selected because the Lord has planned to “bring down her pride in all her splendor and to humble all who are renowned on the earth” (23:9).
Indeed, Tyre was prideful of her splendor and her renown in that many nations had become rich because of her (23:2). Her great harbor had enabled big ships to dock and transport goods all the way to Tarshish (most likely referring to Spain). Egypt (i.e. Shiohor) depended on it to export her grains to other nations (23:3). The wealth of Tyre was so renowned that she became the target of Nebuchadnezzar’s persistent attack that lasted 13 years (586-573 BC). While they abandoned their old city and moved to their present island-city about a mile west of the old site, their wealth continued to attract attention, and ultimately besieged by Alexander the Great in 332 BC.
We read these incidents simply as part of the world’s history, but Isaiah reminds us that these historical incidents were not accidental; they have been planned by God to “bring down her pride in all her splendor and to humble all who are renowned on the earth”. In other words, what happened to Tyre has happened and will continue to happen to all, not because splendor and renown are necessarily evil, but if they lead to pride that does not acknowledge the power and sovereignty of the Creator God, they will be punished; they will be humbled.
「是萬軍之耶和華所定的！為要污辱一切高傲的榮耀，使地上一切的尊貴人被藐視 。」(賽23:9)
一個小小的推羅國，竟然在聖經預言中被詳細的論說。我們不曉得推羅古城有多大，但及後遷到小島的新城則只有二平方英哩；連同週圍屬它的城鎮，也只有七平方英哩。希奇的是，神藉著以賽亞給推羅的默示，來總結祂對列國審判的宣告(即第12-23章) 。更重要的是，神以推羅為例，「為要污辱一切高傲的榮耀，使地上一切尊貴人被藐視」(23:9) 。
是的，推羅是以自己的榮耀而高傲，也自以為尊貴。不少的國家因它而致富(23:2) ；它的美麗海港使大小船隻出入，甚至遠自他施(相信是指西班牙) 。甚至埃及(即西曷) 也倚靠它把莊稼運到全地(23:3) 。推羅的財富聞名到一個地步，連尼布甲尼撒所也垂涎，用了十多年來圍困它(主前586-573年) 。至終，當時的推羅王棄城，帶同財寶逃到西面一哩左右的島上。這新城卻至終逃不過亞歷山大帝的魔掌，在主前332年被攻陷了！
雖然以上是我從圖書館的歷史書中讀到的世界史，但以賽亞提醒我們，這些絕非偶然，乃是神所策劃的，「為要污辱一切高傲的榮耀，使地上一切尊貴人被藐視」(23:9) 。換句話說，發生在推羅身上的，照樣已發生，也繼續會發生在凡以自己的成就而高傲，不歸榮耀給神的—不論是邦國或是個人！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Fittingly, at the conclusion of his oracles concerning the nations, this section (from chapter 24-27) focuses on the triumph of God over all the earth and for His people. Chapter 24 addresses the combined fate of all the earth.
24:1-3—Devastation for All
(1) Which four verbs are used to describe the judgment coming upon the earth in v. 1?
(2) What is the sum of them? (v. 3)
(3) What is being emphasized in v. 2?
24:4-13—The Whole Earth is Dried Up
(4) V. 5 points out the reason for such a complete devastation. Reflect on them carefully:
a. What is meant by the earth being defiled? What was the earth like at its creation?
b. What are the law and statutes of the Lord meant for? How do people of the earth break and violate them?
c. What “covenants” has the Lord entered into with the people of the earth? (See Gen. 1:28-30 for the Adamic Covenant; Gen. 9:1-17 for the Noahic Covenant)? How did the people break the “everlasting” covenant?
(5) With the breach of the covenant, what consequences do the people of the earth have to suffer?
a. In particular: what is the emphasis of vv. 6-9?
b. What might be the cause for “the entrance of every house” being barred? (i.e. all doors and windows)
c. What is the imagery used in v. 13 to denote its utter devastation?
24:14-16—The Whole Earth Responses with Worship
(6) Where do these praises come from?
(7) What do they call the God of Israel? (v. 16) why?
24:17-23—God Reigns
(8) Yet, the vision of the coming calamities (before the earth comes to praise God) is too horrific for Isaiah to join in at the moment:
a. What further calamity is depicted in vv. 16-17?
b. What additional devastation is depicted in vv. 18-20, 23?
c. Before the Lord can reign, what other powers need to be punished other than the kings of the earth below? (v. 21)
(9) What then was the message to the immediate audience of Isaiah (the kings and people of Judah)?
(10) What then 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。
在對列國宣告了審判的預言後，跟著(即由第24至27章) 先知的信息是集中在神對全地的主權和得勝。第24章首先論到全地一起的命運：
24:1-3—降禍給全地
(1) 第1節以那四個動詞來刻畫全地要受的審判？
(2) 審判的結果是什麼？(24:3)
(3) 第2節的重點是什麼？
24:4-13—全地的荒涼
(4) 第5節論到全地荒涼的原因，請用點時間來思想：
a. 地被污穢是什麼意思？神所創造的天地原是怎樣的？
b. 神立律例和律法的原意是什麼？地上人類如何廢了它們？
c. 神與人類建立了什麼永約？(參創1:28-30；9:1-17) ？人類又怎樣背棄了這永約？
(5) 既背了永約，地上人類要受到什麼咒詛？
a. 第6-9節的重點是什麼？
b. 一個各家關門閉戶的社會是什麼的一個社會？
c. 第13節以什麼來作地上全然荒涼的比喻？
24:14-16—全地竟敬拜神
(6) 這些讚美要從何處來？
(7) 他們為什麼稱以色列的神為那「義者」？(24:16)
24:17-23—神掌權
(8) 然而，在這讚美之前，全地要遭受的審判是叫先知驚懼的：
a. 24:16-17怎樣形容這慘情？
b. 24:18-20, 23再加上什麼描述？
c. 神在全然掌權時，除了地上君王要受懲罰外，還有誰？(24:21)
(9) 這一章的預言對以賽亞當時的聽眾主要的信息是什麼？
(10) 今日對你主要的提醒又是什麼？你可以怎樣應用在自己的生命中？
“The earth is defiled by its people; they have disobeyed the laws, violated the statutes and broken the everlasting covenant.” (Isa. 24:5)
At the conclusion of the oracles directed to various nations of the earth, chapter 24 appears to be a summary charge against all the people of the earth, and the pronouncement of His judgment on them. The Lord lays down His charges against the people of the earth as follow:
- They have defiled the earth: as we know, when God created the heavens and the earth, since the 3rd day of creation, the Bible says, “God saw that it was good” in each of the successive days of creation, and upon the creation of man and woman in His own image, He declares that “it was very good” (Gen. 1:18, 21, 25, 31). In other words, the earth God created was beautiful was glorious, and was sinless — all created according to His will and for His glory. Alas, it was the sin of Adam that had marred this “good” creation, and we, as Adam’s descendants, have continued to perpetuate this defilement with our sins;
- They have disobeyed the laws and violated the statutes: the law and statutes that God has given Moses fully reflect the holy, just, righteous, compassionate and loving character of God, and their observance would guarantee prosperity and harmony on earth. While the laws and statutes were given to the people of Israel, our inner conscience is fully capable of knowing the spirit of God’s laws and statutes (Rom. 1:20; 2:14-15). But we have all chosen to disobey and violate them to our own detriment.
- They have broken the everlasting covenant: ever since the creation of the heavens and the earth, God has entered into a covenant with men in that while He has given us all that we need, we are to manage His creation (Gen. 1:28-30). He remains the Creator and we are His servants in taking care of His creation. Alas, we have chosen to rebel against our Creator God, and wanted to be “like God” (Gen. 3:5). While men had broken this covenant, God renewed His covenant with men after the flood. While He would continue to provide us with food, even including animals (Gen. 9:3), we have to obey His laws, especially His prohibition of eating meat with blood (Gen. 9:4), and He further promised not to “destroy all life” with flood (Gen. 9:11). While God has kept His side of the bargain, the people of the world have not. In fact, the people of the world soon tried to usurp God’s glory and attempted to build the Tower of Babel to express their pride and their rejection of God as their master (Gen. 11).
Indeed, the people of the earth were guilty as charged, and still are, and thus await their day of judgment that Isaiah details in the chapter.
「地被其上的居民污穢；因為他們犯了律法，廢了律例，背了永約。」(賽24:5)
在結束對列國的預言時，第24章的信息似乎是總結地向全地發出審判的裁定。24:5就把這判決的原委總結起來：
- 地被其上的居民污穢：我們都知道，當神起初創造天地時，由第四日起，每日都「看著是好的」；更在造男、造女後說「甚好」(創1:18, 21, 25, 31) 。是的，神所創造的都是全然美好、無罪的。一切按祂旨意、為祂榮耀而被造。可惜的是：亞當犯罪，使罪進入世界，破壞了這「甚好」的世界、污穢了地。今日，我們這亞當的後裔，繼續犯罪、破壞、污穢這地；
- 他們犯了律法，廢了律例：神藉摩西所給予我們的律例典章是反映了神聖潔、公義、正直、好憐憫、和慈愛的屬性。遵守它們便叫人能在和平中享受神的創造。雖然這些律例是給予以色列人的，但使徒保羅告訴我們，人的「心裡」有神所給予的是非之心，充份了解明白神律例的精義，更藉著祂所造的萬物，知道神的永能和神性，是無可推諉的(羅1:20; 2:14-15) 。但全人類選擇了犯祂的律法、廢了祂的律例；
- 他們背了永約：自從創造天地之後，神就與人立約—祂答應藉著所造的來供給我們所需，我們卻要治理祂所創造的(創1:28-30) 。祂是創造主，我們是被托管的，可惜我們背了約，不甘被托管的位份，反而要「如神」(創3:5) 。
- 人類雖然背約，神仍是守約的神:在洪水過後，祂重新堅定祂供給我們所需的應許(創9:3) ，但吩呼我們要遵守祂的律例，特別是不可吃帶血的肉(創9:4)；祂更應許不再以洪水來毀滅地(創9:11) 。神雖然守祂的約，世人卻繼續的背約，繼續要「如神」，甚至想奪取祂的榮耀。藉著巴別塔的建造，要以人的成就為傲，不以神為主宰(創11) 。
是的，神的裁判是對的、是公義的。昔日如是、今日亦然。這不信的世代正向著以賽亞所預言的審判邁進！