This week we
will continue the study of the Book of Isaiah in the Old Testament.
Upon the completion of the oracles concerning the nations (chapters 13-23), Isaiah displays the triumph of the Lord over all the earth and His glorious reign on Mount Zion in chapter 24. In response to all this, the prophet bursts into a song of praise in chapter 25:
25:1-5—The Wonderful Things that God Has Done
(1) Isaiah praises God for He has done (i) wonderful things, (ii) in perfect faithfulness, and (iii) things that He has planned long ago, and he cites the following three things as examples:
a. The complete destruction of the nations’ fortified cities (v. 3 seems to indicate that the city in v. 2 is simply a representative of the strongest city among the nations): How does this illustrate God’s wonder and faithfulness, and that He has planned this long ago?
b. God has been a refuge for the poor, the needy, the ones that have gone through life’s storms and searing heat of the desert (v. 4):
- Have you personally experienced God as your refuge in one of the above situations?
- How does it reflect God’s perfect faithfulness and wonder?
c. God has silenced the ruthless (vv. 4-5):
- Why does Isaiah liken the ruthless as a storm or heat of the desert?
- How does the Lord deal with them?
- How does this reflect God’s perfect faithfulness and wonder?
25:6-8—On the Mountain (where God reigns)
(2) In depicting the feast as rich food with the finest of (aged) wines and the best of meats for all peoples, what kind of a feast is Isaiah talking about? (See Ps. 22:27; Matt. 22:2-3)
(3) If we fail to envision the blessedness and joy of that heavenly feast, at least we should be able to appreciate the preciousness of God’s salvation as explained in vv. 7-8:
a. What does v. 8 explain as the shroud and sheet that enfolds and covers all the nations?
b. How are death, tears and disgrace related?
c. What further insights does Revelation 21:1-4 give in this respect?
25:9-12—Those Who Will Not Enjoy the Blessings of God’s Salvation
(4) Why will Moab (presumably used as a representative of the nations) not be able to enjoy such blessings?
(5) What will their fate be?
(6) For those who will be sharing in these blessings (Gentiles and Jews alike), what will they say is the reason that they can be saved (v. 9)?
26:1-15—The Song of Judah: While Isaiah bursts into his personal song of praise, he follows up with a song of Judah as well (in response to God’s judgment of the world and Judah which shall usher in His reign):
(7) 26:1-4: The city of salvation
a. Who may enter this city of salvation?
b. How blessed are those who may enter?
(8) 26:5-6: A city in contrast
a. How will the lofty (proud) cities be humbled?
(9) 26:7-11: God’s righteousness
a. Who will bring about their righteousness?
b. How will Judah respond to the Righteous One (His name and renown)?
c. Will the wicked learn righteousness by God’s grace?
d. How will the people of the world learn righteousness then?
(10) 26:12-15: God is the true “Lord”
a. What will happen to the “other lords” (i.e. Assyrian and Babylon)?
b. Who has accomplished this miracle (v. 12)?
c. What is meant by the nation (of God’s people) being enlarged and their borders extended (spiritually speaking)?
(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。
在向列國發預言之餘(第13-23章)，以賽亞就預言神向全地的審判，並在錫安作王(第24章)。因著得到這些默示，先知不禁發出個人對神的頌歌：
25:1-5—神行了奇事
(1) 以賽亞稱讚神，因祂(i) 行過奇事，(ii) 以忠信誠實而行，(iii) 並成就早在古時已定的。他列出以下為例：
a. 使外邦堅固城為亂堆：這怎樣顯出神以上的作為？
b. 作貧者、困乏人急難中的保障、暴風時的避難處、和炎熱中的陰涼所：
i. 你曾嘗過神這幾方面的作為嗎？
ii. 神這幾方面的作為如何顯出祂是「以忠信誠實」行的「奇妙的事」呢？
c. 止息強暴人的喧嘩：
i. 為何以乾燥地的熱氣來喻那些壓制人的？
ii. 神要怎樣對付他們？
iii. 祂這方面的作為如何顯出是「以忠信誠實」行的「奇妙的事」呢？
25:6-8—在神為王的山上
(2) 這樣所形容的盛筵是指著什麼說的？(見詩22:27；太22:2-3)
(3) 縱使我們未能全然領會這筵席的豐盛，我們必能領會第7-8節所言救恩的寶貴：
a. 第8節如何解釋第7節作論到遮蓋萬民之物、和遮蓋萬國之臉帕是什麼呢？
b. 死亡、眼淚與羞辱有何關連？
c. 啟示錄21:1-4怎樣回應這裡的預言？
25:9-12—不能承受這救恩者
(4) 為何(如像) 摩押的不能享受這救恩之福？
(5) 他們會遭受什麼結局？
(6) 至於那些(包括猶太與外邦人)能享受這救恩的，原因是什麼？(25:9)
26:1-15—接續以賽亞個人的讚美，是猶大之歌：
(7) 26:1-4：救恩之城
a. 誰能得進這城？
b. 進城者得什麼福氣？
(8) 26:5-6：得禍的城
但高處的城要遭受什麼禍患？
(9) 26:7-11：神的公義
a. 誰會施行公義？
b. 猶大會怎樣回應公義的神的名？
c. 惡人會怎樣回應神的恩惠？
d. 世上的居民如何才學習公義？
(10) 26:12-15：神是真正的主
a. 神以外的主(即亞述和巴比倫)將遭受什麼結局？
b. 是誰的作為？
c. “擴張地的四境” 是什麼意思？
(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？
“On this mountain He will destroy the shroud that enfolds all peoples, the sheet that covers all nations;” (Isa. 25:7)
Benjamin Franklin once said there were only two things certain in life: death and taxes. However, Isaiah has given us a vision that when God’s kingdom comes, not only taxes, but also death will be “swallowed up forever” (25:8).
We know that taxes are being imposed partly to defray the expenses of government and to support the basic infrastructure of the society, but in ancient times (and perhaps to some measure even in modern times) taxes were imposed to enrich the coffer of the rulers. However when the Lord reigns in His Kingdom in “perfect faithfulness”, instead of imposing burdens on His people, He will be “a refuge for the poor…(and) the needy in their distress, a shelter from the storm and a shade from the heat” (25:4).
Not only that, “the shroud that enfolds all peoples, the sheet that covers all nations” (which refer to “death”) will be swallowed up forever. When Adam sinned in the Garden of Eden (Genesis 3), sin entered into the world, and so did death (Romans 5:12). But, more than 700 years before the birth of Christ, Isaiah has foretold the defeat of sin and death through Christ, the Suffering servant who he prophesies (e.g. 9:6-7; 52-53). The Apostle Paul echoes these words of Isaiah as he shouts in victory:
“Listen, I tell you a mystery. We will not all sleep [i.e. die], but we will all be changed — in a flash, in the twinkling of an eye, at the last trumpet [Isa. 27:13], the dead will be raised imperishable and we will be changed…then the saying that is written will come true: ‘Death has been swallowed up in victory’” (1 Cor. 15:51-54).
However, Isaiah goes on to use Moab as an example (25:10-12) to point out that death is still a certainty for those like Moab who would not repent and trust Him as their God. They will not be able to rejoice in His salvation “in that day” when God reigns on His holy mountain (25:9).
「祂又必在這山上除滅遮蓋萬民之物和遮蔽萬國蒙臉的帕子。」(賽25:7)
富蘭克林(Benjamin Franklin) 曾說：人生只有兩樣東西是必然的，就是死亡和稅收。但以賽亞所給予我們神國的異象，不但沒有如稅收的擔子，連死亡也被「吞滅」了(25:8) 。
我們知道稅收是用來供政府的耗費，和支持社會的一些基本設施。不過在古時(或許就是今天在一些地方仍是) ，稅收是掌權者肥己的途徑之一。但是，當神的國降臨，祂以「忠信誠實」治理我們時，祂不但不會加重擔在我們身上，反而「作貧窮人的保障，作困乏人急難中的保障，作躲暴風之處，作避炎熱的陰涼 」(25:4) 。
更重要的是，「祂又必在這山上除滅遮蓋萬民之物和遮蔽萬國蒙臉的帕子」(25:7) 。這遮蓋和蒙臉的就是指死亡(25:8) 。自從亞當犯罪之後(創3) ，罪就入了世界，死也臨到眾人(羅5:12) 。在主耶穌降世700多年之前，以賽亞就已預言這「受苦的僕人」如何藉受苦、死亡與復活來戰勝死亡(9:6-7; 52-53) 。使徒保羅就這樣回應以賽亞的話：
「我如今把一件奧祕的事告訴你們：我們不是都要睡覺(即死亡)，乃是都要改變，就在一霎時，眨眼之間，號筒末次吹響的時候(見賽27:13)。因號筒要響，死人要復活成為不朽壞的，我們也要改變……那時經上所記死被得勝吞滅的話就應驗了」(林前15:51-54) 。
不過，以賽亞同時指出，那些如摩押的(25:10-12) 持驕傲、行詭詐的，不屬神的，卻不能在神統治的「那日」，分享這救恩的歡樂。
26:16-19—Deliverance from Death (Note: It appears that the “they” in v. 16 and “we” in v. 17 both refer to the people of God.):
(1) What imagery is used to describe the suffering of God’s people in v. 16-18?
(2) How does v. 18 speak of the futility of their sufferings?
(3) While they have failed, how does v. 19 speak to the victory in God? Who are the “dead” in the Lord?
26:20–27:1—Call for Patience
(4) In spite of this glorious hope, can God’s people avoid the punishment prophesied by Isaiah through all the previous oracles? Why or why not?
(5) What will happen to the people of the earth? Why? (see Note below)
Chapter 27 continues with the song which began in the previous chapter, punctuated with the term “In that day”:
27:2-5—The Song of the Fruitful Vineyard
(6) What does the vineyard refer to? (See Isa. 5)
(7) In order that it would be a fruitful vineyard, what has the Lord done to it?
(8) In addition to briers and thorns, what has this vineyard produced? (5:4)
(9) Since the Lord says, “I am not angry”, what does He desire ultimately — punishment or peace?
27:6-11—Punishment Before Peace
(10) What does the Lord promise Jacob and Israel concerning their future? (v. 6)
(11) Before their restoration, they will still be punished:
a. How different would their punishment be from the nations that God uses as His tool of punishment? (vv. 7-8)
b. Why is punishment of Jacob necessary? (vv. 9 and 11)
27:12-13—A Tender Gathering (many commentators — like K&D and Oswalt — point out that this is a gentle beating to collect the tender fruits, and not a harsh threshing):
(12) What might be the purpose of such a tendering beating?
(13) What will happen at the sound of trumpet “in that day”? (see Isa. 18:3 and 1 Cor. 15:52ff also)
(14) What is the main message to you today and how may you apply it to your life?
Note:
Leviathan and Rahab are both sea monsters in the ancient world that God uses as metaphors for the world powers that oppose Him. (See Job 3:8; 41:1, 12; Ps. 74:14; 104:26 for Leviathan; see Job 9:13; 26:12; Ps. 87:4; 89:10 and Isa. 30:7; 51:9 for Rahab.)
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。
26:16-19—死人要復活(註：看來第16節的「他們」亦即第17節的「我們」）：
(1) 先知以什麼來喻猶大在遭受懲罰時的痛苦？(26:16-18)
(2) 26:18怎樣刻畫出他們受苦的徒然？
(3) 「神的死人」是什麼意思？(留意和合本的細字26:19；並參啟14:13)
26:20 – 27:1—要忍片時
(4) 雖然有這榮耀復活的盼望，猶大能免受地上的審判嗎？為什麼？
(5) 地上的居民將受什麼審判？原因何在？(參下註)
第27章繼續上一章的猶大之歌，以「那日」為題：
27:2-5—葡萄園之歌
(6) 這葡萄園是指什麼？(見賽5)
(7) 為要葡萄園結實，神作了什麼工夫？
(8) 除長荊棘與蒺藜，這園結出什麼果實？(5:4)
(9) 神雖說祂心不存忿怒，為何仍要焚燒這園？祂至終的希望是什麼？
27:6-11—和好前的審判
(10) 神給予雅各和以色列將來什麼應許？(27:6)
(11) 和好前仍須面對審判
a. 但他們與列國所受的審判有什麼分別？(27:7-8)
b. 為何雅各的審判是必需的呢？(27:9, 11)
27:12-13—溫柔的收集(不少解經者，如K&D, Oswalt等，指出「打樹拾果」是小心收集的意思) ：
(12) 這樣的小心收集，其用意是什麼？
(13) 「那日」的角聲的作用是什麼？(參賽18:3；林前15:52ff)
(14) 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：「鱷魚」是Leviathan之繙譯。與「拉哈伯/Rahab」同是古時水中龎大的動物。聖經多次用牠們來比喻敵擋神的世上霸權。(鱷魚/Leviathan:參伯3:8; 41:1, 12; 詩74:14; 104:26; 拉哈伯/Rahab：參伯 9:13; 26:12; 詩 87:4; 89:10 及賽 30:7; 51:9)
“I am not angry. If only there were briers and thorns confronting me! I would march against them in battle; I would set them all on fire.” (Isa. 27:4)
Even though the book of Isaiah, like many prophetic books in the Old Testament, is full of rebukes for sins and warnings about the inevitable judgment that would befall Israel, God’s Chosen People, we can discern that the sense of grief is far greater than wrath. Chapter 27 is no different!
In the midst of words of punishment against the nations (27:1) and against Jacob (27:9-11), the Lord bares His soul and says, “I am not angry” (27:4).
Yes, throughout the book of Isaiah, God’s anger toward His people’s rebellion and betrayal is unmistakable, but His anger toward them is very different from the wrath He has toward the nations.
The greatest difference is that Israel belongs to Him — He likens them to a fruitful vineyard that He has planted, watched over, watered and guarded day and night, “so that no one may harm it” (27:2-3). Even though they have born sour grapes and grown briers and thorns instead (5:1-7), God insists, “I am not angry”. Yes, because of their “lack of understanding” (27:11) and their refusal to repent, He still has to “march against them” and “set them all on fire” (27:4). However, there are two major differences:
- He would have relented, had His people chosen to repent and “make peace” with Him (27:5).
- He strikes them unlike the way He strikes their enemies (27:7-8); for there will be a remnant preserved for them and their guilt will be atoned for one day because of these punishments (27:9-11).
In other words, the punishments are meant for restoration. As a result, we tend to use the term “discipline” to refer to the punishment that the children of God receive from the hand of their Heavenly Father, because discipline does imply an unshakable relationship as the author of Hebrews encourages us:
“Endure hardship as discipline; God is treating you as His children. For what children are not disciplined by their father? If you are not disciplined — and everyone undergoes discipline — then you are not legitimate, not true sons and daughters at all.” (Heb. 12:7-8)
Indeed, God will never be angry with His children, even though He disciplines us; He does so, “for our good, that we may share in His holiness… (and produce) a harvest of righteousness and peace” (Heb. 12:10-11). Oh, what love He has for us!
「我心中不存忿怒。惟願荊棘蒺藜與我交戰，我就勇往直前，把他一同焚燒。」(賽27:4)
雖然以賽亞書像其他先知書一樣，充滿了責備、審判神子民的話，但是當我們一章一章的細讀以賽亞書時，我們不禁感受到神的哀傷，多於祂的憤怒。第27章就更明顯的道出這個真相來。
就在宣告向列邦 (27:1)和雅各(27: 9-11)要施審判之中，神向雅各表白祂的心聲說：「我心中不存忿怒」(27:4) 。
對，整本以賽亞書滿有神對祂子民的悖逆發出震怒的言詞，這是事實。但在這裡，祂表明祂對他們的震怒，與對列國的是大有分別的。
最大的分別是在乎以色列人是屬祂的—祂把他們喻作一個葡萄園—是祂栽種、看守、澆灌，“免得有人損害”的(27:3) 。雖然他們長出野葡萄、荊棘和蒺藜(5: 1-7) ，神仍說：「我心中不存忿怒」(27:4) 。固然，因著他們「蒙昧無知」(27:11) 和沒有悔改，祂仍要「勇往直前」，把他們焚燒(27:4) ；但與列國所遭的審判卻有分別：
- 祂的心總希望他們想與祂和好(27:5) ；
- 祂打擊他們豈像祂擊打列國(27:7-8) ？因為神早已為他們留下餘剩的；那餘剩的會因這些擊打而悔改，以至「罪孽得赦」(27:9-11) 。
意思是說，審判是為他們回轉而施的。故此，在聖經中對神兒女的審判，多稱為「管教」。這是合適的，因為審判是與關係無關，管教卻是帶著關係的意味，就像希伯來書所言：
「你們所忍受的，是神管教你們，待你們如同待兒子。焉有兒子不被父親管教的呢？管教原是眾子所共受的，你們若不受管教，就是私子，不是兒子了。」(來12:7-8)
是的，就在管教的當兒，神的心不是存忿怒的，因祂施行管教「是要我們得益處，使我們在他的聖潔上有分」，是要「那經練過的人結出平安的果子，就是義」(來12:10-11) 。神就是這樣的愛我們。
As the songs which respond to the triumph of God (for His people) end, chapters 28-33 continue the theme of the exhortation to trust in the Lord marked by “woes” (thus some call this section as “the book of woes”), except that it has in view the specific political situation in Judah (during the earliest years of Hezekiah’s reign), rather than the world-wide picture, beginning with a message of woe to Ephraim (vv. 1-13) as a warning to Jerusalem (vv. 14-29):
28:1-6—The Fall of Ephraim (fulfilled in 721 B.C.)
(1) Why does the Lord refer to the people as drunkards? (v. 1)
(2) What will happen to their crown of wreath that they take pride in? (vv. 2-3)
(3) Twice, the Lord mentions their “fertile valley”: What is its implication concerning their pride?
(4) How is the grace of God manifested to His people even with such a severe punishment?
28:7-13—The Failure to Listen
(5) Who are being singled out for blame for their condition? Why?
(6) What was God’s message to the priests and prophets (and for them to teach others)? (v. 12)
(7) Why would God’s message become “baby talk” to them? (See Note below)
(8) What are the consequences of their refusal to listen? (vv. 11, 13)
28:14-22—The Stubborn Sin of Jerusalem
(9) In spite of the warnings against Ephraim above, how do the rulers in Jerusalem respond to the words of God? (v. 14)
(10) As we learn from 30:1-7, Jerusalem has chosen to rely on Egypt and has entered into a covenant with them:
a. Why are they so confident of their refuge and hiding place?
b. Why does the Lord say it is in fact a lie and falsehood?
c. Why does the Lord say that they have in fact entered into a covenant with death? (v .15)
d. Instead of relying on Egypt (death), whom should they rely on? (v. 16)
e. Who is this cornerstone — tested, precious and is a sure foundation? (See Ps. 118:22; Eph. 2:20; Acts 4:11; 1 Pet. 2:6-7)
(11) What will the consequence of their choice be? (vv. 17-19)
(12) The enemies in the examples of Mount Perazim (2 Sam. 5:20) and in the Valley of Gibeon (Jos. 10:11) were the Philistines and the Canaanites, but who are those now that God will rise to punish?
(13) Why is it called a “strange work” and an “alien task”?
(14) Why is the understanding of this message a “sheer terror”? (vv. 19, 22)
28:23-29—A Rather Strange Ending to This Message
of Rebuke Against Jerusalem: These words basically remind them of how a farmer
would plow his field, sow the various kinds of seeds, and harvest the
different kinds of harvest, and, in particular, the following things:
- Everything has its timing — he will not plow continually, but in order to plant.
- Everything has its place — caraway, cumin, wheat, barley and spelt are sown in different parts of the land.
- The harvest is by the appropriate means — using rod, not sledge; stick not wheel; grounded instead of threshed; and rolled over and grounded.
(15) How then can this farming analogy be applied to the message above that addresses the woe of the Northern kingdom as the glory of their wreath of crown fades, the response of the leaders of Jerusalem, the severe punishment they will face, and the restoration of a remnant through the precious Cornerstone laid in Zion?
(16) What is the main message to you today and how can you apply it to your life?
Note:
While commentators have very different interpretations of the exact meaning of the original Hebrew words, these words, “sav lasav sav lasav / kav lakav kav lakav”, are basically meaningless sounds. Since the Lord mocks these priests and prophets as babies, these words are most likely mimicking “baby-talk”.
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。
當歌頌神掌權的歌聲結束時，第28-33章繼續以信靠神為主題，用「禍哉」為開始作不同的警戒來提醒猶大。這六章相信是在希西家作王較早期所發出的信息：
28:1-13—以法蓮的禍患
28:1-6—以法蓮的陷落(在主前721年應驗)
(1) 為何以「酒徒」來比喻以法蓮人？(28:1)
(2) 他們以為可誇的冠冕會變成什麼？(28:2)
(3) 這段兩次提到「肥美谷」，其用意何在？
(4) 在這些嚴詞中，神是怎樣同時顯出祂的恩典？
28:7-13— “不肯聽”
(5) 這裡特別指著那些人來責備？為什麼？
(6) 神交付祭司和先知主要的信息是什麼？(28:12)
(7) 他們如何接受或處理神的話？(參下註)
(8) 他們不肯聽的後果是什麼？(23: 11, 13)
28:14-29—對耶路撒冷的勸勉
28:14-22—耶路撒冷的褻慢
(9) 鑒於對以法蓮的警告，耶路撒冷的領袖怎樣回應神的話？(28:14)
(10) 從30:1-7，我們知道耶路撒冷選擇求助於埃及，並與它結盟：
a. 為何他們這樣信靠埃及作他們的「避難所」和「藏身處」？
b. 為何神卻稱之為謊言？
c. 為何神說，他們其實與「死亡立約」？
d. 神指出他們該倚靠誰？(28:16)
e. 這「房角石」是指誰？(見詩118:22; 弗2:20; 徒 4:11; 彼前 2:6-7)
(11) 他們這樣選擇的結果是什麼？
(12) 在毘拉心山(撒下5:20) 和基遍谷(約書亞記10:11) 的事例中，神是審判那些人？
(13) 現在卻要審判誰？為何稱為「奇異的事」？
(14) 為何明白這信息會帶來驚恐？(28:19, 22)
28:23-29 — 這段經文對耶路撒冷責備的話，是以一些很奇怪的話作結束的。這裡描述農夫種植的常理，特別是：
- 凡事有定時：不會長期單單是耕地；
- 凡事有定位：小茴香、大茴香、大小粗麥，各有不同的定位；
- 凡事有定途：用杖非用尖器、用棍非用碌碡、有用磨的、也有用馬打散的。
(15) 這段話可以怎樣應用在以上對以法蓮和耶路撒冷的信息身上？
(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：解經者對28:10, 13有不同的繙譯，因原文的意思不大明顯。“sav lasav sav lasav / kav lakav kav lakav” 讀起來似是沒有意思的聲音。從第9節對先知的譏誚，相信這是用來譏諷他們以神話為嬰孩牙牙學語，無意義的聲音。
“Who is it He is trying to teach? To whom is He explaining His message? To children weaned from their milk, to those just taken from the breast? For it is: 'Do this, do that, a rule for this, a rule for that; a little here, a little there'.” (Isa. 28:9-10)
As the Lord tries to use the demise of Ephraim (i.e. the Northern Kingdom of Israel) as an example to caution Judah, He particularly laments the sins of their priests and prophets.
Indeed, as much as the kings of Israel have done evil in the eyes of the Lord, the priests and the prophets have to bear the greatest blame for they are charged with the teaching of the people the message of the Lord. In the same way, while the lay people and their leaders may be held accountable for the sorry state of a church, the pastors should bear the greatest blame in this respect. Therefore the message to the priests and prophets of Ephraim is one that people like myself, pastors, should heed.
While Isaiah depicts the priests and prophets as drunkards who stagger and vomit their filth on the tables, their core problem lies in the fact that, “they would not listen” to the word of the Lord (28:12). As we know, the kings of the Northern Kingdom have persistently led the people to worship foreign idols ever since the time of Jeroboam (1 Ki. 12:28ff), however the priests and prophets have not only remained silent, but have also condoned and encouraged these evil practices. As a result, what they saw were visions of lies (2 Chr. 18:22) and their decisions caused the people to stumble.
However, it does not mean that the Lord has not spoken to them; He has asked the people to put their trust in Him: “This is the resting place, let the weary rest…this is the place of repose” (28:12). However, His word to the priests and prophets became, “Do this, do that, a rule for this, a rule for that; a little here, a little there” (28:10, 13).
While commentators have very different interpretations of the exact meaning of the original Hebrew words of 28:13, these words, “sav lasav sav lasav / kav lakav kav lakav”, as one commentator puts it, are basically meaningless sounds. In other words, the word of the Lord is like baby-talk to them (28:9) and is also like “foreign tongues” to them (28:11).
We often wonder why the word of the Lord is so difficult to understand, and we often admire others who seem to be touched by the word of the Lord all the time. The truth of the matter is, the Lord only speaks to those who would listen and obey, otherwise, we may be hearing the same sermon from the pulpit or reading the same passage in Bible study, but the word of the Lord is nothing more than “baby-talk” or a “foreign tongue” to us.
「譏誚先知的說：他要將知識指教誰呢？要使誰明白傳言呢？是那剛斷奶離懷的麼？他竟命上加命，令上加令，律上加律，例上加例，這裡一點，那裡一點。」(賽28:9-10)
神是希望藉著對(北國) 以法蓮審判的話，來作猶大的鑒戒；其中責備的對象尤指他們中間的祭司和先知。
當然，北國的王多行耶和華眼中看為惡的事，但祭司和先知是有責任按神的話語來教訓百姓的，更有責任指出君王的錯。他們卻沒有這樣做，故遭到神的責備。
一方面，以賽亞用醉酒的人來比喻這些祭司和先知：他們在真理上不但「搖搖愰愰」，他們所說的、傳講的更如「席上滿了嘔吐的污穢」(28:7-8) 。但其主因是出於他們不肯聽從神的話(28:12) 。故此，他們看見的是虛假的異象(如代下18:22的事例) ，所作的判斷也是錯謬的(28:7) 。
其實，神不是沒有向他們說話。神希望藉著他們叫百姓和領袖聽見祂吩咐他們說的話：「要使疲乏人得安息，這樣纔得安息、纔得舒暢」(28:12) 。誰知，這些話對他們來說是「命上加命，令上加令，律上加律，例上加例，這裡一點，那裡一點」(28:10, 13) 。
解經者對這句話有不同的繙譯，因原文的意思不大明顯。“sav lasav sav lasav / kav lakav kav lakav” 讀起來似是沒有意思的聲音。從第9節對先知的譏誚，相信這是用來譏諷他們以神的話為嬰孩牙牙學語，無意義的聲音；故此也加「外邦人的」言語(28:11) ，是他們完全不懂的。
這也是我們要留意的：我們常常覺得聖經的話語難明，也善慕別人常常能被神的話語所感動和提醒。原來，只有那些願意聽從、順命的人才會明白神的話。沒有願意遵行的心，我們可以聽到從講臺發出的同一信息，研讀查經班中同一段的經文，但神的話卻像嬰孩聲音、外邦的語言，是我們完全不懂的。
Now the message of woe continues and is directed squarely to Jerusalem: While Ariel might mean “the city of Salem”, “the lion of God” or “altar hearth”, the contents clearly indicate that it refers to Jerusalem — the city where David settled (2 Sam. 5:5, 7):
29:1-4—The Judgment Against Jerusalem
(1) Why might Jerusalem not be aware of the coming wrath of God? (v. 1)
(2) How does the Lord depict the inescapability of the coming destruction?
(3) How does vv. 3-4 describe their mourning, lament and being like an “altar hearth”?
29:5-8—The Judgment of the Invading Nations
(4) As strong and ruthless as the enemies are, how does the Lord manifest His might against them? (v. 6)
(5) What imagery is used to describe the futility of the power and success of the invading hordes of all the nations? (vv. 7-8)
(6) How might it be applied to all human successes?
29:9-16—The Delusion of the Prophets and Seers
(7) Why should they be stunned and amazed that the prophets and seers would not be able to read (or rather, understand) “this whole vision”?
(8) Why would God blind their eyes and cover their heads? (v. 13)
(9) What then is the key to the hearing and understanding of the words of God?
(10) Apart from pride and reliance on wisdom and intelligence, what are the sins being described in v. 15?
(11) What is the root of their problem according to v. 16?
29:17-24—The Glorious Reversal: While the people have turned things upside down (v. 16), the Lord will also turn things upside down in the future:
(12) Who are the deaf, the blind, the humble and the needy? (vv. 18-19)
(13) How will their fortune be reversed and why? (vv. 22-23)
(14) Who then are the ruthless, the mockers and those who have an eye for evil?
(15) How will their fortune be reversed? (v. 20)
(16) Do you think the reversal spoken of in v. 24 applies to the “wicked” of vv. 20-21 as well? Why or why not?
(17) 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。
這禍哉的警告現在直接的向耶路撒冷宣告。解經者對「亞利伊勒/Ariel」有不同的繙譯，包括「撒冷城(即平安城)」、「神的獅子」、和「祭壇平台」。不論是什麼意思，這清楚是指著「大衛城」，即耶路撒冷而說的(見撒下5:5,7)
29:1-4—耶路撒冷的審判
(1) 耶路撒冷對將要面臨審判的信息能置之不理可有什麼原因？(29:1)
(2) 這裡怎樣形容將臨的審判是不能逃避的？
(3) 按這裡所形容如此嚴厲的審判，「亞利伊勒」最合適的意思該是什麼？
29:5-8—仇敵的審判
(4) 雖然敵人是強暴與強大，神會怎樣顯出祂的大能？
(5) 這裡用什麼來喻這些敵人的攻擊是徒然的？
(6) 你可以怎樣把這比喻應用在人的成功與作為身上？
29:9-16—先知和先見的自欺
(7) 為何他們要因先知和先見而驚奇？
(8) 為何神要封他們的眼、蒙他們的頭？(29:13)
(9) 既是這樣，聽到和明白神的話的鑰匙是什麼？
(10) 除了他們的驕傲和倚靠人的智慧外，29:15還指出他們什麼罪來？
(11) 按29:16所言，他們的罪的根源是什麼？
29:17-24—榮耀的復興：他們雖然把事「顛倒」(29:16)，神也要把現況在將來倒轉過來：
(12) 誰是那些耳聾、瞎眼、謙卑和貧窮的？
(13) 他們的命運會怎樣被倒轉過來？為什麼？(29:22-23)
(14) 強暴、褻慢和作孽的又是誰？
(15) 他們的命運又會怎樣被倒轉過來？(29:20)
(16) 第24節所言的回轉，你認為會包括第20-21節的惡人嗎？為什麼？
(17) 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？
“Yet I will besiege Ariel; she will mourn and lament, she will be to me like an altar hearth.” (Isa. 29:2)
Commentators have different opinions concerning the meaning of “Ariel”, but they also agree that it refers to Jerusalem, “the city where David settled” (Isa. 29:1; 2 Sam. 5:5, 7).
Some translate it as the “city of Salem”; some “Lion of God”; and some “altar hearth”. The latter has gained popularity (see NICOT, Isaiah 1-39, 526) and I tend to agree with this translation based on the context of the passage.
In saying “Woe to you, Ariel”, the city of David, the prophet immediately explains the reason for this woe, which is their false piety (already exposed in chapter 1), and their reliance on their “cycle of festivals” as if they have honored God. But the Lord says, “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught” (29:13).
As a result, the city will be under siege and “she will mourn and lament, she will be to me like Ariel” (29:2). As part of the judgment of her sin, it is extremely unlikely that she will be to God like “a city of Salem” (i.e. of peace) or a “lion of God” (i.e. victorious), and thus the only logical translation will be “an altar hearth” on which sacrifices will be burnt, and only ashes will be left. Indeed, when Jerusalem is brought low, the prophet says, her voice “will become ghostlike from the earth, out of the dust your speech will whisper” (29:4).
As we pray for peace in Jerusalem, though with a heavy heart, we know that these words of Isaiah will come true, because these are not his words, but the words of the Lord. But we also take heart that “In a very short time” (29:17), once the judgment is over, “the descendants of Jacob will no longer…be ashamed; no longer will their faces grow pale (and they)…will stand in awe of the God of Israel. Those who are wayward in spirit will gain understanding; those who complain will accept instruction.” (29:22-24).
「我終必使亞利伊勒困難；他必悲傷哀號，我卻仍以他為亞利伊勒。」(賽29:2)
解經者對亞利伊勒有不同的解釋，包括「撒冷城(即平安城)」、「神的獅子」、和「祭壇平台」。不過，他們卻一致同意是指著「大衛城」，即耶路撒冷而說的(見撒下5:5,7) 。按著上文下理，「祭壇平台」是較合理的解釋。
先知在說：「唉(即禍哉) 亞利伊勒」後，隨即指出他們的禍患是與他們的虛假敬虔有關—「年上加年、節期照常」，這正是第一章一開始所責備的虛假，他們以此以為自己敬虔。神就指出：「這百姓親近我，用嘴唇尊敬我，心卻遠離我；他們敬畏我，不過是領受人的吩咐」(29:13) 。
故此，耶路撒冷要遭困難，他們也「必悲傷哀號」如「亞利伊勒」(29:2) 。既是遭難、審判之語，「亞利伊勒」就不會是平安城、也不會被稱為神的獅子了。較合理的，是指她要像祭牲被焚燒的所在，只餘灰燼的祭壇平台。故此，這審判的預言繼續說：「你必敗落，從地中說話；你的言語必微細出於塵埃。你的聲音必像那交鬼者的聲音出於地；你的言語低低微微出於塵埃」(29:4) 。
今天，當我們為耶路撒冷禱告時，當然是帶著沉重的心情，因為先知之言必要應驗。但耶路撒冷也不至絕望，因為「不是只有一點點的時候麼」(29:17) ，審判要成過去，「雅各必不再羞愧，面容也不致變色……他 們 必尊我的名為聖，必尊雅各的聖者為聖，必敬畏以色列的神。心中迷糊的必得明白；發怨言的必受訓誨」(29:22-24) 。
The message of woe continues, with a very specific charge against Jerusalem in that they (under the reign of Hezekiah) had resorted to seek help from Egypt to resist the Assyrians:
30:1-7—Seeking Help from Egypt
(1) What are the sins they are guilty of? List them out one by one (vv. 1-2).
(2) Why does the Lord charge them as “obstinate children”?
(3) What will be the outcome of their action? (vv. 5, 7)
(4) What is their futile effort marked by? (v. 6)
30:8-14—Sins and Punishment
(5) What spiritual depth have they plunged themselves into? (vv. 10-11)
(6) Are “rebellion” and “deceit” fitting charges laid against them? (v. 9) Why or why not?
(7) Why does the Lord tell Isaiah to write these charges on a tablet or scroll? (v. 8)
(8) What two images does the Lord use to describe the futility of their actions? (30:12-14)
30:15-17—“I Told You So”
(9) What should they do to seek salvation and strength? (v. 15)
a. Should they mull over the meaning of repentance and rest?
b. What is their relationship with salvation?
c. Reflect on the meaning of quietness and trust.
d. What is their relationship with strength?
e. What can you learn from this instruction?
(10) These should not be too hard to do, but why would they have none of it?
(11) What will be the result of their choice? (vv. 16-17)
30:18-26—Gracious Hope in Spite of Rebellion
(12) As you read vv. 18-22, consider the following:
a. Does the turning from idols precede or come after the show of grace and compassion by the Lord?
b. What will happen when they “wait for Him” and “cry for help”? (vv. 18-19)
c. As they are being restored to the Lord, what will happen to these?
- Their prayers (v. 19)
- The times when they seek for instructions (vv. 20-21)
d. Have these promises been fulfilled in your life today? Why or why not?
(13) The scene depicted in vv. 23-26 is the result of the Lord binding up the bruises and healing the wounds of His people “in that day”:
a. While vv. 18-26 speak of a spiritual healing, why does the Lord also use physical blessings as part of His healing and binding?
(14) 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。
這章繼續責備耶路撒冷(在希西家早期) 求助於埃及來抵抗亞述：
30:1-7—求助於埃及
(1) 請詳列第1-2節所指出的罪行。
(2) 為何神因此說他們是「悖逆的兒女」？
(3) 他們的決定會帶來什麼後果？(30:5, 7)
(4) 神怎樣形容他們自尋煩惱之舉？(30:6)
30:8-14—罪與審判
(5) 他們犯罪落到一個怎樣可怕的地步？(30:10-11)
(6) 你認為「悖逆」與「說謊」(30:9) 是否足夠來形容他們的罪？為什麼？
(7) 為何神吩咐先知要把他們的罪行刻在板上？
(8) 神用那兩樣東西來比喻他們所作所為的徒然？(30:12-14)
30:15-17—主耶和華「曾說」
(9) 他們欲得救，當作的是什麼？請細思其義。(30:15)
(10) 他們欲得力，當作的是什麼？請細思其義。(30:15)
(11) 這應不是太困難的事，為何他們竟然不肯？
(12) 他們所選擇的帶來什麼結果？(30:16-17)
30:18-26—悖逆中之希望
(13) 請細讀18-22節：
a. 他們將轉離偶像是在神顯恩惠之前或之後？
b. 他們的等候與哀求是否有關連？結果怎樣？(30:18-19)
c. 在神的憐憫底下，神會怎樣處理：
i. 他們的禱告？(30:19)
ii. 他們的尋索？(30:20-21)
d. 以上是否你今天的經歷？為什麼？
(14) 第18-22節和第23-26節似乎是論到兩個不同層面的醫治與纏裹(30:26) ：二者有什麼不同？前者豈不是夠了嗎？為什麼？
(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？
“This is what the Sovereign Lord, the Holy One of Israel, says: ‘In repentance and rest is your salvation, in quietness and trust is your strength, but you would have none of it'.” (Isa. 30:15)
The Lord rebukes Hezekiah and his people as “obstinate children” as they choose to seek help from Egypt in their opposition of Assyria. They are obstinate, because the Lord has already made clear to them that if they want deliverance from their enemies, then they would have to repent from their sins and stop their own planning and effort and rest in Him; and if they want to have strength in facing this crisis, they need to be still and put their trust in Him. However, they “would have none of it” (30:15).
In other words, their problem is not one of “not knowing”, but of “not willing”.
However, we should not be too quick to throw our stone at Hezekiah, because this is also our problem. We have to understand that the message to repent, rest, be still and trust is not something that the Lord requires of us only at the time of crisis, but a continual habit before Him.
If we do not come before the Lord always with an honest spirit that recognizes our sinfulness before Him; if we do not cut out time from our busy schedule to rest physically before Him; if we do not cast away all the cares and spend enough time in stillness before Him; and if we do not humble ourselves by not relying on our own wisdom, plans and connections and trust in Him always; then when a crisis suddenly comes, we will not be able to find deliverance and strength from the Lord.
This is why we need to consistently keep our daily time of devotion before the Lord, because by so doing, we are much better prepared to face life’s crisis God’s way.
「主耶和華─以色列的聖者曾如此說：你們得救在乎歸回安息；你們得力在乎平靜安穩；你們竟自不肯。」(賽30:15)
神責備希西家時代的猶大人，稱他們為「悖逆的兒女」，因為他們情願求助於埃及，也不願意單單的倚靠神。神稱他們為悖逆，是因為祂已曾清楚的告訴他們，如果他們希望從仇敵手中得拯救，就要悔改。不要靠人的計謀，也不要與別邦結盟，要安息在祂裡面；如果他們要得力來面對挑戰，他們就要平靜下來，不要到處投奔。要信靠祂，安穩在祂裡面。可惜的是，他們「竟自不肯」(30:15) 。
換句話說，他們的問題不是出於他們「不知」，乃是他們「不肯」。
但是，我們不要這樣快的去怪責希西家和他的百姓；因為這也正是我們常有的問題。我們要知道，神對我們要求歸回(即悔改) 、安息(即停下來) 、平靜(即內心的靜止) 和安穩(即完全信靠) ，不是單在遭見危難時才這樣，乃是平日當有的操練。
如果我們不是常常帶著誠實的靈在神的面前認罪；如果我們不是常常從忙碌的生活節奏中抽出時間，停下來親近祂；如果我們到祂面前來不是內心安靜下來；如果我們總愛倚賴自己的聰明與計劃，禱告交托後，仍我行我素—我們是得不到神的營救，抓不著從神而來能力的。
這正是我們極力要維持長久的靈修習慣的原因之一，好讓我們更好的準備自己，去面對人生的挑戰。
The gracious hope continues in the latter portion of chapter 30:
30:27-33—God’s Wrath Against the Nations
(1) The judgment of the nations is certainly fearsome. Why does the Lord describe Himself as coming from afar? (v. 27)
(2) We know that the nations today possess nuclear weapons and other weapons of mass destruction: How are they compared to the Lord in anger? (vv. 27-28)
(3) V. 29 depicts the rejoicing of the people:
a. What causes them to rejoice? (v. 30)
b. Will you join in this rejoicing? Why or why not?
(4) While the shattering of Assyria is a historical fact, her destruction likely foreshadows the destruction of the nations in the End-times. The description in vv. 31-33 is particularly vivid:
a. What does the striking of the rod to the beat of music denote? (v. 32)
b. What about the picture of “topheth”, i.e. a place of burning with abundance of firewood?
31:1-9—As a continuation of the warning against trusting in men, chapter 31 unleashes a further woe, this time specifically against those (in Judah) who go down to Egypt for help:
(5) Why is Egypt so appealing? (v. 1)
(6) God compares Himself with Egypt:
a. What is the difference between Egypt and God? (v. 3)
b. What is the imagery used in v. 4?
(7) What does the imagery of birds illustrate? (v. 5)
(8) Call to repentance (vv. 6-9)
a. Read these three verses carefully: What reasons does the Lord give for them to repent?
b. Given the message of woe in this chapter, if you were one of those who revolted against the Lord, what would be the most powerful reason that would cause you to repent?
(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。
這一章餘下的章節繼續記述神恩惠的信息：
30:27-33—對列國發烈怒
(1) 神的烈怒固然厲害，為何祂形容祂的名是「從遠方來」的？
(2) 我們知道今天的列國配備極厲害的軍備，甚至有核子武器，但與神的怒氣相比又如何？(30:27-28)
(3) 30:29論到耶路撒冷的歌唱：
a. 歌唱的原因是什麼？(30:30)
b. 你會加入歌唱嗎？為什麼？
(4) 亞述的滅亡固然是歷史的事實，這樣的形容可能是以亞述為例，也論到末期列國的遭遇；30:31-33的形容是生動的：
a. 30:32表明什麼？
b. 陀斐特是焚燒溝之意：這裡要表明的又是什麼？
31:1-9—繼續警告倚靠埃及的猶大領袖：
(5) 為何倚靠埃及是這樣具吸引力？
(6) 神把自己與埃及相比：
a. 二者分別何在？
b. 第4節用什麼比喻來作比較？
(7) 再用雀鳥的比喻用意何在？
(8) 悔改的呼籲(31:6-9)
a. 請細讀這4節：神叫他們悔改的原因包括什麼？
b. 如果你是「深深悖逆」的人之一，那一個會是感動你悔改最有力的原因？為什麼？
(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？
“But the Egyptians are mere mortals and not God; their horses are flesh and not spirit. When the Lord stretches out His hand, those who help will stumble, those who are helped will fall; all will perish together.” (Isa. 31:3)
I think you will agree with me that trusting God is not a natural part of us. As much as we know that we should trust in God and God alone, and should not rely on ourselves or for that matter, anyone else, we often end up doing the opposite.
Sure, as good Christians, we will present our problem before the Lord in prayers. However, no matter how reverently and earnestly we pray, once our prayer is over, we find our minds churning for solutions, and we call on everyone around us for help.
A few days ago, I learned a small but valuable lesson about truly trusting in God.
I remember that ever since I was a little boy, I always lived in a home with a piano. Not that I play the piano well, but playing piano is a very important part of my life. My wife knows it well. Therefore ever since I had to part with my piano some 7 years ago, my wife always wanted to find another one for me. Just as we were walking in the neighborhood a few days ago, she came across a small studio piano at an “estate sale”. She quickly bought it, except that she had to move it within the next 48 hours. Being a weekend, our local rent-a-truck offices were closed, and we could not get a hold of any piano mover within such a short notice.
After many failed attempts to get help, I distinctly remembered these words from Proverbs, “The blessing of the Lord brings wealth, and He adds no trouble to it” (Prov. 10:22). Of course, the piano's cost will not impoverish me (my wife paid only a nominal amount for it) but the thing is this: If it is of the Lord, why should I worry about it?!
Therefore, I chose to focus on the preparation for my Sunday sermon and did not do anything more to find help. As it happened, although the mover that we frantically sought and did finally find, did not show up, but God provided others who somehow knew that we needed help (without me asking). They came with all the necessary equipment to move the piano. Yes, it is only a piano, but God is “perfectly faithful” (Isa. 25:1).
「埃及人不過是人，並不是神；他們的馬不過是血肉，並不是靈。耶和華一伸手，那幫助人的必絆跌，那受幫助的也必跌倒，都一同滅亡。」(賽31:3)
我們得承認，單單信靠神不是我們的本能。雖然我們知道凡事要「專心仰賴耶和華，不可倚靠自己的聰明」(箴3:5) ，但往往我們仍愛倚靠自己。
當然，作為基督徒，我們遇見困難時，一定藉著禱告帶到神的面前，交托祂。但不知怎的，禱告完畢，我們就立刻攪盡腦汁，想盡辦法，甚至到處求助。
上星期我在這方面就學到一個小小的功課。
自我出生，家中一定有一座鋼琴。我雖然琴技欠佳，卻是甚愛彈琴，這是我太太曉得的。故此，當七年前因搬遷而失去了鋼琴之後，太太總想為我尋覓另一座鋼琴。上個週末，在鄰近漫步時，她遇上了“Estate Sale” 有一座小小的鋼琴 ，就馬上付錢，給我買了。但她卻沒有想到搬運的困難。
因是週末，本地租賃貨車的公司已關門，惟一願意搬運的公司卻在指定時間沒有出現；但因是Estate Sale, 那只鋼琴一定要在那週末搬離出售的地方。在打過一些電話求助後，我心中就被一節聖經所提醒：「耶和華所賜的福……並不加上憂慮」(箴10:22) 。一想到這裡，我就決意安靜下來，不再想辦法，要專心準備主日的信息；知道如果是神所賜的，祂必有預備。
結果，當我們停止東找西找，神竟然為我們預備了我們從沒有接觸求助的弟兄，帶同搬運所需的工具，連同我們的鄰居，合力的把這事辦妥。雖然是一座小小的鋼琴，神確顯出祂是「忠信誠實的/perfectly faithful」(賽25:1) 。
Continuing with the call to repentance of the last chapter, the first part of this chapter describes the perfect reign of the Messiah King:
32:1-8—The Reign by a King in Righteousness
(1) Who is that king? (See 9:7)
(2) How important is it that “rulers” will rule with justice? (v. 1)
a. Have you ever suffered injustice?
b. Do you know of a place (or a country) where rulers do not rule with justice?
c. How blessed is the world under this Righteous King? (vv. 3-4)
(3) Why does the Lord loathe the fool and the scoundrel? (vv. 5-7)
(4) How then is “noble” defined? (v. 8 and also vv. 3-4)
32:9-15—The Women of Jerusalem (Highlighting the sins of the women is to show that it is the whole nation — men and women, who should bear the blame):
(5) From the contents of vv. 9-14, can you tell the sources of complacency and how the women of Jerusalem derive their sense of security?
(6) What are the things that cause people to be complacent and to feel secure these days?
(7) With a very specific time frame of judgment (a little more than a year — v. 10), what do you think the response from the women would be?
(8) Unfortunately, disasters will strike, but what will also happen to bring about restoration according to v. 15?
32:16-20—The Great Reversal
(9) The pouring of the Spirit brings about a great reversal which apart from the physical blessings (in v. 15), restores justice and righteousness:
a. What is the fruit of that righteousness? (v. 17)
b. What then is the relationship between righteousness, peace, quietness and confidence?
(10) However, what will still precede such everlasting blessings? (v. 19) Why?
(11) What will the remnant who survives after the judgment be blessed with? (v. 20)
(12) 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。
在呼喚他們悔改之餘，這裡先預言彌賽亞榮耀的掌權：
32:1-8—憑公義作王
(1) 這樣憑公義施政的是誰？(見9:7)
(2) 首領(眾數) 藉公平掌權有多重要？(32:1)
a. 你曾否經歷不公平的待遇？
b. 你能想到今天世上那地方是被不公義的領袖所充斥的？
c. 全世界被公義的王所統治是何等的福氣！(32:3-4)
(3) 第5-7節怎樣表達神對愚頑人和吝嗇者的憎厭？
(4) 相反地，這裡怎樣形容高明(noble) 者？(32:8, 3-4)
32:9-15—論耶路撒冷的婦女：相信不是針對她們，乃是要表明整個國家、男女同樣的要承擔罪孽：
(5) 從32:9-14的形容，你可以領會到這些婦女的無慮和安逸之原因是什麼？
(6) 今天使人感安逸和無慮的又是什麼？
(7) 這樣的定明審判的時刻(再過一年) ，應對這些婦女有什麼作用？真會有作用嗎？為什麼？
(8) 不幸的是，審判必臨；但是至終什麼帶來復興？(32:15)
32:16-20—大復興
(9) 聖靈的澆灌帶來什麼果效？(32:16-17)
(10) 公義、平安、平穩和平靜有什麼關連？
(11) 但在這復興之前仍必發生什麼？(32:19) 為什麼？
(12) 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？
“And that man
shall be as a hiding place from the wind, and as a refuge for the tempest, as
rivers of water in a dry place, and as the shadow of a great rock in a weary
land.” (Geneva Bible 1599) (Isa. 32:2)
In urging Judah to trust in the Lord and not Egypt, Isaiah prophesies about the coming King who will reign in righteousness, and He will be like, “a hiding place from the wind, and as a refuge for the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land" (32:2).
As most of us are urban city dwellers, our appreciation of this glorious promise is limited by our experience. However, those whose profession exposes them to the raging sea have a much deeper understanding of this precious promise. As a result, when the famous hymn writer, Ira Sankey published the hymn, “A Shelter in the Time of Storm”, it became the favorite song of the fishermen on the north coast of England. I invite you to sit back and reflect on the lyrics of this wonderful hymn:
Refrain
Oh, Jesus is a rock in a weary land,
A weary land, a weary land;
Oh, Jesus is a rock in a weary land,
A shelter in the time of storm.
1
The Lord’s our rock, in Him we hide,
A shelter in the time of storm;
Secure whatever ill betide,
A shelter in the time of storm.
[Refrain]
2
A shade by day, defense by night,
A shelter in the time of storm;
No fears alarm, no foes afright,
A shelter in the time of storm.
[Refrain]3
The raging storms may round us beat,
A shelter in the time of storm;
We’ll never leave our safe retreat,
A Shelter in the time of storm.
[Refrain]4
O rock divine, O refuge dear,
A shelter in the time of storm;
Be Thou our helper ever near,
A Shelter in the time of storm.
[Refrain]
「必有一人像避風所和避暴雨的隱密處，又像河流在乾旱之地，像大磐石的影子在疲乏之地。」(賽32:2)
在提醒猶大要倚靠神，不要倚靠埃及時，以賽亞就說出彌賽亞的預言，告訴他們，基督必憑公義作王。不但如此，祂更要像「避風所和避暴雨的隱密處，又像河流在乾旱之地，像大磐石的影子在疲乏之地」(32:2)
我們一般在城市居住的人，因著經歷所限，對這應許未能充份了解。但是，對那些航海為業的，他們對這應許就看得更為寶貴。故此，當著名聖詩作家Ira Sankey出版了「主是磐石」這首詩歌後，這詩就成為英國北面海岸的漁民最喜愛的詩歌。讓我們安靜下來，細思這寶貴的詩詞：
1. 主是磐石容我藏躲，
暴風雨中之避難所；
災禍來臨我得穩妥，
暴風雨中之避難所。
副歌：
主耶穌是磐石，我的避難所，
如沙漠地，有蔭涼所；
主耶穌是磐石，我的避難所，
暴風雨中之避難所。
2. 日間遮蔭，夜間保護，
暴風雨中之避難所；
無事可驚，無敵可怖，
暴風雨中之避難所。(副歌)
3. 驚濤駭浪雖環繞我，
暴風雨中之避難所；
我永不離這安穩所，
暴風雨中之避難所。(副歌)
4. 神聖磐石容我藏身，
暴風雨之中避難所；
時刻扶助，永遠親近，
暴風雨之中避難所。(副歌)