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.
The “book of woes” that begins with chapter 28 ends with this chapter. While the woe is directed to the nations (the destroyer), the foci are on Jerusalem’s repentance and the Lord’s Exaltation. The language of this oracle is such that the destruction of the nations and the restoration of Zion appear to be eschatological, using the current invasion of Assyria and its result to speak to the eschatological restoration of Zion.
33:1-6—Woe to the Destroyer, Blessing to Zion
(1) While the nations (as represented or symbolized by Assyria) would come to destroy Zion, what will be their fate and why? (v. 1)
(2) In spite of the present distress and the fleeing of the people, how does the prophet plead on behalf of the people? (v. 2)
(3) The prophet expects the Lord to answer their plea in two aspects:
a. What is the first aspect according to v. 4?
b. What is the second aspect according to v. 5?
(4) What is the key to their salvation? (v. 6)
33:7-9—Desolation before Restoration
(5) What will happen to the people’s effort to seek help?
33:10-16—The Key to Restoration explained
(6) How does the Lord ridicule their dependence on men (Egypt) instead of on Him? (vv. 10-12)
(7) How does the Lord liken Himself in His judgment against Zion (v. 14)
(8) In spite of Him being the “consuming fire”, there are those who can dwell with Him:
a. In describing who they are, how does the Lord speak about
i. Their walk?
ii. Their speech?
iii. Their attitude towards injustice?
iv. Their ears?
v. Their eyes?
b. Why are these so important for being able to dwell with Him?
c. Instead of a fire, what will become of them?
33:17-24—The Beautiful Vision of the King and the City
(9) While v.17 is one short verse, what does it portray?
a. How is the beauty of the king elaborated in v. 22?
b. What will the land (the city) become in vv. 20-21?
(10) The past will be but a memory (vv. 18-19)
a. What are being highlighted as their “former terror”?
b. What might be your “former terror” as you look back one day in heaven?
(11) This future vision features:
a. The reign of the Mighty King
b. The cessation of oppression by unjust rulers
c. A city of permanency
d. The cessation of wars (the victory over the nations — see note below)
e. No more sickness, and
f. Sin forgiven
What might be the word you would use to describe this future city of Jerusalem?
Which of the above will you cherish most? Why?
(12) What is the main message to you today and how may you apply it to your life?
Note: V. 23 likely echoes v. 21 in describing the cessation of invasion by the powerful fleet of the nations.
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。
由第28章開始以“禍哉” 為主題的信息，到了第33章為結束。雖然這一章的“禍哉” 是論及列邦(那毀滅人的) ，其主要信息仍是針對耶路撒冷的悔改，和神的榮耀。信息的內容—不論是列國的審判或是錫安的復興—是帶著末日的意味；是以目前亞述的攻擊和結果來喻末後錫安的復興：
33:1-6—毀滅者遭禍、錫安卻蒙福
(1) 雖然列國(以亞述為代表) 是那行毀滅人的，他們要得到什麼報應？為什麼？(33:1)
(2) 雖然錫安要遭毀滅、眾民奔逃，先知怎樣代民祈求？(33:2)
(3) 先知相信神是會聽禱告的：
a. 第4節論到那行毀滅人的所得的擄物會如何？
b. 第5節則論到什麼呢？
(4) 這樣拯救的鑰匙是什麼？(33:6 —英譯本/NIV譯“至寶” 為鑰匙)
33:7-9—復興前的荒涼
(5) 他們求和、求助於人會帶來什麼後果？
33:10-16—復興的鑰匙
(6) 神以什麼來譏諷他們求助於人(即埃及) 的徒然？(33:10-12)
(7) 在宣告祂對錫安的審判時，神以什麼來比喻自己？(33:14)
(8) 雖然神是吞滅的永火，但卻有能與祂同住的：
a. 這些人之能與神同住，需要：
i. 怎樣行事？
ii. 怎樣說話？
iii. 怎樣面對賄賂、欺壓？
iv. 怎樣聽？
v. 怎樣看？
b. 為何這些與能與神同住是必須的？
c. 對這些人而言，神不再是永火，而是什麼呢？
33:17-24—王與城的榮美
(9) 短短的第17節，所描述的是末時的什麼景象？
a. 第22節怎樣論到這王？
b. 第20-21節怎樣論到這地(錫安城) ？
(10) 前事已不再(33:18-19)
a. 這裡特別指出過往什麼令人驚嚇的事？
b. 若你回想自己的過往，有什麼是令你驚嚇的事？
(11) 將來榮耀的異象包括：
a. 威嚴的掌權者
b. 沒有欺壓、不公的領袖
c. 穩定的居所
d. 戰爭的止息(參下註)
e. 不再有疾病
f. 罪孽得赦
你可以怎樣形容這將來的耶路撒冷？
以上那些是你最寶貴的？為什麼？
(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？
註：第23節似乎是指第21節那些敵人的威武戰船不能再耀武揚威而言。
“Look on Zion, the city of our festivals; your eyes will see Jerusalem, a peaceful abode, a tent that will not be moved; its stakes will never be pulled up, nor any of its ropes broken.” (Isa. 33:20)
Commentators, in general, see the historical background to this oracle by Isaiah in chapter 33 as either being close to the time of the invasion of Judah by Assyria or the actual besiege of Judah by Assyria. In either case, the people knew that by themselves, and even with the help of Egypt, they were no match for the Assyrians. On a human level, defeat and even total destruction would be inevitable — the nation, their wealth, their homes, and their families would be no more. At best they would be captured and exiled to a foreign place. It was under such a time of distress and uncertainty that they received the glorious vision of the promised city of Jerusalem, “a peaceful abode” (33:20).
This promise of peace includes
- A beautiful king who is mighty to save (vv. 17, 21)
- The cessation of unjust and oppressive princes and rulers from within (vv. 18-19)
- A city of permanency
- Victories of their enemies whose powerful fleet would cease to threaten them (vv. 21, 23)
- No more sickness, and
- Their sin forgiven.
This is, of course, a vision of the New Jerusalem where Christ shall reign. I wonder, of the details given above to depict that “peaceful abode”, which one might you cherish the most?
When I reflect on those fathers of faith in Hebrews 11, and especially Abraham, I get the sense that the “city of permanency” has to mean a lot to them, because “they are looking for a country of their own. If they had been thinking of the country they had left, they would have had opportunity to return. Instead they were longing for a better country — a heavenly one…for (God) has prepared a city for them” (Heb. 11:14-16).
Indeed, this is the city depicted by the vision of Isaiah — the city these fathers of faith “longed for”. Which city have you been longing for?
「你要看錫安─我們守聖節的城！你的眼必見耶路撒冷為安靜的居所，為不挪移的帳幕，橛子永不拔出，繩索一根也不折斷。」(賽33:20)
解經者一般認為第33章默示的背景，是當亞述將要、甚至已經圍困耶路撒冷時發出的。換句話說，猶大人與王都明白到靠自己或埃及都是不能勝過亞述的。從人的角度來看，戰敗、甚至完全的毀滅是必然的—他們的國家、財物、家園、家人都要滅亡；若能生還，也會被擄到異地作奴隸了。就在這時刻，神給予他們極榮耀的盼望，應許耶路撒冷終會成為“安靜的居所”(33:20) 、即平安的城。
這平安的景象包括：
- 王的榮美(the king in his beauty/NIV) 和拯救(33:17, 21) ；
- 不再有不義和欺壓的領袖(33:18-19) ；
- 一個再不遷移、穩定的城；
- 敵人(以他們宏觀的戰船為標記) 不再入侵(33:21, 23) ；
- 不再有疾病；
- 罪孽得赦。
這當然是指基督作王時的新耶路撒冷。這完美、平安的景象，不知道你最響往的是什麼？
這裡的描寫叫我不禁想到希伯來書第11章所描述的信心偉人，特別是亞伯拉罕。我就想到這不再遷移的穩定的居所，正是他們「要找的家鄉。若他們想念所離開的家鄉，還有可以回去的機會。他們卻羨慕更美的家鄉，就是在天上的……因為祂已給他們豫備了一座城」(來11:14-16) 。
是的，以賽亞這裡描述的，正是這些信心偉人所“羨慕” 的。你羨慕的是那個城？
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The eschatological nature of the oracle becomes even clearer in this and the next chapters, revealing here the judgment of God on the nations on the Day of the Lords’ Vengeance:
34:1-4—A Message for all nations and peoples
(1) What will God’s anger translate into? (34:2-3)
(2) What will happen even to the heavenly bodies? (34:4; see also Matt. 24:29)
34:5-7—Edom Used to Represent All Nations
(3) What kind of a metaphor or picture does the Lord use for His judgment against Edom (i.e. the nations of the earth) by referring to His sword which is drenched in blood and fats of animals?
(4) How horrific is this picture?
34:8-17—Judgment Resulting in Total Devastation
(5) What kind of devastation is depicted in vv. 8-10?
(6) Vv. 11-15 depicts another kind of devastation — that of a prosperous and fortified city turned into a desert:
a. What might be the most prosperous city that you know of?
b. What will it be like on the Day of God’s Vengeance according to these verses?
(7) It is interesting to note that the two words used to denote the world in Genesis 1:2 (formless and empty) are now used to describe Edom or the nations (as in chaos and desolation): what might the message be in using these two words to denote God’s judgment in the Last Day?
(8) In signifying the permanency of this destruction, what is being repeated in v. 10 and in v. 17?
(9) How do we know that this will definitely occur? (vv. 16-17)
(10) What is the main message to you today and how may you apply it to your life?
Note: In assuring the hearers of the certainty of this judgment, the Lord challenges us to read “the scroll of the Lord” (likely referring to the Scriptures), and the metaphor of the desert birds and animals continues in vv. 16-17 in that these animals will take over the ruins and “none of these (the owls, the wild goats, the falcons etc.) will be missing, not one will lack her mate” — a sign of permanency!
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。
第34、35章所記載的默示就更顯出是論到末後的日子，神在“報仇之日” 向列國施行的審判：
34:1-4—向全地、萬國所發的信息
(1) 神的怒氣要藉著什麼顯出來？(34:2-3)
(2) 為何連天上萬象也受影響？(參太24:29)
34:5-7—以以東喻列國
(3) 神藉宰殺牛羊等祭牲、流其血、滴其脂油的刀，要表明什麼？
(4) 這裡給你描繪的是什麼情景？
34:8-17—耶和華報仇之日
(5) 第8-10節所形容的是怎樣的毀滅？
(6) 第11-15節所形容的又是怎樣的情景？
a. 這些原是堅固、繁華的城市要變成什麼？
b. 你可以想像到那一個是現代最繁華的城市？將來要變成怎樣？
(7) 創世記1:2形容六日創造之前的世界是“空虛” 和“混沌” 的，現在這兩詞被用來形容末後被審判的以東(即列國) 。你看到有什麼特別的意思沒有？(34:11)
(8) 第10和第17節重複了那個重點？意思是什麼？
(9) 以賽亞怎樣提醒我們這些預言必定會應驗？(34:16-17)
(10) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
註：在提醒我們這些預言必要應驗時，以賽亞一方面挑戰我們要好好查考耶和華的書(應是指聖經) ；另一方面在34:16-17繼續以廢墟的動物(如貓頭鷹、野山羊和鷂鷹等) ，無一缺偶，永遠變為荒地的城市來指出這些審判的永久性！
“God will stretch out over Edom the measuring line of chaos and the plumb line of desolation.’ (Isa. 34:11)
Having worked in the construction industry before, I find these unusual words describing the destruction of Edom rather meaningful.
Commentators in general agree that Edom is only used here to represent the destruction of all nations on earth in the Day of God’s Vengeance (34:8). The contents of this oracle is so final and universal that it certainly evokes the image of the Last Day (see Jesus’ words about the shaking of the heavenly bodies at His return in Matthew 24:29).
However, the use of the “measuring line” and the “plumb line” (34:11) denotes that this is part of a construction process, except that before construction, it is necessary to deconstruct or demolish the old. As a result, the earth which has been tainted by sin needs to be totally destroyed; in fact, it needs to return to its form before the Six Days of Creation when the earth was “formless/tohu” and “empty/bohu” (Gen. 1:2).
These two words are now used to describe the total destruction of the earth, except that the NIV translates the two words as “chaos” and “desolation”.
This is so true of the earth tainted by sin, but it is also true of our lives enslaved by sin. There must be a total destruction of the earth tainted by sin, before the world of righteousness can be ushered in at the return of the Lord. There must also be a total death of our old selves, in order that our new lives can be totally under the reign of the Holy Spirit. As it is, while we already have the new life of Christ, we still struggle (together with this creation) with sin, but with the glorious hope of our final total redemption. Therefore let’s be encouraged by these words of the Apostle Paul:
“We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies. For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently.” (Rom. 8:22-25)
「耶和華必將空虛的準繩，混沌的線鉈，拉在其上。」(賽34:11)
我曾與建築行業有短暫的接觸，故此對這裡有關以東被徹底的拆卸感到有點特別。
解經者一般同意以東的審判在此是代表列國被神在祂「報仇之日」完全的毀滅(34:8) 。這默示內容之廣泛和終極，使我們看到的是末日的情景(參主耶穌在太24:29論到祂再來時天勢的震動) 。
不過以賽亞所得的默示則是用“準繩” 和“線鉈” 來形容這毀滅。這兩樣東西是用來建築，並非拆毀的。故此，所顯示的是這拆毀的工程，其實是建造的一部份；不過先要完全的拆毀，才能重新的建造。是的，這被罪所污染的地，是必須完全的被毀滅，重新回到六日創造前那「空虛、混沌」(創1:2與賽34:11同字) 的世界，然後再被建造。
我們的生命也是一樣，像這被罪污染的世界必須被完全的拆毀，才能完全的被聖靈管治。按我們的現況，我們雖然因信得救，有基督內住的新生命，但正如使徒保羅所言，我們是在與罪的爭戰中，與一切受造之物一同歎息勞苦。雖是如此，我們卻有身體至終得贖、榮耀的盼望。故此，他就這樣的鼓勵我們：
“我們知道一切受造之物一同歎息、勞苦，直到如今。不但如此，就是我們這有聖靈初結果子的，也是自己心裡歎息，等候得著兒子的名分，乃是我們的身體得贖。我們得救是在乎盼望；只是所見的盼望不是盼望，誰還盼望他所見的呢？但我們若盼望那所不見的，就必忍耐等候。” (羅8:22-25) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
35:1-10—The Eschatological Joy of the Redeemed
(1) While the nations will turn into desert, the Redeemed will rejoice:
a. How will the glory and splendor of God be revealed? (vv. 1-2)
b. Who are the feeble hands and the fearful hearts? (vv. 3-4) How are they like the “desert” and the “parched land”?
c. Where does their hope lie?
(2) The timing of this salvation is denoted by the word “then” in v. 5:
a. What will happen at that time, according to vv. 5-6?
b. How is it being fulfilled in Jesus Christ? (See Lk. 7:22)
(3) While vv.6-7 seem to talk about miraculous reversal of fortune in the physical realm, it concludes with the promise of a “highway” (v. 8):
a. What is this highway called?
b. Who cannot walk on it?
c. Who can? Why?
d. Where will this highway lead to?
e. What are the blessings for those who enter this city?
36:1-10 — The Besiege of Jerusalem:
The words spoken by the Lord through Isaiah in the preceding 35 chapters (since the times of Uzziah, Jotham and Ahaz) now culminate to the time of the invasion by Assyria of Hezekiah’s Judah. Read also the parallel account of this incident in 2 Kings 18:13-16 to gain more understanding of the situation:
(4) With the loss of all the fortified cities except Jerusalem, and the humility of having to pay tribute by stripping the gold off the temple structure:
a. How would the people of Judah feel toward their king and their God?
b. If you were Hezekiah, how would you feel toward the situation?
c. How would he react to the many oracles and rebukes by Isaiah, especially those that point to the mistake in seeking help from Egypt/ (e.g. in 30:1-7)
(5) The challenge by the field commander of Sennacherib: he mocks Hezekiah on two counts: His reliance on Egypt (v. 6) and his reliance on God (v. 7):
a. How should Hezekiah respond to the first part of the challenge?
b. What does the commander seek to do with his ridicule of Hezekiah’s devotion to the Lord? (See 2 Ki. 18:4)
c. How destructive to the confidence of the king and his people is the second part of the challenge? (v. 7)
(6) In his further ridicule (in vv. 8-10), how does the commander seek to shake the confidence of the people and the king? How true might his last statement be? (v. 10)
(7) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
35:1-10—末後贖民的歡欣
(1) 列國要變成荒地，贖民卻要歡欣：
a. 神的榮耀和華美會藉著什麼顯出來？(35:1-2)
b. 這裡輭弱的手、無力的膝和膽怯的人是指誰？(35:3-4) 與曠野和乾旱地有何相似之處？
c. 他們的盼望從何而來？
(2) 救恩臨到的時刻，從第5節的「那時」顯示出來：
a. 按第5-6節所言，「那時」會有什麼極大的改變？
b. 這些應許怎樣藉著耶穌基督得應驗？(參路7:22)
(3) 雖然第6-7節所論的是物體的改變，但卻以「大道」的應許為終(35:8) ：
a. 這大路被稱為什麼？
b. 什麼人不能走過？
c. 什麼人才能行在其上？為什麼？
d. 這大道會通到那裡？
e. 能進到那裡的會享什麼福份？
36:1-10 —兵臨城下
神藉著以賽亞用了35章的默示(經過了烏西雅、約坦、和亞哈斯王的朝代) 向眾猶大王和百姓作出警告和提醒，要他們單單倚靠祂。現在到了高潮—是希西家面對亞述軍兵臨城下的時刻。請亦翻閱列王紀下18:13-16，看看那裡補充性的記載：
(4) 希西家的猶大國，除耶路撒冷外，一切堅固城已失守；他亦要向亞述王進貢，並把聖殿門上的金子等刮下來給亞述王：
a. 在飽受這些挫折和羞辱之餘，你以為猶大的百姓對王和耶和華的感受會是怎樣？
b. 希西家又怎樣看這危機呢？
c. 以賽亞所發出眾多的責備和提醒，在此時該對他產生什麼作用？(特別是對他求助於埃及的責備—見30:1-7)
(5) 現在亞述的軍長拉伯沙基譏諷希西家：
a. 他首先譏諷希西家徒然求助於埃及：希西家該有什麼感受？
b. 但他譏諷希西家對神的忠誠就很特別。請試細讀36:7，亦參列王紀下18:4：他想要指出希西家什麼的錯誤？
c. 這些譏諷會對猶大百姓有什麼影響？
(6) 這亞述的軍長除了繼續譏諷希西家勢力薄弱外，他在第10節所言卻更特別：他所言是否屬實？對希西家會有什麼影響？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Furthermore, have I come to attack and destroy this land without the Lord? The Lord Himself told me to march against this country and destroy it.” (Isa. 36:10)
For those who belong to and love the Lord, the worst situation is not necessarily being one that is totally helpless and desperate, but a demise to which our sin has contributed. This was the situation faced by Hezekiah in chapter 36 of Isaiah.
Isaiah has forewarned the king not to trust in Egypt, but to totally depend on the Lord (Isa. 30:1ff). From the words of the commander of Assyria, it was certainly not the case. Hezekiah had indeed sought help from Egypt (36:6). And the result was exactly what the Lord had predicted (30:2-5). Egypt was of no help at all. The words of the commander had certainly poured “shame and disgrace” upon Hezekiah (30:5). As a result, Hezekiah had to face his crisis in shame and with guilt.
However, the commander added insult to his wounds by suggesting that God has Himself turned against Hezekiah in that
- The removal of the high places and altars was an error that probably had angered the Lord: Hezekiah was not only one of the kings who “did what was right in the eyes of the Lord” (2 Ki. 18:3), he had such spiritual discernment and courage that he smashed the bronze snake Moses had made (Num. 21:9) in order that the people could not worship it as an idol (what a warning to those who sympathize with icon-worship today), and he also tore down the high places that the Israelites had erected after the customs of the Canaanites in order that they might worship the Lord outside of the designated place of worship which was in Jerusalem. Now the commander used Hezekiah’s military failures to insinuate that he had made a huge mistake, instead
- It was the Lord who had sent him to destroy Jerusalem — which was in tune with many of the prophecies of Isaiah. God is using the nations to punish His people for their sins.
I wonder what we would do, if we were Hezekiah:
- In view of the fact that only Jerusalem survives, but is under siege, and given the sin that he has committed, God has certainly left him? Or
- Given his faithfulness to God in destroying all high places and even Moses’ bronze snake, God would remain faithful to him in spite of his sin — if he would confess and ask for forgiveness? And/or
- With his discernment, he understands that the oracles of Isaiah only speak of God using Assyria as a tool to totally destroy Israel, and not Judah (e.g. 9:8ff) — Judah would survive, but Assyria would be punished (10:12)?
As we read on (the following chapter of the book of Isaiah), we shall find out that Hezekiah did listen to the exhortation of Isaiah (30:15) and “In repentance and rest” (in God alone), he did find his deliverance! (37:36-37). Indeed, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9).
「現在我上來攻擊毀滅這地，豈沒有耶和華的意思麼？耶和華吩咐我說，你上去攻擊毀滅這地罷！」(賽36:10)
對那些屬神、愛神的人來說，最糟的不是面對無助和絕望的景況，乃是因自己的罪而帶來的絕景，好像連神也成為我們的仇敵一樣的景況。這個正是希西家在此所面對的情景。
以賽亞早已警告他不要求助於埃及，而要單單的倚靠神(30:1ff) 。從亞述軍長的譏諷中，我們知道希西家沒有聽勸，而確實求助於埃及(36:6) 。結果就如神所預言的(30:2-5) ，埃及是全無幫助的。故此，這軍長譏諷的話就成了希西家的“羞恥凌辱” 了(30:5) 。故此，希西家撕裂衣服是他內疚和羞恥的表示。
但軍長更厲害的話，是說是耶和華吩咐他去毀滅他們的 (36:10) 。意思是說，神已成為他們的敵人了:
- 一方面，這軍長指出，希西家拆毀邱壇和耶路撒冷以外的祭壇是得罪了耶和華(36:7) 。但我們知道，希西家不但是行“耶和華眼中看為正的事”( 王下18:3) ，他更是惟一有屬靈的洞察力和勇氣把摩西立的銅蛇打碎的王( 王下18:4) 。此舉叫百姓不但不能拜任何偶像，也防止百姓學迦南人隨處、特別在高處拜神。現在，這軍長竟以此來諷刺他，說他做錯了；
- 另一方面，軍長說是神差他來盡行毀滅的。這與以賽亞的默示吻合：神確是用亞述作審判祂百姓的工具！
如果你是希西家，你能作出怎樣的回應？
- 現在，猶大一切堅固城已被攻取了，只餘耶路撒冷。神豈不是已離開了他們？
- 或是，因為他一向對神忠心，拆毀邱壇和銅蛇確是合神的心意；只是倚靠埃及亦確是罪。現在他撕裂衣服、謙卑懊悔是否不太遲？
- 再者，希西家有這樣敏銳的屬靈洞察力，必叫他明白，神用亞述作盡行毀滅的工具，是針對北國而言(如9:8ff) ，對猶大卻不同，必有餘剩的民(10:12) 。
當我們繼續讀這事情的發展，就知道，至終希西家聽從以賽亞的勸戒(30:15) 。在他悔改歸回、安息單單信靠神時，就經歷到神的拯救。是的，神的話是信實的：“我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義”(約壹1:9) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
36:11-22—The Insult by the Field Commander
(1) What do you think of the response of the king’s officials to the challenge of the Assyrian commander? (v. 11)
(2) How then should they have responded? (36:21)
(3) The reply of the commander:
a. How did he respond to their request? (vv. 12-13)
b. In speaking to the people in their own Hebrew language, the commander tried to persuade the people:
i. Not to trust Hezekiah and God;
ii. By promising the sparing of their lives and prosperity, but in the foreign land;
iii. By citing the fall of Hamath, Arpad (both in northern Syria) Sepharvaim (the southernmost city of Mesopotamia) and Samaria to prove that their gods could not save them; and so
iv. “How then can the Lord deliver Jerusalem from my hand?” (36:20)
What do you think the likely impact these words would have on the people of Jerusalem? Why?
(4) Why did the king’s official tear their clothes at this point of time?
37:1-13—Hezekiah’s Response
(5) Hezekiah’s immediate response included:
a. Tearing his clothes too: why did he do that?
b. He sent the officials to see Isaiah? Why?
c. Why did he not go to Isaiah himself? What did he do instead? (v. 1) Why?
(6) Consider carefully the words related by these official say to Isaiah (vv. 3-4):
a. How did Hezekiah describe their present plight in v. 3? Why?
b. What did he call the Lord in v. 4? Why?
c. What did he rest their final hope on? (v. 4)
d. How did he call themselves at the end of v. 4?
e. What did he request of Isaiah?
(7) Consider the reply of the Lord in vv. 5-7
a. The Lord confirmed that those words by the commander were indeed blasphemous words.
b. The Assyrian king will withdraw because of a report or rumor.
c. But God will cut him down with the sword back in his own country.
Do you think this was the answer Hezekiah expected? Why or why not?
(8) How was the reply of the Lord fulfilled in according to vv. 8-9?
(9) Although the king of Assyria had to retreat, what was the core of the message he sent to Hezekiah?
(10) 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。
36:11-22—亞述軍長的游說
(1) 你對王的官員對拉伯沙基的請求有什麼意見？(36:11)
(2) 你認為他們該作什麼回應？(36:21)
(3) 他們這樣的請求只給拉伯沙基機會加以侮辱他們：
a. 拉伯沙基怎樣侮辱他們？(36:12-13)
b. 他繼續用希伯來語來試圖說服百姓什麼？(36:14-15)
c. 他用什麼來「利誘」百姓？(36:16-17)
d. 他用什麼來威嚇百姓？(36:18-19)
e. 他最後更向神說了什麼褻瀆之言？(36:20)
(4) 你認為他這番話會說服百姓投降嗎？為什麼？
(5) 為何王的官員都撕裂衣服？
37:1-13—希西家的回應
(6) 希西家立刻的回應包括：
a. 他也立刻撕裂衣服：為什麼？
b. 他差官員去見以賽亞：為什麼？
c. 為何他不去見以賽亞？他反而作什麼？(37:1)
(7) 請細思希西家托官員帶給以賽亞的話(37:3-4)：
a. 他如何形容當時的處境？(37:3) 為什麼？
b. 他怎樣稱呼耶和華神？(37:4) 為什麼？
c. 他所寄望的是什麼？(37:4)
d. 他在結束時怎樣稱自己和百姓？
e. 他向以賽亞發出什麼請求？
(8) 耶和華的回答包括：
a. 證實拉伯沙基所說確是褻瀆的話
b. 亞述王會因聽見風聲而撤退
c. 神會使他在本土被殺
你認為這個回答是希西家所預料到的嗎？為什麼？
(9) 神的話在37:8-9怎樣得到應驗？
(10) 雖然亞述王要撤退，他仍用使者傳什麼信息給希西家？
(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？
“How then can the Lord deliver Jerusalem from my hand?” (Isa. 36:20)
It is indeed hard to take insults. If we are insulted, especially in public, it may be hard to take, but to allow the enemies of the Lord to insult His name in front of us, and we can do nothing or say nothing in reply is even harder to take.
This was the situation faced by the officials of King Hezekiah. First, they made the mistake of begging the commander of Assyria not to speak in Hebrew, lest the people could hear and understand his insults to king Hezekiah and the Lord. They were such losers that they basically had surrendered before the Assyrians even invaded the city. They had not only admitted their failure, but also that of the Lord in whom Hezekiah had put his trust and hope.
The result was double-humiliation in that they were likened to people who “will have to eat their excrement and drink their own urine” (36:12) and the commander continued to speak in Hebrew and openly insulted the Lord as incapable of delivering Jerusalem (36:20). At the end they had no answer for the challenge of the commander (36:21).
However, we have to understand that there is no use in fact, there is no need to win any argument as God always has the final say. In fact, we should fear for those who openly insult the name of God as Hezekiah rightly understood: God will not take their blasphemy lightly, and in the case of the king of Assyrian, He “will have him cut down with the sword” (37:7).
However, God is such a gracious God that His forgiveness will still be extended to those who might have blasphemed Him in ignorance as we recall His promise that in the Last Days, even the Egyptians and the Assyrians will worship Him together (19:23) and He even calls Assyria, “my handiwork” (19:25).
「這些國的神有誰曾救自己的國脫離我的手呢？難道耶和華能救耶路撒冷脫離我的手麼？」(賽36:20)
被人侮辱是不好受的，特別是當眾的被侮辱。當被侮辱的不是我們，而是神，而我們又無言以對時，就叫我們更感難受了。不曉得你遇過這樣的情形沒有？
這正是希西家幾個官員所面對的。首先，不知怎的，他們竟向亞述的軍長求情，希望他不用希伯來話來喊戰，免得百姓聽得懂！其實這樣的求情，是懦夫的表現：城未被攻陷，已認了輸！結果是遭受加倍的羞辱，被譏笑為“吃自己糞、喝自己尿的人”(36:12) 。軍長更進一步以希伯來語，說神是不能救耶路撒冷脫離他的手的！(36:20) 他是 連耶和華也侮辱了
結果他們就算想要回答，也是無言以對！(36:21)
不過，我們要知道，當人像這軍長一樣的出言侮辱神時，我們是不用作任何的回應，因為神自己會作出回應的(He always has the final say) 。其實，我們更要替這些侮辱神的名的人驚懼。正如希西家所明白的，神對這些辱罵祂的話，必“發斥責”(37:4) ；而以賽亞更保證，神必審判亞述王，“使他在那裡(本土)倒在刀下”(37:7) 。
但希奇的是，神是如此憐憫人的神；祂的赦免竟然惠及那些因無知而侮辱祂的人。因而在末後，這些亞述人會聯同埃及人一同敬拜祂；而祂更稱亞述為“我手的工作”(19:23-25) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
37:14-20—The Prayer of Hezekiah
(1) What did Hezekiah do upon receipt of the letter of insult from Sennacherib?
(2) How did Hezekiah address the Lord? What was the significance of this address? (v. 16)
(3) How did Sennacherib ridicule God in his letter?
(4) What reality did Hezekiah recognize that he was facing? (vv. 18-19)
(5) How did these gods differ from the Lord? (v. 18 verses v. 16)
(6) On what basis did Hezekiah use for his appeal for God’s deliverance?
(7) What might you have learned from Hezekiah’s prayer?
37:21-35—God’s Answer to Hezekiah’s prayer
(8) Why did the Lord refer to the virgin and daughter of Zion and Jerusalem? (v. 22)
(9) Whom had Sennacherib ridiculed and blasphemed? (vv. 23-24)
(10) Did he know who the God of Israel was?
(11) Assyria under Sennacherib was indeed very powerful and his bragging was not too exaggerated; even the Lord seemed to affirm his success (v. 27). However, he had overlooked something very significant. What was it according to v. 26?
(12) How did the Lord describe His omniscience? How does this echo the words of David in Psalm 139:1-6? (vv. 28-29)
(13) What metaphor did the Lord use in describing the fate of Sennacherib? (v. 29)
(14) What will be the sign of God’s deliverance? (v. 30)
(15) Although secular history does confirm the retreat of the Assyrian army and the subsequent death of Sennacherib, what have they failed to recognize? (37:36)
(16) 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。
37:14-20—希西家的禱告
(1) 希西家看完亞述王的信後，就怎樣作？
(2) 希西家怎樣稱呼耶和華？有什麼特別的意義？
(3) 亞述王在信上怎樣辱罵神？
(4) 希西家怎樣陳述他所面對的現實？(37:18-19)
(5) 但列國的神與耶和華有什麼分別？(37:18, 16)
(6) 他最後用什麼來求神動手拯救？
(7) 希西家的禱告有值得你學習之處嗎？
37:21-35—神的回答
(8) 神為何提到錫安和耶路撒冷的女子？
(9) 西拿基如何褻瀆神？
(10) 他知以色列的神是誰嗎？
(11) 亞述在西拿基立統治下確是國勢強大，似乎連神也不否認(37:26-27) 。然而，神指出他忽略了什麼呢？(37:26)
(12) 神在此(37:28-29) 怎樣形容祂的「全知」？與大衛對祂的「全知」有什麼相似之處？(見詩139:1-6)
(13) 神給希西家什麼證據來證明祂的拯救？
(14) 歷史確證實亞述大軍的撤退和西拿基立在本土的死亡，為何卻沒有記載37:36的事件？
(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？
“Then the angel of the Lord went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning — there were all the dead bodies!’” (Isa. 37:36)
I find it rather disturbing that whenever the biblical account appears to be different from secular history, commentators try to find ways to defend the biblical account which, at the end, tend to discredit the accuracy of the Bible. Most resort to blaming scribal errors and seek to change the spelling of certain words to fit the secular historical account, others opine that the entire section might have been put in the wrong place by a later redactor of the book, and still others think that they are spurious additions of a later time. Isaiah 37:36 is a case in point. Secular history obviously does not attribute the retreat of the Assyrian army to the word of the angel of the Lord, and many doubt if the death of 185,000 was even possible.
Allow me to share with you the insight of Oswalt in this respect:
“This verse is the crux of the entire account, so it is not surprising that it has come under severe scrutiny by biblical scholars. Isaiah insists that the Assyrian monarch did not go home because he was satisfied with Hezekiah’s surrender, or because his objectives in the West had been reached, or because of some crisis elsewhere in the empire. He went home, says the prophet, because of the upshot of two issues: Sennacherib had asserted that human glory was superior to God’s, and Hezekiah had dared to trust God. Because of these God intervened in natural events and decimated a significant number of the Assyrian army. Cut out this event as a historical fact, as all too many commentators wish to do, and the whole theological content of the passage falls to the ground...As to the terrific losses involved…Smith notes that the Third Crusade mounted over a million and a half men and that the losses of the First Crusade have been estimated at more than 300,000. Perhaps more to the point, H. W. Saggs, on the basis Assyrian reports, concludes that the Assyrian “Grand Army” must have numbered in the hundreds of thousands…it does demonstrate that the account is not merely fantasy but is within the realm of possibility” (NICOT, Isaiah 1-39, 669-670).
「耶和華的使者出去，在亞述營中殺了十八萬五千人。清早有人起來一看，都是死屍了。」(賽37:36)
當我讀到眾多的解經家在遇到難解的經文，特別是與世界歷史的記載似乎有出入時，就快快以聖經的抄本為錯誤的；這叫人感到可惜。有的以聖經的抄本一定是在抄寫上出錯，只要稍作修改就合歷史的記載、或較合邏輯的原則；有的更認為是聖經後期編輯者自行加上的。以賽亞書37:36是其中一例。雖然世界史證明了以賽亞書對亞述軍的撤退和西拿基立在自己的神殿中被殺的預言，但卻沒有記載亞述軍有185,000人死亡，更沒有稱是耶和華的使者的作為。這就引起解經家不同的揣測。容許我引用Oswalt就此的評語：
“這一節是整件事情的重心，故此被聖經學者嚴加批判是毫不意外的。以賽亞堅持這亞述君主班師回朝，不是因他滿意希西家的投降；也不是因為他這次的西伐已達到理想；亦不是因為他的帝國出現別的危機。他班師回朝是因為兩個原素：是因西拿基立口出狂言，以為人的軍力能勝過神；也因希西家對神的信靠。因此，神就動手以自然的方法使他的軍旅受重創。如果像眾多的解經家那樣，把這段從聖經中删除，這段經文的神學主旨也被抹殺了……至於那被擊殺的龎大人數……Smith就指出第三次十字軍東征的軍力超過一百五十萬人，而第一次的十字軍東征有超過三十萬人死亡。或許H. W. Saggs按亞述人自己的記載所指出的就更有力：他認為亞述「大軍」應擁有幾十萬人……這足證(聖經) 這記載不是神話故事，乃是屬事實的範疇。”
( NICOT, Isaiah 1-39, 669-670)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
38:1-8 — Hezekiah’s Prayer for Healing:
(1) It is perhaps helpful to note the following concerning Hezekiah’s time of illness:
a. He reigned at age of 25. (2 Kings 18:2)
b. And reigned for 29 years, making his year of death at 54.
c. The Lord added 15 years to his life after this illness.
d. At the time of his illness, he should be at age 39.
(2) In visiting a dying man, what normally would one say and do? What did Isaiah say to the king? Why? (Note that from the promise in v.6, it is obvious that Judah was still under the threat of Assyria)
(3) While Hezekiah might sense that his illness was terminal, what impact did the confirmation of his death by Isaiah have on him?
(4) How should one who belongs to God and loves God face death?
a. Why didn’t Hezekiah want to die to the point of weeping bitterly?
b. Since he indeed walked faithfully and whole-hearted before the Lord and had done good in His eyes:
i. Should he not accept his lot from the Lord submissively?
ii. Could he truly use this as his merit to ask God to spare his life? (64:6)
(5) From the reply of God through Isaiah:
a. Did God chastise him for his self-righteousness? Why not?
b. What does it mean that God had seen his tears?
c. Apart from giving him 15 more years, what did God promise Hezekiah?
d. Would this be part of the reason for his desire to live a bit longer?
(6) V. 22 indicates that it was Hezekiah who asked for a sign:
a. Contrast his attitude toward a sign with that of Ahaz (7:10-13). What was the difference?
b. How fitting was the sign given by the Lord to His promise of giving him more years in life?
38:9-20 — Hezekiah’s Song of Praise (in writing)
(7) Given the fact that Hezekiah was only 39, do you sympathize with his desire to be healed?
(8) What images did he use to describe his physical condition under sickness? (vv. 12-13)
(9) How did he describe his emotional condition under sickness? (v. 14)
(10) Have you gone through similar struggle as Hezekiah’s?
(11) In praising God for His healing:
a. What did Hezekiah promise the Lord? (v. 15, but see 2 Chr. 32:24-26 for biblical comments of his life after healing)
b. How did he view his sickness now? (v. 17)
c. What other promises did he make to the Lord? (vv. 18-20)
(12) Overall, how you feel about Hezekiah’s desperate desire to live on?
(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。
38:1-8—希西家求醫治的禱告
或許以下的資料會幫助我們更了解希西家的禱告：
- 他25歲登位(王下18:2)
- 在位29年：故死時應為54歲
- 他病癒後得加15年壽數
- 故患病時年約39歲
(1) 我們一般人探病時會說些什麼話？
(2) 以賽亞對卧病在床的希西家說了什麼話？為什麼？(按第6章所說的應許，我們知道當時仍是遭受亞述攻擊的年代)
(3) 相信希西家知道自己的病狀嚴重。為什麼他對以賽亞這番話有如此激烈的反應？
(4) 你認為一個屬神、愛神的人應如何面對死亡？
a. 為何希西家不願死、甚至痛哭？
b. 他既存完全的心，按誠實行神看為善的，為何不完全順服神旨？
c. 他真的可以憑他的義與神討價嗎？(64:6)
(5) 耶和華的回答：
a. 神有否責備他的自義？為什麼？
b. 神看見他的眼淚是什麼意思？
c. 除會加增他的壽數外，神更給他什麼應許？
d. 這會否是希西家欲活下去之因？
(6) 第22節告訴我們是希西家求兆頭在先：
a. 他與亞哈斯對神求兆頭的態度有什麼主要分別？(7:10-13)
b. 神在此所賜的兆頭是怎樣的貼切？
37:9-20—希西家寫下的詩歌
(7) 希西家時年39：你能怪他不願早死嗎？
(8) 他用什麼來喻自己身體的狀況？(38:12-13)
(9) 他怎樣形容自己在重病中的心境？(38:14)
(10) 你曾否經歷過相似的境況嗎？
(11) 在讚美神的醫治時：
a. 他答應神他會怎樣行？(38:15之“悄悄” ，NIV譯為“謙卑” —參代下32:24-26，看看他病癒後的所為)
b. 現在他怎樣看這患病的經歷？(38:17)
c. 他還向神作什麼許諾？(38:18-20)
(12) 總括而言，你對希西家力求生存的想望有何感受？
(13) 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 Lord, the God of your father David, says: I have heard your prayer and seen your tears; I will add fifteen years to your life.” (Isa. 38:5)
I have to confess that I do have mixed feelings toward Hezekiah’s prayer for healing. On the one hand his desperate desire not to die is understandable:
- As he said, he was still in the prime of his life (v. 10); he was likely about 39 years old — too young to die;
- He had unfinished business: while we cannot say for sure that chapter 38 was arranged chronologically after the retreat of Sennacherib in the previous chapter, it was clear from God’s reply in v.6 that they were still under the threat of Assyria. His repentance from depending on Egypt had steered the nation back toward the right path in trusting in God alone. He might feel that it was his unfinished business and it was affirmed by the Lord in His reply in v.6;
- His prayer after healing indicated that he had learned a lesson from his illness (v. 17) and pledged to walk in humility (v. 15) and committed to teach his children of God’s faithfulness (v. 19).
On the other hand, what happened after his healing had proved that the last 15 years of his life had turned out to be a curse, not a blessing to him and the nation:
- 2 Chronicles has this to say about his life after healing: “But Hezekiah’s heart was proud and he did not respond to the kindness shown him…” (2 Chr. 32:25);
- His pride was further revealed in the next chapter of Isaiah in that he showed off his treasures to the envoys of the king of Babylon which, undoubtedly, contributed to the fall of Jerusalem directly or indirectly in the hands of the Babylonians; and
- He failed to teach his son Manasseh the faithfulness of the Lord. This son succeeded him at his young age of 12 (2 Chronicles 33:1) which means that he was born during the added 15 years of Hezekiah’s remaining life. As we know, Manasseh turned out to be one of the worst kings of Judah who did extreme evil in the eyes of the Lord.
Perhaps, Hezekiah should have submitted to the will of God, since it is never how long we live, but how we live that really matters!
「你去告訴希西家說，耶和華─你祖大衛的神如此說：我聽見了你的禱告，看見了你的眼淚。我必加增你十五年的壽數；」(賽38:5)
我得誠實的說，我對希西家力求醫治的禱告有點保留。在某些方面，他不想死是可以理解的：
- 那時，他只不過是39歲，正值壯年(NIV譯為prime of his life是合宜的) ；
- 他確有未完成的事：從神在第6節的回答中，我們曉得猶大仍正面對亞述的威脅。希西家已誠然悔改，學了功課，不會再倚靠埃及；他剛把國家轉回信靠神的正途上。若然現在死去，恐怕國家在這轉接的危機中，再次走錯路；
- 而且，從第17節，我們曉得他確從這絕症中學到功課；因而承諾從此要謙卑而行(38:15) ，更願教導兒女認識神的誠實(38:19) 。
但是，當我們看到他得醫治後所行的，就曉得這額外的15年壽命，竟成了他個人與國家的咒詛：
- 歷代志下就這樣的論到他得醫治後的生命：“希西家 卻沒有照他所蒙的恩報答耶和華；因他心裡驕傲，所以忿怒要臨到他和猶大並耶路撒冷。”( 代下32:25)
- 他心裡的驕傲就在以賽亞書第39章表露無遺了：他把“一切” 、“所有” 的財寶與軍備向巴比倫的使者顯示，因而直接或間接地導致耶路撒冷滅亡在巴比倫手中；
- 他更沒有好好教導兒子瑪拿西認識神：這位在他延長的15年生命中誕生的兒子(瑪拿西是12歲時繼位的) ，成了猶大國最敗壞的王帝之一。
這樣看來，希西家還是應該順服神的旨意為上；因為人的生命不在乎長短，乃在乎我們怎樣活在這世上，不論年日是長或短。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Chapter 39 marks the end of the historical portion of Isaiah, showing that in spite of all the oracles spoken through Isaiah during the successive reigns of the kings of Judah (1:1), even a relatively good king (Hezekiah) has failed to remain humble and trust only in the Lord:
(1) Why did the king of Babylon send his son to visit Hezekiah? (Note that it was a time the Babylonians gradually rose in power, threatening to overtake Assyria as the dominant world power)
(2) Why was Hezekiah so glad that he even showed off all his palace’s treasures to the envoys, to the point that “There was nothing in his palace…that (he) did not show them” (39:2)?
(3) What do you think was the purpose of Isaiah’s visit to the king?
(4) In giving his reply to Isaiah, based on the words that he said, do you think Hezekiah felt that he had done anything wrong? Why or why not? (v. 4)
(5) What was the result of his pride according to Isaiah? (vv. 5-7)
(6) What was the reply of Hezekiah to this horrible judgment? (v. 8)
(7) What did Hezekiah’s reply reveal about his heart?
(8) What should have been his reply?
Chapter 40 onwards provides the glorious answer to the question posted by the preceding 39 chapters, and that is “How can sinful and rebellious Israel be saved and become holy?” As we shall find out, the answer miraculously points to a salvation that goes far beyond the land and people of Israel, but to the whole world.
40:1-2—A People Who Need to be Comforted
(9) While Jerusalem has yet to suffer at this point, how is her suffering being portrayed?
(10) Why does the Lord see her suffering as being “double for her sins”?
(11) How will God deal with her after her suffering?
40:3-5—The Forerunner of the Messiah — this comfort will arrive through the coming of God Himself (v. 4)
(12) Why does His coming require a forerunner? What is his task?
(13) Who is this forerunner? (See Mk. 1:3-4; Lk. 3:4-6; Jn. 1:23)
(14) What did John the Baptist do to fulfill his role? (See Jn. 1:19-34)
40:6-11—The Coming of God
(15) What does this voice say (vv. 6-8) and how does it sum up the message of the previous 39 chapters?
(16) What will the coming of God accomplish according to the voice in v. 10?
(17) However, how will this Sovereign Lord of power treat His own? (v. 11)
(18) What is this good news? Who is this God?
(19) How does the Apostle Paul respond to this call of the bringing of the good tidings? (See Rom. 10:9-15)
(20) 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。
第39章總結了以賽亞書以歷史為背景的默示，以這個較好的希西家王為結束，顯示連他也未能因神眾多、歷久的警告、勸喻和勉勵而全心信靠神、謙卑在神面前：
(1) 巴比倫王為何差兒子到訪？(註：這正是巴比倫捲土重來，威脅亞述霸權的初期)
(2) 為何希西家喜歡到要把「一切」財寶、軍備也給使者們看？
(3) 以賽亞到來查詢的原因是什麼？
(4) 按希西家的回答，你以為他知道自己所作的是錯嗎？為什麼？(39:4)
(5) 按以賽亞所言，他的驕傲會帶來什麼嚴重的後果？
(6) 希西家對這後果作出什麼回應？
(7) 這回應給我們看到希西家是一個怎樣的人？
(8) 他本該怎樣回答？
第40章開始了以賽亞書的下一部份，似乎是給我們回答上一部份所帶出的一個問題：“如此悖逆、犯罪的以色列怎樣能得拯救？怎能成為聖潔？” 當我們讀到這下半部份的信息時，我們會曉得，神所預備的救恩是遠超為聖民、聖城所預備的，乃是為全世界、全人類預備的：
40:1-2—極需安慰的民
(9) 耶路撒冷的苦痛尚未臨到，神在此卻已怎樣形容呢？
(10) 為何神竟說，耶路撒冷所受的刑罰是「加倍」的？
(11) 在受罰後，神要怎樣對待她？
40:3-5—彌賽亞的先鋒—這安慰會藉神的降臨而至(40:3)
(12) 為何祂的來臨需要有先鋒？這先鋒的責任是什麼？
(13) 誰是這先鋒(見以下的福音書：可1:3-4; 路 3:4-6; 約 1:23)
(14) 施洗約翰怎樣作這先鋒的工作？(參約1:19-34)
40:6-11—看哪，你們的神
(15) 這曠野的聲音說什麼？(40:6-8) 這聲音怎樣回應先前39章的信息？
(16) 神的臨到要成就什麼？(40:10)
(17) 這大能的神要怎樣對待屬祂的？(40:11)
(18) 這將臨的神是誰？那好信息是什麼？
(19) 使徒保羅怎樣看這好信息和其傳播？(見羅10: 9-15)
(20) 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？
“Comfort, comfort my people.” (Isa. 40:1)
The first 39 chapters of Isaiah form the first unit of this lengthy book of prophecy and have greatly enriched our understanding of the great plan of salvation, not only for His Chosen People, Israel, but for all mankind.
The relentless rebukes of both the northern kingdom and the southern kingdom highlight the inability of His Chosen People to keep His covenant. Even the relatively good kings of Judah have failed to maintain their total trust in the Lord, not to mention the degeneration of the people, priests and prophets alike into a false piety and phony religion, marked by lip-service while their hearts were far from Him (Isa. 1:10-15; 29:13).
Their fate, inevitably, is one of destruction in the hands on the nations. But even during these relentless charges and words of judgment, a message of hope is always present, with the promise of a remnant, and a restored kingdom under the kingship of a descendant of David, marked by forgiveness and righteousness (e.g. 11:16; 9:7; 16:5).
This first unit of Isaiah also reveals the sins of the nations — their worship of false gods, their ruthlessness and pride. They, too, will face total destruction as their judgment. However, amazingly, they will also be included in the future restored Kingdom, and worship along with Israel (chs. 13-27; especially 19:23-25).
The big question is: how can all these happen?
The answer is already given in the first unit, and that is the incredible good news of Immanuel-God with us — not just His presence through men of God like Moses and Joshua, but His actual birth as a child! (7:14; 8:8; 9:6). While this answer permeates throughout the first 39 chapters, we have to admit that it is still like looking at a blurred mirror.
However, beginning with chapter 40, what was blurred in the first unit will be made clear, much clearer in the chapters that follow. So will the heart of compassion of the Lord to His people and the message of grace be. This is powerfully conveyed by the first two verses that mark the beginning of the rest of the book:
“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the Lord’s hand double for all her sins” (40:1-2).
I do not have to elaborate on the meaning of these two verses, except to ask:
- Do the people of Israel (and for that matter, including us — rebellious children) not deserve the punishments that have been pronounced?
- And yet, the Lord considers that have been too much for them?
- How could Israel (and again, including us) ever pay for our sins?
The amazing answer of grace and compassion awaits us to explore in the rest of the book.
「你們的神說：你們要安慰，安慰我的百姓。」(賽40:1)
以賽亞書第1-39章可算為一整段，給我們對神救恩的計劃有極豐富的認識，叫我們更曉得這救恩是超越以色列，乃為全人類而設的。
這些默示給我們看到神的選民—不論是北國或南國—都沒有能力遵守神的約。就是南國，雖然擁有較討神喜悅的君王，但他們仍不能持定對神完全的信靠。加上在祭司和先知的領導下，百姓墮入了虛假的敬虔，口是親近神、心卻遠離祂(參1:10-15; 29:13) 。
故此，他們要在列邦手下遭到滅亡的審判。但在這第一大段眾多嚴厲的責備和審判的聲音中，總是藏著希望的信息：常常顯示著在這些禍患中，神總給他們留下餘剩的民；至終有從大衛而出的王，祂要憑公義建立永遠的國；他們的罪是會被赦免的(如11:16; 9:7; 16:5) 。
這一大段也列舉了世上邦國的罪—他們拜假神、行殘暴、甚至是狂傲的。因此，他們也要受毀滅的審判。但希奇的是，他們至終也被列入將來公義、永遠的國度之內，與以色列一同的敬拜神(見13-27章，特別是19: 23-25) 。
不過，我們不禁的問：這些會怎樣得成就的呢？
第一大段其實已有交代：就是藉著「以馬內利—神與我們同在」的好消息—神的同在不再是藉著如摩西、約書亞等僕人作代表，乃是藉著神的降生成人(7:14; 8:8; 9:6) 。這信息雖然在首39章出現，但我們得承認，我們仍是像看古時的銅鏡一樣，是不大清楚、不太明顯的。
但是這在第一大段不太明顯的好消息，由第40章的開始就越來越清楚了。同樣更清楚的是神的恩慈與憐憫：就在40:1-2可以說是表露無遺了：
“你們的神說：你們要安慰，安慰我的百姓。要對耶路撒冷說安慰的話，又向他宣告說，他爭戰的日子已滿了；他的罪孽赦免了；他為自己的一切罪，從耶和華手中加倍受罰。”
這些話真是不可思議：
- 耶路撒冷(其實包括我們也如是)因悖逆而受的懲罰豈不是罪有應得嗎？
- 為何神會認為是加倍、是過份的呢？
- 這些罪孽我們何來償還而得赦免呢？
神的回答是希奇的：是祂恩慈與憐憫的彰顯；也是以賽亞餘下的篇幅所詳述的！無怪奧古士丁稱以賽亞書為「第五卷福音書」！