This week comprises 8 days of devotion to the end of the year as we finish 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.
In spite of their wanton idol worship the last section still ends with a call to repentance, and is now followed by a tremendous message of hope in 57:14-21:
(1) Since the message of hope begins with “it will be said”, it does echo the same call in 40:3-4. Who should be the ones to prepare the way now?
(2) Since God is such a holy God, who then can dwell with Him and why? (v. 15)
(3) Since the people have been bent on sinning in spite of God’s judgment (v. 17) why would God still choose to restore them? (v. 16)
(4) How will they be healed? (vv. 18-19)
(5) How will you describe such a Holy and Lofty God?
(6) What will ultimately happen should they still choose to keep their willful way? (vv. 20-21)
58:1-12—True Fasting—The call to repentance continues with pointing out their phony piety (similar to chapter 1) with emphasis on their fasting:
(7) 58:1—the command to shout:
What does the command to “shout it aloud, do not hold back” signify?
(8) 58:2-5 —serious fasting:
a. If you were only a casual visitor of these people, what would you have observed from the outside? What kind of a report might you bring back to your congregation? (vv. 2-3)
b. How seriously did they fast? (v. 5)
c. What were they doing while they fasted? (v. 3b-v. 4)
d. What then was their purpose for fasting?
(9) 58:6-7; 9b-10a—True fasting
a. What is “the kind of fasting” the Lord chooses?
b. What will you call such deeds demanded by the Lord?
c. Why then does the Lord call it “fasting”?
(10) 58:8-9a; 10b-12—The promise of “light” is repeated as a reward for their deeds of social justice and caring for the needy:
a. What is the purpose of “light” and why is it being emphasized as a reward of “true fasting”?
b. What will accompany the breaking forth of their light? (vv. 8-9a)
c. What will accompany the rising of their light in darkness? (vv. 10b-12)
d. Will you call the result a reward? Why or why not?
(11) 58:13-14—True piety: obviously social justice and caring for the needy is only an expression of one’s true relationship with God
a. What should their attitude towards their holy day, Sabbath be?
b. How should they express it?
c. What promise does the Lord make to them?
d. How important is it to Israel (then and now)?
(12) If they heed all of the above admonitions, do they still need to fast? Why or why not?
(13) What is the main message to you today and how may you apply it to your life?
本週我們會讀完舊約以賽亞書。適逢是這一年之終，本周會提供八天的靈修資料。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。
第57章上半部是對百姓放肆的拜偶像的斥責，但仍以呼喚他們悔改為結束。下半部更是帶著無比盼望的信息：
57:14-21
(1) 第14節與40:3-4有什麼關連？是誰該現在去豫備道路？
(2) 神既是至聖的，誰可與祂同住？(57:15)
(3) 百姓既仍然隨心背道(57:17) ，為何神仍要尋找他們？(57:16)
(4) 他們會怎樣得醫治？(57:18-19)
(5) 你可以怎樣形容這位至高至聖的神呢？
(6) 若然他們仍然揀選行錯路，會有什麼後果？(57:20-21)
58:1-12—真正的禁食—現在神藉著再次指出他們虛假的敬虔(第一次是在第一章) ，繼續呼喚他們悔改：
(7) 58:1—吩咐要大聲喊叫：為何要這樣吩咐？
(8) 58:2-5—很嚴謹的禁食
a. 如果你是路過的，對百姓不大認識，你會看到什麼？你會怎樣向教會報告所見的？(58:2-3)
b. 他們的禁食有多嚴謹？(58:5)
c. 但在禁食的當兒，他們在作什麼？(58:3c-4)
d. 既是這樣，他們為何要禁食？
(9) 58:6-7; 9b-10a—真正的禁食
a. 什麼是神所揀選的禁食？
b. 其實，按神所指出種種當有的行為
i. 你會稱之為什麼？
ii. 為何神卻稱之為禁食 ？
(10) 58:8-9a; 10b-12—應許的光
a. 為何以“光” 作真禁食的應許？
b. 與這光同至的是什麼？(58:8-9a)
c. 也帶來什麼福份？(58:10b-12)
(11) 58:13-14—真正的敬虔：社會公義和關懷是真正內心敬虔的果子：
a. 這敬虔當如何在守聖日的態度中顯明出來？
b. 真正的敬虔是帶著什麼應許？
c. 這對今、昔的以色列有什麼重要性？
(12) 如果他們真的聽從這一章的吩咐，他們仍須禁食嗎？為什麼？
(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
“Is not this kind of fasting I have chosen?” (Isa. 58:6)
Allow me to share with you the thoughts of John Cassian (260-435) about this passage regarding fasting in Isaiah 58 in which he points out that fasting is an “indifferent” thing in the sense that it does not by itself have intrinsic value, but is associated with the purpose with which it is being exercised:
“And so that it is a thing indifferent is very clearly shown from this also; viz., because as it brings justification* when observed, so it does not bring condemnation when it is broken in upon; unless perhaps the transgression of a command rather than the partaking of food brings punishment…For anything that is absolutely commanded brings death if it be not fulfilled; but whatever things we are urged to rather than commanded, when done are useful, when left undone bring no punishment. And therefore in the case of all or some of these things our predecessors commanded us either to do them with consideration, or to observe them carefully with regard to the reason, place, manner, and time, because if any of them are done suitably, it is fit and convenient, but if incongruously, then it becomes foolish and hurtful…But to those men also will these things be found bad, who are on the lookout for the praises of men by their fasts, and by a foolish show of paleness gain credit for sanctity, of whom the word of the Gospel tell us that they have received their reward in this life, and whose fast the Lord execrates by the prophet. In whose person, he first objected to himself and said, ‘Why have we fasted and you have not seen it? Why have we humbled ourselves, and you have not noticed?’(Isa. 58:3) and then at once he answered and explained the reasons why they did not serve to be heard:
‘Yet on the day of your fasting, you do as you please and exploit all your workers. Your fasting ends in quarreling and strife, and in striking each other with wicked fists. You cannot fast as you do today and expect your voice to be heard on high. Is this the kind of fast I have chosen, only a day for people to humble themselves? Is it only for bowing one’s head like a reed and for lying in sackcloth and ashes? Is that what you call a fast, a day acceptable to the Lord?’ (58:3-5)
Then he proceeds to teach how the abstinence of one who fasts may become acceptable, and clearly lays down that fasting cannot be good of itself alone, but only when it has the following reasons which are added:
‘Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter — when you see the naked, to clothe them, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the Lord will be your rear guard. Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I’ (58:6-9a).
You see then that fasting is certainly not considered by the Lord as a thing that is good in its own nature, because it becomes good and well-pleasing to God not by itself but by other works, and again from the surrounding circumstances it may be regarded as not merely vain but actually hateful, as the Lord says, ‘When they fast, I will not hear their prayers.’ (Jer.14:12)” (NPNF, Second Series, Vol. 11, 508-9)
* While the word “justification” is used here, one should not think that Cassian teaches salvation by work: “For Cassian, salvation is, from beginning to end, the effect of God’s grace. It is fully divine. Salvation” (Lauren Pristas).
「我所揀選的禁食不是要鬆開凶惡的繩，解下軛上的索，使被欺壓的得自由，折斷一切的軛麼？」(賽58:6)
早期教父John Cassian (260-435) 對以賽亞書第58章所論到的禁食有相當見地的分析；特別是指出禁食是“中性” 的，本身是沒有內在價值的，乃是視乎被運用的目的：
“它的中性是明顯的。這就是說：你遵守了，它(不)會給你稱義；你不遵守，也不會叫你被定罪—除非你犯了與吃東西無關的其他誡命……因為不遵守必須守的誡命是會帶來死亡的，但聽從那些只是勸勉而非誡命的，固然有益，但不聽從也不會帶來審判。所以，我們的先賢在這些事情上吩咐我們要小心處理、或是要用理性，按地點、方式和時間來作合宜的遵守；因為處理得恰當是合宜與有益的，不恰當就變成愚蠢和有害……不過，這類事情對一些人是禍患，因為他們禁食是著眼人的稱讚，並愚蠢地以蒼白的容貌作為聖潔的標誌。福音書已告訴我們，這些人已得到他們今生的賞賜；主藉先知的話已顯出祂的憎厭。這些人竟然向祂抗議，說：「我們禁食，你為何不看見呢？我們刻苦己心，你為何不理會呢？」(賽58:3) 。祂立刻的回答，並解釋為何他們是不值得理會的：
「你們禁食的日子，仍求利益，勒逼人為你們作苦工 。你們禁食，卻互相爭競，以兇惡的拳頭打人。你們今日禁食，不得使你們的聲音聽聞於上。這樣禁食，豈是我所揀選使人刻苦己心的日子麼？豈是叫人垂頭像葦子，用麻布和爐灰鋪在他以下麼？你這可稱為禁食為耶和華所悅納的日子麼？」(賽58:3-5)
神跟著就教導他們，那禁食者當禁的是什麼才討神的喜悅。這明顯的指出禁食本身沒有好處，除非加上下列的原因：
「我所揀選的禁食，不是要鬆開兇惡的繩，解下軛上的索，使被欺壓的得自由，折斷一切的軛麼？ 不是要把你的餅，分給飢餓的人；將飄流的窮人，接到你家中；見赤身的，給他衣服遮體，顧恤自己的骨肉而不掩藏麼？這樣，你的光就必發現如早晨的光；你所得的醫治，要速速發明。你的公義，必在你前面行；耶和華的榮光必作你的後盾。那時你求告，耶和華必應允；你呼求，他必說：’我在這裡’。」(賽58:6-9a)
你可以看到，神沒有看禁食本身是好的，它變成好的、討神喜悅的，不是因它本身的緣故，乃因其他的行為；也因其他的因素，可被看為不但是虛假的，更是可憎厭的。正如主說：「他們禁食的時候，我不聽他們的呼求。」
(耶14:12)” (NPNF, Second Series, Vol. 11, 508-9)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
One would assume that injustice and violence belong only to pagan societies, but not in a supposedly theocratic nation under God. As a result, such sins among God’s people are especially heinous:
59:1-8—The Sins of Injustice and Violence
(1) In the days of judgment (in the hands of the nations), why should they not blame God, but themselves (vv. 1-2)?
(2) What kinds of sin are being highlighted in v. 3, v. 6b & v. 7?
(3) What does the reference to hands, fingers, lips, tongue and feet attempt to show?
(4) How did they pervert justice according to v. 4?
(5) Three imageries are used in vv. 4-5 to point out both the severity and consequence of their sin: conception, hatching eggs and spinning web
a. How does conception speak to their inner condition?
b. How does the hatching of viper’s eggs speak to the detriment of their sin?
c. How does the spinning of spider’s web speak to their futility to hide their sin?
(6) What is the consequence they have brought upon themselves and on others? (v. 8)
59:9-15—A Communal Confession
(7) Why does the prophet include himself in this section (see end of v. 8)?
(8) Indeed, the sin of the people affects the entire community; no one is immune to the horrible consequences of the sin around them: what is the imagery employed by the prophet to describe their condition? (vv. 9-10)
(9) What sins does the prophet confess on behalf of the people (vv. 13-15)?
a. What is the core of all these problems? (v. 13)
b. Why would the prophet, all of a sudden, include himself into this confession?
59:16-20—Helping Those Who Cannot Help Themselves
(10) The Lord was appalled that no one had intervened (v. 16):
a. Could there be anyone mighty enough to deliver Israel from the enemies?
b. Could there be anyone righteous enough to save Israel from their sin?
c. What does the Lord expect someone to do, even though he may not be able to save or deliver Israel?
(11) What kind of imagery is used of God as He prepares to save His people? (vv. 17-18)
a. Why does He have to do it Himself?
b. What insight can you gain with the knowledge that the armor in Ephesus 6: 11-17 which we are urged to put on is God’s?
(12) What will the Lord achieve by His own arm? (vv. 19-20)
59:21—A New Covenant
(13) With this forth-coming salvation, the Lord now makes a covenant with them:
a. With whom is this covenant made? (v. 20)?
b. How different is this covenant from the old? (Jer. 31:31-34; Ezek. 36:26-27)
c. Is this covenant confined “to those in Jacob who repent of their sin”? (Eph. 2:12-13)
(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。
不公義和暴力本是一個不敬畏神的社會常有的，但若是如以色列這「神治」的社會也如此，就罪加一等了：
59:1-8—不公義與殘暴的罪
(1) 在經歷神藉著外邦施行審判時，為什麼他們只能怪責自己？(59:1-2)
(2) 59:3, 6b, 7所刻劃的是什麼罪？
(3) 這裡論到手、指頭、咀唇、舌頭和腳的用意是什麼？
(4) 他們怎樣藐視施法公正？(59:4)
(5) 59:4-5用三個比喻來指出他們所犯的罪的嚴重性：
a. 懷孕的比喻怎樣顯出他們的隱惡？
b. 毒蛇蛋怎樣道出罪所生的禍患？
c. 蜘蛛網怎樣顯出罪是不能隱藏的？
(6) 他們的罪帶來自己和他人什麼後果？(59:8)
59:9-15—為民認罪
(7) 為何在此，先知突然把“他們” 變成“我們” ？
(8) 先知用什麼來比喻他們在罪中的景況？(59:9-10)
(9) 先知為自己的百姓所認的罪包括什麼？(59:13-15)
(10) 這些罪的核心是什麼？(59:13)
59:16-20—幫助不能自助者
(11) 神因無人拯救感到詫異(59:16) ：
a. 有誰有大能把以色列從仇敵手中拯救？
b. 有誰是公義的，以至能把他們從罪中拯救？
c. 雖然沒有，神卻仍希望有人為以色列作什麼？(59:16)
(12) 59:17-18用什麼比喻來形容要拯救以色列的神？
a. 祂要作什麼裝備？
b. 請參閱以弗所書6:11-17。這兩處經文合起來，給你對要穿上「神的全副軍裝」有什麼領會？
(13) 神藉著自己的膀臂要完成什麼？(59:19-20)
59:21—立(新) 約
(14) 這約是與誰立的？
(15) 與神與以前所立的有什麼不同？(參耶31:31-34; 結36:26-27)
(16) 這約是否只適用於“錫安雅各族中轉離過犯的人” 而已？(見弗2:12-13)
(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？
“And He saw that there was no man, and was astonished that there was no one to intercede; then His own arm brought salvation to Him, and His righteousness upheld Him.” (Isa. 59:16, NASB)
It is quite touching, after reading 58 chapters, many of which are full of severe rebuke of the sin of God’s people by Isaiah as God’s prophet, we find that, all of a sudden, Isaiah turns “they” into “we”, “them” into “us”, as he confesses the sins of Israel as his as well before the Lord (59:9-15). Perhaps, I should not have said, “all of a sudden”, because Isaiah can only prophesy what God has shown him. In fact, all along he must have felt the effect of the sin of the people as darkness envelops the whole land and no one, including himself, is immune to the communal effect of the sin of God’s people.
It is upon the prophet’s confession of sin on behalf of the people that God replies with His zeal to achieve salvation for His people (59:16); and in so doing, the Lord expresses His disappointment and dismay that “no one” was there to “intercede” for the people. What God means is that there was no one who interceded until Isaiah does so! As Isaiah intercedes, He acts.
Although the act of salvation through Jesus Christ would come in another 750 years after Isaiah, it does give us an important precedent teaching us how to face the wickedness of present day’s world. As God relentlessly rebukes social injustice and their ignorance of the plight of the needy, we need to stand up for the oppressed and the needy. However, we know that the ultimate answer lies in the change of hearts before there can be genuine and lasting change in behavior, whether societal or personal. As a result, we should be even more relentless in the spreading of the saving gospel of Jesus Christ.
While we seek to do our part as decent human beings to champion justice and care for the needy, and as Christians to take up our Great Commission to save souls, we should learn from Isaiah the importance of intercession. After all, nothing of value can be achieved, if God does not raise His own arm to achieve His purpose. Indeed, “If we work, we work; if we pray, God works”!
「他見無人拯救，無人代求，甚為詫異，就用自己的膀臂施行拯救，以公義扶持自己。」(賽59:16)
讀了足足58章充滿嚴厲責備神子民的信息，突然之間，看到以賽亞把“他們” 變為“我們” ，並把自己包括在犯罪的人當中，向神認罪、哀求(59:9-15) 。或許，我不該說是突然之間，因為他一直是神的代言人，按神給他的話照直的傳講。相信當他一面得默示，一面感受到罪所帶來籠罩著整個大地的黑暗。是的，就是他個人的清潔，也不能叫他不被捲進這群體的黑暗裡。
正當先知這樣的為民認罪代求時，神就回應說，祂要用自己的膀臂來施行拯救(59:16)；也對一直沒有人為民代求而表示詫異—直到以賽亞的祈求，祂就立刻採取行動。
雖然，藉著耶穌基督降臨而成就的救贖，尚要多等750年之久，但這裡卻成為我們該如何面對今天罪惡滿貫的社會的榜樣。神在此不斷對不公、不義、無憐憫的罪嚴加責備，叫我們不能對今天社會這些罪惡靜默不言、不動。但同時也提醒我們，真正的改變必須來自心靈的改變—不論是社會或個人的。故此，我們要更努力的傳拯救人靈魂的福音。
不過，不論是社會公理和憐憫的改革，或是人靈魂的得救，至終是神的工作。故此，如果我們單靠人的熱心和努力是徒勞無功的。正如有人說過：“我們的工作、是得個做字；但我們若禱告，神就要動工！”
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The glorious restoration of Zion under this New Covenant is further elaborated in this chapter:
(1) Darkness turns into light — 60:1-3
a. What is the extent of the darkness described here?
b. What will happen so that Zion can arise and shine?
c. Who is that light? (Jn. 1:1-9; Isa. 9:2)
(2) Glorious return of sons and daughters — 60:4-9
a. Their restored wealth is symbolized by camels (the prized possession of the time) from Midian, Ephah (names of descendants of Ishmael) and Sheba (Arab’s Yemen) bearing gold and incense (not unlike the “three” kings of Matt. 2), animals from Kedar and Nebaioth (north of Syria and east to Arab’s Petrea respectively) and silver and gold from Tarshish (fleets from Spain): what are these ultimately for? (vv. 6, 7 & 9)
b. How is the joy depicted? (v. 5)
(3) The joining of the nations — 60:10-14
a. Consult Revelation 21:24-27: how does it help your understanding of this passage (i.e. 60:10-12)?
b. As Young puts it: “The prophecy is not speaking of the literal rebuilding of Jerusalem’s walls, but of the building up of God’s kingdom through the inclusion of Gentiles therein… (and thus) Such worship and adoration is not directed to Zion herself but to the Lord who reigns in her midst” (Young, vol. 3, 450, 452): how does this statement help your understanding of vv. 13-14?
(4) Spiritual Restoration — 60:15-22: while a “materialistic restoration” has been portrayed, ultimately it is a “spiritual restoration” and this is made plain in this segment.
a. In describing the reversal of their fortune — the replacing of the good with the better, being nurtured rather than hated, what does the concluding statement of making “peace your governor and well-being your ruler” mean? (v. 17)
b. What does calling their “walls Salvation” and their “gates Praise” mean?
c. How do the passages in Revelation 21:22-23 & 22:5 add to the understanding of 60:19-20?
d. When will all this happen? (v. 22)
(5) 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。
這一章詳述這榮耀的約所帶來的錫安的復興：
(1) 60:1-3—黑暗變為光輝
a. 這裡怎樣形容復興前的黑暗？
b. 是什麼叫錫安能興起發光？
c. 這光是誰？(9:2；和約1:1-9)
(2) 60:4-9—眾子女回歸的榮耀
a. 這裡論到成群的駱駝從各地運來財富，有黃金乳香(仿似馬太福音第2章博士的禮物) 、也有金銀：最終的目的是什麼？(60:6, 7, 9)
b. 這裡怎樣形容個中的喜樂？(60:5)
(3) 60:10-14—外邦的參與
a. 請參閱啟示錄21:24-27，看看那段經文怎樣論到這裡60:10-12的話。
b. 解經家Edward Young說：“這裡的預言不是指重建物質的耶路撒冷城牆而說，乃是指通過外邦人參與所建造的神的國度而言......( 故此) 這裡的敬拜不是向錫安的，乃是向在其中掌權的神的敬拜” ” (Young, vol. 3, 450, 452): 這段話如何幫助你去領會60:13-14？
(4) 60:15-22—屬靈的更新 — 這一段明顯以物質來喻表屬靈的事：
a. 藉著金代替銀等來表明將來的遠勝往昔的：為何以“和平為你的官長、公義為你的監督” 作結語？(60:17)
b. 稱“牆為拯救、門為讚美” 又是什麼意思？
c. 請參閱啟示錄21:22-23; 22:5，看看那段經文怎樣論到這裡60:19-20的話。
d. 這一切會在何時應驗？(60:22)
(5) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“The children of your oppressors will come bowing before you; all who despise you will bow down at your feet and will call you the City of the Lord, Zion of the Holy One of Israel.’” (Isa. 60:14)
Young and other conservative scholars see the restoration of Jerusalem and Zion as referring to the church and allow me to quote:
“The prophecy is not speaking of the literal rebuilding of Jerusalem’s walls, but of the building up of God’s kingdom through the inclusion of Gentiles therein… (and thus) Such worship and adoration is not directed to Zion herself but to the Lord who reigns in her midst” (Young, vol. 3, 450, 452).
I tend to agree with such a view especially in light of these words in Isaiah’s about the future Kingdom of God:
“All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple” (60:7)
If this verse is to be interpreted materialistically, then there will be animal sacrifice at the rebuilt temple in Jerusalem. If such were the case, then the “once-for-all” atoning sacrifice of Christ will be completely nullified (Heb. 10:12; 14).
The spiritual essence of this prophecy is quite obvious in that if it is to be interpreted literally, how then can “sacrifices” be able to “adorn” (or beautify) the temple? As it is, the worship of these Gentile believers will certainly add to the glory of the temple — which is “the Lord God Almighty and the Lamb” (Rev. 21:22).
「素來苦待你的，他的子孫都必屈身來就你；藐視你的，都要在你腳下跪拜。他們要稱你為耶和華的城，為以色列聖者的錫安。」(賽60:14)
解經家Edward Young與一般保守派學者都認為耶路撒冷和錫安的重建是指教會而言。容許我與你們分享他的見解：
“這裡的預言不是指重建物質的耶路撒冷城牆而說的，乃是指通過外邦人參與所建造的神的國度而言的......(故此) 這裡的敬拜不是向錫安，乃是向當中掌權的神敬拜。” (Young, vol. 3, 450, 452)
鑒於以賽亞以下對將來神的國度的話，我是同意Young的見解：
“基達的羊群都必聚集到你這裡，尼拜約的公羊要供你使用，在我壇上必蒙悅納；我必榮耀我榮耀的殿。” (60:7)
這句話是不能按字面來領受的。若是將來神的國仍然有牛羊的獻祭，這豈不完全抹殺了耶穌基督一次獻上自己為贖罪祭，就能叫那得以成聖的人永遠完全嗎？(見來10:12-14)
再者60:7的“榮耀” 是裝飾、美化之意。當然基達的羊群和尼拜約的公羊不能裝飾、美化神的殿；而是這些外邦、游牧民族的心靈誠實的敬拜叫神的國顯得更美！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The glorious restoration of Zion is now followed by the proclamation by the one who will bring about this blessing — the Messiah in chapter 61:
61:1-3—The Proclamation by the Messiah/Savior
(1) How is the world under sin depicted by this passage? (Try to highlight all the words used to describe the plight of a world in sin)
(2) How is it being reverted or changed by the Messiah? (See Lk. 4:16-21 for its fulfillment in Jesus Christ — note that Luke probably records on an excerpt of what was read by Jesus according to the Greek OT, the Septuagint)
(3) How has this prophecy been fulfilled in you?
61:4-9—The Reversal of Zion’s Fortune—Here, Isaiah implies the future complete destruction of Zion:
(4) How long will Zion remain ruined? (v. 4)
(5) Apart from repeating the theme of foreigners serving them (of chapter 60), there is a spiritual restoration mentioned in v.6: what is it? (See Exod. 19:6)
(6) How is their shame and disgrace removed and what will be their inheritance? (Heb. 9:15; 1 Pet. 1:4)
(7) What is the basis of such a reversal of fortune? (vv. 8-9)
61:10-11—The Joy of Salvation—On behalf of all the redeemed, Isaiah bursts into a song of praise:
(8) See if you can personalize this praise and paraphrase it into your own words?
Chapter 62—A Guarantee of Renewal
62:1-5—A New Name
(9) How does 62:1 sound to you?
(10) A new name is being promised: what is it? (v. 4)
(11) How precious is it? (v. 5)
(12) What other new names are added at the end of this message? (v. 12)
62:6-9—Guarantee of Restoration
(13) What does the symbol of the watchman portray? (vv. 6-7)
(14) How does the Lord guarantee His blessings? (v. 8)
(15) How does this guarantee represent a reversal of their plight? (see in particular their past plight under the judges in Jdg. 6:2-6)
62:10-12—Preparing the Way for the Lord
(16) The call in 57:14 is being repeated, but this call for preparing the way has a similar theme with 40:9. What is it?
(17) What should these new names mean to Zion?
(18) What do they mean to you?
(19) 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。
帶來這一切復興的那位，就在第61章中作出宣告：
61:1-3—受膏者的宣告
(1) 這宣告怎樣帶出罪在世上的權勢？
(2) 這權勢會怎樣被粉碎(參路4:16-21耶穌基督的宣告—註：路加是簡略的引用舊約希臘文七十士譯本的記載)
(3) 這裡的預言是否已應驗在你身上呢？
61:4-9—錫安的復興
(4) 這信息卻同時暗示錫安的全然毀壞：這毀壞要持續多久？(61:4)
(5) 一方面外邦人是與這復興有份；另一方面以色列是有其特殊的位份。這位份是什麼？(61:6；亦參出19:6)
(6) 他們的羞辱被除後，要得什麼加倍的產業？(參來9:15; 彼前1:4)
61:10-11—救恩之樂—先知在此不禁代所有被救贖的人唱出讚美之歌
(7) 試把這歌用你自己的言詞、個人化的寫出來。
第62章—“更新”的保證
62:1-5—新名
(8) 神在62:1要表達什麼？
(9) 62:2新名的稱呼到底是什麼？(62:4)
(10) 這新名如何寶貴？(62:5)
(11) 在這章的末了更加上什麼名字？(62:12)
62:6-9—拯救的保證
(12) 城樓守望者的比喻是表達什麼？
(13) 神如何作出更新的保證？
(14) 所保證的對他們有什麼意義？(參士6:2-6為例)
62:10-12—預備道路
(15) 在此重申57:14的吩咐：但62:11與40:9相同的信息是什麼？
(16) 這裡再加的新名字對以色列有何更特別的意義？
(17) 對你又有什麼意義？
(18) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“I delight greatly in the Lord; my soul rejoices in my God. For He has clothed me with garments of salvation and arrayed me in a robe of His righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels.” (Isa. 61:10)
As Isaiah introduces the appearance of the Messiah, our Lord and Savior Jesus Christ as the one anointed by the Holy Spirit to proclaim the year of the Lord’s favor, he cannot help but burst into a song of praise, expressing great joy in the salvation through Messiah/Christ (61:10-11). I am sure all believers who have been clothed with the garments of salvation can echo each word sung by Isaiah. Allow me to share a recent experience that speaks not only of the joy of our own salvation, but that of others.
I have been helping a small English speaking congregation in the Bay Area in the last few years as their interim pastor. Unfortunately, the pastor of the other congregation, the Chinese speaking congregation has departed for some time, and I needed to help out a bit, especially with the visitation of the sick.
Back in the summer, I was asked to visit someone who was dying of pancreatic cancer. Few people in the church knew her well because she was the quiet type and she pretty much kept to herself in the last ten years at the church. As a result, I was concerned whether she was born again.
Upon my first visit, I had no doubt of her salvation, because peace simply exuded from her, and as much as she knew she really had a month or two to live, she was not afraid; all she wanted was to go home to the Lord peacefully and quickly. Unfortunately, her children were not believers and they did not seem too eager to have me visit again, and they also declined having any funeral or memorial service for her.
As much as I did not have an easy time arranging to visit her again or even speak to her on the phone, we kept praying for God to give us the opportunity to visit and share the gospel with her family. Subsequently, we did manage to visit her again, and at the last two visits, we were very blessed to meet her sister from the East Coast. Her sister is a very devout Christian, and we were able not only to pray together, but to sing Amazing Grace together.
Although I was not informed immediately when the sister passed away, I did receive a note from her sister from the East Coast later on. Allow me to share an excerpt from her note:
“Something amazing happened the day before her death. It was about 6 to 7 o’clock in the evening. Her son-in-law was looking outside from the front door and saw something like an eagle fly across the sky and something in the shape of a cross appear in the sky as well. He could not help but screamed out aloud. My own daughter rushed to the door and saw the same thing, though when I reached the door, I could only see a most beautiful golden cloud in the sky.
This wonderful vision from above seemed to be a sign from our Heavenly Father that He would receive His daughter home soon…and it also showed to this yet-to-believe son-in-law that life is in the hand of the Lord so that he might have the opportunity to receive this life-giving Lord.
But another amazing thing followed, and it was on the 8th day after the passing of my sister. Her daughter was prepared to clean the room of my sister, and was thinking of ways to deodorize the smell left behind by the sick. However, when she pushed open the room, an air of freshness filled the entire room. She was absolutely astonished. If it was not the work of the Holy Spirit, what other explanation could there be?”
I pray that these “yet-to-believe” members of her family would soon experience the peace and joy of salvation that was their mother’s.
「我因耶和華大大歡喜；我的心靠神快樂。因他以拯救為衣給我穿上，以公義為袍給我披上，好像新郎戴上華冠，又像新婦佩戴妝飾。」(賽61:10)
以賽亞書第61章實在是寶貴的。我們讀到這彌賽亞親自宣告祂的出現，帶來神的恩年、救恩的開始。連先知以賽亞也因此禁不住唱出讚美之歌(61:10-11) 。我相信，每一個穿上了救恩義袍的人，都能從心靈中響應以賽亞這歌的每一個字。容許我在此與你們分享最近遇到一件與救恩有關、奇妙的見證：
“近年我在三藩市北灣協助一個小小的英語會眾。因中文堂的牧者離去了一段時間，我亦要稍為兼顧中文堂的事工，特別是探望病患者。
過去的夏天，我有機會探望一位將要回天家的姊妹。因為她是一個很安靜的人，過去十年來教會中認識她的人竟然不多。我也因而擔心她是否已重生得救。
然而在第一次的探訪中我這疑慮就消除了。她雖然患了胰臟癌，自知時日無多；但她的平安是從心發出的。她希望我只為她能早日、平平安安的回天家禱告。不幸的是，她的家人都未信主。不但如此，他們似乎不希望我再探訪、也不想為姊妹舉行任何的安葬或安息禮拜。
雖然面對這樣的困難，甚至連用電話也沒有機會與姊妹通話，我們並不氣餒，繼續禱告，求神給予機會，甚至能向祂家人傳福音。最後，我們有機會再探訪她。這一次遇上了姊妹從東岸來的妹妹；她是愛主的基督徒。藉著她的同在，我們有機會與姊妹一同禱告、唱「奇異恩典」。
雖然在姊妹去世時，我們未獲通知，但事後卻收到東岸那姊妹的來信。容許我與你們分享這信的一部份：
「奇妙的事發生在前一天(即姊妹去世的前一天)…… 下午黃昏的時份。她的女婿在門外往屋頂上看，見天上出現形似飛鷹的鳥，又見到一個十架的形像。他不禁大聲驚叫。我的女兒急步跑出去，也看到相同景象。但當我趕著走出外觀看時，祇見到金色的雲，很是漂亮。
這奇特的天上異象，好像是顯示天父接祂的女兒回天家，又或者是有含意，是要讓她那還未認識主耶穌基督的女婿知道生命是在主的手中，讓他日後有機會尋求認識接受這位賜生命的主。」”
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
63:1-6—The Day of Vengeance—the consummation of the redemption of God’s people is preceded by the judgment of the nations as symbolized by Edom, perhaps for not helping Israel in their times of need; instead they bought them as slaves (Amos 1:6):
(1) What are the two questions being asked? (vv. 1-2)
(2) Read Revelation 19:11-16 to see the New Testament’s answer to the questions.
(3) What does Edom (and its city Bozrah) represent? (See Rev. 19:19)
(4) What has the achievement of salvation to do with God’s wrath? (v. 5) Is He not the God of mercy and compassion?
63:7-15—Past Compassion of the Lord—In recounting God’s past deliverance of Israel:
(5) Why did the Lord choose to become their Savior? (v. 8)
(6) How did God feel about their distress and in what manner did He choose to save them? (v. 9)
(7) How did Israel return their favor? (v. 10)
(8) Now as God turned and became their enemy, Israel recounted God’s favor and might:
a. List the things they recounted in particular? (vv. 11-14)
b. What was God’s purpose in guiding them? (v. 14)
c. Why are all these framed as questions? (v. 15)
63:16-19—Intercession by Isaiah—Isaiah uses the following to plead for his people:
(9) How does he contrast the Lord with Abraham and Israel (i.e. Jacob) and why? (v. 16)
(10) On what basis does he ask the Lord to return? (v. 17)
(11) Does he not believe in the prophecies of deliverance which he has been proclaiming? Why then does he have to plead for God’s deliverance? (v. 18)
(12) The alternate rendering of v. 19 is preferred by Keil and Delitzsch: “We are like those you have never ruled, like those never called”: what in essence is the basis of Isaiah’s final plea?
(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。
63:1-6—報仇之日—神救恩的完成與列國的審判是分不開的：這段就以以東作為列國之例，相信與在以色列在迦勒底人手中遭難時，以東見死不救、更買他們為奴有關(見摩1:6) ：
(1) 本章一開始連發出那兩個問題？(63:1-2)
(2) 請翻到啟示錄19:11-16，看看這兩個問題的答案是什麼。
(3) 以東的波斯拉代表什麼？(參啟19:19)
(4) 神的救拯與神的怒氣有何關係？(63:5) 神不是憐憫恩慈的神嗎？
63:7-15—神過去對以色列的憐恤
(5) 神為什麼要作他們的救主？(63:8)
(6) 神對他們的苦難取什麼的態度？(63:9) [ 註：“祂面前的使者是指耶和華自己”(Young, Vol.3, 482)]
(7) 以色列以什麼回報神？(63:10)
(8) 他們的悖逆使神轉為仇敵。在苦難中他們才回想神過去的憐憫與大能：
a. 他們回想的包括那些事情？(63:11-14)
b. 神引領他們的目的是什麼？(63:14)
c. 為何這些回想引到以同一的問題作結尾？(63:15)
63:16-19—以賽亞的代求—看看以賽亞試圖用什麼來感動神：
(9) 他怎樣把亞伯拉罕等列祖與神相比？為什麼？(63:16)
(10) 他希望藉著什麼來感動神轉回(心意) ？(63:17)
(11) 為何以賽亞要這樣懇求？難道他不相信神藉著他所傳的拯救嗎？(63:18)
(12) 他最後所作出的請求的根據是什麼？(63:19) 是什麼意思？
(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?
“I will tell of the kindnesses of the Lord, the deeds for which He is to be praised, according to all the Lord has done for us — yes, the many good things He has done for Israel, according to His compassion and many kindnesses.” (Isa. 63:7)
Although Isaiah proclaims the deliverance of Israel over and over again, he is conscious of the severity of the judgment that will befall his people, and so he passionately intercedes for God’s early intervention. In so doing, he still gives praise to the Lord first, and recounts His goodness to Israel in the past. He sets such an example for us that irrespective of whether our prayers will be answered, God is to be praised.
However, it is obvious that he does believe that God would answer his prayers, because he fully understands the heart of God as he recounts God’s past deliverance with those words in 63:8-9.
(1) God trusts us:
“He said, ‘Surely they are my people, children who will be true to me’; and so He became their Savior” (63:8): it is such a reminder to us why, of all people, we have been chosen as His children. The answer is: He desires that we will be true to Him;
(2) He is always the God of Incarnation:
“In all their distress He too was distressed” (63:9a): we tend to think that this is a NT emphasis because of Christ’s incarnation that God has come to feel our pain and identify with our sufferings. But the truth is God always feels our pain, and as we are distressed, He too is distressed. The God of the OT is indeed the same God of the NT.
(3) He carries us through:
“He lifted them up and carried them” (63:9c): this is so beautifully depicted by the contemporary poem, “The Footprint”, that in our weakest moment, the Lord will pick us up and carry us through, that is why there is only one set of footprint on the sand. It is His, not ours.
With a God like the Lord, would He not answer Isaiah’s prayer? Will He not answer ours?
「我要照耶和華一切所賜給我們的，提起他的慈愛和美德，並他向以色列家所施的大恩；這恩是照他的憐恤和豐盛的慈愛賜給他們的。」(賽63:7)
雖然以賽亞不斷的向以色列宣告神必拯救的信息，然而，他深知將臨的審判是何等的可怕和痛苦；因此他苦向神哀求早日施予拯救。我們讀到以賽亞在懇求前，先向神獻上讚美，並重溫神過去對以色列的恩惠。這真是我們的好榜樣：不論神是否聽禱告，祂是當受稱頌的！
以賽亞相信神是聽禱告的神。在重溫神過去的恩惠時，顯出他是曉得神的心的人(63:8-9) ：
(1) 神信任我們：
63:8這樣說：“他們誠然是我的百姓，不行虛假的子民；這樣，他就作了他們的救主。” 是的，就是在神從千萬人中揀選我們之時，祂信任我們會至終true to Him/不向祂虛假；
(2) 神是道成肉身的神:
63:9a也是這樣說：“他們在一切苦難中，他也同受苦難；” 我們常常以為當基督「道成肉身」時，才表明神要親歷我們的痛苦、憂患。其實，神一直是如同身受的，與我們一同經歷所有的苦難；
(3) 神是懷抱我們的:
63:9c是同樣的寶貴：“在古時的日子常保抱他們，懷搋他們” 。這正是現代那首美麗的詩詞「Footprints」所形容的。就是在最艱難，我們自己無力走過的時候，神就抱起我們與我們走過。故此，沙灘上只有一對的足跡—是神的足跡！
有這位如此愛顧我們的神，祂豈會不聽以賽亞的禱告？豈會不聽你和我的禱告？
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Isaiah continues with his passionate intercession for Zion:
64:1-4—Asking God to Come Down Again
(1) What does Isaiah expect to happen when God comes down from heaven? (vv. 1-2)
(2) On what does he base his expectation? (vv. 3-4; see Exod. 19:18)
64:5-7—We Have Sinned
(3) Though he urges God to come down again as in the past, what reality does he recognize? (v. 5)
(4) As he confesses their uncleanness (like lepers) and their unrighteousness (like filthy rags), how does he describe their spiritual apathy and its consequence? (vv. 6-7)
64:8-12—Passionate Plea—in spite of the hopeless situation caused by their continued sin, on what bases does Isaiah still appeal to God for action:
(5) In vv. 8-9? What is the emphasis?
(6) In vv. 10-11? What is his emphasis?
(7) 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。
以賽亞繼續為錫安懇求：
64:1-4 —願神再從天而降
(1) 以賽亞願神從天而降帶來什麼立時的果效？(64:1-2)
(2) 他為何會有此觀念？(64:3-4；出19:18)
64:5-7 —我們仍犯罪
(3) 雖然以賽亞甚願神像往昔的降臨，但他卻明白現實是什麼？(64:5)
(4) 在承認他們的敗壞時—如痲瘋的不潔、像污布的不義—他同時怎樣論到他們屬靈景況的可憐和結果？(64:6-7)
64:8-12 —迫切的哀求
(5) 他在64:8-9以什麼來向神哀求？重點是什麼？
(6) 他在64:10-11又以什麼來向神哀求？重點是什麼？
(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？
“Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” (Isa. 64:1)
As Isaiah prophesies the Day of Vengeance concerning the nations with vivid images of the treading of a winepress (63:1-6), he seems to be more concerned with the suffering of his people and the continued oppression of the nations: “For a little while your people possessed your holy place, but now our enemies have trampled your sanctuary” (63:18). As if he were not satisfied that the Day of Vengeance was so far away, he pleads: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” (Isa. 64:1)
In essence Isaiah is saying, “Why don’t you do what you had done before at Mount Sinai, then your enemies will ‘quake before you’” (64:2).
Isn’t that how we feel sometimes?
We read about all the glorious, mighty and miraculous deeds of the Lord, not only in the Old Testament, but also in the gospel accounts and the Acts of Apostles, and we often wonder why God would not reveal Himself these days as He did before — the coming down onto Mount Sinai, the parting of the Red Sea, the halting of the sun and more. If He does, would not His name be known by His enemies! Would not the nations quake before Him — i.e. the atheists, Muslims, Buddhists, idol worshippers, spiritists, ruthless dictators, phony believers, cultists and more!
However, we need to bear at least three things in mind:
(1) Although God manifested His mighty power through all the miraculous deeds in the past, the people of Israel did not obey Him, and the people in Jesus’ time nailed Him to the cross just the same;
(2) God’s ultimate desire is not that people will quake before Him, but to believe in Him and love Him—people will never love God because of His scary deeds, but because of His mighty love; and
(3) As Isaiah himself prophesies, the Day of Vengeance will certainly come, and another prophet, Habakkuk, points out, “For the revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay.” (Hab. 2:3)
「願你裂天而降；願山在你面前震動。」(賽64:1)
在上一章以賽亞生動的以踹酒醡來比喻神在報仇之日怎樣懲罰列國(63:1-6) 。雖然如此，他更關心自己的百姓目前和將來要遭受列國的殘害：“你的聖民不過暫時得這產業；我們的敵人已經踐踏你的聖所。”(63:18)
似乎他覺得“報仇之日” 尚遙，故此他就這樣的祈求：“願你裂天而降；願山在你面前震動。” （賽64:1）他的意思是：為何祢不重演降臨西乃山之壯舉？仇敵豈能不立時“在祢面前發顫？” (64:2)
這豈不是你和我許多時候的感受嗎？
我們常常讀到聖經記載神的大能—不單是在舊約，也在福音書和使徒行傳中。我們不禁也問：神阿，為何祢不再顯示昔日的神蹟—轟轟烈烈的從天降臨西乃山、把紅海分開、把日頭停住等等！如果是這樣，祢的仇敵—不論是無神論的、拜偶像、信異教的、行邪術的、殘暴的君主、那些恐怖份仔、還有假信徒，豈能不發顫、降服嗎！
不過，我們不要忘記：
(1) 神雖然在過去大顯神能，祂的百姓仍是不聽祂的話；世上的人仍把主耶穌釘在十字架上；
(2) 神至終的心願不是要人在祂面前發顫，乃是要人相信祂、愛祂—那些可怕的異象、神蹟不會叫人愛祂；只有祂偉大的愛才能夠；
(3) 以賽亞和眾先知也預言神「報仇之日」必會臨到；就如先知哈巴谷提醒我們這些心急的人：“因為這默示有一定的日期，快要應驗，並不虛謊；雖然遲延，還要等候；因為必然臨到，不再遲延。” (哈2:3)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The prophet passionately intercedes on behalf of his people in the last two chapters, and it is inconceivable that the Lord would not answer the prayer of His servant; and so He does in this chapter:
65:1-7—The Problem Lies not with God, But with the People:
(1) What, in essence, is God’s answer to the prophet in v. 1?
a. Is He an absentee God?
b. Has He ever left them? What does “all day long” signify? (v. 2)
(2) The kinds of sin the people have “continually” done to provoke God (vv. 2-5):
a. Walking in ways not good, pursuing own imaginations: what does it mean? (v. 2)
b. Offering sacrifices in gardens, burning incense, sitting among graves and keeping secret vigil: what kind of a picture is it? (vv. 3-4)
c. Eating flesh of pigs: why would they do this? (v. 4; see Lev. 11:7-8)
d. Asking God to keep away from them: Why would they say, “I am too sacred for you”? (v. 5)
e. How does the Lord feel? (v. 5)
65:6-12—In Spite of Punishment, a Remnant is Promised
(3) How will God repay them? (vv. 6-7)
(4) However, what will God do to those who seek Him still? (vv. 8-10 — see note below)
(5) What will happen to those who forsake the Lord and why? (vv. 11-12)
a. Which two deities are specially mentioned?
b. How does their worship speak to the mindset of the people who have chosen to forsake the Lord?
65:13-16—The Choice is Theirs—Like “blessings and curses” (Deut. 27:9ff), the Lord lays bare the choices and their consequences before them:
(6) What is the message behind the use of “my servants” versus “you”?
(7) Which picture is for “you”:
a. Hungry, thirsty, in shame, anguish of heart, brokenness of spirit, name left behind to be cursed and ultimately death (temporal and eternal)? Or
b. Will eat and drink (and be satisfied), rejoice and sing from the heart, given a new name (in Christ), and be a blessing to others (in the name of the God of Truth which, in the original Hebrew reads “the God of Amen”) and past troubles (and sins) forgotten and hidden (from God’s eyes)?
65:17-25—A New Creation—The New Heavens and a New Earth
(8) A New Creation: 65:17-19
It is worth-noting that the word “bara”— create — is the same word used in Genesis 1:1:
a. Read Revelations 21:1-4 to aid your understanding of this “new creation”.
b. In introducing this “new creation”, what are the words (and meanings) being repeated (and therefore emphasized) in vv. 17-19?
(9) Life instead of death—65:20
a. Can you imagine a world without the mourning of death whether for infants, for the young or for the old?
(10) Living in perfect peace—65:21-23
a. Can you imagine a world without war, injustice and crime?
(11) Prayer will be answered—65:24
a. How does the Lord answer Isaiah’s intercession with this verse?
b. What kind of picture is being depicted here?
(12) A world of perfect harmony—65:25
a. What is the key to such a world of perfect harmony?
(13) What is the main message to you today and how may you apply it to your life?
Note: For those who repent and seek God in their sufferings they will be called by God, “my servants” (v. 9) and a life of peace and rest is promised using Sharon and the Valley of Achor as symbols. Sharon “is the plain of rich pasture-land which stretches along the coast of the Mediterranean from Yafo to the neighborhood of Carmel...”Akhor” is a valley which became renowned through the stoning of Achan in a range of hills running through the plain of Jericho (Jos. 7:24ff)” (K&D, 617).
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。
先知在上兩章向神“情詞迫切直求”，神能不回答嗎？讓我們看看神對祂僕人哀求的回答：
65:1-7—問題出於百姓
(1) 神對先知在65:1的回答的總意是什麼？
a. 神是否一位”absentee God/缺席的神” ？
b. 神是否離開了他們？“整天伸手” 是什麼意思？(65:2)
(2) 百姓“常惹” 神怒氣的罪(65:2-5) ：
a. 行不善的道、追隨己念(pursuing own imagination/NIV) ：二者那一樣更槽？
b. 園中獻祭、壇上燒香、坐墳、暗中的儀式：這是一幅怎樣描繪百姓的圖片？(65:3-4)
c. 連豬也吃：何解？(65:4；參利11:7-8)
d. 甚至叫神“不要挨近我，因為我比祢聖潔” ：為何竟敢如此說？(65:5)
e. 神的感受是什麼？(65:5)
65:6-12—審判之餘、仍留餘民
(3) 神要怎樣作回報？(65:6-7)
(4) 但對仍尋求祂的，神會怎樣看待？(65:8-10；見下註)
(5) 至於那些離棄神的，他們要面對什麼後果？為什麼？(65:11-12)
a. 他們敬拜的神靈其中兩位是誰？
b. 選擇這兩神靈怎樣顯出人的心態？
65:13-16— “祝福” 與“咒詛” 的選擇
(6) 以“我的僕人” 與“你們” 作對比的用意何在？
(7) 那一個是你的寫照：
a. 飢餓、乾渴、蒙羞、憂愁哀哭、憂傷哀號、名字被咒、死亡(之死) ？或是
b. 飽足、止了渴、歡喜、高興歡呼、有(基督裡的) 新名、別人的祝福、患難(罪惡) 己被神忘記、隱藏？
65:17-25—新天新地
(8) 新的創造：65:17-19：值得留意的是這裡的“造/bara” 字，亦即是創世記1:1的同一個“造”字：
a. 請翻閱啟示錄21:1-4來加深對這段經文的了解。
b. 在論到這新天新地時，重複了那些字和意思？(重複一般是顯示重點的)
(9) 生命代替死亡：65:20
你可以想像一個不再為死亡—不論是嬰孩、孩童或年老的—而哀號的世界是怎樣的？
(10) 完全的和平：65:21-23
你可以想像一個沒有戰爭、不公和罪案的世界是怎樣的？
(11) 禱告蒙應允：65:24
a. 神藉著這一節怎樣回答先知的懇求？
b. 這一節更刻劃出什麼完美的圖片？
(12) 完全和諧的世界：65:25
這樣的和諧的鑰匙是什麼？
(13) 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？
註：在苦難審判中悔改尋求神的，神要稱他們為“我的僕人”(65:9) 。神更以沙崙和亞割谷來作給他們平安與安息的比喻。沙崙“是由地中海延伸至迦密的肥沃草原……亞割谷是因亞干受死而著名，是耶利哥平原的山脈一帶之地。”(K&D, 617)
“Keep away; don’t come near me, for I am too sacred for you!” (Isa. 65:5)
Some years ago, I came across a woman in the airport who shared with me why she had stopped going to church. In a nutshell, she had had bad experience with the church and her people, and she was disappointed with God. As we were able to talk a bit more, it became clear, she was not so much disappointed with God, but with the church.
However, I have also come across people who do not believe in God, or who rebel against the faith of their parents, because they are more than disappointed with God, they refuse to believe in God even if He does exist.
The recent success of the film “Noah” has enraged quite a few critics in the media, one of whom, a famous TV character, openly said in his show that, “I will not believe in such a God of vengeance, even if He is true!”
I have also read about people who claim that they cannot believe in a God who was so cruel that He even crucified His own son.
Worse, as I shared the gospel with someone and tried to convince her that the death of Jesus is for the sake of sinners like us who rebel against Him; to this she replied, “Then, Jesus is very stupid!”
Worst was the time when I shared the gospel with someone who swore and cursed God in my face.
The truth of the matter is: as sinners, we are destined for eternal damnation already as the Apostle John testifies: “For God did not send his Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (Jn. 3:17-18, italics mine). If we continue in the way of condemnation, it is our choice, but He has already provided a way out in Jesus Christ.
It is not so much that God is so cruel that He crucified His son on the cross; it is we — our sins — that nailed Him to the cross. Therefore, the death of Jesus reflects not the cruelty, but the love of God, as John again testifies “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (Jn. 3:16).
As for the one who said Jesus was stupid and the one who cursed God, it was their conscious choice not to have anything to do with God, and all the words of condemnation in Isaiah’s 65:13-15, unfortunately, will be a reality to them, culminating to their death, even eternal death.
「且對人說：你站開罷！不要挨近我，因為我比你聖潔。」(賽65:5)
讀到以上的話使我想起在傳福音時所遇到不同的反應。
我曾在機場的食堂遇見一位多年沒有去教會聚會的人。她說是因為對神失望。再交談下去，才知道她在教會中遇到很不開心的事情。她其實是對教會失望、不是對神失望。我就介紹她讀Philip Yancey的書。
但我也遇見或讀到一些人是真的對神失望的，甚至說如果神真的存在，他們也不要信！
最近那一套電影「挪亞」，就引起一些傳媒的誹議。其中美國一個著名電視人物在自己主持的節目中，公開激烈的說：“這樣殘暴的神，祂就是真的，我也不信祂！”
我也讀到一些文章批評我們的神，說祂竟連自己的兒子也殺掉，他們不能接受。
不過更糟的是有位女士，當我細心向她傳講，耶穌基督為我們這些頂撞祂的人釘十字架而死時，她竟說：“耶穌真stupid!”
也有一個人，在我與他分享福音時，竟用粗言穢語辱罵神！
其實神真是這樣的殘暴或愚蠢嗎？當然不是。我們是罪人是無可否認的。不是神愛審判、愛殘暴，而是身為罪人的世人，我們的終局是與神隔絕：“因為神差他的兒子降世，不是要定世人的罪，乃是要叫世人因他得救。信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。”(約3:17-18)
但神在主耶穌裡為世人開了一條出路：“神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。” (約3:16)
故此，我們不是沒有選擇的！事實更是：釘耶穌在十字架上的不是神，是你和我的罪！十字架不但不是顯示神的殘暴，乃是顯示我們的罪的可怕、我們在罪中的無助和神希奇的愛！如果我們拒絕這偉大的救恩，愚蠢的不是神，是我們；可咒的不是神，是我們。正如聖經所言：“我們若忽略這麼大的救恩，怎能逃罪呢？”( 來2:3)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
As we come to the final chapter of the Book of Isaiah, you will find that the message of comfort that begins in chapter 40 is being emphasized, especially in vv. 10-14. However this concluding oracle also serves as a final warning to both the rebellious people of Israel and the world.
66:1-2—God’s Resting Place
(1) Can one really build a house for God as His resting place? Why not?
(2) Where will God “look” for rest then? Why? (v. 2)
(3) What then is God’s ultimate desire in this world He has created?
66:3-4—No Rest is Found in His Chosen People
(4) Oxen and lambs etc. are meant for the offering of sacrifice to the Lord in their worship: while they might offer the “right” sacrifices, what’s wrong with their attitude? (see God’s own comment at the end of v. 3)
(5) What has made their sins even more abominable? (v. 4)
(6) What will the consequence of their abominations be?
66:5-9—Hope for the Remnant
(7) Who are those who tremble at God’s words? (vv. 5, 2)?
(8) How will they be treated by their brothers? (v. 5)
(9) While those who oppose God will be punished, the remnant (who has gone through sufferings) will be saved:
a. What imagery is used for their salvation in vv. 7-9?
b. What important messages are being conveyed with the imagery of this “sudden birth”?
c. Why does the prophet have to say, “Who has heard such a thing?” (v. 8)
66:10-14—Comfort, Comfort Jerusalem
(10) What imagery is used to depict the comfort being given to Jerusalem? How fitting is it, given the fact that it is to be given after their time of sufferings?
(11) Peace and glory (or wealth, NIV) too will be the marks of Jerusalem (v. 12):
a. How are peace and glory likened to?
b. Is it your personal experience? Why or why not?
(12) The message of joy and gladness is likened to “bones (Hebrew) flourish like new grass” (v. 14): what is depicted by this imagery?
66:15-18a—Punishment of the Wicked
(13) What will God’s enemy face at the restoration of His people? (vv. 15-16)
(14) Are God’s enemies confined to the nations? (vv. 17-18a)
66:18b-24—Salvation for All Mankind
(15) The deliverance of the “survivors” of Jerusalem is not just for their own sake: what then is their mission? (vv. 18b-19) (Note: the various names of the places invite many speculations by commentators; but it is safe to understand them as extending from the extreme west (Spain, perhaps), to the south (Egypt), to the north and to the east of Israel).
(16) How will the Gentiles around the world reciprocate as they hear the message and see the glory of God? (vv. 20-21 — note in particular the inclusion of Gentiles as priests and Levites)
(17) Within the New Heavens and the New Earth:
a. Who will bow down and worship God?
b. Will it only be for a season?
c. What will happen to those who do not believe in and worship the Lord?
(18) At the end of this long book of prophecies, why not pause and
a. Jot down three main messages that are important to you?
b. Why are they important to you?
c. How may you apply them 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。
來到以賽亞書最後的一章，你會發覺由第四十章開始的安慰信息是繼續的，特別是在66:10-14。不過，這書是以對背叛神的人要受的審判作結束。
66:1-2—神安息之所
(1) 人能否為神建造祂安息之所？為什麼？
(2) 但神創世所著眼(看)的是什麼？為什麼？
(3) 神創世的心意是什麼？
66:3-4—神在百姓中找不到安息
(4) 百姓似乎沒有獻上不該獻的(他們是宰牛、獻羊羔等) ，但卻錯在什麼地方？(見神在第3節的判語)
(5) 是什麼叫他們的罪顯為更甚？(66:4)
(6) 這樣的惡要招來什麼審判？
66:5-9—餘剩民的盼望
(7) 因耶和華言語戰兢的是那些人？(66:5,2)
(8) 他們會受到弟兄怎樣的對待？(66:5)
(9) 抵擋神的固然被審判，但在苦難中回轉的要得拯救：
a. 第7-9節用什麼來比喻錫安的得拯救？
b. 這裡形容的「突然生產」的總意是什麼？
c. 為何先知要問：“這樣的事誰曾聽見、誰曾看見呢？”
66:10-14—安慰、安慰耶路撒冷
(10) 這裡的安慰信息是以什麼作比喻？合適嗎？為什麼？
(11) 平安、榮耀要充滿耶路撒冷(66:12)
a. 這兩樣是用什麼作比喻？
b. 你是否你的經歷？為什麼？
(12) 快樂又是用什麼作比喻？(66:14) 是什麼意思？
66:15-18a—神的仇敵遭審判
(13) 耶路撒冷得安慰之時，神的仇敵要面對什麼審判？(66:15-16)
(14) 神的仇敵是否單單指外邦的列國？(66:17-18a)
66:18b-24—普世的救恩
(15) 神拯救耶路撒冷“逃脫的” ，不是單為他們的原故：這裡還提到他們有什麼使命？(66:18b-19；見下註)
(16) 世界各地的外邦人對所聽的、和所見的會作什麼回應？(66:20-21；請特別留意，他們當中竟有被選為作祭司、利未人的)
(17) 在新天、新地中：
a. 誰向神下拜？
b. 這是否短暫的安排？
c. 違背神的人最終的收場是什麼？
(18) 當我們讀完這長長的書卷，請停下來：
a. 寫下這書三個主要的信息？
b. 它們對你有什麼重要性？
c. 你可以怎樣應用在自己的生命中？
註：第19節所論到的地方名，解經者是眾說紛紜；不過大至上是指以色列以西、南、北、東的各地。
“See, I will create new heavens and a new earth. The former things will not be remembered…the sound of weeping and crying will be heard in it no more…The wolf and lamb will feed together…’” (Isa. 65:17, 19, 25)
The book of Isaiah is certainly a remarkable book of prophecies in which the good news of salvation through Jesus Christ is foretold with power, conviction and clarity — 700 years at least, before His birth.
This is also a book that promises new heavens and earth — a place of perfect harmony and peace where there is no weeping, no crying (65:19) and even wolfs and lambs will feed together (65:25).
The reason for such perfect harmony is given throughout the book in that it is because sin has been dealt with completely — the sin of rebellion of mankind against their Creator. Our sin has not only alienated us from the Holy God, but has also plunged the whole creation into sin. As a result, the new heavens and a new earth is not just a place of restored relationship with God, but also a place of perfect harmony with God’s creation.
Today, as the whole world struggles to overcome the threat of global warming, of epidemics like Ebola, of growing famine and the great divide between the haves and the have-nots, we need to remind ourselves that the solution does not lie in education, in redistribution of wealth or in any noble, human endeavors; the only solution lies in our reconciliation to our Creator through our belief in His Son, Jesus Christ as our Lord and Savior.
As Jesus Christ has once-for-all conquered sin and death for us on the cross, a new heaven and a new earth await those who have been reconciled with Him upon whose return, “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away”, because He says, “I am making everything new!” (Rev. 21:4-5)
「看哪！我造新天新地；從前的事不再被記念，也不再追想……其中必不再聽見哭泣的聲音和哀號的聲音……豺狼必與羊羔同食；」(賽65:17, 19, 25)
以賽亞書確是一本奇特的預言書，內中把基督耶穌的救恩，在祂出生七百多年前，相當詳盡的宣告出來。
這書更給我們介紹“新天新地” —這完美、和諧、平安、無痛苦、無哭泣(65:19) ；連豺狼也與羊羔同食的美地！(66:25)
帶到這完美之地的原因，書中顯明的指出，就是因世人的罪得到完全的消除—世人對造物主的叛逆是這罪的根源！當世人向這聖潔的造物主叛逆時，同時也使整個被造的世界同樣陷入罪和罪的權勢之下。故此，這“新天新地” 不但是人與造物主和好之地，也是萬物與祂和好之地。
今天，世人正力求挽救這日趨自毀的世界—不論環保、Ebola之類的病疫、饑饉和貧富懸殊等—我們要明白，最終的答案不是在乎教育的普及、財富的均衡或其他人類善意的努力；乃是在乎人類藉著悔改、認罪、相信主耶穌基督，得與造物主和好。罪是這一切禍患的根源。
主耶穌基督已一次的在十字架上勝過罪和死亡，這“新天新地” 正等候向每一個與神和好的人顯現。在祂再來之時：“神要擦去他們一切的眼淚；不再有死亡，也不再有悲哀、哭號、疼痛，因為以前的事都過去了。” 就如那“坐寶座的說：看哪，我將一切都更新了！”( 啟21:4-5)