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This chapter, and that which follows it, are the burden of Moab—a prophecy of some great desolation that was coming upon that country, which bordered upon this land of Israel, and had often been injurious and vexatious to it, though the Moabites were descended from Lot, Abraham's kinsman and companion, and though the Israelites, by the appointment of God, had spared them when they might both easily and justly have cut them off with their neighbours. In this chapter we have, I. Great lamentation made by the Moabites, and by the prophet himself for them, Isa 15:1-5. II. The great calamities which should occasion that lamentation and justify it, Isa 15:6-9.
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The Burden of Moab (725 BC)
繁體中文
摩押的默示（主前725年）
¹ 論摩押的默示：一夜之間，摩押的亞珥變為荒廢，歸於無有；一夜之間，摩押的基珥被攻取，歸於無有。
² 他們進入巴益，又往底本，到高處去哭泣。摩押人因尼波和米底巴號咷，各人頭上光禿，鬍鬚剃淨。
³ 他們在街市上腰束麻布；在房頂上和寬闊處，俱各哀號，眼淚汪汪。
⁴ 希實本和以利亞利悲哀的聲音達到雅雜，所以摩押帶兵器的高聲喊叫，人心戰兢。
⁵ 我心為摩押悲哀；他的逃民逃到瑣珥，如三歲的母牛犢。他們上魯希坡隨走隨哭；在何羅念的路上，因毀滅發起哀聲。
摩押地雖然不大，卻十分肥沃。它與約旦河東流便支派的分地和鹽海相接。迦南遭遇饑荒時，拿俄米曾到那裡寄居。這就是（這裡預言）要遭蹂躪、深受禍患的地，但不至於完全傾覆，因為我們看見論它傾覆的另一次預言（Jer 48:1-47），是由尼布甲尼撒成就的。這裡的預言要在三年之內應驗（Isa 16:14），所以是應驗在亞述軍隊對那地的蹂躪上——那軍隊多年劫掠那片地方，以搶奪的財物自肥。這事可能是由撒縵以色的軍隊，在攻取撒瑪利亞前後、希西家第四年時作成的（最為可能），或是由十年後入侵猶大的西拿基立軍隊作成的。我們不能設想先知親自到摩押人中去傳這篇信息；他是向自己的百姓傳的：1. 為要向他們表明，審判雖從神的家起首，卻不止於那裡——有一護理掌管世界和其中萬國——而且敬拜假神的人也要向以色列的神交賬，並受祂審判。2. 為要給他們一個證據，證明神對他們的眷顧、對他們的忌邪，並使他們確信神是他們仇敵的仇敵，因為摩押人多次作過這樣的仇敵。3. 這預言如今不久（三年之內）的應驗，可以印證先知的職分和他一切預言的真實，並鼓勵信實的人信靠它們。
如今論到摩押，這裡預言：
I. 他們的主要城市要在夜間被仇敵突襲攻取，可能是因為居民像拉億人那樣安逸奢華、安然居住（Isa 15:1）：因此必有極大的悲哀，因為一夜之間摩押的亞珥變為荒廢，基珥也變為荒廢——那國的兩座主要城市。*他們被攻取或被洗劫的那一夜，摩押被剪除了。*奪取這兩城使全國門戶大開，所有的財富都成了得勝軍隊輕易的獵物。當知道：1. 在極短的時間內可以發生極大、極悲慘的變化。這裡一夜之間就失了兩座城，雖然夜間本是安靜之時。所以我們躺下時，當像不知道一夜要生何事的人那樣。2. 鄉村供給城市，城市保護鄉村，誰也不能對誰說：我用不著你。
II. 摩押人因此陷入想象中最大的驚惶，要到他們的偶像那裡求救，在偶像面前傾瀉眼淚（Isa 15:2）：他（即摩押，特別是摩押王）進了巴益（或更恰當地說，基抹的殿），底本的居民上到他們敬拜偶像的高處去訴苦。當知道，遭難的百姓尋求他們的神是合宜的；那麼我們豈不更當這樣奉主我們神的名而行，在患難之時呼求祂——在祂面前，我們不會像他們在他們的神面前那樣，流這樣無用無益的眼淚嗎？
III. 全國要有普遍哀哭的聲音。這裡以優美而動人的筆觸描寫出來。摩押要成為流淚之谷——這世界的一個縮影，Isa 15:2。摩押人要為尼波和米底巴兩座重要城市的失喪哀悼，這兩城大概已被劫掠焚燒。他們要因悲傷扯頭髮，扯到各人頭上光禿、剃淨鬍鬚，這是當時當地的喪禮習俗。他們出門時不再求美觀，在街市上腰束麻布（Isa 15:3），也許是被迫穿這樣破舊的衣服，因為仇敵剝了他們的衣裳、搶了他們的家，沒留下別的。他們回家時，不務本業，卻上到平頂的房頂上，在那裡眼淚汪汪地哀號，甚至向他們的神呼號咆哮。那些不用心的呼求神的，不過是在床上號咷罷了，Ho 7:14, Am 8:3。他們要流淚下來（邊欄如此讀）；他們從高處和房頂上下來時，要像上去時一樣流淚。向真神禱告使心得安慰（1Sa 1:18），向假神禱告卻不然。這裡提到好幾個要充滿哀號的地方（Isa 15:4），而有這麼多同受苦難、同聲哀哭的人，不過是微薄的安慰；對一個有公共精神的人，socios habuisse doloris——在禍患中有同伴反倒是加增痛苦。
IV. 他們民兵的勇氣要消失。他們雖受過軍事訓練、裝備齊全，卻要因恐懼而喊叫尖叫，雖然軍人生活的特徵是喜愛危險，每個人卻人心戰兢，Isa 15:4。看神何等容易挫掉最剛強之人的銳氣，使一國從它最賴以為力量防禦的人身上得不到益處。摩押人普遍被悲傷壓倒，甚至性命本身成了重擔。神能輕易使最愛惜性命的人厭倦性命。
V. 這些災禍所引起的呼號，要把悲傷傳遍鄰近各地，Isa 15:5。1. 先知自己也因預言此事在心靈中受了很深的感動：「我心為摩押悲哀；雖然他們是以色列的仇敵，卻與我們同為受造之物，與我們同列，所以看見他們遭這樣的苦難，我們也當為之悲傷，更何況我們不知道自己何時也要喝同樣的戰兢之杯。」當知道，神的僕人當有溫柔的心腸，不盼望那可怖的日子，倒要像他們的主——在把耶路撒冷交給毀滅時還為她哭泣——像他們的神——不喜悅罪人之死。2. 一切鄰近的城邑都要回應摩押的哀號。逃民盡力奔逃、自尋安全之時，要把呼號傳到瑣珥——他們的先祖羅得當年逃避所多瑪火焰時所投奔、並因他而得存留的那城。他們要像三歲的母牛犢尋找牛犢時那樣大聲哀號（1Sa 6:12）。他們要上魯希坡（如大衛上橄欖山時那樣，帶著許多疲乏的腳步、一路流淚，2Sa 15:30），又在何羅念的路上（這是雙數詞尾），就是通往上伯‧和崙與下伯‧和崙的路（Jos 16:3,5），呼號要傳到那裡，要在那麼遠的地方被發出：毀滅的哀聲；這就是那呼號，像「失火了！失火了！我們都完了！」悲傷是會傳染的，恐懼也是，理當如此，因為患難正在蔓延，一旦開始，誰知道在哪裡結束呢？
英語原文
The Burden of Moab (725 BC)
¹ The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence;
² He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.
³ In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.
⁴ And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.
⁵ My heart shall cry out for Moab; his fugitives shall flee unto Zoar, a heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.
The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer 48:1-47), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (Isa 16:14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there,—that there is a providence which governs the world and all the nations of it,—and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God's care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet's mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them.
Now concerning Moab it is here foretold,
I. That their chief cities should be surprised and taken in a night by the enemy, probably because the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely (Isa 15:1): Therefore there shall be great grief, because in the night Air of Moab is laid waste and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army. Note, 1. Great changes and very dismal ones may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us therefore lie down as those that know not what a night may bring forth. 2. As the country feeds the cities, so the cities protect the country, and neither can say to the other, I have no need of thee.
II. That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (Isa 15:2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods?
III. That there should be the voice of universal grief all the country over. It is described here elegantly and very affectingly. Moab shall be a vale of tears—a little map of this world, Isa 15:2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (Isa 15:3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to their gods. Those that cry not to God with their hearts do but howl upon their beds, Ho 7:14, Am 8:3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart's ease (1Sa 1:18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (Isa 15:4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris—to have associates in woe.
IV. That the courage of their militia should fail them. Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, Isa 15:4. See how easily God can dispirit the stoutest of men, and deprive a nation of benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it.
V. That the outcry for these calamities should propagate grief to all the adjacent parts, Isa 15:5. 1. The prophet himself has very sensible impressions made upon his spirit by the prediction of it: "My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling." Note, It becomes God's ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners. 2. All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom's flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as 1Sa 6:12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, 2Sa 15:30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Jos 16:3,5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, "Fire, fire! we are all undone." Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?
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The Burden of Moab (725 BC)
繁體中文
摩押的默示 (725 BC)
⁶ 因為寧林的水成為荒涼，青草枯乾，嫩草滅沒，青綠之物一無所有。
⁷ 因此他們所得的財物，和所積蓄的，都要運過柳樹河。
⁸ 因為哀聲遍及摩押的四境；哀號聲達到以基蓮，哀號聲達到比珥以琳。
⁹ 底們的水必有血；因為我必將更多災禍加於底們，叫獅子追上摩押逃脫的人，和那地剩下的人。
先知在此進一步描述，當摩押全國成為亞述軍隊掠物時，全國將聽到何等悲慘可哀的哀號。「此時哀聲已遍及摩押四境」（Isa 15:8）。全國每一角落都得了警報，為之陷入極大的混亂。哀聲已達到「以基蓮」——國境一端的一座城，也達到「比珥以琳」——另一端的一座城。罪既如此普遍，凡有血氣的都敗壞了自己的道路，除了普遍的荒涼之外，還能期望甚麼呢？此處提到兩件事作為這哀號的原因：
I. 「寧林的水成為荒涼」（Isa 15:6），即那地被劫掠、變為貧困，其中一切的財富和物資被得勝的軍隊席捲一空。饑荒通常是戰爭的可悲後果。看看那些水源充足的田地、出產可悅的景象和更可悅的果實的豐饒草場，其中一切都被吃盡了，或被敵人的徵發隊運走，剩下的被馬匹踐踏成泥。軍隊若在青翠的田野上紮營，它們的青翠很快就不見了。看看那些房屋，它們也被搜括一空（Isa 15:7）：他們用極大的技巧和勤勞「所得」的財富，用極大的用心和自信「所積蓄的」，「都要運過柳樹河」。或是主人將它運到那裏去藏匿，或是敵人將它運到那裏打包，也許藉水路運回本國。注意：1. 那些熱切追求得著這世界豐盛的人，那些殷勤積蓄所獲的人，很少想到它可能變成甚麼樣，以及在多短的時間內可能全部被奪去。豐盛因誘惑搶匪而暴露主人；那些倚賴它來保護自己的人往往發現它不過是出賣他們。2. 在患難時，巨大的財富往往是巨大的負擔，不過增加主人的憂慮或敵人的力量。「囊空如洗的旅人遇見強盜時，反要以身無一物為誇。」
II. 「底們的水變成血」（Isa 15:9），即那地的居民被大量殺戮，以致鄰近各城的水——無論是河流還是池塘——都被人血染紅了，人血如水般無情地傾流。「底們」的意思是「多血的」；那地必應驗其名。也許那就是摩押地中一處地方——在那裏水在摩押人眼中看來「如同血」（2Ki 3:22,23），因而招致他們的覆沒。但如今神說：「我必將更多災禍加於底們」——比那時所流的、或所以為看見的血更多的血。「我必將更多的災加於底們」（原文如此）——附加的災禍；我還有更多的審判為他們存留。「雖然如此，神的怒氣仍未轉消。」他審判時必得勝；在咒詛的書卷上要「加上許多類似的話」（Jer 36:32）。請看如今要帶到「底們」、帶到如今要成為流血之地的摩押的「更多災禍」是甚麼。有人逃跑了，得以脫身；有人坐著不動，被忽略，如那地的餘民；但神對兩者都「要帶來獅子」——野獸（被算為神四樣大災之一，Eze 14:21），這些要拾取那些逃脫仇敵刀劍的人。那些在罪中繼續不悔改的人，當他們從一個審判中被保全時，不過是為另一個審判而被保留。
英語原文
The Burden of Moab (725 BC)
⁶ For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.
⁷ Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.
⁸ For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim.
⁹ For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.
Here the prophet further describes the woeful and piteous lamentations that should be heard throughout all the country of Moab when it should become a prey to the Assyrian army. "By this time the cry has gone round about all the borders of Moab," Isa 15:8. Every corner of the country has received the alarm, and is in the utmost confusion upon it. It has reached to Eglaim, a city at one end of the country, and to Beer-elim, a city as far the other way. Where sin has been general, and all flesh have corrupted their way, what can be expected but a general desolation? Two things are here spoken of as causes of this lamentation:—
I. The waters of Nimrim are desolate (Isa 15:6), that is, the country is plundered and impoverished, and all the wealth and substance of it swept away by the victorious army. Famine is usually the sad effect of war. Look into the fields that were well watered, the fruitful meadows that yielded delightful prospects and more delightful products, and there all is eaten up, or carried off by the enemy's foragers, and the remainder trodden to dirt by their horses. If an army encamp upon green fields, their greenness is soon gone. Look into the houses, and they are stripped too (Isa 15:7): The abundance of wealth that they had gotten with a great deal of art and industry, and that which they had laid up with a great deal of care and confidence, shall they carry away to the brook of the willows. Either the owners shall carry it thither to hide it or the enemies shall carry it thither to pack it up and send it home, by water perhaps, to their own country. Note, 1. Those that are eager to get abundance of this world, and solicitous to lay up what they have gotten, little consider what may become of it and in how short a time it may be all taken from them. Great abundance, by tempting the robbers, exposes the owners; and those who depend upon it to protect them often find it does but betray them. 2. In times of distress great riches are often great burdens, and do but increase the owner's care or the enemies' strength. Cantabit vacuus coram latrone viator—The penniless traveller will exult, when accosted by a robber, in having nothing about him.
II. The waters of Dimon are turned into blood (Isa 15:9), that is, the inhabitants of the country are slain in great numbers, so that the waters adjoining to the cities, whether rivers or pools, are discoloured with human gore, inhumanly shed like water. Dimon signifies bloody; the place shall answer to its name. Perhaps it was that place in the country of Moab where the waters seemed to the Moabites as blood (2Ki 3:22,23), which occasioned their overthrow. But now, says God, I will bring more upon Dimon, more blood than was shed, or thought to be seen, at that time. I will bring additions upon Dimon (so the word is), additional plagues; I have yet more judgments in reserve for them. For all this, God's anger is not turned away. When he judges he will overcome; and to the roll of curses shall be added many like words, Jer 36:32. See here what is the yet more evil to be brought upon Dimon, upon Moab, which is now to be made a land of blood. Some flee, and make their escape, others sit still, and are overlooked, and are as a remnant of the land; but upon both God will bring lions, beasts of prey (which are reckoned one of God's four judgments, Eze 14:21), and these shall glean up those that have escaped the sword of the enemy. Those that continue impenitent in sin, when they are preserved from one judgment, are but reserved for another.
本章與下一章是論摩押的默示——一段關於那將要臨到那國之大荒涼的預言。摩押與以色列地相鄰，雖是羅得——亞伯拉罕的親屬與同伴——的後裔，雖然以色列人按神的吩咐，在他們本可以輕而易舉且理直氣壯地將摩押人與鄰國一同滅絕之時卻饒了他們，摩押卻屢次對以色列有害而成為煩擾。在本章中我們有：一、 摩押人，以及先知為他們所作的大大哀號，賽 15:1-5。二、 那引發這哀號並使這哀號合理化的極大災禍，賽 15:6-9。