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英語原文
This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into, Isa 33:7-9. II. The particular frights which the sinners in Zion should then be in, Isa 33:13,14. III. The prayers of good people to God in this distress, Isa 33:2. IV. The holy security which they should enjoy in the midst of this trouble, Isa 33:15,16. V. The destruction of the army of the Assyrians (Isa 33:1-3), in which God would be greatly glorified, Isa 33:5,10-12. VI. The enriching of the Jews with the spoil of the Assyrian camp, Isa 33:4,23,24. VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (Isa 33:6), and their civil state shall flourish, Isa 33:17-22. This was soon fulfilled, but is written for our learning.
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Assyria Threatened (710 BC)
简体中文
亚述受威胁（主前710年）
¹ 祸哉！你这毁灭人的，自己倒不被毁灭；行事诡诈的，人倒不以诡诈待你！你罢休的时候，自己必被毁灭；你不再诡诈的时候，人必以诡诈待你。 ² 耶和华啊，求你施恩于我们；我们等候你。求你每早晨作我们的膀臂，又在遭难的时候为我们的拯救。 ³ 喧嚷一响，众民奔逃；你一兴起，列国四散。 ⁴ 你们所夺的必被收聚，如蚂蚱吃尽禾稼；人要蹦跳如蝗虫一样。 ⁵ 耶和华被尊崇，因他居高位；他以公平公义充满锡安。 ⁶ 你一生一世必得安稳—有智慧、有知识，又以敬畏耶和华为至宝。 ⁷ 看哪，他们的豪杰在外头呼号；求和的使臣痛痛哭泣。 ⁸ 大路荒凉，行人止息；他背了约，藐视城邑，不顾人民。 ⁹ 地悲哀衰残；黎巴嫩羞愧枯干；沙仑像旷野；巴珊和迦密的树林凋残。 ¹⁰ 耶和华说：现在我要起来，现在我要兴起，现在我要升高。 ¹¹ 你们怀的是糠秕，要生的是碎秸；你们的气就是吞灭你们的火。 ¹² 各族必成为燃烧的石灰，已砍的荆棘像被火焚烧。
我们在此看见：
一、那骄傲诡诈的亚述人因他一切的欺诈和强暴受到公义的报应，被放在祸患之下（赛 33:1）。请留意：1. 仇敌所犯的罪。他掠夺了神的百姓，把他们当作掠物，在此事上他破坏了与他们所立的和约，行事诡诈。真理和怜悯是两件如此神圣的事，其中充满了神，所以那些既不顾真理也不顾怜悯、对两者全然失落、不在乎自己造成何等祸患、抢夺何等掠物、行何等虚伪欺骗、破坏何等严肃盟约，只为成就自己恶谋的人，不能不落在神的烈怒之下。流人血与行诡诈的人是最坏的人。2. 这罪的加重。他所掠夺的是从未伤害过他、他也无任何借口与之结怨的人；他所诡诈对待的，是一向向他诚实的人。注意，我们从人方面所受的惹动越少，我们作恶时给神的惹动就越多。3. 他要因这罪所受的刑罚。那掠夺犹大各城的人，自己的军队要被一位天使歼灭，他的营寨要被他所欺凌的人洗劫。迦勒底人必以诡诈待亚述人，并背叛他们。西拿基立自己的两个儿子也要以诡诈待他，在他敬拜时卑鄙地谋杀他。注意，公义的神常常以恶人之道还治其人之身。「掳掠人的必被掳掠」（启 13:10,18:6）。4. 他何时受此报应。当他「罢休不再掠夺、不再行诡诈」之时——并不是因悔改改过，那本可拦阻他的灭亡（但 4:27），而是当他行到尽头，行到神所许可的极限，到了他系绳的尽头时，那战兢的杯要交在他手中。当他在不敬虔上达到完全的身量，填满了他罪孽的度量，那时一切都要重新被追讨。当他行完，神才开始，因为他的日子将到。
二、神的百姓在急难中恳切地来到施恩座前，为这地求怜悯（赛 33:2）：「耶和华啊，求你施恩于我们。人是残忍的，愿你是恩典的。我们配受你的烈怒，但我们求你的恩惠；若我们能在你面前蒙恩，我们就有福了；我们所处的患难不能害我们，也不会毁坏我们。指望从受造之物得解救是徒然的；我们不倚靠埃及人，『我们却等候你』，决心无论这患难结局如何都顺服你，并盼望这结局是令人得安慰的。」凡凭信心谦卑等候神的人，必发现他是向他们施恩的。他们祷告：1. 为那些为他们服役的军兵：「求你每早晨作他们的膀臂。希西家、他的首领和一切战士，每日都需要你赐下力量与勇气的不断供应；所以求你供应他们的需要，对他们作全足的神。每早晨他们出去办理当日的事务，也许有新的工作要做、新的困难要面对时，愿他们重新得着激励和能力，『力量如何，日子也如何。』」在我们属灵的争战中，我们自己的手臂不够用，我们不能成就任何事，除非神不仅坚固我们的手臂（创 49:24），更亲自作我们的膀臂；我们如此完全地倚靠他作我们每早晨的膀臂，也如此不断地倚靠他的大能——以及他的怜悯，他的怜悯每早晨都是新的（哀 3:23）。神若任何一个早晨把我们撇下任凭我们自己，我们便完了；所以我们每早晨当将自己交托他，靠他的力量出去做当日当做的工。2. 为全体百姓：「又在遭难的时候作我们的拯救——就是我们这些安静坐着、不冒险上战场高处的人。」他们不仅以神为救主来为他们施行拯救，更以神为他们拯救的本身；因为无论他们属世的利益如何，只要神作他们的神，他们就以自己为安全、为得救。他若承担作他们的救主，他必作他们的拯救；因为「至于神，他的道是完全的」。有人这样读：「你每早晨作他们的膀臂」，就是不断作我们列祖的力量和帮助，「求你又在遭难的时候作我们的拯救。求你像你帮助他们那样帮助我们；他们仰望他便有光荣（诗 34:5）；所以让我们不要行在黑暗中。」
三、亚述军队覆灭，他们的营寨成为犹大和耶路撒冷丰富却廉价易得的掠物。祷告一发出（赛 33:2），就立即得着答应（赛 33:3），更是超过所求。他们求神救他们脱离仇敌；但神所作的远超于此；他使他们胜过仇敌，并使他们有充足的理由夸胜；因为：1. 亚述营盘的力量被打破了（赛 33:3），当灭命的天使击杀了他们成千上万的人：「因喧嚷的声音」，就是垂死之人的呼号（我们可以想象他们并不是默默死去），其余的「众民奔逃」，各人为自己的安全逃生。当神这样兴起自己，组成军队的各族或各派就四散。当这样空前的瘟疫在他们中间爆发时，正是惊动的时候。神兴起时，他的仇敌便四散（诗 68:1）。2. 亚述营盘的掠物被夺，作为对犹大坚固城一切荒凉的报复（赛 33:4）：「你们所夺的必被收聚」——耶路撒冷的居民收聚它，「如蚂蚱吃尽禾稼」，「如蝗虫蹦跳」一样；就是说，抢掠的人要像一群蚂蚱或蝗虫把田地或一棵树啃光那样容易、那样迅速地成为亚述财富的主人。所以「罪人为义人积存」，以色列也因埃及人的掠物而富足。有人认为亚述人就是那些蚂蚱和蝗虫，被杀后堆积成堆，像埃及的青蛙一样，被人践踏为泥。
四、神和他的以色列因此得荣耀、被高举。当仇敌的掠物这样被收聚时：1. 神要因此得着赞美（赛 33:5）：「耶和华被尊崇。」这是他的尊荣，如此贬抑骄傲的人，将他们一同隐藏在尘土中；如此他尊大自己的名，他的百姓也将荣耀归给他，正如以色列人当埃及人被淹灭时所作的（出 15:1,2等）。他被尊崇，如同那位居在高处的，他们的亵渎够不到他，他又有统管他们的权能，并在他们行事骄傲的事上喜悦显出自己超越他们——他随己意行事，他们不能抵挡。2. 他的百姓要因此得福。当神兴起自己驱散那与耶路撒冷结盟攻击的列国时（赛 33:3），那时作为此事的准备，或作为其果子与结果，「他以公平公义充满锡安」——不仅充满对公正的感受，更充满对公正的热心，并普遍关心公正得以合宜施行。它必再称为「公义之城」（赛 1:26）。在此，神的恩典被尊崇，一如他的护理在亚述军队的毁灭中被尊崇。当神以公平公义充满百姓时，我们就可以断定他为他们存留了怜悯；当各等人，他们一切的行动和事务都被公平公义治理，他们满有公平公义，没有别的考虑能挤进来左右他们违背这两样时。希西家和他的百姓得着勉励（赛 33:6），确知神必在他们的患难中与他们同在。这里有：（1）神恩典的应许，让他们可以倚靠：「你一生一世必得安稳——有智慧、有知识」，就是「我们时代的安稳」，使事物在国内不被扰乱、不被倾覆，又得「拯救的力量」，在国外脱离仇敌并得胜。神为他百姓所定的拯救含有力量，是「拯救的角」。这里也指出了得着这目的的途径和手段——「智慧、知识」，不仅是敬虔，更是谨慎。那才是在神赐福之下成为「我们时代的安稳、拯救的力量」的；那智慧先是清洁，后是和平，并肯为公益牺牲私利；这样的谨慎必建立真理与和平，并坚固捍卫这两样的堡垒。（2）一条敬虔的治国格言，让希西家和他的百姓作为行事的准则：「以敬畏耶和华为至宝。」这是神在世界中的宝库，他从中得他的贡物；更确切地说，这是君王的宝库。贤明的君王如此看待（智慧胜过金子），他也必如此经历。注意，真实的信仰是任何君王或百姓真正的至宝；它使他们富有。那些拥有充足圣经、传道人和敬虔之人的地方，才是真正富足的；它也有助于使一国在今世富足。所以百姓支持在他们中间的信仰，并提防一切拦阻信仰的事，这是他们当尽的利益。
五、耶路撒冷所陷入的大患难得着描述，使那些信先知的人可以预先知道将临到的苦难而早作准备，也使上述拯救的应许成就时，他们可以因记念自己处境的窘迫而更在拯救中尊大神、更感恩（赛 33:7-9）。此处预言：1. 仇敌必极其傲慢无理，无法与他打交道——既不能借和平条约（因为他毫无顾忌地「背了约」，好像守约是有失身份的事），也不能借备战，因为他「藐视城邑」；他不愿理会他们向公正的呼吁，也不愿理会他们求怜悯的请愿。他如此轻易地攻克他们（虽然这些被称为「坚固城」），又几乎未遇抵抗，以致他藐视他们，把所有人尽行杀戮时也没有怜悯；因为他「不顾人民」，毫无怜悯或关怀，甚至对那些他特别有义务顾念的人也是如此。他既不敬畏神，也不尊重人，对每个人都傲慢专横。有些人以践踏全人类为荣，对尊贵的人没有敬意，对受苦的人也没有同情。2. 因此他不愿接受任何和解的条件：耶路撒冷的「豪杰」既无法与他争胜，只好在喧嚷和傲慢中无奈被压制，这使他们「在外头呼号」，因为他们不能像对待公正对手那样为他们的国家效力。「使臣」奉希西家差遣去「求和」，发现他如此傲慢难制，便「痛痛哭泣」——因谈判中所遭遇的失望而烦恼；他们要像孩童一样哭泣，仿佛再也无法找到任何办法来安抚他。3. 那地要因他的军队而一时完全荒凉。（1）无人敢在路上行走，贸易和通商因此停止，（更糟的是）无人能安全地上耶路撒冷守节期：「大路荒凉。」田野荒凉、被践踏如大路，大路也荒废、无人行走如田野，因为「行人止息」。（2）无人能从地里得利（赛 33:9）。地素来因自己的出产为服事神的以色列人而喜乐，如今以色列的仇敌却吞吃或践踏了这些出产：「地悲哀衰残」；乡间一片愁容，乡民脸上有愁苦，缺少自己和家人所必需的食物；素常收割的喜乐变成了哀号，可见属世的喜乐是何等枯萎无常。这荒凉是普遍的。那属十支派的那部分地土早已荒废：「黎巴嫩以香柏树闻名，沙仑以玫瑰闻名，巴珊以牲畜闻名，迦密以五谷闻名，都极其肥沃，如今都变成了旷野，『羞愧』不敢再称为旧名，因为它们与从前截然不同。它们在未熟以先就把果子『抖落』给抢夺者，这些果子原是按时节由主人收取的。」
六、神至终在他荣耀中显现，抵挡他骄傲的侵犯者（赛 33:10）。当事物到了最后绝境时：1. 神要尊大自己。他似乎一直坐着作一个袖手旁观的旁观者：「但耶和华说：『现在我要起来』，现在我要显现行事，并在其中我不仅被显明，更被尊崇。」他不仅要证明在地上有一位施行判断的神，更要证明他是超乎万有的神，高于至高者。「现在我要兴起」，要预备行事，要大有能力地行事，并要在此事上得荣耀。神为他百姓显现的时候，正是他们的境况到了最低潮，「他们的力量消逝，无人被关锁也无人留下」之时（申 32:36）。当一切别的帮助都失败时，那时就是神帮助的时候。2. 他要使亚述人降卑：「你们亚述人哪！满心盼望耶路撒冷的一切财富都归你们所有，为此焦急不安；但你们一切的盼望都要归于无有：你们怀的是糠秕，要生的是碎秸」，这不仅是无用、毫无价值的，更是易燃、适合作燃料的，无法逃脱火，当「你们的气如烈火要吞灭你们」，就是神因你们罪恶之气所惹动的忿怒之气——你们反对神百姓的恶气，你们所呼出的威吓和杀戮，这要吞灭你们，并你们反对神和他名的亵渎之气。神要使他们的舌头落在自己身上，他们自己的气要吹那烧灭他们的火；那时各族「成为燃烧的石灰」如在窑中，一同着火，「如已砍的荆棘」，已枯干凋残，因此易燃并速速烧尽。亚述军队的毁灭正是如此；它如同焚烧那可以舍弃的荆棘，或如烧石灰，使石灰变得有用。那军队的焚烧照亮了世界，使人认识神的大能，并使他的名明亮地照耀。
英語原文
Assyria Threatened (710 BC)
¹ Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
² O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
³ At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
⁴ And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them.
⁵ The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
⁶ And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure.
⁷ Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
⁸ The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
⁹ The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits.
¹⁰ Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
¹¹ Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you.
¹² And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.
Here we have,
I. The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, Isa 33:1. Observe, 1. The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men. 2. The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it. 3. The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity, Re 13:10,18:6. 4. The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Da 4:27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming.
II. The praying people of God earnest at the throne of grace for mercy for the land now in its distress (Isa 33:2): "O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue." Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed, 1. For those that were employed in military services for them: "Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be." In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Ge 49:24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, La 3:23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day. 2. For the body of the people: "Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field." They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: "Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Ps 34:5); let us then not walk in darkness."
III. The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem. No sooner is the prayer made (Isa 33:2) than it is answered (Isa 33:3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for, 1. The strength of the Assyrian camp was broken (Isa 33:3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Ps 68:1. 2. The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (Isa 33:4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt.
IV. God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered, 1. God will have the praise of it (Isa 33:5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Ex 15:1,2, etc. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them-that does what he will, and they cannot resist him. 2. His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (Isa 33:3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness, Isa 1:26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (Isa 33:6) with an assurance that God would stand by them in their distress. Here is, (1.) A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end—wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them. (2.) A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it.
V. The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, Isa 33:7-9. It is here foretold, 1. That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace (for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable. 2. That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him. 3. That the country should be made quite desolate for a time by his army. (1.) No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases. (2.) No man had any profit from the grounds, Isa 33:9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and languishes; the country looks melancholy and the country people have misery in their countenances, wanting necessary food for themselves and their families; the wonted joy of harvest is turned into lamentation, so withering and uncertain are all worldly joys. The desolation is universal. That part of the country which belonged to the ten tribes was already laid waste: "Lebanon famed for cedars, Sharon for roses, Bashan for cattle, Carmel for corn, all very fruitful, have now become like wildernesses, are ashamed to be called by their old names, they are so unlike what they were. They shake off their fruits before their time into the hand of the spoiler, which used to be gathered seasonably by the hand of the owner."
VI. God appearing, at length, in his glory against his proud invader, Isa 33:10. When things are brought thus to the last extremity, 1. God will magnify himself. He had seemed to sit by as an unconcerned spectator: "But now will I arise, saith the Lord; now will I appear and act, and therein I will be not only evidenced, but exalted." He will not only demonstrate that there is a God that judges in the earth, but that he is God over all, and higher than the highest. "Now will I lift up myself, will prepare for action, will act vigorously, and will be glorified in it." God's time to appear for his people is when their affairs are reduced to the lowest ebb, when their strength is gone and there is none shut up nor left, De 32:36. When all other helpers fail, then is God's time to help. 2. He will bring down the Assyrian: "You, O Assyrians! are big with hopes that you shall have all the wealth of Jerusalem for your own, and are in pain till it be so; but all your hopes shall come to nothing: You shall conceive chaff, and bring forth stubble, which is not only worthless and good for nothing, but combustible and proper fuel for the fire, which it cannot escape, when your own breath as fire shall devour you, that is, the breath of God's wrath, provoked against you by the breath of your sins—your malignant breath, the threatenings and slaughter you breathe out against the people of God, this shall devour you, and your blasphemous breath against God and his name." God would make their own tongues to fall upon them, and their own breath to blow the fire that should consume them; and then no wonder that the people are as the burnings of lime in a lime-kiln, all on fire together, and as thorns cut up, which are dried and withered, and therefore easily take fire and are soon burnt up. Such was the destruction of the Assyrian army; it was like the burning up of thorns, which can well be spared, or the burning of lime, which makes it good for something. The burning of that army enlightened the world with the knowledge of God's power and made his name shine brightly.
13-24
The Forebodings of Hypocrites; Encouragement to God's People (710 BC)
简体中文
假冒为善者的预感；对神百姓的勉励（公元前710年）
¹³ 「你们远方的人当听我所行的，你们近处的人当承认我的大能。」
¹⁴ 锡安中的罪人都惧怕；不敬虔的人被惊惶抓住。我们中间谁能与吞灭的火同住？我们中间谁能与永久的焚烧同住呢？
¹⁵ 那行事公义、说话正直的人，他恨恶欺压的财利、摇手不受贿赂、塞耳不听流血的话、闭眼不看邪恶的，
¹⁶ 他必居高处；他的保障是磐石的坚垒；他的粮必不缺乏；他的水必不断绝。
¹⁷ 你的眼必见王在荣美中；你的心必默想广阔之地。
¹⁸ 你的心必思想惊吓。那记算数目的是谁呢？那称量银子的是谁呢？那数算城楼的又是谁呢？
¹⁹ 你必不见那强暴的民，就是说话深奥、言语难懂、结结巴巴、你不能明白的民。
²⁰ 你要看锡安——我们守节期的城；你的眼必见耶路撒冷为安静的居所，为不挪移的帐幕；橛子永不拔出，绳索一根也不折断。
²¹ 在那里荣耀的耶和华必为我们作宽阔的江河沟渠；其中必没有荡桨的船只，华美的船只也不得经过。
²² 因为耶和华是审判我们的，耶和华是给我们设律法的，耶和华是我们的王；他必拯救我们。
²³ 你的绳索松开，不能栽稳桅杆，也不能扬起篷帆；那时许多掳物被分，瘸腿的也能把掠物夺去。
²⁴ 居民必不说：「我病了。」住在其间的百姓，他们的罪孽都蒙赦免了。
这里有一个要求人留心的序言；无论远近，凡神所言所行的，人人都当留意（赛33:13）：「你们远方的人哪，当听」——无论在空间或时间上遥远。愿远方的地区和后来的世代都听见神所作的事。他们已经听见了，也必将借着圣经听见，与那些邻近的列国、与那些活在当时的人同样确实。但无论远近，凡听见神所作之事的人，都当承认他的大能——那是不可抗拒的，他是无所不能的。那些听见了神所作的事、却仍不肯承认他大能的人，十分愚顽。那么，神所作、我们必须留意、并要在其中承认他大能的，究竟是什么事呢？
一、他使锡安中的罪人惊恐（赛33:14）：「不敬虔的人被惊惶抓住。」锡安中也有罪人——假冒为善的人，他们享受锡安的特权，参与锡安的敬拜，他们的心在神眼中却不正；他们在外表信仰的伪装下，暗中保留罪的巢穴，这就定了他们假冒为善的罪。锡安中的罪人，要比别的罪人多担当许多；他们在锡安的地位不但不能作他们的保障，反而要加重他们的罪和刑罚。这些锡安中的罪人，虽常常暗中惊惶恐惧，此刻却被自己良心的控告以一种超乎寻常的惊骇所抓住。1. 当他们看见亚述军围攻耶路撒冷，即将放火焚烧、把城化为灰烬、连马蜂带巢一齐烧灭之时。他们既不能像有些人那样逃往埃及，又不信神借先知所作必拯救他们的应许，便走投无路，如癫狂之人一般到处乱跑，喊着：「『我们中间谁能与吞灭的火同住？』我们快快弃城，到别处自寻生路吧；在永远的焚烧里活着，还不如在这里活着。」「谁肯为我们起来抵挡这吞灭的火呢？」有人如此读。请看锡安中的罪人在神的审判外发之时是何光景：这些审判还只是威胁时，他们轻看，毫不在意；可是一旦开始执行，他们便走向另一极端，那时把审判放大，把它说成最可怕的；他们称之为「吞灭的火」和「永久的焚烧」，对得着救济和救助完全绝望。违背神话语命令的人，在需要之时不能从其中得着安慰。或者更确切地说，2. 当他们看见亚述军被毁灭之时；因为那毁灭正是上文（赛33:11、12）所说的火。锡安中的罪人看见神的震怒行了何等可怕的事，便大大惊惶，因为他们的良心控告自己素来暗中敬拜别神，激怒了这位神；所以他们呼喊：「这样一支大军在它面前都如荆棘，『我们中间谁能与这吞灭的火同住』呢？那使亚述人『如石灰的焚烧』的『永久的焚烧』，『我们中间谁能同住』呢？」（赛33:12）。他们如此说，或本该如此说。注意，神对锡安仇敌的审判，应当使锡安中的罪人惊恐——大卫自己也因此战兢（诗119:120）。神自己就是这吞灭的火（来12:29）。谁能在他面前站立得住呢（撒上6:20）？他的怒气必永远焚烧那些使自己成为其燃料的人。这火是永不熄灭的，也不会自行熄灭；因为那是永远之神的怒气，在折磨一个不灭之魂的良心。最胆大妄为的罪人也无法抵挡它，不能忍受它的执行，也不能忍受对它可怕的预期。愿这一切唤醒我们众人，借逃往基督作我们的避难所，以逃避将来的震怒。
二、他恩慈地为信靠他的百姓预备了保障：「你们当听这话」，并承认他用大能使那些「行事公义、说话正直的人」得以「居高处」（赛33:15、16）。此处我们有，
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义人的品格，即使在众人普遍行不义之时，他仍持守不渝，体现在多方面。(1) 他行事公义。他整个行事为人都按公平的准则，存着无亏的良心把各人当得的归给各人——既归给神所当得的，也归给人所当得的。他的行事为人就是义本身；他宁愿失去全世界，也不愿故意行一件不义的事。(2) 他说话正直——原文是复数形式（指各样正直）；他所说的既真实又正直，且存着诚实的用意。他不能心所想的是一回事、口里说的是另一回事，也不能眼看一处、向另一处划桨。他的话对他如同誓言一样神圣，不是「是而又非」。(3) 他非但不贪图不义之财，反倒藐视它。他认为以使邻舍受苦来使自己富足，乃是卑鄙下贱之事，与有尊荣的人不相称。他不屑于行不义的事——不，连严酷的事也不屑行，尽管他能从中得利。他并不把利益本身估价过高，所以很容易厌恶那非义所得之财。(4) 若有人把贿赂塞进他手中，要他枉法，他便「摇手不受」，极其厌恶，认为有人向他献贿赂本身就是对他的冒犯。(5) 他「塞耳不听」流血害命的事，不听任何煽动他报仇雪恨的计谋（伯31:31）。他对那些好战之人、引诱他「与他们同分」的（箴1:14、16），充耳不闻。(6) 他「闭眼不看邪恶」。他极其憎恶罪，以至不能忍受看见别人犯罪，自己也谨防一切犯罪的机会。凡要保守灵魂清洁的人，必须严格看守身体的感官，必须向试探塞耳，转眼不看虚无。
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义人的安慰，即使在众人普遍遭灾之时，他仍能持守（赛33:16）。(1) 他必安全；他必逃脱那吞灭的火和永久的焚烧；他必得以亲近、与那作为吞灭之火的神相交，神对他却要成为使人喜乐的光。至于眼前的患难，他「必居高处」——在它们触及之外，不，连它们的喧嚣也听不见；他必不受其害，不，也必不大受惊吓：「大水的泛滥必不能临近他」；纵然攻击他，「他的保障必是磐石的坚垒」——坚固不可攻克，天然与人工的双重保障。神的大能必保他安全，他对这大能的信心必保他安心。神，那永久的磐石，必作他的高台。(2) 他必得供应；凡他所需要的，他一无所缺：「他的粮必不缺乏」——甚至在围城最紧、粮道断绝之时也是如此；「他的水必不断绝」——即他必确知水的持续供应，不至于按分量、惊惶地喝水。敬畏耶和华的人，凡对他们有益的，一样也不缺。
三、他必保护耶路撒冷，救它脱离侵略者的手。威胁他们的风暴必要过去，他们必再享昌盛。此处有许多关于这昌盛的实例。
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希西家必脱下麻衣，卸去脸上一切愁容，公开以他的荣美出现——穿着朝服，面带悦色（赛33:17）——使一切爱他的臣民大得喜乐。行事正直的人不仅必得粮不缺、水不断绝，更必以信心的眼睛看见万王之王在荣美之中，就是圣洁的荣美，那荣美也必在他们身上。
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围困既已解除——他们此前因此被困在耶路撒冷城墙之内——如今他们可以自由外出办事或消遣，不至有落入敌手的危险：「他们必观望极远之地」；他们可以走访全国最远的角落，眺望邻近诸国，在长久禁足之后，这景象更为可悦。信徒正是如此观望那天上的迦南——那极远之地，并在恶世之中以这盼望自慰。
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他们曾有的惊惶，到了得救之时反要增添喜乐（赛33:18）：「你的心必思想惊吓」——在事过之后，以喜乐的心情回味。你要想自己耳中仍听见警报声——那时到处喊着：「拿兵器！拿兵器！各人归各人的岗位。『那记算数目的是谁』——军中的秘书长呢？让他出来造册点兵。『那收银的』——军中的出纳官呢？让他查看库中还存多少，以支付守城的费用。『那数算城楼的』——工程官呢？让他呈报城楼的数目，好分派适当的人手驻守各楼。」或者，这些话可看作耶路撒冷对亚述败军的夸胜；使徒在论到这世上的学问被基督的福音挫败之时，也似是引用了这些话（林前1:20）。锡安的处女藐视他们一切军事上的预备。亚述军的点兵官在哪里？他们的称量官（或库官）在哪里？那些数算城楼的工兵在哪里？他们不是死了，就是逃了。他们已经完了。
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他们必不再因看见亚述人而惊恐——亚述人天性凶悍，尤其对犹太百姓凶悍，且语言不通，既听不懂他们的哀求，也听不懂他们的控诉，因此有借口装聋；他们自己说的话别人也听不懂：「『他们说话深奥，你不能明白』，这使他们更为可怖（赛33:19）。你的眼必不再看见他们如此凶悍，而是看见他们全体都成了尸首时面貌的改变。」
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他们必不再为耶路撒冷的锡安和其中的圣殿而担忧（赛33:20）：「『你要看锡安——我们守节期的城』，就是我们守神圣节期、聚集敬拜神的城。」敬虔人在患难之中，最为锡安痛心的，正是因它是「我们守节期的城」——恐怕征服者要焚烧圣殿，他们就再没有地方可以守节了。在公众危险之时，我们最当挂虑的乃是我们的信仰；我们守节期的城，对我们应当比坚固城或积货城更加宝贵。神正是顾念这一点而为耶路撒冷施行拯救，因为它是守宗教节期的城；我们若认真地持守这些节期，视之为一个民族的荣耀，就可以倚靠神在那荣耀之上创造保护。此处向耶路撒冷应许了两件事：——(1) 有根有据的安全。它必作神百姓「安静的居所」；他们不再像从前那样被战争或逼迫的刀剑之声所搅扰侵扰（赛29:20）。它既是我们守节期的城，就必成为安静的居所。在自己家中安静是可羡慕的，在神的家中安静、无人使我们在那里惧怕，更是何等可羡。耶路撒冷必如此；「你的眼必看见」——这使敬虔人大得满足（诗128:5、6）：「你要看见耶路撒冷的好处，平安归于以色列」——你必活着看见，并在其中有分。(2) 不被动摇的稳固。耶路撒冷——我们守节期的城——与新耶路撒冷相比，不过是「帐幕」。现今所显明的神圣荣耀与恩典，与为将来状态所保留的相比，算不得什么。但它乃是「不挪移的帐幕」。这场风波过后，耶路撒冷必长久享受确定的平安；它神圣的特权——就是它帐幕的橛子和绳索——也不从它挪去，它宗教事奉的常规与循环也不受干扰。地上的教会是帐幕，它虽可能从一地迁到另一地，却不会在世界存续之时被拆毁；因为每一个世代基督都必有事奉他的后裔。圣约的应许是它的橛子，永不被拔出；福音的典章和制度是它的绳索，永不被折断。它们是不能震动的事物，虽然天地都被震动，它们却必长存。
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神自己必作他们的保护者和拯救者（赛33:21、22）。这是他们信心的主要根基：「他自己是『荣耀的主』，必为我们彰显他的荣耀，作我们的荣耀，使仇敌争竞的荣耀黯然失色。」神作恩典的主，便是荣耀的主；因为他的良善就是他的荣耀。神必作耶路撒冷的拯救者和它荣耀的主，(1) 在外面抵挡仇敌的攻击上。他必「作宽阔的江河沟渠」。耶路撒冷没有大河从旁流过——大多数大城都有——只有汲沦溪，因此缺少一样最好的天然防御，也缺少一样最大的通商贸易之利；仇敌因此藐视他们，自以为可以轻易把他们当作猎物；但神的同在和大能，随时足以补足受造之物在力量与荣美上的不足。我们在神里面有一切——一切我们所需要的、所能渴望的。耶路撒冷没有许多别处所拥有的外在优势，但在神里面却有过于充足的等值。但若耶路撒冷四围有宽阔的江河沟渠，这些岂不给入侵的舰队提供容易的通道吗？不；这些是「其中必没有荡桨的船只，华美的船只也不得经过」的江河沟渠。神自己若是那条河，仇敌就必无法接近；他们既不能循之找到路，也不能强行开路。(2) 在内政的治理上：「『因为耶和华是审判我们的』——我们向他交账，我们把自己的事交托他的判断，我们也顺服他的判断，因此（我们盼望）他必为我们施行判断。『他是给我们设律法的』——他的话是我们的律法，我们里面每一个意念都向他降服。『他是我们的王』——我们向他进贡纳粮、效忠不渝，因此『他必拯救我们』。」因为保护既招致效忠，效忠也就可以盼望保护，而在神那里必得着保护。我们因信接受基督作我们的君王和救主，并如此倚靠他、献身于他。请看他们以何等的夸胜口气、何等强调神荣耀之名而得安慰：「耶和华是审判我们的，耶和华是给我们设律法的，耶和华是我们的王」——他既是自有永有的，便是自足的，对我们也是全足的。
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仇敌必完全被弄得糊里糊涂，他们一切的力量和计谋尽被粉碎，如同海上遇风暴的船只，无法驶过风暴，索具被撕裂、桅杆被劈开，又无从修补，只得任其成为残骸（赛33:23）。亚述人的「绳索松开」；他们如同一艘绳索松脱、或被船员弃置的船——船员见无法加固桅杆，桅杆必将倒下，便放弃为已失之物。他们原以为耶路撒冷稳操胜券；但当他们仿佛正要进港、一切唾手可得之时，却完全无风可借，「不能扬起篷帆」，只在那里等候风便，直到神把烈怒倾倒在他们身上。神的仇敌常常在自以为几乎得手之时被解除了武装、被卸去了装备。
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他们营中的财富必成为犹太人丰富的战利品：「那时许多掳物被分」。当大部分被杀、余下的混乱逃窜之时，他们（如亚兰人那样）「撇下帐棚，照旧在那里」，于是其中一切的财宝都落在被围困之人手中；连「瘸腿的也能把掠物夺去」。留在家中的人也分得掠物。这些掠物如此唾手可得，不但强壮的人可以夺取，连瘸腿的人——手瘸得不能打仗、脚瘸得不能追赶——也可以夺得。胜利既不使他们冒险，掠物也不使他们劳累。而且数量如此之多，以致那些奋勇争先、来得早的人，各取所需之后，连那些来得迟的瘸腿之人也找着了充足的分量。如此神从恶中带出善来，不但拯救了耶路撒冷，更使它富足，丰厚地补偿了他们所受的损失。神百姓的惊惶与困苦，往往就是这样美好地结束了。
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疾病与罪都必被除掉；而当这一切成为疾病被除去的全部果效、以及从其中复原——就是罪得除掉——之时，疾病便是出于怜悯被除去的。(1) 「居民必不说：『我病了』。」「瘸腿的既能夺掠物」，病人也能不顾软弱，勉强走到被弃的营盘夺取一些属于自己的东西；或者，此次事件带来如此普遍的欢乐，连病人也暂时忘了他们的疾病和其中的痛苦，与众人一同欢乐；他们城的得救便是他们的医治。或者这暗示，虽然长期的围城通常带来传染病，耶路撒冷却必不如此，居民在他们得胜与平安之中也必享健康，城内没有因疾病而发的怨言。又或者，那些患病的人，只要看见耶路撒冷光景良好，便默默忍受疾病而不发怨言。我们对公众怜悯的感恩，应当淹没我们对个人苦情的感受。(2) 「住在其间的百姓，他们的罪孽都蒙赦免了」——不仅国民的整体因国家的审判被挪去而得蒙赦免国家的罪咎，住在其间的个人也要悔改、归正，罪得赦免。这是作为一切别的恩惠的根基而应许的；他必为他们如此行，「因为他要宽恕他们的不义」（来8:12）。罪是灵魂的疾病。神赦免罪时，便医治了疾病；当罪的疾病因赦免之怜悯得医治时，身体疾病的毒刺就被拔除，病根也被除去；所以居民要么不患病，至少也不说：「我病了。」罪孽既被除掉，我们就没有多少理由抱怨外在的患难。「小子，放心吧；你的罪赦了。」
英語原文
The Forebodings of Hypocrites; Encouragement to God's People (710 BC)
¹³ Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.
¹⁴ The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
¹⁵ He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
¹⁶ He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
¹⁷ Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
¹⁸ Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers?
¹⁹ Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.
²⁰ Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
²¹ But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
²² For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.
²³ Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
²⁴ And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
Here is a preface that commands attention; and it is fit that all should attend, both near and afar off, to what God says and does (Isa 33:13): Hear, you that are afar off, whether in place or time. Let distant regions and future ages hear what God has done. They do so; they will do so from the scripture, with as much assurance as those that were near, the neighbouring nations and those that lived at that time. But whoever hears what God has done, whether near or afar off, let them acknowledge his might, that it is irresistible, and that he can do every thing. Those are very stupid who hear what God has done and yet will not acknowledge his might. Now what is it that God has done which we must take notice of, and in which we must acknowledge his might?
I. He has struck a terror upon the sinners in Zion (Isa 33:14): Fearfulness has surprised the hypocrites. There are sinners in Zion, hypocrites, that enjoy Zion's privileges and concur in Zion's services, but their hearts are not right in the sight of God; they keep up secret haunts of sin under the cloak of a visible profession, which convicts them of hypocrisy. Sinners in Zion will have a great deal to answer for above other sinners; and their place in Zion will be so far from being their security that it will aggravate both their sin and their punishment. Now those sinners in Zion, though always subject to secret frights and terrors, were struck with a more than ordinary consternation from the convictions of their own consciences. 1. When they saw the Assyrian army besieging Jerusalem, and ready to set fire to it and lay it in ashes, and burn the wasps in the nest. Finding they could not make their escape to Egypt, as some had done, and distrusting the promises God had made by his prophets that he would deliver them, they were at their wits' end, and ran about like men distracted, crying, "Who among us shall dwell with devouring fire? Let us therefore abandon the city, and shift for ourselves elsewhere; one had as good live in everlasting burnings as live here." Who will stand up for us against this devouring fire? so some read it. See here how the sinners in Zion are affected when the judgments of God are abroad; while they were only threatened they slighted them and made nothing of them; but, when they come to be executed, they run into the other extreme, then they magnify them, and make the worst of them; they call them devouring fire and everlasting burnings, and despair of relief and succour. Those that rebel against the commands of the word cannot take the comforts of it in a time of need. Or, rather, 2. When they saw the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, Isa 33:11,12. When the sinners in Zion saw what dreadful execution the wrath of God made they were in a great fright, being conscious to themselves that they had provoked this God by their secretly worshipping other gods; and therefore they cry out, Who among us shall dwell with this devouring fire, before which so vast an army is as thorns? Who among us shall dwell with these everlasting burnings, which have made the Assyrians as the burnings of lime? Isa 33:12. Thus they said, or should have said. Note, God's judgments upon the enemies of Zion should strike a terror upon the sinners in Zion, nay, David himself trembles at them, Ps 119:120. God himself is this devouring fire, Heb 12:29. Who is able to stand before him? 1Sa 6:20. His wrath will burn those everlastingly that have made themselves fuel for it. It is a fire that shall never be quenched, nor will ever go out of itself; for it is the wrath of an everlasting God preying upon the conscience of an immortal soul. Nor can the most daring sinners bear up against it, so as to bear either the execution of it or the fearful expectation of it. Let this awaken us all to flee from the wrath to come, by fleeing to Christ as our refuge.
II. He has graciously provided for the security of his people that trust in him: Hear this, and acknowledge his power in making those that walk righteously, and speak uprightly, to dwell on high, Isa 33:15,16. We have here,
1. The good man's character, which he preserves even in times of common iniquity, in divers instances. (1.) He walks righteously. In the whole course of his conversation he acts by rules of equity, and makes conscience of rendering to all their due, to God his due, as well as to men theirs. His walk is righteousness itself; he would not for a world wilfully do an unjust thing. (2.) He speaks uprightly, uprightnesses (so the word is); he speaks what is true and right, and with an honest intention. He cannot think one thing and speak another, nor look one way and row another. His word is to him as sacred as his oath, and is not yea and nay. (3.) He is so far from coveting ill-gotten gain that he despises it. He thinks it a mean and sordid thing, and unbecoming a man of honour, to enrich himself by any hardship put upon his neighbour. He scorns to do a wrong thing, nay, to do a severe thing, though he might get by it. He does not over-value gain itself, and therefore easily abhors the gain that is not honestly come by. (4.) If he have a bribe at any time thrust into his hand, to pervert justice, he shakes his hands from holding it, with the utmost detestation, taking it as an affront to have it offered him. (5.) He stops his ears from hearing any thing that tends to cruelty or bloodshed, or any suggestions stirring him up to revenge, Job 31:31. He turns a deaf ear to those that delight in war and entice him to cast in his lot among them, Pr 1:14,16. (6.) He shuts his eyes from seeing evil. He has such an abhorrence of sin that he cannot bear to see others commit it, and does himself watch against all the occasions of it. Those that would preserve the purity of their souls must keep a strict guard upon the senses of their bodies, must stop their ears to temptations, and turn away their eyes from beholding vanity.
2. The good man's comfort, which he may preserve even in times of common calamity, Isa 33:16. (1.) He shall be safe; he shall escape the devouring fire and the everlasting burnings; he shall have access to, and communion with, that God who is a devouring fire, but shall be to him a rejoicing light. And, as to present troubles, he shall dwell on high, out of the reach of them, nay, out of the hearing of the noise of them; he shall not be really harmed by them, nay, he shall not be greatly frightened at them: The floods of great waters shall not come nigh him; or, if they should attack him, his place of defence shall be the munitions of rocks, strong and impregnable, fortified by nature as well as art. The divine power will keep him safe, and his faith in that power will keep him easy. God, the rock of ages, will be his high tower. (2.) He shall be supplied; he shall want nothing that is necessary for him: Bread shall be given him, even when the siege is straitest and provisions are cut off; and his waters shall be sure, that is, he shall be sure of the continuance of them, so that he shall not drink his water by measure and with astonishment. Those that fear the Lord shall not want any thing that is good for them.
III. He will protect Jerusalem, and deliver it out of the hands of the invaders. This storm that threatened them should blow over, and they should enjoy a prosperous state again. Many instances are here given of this prosperity.
1. Hezekiah shall put off his sackcloth and all the sadness of his countenance, and shall appear publicly in his beauty, in his royal robes and with a pleasing aspect (Isa 33:17), to the great joy of all his loving subjects. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall with an eye of faith see the King of kings in his beauty, the beauty of holiness, and that beauty shall be upon them.
2. The siege being raised, by which they were kept close within the walls of Jerusalem, they shall now be at liberty to go abroad upon business or pleasure without danger of falling into the enemies' hand: They shall behold the land that is very far off; they shall visit the utmost corners of the nation, and take a prospect of the adjacent countries, which will be the more pleasant after so long a confinement. Thus believers behold the heavenly Canaan, that land that is very far off, and comfort themselves with the prospect of it in evil times.
3. The remembrance of the fright they were in shall add to the pleasure of their deliverance (Isa 33:18): Thy heart shall meditate terror, meditate it with pleasure when it is over. Thou shalt think thou still hearest the alarm in thy ears, when all the cry was, "Arm, arm, arm! every man to his post. Where is the scribe or secretary of war? Let him appear to draw up the muster-roll. Where is the receiver and pay-master of the army? Let him see what he had in bank, to defray the charge of a defence. Where is he that counted the towers? Let him bring in the account of them, that care may be taken to put a competent number of men in each." Or these words may be taken as Jerusalem's triumph over the vanquished army of the Assyrians, and the rather because the apostle alludes to them in his triumphs over the learning of this world, when it was baffled by the gospel of Christ, 1Co 1:20. The virgin, the daughter of Zion, despises all their military preparations. Where is the scribe or muster-master of the Assyrian army? Where is their weigher (or treasurer), and where are their engineers that counted the towers? They are all either dead or fled. There is an end of them.
4. They shall no more be terrified with the sight of the Assyrians, who were a fierce people naturally, and were particularly fierce against the people of the Jews, and were of a strange language, that could understand neither their petitions nor their complaints, and therefore had a pretence for being deaf to them, nor could themselves be understood: "They are of a deeper speech than thou canst perceive, which will make them the more formidable, Isa 33:19. Thy eyes shall no more see them thus fierce, but their countenances changed when they shall all become dead corpses."
5. They shall no more be under apprehensions of the danger of Jerusalem-Zion, and the temple there (Isa 33:20): "Look upon Zion, the city of our solemnities, the city where our solemn sacred feasts are kept, where we used to meet to worship God in religious assemblies." The good people among them, in the time of their distress, were most in pain for Zion upon this account, that it was the city of their solemnities, that the conquerors would burn their temple and they should not have that to keep their solemn feasts in any more. In times of public danger our concern should be most about our religion, and the cities of our solemnities should be dearer to us than either our strong cities or our store-cities. It is with an eye to this that God will work deliverance for Jerusalem, because it is the city of religious solemnities: let those be conscientiously kept up, as the glory of a people, and we may depend upon God to create a defence upon that glory. Two things are here promised to Jerusalem:—(1.) A well-grounded security. It shall be a quiet habitation for the people of God; they shall not be molested and disturbed, as they have been, by the alarms of the sword either of war or persecution, Isa 29:20. It shall be a quiet habitation, as it is the city of our solemnities. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house and have none to make us afraid there. Thus it shall be with Jerusalem; and the eyes shall see it, which will be a great satisfaction to a good man, Ps 128:5,6. "Thou shalt see the good of Jerusalem, and peace upon Israel; thou shalt live to see it and share in it." (2.) An unmoved stability. Jerusalem, the city of our solemnities, is indeed but a tabernacle, in comparison with the New Jerusalem. The present manifestations of the divine glory and grace are nothing in comparison with those that are reserved for the future state. But it is such a tabernacle as shall not be taken down. After this trouble is over Jerusalem shall long enjoy a confirmed peace; and her sacred privileges, which are the stakes and cords of her tabernacle, shall not be removed from her, nor any disturbance given to the course and circle of her religious services. God's church on earth is a tabernacle, which, though it may be shifted from one place to another, shall not be taken down while the world stands; for in every age Christ will have a seed to serve him. The promises of the covenant are its stakes, which shall never be removed, and the ordinances and institutions of the gospel are its cords, which shall never be broken. They are things which cannot be shaken, though heaven and earth be, but shall remain.
6. God himself will be their protector and Saviour, Isa 33:21,22. This the principal ground of their confidence: "He that is himself the glorious Lord will display his glory for us and be a glory to us, such as shall eclipse the rival-glory of the enemy." God, in being a gracious Lord, is a glorious Lord; for his goodness is his glory. God will be the Saviour of Jerusalem and her glorious Lord, (1.) As a guard against their adversaries abroad. He will be a place of broad rivers and streams. Jerusalem had no considerable river running by it, as most great cities have, nothing but the brook Kidron, and so wanted one of the best natural fortifications, as well as one of the greatest advantages for trade and commerce, and upon this account their enemies despised them and doubted not but to make an easy prey of them; but the presence and power of God are sufficient at any time to make up to us the deficiencies of the creature and of its strength and beauty. We have all in God, all we need or can desire. Many external advantages Jerusalem has not which other places have, but in God there is more than an equivalent. But, if there be broad rivers and streams about Jerusalem, may not these yield an easy access to the fleet of an invader? No; these are rivers and streams in which shall go no galley with oars, no man of war or gallant ship. If God himself be the river, it must needs be inaccessible to the enemy; they can neither find nor force their way by it. (2.) As a guide to their affairs at home: "For the Lord is our Judge, to whom we are accountable, to whose judgment we refer ourselves, by whose judgment we abide, and who therefore (we hope) will judge for us. He is our lawgiver; his word is a law to us, and to him every thought within us is brought into obedience. He is our King, to whom we pay homage and tribute, and an inviolable allegiance, and therefore he will save us." For, as protection draws allegiance, so allegiance may expect protection, and shall have it with God. By faith we take Christ for our prince and Saviour, and as such depend upon him and devote ourselves to him. Observe with what an air of triumph, and with what an emphasis laid upon the glorious name of God, they comfort themselves with this: Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, who, being self-existent, is self-sufficient, and all-sufficient to us.
7. The enemies shall be quite infatuated, and all their powers and projects broken, like a ship at sea in stress of weather, that cannot ride out the storm, but having her tackle torn, her masts split, and nothing wherewith to repair them, is given up for a wreck, Isa 33:23. The tacklings of the Assyrian are loosed; they are like a ship whose tacklings are loose, or forsaken by the ship's crew, when they give it over for lost, finding that they cannot strengthen the mast, but it will come down. They thought themselves sure of Jerusalem; but when they were just entering the port as it were, and though all was their own, they were quite becalmed, and could not spread their sail, but lay wind-bound till God poured the fury of his wrath upon them. The enemies of God's church are often disarmed and unrigged when they think they have almost gained their point.
8. The wealth of their camp shall be a rich booty for the Jews: Then is the prey of a great spoil divided. When the greater part were slain the rest fled in confusion, and with such precipitation that (like the Syrians) they left their tents as they were, so that all the treasure in them fell into the hands of the besieged; and even the lame take the prey. Those that tarried at home did divide the spoil. It was so easy to come at that not only the strong man might make himself master of it, but even the lame man, whose hands were lame, that he could not fight, and his feet, that he could not pursue. As the victory shall cost them no peril, so the prey shall cost them no toil. And there was such abundance of it that when those who were forward, and came first, had carried off as much as they would, even the lame, who came late, found sufficient. Thus God brought good out of evil, and not only delivered Jerusalem, but enriched it, and abundantly recompensed the losses they had sustained. Thus comfortably and well do the frights and distresses of the people of God often end.
9. Both sickness and sin shall be taken away; and then sickness is taken away in mercy when this is all the fruit of it, and the recovery from it, even the taking away of sin. (1.) The inhabitant shall not say, I am sick. As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp and seize something for themselves; or there shall be such a universal transport of joy upon this occasion that even the sick shall, for the present, forget their sickness and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure. Or it intimates that, whereas infectious diseases are commonly the effect of long sieges, it shall not be so with Jerusalem, but the inhabitants of it with their victory and peace shall have health also, and there shall be no complaining upon the account of sickness within their gates. Or those that are sick shall bear their sickness without complaining as long as they see it goes well with Jerusalem. Our sense of private grievances should be drowned in our thanksgivings for public mercies. (2.) The people that dwell therein shall be forgiven their iniquity, not only the body of the nation forgiven their national guilt in the removing of the national judgment, but particular persons, that dwell therein, shall repent, and reform, and have their sins pardoned. And this is promised as that which is at the bottom of all other favours; he will do so and so for them, for he will be merciful to their unrighteousness, Heb 8:12. Sin is the sickness of the soul. When God pardons the sin he heals the disease; and, when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out and the cause of it removed; so that either the inhabitant shall not be sick or at least shall not say, I am sick. If iniquity be taken away, we have little reason to complain of outward affliction. Son, be of good cheer; thy sins are forgiven thee.
本章所论的事件与前一章相同，即犹大与耶路撒冷因西拿基立的入侵所受的困苦，以及他们因亚述大军的覆灭而得的解救。这些在预言中彼此交织，是以品达式（自由奔放）的方式呈现。请留意：一、犹大与耶路撒冷那时所要陷入的大困苦（赛33:7-9）。二、那时锡安中的罪人所要遭遇的特别惊恐（赛33:13,14）。三、敬虔人在此患难中向神所发的祷告（赛33:2）。四、他们在这动乱之中所要享受的圣洁安宁（赛33:15,16）。五、亚述大军的毁灭（赛33:1-3），在其中神要大得荣耀（赛33:5,10-12）。六、犹太人因亚述营中的掳物而致富（赛33:4,23,24）。七、耶路撒冷和犹太国因此所得的安定：信仰必居首位（赛33:6），他们的国政也必兴旺（赛33:17-22）。这事不久便应验了，却是为我们的学习而写下的。