서론
無題
繁體中文
英語原文
This chapter, and the four next that follow it (to chap. xiii.) are all one continued discourse or sermon, the scope of which is to show the great destruction that should now shortly be brought upon the kingdom of Israel, and the great disturbance that should be given to the kingdom of Judah by the king of Assyria, and that both were for their sins; but rich provision is made of comfort for those that feared God in those dark times, referring especially to the days of the Messiah. In this chapter we have, I. A prophecy of the destruction of the confederate kingdoms of Syria and Israel by the king of Assyria, Isa 8:1-4. II. Of the desolations that should be made by that proud victorious prince in the land of Israel and Judah, Isa 8:5-8. III. Great encouragement given to the people of God in the midst of those distractions; they are assured, 1. That the enemies shall not gain their point against them, Isa 8:9,10. 2. That if they kept up the fear of God, and kept down the fear of man, they should find God their refuge (Isa 8:11-14), and while others stumbled, and fell into despair, they should be enabled to wait on God, and should see themselves reserved for better times, Isa 8:15-18. Lastly, He gives a necessary caution to all, at their peril, not to consult with familiar spirits, for they would thereby throw themselves into despair, but to keep close to the word of God, Isa 8:19-22. And these counsels and these comforts will still be of use to us in time of trouble.
1-8
Judgments Announced (740 BC)
繁體中文
審判的宣告（主前740年）
¹ 耶和華對我說：你取一個大牌，用人常用的筆寫上瑪黑珥沙拉勒哈施罷斯。
² 我用可靠的見證人，就是祭司烏利亞和耶比利家的兒子撒迦利亞為我作見證。
³ 我以女先知為妻，她懷孕生子。耶和華對我說：給他起名叫瑪黑珥沙拉勒哈施罷斯。
⁴ 因為在這孩子還不曉得呼叫父親母親之前，大馬士革的財寶和撒瑪利亞的掠物，必在亞述王面前搬了去。
⁵ 耶和華又對我說：
⁶ 這百姓既厭棄西羅亞緩流的水，喜悅利汛和利瑪利的兒子；
⁷ 因此主必使大河翻騰的水猛然沖來，就是亞述王和他所有的榮耀；必漫過一切的水道，漲過兩岸；
⁸ 必沖入猶大，漲溢氾濫，直到頸項；他展開翅膀的時候，必充滿你的國土，以馬內利啊。
這幾節經文預言了亞述王攻打大馬士革、撒瑪利亞和猶大的成功：前兩者要被他毀壞，後者要大大驚惶。這裡有：
I. 吩咐先知寫下這預言並公布出來，叫眾人都能看見、都能讀，並留在記錄上，使事情成就之時他們就知道是神差了他來；因為這正是預言的目的之一，Joh 14:29。他要取一個大牌，好把那五章工整地以全字寫下；要把他一切關於亞述王入侵那地的預言寫在上面；他要用人常用的筆，照著平常的寫字方式和風格，使人人都能讀懂明白。見 Hab 2:2，將默示明明寫在版上。凡論到神之事而說話寫作的人，當避免晦澀，並力求說得寫得使人能懂，1Co 14:19。為人而寫的，當用人的筆寫，不必貪求天使的筆或舌頭。既然書籍出版時常在前面加上簡短卻意義深遠、概括性的書名，先知也被指示把他的書稱為瑪黑珥沙拉勒哈施罷斯——搶財速速、奪食急忙，表示亞述軍隊要迅速來到，大肆掠奪。藉著這書名，聽見的人要追問書的內容和意義，讀過或聽過的人也要記住。用少數的字包含豐富的內容，有時是幫助記憶的好辦法——這些少數的字如同把手，使我們能抓住更多的。
II. 先知為使這記錄得到妥善見證而盡的心力（Isa 8:2）：我用可靠的見證人；他在他們眼前、當著他們的面寫下預言，並請他們簽名其上，使日後若有需要，他們可隨時起誓作證：先知在亞述人入侵那地之前如此久就已預言了。他提名見證人，為要更加確定，使人可向他們查詢。他們是兩位（因為憑兩三個人的口作見證，句句都要定準）；一位是祭司烏利亞；在亞哈斯的故事中提到他，但不是因他什麼善行，因他曾以一座拜偶像的壇迎合亞哈斯（2Ki 16:10,11）；然而此時對他並無異議，他是可靠的見證人。請看先知多麼謹慎地使一切相關的人對他們的誠意得到完全的滿足，好叫我們能以充足的把握知道所學之道是確實的，並知道我們並非隨從乖巧捏造的虛言。
III. 把他書的書名作為他孩子的名字，好更加引人注意、更有效地傳之久遠，Isa 8:3。他的妻子（因是先知的妻子）被稱為女先知；她懷孕生子——又一個兒子，要在名字裡帶著一篇信息，如前一個兒子所作的（Isa 7:3），只是有分別：那個說的是憐憫，施亞雅述——餘民必歸回；那個既被輕忽，這個就說審判，瑪黑珥沙拉勒哈施罷斯——搶財速速，他急忙或已急忙奪食。預言在這一個名字裡就重複了，因為這事必定成就。我必留意成就我的話，Jer 1:12。每逢這孩子被叫到名字，或名字的一部分，都作為臨近之審判的提醒。當知道，我們常常提醒自己這世上易遭的變遷和患難——也許就在門外——這是好的。我們以欣喜看兒女時，當帶著這樣的思想作調劑：我們不知道他們將來要被留來作什麼。
IV. 預言本身，就是解釋這奧秘名字的。
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亞蘭和以色列——如今結盟反對猶大——不久就要成為亞述王和他得勝軍隊輕易的掠物（Isa 8:4）：「這孩子——如今新生的、被命名的——還不曉得呼叫我父我母（這原是孩子最早知道、最早說的幾件事）之前」，就是「大約一兩年之內，大馬士革的財寶和撒瑪利亞的掠物——如今自己安穩、又使鄰舍畏懼的那些城——必在亞述王面前被搬了去，他要把城和鄉的精華都擄到自己國中，以豐富那地，並作為勝利的戰利品。」當知道，掠奪別人的，自己也必被掠奪（Isa 33:1）；因為耶和華是公義的，使人困擾的，必受困擾。
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猶大中既有許多人暗地裡傾向亞蘭和以色列、對大衛家心存不滿，神也要藉亞述王懲罰他們，亞述王要給猶大帶來許多煩擾，如 Isa 7:17 所預言的。請注意：（1.）猶大中不滿分子所犯的罪（Isa 8:6）：這百姓——先知在此向他們說話的——厭棄西羅亞緩流的水，輕看自己的國家和其中的治理，愛貶低它，因為它在世上不像別的君王和國家那樣引人注目、那樣響亮。他們輕看神先知從神的道以微小的聲音所賜的安慰，不以為意；卻喜悅利汛和利瑪利的兒子——他們國家的仇敵，如今正實際入侵它；他們稱讚這些人是勇士，誇大他們的計謀和力量，稱許他們的作為，對他們的成功十分滿意，又誠心祝他們的計謀亨通，並決心離棄自己人、投奔他們。許多國家懷裡就孵育著這樣的毒蛇，吃國家的飯，卻依附國家的仇敵，只要國家利益稍見動搖，就準備拋棄。（2.）神因這罪要降在他們身上的審判。那要使以法蓮和亞蘭荒涼的同一位亞述王，也要成為他們在猶大中同黨的鞭子和恐怖，Isa 8:7,8。因為他們厭棄西羅亞的水，不肯順應神所設立在他們上面的治理，在其中不安，所以主必使大河翻騰的水猛然沖來——就是幼發拉底河。他們輕看猶大地，因為它沒有可以相比的河流可誇；耶路撒冷的河微不足道。「好，」神說，「你們既如此仰慕幼發拉底河，就必飽嘗它的滋味；河邊的亞述王要帶著他的榮耀——就是你們所誇耀的那大軍——而來，因你們輕看自己的王不能帶領這樣的軍隊；神要把那軍隊帶到你們頭上。」我們若因人的世俗財富和權勢而看重他們、甚至過分看重，神就公義地使他們因此成為我們的鞭子。雅各書以富足人欺壓我們作為反對偏待富人的論據，Jam 2:3,5。我們當最喜悅西羅亞緩流的水，因為急流是危險的。這裡威脅說亞述軍隊要像洪水氾濫一般衝入，沖走一切，要漫過一切的水道，漲過兩岸。抵擋或對抗他們都是徒然。西拿基立和他的軍隊要經過猶大，所遇的抵抗如此之少，看來更像行軍過境而非來攻。直到頸項，就是他要推進到圍困耶路撒冷——國的首腦——除了那城之外沒有別的能保持在他手外；因為那是聖城。當知道，在最深的苦難洪水中，神能也必使祂百姓的頭浮在水面之上，保全他們的安慰和屬靈生命；進入靈魂的水或可到達頸項（Ps 69:1），但驕傲的波浪必在那裡被止住。這裡還有一個安慰的暗示：雖然亞述這猛禽展開翅膀——他軍隊的左右翼——充滿猶大全地，這卻仍是以馬內利的地。這是你的國土，以馬內利啊！這地要歸基督；因為祂要生在那裡、住在那裡、在那裡傳道、行神蹟。祂是錫安的王，所以對那地有特殊的權益和關切。當知道，以馬內利所承認屬祂的地——凡承認祂的地祂都承認——雖可能被洪水淹沒，卻不致毀滅；因為仇敵來如洪水沖來之時，以馬內利必保護自己的人，並要举起旗幟抵擋他，Isa 59:19。
英語原文
Judgments Announced (740 BC)
¹ Moreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz.
² And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.
³ And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz.
⁴ For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.
⁵ The LORD spake also unto me again, saying,
⁶ Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;
⁷ Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:
⁸ And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.
In these verses we have a prophecy of the successes of the king of Assyria against Damascus, Samaria, and Judah, that the two former should be laid waste by him, and the last greatly frightened. Here we have,
I. Orders given to the prophet to write this prophecy, and publish it to be seen and read of all men, and to leave it upon record, that when the thing came to pass they might know that God had sent him; for that was one end of prophecy, Joh 14:29. He must take a great roll, which would contain those five chapters fairly written in words at length; and he must write in it all that he had foretold concerning the king of Assyria's invading the country; he must write it with a man's pen, in the usual way and style of writing, so as that it might be legible and intelligible by all. See Hab 2:2, Write the vision, and make it plain. Those that speak and write of the things of God should avoid obscurity, and study to speak and write so as to be understood, 1Co 14:19. Those that write for men should write with a man's pen, and not covet the pen or tongue of angels. And forasmuch as it is usual to put some short, but significant comprehensive title before books that are published, the prophet is directed to call his book Maher-shalal-hash-baz—Make speed to the spoil, hasten to the prey, intimating that the Assyrian army should come upon them with great speed and make great spoil. By this title the substance and meaning of the book would be enquired after by those that heard of it, and remembered by those that had read it or heard it read. It is sometimes a good help to memory to put much matter in few words, which serve as handles by which we take hold of more.
II. The care of the prophet to get this record well attested (Isa 8:2): I took unto me faithful witnesses to record; he wrote the prophecy in their sight and presence, and made them subscribe their names to it, that they might be ready, if afterwards there should be occasion, to make oath of it, that the prophet had so long before foretold the descent which the Assyrians made upon that country. He names his witnesses for the greater certainty, that they might be appealed to by any. They were two in number (for out of the mouth of two witnesses shall every word be established); one was Uriah the priest; he is mentioned in the story of Ahaz, but for none of his good deeds, for he humoured Ahaz with an idolatrous altar (2Ki 16:10,11); however, at this time, no exception lay against him, being a faithful witness. See what full satisfaction the prophets took care to give to all persons concerned of the sincerity of their intentions, that we might know with a full assurance the certainty of the things wherein we have been instructed, and that we have not followed cunningly-devised fables.
III. The making of the title of his book the name of his child, that it might be the more taken notice of and the more effectually perpetuated, Isa 8:3. His wife (because the wife of a prophet) is called the prophetess; she conceived and bore a son, another son, who must carry a sermon in his name, as the former had done (Isa 7:3), but with this difference, that spoke mercy, Shear-jashub—The remnant shall return; but, that being slighted, this speaks judgment, Maher-shalal-hash-baz—In making speed to the spoil he shall hasten, or he has hastened, to the prey. The prophecy is doubled, even in this one name, for the thing was certain. I will hasten my word, Jer 1:12. Every time the child was called by his name, or any part of it, it would serve as a memorandum of the judgments approaching. Note, It is good for us often to put ourselves in mind of the changes and troubles we are liable to in this world, and which perhaps are at the door. When we look with pleasure on our children it should be with the allay of this thought, We know not what they are yet reserved for.
IV. The prophecy itself, which explains this mystical name.
1. That Syria and Israel, who were now in confederacy against Judah, should in a very little time become an easy prey to the king of Assyria and his victorious army (Isa 8:4): "Before the child, now newly born and named, shall have knowledge to cry, My father, and My mother" (which are usually some of the first things that children know and some of the first words that children speak), that is, "in about a year or two, the riches of Damascus, and the spoil of Samaria, those cities that are now so secure themselves and so formidable to their neighbours, shall be taken away before the king of Assyria, who shall plunder both city and country, and send the best effects of both into his own land, to enrich that, and as trophies of his victory." Note, Those that spoil others must expect to be themselves spoiled (Isa 33:1); for the Lord is righteous, and those that are troublesome shall be troubled.
2. That forasmuch as there were many in Judah that were secretly in the interests of Syria and Israel, and were disaffected to the house of David, God would chastise them also by the king of Assyria, who should create a great deal of vexation to Judah, as was foretold, Isa 7:17. Observe, (1.) What was the sin of the discontented party in Judah (Isa 8:6): This people, whom the prophet here speaks to, refuse the waters of Shiloah that go softly, despise their own country and the government of it, and love to run it down, because it does not make so great a figure, and so great a noise, in the world, as some other kings and kingdoms do. They refuse the comforts which God's prophets offer them from the word of God, speaking to them in a still small voice, and make nothing of them; but they rejoice in Rezin and Remaliah's son, who were the enemies of their country, and were now actually invading it; they cried them up as brave men, magnified their policies and strength, applauded their conduct, were well pleased with their successes, and were hearty well-wishers to their designs, and resolved to desert and go over to them. Such vipers does many a state foster in its bosom, that eat its bread, and yet adhere to its enemies, and are ready to quit its interests if they but seem to totter. (2.) The judgment which God would bring upon them for this sin. The same king of Assyria that should lay Ephraim and Syria waste should be a scourge and terror to those of their party in Judah, Isa 8:7,8. Because they refuse the waters of Shiloah, and will not accommodate themselves to the government God has set over them, but are uneasy under it, therefore the Lord brings upon them the waters of the river, strong and many, the river Euphrates. They slighted the land of Judah, because it had no river to boast of comparable to that; the river at Jerusalem was a very inconsiderable one. "Well," says God, "if you be such admirers of Euphrates, you shall have enough of it; the king of Assyria, whose country lies upon that river, shall come with his glory, with his great army, which you cry up as his glory, despising your own king because he cannot bring such an army as that into the field; God shall bring that army upon you." If we value men, if we over-value them, for their worldly wealth and power, it is just with God to make them thereby a scourge to us. It is used as an argument against magnifying rich men that rich men oppress us, Jam 2:3,5. Let us be best pleased with the waters of Shiloah, that go softly, for rapid streams are dangerous. It is threatened that the Assyrian army should break in upon them like a deluge, or inundation of waters, bearing down all before it, should come up over all his channels, and overflow all his banks. It would be to no purpose to oppose or withstand them. Sennacherib and his army should pass through Judah, and meet with so little resistance that it should look more like a march through the country than a descent upon it. He shall reach even to the neck, that is, he shall advance so far as to lay siege to Jerusalem, the head of the kingdom, and nothing but that shall be kept out of his hands; for that was the holy city. Note, In the greatest deluge of trouble God can and will keep the head of his people above water, and so preserve their comforts and spiritual lives; the waters that come into their souls may reach to the neck (Ps 69:1), but there shall their proud waves be stayed. And here is another comfortable intimation that though the stretching out of the wings of the Assyrian, that bird of prey, though the right and left wing of his army, should fill the breadth of the land of Judah, yet still it was Immanuel's land. It is thy land, O Immanuel! It was to be Christ's land; for there he was to be born, and live, and preach, and work miracles. He was Zion's King, and therefore had a peculiar interest in and concern for that land. Note, The lands that Immanuel owns for his, as he does all those lands that own him, though they may be deluged, shall not be destroyed; for, when the enemy shall come in like a flood, Immanuel shall secure his own, and shall lift up a standard against him, Isa 59:19.
9-15
Judah's Encouragement (740 BC)
繁體中文
對猶大的鼓勵 (740 BC)
⁹ 列國的人民啊，你們要同盟，卻必敗亡；遠方的人啊，當側耳而聽：你們要束腰，卻必敗亡；你們要束腰，卻必敗亡。
¹⁰ 任憑你們籌劃，終歸無有；任憑你們發言，終不成立：因為神與我們同在。
¹¹ 耶和華以大能的手指教我，不可行這百姓的道，說：
¹² 這百姓說同謀背叛的，你們不要說同謀背叛；他們所怕的，你們不要怕，也不要畏懼。
¹³ 但要尊萬軍之耶和華為聖，以他為你們所當怕的，所當畏懼的。
¹⁴ 他必作為聖所；卻向以色列兩家作絆腳的石頭，跌人的磐石，向耶路撒冷的居民作為圈套和網羅。
¹⁵ 許多人必在其中絆跌、仆倒、跌碎，並陷入網羅被纏住。
先知在此回到論及亞哈斯和他的朝廷及國家因十個支派和敘利亞結盟威脅他們而處於眼前的患難。在這幾節經文中：
I. 他向入侵的仇敵誇勝，實際上是向他們挑釁，任憑他們作最壞的打算（Isa 8:9,10）：「列國的人民啊，遠方的人啊，當側耳聽先知奉神名對你們所說的話。」1. 「我們不懷疑你們如今要對猶大和耶路撒冷盡最大的努力。你們要嚴密地「同盟」。你們要「束腰」，又一再地「束腰」；你們要準備行動；你們要以決心投入其中；你們要佩上刀劍；你們要束上腰。你們用盡所能想到的一切考慮來激勵自己、彼此鼓勵：你們「籌劃」，召開軍事會議，所有的人都動腦筋想著使你們自己成為猶大地之主人的適當方法。你們「發言」；你們達成決議，不再一直議論；你們決定該作甚麼，並對其成功非常有信心，認為只要一句話就能成就。」注意，教會的仇敵是以極大的策略、決心和自信來推行他們反對教會的計畫；他們費了極大的力氣去滾一塊必定會壓在自己身上的石頭。2. 「這是要讓你們知道，你們一切的努力都將無效。你們不能，也不會，達到你們的目的，也不能取勝：『你們必敗亡。』任憑你們結盟，任憑你們束腰，任憑你們以所能想像的一切策略和謹慎行事，我仍一而再地告訴你們，你們一切的計畫都必被挫敗，『你們必敗亡。』不但你們的企圖要被毀滅，你們的企圖更將成為你們的毀滅；你們必因你們針對耶路撒冷所設計的計謀而敗亡：『你們所籌劃的終歸無有』；因為反對耶和華，沒有智慧，也沒有謀略。你們的決議不會被執行；它們不能成立。你們發言，但『若不是主命定的，誰能說而成就呢？』凡是樹立自己反對神、反對他的事業和籌算的，都不能站立，必不可避免地傾覆。『因為神與我們同在』」（這是指「以馬內利——神與我們同在」這名）；「彌賽亞將在我們中間出生，為如此尊榮而設計的百姓不能被交給徹底的毀滅。我們如今有神特別的同在——在他的聖殿、他的聖言、他的應許中，這些就是我們的防禦。神與我們同在；他站在我們一邊，為我們分爭、為我們爭戰；『神若幫助我們，誰能敵擋我們呢？』」錫安的女兒如此藐視他們。
II. 他用以安慰和鼓勵神百姓的，正是他自己所領受的安慰和鼓勵。對他們的攻擊非常可怕；大衛家——朝廷和王室——都手足無措（Isa 7:2），那麼百姓驚惶就不奇怪了。如今：
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先知告訴我們，他自己如何蒙神教訓，不要順從百姓所受的那種驚恐，也不要採用他們所採取的措施（Isa 8:11）：「主以大能的手對我說話，不要行這百姓的道」——不要說他們所說的，也不要作他們所作的，不要抱有他們對事物的可怕看法，也不要贊同他們不顧代價求和、或求助於亞述人的計畫。神教訓先知不要隨波逐流。注意：（1）最好的人也容易因威脅的烏雲而驚恐，尤其當恐懼成為流行病時。我們都太容易行我們所生活於其中的那百姓的道，即使那不是一條好道。（2）神所愛、所承認的人，他必教訓並使他們能逆流而上——逆著普遍的敗壞，尤其是普遍的恐懼而上。他必找到方法教導他自己的百姓不行別人的道，而行在清醒的獨樹一幟中。（3）有時連好人心中敗壞也十分活躍，以致他們需要以大能的手受教自己的本分；以大能的手教訓人是神的特權，因為惟獨他能賜人悟性並勝過不信和偏見的反對。他能教導人心；在這事上無人能像他那樣教導。（4）那些要教導別人的人，自己需要先在自己的本分上受好教訓；而當他們以親身經歷教導時，他們教導得最有能力。從心中出來的話最有可能達到人心；我們自己藉著神的恩典所受教訓的，我們也當照所能的教導別人。
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如今他對神的百姓說甚麼？
（1）他警戒他們防備罪惡的懼怕（Isa 8:12）。看來這百姓在那時的道就是如此，而懼怕是會傳染的。那心中發軟的使他的弟兄的心也像他那樣發軟（De 20:8）；所以「這百姓對一切他們所說結盟的人，你們不要說：結盟」；即：[1] 「不要與他們所籌劃圖謀的同盟有分。不要與那些因不信、不信任神和他們的事業而要與亞述人結盟以保全自己的人聯合。不要進入任何這樣的同盟。」注意，在患難之時，我們當防備一切使我們採取任何不正當途徑以求自保的恐懼。[2] 「不要怕他們用以嚇自己嚇別人的同盟。不要因一點風吹草動就以為有同盟而驚惶，也不要在有一點小事不妥時立刻喊：有陰謀，有陰謀。當他們談論何等淒慘的消息——『敘利亞與以法蓮同盟了，我們將如何是好？我們必須打嗎，或必須逃嗎，或必須投降嗎？』——你們不要怕他們所怕的：『不要像外邦人那樣害怕天上的兆頭』（Jer 10:2）。不要怕地上的凶信，要使你們的心堅定。不要怕他們所怕的，也不要像他們那樣畏懼。不要陷入那樣的驚恐中——就是引起發抖搖晃的驚恐」（原文如此）。注意，當教會的仇敵有罪惡的同盟在進行時，教會的朋友當防備對那些同盟的罪惡的恐懼。
（2）他勸勉他們存敬虔敬畏的心：「但要尊萬軍之耶和華為聖」（Isa 8:13）。注意，對神出於信心的敬畏，是抵禦對人那令人不安的恐懼的特別保護；見 1Pe 3:14,15，那裏引用了這話並應用在受苦的基督徒身上。[1] 我們當看神為萬軍之主，一切權能在他手中，一切受造之物聽他吩咐。[2] 我們當照樣尊他為聖，將那名當得的榮耀歸給他，並如相信他是聖潔神的人那樣待他。[3] 我們當以他為我們所當怕的——我們懼怕的對象——並以他為我們所當畏懼的，保持對他護理的敬畏，敬畏他的主權，懼怕他的不悅，默默順服他一切的安排。我們若對神的偉大和榮耀有正當的感受，就必看見我們仇敵的浮華黯然失色，他們的一切權力受到約束和限制；見 Ne 4:14。那些「怕人的羞辱」的人「忘記了造他們的主」（Isa 51:12,13）。比較 Lu 12:4,5。
（3）他向他們保證，如此行便有聖潔的安全和心靈的寧靜（Isa 8:14）：「他必作為聖所」；你們若以他為你們所當怕的，就必發現他是你們的盼望、你們的幫助、你們的防禦、你們大能的拯救者。他必使你們成聖並保護你們。他必「作為聖所」——[1] 使你們成聖。「他必成為你們的成聖」（有人如此讀）。我們若以讚美尊神為聖，他必以他的恩典使我們成聖。[2] 使你們安舒。「他必作你們的聖所」，就是你可以逃入其中得安全的地方，在那裏你享有特權免受一切恐懼的追捕；你必在他裏面找到不可侵犯的避難所和安全，並看見自己脫離了危險的範圍。那些真敬畏神的人不必懼怕任何災禍。
III. 他宣告不敬虔不信之人的滅亡——無論在猶大還是在以色列。他們在前面的安慰中無分無業；那位要作信靠他之人聖所的神，對那些「離棄這些西羅亞緩流的水，喜悅利汛和利瑪利的兒子」的人（Isa 8:6），對那些以受造之物為他們的恐懼和盼望的人，必作絆腳的石頭、跌人的磐石（Isa 8:14,15）。先知預見以色列兩家的大多數不肯「尊萬軍之耶和華為聖」，對他們他必「作圈套和網羅」；對他們他必成為恐怖，正如對那些信靠他的人他是支持和倚靠一樣。他們不但不從神的話語中得益，反而在其上跌倒；神的護理不但不引領他們歸向他，反而將他們從他那裏驅走。對別人是「生命的香氣叫他們活」，對他們卻是「死亡的香氣叫他們死」。「這樣，他們中間必有許多人絆跌、仆倒」；他們既跌入罪中也跌入毀滅；他們必倒在刀劍之下，被擄為囚，被帶去被擄。注意，神的事物若成了我們的絆腳石，也必成為我們的敗亡。有人將此應用於那些棄絕基督的不信的猶太人，對他們基督成了絆腳的石頭；因為使徒引用此經文應用於一切堅持不信基督福音的人（1Pe 2:8）；對他們他是跌人的磐石，因為他們既不順從道，就在其上跌倒。
英語原文
Judah's Encouragement (740 BC)
⁹ Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.
¹⁰ Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us.
¹¹ For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,
¹² Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.
¹³ Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.
¹⁴ And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
¹⁵ And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
The prophet here returns to speak of the present distress that Ahaz and his court and kingdom were in upon account of the threatening confederacy of the ten tribes and the Syrians against them. And in these verses,
I. He triumphs over the invading enemies, and, in effect, sets them at defiance, and bids them do their worst (Isa 8:9,10): "O you people, you of far countries, give ear to what the prophet says to you in God's name." 1. "We doubt not but you will now make your utmost efforts against Judah and Jerusalem. You associate yourselves in a strict alliance. You gird yourselves, and again you gird yourselves; you prepare for action; you address yourselves to it with resolution; you gird on your swords; you gird up your loins. You animate and encourage yourselves and one another with all the considerations you can think of: you take counsel together, call councils of war, and all heads are at work about the proper methods for making yourselves masters of the land of Judah. You speak the word; you come to resolutions concerning it, and are not always deliberating; you determine what to do, and are very confident of the success of it, that the matter will be accomplished with a word's speaking." Note, It is with a great deal of policy, resolution, and assurance, that the church's enemies carry on their designs against it; and abundance of pains they take to roll a stone that will certainly return upon them. 2. "This is to let you know that all your efforts will be ineffectual. You cannot, you shall not, gain your point, nor carry the day: You shall be broken in pieces. Though you associate yourselves, though you gird yourselves, though you proceed with all the policy and precaution imaginable, yet, I tell you again and again, all your projects shall be baffled, you shall be broken in pieces. Nay, not only shall your attempts be ruined, but your attempts shall be your ruin; you shall be broken by those designs you have formed against Jerusalem: Your counsels shall come to nought; for there is no wisdom nor counsel against the Lord. Your resolves will not be put in execution; they shall not stand. You speak the word, but who is he that saith, and it cometh to pass, if the Lord commandeth it not? What sets up itself against God, and his cause and counsel, cannot stand, but must inevitably fall. For God is with us" (this refers to the name of Immanuel—God with us); "the Messiah is to be born among us, and a people designed for such an honour cannot be given up to utter ruin. We have now the special presence of God with us in his temple, his oracles, his promises, and these are our defence. God is with us; he is on our side, to take our part and fight for us; and, if God be for us, who can be against us?" Thus does the daughter of Zion despise them.
II. He comforts and encourages the people of God with the same comforts and encouragements which he himself had received. The attempt made upon them was very formidable; the house of David, the court and royal family, were at their wits' end (Isa 7:2), and then no marvel if the people were in a consternation. Now,
1. The prophet tells us how he was himself taught of God not to give way to such amazing fears as the people were disturbed with, nor to run into the same measures with them (Isa 8:11): "The Lord spoke to me with a strong hand not to walk in the way of this people, not to say as they say nor do as they do, not to entertain the same frightful apprehensions of things nor to approve of their projects of making peace upon any terms, or calling in the help of the Assyrians." God instructed the prophet not to go down the stream. Note, (1.) There is a proneness in the best of men to be frightened at threatening clouds, especially when fears are epidemic. We are all too apt to walk in the way of the people we live among, though it be not a good way. (2.) Those whom God loves and owns he will instruct and enable to swim against the stream of common corruptions, particularly of common fears. He will find ways to teach his own people not to walk in the way of other people, but in a sober singularity. (3.) Corruption is sometimes so active in the hearts even of good men that they have need to be taught their duty with a strong hand, and it is God's prerogative to teach so, for he only can give an understanding and overpower the contradiction of unbelief and prejudice. He can teach the heart; and herein none teaches like him. (4.) Those that are to teach others have need to be themselves well instructed in their duty, and then they teach most powerfully when they teach experimentally. The word that comes from the heart is most likely to reach to the heart; and what we are ourselves by the grace of God instructed in we should, as we are able, teach others also.
2. Now what is it that he says to God's people?
(1.) He cautions them against a sinful fear, Isa 8:12. It seems it was the way of this people at this time, and fear is catching. He whose heart fails him makes his brethren's heart to fail, like his heart (De 20:8); therefore Say you not, A confederacy, to all those to whom this people shall say, A confederacy; that is, [1.] "Be not associated with them in the confederacies they are projecting and forecasting for. Do not join with those that, for the securing of themselves, are for making a league with the Assyrians, through unbelief, and distrust of God and their cause. Do not come into any such confederacy." Note, It concerns us, in time of trouble, to watch against all such fears as put us upon taking any indirect courses for our own security. [2.] "Be not afraid of the confederacies they frighten themselves and one another with. Do not distress yourselves with the apprehension of a confederacy upon every thing that stirs, nor, when any little thing is amiss, cry out presently, There is a plot, a plot. When they talk what dismal news there is, Syria is joined with Ephraim, what will become of us? must we fight, or must we flee, or must we yield? do not you fear their fear: Be not afraid of the signs of heaven, as the heathen are, Jer 10:2. Be not afraid of evil tidings on earth, but let your hearts be fixed. Fear not that which they fear, nor be afraid as they are. Be not put into such a fright as causes trembling and shaking;" so the word signifies. Note, When the church's enemies have sinful confederacies on foot the church's friends should watch against the sinful fears of those confederacies.
(2.) He advises them to a gracious religious fear: But sanctify the Lord of hosts himself, Isa 8:13. Note, The believing fear of God is a special preservative against the disquieting fear of man; see 1Pe 3:14,15, where this is quoted, and applied to suffering Christians. [1.] We must look upon God as the Lord of hosts, that has all power in his hand and all creatures at his beck. [2.] We must sanctify him accordingly, give him the glory due to that name, and behave towards him as those that believe him to be a holy God. [3.] We must make him our fear, the object of our fear, and make him our dread, keep up a reverence of his providence and stand in awe of his sovereignty, be afraid of his displeasure and silently acquiesce in all his disposals. Were we but duly affected with the greatness and glory of God, we should see the pomp of our enemies eclipsed and clouded, and all their power restrained and under check; see Ne 4:14. Those that are afraid of the reproach of men forget the Lord their Maker, Isa 51:12,13. Compare Lu 12:4,5.
(3.) He assures them of a holy security and serenity of mind in so doing (Isa 8:14): "He shall be for a sanctuary; make him your fear, and you shall find him your hope, your help, your defence, and your mighty deliverer. He will sanctify and preserve you. He will be for a sanctuary," [1.] "To make you holy. He will be your sanctification;" so some read it. If we sanctify God by our praises, he will sanctify us by his grace. [2.] "To make you easy. He will be your sanctuary," to which you may flee for safety, and where you are privileged form all the arrests of fear; you shall find an inviolable refuge and security in him, and see yourselves our of the reach of danger. Those that truly fear God shall not need to fear any evil.
III. He threatens the ruin of the ungodly and unbelieving, both in Judah and Israel. They have no part nor lot in the foregoing comforts; that God who will be a sanctuary to those who trust in him will be a stone of stumbling, and a rock of offence, to those who leave these waters of Shiloah, and rejoice in Rezin and Remaliah's son, (Isa 8:6), who make the creature their fear and their hope, Isa 8:14,15. The prophet foresees that the greatest part of both the houses of Israel would not sanctify the Lord of hosts, and to them he would be for a gin and a snare; he would be a terror to them, as he would be a support and stay to those that trusted in him. Instead of profiting by the word of God, they should be offended at it; and the providences of God, instead of leading them to him, would drive them from him. What was a savour of life unto life to others would be a savour of death unto death to them. "So that many among them shall stumble and fall; they shall fall both into sin and into ruin; they shall fall by the sword, shall be taken prisoners, and go into captivity." Note, If the things of God be an offence to us, they will be an undoing to us. Some apply this to the unbelieving Jews, who rejected Christ, and to whom he became a stone of stumbling; for the apostle quotes this scripture with application to all those who persisted in their unbelief of the gospel of Christ (1Pe 2:8); to them he is a rock of offence, because, being disobedient to the word, they stumble at it.
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The Importance of the Scriptures (740 BC)
繁體中文
聖經的重要性（主前740年）
¹⁶ 你要捲起律法書，在我門徒中間封住訓誨。
¹⁷ 我要等候那掩面不顧雅各家的耶和華；我也要仰望他。
¹⁸ 看哪，我與耶和華所給我的兒女，就是從住在錫安山萬軍之耶和華來的，在以色列中作為預兆和奇蹟。
¹⁹ 有人對你們說：當求問那些交鬼的和行巫術的，就是聲音綿蠻、言語微細的。百姓不當求問自己的神嗎？豈可為活人求問死人呢？
²⁰ 人當以訓誨和法度為標準；他們所說的，若不與此相符，必不得見晨光。
²¹ 他們必經過這地，受艱難，受飢餓；飢餓的時候，心中焦躁，必咒罵自己的君王和自己的神；仰觀上天，
*²² 俯察下地，不料，盡是艱難、黑暗，和幽暗的痛苦；他們必被趕入烏黑的黑暗中去。
在這些經文裏我們看到，
I. 神的百姓在得着神的聖言交託給他們、並蒙託付聖經上所享有的無可言喻的特權。為使他們尊萬軍之耶和華為聖、以他為他們所敬畏的、並尋得他為聖所，當捲起律法書（Isa 8:16）。請注意，神把神聖啟示這無價之寶存放在教會中，是他對教會的看顧和慈愛的極大明證。1. 它是律法書和訓誨；不但這卷預言書如此（因此要安全保存，以在將臨的患難和憂愁的時候安慰神的百姓），神的全部話語也都如此；神已為它作證，也已頒佈它。作為律法書，它指引我們的信仰；作為訓誨，它指引我們的行為；我們當既訂閱其中的真理，又順服其中的誡命。2. 這律法書和訓誨被捲起封住，因為我們不可加添也不可刪減；它是神寫給人的信，摺疊封緘，是蓋了御璽的諭旨。舊約的捲起和封住，意味着其中許多預言的完全解說要保留到新約時代。Da 12:4：隱藏這書，直到末時；但那時捲起封住的，如今已展開解封，並向嬰孩顯明出來（Mt 11:25）。然而關於另一個世界和將來的狀態，律法書仍然捲起封住，因為我們如今所知有限，所傳的也有限。3. 它們作為神聖的託付存放在先知的子孫和聖約的門徒手中（Ac 3:25）。這是交託給他們的善道，他們受命看守（2Ti 1:13,14）。以先知為師的，仍要緊緊跟隨寫下來的道。
II. 我們當如何善用這特權。這是我們當學的，
- 藉着先知自己的實踐和決心（Isa 8:17,18）。他接受了律法和訓誨，並從中得着安慰——在他所遭遇的許多挫折之中。請注意，那些自己曾經歷倚靠神話語之滿足的傳道人，最能向別人推薦神的話。請留意，
（1.）先知所遭遇的挫折。他特別指出兩項：——[1.] 神的不悅——不是對他自己，而是對他的百姓，他們的利益與他心極其親近：他*掩面不顧雅各家，*似乎暫時忽略他們，使他們處於他不高興的記號之下。先知自己受命啟示神對他們的忿怒，卻因此憂傷，如同一個不願意那兇惡日子來到的人。雅各家若離棄雅各的神，他掩面不顧他們就不當以為希奇。[2.] 人的輕蔑和侮辱——不但針對他自己，也針對那些封存了律法和訓誨的門徒：我與耶和華所給我的兒女，在以色列中作為預兆和奇蹟；我們被人當作怪物或異邦人注視，走在街上被人指點。可能先知兒女所受的那些預言性名字被城中那些褻瀆譏誚者嘲弄戲謔。我成了許多人的怪象（Ps 71:7）。神的百姓是這世界的奇事（Zec 3:8），因為他們與眾不同，又因為他們不與人同奔那放蕩無度的路（1Pe 4:4）。先知在此是基督的預表；因為這話被引用（Heb 2:13）以證明信徒是基督的兒女：*看哪，我與神所給我的兒女。*父母當看兒女為神的恩賜——他豐盛的恩賜；雅各如此看（Ge 33:5）。傳道人當看他們所帶領歸主的人為兒女，並相應地溫柔待他們（1Th 2:7），也當看為神所賜給他們的兒女；因為我們藉以使別人得益的一切善事，都當歸功於神的恩典。基督看信徒為他的兒女——父所賜給他的（Joh 17:6），他和他们都成為預兆和奇蹟，被人議論（Lu 2:34），到處被人議論（Ac 28:22）。
（2.）他在這些挫折中所領受的鼓勵。[1.] 他在一切令他挫折的事上看見神的手，並注目於此。雅各家所遭遇的一切患難，都是從神掩面而來；不但如此，加在他或他朋友身上的一切侮辱，都是從萬軍之耶和華而來；是他吩咐示每咒罵大衛（Job 19:13；30:11）。[2.] 他看見神住在錫安山，向他的百姓顯現，並預備聽他們的禱告、接受他們的敬拜。他雖然暫時掩面不顧雅各家，他們卻知道在哪裏可以尋見他、恢復看見他；他住在錫安山。[3.] 因此他決心等候耶和華、仰望他；即使他掩面之時仍要留心他的作為，並以謙卑的確信盼望他以憐憫轉回。那些憑信心和禱告等候神的人，可以帶着盼望和喜樂仰望他。當我們沒有可感受的安慰時，仍要堅守我們對神的敬奉和順服，然後再等候片時；到傍晚就有亮光。
- 藉着他給那些封存了律法和訓誨、蒙託付活潑聖言之門徒的勸戒和建議。
（1.）他設想他們在遭難的日子會受試探去求問那些*交鬼的——與魔鬼打交道、向魔鬼求問、並要魔鬼指教未來之事以便相機行事的人。掃羅在困境中就是如此求助於隱多珥的女巫（1Sa 28:7,15），亞哈謝也是如此求助於以革倫的神（2Ki 1:2）。這些行巫術的有奇異做作的手勢和腔調：他們聲音綿蠻、言語微細；他們蒙着頭，既不能清楚地看也不能清楚地被看，只是窸窣低語，被人窸窣探問。或此處所用的兩個詞都可指他們的聲音和說話方式；他們以低沉、空洞、破碎、幾乎不成字句的聲音，有時用哀號悲鳴的腔調，傳遞所要說的話，如同鶴、燕子或鴿子一般（Isa 38:14）。他們說話沒有主耶和華之先知所有的膽量和清楚，卻如那些要迷惑人而非教導人的人；然而竟有如此可憐的愚人去尋求他們，並慫恿別人也如此行——連先知的聽眾也是如此，他們明知更好的事，因此先知警告他們不可說，與這類人結盟。*律法明文禁止這惡行（Lev 19:31；20:27），它卻仍存在於以色列中，甚至存在於基督教國家；但願一切對宗教有知覺的人，都因想到這事而驚心。*撒但，退我後邊去罷。*當懼怕使用符咒、並求問那些以隱秘之術假冒算命、治病或尋回失物的人；因為這是大罪，實際上否認了在上之神。
（2.）他供給他們抵擋這試探的答案，把話放在他們口中。「若有人想要如此網羅你們，給他們這樣回答：百姓不當求問自己的神嗎？豈可為活人求問死人！[1.] 告訴他們這是宗教的原則——一國的百姓當求問自己的神；如今耶和華是我們的神，因此我們當求問他、與他商量，而不是求問交鬼的人。萬民各奉己神的名而行（Mic 4:5）。那些以天上的萬象為神的向其求問（Jer 8:2）。一個在罪中、在患難中的百姓，豈不當求問自己的神以求赦免和平安嗎？一個在疑惑中、在缺乏中、在危險中的百姓，豈不當求問自己的神以求指引、供應和保護嗎？主既是我們的神、我們是他的百姓，我們尋求他無疑是我們的本分。[2.] 告訴他們，活人向死的偶像求問是世上最大的愚妄。向沒有生命的偶像求生命和活的安慰，或期望我們已死的朋友在我們奉之為神、向他們禱告時能為我們作那些活着的朋友不能作的事，還有比這更荒謬的嗎？死人毫無所知，在他們那裏也沒有謀劃和作為（Ec 9:5,10）。因此活人帶着任何得解救的期望去討好死人，是愚妄的。招魂者向死人求問，如隱多珥的女巫，如此宣揚自己的愚妄。我們當靠活人而活，不靠死人。我們能從那些自己沒有亮光和生命的人那裏期望甚麼亮光或生命呢？
（3.）他指導他們求問神的聖言。他們中間的先知若不能針對每一個情形直接說話，他們仍有寫下來的道，當向它求助。請注意，那些懂得善用聖經的人，決不會被引誘去求問行巫術的。我們想知道如何尋求自己的神、並認識他的心意嗎？當以訓誨和法度為標準。在那裏你們會看見甚麼是善，以及主向你們所要求的。以神的律例為你的謀士，你必得着正確的指教。請留意，[1.] 我們當如何使用訓誨和法度：我們當根據那話語講論——即以此為我們的標準，遵從它，從中取意，向它上訴，在凡事上受它裁定和決定，贊同那些純正醫治人的話語（1Ti 6:3），並用聖靈所教的言語講論神的事。光是不說反對它的話還不夠，我們必須根據它講論。[2.] 我們為何當如此使用訓誨和法度：因為我們若不如此，就證明自己是最大的愚昧人。那些不與神的話相符的人，藉此顯明他們裏面沒有亮光——*沒有晨光（原文如此）——他們對事物沒有正確的知覺；他們不明白自己，也不分辨善惡、真假。請注意，那些拒絕神聖啟示的人連人的悟性也沒有；那些不肯接受神之聖言的人，也不能正確地接受理性的聖言。有人將此讀作威脅：「他們若不根據這話語講論，就必沒有亮光給他們——沒有好處、沒有安慰或解救；他們要被趕入黑暗和絕望之中；」如此處下文所記（Isa 8:21,22）。掃羅求問女巫時得了甚麼亮光呢？（1Sa 28:18,20）。那些轉離眾光之父的人，又能期望甚麼亮光呢？
（4.）他宣讀那些求問交鬼者、不看重神的律法和訓誨之人的結局；他們不但不得亮光、不得安慰或興盛，反可期望一切的恐怖和痛苦（Isa 8:21,22）。[1.] 他們所怕的患難要臨到他們：他們要經過這地——或在地上往來——無定無安，被入侵軍隊的威勢從一處趕到另一處；他們要受艱難，不知往何處去得生活所需，或因全地將如此貧困以致一無所有，或至少他們自己和他們的朋友如此貧困以致為他們一無所有；以致那些素常喫得飽足的人要受飢餓。請注意，那些離棄神的人，就離開了一切善道。[2.] 他們因不滿和在患難中的不耐煩，對自己是極不安的。好人也可能缺乏，但他使自己安靜、竭力使自己安心；這些人在飢餓的時候卻心中焦躁，當無物可喫時，他們的惱怒要侵蝕自己的心；因為急躁是自我懲罰的罪。[3.] 他們對周圍的人、甚至對在上的人是極冒犯的；當他們發現一切計畫落空、自己一籌莫展時，他們要忘記一切本分和禮節的規矩，要叛逆地咒罵自己的君王，並褻瀆地咒罵自己的神——而且不止在心中和臥房裏如此（Ec 10:20）。他們先是咒罵君王沒有把國事辦好，好像過錯全在他——其實最好最明智的王也不能保證成功；但當他們既已掙脫了效忠的約束，他們宗教的約束也不能長久約束他們：他們接着咒罵自己的神，咒罵他，寧可死；他們與他的護理爭論，譭謗它，好像他虧待了他們。人的愚昧傾敗他的道，然後他的心向耶和華發怒（Pr 19:3）。我們實在需要在*心裏火熱時用嚼環勒住口；*因為急躁的言語通常是極冒犯人的。[4.] 他們要自棄於絕望，無論往哪裏看，都看不見解救的指望。他們仰觀上天，天卻要向他們皺眉、顯得陰沉；當他們咒罵自己的神時，怎能不如此呢？他們俯察下地，但對那些與神為敵的人，地能給他們甚麼安慰呢？那裏盡是艱難、黑暗和幽暗的痛苦，樣樣都是威脅，沒有一絲愉悅的微光，沒有一個有盼望的遠景；他們卻要被自己恐懼的暴烈趕入黑暗之中——那恐懼把他們周圍的一切都描成漆黑可怕。這解釋了他在 Isa 8:20 所說的：他們不得亮光。那些向神話語之光閉眼的人，必公義地被棄於黑暗中、任其無盡地飄流，他們自己所點的火星也不能給他們絲毫益處。
英語原文
The Importance of the Scriptures (740 BC)
¹⁶ Bind up the testimony, seal the law among my disciples.
¹⁷ And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.
¹⁸ Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.
¹⁹ And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
²⁰ To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
²¹ And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.
²² And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.
In these verses we have,
I. The unspeakable privilege which the people of God enjoy in having the oracles of God consigned over to them, and being entrusted with the sacred writings. That they may sanctify the Lord of hosts, may make him their fear and find him their sanctuary, bind up the testimony, Isa 8:16. Note, It is a great instance of God's care of his church and love to it that he has lodged in it the invaluable treasure of divine revelation. 1. It is a testimony and a law; not only this prophecy is so, which must therefore be preserved safely for the comfort of God's people in the approaching times of trouble and distress, but the whole word of God is so; God has attested it, and he has enjoined it. As a testimony it directs our faith; as a law it directs our practice; and we ought both to subscribe to the truths of it and to submit to the precepts of it. 2. This testimony and this law are bound up and sealed, for we are not to add to them nor diminish from them; they are a letter from God to man, folded up and sealed, a proclamation under the broad seal. The binding up and sealing of the Old Testament signified that the full explication of many of the prophecies of it was reserved for the New-Testament times. Da 12:4, Seal the book till the time of the end; but what was then bound up and sealed is now open and unsealed, and revealed unto babes, Mt 11:25. Yet with reference to the other world, and the future state, still the testimony is bound up and sealed, for we know but in part, and prophesy but in part. 3. They are lodged as a sacred deposit in the hands of the disciples of the children of the prophets and the covenant, Ac 3:25. This is the good thing which is committed to them, and which they are charged with the custody of, 2Ti 1:13,14. Those that had prophets for their tutors must still keep close to the written word.
II. The good use which we ought to make of this privilege. This we are taught,
1. By the prophet's own practice and resolutions, Isa 8:17,18. He embraced the law ad the testimony, and he had the comfort of them, in the midst of the many discouragements he met with. Note, Those ministers can best recommend the word of God to others that have themselves found the satisfaction of relying upon it. Observe,
(1.) The discouragements which the prophet laboured under. He specifies two:—[1.] The frowns of God, not so much upon himself, but upon his people, whose interests lay very near his heart: "He hides his face from the house of Jacob, and seems at present to neglect them, and lay them under the tokens of his displeasure." The prophet was himself employed in revealing God's wrath against them, and yet grieved thus for it, as one that did not desire the woeful day. If the house of Jacob forsake the God of Jacob, let it not be thought strange that he hides his face from them. [2.] The contempt and reproaches of men, not only upon himself, but upon his disciples, among whom the law and the testimony were sealed: I and the children whom the Lord has given me are for signs and wonders; we are gazed at as monsters or outlandish people, pointed at as we go along the streets. Probably the prophetical names that were given to his children were ridiculed and bantered by the profane scoffers of the town. I am as a wonder unto many, Ps 71:7. God's people are the world's wonder (Zec 3:8) for their singularity, and because they run not with them to the same excess of riot, 1Pe 4:4. The prophet was herein a type of Christ; for this is quoted (Heb 2:13) to prove that believers are Christ's children: Behold, I and the children whom God has given me. Parents must look upon their children as God's gifts, his gracious gifts; Jacob did so, Ge 33:5. Ministers must look upon their converts as their children, and be tender of them accordingly (1Th 2:7), and as the children whom God has given them; for, whatever good we are instrumental of to others, it is owing to the grace of God. Christ looks upon believers as his children, whom the Father gave him (Joh 17:6), and both he and they are for signs and wonders, spoken against (Lu 2:34), every where spoken against, Ac 28:22.
(2.) The encouragement he took in reference to these discouragements. [1.] He saw the hand of God in all that which was discouraging to him, and kept his eye upon that. Whatever trouble the house of Jacob is in, it comes from God's hiding his face; nay, whatever contempt was put upon him or his friends, it is from the Lord of hosts; he has bidden Shimei curse David, Job 19:13,30:11. [2.] He saw God dwelling in Mount Zion, manifesting himself to his people, and ready to hear their prayers and receive their homage. Though, for the present, he hide his face from the house of Jacob, yet they know where to find him and recover the sight of him; he dwells in Mount Zion. [3.] He therefore resolved to wait upon the Lord and to look for him; to attend his motions even while he hid his face, and to expect with a humble assurance his returns in a way of mercy. Those that wait upon God by faith and prayer may look for him with hope and joy. When we have not sensible comforts we must still keep up our observance of God and obedience to him, and then wait awhile; at evening time it shall be light.
2. By the counsel and advice which he gives to his disciples, among whom the law and the testimony were sealed, to whom were committed the lively oracles.
(1.) He supposes they would be tempted, in the day of their distress, to consult those that had familiar spirits, that dealt with the devil, asked his advice, and desired to be informed by him concerning things to come, that they might take their measures accordingly. Thus Saul, when he was in straits, made his application to the witch of Endor (1Sa 28:7,15), and Ahaziah to the god of Ekron, 2Ki 1:2. These conjurors had strange fantastic gestures and tones: They peeped and muttered; they muffled their heads, that they could neither see nor be seen plainly, but peeped and were peeped at. Or both the words here used may refer to their voice and manner of speaking; they delivered what they had to say with a low, hollow, broken sound, scarcely articulate, and sometimes in a puling or mournful tone, like a crane, or a swallow, or a dove, Isa 38:14. They spoke not with that boldness and plainness which the prophets of the Lord spoke with, but as those who desire to amuse people rather than to instruct them; yet there were those who were so wretchedly sottish as to seek to them and to court others to do so, even the prophet's hearers, who knew better things, whom therefore the prophet warns not to say, A confederacy with such. There were express laws against this wickedness (Lev 19:31,20:27), and yet it was found in Israel, is found even in Christian nations; but let all that have any sense of religion show it, by startling at the thought of it. Get thee behind me, Satan. Dread the use of spells and charms, and consulting those that by hidden arts pretend to tell fortunes, cure diseases, or discover things lost; for this is a heinous crime, and, in effect, denies the God that is above.
(2.) He furnishes them with an answer to this temptation, puts words into their mouths. "If any go about thus to ensnare you, give them this reply: Should not a people seek to their God? What! for the living to the dead!" [1.] "Tell them it is a principle of religion that a people ought to seek unto their God; now Jehovah is our God, and therefore to him we ought to seek, and to consult with him, and not with those that have familiar spirits. All people will thus walk in the name of their God, Mic 4:5. Those that made the hosts of heaven their gods sought unto them, Jer 8:2. Should not a people under guilt, and in trouble, seek to their God for pardon and peace? Should not a people in doubt, in want, and in danger, seek to their God for direction, supply, and protection? Since the Lord is our God, and we are his people, it is certainly our duty to seek him." [2.] "Tell them it is an instance of the greatest folly in the world to seek for living men to dead idols." What can be more absurd than to seek to lifeless images for life and living comforts, or to expect that our friends that are dead should do that for us, when we deify them and pray to them, which our living friends cannot do? The dead know not any thing, nor is there with them any device or working, Ec 9:5,10. It is folly therefore for the living to make their court to them, with any expectation of relief from them. Necromancers consulted the dead, as the witch of Endor, and so proclaimed their own folly. We must live by the living, and not by the dead. What life or light can we look for from those that have no light or life themselves?
(3.) He directs them to consult the oracles of God. If the prophets that were among them did not speak directly to every case, yet they had the written word, and to that they must have recourse. Note, Those will never be drawn to consult wizards that know how to make a good use of their Bibles. Would we know how we may seek to our God, and come to the knowledge of his mind? To the law and to the testimony. There you will see what is good, and what the Lord requires of you. Make God's statutes your counsellors, and you will be counselled aright. Observe, [1.] What use we must make of the law and the testimony: we must speak according to that word, that is, we must make this our standard, conform to it, take advice from it, make our appeals to it, and in every thing be overruled and determined by it, consent to those wholesome healing words (1Ti 6:3), and speak of the things of God in the words which the Holy Ghost teaches. It is not enough to say nothing against it, but we must speak according to it. [2.] Why we must make this use of the law and the testimony: because we shall be convicted of the greatest folly imaginable if we do not. Those that concur not with the word of God do thereby evince that there is no light, no morning light (so the word is) in them; they have no right sense of things; they do not understand themselves, nor the difference between good and evil, truth and falsehood. Note, Those that reject divine revelation have not so much as human understanding; nor do those rightly admit the oracles of reason who will not admit the oracles of God. Some read it as a threatening: "If they speak not according to this word, there shall be no light to them, no good, no comfort or relief; but they shall be driven to darkness and despair;" as it follows here, Isa 8:21,22. What light had Saul when he consulted the witch? 1Sa 28:18,20. Or what light can those expect that turn away from the Father of lights?
(4.) He reads the doom of those that seek to familiar spirits and regard not God's law and testimony; there shall not only be no light to them, no comfort or prosperity, but they may expect all horror and misery, Isa 8:21,22. [1.] The trouble they feared shall come upon them: They shall pass through the land, or pass to and fro in the land, unfixed, unsettled, and driven from place to place by the threatening power of an invading enemy; they shall be hardly bestead whither to go for the necessary supports of life, either because the country would be so impoverished that there would be nothing to be had, or at least themselves and their friends so impoverished that there would be nothing to be had for them; so that those who used to be fed to the full shall be hungry. Note, Those that go away from God go out of the way of all good. [2.] They shall be very uneasy to themselves, by their discontent and impatience under their trouble. A good man may be in want, but then he quiets himself, and strives to make himself easy; but these people when they shall be hungry shall fret themselves, and when they have nothing to feed on their vexation shall prey upon their own spirits; for fretfulness is a sin that is its own punishment. [3.] They shall be very provoking to all about them, nay, to all above them; when they find all their measures broken, and themselves at their wits' end, they will forget all the rules of duty and decency, and will treasonably curse their king and blasphemously curse their God, and this more than in their thought and in their bedchamber, Ec 10:20. They begin with cursing their king for managing the public affairs no better, as if the fault were his, when the best and wisest kings cannot secure success; but, when they have broken the bonds of their allegiance, no marvel if those of their religion do not hold them long: they next curse their God, curse him, and die; they quarrel with his providence, and reproach that, as if he had done them wrong. The foolishness of man perverts his way, and then his heart frets against the Lord, Pr 19:3. See what need we have to keep our mouth as with a bridle when our heart is hot within us; for the language of fretfulness is commonly very offensive. [4.] They shall abandon themselves to despair, and, which way soever they look, shall see no probability of relief. They shall look upward, but heaven shall frown upon them and look gloomy; and how can it be otherwise when they curse their God? They shall look to the earth, but what comfort can that yield to those with whom God is at war? There is nothing there but trouble, and darkness, and dimness of anguish, every thing threatening, and not one pleasant gleam, not one hopeful prospect; but they shall be driven to darkness by the violence of their own fears, which represent every thing about them black and frightful. This explains what he had said Isa 8:20, that there shall be no light to them. Those that shut their eyes against the light of God's word will justly be abandoned to darkness, and left to wander endlessly, and the sparks of their own kindling will do them no kindness.
本章與接下來四章（至第十三章）原是一篇連貫的講論；其宗旨在於說明如今不久將要臨到以色列國的大毀滅，以及亞述王對猶大國所造成的大擾亂，並且這兩者都是因他們的罪；然而卻為那些在黑暗時代敬畏神的人豐富地預備了安慰——特別指向彌賽亞的日子。在本章中我們有：一、 一段關於亞蘭與以色列結盟之國將被亞述王毀滅的預言，賽 8:1-4。二、 一段關於那位驕傲得勝的君王將在以色列與猶大地造成荒涼的預言，賽 8:5-8。三、 在這些擾亂之中對神百姓極大的鼓勵；他們得著保證：1. 仇敵不能達成他們攻擊他們的目的，賽 8:9,10。2. 他們若持守對神的敬畏、壓制對人的懼怕，就必以神為他們的避難所（賽 8:11-14）；當別人絆跌而陷入絕望之時，他們必能等候神，並看見自己被保留到更好的日子，賽 8:15-18。末了，他向眾人發出一個必要的警告——他們當冒著危險不可求問交鬼的，因為這樣作必將自己投入絕望之中；他們當緊緊持守神的話語，賽 8:19-22。這些勸誡與安慰在患難之時對我們仍然有用。