서론
제목 없음
简体中文
영문 원문
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)
简体中文
宣告审判（主前740年）
¹ 耶和华又对我说：「你取一个大牌，用人所用的笔，写上玛黑珥色拉勒哈施罢斯。」
² 我便以诚实的见证人、祭司乌利亚和耶比利家的儿子撒迦利亚为我作证。
³ 我以先知称为妻，她也怀孕生子；耶和华对我说：「给他起名叫玛黑珥色拉勒哈施罢斯。」
⁴ 因为在这孩子还不晓得叫父叫母之先，大马士革的财宝和撒玛利亚的掳物，必在亚述王面前搬了去。
⁵ 耶和华又晓谕我说：
⁶ 「这百姓既厌弃西罗亚缓流的水，喜悦利汛和利玛利的儿子；
⁷ 因此，主必使大河翻腾的水猛然冲来，就是亚述王和他一切的威荣；这水必漫过一切的水道，溢出两岸；
⁸ 必冲入犹大，涨溢泛滥，直到颈项；以马内利啊，他展开翅膀，遍满你的地。」
这些经文预言亚述王攻击大马士革、撒玛利亚和犹大所得的成功——前两者要被他荒废，后者要大受惊吓。本章内容如下：
一、先知奉命写下这预言，公布给众人看见阅读，并存留为记录，使这事成就之时他们可以知道是神差遣了他；因为这是预言的目的之一（约14:29）。他必须「取一个大牌」，足以容下那五章用全字写成；他必须把所预言论到亚述王入侵那地的一切都写在上面；他必须「用人所用的笔」，按平常的书写方式和字体，使众人都能阅读明白。参哈2:2，「将默示写在版上，使读的人容易读。」凡论说神之事而说话写作的人，都当避免晦涩，力求说得、写得使人能懂（林前14:19）。为人写作的人当用人的笔，不可贪图天使的笔或舌头。既然为人所出版的书常在前面加上简短却有意义的总括性标题，先知就被指示称他的书为「玛黑珥色拉勒哈施罢斯——抢夺速临，掠物快到」，暗示亚述军必速速临到他们，大行抢掠。借这标题，听见这书的人必追问其内容和意义，读过或听过的人也必记住。有时用少数字容纳许多意思，作为我们把握更多内容的把手，对记忆是大有帮助的。
二、先知费心使这记录得好好的见证（赛8:2）：「我便以诚实的见证人为我作证」；他在他们眼前和面前写下预言，使他们签上名字，以便日后若有需要，他们可以起誓证明先知早在许久以前就预言了亚述人对那地的入侵。他点名他的见证人，为更确切，使人可向他们申诉。他们有两人（「凭两三个人的口作见证，句句都要定准」）；一位是祭司乌利亚；他在亚哈斯的故事中被提及，但不是因什么善行，因为他迎合亚哈斯，造了一个拜偶像的祭坛（王下16:10,11）；然而此时对他并无异议，因为他是个忠实的见证人。请看先知们何等谨慎地向一切有关的人证明自己用意的真诚，使我们能以完全的把握知道「所学习之事的确实」，知道我们「并不是随从乖巧捏造的虚言」。
三、把他书的标题作为他孩子的名字，使它更受人注意，更有效地流传下去（赛8:3）。他的妻子（因为是先知的妻子）被称为「女先知」；她「怀孕生子」——又一个儿子，他必须在他的名字里带着一篇讲章，像从前那儿子一样（赛7:3），但有所不同：那名字说的是怜悯，「施亚雅述——余民必归回」；但它既被轻忽，这名字说的就是审判，「玛黑珥色拉勒哈施罢斯——抢夺速临，他必快到，或已快到，掠物」。预言在这一个名字里就加了一倍，因为这事是确定的。「我要留意保守我的话」（耶1:12）。每一次这孩子被叫他的名字，或名字的任何一部分，都可作为即将来到的审判的提醒。注意，我们常常提醒自己在这世上可能遭遇的变迁和患难——也许就在门口——这是好的。我们喜悦地看着自己的孩子时，当掺上这样的思想：我们不知道他们将来还要被留下来遭遇什么。
四、预言本身，它解释了这个奥秘的名字。
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当时正结盟攻击犹大的亚兰和以色列，不久就要成为亚述王和他得胜之军的轻易掠物（赛8:4）：「在这孩子」——如今刚生下、刚命名——「还不晓得叫父叫母之先」（这通常是孩子最早知道的事、最早说的话），就是「大约一两年之内」，「大马士革的财宝和撒玛利亚的掳物」——那些如今自己如此安稳、对邻邦如此可怕的城市——「必在亚述王面前搬了去」，他必抢掠城邑和乡间，将两处最好的财物运回本国，作为富足那国之用，也作为他胜利的战利品。注意，抢夺别人的，必指望自己被抢夺（赛33:1）；因为耶和华是公义的，扰乱人的必受扰乱。
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既然犹大中有许多人暗中偏袒亚兰和以色列，对大卫的家心怀不满，神也要借亚述王惩罚他们——他必给犹大带来许多烦恼，正如赛7:17所预言的。请观察：（1）犹大中不满之党的罪是什么（赛8:6）：「这百姓」——先知在此向他们说话——「厌弃西罗亚缓流的水」，轻看自己的国家和其中的治理，乐于贬抑它，因为它在世上不像别的君王和国家那样显赫、那样喧嚣。他们拒绝神的先知从神的话语以微小的声音向他们所提供的安慰，并不以为意；他们「喜悦利汛和利玛利的儿子」——他们国家的仇敌，如今正实际入侵它；他们称赞他们是勇士，夸大他们的计谋和力量，称赞他们的举动，对他们的成功十分满意，衷心赞同他们的图谋，决心离弃他们、归附他们。许多国家在自己怀中就是这样养着毒蛇，吃它的饭，却依附它的仇敌，一旦它的利益似乎动摇，就随时准备弃之不顾。（2）神因这罪要降在他们身上的审判。那要荒废以法莲和亚兰的亚述王，也要成为他们党羽在犹大中的鞭子和惊吓（赛8:7,8）。因为他们「厌弃西罗亚的水」，不愿顺从神所立在他们上面的治理，反在其下不安，「所以主使大河翻腾的水，猛然冲来」——就是幼发拉底河。他们轻看犹大地，因为它没有一条可与那河相比的河流；耶路撒冷的河是一条微不足道的河。「好，」神说，「你们若是如此爱慕幼发拉底河，你们就要饱尝它；那河所流经之地的亚述王，必带着他的威荣——他大军，你们称之为他的威荣——而来，轻看你们自己的王，因为他不能带那样的大军上阵；神必使那军临到你们。」我们若因人的属世财富和权势而重视人、过于重视人，神就公义地使他们因此成为我们的鞭子。富人欺压我们，这被用作反对高抬富人的论据（雅2:3,5）。让我们最喜悦那缓流的西罗亚之水吧，因为急流是危险的。经上预言亚述军要像洪水泛滥一样冲入他们，冲去一切前面的东西，要漫过一切水道，溢出两岸。反对或抵挡都是无用的。西拿基立和他的军队要冲入犹大，遭遇的抵抗之少，以致看来更像穿过那地行军，而不像下到那地攻击。「直到颈项」，就是他必推进到围困耶路撒冷——那国的首脑——只有那城不被他攻取；因为那是圣城。注意，在最大的患难洪水中，神能、也必将他百姓的头保持在水面上，以此保全他们的安慰和属灵生命；进入他们灵魂的水可以到颈项（诗69:1），但骄傲的浪要止于那里。此处另有一个令人安慰的暗示：虽然亚述——那猛禽——展开翅膀，他的右翼左翼充满了犹大地，但那地仍是以马内利之地。「这是你的地，以马内利！」那是基督的地；因为他要在那里出生、居住、传道、行神迹。他是锡安的王，所以对那地有特别的权益和关切。注意，以马内利所认为属自己的地——他如此认一切认他之地——虽可能被洪水淹没，却不被毁灭；「因为仇敌好像洪水冲来」，以马内利必保护自己的人，「必举起大旗攻击他」（赛59:19）。
영문 원문
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)
简体中文
犹大的勉励（公元前740年）
⁹ 列国的人民哪，任凭你们喧嚷，终必破坏；远方的众人哪，当留心听，任凭你们束起腰来，终必破坏；你们束起腰来，终必破坏。 ¹⁰ 任凭你们商议，终归无成；任凭你们言定，终不成立；因为 神与我们同在。 ¹¹ 耶和华以大能的手训诫我，不可行这百姓所行的道，说： ¹² 「不可与这百姓所称为同盟的结盟；他们所怕的，你们不要怕，也不要畏惧。 ¹³ 当尊万军之耶和华为圣，以他为你们所当敬畏的，以他为你们所当惧怕的。」 ¹⁴ 他必作为圣所；却向以色列两家作绊脚的石头、跌人的磐石，向耶路撒冷的居民作为网罗和陷阱。 ¹⁵ 许多人必在其上绊跌、仆倒、跌碎、陷入网罗、被缠住。
先知在这里又回到亚哈斯和他的宫廷与王国当前所面临的困苦处境，这是由于十支派与亚兰人结盟来威胁他们而起的。在这些经文中，
一、先知向入侵的敌人夸胜，实际上是向他们挑战，任凭他们尽其所能（赛8:9,10）：「你们这些列国的人民，远方的人哪，要听先知奉神的名对你们所说的话。」 1. 「我们毫不怀疑，你们如今必竭尽全力攻击犹大和耶路撒冷。你们『彼此结盟』，订立严密的盟约。你们『束起腰来』，又『束起腰来』；你们预备行动；你们以决心投入其中；你们束上刀带；你们束紧腰间。你们用所能想到的一切理由激励自己、彼此勉励：你们『一同商议』，召开军事会议，众人都在筹划攻取犹大地最恰当的方法。你们『言定』；你们就此作出决议，并不总是停留在商议之中；你们定下当行的事，并对事情必将成就大有把握，以为只要一句话就能成事。」注意，教会的敌人在推行他们反对教会的计谋时，总是带着极多的谋略、决心和自信；他们费尽心力所要滚动的石头，至终必反砸在他们自己身上。 2. 「现在要让你们知道，你们一切的努力都必徒劳无功。你们不能、也不可得逞，不能获胜：『你们必被击碎。』尽管你们彼此结盟，尽管你们束起腰来，尽管你们以所能想到的一切谋略和谨慎行事，我仍要再三告诉你们，你们一切的计划都必被挫败，『你们必被击碎』。不但如此，你们的图谋不仅将被摧毁，反要成为你们的毁灭；你们必因那些针对耶路撒冷所设的计谋而被击碎：『你们的计谋必归于无有』；因为耶和华之外没有智慧，也没有谋略。你们所定的志不能付诸实行；必不成立。你们言定，但『若不是耶和华命定，谁能说成就成呢？』凡与神、与他的旨意和筹算相对抗的，都站立不住，必然倾覆。『因为神与我们同在』」（这是指着 以马内利——神与我们同在 这个名字说的）；「弥赛亚将要在我们中间出生，一个为如此荣耀而设立的民族，不可能被交与彻底的毁灭。我们如今在他的圣殿、他的圣言、他的应许中，特别享有神与我们同在的临在，这些就是我们的保障。神与我们同在；他站在我们这一边，要为我们争战；所以，神若帮助我们，谁能敌挡我们呢？」（罗8:31）锡安的女子就是这样藐视他们。
二、先知用自己从神所得的安慰和勉励，来安慰和勉励神的百姓。对他们所发起的攻击极其可怕；大卫家、宫廷和王室都惊惶失措（赛7:2），那么百姓陷入恐慌也就不足为奇了。如今，
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先知告诉我们，他自己如何受神的指教，不致陷入百姓所受的那种惊恐，也不与他们采取同样的做法（赛8:11）：「耶和华以大能的手对我说话，叫我不行这百姓所行的道」，不说他们所说的话，不做他们所做的事，不怀有他们对事物那种可怕的见解，也不赞同他们不惜任何条件求和、或求助于亚述人的计谋。神指教先知不要随波逐流。注意，(1) 即使在最好的人里面，也容易因威吓的乌云而惊恐，尤其当惧怕成为流行病时更是如此。我们都太容易随从周围百姓所行的道，即使那不是善道。(2) 神所爱、所悦纳的人，他必指教并使他们能逆流而上，抵挡一般性的败坏，尤其是一般性的恐惧。他必找到方法指教自己的百姓，不行别人所行的道，而保持清醒的与众不同。(3) 有时败坏在好人的心中如此活跃，以致他们需要被大能的手来指教自己的本分；而如此指教乃是神的特权，因为惟有他能赐人悟性，并胜过不信与偏见所发出的抵挡。他能指教人心；在这一点上无人能像他那样指教。(4) 那些要指教别人的人，自己需要先在当尽的本分上受充分的指教，然后当他们凭着亲身的经历来指教时，就指教得最有力量。从心里出来的道最有可能达到人的心；我们靠神的恩典自己所受指教的，也当尽所能地指教别人。
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那么他对神的百姓说什么呢？
(1) 他警告他们防备有罪的惧怕（赛8:12）。看来这是当时这百姓的行事方式，而惧怕是会传染的。心里胆怯的，能使他弟兄的心也像他的心一样胆怯（申20:8）；所以「你们不可与这百姓所称为同盟的，向他们称作同盟的，一同说『同盟』」；也就是说，[1]「不要与他们所筹划、所图谋的同盟有分。不要与那些为求自身安全、因着不信、不信赖神和他们的义举，而要寻求与亚述人结盟的人联合。不要进入任何这样的同盟。」注意，在患难之时，我们当警惕一切促使我们采取任何不正当途径以谋求自身安全的惧怕。[2]「不要害怕他们用来彼此恐吓的同盟。不要因每有风吹草动就因同盟的想象而惊惶不安，也不要每逢一点小事不妥便立刻喊叫说：有阴谋，有阴谋。当他们谈论那可怕的消息——『亚兰与以法莲同盟』，我们怎么办？当战、当逃、当降之时，你们不要惧怕他们所惧怕的：『不要像外邦人那样畏惧天上的征兆』（耶10:2）。不要惧怕地上的凶信，要让你们的心坚定。不要惧怕他们所惧怕的，也不要像他们那样惊惶。不要陷入那种引起战抖发颤的恐惧之中」——原文就是这个意思。注意，当教会的敌人在筹划有罪的同盟时，教会的朋友当防备因这些同盟而生出的有罪的惧怕。
(2) 他劝勉他们存敬虔敬畏神的心：「只要尊万军之耶和华为圣」（赛8:13）。注意，对神的信心之敬畏，是抵御对人的惧怕之不安的特殊保障；参彼前3:14,15，那里引用了这话，并应用于受苦的基督徒。[1] 我们当看神为万军之耶和华，他手中掌握一切权能，一切受造之物都在他命令之下。[2] 我们当照此尊他为圣，将当得的荣耀归给他的名，并照着相信他是圣洁之神的样式来对待他。[3] 我们当以他为我们的敬畏，以他为敬畏的对象；以他为我们的可畏，存对他护理之工的敬重，敬畏他的主权，惧怕他的不悦，并默默顺服他一切所安排的。我们若因神伟大荣耀的作为而受当有的感动，就必看见我们仇敌的虚张声势被遮蔽、被笼罩，他们的一切权势都受约束、受限制；参尼4:14。那「惧怕人羞辱的，却忘记造他们的耶和华」（赛51:12,13）。比较路12:4,5。
(3) 他向他们保证，如此行就必得着圣洁的稳妥与心灵的宁静（赛8:14）：「他必作为圣所」；以他为你们的敬畏，你们就必发现他是你们的盼望、你们的帮助、你们的保障、你们大能的拯救者。他必使你们成圣并保守你们。他必作为圣所，[1]「使你们成为圣洁。他必成为你们的圣洁」——有人如此读。我们若以颂赞尊神为圣，他就必以恩典使我们成圣。[2]「使你们得享平安。他必作你们的圣所」，就是你们可以逃往其中得安全的所在，在那里你们得以免受一切恐惧的拘禁；你们必在他里面寻得不可侵犯的避难所与稳妥，并看见自己脱离了危险的触及。那真正敬畏神的，必不需要惧怕任何灾祸。
三、先知宣告不敬虔、不信之人的灭亡，无论在犹大还是在以色列都是如此。他们在前面的安慰中无分无关；那向信靠他之人作圣所的神，必向那「离弃这西罗亚缓流的水，喜悦利汛和利玛利的儿子的人」（赛8:6），向那以受造之物为他们的畏惧和盼望的人，作绊脚的石头、跌人的磐石（赛8:14,15）。先知预见以色列两家中的大多数必不「尊万军之耶和华为圣」，对他们他必「作为网罗和陷阱」；他必作他们的可畏，正如他作那信靠他之人的支持和依靠。他们不但不因神的话语得益，反而要被绊倒；神的护理之工不但不引导他们归向他，反而要将他们从他面前驱散。对别人作了活的香气叫人活，对他们却作了死的香气叫人死。「所以其中许多人必绊跌仆倒」；他们既陷入罪中，也陷入毁灭之中；他们必倒在刀下，必被掳去，进入被掳之地。注意，神的事物若成为我们的绊脚石，就必成为我们的毁灭。有人将这话应用于拒绝基督的不信的犹太人，基督对他们成了绊脚的石头；因为使徒引用这经文，应用于一切顽固不信基督福音的人（彼前2:8）；对他们他是跌人的磐石，因为不顺从道理，就在道上绊跌了。
영문 원문
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.
16-22
The Importance of the Scriptures (740 BC)
简体中文
圣经的重要（主前740年）
¹⁶ 你要卷起律法书，在我门徒中间封住训诲。 ¹⁷ 我要等候那向雅各家掩面的耶和华，我要仰望他。 ¹⁸ 看哪，我与耶和华所给我的儿女，就是住在锡安山万军之耶和华所赐的，在以色列中作为预兆和奇迹。 ¹⁹ 有人对你们说：当求问那些交鬼的和行巫术的，就是声音绵蛮、言语微细的；百姓不当求问自己的神吗？岂可为活人求问死人呢？ ²⁰ 人当以训诲和法度为标准；他们所说的若不与此相符，必不得见晨光。 ²¹ 他们必经过这地，受艰难，受饥饿；饥饿的时候心中焦躁，必咒骂自己的君王和自己的神；仰观上天， ²² 俯察下地；不料，尽是艰难、黑暗和幽暗的痛苦，他们必被赶入乌黑的黑暗中去。
在这些经文里我们有，
一、神的百姓因神的圣言交托与他们、自己被托以圣卷而享有的那不可言喻的特权。为要使他们「尊万军之耶和华为圣，以他为所当怕的，又作他所投奔的圣所」，当「卷起训诲」（赛8:16）。当留意，神把神圣启示这一无可估量的宝藏存放在教会中，这是神顾念他的教会、爱他教会的极大凭据。1. 这乃是「训诲」与「法度」；不仅这篇预言如此——所以必须妥善保存，好叫神的百姓在临近的艰难困苦中得安慰——神的全部话语都是如此；神已为此作见证，也已命定此。作为训诲，它指引我们的信仰；作为法度，它指引我们的行为；我们既当认可其中的真理，也当顺服其中的命令。2. 这训诲与法度是卷起封住的，因为我们不可加添，也不可删减；它们是神致人的一封信，折叠封缄，是盖着大印的谕旨。旧约的卷起封住，意味着其中许多预言的完全解说要留到新约时代。但12:4：「要隐藏这话，封闭这书，直到末时」；但那时卷起封住的，如今已经开启，不再封住，且「向婴孩就显出来」（太11:25）。然而论及另一世界、论及来世，这训诲仍是卷起封住的，因为我们「所知道的有限，先知所讲的也有限」。3. 它们作为神圣的寄托，存放在「先知与盟约之子嗣」（徒3:25）的门徒手中。这就是那「交托」给他们的善道，他们受命加以看守（提后1:13-14）。那以先知为师的人，仍必须紧紧跟随写下的道。
二、我们当善用这特权。这在以下被教导：
- 借先知自己的实践与心志（赛8:17-18）。他接受了律法与训诲，并在所遇的诸多挫折中得着其中的安慰。当留意，那些自己已经历过倚靠神话语之满足的传道人，最能向别人推荐神的话语。当留意，
（1）先知所忍受的挫折。他特别提到两样：〔1〕神的蹙眉，不是那么在他自己身上，而是在他百姓身上——他们的利益与他心极其相近：「他向雅各家掩面」，似乎暂时不顾念他们，使他们落在他不悦的记号之下。先知自己受雇启示神对他们的忿怒，却仍为此忧伤，正如那不喜悦灾祸之日的人。雅各家若离弃雅各的神，他向他们掩面，便不足为奇。〔2〕人的轻蔑与羞辱，不但在他自己身上，也在那律法与训诲所封存的门徒身上：「我与耶和华所赐给我的儿女，在以色列中作为预兆与奇迹」；我们被人盯着看，如同怪物或异乡人，在街上走过时被人指点。也许先知儿女所受的那些先知性名字，被城中那些亵渎的讥诮者所嘲弄戏弄。「我如奇事给许多人看」（诗71:7）。神的百姓因他们的特立独行，又因不与世人「同奔那放荡无度的路」（彼前4:4），成了世人的奇事（亚3:8）。先知在此是基督的预表；因为这话被引用（来2:13）以证明信徒是基督的儿女：「看哪，我与神所赐给我的儿女。」父母当看自己的儿女为神的恩赐，他恩典的恩赐；雅各便是如此（创33:5）。传道人当看自己所结的归主者为自己的儿女，并温柔待之（帖前2:7），并看他们为神所赐的儿女；因为我们借自己而对别人所成就的一切善，都当归因于神的恩典。基督看信徒为父所赐给他的儿女（约17:6），他和他们都「作为预兆和奇迹，被人毁谤」（路2:34），到处被人毁谤（徒28:22）。
（2）他在面对这些挫折时所汲取的鼓励。〔1〕他在一切令人灰心的事上都看见神的手，并注目于此。雅各家无论遭遇什么患难，都来自神的掩面；不但如此，无论他自己或朋友受什么轻蔑，都是来自万军之耶和华；是他吩咐示每咒骂大卫（伯19:13、30:11）。〔2〕他看见神住在锡安山，向他的百姓显现自己，预备听他们的祷告、接纳他们的敬拜。虽然他暂时向雅各家掩面，他们却知道在何处可寻见他、重新得见他——他住在锡安山。〔3〕因此他决意等候耶和华、仰望他；在他掩面之时仍要留心他的作为，并以谦卑的确信期待他以怜悯之道的回转。那些以信心与祷告等候神的人，可以怀着盼望与喜乐仰望他。当我们没有可感觉的安慰时，仍要持守我们对神的敬拜与顺服，然后再等候片时；「到了晚上才有光明」。
- 借他给那些律法与训诲所封于其中、活泼圣言所托于其手的门徒的劝勉与忠告。
（1）他设想他们在患难之日会被试探去求问「交鬼的」——那些与魔鬼打交道、向其请教、想借其得知将来的事、好据此定夺行止的人。扫罗在窘迫之时正是如此去求隐多珥的女巫（撒上28:7、15），亚哈谢去求以革伦的神（王下1:2）。这些行邪术的有奇异怪诞的姿态声调：他们「声音绵蛮、言语微细」；他们蒙住头，既不能清楚地看，也不能被清楚地看见，只是窥探、被人窥探。此处所用的两个字也都可指他们的声音与说话方式；他们低声、空洞、断续、几乎不成字句地传达要说的话，有时用一种哭泣或哀号的声调，如鹤、如燕、如鸽子（赛38:14）。他们说话没有主之先知所用的那种坦白与清楚，倒像那些只想迷惑人、不愿教导人的人；然而竟有人如此可怜地愚昧，去寻问他们，又引诱别人也如此行——甚至先知的听众中也有人，他们本知道更高明的事，所以先知警告他们不要说「与他们结盟」。律法明明禁戒这恶（利19:31、20:27），但这恶在以色列中却有，甚至在基督教国家中也有；但凡对宗教稍有感觉的人，都当因想到这事而惊骇。「撒但，退我后边去吧！」当畏惧使用符咒与咒物、以及请教那些借隐秘之术妄称能算命、医病、寻物之事；因为这是极重之罪，实际上等于否认在上之神。
（2）他为他们对这试探预备了回答，把话放在他们口中：「若有人这样设计陷害你们，当这样回答他们：『百姓不当求问自己的神吗？』怎么说『岂可为活人求问死人呢』？」〔1〕「告诉他们，这是宗教的原则：一民当求问自己的神；如今耶和华是我们的神，所以我们当求问他、与他商议，而不当求问交鬼的。万民都必『奉自己神的名而行』（弥4:5）。那些以天象为神的，也『向它们』求问（耶8:2）。一民在罪中、在患难中，不当求问自己的神以求赦免与平安吗？一民在疑惑、贫乏、危险中，不当求问自己的神以求指引、供给与保护吗？既然主是我们的神、我们是他的百姓，求问他便是我们当尽的本分。」〔2〕「告诉他们，活人去求问死的偶像，是世上最大的愚妄。」还有什么比向无生命的偶像求生命与生活的安慰更荒谬呢？又有什么比指望我们已死的朋友——当我们尊他们为神、向他们祷告时——能为我们做成我们活着的朋友所不能做的事更荒谬呢？「死了的人毫无所知」，他们中也没有「谋算与工作」（传9:5、10）。所以活人去向他们献媚、指望从他们得解救，乃是愚妄。招魂术士招问死人，如隐多珥的女巫，正是宣告自己的愚妄。我们当靠活人而活，不当靠死人。那些自己没有光与生命的人，我们能从他们指望什么光或生命呢？
（3）他指引他们求问神的圣言。他们中间的先知虽不直接论及每一情形，但他们有写下的道，他们必须诉诸于它。当留意，那些懂得善用圣经的人，绝不致被引诱去求问巫师。我们想知道当如何求问自己的神、得知他的心意吗？「人当以训诲和法度为标准」。在那里你必看见何为善、主向你所要的是什么。以神的律例为你的谋士，你必得着正确的指教。当留意，〔1〕我们当如何使用律法与训诲：我们必须「以此话为标准而说话」，即以此为准则，顺服它，向它请教，向它申诉，凡事受其统管与裁断，赞同那些「健康医治的话」（提前6:3），并照圣灵所教导的言语论说神的事。仅仅不说反对它的话是不够的，我们必须照着它说话。〔2〕我们为何当如此使用律法与训诲：因为我们若不如此行，便显出自己是不可思议的最大愚妄。那些不与神之道相合的人，由此显明「他们里面没有光，没有晨光」（原文如此）；他们对事物没有正当的感觉；他们既不明白自己，也不明白善与恶、真与假之间的分别。当留意，那些拒绝神圣启示的人，连属人的悟性也没有；那些不愿接纳神之圣言的人，也不能算是正确地接纳理性之圣言。有人将这读作警告：「他们所说的若不与此相符，就必没有光给他们，没有好处，没有安慰或解救；他们必被赶到黑暗与绝望中去」；如以下接着所说（赛8:21-22）。扫罗求问女巫时得了什么光呢？（撒上28:18、20）。那些转离众光之父的人，又能指望什么光呢？
（4）他宣告那些求问交鬼者、不顾神律法与训诲之人的结局；不仅没有光给他们、没有安慰或繁荣，更可期待一切恐怖与痛苦（赛8:21-22）。〔1〕他们所怕的患难必临到他们：他们必「经过这地」——或在这地「往来」——漂泊不定、无家可归，被入侵之敌的可畏势力驱赶，从一个地方到另一个地方；他们「受艰难」，不知到哪里去得生活所需的供给，或因那地将如此贫穷以致无物可得，或至少他们自己与他们朋友如此贫穷，以致为他们也无物可得；于是那些素常吃得饱足的人必挨饿。当留意，那些远离神的人，便出离了一切善道。〔2〕他们因在患难中的不满与不忍耐，对自己极不安舒。属灵人也许缺乏，但那时他安静自己，竭力使自己安然；但这百姓「饥饿的时候心中焦躁」，当他们无物可食时，他们的烦恼便吞噬自己的心灵；因为烦躁是自取其咎的罪。〔3〕他们对周围一切的人——不，对在上一切——都是极其触怒人的；当他们发现自己的一切谋略都落空、自己智穷计尽之时，便忘记一切责任与体统的规则，必叛逆地「咒骂自己的君王」，又亵渎地咒骂「自己的神」，而且不止「在心中、在内室」如此（传10:20）。他们先是咒骂自己的君王，因他没有把国事治理得更好，仿佛过错在他——其实最贤明的君王也不能保证成功；但当他们既已破坏了效忠的约束，他们的宗教约束也难以长久拘束他们：他们随即咒骂自己的神，咒骂他而死；他们与他的护理相争，又毁谤它，仿佛他亏负了他们。「人的愚昧倾覆他的道」，然后「他的心也抱怨耶和华」（箴19:3）。可见我们多么需要「在心发热之时用嚼环勒住自己的口」；因为烦躁之言往往极其触怒人。〔4〕他们必自暴自弃于绝望之中，无论向何处看，都看不见解救的可能。他们仰观上天，天却向他们蹙眉，显得阴暗；他们既咒骂自己的神，又能如何呢？他们俯察下地，但神与他们为敌，地能给他们什么安慰呢？那里尽是艰难、黑暗与幽暗的痛苦，凡事都带威胁，没有一丝愉悦的光芒，没有一线盼望的远景；他们必被自己恐惧的暴力赶入黑暗之中——那恐惧使他们周围的一切都显得漆黑可怕。这解释了他方才在赛8:20所说「没有光给他们」。那些闭眼不肯看神话语之光的人，公义地必被交在黑暗之中，任其无尽漂泊，他们自己所点燃的火星也必不能给他们丝毫帮助。
영문 원문
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.
本章及随后相连的四章（至第十三章止）乃是一篇连贯的讲论或讲章，其要旨在于说明：此时不久即将临到以色列国的巨大毁灭，以及亚述王将要给犹大国带来的重大扰乱，二者皆因他们的罪；然而在那些幽暗之日，为敬畏神的人预备了丰盛的安慰，尤其指向弥赛亚之日。在本章中，我们有： I. 一项预言，论及叙利亚与以色列联盟二国将亡于亚述王之手，赛8:1-4。 II. 论及那位骄横得胜的君王将在以色列与犹大地中所造成的荒凉，赛8:5-8。 III. 在这些动荡之中，赐给神百姓的极大鼓励；他们得着保证： 1. 仇敌必不能在他们身上遂其所愿，赛8:9,10。 2. 他们若持守对神的敬畏、压制对人的惧怕，就必以神为他们的避难所（赛8:11-14），而当别人绊跌、陷入绝望之时，他们必得着力量去仰望神，并看见自己被保留以待更好的时日，赛8:15-18。 最后，他向众人发出一项必要的警告——当以性命为念，不可求问交鬼的，因为那样行只会使自己陷入绝望，而当紧紧倚靠神的话语，赛8:19-22。 这些劝勉与安慰，在患难之时于我们仍然适用。