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英文原文
After the threatenings of wrath in the foregoing chapter we have here, I. Thankful praises for what God had done, which the prophet, in the name of the church, offers up to God, and teaches us to offer the like, Isa 25:1-5. II. Precious promises of what God would yet further do for his church, especially in the grace of the gospel, Isa 25:6-8. III. The church's triumph in God over her enemies thereupon, Isa 25:9-12. This chapter looks as pleasantly upon the church as the former looked dreadfully upon the world.
1-5
A Song of Praise (718 BC)
赞美的诗歌（主前718年）
¹ 耶和华啊，你是我的神；我要尊崇你，我要称赞你的名。因为你以忠信诚实行过奇妙的事，成就你古时所定的。
² 你使城变为乱堆，使坚固城变为荒场；使外邦人宫殿的城不再为城，永远不再建造。
³ 所以刚强的民必荣耀你；强暴之国的城必敬畏你。
⁴ 因为你作了贫寒人的保障，作了困苦人遭难时的保障，作了避风所、避暴风的隐密处；又像河流在干旱地，像大磐石的影子在疲乏之地。
⁵ 你要镇压外邦人的喧哗，好像干燥地的热气被云影消化；强暴人所唱的诗歌，也必如此低落。
前一章末了说「万军之耶和华必作王治理他们」；如今为顺应这话，先知在此论到「他国度的荣耀威严」（诗145:12），并将荣耀归给他；这话虽然可能应验于巴比伦的毁灭和犹太人从被掳中得释放，但它似乎看得更远——指向福音教会当为基督胜过我们属灵的仇敌、并为一切信徒所预备的安慰而献给神的赞美。本章内容如下：
一、先知决意自己赞美神；因为要激动别人的人，首先当激动自己来赞美神（赛25:1）：「耶和华啊，你是我的神」——是与我立约的神。当神在地上刑罚地上的君王，使他们在他面前战抖时，一个贫穷的先知却可以到他面前，以谦卑的胆量说：「耶和华啊，你是我的神，所以我要尊崇你，我要称赞你的名。」凡以耶和华为神的人，都有责任赞美他；因为他所以拣选我们作他的子民，「是使我们得称赞」的（耶13:11）。我们赞美神就是尊崇他；这并非说我们能把他变得比他本来的更高，而是我们必须使自己和他人在心目中将他显为大。参出15:2。
二、他以别人也必被引来赞美神这一念而自慰（赛25:3）：「所以」，因你借你的护理「在遍地上了荒凉的事」（诗46:8），又因你向你自己和你教会的仇敌施行了公义的报应，「所以刚强的民必荣耀你」，同心合意地荣耀你；「强暴之国的城」必敬畏你。这话可理解为：1. 那些素来强盛、向神凶恶的民。那些素来与神的国为敌、以极大的力量和凶暴攻击神国之利益的人，要么要被归化，借着与神的百姓一同事奉他而荣耀神；至少也要被折服，承认自己已被征服。那些素来使勇士惧怕的人，必被迫在神的审判面前战抖，徒然呼求山岭岩石遮蔽他们。或者，2. 那些如今要因神、为神而被作成刚强可畏的人，虽然从前软弱被人践踏。神必如此明显地为敬畏他、荣耀他的人显现并与他们同在，以致众人都要承认他们为刚强之民，并要敬畏他们。从前有过这样的日子：「那国中许多本地人入了犹大籍，因为犹大人惧怕临到了他们身上」（斯8:17）；也有过「惟独认识神的子民必刚强行事」（但11:32），他们为此而荣耀神。
三、他指出这赞美的事由是什么，也当是什么。我们和别人都当尊崇神、赞美他；因为：1. 他照自己旨意所定的，行了奇妙的事（赛25:1）。我们以赞叹神所行的为真正奇妙来尊崇他——奇妙的权能之证，超过任何受造之物所能行的；奇妙的良善之证，超过像我们这样有罪之人所能期望的。这些「奇妙的事」，对我们而言既新奇又令人惊奇，全然出乎意料，却是照他「古时所定的」，由他的智慧所筹划，为他的荣耀和他百姓的安慰而设计。护理的一切作为都是照着神永恒的旨意（而那旨意本身就是信实和真理），与他一切属性相符，彼此协调，并必在节期成就。2. 他特别降卑了地上强者的骄傲，打破了他们的权势（赛25:2）：「你使城」——使许多城——「变为乱堆。你使许多坚固城」——那些自恃天险、人工、民兵众多而又勇猛的城——「变为荒场。」受造的力量怎能抵挡全能者呢？「许多城建筑辉煌，可称为宫殿；又常有各方上流人士往来探访，可称为外邦人的宫殿」，你却使它们「不再为城」；它们夷为平地，没有一块石头留在石头上，永远不再建造。世上许多地方的许多城都遭遇了这样的事，在我们本国尤其如此；一度繁华的城已经衰落湮没，几乎无人知道它们立在哪里（除非从地里挖出的骨灰罐或钱币得知）。以色列的城邑早已成为乱堆和废墟！神借此教导我们，「我们在这里本没有常存的城」，因此要寻求那将来的城——那城永不变为废墟，永不衰残。3. 他及时救济了他贫穷困苦的百姓（赛25:4）：「你作了贫寒人的保障，作了困苦人的保障。」神既使骄傲自恃的强者软弱，他也使谦卑认真、倚靠他的弱者刚强。不但如此，他不仅使他们刚强，他自己就是他们的力量；因为他们在他里面得以坚固，他的恩惠是他们「心中的力量」。他是「困苦人遭难时的保障」——当他需要力量时，当他的苦难驱使他到神面前时。他既坚固他们抵挡内心的衰败，也庇护他们免受外面的攻击。他是避暴雨狂风的「避风所」，是夏日炎炎的「炎热之下的荫庇」。无论冷热干湿，神对一切境遇中的百姓都是充足的保护。义气的兵器「向左向右」都能用（林后6:7）。无论神的百姓身处何种危险或患难，都已有有效的安排，使他们不致受真正的伤害损伤。当危险最可畏、最惊心之时，神必为保护他的百姓而显现：「当强暴人的怒气如暴风冲击城墙」，虽响声极大，却不能把墙推倒。神之贫穷百姓的仇敌是凶暴之人；他们竭力使自己显得凶暴可畏。他们的暴怒如狂风呼啸，震耳欲聋，凶猛异常；但它和风一样受着属神的约束；因为神「将风握在拳中」，神必作他百姓这样的避难所，使他们能经得住冲击、站得住脚、持守他们的正直与平安。风浪打在船上会使船颠簸，但打在墙上的风浪却不能使墙摇动（诗76:10、诗138:7）。4. 他已行、也必将行——庇护那些倚靠他的人，使他们免受骄傲压迫者之欺凌（赛25:5）：「你要」——或你正——「镇压外邦人的喧哗」；你要使它止息，正如干旱之地的炎热因「云影遮蔽」而减轻缓和。「强暴人」的枝条——不如说他们的子嗣或凯歌——「必被降卑」，他们必改变腔调，压低声音。请在此观察：（1）神百姓的压迫者被称为「外邦人」；因为他们忘了所欺压的人与他们同出一源、同出一血。他们被称为「强暴人」；因为他们宁愿如此，不愿作可爱的人：他们宁愿被惧怕，不愿被敬爱。（2）他们对神百姓的欺凌既喧哗又炽热，不过如此而已；那不过是外邦人的喧哗，他们想以威吓欺凌一切挡路之人、以大言不惭来达到目的。「埃及王法老不过是声音」（耶46:17）。那犹如正午烈日的炎热；可是日头一落，它在哪里呢？（3）他们的喧哗、他们的炎热和他们一切的凯歌，都必被降卑挫败，他们的指望化为泡影，他们一切的尊荣归于尘土。强暴人的枝条，连最高的枝条，也必被折断，扔在粪堆之中。（4）若神葡萄园的工人有时被召来「担当那日的劳苦和炎热」，神必设法这样那样地使他们得着舒畅，如同云影遮蔽，免得他们受压过重。
英文原文
A Song of Praise (718 BC)
¹ O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth.
² For thou hast made of a city a heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built.
³ Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.
⁴ For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.
⁵ Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.
It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Ps 145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here,
I. The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (Isa 25:1): "O Lord! thou art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Ex 15:2.
II. He pleases himself with the thought that others also shall be brought to praise God, Isa 25:3. "Therefore, because of the desolations thou hast made in the earth by thy providence (Ps 46:8) and the just vengeance thou hast taken on thy and thy church's enemies, therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible nations fear thee." This may be understood, 1. Of those people that have been strong and terrible against God. Those that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror, shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God and call in vain to rocks and mountains to hide them. Or, 2. Of those that shall be now made strong and terrible for God and by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the people of the land became Jews, for the fear of the Jews fell upon them (Es 8:17), and when those that knew their God were strong and did exploits (Da 11:32), for which they glorified God.
III. He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for, 1. He has done wonders, according to the counsel of his own will, Isa 25:1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season. 2. He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (Isa 25:2): "Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again." This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay. 3. He has seasonably relieved and succoured his necessitous and distressed people (Isa 25:4): Thou has been a strength to the poor, a strength to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious, and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress, when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays, so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the left, 2Co 6:7. Whatever dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Ps 76:10,138:7. 4. That he does and will shelter those that trust in him from the insolence of their proud oppressors (Isa 25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here, (1.) The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved. (2.) Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer 46:17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set? (3.) Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill. (4.) If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure.
6-8
The Blessings of the Gospel (718 BC)
福音的福分（公元前718年）
⁶ 在这山上，万军之耶和华必为万民用陈设的筵席，用满髓的肥甘并澄清的陈酒设摆筵席。
⁷ 他又必在这山上除灭遮盖万民之物、遮蔽万国蒙脸的帕子。
⁸ 他已经吞灭死亡直到永远。主耶和华必擦去各人脸上的眼泪，又除掉普天下他百姓的羞辱，因为这是耶和华说的。
我们若假定（如许多人所作的）这话是指着亚述军被天使击溃之时锡安和耶路撒冷中的大喜乐，或犹太人从巴比伦被掳中得释放之时，或在某次同样出人意外的拯救之时的喜乐，我们仍不能不叫这话看得更远——指向福音的恩典，以及那作为这恩典冠冕和成全的荣耀；因为此处所写的话，乃是在我们借基督复活之时才「得以应验」；那时——也只有那时（我们若信使徒保罗的话）——它才得以完全成就：「死被得胜吞灭」（林前15:54）。这是此处相连的其余应许的钥匙。所以我们在此看见关乎借耶稣基督带给我们之拯救和恩典的预言——「众先知也已经详细地寻求考察」（彼前1:10）。
一、福音的恩典必为万民摆设王家的筵席；不像亚哈随鲁的筵席，那只是为彰显设宴之主的排场（斯1:4）；因为这筵席是为使宾客满足而设的，所以那里的样样都是为排场，这里的样样都是为实在。福音为悔改者和恳求者预备的、使他们得以在神面前蒙恩接待的预备，在新约中常以「筵席」为比喻来表明，如太22:1等，这比喻似是从这预言借用而来。1. 神自己是设宴之主，我们可以确信他必照他自己的样式预备——照他所宜赐的，而不是照我们所宜领的。「万军之耶和华」摆设这筵席。2. 所请的宾客是「万民」，外邦人和犹太人一样。「你们往普天下去，传福音给万民听。」筵席丰足，足以供应万人；凡愿意的，都可以来，白白地有分——连那些从大路和篱笆那里被招聚来的人也有分。3. 地点是锡安山。福音的传讲从此处发起：传道者必须从耶路撒冷起首。福音教会就是那在上的耶路撒冷；筵席在那里摆设，一切被请的客都必须前往。4. 筵席的预备极为丰盛，样样都是最好的。这是一场「筵席」，意味着丰盛多样；对信的人，这是持续的筵席，若不然，错在他们自己。这是「满髓的肥甘」的筵席——福音的安慰对一切在其上享用、消化吸收的人，是何等可口、何等滋养。回头的浪子被以待肥牛犊；大卫在与神相交中所得的喜乐，使他的心「以骨髓肥油而满足」。这是「陈酒」的筵席——酒体最厚的酒，在渣滓上陈放良久，再从中精细滤清，使之清澈纯净。福音中有的，如同节制的酒之使用那样，使人心喜乐、提神振气，适合那些因罪的知罪、为罪忧伤而心里沉重的人，使他们可以喝，忘了自己的苦情（因为这才是酒的正用——它是需要之人的强心剂，箴31:5、6），可以放心，知道自己的罪已蒙赦免，可以在属灵的工和属灵的争战中勇往直前，如同壮士因酒得以振作。
二、世界必脱离那长期使它迷失埋没其中的无知和错谬的黑暗云雾（赛25:7）：「他必在这山上除灭……遮盖万民之物」——就是遮住万民脸面的盖头，使他们看不见自己的路、不能作自己的工，因此而无尽地游荡。他们的脸被遮住，如同被定罪之人的脸，或死人的脸。「有帕子遮蔽万国」，因为他们都坐在黑暗中；这也不足为奇，因为连犹太人自己——「神在他们中间被人认识」的——心中也有「帕子」（林后3:15）。但这帕子主必除灭，借着他福音的光在世上照耀，借着他圣灵的大能开人的眼睛领受它。他必使那些长久死在过犯罪恶之中的人复活过来。
三、死亡必被征服，其权势被打破，其性质被改变：「他已经吞灭死亡直到永远」（赛25:8）。1. 基督自己必在他复活之时胜过死亡，折断死亡的锁链和门闩，丢弃它一切的绳索。坟墓似乎吞灭了他，其实是他吞灭了坟墓。2. 圣徒的福乐必在死亡所及之外——死亡使今世一切享乐告终，使之苦化，污损其美。3. 信徒可以胜过死亡，视它为已被征服的仇敌：「死啊，你的毒钩在哪里？」4. 当圣徒的身体在大日复活，他们的必朽被生命吞灭之时，死亡便永远被得胜吞灭；它是末了的仇敌。
四、忧伤必被驱逐，必有完全而无尽的喜乐：「主耶和华必擦去各人脸上的眼泪。」那为罪哀恸的人必得安慰，良心必得平安。在恩典之约中，必有充足的预备，足以抵消现今一切时候的忧伤，擦去我们的眼泪，使我们重新得力。那些特为基督受苦的人，必得着与他们患难一样丰盛的安慰。但在天上的喜乐之中——且唯独在其中——这应许的话才得以完全「应验」，正如前一句一样，因为在那里神才「擦去一切眼泪」（启7:17，21:4）。「不再有悲哀」，因为「不再有死亡」。这盼望如今就当擦去一切过度的眼泪，擦去那阻碍撒种的一切哭泣。
五、一切加在宗教和认真信徒身上的羞辱，必永远滚去：「他百姓的羞辱」——他们长久所背负的、那些藉以抹黑他们的诽谤和曲解、那些逼迫他们的人对他们的践踏和欺凌所加的傲慢与残暴——「必被除掉」。他们的义必如光被带出来，显在全世人眼前，使世人确信他们并非如被人恶意中伤的那样；如此他们因作为神的百姓所受的屈枉必得昭雪。有时在今世，神为他的百姓行了那「除去他们在人中所受羞辱」的事。无论如何，这事在大日必有效成就；因为「这是耶和华说的」——他既能，也必使之实现。我们如今当忍耐忍受忧愁和羞辱，并善用二者；因为不久两者都要被除掉。
英文原文
The Blessings of the Gospel (718 BC)
⁶ And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
⁷ And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
⁸ He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.
If we suppose (as many do) that this refers to the great joy which there should be in Zion and Jerusalem when the army of the Assyrians was routed by an angel, or when the Jews were released out of their captivity in Babylon, or upon occasion of some other equally surprising deliverance, yet we cannot avoid making it to look further, to the grace of the gospel and the glory which is the crown and consummation of that grace; for it is at our resurrection through Christ that the saying here written shall be brought to pass; then, and not till then (if we may believe St. Paul), it shall have its full accomplishment: Death is swallowed up in victory, 1Co 15:54. This is a key to the rest of the promises here connected together. And so we have here a prophecy of the salvation and the grace brought unto us by Jesus Christ, into which the prophets enquired and searched diligently, 1Pe 1:10.
I. That the grace of the gospel should be a royal feast for all people; not like that of Ahasuerus, which was intended only to show the grandeur of the master of the feast (Es 1:4); for this is intended to gratify the guests, and therefore, whereas all there was for show, all here is for substance. The preparations made in the gospel for the kind reception of penitents and supplicants with God are often in the New Testament set forth by the similitude of a feast, as Mt 22:1, etc., which seems to be borrowed from this prophecy. 1. God himself is the Master of the feast, and we may be sure he prepares like himself, as becomes him to give, rather than as becomes us to receive. The Lord of hosts makes this feast. 2. The guests invited are all people, Gentiles as well as Jews. Go preach the gospel to every creature. There is enough for all, and whoever will may come, and partake freely, even those that are gathered out of the highways and the hedges. 3. The place is Mount Zion. Thence the preaching of the gospel takes rise: the preachers must begin at Jerusalem. The gospel church is the Jerusalem that is above; there this feast is made, and to it all the invited guests must go. 4. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers, it is their own fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing, are the comforts of the gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees, the strongest-bodied wines, that have been kept long upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the gospel which, like wine soberly used, makes glad the heart and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin and mourning for it, that they may drink and forget their misery (for that is the proper use of wine—it is a cordial for those that need it, Pr 31:5,6), may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine.
II. That the world should be freed from that darkness of ignorance and mistake in the mists of which it had been so long lost and buried (Isa 25:7): He will destroy in this mountain the face of the covering (the covering of the face) with which all people are covered (hood-winked or blind-folded) so that they cannot see their way nor go about their work, and by reason of which they wander endlessly. Their faces are covered as those of men condemned, or dead men. There is a veil spread over all nations, for they all sit in darkness; and no marvel, when the Jews themselves, among whom God was known, had a veil upon their hearts, 2Co 3:15. But this veil the Lord will destroy, by the light of his gospel shining in the world, and the power of his Spirit opening men's eyes to receive it. He will raise those to spiritual life that have long been dead in trespasses and sins.
III. That death should be conquered, the power of it broken, and the property of it altered: He will swallow up death in victory, Isa 25:8. 1. Christ will himself, in his resurrection, triumph over death, will break its bands, its bars, asunder, and cast away all its cords. The grave seemed to swallow him up, but really he swallowed it up. 2. The happiness of the saints shall be out of the reach of death, which puts a period to all the enjoyments of this world, embitters them, and stains the beauty of them. 3. Believers may triumph over death, and look upon it as a conquered enemy: O death! where is thy sting? 4. When the dead bodies of the saints shall be raised at the great day, and their mortality swallowed up of life, then death will be for ever swallowed up of victory; and it is the last enemy.
IV. That grief shall be banished, and there shall be perfect and endless joy: The Lord God will wipe away tears from off all faces. Those that mourn for sin shall be comforted and have their consciences pacified. In the covenant of grace there shall be that provided which is sufficient to counterbalance all the sorrows of this present time, to wipe away our tears, and to refresh us. Those particularly that suffer for Christ shall have consolations abounding as their afflictions do abound. But in the joys of heaven, and nowhere short of them, will fully be brought to pass this saying, as that before, for there it is that God shall wipe away all tears, Re 7:17,21:4. And there shall be no more sorrow, because there shall be no more death. The hope of this should now wipe away all excessive tears, all the weeping that hinders sowing.
V. That all the reproach cast upon religion and the serious professors of it shall be for ever rolled away: The rebuke of his people, which they have long lain under, the calumnies and misrepresentations by which they have been blackened, the insolence and cruelty with which their persecutors have trampled on them and trodden them down, shall be taken away. Their righteousness shall be brought forth as the light, in the view of all the world, who shall be convinced that they are not such as they have been invidiously characterized; and so their salvation from the injuries done them as such shall be wrought out. Sometimes in this world God does that for his people which takes away their reproach from among men. However, it will be done effectually at the great day; for the Lord has spoken it, who can, and will, make it good. Let us patiently bear sorrow and shame now, and improve both; for shortly both will be done away.
9-12
The Blessings of the Gospel (718 BC)
福音的福分（主前718年）
⁹ 到那日，人必说：看哪，这是我们的神；我们素来等候他，他必拯救我们。这是耶和华；我们素来等候他，我们必因他的救恩欢喜快乐。 ¹⁰ 因为耶和华的手必按在这山上；摩押人在所踏之地，如同麦秸在粪池中被践踏。 ¹¹ 他必在其中伸开手，好像洑水的伸开手洑水一样；但他必连同他们手上的战利品，把他们的骄傲压下去。 ¹² 他必使你高耸坚固的城墙倾倒，降为卑下，拆平直到尘土。
这里有，一、教会因上文所应许的福分而献上的欢迎（赛25:9）：「到那日，人必说」——以谦卑、圣洁的夸胜与欢跃——「看哪，这是我们的神，我们素来等候他！」教会脱离长久痛苦的患难，也必如此庆祝；如此便如从死里复活。那些仰望救赎主、仰望借他在耶路撒冷得赎的人，必以如此喜乐赞美之情接待救赎主的佳音；而得荣耀的圣徒也必以如此夸胜之歌「进入主的喜乐」。1. 神自己必须得着这一切的荣耀：「看哪，这是我们的神，这是主。这事乃他所行，在我们眼中看为奇妙。在此他行了合乎自己身份的事，显大了他自己的智慧、能力与良善。在此他也为我们行了合乎我们之神的事——与我们立约、我们所事奉的神。」当留意，我们的夸胜不可止于神为我们所作、所赐之上，必须透过这些上达到他自己——他是这些事的创始者与赐予者：「这是我们的神」。地上的万国岂有如此的神可托付吗？没有，「他们的磐石不如我们的磐石」。「无一人像耶路撒冷的神。」2. 越久盼望的，越觉欢迎。「这就是我们所等候的那一位」——我们倚靠他应许之言，并充分确信他必在所定之时、在合宜之时降临，所以我们甘心等候他的时间；如今我们发觉等候他并非徒然，因为怜悯至终来到，并为耽延带来丰盛的补偿。3. 这是不可言喻的喜乐：「我们必因他的救恩欢喜快乐。我们这些有分于其益处的人，也必一同加入为它而发的喜乐感恩。」4. 这是盼望这救恩延续与完全的鼓励：「我们素来等候他，他必拯救我们」——他必成全他所开始的；因为「我们的神，他的作为完全」。
二、为坚固并持守这些福分而赐下进一步福分的展望。1. 神的能力必为他们所用，并继续站在他们一边：「耶和华的手必按在这山上」（赛25:10）。神的教会与百姓必继续得着神与他们同在、住在他们中间的证据：他的手必常在他们以上保护护卫他们，又常向他们伸出以供给所需。锡安山「是他永远的安息之处」；他必住在其中。2. 他们仇敌反对他们的能力必被粉碎。「摩押」在此代表神百姓的一切仇敌——就是扰害他们的；他们「都必被践踏」，或被踹谷（因为那时人借踹踏打谷），并被扔出如「麦秸到粪池」，因他们一无可用。神既「使他的手按在这山上」，这手便不是下垂的手，不是软弱无力、无所作为地交叠着的手；他必「在他们中间伸开手，好像洑水的一样」——这表明他必为他们是强有力地运用并施展他的能力，他必在他们四面为他们行事，他必轻易有效地挡开对他向他们所怀恩典旨意的反对，借此推进他在他们中间的善工，并为他们他必常常活跃——因为洑水之人正是如此。这里特别预言他必为他们所行的事。（1）「他必把他们的骄傲压下去」（摩押以骄傲臭名昭著，赛16:6），借一次又一次使人谦卑的审判，剥去他们所夸之物。（2）「他必把……他们手上的战利品压下去」——夺去他们借劫掠强夺所得的。他必把他们向神的以色列人所举起来、「手上的膀臂」压下去；他必全然折断他们的势力，使他们无力作恶。（3）他必毁坏他们一切的防御工事（赛25:12）。摩押有自己的城墙、有自己的高垒，指望借此保全自己，又借此设计扰害神的百姓；但神必「把它们都倾倒下来，降为卑下，拆平直到尘土」；如此信靠它们的人便被暴露无遗。全能者面前没有攻不克的堡垒，没有高到主的手臂不能越过并将它推倒的堡垒。这摩押的毁灭，是预表基督胜过死亡（赛25:8 所论），预表他在十字架上「将一切执政的、掌权的掳来，明显给众人看」（西2:15），预表他借福音的传讲「将人所有的心意夺回，使他都顺服基督」（林后10:5），并预表他作王，直到他一切仇敌「作了他的脚凳」（诗110:1）。
英文原文
The Blessings of the Gospel (718 BC)
⁹ And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation.
¹⁰ For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill.
¹¹ And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands.
¹² And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.
Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses (Isa 25:9): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: "Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay." 3. It is matter of joy unspeakable: "We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect.
II. A prospect of further blessings for the securing and perpetuating of these. 1. The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, Isa 25:10. The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell. 2. The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously,—that he will be doing for them on all sides,—that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them,—and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them. (1.) He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, Isa 16:6) by one humbling judgment after another, stripping them of that which they are proud of. (2.) He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief. (3.) He shall ruin all their fortifications, Isa 25:12. Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of Isa 25:8), his spoiling principalities and powers in his cross (Col 2:15), his pulling down Satan's strong-holds by the preaching of his gospel (2Co 10:4), and his reigning till all his enemies be made his footstool, Ps 110:1.
在前一章的忿怒警告之后，本章我们有：一、为先知代表教会献给神、并教导我们也照样献上的感恩赞美，颂赞神所已成就的事（赛25:1-5）。二、关于神还要为他教会进一步成就之事的宝贵应许，尤其是在福音恩典之中（赛25:6-8）。三、教会因此而在神里面向她仇敌夸胜（赛25:9-12）。本章看教会，正如前一章看世界那样——前一章看世界可畏，本章看教会可喜。