1
Isa 65:1-25.
英文原文
Isa 65:1-25.
GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL.
In
Isa 64:9,
their plea was, "we are all Thy people." In answer, God declares that others (Gentiles) would be taken into covenant with Him, while His ancient people would be rejected. The Jews were slow to believe this; hence Paul says
(Ro 10:20)
that Isaiah was "very bold" in advancing so unpopular a sentiment; he implies what Paul states
(Ro 2:28; 9:6, 7; 11:1-31),
that "they are not all (in opposition to the Jews' plea,
Isa 64:9)
Israel which are of Israel." God's reason for so severely dealing with Israel is not changeableness in Him, but sin in them
(Isa 65:2-7).
Yet the whole nation shall not be destroyed, but only the wicked; a remnant shall be saved
(Isa 65:8-10, 11-16).
There shall be, finally, universal blessedness to Israel, such as they had prayed for
(Isa 65:17-25).
1. I am sought--Hebrew, "I have granted access unto Me to them," &c. (so
Eze 14:3,
"Should I be inquired of";
Eph 2:18).
found--Ro 10:20
renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see
Joh 12:21;
of the sentiment in this clause,
Ac 9:5.
Compare as to the Gentile converts,
Eph 2:12, 13.
Behold me--
(Isa 45:22).
nation . . . not called by my name--that is, the Gentiles. God retorts in their own words
(Isa 63:19)
that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive
(Ro 9:25; 1:16).
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2. spread out . . . hands——懇切地邀請他們
(Pr 1:24).
all . . . day——持續不斷，從早到晚
(Jer 7:13).
rebellious people——以色列，他們的悖逆正是神轉向外邦人的緣由
(Ro 11:11, 12, 15).
way . . . not good——即與善恰恰相反，極其敗壞
(Eze 36:31).
英文原文
2. spread out . . . hands--inviting them earnestly
(Pr 1:24).
all . . . day--continually, late and early
(Jer 7:13).
rebellious people--Israel, whose rebellion was the occasion of God's turning to the Gentiles
(Ro 11:11, 12, 15).
way . . . not good--that is, the very reverse of good, very bad
(Eze 36:31).
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3. continually——對應「終日」
(Isa 65:2).
神不斷地招呼他們，他們卻不斷地惹祂發怒
(De 32:21).
to my face——他們毫不掩飾其罪
(Isa 3:9).
比較「在我面前」
(Ex 20:3).
in gardens——（見
Isa 1:29;
Isa 66:17;
Le 17:5
的註解。）
altars of brick——希伯來文作「磚」。神曾吩咐祂的祭壇要用未經鑿成的石頭
(Ex 20:25).
這是為了即使從外表上也將他們與拜偶像者分別出來；而且因為一切雕刻均被禁止，他們不能像外邦人那樣在壇上刻上迷信的記號。磚比石頭更易刻字；因此巴比倫的楔形文字銘文，以及拜偶像的祭壇，都用磚。有人不甚妥當地推測，此處的「磚」指房屋上平坦的磚鋪屋頂，他們在其上向太陽等獻祭
(2Ki 23:12;
Jer 19:13).
英文原文
3. continually--answering to "all the day"
(Isa 65:2).
God was continually inviting them, and they continually offending Him
(De 32:21).
to my face--They made no attempt to hide their sin
(Isa 3:9).
Compare "before Me"
(Ex 20:3).
in gardens--(See on
Isa 1:29;
Isa 66:17; Le 17:5).
altars of brick--Hebrew, "bricks." God had commanded His altars to be of unhewn stone
(Ex 20:25).
This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the "bricks" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c.
(2Ki 23:12; Jer 19:13).
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4. remain among . . . graves——即為了行巫術，彷彿要與死人交通
(Isa 8:19, 20;
比較
Mr 5:3);
或為了潔淨之禮，通常在夜間於墳墓間舉行，以安撫亡魂 [MAURER]。
monuments——希伯來文作「在隱密處過夜」，或指偶像的內殿（「聖別的區域」）[HORSLEY]，他們慣在其中睡眠，以求在夢中得著神諭 [JEROME]；或更妥當地——因與「墳墓」平行——指墓穴 [MAURER]。
eat swine's flesh——吃豬肉本已違背神的律法
(Le 11:7),
但他們在拜偶像的祭中吃它，罪就更重了（比較
Isa 66:17).
VARRO（《論農業》2.4）說，豬最早用於獻祭；拉丁人向穀物女神 Ceres 獻母豬；締結條約和婚禮時也獻豬。
broth——因澆在「碎片」（旁注）或碎餅之上而得名 [GESENIUS]；這種以豬肉製成、在祭祠中獻上的肉湯，被認為格外討偶像喜悅，並用於魔法儀式。或作「可憎之物的碎片」云云。這第四句更充分地解釋了第三句，正如第二句解釋第一句 [MAURER]。
is in——不如作，字面，「他們的器皿中」，即構成器皿的內容物。猶太人在我主的时代，以及自巴比倫歸回以來，便不再拜偶像；然而，以拜偶像的可憎之物為意象——因這是神眼中最为可憎、也是以賽亞時代最普遍的罪——被用來描繪以色列歷世歷代的污穢之罪，在其殺害彌賽亞並至今仍拒絕祂的事上達到頂峰。
英文原文
4. remain among . . . graves--namely, for purposes of necromancy, as if to hold converse with the dead
(Isa 8:19, 20;
compare
Mr 5:3);
or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [MAURER].
monuments--Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [HORSLEY], where they used to sleep, in order to have divine communications in dreams [JEROME]; or better, on account of the parallel "graves," sepulchral caves [MAURER].
eat swine's flesh--To eat it at all was contrary to God's law
(Le 11:7),
but it much increased their guilt that they ate it in idolatrous sacrifices (compare
Isa 66:17).
VARRO (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages.
broth--so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [GESENIUS]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [MAURER].
is in--rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.
5
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5.
(Mt 9:11;
Lu 5:30; 18:11;
Jude 19).
適用於我主時代那些假冒為善的自以為義者。
smoke——暗指他們自義之祭的煙；神在他們的祭前燃起烈怒之火，這烈怒以從祂鼻孔呼出的煙彰顯出來；在希伯來文中，鼻子是憤怒的中心；怒中擴張的鼻孔，宛如呼出煙來 [ROSENMULLER]
(Ps 18:8).
英文原文
5.
(Mt 9:11; Lu 5:30; 18:11; Jude 19).
Applicable to the hypocritical self-justifiers of our Lord's time.
smoke--alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [ROSENMULLER]
(Ps 18:8).
6
無標題
6. written before me——「這是我所定的」，即以下所記的
(Job 13:26),
[MAURER]；或作他們的罪孽記在我面前（比較
Da 7:10;
Re 20:12;
Mal 3:16).
into . . . bosom——
(Ps 79:12;
Jer 32:18;
Lu 6:38).
東方人以垂在「懷中」或膝上的寬大衣襟作為攜帶物品的容器。因此意思是：我必如此豐盛地報應他們的罪，以至於手無法承接；需要寬大的懷中之衣才能容納 [ROSENMULLER]。不如作：「我必報應給那罪惡所從出之人本身。」比較「神報應示劍人的惡歸到他們頭上」
(Jud 9:57;
Ps 7:16)
[GESENIUS].
英文原文
6. written before me--"it is decreed by Me," namely, what follows
(Job 13:26),
[MAURER]; or, their guilt is recorded before Me (compare
Da 7:10; Re 20:12; Mal 3:16).
into . . . bosom--
(Ps 79:12; Jer 32:18; Lu 6:38).
The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [ROSENMULLER]. Rather it is, "I will repay it to the very person from whom it has emanated." Compare "God did render the evil of the men of Shechem upon their heads"
(Jud 9:57; Ps 7:16)
[GESENIUS].
7
無標題
7. 他們的罪代代累積，直到神至終完全報應。
mountains——
(Isa 57:7; Eze 18:6; 20:27, 28; Ho 4:13)。
their——前文曾用「你們的」。由對他們說轉為論他們；這暗示與他們日益疏遠，距離愈發遙遠。
work——即他們作為的完全報應（參
Isa 49:4）。
英文原文
7. Their sin had been accumulating from age to age until God at last repaid it in full.
mountains--
(Isa 57:7; Eze 18:6; 20:27, 28; Ho 4:13).
their--"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
work--the full recompense of their work (so
Isa 49:4).
8
無標題
8. new wine——如同某些葡萄中藏有能離出好酒的汁液，被發現於園丁本要當作壞果子丟棄的一挂之中，就有人說，等等。
blessing——即能離出好酒的汁液（參
Jud 9:13; Joe 2:14）。
so——神必保全敬虔的「餘民」，而那不敬虔的國中眾多必遭毀滅
(Isa 1:9; 6:13; 10:21; 11:11, 12-16)。
my servants——那敬虔的餘民。但 HORSLEY 認為：「為了我僕人彌賽亞的緣故」。
英文原文
8. new wine--as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.
blessing--that is, good wine-producing juice (compare
Jud 9:13; Joe 2:14).
so--God will spare the godly "remnant," while the ungodly mass of the nation shall be destroyed
(Isa 1:9; 6:13; 10:21; 11:11, 12-16).
my servants--the godly remnant. But HORSLEY, "for the sake of my servant, Messiah."
9
無標題
9. seed——「聖潔的種類」
(Isa 6:13)，
出自雅各的後裔，预定要重新得著因從前猶太人之罪而失落的聖地。
my mountains——耶路撒冷及猶大其餘之地，特別是屬神的（參
Isa 2:2; 11:9; 14:32)。
it——聖地。
elect——
(Isa 65:15, 22)。
英文原文
9. seed--"the holy seed"
(Isa 6:13),
a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews.
my mountains--Jerusalem and the rest of Judea, peculiarly God's (compare
Isa 2:2; 11:9; 14:32).
it--the Holy Land.
elect--
(Isa 65:15, 22).
10
無標題
10. Sharon——（見
Isa 33:9；
Isa 35:2 註釋）。
Achor——意為「災禍」；在耶利哥附近的一個谷，因亞干連累以色列遭災而得名
(Jos 7:24)。
「亞割谷」原為任何引起災禍之事的代名詞，將成為喜樂與興盛的代名詞
(Ho 2:15)。
英文原文
10. Sharon--(See on
Isa 33:9;
Isa 35:2).
Achor--meaning "trouble"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin
(Jos 7:24).
"The valley of Achor," proverbial for whatever caused calamity, shall become proverbial for joy and prosperity
(Ho 2:15).
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無標題
11. holy mountain——摩利亞山，聖殿所在之處。
troop——宜作「迦得」，巴比倫的命運之神，即木星，相當於巴力或彼勒；亞拉伯人稱之為「大好運」；而金星相當於彌尼，「小好運」〔GESENIUS、KIMCHI 等〕。為其偶像擺設桌子，有各樣的食物，以及一杯攙酒的蜜水，特別是在埃及，於一年的最後一日〔JEROME〕。
drink offering——宜作「攙的飲料」。
number——宜作「彌尼」；作為命運的女神，她被認為數算人的命運。VITRINGA 將迦得解為太陽；彌尼為月亮，或亞斯他錄或亞斯他念
(1Ki 11:33)。
英文原文
11. holy mountain--Moriah, on which the temple was.
troop--rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [GESENIUS, KIMCHI, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [JEROME].
drink offering--rather, "mixed drink."
number--rather, "Meni"; as goddess of fortune she was thought to number the fates of men. VITRINGA understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte
(1Ki 11:33).
12
無標題
12. number——「注定」你們。暗指「數目」，正如彌尼
(Isa 65:11)
之意。同類的報應，刑罰與罪相稱（參
2Ch 36:14-17)。
I called, ye . . . not answer——「我呼召」，雖然「沒有人」求告我
(Isa 64:7)；
然而那時也無人「回答」
(Pr 1:24)。
與此相反的是神與祂子民在禱告中彼此相交
(Isa 65:24)。
英文原文
12. number--"doom" you. Alluding to the "number," as Meni
(Isa 65:11)
means. Retribution in kind, the punishment answering to the sin (compare
2Ch 36:14-17).
I called, ye . . . not answer--"I called," though "none had called" upon Me
(Isa 64:7);
yet even then none "answered"
(Pr 1:24).
Contrast with this God and His people's mutual fellowship in prayer
(Isa 65:24).
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13. 吃——享受我所賜的一切福氣
（歌 5:1）。
飢餓——
（摩 4:6，8:11）。
這可能指提多圍攻耶路撒冷之時，據說有110萬人死於饑荒；如此
賽 65:15
便指神的百姓不分猶太人與外邦人，都領受「別名」，即基督徒之名〔HOUBIGANT〕。進一步的應驗可能仍未來臨，就在「新天新地」被造以先，正如上下文
賽 65:17
所暗示的。
英文原文
13. eat--enjoy all blessings from me
(So 5:1).
hungry--
(Am 4:6; 8:11).
This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus
Isa 65:15
will refer to God's people without distinction of Jew and Gentile receiving "another name," namely, that of Christians [HOUBIGANT]. A further fulfilment may still remain, just before the creation of the "new heavens and earth," as the context,
Isa 65:17,
implies.
14
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14. 哀號——
（賽 15:2； 太 8:12）。
英文原文
14. howl--
(Isa 15:2; Mt 8:12).
15
無標題
15. 咒詛——「猶太人」之名長久以來已成為咒詛的格式語（參
耶 29:22）；
人若要咒詛別人，沒有比這更嚴厲的話了：「神使你如猶太人一般！」對比則見
（創 48:20）
〔MAURER〕。
我的選民——蒙揀選的教會，從猶太人與外邦人中召出，被稱為「別名」即基督徒
（徒 11:26）。
然而（參
賽 65:13），
正如
賽 65:9
中的「我的選民」或「選民」指「雅各的苗裔」，即信主的猶太人，日後將得他們的地為業
（賽 65:19、22），
這些人最終為「我的選民」所指，與不信的猶太人（「你們」）相對。這些蒙揀選的猶太人將被稱為「別名」即一個新名，即不再因不信被神「離棄」，而要成為祂的「喜樂」並「歸於」祂
（賽 62:2、4）。
你——不信的以色列。以賽亞在此論到神，而前面的句子是神自己說話。這種人稱轉換無意間表明了先知何等完全地體會到神與他同在、在他裏面，以致他不必正式宣告就從神的話轉到自己的話，反之亦然，因兩者同樣都是出於神。
英文原文
15. curse--The name of "Jew" has been for long a formula of execration (compare
Jer 29:22);
if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula
(Ge 48:20)
[MAURER].
my chosen--the elect Church, gathered from Jews and Gentiles, called by "another name," Christians
(Ac 11:26).
However (see on
Isa 65:13),
as "My chosen," or "elect," in
Isa 65:9,
refers to the "seed of Jacob," the believing Jews, hereafter about to possess their land
(Isa 65:19, 22),
are ultimately meant by "My chosen," as contrasted with the unbelieving Jews ("ye"). These elect Jews shall be called by "another," or a new name, that is, shall no longer be "forsaken" of God for unbelief, but shall be His "delight" and "married" to Him
(Isa 62:2, 4).
thee--unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.
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無標題
16. 那人——宜作「那」等。
祝福等——
（詩 72:17； 耶 4:2）。
真實的神——真神，與假神相對；希伯來文 Amen：正是彌賽亞的名
（林後 1:20； 啟 3:14），
對祂的應許信實
（約 1:17，6:32）。
真實的、實體的、屬靈的、永恆的，與律法影兒般的預表相對。
起誓等——唯獨神被援引為神
（賽 19:18； 申 6:13； 詩 63:11）。
從前……的麻煩——即罪惡、惹怒
〔LOWTH〕。宜作因你們罪惡而引起的災禍；這些非但不再臨到你們，其記念反因我將賜給你們的福分之浩大而「從我眼前隱藏」
（賽 65:17
等）〔MAURER〕。
英文原文
16. That he--rather, "he who," &c.
blesseth, &c.--
(Ps 72:17; Jer 4:2).
God of truth--very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah
(2Co 1:20; Re 3:14),
faithful to His promises
(Joh 1:17; 6:32).
Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law.
sweareth, &c.--God alone shall be appealed to as God
(Isa 19:18; De 6:13; Ps 63:11).
troubles--that is, sins, provocations [LOWTH]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is "hid from Mine eyes" by the magnitude of the blessings I will confer on you
(Isa 65:17,
&c.). [MAURER].
17
無標題
17. 正如迦勒承受了他腳掌所踏的那地
（申 1:36； 書 14:9），
照樣彌賽亞和祂的聖徒也必承受那更新了的大地——他們曾在其中行走、而那時被仇敵玷污之地
（賽 34:4，51:16，66:22； 結 21:27； 詩 2:8，37:11； 彼後 3:13； 來 12:26-28；
啟 21:1）。
不再記念——參
賽 65:16
關於「麻煩」的註釋；此處的話對應「從前的……被忘記」等。大地在墮落之下的從前痛苦，非但不會再來，連其記憶也將因我在新地上所賜的諸般憐憫而被抹去
（啟 21:4-27）。
英文原文
17. As Caleb inherited the same land which his feet trod on
(De 1:36; Jos 14:9),
so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy
(Isa 34:4; 51:16; 66:22; Eze 21:27; Ps 2:8; 37:11; 2Pe 3:13; Heb 12:26-28
Re 21:1).
not be remembered--See on
Isa 65:16,
note on "troubles"; the words here answer to "the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth
(Re 21:4-27).
18
無標題
18. 永遠快樂……耶路撒冷——
（賽 51:11）。
「永遠的喜樂……錫安」。屬靈上
（帖前 5:16）。
英文原文
18. rejoice for ever . . . Jerusalem--
(Isa 51:11).
"Everlasting joy . . . Zion." Spiritually
(1Th 5:16).
19
無標題
19.
（賽 62:5）。
哭泣……不再有——
（賽 25:7、8，35:10； 啟 7:17，21:4），
首先預言耶路撒冷；其次論及所有蒙贖之人。
英文原文
19.
(Isa 62:5).
weeping . . . no more--
(Isa 25:7, 8; 35:10; Re 7:17; 21:4),
primarily, foretold of Jerusalem; secondarily, of all the redeemed.
20
無標題
20. 人在太初之世所享的長壽，將再度得以享受。
從那裏——從那時以後。
百日的嬰孩——即只活了數日的嬰孩；短命夭折。
滿……年日——無人不到年邁足壽而死。
百歲的死童——即「活到百歲而死的不過是孩童」〔LOWTH〕。
百歲的罪人……受咒詛——「活到百歲而死的罪人必算為受咒詛的」，即在那個時代看百歲不過如幼年，他如此早死，必被視為神特別以震怒施行懲罰的結果〔ROSENMULLER〕。此段經文證明，將來臨到地上的更美好時代，雖遠勝今日，卻非完全之境；其中仍有罪惡與死亡存在（參見
啟 20:7, 8），
只是較今日大為減少。
英文原文
20. The longevity of men in the first age of the world shall be enjoyed again.
thence--from that time forward.
infant of days--that is, an infant who shall only complete a few days; short-lived.
filled . . . days--None shall die without attaining a full old age.
child . . . die . . . hundred years--that is, "he that dieth an hundred years old shall die a mere child" [LOWTH].
sinner . . . hundred . . . be accursed--"The sinner that dieth at an hundred years shall be deemed accursed," that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [ROSENMULLER]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare
Re 20:7, 8),
but much less frequently than now.
21
無標題
21.（參見
賽 62:8 註釋；
摩 9:14)。
英文原文
21. (See on
Isa 62:8;
Am 9:14).
22
無標題
22. 他們不會經歷所宣佈的咒詛
(利 26:16； 申 28:30)。
樹——自然界中最長壽的對象之一。他們要活到他們所「栽種」的樹那樣長久（參見
賽 61:3
節末；
詩 92:12)。
享受——希伯來文作「耗盡」、「用盡」；他們要活著享受其中的最後一份
(賽 62:9)。
英文原文
22. They shall not experience the curse pronounced
(Le 26:16; De 28:30).
tree--among the most long-lived of objects in nature. They shall live as long as the trees they "plant" (compare
Isa 61:3,
end of verse;
Ps 92:12).
enjoy--Hebrew, "consume," "wear out"; they shall live to enjoy the last of it
(Isa 62:9).
23
無標題
23. 為患難生產——字面意思是「為恐懼」，即「他們不會為猝死而生兒女」
(利 26:16； 耶 15:8)。
後裔……蒙福——
(賽 61:9)。
後代與他們——
(何 9:12)。
「他們的後代將與他們同在」〔MAURER〕；不會只被「生下來」就被「猝死」剪除（參見對仗的句子）。
英文原文
23. bring forth for trouble--literally, "for terror," that is, "They shall not bring forth children for a sudden death"
(Le 26:16; Jer 15:8).
seed . . . blessed--
(Isa 61:9).
offspring with them--
(Ho 9:12).
"Their offspring shall be with themselves" [MAURER]; not "brought forth" only to be cut off by "sudden death" (see the parallel clause).
24
無標題
24. 與
賽 64:7
「無人……呼求」等相對照；並見
賽 65:12 註釋，
「我呼喚，你們不答應」。MAURER 譯作：「他們尚未（字面意思是『還未』）呼求，我（字面意思是『就』）必應允；他們正說話的時候，我必垂聽」
(詩 32:5； 但 9:20, 21)。
英文原文
24. Contrast
Isa 64:7,
"none . . . calleth," &c.; and see on
Isa 65:12,
"I called, ye did not answer." MAURER translates, "They shall hardly (literally, "not yet") call, when (literally, "and") I will answer; they shall be still speaking, when I will hear"
(Ps 32:5; Da 9:20, 21).
25
無標題
25.（參見
賽 11:6 註釋）。
獅子必像牛一樣吃草——（參見
賽 11:7 註釋）。
塵土——宜作「但塵土」等。咒詛必存留在蛇身上〔HORSLEY〕
(創 3:14； 彌 7:17)。
「舔塵土」是比喻撒但及其差役徹底而永遠的降卑
(賽 49:23； 詩 72:9)。
撒但是自我誘惑而墮落的；因此沒有為他預備挽回祭，正如為人——因他的試探而墮落——所預備的一樣
(猶 6； 約 8:44)。
從他與地和人特有的關聯推測，他叛亂的誘因可能是神宣佈人性將被提升至與神性聯合；這就是關於神兒子位格的「真理」，他「不守」這真理；令他驕傲痛苦的是，一個更低的族類將被提升至他所覬覦的地位
(提前 3:6)。
當人因他而墮落時，他或許洋洋得意地說：「神要使人性與祂自己聯合；我卻藉罪使它降到比走獸更低！」就在那一刻、那一處，他被告知那可憎的族類——人——的後裔要傷他的頭
(約壹 3:8)。
他被興起，正是為了彰顯神的榮耀
(出 9:16； 羅 9:17)。
在他未墮落之時，他可能是神在人和動物之上管理全地的副手：這可以解釋他為何取了蛇的形狀
(創 3:1)。
人繼承了那職位
(創 2:19, 20)，
卻因罪而喪失，撒但因此成了「這世界的王」；耶穌基督取代了篡位者，以「人子」的身分收復所失的產業
(詩 8:4-8)。
撒但被推翻的步驟如下：首先，他從天上被摔到地上
(啟 12:7-9)；
其次，他被捆綁一千年
(啟 20:2, 3)；
最後，他被扔在火湖裏，直到永遠
(啟 20:10)。
蛇的食物——（參見
賽 11:8 註釋）。
在我聖山的遍處，這一切都不傷人、不毀滅物——（參見
賽 11:9 註釋）。
英文原文
25. (See on
Isa 11:6).
and the lion shall eat straw like the bullock--(See on
Isa 11:7).
and dust--rather, "but dust," &c. The curse shall remain on the serpent [HORSLEY],
(Ge 3:14; Mic 7:17).
"To lick the dust" is figurative of the utter and perpetual degradation of Satan and his emissaries
(Isa 49:23; Ps 72:9).
Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation
(Jude 6; Joh 8:44).
From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was "the truth" concerning the person of the Son of God which "he abode not in"; it galled his pride that a lower race was to be raised to that which he had aspired to
(1Ti 3:6).
How exultingly he might say, when man fell through him, "God would raise manhood into union with Himself; I have brought it down below the beasts by sin!" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head
(1Jo 3:8).
He was raised up for this, to show forth God's glory
(Ex 9:16; Ro 9:17).
In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent
(Ge 3:1).
Man succeeded to that office
(Ge 2:19, 20),
but forfeited it by sin, whence Satan became "prince of this world"; Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance
(Ps 8:4-8).
The steps in Satan's overthrow are these: he is cast out, first, from heaven
(Re 12:7-9)
on earth; next, he is bound a thousand years
(Re 20:2, 3);
finally, he is cast into the lake of fire for ever
(Re 20:10).
the serpent's meat--(See on
Isa 11:8).
They shall not hurt nor destroy in all my holy mountain--(See on
Isa 11:9).
Isa 65:1-25.
神為祂對待以色列之作為的辯護答覆。
在
Isa 64:9
中，他們的懇求是「我們都是你的百姓」。作為回應，神宣告別人（外邦人）將蒙納入與祂的聖約，而祂古時的子民卻將被棄絕。猶太人不肯相信這一點；因此保羅說
(Ro 10:20)
以賽亞在提出如此不受歡迎的意見時「十分放膽」；他所暗示的，正是保羅所明說的
(Ro 2:28; 9:6, 7; 11:1-31),
即「從以色列生的，不都是（對應猶太人的懇求，
Isa 64:9)
以色列人」。神如此嚴厲對待以色列，原因不在於祂的反覆無常，而在於他們的罪
(Isa 65:2-7).
然而全國不會盡滅，唯有惡人滅亡；必有餘民得救
(Isa 65:8-10, 11-16).
最終，以色列將得著他們所祈求的普世福分
(Isa 65:17-25).
1. I am sought——希伯來文，「我容許他們親近我」&c.（如
Eze 14:3,
「我豈可被求問」；
Eph 2:18).
found——
Ro 10:20
譯作「我顯現出來」。關於「我被尋求」&c. 之意的例證，見
Joh 12:21;
關於本句之意的例證，
Ac 9:5.
關於外邦歸信者，可比照
Eph 2:12, 13.
Behold me——
(Isa 45:22).
nation . . . not called by my name——即外邦人。神以他們自己的話反詰
(Isa 63:19),
他們以為獨享「稱為祂名下」的特權便已足夠，但神的福音邀請並不如此排他
(Ro 9:25; 1:16).