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以赛亚书生命读经 · 第7篇

耶和华对祂所爱子民

The Salvation Of Jehovah To His
1及列国的救恩（五）
1Beloved People And The Nations (5
神在对付犹大王亚哈斯的不信上所给基督成为肉体的兆头
The Sign Of Christ’sIn carnation Given In God’s Dealing With The Unbelief Of Ahaz, King Of Judah
2读经：以赛亚书七至八章。
2Scripture Reading: Isa. 7—8
3在本篇信息中，我们要来看七章和八章。这里我们看见神在对付犹大王亚哈斯的不信上所给基督成为肉体的兆头；亚哈斯畏惧亚兰王利汛和以色列王比加，此二王将被入侵犹大地的亚述王所击败。
3In this message we will cover chapters seven and eight. Here we have the sign of Christ’sin carnation given in God’s dealing with the unbelief of Ahaz, king of Judah, who was under the dread of Rezin, king of Aram, and Pekah, king of Israel, who were defeated by the king of Assyria, who invaded the land of Judah
壹 、神对付犹大王亚哈斯的不信
I. God’s Dealing With The Unbelief Of Ahaz, King Of Judah
4在七章一节至八章八节，我们看见神对付犹大王亚哈斯的不信。
4In 7:1—8:8 we see God’s dealing with the unbelief of Ahaz, king of Judah
5一、亚兰王利汛和以色列王比加上去
5A. Rezin, King of Aram, and Pekah, King of Israel, Going
攻打亚哈斯，亚哈斯的心就震动
Up to Attack Ahaz, and the Heart of Ahaz Quivering
6亚兰王利汛和以色列王比加上到耶路撒冷攻打亚哈斯，亚哈斯的心和百姓的心就都震动，好像林中的树被风吹动一样。（赛七1～2。）
6Rezin, king of Aram, and Pekah, king of Israel, went up to attack Ahaz at Jerusalem, and the heart of Ahaz and the heart of his people quivered as the trees of the forest quiver in the face of the wind (7:1-2
二 、耶和华差遣以赛亚去见亚哈斯
B. Jehovah Sending Isaiah to Ahaz
7耶和华差遣以赛亚对亚哈斯说，『你要谨慎安静，不要因亚兰王利汛，和利玛利的儿子，这两个冒烟的火把头所发的烈怒害怕，也不要心里胆怯。』（赛七4。）利玛利的儿子就是以色列王比加。以赛亚接著说，他们害亚哈斯的恶谋必立不住，必不得成就。（赛七5～7。）然后以赛亚说，利汛和亚兰的大马色，利玛利的儿子和以法莲的撒玛利亚，必然破灭。（赛七8～9上。）最后，以赛亚对亚哈斯说，『你们若是不信，定然不得立稳。』（赛七9下。）这里我们看见一个原则，我们是藉著相信才站立得住。
7Jehovah sent Isaiah to say to Ahaz, “Be careful and be quiet; do not fear, and do not be fainthearted because of these two smoking firebrand stubs, at the burning anger of Rezin and Aram, and the son of Remaliah” (v. 4). The son of Remaliah was Pekah, king of Israel. Isaiah went on to say that their evil plan against him would not stand and that it would not happen (vv. 5-7). Then Isaiah said that Rezin and Damascus of Aram, and the son of Remaliah and Samaria of Ephraim would be shattered (vv. 8-9a). Finally, Isaiah said to Ahaz, “If you do not believe, surely you will not remain standing” (v. 9b). Here we see the principle that it is by believing that we are able to stand
三 、耶和华要亚哈斯求一个兆头
C. Jehovah Wanting Ahaz to Ask for a Sign
8耶和华要亚哈斯求一个兆头。（赛七10～25。）这兆头与童女所生之基督的引进有关。
8Jehovah wanted Ahaz to ask for a sign (7:10-25). This sign is related to the ushering in of Christ, who was born of a virgin.
１ .亚哈斯不愿意求
1. Ahaz Not Willing to Ask
9亚哈斯说他不求，也不试探耶和华。（赛七12。）以赛亚认为这使他的神厌烦。（赛七13。）
9Ahaz said that he would not ask and would not try Jehovah (v. 12). Isaiah considered this as exhausting the patience of his God (v. 13
２ .主要给亚哈斯一个兆头
2. The Lord Giving Ahaz a Sign
10十四节说，『因此，主自己要给你们一个兆头：看哪，必有童女怀孕生子，她要给他起名叫以马内利。』以马内利的意思就是神与我们同在。马太一章二十三节引用了这论到童女怀孕生子的话，将之应用在主耶稣身上。
10Verse 14 says, “Therefore the Lord Himself will give you a sign: Behold, the virgin will conceive and will bear a son, and she will call his name Immanuel.” Immanuel means “God with us.” This word concerning a virgin bearing a son is quoted in Matthew 1:23 and applied to the Lord Jesus
ａ.这兆头当时的应验
a. The Actual Fulfillment of This Sign
11这兆头当时的应验，是以赛亚的妻子生出一个儿子。（赛八3。）那儿子名叫玛黑珥‧沙拉勒‧哈施‧罢斯，意思就是『掳掠速临，抢夺快到。』这名指明大马色的财宝，和撒玛利亚的掳物，要在亚述王面前被搬去。（赛八4。）
11The actual fulfillment of this sign was the birth of a son by Isaiah’s wife (8:3). The son was named Maher-shalal-hash-baz, which means “Swift is the booty, hastening is the prey.” This name indicates the carrying away of the wealth of Damascus and the spoil of Samaria before the king of Assyria (8:4
12ｂ、到那孩子晓得如何弃恶择善的时
12b. The Child Eating Curds and Honey Until He
候，他必吃奶酪与蜂蜜
Knew How to Refuse Evil and Choose Good
13到那孩子晓得如何弃恶择善的时候，他必吃奶酪与蜂蜜。这指明亚哈斯所畏惧的那二王之地，必被弃绝，亚述王要使其成为荒凉。（赛七15～16。）
13Until the child knew how to refuse evil and choose good, he would eat curds and honey. This indicates that the land of the two kings whom Ahaz dreaded would be abandoned, made desolate, by the king of Assyria (7:15-16
14四、亚述王军队的入侵
14D. The Invasion of the Army of the King of Assyria
15以赛亚七章十七至二十五节，八章五至八节说到亚述王军队的入侵。到目前为止，我们看到四班人：亚兰人、北国以色列、南国犹大（其王乃亚哈斯）、以及从亚述来的人。神打发从东北来的亚述军队，来对付正威胁著亚哈斯的亚兰王和以色列王。
15Isaiah 7:17-25 and 8:5-8 speak of the invasion of the army of the king of Assyria. Thus far, we have four parties: the party of Aram, the party of the northern kingdom of Israel, the party of the southern kingdom of Judah, whose king was Ahaz, and the party from Assyria. God sent the army from Assyria in the northeast to deal with the king of Aram and the king of Israel, who were threatening Ahaz
16１.犹大人厌弃耶路撒冷西罗亚
161. The People of Judah Rejecting the Gently
缓流的水
Flowing Waters of Shiloah at Jerusalem
17犹大人厌弃耶路撒冷『西罗亚缓流的水，』这水表征神圣供应的柔细祝福。（赛八6上。）不仅如此，这百姓因利汛和利玛利的儿子欢腾。（赛八6下。）所以，主说祂必使『幼发拉底河翻腾汹涌的水』（表征强大的军队），就是亚述王和他所有的威荣，来淹没他们。（赛八7。）这水要漫过一切的水道，涨过所有的河岸。这水必冲入犹大，泛滥洋溢，直到颈项；他展开翅膀，遍满以马内利的地。（赛八8。）这里我们看见第五班－以马内利。
17The people of Judah rejected “the gently flowing waters of Shiloah” at Jerusalem, waters which signify the tender blessings of the divine provision (8:6a). Furthermore, the people exulted in Rezin and the son of Remaliah (v. 6b). There fore, the Lord said that He would bring upon them “the mighty and abundant waters of the Euphrates” (signifying the strong and great army), the king of Assyria and all his glory (v. 7). It would overflow all its channels and go over all its banks. It would sweep through Judah, overflowing and rising until it reached the neck, and the spreading out of its wings would fill the breadth of the land of Immanuel (v. 8). Here we have the fifth party—Immanuel.
18ａ.耶和华要发啸声，召来苍蝇和蜂子
18a. Jehovah Whistling for the Flies and for the Bees
19耶和华要发啸声，召来埃及江河尽头的苍蝇（表征士兵），和亚述地的蜂子（表征士兵）；牠们都必飞来，落在犹大地不同的地方。（赛七18～19。）
19Jehovah would whistle for the flies (signifying the soldiers) which are at the ends of the rivers of Egypt and for the bees (signifying the soldiers) which are in the land of Assyria, and they would all come and settle in different places of the land of Judah (7:18-19
ｂ.主必用剃刀剃去头发，和脚上的毛，并要剃净胡须
b. The Lord Shaving with a Razor the Head and the Hair of the Legs, and the Beard as Well
20那日，主必用幼发拉底河外赁借的剃刀，就是亚述王，剃去头发和脚上的毛，并要剃净胡须。（赛七20。）头发表征荣耀，身体上其他部分的毛发表征力量。因此，犹大的荣耀和力量要藉亚述王这『剃刀』被除去。ｃ.境内所剩的人要吃奶酪与蜂蜜
20In that day the Lord would shave with a razor hired from beyond the Euphrates, that is, with the king of Assyria, the head and the hair of the legs, and the beard as well (7:20). The hair on the head signifies glory, and the hair on other parts of the body signifies strength. Thus, the glory and strength of Judah would be removed through the “razor” of the king of Assyria. c. Everyone Left Behind in the Land Eating Curds and Honey
21那日，在境内所剩的人，都要吃奶酪与蜂蜜，因为葡萄园、所有的土地、和所有的山地，必长荆棘和蒺藜，适合作放牛之处，为羊践踏之地，不适合给庄稼生长，产生榖类作人的食物。（赛七～25。）这指明犹大地要被毁坏并败灭。
21In that day everyone left behind in the land would eat curds and honey, because the vineyard, all the land, and all the hills would grow thorns and thistles and would be good for the cattle to roam in and for the sheep to trample, but not good for the harvest to grow in for producing grain as people’s food (7:21-25). This indicates that the land of Judah would be 22 devastated and destroyed.
22２.以马内利的地指明犹大地，圣地，就是被亚述王征服的军队
222. The Land of Immanuel Indicating That the Land of Judah, the Holy Land, Is Christ’s Territory Invaded by
23入侵的基督领土。
23the Conquering Army of the King of Assyria
24『以马内利的地』这辞，（赛八，）指明犹大地，圣地，就是被亚述王的军队入侵的基督领土。这乃是基督将要承受，以祂的两班子民－蒙拣选的犹太人和蒙拣选的信徒－来建立祂千年国的地。
24The expression “land of Immanuel” (8:8) indicates that the land of Judah, the Holy Land, is Christ’s8 territory invaded by the conquering army of the king of Assyria. This is the land that Christ will inherit to build up His millennial kingdom with His two elect peoples, the chosen Jews and the chosen believers.
25二十六个世纪以来，以马内利的地一直为侵略者所占据。这地曾被亚述人、巴比伦人、玛代波斯人、亚力山大大帝治下的希腊人、亚力山大的继承者、罗马人、以及回教徒所占据。我们若认识圣经，就该为当前中东的局势这样祷告：『主耶稣，你是以马内利。主，记念神应许给祂子民的美地。那是你的地。以马内利阿，侵略者遍满了你的地。主阿，你要容许这事持续到多久呢？』我盼望我们能这样祷告。
25The land of Immanuel has been occupied by invaders for twenty- six centuries. It has been occupied by the Assyrians, the Babylonians, the Medes and the Persians, the Greeks under Alexander the Great, the successors of Alexander, the Romans, and the Moslems. If we are those who know the Bible, we should pray for the current Middle East situation in this way: “Lo rd Jesus, You are Immanuel. Lord, remember the good land promised by God to His people. That is Your land. O Immanuel, the invaders are filling up Your land. How long, Lord, will You allow this to continue?” I hope that we will begin to pray in this way.
26在以赛亚书，神向列国所施的对付，主要是开始于巴比伦。（赛十三1～十四23。）这与但以理二章巴比伦王所看见的大人像相符。巴比伦王就是金头。巴比伦实际上开始于创世记十一章的巴别。『巴别』与『巴比伦』二辞都表征分裂所带进的混乱。在旧约，神子民的仇敌始于巴比伦；在新约，神选民召会的仇敌，仍然称为巴比伦，就是大巴比伦。（启十七～十八。）巴比伦乃是头，领先侵占并损毁圣地。至终，巴比伦将是末了一个破坏神新约选民的。然而，宗教的巴比伦（背道的罗马教），和物质的巴比伦（罗马城），都要被毁坏。甚至巴比伦的终结，也包括在童女怀孕生子名叫以马内利的这个兆头里。
26In Isaiah God’s dealing with the nations began mainly with Babylon ( 1 3 : 1 — 1 4 : 2 3 ) . This corresponds to the great human image which the king of Babylon saw in Daniel 2. The king of Babylon was the head of gold. Babylon actually began with Babel in Genesis 11. The words Babel and Babylon both signify confusion brought in by division. The enemies of God’sp eople in the Old Testament began from Babylon. In the New Testament the enemy of God’s chosen people, the church, still is called Babylon—Babylon the Great (Rev. 17—18). Babylon was the head taking the lead to invade and devastate the Holy Land. Eventually, Babylon will be the last one to damage God’select in the New Testament. However, both the religious Babylon (the apostate Roman Church) and material Babylon (the city of Rome) will be destroyed. Even the termination of Babylon is included in the sign of a virgin conceiving a son called Immanuel
277我们不该以为以赛亚七、八章里的豫言只是说到已过的事。事实上，以马内利的兆头今天仍在应验中。以马内利在那里？按照以赛亚六章，这位满了人性美德之荣光的以马内利，乃是坐在诸天的宝座上。关于中东真正的政策乃在祂手中，祂知道结局将要如何。
27We should not think that the prophecy in Isaiah and 8 merely concerns things that are past. On the contrary, the sign of Immanuel is still being fulfilled today. Where is Immanuel? According to Isaiah 6, Immanuel, full of the splendor of His human virtues, is in the heavens sitting on the throne. The real strategy concerning the Middle East is in His hand, and He knows what the outcome will be.
贰 、神给犹大王亚哈斯的兆头，实际的应验乃是主的成为肉体
II. The Real Fulfillment Of The Sign Given By God To Ahaz, The King Of Judah, Being The Lord’sIn carnation
28以赛亚七章十四节的兆头有当时的应验，也有实际的应验。我们已经看过，当时的应验就是以赛亚的妻子生了一个儿子。神给犹大王亚哈斯的兆头，实际的应验乃是主的成为肉体；（太一20～23；）这带进以马内利，就是神与我们同在，作神子民的救恩。所有神的子民，就是属以色列并属召会的人，都是以马内利所拯救的。
28The sign in Isaiah 7:14 has had both an actual fulfillment and a real fulfillment. As we have seen, the actual fulfillment was the birth of a son by Isaiah’s wife. The real fulfillment of the sign given by God to Ahaz, king of Judah, was the Lord’s in carnation (Matt. 1:20-23), which issued in Immanuel, that is, God with us, for the salvation of God’sp eople. All God’sp eople, those who are of Israel and those who are of the church, are saved by Immanuel.
29以马内利是包罗万有的。祂包括救主、救赎主、赐生命者、以及包罗万有的灵。以马内利先是我们的救-主，然后是我们的救赎主、赐我们生命的一位，再后是包罗万有、内住的灵。我们需要看见包罗万有的那灵就是以马内利。一面，这包罗万有的灵乃是耶和华的苗；另一面，祂又是地的果子。（赛四2。）祂是神又是人。这样的一位乃是赐生命的灵。（林前十五45下。）
29Immanuel is all-inclusive. He includes the Savior, the Redeemer, the Life-giver, and the all-inclusive Spirit. Immanuel is first our Savior, then our Redeemer, then our Life- giver, and then the all-inclusive, indwelling Spirit. We need to realize that the all-inclusive Spirit is Immanuel. On the one hand, this all- inclusive Spirit is the Shoot of Jehovah; on the other hand, He is the Fruit of the earth (Isa. 4:2). He is God and man. Such a one is the life- giving Spirit (1 Cor. 15:45
参 、基督为以马内利
III. Christ As Immanuel
30在以赛亚八章九至二十二节，我们看见关于基督为以马内利的启示。
30In Isaiah 8:9-22 we have a revelation concerning Christ as Immanuel
一 、叫人胜过列国的装备、计谋和言语
A. For One to Overcome the Nations in Their Equipping, Counseling, and Speaking
31基督为以马内利，乃是叫人胜过列国的装备、计谋和言语。（赛八9～10。）神与这样得胜的人同在；祂是他的以马内利。十节下半说，『因为神与我们同在。』『神与我们同在，』乃是希伯来文『以马内利』（immanuEl）一辞的繙译。
31Christ as Immanuel is for one to overcome the nations in their equipping, counseling, and speaking (vv. 9-10). God is with the one who thus overcomes; He is his Immanuel. The last part of verse 10 says, “For God is with us.” The words God is with us are a translation of the Hebrew expression immanuEl
二 、叫人受耶和华的指教
B. For One to Be Instructed by Jehovah
32基督为以马内利也是叫人受耶和华的指教，叫人不可行祂百姓所行的路，不可与他们谋叛，不要11-怕他们所怕的，也不要畏惧他们所畏惧的。（赛八11～12。）因著百姓堕落了，所以受耶和华指教的人不要跟随他们，乃要尊万军之耶和华为圣，以祂为所当怕的，所当畏惧的。（赛八13。）
32Christ as Immanuel is also for one to be instructed by Jehovah not to walk in the way of this people, not to be in their conspiracy, and not to fear what they fear, nor be awed by what they are awed by (vv. 12). Because the people had become degraded, the one instructed by Jehovah was not to follow them. Rather, this one was to sanctify Jehovah of hosts, regarding Him as the One to fear and the One to be awed by (v. 13).
33三、基督这以马内利必作为圣所，作绊脚的石头，跌人的磐石，作圈套和网罗
33C. Christ the Immanuel Becoming a Sanctuary, yet a Stone to Strike Against,a Rock of Stumbling
and a Trap and a Snare
34八章十四和十五节进一步指明基督是包罗万有的。在十四节，基督这以马内利必作神子民的圣所。基督作圣所，乃是我们的住处。基督对我们是圣所，但祂又是砸人的石头，将但以理二章里的大像砸得粉碎。祂也向以色列两家作跌人的磐石。基督徒也许知道基督是为我们裂开的磐石，却不知道祂是跌人的磐石。许多犹太人都因基督绊跌了。不仅如此，基督也向耶路撒冷的居民，作了圈套和网罗。
34In 8:14 and 15 we have a further indication that Christ is all-inclusive. In verse 14 Christ the Immanuel becomes a sanctuary to God’sp eople. As the sanctuary, Christ is our dwelling place. Christ is a sanctuary to us, but He is a smiting stone to smash the image in Daniel 2 into pieces. He has also become a rock of stumbling to both houses of Israel. Christians may know Christ as the rock cleft for us but not as the rock of stumbling. Many Jews have been stumbled by Christ. Moreover, Christ is a trap and a snare to the inhabitants of Jerusalem
35
35D. Causing the Prophet to Bind Up the Testimony
四、使申言者卷起律法书，在他门徒中间封住训诲，并等候耶和华
and Seal the Instruction among His Disciples and Wait on Jehovah
36基督这以马内利也使申言者卷起律法书，在他门徒中间封住训诲，等候那掩面不顾雅各家的耶和华，并要仰望祂。（赛八16～17。）
36Christ as Immanuel causes the prophet to bind up the testimony, that is, the law, seal the instruction among his disciples, wait on Jehovah, who hides His face from the house of Jacob, and look eagerly for Him (vv. 16-17
37五、使申言者与耶和华所给他的儿女
37E. Making the Prophet and the Children Whom Jehovah
在以色列中作为豫兆和奇迹
Has Given Him for Signs and Wonders in Israel
38基督这以马内利也使申言者与耶和华所给他的儿女（豫表基督与信徒－来二13下），就是从住在锡安山万军之耶和华来的，在以色列中作为豫兆和奇迹。（赛八18。）
38Christ as Immanuel also makes the prophet and the children whom Jehovah has given him, typifying Christ and the believers (Heb. 2:13b), for signs and wonders in Israel from Jehovah of hosts, who abides on Mount Zion (Isa. 8:18
39六、使人不求问那些交鬼的，和行巫
39F. Causing One Not to Inquire of the Necromancers
术的，乃求问神
and the Familiar Spirits, but to Inquire of God
40最后，基督这以马内利使神的子民不求问那些交鬼的，和行巫术的，乃求问神，并且不为活人求问死人。（赛八19。）神的子民乃要以律法和法度为标准，所说的与此相符，在他里面有晨光；不至经过此地，受艰难，受饥饿，心中焦躁，咒骂自己的君王，和自己的神，仰观上天，俯察下地，尽是艰难、黑暗、和痛苦的幽暗，且被赶入黑暗中去。（赛八20～。）除了神和祂的训诲以外，我们不该听从任何事物。这位神今天乃是以马内利。因此，我们必须来到新约，听从四福音、使徒行传、书信和启示录。
40Finally, Christ as Immanuel causes God’s people not to inquire of the necromancers and the familiar spirits, but to inquire of God, and not to inquire of the dead on behalf of the living (v. 19). God’sp eople were to go to the law and to the testimony, speaking according to this word with the dawn in them, and not going through the land hardpressed and hungry, so that they rage and curse their king and their God, turning their face upward and looking to the earth, but there being nothing except distress, darkness, and gloom of anguish and they being thrust into darkness (v v. 2 0-2 2). We should not listen to 22 anything other than God and His instruction. This God today is Immanuel. Thus, we must come to the New Testament and listen to the four Gospels, Acts, the Epistles, and Revelation.