新天新地 赛 65章17至24

和合本 承受新世界（新天新地）赛 65章17至24

• 小孩子：狮子、与蛇你敢空手抱他们吗？ 你梦想去哪里？
• 5 Pic （新世界）一些画家所凭构想画出来的
• 赛 65:17-24
• Pic这世界正在走向毁坏中 e.g.不信主的科学家
• 将来火也会消灭这世界（彼后3:7-12、启20:9-10）然后主更新世界 transformation
• Pic我们要继承新天新地（太5:5、约14:2、罗4:13、弗1:14、来11:10、13:14、启21:2、21:10-27）
• 离世后去天堂只是暂时的(路23:43、启6:9)，因为将来我们要复活继承神为我们造的新世界

.（1）神为我们造新天新地 （*赛11:6-9、65:17-24、彼后3:13、启21:1-5）

• 赛 65:17  看哪！我造新天[1]新地；…
• 更好、更美的：全新的天 new heavens (skies) 全新的地。更好更美的。
• 这新天新地不是指1000年在地上的国 （历史前千、时代论）
• 因为：不再有死亡（启21:4）、所有罪人面对第二次的死（启21:8）
• Pic e.g.复活的身体（不朽坏、荣耀、属灵身体 林前15:35-50）血肉之体不能承受神的国

.（2）幸福到不再追念今世愁苦

• 17．..从前的事[2]不再被记念，也不再追想。18 你们当因我所造的永远欢喜快乐[3]；因我造耶路撒冷[4]为人所喜，造其中的居民为人所乐。19 我必因耶路撒冷欢喜[5]，因我的百姓快乐；其中必不再听见哭泣的声音和哀号的声音。
• Pic今世许多哭泣、哀号 e.g.（生、老、病、死）
• Pic问：从前的事不再被记念,也不再追想？为什么？
• 我们将欢喜快乐，不再追念之前所受的苦
• 比喻：e.g.妇人怀孕生产（孩子生出时妇人是喜乐的）e.g.高考得到好成绩时
• V18 你们当因我所造的永远欢喜快乐； （这喜乐是永远的！)
• Pic 从此他们永远每天都过着幸福快乐的生活 lived happily ever after
• a.p.明白，就不会在意今世所得不到的。 也会看淡今世所失去的。
• V19 我必因耶路撒冷欢喜[6]，因我的百姓快乐…
• 神爱我们！神与我们一同欢喜，祂因我们喜乐而快乐！

• .(3) 不再面对死亡与任何痛苦
• 不再有死亡（启21:4）、病痛、苦难、天灾、人祸
• V19 …其中必不再听见哭泣的声音和哀号的声音。
• V20 其中必没有数日夭亡的婴孩，也没有寿数不满的老者；因为百岁死的仍算孩童，有百岁死的罪人算被咒诅。[7]
• 这里不是指在新天新地中有死亡或咒诅
• 注：一些我敬重的牧者使用这节经文来支持这是1000年国[8]度所要发生的死亡
• 问：请问这里有谁认识活100岁以上的人？难见！
• 活100岁算被咒诅：比喻人的寿命将很长。 PMotyer, J. A.  and Smith, G.
• V19-20（比喻永生） 的4个理由
• （a）上文（V18-19） 指出不再有哭泣！
• 18 ..永远欢喜快乐..19 …必不再听见哭泣的声音和哀号的声音。（暗示不再有死亡）
• （b）新天新地只有永远欢喜快乐（V17-19）
• （c）赛25:6–9 提起在神的山上(V25)，神必吞灭死亡直到永远
• （d）启示录解释 赛65:17-24 说不再有死亡
• 启21:1 我又看见一个新天新地；因为先前的天地已经过去了。。。4  神要擦去他们一切的眼泪；不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了。
• Pic我们得了秦始皇一直梦想的长生不老！[9]

• Pic 今天社会供楼奴？
• .（4）新社会与新世界 new world and new society  
• V21 他们要建造房屋，自己居住；栽种葡萄园，吃其中的果子。[10]22  他们建造的，别人不得住；他们栽种的，别人不得吃；因为我民的日子必像树木的日子；我选民亲手劳碌得来的必长久享用。23  他们必不徒然劳碌，所生产的（新译本：他们生孩子不再受惊吓），也不遭灾害，因为都是蒙耶和华赐福的後裔；他们的子孙[11]也是如此[12]。
• 今世工作非常劳苦，因地了咒诅 (创3:17)
• e.g.今世有时劳苦未必看见成果
• e.g.今世有时人把我们辛苦的功劳抢走。
• V22  他们建造的，别人不得住；他们栽种的，别人不得吃…
• 问：一听到将来还要工作，你们失望吗？
• 新社会 new society 公义的社会！
• e.g.不在有罪，不再有战争、偷窃、欺负。彼此相爱的新社会
• V21 …建造房屋，自己居住;栽种葡萄园，吃其中的果子。
• e.g.人人有房的社会！不像今世辛辛苦苦供楼
• V22  …因为我民的日子必像树木的日子；我选民亲手劳碌得来的必长久享用。
• 像树木的日子（比喻长命）
• V23 他们必不徒然劳碌，所生产的（新译本：他们生孩子不再受惊吓）[13]，也不遭灾害, ，因为都是蒙耶和华赐福的後裔；他们的子孙也是如此。
• 因为将来人不娶也不嫁（太22:30）。可能是比喻子孙不受祸害，而不是真的要生产
• e.g.不再像现今有些孩子离世 (伯3:16、诗58:8)
• e.g.现今有时，子孙落难, 孩子受灾。以后将不再发生！

• .（5）主必即刻应允我们所有祷告
• V24 他们尚未求告，我就应允；正说话的时候，我就垂听。
• 今世之中我们有时祷告的很辛苦
• e.g.有时因为我们悖逆神，神暂时不听我们祷告 (赛1:15、诗80:4)
• e.g.一些祷告神不应允,因为我们妄求 （雅4:3）
• e.g.有时是神实验与试炼我们 (创22:1、彼前4:12、雅1:12、林后12:8-10)
• e.g.有时我们受苦时神好像不愿听我们祷告
• 诗 22:1（大卫的诗，交与伶长。调用朝鹿。）我的神，我的神！为什麽离弃我？为什麽远离不救我？不听我唉哼的言语？2  我的神啊，我白日呼求，你不应允，夜间呼求，并不住声。
• e.g.许多事我们都需要付出不断努力昼夜呼求 （路18:7） don’t give up !
• 将来就不一样了。因为我们尚未求告，神就应允；我们正说话的时候，神就垂听。

• .（6）万物和睦平安
• V25 豺狼必与羊羔同食；狮子必吃草与牛一样；尘土必作蛇[14]的食物。在我圣山[15]的遍处，这一切都不伤人，不害物。这是耶和华说的。[16]
• 亚当还未犯罪前，人与动物本来是和睦相处的。走兽和飞鸟原本以植物为食物[17]（创1:30）
• 人犯罪所以万物受到人牵连, 一切受造之物一同劳苦叹息 (罗8:22)
• 动物之间不再彼此厮杀！
• Pic e.g.将来可以饲养狮子、黑熊为宠物
• V25… 尘土必作蛇的食物。…
• e.g.创3:14 蛇终身吃土dust you shall eat all the days of your life
• 预表：在新天新地中魔鬼依然受咒诅 (启20:10)
• V25… 在我圣山的遍处，这一切都不伤人，不害物。这是耶和华说的。…
• e.g.不再有任何害物 e.g.不再害怕病毒。
• Pic总结：
• Pic 人的罪大地受咒诅 VS，基督将再造新天新地

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[1] What does the creation of a new heavens then denote? Earlier parts of this book have made it clear enough that problems in the heavens and on earth are two sides of a single coin. The heavens are the garrison of supernatural forces whose battling lies behind battles on earth (13:5), the heavens mirror the actions of Yahweh on earth (13:10), and the heavens are shaken as the earth is when Yahweh acts in wrath (13:13). The armies on high as well as the powers on earth must be put in their place (24:21). The destruction of evil in heaven (34:4–5) must accompany the destruction of evil and opposition on earth. The darkness of heaven both mirrors and brings gloom on earth (50:3). The heavens are as transient as the earth (51:6).

This talk moves between referring to the heavens as part of the physical cosmos and as part of the metaphysical cosmos. Again these are two sides of one coin (cf. 24:23). The idea of the heavens constitutes the Israelite vision of the crowded heavens of Middle Eastern stories about the gods, except that here there is no doubt that Yahweh has ultimate power over all other supernatural forces, whereas in those other stories power moves to and fro. We may find it difficult to work with the mythical language of such pictures, but it is equally difficult to find another way of picturing the reality to which it refers. That reality is the fact that the conflicts, violence, and power struggles of earth cannot be explained in purely earthly terms. There is also “war in heaven” (Rev. 12:7).Goldingay, J.

[2] 赛65:16  。。因为，从前的患难已经忘记，也从我眼前隐藏了。

[3]  (the first two verbs are imperative and need not be translated as future)12 to rejoice and be glad forever on account of what God is about to create.Young, E.

[4] create Jerusalem. It will be altogether new with no remembrance of the sins of the old city (Rev. 21:1, 2), thereby accomplishing God’s purpose for it in the beginning (see Ps. 48:1).The Reformation Study Bible.

People from all nations will come to learn from God at Jerusalem, and war will end (2:2–4; 14:1–2; 19:18–25); the holy survivors of Israel will come to a newly created Jerusalem (4:2–6); there will be peace between the animals and people (11:6–9), praise of God and banqueting (25:1–26:6), the end of sorrows, a time of great prosperity, a new light (30:18–26), an outpouring of the Spirit and justice and peace (32:15–20), and the transformation of nature (35:1–10). This new world will involve the coming of the glory of the Lord to Mount Zion where he will rule and care for his people (40:5–11; 60:1–3).Smith, G.

[5] Calvin appropriately remarks: “So great is his love toward us, that he delights in our prosperity not less than if he enjoyed it along with us.” “In all their affliction He was afflicted,” but also in all our joy He rejoices.Young, E.

[6] Calvin appropriately remarks: “So great is his love toward us, that he delights in our prosperity not less than if he enjoyed it along with us.” “In all their affliction He was afflicted,” but also in all our joy He rejoices.Young, E.

[7] It is not meant to suggest that death will still be present. This would contradict for ever (18), no more (19) and the death of death in 25:7–8. It simply affirms that, over the whole of life, the power of death will be gone. The only exception is that (lit.) ‘the sinner, a hundred years old, will be accursed’ (20fg). There will, of course, be no sinners in the new Jerusalem (6–7, 12, 15c). We are again dealing with metaphor: even if, per impossibile, a sinner were to escape detection for a century, the curse would still search him out and destroy him. In reality, just as death will have no more power, so sin too will have no more place. Motyer, J. A.

In the second part of the verse the opposite truth is expressed. The youth who is one hundred years old14 will die, i.e. when one dies at the age of one hundred, he shall be regarded as merely a youth, the implication being that he had yet far more life to live. Likewise, when death cuts off a sinful15 man, it does so when he has lived a hundred years. Men will die, and death is a curse; and when that curse comes as a punishment for sin, as it does even to God’s people, the sinner will be a hundred years old. Thus, one of the blessings of the new age is that of longevity. Basic to this promise is probably the conception already expressed in Genesis 6:3. The conditions of Paradise are to be restored, but the new age will surpass Paradise.Young, E.

The reference to death and a curse on the sinner presents some problems, for one would not expect these to be present in the new heavens and the new earth (cf. 26:6–9).600 Muilenburg resolves the problem about “sinners” being present in this kingdom by translating this definite participle as, “the one who comes short”601 (i.e., of 100 years) will be under a curse. Although it is impossible to make this description of God’s final kingdom exactly identical to 25:6–9,602 these examples (the infant and the old man) should be interpreted primarily as illustrations of the unusual positive conditions that will be present at that time. Since there will be no sinners in God’s final kingdom and all the people will be holy (62:12) and righteous (60:21), it appears that the last illustration of someone being cursed by God is more of a hypothetical situation drawn from life in this sinful world. It was used merely to illustrate the point that people will live a very long time. Thus, if one lived only 100 years, people would think that person was under some curse. Of course, people will not live to be just 100 years old and people will not be under a curse in God’s newly created world. Smith, G. .

[8] They are examples drawn from this life, but that does not limit the reference to the millennial reign, Oswalt, J. N.

[9] 新天新地到来时，我们将拥有复活荣耀属灵不朽坏的身体！（林前15:50-53）

[10]  In the law it had been prophesied that due to the nation’s disobedience it would not be able to enjoy the houses it had built nor the fruit of its labors (cf. Deut. 28:30; cf. also Zeph. 1:13 and Mic. 6:15). In the new age, however, the very opposite will prevail. Young, E.

[11] The family provides a topical inclusio to the first two related sections (21a, 23cd). This is in line with the Abrahamic covenant (Gn. 17:7), ‘you and your seed’.Motyer, J. A.

[12] They are a seed consisting of those whom God has blessed. Seed may be taken in the sense of generation, but it may also mean descendants. If this latter is correct the thought is that they are descended from those whom God has blessed. With them, in that they have not been lost through premature death, are their offspring (cf. Job 21:8). Thus, the redeemed with their offspring live together in blessedness, for they are the seed of blessed ones. Young, E.

[13]  There is no darker cloud over a parent’s life than to see tragedy touch a beloved child on whom love and hope is set. Such will never be the case in the new Jerusalem, for ‘they will be a seed blessed by the Lord’. This blessing comes in accordance with the promise to the ‘seed’ in Genesis 17:7 and, more immediately, because they are the ‘seed’ of the Servant (53:10). And their descendants/‘what proceeds out from them’ is a noun in Hebrew, from √yāṣā’ (‘to go out’), therefore, indicating the direct line from parent to child. Here ‘their line’ are with them in enjoying the blessing of the Lord. Not only will they not see their children blighted by tragedy but they will see them one with themselves in the things of God. Motyer, J. A.

[14] There is no reference to the great agent of the fall, the serpent, in 11:6ff. but it is accurately in position here (pace BHS). The only point in the whole of the new creation where there is no change (cf. verse 20fg) is in the curse pronounced on sin, which still stands (cf. Gn. 3:14).Motyer, J. A.

[15] For the whole is my holy mountain, the place where the Lord in holiness dwells in the midst of his people, and now, they with him. Motyer, J. A.

[16] It has long been recognized that v. 25 offers a compendium of the messianic oracle of 11:6–9. Two lines between the passages are virtually identical: “the lion will eat straw like the ox” and “They will not hurt or destroy in all my holy mountain.” The first line of v. 25 picks up the vocabulary of 11:6, but refashions it into the larger pattern of juxtaposing the predator with the prey. The line “dust will be the serpent’s food” is a play on Gen. 3:14, which describes the curse of the serpent at the Fall. Childs, B. S.

[17] 在人未堕落前，神只把菜蔬、果子给人当食物（创1:29）