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以赛亚书生命读经 · 第27篇

基督为耶和华的仆人（六）

Christ As The Servant Of Jehovah (6)
1基督藉著代替的死，并繁增的复活所完成大能的救赎，与祂
1His Dynamic Redemption Through His Vicarious Death and Reproductive Resurrection in Relation
作以色列安全之约的关系
to His Being the Covenant for Israel’s Security
2读经：以赛亚书53-54，42:6，49:8。
2Scripture Reading: Isa. 53—54; 42:6; 49:8
3以赛亚五十三章是甜美的一章，描述基督藉著代替的死，并繁增的复活所完成大能的救赎。五十四章陈述基督的救赎与祂作以色列安全之约的关系。基督代替的死并祂繁增的复活，对以色列的安全是极其重要的。
3Isaiah 53 is a sweet chapter that portrays Christ’s dynamic redemption through His vicarious death and reproductive resurrection. Chapter fifty-four presents Christ’s redemption in relation to His being the covenant for Israel’s security. Christ’s vicarious death and His reproductive resurrection are both crucial for the security of Israel
4壹、基督藉著代替的死，并繁
4I. Christ’s Dynamic Redemption Through His Vicarious
增的复活所完成大能的救赎
Death and Reproductive Resurrection
一 、对基督是耶和华的膀臂、
A. The Revelation and Report of Christ
5并大能之救赎主的启示和传扬
5as the Arm of Jehovah, the Dynamic Redeemer
6以赛亚五十三章一节论到基督是耶和华的膀臂，是大能之救赎主的启示和传扬。『我们所传给人听的，有谁信？耶和华的膀臂向谁显露？』这里的膀臂表征基督在祂神性里的大能。
6Isaiah 53:1 concerns the revelation and report of Christ as the arm of Jehovah, the dynamic Redeemer. “Who has believed our report?/ And to whom has the arm of Jehovah been revealed?” Here the word arm signifies the dynamic might of Christ in His divinity
二 、祂在祂人性里低微的出身和受苦
B. His Lowly Birth and Suffering in His Humanity
7二至三节接著说到基督在祂人性里低微的出生和受苦。
7Verses 2 and 3 go on to speak regarding Christ’slowly birth and suffering in His humanity
8１.祂在耶和华面前生长如嫩芽
81. Growing Up like a Tender Plant before Jehovah
9二节说，『祂在耶和华面前生长如嫩芽，像根出于干地。祂无佳形美容，我们看见祂的时候，也无美貌使我们羡慕祂。』在圣经里，植物通常表征人性。基督在耶和华面前生长如嫩芽，意思就是基督在祂的人性里长在耶和华面前。基督在祂的神性里，总是完美和完全的，因此祂的神性无须再长。祂的生长发生于祂的人性。祂先是个婴孩，然后长成小男孩，至终长大成人。祂在祂的人性里变得完美完全之后，就在三十岁那年，出来为神尽职。
9Verse 2 says, “He grew up like a tender plant before Him, / And like a root out of dry ground./He has no attracting form nor majesty that we should look upon Him,/Nor beautiful appearance that we should desire Him.” In the Bible plants often typify humanity. For Christ to grow up like a tender plant before Jehovah means that Christ grew up before Him in His humanity. In His divinity Christ has always been perfect and complete, and thus there was no need for Him to grow in His divinity. His growth took place in His humanity. First He was a child, and then He grew into boyhood and eventually into manhood. Having become perfected and completed in His humanity, at the age of thirty He came forth to minister for God.
10基督的成长不仅像嫩芽，也像根出于干地。干地表征艰难的环境。就著主耶稣来说，这干地包括约瑟和马利亚那贫寒的家、受藐视的拿撒勒城和加利利地。基督像根出于干地，在艰苦的环境中生长。
10Christ grew up not only like a tender plant but also like a root out of dry ground. The words dry ground signify a difficult environment. For the Lord Jesus, this dry ground included the poor home of Joseph and Mary, the despised city of Nazareth, and the despised region of Galilee. Like a root out of dry ground, Christ grew up in the midst of hard circumstances
11二节也告诉我们，基督在祂的人性里，没有佳形美容，也没有美貌。
11Verse 2 also tells us that, in His humanity, Christ had no attracting form nor majesty; He did not have a beautiful appearance
２ .祂被藐视，被人厌弃，多受痛苦，常经忧患
2. Despised and Forsaken of Men, a Man of Sorrows and Acquainted with Grief
12『祂被藐视，被人厌弃，多受痛苦，常经忧患。祂被藐视，好像被人掩面不看的一样；我们也不尊重祂。』（赛五三3。）在原文里，三、四节的『痛苦，』指身体上或精神上的痛苦。按照科尔（Keil）和戴理兹（Delitzsch）的解释，基督『这人主要的不同点，乃是祂的一生满了痛苦的际遇。』祂这忧患之子，是个受藐视的人。
12He was despised and forsaken of men,/A man of sorrows and acquainted with grief;/And like one from whom men hide their faces, / He was despised; and we did not esteem Him” (v. 3). The Hebrew word translated sorrows in verses 3 and 4 literally means pains, either physical or mental. According to Keil and Delitzsch, Christ was a “man whose chief distinction was, that His life was one of constant painful endurance.” He, as a man of sorrows, was a despised person
三 、祂代替的死
C. His Vicarious Death
13基督的死乃是代替的死。（赛五三4～上，12下。）这就是说，祂的死不是为自己，乃是为我们。祂是代替我们来受死的。基督的死不是殉道；祂乃是为著我们，被神置于死地。（赛五三4下。）因此，祂的死乃是代替的死。
13Christ’s death was a vicarious death (vv. 4-10a, 12b). This means that He died not for Himself 10 but for us. He died in our place. Christ’s death was not a martyrdom; Christ was put to death by God for us (v. 4b). Thus, His death was a vicarious death.
１ .担当我们的忧患，背负我们的痛苦
1. Bearing Our Sicknesses and Carrying Our Sorrows
14在基督代替的死里，祂担当我们的忧患，背负我们的痛苦。『祂诚然担当我们的忧患，背负我们的痛苦；我们却以为祂受责罚，被神击打苦待了。那知祂为我们的过犯被刺透，为我们的罪孽被压伤；因祂受的刑罚我们得平安，因祂受的鞭伤我们得医治。我们都如羊走迷，各人偏行己路，耶和华使我们众人的罪孽都归在祂身上。』（赛五三4～6。）这些经节将痛苦、忧患，同过犯、罪孽（即罪）这些辞写在一起。这兴起一个问题：我们的痛苦和忧患需要基督的救赎么？痛苦、忧患与过犯、罪孽题在一起，是因我们的痛苦和忧患来自一件事－罪。我们若从未犯罪，就绝不会有痛苦，也不会有忧患。我们的过犯和罪确实需要基督的救赎。我们的忧患和痛苦既来自罪，就也需要基督的救赎。以赛亚五十三章清楚告诉我们，基督在祂代替的死里，担当了我们的忧患，背负了我们的痛苦。所以当我们患病的时候，我们该这样祷告：『主，因著你为我受死，担当了我的忧患，背负了我的痛苦，我就有地位求你拿走我的疾病。』
14In His vicarious death, Christ bore our sicknesses and carried our sorrows. “Su rely He has borne our sicknesses, / And carried our sorrows; / Yet we ourselves esteemed Him stricken, / Smitten of God and afflicted. But He was pierced because of our transgressions; / He was crushed because of our iniquities; / The chastening for our peace was upon Him, / And by His stripes we have been healed./We all like sheep have gone astray;/Each of us has turned to his own way,/ And Jehovah has caused the iniquity of us all/To fall on Him” (vv. 4-6). These verses use the words sicknesses and sorrows along with transgressions and iniquities (that is, sins). This raises a question: Do our sicknesses and sorrows need Christ’s redemption? Sicknesses and sorrows are mentioned with transgressions and iniquities because our sicknesses and sorrows come from one thing — sin. If we had never sinned, we could never be sick and we would have no sorrow. Our transgressions and sins surely need Christ’s redemption. Since our sicknesses and sorrows come from sin, they also need Christ’s redemption. In Isaiah 53 we are told clearly that Christ bore our sicknesses and carried our sorrows in His vicarious death. Therefore, when we are sick, it is proper for us to pray, “Lord, because in Your death for me You bore my sicknesses, I do have the ground to ask You to take my sickness away.”
２ .祂被欺压，在受苦的时候却不开口
2. Being Oppressed and Afflicted, yet Not Opening His Mouth
15『祂被欺压，在受苦的时候却不开口；祂像羊羔被牵到宰杀之地，又像羊在剪毛的人面前无声，祂也是这样不开口。』（赛五三7。）祂面对逼迫者时，没有任何反应。
15He was oppressed, and it was He who was afflicted,/ Yet He did not open His mouth;/Like a lamb that is led to the slaughter / And like a sheep that is dumb before its shearers, / So He did not open His mouth” (v. 7). He did not have any reaction toward those who were persecuting Him
16八节上半继续说，『因受欺压和审判祂被夺去。』这里『受欺压』一辞意即受逼迫。基督先受逼迫后受审判。祂因这两件事被夺去。
16Verse 8a continues, “By oppression and by judgment He was taken away.” The word oppression here means persecution. First, Christ was persecuted and then He was judged. By these two things He was taken away
17八节下半接著说，『至于祂同世的人，谁想祂受鞭打，从活人之地被剪除，是因我百姓的罪过？』这就是说，没有人明白基督受逼迫、受审判并受死，全是为著我们。就连那些当主耶稣在十字架上受死时，与祂同在的人，也不明白祂是为他们死的。神百姓该受的鞭打都落在祂身上。祂是为我们受死。
17Verse 8b goes on to say, “And as for His generation, who among them had the thought/That He was cut off out of the land of the living/For the transgression of my people to whom the stroke was due?” This means that no one understood that it was for us that Christ suffered persecution and judgment and died. Even those who were with the Lord Jesus when He was dying on the cross did not understand that He was dying for them. The stroke that should have been the due of God’sp eople fell on Him. He suffered death for us
18十节上半说，『耶和华却喜悦将祂压伤，使祂受痛苦。』『受痛苦』原文意，『使祂受病痛。』
18Verse 10a says, “Jehovah was pleased to crush Him, to afflict Him with grief.” The Hebrew words translated afflict Him with grief literally mean “make Him sick
19十节下半接以这样的辞句：『你以祂的魂为赎愆祭。』原文也可译为『祂的魂作为赎愆祭。』利未记四至五章指明，赎愆祭也可看为赎罪祭的一部分。基督乃是将我们从罪中救赎出来。『看哪，神的羔羊，除去世人之罪的！』（约一29。）因此，救赎是为著罪，包括堕落之人的罪愆。基督在十字架上时，神喜悦将祂压伤，使祂受痛苦，为要使祂作赎愆祭。这进一步指明，基督所受代替的死，目的乃是为我们完成救赎。
19This verse continues with the phrase, “If You make His soul an offering for sin.” The Hebrew can also be rendered “His soul would make an offering for sin.” Leviticus 4 and 5 indicate that the trespass offering may be regarded as part of the sin offering. It is from sin that Christ has redeemed us. “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). Redemption is thus for the sin, including the trespasses, of fallen man. While Christ was on the cross, God was pleased to crush Him, to afflict Him with grief, in order to make Him an offering for sin. This is a further indication that Christ died a vicarious death for the purpose of accomplishing redemption for us.
３ .祂将命倾倒，以至于死；祂也被列在罪犯之中
3. Pouring Out His Soul unto Death and Being Numbered with the Transgressors
20在五十三章十节说，神将基督置于死地，以祂的魂为赎愆祭，十二节说，『祂将命倾倒。』倘若基督仅仅将自己置于十字架，神仅仅悦纳祂为赎愆祭，基督的死就不是为我们代替的死，只不过是殉道而已。照样，倘若神喜悦将祂置于死地，而祂不愿死，那么祂的死就不是代替的死。基督的代替的死，在于神喜悦将祂置于死地，也在于基督甘愿这样受死。不仅如此，倘若基督犯过罪，祂的死就不能算为代替的死；那样，祂就必须为自己死，不能为我们死。
20Whereas Isaiah 53:10 says that God put Christ to death, making His soul an offering for sin, verse 12 says that “He poured out His soul unto death.” If Christ merely put Himself to death on the cross, and God did accept Him as an offering for sin, Christ’s death would not have been a vicarious death for us; it would have been only martyrdom. Likewise, if God was pleased to put Him to death, and He was not willing to die, then His death would not have been a vicarious death. The vicarious death of Christ depends on God’s being pleased to put Him to death and on Christ’s being willing to die in such away. Moreover, if Christ had sinned, His death could not be counted as a vicarious death; He would have had to die for Himself, and He could not have died for us
21以赛亚在本章的写作中，陈明了属天法庭中明确的辩辞，证明神喜悦将基督置于死地，基督也愿意为别人死，并且祂是完全无罪的。（赛五三９。）因此，祂的死的确是代替的死。
21Isaiah’s writing in this chapter presents a clear defense in the heavenly court, testifying that God was pleased to put Christ to death, that Christ was willing to die for others, and that He was altogether sinless (v. 9). Thus, His death was truly a vicarious death
22十二节下半说，『因为祂将命倾倒，以至于死；祂也被列在罪犯之中，祂却独自担当多人的罪，又为罪犯代求。』当基督在十字架上时，祂为那些钉祂十字架的人祷告。（路二三34。）
22Verse 12b says, “Because He poured out His soul unto death/And was numbered with the transgressors,/Yet He alone bore the sin of many / And interceded for the transgressors.” While Christ was on the cross, He prayed for the ones who had crucified Him (Luke 23:34
23以赛亚五十三章九节告诉我们：『祂虽然未行强暴，口中也没有诡诈，人还使祂与恶人同埋，谁知死的时候与财主同葬。』这节启示基督是无罪的，祂并不是为自己的罪行而死。祂若行过强暴，口中有过诡诈，祂就不是无罪的，祂就无法为我们而死。基督是完全无罪的。因著祂没有罪，祂不需要为自己死，祂那代替的死乃是为著我们。
23Isaiah 53:9 tells us, “They assigned His grave with the wicked, / But with a rich man in His death, / Although He had done no violence,/Nor was there any deceit in His mouth.” This verse reveals that Christ was sinless and that His death was not for any sins of His own. If He had done any violence or if there had been deceit in His mouth, He would not have been sinless and He could not have died for us. Christ was altogether sinless. Because He had no sin, He did not need to die for Himself. His vicarious death was for us.
四、祂繁增的复活
d His reproductive resurrection
24以赛亚五十三章十节下半至十二节上半说到基督繁增的复活。
24Isaiah 53:10b-12a speaks concerning Christ’s reproductive resurrection
１ .祂必看见后裔，并且延长年日，耶和华所喜悦的事必在祂手中亨通
1. Seeing a Seed and Extending His Days, and the Pleasure of Jehovah Prospering in His Hand
25『祂必看见后裔，并且延长年日，耶和华所喜悦的事，必在祂手中亨通。』（赛五三10下。）这里的后裔是指召会，由基督作那一粒麦子而死，并藉著祂繁增的复活所产生的许多子粒，就是许多信徒所组成。（约十二24，彼前一3。）祂乃是那一粒麦子死了，产生出许多子粒来。虽然祂是一粒单个的麦子死了，却带著许多的子粒复活。所以，祂的复活非常富有生产力。
25He will see a seed, He will extend His days,/ And the pleasure of Jehovah will prosper in His hand” (v. 10b). The seed here is the church, comprising all the believers produced as the many grains by the death of Christ as the one grain and His reproductive resurrection (John 12:24; 1 Pet. 1:3). He was the one grain who died to produce many grains. Although He died as a single grain, He resurrected with many grains. His resurrection, therefore, was very productive
26以赛亚五十三章十节下半告诉我们，基督不仅看见后裔，并且延长年日。今天基督藉著住在祂的信徒里面而延长年日。祂的信徒就是祂的延长。所以，我们都可以唱这一句诗歌：『我们是你普及、继续、是你生命的开展。』（诗歌一五四首。）
26Isaiah 53:10b says not only that Christ will see a seed but also that He will extend His days. Today Christ is extending His days by living in His believers. His believers are His extension. Therefore, we may sing these words: “We are Thy continuation,/Thy life-increase and Thy spread” (Hymns, #203
27『耶和华所喜悦的事，必在祂手中亨通。』（赛五三10下。）神的喜悦就是看见许多儿子，由祂而生，成为基督的肢体，构成召会，作基督团体的彰显。这是神最大的喜悦，而这全在于基督的死与复活。
27The pleasure of Jehovah will prosper in His hand” (v. 10c). The pleasure of God is to see many sons born of Him to become the members of Christ, who constitute the church as the corporate expression of Christ. This is the greatest pleasure to God, and it depends altogether on Christ’s death and resurrection
28十一节上半说，『祂必看见自己劳苦的功效，便心满意足。』基督要看见甚么，并以甚么为满足？基督要看见召会，并以召会为满足，就像亚当看见夏娃，并以夏娃为满足一样。（创二22～23。）
28Verse 11a says, “Because of the travail of His soul, He will see/And He will be satisfied.” What will Christ see, and with what will He be satisfied? Christ will see the church and be satisfied with the church, just as Adam saw Eve and was satisfied with her (Gen. 2:22-23
29以赛亚五十三章十一节下半接著说，『那义者我的仆人，要因祂的知识，称许多人为义；并且祂要担当他们的罪孽。』基督不是愚昧或盲目的称我们为义，祂乃是按著祂那无限的知识来称我们为义。这指明，给基督称义乃是一件大事。祂称义我们的时候，乃是运用祂的知识，经过许多考虑，诸如我们要怎样联于神，怎样影响神的国。祂按著祂无穷无尽的知识，并祂完整且完全的洞察力，考量过之后，才称义我们。祂称义我们，意思就是祂接纳我们。
29Isaiah 53:11b continues, “By His knowledge, the righteous One, My Servant, will justify the many,/And He will bear their iniquities.” Christ did not justify us foolishly or blindly but according to His unlimited knowledge. This indicates that to be justified by Christ is a great thing. When He justified us, He exercised His knowledge and considered such matters as how we would be related to God and how we would affect the kingdom of God. After much consideration according to His infinite knowledge and His complete and perfect discernment, He justified us. For Him to justify us means that He accepted us
30基督既按著祂的知识称义我们，祂就必担当我们的罪孽。祂在属天的法庭上必替我们负责。我们有许多罪，但因著基督已经定意要称义我们，接纳我们，祂乐意担当我们一切的罪。
30Since Christ has justified us by His knowledge, He surely bears our iniquities . He is responsible for us in the heavenly court. We have a great many sins, but because Christ has decided to justify us, to accept us, He is willing to bear all our sins
31２.神要使祂与位大的同分，与强盛的均分掳物
312. God Dividing to Him a Portion with the Great,
and He Dividing the Spoil with the Strong
32在十二节上半，耶和华说，『所以我要使祂与位大的同分，与强盛的均分掳物。』这里我们有两方－神与基督。因著基督代替的死和繁增的复活，因著祂已定意接纳信徒并担当他们的罪孽，神要使祂与位大的同分，基督自己要与强盛的均分掳物。谁是位大的，谁是强盛的？这里位大的是指神，强盛的也是指神。这指明神要使基督与神这位大的同分，与神这强盛的均分掳物。因此，基督与神，就是那位大的和强盛的，均分掳物。
32In verse 12a Jehovah says, “Therefore I will divide to Him a portion with the great, / And He will divide the spoil with the strong.” Here we have two parties—God and Christ. Because of Christ’s vicarious death and reproductive resurrection and because He has decided to accept the believers and bear their iniquities, God will divide to Him a portion with the great, and Christ Himself will divide the spoil with the strong. Who is the great, and who is the strong? The word great here refers to God, and the word strong also refers to God. This indicates that God will divide to Christ a portion with God as the great One and that Christ will divide the spoil with God as the strong One. Hence, Christ and God, who is the great One and the strong One, divide the spoil
33『掳物』一辞指明有战争。基督打仗得胜，从撒但取得掳物。整个新耶路撒冷将是基督从撒但手中所掳获的掳物。一面，新耶路撒冷是神和基督所分享的大喜悦、大享受。另一面，新耶路撒冷也是基督从撒但所掳获的掳物。
33The word spoil indicates that there has been a war. Christ fought the battle, gained the victory, and took the spoil from Satan. The entire New Jerusalem will be a spoil captured by Christ from the hand of Satan. On the one hand, the New Jerusalem will be a great pleasure, a great enjoyment, shared by God and Christ. On the other hand, the New Jerusalem will be a spoil captured by Christ from Satan
贰 、与祂作以色列安全之约的关系
II. In Relation To His Being The Covenant For Israel’s Security
34以赛亚五十四章启示基督藉祂代替的死，与繁增的复活所完成大能的救赎，与祂作以色列安全之约的关系。
34Isaiah 5 4 reveals Christ’s dynamic redemption through His vicarious death and reproductive resurrection in relation to His being the covenant for Israel’s security.
35一、以色列的繁增与扩展
35A. The Multiplication and Spreading of Israel
36一至三节说到基督是为著以色列繁增与扩展的约。
36Verses 1 through 3 speak of Christ’s being the covenant for the multiplication and spreading of Israel.
二 、耶和华归回以色列，并招聚他们回来
B. Jehovah’s Returning to Israel and Gathering Them Back
37四至八节说到耶和华归回以色列，并招聚他们回来。
37Verses 4 through 8 speak of Jehovah’s returning to Israel and gathering them back
三 、基督作以色列的安全之约
C. Christ’s Being the Covenant to Israel for Their Security
38九至十节说到基督作以色列安全之约。九节说，『这事在我好像挪亚的洪水；我怎样起誓不再使挪亚的洪水漫过遍地，我也照样起誓不再向你发怒，也不斥责你。』十节用到『约』这个字。『大山可以挪开，小山可以摇动，但我的慈爱必不离开你，我平安的约也不摇动；这是怜恤你的耶和华说的。』耶和华的仆人基督，作这约的实际，是以色列安全的保证。（赛四二６，四九８。）
38In verses 9 and 10 we have Christ’s being the covenant to Israel for their security. Verse 9 says, “This is like the waters of Noah to Me,/When I swore that the waters of Noah/Would not overflow the earth ever again;/So I have sworn that I will not be angry with you,/Nor will I rebuke you.” In verse 10 the word covenant is used. “For the mountains may depart,/And the hills may shake,/ But My lovingkindness will not depart from you, /And My covenant of peace will not shake,/Says Jehovah who has compassion on you.” Christ as the Servant of Jehovah being the reality of this covenant is a surety of Israel for their security (42:6; 49:8
39四、耶和华建立以色列的荣美，以及以色列享受平安
39D. Jehovah’s Building Up of Israel in Beauty
and Israel’s Enjoyment in Peace
40五十四章十一至十七节记载耶和华建立以色列的荣美，以及以色
40In 54:11-17 we have Jehovah’s building up of Israel in beauty and Israel’s enjoyment in peace
41列享受平安。
411. Jehovah Himself
１.耶和华亲自以彩色安置她的石头
Laying Down Her Stones in Dark Mortar
42对那受痛苦，被风飘荡不得安慰的人，耶和华说，祂必亲自以彩色安置她的石头，以蓝宝石立定她的根基。（赛五四11。）『彩色』一辞，或作，黑泥，直译为辉锑石，指一种黑色灰泥，用以显出宝石的光彩。在十二节，耶和华接著说，我『又以红宝石造你的城垛，以红玉造你的城门，以宝石造你四围的边境。』
42To the one who is afflicted, storm-tossed, and not comforted, Jehovah says that He Himself will lay down her stones in dark mortar and lay her foundations with sapphires (v. 11). The Hebrew word translated dark mortar literally means antimony, referring to a dark cement used for setting off the brilliance of precious stones. In verse 12 Jehovah goes on to say, “I will make your battlements of rubies,/And your gates of carbuncles,/And all your borders will be precious stones
２ .她的儿女都要受耶和华的教训
2. All Her Children Being Taught of Jehovah
43她的儿女都要受耶和华的教训，她的儿女必大享平安。（赛五四。）她必因公义得坚立，必远离欺压，不至害怕。她必远离惊吓，惊吓必不临近她。（赛五四。）十五节说，『看哪，即或有人猛然攻击你，却不由于我；凡攻击你的，必因你仆倒。』
43All her children will be taught of Jehovah, and the peace of her children will be great (v. 13). She will be established in righteousness. She will be far 13 from oppression, for she will not fear, and far from terror, for it will not come near her (v. 14). Verse 1 5 says, “Behold, they may fiercely attack you, 14 but it is not of Me;/Whoever attacks you will fall because of you.”
３ .耶和华仆人的产业
3. The Heritage of the Servants of Jehovah
44耶和华造了吹炭火打造合用器械的铁匠；也造了残害人行毁灭的。（赛五四16。）所以祂宣告，『凡为攻击你造成的器械，必不利用。凡在审判时兴起用舌头攻击你的，你必定他为有罪。这是耶和华仆人的产业，是他们从我所得的义。』（赛五四17。）这是耶和华对全宇宙的宣告，说到以色列的安全，是由作他们之约的基督所维持的。
44Jehovah has created the blacksmith who blows the fire of the coals and brings out a weapon for its work; He has also created the destroyer to ruin (v. 16). Therefore, He declares, “No weapon that is formed against you will prosper,/And every tongue that rises up to judge you, you will condemn./ This is the heritage of the servants of Jehovah,/And their righteousness which is of Me” (v. 17). This is Jehovah’s declaration to the entire universe that the security of Israel is maintained by Christ, who is the covenant for them