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以赛亚书生命读经 · 第28篇

基督为耶和华的仆人（七）

Christ As The Servant Of Jehovah (7)
基督是以色列永远的约，就是向大卫所显确定的怜悯，与以色列亨通的关系
His Being An Eternal Covenant To Israel, Even The Sure Mercies Shown To David, In Relation To Israel’s Prosperity
1读经：以赛亚书55-56，42:6，49:8，54:10，使徒行传13:34。
1Scripture Reading: Isa. 55—56; 42:6; 49:8; 54:10; Acts 13:34
2在以赛亚五十五章里，最显著的字眼就是『水。』（赛五五1。）水在本书第一部分的末了也题到过。（赛十二3。）这指明在以赛亚书里，神一直把祂自己当作活水来作我们的救恩。在神的救恩里，祂把自己给我们，作我们的分给我们享受。
2In Isaiah 55 the most striking word is waters (v. 1). Water is also mentioned at the end of the first section of this book (12:3). This indicates that in the book of Isaiah, God always considers that He is our salvation as living water. In His salvation God gives Himself to us as our portion for our enjoyment
3我们是靠三样东西活著：空气、水、和食物。空气是给我们吸的，水是给我们喝的，食物是给我们吃的。就属灵方面说，这三样东西中，水是最重要的。实际上空气包括水，水又传输属灵的食物。按启示录二十二章一至二节，生命树（食物）长在生命水的河里。因此，水和食物是并行的。我们的吃总是配以喝。
3We live by three things: air, water, and food. Air is for our breathing, water is for our drinking, and food is for our eating. Spiritually speaking, of these three things, water is the most crucial. Air actually contains water, and water conveys spiritual food. According to Revelation 22:1 and 2, the tree of life (food) grows in the river of water of life. Thus, water and food go together. Our eating should always be matched by our drinking
4以赛亚五十五章指明，我们需要享受神作活水，就是水。这里的『水（复数）』启示我们不仅要在一方面享受神，更要在多方面享受神。这里的思想与约翰七章三十八节的相似。在那里，主耶稣说，『信入我的人，就如经上所说，从他腹中要流出活水的江河来。』这里的江河（复数），乃指神圣生命许多不同方面的流出，诸如爱、光、恩典、能力、力量、圣别、和公义。
4Isaiah 55 indicates that we need to enjoy our God as the living water, even as the waters. The word waters here reveals that we may enjoy God not just in one aspect but in many aspects. The thought here is similar to that in John 7:38. In that verse the Lord Jesus says, “He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” These rivers are the many flows of the different aspects of the divine life, such as love, light, grace, power, strength, holiness, and righteousness
5以赛亚书给我们看见，藉著我们不断的饮于祂，我们的神就可成为我们的享受。然而我们是罪人，要饮于神，就需要正确的、充分的、完全的救赎。这救赎可在五十三章看到，那里启示基督大能的救赎，比旧约其他各处更多。基督所完成大能的救赎，不仅是以色列安全的保证，也是基督的后裔，（赛五三10，）就是召会这复活基督之团体身体的保证。
5The book of Isaiah shows us that our God may become our enjoyment through our continual drinking of Him. However, we are sinners, and in order to drink of God, we need a proper, adequate, and complete redemption. This redemption is found in chapter fifty-three, a chapter which reveals more of the dynamic redemption of Christ than any other chapter in the Bible. The dynamic redemption accomplished by Christ is the security not only to Israel but also to the seed (53:10), which is the church as the corporate Body of the resurrected Christ.
6五十三章记载了这完成的救赎，接著在五十五章，便邀请人就近水来喝。这里的呼召就像圣经末了的呼召：『那灵和新妇说，来！…愿意的都可以白白取生命的水喝。』（启二二17。）这两段话里的水，都是指著我们救赎的神，就是那藉著成为肉体、为人生活、钉死、复活，为我们完成救赎的神。我们会看到，这些水就是永远的约，和向大卫所显确定的怜悯。（赛五五3。）神的道路和神的意念，（赛五五8，）就是要我们来喝祂。
6The record concerning this accomplished redemption in chapter fifty-three is followed in chapter fifty-five by the invitation to come to the waters and drink. The call here is like that at the end of the Bible: “The Spirit and the bride say, Come!...he who wills, let him take the water of life freely” (Rev. 22:17). The waters in these two portions of the Word are our redeeming God, the very God who accomplished redemption for us through His incarnation, human living, crucifixion, and resurrection. As we will see, these waters are both the eternal covenant and the sure mercies shown to David (Isa. 55:3). God’sway and God’s thought (v. 8) are that we would come to drink of Him
7我们现在就来看以赛亚五十五至五十六章，基督为耶和华的仆人，是以色列永远的约，就是向大卫所显确定的怜悯，与以色列亨通的关系。
7Let us now go on to see from chapters fifty- five and fifty-six that Christ as the Servant of Jehovah is an eternal covenant to Israel, even the sure mercies shown to David, in relation to Israel’s prosperity
壹 、基督是以色列永远的约，就是向大卫所显确定的怜悯，是给以色列之神圣供备的中心
I. Christ As The Eternal Covenant To Israel, Even The Sure Mercies Of David, Being The Center Of The Divine Provisions To Israel
8基督不仅是以色列永远的约，也是向大卫所显确定的怜悯。这样，祂就是给以色列之神圣供备的中心。（赛五五1～5。）
8Christ is not only the eternal covenant to Israel but even the sure mercies of David. As such, He is the center of the divine provisions to Israel (55:1-5
一 、呼召干渴的人就近水来
A. The Call to the Thirsty Ones to Come to the Waters
9『你们一切干渴的，都当就近水来；没有银钱的也可以来。你们都来，买了吃；不用银钱，不用价值，也来买酒和奶。』（赛五五1。）那些没有银钱的，也可以来买，但他们不需付任何代价。他们都可白白的来喝。在这里，我们看见神的意念，就是我们可以2来，白白的饮于祂。二至三节上半继续说，『你们为何花钱买那不足为食物的，用劳碌得来的买那不使人饱足的？你们要留意听我的话，就能吃那美物，得享肥甘，心中喜乐。你们当就近我来，侧耳而听，你的魂就必得活。』
9“H o! Everyone who thirsts, come to the waters,/And you who have no money;/Come, buy and eat; / Yes, come, buy wine and milk / Without money and without price” (v. 1). Those who have no money may nevertheless come and buy, but they buy without paying anything. Eventually, they receive a free drink. Here we see that God’s thought is that we would come and drink of Him freely. Verses and 3a continue: “Why do you spend money for what is not bread,/And the result of your labor for what does not satisfy?/Hear Me attentively, and eat what is good,/And let your soul delight itself in fatness./Incline your ear and come to Me;/Hear, so that your soul may live.”
10二、耶和华与以色列立永约，就是向大卫所显确定的怜悯
10B. Jehovah Making an Eternal Covenant with Israel
Even The Sure Mercies Shown To David
11『我必与你们立永约，就是向大卫所显确定的怜悯。』（赛五五3下。）基督这三一神的具体化身，乃是水；而这位基督，是神的仆人，也是以色列永远的约，（赛四二6，四九8，五四10，）就是向大卫所显确定的怜悯。按保罗在行传十三章三十四至三十五节的领会，（见34注1，）向大卫所显确定的怜悯，就是复活里的基督自己。以赛亚说到『确定的怜悯，』行传十三章三十四节说到『那圣的，那可靠的。』怜悯一辞，原文含圣别的意念。因此在行传十三章三十四节，保罗将确定的怜悯繙作『那圣的，那可靠的，』然后，他指明这些圣的、可靠的事物，就是复活的基督。
11I will make an eternal covenant with you,/ Even the sure mercies shown to David” (v. 3b). Christ as the embodiment of the Triune God is the waters, and this Christ, who is the Servant of God, is also an eternal covenant with Israel (42:6; 49:8; 54:10), even the sure mercies shown to David. According to Paul’s understanding in Acts 13:34 and 35 (see note 1 on verse 34 there), the sure mercies shown to David are Christ Himself in resurrection. Whereas Isaiah speaks of “the sure mercies,” Acts 13:34 speaks of “the holy and faithful things.” The Hebrew word for mercies (chesed) implies the notion of holiness. Thus, in Acts 13:34 Paul interprets the sure mercies as the holy and faithful things, and then he goes on to indicate that these things are the resurrected Christ
12神在基督这确定的怜悯里，在祂的恩典里临到我们，作我们的享受。新约启示，那成为肉体的神把恩典带给我们。（约一1，14，16～17。）恩典实际上就是神自己作我们的享受。我们若要接受这恩典，需要在对的地位上。然而，我们这些罪人满了罪孽，并没有在对的地位上。因此我们需要怜悯，怜悯比恩典搆得更远，把我们带到可以接受恩典的地位上。因为我们的光景是可怜的，搆不上神的恩典，所以基督不仅采取成为肉体的步骤，把神当作恩典带给我们，祂更采取死而复活的步骤，好在复活里成为我们确定的怜悯。藉著基督的死和复活，基督这位神恩典的具体化身，就成了确定的怜悯，藉著这些怜悯，我们现今就可以在正确的地位上与神相配，接受祂作恩典。这就是以赛亚在五十五章里所豫言的，也是保罗在行传十三章里的含意。
12In Christ as the sure mercies, God reaches us in His grace to be our enjoyment. The New Testament reveals that the incarnated God brings us grace (John 1:1, 14, 16-17). Grace is actually God Himself for our enjoyment. In order to receive this grace, we need to be in the right position. However, as sinners full of iniquities, we were not in such a position. Thus, there was the need for mercy, which reaches farther than grace and which brings us into the position to receive grace. Because our situation was miserable and could not match God’s grace, Christ not only took the step of incarnation to bring God as grace to us, but He also took a further step of death and resurrection in order to become the sure mercies to us in resurrection. Through His death and resurrection, Christ , the embodiment of God’s grace, became the sure mercies, and through these mercies we are now in the proper position to match God and to receive Him as grace. This is what Isaiah prophesied in chapter fifty-five, and this is what Paul meant in Acts 13
13以赛亚五十五章四节说，『看哪，我已立他向万民作见证人，为万民的首领和司令。』这指明基督不仅是向大卫所显确定的怜悯，也是真正的见证人、首领和司令。祂乃是宇宙的总司令。
13Isaiah 5 5:4 says, “Behold, I have given him as a witness to the peoples,/A leader and a commander to the peoples.” This indicates that Christ is not only the sure mercies shown to David but also the real Witness, Leader, and Commander. He is the universal Commander in Chief.
三 、耶和华荣耀以色列
C. Jehovah Glorifying Israel
14五节说，『看哪，你素不认识的国民，你必召来；素不认识你的国民，也必向你奔跑，都因耶和华你的神以色列的圣者；因为祂已经荣耀你。』我们得荣耀，意思就是我们被带到神里面，而神也成为我们的彰显。
14Verse 5 says, “Behold, you will call a nation that you do not know,/And a nation that does not know you will run to you,/Because of Jehovah your God, even the Holy One of Israel,/ For He has glorified you.” For us to be glorified means that we are brought into God and that God becomes our expression
贰 、寻找耶和华，转向祂和祂的话
II. Seeking Jehovah And Returning To Him And His Word
15六至十三节说到寻找耶和华，转向祂和祂的话。
15In verses 6 through 13 we have the matters of seeking Jehovah and returning to Him and His word
16
16A. Seeking Jehovah While He May Be Found
一、当趁耶和华可寻找的时候寻找祂，相近的时候求告祂
and Calling upon Him While He Is Near
17『当趁耶和华可寻找的时候寻找祂。』（赛五五6上。）这就是就近主好饮于主。『相近的时候求告祂。』（赛五五6下。）这就是喝的路。我们藉著呼求『哦！主耶稣！』就饮于祂。
17Seek Jehovah while He may be found” (v. 6a). This is to come to the Lord in order to drink of Him. “Call upon Him while He is near” (v. 6b). This is the way to drink. We drink of the Lord by calling, “O Lord Jesus
18『恶人当离弃自己的道路，作恶的人当除掉自己的意念，转向耶和华，耶和华就必怜恤他；当转向我们的神，因为神必广行赦免。』（赛五五7。）恶人就是不来喝的人。在神眼中，不相信主耶稣就是恶。凡不信入基督的，神就视他为有罪。耶和华要怜悯转向祂的人，向他广行赦免。这里广行赦免的意思是，神不只在一方面，更在多方面原谅我们。
18Let the wicked forsake his way,/And the evildoer, his thoughts;/And let him return to Jehovah, and He will have compassion on him;/And to our God, for He will pardon abundantly” (v. 7). The wicked one is the one who does not come to drink. In the sight of God, it is wickedness not to believe in the Lord Jesus. Whoever does not believe in Christ, God regards as sinful. Jehovah will have compassion on the one who returns to Him and will pardon him abundantly. Here pardon abundantly means that God forgives us not just in one way but in many ways
19二、耶和华的意念，非同我们的意念，我们的道路，非同祂的道路
19B. Jehovah’s Thoughts Not Being Our Thoughts
and Our Ways Not Being His Ways
20『耶和华说，我的意念，非同你们的意念，你们的道路，非同我的道路。天怎样高过地，照样我的道路，高过你们的道路；我的意念，高过你们的意念。』（赛五五8～9。）我们该放弃我们的意念，而接受神的意念。我们也该放弃我们的道路，而接受神的道路。神的道路就是呼求的道路，喝的道路。
20“For My thoughts are not your thoughts,/And your ways are not My ways, declares Jehovah./ For as the heavens are higher than the earth,/ So are My ways higher than your ways,/And My thoughts higher than your thoughts” (vv. 8-9). We should give up our thought and take God’s thought. We should also give up our way and take God’sway. God’sway is the way of calling, the way of drinking.
三 、耶和华的话不徒然返回
C. Jehovah’sWord Not Returning to Him Vainly
21十至十一节对神的意念和道路有进一步的定义。『雨雪从天而降，并不返回，却滋润地土，使地上发芽结实，使撒种的有种，使要吃的有粮；我口所出的话，也必如此，决不徒然返回，却要成就我所喜悦的，在我所要的事上，必然亨通。』我们需要吃主的话，并喝话中的水，以致被充满，得更新，得加力，被变化成为祂的形像，使基督的身体得著建造。这就是神差祂的话来所要作的事。
21Verses 10 and 11 are a further definition of God’s thoughts and ways. “For just as the rain comes down/ And the snow from heaven,/And does not return there,/Until it waters the earth/And makes it bear and sprout forth,/That it may give seed to the sower and bread to the eater;/So will My word be which goes forth from My mouth;/It will not return to Me vainly,/But it will accomplish what I delight in,/And it will prosper in the matter to which I have sent it.” We need to eat the word and drink of the water in the word so that we may be filled, renewed, strengthened, and transformed into His image for the building up of the Body of Christ. This is what God has sent His word to do
四 、以色列欢欢喜喜而出来，平平安安蒙引导
D. Israel Going Out with Rejoicing and Being Led Forth in Peace
22『你们必欢欢喜喜而出来，平平安安蒙引导；大山小山必在你们面前发声欢呼，田野的树木也都拍掌。松树长出代替荆棘，桃金娘长出代替蒺藜；这要为耶和华留名，作为永远的证据，不能剪除。』（赛五五12～13。）神为我们作的，要为神留名，并作永远的证据。这里的名表征记念，证据指明有力的证明。神差祂的话所作的，要成为可记念的，也要成为绝不能剪除的证据。神差祂的话来浇灌我们，变化我们，将我们模成祂的形像，使基督的身体得著建造。对神来说，这乃是永远的记念，永远的证据。
22You will go out with rejoicing,/And you will be led forth in peace;/The mountains and the hills/Will break forth before you with a ringing shout,/And all the trees of the field will clap their hands./In place of the thorn bush, the fir tree will come up;/In place of the brier, the myrtle will come up;/And it will be to Jehovah as a name,/As an eternal sign that will not be cut off” (vv. 12-13). What God is doing regarding us will become both a name to God and an eternal sign. Here name signifies a memorial, and sign indicates strong proof. What God is doing by sending forth His word will be a memorial and also a sign which will never be cut off. God has sent forth His word to water us, to sanctify us, to transform us, and to conform us to His image that the Body of Christ may be built up. To God, this will be an eternal memorial and an eternal sign
参 、守公平，行公义，就得亨通，蒙耶和华悦纳
III. Preserving Justice And Doing Righteousness For Prosperity And Jehovah’s Acceptance
23五十六章一至八节说到守公平，行公义，就得亨通，蒙耶和华悦纳的事。
23In 56:1-8 we have the matter of preserving justice and doing righteousness for prosperity and Jehovah’s acceptance
一 、神的判决是公平的
A. Justice Being the Verdict of God’s Judgment
24『耶和华如此说，你们当守公平，行公义；因我的救恩临近，我的公义将要显现。谨守安息日而不干犯，禁止己手而不作恶，如此行、如此持守的人，便为有福。』（赛五六1～。）按旧约的用法，公平一辞意思是神的判决。这公平能使人公义。如果基督没有为我们死在十字架上，我们就要在属天的法庭上被定罪。但因著基督为我们代死，神就算我们也死了，然后祂宣判我们无罪得释。这是一件公正的事，藉此我们被称义，也就是被作成义的。
24“Thus says Jehovah, / Preserve justice and do righteousness, /For My salvation is about to come/ And My righteousness is about to be revealed. / Blessed is the man who does this, / And the son of man who takes hold of it,/Who keeps from profaning the Sabbath / And keeps his hand from doing any evil” (vv. 1-2). In its Old Testament usage, the word 2 justice means the verdict of God’s judgment. This justice enables one to be righteous. If Christ had not died on the cross for us, we would have been condemned in the heavenly court. But because Christ died a vicarious death for us, God reckons that we also have died, and then He pronounces the verdict that, instead of being condemned, we are released. This is a matter of justice, and through it we are justified, that is, made righteous.
25一节上半说到守公平，行公义。由此可见，我们首先有公平，然后才有公义。一节下半接著说到神的救恩。公平加上公义等于救恩。因著基督在十字架上为我们死，神对我们的判决就是公平的，使我们得称义，被作成义的。这就是神临到我们的救恩。
25Verse 1a speaks of preserving justice and doing righteousness. From this we see that we first have justice and then righteousness. Verse 1b goes on to speak of God’ss alvation. Justice plus righteousness equals salvation. As the result of Christ’s death on the cross for us, God’s verdict concerning us is the justice which causes us to be justified, to be made righteous. This is God’ss alvation coming to us
26二、守安息日的真义
26B. The Real Meaning of Keeping the Sabbath
27在二节、四节、六节，以赛亚说到守安息日。守安息日真正的意思，就是停止我们的工作和作为，让自己被解雇，享受神所作成的。相信主耶稣，就是守安息日。我们在得救的那天，就被解雇，为基督所取代了。因此，那天就是我们真正的安息日。『我已经与基督同钉十字架，现在活著的，不再是我，乃是基督在我里面活著。』（加二20。）这就是守安息日。我们基督徒的一生都该是这样的安息日。这延续的安息日要成为一个节期，我们在其中不断停下自己，而被基督顶替。
27In verses 2, 4, and 6, Isaiah speaks of keeping the Sabbath. The real meaning of keeping the Sabbath is to cease from our work, to stop our doing, to get ourselves “fired,” in order to enjoy what God has done. To believe in the Lord Jesus is to keep the Sabbath. On the day we were saved, we were fired and replaced with Christ. Hence, that day was a real Sabbath, a day of rest, to us. “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me” (Gal. 2:20). This is the keeping of the Sabbath. Our whole Christian life should be such a Sabbath rest. This extended Sabbath becomes a feast in which we cease from our doing and are replaced with Christ
三 、主耶和华宣告，要招聚以色列被赶散的
C. The Declaration of the Lord Jehovah, Who Gathers the Outcasts of Israel
28在以赛亚五十六章八节，主耶和华宣告，要招聚以色列被赶散的。祂宣告说，『在这被招聚的人以外，我还要招聚别人归祂。』这启示神要招聚更多的人归向基督。首先，祂招聚犹太人，然后祂开始从小亚细亚和马其顿等地招聚外邦人。今天，祂继续从全球招聚人来归向基督。
28In Isaiah 56:8 we have the declaration of the Lord Jehovah, who gathers the outcasts of Israel. He declares, “Yet will I gather others to Him besides those gathered to Him already.” This reveals that God will gather more people to Christ. First, He gathered the Jews, and then He began to gather the Gentiles from such places as As i a Minor and Macedonia. Today He continues to gather people to Christ from throughout the earth.
肆 、责备瞎眼的看守之人，以及专求自己利益的牧人
IV. The Rebuking Of The Blind Watchmen And The Self-Seeking Shepherds
29五十六章终结于耶和华责备瞎眼的看守之人，以及专求自己利益的牧人。（赛五六9～12。）
29Chapter fifty-six concludes with Jehovah’s rebuking of the blind watchmen and the self-seeking shepherds (vv. 9-12