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以赛亚书生命读经 · 第34篇

基督显于祂神圣的荣耀

Christ Seen In His Divine Glory
1并祂圣别所托住的人性美德里
1With His Human Virtues Held In His Holiness
2读经：以赛亚书6:1-10，5:16b，约
2Scripture Reading: Isa. 6:1-10; 5:16b; John 12:39-41
3翰福音12:39-41。
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4以赛亚书是主耶稣和使徒们在新约里常引用的一卷书，其中启示了基督许多奇妙的方面。在前一篇信息里，我们看见基督是耶和华的苗和地的果子。（赛四2。）以赛亚七章十四节说，必有童女怀孕生子，要给祂起名叫以马内利。这是基督作耶和华的苗，为使耶和华神在祂的神性里伸枝扩展到人性里。这是耶和华神新的发展，为要藉著祂的成为肉体，得以扩增并开展。耶和华的苗含示耶和华的开展，将祂自己伸枝扩展出去，以得著扩增。基督作地的果子，乃是为著繁衍。基督这一粒落到地里死了的麦子，在复活里产生了许多子粒，就是许多信徒。（约十二24。）神性若没有人性，就不能开展或扩增。神圣的生命是在属人的生命里得以繁衍的。有一天，神圣的神来穿上人的血肉之体。（来二14。）这是基督作地的果子，是由人血肉而生，出自地的一个人。
4Isaiah, a book which was quoted greatly by the Lord Jesus and the apostles in the New Testament, reveals many wonderful aspects concerning Christ. In message one we saw Christ as the Shoot of Jehovah and the Fruit of the earth (Isa. 4:2). Isaiah 7:14 says that the virgin will conceive, bear a son, and call His name Immanuel. This is Christ as the Shoot of Jehovah for the branching out of Jehovah God, in His divinity, into humanity. This is a new development of Jehovah God for His increase and spreading through His incarnation. The Shoot of Jehovah implies the spreading of Jehovah to branch Himself out for His increase. Christ as the Fruit of the earth is for reproduction. Christ, as the one grain who fell into the earth to die, produced many grains, many believers, in resurrection (John 12:24). Divinity cannot spread or increase without humanity. The divine life is reproduced in the human life. One day the divine God came to put on human blood and flesh (Heb. 2:14). This was Christ as the Fruit of the earth, a man born of human blood and flesh from the earth
5在前一篇信息里，我们也看见基督是荣耀遮覆的罩盖，和恩典覆庇的帐棚。（赛四5～6。）基督作耶和华的苗和地的果子，至终要成为罩盖，遮覆神在地上的一切权益。当我们在新天新地里的新耶路撒冷时，就会完全认识这事。基督是宇宙的罩盖，遮覆神的一切权益。祂也是帐幕覆庇我们这些神的选民，保护我们脱离炎热、狂风、暴雨所表征的各种难处。我盼望我们能进入基督的这些方面，并交通这些方面，直到这些成为我们的经历。
5In message one we also saw that Christ is a covering canopy of glory and an overshadowing tabernacle of grace (Isa. 4:5-6). Christ as the Shoot of Jehovah and the Fruit of the earth will eventually become a canopy to cover all the interests of God on this earth. When we are in the New Jerusalem in the new heaven and new earth, we will fully realize this. Christ is the universal canopy to cover all of God’sin te rests. He is also the tabernacle overshadowing us, God’select, protecting us from all kinds of troubles signified by heat, storm, and rain. I hope that we can get into these aspects of Christ and fellowship about them until they become our experience
6在本篇信息中，我们要来看以赛亚六章里基督的异象。在这一章里，我们看见基督显于祂神圣的荣耀并祂圣别所托住人性的美德里。祂的荣耀是神圣的，祂的美德是属人的，祂的圣别是立稳的。圣经说，从来没有人看见神。（约一18上。）我们的神是看不见的，以赛亚却见过祂。以赛亚宣告说，他看见了主，就是王，万军之耶和华。（赛六1。）
6In this message we want to see the vision of Christ in Isaiah 6. In this chapter Christ is seen in His divine glory with His human virtues held in His holiness. His glory is divine, His virtues are human, and His holiness is standing fast. The Bible says that no man has seen God at anytime (John 1:18a). Our God is invisible, yet Isaiah saw Him. Isaiah declared that he saw the Lord, the King, Jehovah of hosts (Isa. 6:1).
7在以赛亚六章里有一幅清楚的图画，给我们看见在荣耀里的基督。但这一章并没有仔细的向我们描述，基督是甚么样子。以赛亚只说，『乌西雅王去世那一年，我看见主坐在高高的宝座上。祂的衣裳垂下，遮满圣殿。』（1。）以赛亚所看见的主，必定有人的形像，因为一节告诉我们，祂的衣裳垂下，遮满圣殿。在这景象中，祂的衣裳是第一个主要的项目，因为衣裳遮满了圣殿。
7A clear picture is presented in Isaiah 6, showing us Christ in glory. This chapter, however, does not give us a detailed description of what Christ looks like. Isaiah only says, “In the year that King Uzziah died I saw the Lord sitting on a high and lofty throne, and the train of His robe filled the temple” (v. 1). The Lord seen by Isaiah must have been in the image of a man because verse 1 tells us that the train of His robe filled the temple. His robe is the first main item in this scene because it fills the temple
8在以赛亚的异象里，第二个主要的项目是充满了烟云的殿。（4。）第三个主要的项目是撒拉弗。（2。）二节说，『其上有撒拉弗侍立，各有六个翅膀。』撒拉弗侍立在祂以上。我们知道，他们是为著祂的圣别而侍立的，因他们宣告说，『圣哉、圣哉、圣哉，万军之耶和华。』（3。）四节说，『因呼喊者的声音，门槛的根基震动。』在以赛亚的异象里，神圣的荣耀是另一个主3要的项目。三节说，『祂的荣光充满全地。』约翰十二章说，以赛亚看见了主的荣耀，就指著祂说话。（41。）在以赛亚六章四节里充满6:4圣殿的烟云，乃是荣耀。以赛亚四章五节也说到荣耀是遮覆以色列宣召大会的烟云。
8The second main item in Isaiah’s vision is the temple being filled with smoke (v. 4). The third main item is the seraphim (v. 2). Verse two says, “Seraphim hovered over Him, each having six wings.” The word “hovered” literally means “stood.” The seraphim stood over Him. We know that they were standing for His holiness because they declare, “Ho ly, holy, holy, Jehovah of hosts” (v. 3). Verse 4 says, “The foundations of the threshold shook at the voice of him who called.” The divine glory is another major item in Isaiah’s vision. Verse says, “The whole earth is filled with His glory.” John 12 says that Isaiah saw the Lord’s glory and spoke concerning Him (v. 41). The smoke that filled the house, the temple, in Isaiah is the glory. Isaiah 4:5 also refers to glory as a cloud of smoke over the convocations of Israel.
9神圣的荣耀是由烟云所表征，圣别是由撒拉弗所表征，主的人性美德是由祂垂下的衣裳所表征。人性美德主要的是基于公义。不义的人没有人性的美德；他在人性美德上是破产的，因为他是不义的。人性美德有赖于公义。当基督在十字架上完成救赎时，祂满足了神荣耀、圣别、公义的要求。我们这些堕落的罪人，无法满足神荣耀、圣别、公义的要求，但基督满足了这一切。我们需要看见在以赛亚六章里，基督在祂的荣耀、圣别、公义同人性美德里的异象。
9The divine glory is signified by the smoke, holiness is signified by the seraphim, and the Lord’s human virtues are signified by the train of His robe. Human virtues mainly are based upon righteousness. An unrighteous person does not have human virtues. He is bankrupt in human virtues because he is unrighteous. Human virtues depend upon righteousness. When Christ accomplished His redemption on the cross, He fulfilled the requirements of God’s glory, God’s holiness, and God’s righteousness. As fallen sinners, we cannot fulfill the requirements of God’s glory, holiness, and righteousness, but Christ satisfied them. We need to see the vision of Christ in Isaiah 6 in His glory, His holiness, and His righteousness with His human virtues.
壹 、以赛亚在沮丧中所见的异象
I. A Vision Seen By Isaiah In His Depression
10以赛亚乃是在沮丧中看见在荣耀里之基督的异象。（赛六1，5。）以赛亚爱神，也爱神的选民以色列。他观看以色列的情形，知道其中没有神荣耀的彰显。以色列也触犯了神的圣别，并在人性的美德上败坏了。不仅如此，乌西雅王已经死了。在以色列诸王之中，他是很好的一个王，但他死了。在那种环境里，以赛亚必然非常沮丧。主就在他沮丧时，向他显现。
10The vision of Christ in glory was seen by Isaiah in his depression (Isa. 6:1, 5). Isaiah loved God and loved Israel, God’select. He realized by looking at Israel’s situation, that there was not the expression of God’s glory. Israel had also violated God’sho lines sand had become corrupt in human virtues. Furthermore, King Uzziah had died. Among the kings of Israel, he was a very good king, yet he died. In that kind of environment, Isaiah was surely very depressed. The Lord appeared to him in his depression
贰 、主，王，万军之耶和华，向以赛亚显现
II. The Lord, The King, Jehovah Of Hosts, Appearing To Isaiah
11主，王，万军之耶和华，向以赛亚显现。他看见主坐在高高的宝座上。（赛六1上。）以赛亚看见神的荣耀，主的衣裳垂下，遮满整个圣殿。他也看见撒拉弗，各有六个翅膀－两个翅膀用以遮脸，两个翅膀用以遮脚，两个翅膀用以飞翔。这些撒拉弗彼此呼喊说，『圣哉、圣哉、圣哉，万军之耶和华，祂的荣光充满全地。』（3。）那是他们彼此之间的交通，指明他们表征或代表基督的圣别。他们为著祂的圣别，侍立在那里。这样的异象应当鼓励沮丧的申言者，但他没有告诉我们，他得了鼓励。他反而说，『祸哉，我灭亡了！因为我是嘴唇不洁的人，又住在嘴唇不洁的民中。』（5。）于是有一撒拉弗，拿著从祭坛取来的红炭，飞到以赛亚那里，用炭沾他的口，使他得洁净。（6～7。）这是以赛亚六章所陈明的图画。
11The Lord, the King, Jehovah of hosts, appeared to Isaiah. He saw the Lord sitting on a high and lofty throne (Isa. 6:1a). Isaiah saw the glory of God and the train of the Lord’sr o be filling the entire temple. He also saw the seraphim, and each seraphim had six wings. Two of the wings were for covering his face, two covered his feet, and with two he flew. These seraphim called to each other, saying, “Holy, holy, holy, Jehovah of hosts; the whole earth is filled with His glory” (v. 3). That was their fellowship with each other, indicating that they signify or represent the holiness of Christ. They were standing there for His holiness. Such a vision should have encouraged the depressed prophet, but he did not tell us he was encouraged. Instead, he said, “Woe is me, for I am finished! For I am a man of unclean lips, and in the midst of a people of unclean lips I dwell” (v. 5). Then one of the seraphim flew to Isaiah with an ember from the altar to touch his mouth for his cleansing (vv. 6-7). This is the picture presented in Isaiah 6
12在以赛亚六章里，我们看见基督这位神而人者，在祂神性的荣耀里。在四章里，这位神而人者被揭示为耶和华的苗、地的果子、在全宇宙遮覆神权益的罩盖、以及覆庇神选民以保护他们脱离各种难处的帐幕。以赛亚六章给我6们看见这同一位的另一面。在以赛亚六章里，祂是坐在宝座上，在荣耀里的神。因为祂穿著长袍，所以祂也是人。这一位神而人者，有神圣的荣耀和人性的美德。
12In Isaiah 6 Christ, the God - man, is seen in His divine glory. This God-man is unveiled in chapter four as the Shoot of Jehovah, the Fruit of the earth, a canopy covering God’sin te rest sin the entire universe, and the tabernacle overshadowing God’s elect to protect them from all kinds of troubles. Isaiah 6 shows us the same One in another aspect. In Isaiah He is the God in glory sitting on the throne. Because He is wearing a long robe, He is also a man. This One is the God - man with divine glory and human virtues.
13祂的人性美德，由祂垂下的衣裳所表征。这指明在这里的异象较注意基督的人性美德。四福音给我们看见基督是神又是人，但给我们看见更多关于基督是人的一面。在四福音里，我们看见基督的为人和人性，过于看见祂的神性。基督彰显在祂人性的美德里，过于彰显在祂神圣的荣耀里。但祂人性的美德，需要神性的荣耀作源头。基督乃是带著神圣荣耀，彰显在祂人性美德里的人。
13His human virtues are signified by the long train of His robe. This indicates that the vision here pays more attention to Christ’s human virtues. The four Gospels show us Christ as God and as man, but they show us more concerning Christ as a man. In the Gospels we see more of Christ in His manhood and in His humanity than in His divinity. Christ is expressed in His human virtues much more than in His divine glory. However, His human virtues need the divine glory as a source. Christ is a person with the divine glory expressed in His human virtues
14我们都必须看见以赛亚六章里，基督完全的异象。基督坐在高高的宝座上，作主，王，万军之耶和华。祂就是坐在宝座上的神。在约翰十二章，使徒约翰告诉我们，以赛亚看见了基督的荣耀。这就是说，万军之耶和华，王，主，乃是基督。在这异象里，基督穿著长袍。这就是说，基督的人性是『长』的。基督垂下的衣裳，遮满了圣殿。向以赛亚显现的主，乃是在高高的宝座上，在祂神圣的荣耀里，（约十二39～41，）由烟云所表征，并带著祂人性的美德，由垂下的衣裳所表征。祂的圣别，是由撒拉弗托住的。（赛六2～3。）
14We all have to see the full vision of Christ in Isaiah 6. Christ is sitting on a high and lofty throne as the Lord, the King, Jehovah of hosts. He is the very God on the throne. John the apostle told us in John 12 that Isaiah saw Christ’s glory. This means that Jehovah of hosts, the King, the Lord, was Christ. Christ was wearing a long robe in this vision. This means that Christ’s humanity is “long.” The train of Christ’sr o be fills the temple. The Lord who appeared to Isaiah was on a high and lofty throne in His divine glory (John 12:39-41), signified by the smoke, and with His human virtues, signified by the train of His robe. His holiness is held by the seraphim (Isa. 6:2-3
参 、基督的人位
III. Christ’s Person
15在以赛亚六章所看见的基督，乃是在神性里的神，由烟云所表征，也是在人性里的人，由下垂的衣裳所表征。
15Christ is seen in Isaiah 6 as God in His divinity, signified by the smoke, and as a man in His humanity, signified by the train of His robe
肆 、基督神圣的荣耀是宇宙的，祂人性的美德是地方的
IV . Christ’s Divine Glory Being Universal And His Human Virtues Being Local
16基督神圣的荣耀充满全地，（赛六3下，）而祂人性的美德充满圣殿。（1。）充满全地的荣耀是宇宙的，充满圣殿的衣裳是地方的。
16Christ’s divine glory is filling the earth (Isa. 6:3b), whereas His human virtues are filling the temple (v. 1b). The glory filling the earth is universal, and the robe filling the temple is local
伍 、以赛亚受差遣
V. Isaiah Being Sent
17以赛亚六章八至十节，给我们看见以赛亚受差遣;他是由满了神圣荣耀并满了祂圣别里人性美德的基督所差遣。（1～4。）基督的圣别，是基于祂的公义。以赛亚五章十六节说，『万军之耶和华，因审判得高举，圣别的神，因公义被圣别。』神在祂的公义里显为圣别。一个义的人，是从凡俗的人中分别出来的。义人乃是圣别的人。他不是凡俗的，乃是圣别的，分别归神的。公义是神宝座的根基；（诗九七2；）我们在期待新天新地，有义居住在其中。（彼后三13。）因为神是公义的，所以祂是圣的、圣别的，与凡俗的人有分别。在四福音里，耶稣当然是分别的、独一的、特别的人，因为祂一直是公义的;所以祂是圣的、圣别的。
17Isaiah 6:8-10 shows us Isaiah being sent. He was sent by the Christ who is full of the divine glory and the human virtues in His holiness (v v. 1-4). Christ’s holiness is based upon His righteousness. Isaiah 5:16 says, “Jehovah of hosts is exalted in judgment, and the holy God shows Himself holy in righteousness.” God is sanctified in His righteousness. Someone who is righteous is separated from the common people. A righteous person is a sanctified person. He is not common but holy, separated unto God. Righteousness is the foundation of God’s throne (Psa. 97:2), and we are expecting new heavens and a new earth in which righteousness dwells (2 Pet. 3:13). Since God is righteous, He is holy, sanctified, separated from the common people. In the four Gospels, Jesus surely was a separated, unique, and particular person because He was righteous all the time. Therefore, He is holy, sanctified.
18以赛亚受基督差遣，到一班亏缺了神圣荣耀，触犯了神圣圣别，并败坏了人性美德的人那里去。（赛六5。）他受主差遣，好引导以色列在基督那由祂的圣别所托住之人性美德里，彰显祂神圣的荣耀。（五16下。）换句话说，神要以色列人成为圣别的子民，完全从列国分别出来。他们的圣别是基于他们的义。这样，他们才能彰显神的荣耀。今天，活基督就是彰显神的荣耀;活基督就是要成为公义的。义是神救恩的基础、根基。神的救恩首先称义我们，使我们成为公义的。然后我们就成为圣的、圣别的、分别出来的。自然而然，我们就被带到一个情形里，彰显基督的神圣荣耀，就是活基督。
18Isaiah was sent by Christ to a people who were short of the divine glory, were violating the divine holiness, and were corrupt in the human virtues (Isaiah 6:5). He was sent by the Lord to lead Israel to express Christ’s divine glory in His human virtues held in His holiness (Isa. 5:16b). In other words, God wanted Israel to be a holy people, fully separated from the nations. Their holiness is based upon their righteousness. Then they could express God’s glory. Today to live Christ is to express God’s glory. To live Christ is to be righteous. Righteousness is the base, the foundation, of God’ss alvation. God’ss alvation firstly justifies us, making us righteous. Then we will be holy, sanctified, separated. Spontaneously, we will be brought into the expression of the divine glory of Christ, which is to live Christ
19每一位受差遣者，都是受主差遣作相同的事。第一，神差遣众申言者。第二，神差遣祂的儿子。第三，神差遣新约的众使徒。祂差遣些众人，就是要将神所拣选的人带到一种活基督的光景里。祂渴望他们能活公义，显出他们是圣别的子民，与列国不同，并有所分别。这样，他们就彰显基督的神圣荣耀。活基督就是在祂的圣别里，带著祂的义，彰显祂的神圣荣耀。我们必须是公义的人、圣别的人、满了神圣荣耀的人，这样，我们就是活基督的人。
19Every sent one is sent by the Lord to do the same thing. First, God sent the prophets. Second, God sent His Son. Third, God sent the New Testament apostles. He sent them all to bring God’s chosen people into a state of living Christ. He desired that they would live righteousness, showing that they are a holy people, different and distinct from the nations. Then they would express Christ’s divine glory. To live Christ is to express Christ’s divine glory in His holiness with His righteousness. We must be righteous people, holy people, and people full of the divine glory. Then we will be those who live Christ