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以赛亚书生命读经 · 第45篇

耶和华的仆人─

THE SERVANT OF JEHOVAH
如波斯王古列、以色列、申言者以赛亚所豫表者
As Typified by Cyrus the King of Persia, by Israel, and by Isaiah the Prophet
1读经：以赛亚书41:2，25，45:13，1，，46:11b，44:28，41:8-16，42:1a，43:10，44:1-5，21，四49:3，46:13b，
1Scripture Reading: Isa. 41:2, 25; 45:13, 1; 48:14b; 46:11b; 44:28; 41:8-16; 42:1a; 43:10; 44:1-5, 21; 48:14b 49:3; 46:13b; 48:16b; 49:1-4; 50:4-9
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248:16b
3，49:1-4，50:4-9。
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4在本篇信息中，我们要来看基督为耶和华的仆人，如三个人所豫表：首先是一个外邦王，波斯王古列；第二，是神所拣选的团体人以色列；第三，是典型、真诚、拔尖的耶和华的申言者以赛亚。就著豫表的意义而言，三者都是神的仆人。基督既是这么伟大，就需要许多豫表来描写祂。在旧约里满了基督的豫表。在新约里，四福音描绘了基督的四方面，但祂有许许多多的方面。在以赛亚书，我们能看见包罗万有的基督许多的方面。
4In this message we want to see Christ as the Servant of Jehovah typified by three persons—first, by a Gentile king, Cyrus the king of Persia; second, by God’ss elected corporate people, Israel; and third, by a typical, bonafide, top prophet of Jehovah, Isaiah. All three were God’s servants in the sense of a type. Because Christ is so great, many types are needed to describe Him. The Old Testament is full of types of Christ. In the New Testament, the four Gospels portray Christ in four aspects, but He has many, many aspects. In the book of Isaiah we can see many aspects of the all-inclusive Christ
5以赛亚是一位绝佳的、富有诗意的作者。他的著作很长。我们已过曾指出，以赛亚书的分段非常有意义。以赛亚书头三十九章象征旧约三十九卷书之内容一切重要的点。旧约三十九卷书可视为元素，以赛亚书头三十九章乃是从这元素摘取的精华。以赛亚书后二十七章是这卷书的第二段，与新约二十七卷书相符。这段有二十七章，可视为新约的精华，新约真义的精粹。这精粹是关于一个人。今天我们称祂主耶稣，等于旧约的主耶和华。主耶和华就是旧约的主耶稣基督，而主耶稣基督就是新约的主耶和华。
5Isaiah was a wonderful, poetic writer. His writing is long. We have pointed out previously that the sections of Isaiah are very significant. The first thirty-nine chapters of Isaiah symbolize all the significances in the contents of the Old Testament, which is composed of thirty-nine books. The thirty-nine books of the Old Testament may be considered as the element, and the first thirty-nine chapters of Isaiah are the essence extracted from this element. The last twenty-seven chapters of Isaiah are the second section of this book, and they correspond to the twenty-seven books of the New Testament. This section of twenty-seven chapters can be considered as the essence of the New Testament, the extract of the real significance of the New Testament. This extract is concerning one person. Today we call Him the Lord Jesus Christ, which equals the Lord Jehovah in the Old Testament. The Lord Jehovah is the Old Testament Lord Jesus Christ, and the Lord Jesus Christ is the New Testament Lord Jehovah
6以赛亚书第二段的头一章是第四十章，启示基督是耶和华救主。这一章所说到的，乃是主耶和华的启示。启示就是显出。当一个人隐藏、躲藏、遮藏起来时，我们就看不见他。当他的遮盖除去了，他就向我们启示出来;这就是说，祂显明出来了。启示就是显出。四十章说到主耶和华的启示，就是主耶稣基督的显出。以赛亚在这一章宣告说，『看哪，你们的神！』（9。）主耶和华的启示就是神的出现；而这位主耶和华，就是神自己，乃是主耶稣基督。耶和华，主神，显为主耶稣基督，救主。
6The first chapter of the second section of Isaiah is chapter forty, where Christ is revealed as Jehovah the Savior. In this chapter what is covered is the revealing of the Lord Jehovah. Revealing means manifesting. When a person is hidden, concealed, and covered, we cannot see him. When his covering is removed, he is revealed to us. This means He is manifested. The revealing is the manifestation. Chapter forty covers the revealing of the Lord Jehovah, which is the manifestation of the Lord Jesus Christ. In this chapter Isaiah declares, “Here is your God!” (v. 9). The revealing of the Lord Jehovah is the appearing of the very God, and this Lord Jehovah, the very God, is the Lord Jesus Christ. Jehovah, the Lord God, appears as the Lord Jesus Christ, the Savior.
7从四十一至六十六章，基督被启示为耶和华的仆人。这三十六章说到这一个人物。在本篇信息中，我们要说到四十一至五十章里基督为耶和华之仆人的启示。这十章圣经里说到四个神的仆人－外邦王古列，神所拣选的团体人以色列，神美妙的申言者以赛亚，以及基督。这里有四位，但至终却是一位，所以他们是四而一。
7From chapters forty-one through sixty-six, Christ is revealed as the Servant of Jehovah. These twenty- six chapters cover this one person. In this message we want to cover the revelation of Christ as the Servant of Jehovah in chapters forty-one through fifty. In these ten chapters there are four servants of God—Cyrus, the Gentile king; Israel, God’s chosen corporate people; Isaiah, God’s wonderful prophet; and Christ. They are four, but eventually they are one, so they are four-in-one
8现在我们需要来看这三个作基督之豫表的仆人，他们作了些甚么，以及基督作耶和华的仆人，今天正在作甚么。他们必然与神是一，执行祂的使命，以建造殿作神在地上权益的中心与实际。今天在新约里的殿就是召会。（林前三16～17。）召会不是一栋有尖顶钟楼的物质建筑。保罗告诉我们，召会是神显现于肉体。（提前三15～16。）
8Now we need to consider what these servants as types of Christ did and what Christ as the Servant of Jehovah is doing today. They surely were one with God to carry out His commission to build the temple as the center and reality of God’sin te rest on the earth. Today’stem ple in the New Testament is the church (1 Cor. 3:16-17). The church is not a physical building with a tower and a bell. Paul tells us that the church is God manifested in the flesh (1 Tim. 3:15-16
9旧约和新约都说到召会。然而，保罗在新约告诉我们，在旧约里召会是隐藏的；这是一个奥秘。（弗三4～5，9。）虽然在旧约里，召会在外表上是隐藏的，但在豫表上却没有隐藏。例如，夏娃是亚当的妻子，就豫表召会作基督的配偶。我们若要认识召会，就需要认识夏娃这个豫表。夏娃作亚当的配偶有一些非常重要的点。夏娃是用亚当的肋骨建造的。（创二22。）神用这根肋骨建造了一个女人。夏娃是出于亚当的。这表征召会是出于基督的。因此，召会不是创造出来的。召会是用一些出于基督的东西建造起来的。没有夏娃这个豫表，我们就无法那么明白召会。夏娃是出于亚当，至终又归于亚当，与亚当成为一体。这在豫表上是一幅很好的图画。旧约中满了关于召会的图画。
9Both the Old and New Testament stalk about the church. However, in the New Testament, Paul tells us that the church was hidden in the Old Testament. It was a mystery (Eph. 3:4-5, 9). Although the church was hidden in appearance in the Old Testament, in type it was not hidden. Eve, for example, was the wife of Adam to be the type of the church as Christ’s counterpart. If we want to know the church, we need to know the type of Eve. Eve as the counterpart of Adam has a number of very significant points. Eve was built with Adam’s rib (Gen. 2:22). God used this rib to build a woman. Eve was out of Adam. This signifies that the church is something out of Christ. Thus, the church was not created. The church was built up with something that has come out of Christ. Without the type of Eve, we could not understand the church that well. Eve was out of Adam and eventually went back to Adam to be one flesh with Adam. This is a good picture of the church in a type. The Old Testament is full of types of the church.
10新约说到召会是神的国（罗十四17）和神的家，神的家人。（弗二19。）家，居所，也是家人，就是那些住在家中的人。召会是神的家人，乃是由神的众子，（加三26，）基督的众肢体（林前十二12）所组成的。召会也是基督的身体（弗一22～23）和新人。（二15。）因此，召会是神的国、神的家、神的家人、神的众子、基督的众肢体、基督的身体和新人。至终，召会将完成为新耶路撒冷。（启二一2。）新人扩大为新耶路撒冷，而新耶路撒冷乃是圣城，神的帐幕和神的殿。召会这一切方面都能在旧约的豫表里看到。保罗说召会是隐藏的奥秘，但召会在旧约的豫表里并不是隐藏的。
10The New Testament speaks of the church as the kingdom of God (Rom. 14:17) and the house of God, the household of God (Eph. 2:19). The house, the dwelling place, is also the household, those who dwell in the house. The church as the household is composed of the sons of God (Gal. 3:26), the members of Christ (1 Cor. 12:12). The church is also the Body of Christ (Eph. 1:22-23) and the new man (2:15). Thus, the church is the kingdom of God, the house of God, the household of God, the sons of God, the members of Christ, the Body of Christ, and the new man. Eventually, the church will consummate in the New Jerusalem (Rev. 21:2). The new man is enlarged to be the New Jerusalem, and the New Jerusalem is the holy city, the tabernacle of God and the temple of God. All of these aspects of the church can be seen in typology in the Old Testament. Paul said the church was hidden as a mystery, but the church is not hidden in the types in the Old Testament
11-我们需要从以赛亚书中的豫表，看见包罗万有之基督的启示。在以赛亚书里，神有四个仆人：古列、以色列、以赛亚、和那要来的弥赛亚－耶稣基督。他们作了甚么？他们建了一座城，就是神的国。城象征国。他们也建了殿，殿象征神的家，连同神的子民作神的家人。以色列是神的子民，而以赛亚和基督都是以色列的一部分。他们都是犹太人。在何西11:1阿十一章一节，以色列也是指基督。（太二15。）
11We need to see the revelation of the all inclusive Christ from the types in the book of Isaiah. In Isaiah, God has four servants: Cyrus, Israel, Isaiah, and Jesus Christ, the coming Messiah. What did they do? They built up a city, that is, the kingdom of God. The city is a symbol of the kingdom. They also built up the temple, and the temple is a symbol of God’sho use with God’sp eople as God’s house hold. Israel was God’s people, and Isaiah and Christ were both apart of Israel. They were both Jewish. In Hosea Israel refers to Christ (Matt. 2:15).
壹 、由波斯王古列所豫表
I. Typified By Cyrus The King Of Persia
12古列是耶和华所兴起的。（赛四一2上，25上，四五13上，徒三26上，）是耶和华所膏的，（赛四五1上，路四18上，）也是耶和华所爱的。（赛四八14下，太三17。）他向巴比伦（象征罗马天主教－启十七），行神所喜悦的事。他作那成就神筹算的一位，（赛四六11下，来十7，）使列国降服，并掌管列王。（赛四一2下，下，四五1下，拉一2下，徒五31上，启一5上。）他也作耶和华的牧人，成就耶和华所喜悦的，就是建造神的城（象征国度），和神的殿，并释放神被掳的民。（赛四四28，四五下，拉一2～3，约十11，五30下，二19，路四18下。）在以上这些方面，古列豫表基督作耶和华的仆人。
12Cyrus was raised up by Jehovah (Isa. 41:2a, 25a; 45:13a; Acts 3:26a), anointed by Jehovah (Isa. 45:1a; Luke 4:18a), and loved by Jehovah (48:14b; Matt. 3:17). He did God’s pleasure on Babylon, symbolizing the Roman Catholic Church in Revelation 1 7. He was God’s counselor (Isa. 46:11b; Heb. 10:7) to subdue the nations and have dominion over the kings (Isa. 41:2b, 25c; 45:1b; Ezra 1:2a; Acts 5:31a; Rev. 1:5a). He was also Jehovah’s shepherd 25 for the fulfilling of His desire in building up the city (symbolizing the kingdom) and the temple of God and in releasing God’s captives (Isa. 44:28; 45:13b; Ezra 1:2-3; John 10:11; 5:30b; 2:19; Luke 4:18b). In all of the above 13 aspects, Cyrus was a type of Christ as the Servant of Jehovah.
13以赛亚告诉我们，古列是神所拣选的，神所兴起的，神所呼召的，神所膏的，神所爱的，也是一直行神所喜悦之事，使神喜乐的。他为神所爱，并作事讨神喜悦，行神所喜悦的事。神的喜悦乃是祂的子民以色列。以色列是神的配偶。耶利米二章说到耶和华和以色列之间新婚的爱情，蜜月的爱情。二节说，『你去向耶路撒冷人的耳中喊叫说，耶和华如此说，你幼年时的恩爱，订亲时的爱情，你怎样在旷野，在未曾耕种之地跟随我，我都记得。』(另译。)在圣经里，蜜月的爱情称为新婚的爱情。耶和华与以色列结婚，并与他们度蜜月。那时神与他们都享受了新婚的爱情。这些极富浪漫色彩的辞竟出自耶和华神的口，真叫人惊异。祂爱上了以色列。神是丈夫，祂所救赎的人是祂的妻子。在耶利米三章十四节，神说祂是以色列的丈夫。
13Isaiah tells us that Cyrus was the one whom God chose, whom God raised up, whom God called, whom God anointed, whom God loved, and the one who would do God’s pleasure to make God happy all the time. He was loved by God and worked to please God, to do God’s good pleasure. God’s good pleasure is His people, Israel. Israel was God’s counterpart. Jeremiah 2 speaks of the bridal love, the honeymoon love, between Jehovah and Israel. Verse 2 says, “Go, and cry in the ears of Jerusalem, saying, Thus saith Jehovah, I remember for thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land that was not sown” (ASV). In the Bible the honeymoon love is called the bridal love. Jehovah was married to Israel and had a honeymoon with them. At that time they both enjoyed the bridal love. It is amazing that these romantic terms came out of the mouth of Jehovah God. He fell in love with Israel. God is the Husband, and His redeemed people are His wife. In Jeremiah 3:14 God said that He was Israel’s Husband
14神爱以色列，爱祂的国（由圣城所表征），并爱祂的家（由殿所表征）。古列顾到这三者。巴比伦王尼布甲尼撒，向神作了丑恶的事:第一，他将神的子民掳去;第二，他将圣殿烧毁;第三，他将圣城毁坏。神心中，神心愿的这三样宝贝，都被尼布甲尼撒损毁了。因此，在整本圣经中，神恨恶巴比伦。
14God loves Israel, loves His kingdom signified by the city, and loves His house signified by the temple. Cyrus took care of these three things. Nebuchadnezzar, the king of Babylon, did something ugly to God. First, he captured God’sp eople. Second, he burned the temple. Third, he destroyed the city. These three treasures which are in God’she art, His desire, were devastated by Nebuchadnezzar. Thus, throughout the entire Bible, God hates Babylon
15古列进来释放以色列被掳的。他释放被掳的，不是要从他们得著偿报。（赛四五13。）他扶持他们并供应他们归回祖宗之地路上所需的。（拉一。）那是神头一个心愿。然后他嘱咐他们回去建造他们神的殿。那是神第二个心愿。他也嘱咐他们建造城，那是神第三个心愿。神爱古列，因为他行祂的心意。他所作的摸著了神的心。
15Cyrus came into release the captives of Israel. He did not want any compensation from them for this release (Isa. 45:13). He supported them and provided a way for them to go back to their fathers’ land (Ezra 1). That was God’s first desire. Then he charged them to go back to build up the temple of their God. That was God’s second desire. He also charged them to build the city, which was God’s third desire. God loved Cyrus because he did the things on His heart. What he did touched God’she art.
16耶和华从东方，（赛四一2上，）并从北方，（25上，）兴起一人古列。这人乃是鸷鸟。（四六。）他从主得著一切，目的是要释放主的子民，使他们重建祂的殿并兴起祂的城。古列为神所用，以释放神被掳的选民，建造祂的家，祂的家人，并在地上设立祂的国。
16Jehovah stirred up this man, Cyrus, from the east (Isa. 41:2a) and from the north (v. 25a). This man was a bird of prey (46:11). He would get everything from the Lord for the purpose of releasing the 11 Lord’sp eople so that they could rebuild His temple and raise up His city. Cyrus was used by God to release God’s captured elect, to build His house, His household, and to establish His kingdom on this earth.
17我们今天在作甚么？我们需要出去得著罪人。这就是释放神选民的意思。在已过的永远，神拣选了千万的人，但他们都被撒但（由那邪恶的尼布甲尼撒所豫表）掳去了。在以赛亚十四章，以赛亚将撒但与巴比伦王尼布甲尼撒联在一起。（12～23。）所有的罪人都是撒但的俘虏。我们每次带一个罪人得救，就是叫他从撒但的掳掠中得著释放。我们若为基督得著一百个罪人，那就是说我们为神释放了一百个俘虏。
17What are we doing today? We need to be those who are going out to get sinners. This is what it means to release God’s chosen people. In eternity past God chose millions of people, but they all were captured by Satan, typified by that evil Nebuchadnezzar. In Isaiah 14, Isaiah combines Satan with Nebuchadnezzar, the king of Babylon (vv. 12-23). All the sinners are Satan’s captives. Every time we bring a sinner to salvation, he gets released from Satan’s captivity. If we gain one hundred sinners for Christ, that means we reach one hundred captives for God
18即使只有一个罪人得救，只有一个被掳的得释放，所有的天使也要欢喜。（路十五10，7。）诗歌七百三十七首第一节说，
18All the angels rejoice when just one sinner is saved, when one captive is released (Luke 15:10, 7). The first verse of hymn #1068 says
19当我疲困罪恶境，祂以柔爱来寻，怀我、肩我满温情，带我归祂羊群；千万天使因此欢腾，甚至歌声满天响应。
19In tenderness He sought me, Weary and sick with sin, And on His shoulders brought me Into His flock again. While angels in His presence sang Until the courts of heaven rang
20这节诗歌告诉我们，当一个罪人得救时，天使的歌声满天响应。每一次一个罪人得救，天上的天使都要欢腾。
20This verse tells us that when a sinner is saved, the angels’ singing fills the courts of heaven. The angels in heaven rejoice every time a sinner is saved
21我们的传福音就是去释放被掳的。然后，我们就用藉我们传扬而得救、得释放的罪人来建造召会，就是神的家和家人。我们也设立神的国。所有藉我们传扬而得救的罪人，就成了神家和神国的成员。不仅如此，他们要成为基督身体的肢体和新人的构成成分。至终，他们要终极完成为要来的新耶路撒冷。一天过一天，一周过一周，我们该这样作工，来讨神的喜悦，摸著神的心。
21Our gospel preaching is to release the captives. Then we build up the church, God’sho use and household, with the released sinners saved through our preaching. We also establish the kingdom of God. All the sinners saved through our preaching will be members of the house of God and of the kingdom of God. Furthermore, they will become the members of Christ’s Body and the constituents of the new man. Eventually, they will consummate in the coming New Jerusalem. Day by day and week by week we should be working in this way for God’s good pleasure to touch God’she art
22我们每个人都需要作今天的古列。我们需要像古列那样作鸷鸟，为神的国出去得著罪人。得救的罪人乃是我们的猎物。所有这些得救的人乃是被释放的俘虏，被作成神的众子和基督的众肢体。这是何等美好！这样可悦的工作绝不该叫我们精疲力竭。我们该单单知道如何使我们的神快乐。神对我们的嘱咐该是甜美并可悦的。我们若看见我们是行神所喜悦的事，就会很快乐。
22Each one of us needs to be today’s Cyrus. Like Cyrus, we need to be birds of prey who go out to gain sinners for God’skin gdom. The saved sinners are our prey. All of these saved ones are the released captives who have been made sons of God and members of Christ. How good it is! Such a pleasant work should never tire us out. We should only know how to make our God happy. God’s charge to us should be sweet and pleasant. If we realize what we are doing for God’s good pleasure, we will be happy
23古列释放以色列，不是为工价。尼布甲尼撒将他们掳去，古列把他们送回，这是他的喜悦，也是神的喜悦。神在天上可能为古列这好仆人鼓掌。神可能对古列说，『你行了我心中所喜悦的事。我很高兴看见你释放我的子民，让他们去重新建造殿并建立圣城。』
23Cyrus did not ask for any recompense for releasing Israel. Nebuchadnezzar captured them, and Cyrus wanted to send them back home. This was his pleasure, and it was also the pleasure of God. God in heaven could have applauded Cyrus as a good servant. God could have said to Cyrus, “You are doing something according to My good pleasure in My heart. I’m happy to see you release My people for them to build up the temple and erect the holy city again
贰 、由以色列所豫表
II. Typified By Israel
24以色列作基督的豫表，是比较主观的。他们蒙神拣选，就是神的国、神的家和神的家人。以色列作耶和华仆人基督的豫表，乃是耶和华所拣选的，是耶和华用公义的右手所扶持的。以色列如同基督，因耶和华而胜过仇敌，并以耶和华以色列的圣者为喜乐，为荣耀。（赛四一～16，四二1上，罗八37，帖前二19～20。）以色列也豫表基督是耶和华的见证人。（赛四三10，启一5上，三14。）就如那灵浇灌在基督身上，耶和华的灵也浇灌在以色列身上，使他的后裔得福。（赛四四1～5，21，太三16，路四18～。）耶和华也要因以色列得荣耀，如同神因基督得荣耀一样。（赛四九3，四六13下，约十七1，十二28。）波斯王古列为以色列作工，如同以色列的仆人。他不仅服事神，他也服事以色列。他把他们送回他们祖宗之地，并供应他们路上所需的，这是他美好的服事。在古时，从巴比伦（今天的伊拉克）到耶路撒冷，是很长的旅程。归回的被掳者在路上需要很多的保护，不然，他们可能遭受抢劫并杀害。古列为他们作了一切，他们就安全的回到自己祖宗之地，就是圣地。那是古列的服事。今天我们一面是古列，另一面又是以色列。
24Israel as a type of Christ is more subjective. As the ones chosen by God, they are God’s kingdom, God’s house, and God’s house hold. Israel as a type of Christ, the Servant of Jehovah, was chosen by Jehovah and upheld with the right hand of His righteousness. Like Christ, Israel overcame the enemies by Jehovah and rejoiced and gloried in Him, the Holy One of Israel (Is a. 4 1:8-1 6; 4 2:1 a; Rom. 8:3 7; 18 Thes. 2:19-20). Israel also typifies Christ as the Witness of Jehovah (Isa. 43:10; Rev. 1:5a; 3:14). Just as the Spirit was poured out upon Christ, the Spirit of Jehovah was poured out upon Israel for the blessing of his offspring (Is a. 4 4:1-5, 2 1; Matt. 3:1 6; Luke 4:1 8-1 9). Also in Israel, Jehovah was glorified, just as 19 God was glorified in Christ (Isa. 49:3; 46:13b; John 17:1; 12:28). Cyrus the king of Persia was working for Israel as Israel’s servant. He was not only serving God but also serving them. His pleasant service sent them back to their fathers’ land and provided for them on the way. In the ancient days, it was a long journey from Babylon, today’s Iraq, to Jerusalem. The returned captives needed a lot of protection on the way. Otherwise, people could rob them and kill them. Cyrus did everything for them, and they went back to their forefathers’ land, the Holy Land, safely. That was Cyrus’s service. Today, on the one hand, we are Cyrus, and on the other hand, we are Israel.
参 、由申言者以赛亚所豫表
III. Typified By Isaiah The Prophet
25以赛亚也豫表基督作耶和华的仆人，作工以成全神心头的愿望。他的申言帮助以色列得释放，以及殿和城的重建。外邦王古列、神的选民以色列、和神所设立的申言者以赛亚，都作了相同的事以讨神喜悦。他们所作的，就是释放神的子民，建造神的家，并建立神的国（由城所表征）。耶稣来了，也作了同样的事。路加四章十八节说，基督为神所膏，好释放被掳的。祂也建造召会作神的殿，并设立召会作神的国。我们由此能看见，古列、以色列、以赛亚、和耶稣基督都是神的仆人，作了同一件事。他们是四而一，头三位－古列、以色列、以赛亚－与末了一位，基督，有密切的关联。在头三位身上你都可以看见基督。在古列身上你可以看见基督，在以色列身上你可以看见基督，在以赛亚身上你也可以看见基督。
25Isaiah also worked as a type of Christ, the Servant of Jehovah, to accomplish God’she art’s desire. His prophecy helped in the release of Israel and the rebuilding of the temple and the city. Cyrus, the Gentile king, Israel, God’s chosen people, and Isaiah, the prophet set up by God, all did the same thing to please God. They served to release God’sp eople, to build up God’sho use, and to build up God’skin gdom signified by the city. When Jesus came, He did the same thing. Luke 4:18 says that Christ was anointed by God to release the captives. He also built up the church as the temple of God and established the church as the kingdom of God. By this we can see that Cyrus, Israel, Isaiah, and Jesus Christ were all servants of God doing the same thing. They are four-in- one, and the first three—Cyrus, Israel, and Isaiah—are wrapped up with the last One, Christ. In all the three you can see Christ. In Cyrus you can see Christ; in Israel you can see Christ; and in Isaiah you can see Christ
26今天我们是神的仆人。我们需要一个异象，看见古列、以色列和以赛亚，都豫表基督作耶和华的仆人。我们需要有这样的领会：我们是今天的古列、以色列和以赛亚，因为我们与我们的主耶稣基督是一。我们都是神的仆人，在宇宙中作同一件事－释放神的子民、建造祂的殿－祂的家，并建立祂的国－那城。每当我想到我一直所作、仍然在作、将来还要作的事，乃是这样达成神所喜悦的事时，我就快乐。我们若献上自己以完成神心头的愿望，我们就是这地上最智慧的人。我们有最好的工作，有最好的前途。我们需要看见我们身为受神差遣者的工作，乃是最高的工作。
26Today we are the servants of God. We need a vision to see Cyrus, Israel, and Isaiah typifying Christ as the Servant of Jehovah. We need to have the realization that we are today’s Cyrus, Israel, and Isaiah because we are one with our Lord Jesus Christ. We all are God’s servants doing the same thing in the universe — to release God’sp eople, to build up His temple, the house, and to build up His kingdom, the city. Whenever I consider what I have been doing, am still doing, and will be doing to carry out God’s good pleasure in this way, I become happy. If we give ourselves to accomplish the desire of God’s he art, we are the wisest men on this earth. We have the best job with the best destiny. We need to realize that our job as God’ss ent ones is the highest job.
27以赛亚告诉我们，耶和华差他和耶和华的灵同来。（赛四八16下。）神并没有单独差以赛亚来，神差他同著灵神而来。新约告诉我们，当父差主耶稣来的时候，父差祂与神的灵同来。（路四。）那灵总是与耶稣同在。不仅如此，那差子来的父也与子同来。耶稣也说，祂不是单独的，乃是有父与祂同在。（约八29。）当耶稣来的时候，神格的三者都来了。我们必须有把握，当我们去到人那里，那灵和基督也与我们同去。不仅如此，基督是父的具体化身，所以父也与我们同去。当我们出去传福音时，三一神与我们同去。我们需要经历这事，如同以赛亚所经历的。
27Isaiah told us that he was sent with the Spirit of Jehovah by Jehovah (Isa. 48:16b). God did not send Isaiah alone. He was sent by God with God the Spirit. The New Testament tells us that when the Lord Jesus was sent by the Father, the Father sent Him with the Spirit of God (Luke 4:14). The Spirit was always with 14 Jesus. Furthermore, the Father who sent the Son also came with the Son. Jesus also said that He was not alone, but the Father was with Him (John 8:29). When Jesus came, the three in the Godhead all came. We must have the assurance that when we go to people, the Spirit and Christ go with us. Moreover, Christ is the embodiment of the Father, so the Father goes with us. When we go out to preach the gospel, the Triune God goes with us. We need to experience this just as Isaiah did.
28以赛亚作基督的豫表，耶和华使他作耶和华的出口，说出耶和华的话。（赛四九1～2，约三34上。）我很高兴，因为我是说出神话的出口。我们都该同样的高兴，我们都是说出神话的出口。我们若不是出口，就不是神的仆人。每一个神的仆人，都为神说话。我们必须学习以多种方式，并在多方面为神说话。
28Isaiah typifies Christ as one made by Jehovah to be His mouthpiece to speak forth His word (Isa. 49:1-2; John 3:34a). I am happy because I am a mouthpiece to speak forth God’sword. All of us should be happy in the same way. All of us are mouthpieces to speak God’sword. If we are not mouthpieces, we are not servants of God. Every servant of God speaks for God. We must learn to speak Christ for God in many ways and in many aspects
29以赛亚作基督的豫表，他看自己是耶和华的仆人，是以色列的一部分，使耶和华得荣耀。（赛四九3，何十一1，太二15。）我们也需要看见自己是今天以色列的一部分。加拉太六章十六节说，召会是神的真以色列。我们正在释放罪人为著建造召会，并且我们就是召会。我们建造召会作基督的身体时，就是建造自己，使神得荣耀。
29Isaiah as a type of Christ considered himself as Jehovah’s servant, a part of Israel, for His glory (Isa. 49:3; Hosea 11:1; Matt. 2:15). We also need to realize that we are a part of today’s Israel. Galatians 6:16 says that the church is the real Israel of God. We are releasing sinners for the building up of the church, and we are the church. When we are building up the church as the Body of Christ, we are building up ourselves for God’s glory
30在四十九章四节以赛亚告诉我们，他认为自己劳碌是徒然，尽力是虚无虚空；然而他确知当得的公理必在耶和华那里，他的赏赐必在他的神那里。我已过曾有这种感觉和经历。我常常觉得我活著是徒然，我尽力是虚无虚空。我们服事主一段时间之后，也许觉得自己劳碌是徒然的。我们也许觉得精疲力竭，觉得自己尽力是虚无虚空。所有主的仆人都有同样的感觉。一面，我们在早晨可能很高兴，赞美主说我们正在实行最拔尖的工作。然而就在同一天，到了后来，我们可能觉得自己劳碌是徒然的。虽然如此，以赛亚说他确知当得的公理在耶和华那里。我能见证，虽然人定罪我，毁谤我，我里面深处确知我当得的公理在基督那里。祂知道我劳碌到底是徒然还是实际。我当得的公理在耶和华那里，我的赏赐必在我的神那里。
30In Isaiah 4 9:4, Isaiah told us that he considered himself as laboring in vain, using up his strength for nothing and vanity; ye the was assured that the justice due to him was with Jehovah and his recompense with his God. I had this kind of feeling and experience in the past. Quite often I felt that I was living in vain and that I had used up all my strength for nothing, for vanity. After serving the Lord for a while, we may feel that we are laboring in vain. We may feel exhausted and that we have used up our strength for nothing in vanity. All the servants of the Lord have the same kind of feeling. On the one hand, in the morning we may be happy, praising the Lord that we are carrying out the top job. Later in the day, however, we may feel that we are laboring in vain for nothing. Despite this, Isaiah said that he was assured that the justice due to him was with Jehovah. I can testify that although people have condemned me and defamed me, deep within I have the assurance that the justice due to me is with Christ. He knows whether I labor for vanity or for reality. The justice due to me is with Jehovah, and the recompense due to me is with my God.
31五十章四至五节说到以赛亚作耶和华的仆人所领受的指教：『主耶和华赐我受教者的舌头，使我知道怎样用言语扶助疲乏的人。主每早晨唤醒我，祂唤醒我的耳朵，使我能听，像受教者一样。主耶和华开通我的耳朵，我并没有违背，也没有退后。』我们出去与人谈话，不该像教授那样。我们出去说话，该像受教者、受训者、受教导者那样。我们要用言语扶助疲乏的人，就必须有受教者的舌头。有时我为自己并那些全时间受训者有点担心。我们可能说话像有所认识的教师那样，实际上这表明我们一无所知。我们需要用受教者的舌头说话;虽然我在施教，我该谦卑的施教，看自己并承认自己认识得不多。
31Isaiah 50:4 and 5 speak of the instruction received by Isaiah as the servant of Jehovah—”The Lord Jehovah has given me / The tongue of the instructed, / That I should know how to sustain the weary with a word. / He awakens me morning by morning; / He awakens my ear / To hear as an instructed one. / The Lord Jehovah has opened my ear; / And I was not rebellious, / Nor did I turn back.” We should not go to speak to others as professors. We should go to speak as learners, as trainees, as instructed and taught ones. To speak a word to sustain the weary, we must have the tongue of an instructed one. Sometimes I am a little concerned for myself and for the trainers in the full-time training. We may speak like teachers who know something. This actually means that we know nothing. We need to speak with the tongue of an instructed one, a learner. Even though I am teaching, I should teach in humility, considering and confessing that I myself do not know much
32我们是受教者，就需要每早晨被主唤醒;这是真正的晨兴。祂唤醒我们的耳朵，作受教者来听。当主耶和华开通我们的耳朵，并向我们说话时，我们不该违背，也不该退后。我们该接受祂的话并顺从，这是以赛亚作事奉耶和华之受教者的态度。这也豫表基督。四福音给我们看见，主耶稣持有这样的态度。
32As the instructed ones , we need to be awakened by the Lord morning by morning. This is the real morning revival. He awakens our ear to hear as an instructed one. When the Lord Jehovah opens our ear and speaks to us, we should not be rebellious or turn back. We should take His word and obey. This was Isaiah’s attitude as a learner serving Jehovah. This also typifies Christ. The four Gospels show that the Lord Jesus held such an attitude
33以赛亚五十章六至九节给我们看见，以赛亚作耶和华的仆人所过的生活。在这几节里，耶和华的仆人以赛亚豫表基督，他说，『人打我的背，我任他打；人拔我腮颊的胡须，我由他拔；人辱我吐我，我并不掩面。主耶和华必帮助我，所以我不抱愧。我硬著脸面好像坚石，我也知道我必不至蒙羞。称我为义的与我相近；谁与我争论？可以与我一同站立！谁在审判中与我作对？可以就近我来。看哪，主耶和华要帮助我。谁能定我有罪？看哪，他们都像衣服渐渐旧了，为蛀虫所咬。』这几节也描写出耶稣在地上所过的生活。（太二六67，彼前二23。）这不仅是以赛亚的话，也是主耶稣的话。以赛亚在领受从神而来的指教上，豫表基督。在他所过的生活上，以赛亚是基督真正的豫表。
33Isaiah 50:6-9 shows the life lived by Isaiah as the servant of Jehovah. In these verses Isaiah, as the servant of Jehovah typifying Christ, said, “I gave my back to those who strike me / And my cheeks to those who pluck out the hair; / I did not hide my face / From humiliation and spitting. / The Lord Jehovah helps me; / Therefore I have not been dishonored; / Therefore I have set my face like a flint, / And I know that I will not be put to shame. / The One who justifies me is near; who will contend with me? / Let us stand up together! / Who is my adversary in judgment? / Let him come near to me. / Behold, the Lord Jehovah helps me, / Who is the one who condemns me? / Behold, they will all wear out like a garment; / The moth will consume them.” These verses also describe the life lived by Jesus on earth (Matt. 26:67; 1 Pet. 2:23). This was not only Isaiah’sword but also the word of the Lord Jesus. Isaiah typified Christ in his receiving of instructions from God. In the life he lived, Isaiah was a real type of Christ.
34在以赛亚四十一至五十章，我们能看见三个仆人豫表一个仆人。这三个仆人－古列、以色列和以赛亚，都与第四个仆人，这位包罗万有的基督，有密切的关系。这四者乃是一，事奉耶和华神，释放并兴起神的选民来建造神的殿和神的城，并设立神的国，扩大并终极完成为新耶路撒冷，这是祂所喜悦并使祂高兴的。这正是我们今天所作的。
34In Isaiah 41 through 50 we can see three servants typifying one Servant. These three servants—Cyrus, Israel, and Isaiah, are wrapped up with the fourth Servant, the all- inclusive Christ. They all are one, serving Jehovah God for His good pleasure to make Him happy in releasing and raising up God’select to build God’stem ple and God’s city and to set up God’skin gdom, which will be enlarged to consummate in the New Jerusalem. This is exactly what we are doing today