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以赛亚书生命读经 · 第46篇

耶和华的仆人─作众民的约，作外邦人的光

The Servant Of Jehovah As a Covenant to the People and a Light to the Nations
1读经：以赛亚书42:1-7，49:5-9，马太福音，路加福音4:28a，希伯来书7:22，马太福音26:28，希伯来书9:15-17，歌罗西书2:9，1:19，约翰福音1:4，9，8:12，9:5，彼得前书1:23，2:9b，使徒行传26:18a，撒
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2迦利亚书12:1，罗马书1:16-17，5:18b，提多书3:7，路加福音4:18b，歌罗西书1:13。
2Scripture Reading: Isa. 42:1-7; 49:5-9; Matt. 3:17; Luke 4:18a; Heb. 7:22; Matt. 26:28; Heb. 9:15-17; 3:17 Col. 2:9; 1:19; John 1:4, 9; 8:12; 9:5; 1 Pet. 1:23; 2:9b; Acts 26:18a; Zech. 12:1; Rom. 1:16-17; 5:18b; Titus 3:7; Luke 4:18b; Col. 1:13
3在本篇信息中，我们要来看更多关于基督作耶和华仆人的事。祂作耶和华的仆人，乃是众民的约，和外邦人的光。基督就是神所赐给我们的约。祂不只是约，更是光。约是给神选民以色列的，光是给外邦人的。以色列和外邦人都充分彀格承受耶稣基督作约，并享受祂作光。
3In this message we want to see more concerning Christ as the Servant of Jehovah. As the Servant of Jehovah, He is a covenant to the people and a light to the nations. Christ is the very covenant given to us by God. He is not only the covenant but also the light. The covenant was given to God’s chosen people, Israel, and the light was given to the nations. Both Israel and the nations are fully qualified to inherit Jesus Christ as the covenant and to enjoy Him as the light
4约与公义有关，是依照法律的。每一个约都是法定的，约实际上乃是法定的同意书。约履行法定的要求;若没有法定要求的履行，约就没有意义。所以约乃是公义的事。
4The covenant is a matter of righteousness according to the law. Every covenant is something legal. A covenant actually is a kind of legal agreement. It fulfills the requirement of the law. If there is no fulfillment of the requirement of the law, the covenant means nothing. The covenant is also a matter of righteousness
5保罗在罗马书说，福音是神的大能，使人得救。（一16。）使人得救，意思就是为著得救。我们要作任何事都需要能力。电的能力是为著一切的电器设备。福音乃是神的大能，为叫我们得救，为著我们的救恩。这是因为在福音上，显示了神的义。（17。）神救了我们，不仅是藉著祂的爱，也不仅藉著祂的恩，更是藉著祂的义。祂的义约束祂，祂的义给我们立场来说，『神，你必须拯救我。』如果我们悔改并信入主耶稣，而神不救我们，祂就是不义的。神的儿子，我们的救主，已经为我们死了，满足了神公义的要求。那是按照律法的，所以就成全了律法。神法理上的要求，我们的救主已经按著神的公义履行了。因此，神按著祂的公义必须拯救我们；祂必须称义我们。
5Paul said in Romans that the gospel is the power of God unto salvation (1:1 6). Unto salvation means for salvation. To do anything we need power. The power of electricity is for all our electrical conveniences. The gospel is the power of God for us to be saved, for our salvation. This is because in the gospel the righteousness of God is revealed (v. 17). God has saved us not only by His love and not only by His grace but also by His righteousness. His righteousness binds Him, and His righteousness gives us the ground, the standing, to say, “God, You have to save me.” If God did not save us when we repented and believed into the Lord Jesus, He would not be righteous. God’sS on, our Savior, died for us to fulfill all the requirements of God’s righteousness. That was according to the law, so the law has been fulfilled. The legal requirements of God have been fulfilled by our Savior according to God’s righteousness. Thus, God has to save us according to His righteousness. He has to justify us.
6在我们的救主受死以前，神可以定罪我们。我们没有任何立场，要求得著任何种的称义、赦免和救恩。但如今祂的死已经按照律法成全了神一切公义的要求，所以这死给我们一个公义的立场。现在神必须赦免我们，称义我们，拯救我们。
6Before the death of our Savior, God could condemn us. We did not have any ground to claim any kind of justification, forgiveness, and salvation. But now His death has accomplished all the requirements of God’s righteousness according to His law, so this death gives us a righteous ground. Now God has to forgive us, justify us, and save us
7在我基督徒生活的早期，我不是这么放胆。我总是恳求，我怕神后悔祂救我是错误的;祂若改变主意，我的救恩就了了。后来我知道，神拯救我不仅是藉著爱，不仅是藉著恩，也是藉著公义。不管我们是好是坏，神必须拯救我们，因为我们的救主已经为我们死了，成全了神一切的公义。
7In the early years of my Christian life, I was not this bold. I was always begging. I was afraid that God might regret that He made a mistake in saving me. If He were to change His mind, my salvation would be gone. Later I came to know that God saved me not only by love and not only by grace but also by righteousness. Whether we are good or bad, God has to save us because our Savior died for us to fulfill all of God’s righteousness
8神所给我们的称义、赦免和救恩，都已经『立约』了。在马太二十六章，主耶稣立了新约，说，『因为这是我立约的血，为多人流出来，使罪得赦。』（28。）新约乃是主的血，祂的血表征祂的死。祂为我们的罪和过犯死了。祂死的象征就是血。血乃是祂为我们与祂的父立下新遗命的凭藉。因此，救赎、称义、赦罪和救恩，都藉著祂的血成了约。今天我们的救恩是一个立了约的救恩。
8The justification, the forgiveness, and the salvation God renders to us have all been “covenanted.” In Matthew 26 the Lord Jesus enacted a new covenant, saying, “For this is My blood of the covenant, which is being poured out for many for the forgiveness of sins” (v. 28). The new covenant is the Lord’s blood, and His blood signifies His death. He died for our sins and transgressions. The symbol of His death is the blood. The blood was the very means by which He made for us the new testament with His Father. Thus, redemption, justification, forgiveness, and salvation have all been covenanted by Him through His blood. Today our salvation is a covenanted salvation
9我们可以用买房子来说明这事。我们可以说自己买了一栋房子，但我们需要拿到所有权状，作为我们购买的证明。权状就是一分同意书，一个约。房子已经立了约要给我们，这约的保证就是所有权状。我们的购买已经立了约，就成了法定的。就一面意义而言，我们可以说权状，就是约，等于房子。房子的权状就是约，约就是房子。
9We can use the buying of a house to illustrate this. We may say we have bought a house, but we need the title deed as a proof of our purchase. The deed is an agreement, a covenant. The house has been covenanted to us, and the guarantee of this covenant is the title deed. Our purchase has been covenanted. It has been legalized. In a sense, we may say that the title deed, the covenant, equals the house. The title deed to the house is the covenant, and the covenant is the house
10以赛亚在四十二章六节和四十九章八节，两次说到神将基督赐给我们作我们的约。这就是说，神的救恩，神的祝福，以及神一切的丰富都已经立约给了我们，这约就是基督。就如我的权状等于我的房子，基督也就等于神一切的救恩、祝福、恩典、实际和丰富。这一切都已经立约给了我们。我们的约就是基督。神的救恩、神的公义、神的称义、神的赦免、神的救赎、神的丰富、以及祂一切所有并将要作的，都已经立约给了我们。
10Isaiah says twice, in 42:6 and 49:8, that God has given Christ to us as our covenant. This means that God’s salvation, God’s blessings, and all of God’s riches have been covenanted to us, and this covenant is just Christ. Just as my title deed equals my house, Christ equals all of God’ss alvation, blessings, grace, reality, and riches. All of this has been covenanted to us. Our covenant is Christ. God’ss alvation, God’s righteousness, God’s justification, God’s forgiveness, God’s redemption, God’s riches, and all He has and will do have been covenanted to us.
11在原文里，约这辞也是遗命。每一个正确的约至终都成了遗命。在立约的人死以前，这是约；他死了以后，那约就成了遗命。用今天的话来说，遗命就是遗嘱。如果你父亲立了遗嘱，说你可得一千万元、二十栋房子、十五艘船，难道你不高兴么？我们在天上的父给了我们许多东西;我们有一个充满千百样遗赠之物的遗嘱。我在天上的父给了我这一切遗赠，这些都成了遗命立约给了我;那就是新约。我们手中有新约圣经，但这并不是实际。新约中千百项遗赠的实际乃是基督。没有基督，圣经就是空的，所以真正的遗命，真正的遗嘱，乃是基督。基督是我们的所有权状，这所有权状在我们的灵里，就是那包罗万有、赐生命、内住、并终极完成的灵。
11In Greek the word for covenant is also the word for testament. Every proper covenant eventually becomes a testament. Before the person who enacted the covenant dies, it is the covenant. After he dies, that covenant becomes a testament. A testament in today’s terms is a will. What if your father had a will which said that you were entitled to ten million dollars, twenty houses, and fifteen commercial ships. Would you not be happy? Our Father in heaven has given us a lot of things. We have a will full of hundreds of bequests. My heavenly Father has given me all these bequests, and they have been covenanted to me as a testament. That is the new testament. We have the New Testament of the Bible in our hands, but this is not the reality. The reality of all the hundreds of bequests in the New Testament is Christ. Without Christ, the Bible is empty, so the real testament, the real will, is Christ. Christ is our title deed, and this title deed is in our spirit as the all-inclusive, life-giving, indwelling, consummated Spirit
12基督成为那灵与我们是一，所以我们也与祂这遗命是一。我们知道我们已经得著赦免、称义、救赎并拯救，因为圣经这样告诉我们。圣经乃是神的约；在基督受死以后，这约就成了遗命，遗嘱。但是没有基督，圣经乃是空的。实际上，基督就是那个约，这位是约的基督乃是在我们灵里，并与我们成为一灵。（林前六17。）
12Christ as the Spirit is one with us, so we are one with Him as the testament. We know that we have been forgiven, justified, redeemed, and saved because the Bible tells us so. The Bible is God’s covenant, and after Christ’s death this covenant has become a testament, a will. But without Christ the Bible is empty. Actually, Christ is the covenant, and this Christ who is the covenant is in our spirit and has become one spirit with us (1 Cor. 6:17
13这约完全是按照神的义;这不是爱的问题。遗嘱乃是法定上的事，不在于爱或恩典，乃在于律法，而律法乃是公义的事。神已经将基督给了我们，作这样一个法定上的约。祂是我们的赦免、我们的称义、我们的救赎、我们的救恩。这不是我的话，这是保罗的逻辑。保罗说福音是神拯救的大能，因为神的义是在福音里。林前一章三十节告诉我们，神使基督成了我们的公义;这公义与神的约有密切的关系。今天神的救恩是一个立了约的救恩。今天我们所得著的救恩和救赎，乃是藉著耶稣基督立了约的。实际上祂自己就是那约。
13This cove nant is alto gether according to God’s righteousness. It is not a matter of love. A will is a legal matter that does not depend upon love or grace. It depends on the law, and the law is a matter of righteousness. Christ has been given to us as such a legal covenant. He is our forgiveness, our justification, our redemption, and our salvation. This is not my word. This is Paul’s logic. Paul said that the gospel is the power of God to save because the righteousness of God is in the gospel. First Corinthians 1:30 tells us that God has made Christ our righteousness. This righteousness is wrapped up with God’s covenant. God’ss alvation today is a covenanted salvation. Today the very salvation and redemption we have received is covenanted by Jesus Christ. He Himself actually is the covenant.
壹 、祂的源头－在祂的神性里
I. His Source—In His Divinity
14基督，耶和华的仆人作以色列人的约，和外邦人的光，有一个源头，来源。这源头乃在祂的神性里，乃在于祂是神。从已过的永远祂就是神，今天祂仍是神，将来祂也是神，所以祂是那昔是、今是、以后永是的。这就是耶和华。基督的资本就是祂的神性，就在于祂是神。一个人若要作生意，就需要资本。基督的神性是祂作生意的基本资本。耶和华的仆人耶稣乃是神，祂来自神的源头。祂的源头是在祂的神性里。有人可能夸口自己的来头，夸口自己来自那里，但事实上我们作人的源头都算不得甚么。我们在自己里面一无所有，我们甚至可以说，我们的源头是无有。然而，基督作神仆人的源头乃是神自己。
14Christ, the Servant of Jehovah as a covenant to the people of Israel and a light to the nations has a source, an origin. This source is in His divinity, in His deity, in His being God. He was God from eternity past, He is still God today, and He will be God in the future, so He is the One who was, who is, and who shall be. This is Jehovah. Christ’s capital is His deity, His divinity, His being God. If one is going to do business, he needs the capital. Christ’s deity is the basic capital for Him to do business. Jesus, the Servant of Jehovah, is God, and He came from the source of God. His source is in His divinity. Some people may boast about their source, about where they are from, but actually our source as human beings means nothing. In ourselves we are nothing, and we may even say that our source is nothingness. However, the source of Christ being the Servant of God is God Himself
一 、是耶和华所拣选的
A. Chosen by Jehovah
15基督作耶和华的仆人，乃是耶和华所拣选的。（赛四二1上，四九7下。）我们的总统是由人民拣选并选出来的，但这与由神拣选并选出的无法比拟。
15As the Servant of Jehovah, Christ was chosen by Jehovah (Isa. 42:1b; 49:7b). Our president has been selected and chosen by the people, but this cannot be compared to being selected and chosen by God
二 、是从出胎就被耶和华造就成祂仆人的
B. Formed from the Womb by Jehovah to Be His Servant
16基督也是从出胎就被耶和华造就成祂仆人的。（赛四九5上。）造就一物需要材料、元素。放置东西的架子可能由铁和塑胶这两种元素造成。耶和华用甚么来造就耶稣？以赛亚四十九章五节不是说耶和华创造了耶稣，乃是说耶和华造就了祂。创造是从无中造出东西，而造就乃是用一些元素来作工。创世记二章七节说，神用地上的尘土造成人体，祂也用祂的气造成人里面的灵。（亚十二1。）创世记二章七节的『气』字，希伯来文是neshamah，奈夏玛。这字在箴言二十章二十七节译作『灵』；那里说，人的灵是耶和华的灯。因此，生命的气就是人的灵。这是神造人的方法。神圣的启示给我们看见，神在胎中用祂的神性和人性浸透并调和在一起，将耶稣造就成祂的仆人。因此当祂从母腹出来的时候，祂就是一个神人。
16Christ was also formed from the womb by Jehovah to be His Servant (Is a. 4 9:5 a). To form something requires the material, the elements. A stand on which to place things may be formed with two elements—steel and plastic. With what did Jehovah form Jesus? Isaiah 49:5 does not say that Jehovah created Jesus but that He formed Him. To create is to make something with nothing, but to form is to work with some elements. Genesis 2:7 says that God formed man’s body of the dust of the ground, and He formed a spirit within man with His breath (Zech. 12:1). The Hebrew word for breath in Genesis 2:7 is neshamah. This is the same Hebrew word for “spirit” in Proverbs 2 0:2 7, which says that the spirit of man is the lamp of the Lord. Thus, the breath of life is man’s spirit. This is how God formed man. The divine revelation shows that God formed Jesus to be His Servant in the womb with His divinity saturated and mingled together with His humanity. Thus, when He came out of the womb of His mother, He was a God-man.
三 、是耶和华凭公义所召的
C. Called in Righteousness by Jehovah
17祂也是耶和华凭公义所召的。（赛四二6上。）我们需要思考『凭公义』是甚么意思。这意思就是：耶和华对耶稣的呼召，在每一方面、每一方向、每一边，都是义的。每一面都凭著公义。
17He was also called in righteousness by Jehovah (Isa. 42:6a). We need to consider what “in righteousness” means. This means that in every aspect, in every way, in every direction, and on every side, the calling of Jehovah rendered to Jesus was right. Every aspect was in righteousness
18比方说，参加全时间训练的受训者都是凭著公义被训练所接纳的。假定其中一位受训者只读了两年的大学，却在申请表上说他读完了四年，这样，接纳他到训练中就是不公义的。我正在戴的眼镜是我买的，所以我拥有这眼镜是完全公义的。如果是我偷来的，我就不是凭公义拥有这眼镜。神呼召耶稣是全然公义的。法利赛人声称自己是神的仆人，这不是凭著公义的。在耶利米的时候有许多假申言者，耶利米是少数几位真申言者之一。那些假申言者都不是凭公义作申言者，但基督乃是神凭公义所呼召的。
18For example , the trainees in the full - time training have all been accepted by the training in righteousness. Suppose that one of the trainees had only studied for two and a half years in college, but on his application form he said that he had completed four years. This would mean that his acceptance into the training was not righteous. The glasses I am wearing were purchased by me, so my having them is altogether in righteousness. If I had stolen them, I would have them in unrighteousness. God called Jesus altogether in righteousness. The Pharisees’ claim to be the servants of God was in unrighteousness. During Jeremiah’st i me there were many false prophets. Jeremiah was one of the few genuine ones. All those false prophets were not prophets in righteousness, but Christ was called by God in righteousness
四 、是耶和华所搀扶的
D. Held by the Hand of Jehovah
19基督不仅是耶和华所呼召的，也是耶和华所搀扶的。（赛四二6中。）蒙召者与呼召者可能有所距离，但神搀扶著基督的手。搀扶者是耶和华，被搀扶者是耶稣。
19Christ was not only called but also held by the hand of Jehovah (Isa. 42:6b). There may be a distance between a called one and the calling one, but God held Christ by Christ’s hand. The Holder is Jehovah, and the held One is Jesus
五 、是耶和华所扶持（维持）的
E. Upheld (Sustained) by Jehovah
20祂也是耶和华所扶持（维持）的。（四二1上。）我们需要来看『搀扶』和『扶持』二辞的不同。当人站立时，我们可能搀扶他，但当他要倒下去时，我们就需要扶持他。扶持人就是维持人，不让他倒下去，使他仍然站立。这是神对基督所作的。
20He was also upheld (sustained) by Jehovah (42:1a). We need to consider the difference between the words hold and uphold. When someone is standing, we may hold him, but when he is falling we need to uphold him. To uphold is to sustain someone, not letting him fall, but keeping him standing. This is what God was doing related to Christ.
六 、是耶和华所济助的
F. Helped by Jehovah
21基督也是耶和华所济助的。（四九中。）在我们的领会里，济助可能是微不足道的辞，但实际上耶和华济助耶稣，乃是为耶稣作一切。神为耶稣作了一切。离了神，耶稣凭自己不能使死人复活；乃是神为著祂并藉著祂来作。
21Christ was also helped by Jehovah (4 9:8 b). Helped may be a small word in our8 understanding, but actually Jehovah’s helping Jesus was His doing everything for Jesus. God did everything for Jesus. Jesus could not raise the dead by Himself apart from God. God did it for Him and through Him.
七 、是耶和华所保守（保护）的
G. Kept (Preserved) by Jehovah
22祂是耶和华所保守（保护）的。（四二6下，四九8下。）保守就是保护。
22He was kept (preserved) by Jehovah (42:6c; 49:8c). To keep is to preserve
八 、是耶和华所喜悦的
H. In Him Jehovah Delighting
23祂是耶和华所喜悦的。（赛四二，太三17。）神喜悦基督耶稣作神的仆人。神对祂很高兴。
23In Him Jehovah delights (Isa. 42:1; Matt. 3:17). God delighted in Christ Jesus as the Servant of God. In1 Him God is happy.
九 、是耶和华将祂的灵放在祂身上的
I. Upon Him Jehovah Having Put His Spirit
24祂是耶和华将祂的灵放在祂身上的。（赛四二1，路四18。）实际上，耶和华的灵就是耶和华。耶和华将祂的灵放在耶稣身上，意思就是祂将自己给了耶稣。
24Upon Him Jehovah has put His Spirit Isa. 42:1; Luke 4:18). Actually Jehovah’s Spirit is Jehovah. When Jehovah put His Spirit upon Jesus, that meant He gave Himself to Jesus
十 、是耶和华眼中看为荣耀（尊贵）的
J. Glorified (Honored) in the Sight of Jehovah
25祂是耶和华眼中看为荣耀（尊贵）的。（赛四九5下。）虽然祂被人藐视，被以色列国憎恶，并屈从强暴者，祂却是君王所敬重，首领所敬拜的。（7。）基督是耶和华眼中看为荣耀（尊贵）的。这里的强暴者，无疑是指罗马官长说的。彼拉多和希律都是强暴者，错待了耶稣，耶稣却屈从了他们。福音书告诉我们，彼拉多把耶稣鞭打了，交给人钉十字架。（太二七26。）那是非常的错待。虽然祂被强暴者错待了，祂也屈从了他们，但祂仍是君王所敬重、首领所敬拜的。祂复活以后，直到今天，许多君王尊敬祂，许多首领敬拜祂。祂不仅为神所尊荣、尊贵，也被属人的君王所敬重，为属人的首领所敬拜。
25He was glorified (honored) in the sight of Jehovah (Isa. 49:5c). Although He was despised by people, abhorred by the nation of Israel, and subjected to tyrants, He was respected by kings and worshipped by princes (4 9:7). Christ was glorified, honored, in the sight of Jehovah. Tyrants here, no doubt, refers to the Roman officials. Pilate and Herod were the tyrants who mistreated Jesus, and Jesus was subjected to them. The Gospels tell us that Pilate had Jesus beaten and delivered Him up to be crucified (Matt. 27:26). That was a severe mistreating. Even though He was mistreated by and subjected to tyrants, He was still respected by kings and worshipped by princes. After His resurrection until today, many kings have respected Him, and many princes have worshipped Him. He was not only glorified, honored, by God but also respected by human kings and worshipped by human princes.
十一 、是祂的神所加强的
K. Strengthened by God
26基督作耶和华的仆人，也是祂的神所加强的。神就是祂的力量。赛四九5下。)
26As the Servant of Jehovah, Christ was also strengthened by His God (Isa. 49:5c). God was His strength
贰 、祂的资格－在祂的人性里
II. His Qualification—In His Humanity
27现在我们需要来看祂在人性里的资格;祂的资格是在于祂的人性。以赛亚论到祂的资格说，压伤的芦苇，祂不折断；将残的火把，祂不吹灭。（四二3上。）在旧约里，植物乃豫表基督的人性，所以基督也是由芦苇和火把所表征。在出埃及三十章，摩西用植物的生命并从其提炼出来之物来表征基督的人性。基督就是没药、香肉桂、菖蒲、桂皮。（22～。）祂的资格不在于祂的神性，乃在于祂的人性。耶稣基督如何能有资格作神的仆人呢？请看祂人性的美德。
27Now we need to see His qualification in His humanity. In His qualification, He is in humanity. In His qualification, Isaiah said that He did not break a bruised reed or extinguish a dimly burning flax (4 2:3 a). Because the plants in the Old Testament are types of Christ in His humanity, Christ is also typified by a reed and flax. In Exodus 30, Moses used the plant life and its extracts to signify Christ’s humanity. Christ is the myrrh, the cinnamon, the calamus, and the cassia (v v. 22-25). His qualification is not depending upon His 25 divinity but upon His humanity. How could Jesus Christ be qualified as a Servant of God? Look at His human virtues.
一 、祂不喧嚷，不扬声，也不使街上听见祂的声音
A. Not Crying Out, nor Lifting Up His Voice, nor Making His Voice Heard in the Street
28在祂的人性里，祂不喧嚷，不扬声，也不使街上听见祂的声音。（赛四二2。）安静乃指明一种得胜。一个人若被定罪并责骂，而仍维持安静不争辩，那就是得胜。我若不扬声，那就是得胜。这种得胜乃是一个资格。一般说来，年轻人都想要自己的声音给每一个人听到。然而，以赛亚告诉我们，在基督的人性里，祂不使街上听见祂的声音。
28In His humanity, He did not cry out, lift up His voice, or make His voice heard in the street (Isa. 42:2). To be quiet indicates a kind of victory. If a person is condemned and scolded, and yet still remains quiet and does not argue, that is a victory. If I do not lift up my voice, that is a victory. This kind of victory is a qualification. Generally speaking, young people want their voice to be heard by everyone. Isaiah tells us, however, that Christ in His humanity did not make His voice heard in the street
二 、压伤的芦苇，祂不折断；将残的火把，祂不吹灭
B. Not Breaking a Bruised Reed nor Extinguishing a Dimly Burning Flax
29以赛亚四十二章三节说压伤的芦苇，基督不折断；将残的火把，祂不吹灭。犹太人习惯用芦苇作笛子。当芦苇压伤了，不能发出正确的声音，他们就把牠折断。但耶稣基督绝不折断压伤的芦苇。主的百姓有些就像压伤的芦苇，不能吹出乐音，但主不折断这些受压伤的人;祂是恩慈且富于同情的。
29Isaiah 42:3 says that Christ did not break a bruised reed or extinguish a dimly burning flax. The Jews used to make flutes of reeds. When a reed was bruised, they broke it, because it could not give a proper sound. But Jesus Christ never breaks any bruised reed. Some of the Lord’s people are like the bruised reed that cannot give a musical sound, but the Lord will not break these bruised ones. He is kind and sympathetic.
30将残的火把，祂不吹灭。犹太人用麻燃油作为火把，当作灯来使用。如果火把里的麻不合用且冒烟了，他们就吹灭把牠丢掉。但耶稣绝不这样作。主的百姓有些就像冒烟的火把，不能发出亮光。但主不会吹灭这些冒烟的人。
30He does not extinguish a dimly burning flax. The Jews made torches with flax to burn oil. These burning torches were used as lamps. If the flax in these torches was unsuitable and was smoking, it would be extinguished and thrown away. But Jesus would never do this. Some of the Lord’sp eople are like the smoking flax that cannot give a shining light, yet the Lord will not extinguish these smoking ones
三 、祂不灰心（将残的），也不丧胆（压伤的），
C. Not Fainting (Burning Dimly) nor Being Discouraged (Bruised
31直到祂在地上设立公理
31until He Has Established Justice in the Earth
32主自己不灰心（将残的），也不丧胆（压伤的），直到祂在地上设立公理。（赛四二4上。）在希伯文来里，『灰心』这辞就是『将残的』一辞的字根。那就是说，祂是由不残的麻所作成的火把。残就是灰心。基督永不灰心。将残的火把，祂不吹灭；而祂自己绝不是将残的。丧胆的意思就是被压伤。基督永不丧胆。
32The Lord Himself does not faint (burn dimly) nor is He discouraged (bruised), until He has established justice in the earth (Isa. 42:4a). The Hebrew word for “faint” is the root of the word for “burn dimly.” That means He was a torch made of flax who did not burn dimly. To burn dimly is to faint. Christ never fainted. He does not extinguish the dimly burning flax, but He Himself never burns dimly. To be discouraged means to be bruised. Christ was never discouraged
33祂永不灰心，也不丧胆，直到祂完成祂的使命，在地上设立公理。这里的公理是指由审判而产生的救恩。我们的救恩，就是我们所得著的救恩，乃是神在基督身上审判的结果。基督作了我们的代替，被神按著祂公义的律法所审判，完全满足了律法一切的要求。那结果就是给我们的救恩。在地上设立公理，意思就是设立神的救恩，这救恩乃是神在基督身上审判的结果。祂的使命乃是在全地设立这样的救恩。当基督完成了在地上设立神的公理，神的救恩，那时祂就要再来。
33He will never faint or be discouraged, until He finishes His commission to establish justice in the earth. Justice here refers to salvation as the result of judgment. Our salvation, the salvation which we have received, is the result of God’s judgment on Christ. Christ as our substitute was judged by God according to His righteous law, completely fulfilling all the requirements of that law. The result was salvation to us. To establish justice in the earth means to establish God’ss alvation, which is the issue of God’s judgment on Christ. His commission was to establish such a salvation in the whole earth. Christ will come again when He finishes the establishment of God’s justice, God’ss alvation, in this earth
34公理乃是公义经过了判定。一个人可能是公义的，而没有公理施行在他身上。当他被带到法庭，法官下判定说他是正义的。因此，公理乃是公义经过了判定的结果。以赛亚四十二章一节说，『祂必将公理宣布与外邦。』三节说，『祂凭真实施行公理。』四节说，『直到祂在地上设立公理。』这三节里都有『公理』这辞。
34Justice is righteousness passing through judgment. A person may be righteous without justice being exercised with him. When he is brought to the court, the judge makes a judgment that he is just. Thus, justice is the issue of righteousness through judgment. In the Recovery Version of Isaiah, 42:1 says that “He will bring forth judgment to the nations.” Verse 3 says that “He will bring forth judgment in truth,” judgment in reality. Verse 4 says, “Until He has established justice in the earth.” Judgment and justice are the same Hebrew word in these three verses.
35公理就是在判决之下的公义。当公义经过了判决，就成了公理。公理乃是对公义之审判的裁决。我可能有公义，但我若未经过审判，我就无法有公理。我的公义在经过审判之后，那个审判的结果就是公理。在以赛亚书里，公理等于救恩。在地上设立公理，就是在地上设立神的救恩。施行公理就是施行神的救恩到地上。
35Justice is righteousness under judgment. When righteousness has been judged , it becomes justice. Justice is the verdict of the judgment on righteousness. I may have righteousness, but if I have never been judged, I cannot have justice. After my righteousness has been judged, the result of that judgment is justice. The justice in Isaiah is equal to salvation. To establish justice on this earth is to establish God’ss alvation in this earth. To bring forth justice is to bring forth God’ss alvation to the earth
36公理就是神的救恩，也是对公义之审判的裁决。公义就是履行神的律法。你若有一项没有履行律法，你就是不义的。你的所是和你的行为若履行律法的每一部分，你就是公义的。如果这通得过审判，你的公义就成了你的公理，这公理就是你的救恩。没有这样的公理，你就会被定罪。今天我们能宣告，在全地上有公理！这公理就是神对那义者耶稣之审判的裁决。这公理的宣布就是福音的传扬。
36Justice is the salvation of God and the verdict of the judgment of righteousness. Righteousness is the fulfillment of God’s law. If you have any item that does not fulfill the law, you are not righteous. If your being and your behavior fulfill every part of the law, you are righteous. If this passes through judgment, your righteousness becomes your justice, and this justice is your salvation. Without such a justice, you will be condemned. Today we can proclaim that on the whole earth there is justice! This justice is the verdict of God’s judgment over the righteous One, Jesus. The declaration of this justice is the preaching of the gospel
37神福音里的救恩是非常合乎法律，非常公正的。五十年前我在中国常常传福音。中国人很有逻辑。有人会问我：『你的意思是如果我是抢劫银行的，也可以得救么？如果这样，你们的神就不是公义的。』这样说很有逻辑。抢劫银行的怎能得救？你若说孔子能得救，那对中国人来说才合逻辑，但抢劫银行的怎能得救？我对他们的回答乃是这样：抢劫银行的应该处死，但这抢劫银行的有一位救主，救主为他死了。这位救主不仅为他死了，也为他把从银行偷来的钱都还清了。如今法官必须赦免这个抢匪。这不是公义么？这不仅是公义，更是公理，由法官在法庭上所发出的裁决宣布出来。我的解释很能说服这些讲求逻辑的中国人。他们被说服，相信我所传讲的神乃是公义的神，公正的神，施行审判的神。
37Salvation in God’s gospel is very lawful and very just. I did a lot of preaching fifty years ago in China. The Chinese are very logical. Some would ask me, “Do you mean that if I were a bank robber, I could be saved? If so, your God is not righteous.” This is quite logical. How could a bank robber be saved? If you said Confucius could be saved, that might be logical to these Chinese, but what about a bank robber? I answered them in the following way. A bank robber should be sentenced to death. But this bank robber has a Savior, and the Savior died for him. This Savior not only died for him but also paid back all the things he had stolen from the bank. Now the judge must forgive the robber. Is this not righteous? This is not just righteousness, but also justice declared by the verdict issued by the judge in the court. My explanation did much to convince these logical Chinese. They were convinced that the God whom I preached is a righteous God, a just God, a God who carries out judgment.
38罪人乃是由那位彀资格为他们死并为他们付清债务者所赎回。基于基督的死，神赦免了我们众人，就是信徒。这是合乎逻辑且公正的，这赦免乃是一种公理。如今我们的债务已经由基督所付，如果神不赦免我们，那反而没有公理。我们可以说这公理就是赦免和救恩。现在我们所传的救恩，或福音，乃是这种出自神对基督公义之审判的公理。
38Sinners have been redeemed by One who is qualified to die for them and to repay all their debts. Based upon Christ’s death, God forgives all of us, the believers. This is logical and just, and this forgiveness is a kind of justice. If God would not forgive us now that our debt has been paid by Christ, there would be no justice. We may say that this justice is forgiveness and salvation. Now the salvation, or the gospel we preach, is this kind of justice that comes out of God’s judgment over Christ’s righteousness
参 、祂的使命
III. His Commission
39现在我们来看包罗万有的基督作耶和华仆人的使命。
39Now we come to the all-inclusive Christ’s commission as the Servant of Jehovah
一 、使雅各众支派复兴
A. To Raise Up the Tribes of Jacob
40基督的使命首先乃是使雅各众支派复兴。（赛四九6上。）在申言者的时代，众支派都是低落的。他们低落了，但基督从神得著使命，要使他们复兴。我们是在同样的光景里。我们在得救以前，乃是低落的。我们是非常低，但基督来使我们复兴。
40Christ’s commission is first to raise up the tribes of Jacob (Isa. 49:6a). At the time of the prophets, all the tribes were put down. They were down, but Christ received the commission from God to raise them up. We were in the same situation. Before we were saved, we were put down. We were very low, but Christ came to raise us up
二 、使雅各归向耶和华，使以色列聚集到祂那里
B. To Bring Jacob Back to Jehovah So That Israel Would Be Gathered to Him
41基督也得著使命，使雅各归向耶和华，使以色列聚集到祂那里。（赛四九5下，6上。）雅各是消极的名称，以色列是积极的名称，指著同一个人。雅各是抓夺者，但以色列乃是经过变化的人。创世记三十二章记载，有一个晚上雅各与神摔跤。雅各不让神过去，直到神祝福他。神摸了他的大腿，并把他的名改为以色列。（24～30。）以色列意即神的王子。神告诉雅各，他要变化成为神的王子。因此，基督使雅各复兴，并把雅各带回到耶和华那里。这样，雅各就能成为以色列，使以色列能聚集到神那里。
41Christ also was commissioned to bring Jacob back to Jehovah so that Israel would be gathered to Him (49:5b; 6a). Jacob is a negative title, and Israel is a positive title referring to the same person. Jacob was a supplanter, but Israel is the one who was transformed. Genesis 32 records that one night Jacob wrestled with God. Jacob would not let Him go until God blessed him. God touched his thigh and changed his name to Israel (vv. 24-30). Israel means a prince of God. God was telling Jacob that he was to be a transformed prince of God. Thus, Christ raised up Jacob and brought Jacob back to Jehovah. In this way Jacob could become Israel so that Israel could be gathered to God
42同样的，神使我们复兴，并把我们带回到祂自己那里。当我们被带回到神那里，我们就成为信徒，成为圣徒。神兴起罪人，把他们带到神那里，这些被带回归神的罪人就成了圣徒。
42In a similar way, God raised us up and brought us to Himself. When we have been brought to God, we become believers, saints. Christ raises up sinners, brings them to God, and these sinners brought to God become saints
43以赛亚四十九章六节说到这两件事－基督使雅各的支派复兴，并把以色列带回到神那里－尚为小事，以后的乃是更大的事。更大的是甚么事？这更大的事就是一切关于基督成为以色列民的约的事。
43Isaiah 49:6 says that these two items—Christ raising up the tribes of Jacob and bringing Israel back to God—are too small a thing; the greater things are to follow. What are the greater things? These greater things are all the things related to Christ becoming a covenant of the people of Israel
44三、作（以色列）众民的约
44C. To Be a Covenant of the People (of Israel
45耶稣基督成了给我们的约。（赛四二6下，四九8下。）祂既是约，就保证神是祂子民的产业。（来七22。）这约乃是担保，保证神自己乃是我们的产业。以弗所一章十四节说，那灵就是神作我们产业的凭质。不仅如此，那灵的盖印来印涂我们，使我们成为神的产业。（13，11。）那灵将自己摆在我们里面作印记，指明我们是属神的。神要承受我们。圣灵这样盖印之后，就留在我们里面作凭质，担保我们有权利承受神作我们的产业。
45Jesus Christ became a covenant to us (Is a. 42:6d; 49:8d). As a covenant, He is a surety of God being the inheritance to His people (Heb. 7:2 2). This covenant is a guarantee. It guarantees that God Himself is our inheritance. Ephesians 1:14 says that the Spirit is the pledge of God being our inheritance. Furthermore, the Spirit’s sealing is to seal us as God’s inheritance (v v. 13, 11). The Spirit put Himself upon us as a seal to indicate that we belong to God. God will inherit us. After this sealing, the Holy Spirit stays in us as a pledge to guarantee us that we have the right to inherit God as our inheritance.
46我们是神的产业，不是可怜的罪人。我们作为罪人，乃是一无所有、一无所是的。但我们是祂的产业。因为我们已经蒙救赎到基督这元素里。因著基督是我们的元素，我们就成为绝佳的、宝贝的，作了神的产业。神自己也是我们的产业。祂神圣的属性成了我们所承受基督那追测不尽的丰富。为此，基督乃是保证，那灵乃是凭质。
46We are God’s inheritance not poor sinners. As mere sinners we have nothing and are nothing. We are His inheritance because we have been redeemed into Christ as the element. Because Christ is our element, we have been made excellent, a treasure to be God’s inheritance. God Himself is also our inheritance. His divine attributes have become the unsearchable riches of Christ which we inherit. For this, Christ is a surety, and the Spirit is the pledge
47在法理上，我们这些得罪神到极点的罪人，无法承受神的任何事物。但基督为我们满足了神公义一切的要求。这样满足神公义的要求，成了公理，我们藉此就得了赦免并救赎。如今我们不再是罪人，乃是圣徒。就法理而言，我们这些圣徒乃是有资格的。我们有一个公义的立场，合法的立场，来承受神一切的事物！实际上，神一切的事物就是神自己。神是生命；神是爱；神是公义；神是圣别；神是能力；神是力量；神是大能。祂是一切。我们承受祂（祂乃是一切）作我们的产业。基督乃是保证，担保我们要承受具体化在基督里一切属神的事物。
47Legally speaking, we sinners, who offended God to the uttermost, could not inherit anything of God. But Christ fulfilled all the requirements of God’s righteousness for us. This fulfilling of God’s righteous requirements became a justice whereby we are forgiven and redeemed. Now we are no longer sinners, but saints. As saints, legally speaking, we are qualified. We have a righteous standing, a legal standing, to inherit all the things of God! Actually all the things of God are God Himself. God is life; God is love; God is righteousness; God is holiness; God is power; God is strength; and God is might. He is everything. We inherit Him, who is everything, as our inheritance. Christ is the surety, the guarantee, that we will inherit everything of God embodied in Christ
48基督用祂的血立了新约（这新约成了新遗命－遗嘱），赎了神子民的过犯。（太二六28，来九15。）假如基督没有受死或流血，祂就没有甚么可以据之以立约。但祂按著神公义的要求为我们死，而祂藉著死所流的血，就用来立约。甚至祂自己也说，主桌子上的杯乃是祂用血所立之新约的象征。（林前十一25。）祂将我们救赎回来归神，使我们有资格承受神的一切。这就是新约。实际上，这新约就是基督自己。
48Christ enacted the new covenant (which became the new testament—the will) with His blood for the redemption of the transgressions of God’sp eople Matt. 26:28; Heb. 9:15). Suppose that Christ did not die or shed His blood. Then He would have nothing based upon which He could make a covenant. But He died for us according to God’s righteous requirements, and the blood He shed through that death was used to form a covenant. Even He Himself said that the cup of the Lord’stable was a symbol of the new covenant in His blood (1 Cor. 11:25). He redeemed us back to God and qualified us to inherit everything of God. This is the new covenant. Actually, this new covenant is Christ Himself
49在复活里，基督成了新遗命的遗赠，以及施行新遗命的中保、施行者。（来九15～17。）这含示基督就是那约。假如你父亲给你一个遗嘱，说他要给你一千万元和许多财产。他拥有使用这笔钱的证明，以及这些产业的所有权状。如果遗嘱不包括这些法律文件，那遗嘱就算不了甚么。因此，在实际上，所有这些文件就是遗嘱。新遗嘱乃是神给我们的约。但如果没有基督就怎么样呢？若是这样，新遗命（遗嘱）中一切的遗赠，就是无有的。当神将圣经作为遗嘱给我们时，这就是说，神将基督给了我们。基督乃是中心与普及，作新约的实际。当基督被赐下，那就是说祂就是约。我们不仅有新约的项目在我们心思里，更有这约的实际，就是基督，在我们灵里。基督在我们灵里是新约的实际，所以祂乃是约。
49In resurrection Christ became the bequests of the new testament and the Mediator, the Executor, to execute the new testament (Heb. 9:15-17). This implies that Christ is the covenant. Suppose your father gives you a will which says that he will give you ten million dollars and much property. He has the deposit certificate for this money and also the title deeds to the property. If the will did not have these legal papers, the will would be nothing. Thus, in reality, all these legal papers are the will. The new testament is the covenant given to us by God. But what if there were no Christ? Then all the bequests in the new testament—the will—would be nothing. When God gave us the Bible as a will, this meant that God gave us Christ. Christ is the centrality and universality as the reality of the new testament. When Christ is given, that means He is the covenant. We not only have the items of the new testament in our mind, but we also have the reality of this covenant, who is Christ, in our spirit. Christ in our spirit is the reality of the new testament, so He is the covenant
50基督是神格丰富的具体化身，也是那钉死并复活的一位，祂已成了神给祂子民的约。（西二9，一。）祂是神给我们的约，就是神一切所是，以及神给我们之一切的实际。
50Christ, as the embodiment of the riches of the Godhead and as the crucified and resurrected One, has become the covenant of God to His people (Col. 2:9; 1:19). He is the covenant of God given to us, 19 the reality of all that God is and of all that God has given us.
四 、复兴遍地
D. To Restore the Land
51祂既是这样一个约，祂就要复兴遍地。（赛四九8下。）以色列失去了那地，基督在祂的使命里
51As such a covenant, He restores the land (Isa. 49:8e). Israel lost the land, and Christ came, in His commission, to restore it.
52来到，乃要复兴遍地。
52
五 、作外邦人的光
E. To Be a Light to the Nations
53基督的使命也是要作外邦人的光。（赛四二6下，四九6下。）祂是生命的光，那真光，要照耀在世界上，照亮每一个人。（约一4，9，八12，九5。）这光乃是生命的光，来点活人，使人重生。（彼前一23。）祂是那神圣、奇妙的光，要拯救神所拣选的人脱离死亡的黑暗、死亡的领域、撒但的权势，使他们得以进入神生命光明的领域。（彼前二9下，徒二六18上。）基督是约，为使神的子民得著神连同祂的丰富作他们的产业；基督是光，为使神的子民得著神作生命，使他们有新生的起头。约是为著产业，光是为著生命，而基督二者兼是。因此，我们在接受基督时，就得著我们产业的保证，并得著生命使我们有新生的起头。我们有基督作我们的产业，以及使我们有新生起头的生命。
53Christ’s commission is also to be a light to the nations (42:6e; 49:6c). He is the light of life, the true light, to shine over the world and enlighten every man (John 1:4, 9; 8:12; 9:5). This light is the light of life to enliven man for regeneration (1 Pet. 1:2 3). He is the divine, marvelous light to deliver God’s chosen people out of the darkness of death, the death-realm, the authority of Satan, into God’s life - realm of light (1 Pet. 2:9 b; Acts 26:18a). Christ as the cove nant is for God’s people to gain God with His riches as their inheritance; whereas Christ as the light is for God’s people to receive God as life for their new germination. The cove nant is for inheritance, the light is for life, and Christ is both. Thus, when we receive Christ, we have the surety of our inheritance and the life for our new germination. We have Christ as our inheritance and our germinating life.
54为要使所拣选的人得著基督作这样的约和这样的光，神不只创造诸天和地，且将气息赐给人，并且也将灵赐给他们，使他们能享受祂这位三一神，作他们的产业和生命。（赛四二5，亚十二1。）以赛亚四十二章五节说，神是『创造诸天，铺张穹苍，将地和地所出的一并铺开，赐气息给地上的众人，又赐灵给行在其上之人』的那位。这节乃是撒迦利亚十二章一节的姊妹经节，那里说，神铺张诸天，奠立地基，又造人里面的灵。为甚么神在创造诸天和地之后，又在人里面造灵？这乃是使人有一个接收器，接受那是灵的神，作他的产业和生命。直到最近，我才明白以赛亚四十二章五节为甚么是在四节和六节中间。四节和六节指明我们要接受许多丰富。但我们若没有接收器，怎能接受这些丰富呢？如果这里有满桌子的食物，我们却没有胃，我们怎能把食物接受进来呢？我们的灵是我们属灵的胃，可以接受具体化在基督里之神一切的丰富。
54For His chosen people to receive Christ as such a covenant and as such a light, God as the Creator of the heavens and the earth and as the One who gives breath to men, gives also spirit to them, that they may be able to enjoy Him, the Triune God, as their inheritance and life (Isa. 42:5; Zech. 12:1). Isaiah 42:5 says that God is the One “who created the heavens and stretched them out, / Who spread forth the earth and what springs up from it, / Who gives breath to the people upon it / And spirit to those who walk on it.” This verse is a sister verse to Zechariah 12:1, which says that God stretched forth the heavens, laid the foundation of the earth, and formed the spirit of man within him. Why did God, after creating the heavens and the earth, form a spirit in man? This was so that man could have a recipient, a receiver, to receive God who is the Spirit to be his inheritance and life. I did not understand until recently why verse 5 in Isaiah 42 was placed between verses 4 and 6. Verses 4 and 6 indicate that there are many riches for us to receive. But how could we receive these riches without a receiver? If there were a table full of food, yet we did not have a stomach, how could we take in the food? Our spirit is our spiritual stomach to receive all the riches of God embodied in Christ
六 、凭真实将公理（对公义的判决）带给外邦，使他们得救
F. To Bring Forth Justice the Judgment of Righteousness) for Salvation in Truth to the Nations
55基督作耶和华仆人的使命也是凭真实将公理（对公义的判决）带给外邦，使他们得救。（赛四二1，下，四九6下。）公理－对公义的判决－是为著神在祂救恩里的称义（这救恩是基于基督藉神公义的审判而有的救赎）；生命的光是为著神在祂救恩里生命的分赐。神的救恩有两面－称义的一面，以及祂生命分赐的一面。首先，神在祂的救恩里称义我们。这样，我们就得著祂的义。然后，祂就在祂的救恩里，将祂的生命分赐到我们里面。如今我们有义，也有生命。
55The commission of Christ as the Servant of Jehovah is also to bring forth justice (the judgment of righteousness) for salvation in truth to the nations (Is a. 4 2:1, 3 b; 4 9:6 d). 3 Justice — the judgment of righteousness — is for God’s justification in His salvation based upon Christ’s redemption through God’s righteous judgment; the light of life is for God’s impart at i on of life in His salvation. God’ss alvation has two aspects—the aspect of justification and the aspect of His impartation of life. First, God in His salvation justifies us. Then we have His righteousness. Then He imparts His life into us in His salvation. Now we have righteousness and life.
56神公理里的义，以及藉神的光而有的生命，乃是神救恩的两个基本因素。（罗一16～17，五18下，多三7。）罗马一章十六和十七节说，福音是神使人得救的大能，因为神的义显示在福音上。罗马五章十八节说，藉著一次的义行，就是基督的义行，众人都被称义得生命了。称义是在约里。生命是在光中。因此，神将基督赐给我们作约，使我们得称义，神也将基督赐给我们作光，使我们得著生命。提多书三章七节说，我们既得著称义，就照著永远生命的盼望成为后裔。称义带给我们生命，称义乃是藉著约，而生命乃是藉著光。
56Righteousness in God’s justice and life through God’slight are the two basic factors of God’ss alvation (Rom. 1:16-17; 5:18b; Titus 3:7). Romans 1:16 and 17 say that the gospel is the power of God unto salvation, for the righteousness of God is revealed in the gospel. Romans 5:18 says that the result of the one righteous act, the act of Christ, was justification of life to all men. Justification is in the covenant. Life is in the light. Thus, God gives Christ as the covenant to us for justification, and God gives Christ as light to us for life. Titus 3:7 says that having been justified, we have become heirs according to the hope of eternal life. Justification brings us life, justification is by the covenant, and the life is by the light
七 、开瞎子的眼，使他们能看见
G. To Open the Eyes of the Blind
57关于神永远经纶的
57That They May See the Divine and Spiritual Things
神圣属灵事物
concerning God’s Eternal Economy
58基督也受了托付，要开瞎子的眼，使他们能看见关于神永远经纶的神圣属灵事物。（赛四二7上，路四18下，徒二六18上。）我们属灵的眼睛若没有打开，就看不见神的经纶。我们需要属灵的眼睛，看见一切关于神永远经纶的神圣属灵事物。
58Christ was commissioned to open the eyes of the blind that they may see the divine and spiritual things concerning God’s eternal economy (Isa. 42:7a; Luke 4:18b; Acts 26:18a). If our spiritual eyes are not opened, we cannot see God’s economy. We need the spiritual eyes to see all the divine and spiritual things concerning God’s eternal economy.
八 、领被囚的出牢狱，
H. To bring the prisoner out from the prison
59领坐黑暗的出监牢，使他们得以被释放脱离撒但黑暗的国，进入神爱子的国
59those who dwell in darkness out from the prison house, that they may be released from the dark Kingdom of Satan
into the Kingdom of God’s beloved Son
60基督的使命最后一项乃是领被囚的出牢狱，领坐黑暗的出监牢。我喜欢卫斯理查理（Charles）一首论到在基督里蒙称义的诗歌。（诗歌二三四首。）卫斯理在这首诗歌第一节说，『救主流血所成救恩，我是何人竟也有分？』当我们唱这首诗歌时，我们能说，『是的，我可以有分救主流血所成的救恩。』在这首诗歌里，卫斯理说他天性黑暗，为罪恶监禁。但有一天主的恩光照进他里面，使他苏醒明亮，他就得救了，从监牢出来跟随主。（第四节。）基督带我们出监牢，使我们得以释放脱离撒但黑暗的国，进入神爱子的国。
60The last item of Christ’s commission is to bring the prisoner out from the prison, those who dwell in darkness out from the prison house. I like one of Charles Wesley’s hymns concerning Wesley being justified in Christ (Hymns, # 296). In the first verse of this hymn, Wesley says, “And can it be that I should gain / An int’rest in the Savior’s blood?” When we sing this hymn, we can say, “Yes, it can be that I should gain an interest in the Savior’s blood.” In this hymn, Wesley says that he was in a dungeon, in prison, and in darkness. But one day a quickening ray of light shined into him. He was saved and came out of prison to follow the Lord (see verse 4). Christ brings us out of the prison house that we may be released from the dark kingdom of Satan into the kingdom of God’s beloved Son.
61本篇信息向我们解明了神的救恩在两方面的逻辑和实际－一面，基督作约使我们得称义；另一面，基督作光使我们得生命。我们乃是蒙称义得生命。这就是神的救恩。
61This message conveys to us the logic and the reality of God’ss alvation in two aspects—the aspect of Christ as the covenant for justification and the aspect of Christ as the light for life. We are justified unto life. This is God’ss alvation