以赛亚书生命读经 · 第48篇

耶和华的仆人─

The Servant Of Jehovah

作耶和华的膀臂、掌权的神、被高举的基督，与以色列归回并复兴有关

As The Arm Of Jehovah, The Reigning God, And The Exalted Christ In Relation To Israel’s Return And Restoration

1读经：以赛亚书51:9-11，52:7-15。

1Scripture Reading: Isa. 51:9-11; 52:7-15

2在本篇信息中，我们要说到关于基督作耶和华仆人的三个点：耶和华的膀臂、掌权的神、以及被高举的基督。以赛亚书有六十六章。在前面的信息中，我们曾指出以赛亚书的头三十九章与旧约三十九卷书相符，末了二十七章与新约二十七卷书相符。第四十章，就是末了二十七章的头一章，与新约的开头一样，引介了施浸者约翰。该章的三至五节论到施浸者约翰说，『在旷野里有人声喊著：豫备耶和华的道路，在沙漠地修直我们神的途径。一切山洼都要填满，大小山冈都要削平，弯曲的地方要修为正直，崎岖的地方要改为宽谷。耶和华的荣耀必然显现，凡属肉体的人，都要看见，因为这是耶和华亲口说的。』（参太三3，可一3，路三4～6。）在这引介新约的一章之后，立刻有二十六章，就是四十一至六十六章，论到基督是耶和华的仆人。

2In this message we will cover three points concerning Christ’s being the Servant of Jehovah—the arm of Jehovah, the reigning God, and the exalted Christ. Isaiah is a book of sixty-six chapters. In previous messages we pointed out that the first thirty-nine chapters of Isaiah correspond to the thirty-nine books of the Old Testament, and the last twenty- seven chapters correspond to the twenty-seven books of the New Testament. Chapter forty, the first chapter of the last twenty-seven, is the same as the beginning of the New Testament, in which John the Baptist was introduced. Verses 3-5 of that chapter, speaking of John the Baptist, say, “The voice of one who cries / In the wilderness: Make clear / The way of Jehovah; / Make straight in the desert / A highway for our God. / Every valley will be lifted up, / And every mountain and hill will be made low, / And the crooked places will become straight, / And the rough places, a broad plain. / Then the glory of Jehovah will be revealed, / And all flesh will see it together, / Because the mouth of Jehovah has spoken” (cf. Matt. 3:3; Mark 1:3; Luke 3:4-6). Immediately after this chapter that introduces the New Testament, there are twenty-six chapters, from chapter forty-one through chapter sixty-six, concerning Christ as the Servant of Jehovah

3我们需要看见，基督作耶和华的仆人这事，占了以赛亚书二十六章之多，主要是为著以色列的归回与复兴。这二十六章以豫言的方式写出来，说出以色列被命定要分散、被掳，从他们祖宗之地被放逐到异地受苦。在这样被掳并放逐的光景里，他们需要基督这位耶和华的仆人来服事他们，为要把他们从被掳之地带回来，并使他们得复兴。以色列在巴比伦作俘虏，不仅需要得释放，也需要归回他们祖宗之地。他们归回之后，也需要得复兴。他们的国家被毁损到了极点，成为荒场，不能居住的旷野，没有雨水，没有泥土来种植，也没有食物给人吃。他们的确需要复兴。因此，以赛亚用了二十六章说到基督服事神的选民，为要带回并复兴他们。

3We need to see that Christ as the Servant of Jehovah, occupying twenty-six chapters in Isaiah, is mainly for Israel’s return and restoration. When these twenty- six chapters were written in the way of prophecy, Israel was destined to be scattered, to be captured, to be exiled from their fathers’ land to some foreign lands to suffer there. In such a condition of captivity and exile, they needed Christ as the Servant of Jehovah to serve them in order to bring them back from their captivity and also to restore them. As captives in Babylon, the Israelites needed not only to be released but also to return to their fathers’ land. Then, after their return, they needed to be restored. Their nation was devastated to the uttermost. It had be come a desolation, an uninhabitable wilderness, with no rain, no soil for growing crops, and no food for people to eat. Surely they needed a restoration. Thus, Isaiah has twenty-six chapters on Christ serving God’select to bring them back and to restore them.

4以赛亚五十一章九至十一节和五十二章七至十五节启示，基督作耶和华的仆人，乃是耶和华的膀臂、掌权的神、以及被高举的基督。头两项－耶和华的膀臂和掌权的神－带著旧约的语调；但最后一项－被高举的基督－没有旧约的语调，反而是神新约经纶的项目。五十二章末了，在十三至十五节，说到这最后一项。五十二章是由五十三章来接续的。我们要看见以赛亚五十三章直接接续五十二章的末了，这是很重要的。五十二章末了三节没有一点旧约的语调，反而有新约的语调，启示出被高举的基督。

4Isaiah 51:9-11 and 52:7-15 reveal that Christ is the Servant of Jehovah as the arm of Jehovah, the reigning God, and the exalted Christ. The first two of these items—the arm of Jehovah and the reigning God—have the tone of the Old Testament. But the final item—the exalted Christ—does not bear an Old Testament tone; rather, it is an item of God’s New Testament economy. This final item is mentioned at the end of Isaiah 52, in verses 13-15. Chapter fifty-two is continued by chapter fifty-three. It is important for us to see that Isaiah 53 is a direct continuation of the end of chapter fifty-two. The three verses at the end of chapter fifty-two do not bear an Old Testament tone. They bear a New Testament tone in which the exalted Christ is revealed

5以赛亚五十一章九至十一节说到基督作耶和华的仆人，乃是耶和华的膀臂。我们若仔细读这三节，能看出这三节是插进来的话。实际上，十二节是接续八节的。在八节和十二节，耶和华是说话者。但从九至十一节，说话者突然改变了。九节开始说，『耶和华的膀臂阿，兴起，兴起！以能力为衣穿上，像古时的年日，上古的世代兴起一样。』这不是耶和华的说话，乃是以赛亚代表神子民的说话。以赛亚似乎在呼喊：『耶和华的膀臂阿，兴起，兴起，以能力为衣穿上！求你作事像古时一样。难道你不记得你如何使海变为干地，成为大路让我们一同走过？求你今天作同样的事，把所有被放逐的都带回来。』

5Christ’s being the Servant of Jehovah as the arm of Jehovah is covered in Isaiah 51:9-11. If we read these three verses carefully, we can discover that these three verses are a parenthesis. Actually, verse 12 continues verse 8. In verses 8 and 12 Jehovah is the speaker. Suddenly, from verse 9 through verse 11 the speaker changes. Verse 9 begins, “ Arise, arise! Put on strength, / O arm of Jehovah; / Arise as in the days of old, / As in the generations of past ages.” This is not Jehovah’s speaking but Isaiah’s, representing the people of God. Isaiah seemed to cry out, “ Arise, arise, O arm of Jehovah and put on Your strength! Do the same things that You did in the days of old. Do You not remember how You dried up the sea and made it a highway for us all to walk through? Do the same thing today to bring back all those who are in exile

6五十二章七节又说，『那报佳音，传平安，报好信，传救恩的，对锡安说，你的神作王了；这人的脚登山何等佳美。』宣布说『你的神作王了』，就是宣布复兴了。四十章九节说到新约的开始，那里的好信息是：『看哪，你们的神！』在五十二章七节这里，好信息乃是：『你的神作王了！』前者说到神来到，为祂的子民完成救赎，使他们得救；后者在救赎完成之后，说到在复兴的时候，神作王了。五十二章里掌权的神就是四十章所说的救赎主，救主。

6Then, 52:7 says, “How beautiful on the mountains / Are the feet of him who brings good news, / Of him who announces peace, who brings news of good things, / Who announces salvation; / Of him who says to Zion, Your God reigns!” The announcing of “Your God reigns!” is the announcing of the restoration. In Isaiah 40:9, which speaks concerning the beginning of the New Testament, the glad tidings is, “Here is your God!” Here, in 52:7, the glad tidings is, “Your God reigns!” The former speaks of God coming to accomplish redemption unto salvation for His people, whereas the latter, after redemption has been accomplished, says that in the restoration God reigns. The reigning God in chapter fifty-two is the Redeemer, the Savior, mentioned in chapter forty.

7最后，以赛亚五十二章十三节说到基督的高举：『看哪，我的仆人必然亨通，祂必被高举上升，且成为至高。』

7Finally, Isaiah 52:13, speaking of Christ in His exaltation, says, “Behold, My servant will act wisely and will prosper; / He will be exalted and lifted up and very high

壹、耶和华的膀臂

I. The Arm Of Jehovah

8以赛亚四十一至六十六章所说的，都是论到基督作耶和华的仆人，与以色列的归回并复兴有关。在以色列的归回和复兴里，包罗万有的基督首先是耶和华的膀臂，其次是掌权的神，第三是高举的基督。

8Whatever is covered in chapters forty-one through sixty-six of Isaiah concerns Christ as the Servant of Jehovah in relation to Israel’s return and restoration. In Israel’s return and restoration, the all-inclusive Christ is, first, the arm of Jehovah, second, the reigning God, and, third, the exalted Christ

9耶和华的膀臂表征耶和华的力量。基督作耶和华的膀臂，就是耶和华的力量。以赛亚五十一章九节这样开始:『耶和华的膀臂阿，兴起，兴起！以能力为衣穿上。』以能力为衣穿上，就是披戴能力作外衣。基督是神的外衣，作神的力量。

9The arm of Jehovah signifies the strength of Jehovah. Christ as the arm of Jehovah is the strength of Jehovah. Isaiah 51:9 begins, “ Arise, arise! Put on strength, / O arm of Jehovah.” To put on strength is to wear strength as a garment. Christ is the garment of God as the strength of God

10耶和华，就是完整的三一神，乃是那伟大的我是。（出三13～14。）凡我们所需的，祂就是。祂是一切正面意义的事物。祂是力量、公义、公正、光、以及许多别的项目。神这力量乃是具体化身在基督里。就这面来说，祂的名是耶和华的膀臂。

10Jehovah, the complete Triune God, is the great I Am (Exo. 3:13-14). Whatever we need, He is. In a positive sense, He is everything. He is strength, righteousness, justice, light, and many other items. God as strength is embodied in Christ. In this aspect, His name is the arm of Jehovah

一、兴起，并以能力为衣穿上，像古时的年日一样

A. Arising and Putting on Strength As in the Days of Old

11在五十一章九至十一节以赛亚呼喊说，耶和华的膀臂该兴起，以能力为衣穿上，像古时的年日一样，特别像祂选民出埃及的时候那样。以色列人出埃及的时候，所遇到的头一个障碍就是红海。法老的军兵在他们后面追著，在他们前面就是红海。他们对这情形不能作甚么，但耶和华的膀臂作事了。祂兴起了大风，使水分开;海水干涸，以色列人就行在海中的干地上。以赛亚很有负担，要耶和华的膀臂在他的时候也作同样的事，使以色列被掳的得以归回。

11In 51:9-11 Isaiah cried out that the arm of Jehovah should arise and put on strength as in the days of old, as in the generations of past ages, especially as in the exodus of His elect out of Egypt. In the exodus from Egypt, the first obstacle the children of Israel met was the Red Sea. Behind them Pharaoh’s army was chasing them, and in front of them was the Red Sea. They could do nothing about the situation, but the arm of Jehovah did something. He caused a strong wind to blow so that the water was divided. The sea was dried up, and Israel walked in the sea on dry land. Isaiah was burdened that the arm of Jehovah would do the same thing in his day so that the captives of Israel would be brought back.

12在以赛亚的豫言里，基督有一个名字称为『耶和华的膀臂』。这名字不仅在五十一章九节题到，也在五十三章一节题到，在那里以赛亚呼喊说，『我们所传给人听的，有谁信？耶和华的膀臂向谁显露？』这二节所说耶和华的膀臂，就是基督。基督是耶和华的膀臂，耶和华乃是三一神，那伟大的我是。基督乃是耶和华的膀臂以拯救神的子民。

12In Isaiah’s prophecy Christ has a name which is called “the arm of Jehovah.” This name is mentioned not only in 51:9 but also in 53:1, where Isaiah shouted, “Who has believed our report? / And to whom has the arm of Jehovah been revealed?” The arm of Jehovah mentioned in both of these verses is Christ. Christ is the arm of Jehovah, who is the Triune God, the great I Am. Christ is the arm of Jehovah to save God’sp eople

13二、使耶和华救赎的民归回，带著欢呼和永远的喜乐来到锡安

13B. For the Redeemed of Jehovah to Return and to Come to Zion with a Ringing Shout and Eternal Joy

14耶和华的膀臂兴起并以能力为衣穿上，像古时的年日一样，这是为著使耶和华救赎的民归回，带著欢呼和永远的喜乐来到锡安。（赛五一11。）在圣经里，旧约和新约都告诉我们，神的子民需要神的救赎。这是因为我们这些神的选民常常堕落。甚么时候有了堕落，就有救赎的需要。首先，我们堕落到罪里。就著人而言，因著我们堕落到罪里，我们可能觉得需要得释放。但就法理而言，按照神的经纶，我们是需要神的救赎，以救赎我们脱离罪。人没有这样的思想，因为人不认识神的行政。神的行政总是与公义有关。我们堕落到罪里，牵涉到神的公义。神要来拯救我们，这不是简单的。在神能拯救我们以前，必须有一个满足神公义要求的救赎。

14The arm of Jehovah’sa rising and putting on strength as in the days of old is for the redeemed of Jehovah to return and to come to Zion with a ringing shout and eternal joy (51:11). In the Bible, in both the Old Testament and the New Testament, we are told that God’sp eople need God’s redemption. This is because we as God’select often become fallen. Whenever there is a fall, there is the need of redemption. First, we fell into sin. Humanly speaking, because we fell into sin, we may feel that we need deliverance. But legally speaking, according to God’secon o my, we need God’s redemption to redeem us from sin. Human beings do not have such a thought because human beings do not know God’s government. God’s government always involves the matter of righteousness. Our falling into sin involves God’s righteousness. For God to come to rescue us is not simple. Before God can rescue us, there must be a redemption that fulfills the requirements of God’s righteousness

15因著神在旧约和新约的选民都堕落到罪里，他们首先需要神的救赎，以满足神的要求。实际上，救赎我们脱离罪，就是救赎我们脱离神的定罪。我们堕落罪中，立刻就在神的定罪之下。我们既是有罪的，就被神的公义所定罪。因此，我们需要一些东西来满足神公义的要求，使我们能从神的定罪蒙救赎。

15Because God’select in both the Old Testament and the New Testament have fallen into sin, they first need God’s redemption to fulfill God’s requirements. Actually, to redeem us from sin is to redeem us from God’s condemnation. When we fell into sin, we immediately came under God’s condemnation. Because we were sinful, we were condemned by God’s righteousness. Hence, we needed something to fulfill God’s righteous requirements o that we could be redeemed from God’s condemnation

16我们这些神的选民又常常坠入一些难处之中。在旧约里，以色列人落在被掳之中。在他们的被掳中，他们需要得释放。然而，旧约不用『释放』一辞，而用『救赎』一辞。以赛亚五十一章十一节这样开始：『耶和华救赎的民必归回…。』『归回』一辞指明这里的救赎是甚么意思。这里的救赎，乃是从被掳得释放，然后蒙救赎的人就能归回。因此，蒙救赎脱离一种为难的光景，乃是救赎的另一面。

16Then, as God’s elect, we quite often fall into some trouble. In the Old Testament the children of Israel fell into captivity. In their captivity they needed to be released. However, instead of using the word released, the Old Testament uses the word redeemed. Isaiah 51:11 begins, “Therefore the redeemed of Jehovah will return....” The word return indicates what it means to be redeemed here. To be redeemed here is to be released from captivity, after which the redeemed ones can return. Thus, to be redeemed out of a troublesome situation is another aspect of redemption.

17当以色列在埃及受法老管辖时，他们是在埃及的暴政下为奴受苦。所以神差遗摩西来救赎他们。（出六6。）我们从这些例子能看见，神旧约的子民最少有三种难处。第一，他们在神的定罪之下；第二，他们面临环境上的难处；第三，他们在某种暴政下为奴。他们需要从以上三种事物得著救赎。神在新约的子民也是这样。

17When Israel was under Pharaoh in Egypt, they were suffering as slaves under the Egyptian tyranny. So God came in to send Moses to redeem them (Exo. 6:6). By these examples we can see that God’sOld Testament people had at least three kinds of needs. First, they were under God’s condemnation; second, they encountered environmental troubles; and third, they were enslaved under a certain kind of tyranny. From each of these three things they needed to be redeemed. It is the same with God’sp eople in the New Testament

18神救赎以色列人出埃及时，祂设立一个条例，每一个家要宰一只羊羔，然后把羊羔的血涂在门楣上作为记号，给那来杀灭埃及一切长子的天使看。（出十二3～7。）当灭命的天使看见那血，他就越过那房子。（13。）所宰的羊羔就称为逾越的羊羔。那羊羔是为著将神的子民救赎脱离神的定罪。

18When God redeemed Israel out of Egypt , He established an ordinance that every family had to kill a lamb and then put the blood of the lamb upon their doorposts as a mark for the angel who came to kill all the firstborn sons in Egypt (Exo. 12:3-7). When the killing angel saw that blood, he passed over that house (v. 13). The lamb that was slain was called the Passover lamb. That lamb was for the redemption of God’sp eople out of God’s condemnation

19所有在埃及的长子，无论是埃及人或以色列人，都是罪人。每一个人都应当受到审判并治死。然而，以色列的长子藉著被宰羊羔所洒的血，蒙救赎脱离神的定罪，就逃过了那个审判。这种救赎不需要能力或力量。藉著血，以色列人立刻就得著救赎了。埃及人所有的长子都被杀，但以色列人的长子却蒙救赎脱离神的审判和神的定罪。

19All the firstborn in Egypt, whether Egyptians or Israelites, were sinners. Everyone should have been judged and put to death. However, Israel’s firstborn escaped that judgment by being redeemed from God’s condemnation through the bloodshed by the slain lamb. This kind of redemption did not require power or strength. Through the blood the Israelites were immediately redeemed. All the firstborn of the Egyptians were killed, but the firstborn of Israel were redeemed from God’s judgment and God’s condemnation

20然而，他们仍在埃及，仍在奴役和暴政之下。要拯救他们脱离那个奴役，就需要力量，需要膀臂。以色列人需要得著加力，才能行走离开埃及。为著加力量给祂的子民，神用羊羔来𫗪养他们。(出十二8～9。）他们宰杀羊羔，并将血涂在门楣以后，就进到房子里面，吃羊羔的肉。吃羊羔不是为著从神的定罪得救赎；那是血所已经完成的。吃羊羔乃是为加强以色列人，使他们能行走离开埃及。以色列人吃羊羔时，腰间束带，脚上穿鞋，手中拿杖。（11。）他们吃过羊羔之后，立刻就行路离开埃及。

20Nevertheless, they were still in Egypt, still under slavery and tyranny. To deliver them from that slavery required strength; it required an arm. The Israelites needed to be strengthened so that they could walk out of Egypt. To strengthen His people, God fed them with the lamb (vv. 8-9). After they killed the lamb and put the blood on the doorposts, they entered into their houses and ate the meat of the lamb. The eating of the lamb was not for redemption from God’s condemnation. That was accomplished already by the blood. The eating of the lamb was to strengthen the Israelites to walk out of Egypt. The people ate the lamb with their loins girded, their shoes on their feet, and their staff in their hand (v. 11). Immediately after eating the lamb, they walked out of Egypt

21以色列人离开埃及以后，到了红海。埃及的军兵从后面追赶他们，而海就在他们前面。在那个关头，他们不需要血；他们需要耶和华的膀臂。在出埃及十四章，耶和华的膀臂被称为耶和华的使者。那个使者行了一个神迹，使海成为大道。首先，耶和华的使者在以色列军队前面领路。但当法老的军兵来到时，耶和华的使者就转到后面，保謢以色列。（19。）那个耶和华的使者就是耶和华的膀臂。因此，以赛亚在五十一章九节里题醒主，喊说，『耶和华的膀臂阿，兴起，兴起！以能力为衣穿上，像古时的年日。』这是包罗万有的基督，显于神子民的归回这件事上。

21After leaving Egypt, the children of Israel came to the Red Sea. The Egyptian army was chasing them from behind, and in front of them was the sea. At that juncture, they did not need the blood; they needed the arm of Jehovah. In Exodus 14 the arm of Jehovah was called the Angel of Jehovah. It was that Angel who did a miracle to make the sea a highway. The Angel of Jehovah first took the lead in front of the army of Israel. But when Pharaoh’s army came, the Angel of Jehovah turned to the rear to protect Israel (v. 19). That Angel of Jehovah was the arm of Jehovah. Thus, in chapter fifty-one Isaiah reminded the Lord by shouting, “Arise, arise! Put on strength, / O arm of Jehovah; / Arise as in the days of old.” This is the all-inclusive Christ in the return of God’sp eople

22最近有些犹太人从俄国乘坐飞机回到他们祖宗之地。此外，又有一些飞机从衣索比亚载著犹太人回以色列去。这些犹太人所凭以归回祖宗之地的能力，不是仅仅飞机的能力；实际上，那个能力乃是耶和华的膀臂，以隐藏的方式运作著。同样的，那推翻俄国的共产主义并除去铁幕的能力，不是属地的能力，乃是包罗万有的基督作耶和华的膀臂。最近有一组弟兄们到俄国去，分发书报给人，他们报告说，在俄国对人说到主耶稣，比在美国更自由。今天俄国的人都想要圣经。他们也想认识神并跟随基督。作这事的那一位乃是基督，就是耶和华的膀臂。

22Recently a number of Jews went back from Russia to their fatherland by airplane. In addition, a number of flights carried Jews to Israel from Ethiopia. The power by which these Jews returned to their homeland was not merely the power of an airplane; actually, that power was the arm of Jehovah operating in a hidden way. In a similar way, the power that overthrew Communism in Russia and put away the iron curtain was not an earthly power but the all-inclusive Christ as the arm of Jehovah. Recently, a group of brothers who went to Russia and distributed literature to the people there reported that the freedom to speak concerning the Lord Jesus is greater in Russia than in the United States. Today the people of Russia want the Bible. They also want to know God and to follow Christ. The One who did this is Christ as the arm of Jehovah

23三、耶和华在万国眼前露出圣臂；地极的人都看见以色列神的救恩

23C. Jehovah Baring His Holy Arm in the Sight of All the Nations, and All the Ends of the

Earth Seeing the Salvation of Israel’s God

24以赛亚五十二章十节说，『耶和华在万国眼前露出圣臂；地极的人都看见我们（以色列）神的救恩。』这里耶和华的臂就是包罗万有的基督。所有围绕以色列这小国的亚拉伯国家都无法毁灭以色列，或得到以色列的任何领土。这是因为他们被耶和华的膀臂限制了，这膀臂就是基督这位耶和华包罗万有的仆人。

24Isaiah 52:10 says, “Jehovah has bared His holy arm / In the sight of all the nations, / And all the ends of the earth will see / The salvation of our [Israel’s] God.” The arm of Jehovah here is the all-inclusive Christ. All the Arab countries surrounding the small country of Israel have been unable to destroy Israel or to gain any of Israel’s territory. This is because they have been restricted by the arm of Jehovah, who is Christ as the all-inclusive Servant of Jehovah.

贰、掌权的神

II. THE REIGNING GOD

一、你（以色列）的神作王了

A. Your (Israel’s) God Reigns

25以赛亚四十章九节下半说，『要对犹大的城邑说，看哪，你们的神！』这话是说到神如何藉著成为肉体成了一个人，将自己启示出来，耶稣的来就是神的来。因此，当耶稣在这里，神就在这里了。比较以赛亚五十二章七节，那里说，『你的神作王了。』这是佳音、好信息、以及平安的宣报。

25Isaiah 40:9b says, “Say to the cities of Judah, / Here is your God!” This word speaks of God’s revealing of Himself in His becoming a man through incarnation. The coming of Jesus is the coming of God. Thus, when Jesus is here, God is here. By comparison, Isaiah 52:7 says, “Your God reigns!” This is the glad tidings, the good news, and the announcing of peace

二、这是平安和救恩的佳音，好信息

B. A Good News, a Glad Tiding, of Peace and Salvation

26当以色列从被掳归回的那日，有人声要传出：『你的神作王了。』神在这地上，在人中间掌权，这不是一件小事。今天地上有许多国家在掌权，我们还看不见神完满的掌权。但当被放逐的以色列归回他们祖宗之地时，守望的人就要喊说，『你们的神作王了！』这对归回的以色列，的确是佳音，是好信息。

26In the day when Israel returns from their captivity, the sound will go forth, “Your God reigns!” The reigning of God on this earth among men is not a small thing. Today many nations are reigning on the earth. We cannot yet see the reign of God in full. But in the day when the exiled Israel returns to their fathers’ land, the watchman will shout, “Your God reigns!” This is truly a glad tiding and a good news to the returned Israel

27今天各国的元首非常关心他们国家的经济状况，以及人民在他们的管理之下，食物和其他必需品的供应到底是否足彀。然而，只要我们的神在我们中间掌权，我们就无须担心任何事。当神掌权的时候，祂也扶持、供应并豫备。祂掌权时，祂就豫备人民所需要的食物。在祂的掌权之下，没有粮食的缺乏。『你的神作王了，』这是平安和救恩的佳音、好信息。我们一旦有了平安和救恩，我们就能满足；我们就不需要别的事物了。

27Today the leaders of the nations are very concerned about the economic condition of their countries and whether those under their administration will have an adequate supply of food and other necessities. However, as long as our God reigns among us, we do not need to worry about anything. When God reigns, He also supports, supplies, and provides. When He reigns, He provides the food that His people need. Under His reign there is no lack of food. “Your God reigns” is the good news, the glad tidings of peace and salvation. As long as we have peace and salvation, we can be satisfied; we do not need anything else

三、耶和华必复兴锡安

C. To Restore Zion by Jehovah

28以色列从被掳归回以后，就需要得著复兴。以赛亚五十二章八节告诉我们，神的掌权就是说，耶和华必复兴锡安。

28After Israel returns from their captivity, they need to be restored. Isaiah 52:8 tells us that the reigning of God is to restore Zion by Jehovah.

四、耶和华必安慰祂的百姓，并救赎耶路撒冷

D. To Comfort His People and to Redeem Jerusalem by Jehovah

29接著九节说，以色列神的掌权，就是耶和华安慰祂的百姓，并救赎耶路撒冷。这里救赎耶路撒冷，就是将耶路撒冷从各种难处、压制和暴政下拯救出来。

29Then, verse 9 says that the reigning of Israel’s God is to comfort His people and to redeem Jerusalem by Jehovah. To redeem Jerusalem here is to deliver Jerusalem out of any kind of trouble, any kind of oppression, and any kind of tyranny

五、这是耶和华圣臂的救恩

E. It Being the Salvation of Jehovah’sHo ly Arm

30十节说，神的掌权就是耶和华圣臂的救恩。这救恩就是基督作耶和华圣臂的救恩。

30Verse 10 says that the reigning of God is the salvation of Jehovah’sho ly arm. This salvation is the salvation of Christ as the holy arm of Jehovah

六、耶和华吩咐以色列离开巴比伦

F. Jehovah Charges Israel to Depart from Babylon

31在十一节，耶和华吩咐以色列离开巴比伦。神要救赎以色列脱离巴比伦；因此，他们需要离开。神为犹太人豫备了道路，叫他们离开巴比伦，但许多人不愿离开。按照豫言，好些犹太人要留在异国，因为他们不愿离开。

31In verse 11 Jehovah charged Israel to depart from Babylon. God was redeeming Israel out of Babylon; hence, they needed to depart. God provided a way for the Jews to depart from Babylon, yet many were not willing to depart. According to prophecy, a good number of Jews will be left in foreign countries because they are not willing to depart

32在十二节耶和华说，祂必在离开并归回之人的前头行，也必在他们后面护卫，就如耶和华的使者在以色列出埃及时所作的。

32In verse 12 Jehovah said that He will go before the departing and returning ones and will be their rear guard, just as the Angel of Jehovah did for Israel in the exodus from Egypt

参、被高举的基督

III. THE EXALTED CHRIST

33到目前为止，我们在以赛亚五十一、五十二章看见以色列的归回并复兴。他们归回并得复兴以后，还需要更进一步认识基督。到目前为止，蒙救赎、归回并得复兴的神的子民只认识基督是耶和华的膀臂，认识祂是掌权的神。这个认识非常好，却是不彀。神的子民还需要在新约的意义上认识基督。

33Thus far in Isaiah 51 and 52 we have seen both Israel’s return and Israel’s restoration. After their return and their restoration, Israel still needs to know Christ further. Thus far the redeemed, returned, and restored people of God know Christ only as the arm of Jehovah and as the reigning God. This knowledge is very good, but it is not sufficient. God’sp eople still need to know Christ in the New Testament sense

34从以赛亚五十二章十三节到五十三章这一段旧约里的话，完全是在新约的意义上，带著新约的语调。从我年轻时，每当我读到以赛亚五十三章，我就感觉到这是新约的章节。归回并复兴的以色列仍然没有在新约的意义上认识基督。他们还不知道基督如何经过包罗万有并代替的死，然后复活。以赛亚五十三章给我们关于基督之死的完满记载，描述了基督受死时的光景。这一章告诉我们，神如何将我们众人的罪孽都归在祂身上，（6，）祂如何像羊羔被牵到宰杀之地，（7，）以及死后如何埋葬，（9，）然后复活。（10下。）这一切事都在新约中，旧约的选民并不知道，甚至今天的犹太人也不知道。他们认识耶和华，认识耶和华的能力，认识耶和华的力量，也认识耶和华的膀臂。他们为著出埃及赞美神的时候，对于血没有说得很多。他们主要是为著祂的能力赞美神，却很少为著血赞美神。这就是说，犹太人认识神的能力，认识神的膀臂，却没有在祂新约的救赎里认识神。他们不知道神成了一个人，死而复活，如今成了赐生命的灵，进到祂的选民里面，并成了内住的灵住在他们里面。因此，以赛亚书需要有另一段的话，向他们启示出新约的基督。

34The section of the word in the Old Testament from Isaiah 52:1 3 through Isaiah 53 is a portion that is absolutely in the New Testament sense with the New Testament tone. From my youth, every time I read Isaiah 53 I had the sense that this was a New Testament chapter. The returned and restored Israel still has not come to know Christ in the New Testament sense. They still do not know how Christ died an all-inclusive and vicarious death and then was resurrected. Isaiah 5 3 gives us a full record of Christ’s death, including a description of the environment of Christ’s death. It tells us how God put all our sins upon Him (v. 6), how He was brought like a lamb to the slaughter (v. 7), and how after His death He was buried (v. 9) and then resurrected (v. 10b). All these things are in the New Testament, but the Old Testament elect did not know these things, and even the Jewish people today do not know these things. They know Jehovah, they know the power of Jehovah, they know the strength of Jehovah, and they know the arm of Jehovah. In their praises to God for the exodus, they did not speak much about the blood. They praised God mainly for His power; very rarely did they praise God for the blood. This means that the Jews know God in His power, they know God in His arm, but they do not know God in His New Testament redemption. They do not know that God became a man, that He died and resurrected, and that He has now become a life-giving Spirit to enter into His elect and dwell in them as the indwelling Spirit. Thus, there is the need of another portion in Isaiah to reveal to them the New Testament Christ.

一、祂必行事智慧，并且亨通

A. He Will Act Wisely and Will Prosper

35以赛亚五十二章十三节上半说，祂必然亨通。(亨通或译作行事智慧。)这是指耶稣必行事智慧，并且亨通。在耶稣升天以后，祂一直在这地上行事精明且有智慧，凡祂所作的尽都亨通。虽然有许多攻击临到祂身上，这些攻击一点都没有阻挠祂。共产主义设法阻挠基督七十年之久，却不成功。最近报纸上报导，苏联的议会宣布，俄国不再接受无神论了。现在，虚空的俄国人想要圣经、神和基督。我四十二年前离开中国大陆时，中国的基督徒，包括天主教徒，顶多四百万左右。今天在中国，已经超过五千万信徒了。越多压制，就越多基督徒兴起。基督行事智慧，并且亨通。谁能阻挠祂？

35Isaiah 52:13a says that Jesus will act wisely and will prosper. After His ascension to the heavens, Jesus has been acting prudently and wisely on this earth, and in whatever He has done He has prospered. Although many attacks have come upon Him, none of these attacks has frustrated Him. Communism tried to frustrate Christ for seventy years, but it was not successful. A recent newspaper article reported that in the parliament of Soviet Russia an announcement was made that Russia no longer wanted atheism. Now, the emptied Russians want the Bible, God, and Christ. When I left Communist China forty-two years ago, there were at the most approximately four million Chinese Christians, including Catholics. Today in China there are more than fifty million believers. The more they are oppressed, the more Christians rise up. Christ acts wisely and prosperously. Who can frustrate Him?

36实际上，使徒行传不是使徒们行动的记载，乃是在诸天里的基督，藉著使徒们在他们灵里之行动的记载。使徒保罗的行动就是基督的行动，这些行动都有智慧并且亨通。今天无人能击败耶稣基督。

36Actually, the book of Acts is not a record of the acts of the apostles. It is a record of the acts of Christ in the heavens through the apostles in their spirit. The acts of the apostle Paul were the acts of Christ, and they were carried out wisely and prosperously. Today no one can defeat Jesus Christ.

37二、祂必被高举上升，且成为至高

37B. He Will Be Exalted and Lifted Up and Very High

38以赛亚五十二章十三节下半说耶稣必被高举上升，且成为至高。实际上，主耶稣已经被高举了。（腓二9。）

38The second half of Isaiah 52:13 says that Jesus will be exalted and lifted up and very high. Actually, the Lord Jesus has been exalted already (Phil 2:9

三、许多人因祂惊奇

C. Many Will Be Astonished at Him

39以赛亚五十二章十四节继续说，许多人要因祂惊奇：『许多人因祂惊奇，（祂的面貌比别人憔悴，祂的形容比世人枯槁，）』这里的憔悴，原文意损毁。面貌是指外表，也是指脸，或脸上的表情、面容。这是以赛亚诗意的写法。以赛亚这样诗意的写作，就把基督在新约的一面描绘出来。祂被高举上升，且成为至高；祂行事智慧，并且亨通。今天，甚至那些反对基督的人都尊敬祂。他们都知道基督是伟大的一位。但当我们遇见祂时，我们会看见祂的面貌憔悴，面容受损。基督是为我们面容受损的。

39Isaiah 52:14 continues by saying that many will be astonished at Him: “Even as many were astonished at Him— / His visage was marred more than that of any man, / And His form more than that of the sons of men.” The Hebrew word for mar here means to disfigure. The word visage denotes the appearance and also refers to the face or facial expression, the countenance. This was Isaiah’s poetic writing. In such a poetic writing Isaiah portrayed Christ in the New Testament sense. He was exalted and lifted up and is very high, and He has acted prudently and has prospered in every way. Today even the opposers of Christ respect Him. They all know that Christ is a great One. But when we meet Him, we will see that His face was marred, or disfigured. Christ was disfigured for us

40一面，基督如今得著了荣耀;但另一面，祂仍带著为我们面容受损毁的形像。今天犹太人可能有点认识基督是那荣耀的基督，但他们不认识那面容受损毁的基督。我们这些信徒认识面容受损毁的基督，远过于认识得著荣耀的基督。我们得救，不是藉著得荣的基督，乃是藉著面容受损毁的基督。今天基督徒中间流行的一张所谓基督的图像，把祂描绘成一个俊美的男人。然而，我们的救主基督不是那样俊美的；反之，祂的面容是受过损毁的。以赛亚说许多人因此而惊奇。

40On the one hand, Christ is now glorified, but on the other hand, He still bears the impress of His being disfigured for us. Today the Jews might know Christ somewhat as the glorious Christ, but they do not know the disfigured Christ. We believers know the disfigured Christ much more than the glorified Christ. We were saved not only by a glorified Christ but also by a disfigured Christ. A so-called picture of Jesus popular among Christians today portrays Him as a handsome man. However, Christ our Savior was not that handsome; rather, He was disfigured. Isaiah said that many people were astonished at this

41按照人的观念，耶稣是伟大、尊高、有威严的、得著荣耀的。谁会想到耶稣竟是这样面容受毁的人？从前我在中国传福音，许多有学问的人听完信息后，都来见我说，『这就是耶稣么？我们以为耶稣基督是个伟大的人，是个大人物。这一位面容受损毁、面貌憔悴的人，真的是耶稣么？』是的，这就是耶稣。祂若不是这样，就绝不能拯救我们；祂绝不能在十字架上作我们的代替。这是令人惊奇的事。

41According to people’s concept, Jesus is great, high, stately, and glorified. Who would think that Jesus would be such a disfigured One? After I preached the gospel in China, many learned ones, after listening to the message, came to me and said, “Is this Jesus? We thought that Jesus Christ was a great man, a great figure. Is this disfigured One, this marred One, really Jesus?” Yes, this is Jesus. If He were not so, He could never save us; He could never be our Substitute on the cross. This is something astonishing

42四、祂必使许多国民惊奇，君王要因祂闭口

42D. He Will Surprise Many Nations, and Kings

Will Shut Their Mouths because of Him

43五十二章十五节开始说，『这样，祂必使许多国民惊奇，君王要因祂闭口。』耶稣不仅使人惊奇，也使许多国民惊奇。君王因祂闭口，意即这些君王在非常积极的一面尊重耶稣。耶稣是尊高的，耶稣是奇妙的，耶稣也是荣耀的，但当这些君王遇见耶稣时，人告诉他们关于耶稣的许多事，都是按照新约所记载的。君王们所想像的是一位伟大的耶稣，但他们所遇见的却是一个微小的拿撒勒人。他们惊讶这样伟大的一位，竟被摆在十字架上钉死。

43Verse 15 begins, “So will He surprise many nations; / Kings will shut their mouths because of Him.” Jesus not only astonished people, but He also surprised many nations. Kings shut their mouths because of Him, meaning that these kings regarded Jesus in a very positive way. Jesus is high, Jesus is wonderful, and Jesus is glorious, but when the kings met Jesus, they were told many things about Him according to what is recorded in the New Testament. The kings imagined a great Jesus, but eventually they met a little Nazarene. They were surprised that such a great One could be put on the cross and crucified

44十五节继续说，『因为所未曾传与他们的，他们必看见；未曾听见的，他们要明白。』未曾传与他们的乃是：耶稣成了一个人，兼有神性和人性这两种性情；祂过一个拿撒勒人的生活；祂被钉死；祂被埋葬；并且复活了。这一切事从未传与他们，但如今他们要看见这些事；而未曾听见的，他们要明白，要领会。这就是说，他们要听见福音。

44Verse 15 continues, “For what had not been recounted to them they will see, / And what they had not heard of they will contemplate.” What had not been recounted to them was that Jesus became a man with two natures, the divine nature and the human nature; that He lived the life of a Nazarene; that He was crucified; that He was buried; and that He was resurrected. All these things had never been recounted to them. But now they will see these things, and what they had not heard of they will contemplate, that is, they will understand, they will realize. This means that they will hear the gospel

45以赛亚五十三章紧接著五十二章的末了。以赛亚五十三章所说到的事，就是五十二章十五节所说要传与、要看见、要听见、要明白的事。以赛亚五十三章的头一节说，『我们所传给人听的，有谁信？耶和华的膀臂向谁显露？』二节接著说，『祂在耶和华面前生长如嫩芽，像根出于干地。』整章乃是照著新约的福音，传扬、述说关于基督的事。

45Isaiah 5 3 follows immediately after the end of chapter fifty - two. The things spoken of in Isaiah 53 are the things mentioned in 52:15 that are to be recounted, to be seen, to be heard of, and to be contemplated. The first verse of Isaiah 53 says, “Who has believed our report? / And to whom has the arm of Jehovah been revealed?” Verse two continues, “For He grew up like a tender plant before Him, / And like a root out of dry ground.” The entire chapter is a recounting, a telling, of the things concerning Christ according to the New Testament gospel.

46将来那些归回并复兴的以色列人必读到以赛亚五十三章的记述。当所有犹太人都归回他们祖宗之地，在那里得著复兴以后，他们要受吩咐、受嘱咐、受教导并指引来认识以赛亚五十三章。他们要认识耶稣不单单是耶和华的膀臂和掌权的神，祂更是被高举的基督。基督被高举，指明祂先受过屈辱。在祂的成为肉体里，甚至在祂三十三年半的日常生活里，祂的面容多受损毁并憔悴。然后祂被带到各各他，就是耶路撒冷城外的一座小山，在那里被钉在十字架上六小时之久。犹太人需要知道这一切事。

46In the future the returned and restored Israel will read the account in Isaiah 53. After all the Jews have returned to their fathers’ land and have been restored there, they will be told, charged, instructed, and directed to know Isaiah 53. They will know Jesus not merely as the arm of Jehovah and the reigning God, but they will know Him as the exalted Christ. That Christ was exalted indicates that He was first humiliated. In His incarnation, and even in His daily living for thirty-three and a half years, He was very much disfigured and marred. Then He was brought to Calvary, a little mount outside of the city of Jerusalem, and He was crucified there for six hours. All these things the Jews need to know

47今天，我们这些新约的信徒，首先认识到这些关于基督的事，之后也要在祂行神迹的大能里，认识耶和华的膀臂。（参来六5。）但今天许多灵恩派的人不要在新约的意义上认识耶稣。灵恩运动太偏重于神迹和能力，就把人带回到旧约里去。我感谢主，从我年轻时起，超过六十五年以来，祂从未领我在神迹和能力这一面来认识祂；祂总是带领我认识祂是一位屈辱的耶稣。这就是我喜欢跟随耶稣，走这位受人屈辱者之道路的原因。要得任何人的荣耀乃是羞耻的。在祂的屈辱里跟随主，乃是在新约的意义上认识耶稣基督。以后，当祂回来时，我们要看见并认识，祂是耶和华的膀臂和掌权的神。我们都要彼此呼喊说，『我们的神作王了！』这样，我们就要在复兴的时候了。这是我们的基督，那包罗万有者，作耶和华的仆人，与以色列的归回并复兴有关。

47Today, as New Testament believers, we first know these things concerning Christ, and later we will know the arm of Jehovah in His miraculous power (cf. Heb. 6:5). But today many Pentecostal people have dropped knowing Jesus in the New Testament sense. In its preoccupation with miracles and power, Pentecostalism brings people back to the Old Testament. I thank the Lord that from my youth, for over sixty-five years, He has never led me to know Him in the way of miracles and power, but He has always led me to know Him as a humiliated Jesus. This is the reason that I like to follow Jesus, to take His steps as the One humiliated by people. To be glorified by anyone is a shame. To follow the Lord in His humiliation is to know Jesus Christ in the New Testament sense. Later, when He comes, we will see Him and know Him as the arm of Jehovah and as the reigning God. We all will shout to one another, “Our God reigns!” Then we will be in the time of restoration. This is our Christ, the all-inclusive One, as the Servant of Jehovah in relation to Israel’s return and restoration