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以赛亚书生命读经 · 第50篇

按著神新约经纶，在四个阶段里之

The All-Inclusive Christ In His Four Stages
1包罗万有的基督（一）
1According To God’s New Testament Economy (1
21读经：以赛亚书53:1-10b,11c,12c;哥2:14-林多前书1:24;约翰福音1:1,14;提摩太前书2:5b;希伯来书2:14-18;马太福19:1-音1:21;彼得前书2:24;3:18;马太福音路加福音23:1-12;约翰福音18:33-38;19:1-16;路加福音23:32-33,马太福音27:59-60,45-46;希伯来书约翰福音10:17-18;希伯来书9:12;
2Scripture Reading: Isa. 53:1-10 b, 11c, 12c; Cor. 1:24; John 1:1, 14; 1 Tim. 2:5b; Heb. 18; Matt. 1:21; 1 Pet. 2:24; 3:18; Matt. 26:57, 59, 65-68; Luke 23:1-12; John 18:33-38; 16; Luke 23:32-33, 34a; Matt. 27:59-60, 45-26:57, 59, 65-68; 46; Heb. 9:14a; John 10:17-18; Heb. 9:12; Acts 10:43; 13:39; Rom. 5:10; 1 Cor. 15:45b; Rom. 34a; 8:9b; Phil. 1:19b 9:14a;
1:19b
使徒行传10:43;13:39;罗马书5:10;哥林多前书15:45b;罗马书8:9b;腓立比书
3祷告：主，我们何等感谢你，你再次把我们召聚到你的名里。今天全世界都在忙碌，但你把我们分别归你，使我们来到这里，藉著你的话来认识你。我们要清楚认识你，认识你的步武、你经过的阶段、你的所是、以及你的所作。主耶稣，今天晚上与我们同在。用你得胜的血遮盖我们，抵挡一切从黑暗之子而来的阻挠。主，我们信靠你，你要来涂抹我们每一位，涂抹会中的每一个行动。主阿，我们对你说，我们爱你。我们要活你。所以我们要在每一细节上认识你。主，击败仇敌，怜悯我们每个人。阿们。
3Prayer: Lord, how we thank You that You have gathered us again into Your name. Today the whole world is busy, yet You have separated us unto Yourself that we may come here to know You through Your word. We want to be clear about You, about Your steps, about Your stages, about what You are and what You have done. Lord Jesus, be with us tonight. Cover us with Your prevailing blood against all the frustrations from the dark one. Lord, we trust in You that You will come to anoint every one of us, to anoint every action in this meeting. And Lord, we do tell You that we love You. We desire to live You. So we want to know You in every detail. Lord, defeat the enemy, and be merciful to each one of us. Amen
4在本篇信息和接下来两篇信息的主题，乃是『按著神新约经纶，在四个阶段里之包罗万有的基督。』我们若要照著以赛亚五十三章来认识基督，就必须看见以赛亚五十三章所清楚说到基督的四个阶段。头一个阶段，就是基督的成为肉体；第二，是祂钉死的阶段；第三，是祂复活的阶段；第四，是祂升天的阶段。在本篇信息中，我们要来看头两个阶段；在下两篇信息中，我们要来看后两个阶段。
4In this message and the next two messages, the subject will be “The All-inclusive Christ in His Four Stages according to God’s New Testament Economy.” If we desire to know Christ according to Isaiah 53, we must realize that Isaiah 53 speaks clearly concerning Christ in four stages. The first stage is the stage of Christ’sin carnation; the second, the stage of His crucifixion; the third, the stage of His resurrection; and the fourth, the stage of His ascension. In this message we will consider the first two stages, and in the next two messages we will see the last two stages
5以赛亚五十三章是非常有意义的一章。这一章乃是在主回来时将要得救的以色列家所要作的承认。撒迦利亚十二章告诉我们，当主耶稣回来时，以色列家要在同一天，甚至同一个时候得救。撒迦利亚告诉我们，犹太人要回到他们祖宗之地。（八7～8。）在末七，这世代末了的七年，开始的时候，敌基督要与以色列立盟约，但在末七之半，他就改变主意。（但九27。）然后三年半之久，他要逼迫犹太人到极点。按照撒迦利亚十三章八节，三分之二的犹太人要被他杀害，只有三分之一存留;留下来的也许大多在耶路撒冷一带。敌基督杀了那么多犹太人以后，仍不满足。按照撒迦利亚十四章二节，他要攻取耶路撒冷，城中一半的民要被掳去。那些留下来的只占归回祖宗之地那些犹太人的六分之一。在那关头，敌基督企图要吞灭、毁灭整个以色列族，但主要下来击败他，余剩的犹太人要看见主，并且承认祂是他们祖宗所刺的。他们要全部悔改并哀哭。（十二10～14。）这些遗民这样作，就接受了基督。他们都要在一次全家的救恩中得救。那时他们就要述说以赛亚五十三章，那段话将对他们满了味道。
5Isaiah 5 3 is a very significant chapter. This chapter is a confession that will be made by the household of Israel who will be saved at the Lord’s coming back. Zechariah 12 tells us that when the Lord Jesus comes back, the household of Israel will be saved on the same day and even at the same time. Zechariah tells us that the Jews will return to their fathers’ land (8:7-8). At the beginning of the last week, the last seven years of this age, Antichrist will make a covenant with Israel, and in the middle of that week he will change his mind (Dan. 9:27). Then, for three and a half years he will persecute the Jews to the uttermost. According to Zechariah 13:8, two-thirds of the Jews will be killed by him; only one - third will be left. Those who remain will probably be mostly in the area of Jerusalem. After killing that many Jews, Antichrist will still not be satisfied. According to Zechariah 1 4:2, he will capture Jerusalem, and half of the city will be exiled. Those who remain will constitute only about one - sixth of the Jews who return to their fathers’ land. At that juncture Antichrist will attempt to devour, to destroy, the entire race of Israel, but the Lord will come down to defeat him, and the remaining Jews will see Him and recognize Him as the One whom their forefathers pierced. Then they will all repent and wail (12:10-14). By so doing, this remnant will receive Christ. They will all be saved in a household salvation. At that time they will recount Isaiah 53, and that portion of the Word will be full of taste to them.
6以赛亚五十三章写于接近二千七百年前。虽然这二十七个世纪以来，犹太人一再读这章圣经，但他们不知道其中所说的是甚么。今天几乎所有读圣经的人都珍赏以赛亚五十三章，但他们可能没有真正明白这一章。我发现要使你们清楚这一章，最好的路乃是帮助你们看见这一章里所启示基督的四个阶段。
6Isaiah 53 was written nearly twenty-seven hundred years ago. Although throughout these twenty-seven centuries the Jews have read this chapter again and again, they do not know what it talks about. Today nearly all who read the Bible appreciate Isaiah 53, but they may not truly understand this chapter. I have discovered that the best way to make this chapter clear to you is to help you to see the four stages of Christ revealed in this chapter
7基督在头一个成为肉体的阶段里，有三十三年半之久；祂在第二个钉十字架的阶段里，约有六个小时；而祂在第三个复活的阶段里，已经二千年了。基督复活的阶段将没有终结，要持续到永远。（启一18。）在祂的复活以后，基督进入了祂的升天。祂是在复活里升天的。要将基督的复活与祂的升天分开，乃是不可能的。今天基督在复活里，又在升天里。祂曾成为肉体，又被钉十架，但如今祂是在复活并升天里。祂是在基于祂复活的升天里。祂的复活带来祂的升天。二者绝不能分开。如今祂在复活里又在升天里永远活著。祂不仅是复活的基督，更是复活且升天的基督。
7Christ was in the first stage, the stage of incarnation, for thirty-three and a half years; He was in the second stage, the stage of crucifixion, for approximately six hours; and He has been in the third stage, the stage of resurrection, for two thousand years already. The stage of Christ’s resurrection will have no ending; it will last for eternity (Rev. 1:18). After His resurrection, Christ entered into His ascension. He ascended in resurrection. It is impossible to separate Christ’s resurrection from His ascension. Today Christ is in both resurrection and ascension. He was incarnated and He was crucified, but now He is in ascension and resurrection. He is in ascension based on His resurrection. His resurrection issued in His ascension. These two can never be separated. Now He lives forever in both resurrection and ascension. He is not only the resurrected Christ, but also the resurrected and ascended Christ.
壹 、在祂成为肉体的阶段里
I. In The Stage Of His Incarnation
8基督的头一个阶段，就是成为肉体的阶段，并不是祂救赎的一部分。基督是我们的救主，祂的确救赎我们，但祂的成为肉体本身并不是祂的救赎。以赛亚五十三章二节说，『祂在耶和华面前生长如嫩芽，像根出于干地。』基督像嫩芽和根出于干地，这不是祂救赎的一部分。照样，祂不被人尊重，（3，）也不是祂救赎的一部分。
8The first stage of Christ , the stage of incarnation , was not apart of His redemption. Christ is our Savior, and He did redeem us, but His incarnation by itself was not His redemption. Isaiah 53:2 says, “For He grew up like a tender plant before Him, / And like a root out of dry ground.” Christ’s being like a tender plant and a root out of dry ground was not part of His redemption. Likewise, His not being esteemed (v. 3) was not part of His redemption
9以赛亚五十三章一节下半至三节说到基督的成为肉体。一节说，『我们所传给人听的，有谁信？耶和华的膀臂向谁显露？』耶和华的膀臂是一种比喻，表征耶和华自己在祂的能力里。因此，耶和华的膀臂就是神自己在祂拯救的能力里。耶和华的这个膀臂已经显露。二千年前，当主耶稣从拿撒勒出来传福音的时候，那就是耶和华膀臂的揭示。基督作耶和华的膀臂向许多人显露，但他们没有看见祂是耶和华的膀臂。他们没有看见祂就是耶和华自己在能力里来拯救他们。
9Isaiah 53:1b-3 refers to Christ’sin carnation. Verse 1 says, “Who has believed our report? / And to whom has the arm of Jehovah been revealed?” The arm of Jehovah is a figure of speech signifying Jehovah Himself in His power. Thus, the arm of Jehovah is God Himself in His saving power. This arm of Jehovah has been revealed. Two thousand years ago, when the Lord Jesus came out of Nazareth to preach the gospel, that was the unveiling of the arm of Jehovah. Christ as the arm of Jehovah was revealed to many, but they did not realize that He was the arm of Jehovah. They did not see that He was Jehovah Himself coming in power to save them
10使徒们基于耶和华膀臂的这个显露，就有所传讲。（约壹一3。）但他们所传的有谁信呢？当主耶稣回来的时候，以色列的遗民都要悔改并哀哭。那时他们要重述以赛亚五十三章一节：『我们所传给人听的，有谁信？耶和华的膀臂向谁显露？』然后他们要接著讲述：『因为祂在耶和华面前生长如嫩芽，像根出于干地。…』（另译。）二节开头的『因为』一辞非常重要。为甚么没有人相信所传的，接受关于基督的启示呢？因为祂不像一个君王，乃像嫩芽生长在耶和华面前。因此，他们就不相信使徒们所传的。在四福音里，有好几次犹太人藐视主耶稣，说出这样的话：『拿撒勒还能出甚么好的么？』（约一。）以及『这不是那木匠的儿子么？』（太十三55。）如果耶稣是从伯利恒出来，从王家的城出来，也许很多犹太人就会相信祂。但他们没有相信，因为祂在耶和华面前生长如嫩芽，像根出于干地。
10Based on this revelation of the arm of Jehovah, the apostles reported (1 John 1:3). But who has believed their report? When the Lord Jesus comes back, the remnant of Israel will all repent and wail. At that time they will recount Isaiah 5 3:1: “Who has believed our report? / And to whom has the arm of Jehovah been revealed?” Then they will go on to recount, “For...” The word for at the beginning of verse 2 is a great word. Why did no one believe the report and receive the revelation concerning Christ? Because He grew up not like a king but like a tender plant before Jehovah. Because of this they did not believe the apostles’ report. A number of times in the four Gospels the Jews despised the Lord Jesus, speaking words such as, “Can anything good be from Nazareth?” (John 1:46) and “Is not this the carpenter’s son?” (Matt. 13:55). If Jesus had come out of 46 Bethlehem, out of the city of the royal family, perhaps many Jews would believe in Him. But they have not believed, because He grew up like a tender plant before Jehovah, and like a root out of dry ground.
11以赛亚五十三章三节开始说，『祂被藐视，被人厌弃，多受痛苦，常经忧患。』一节说基督是耶和华的膀臂，而三节说祂是多受痛苦的人。耶和华的膀臂就是在能力里的耶和华，而多受痛苦的人乃是耶稣。二者摆在一起，就等于成为肉体。有一天耶和华这位大能者（以罗欣，），成为一个人名叫耶稣。在以赛亚五十三章，耶和华乃由耶和华的膀臂所表征，而耶稣被称为多受痛苦的人。这就是成为肉体。
11Isaiah 5 3:3 begins, “He was despised and forsaken of men, / A man of sorrows and acquainted with grief.” In verse 1 Christ is referred to as the arm of Jehovah, and in verse 3 He is called a man of sorrows. The arm of Jehovah is Jehovah in His power, and the man of sorrows is Jesus. When these two are put together, they equal incarnation. One day Jehovah, the very Elohim, became a man by the Elohim name of Jesus. In Isaiah 53 Jehovah is signified by the arm of Jehovah, and Jesus is called a man of sorrows. This is incarnation.
一 、作为完整的神，成为完全的人
A. As the Complete God to Become a Perfect Man
12基督是完整的神，由耶和华的膀臂，神的大能，所表征，（赛五三1下，林前一24，）祂成了完全的人，由多受痛苦的人所表征。（赛五三3上，约一1，14，提前二5下。）旧约的辞是『耶和华的膀臂』，新约的辞乃是『神的能力』。林前一章二十二至二十四节说，『犹太人是求神迹，希利尼人是寻求智慧，我们却是传扬钉十字架的基督，对犹太人为绊脚石，对外邦人为愚拙；但对那蒙召的，无论是犹太人、或希利尼人，基督总是神的能力，神的智慧。』在这几节中，钉十字架的基督相当于以赛亚五十三章三节多受痛苦的人；神的能力等于以赛亚五十三章一节里耶和华的膀臂。因此，这两段圣经清楚说到成为肉体。
12As the complete God, signified by the arm of Jehovah, the power of God (v. 1b; 1 Cor. 1:24), Christ became a perfect man, signified by a man of sorrows (v. 3a; John 1:1, 14; 1 Tim. 2:5b). The Old Testament term is the arm of Jehovah, whereas the New Testament term is the power of God. First Corinthians 1:22- 24 says, “For indeed Jews require signs and Greeks seek wisdom, but we preach Christ crucified, to Jews a stumbling block, and to Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” In these verses Christ crucified corresponds to the man of sorrows in Isaiah 53:3, and the power of God equals the arm of Jehovah in Isaiah 53:1. Thus, in these two portions of the Word, incarnation is clearly mentioned
二 、作为完全的人，过著卑微痛苦的为人生活
B. As a Perfect Man to Live a Lowly and Sorrowful Human Life
13基督作为完全的人，过著卑微痛苦的为人生活。祂的出生是卑微的，祂的家庭状况是卑微的，祂的生活也是满了痛苦。
13As a perfect man, Christ lived a lowly and sorrowful human life. His birth was lowly, and His family also was in a lowly state. His living was also full of sorrow.
14１.在耶和华面前生长如嫩芽，像根出于干地
141. Growing Up like a Tender Plant before Jehovah
And like a root out of dry ground
15首先，祂在耶和华面前生长如嫩芽（生长如微小柔弱的人）。（赛五三2上。）这里的芽乃是非常幼嫩、微小并柔弱的。基督生长不像大树，乃像微小、柔弱的嫩芽。因著祂是这样微小，所以没有人会注意祂。祂也像根出于干地，意即出生于贫寒之家。祂的母亲马利亚和她丈夫约瑟，住在被人藐视的加利利地区，一座被人藐视的城。不错，他们是大卫的后裔，但大卫的掌权约在耶稣出生一千年以前。当马利亚和约瑟出现的时候，王家已经变得无足轻重了。在以赛亚十一章一节，耶西的王家被比作树的不。从那不出来了基督这根枝条。因此，祂的出生非常卑微。
15First, He grew up like a tender plant (like a small, delicate person) before Jehovah (Isa. 53:2a). The plant here actually refers to a sprout, which is very tender, small, and delicate. Christ did not grow up like a large tree, but like a small, delicate sprout. Because He was such, no one would pay any attention to Him. He also grew up like a root out of dry ground, meaning that He was born of a poor family. His mother, Mary, and her husband, Joseph, lived in a despised city called Nazareth, in a despised region, Galilee. It is true that they were descendants of David, but David reigned approximately one thousand years before Jesus was born. When Mary and Joseph came into being, the royal family had become insignificant. In Isaiah 11:1 the royal family of Jesse was likened to the stump of a tree. From that stump a sprout, Christ, came out. Hence, His birth was very lowly
２ .无佳形美容
2. Having No Attracting Form nor Majesty that Men Should Look upon Him
16祂无佳形美容，人看见祂的时候，也无美貌使人羡慕祂。（五三2下。）如果耶稣非常俊美并吸引人，非常威荣并有能力，每个人都会被祂吸引。但耶稣没有佳形美容，也没有美貌。祂没有威荣，反有贫穷；没有美貌，反而面貌憔悴，形容枯槁。（五二14。）
16Second, the Lord Jesus had no attracting form nor majesty that men should look upon Him, nor beautiful appearance that men should desire Him (53:2b). If Jesus had been very handsome and attractive, very majestic and powerful, everyone would have been attracted to Him. But Jesus had neither an attracting form nor majesty, nor did He have a beautiful appearance. Instead of majesty, He had poverty, and instead of a beautiful appearance, He had a visage and form that were disfigured (52:14
３ .被藐视，被人厌弃，好像被人掩面不看的一样，人也不尊重祂
3. Being Despised and Forsaken of Men, like One from Whom Men Hide Their Faces and Whom Men Do Not Esteem
17第三，基督被藐视，被人厌弃，好像被人掩面不看的一样，人也不尊重祂。（五三3。）犹太人看到祂时，常常掩面不看。当祂被挂在十字架上时，许多人都掩面不看祂。不仅如此，他们也不尊重或敬重祂。这是基督的人性生活。
17Third, Christ was despised and forsaken of men, like one from whom men hide their faces and whom men do not esteem (53:3). Often when the Jews saw Him, they hid their faces. When He was hanging on the cross, many hid their faces from Him. Furthermore, they did not regard or respect Him. This was Christ’s human living
４ .过著多受痛苦，常经忧患的人的生活
4. Living as a Man of Sorrows and Acquainted with Grief
18第四，基督过著多受痛苦，常经忧患的人的生活。（五三3上。）基督作为人，祂的人性生活并不富有，反而满了痛苦。并且，祂也常经忧患。祂所熟悉的，除了痛苦和忧患以外没有别的。这不是为著救赎，而是基督为著完成救赎所有资格的一部分。
18Fourth, Christ lived as a man of sorrows and acquainted with grief (53:3a). As a man in His human living, Christ did not have riches; rather, He had sorrows. Moreover, He was acquainted with grief. He knew nothing but sorrow and grief. This was not for redemption; rather, this was part of Christ’s qualifications for accomplishing redemption
三 、完全彀资格作救主，拯救堕落的人脱离撒但、罪、死和己
C. Fully Qualified to Be the Savior to Save Fallen Men from Satan, Sin, Death, and Self
19基督是这样的一个人，过著这样卑微并痛苦的人性生活，使祂完全彀资格作救主，拯救堕落的人脱离四件事：撒但、罪、死和己。（来二14～18，太一21。）以上所说的各项与救赎或救恩并没有直接的关系。这只是使基督彀资格作我们救赎主和救主的资格。
19Christ’s being such a man and living such a lowly and sorrowful human life fully qualified Him to be the Savior to save fallen men from four things: Satan, sin, death, and self (Heb. 2:14-18; Matt. 1:21). All the foregoing items have nothing to do directly with redemption or salvation. These are only the qualifications that qualified Christ to be our Redeemer and our Savior.
贰 、在祂钉十字架的阶段里
II. In The Stage Of His Crucifixion
一 、作为神人救主，代替罪人而死
A. As a God-man Savior to Die a Vicarious Death for Sinners
20作为神人救主，基督代替罪人而死。（赛五三4～5，8，11下，12下，彼前二24，三18上。）
20As a God-man Savior, Christ died a vicarious death for sinners (Isa. 53:4-5, 8, 11c, 12c; 1 Pet. 2:24; 3:18a).
１ .担当我们的疾病，背负我们的痛苦
1. Bearing Our Sicknesses and Carrying Our Sorrows
21在基督为我们这些罪人的代死里，祂担当了我们的疾病，背负了我们的痛苦。（赛五三4。）这似乎是祂在地上尽职时所作的，因为有一次祂治好了许多患病的人，马太八章十七节就引用以赛亚五十三章四节的话说，『祂亲自取去了我们的软弱，担当了我们的疾病。』实际上，基督担当我们的疾病，是祂在十字架上受神审判的那时刻，神将我们一切的罪孽放在祂身上的时候。当祂在十字架上担当我们的恶行、过错、错误、愆尤、罪愆、罪孽和罪时，祂就担当我们的疾病，背负我们的痛苦。
21In His vicarious death for us, the sinners, Christ bore our sicknesses and carried our sorrows (Isa. 53:4). It may seem that He did this while He was ministering on the earth, because at a time when He healed many sick ones, Matthew 8:17, quoting the word in Isaiah 53:4, says, “He Himself took away our infirmities and bore our diseases.” Actually, Christ bore our sicknesses at the moment He was judged by God on the cross, in the hour when God put all our iniquities upon Him. He bore our sicknesses and carried our sorrows when He bore our evildoings, wrongdoings, mistakes , transgressions , trespasses , iniquities, and sins on the cross
２ .为我们的过犯被刺透，为我们的罪孽被压伤；因我们的罪过，从活人之地被剪除，并且担当我们的罪，为使我们得平安，得医治
2. Wounded for Our Transgressions, Crushed for Our Iniquities, Cut Off out of the Land of the Living for Our Transgression, and Bearing Our Sin, that We May Have Peace and Be Healed
22在基督为我们的代死里，祂为我们的过犯被刺透，为我们的罪孽被压伤；因我们的罪过，祂从活人之地被剪除，并且担当我们的罪，使我们得平安，得医治。（赛五三5，8下，11下，12下。）卫斯理（CharlesWesley）写了一首著名的诗歌，（英诗三○○首第三节），说到基督为我们的罪过所受的创伤。以赛亚五十三章五节的『刺透』，与撒迦利亚十二章十节的『扎』字不同。基督所受的创伤，就是祂的手脚被钉，祂的肋旁被扎，祂的头戴荆棘冠冕。祂是为我们的过犯受创的。你可能觉得，你既从未杀过任何人，也没有偷过任何人的东西，你就是一个好人。你可能是，但你有否至少一次向你母亲发脾气呢？难道那不是过犯么？我们不计算小过犯，但神计算。不管我们欠人一百万或一毛钱，我们仍是欠债的人。
22In His vicarious death for us, Christ was wounded for our transgressions, crushed for our iniquities, and cut off out of the land of the living for our transgression, and He bore our sin, that we may have peace and be healed (Isa. 53:5, 8b, 11c, 12c). A well-known hymn by Charles Wesley (Hymns, #300, stanza 3) speaks of the wounds Christ bore for our transgressions. The Hebrew word translated wounded in Isaiah 53:5 is different from the word for pierced in Zechariah 12:10. Christ was wounded by the nails in His hands and His feet, by the spear that pierced His side, and by the crown of thorns on His head. He was wounded for our transgressions. You may feel that, because you have never killed anyone or robbed anyone, you are a good person. You may be a good person, but did you not lose your temper toward your mother at least once? Was that not a transgression? We do not count small transgressions, but God counts them. Whether we owe someone one million dollars or one dime, we are still debtors
23基督不仅为我们的过犯被刺透，祂更为我们的罪孽，为我们的恶行被压伤。并且，祂也为著我们的罪过，从活人之地被剪除。不仅我们的罪孽，甚至我们小小的过犯，也必须要求基督为我们被剪除。不仅如此，基督也担当了我们的罪。约翰一章二十九节说，『看哪，神的羔羊，除去世人之罪的！』这一节里的『罪』，是指恶行、罪孽、罪愆、过错和过犯的总和。这一切都归为一类，称为罪。基督担当我们的罪，包括我们的过错、错误、罪孽、恶行、罪愆和过犯，使我们得平安，得医治。
23Christ was not only wounded for our transgressions, but He was also crushed for our iniquities, our evildoings. Furthermore, He was cut off out of the land of the living for our transgression. Not only our iniquities but even our small transgressions required that Christ be cut off for us. Not only so, Christ also bore our sin. John 1:29 says, “Behold, the Lamb of God, who takes away the sin of the world!” In this verse sin refers to the totality of evildoings, iniquities, trespasses, wrongdoings, and transgressions. All these things are of one category, which is called sin. Christ bore our sin, including our wrongdoings, mistakes, iniquities, evildoings, trespasses, and transgressions, that we may have peace and be healed
24既然在马太八章的时候，基督尚未受死以担当人的疾病，那时人怎能得著基督的医治？这事能彀发生，因为在神没有时间的因素。神是永远的，在祂每一件事都是永远的。在神眼中，基督的死是永远的。按照人类历史，基督是在约二千年前被杀的。但启示录十三章八节说，祂是从创世以来被杀的。在神眼中没有时间的因素，只有永远的事实。基督的死是一个永远的事实。虽然基督在肉身上尚未被钉，但在马太八章，祂死的事实已经在那里。藉著这样的死，我们就能得著医治并有平安。
24Since at the time of Matthew 8 Christ had not yet died to bear people’s sicknesses, how could people be healed by Christ at that time? This could happen because with God there is no time element. God is eternal, and with Him everything is eternal. In the eyes of God, the death of Christ is eternal. According to human history, Christ was slain almost two thousand years ago. But Revelation 13:8 says that He was slain from the foundation of the world. In God’se yes there is no element of time; there is only the eternal fact. Christ’s death is a fact that is eternal. Although Christ was not yet physically crucified, in Matthew 8 the fact of His crucifixion was there already. By such a death we could be healed and have peace.
３ .被欺压，受苦害，像羊羔被牵到宰杀之地，又像羊在剪毛的人面前被剪而无反应
3. Oppressed, Afflicted, and Led to the Slaughter like a Lamb and Sheared before the Shearers like a Sheep, with No Reaction
25在基督为罪人的代死里，祂被欺压，受苦害，像羊羔被牵到宰杀之地，又像羊在剪毛的人面前被剪而无反应。（赛五三7。）首先，基督被欺压；然后，祂受苦害。苦害比欺压更严厉。第三，祂被牵到宰杀之地。
25In His vicarious death for sinners, Christ was oppressed, afflicted, and led to the slaughter like a lamb and sheared before the shearers like a sheep, with no reaction (Isa. 53:7). First, Christ was oppressed; then He was afflicted. Affliction is more serious than oppression. Then, third, He was led to the slaughter
26在祂被卖的晚上，祂到客西马尼园祷告。然后士兵来捉拿祂，将祂捆绑。那是一种欺压。基督是人，理应有某些人权。祂没有犯错，所以人来捉拿祂乃是一种欺压。祂被捉拿以后就受到审判，首先被犹太首领按著他们宗教的律法审判，其次被罗马官长按著罗马法律审判。他们审判祂的时候，有人向祂吐唾沫并嘲笑祂。这些就是苦害。这一切之后，他们决定要钉死祂。他们把祂像羊羔一样牵到宰杀之地，祂像羊一样被带到剪毛的人面前。基督不仅被牵到宰杀之地，祂甚至像羊一样被剪毛的人，就是犹太人所剪。然而，祂没有作任何反应来抗拒这一切。祂没有争辩，为自己表白或称义自己，祂反而静默无声。这使彼拉多极为希奇。（太二七13～14。）
26On the night in which He was betrayed, He was praying in Gethsemane. Then the soldiers came and arrested Him and bound Him. That was an oppression. As a man, Christ was entitled to certain human rights. He had done nothing wrong. Therefore, for people to come and arrest Him was an oppression. After being arrested, He was judged, first by the Jewish leaders according to their religious law, and, second, by the Roman officials according to Roman law. While they were judging Him, people spat on Him and mocked Him. These were afflictions. After all this, they made the decision to crucify Him. Then they led Him like a lamb to the slaughter and like a sheep to be sheared before the shearers. Christ was not only led to the slaughter; He was even sheared like a sheep by the shearers, the Jewish people. Yet, He did not react against any of this. He did not argue, vindicate Himself, or justify Himself; instead, He was silent. This surprised Pilate (Matt. 27:13-14
27４.因受欺压和审判而被夺去
274. Taken Away by Oppression and by Judgment
28以赛亚五十三章八节说，基督因受欺压（被假冒为善之犹太首领－太二六，59，65～68）和审判（被不公正之罗马官长－路二三1～12，约十八33～38，十九1～16）而被夺去。首先，基督被欺压，然后祂被审判。藉著这两件事，祂被夺去。这一切事包括并产生了祂的钉十字架。
28Isaiah 53:8 says that Christ was taken away by oppression (of the hypocritical Jewish leaders — Matt. 2 6:5 7, 5 9, 6 5-6 8) and by 57 judgment (of the unjust Roman officials—Luke 23:1-12; John 18:33-38; 19:1-16). First, Christ was oppressed; then He was judged. By these two things He was taken away. All these things are included in and issued in His crucifixion.
５ .被列在罪犯之中，又为罪犯代求
5. Numbered with the Transgressors and Interceding for the Transgressors
29按照以赛亚五十三章十二节下半，当基督被钉在十字架上时，祂被列在罪犯之中，（路二三32～33，）又为罪犯代求。（34上。）基督被钉在两个强盗之间，一个在祂左边，一个在祂右边。因此，祂被列在罪犯之中。以赛亚说到基督钉十字架的顺序，是从祂被欺压到祂被列在罪犯之中。基督在十字架上的时候，不仅为祂的同伴，那两个在祂旁边的罪犯代求，更为那些杀害祂的代求。祂为罪犯祷告。
29According to Isaiah 53:12c, when Christ was crucified on the cross, He was numbered with the transgressors (Luke 23:32-33) and He interceded for the transgressors (v. 34a). Christ was crucified between two criminals, one on His left and one on His right. Thus, He was numbered with the transgressors. In speaking of Christ’s crucifixion, Isaiah’s sequence proceeds from Christ’s being oppressed to His being numbered with the transgressors. While on the cross, Christ interceded not only for His companions, the transgressors, who were beside Him, but also for those who were killing Him. He prayed for the transgressors
６ .被分配与罪人同埋，死的时候却与财主同葬
6. Assigned a Grave with the Wicked, but with a Rich Man in His Death
30按照以赛亚五十三章九节，虽然基督未行强暴，口中也没有诡诈，但祂被分配与罪人同埋，死的时候却与财主同葬。那些钉祂十字架的人计画将祂与那两个罪犯，就是与罪人同埋；但至终神在祂的主宰里，使基督葬在财主的坟墓里。基督死后，一个从亚利马太来的财主约瑟，来求得耶稣的身体，就把祂的身体安放在自己的新坟墓里。（太二七57～60。）基督未行强暴，口中也没有诡诈，人竟然这样刻薄的待祂。但神在祂的主宰里来施行祂的公理。基督死后，神的审判完成了，所以神立刻带祂离开一切的苦，把祂放在财主的坟墓中。
30According to Isaiah 53:9, Christ was assigned a grave with the wicked, but with a rich man in His death, although He had done no violence, nor was there any deceit in His mouth. Those who crucified Him planned to bury Him with the two transgressors, the wicked ones; but eventually God in His sovereignty caused Christ to be buried in a rich man’s tomb. After Christ died, a rich man, Joseph of Arimathea, came to claim His body, and he put the body into a new tomb (Matt. 27:57-60). Christ had done no violence, nor was there any deceit in His mouth, yet people treated Him in a mean way. But God in His sovereignty came in to carry out His justice. After Christ died, God’s judgment had been completed, so God immediately took Him away from any kind of suffering and put Him in a rich man’s tomb
二 、耶和华使我们的罪孽都归在祂身上
B. Jehovah Having Caused the Iniquity of Us All to Fall on Him
31以上所说的一切都是人所作的。乃是人欺压祂、苦害祂、审判祂、把祂牵到宰杀之地，把祂挂在十字架上，并把祂钉在两个罪犯之间。人作了这一切事后，耶和华就使我们这些如羊走迷，偏行己路之人的罪孽，都归在祂身上。（赛五三6。）在以赛亚五十三章六节，『我们众人』是指主耶稣回来时余剩的犹太人。那时所有余剩的犹太人都会悔改，并说出这节的话。耶和华使我们众人的罪孽都归在那受欺压、审判、苦害并钉十字架的人身上。
31All the aforementioned things were done by man. It was man who oppressed Christ, afflicted Him, judged Him, led Him to the slaughter, put Him on the cross, and crucified Him between two transgressors. After man had done all these things, Jehovah caused the iniquity of us all, who have gone astray like sheep and have turned to our own way, to fall on Him (Isa. 53:6). In Isaiah 53:6, the phrase us all refers to the remnant of the Jews at the time of the Lord Jesus’ coming back. At that time all the remaining Jews will repent and will speak the words of this verse. Jehovah caused the iniquity of us all to fall upon the man who was oppressed, judged, afflicted, and crucified.
32我们仔细读四福音，就能看见基督被挂在十字架上有六个小时，从早上九时到午后三时。（可十五25，33～37，太二七45～，路二三44～46。）在头三个小时里，就是从九时至正午，基督所受的一切苦都是人加害于祂的。然后，在正午时神进来了，使祂选民一切的罪孽都归在祂这将死者的身上。立刻天就暗了。这是神对付祂选民之罪的表号。因此基督大声呼喊说，『我的神，我的神，你为甚么弃绝我？』（太二七46。）事实必是：在那时刻，神弃绝了祂。直到那时以前，神一直与基督同在。主在约翰十六章三十二节说，『我不是独自一人，因为有父与我同在。』但在祂被钉十字架的那天正午，神使祂选民的罪孽都归在基督身上，照著神的律法，在法理上以祂为我们的代替。神将我们一切的罪孽除去，放在基督身上，使基督成为惟一的罪人。为此神弃绝祂，因为在那时祂是我们的代替。因此，基督的死是代替的死，是神的律法所承认并称许的死。
32By reading the four Gospels carefully, we can see that Christ hung on the cross for six hours, from nine o’ clock in the morning until three o’ clock in the afternoon (Mark 15:25, 33-37; Matt. 2 7:4 5-5 0; Luke 2 3:4 4-4 6). During the 50 first three hours, from nine o’clock until noon, all that Christ suffered was inflicted by man. Then, at no on God came into cause all the iniquities of His chosen people to fall upon that dying One. Immediately the sky became dark. This was a sign of God’s dealing with His chosen people’ss in. Then Christ shouted, “My God, My God, why have You forsaken Me?” (Matt. 27:46). It must be a fact that at that juncture God forsook Him. God had been with Christ continuously until that time. In John 16:32 the Lord said, “I am not alone, because the Father is with Me.” But at noon on the day of His crucifixion, God caused all the iniquity of His chosen people to fall upon Christ, taking Him as our Substitute, legally, according to God’s law. God removed all the iniquities from us and put them on Christ, making Christ the unique sinner. Then God forsook Him because at that time He was our Substitute. Thus, Christ died a vicarious death, a death that was recognized and approved by God’s law.
33一个人想要去救遇溺的人，如果他因此死了，那只能视为勇敢的死，不可视为代死。代替的事必须与法律发生关系。救人者勇敢的死不是神的律法所能承认的死。但基督的死，照著神的律法是合法的代死，且是神所承认的。基督的那个死是神照著祂的律法所合法承认的代死，就是祂作了我们罪人的代替。
33If a man dies while attempting to rescue someone who is drowning, that death can be considered a bold death but not a vicarious death. Something that is vicarious must be related to the law. The bold death of a rescuer is not a death that can be recognized by God’s law. But Christ died a vicarious death that was legal according to God’s law and was recognized by God. That death of Christ was recognized by God legally, according to His law, as the vicarious death of the One who was the Substitute for us, the sinners
34有人说基督仅是因著自己的哲学而被杀害的殉道者。他们说基督的死只能视为殉道，基督不过是一个殉道的英雄。这是所谓的摩登派所讲论的，他们不相信圣经全然是神默示的，也不相信基督为著我们的罪死在十字架上，并为著救赎我们而流血，也不相信基督在属灵并肉身上复活了。行传七章五十二节的确说基督被杀害了。司提反对逼迫他的人说，『他们也把豫先宣告那义者要来的人杀了，如今你们又把那义者卖了，杀了。』谋害就是杀害。无疑基督被杀了，但祂的死不该视为因著殉道的缘故而被杀害。
34Some say that Christ was merely a martyr who was murdered because of His philosophy. They say that Christ’s death can be considered only a martyrdom and that Christ is nothing more than a martyred hero. This is the talk of the so-called modernists, who do not believe that the Bible is wholly inspired, that Christ died on the cross for our sins and shed His blood for our redemption, and that Christ was resurrected both spiritually and physically. Acts 7:52 does say that Christ was murdered. As he was speaking to his persecutors, Stephen said, “And they killed those who announced beforehand concerning the coming of the righteous One, whose betrayers and murderers you have now become.” To murder is to kill. No doubt Christ was killed, but His death should not be considered as only a murder for the cause of martyrdom
35基督的死不仅仅是被杀害。就某种意义说，在神的眼中，基督不是被杀害的；但就另一种意义说，当神在行传七章来定罪犹太人的时候，祂控告他们杀害主耶稣。基督在十字架上的头三个小时中，祂是被人杀害的；但在末了三个小时，祂不是被人杀害，乃是受神审判。神在十字架上，将祂的儿子耶稣基督杀死了。因此，这个死不是杀害，乃是代死，好为我们完成救赎。
35Christ’s death was much more than a murder. In one sense, in the eyes of God, Christ was not murdered; but in another sense, in Acts 7 when God came to condemn the Jews, He accused them of murdering the Lord Jesus. In the first three hours that Christ was on the cross, He was being killed by man, but in the last three hours He was not being killed by man but was being judged by God. God killed His Son, Jesus Christ, on the cross. Thus, that killing was not a murder but a vicarious death to accomplish redemption for us
36不仅如此，基督的死也不是殉道。基督不是因著祂的哲学或祂的教训，被祂的仇敌杀的。基督的死乃是神按著祂的律法，亲自施行的。因此，祂的死乃是代替别人的死，是代死。这个代死是祂在十字架上末了三小时所完成的。在那时刻祂喊叫说，『我的神，我的神，你为甚么弃绝我？』今天，我们这些蒙祂拯救的罪人，都必须回答说，『主，这乃是因著我的罪。因为我的罪放在你身上，那时你被神看为惟一的罪人；所以神因著我的缘故弃绝你，因为你在那里是我的代替，为我代死，那死是神按著祂的律法所合法承认的。』基督的死不仅仅是被杀害，也不是殉道；祂是为著完成救赎而死，乃是救赎的死。我们都需要认识关于基督代死的真理。
36Furthermore, Christ’s death was not a martyrdom. Christ was not killed by His enemies because of His philosophy or His teachings. Christ’s death was something carried out by God Himself according to His law. Hence, His death was the death of One who was a Substitute for others; it was a vicarious death. This vicarious death was accomplished in the last three hours that He was on the cross. At that juncture He cried, “My God, My God, why have You forsaken Me?” Today we, as the sinners saved by Him, all must answer, “Lord, it was because of my sins. Because my sins were put on You, at that time You were counted by my God as the unique sinner; so God forsook You for my sake, because You were my Substitute there, dying a vicarious death for me that was recognized legally by God according to His law.” Christ’s death was not merely a murder, nor was it a martyrdom; rather, it was a death for the accomplishing of redemption, a redeeming death. We all need to know the truth concerning Christ’s vicarious death
１ .将祂看作是罪人的代替，并在那时
1. Considering Him as the Substitute for Sinners
37刻弃绝了祂这惟一的罪人
37and Forsaking Him as the Unique Sinner at That Moment
38我们看过，当基督在十字架上末了的三个小时，耶和华将祂看作是罪人的代替，（彼前三18，）并在那时刻弃绝了祂这惟一的罪人。（太二七45～46。）在这宇宙中有为著你我这样一位的代替，这是何等美妙！
38We have seen that during the last three hours that Christ was on the cross, Jehovah considered Him as the Substitute for sinners (1 Pet. 3:18) and forsook Him as the unique sinner at that moment (Matt. 27:45-46). How marvelous it is that in this universe there is such a Substitute for you and me!
２ .喜悦将祂压伤，使祂受痛苦
2. Being Pleased to Crush Him, to Afflict Him with Grief
39按照以赛亚五十三章十节上半，基督作罪人的代替经过这代死时，耶和华喜悦将祂压伤，使祂受痛苦。
39According to Isaiah 53:10a, in Christ’s vicarious death as the Substitute for sinners, Jehovah was pleased to crush Him, to afflict Him with grief
三 、使自己成为赎罪祭
C. Making Himself an Offering for Sin
40以赛亚五十三章十节下半说到基督使自己成为赎罪祭。这就是说，基督自愿使自己成为赎罪祭。按照希伯来文，这里也可译作：『祂的魂作为赎罪祭。』这含示基督自愿作赎罪祭。这里的赎罪祭，按原文可译为『为著罪的祭』，是指著罪的总和说的。同样，约翰一章二十九节说到基督是『神的羔羊，除去世人之罪的』，也不是指赎罪祭，（虽然这里包括了赎罪祭，）乃是指一个为著罪之总和的祭－就是为著过错、错误、罪愆、过犯、恶行和罪孽。
40Isaiah 53:10b says that Christ made Himself an offering for sin. This means that Christ volunteered to make Himself an offering for sin. In Hebrew the word translated Himself in this verse literally means His soul.” The composition of this verse can also have the sense of “When His soul would make an offering for sin.” This implies that Christ volunteered to be an offering for sin. The offering here is not a sin offering but an offering for sin, referring to sin in its totality. Likewise, John 1:29, speaking of Christ as “the Lamb of God, who takes away the sin of the world,” does not refer to the sin offering (although the sin offering is included there) but to an offering for sin in its totality—for wrongdoings, mistakes, trespasses, transgressions, evildoings, and iniquities
１ .藉著永远的灵
1. Through the Eternal Spirit
41希伯来九章十四节说，基督藉著永远的灵，将自己献给神。神是三一的。父定罪祂并弃绝祂的时候，那灵仍与祂同在。如果永远的灵没有与祂同在，祂怎能藉著永远的灵献上自己？我们不该忘记，神在素质上是一，但在作事时，祂乃是三。祂在素质上是一位神，这是素质的；而祂在作事时如同三者，这是经纶的，为著祂的经纶。在神的经纶里，父定罪并弃绝子，那灵与子同在以扶持并加强祂。当祂在十字架上受死时，主耶稣乃是一个有血有肉的人。祂挂在十字架上六小时之久，当然感觉非常痛苦。祂在那里如同人一样受苦，所以祂需要得著加强。因此，当父弃绝祂时，那灵就来加强并扶持祂。
41Hebrews 9:14 says that Christ offered Himself to God through the eternal Spirit. God is triune. At the moment the Father condemned Him and forsook Him, the Spirit was still with Him. If the eternal Spirit were not with Him, how could He offer Himself through the Spirit? We must not forget that in essence God is one, but in doing things, He is three. His being one God in essence is essential, whereas His doing things as three is economical, for His economy. In God’secon o my the Father condemned and forsook the Son, and the Spirit was with the Son to support and strengthen Him. When He was dying on the cross, the Lord Jesus was a human being with flesh and blood. Surely He felt a great deal of pain as He hung on the cross for six hours. He suffered there as a man, and therefore He needed to be strengthened. Thus, when the Father forsook Him, the Spirit came to strengthen and support Him
２ .将命倾倒，以至于死
2. By Pouring Out His Life unto Death
42以赛亚五十三章十二节下半说，基督将命倾倒，以至于死。『命』，直译是『魂』。因此，主是将祂的魂倾倒，以至于死。这与主在约翰十章十七至十八节的话相符：『我将命舍去，好再取回来。没有人夺我的命去，是我自己舍的。我有权柄舍了，也有权柄再取回来；这是我从我父所受的命令。』在主的死里，祂将命舍了；在祂的复活里，祂再取回来。
42Isaiah 53:12b says that Christ poured out His life unto death. The Hebrew word for life literally means “soul.” Thus, the Lord poured out His soul unto death. This corresponds with the Lord’sword in John 10:17-18: “I lay down My life that I may take it again. No one takes it away from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again. This commandment I received from My Father.” In the Lord’s death He laid down His life, and in His resurrection He received it back
43基督将祂属人的生命倾倒作为供物。每一种供物，若是一个牺牲，就必须被杀，血必须流出。没有一个仍然活著的牺牲，能成为供物献给神。牺牲必须被杀，血必须流出，然后才能成为神所悦纳的供物。在祂的死里，基督就是这样将命倾倒出来了。
43Christ poured out His human life to be an offering. Every offering, if it is a sacrifice, must be killed, and the blood must be poured out. No sacrifice that is still living can be an offering to God. Every sacrifice must be killed, and the blood must be shed. Then it can be an offering accepted by God. In His death Christ poured out His life in such a way
44到目前为止，我们能看见在基督的钉十字架里，人作了一些事，神作了一些事，基督自己也作了一些事。没有这三方任何一方的参与，基督的钉十字架就无法完成。人所作的是杀害，但神乃是施行合法的审判，以祂为合法的代替者将祂杀死，使祂可以为祂所代死的人经过一个代替的死。不仅如此，祂自己也甘愿作这样的供物。祂使自己成为这样的供物，祂也为著这个目的将命倾倒。
44Thus far, we can see that in Christ’s crucifixion, man did something, God did something, and Christ Himself did something. Christ’s crucifixion could not have been accomplished without the participation of anyone of the three parties. Man did the murdering, the killing, but God carried out the legal judgment to kill Him as a legal Substitute that He might die a vicarious death for the ones for whom He died as a Substitute. Moreover, He Himself was willing to be such an offering. He made Himself that offering, and He poured out His life for that purpose
45四、完成神永远的救赎，使在基督里的信徒得蒙救赎，达到在祂复活里生命的联结，
45D. To Accomplish God’s Eternal Redemption, that the Believers in Christ May Be Redeemed
46其实际乃是祂的赐生命之灵
46unto the Life Union in His Resurrection
47
47the Reality of Which Is the Life-giving Spirit
48基督的钉十字架乃是为著完成神永远的救赎，（来九12，）使在基督里的信徒得蒙救赎（得蒙赦罪－徒十43，得著称义－徒十三39，并与神和好－罗五10），达到在祂复活里生命的联结，其实际乃是祂的赐生命之灵。（林前十五45下，罗八9下，腓一19下。）基督的救赎包括赦罪、称义并与神和好。我们乃是罪人，都需要赦罪和称义。我们不仅是罪人，也是神的仇敌；因此，我们也需要与神和好。基督的救赎为我们作了这一切。基督的救赎为我们这些罪人完成了赦罪并称义，也为我们这些神的仇敌完成了和好。这三件事加起来，构成了基督的救赎。
48Christ’s crucifixion was for the accomplishing of God’s eternal redemption (Heb. 9:12), that the believers in Christ may be redeemed (forgiven of sins—Acts 10:43, justified—Acts 13:39, and reconciled to God—Rom. 5:10) unto the life union in His resurrection, the reality of which is the life- giving Spirit (1 Cor. 15:45b; Rom. 8:9b; Phil. 1:19b). Christ’s redemption includes forgiveness of sins, justification, and reconciliation to God. As sinners, we all needed forgiveness and justification. We were not only sinners but also enemies of God; thus, we also needed reconciliation. Christ’s redemption did all this for us. Christ’s redemption accomplished the forgiveness of sins and justification for us, the sinners, and it also accomplished reconciliation for us, the enemies of God. These three things added together constitute Christ’s redemption
49救赎乃是要达到在基督复活里生命的联结。罗马五章十八节说，称义是『得生命』。这就是说，称义是为著生命，归于生命的。我们被称义，好叫我们有生命。这生命乃是在基督复活里生命的联结。紧随著基督的钉死乃是祂的复活，在其中我们得著生命，这生命乃是一个联结。我们藉著蒙救赎，就进入这联结。藉著基督的救赎，我们得称义归入这在祂复活里的生命联结，其实际就是赐生命的灵。
49Redemption is unto a life union in Christ’s resurrection . Romans 5 : 1 8 says that justification is “of life.” This means that justification is for life, or unto life. We are justified that we may have life. This life is a life union in Christ’s resurrection. In Christ’s resurrection, which followed His crucifixion, we have life, and this life is a union. We enter into this union by being redeemed. Through Christ’s redemption, we are justified unto this life union in His resurrection, the reality of which is the life-giving Spirit
50基督的死不仅仅是被杀，也不是殉道；乃是由神选民的代替者完成的救赎。乃是基督在神面前担当了我们总括的罪。藉著这样的死我们得蒙救赎，就是罪得赦免、得著称义，甚至与神和好。这样一个救赎将我们带进在基督复活里的生命联结，那复活的实际就是基督自己作为赐生命的灵。
50Christ’s death was not merely a murder, nor was it a martyrdom; it was a redemption carried out by the Substitute for God’s chosen people. It was Christ who bore our sin in total before God. Through such a death we were redeemed, forgiven of our sins, justified, and even reconciled to God. Such a redemption brings us into a life union in Christ’s resurrection, and the reality of that resurrection is Christ Himself as the life-giving Spirit
51我们都需要花一点时间来认识基督的四个阶段。我们既相信祂作我们的救主，接受祂作我们的救赎主，并信靠祂作我们的生命，我们就该认识祂。感谢主，有一章圣经，就是以赛亚五十三章，告诉我们这一切关于基督的事，感谢祂将这一章向我们这样开启。
51We all need to spend some time to know Christ in His four stages. Since we believe in Him as our Savior, have received Him as our Redeemer, and trust in Him as our life, we should know Him. Thank the Lord that there is a chapter, Isaiah 53, that tells us all these things concerning Christ, and thank Him that He has opened this chapter to us in such a way