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以赛亚书生命读经 · 第53篇

耶和华的仆人─

The Servant Of Jehovah
作为大卫那可靠的怜悯，锡安的救赎主，和以色列的光
As The Sure Mercies Of David, A Redeemer To Zion, And The Light To Israel
1读经：以赛亚书55:3b-4，59:20，60:1-3。
1Scripture Reading: Isa. 55:3b-4; 59:20; 60:1-3
2祷告：主，我们仍然敬拜你。我们敬拜你是有神一切实际的那一位。主，感谢你，你是神丰满的具体化身，你是话，你也是那灵。主耶稣，我们将一切荣耀归给你，我们为著今晚的聚会信靠你。主，你知道我们不能作甚么。我们信靠你的说话。主，你是如此的活，你甚至就是活的话，也是赐生命的灵，活在我们里面。主，求你在我们中间尊崇你的自己，尊崇你的名。主，祝福每一位在这里聚会的。给我们一个追求你的心，开我们眼睛使我们能看见你。主，请你记得你的仇敌。我们控告他，我们将他交给你。求你遮盖我们。我们将自己藏在胜过仇敌的宝血底下。阿们。
2Prayer: Lord, we still worship You. We worship You as the One who has all the realities of God. Lord, thank You. You are the embodiment of the fullness of God, You are the Word, and You are the Spirit. Lord Jesus, we give You all the glory, and we trust in You for tonight’s meeting. Lord, You know we can do nothing. We trust in You for Your speaking. Lord, You are so living, and You are even living within us as the living Word and as the life-giving Spirit. Lord, honor Yourself, honor Your name, among us. Lord, bless everyone who is here in the meeting. Give us a heart that is seeking after You, and give us the eyes that we could see You. Lord, remember Your enemy. We accuse him. We hand him over to You. Cover us. We hide ourselves under the precious blood that is prevailing against the enemy. Amen
壹 、大卫那可靠的怜悯
I. The Sure Mercies Of David
3包罗万有的基督，耶和华的仆人，乃是大卫那可靠的怜悯。（赛五五3下～4。）历史告诉我们，大卫是美好的君王。我们很难明白一位绝佳、美好、威严的君王，怎会需要怜悯。照我们的观念，穷人、低阶层的人需要怜悯；大卫可视为人类历史中拔尖的君王，这样一个高位的人怎会需要怜悯？
3The all-inclusive Christ, the Servant of Jehovah, is the sure mercies of David (Isa. 55:3b-4). History tells us that David was a marvelous king. It is difficult to understand how an excellent, marvelous, and majestic king would need mercies. According to our concept, poor people, low-class people, need mercies. David may be considered as the top king in human history. How could such a high person need mercies
4大卫写了很多美妙的诗篇。我们很难相信，这样一个写诗的人曾经谋杀了一个人，并夺走那人的妻。（撒下十一。）这一个君王犯了谋杀和奸淫。他难道不需要怜悯么？在大卫所写一些很好的诗篇当中，有诗篇五十一篇。这是大卫犯了奸淫和谋杀之后的悔改认罪诗。这篇诗表明，甚至大卫也是需要神怜悯的人。这指明人类中每一个人都需要神的怜悯。
4David wrote many marvelous psalms. It is hard to believe that such a writer murdered a person and took that person’s wife (2 Sam. 11). Murder and fornication were committed by this one king. Did he not need mercy? Among all the good psalms written by David, there is Psalm 51. This is a psalm of David’s repentance and confession after he had committed fornication and murder. This psalm shows that even David was a person who needed God’s mercy. This indicates that everyone in the human race needs the mercy of God.
51撒母耳记上、下，列王纪上、下，历代志上、下，都说到以色列人和他们君王的历史。全体以色列国民和君王的记载大部分都是很不好的。很少君王是好的，大部分都是坏到极点。在这样败坏的光景中，的确需要神的怜悯。
5The books of 1 and 2 Samuel, 1 and 2 Kings, and and 2 Chronicles speak of the history of the children of Israel and their kings. To a great extent the record of the citizens of the commonwealth of Israel with their kings is terrible. Few of the kings were good; most of them were bad to the uttermost. In such a bad situation, there was the need of God’s mercy.
6以赛亚书中满了以赛亚对以色列人的定罪。他将他们比作所多玛和蛾摩拉的居民。（一9～10，三9。）耶利米也对以色列有很强烈的定罪。耶利米给我们看见，大卫家的君王何等需要神的怜悯。耶利米说到犹大最末了的君王西底家。耶利米很严正的警告他，他却不听。至终他被掳去。耶路撒冷被攻陷之后，他尝试逃跑，却被巴比伦的军兵拿住，带到巴比伦王尼布甲尼撒面前。尼布甲尼撒杀了他的众子，剜了他的眼睛，用铜炼锁著他，把他掳到巴比伦去。（耶三九1～7，五二1～10。）这表明那时主子民可怜的光景。在这样可怜的光景里，他们需要神的怜悯。
6The book of Isaiah is full of Isaiah’s condemnation of the children of Israel. He compared them to the wicked inhabitants of Sodom and Gomorrah (1:9-10; 3:9). Jeremiah was also strong in his condemnation of Israel. Jeremiah shows us how much the kings of David’s family needed God’s mercy. Jeremiah speaks of Zedekiah, the last king of Judah. He was warned by Jeremiah to the uttermost but he would not listen. Eventually, he was captured. After Jerusalem fell, he attempted to escape, but he was captured by the Babylonian soldiers and brought before Nebuchadnezzar, the king of Babylon. Then Nebuchadnezzar slew his sons, put out his eyes, bound him with chains, and carried him away to Babylon (Jer. 39:1-7; 52:1- 10). This shows the pitiful situation of the Lord’sp eople at that time. In such a pitiful situation, they needed God’s mercy
7一、基督是神向著大卫那可靠的怜悯
7A. Christ Being God’sS ure Mercies to David
8以赛亚写了许多关于基督的章节以后，就来到五十五章；他说到基督的一面，是我们作梦也绝不会想像过的。基督的这面乃是：祂是『向大卫所显确定的怜悯。』（3下。）在以赛亚五十五章三节希伯来原文里，没有『显』字。许多译本说成『大卫可靠的怜悯』，但这会被领会为大卫有许多怜悯。这并不正确。这些怜悯乃是显给大卫或应许给大卫的。
8When Isaiah came to chapter fifty-five, after having written so many chapters concerning Christ, he spoke of an aspect of Christ which we would never dream of or imagine. This aspect of Christ is that He is “the sure mercies shown to David” (v. 3b). The word shown is not in the Hebrew text of Isaiah 55:3. A number of translations say “the sure mercies of David,” but this can be interpreted as David having a lot of mercies. This is not correct. These mercies are shown to David or promised to David
9我们曾指出，以赛亚书六十六章分为两部分。头一部分的三十九章与旧约的三十九卷书相符；后二十七章与新约二十七卷书相符。这前后两部分的内容也与旧约和新约的思想相符。第二部分，与新约相符，全然是安慰的话。再没有定罪或责备。在这安慰的话里，有一段说到基督这包罗万有者，乃是神显给大卫或应许大卫那确定的怜悯。神应许说，那从大卫后裔出来的这位基督，要成为神向大卫王家那确定的怜悯。
9We have pointed out that the sixty-six chapters of Isaiah are divided into two sections. The first section of thirty- nine chapters matches the thirty-nine books of the Old Testament; and the last section of twenty-seven chapters matches the twenty-seven books of the New Testament. The content of these two sections also matches the thought in the Old and New Testaments respectively. The second section, matching the New Testament, is altogether a word of comfort. There is no more condemnation or rebuking. In this word of comfort, there is a portion which says that Christ, the all-inclusive One, is the sure mercies that God has shown to David and promised to David. God promised that the very Christ, who would come out of David’s descendants, would be the sure mercies of God toward the royal family of David.
10因著神确定的怜悯－基督，就没有人能涂抹大卫的整个王家。基督，大卫的一个后裔，成了神向大卫所显确定的怜悯。耶利米说，就如使太阳白日发光，使星月黑夜发光的定例永不废掉，照样，以色列和大卫的后裔也不会在祂面前不再成国，直到永远。（耶三一35～36，三三24～26。）换句话说，没有甚么能抹煞神对大卫王家的感觉。历代志上下说到大卫后裔中的许多君王。大卫王家末了一位君王乃是耶稣基督，就是神确定之怜悯的具体化身。祂是神对大卫家确定的怜悯。这些怜悯包括许多恩惠的事，以及从神给大卫家的祝福。
10No one could blot out the entire royal family of David because of the sure mercies of God, Christ. Christ, one of the descendants of David, became God’ss ure mercies to David. Jeremiah said that just as the ordinances of the sun for light by day and of the moon and the stars for light by night will never depart, so the seed of Israel and David would not cease from being a nation before Him forever (Jer. 31:35-36; 33:24-26). In other words, nothing can annul God’s feeling toward the royal family of David. Many kings among David’s descendants are mentioned in 1 and 2 Kings. The last king of the royal family of David will be Jesus Christ, the embodiment of God’ss ure mercies. He is the sure mercies to the house of David. These mercies include many gracious things and blessings from God to the house of David
11圣经说到神的爱、神的恩和神的怜悯。路加十五章说到当浪子回来时，那正在期待他的父动了慈心。（20。）慈心是一种柔细的怜悯。父柔细的怜悯被摸著了，因为归回的浪子在这样可怜的光景里，如同乞丐一样。他完全不配得父的爱。父的爱是这么高，但浪子已经堕落到最低的地步。因此父动了慈心。
11The Scriptures speak of God’s love, God’s grace, and God’s mercy. Luke 15 says that when the prodigal son came back, the father, who was expecting him, was moved with compassion (v. 20). Compassion is a tender kind of mercy. The father’st ender mercy was touched because the returned prodigal son was in such a poor condition, just like that of a beggar. He was altogether not worthy of the father’s love. The father’s love was so high, and his son had fallen to the bottom level. Thus, the father’s compassion was moved
12使徒保罗在罗马十二章，藉著神的怜恤、怜悯来劝圣徒。（1。）为甚么保罗不是藉著神的大爱来劝圣徒？这是因为当我们处在可怜的情形与光景时，神的大爱与我们相离太远了。爱和恩太高了，我们在低微的状况里无法摸著。但阿利路亚，神有另一项属性称为怜悯。怜悯搆得最远。我们是如此低，但神的怜悯能在我们可怜的光景并卑劣的地位里达到我们。我在释放话语之前，常常在祷告中告诉主：『我们信靠你的怜悯。』我不敢告诉主，我们信靠祂的爱。如果我是这么可怜，我的地位就不配神的爱。但神藉著祂诸般的怜悯，达到我们最低的地位。
12The apostle Paul inRo mans 12 exhorted the saints through the compassions, the mercies, of God (v. 1). Why did Paul not exhort the saints through the great love of God? This is because the great love of God is too far away from us in our pitiful condition and situation. Love and grace are too high for us to touch in our low state. But, hallelujah, God has another attribute called mercy. Mercy reaches the farthest. We are so low, but the mercies of God can reach us in our pitiful situation and wretched position. Often in my prayers before ministering the word, I tell the Lord, “We trust in Your mercy.” I dare not tell the Lord that we trust in His love. If I am so poor, I am not on the level to match God’s love. But God reaches us on the bottom level through His mercies.
13有些基督徒可能说到神在基督里的大爱，但我担心他们所说的并不完全。如果他们完全认识神的属性，有不同的层次，他们会更多说到神的怜悯。这是因为一天过一天，我们当前的光景，与神爱的水平不配。我们真正实际的光景，的确只适合神属性最低的水平，就是神的怜悯。
13A number of Christians may speak about the great love of God in Christ, but I am concerned that what they speak is not so thorough. If they were thorough in knowing God in His attributes in different levels, they would speak much about God’s mercy. This is because our day by day present situation does not match the level of God’s love. Our real practical situation surely fits the lowest level of God’s attributes, that is, God’s mercy
14神的爱与神的恩比起祂的怜悯，是在较高的水平上。恩典是一个恩赐。神对我们有一颗爱的心，出于那颗心，神为我们豫备了一分礼物。那分礼物就是恩典。然而，因著我们不配得这礼物，神就在祂的怜悯里下来达到我们。在祂怜悯的属性里，祂能在最低的水平上搆到我们。然而，很少神的儿女看见他们需要神的怜悯。在我作基督徒的早年，我的祷告都说到神的爱。但今天经过许多年的经历之后，我信靠神的怜悯。这是因为我低的光景不配神的爱那高的水平。
14God’s love and God’s grace are on a higher level than His mercy. Grace is a gift. God has a heart loving us, and out of that heart God prepares a gift for us. That gift is grace. Because we are not worthy of this gift, however, God has come down to reach us in His mercy. In His attribute of mercy, He can reach us on the lowest level. Very few of God’s children, however, realize that they need God’s mercy. In my prayers in the early days of my being a Christian, I spoke about God’s love. Today after many years of experience, however, I trust in God’s mercy. This is because my low situation does not match the high level of God’s love
15我们可能以为自己是绅士淑女，但实际上我们是『蝎子』和『地鼠』。人看大卫是高大的君王，但他看自己是虫。（诗二二6。）因此他告诉神，他需要神的怜悯。（五一1，五二8下。）至终，大卫的那后裔要在这地上成为君王的元首，祂成了神给大卫整个王家可靠的怜悯。
15We may consider that we are ladies and gentlemen, but really we are “scorpions” and “gophers.” The people considered David as a high king, but he considered himself as a worm (Psa. 22:6). This is why he told God that he needed His mercy (51:1; 52:8b). Eventually, David’s very descendant would be the King of kings on this earth to be the sure mercies to the entire royal family of David
16怜悯有点像恩慈和怜恤。神的怜悯（恩慈和怜恤），作神在祂爱里之恩典的起始，达到最远的我们。怜悯是神恩典的起始，与神的爱同来。神的恩典无法与祂的爱分开。祂的怜悯把我们引进神的恩里。当我们进到恩里，我们就有祂的爱。神的怜悯达到最远的我们。许多时候，在我们的经历中，我们与神相离很远;我们与神不是那么近。因此，我们需要神怜悯的属性来达到我们。
16Mercies are somewhat like kindness and compassion. God’s mercies (kindness and compassion), as the initiation of God’s grace in His love, reach us the farthest. Mercy is the initiation for God’s grace to come in with God’s love. God’s grace cannot be separated from His love. His mercies usher us into God’s grace. When we get into grace, we have His love. God’s mercy reaches us the farthest. Many times in our experience we are far away from God. We are not so close to God. Thus, we need God’sat tribute of mercy to reach us
17耶利米书和耶利米哀歌真正给我们看见以色列可怜的光景。神无法在祂的爱或祂的恩里临到他们。神需要用祂的怜悯;没有怜悯，祂就无法达到祂的子民。按照耶利米书，以色列被放逐到巴比伦的时候，他们的光景很可怜。我们甚至很难描写他们的光景是何等的低。那就是为甚么神将他们放弃七十年之久。但七十年之后，神在祂的怜悯里回到他们那里。
17Jeremiah and Lamentations really show us the pitiful situation of Israel. God could not come to them in His love or in His grace. God needed to exercise His mercy. Without mercy, He could not have reached His people. According to Jeremiah, the children of Israel at the time of the exile to Babylon were in a pitifully low situation. It is difficult to even describe how low their condition was. That was why God gave them up for seventy years. But after seventy years, God came back to them in His mercy.
18在新约里，主耶稣在怜悯里来到。祂在非常低的水平里来到，要对堕落的以色列人施怜悯，但他们大多弃绝祂。至终，主为他们呼喊并哭泣。23:37-主在马太二十三章三十七至三十八节说，『耶路撒冷阿，耶路撒冷阿，你常杀害申言者，又用石头打死那奉差遣到你这里来的。我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。看哪，你们的家要成为荒场，留给你们。』主豫言耶路撒冷要被毁。在谈到殿的建筑时，主告诉门徒说，『我实在告诉你们，将来在这里，绝没有一块石头留在石头上，不被拆毁的。』（二四2。）这在主后七十年，当提多和罗马军队来攻毁耶路撒冷时应验了。约瑟夫（Josephus）在他的历史书上，告诉我们提多对耶路撒冷的毁坏是何等可怕。
18In the New Testament, the Lord Jesus came in mercy. He came in a very low level to have mercy upon the fallen Israelites, but most of them rejected Him. Eventually, the Lord cried for them and wept for them. In Matthew 38 the Lord said, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I desired to gather your children together, the way a hen gathers her brood under her wings, and you would not! Behold, your house is left to you desolate!” The Lord predicted that Jerusalem would be destroyed. In reference to the buildings of the temple, He told the disciples, “Truly I say to you, There shall by no means be left here a stone upon a stone, which shall not be thrown down” (24:2). This was fulfilled in A.D. 70 when Titus and the Roman army destroyed Jerusalem. Josephus, in his history, tells us of the terrible destruction of Jerusalem by Titus.
19在福音书里，以色列家得罪了子。在使徒行传里，他们得罪那灵。那灵与使徒们同在，特别与保罗同在。保罗殉道后不久，罗马太子提多就带著军队来把耶路撒冷完全毁坏。那是以色列人末了、终极的放逐。他们被分散将近二十世纪。头一次因著巴比伦人的放逐只持续七十年，但这次末了的放逐持续将近二千年。一九四八年，藉著神的怜悯，少数的以色列人归回，恢复了以色列国。
19In the Gospels the house of Israel offended the Son. In the Acts they offended the Spirit. The Spirit was with the apostles, especially with Paul. Shortly after Paul was martyred, Titus the Roman prince came with an army to utterly destroy Jerusalem. That was the final and consummate exile of the people of Israel. They were scattered for close to twenty centuries. The first exile by the Babylonians lasted only seventy years, but this final exile lasted about two thousand years. It was by God’s mercy that in 1948 a small number of Israelites returned to restore the nation of Israel
20今天在以色列和邻近的阿拉伯国家中间，争议说以色列到底该占有多少地。以色列在一九六七年的六日战争中重获戈兰高地。现在有人要以色列放弃戈兰高地;然而根据圣经的豫言，我们不同意这事。那是美地的一部分。按照圣经，美地由地中海海岸，延伸到幼发拉底河，（申十一24，书一4，）就是今天伊拉克所在之地。美地是那么宽阔！按照神的命定，以色列必要保有戈兰高地。这是神对以色列的怜悯。不仅如此，大卫的王家也要恢复。谁是大卫王家末了一位君王？主耶稣是这位君王。祂是神应许给大卫并显给大卫那可靠的怜悯。
20Today there is a controversy among Israel and neighboring Arab countries about how much land Israel should have. Israel regained the Golan Heights in the six- day war in 1967. Now some want Israel to give up the Golan Heights. According to biblical prophecy, however, we cannot agree with this. That is a part of the good land. According to the Scriptures, the good land extends from the shore of the Mediterranean Sea to the Euphrates River (Deut. 11:24; Josh. 1:4), where present- day Iraq is. The good land is that spacious! According to God’so rd i nation, Israel will surely keep the Golan Heights. This is the Lord’s mercy to Israel. Furthermore, the royal family will be recovered. Who will be the last king of David’s royal family? The Lord Jesus will be the King. He is the sure mercies promised and shown to David by God.
21这些怜悯乃是立了约的。这就是说，为了这些怜悯立了一个合同。约不仅是应许，乃是合同，这约就是基督。以赛亚给我们看见，基督向以色列人乃是永远的约，（赛五五3下，六一8下，）和平安的约（五四10。）基督也是订定约的人。这就是说，基督保证祂自己必作真实的怜悯。口头甚至成文的应许不会有力站立，但约是绝对有约束力的。神不仅仅应许以色列要给大卫确定的怜悯。祂更立了一个约。以赛亚五十五章三节下半说，『我必与你们立永约，就是向大卫所显确定的怜悯。』这永远的约就是确定的怜悯。
21These mercies were covenanted. This means that a contract was made for these mercies. A covenant is not just a promise but a contract, and this covenant is Christ. Isaiah shows that Christ is an eternal covenant (Is a. 5 5:3 b; 61:8b) and the covenant of peace (54:10) to the people. Christ is also the Maker of the covenant. This means that Christ guarantees Himself to be the real mercies. A verbal or even a written promise does not stand quite strongly, but a covenant is absolutely binding. God did not merely promise Israel the sure mercies of David. He made a covenant. Isaiah 5 5:3 b says, “And I will make an eternal covenant with you, / Even the sure mercies shown to David.” This eternal covenant is the sure mercies.
22藉著保罗在行传十三章三十四至1三十九节的话，我们知道确定的怜悯是指基督。（参看恢复本徒十三34注1。）保罗在那里指明，应许给大卫那可靠的怜悯就是复活的基督，祂从未见死的朽坏。这里的怜悯(mercies)，希伯来文是chesed，在希腊文里相等的字，在行传十三章被译为圣的（复数）或圣者（单数）。三十四节说到『大卫那圣的，那可靠的，』三十五节说到基督是那『圣者』。大卫那圣的，那可靠的，就是向大卫所显确定的怜悯。圣者就是基督，大卫的子孙，神的怜悯集中在祂身上，并藉祂输送出去。基督是确定的怜悯，祂也是那是圣的一位。这表明这些确定的怜悯要作一件事，就是圣别所有享受的人。
22We know that the sure mercies refer to Christ by Paul’s word in Acts 13:34-39 (see note of verse 34 in the Recovery Version). There Paul indicates that the sure mercies promised to David are the resurrected Christ, who never saw the corruption of death. The Greek equivalent of the Hebrew word for mercies, chesed, is translated as the holy things (plural) or Holy One (singular) in Acts 1 3. Verse 3 4 speaks of “the holy things of David, the faithful things” and verse 35 of Christ as the “Holy One.” The holy things of David, the faithful things, are the sure mercies of David. The Holy One is Christ, the Son of David, in whom God’s mercies are centered and conveyed. Christ is the sure mercies, and He is also the One who is holy. This shows that these sure mercies will do a work to sanctify all the enjoyers.
23根据路加十五章的比喻，父的慈心圣别了归回的浪子。浪子像乞丐一样的回家，但父的慈心使他从世界分别出来。父的慈心圣别了归回的子，使他圣别，将他完全分别归给父。
23According to the parable in Luke 1 5, the Father’s compassion sanctifies the returning son. The prodigal son came back home like a beggar, but the father’s compassion separated him from the world. The Father’s compassion sanctifies the returning son, makes him holy, separating him entirely unto the Father.
24虽然我曾说我们可能都是『地鼠』和『蝎子』，但我仍要说我们是圣徒。（林前一2。）我们在神面前在地位上是圣别的。我们是圣别的人。基督是确定的怜悯，这些怜悯将我们圣别了;基督藉著祂的怜悯使我们成为圣徒。今天，我能向神圣别的子民说圣别的话；我能宣告一切圣别的事物。这是神确定怜悯的工作。
24Even though I did say that we all are probably “gophers” and “scorpions,” I still would say that we are saints (1 Cor. 1:2). We are holy positionally before God. We are the sanctified ones. Christ is the sure mercies, and these mercies have sanctified us. Christ made us saints by His mercies. Today I can speak the holy word to God’sho ly people. I can declare all the holy things. This is the work of God’ss ure mercies
25这些确定的怜悯已经用永远的约立了约。这约就是立约的基督，（赛四二6下，四九8下，）与平安的约。（五四10。）平安的意思是一切的难处都得了解决。当我说我是一个圣徒时，这含示我没有难处。我们该有平安，使我们能说，『我没有难处，因为我是一个圣徒。』只要我们仍有一点难处，即使很少，我们也不是那么圣别。
25These sure mercies have been covenanted with an eternal covenant. This covenant is the enacting Christ (Isa. 42:6b; 49:8b), and the covenant of peace (54:10). Peace means that all the problems are solved. When I say that I am a saint, this implies that I have no problems. We should have peace that enables us to say, “I have no problems because I am a saint.” If we have even a little problem, we are not that holy
26二、复活的基督没有见到死的朽坏，并且成了神称义信祂之人的根基
26B. The Resurrected Christ Who Did Not See the Corruption of Death and Became the
Base of God’s Justification to His Believers
27神确定的怜悯乃是复活的基督，祂没有见到死的朽坏，并且成了神称义信祂之人的根基。这是行传十三章三十四至三十九节所说的属天语言。我们需要一再来研读这六节圣经；不然，就无法有正确的领会。我们都被圣别了，但圣别需要根基，这圣别的根基就是称义。你们若没有被称义，就绝不能得圣别。
27God’ss ure mercies are the resurrected Christ who did not see the corruption of death and became the base of God’s justification to His believers. This heavenly language is spoken in Acts 13:34-39. We need to study these six verses again and again. Otherwise, we will not be able to enter into a proper understanding of them. We all have been sanctified, but sanctification needs a base, and the base of sanctification is justification. If you are not justified, you can never be sanctified
28基督是神确定的怜悯，为著我们的圣别。为此，祂也在祂的复活里成为称义的根基。保罗在行传十三章说，靠这人，耶稣，祂是神的怜悯，我们就能得称义。因此，称义是基于复活的基督，祂从未见到死的朽坏。使徒行传说死不能拘禁祂;那就是说，死无法摸著这复活的一位。这复活的一位，耶稣，乃是我们称义的根基。基于这样在基督的复活里得称义，我们正在享受基督作那圣别我们的怜悯。
28Christ is God’s sure mercies for our sanctification. For this He also became the base of justification in His resurrection. Paul said in Acts 13 that it is by this Man, Jesus, who is the mercies of God, that we can be justified. Thus, justification is based upon the resurrected Christ who has never seen the corruption of death. Acts says that death cannot hold Him. That means death cannot touch the resurrected One. Such a resurrected One, Jesus, is the foundation, the base, of our justification. Based upon such a justification in Christ’s resurrection, we are enjoying Christ as the mercies which sanctify us.
29我们不该忘记，复活的基督今天就是神向我们所施确定的怜悯。祂成了我们称义的根基，并基于这称义建立了一件事，就是圣别。不仅如此，圣别乃是用神确定的怜悯，并藉这怜悯所建立的。这些确定的怜悯乃是基督。
29We should not forget that the resurrected Christ today is the sure mercies of God to us. He has become the base of our justification, and upon this justification something is built up, that is, sanctification. Furthermore, sanctification is something built with and by the sure mercies of God. These sure mercies are Christ.
三 、被立为万民（万国）的见证人
C. Having Been Appointed a Witness to the Peoples (Nations
30基督作神确定的怜悯，已经被立为万国（万民）的见证人。（赛五五4上。）启示录一章五节上半说，神圣三一的第二者－基督，是神忠信的见证人。祂是整个神格的见证人。启示录三章十四节上半也说，祂是那真实忠信的见证人。基督乃是见证真神的见证人。
30Christ as the sure mercies of God has been appointed a Witness to the peoples, nations (Isa. 55:4a). Revelation 1:5a says that Christ, the second person of the Divine Trinity, is the faithful Witness of God. He is the Witness of the entire Godhead. Revelation 3:14a also says that He is the faithful and true Witness. Christ is the Witness to testify the true God
四 、被立为万民的首领和司令
D. Having Been Appointed a Leader and a Commander to the Peoples
31祂已经被立为万民的首领和司令。（赛五五4下，徒五31上。）祂是一切君王之上的首领，一切元首之上的首领;这是为著祂的行政。祂也被立为司令。祂是争战的将军。当祂归回的时候，祂要在哈米吉顿那里争战。（启十九～21。）祂要作司令，作战的将军，来击败地上最大的军队，以及敌基督这敌对的司令。
31He has been appointed a Leader and a Commander to the peoples (Isa. 55:4b; Acts 5:31a). He is the Leader above all the kings, the Leader above all the rulers. This is for His administ ration. He has also been appointed a Commander. He is the General to fight the battle. When Here turns, He will fight in the war at Armageddon (Rev. 19:11-21). He will be the Commander, the fighting General, to defeat 11 the biggest army on earth with Antichrist as the opposing commander.
贰 、锡安的救赎主
II. A Redeemer To Zion
32基督作耶和华的仆人，也要成为锡安的救赎主。（赛五九20。）在祂回来时，祂将要作并且能彀作锡安的救赎主，因为祂是确定的怜悯。没有神的怜悯，基督绝不能成为腐败、败坏之以色列人的救赎主。惟有满了怜悯的神，带著祂一切的怜悯，才会救赎他们。因此，基督不仅是神确定的怜悯，也是神的拯救者，在祂回来时拯救锡安。
32As the Servant of Jehovah, Christ will also be a Redeemer to Zion (Isa. 59:20). He will and can come as a Redeemer to Zion at His return because He is the sure mercies. Without being God’s mercies, Christ could never be a Redeemer to the rotten, corrupted children of Israel. Only the merciful God with all His mercies would redeem them. Thus, Christ is not only the sure mercies of God but also God’s Redeemer coming to redeem Zion a tHis return
33祂要向以色列的遗民成为这样一位救赎主，他们要从自己的罪孽转向祂。撒迦利亚十二章记载，以色列遗民在主回来时悔改了。
33He will be such a Redeemer to the remnant of Israel who will turn to Him from their transgression. In Zechariah 12 there is a record of the repentance of the remnant of Israel at the Lord’s return (vv. 10-14).
参 、以色列的光
III. The Light Of Israel
34基督要成为以色列的光。（赛六十1～3。）在祂回来时，祂要如光（耶和华的荣耀），临到以色列。（1。）今天全地，包括以色列，都在黑暗底下。但当基督来作以色列的救赎主时，祂要成为光照他们的光，那光就是神的荣耀。今天我们家里的光来自电，但在主回来时他们的光将是耶和华的荣耀。这不是日光或人造的光，乃是神在祂荣耀里的自己。藉著基督作神确定的怜悯，以色列将要得著这样的光。
34Christ will be the light of Israel (Isa. 60:1-3). He will come as light (the glory of Jehovah) upon Israel at His return (v. 1). The entire earth today is under darkness, including Israel. But when Christ comes as a Redeemer to Israel, He will be their light to enlighten them, and that light is the glory of God. Our light today in our homes is from electricity, but their light at the Lord’s coming back will be the glory of Jehovah. It will not be sunlight or man-made light, but the light which is God Himself in His glory. Israel will have such a light by Christ being God’ss ure mercies
35当基督回来，如光临到以色列时，那时黑暗遮盖大地，幽暗遮盖万民，就是列国。（2上。）一切外邦的列国都被黑暗所遮盖。只有以色列有光，那光就是在祂荣耀里显出来的神。基督就是耶和华，将要升起，照耀以色列，祂的荣耀必现在她身上。（2下。）今天以色列国在列国的压力下受苦，但当基督回来时，以色列要升起。
35When Christ comes as light upon Israel at His return, the darkness will cover the earth and the heavy darkness will cover the peoples, the Gentiles (v. 2a). All the Gentile nations will be covered by darkness. Only Israel will have light, and that light is the appearing God in His glory. Christ as Jehovah will rise upon Israel, and His glory will be seen upon her (v. 2b). Today the nation of Israel is suffering under the pressure of the nations, but when Christ comes back, Israel will rise up
36万国，万民，要来就以色列的光，君王要来就她升起的光辉。（3。）万国愿意被以色列光照，因为他们在黑暗里。在那日，以色列将要『升起』，但今天他们正被列国压制。二千多年以来，以色列被压得低而又低。特别在今天，他们在受苦，但当基督回来时，他们将要升起。
36The nations, the Gentiles, will come to Israel’slight, and kings will come to the brightness of her rising (v. 3). The nations will desire to be enlightened by Israel since they are in darkness. In that day Israel will be “rising,” but today they are being put down by the nations. Israel has been put down and down for over two thousand years. Especially today they are suffering, but when Christ returns they will rise up
37因著我们信徒有基督在里面，我们正在升起。我们不被压制。今天基督是我们神圣的怜悯；祂是我们的救赎主；祂是我们的光。基于祂，我们正在升起。
37Because we believers have Christ within us, we are rising up. We are not being put down. Today Christ is our divine mercies; He is our Redeemer; and He is our light. Based upon Him, we are rising