Chapter commentary
Isaiah Chapter 53
1
Isa 53:1-12.
繁體中文
English original
Isa 53:1-12.
MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN.
The speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context
(Isa 52:7-9),
which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.
1. report--literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing"
(Ro 10:16, 17).
arm--power
(Isa 40:10);
exercised in miracles and in saving men
(Ro 1:16; 1Co 1:18).
The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him
(Isa 49:4; Mr 6:6; 9:19; Ac 1:15).
Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"
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繁體中文
2. tender plant——彌賽亞如嫩芽般默默地、不知不覺地生長，從看似已死（即當時已衰落的大衛家）的古老樹幹萌發（見
Isa 11:1).
shall grow . . . hath——不如譯作「長起……有」。
before him——在耶和華面前。彌賽亞雖不為世人所知
(Joh 1:11),
卻被神所注視——是神安排了祂成長過程中最微小的細節。
root——即從根發出的芽。
form——美的形態：憂愁損毀了祂曾美麗的容貌。
and when we shall see——不如與前文相連：「也沒有美貌（吸引力）使我們看（喜悅地）祂。」
there is——不如譯作「有」。新約對祂的容貌、身量、膚色等刻意緘默，是為了防止我們專注於身體外表，而非祂的道德之美、聖潔、慈愛等；這也是護理之工對製造並崇拜祂之形象的抗議。P. LENTULUS 致提庇留皇帝描述其容貌的信函是偽造的；祂差人將自己的畫像送給以得撒王阿布加的故事也是如此；據稱維羅妮卡手帕上祂面容的印痕亦然。本節前半指祂的出生與童年；後半指祂首次公開露面 [VITRINGA]。
English original
2. tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on
Isa 11:1).
shall grow . . . hath--rather, "grew up . . . had."
before him--before Jehovah. Though unknown to the world
(Joh 1:11),
Messiah was observed by God, who ordered the most minute circumstances attending His growth.
root--that is, sprout from a root.
form--beautiful form: sorrow had marred His once beautiful form.
and when we shall see--rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him."
there is--rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].
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3. rejected——「被世人離棄」[GESENIUS]。「人中極卑微者」。字面作「那從人中隱退者」，即不再被視為人 [HENGSTENBERG]。（見
Isa 52:14;
Isa 49:7
的註解。）
man of sorrows——即以憂患為其顯著特徵的那位。
acquainted with——因持續接觸而熟悉。
grief——字面作「疾病」；比喻各種災禍
(Jer 6:14);
痲瘋尤其代表這一點，因它是直接出於神的刑罰。值得注意的是，聖經從未提及耶穌曾患病。
and we hid . . . faces——不如作如同那使人從祂面前掩面（出於厭惡）的那位 [MAURER]。或作「祂如人掩面前的物件」，即令人厭惡而遮面的物件 [HENGSTENBERG]。或作「如面前有遮面的那一位」；人在其前因厭惡而掩面 [GESENIUS]。
we——先知將自己與猶大人認同。見 HORSLEY 的觀點（見
Isa 53:1
的註解）。
esteemed . . . not——消極的輕蔑；前述的話表達的是積極的輕蔑。
English original
3. rejected--"forsaken of men" [GESENIUS]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [HENGSTENBERG]. (See on
Isa 52:14;
Isa 49:7).
man of sorrows--that is, whose distinguishing characteristic was sorrows.
acquainted with--familiar by constant contact with.
grief--literally, "disease"; figuratively for all kinds of calamity
(Jer 6:14);
leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness.
and we hid . . . faces--rather, as one who causes men to hide their faces from Him (in aversion) [MAURER]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [GESENIUS].
we--the prophet identifying himself with the Jews. See HORSLEY'S view (see on
Isa 53:1).
esteemed . . . not--negative contempt; the previous words express positive.
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4. Surely . . . our griefs——字面作「然而他擔當了（或背負了）我們的疾病」，即那些因祂人性的軟弱而藐視祂的人，反倒更應當因此而尊重祂；因為「他代替我們的軟弱」（身體的疾病）。
Mt 8:17
如此引用。在希伯來文中，「擔當」或代替一詞可能包含雙重含義：祂代替性地親自承擔（如
Isa 53:5, 6, 8, 12），
因而除去了；祂完全的人性——使祂在身體上為我們受苦，「在我們一切苦難中」也與我們同受
(Isa 63:9;
Heb 4:15)
——正是祂醫治病人的根基；因此馬太的引用並非單純的附會。見 MAGEE 大主教，《贖罪》，註42。該處希伯來文或可意為以黑暗淹没；彌賽亞的黑暗時刻是暫時的
(Mt 27:45),
對應祂腳跟被傷；撒但的黑暗卻是永遠的，對應頭被傷（比較
Isa 50:10).
carried . . . sorrows——嚴格而言是代替的概念。「擔當」，即如重擔一般。「憂患」，即心靈的痛苦；而「疾病」指身體的痛苦
(Ps 32:10; 38:17).
Mt 8:17
似乎與此相悖：「代替了我們的軟弱。」但他是以「軟弱」比喻罪——疾病的因。基督擔當了人一切「軟弱」，為要將其除去：身體的軟弱藉直接的神蹟——根基於祂對人性軟弱的同受；靈魂的軟弱則藉祂代替性的受苦——這除去了二者的根源。罪與病在倫理上因果相連
(Isa 33:24;
Ps 103:3;
Mt 9:2;
Joh 5:14;
Jas 5:15).
we did esteem him stricken——按法律受刑 [LOWTH]，即為祂自己的罪；其實是為我們的罪。「我們以為祂是痲瘋病人」[JEROME，武加大譯本]，因痲瘋是罪的直接神聖刑罰
(Le 13:1-59;
Nu 12:10, 15;
2Ch 26:18-21).
smitten——被神的刑罰擊打。
afflicted——因祂自己的罪；這正是他們大錯特錯之處
(Lu 23:34;
Ac 3:17;
1Co 2:8).
祂誠然「受苦」，但並非因祂的罪。
English original
4. Surely . . . our griefs--literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself took OUR infirmities" (bodily diseases). So
Mt 8:17
quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so
Isa 53:5, 6, 8, 12),
and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions
(Isa 63:9; Heb 4:15)
was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of ARCHBISHOP MAGEE, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary
(Mt 27:45),
answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare
Isa 50:10).
carried . . . sorrows--The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body
(Ps 32:10; 38:17).
Mt 8:17
might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect
(Isa 33:24; Ps 103:3; Mt 9:2; Joh 5:14; Jas 5:15).
we did esteem him stricken--judicially [LOWTH], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [JEROME, Vulgate], leprosy being the direct divine judgment for guilt
(Le 13:1-59; Nu 12:10, 15; 2Ch 26:18-21).
smitten--by divine judgments.
afflicted--for His sins; this was the point in which they so erred
(Lu 23:34; Ac 3:17; 1Co 2:8).
He was, it is true, "afflicted," but not for His sins.
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繁體中文
5. wounded——身體的創傷；不僅是心靈的憂傷；字面作「刺透」；精確地適用於彌賽亞——祂的手、腳和肋旁被刺透
(Ps 22:16).
旁注從希伯來文字根錯誤地譯作「折磨」。
for . . . for——
(Ro 4:25;
2Co 5:21;
Heb 9:28;
1Pe 2:24; 3:18)
——祂所受的原因不是自己的，而是我們的罪。
bruised——壓傷：內外兼有的痛苦（見
Isa 53:10
的註解。）
chastisement——字面作父母為兒女的好處而施的管教
(Heb 12:5-8, 10, 11).
嚴格來說不是刑罰；因刑罰只有在有罪之處才能成立，而祂無罪；但祂親身擔當了那使神眾子得享平安（與我們的父和好；
Ro 5:1;
Eph 2:14, 15, 17）
的管教
(Heb 2:14).
upon him——如重擔一般；與「擔當」和「背負」平行。
stripes——精確地預言祂受鞭打
(Mt 27:26;
1Pe 2:24).
healed——屬靈的醫治
(Ps 41:4;
Jer 8:22).
English original
5. wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced
(Ps 22:16).
The Margin, wrongly, from a Hebrew root, translates, "tormented."
for . . . for--
(Ro 4:25; 2Co 5:21; Heb 9:28; 1Pe 2:24; 3:18)
--the cause for which He suffered not His own, but our sins.
bruised--crushing inward and outward suffering (see on
Isa 53:10).
chastisement--literally, the correction inflicted by a parent on children for their good
(Heb 12:5-8, 10, 11).
Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father;
Ro 5:1; Eph 2:14, 15, 17)
of the children of God was to be effected
(Heb 2:14).
upon him--as a burden; parallel to "hath borne" and "carried."
stripes--minutely prophetical of His being scourged
(Mt 27:26; 1Pe 2:24).
healed--spiritually
(Ps 41:4; Jer 8:22).
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6. 信徒及末後日子以色列的悔改認罪
(Zec 12:10).
sheep . . . astray——
(Ps 119:176;
1Pe 2:25).
對比是：「我們在自己裏面是分散的；在基督裏我們被聚集；按本性我們流蕩，被驅向毀滅；在基督裏我們找到了通向生命之門的路」[CALVIN]。同樣，字面上也適用於以色列將來復興之前的狀態
(Eze 34:5, 6;
Zec 10:2, 6;
比較
Eze 34:23, 24;
Jer 23:4, 5;
也見
Mt 9:36).
laid——「使……落在祂身上」[LOWTH]。不如作「使……衝向祂」[MAURER]。
the iniquity——即其刑罰；或不如說，如
2Co 5:21;
祂不僅是贖罪祭（這將破壞與「義」的對比），而是「替我們成為罪」；代替性地承擔罪本身；是全人類罪之總和的代表；不是複數的罪（sins），因為世界的「罪」是一
(Ro 5:16, 17);
如此我們不僅被稱為義的，更成為義——即「神的義」。無罪的受罰如同有罪，好叫有罪的得賞如同無罪。本節不能用於任何單純的殉道者。
English original
6. Penitent confession of believers and of Israel in the last days
(Zec 12:10).
sheep . . . astray--
(Ps 119:176; 1Pe 2:25).
The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration
(Eze 34:5, 6; Zec 10:2, 6;
compare with
Eze 34:23, 24; Jer 23:4, 5;
also
Mt 9:36).
laid--"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER].
the iniquity--that is, its penalty; or rather, as in
2Co 5:21;
He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one
(Ro 5:16, 17);
thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.
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7. oppressed——LOWTH 譯作「債務被嚴厲追討，而祂被算為負責」。此動詞意為「嚴厲追討債務」
(De 15:2, 3)，
引申為一般意義上的受欺壓；可能暗指在祂的受苦中對我們的罪所施行的全額追討。
and . . . afflicted——或作，然而祂忍受了，或耐心地承當了，等等
[HENGSTENBERG 和
MAURER].
LOWTH 的譯法「祂被算為負責」很難為希伯來文所容納。
opened not . . . mouth——
Jer 11:19；
大衛在
Ps 38:13, 14; 39:9，
預表彌賽亞
(Mt 26:63; 27:12, 14;
1Pe 2:23).
English original
7. oppressed--LOWTH translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted"
(De 15:2, 3),
and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to.
and . . . afflicted--or, and yet He suffered, or bore Himself patiently, &c. [HENGSTENBERG and MAURER]. LOWTH'S translation, "He was made answerable," is hardly admitted by the Hebrew.
opened not . . . mouth--
Jer 11:19;
and David in
Ps 38:13, 14; 39:9,
prefiguring Messiah
(Mt 26:63; 27:12, 14; 1Pe 2:23).
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繁體中文
8. 宜作：「祂受欺壓，並受審判的判決而被奪去（即被剪除）」；此為重名法（hendiadys），意即「受一個不公正的司法判決」〔LOWTH 及 HENGSTENBERG〕。 GESENIUS 譯得較遜：「祂只被救脫離欺壓與刑罰」，僅賴於死亡。 英文譯本譯作「從……從」，而非「受……受」。 但「監牢」之說不適用於耶穌，因祂並未被監禁；限制與捆綁
(Joh 18:24)
更為符合希伯來文。
Ac 8:33；
當照七十士譯本譯作：「祂卑微的時候，祂的審判（法定受審）被奪去」；此乃 LOWTH 所譯希伯來文的實際含義，並為受默示的使徒行傳作者所認可；祂被當作如此卑微的人，連公正的審判也被拒絕
(Mt 26:59; Mr 14:55-59)。
HORSLEY 譯作：「經定罪與審判之後，祂被悅納。」
who . . . declare . . . generation——誰能述說（祂）當代之人的邪惡呢？〔見 ALFORD 對
Ac 8:33 的註釋〕，
這樣最能配合平行句式：「祂那世代的邪惡」與「不公正的審判」相對。但路德（LUTHER）譯作「祂壽數的長久」，即祂未來的日子必沒有窮盡
(Isa 53:10; Ro 6:9)。
加爾文（CALVIN）則包括祂教會的日子，因教會與祂不可分割。HENGSTENBERG 譯作「祂的後裔」。祂誠然被剪除，但祂的後裔必多到無人能完全述說。 CHRYSOSTOM 等則譯作「祂永遠的兒子身分與奇妙的道成肉身」。
cut off——暗示暴斃
(Da 9:26)。
my people——以賽亞以「我的」一詞將自己列於其中〔HENGSTENBERG〕。更當說，是耶和華藉其先知說話：「我的民」，即恩選之民
(Heb 2:13)。
was he stricken——希伯來文作「那擊打（落在）祂身上」。 GESENIUS 說希伯來文意指「他們」；即那集合體，不論是先知或百姓，猶太人將整個預言指向此集合體。但 JEROME、敘利亞譯本與埃塞俄比亞譯本譯作「祂」；在某些經文中確為單數；
Ps 11:7
作「祂的」；
Job 27:23
作「他」；
Isa 44:15
作「為此」。 七十士譯本與希伯來文 lamo「在祂身上」讀作相近的字 lamuth「以至於死」，這樣一來便能推翻猶太人的「在他們身上」的解釋。ORIGEN 勞心費力地比較了希伯來文與七十士譯本，如此讀經，並以此對抗當日的猶太人；若這字當時並非真的如此出現在希伯來文原本中，猶太人必不會不否認這是真實的讀法〔LOWTH〕。若認為唯獨他的見證不足採信，或許 lamo 也可以暗示彌賽亞是全人類集合體的代表；因此才用這個含糊的複數—單數形式。
English original
8. Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [LOWTH and HENGSTENBERG]. GESENIUS not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from . . . from," not "by . . . by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds
(Joh 18:24)
more accord with the Hebrew.
Ac 8:33;
translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by LOWTH and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him
(Mt 26:59; Mr 14:55-59).
HORSLEY translates, "After condemnation and judgment He was accepted."
who . . . declare . . . generation--who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on
Ac 8:33],
which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But LUTHER, "His length of life," that is, there shall be no end of His future days
(Isa 53:10; Ro 6:9).
CALVIN includes the days of His Church, which is inseparable from Himself. HENGSTENBERG, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. CHYRSOSTOM, &c., "His eternal sonship and miraculous incarnation."
cut off--implying a violent death
(Da 9:26).
my people--Isaiah, including himself among them by the word "my" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, "My people," by the election of grace
(Heb 2:13).
was he stricken--Hebrew, "the stroke (was laid) upon Him." GESENIUS says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But JEROME, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages;
Ps 11:7,
His;
Job 27:23,
Him;
Isa 44:15,
thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." ORIGEN, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [LOWTH]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.
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繁體中文
9. 宜作：「祂的墳墓被派定」，或「他們為祂派定祂的墳墓」〔HENGSTENBERG〕；即他們有意（藉著將祂與兩個強盜同釘十字架，
Mt 27:38）
使祂「與惡人同埋」。試比較
Joh 19:31，
不得體面的葬禮被視為極大的恥辱（見
Isa 14:19；
Jer 26:23 註釋）。
and with . . . rich——宜作「但祂卻與一個財主」，等等。 GESENIUS 為配合與「惡人」的平行，譯作「不敬虔」（財富的效應是使人不敬虔）；但希伯來文在何處都意為「富足」，從不單獨指不敬虔；此處的平行乃是對比；即在他們的意圖與由神所安排的事實之間
(Mt 27:57; Mr 15:43-46; Joh 19:39, 40)；
兩個財主在祂死時尊崇了祂：亞利馬太的約瑟與尼哥底母。
in his death——希伯來文作「死」。 LOWTH 譯作「祂的墳墓」；bamoth，從不同的字根而來，意為「高處」，故指埋葬的土堆
(Eze 43:7)。
但所有譯本都反對此說，且希伯來文幾乎不容許這解釋。更當譯作「在祂死之後」〔HENGSTENBERG〕；如我們所說「在祂死時」。眾數「死」加強語氣；如亞當因犯罪「必定死」
(Ge 2:17，
旁註）；即招致身體與屬靈的死亡。照樣彌賽亞作他的代替，也兩方面忍受了死亡：屬靈方面，在祂暫時被父離棄之時；身體方面，在祂將靈魂交出之時。
because——宜如文義所要求的（如
Job 16:17），
作「雖然祂並未行」，等等。 〔HENGSTENBERG〕，
(1Pe 2:20-22; 1Jo 3:5)。
violence——即詭詐。
English original
9. Rather, "His grave was appointed," or "they appointed Him His grave" [HENGSTENBERG]; that is, they intended (by crucifying Him with two thieves,
Mt 27:38)
that He should have His grave "with the wicked." Compare
Joh 19:31,
the denial of honorable burial being accounted a great ignominy (see on
Isa 14:19;
Jer 26:23).
and with . . . rich--rather, "but He was with a rich man," &c. GESENIUS, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God
(Mt 27:57; Mr 15:43-46; Joh 19:39, 40);
two rich men honored Him at His death, Joseph of Arimathæa, and Nicodemus.
in his death--Hebrew, "deaths." LOWTH translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture
(Eze 43:7).
But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [HENGSTENBERG]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died"
(Ge 2:17,
Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost.
because--rather, as the sense demands (so in
Job 16:17),
"although He had done no," &c. [HENGSTENBERG],
(1Pe 2:20-22; 1Jo 3:5).
violence--that is, wrong.
10
Untitled
繁體中文
10. 從祂的降卑轉到祂的高升。
pleased the Lord——祂受苦的秘訣。彌賽亞甘願忍受這些苦難，為要藉此「行耶和華的旨意」
(Joh 6:38; Heb 10:7, 9)，
關乎人的救贖；故本節末說「耶和華所喜悅的事必在祂手中亨通。」
bruise——（見
Isa 53:5）；
Ge 3:15
便因此應驗，雖然那裡「傷」的希伯來文字與此處所用不同。馬太福音中的「他自己」一詞，暗示親自擔當了我們屬靈與身體的疾病，這包含了祂對我們身體疾病的服事在內：後者是罪的反面；祂擔當我們屬靈的疾病，連帶地也同情地擔當並醫治了外在的疾病：那是其果子與其預表。HENGSTENBERG 正確反對 MAGEE 將「擔當」譯作「除掉」，因為這樣便破壞了與「背負」的平行。此外，那個希伯來文字別處當與罪連用時，意為擔當罪及其刑罰
(Eze 18:20)。
馬太在別處也陳明祂代贖的救贖
(Mt 20:28)。
when thou 等——宜如旁註，「當祂的靈魂（即祂）將成為贖罪祭時」，等等。在英文譯本中人稱的改變是生硬的：由對耶和華說話用第二人稱
(Isa 53:10)，
變為耶和華在
Isa 53:11
中用第一人稱說話。旁註正確地讓先知以耶和華的名在本節說話。
offering for sin——
(Ro 3:25; 1Jo 2:2; 4:10)。
his seed——祂屬靈的後裔必多
(Ps 22:30)；
不但如此，祂雖必須死，卻必看見他們。在希伯來人中，眾多的後裔被視為大福；更為有福的是，能活著看見他們
(Ge 48:11; Ps 128:6)。
prolong . . . days——也在猶太人中被視為特別的福分
(Ps 91:16)。
彌賽亞死後，必復活進入無盡的生命
(Ho 6:2; Ro 6:9)。
prosper——
(Isa 52:13，
旁註)。
English original
10. Transition from His humiliation to His exaltation.
pleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will"
(Joh 6:38; Heb 10:7, 9),
as to man's redemption; so at the end of the verse, "the pleasure of the LORD shall prosper in His hand."
bruise--(see
Isa 53:5);
Ge 3:15,
was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment
(Eze 18:20).
Matthew, elsewhere, also sets forth His vicarious atonement
(Mt 20:28).
when thou, &c.--rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person
(Isa 53:10),
to Jehovah speaking in the first person in
Isa 53:11.
The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.
offering for sin--
(Ro 3:25; 1Jo 2:2; 4:10).
his seed--His spiritual posterity shall be numerous
(Ps 22:30);
nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them
(Ge 48:11; Ps 128:6).
prolong . . . days--also esteemed a special blessing among the Jews
(Ps 91:16).
Messiah shall, after death, rise again to an endless life
(Ho 6:2; Ro 6:9).
prosper--
(Isa 52:13,
Margin).
11
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繁體中文
11. 耶和華仍在說話。
see of the travail——祂必看見因祂受苦而結出的蒙福果子，足以豐厚報償祂
(Isa 49:4, 5; 50:5, 9)。
那因看見祂靈魂勞苦的豐滿果子——以色列與世界的歸信——而來的「滿足」，要在末世才實現
(Isa 2:2-4)。
his knowledge——宜作對祂的認識（經歷上的）
(Joh 17:3; Php 3:10)。
my . . . servant——彌賽亞
(Isa 42:1; 52:13)。
righteous——祂稱別人為義的根據，是祂自己的義
(1Jo 2:1)。
justify——視為義；司法上；基於祂有功勞的受苦，而非他們的義。
bear . . . iniquities——
(Isa 53:4, 5)，
作為罪人的代替。
English original
11. Jehovah is still speaking.
see of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them
(Isa 49:4, 5; 50:5, 9).
The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days
(Isa 2:2-4).
his knowledge--rather, the knowledge (experimentally) of Him
(Joh 17:3; Php 3:10).
my . . . servant--Messiah
(Isa 42:1; 52:13).
righteous--the ground on which He justifies others, His own righteousness
(1Jo 2:1).
justify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear . . . iniquities--
(Isa 53:4, 5),
as the sinner's substitute.
12
Untitled
繁體中文
12. divide——如征服者在勝利後分擄物
(Ps 2:8; Lu 11:22)。
him——為祂。
with . . . great——HENGSTENBERG 譯作：「我必將強者賜給祂為分」；七十士譯本亦然。但平行的子句「與強者」支持英文譯本。祂的勝利不僅在少數軟弱者中，也在許多強大者中。
spoil . . . strong——
(Col 2:15；
並比較
Pr 16:19)。
「與大者；與強者」，可能意為如一位偉大強壯的英雄。
poured out . . . soul——即祂的生命，被認為住在血中
(Le 17:11; Ro 3:25)。
numbered with 等——不是說祂是罪犯，而是祂被當作罪犯對待，與強盜同釘十字架
(Mr 15:28; Lu 22:37)。
made intercession 等——這職分祂在十字架上開始
(Lu 23:34)，
如今在天上繼續
(Isa 59:16; Heb 9:24; 1Jo 2:1)。
當在「祂被列在……祂擔當……代求」之前領會因為。祂有功勞的死與代求是祂至終勝利的原因。MAURER 為平行之故譯作：「祂被與罪犯同等看待」。但英文譯本更符合希伯來文，也更符合關於基督的意義與事實。MAURER 的譯法在「祂被列在罪犯之中」之後會造成重複；平行不需要如此僕從的重複。「祂代求」與平行的「祂被列在」相對應，正如果與因相對應——祂為罪人代求是從祂被列在他們之中所流出的果效。
English original
12. divide--as a conqueror dividing the spoil after a victory
(Ps 2:8; Lu 11:22).
him--for Him.
with . . . great--HENGSTENBERG translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.
spoil . . . strong--
(Col 2:15;
compare
Pr 16:19).
"With the great; with the mighty," may mean, as a great and mighty hero.
poured out . . . soul--that is, His life, which was considered as residing in the blood
(Le 17:11; Ro 3:25).
numbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves
(Mr 15:28; Lu 22:37).
made intercession, &c.--This office He began on the cross
(Lu 23:34),
and now continues in heaven
(Isa 59:16; Heb 9:24; 1Jo 2:1).
Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, "He was put on the same footing with the transgressors." But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after "He was numbered with the transgressors"; parallelism does not need so servile a repetition. "He made intercession for," &c., answers to the parallel, "He was numbered with," &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.
Isa 53:1-12.
人的不信：彌賽亞代贖的受苦，以及為人成就的最終得勝。
按照 HORSLEY 的見解，發言者模擬末世悔改歸向救贖主信仰的猶太人；全篇是他們悔改的認罪。這一看法與上下文相符
(Isa 52:7-9),
而上下文的完全實現有待以色列復興之時。然而，首先這是先知突然的感嘆：「我們所傳的，有誰信呢？」——即以賽亞與其他先知關於彌賽亞的信息。不信者從猶太人的不信所提出的反對，在此被預先回應：那不信及其原因（彌賽亞的降卑，而他們期望的是一位來掌權的）早已被預見並預告。
1. report——字面作「所聽見的事」，保羅正是據此意義說：「可見信道是從聽道來的」
(Ro 10:16, 17).
arm——能力
(Isa 40:10);
彰顯於神蹟與拯救人中
(Ro 1:16; 1Co 1:18).
先知彷彿親臨彌賽亞在世的事工期間，為信祂的人何等稀少而深受感動
(Isa 49:4; Mr 6:6; 9:19; Ac 1:15).
給出兩個理由，說明為何所有人都理當相信：（一）「古時先知」的「傳揚」；（二）彌賽亞在世時所彰顯的「耶和華的膀臂」。照 HORSLEY 的見解，這將是猶太人的悔改認罪：「在彌賽ah的日子，我們國民中信祂的人何等稀少！」