Chapter commentary
Isaiah Chapter 63
1
Isa 63:1-19.
繁體中文
English original
Isa 63:1-19.
MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS.
Messiah, approaching Jerusalem after having avenged His people on His and their enemies, is represented under imagery taken from the destruction of "Edom," the type of the last and most bitter foes of God and His people (see
Isa 34:5,
&c.).
1. Who--the question of the prophet in prophetic vision.
dyed--scarlet with blood
(Isa 63:2, 3; Re 19:13).
Bozrah--(See on
Isa 34:6).
travelling--rather, stately; literally, "throwing back the head" [GESENIUS].
speak in righteousness--answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Rather, speak of righteousness
(Isa 45:19; 46:13);
salvation being meant as the result of His "righteousness" [MAURER].
save--The same Messiah that destroys the unbeliever saves the believer.
2
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2. 先知問祂的衣裳為何「染色」「變紅」。
winefat——不如譯作「壓酒池」，即用腳踹葡萄之處；汁液會染紅踹葡萄之人的衣裳
(Re 14:19, 20; 19:15).
這意象貼切，因波斯拉一帶盛產葡萄。彌賽亞與祂的軍隊所施行的這最後一擊
(Re 19:13-15)
將決定祂對撒但及撒但將權柄交託的「獸」所篡奪之國度的權利。那將是對敵擋之外邦人的審判之日，正如祂的首次降臨是對不信之猶太人的審判之日。
English original
2. The prophet asks why His garments are "dyed" and "red."
winefat--rather, the "wine-press," wherein the grapes were trodden with the feet; the juice would stain the garment of him who trod them
(Re 14:19, 20; 19:15).
The image was appropriate, as the country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies
(Re 19:13-15)
shall decide His claim to the kingdoms usurped by Satan, and by the "beast," to whom Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews.
3
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3. 彌賽亞的回答。意象見
La 1:15.
祂在此「踹酒醡」不是作為受苦者，而是作為報復的施行者。
will tread . . . shall be . . . will stain——不如作過去式：「我踹了……踐踏了……被濺灑了……我染紅了」。
blood——字面作葡萄被踹踏時擠出的「烈性汁液」[GESENIUS]。
English original
3. Reply of Messiah. For the image, see
La 1:15.
He "treads the wine-press" here not as a sufferer, but as an inflicter of vengeance.
will tread . . . shall be . . . will stain--rather preterites, "I trod . . . trampled . . . was sprinkled . . . I stained."
blood--literally, "spirited juice" of the grape, pressed out by treading [GESENIUS].
4
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4. is——不如作「曾」。這說明了祂如此毀滅仇敵的原因
(Zep 3:8).
my redeemed——我所要救贖的百姓。
day . . . year——此處與
Isa 34:8; 61:2
一樣，「報仇」之時被稱為「日子」；恩典和向「救贖之民」「報答」之時被稱為「年」。
English original
4. is--rather, "was." This assigns the reason why He has thus destroyed the foe
(Zep 3:8).
my redeemed--My people to be redeemed.
day . . . year--here, as in
Isa 34:8; 61:2,
the time of "vengeance" is described as a "day"; that of grace and of "recompense" to the "redeemed," as a "year."
5
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5. 與
Isa 59:16
相同的話，只是那裏說扶持祂的是祂的「公義」，此處則是祂的「烈怒」。
English original
5. The same words as in
Isa 59:16,
except that there it is His "righteousness," here it is His "fury," which is said to have upheld Him.
6
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6. 不如作過去式：「我踹下了……使他們沉醉」。同樣的比喻見於
Isa 51:17, 21-23;
Ps 75:8;
Jer 25:26, 27.
will bring down . . . strength to . . . earth——不如作「我將他們的生命之血傾倒在地上」（與
Isa 63:3
相同的希伯來文詞）[LOWTH 及七十士譯本]。
English original
6. Rather, preterites, "I trod down . . . made them drunk." The same image occurs
Isa 51:17, 21-23; Ps 75:8; Jer 25:26, 27.
will bring down . . . strength to . . . earth--rather, "I spilled their life-blood (the same Hebrew words as in
Isa 63:3)
on the earth" [LOWTH and Septuagint].
7
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7. 以色列為求復興而作的悔罪認罪與禱告
(Ps 102:17, 20)，
自
Isa 63:7 延伸至 64:12。
loving-kindnesses . . . praises . . . mercies . . . loving-kindnesses——眾數與重複的使用，暗示言語不足以表達神恩慈的豐盛全貌。
us——指最終復興前夕那分散中的猶太人。
house of Israel——指歷代一切的以色列人；神不僅善待現今分散的猶太人，也善待以色列歷史上每一個時代的子民。
English original
7. Israel's penitential confession and prayer for restoration
(Ps 102:17, 20),
extending from
Isa 63:7 to 64:12.
loving-kindnesses . . . praises . . . mercies . . . loving-kindnesses--The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness.
us--the dispersed Jews at the time just preceding their final restoration.
house of Israel--of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.
8
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8. he——耶和華「說」，即在其選召他們為其立約之民時所想；如此「說」
(Ps 95:10)。
並非神不知猶太人會對他不守信；而是此處按人的思維方式說神心裡說了祂因恩待猶太人而自然可期望的結果；如此更能生動地顯出他們不自然之頑拗的嚴重。
lie——對我失信（參
Ps 44:17）。
so——因祂已揀選他們，便成了他們的拯救者。如「所以」一語
(Jer 31:33)。
祂永遠的揀選，是祂實際拯救人的根據
(Eph 1:3, 4)。
English original
8. he--Jehovah "said," that is, thought, in choosing them as His covenant-people; so "said"
(Ps 95:10).
Not that God was ignorant that the Jews would not keep faith with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth.
lie--prove false to Me (compare
Ps 44:17).
so--in virtue of His having chosen them, He became their Saviour. So the "therefore"
(Jer 31:33).
His eternal choice is the ground of His actually saving men
(Eph 1:3, 4).
9
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9. he was afflicted——英文譯本讀作Keri（旁註）的讀法：「對祂有患難」。但 Chetib（正文）讀作「沒有患難」（希伯來文中只差一個字母）；即「在他們一切的患難中，並沒有（完全壓倒的）患難」〔GESENIUS〕；或作「他們才一受患難，祂面前的使者便拯救了他們」〔MAURER〕；或如最能配合平行句式的譯法：「在他們一切的困迫中，祂對他們的恩慈毫無困迫」〔HOUBIGANT〕，
(Jud 10:16; Mic 2:7; 2Co 6:12)。
angel of his presence——字面意思是「祂面前的」，即不斷站在祂面前的；彌賽亞
(Ex 14:19; 23:20, 21; Pr 8:30)，
這話不能適用於任何受造者
(Ex 32:34; 33:2, 14; Nu 20:16; Mal 3:1)。
bare them——
(Isa 46:3, 4; 40:11; Ex 19:4; De 32:11, 12)。
English original
9. he was afflicted--English Version reads the Hebrew as the Keri (Margin), does, "There was affliction to Him." But the Chetib (text) reads, "There was no affliction" (the change in Hebrew being only of one letter); that is, "In all their affliction there was no (utterly overwhelming) affliction" [GESENIUS]; or, for "Hardly had an affliction befallen them, when the angel of His presence saved them" [MAURER]; or, as best suits the parallelism, "In all their straits there was no straitness in His goodness to them" [HOUBIGANT],
(Jud 10:16; Mic 2:7; 2Co 6:12).
angel of his presence--literally, "of His face," that is, who stands before Him continually; Messiah
(Ex 14:19; 23:20, 21; Pr 8:30),
language applicable to no creature
(Ex 32:34; 33:2, 14; Nu 20:16; Mal 3:1).
bare them--
(Isa 46:3, 4; 40:11; Ex 19:4; De 32:11, 12).
10
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10. vexed——擔憂
(Ps 78:40; 95:10; Ac 7:51; Eph 4:30; Heb 3:10, 17)。
he fought——宜作「祂就是那爭戰的」，即祂面前的使者〔HORSLEY〕，
(La 2:5)。
English original
10. vexed--grieved
(Ps 78:40; 95:10; Ac 7:51; Eph 4:30; Heb 3:10, 17).
he fought--rather, "He it was that fought," namely, the angel of His presence [HORSLEY],
(La 2:5).
11
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11. remembered——儘管他們頑拗，祂沒有忘記祂從前的約；所以祂沒有全然離棄他們
(Le 26:40-42, 44, 45; Ps 106:45, 46)；
猶太人以此為他們對神的請求，求祂現在不要離棄他們。
saying——神以人的語言被描繪為心裡論到自己與祂從前對以色列的愛，作為祂不顧他們背叛而憐憫他們的根據。
sea——紅海。
shepherd——摩西；或若希伯來文讀作眾數，「眾牧者」，即摩西、亞倫及其他領袖（如
Ps 77:20)。
put . . . Spirit . . . within him——希伯來文作「在他內裡」，即摩西；或指羊群，「在他民中間」
(Nu 11:17, 25; Ne 9:20; Hag 2:5)。
English original
11. remembered--Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them
(Le 26:40-42, 44, 45; Ps 106:45, 46);
the Jews make this their plea with God, that He should not now forsake them.
saying--God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.
sea--Red Sea.
shepherd--Moses; or if the Hebrew be read plural, "shepherds," Moses, Aaron, and the other leaders (so
Ps 77:20).
put . . . Spirit . . . within him--Hebrew, "in the inward parts of him," that is, Moses; or it refers to the flock, "in the midst of his people"
(Nu 11:17, 25; Ne 9:20; Hag 2:5).
12
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12. 摩西的右手不過是工具；神的膀臂才是真正的推動者
(Ex 15:6; 14:21)。
dividing the water——
(Ne 9:11; Ps 78:13)。
English original
12. The right hand of Moses was but the instrument; the arm of God was the real mover
(Ex 15:6; 14:21).
dividing the water--
(Ne 9:11; Ps 78:13).
13
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13. 深淵——希伯來文作「翻騰咆哮的海」。
曠野——宜作「開閎平原」〔HORSLEY〕，其中沒有任何障礙會使奔跑中的馬有跌倒的危險。
English original
13. deep--literally, "the tossing and roaring sea."
wilderness--rather, the "open plain" [HORSLEY], wherein there is no obstacle to cause a horse in its course the danger of stumbling.
14
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14. 像牲畜……安息——取自牲畜群從山上被領「下」到肥沃多水的「谷」中的意象
（詩 23:2）；
照樣神的靈使以色列在疲憊的漂泊之後，在應許之地「安息」。
為要……得名——（如
賽 63:12； 撒下 7:23）。
English original
14. As a beast . . . rest--image from a herd led "down" from the hills to a fertile and well-watered "valley"
(Ps 23:2);
so God's Spirit "caused Israel to rest" in the promised land after their weary wanderings.
to make . . . name--(So
Isa 63:12; 2Sa 7:23).
15
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15. 此處開始向神發出熱切的呼求，求祂因從前的恩惠而憐憫以色列。
聖潔的居所——
（賽 57:15； 申 26:15； 代下 30:27； 詩 33:14，80:14）。
熱心……大能——從前為你百姓所彰顯的。
腸胃的發聲——你的憐恤之情
（賽 16:11； 耶 31:20，48:36； 何 11:8）。
English original
15. Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits.
habitation of . . . holiness--
(Isa 57:15; De 26:15; 2Ch 30:27; Ps 33:14; 80:14).
zeal . . . strength--evinced formerly for Thy people.
sounding of . . . bowels--Thine emotions of compassion
(Isa 16:11; Jer 31:20; 48:36; Ho 11:8).
16
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16. 你……我們的父——以色列的父，不僅因創造，也因揀選的收養
（賽 64:8； 申 32:6； 代上 29:10）。
雖然亞伯拉罕……以色列——猶太人始終難以擺脫的試探，便是倚靠他們從忠信的亞伯拉罕和雅各所出的特權
（太 3:9； 約 8:39，4:12）；
如今他們終於放棄這一切，單單信靠神為他們的父，不論表面如何與之相反。即使我們所引以為豪的地上父親亞伯拉罕不認我們，你卻不會
（賽 49:15； 詩 27:10）。
以撒未被提及，因為並非他所有的後裔都被納入聖約，而雅各的全都被納入；亞伯拉罕被點名，因他是猶太民族的第一父。
永遠——這是祂應當幫助他們的理由，即因祂的永遠不變。
English original
16. thou . . . father--of Israel, by right not merely of creation, but also of electing adoption
(Isa 64:8; De 32:6; 1Ch 29:10).
though Abraham . . . Israel--It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob
(Mt 3:9; Joh 8:39; 4:12);
now at last they renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham, our earthly father, on whom we have prided ourselves, disown us, Thou wilt not
(Isa 49:15; Ps 27:10).
Isaac is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified because he was the first father of the Jewish race.
everlasting--an argument why He should help them, namely, because of His everlasting immutability.
17
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17. 使我們走差——即「任憑」我們走差並心裏剛硬。他們並非否認自己的罪責，而是承認因他們自己的過犯，神任憑他們存邪僻的心
（賽 6:9、10； 詩 119:10； 羅 1:28）。
回轉——
（民 10:36； 詩 90:13）。
English original
17. made us to err--that is, "suffer" us to err and to be hardened in our heart. They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind
(Isa 6:9, 10; Ps 119:10; Ro 1:28).
Return--
(Nu 10:36; Ps 90:13).
18
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18. 聖潔的子民——以色列歸耶和華為聖
（賽 62:12； 申 7:6）。
得了……為業——即聖地，或你的「聖所」，取自下一句——它與本句平行（參
賽 64:10、11； 詩 74:6-8）。
你的——這是神應幫助他們的理由；他們的事業就是祂的事業。
English original
18. people of . . . holiness--Israel dedicated as holy unto God
(Isa 62:12; De 7:6).
possessed--namely, the Holy Land, or Thy "sanctuary," taken from the following clause, which is parallel to this (compare
Isa 64:10, 11; Ps 74:6-8).
thy--an argument why God should help them; their cause is His cause.
19
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19. 你的……永遠——宜作「我們從古就屬你；你未曾治理他們」
〔BARNES〕。LOWTH 譯作「我們長久以來如同你未曾治理的人、未被你名稱呼的人」；因此「長久」與「不過短暫」
（賽 63:18）
相對。
但
賽 63:18
的類比使本節首句很可能指猶太人，而次句指其仇敵，正如英文版本與 BARNES 所譯。猶太人的仇敵是妄自侵入耶和華產業的外人。
English original
19. thine . . . never--rather, "We are Thine from of old; Thou barest not rule over them" [BARNES]. LOWTH translates, "We for long have been as those over whom Thou hast not ruled, who are not called by Thy name"; "for long" thus stands in contrast to "but a little while"
(Isa 63:18).
But the analogy of
Isa 63:18
makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and BARNES translate it. The Jews' foes are aliens who have unjustly intruded into the Lord's heritage.
Isa 63:1-19.
彌賽亞作為報復者降臨，回應祂百姓的禱告。
彌賽亞在向祂與祂百姓的仇敵報仇之後，臨近耶路撒冷，其意象取自「以東」的毀滅——以東是神與祂百姓最後、最苦毒之仇敵的預表（見
Isa 34:5,
&c.).
1. Who——先知在預言異象中的發問。
dyed——因血而染紅
(Isa 63:2, 3; Re 19:13).
Bozrah——（見
Isa 34:6).
travelling——不如譯作威儀堂堂；字面作「仰首」[GESENIUS]。
speak in righteousness——彌賽亞的回答。我既在信實中賜下了拯救的應許，如今便要成全。不如譯作，講論有關公義
(Isa 45:19; 46:13);
拯救意指祂「公義」的結果 [MAURER]。
save——同一位毀滅不信者的彌賽亞，也拯救信者。