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英語原文
After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we have here, I. A solemn charge given to us all to make conscience of our duty, as we hope to have the benefit of those promises, Isa 56:1,2. II. Great encouragement given to strangers that were willing to come under the bonds of the covenant, assuring them of the blessings of the covenant, Isa 56:3-8. III. A high charge drawn up against the watchmen of Israel, that were careless and unfaithful in the discharge of their duty (Isa 56:9-12), which seems to be the beginning of a new sermon, by way of reproof and threatening, which is continued in the following chapters. And the word of God was intended for conviction, as well as for comfort and instruction in righteousness.
1-2
Evangelical Promises; Exhortations to Duty (706 BC)
简体中文
福音的应许；劝勉尽本分（主前706年）
¹ 耶和华如此说：『你们当守公平，行公义；因我的救恩临近，我的公义将要显现。』
² 谨守这事、持守这道的人便为有福；这样行的人、持守安息日不干犯、禁止己手不作恶的人，便为有福。
这些经文的要旨是要表明：当神以怜悯之道向我们而来之时，我们必须以尽本分之道出去迎接他。
一、神在此告诉我们他对我们的怜悯用意何在（赛56:1）：「我的救恩临近」——就是耶稣基督所成就的伟大救恩（因为那是「众先知早已详细寻求考察」（彼前1:10）的救恩），由犹太人脱离西拿基立或脱离巴比伦的拯救所预表。请观察：1. 福音的救恩是主的救恩。它是由他所设计、所成就的；他以此为荣，称之为他的。2. 在那救恩里，神的义被显明——这是福音之美，以致保罗以此作为他在福音中夸口的根据（罗1:17），「因为神的义正在这福音上显明出来，本于信，以致于信」。律法显明那定一切罪人为有罪的神的义，福音却显明那使一切信徒得称为义的神的义。3. 旧约圣徒在这救恩未到之先许久，就已看见它来到、临近他们；他们借先知得知它临近。正如但以理借耶利米的书明白被掳巴比伦之救赎的临近——满了七十年之时；照样，别人也借但以理的书明白我们借基督所得之救赎的临近——满了七十个七之时。
二、他告诉我们，因此他所期望我们尽的本分是什么。不要说：「我们看见救恩临近了，所以我们可以随意生活，因为如今没有错过它或达不到它的危险了」；那是把神的恩典变为放纵。相反，救恩既临近，就要加倍防备罪。注意，神越充分地保证我们他要成就应许，就越有力地将我们置于顺服的义务之下。此处所说的救恩如今已经来到；然而因仍有一个更远的救恩在望，使徒以同样的论据劝勉我们基督徒当尽本分（罗13:11）：「我们得救，现今比初信的时候更近了。」此处所要求、用以使我们合格并预备迎接那临近之救恩的，是：
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我们在一切交往中要诚实公正：「你们当守公平，行公义。」按规矩而行，对自己所说的、所作的有良心，不亏负任何人。准确地还清一切所欠，又在收取自己当得的之时，要在自己心中维持一个公平的法庭，以缓和律法的严苛。受那金科玉律所管：「你们愿意人怎样待你们，你们也要怎样待人。」官长当明智而忠实地施行公义。这是为要证明我们信心和悔改的真诚，也是为要打开怜悯之路。「天国近了，你们应当悔改。」神向我们信实，我们也当彼此信实。
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我们当敬虔地守安息日（赛56:2）。我们若抢夺神的时间，就不算公正。守安息日在此代表第一块法版的一切本分——我们爱神之果，正如公平公义代表第二块法版的一切本分——我们爱邻舍之果。请观察：（1）所要求的本分，就是「守安息日」——当作我们经营之才干那样守，当作我们所受托之宝物那样守。「守它为圣；稳妥地守它；以谨慎小心守它；不干犯它。不容自己也不容别人或干犯那圣安息，或忽略那日的圣工。」这话若首先是指着巴比伦的犹太人说的，他们就特别应当被提醒这一点，因为他们既远离圣殿，不能遵守律法中别的制度，却能借分别神的日子与别的日子来将自己与外邦人分别出来。但这事既然是更普遍地对「人」和「人子」要求的，就暗示守安息日在福音时代仍当是本分——那时教会的界限要扩展，别的礼仪和仪式要废除。请观察，凡要不干犯安息日而守它的人，必须下定决心，不仅行这事，更要「持守」它，因为安息日的时间宝贵，却非常容易在我们不小心时溜走；所以我们必须抓住它，又持守我们的把握，必须行这事，又坚持到底。（2）我们尽这本分所得的勉励：「这样行的人便为有福。」要得神在我们一周工作中赐福的途径，就是以守安息日为良心之事、为正业；如此行，我们也必更好地配得以公平公义而行。越敬虔就越诚实（提前2:2）。
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我们不可与罪有分：「禁止己手不作恶的人便为有福」——不在身体、财物或名声上亏负邻舍，或更普遍地说，不作任何得罪神、伤害自己灵魂的事。注意，我们守好安息日的最佳证据，就是整周留意保持无亏的良心。我们若曾在山上与神同在，以致我们的脸在圣洁的行事为人中在人前发光，这就显明出来了。
英語原文
Evangelical Promises; Exhortations to Duty (706 BC)
¹ Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.
² Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.
The scope of these verses is to show that when God is coming towards us in a way of mercy we must go forth to meet him in a way of duty.
I. God here tells us what are his intentions of mercy to us (Isa 56:1): My salvation is near to come—the great salvation wrought out by Jesus Christ (for that was the salvation of which the prophets enquired and searched diligently, 1Pe 1:10), typified by the salvation of the Jews from Sennacherib or out of Babylon. Observe, 1. The gospel salvation is the salvation of the Lord. It was contrived and brought about by him; he glories in it as his. 2. In that salvation God's righteousness is revealed, which is so much the beauty of the gospel that St. Paul makes this the ground of his glorying in it. (Ro 1:17), because therein is the righteousness of God revealed from faith to faith. The law revealed that righteousness of God by which all sinners stand condemned, but the gospel reveals that by which all believers stand acquitted. 3. The Old-Testament saints saw this salvation coming, and drawing near to them, long before it came; and they had notice by the prophets of its approach. As Daniel understood by Jeremiah's books the approach of the redemption out of Babylon, at the end of seventy years, so others understood by Daniel's books the approach of our redemption by Christ at the end of seventy weeks of years.
II. He tells us what are his expectations of duty from us, in consideration thereof. Say not, "We see the salvation near, and therefore we may live as we list, for there is no danger now of missing it or coming short of it;" that is turning the grace of God into wantonness. But, on the contrary, when the salvation is near double your guard against sin. Note, The fuller assurances God gives us of the performance of his promises the stronger obligations he lays us under to obedience. The salvation here spoken of has now come; yet, there being still a further salvation in view, the apostle presses duty upon us Christians with the same argument. Ro 3:11, Now is our salvation nearer than when we believed. That which is here required to qualify and prepare us for the approaching salvation is,
1. That we be honest and just in all our dealings: Keep you judgment and do justice. Walk by rule, and make conscience of what you say and do, that you do no wrong to any. Render to all their dues exactly, and, in exacting what is due to you, keep up a court of equity in your own bosom, to moderate the rigours of the law. Be ruled by that golden rule, "Do as you would be done by." Magistrates must administer justice wisely and faithfully. This is required to evidence the sincerity of our faith and repentance, and to open the way of mercy. Repent for the kingdom of heaven is at hand. God is true to us; let us be so to one another.
2. That we religiously observe the sabbath day, Isa 56:2. We are not just if we rob God of his time. Sabbath-sanctification is here put for all the duties of the first table, the fruits of our love to God, as justice and judgment are put for all those of the second table, the fruits of our love to our neighbour. Observe, (1.) The duty required, which is to keep the sabbath, to keep it as a talent we are to trade with, as a treasure we are entrusted with. "Keep it holy; keep it safe; keep it with care and caution; keep it from polluting it. Allow neither yourselves nor others either to violate the holy rest or omit the holy work of that day." If this be intended primarily for the Jews in Babylon, it was fit that they should be particularly put in mind of this, because when, by reason of their distance from the temple, they could not observe the other institutions of their law, yet they might distinguish themselves from the heathen by putting a difference between God's day and other days. But it being required more generally of man, and the son of man, it intimates that sabbath-sanctification should be a duty in gospel times, when the bounds of the church should be enlarged and other rites and ceremonies abolished. Observe, Those that would keep the sabbath from polluting it must put on resolution, must not only do this, but lay hold on it, for sabbath time is precious, but is very apt to slip away if we take not great care; and therefore we must lay hold on it and keep our hold, must do it and persevere in it. (2.) The encouragement we have to do this duty: Blessed is he that doeth it. The way to have the blessing of God upon our employments all the week is to make conscience, and make a business, of sabbath-sanctification; and in doing so we shall be the better qualified to do judgment and justice. The more godliness the more honesty, 1Ti 2:2.
3. That we have nothing to do with sin: Blessed is the man that keeps his hand from doing evil, any wrong to his neighbour, in body, goods, or good name—or, more generally, any thing that is displeasing to God and hurtful to his own soul. Note, The best evidence of our having kept the sabbath well will be a care to keep a good conscience all the week. By this it will appear that we have been in the mount with God if our faces shine in a holy conversation before men.
3-8
Encouragement to the Sincere; Encouragement to the Gentiles (706 BC)
简体中文
对真诚之人的勉励；对外邦人的勉励（公元前706年）
³ 与耶和华联合的外邦人不要说：『耶和华必将我从他民中分别出来。』太监也不要说：『看哪，我是枯树。』
⁴ 因为耶和华如此说：那些谨守我的安息日、拣选我所喜悦的事、持守我约的太监，
⁵ 我必使他们在我殿中、在我墙内，有记念、有名号，比有儿女更好；我必赐他们永远的名，不能剪除。
⁶ 还有那些与耶和华联合的外邦人，要事奉他，要爱耶和华的名，要作他的仆人——就是凡谨守安息日而不干犯、又持守我约的人，
⁷ 我必领他们到我的圣山，使他们在我的祷告殿中喜乐。他们的燔祭和平安祭必在我坛上蒙悦纳；因我的殿必称为万民祷告的殿。
⁸ 主耶和华，就是招聚以色列被赶散人的，说：『在这被招聚的人以外，我还要招聚别人归他。』
先知在此奉神的名，勉励那些诚心归向神、却又大受挫折的人。1. 有些人因自己不是亚伯拉罕的后裔而灰心。他们已经「与耶和华联合」，用自己的魂与神结下永远属他的纽带（这正是信仰的根源和生命——脱离世界和肉体，将自己全然献上事奉神、荣耀神）；但他们怀疑神是否悦纳他们，因为他们是「外邦人」（赛56:3）。他们是外邦人，在以色列国民之外，在应许的诸约上是局外人，所以恐怕自己在其中无分无关。他们说：「『耶和华必将我从他民中分别出来』，不承认我是其中之一，也不许我得他们的特权。」圣经虽常说「无论是本地人、是寄居的，都归一例」（出12:49），他们却得出这样灰暗的结论。注意，不信常向敬虔人提出一些使他们灰心的事，这些事恰恰与神自己所说的相反，是他明明加以防备的。所以「外邦人」不可如此说，因为他们没有理由如此说。注意，牧者必须为软弱基督徒那些令人不安的恐惧和疑虑预备好答案——这些疑虑无论多么不合理，都当留意。2. 另有些人因自己在以色列中不能作父亲而灰心。太监说：「看哪，我是枯树。」他如此看自己，这是他的忧愁；别人也如此看他，这是他的羞辱。他因为没有儿女、也不可能有儿女，便被认为毫无用处。这在当时尤其痛苦，因为太监不能作祭司（利21:20），也不能「入耶和华的会」（申23:1），又因为后裔众多是以色列特别的福分，且因弥赛亚要从他们中间出来而更显宝贵。然而神不愿太监把自己的景况往最坏处想，也不愿他们以为自己因被拒于以色列的会和利未祭司之外，就被拒于福音教会之外，不能作属灵的祭司；不，正如那「记在仪文中的隔断之墙」被拆毁，使外邦人得以进入，也同样接纳了那些因礼仪上的不洁而被拒之门外的人。然而，从对此疑虑所作的答复来看，太监所悲叹的，主要还是自己没有后裔、名字不能流传。
如今，对这两类人都有合宜的勉励。
一、对那些自己没有儿女的人——他们虽有作教会和圣约儿女的尊荣，却没有可以将这尊荣传留下去的人，没有可以受割礼之记号、并因这记号而得特权的人。请看，
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他们虽有这羞辱和苦楚，却有怎样的好品格；只有那些在某种程度上符合这些品格的人，才有分于以下的安慰。(1) 他们「谨守神的安息日」，照神所定的方式谨守。在初期，若有人问一个基督徒：「你有没有守主日为圣？」他必爽快地回答：「我是基督徒，不敢不如此。」(2) 他们在一切行事为人上「拣选那喜悦神的事」。他们行善；他们行善时存着真诚要讨神喜悦的用意；他们出于选择、存着喜乐而行。他们若有时因软弱在行神所喜悦的事上有所不及，他们仍是拣选它、竭力追求它、以它为目标。注意，凡是神所喜悦的，毫无疑问应当成为我们的选择。(3) 他们「持守他的约」，这也是极讨神喜悦的事。恩典之约在福音中向我们提出、向我们提供；持守它就是同意它，接受这提议并达到其条件，郑重而真诚地接纳神作我们的神，并把自己献给他作他的子民。持守约表明完全而坚决地同意它——像那些唯恐不及的人那样持守，像作一桩好买卖那样抓住它，像那些决不放手的人那样持守——因为它是我们的生命；我们持守它，如同罪犯抓住他避难之祭坛的角那样持守它。
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他们若符合这品格，虽没有建立家室，仍可得着何等大的安慰（赛56:5）：「我必给他们更好的记念和名号。」我们因儿女而有的地位和名号，本是可贵可慕的——我们死在儿女里面继续活着，这观念是令人愉悦的。但那些与神立约之人，有更好的地位、更好的名号，足以补偿前者的缺乏。「记念」和「名号」表明安息与声誉——在内有舒适的地位可居，在外有可敬的名声活在邻舍中间；他们要得福，在家在外都可安逸。他们虽然没有儿女作家中的音乐，没有箭在囊中在城门口与仇敌争辩时为自己壮胆，却必得着更有过之的地位和名号。因为，(1) 神必赐给他们——以应许赐给他们；他自己要作他们的居所和他们的荣耀，他们的地位和他们的名号。(2) 他必「在我殿中、在我墙内」赐给他们；在那里他们必有一席之地，必被栽植以致扎根（诗92:13），「一生之久」住在其中（诗27:4）。他们要与神相交，如在家中一般，正如亚拿「不离开圣殿，昼夜」事奉（路2:37）。在那里他们必有一个名。在神和敬虔人中间因善事而有的名，是「比儿女更好的名」。我们与神的关系、我们在基督里的分、我们对圣约之福的权利、我们对永生的盼望，都是使我们在神的家中得蒙福地位和蒙福名号的事。(3) 这必是「永远的名，不能灭绝，永不剪除」——如同天使的地位和名号，他们「不娶也不嫁」，正因为他们不死。属灵的福气比儿女的福气美好得无可比拟；因为儿女是一种确定的挂虑，可能成为人一生中最大的忧愁和羞耻，但我们在神家中所领受的福气却是确定的、恒久的喜乐和尊荣，是不能被苦化的安慰。
二、对那些自己是外邦人的人。
- 此处应许他们如今必在教会中受欢迎（赛56:6、7）。神的以色列人从巴比伦出来之时，当尽力带着他们能劝服的邻舍同来，神在他的家中必为他们所有人预备足够的地方。此处（如前一样）我们可以看见，
(1) 他们要在什么条件下受欢迎。当知道神的以色列人从巴比伦出来时，不会再像从埃及出来时那样，被一群「闲杂人」所搅扰——这些人虽与他们同去，却不是真心与他们相合；不，外邦人若要在神的家中得着地位和名号，必须：[1] 离弃别神，离弃一切争竞者和僭越者，「与耶和华联合」，以致成为「一灵」（林前6:17）。[2] 像臣民之于君王、士兵之于将军那样与他联合——以效忠顺服的誓言，「事奉他」，不是偶尔效力、应付一事，而是恒久作他的仆人，完全顺服他的命令，献身于他的利益。[3] 像朋友之于他的尊荣和他国度在地上的利益那样与他联合——「爱耶和华的名」，以他所启示的一切关于自己的事为乐，以他们为他所作的一切记念为乐。请注意，「事奉他」与「爱他」是并行的；因为真正爱他的人必忠心事奉他；出于爱的原则而有的顺服，既最蒙他悦纳，也最使我们喜乐——因为那时「他的诫命不是难守的」（约一5:3）。[4] 谨守安息日而不干犯；因为「在你城里的外邦人」特别被要求如此行。[5] 持守他的约——就是处于约的约束之下，并要求约的益处。
(2) 他们要得着什么特权而受欢迎（赛56:7）。他们来就神之时，有三件事在此应许给他们：——[1] 帮助：「『我必领他们到我的圣山』——不仅在他们来时欢迎他们，更使他们有意前来，指示他们道路，引导他们走在其中。」大卫自己也求神以他的亮光和真实引导他到他的「圣山」（诗43:3）。外邦人也要受同样的引导。教会是神的圣山，他已在那里设立了他的王；他领他们到锡安山，也就是领他们作锡安之王的臣民，以及在锡安圣殿中敬拜的人。[2] 悦纳：「『他们的燔祭和平安祭必在我坛上蒙悦纳』，并不因是外邦人所献就更不蒙悦纳。」敬虔外邦人的祷告和赞美（那些属灵的祭物）必如敬虔犹太人的祷告赞美一样蒙神喜悦，二者之间不作区分；因为他们虽是生来的外邦人，却因恩典被看作信心之父亚伯拉罕信心的后裔、与神摔跤的雅各祈祷的后裔——因为在基督耶稣里，并不分希利尼人、犹太人，受割礼的、未受割礼的。[3] 安慰。他们不仅蒙悦纳，自己也必得着其中的喜乐：「我必使他们在我的祷告殿中喜乐。」他们必得着恩典，不仅能事奉神，更能欢欣乐意地事奉他，而这要使事奉更蒙他悦纳；因为「我们行在耶和华的道路中而歌唱之时，我们神的荣耀就显为大」。他们离去之后必「欢欢喜喜地吃饼」，因为「神如今悦纳他们的作为」（传9:7）。不但如此，他们虽哀哭着来到祷告的殿，却必欢欣喜乐地离去——因为他们在那里要把自己的挂虑和重担卸给神、交托给他，如此便得着安舒，像哈拿那样离去，「面貌再不带着愁容了」。许多忧伤的灵，都在祷告的殿中得了喜乐。
- 此处应许必有大量的外邦人来到教会——不仅是零星前来的人受欢迎，而是大批的人要进来，门要向他们敞开：「我的殿必称为万民祷告的殿。」那时圣殿就是神的殿，基督也把这些话应用在其上（太21:13），却是以它作为福音教会预表的眼光来看（来9:8、9）。因为基督称之为「他的家」（来3:6）。论到这家，此处应许：(1) 它不是献祭的殿，而是祷告的殿。神百姓的宗教聚会，必是为祷告的聚会，在其中他们一同联合，作为他们合一之信心和彼此之爱的记号。(2) 它是祷告的殿，不仅为犹太人，更是为万民。这在彼得不仅自己明白、更告诉了世人之时便应验了——「原来各国中那敬畏主、行义的人都为主所悦纳」（徒10:35）。圣经虽屡次宣告「凡走近的外人必被治死」，但如今外邦人不再被看作外人和客旅了（弗2:19）。所罗门在献殿之时所作的祷告，既表明这殿原先主要就是为祷告的殿，也表明外人当在其中受欢迎（王上8:30、41、43）。此处又暗示（赛56:8），当外邦人被召入之时，他们要被纳入与犹太人同一个身体，使（正如基督所说，约10:16）「合成一群，归一个牧人」；因为，[1] 神要「招聚以色列被赶散的人」。许多因不信把自己排除在外的犹太人，要因信被重新带回——「照着拣选之恩所留的余数」（罗11:5）。基督到「以色列家迷失的羊」那里来（太15:24），「招聚他们被赶散的人」（诗147:2），「复兴雅各」（赛49:6），「作他们的荣耀」（路2:32）。[2] 除了他那被招聚归他的被赶散之人外，他还要招聚别人归他。或者，虽然有些外邦人现在不时进入教会，但这并不足以（如有人可能以为）满足这些应许的广度；不，还有更多的人要被带进来：「『在这被招聚的人以外，我还要招聚别人归他』；与列国之中要为基督招聚的丰收相比，这些不过是初熟的果子——等到外邦人的数目添满了。」注意，教会是一个正在成长的身体：当有些人被招聚归入时，我们仍可盼望必有更多的人被招聚，直到这奥秘的身体完全。「我另外有羊。」
英語原文
Encouragement to the Sincere; Encouragement to the Gentiles (706 BC)
³ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
⁴ For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;
⁵ Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.
⁶ Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;
⁷ Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people.
⁸ The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.
The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, Isa 56:3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, "The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges." It was often said that there should be one law for the stranger and for him that was born in the land (Ex 12:49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Le 21:20), nor to enter into the congregation (De 23:1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless.
Now suitable encouragements are given to each of these.
I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe,
1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, "Hast thou kept holy the Lord's day?" He would readily answer, "I am a Christian, and dare not do otherwise." (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge.
2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (Isa 56:5): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Ps 92:13), shall dwell all the days of their life, Ps 27:4. They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered.
II. To those that are themselves the children of strangers.
1. It is here promised that they shall now be welcome to the church, Isa 56:6,7. When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe,
(1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, 1Co 6:17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, 1Jo 5:3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it.
(2.) To what privileges they shall be welcome, Isa 56:7. Three things are here promised them, in their coming to God:—[1.] Assistance: "I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it." David himself prays that God by his light and truth would bring them to his holy hill, Ps 43:3. And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: "Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger." The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Ec 9:7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer.
2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them: My house shall be called a house of prayer for all people. The temple was then God's house, and to that Christ applies these words (Mt 21:13), but with an eye to it as a type of the gospel church, Heb 9:8,9. For Christ calls it his house, Heb 3:6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God's people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that in every nation he that fears God and works righteousness is accepted of him, Ac 10:35. It had been declared again and again that the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Eph 2:19. And it appears by Solomon's prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, 1Ki 8:30,41,43. And it is intimated here (Isa 56:8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, Joh 10:16) there may be one fold and one Shepherd; for, [1.] God will gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again, a remnant according to the election of grace, Ro 11:5. Christ came to the lost sheep of the house of Israel (Mt 15:24), to gather their outcasts (Ps 147:2), to restore their preserved (Isa 49:6), and to be their glory, Lu 2:32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: "I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in." Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed. Other sheep I have.
9-12
A Charge against the Prophets (706 BC)
简体中文
对先知的指控（主前706年）
⁹ 田野的诸兽啊，都来吞吃吧！林中的诸兽啊，也都来吧！ ¹⁰ 他看守的人是瞎眼的，都没有知识；都是哑巴狗，不能叫唤；只知作梦、躺卧、贪睡。 ¹¹ 这些狗贪食，不知饱足；这些牧人不能明白，各人偏行己路，各从各方求自己的利益。 ¹² 他们说：你们来吧！我去拿酒，我们饱饮浓酒；明日必和今日一样，就是更丰盛。
先知在此从安慰之言忽然笔锋一转，改为责备与定罪之言，且在随后三章中大多延续此调；故有人在此另起一篇新讲章。他既已向百姓保证神必在适当时候救他们脱离被掳——这原是为安慰那些在神成就此事时仍存活的人而设——如今他便在此说明，究竟因他们犯了什么罪、行了什么惹神发怒的事，神才将他们掳去；这是为了使他那生活在被掳前约一百年的同时代百姓知罪——他们那时正填满本国罪恶的量——并使神所加于他们的一切得着伸张。神要因他们朋友的虚伪，借他们仇敌的凶残使他们荒凉。
一、荒凉的审判在此被召唤而来（赛56:9）。神草场的羊如今要成为他宰杀的羊，作为他公义的祭牲倒下，因此「田野与林中的野兽」被召来吞吃。它们本是猛兽，出于自己贪噬的本性而行这事；但神容许它们如此行，不，更雇用它们作为仆役成就这事，作为他公义的执事——尽管它们并非如此打算，他们的心也并非如此思想。这话若首先指巴比伦人下来侵吞他们，也可远指耶路撒冷与犹太民族被罗马人所灭——在这些被赶出的人（赛56:8所提）被招聚归入基督教会之后。罗马大军如林中猛兽临到他们要吞吃他们，并「将他们的地方和他们的民族都夺去」（约11:48）。当留意，当神要做流血之工时，他随呼随有猛兽可供差遣。
二、此处也给出这些审判的缘由。那些本该作羊群守望者——以发现猛兽的接近、加以驱赶、保护羊群——的牧人，却诡诈又不忠，毫不顾及自己的职分，对所托毫无良心，于是羊群就成了野兽轻易的猎物。这话可指以赛亚、耶利西、以西结时代的假先知（他们在百姓的恶道上谄媚他们，告诉他们尽管继续如此行，仍必平安），也可指借他们掌权的祭司。也可指那些恶君——约西亚的众子——「在耶和华眼中行恶」，以及他们手下的其他恶官长：他们背弃所托，又败坏又亵渎，不但没有堵住神审判涌入的破口，反而使之更大，非但没有使耶和华烈怒稍减，反倒使之加剧。他们本该「守公平、行公义」（赛56:1），却将二者都抛弃了（耶5:1）。也可指我们救主时代国家的守望者——众祭司长与文士——他们本该分辨时代的迹象，向百姓宣告弥赛亚的临近，不但如此行，反倒反对他，竭力阻止人到他这里来认识他，并使百姓对他存偏见。这里所给这些守望者的画像极其悲惨。「祸哉，那地啊！」你的引导者竟是这样。1. 他们对自己的职分毫无感觉与知识。他们对自己的工作极其无知，极不配教导人——因他们自己所受的教导甚差：「他看守的人是瞎眼的」，因此全然不配作守望者。若先见自己看不见，谁能替我们看见呢？「我们里头的光若是黑暗，那黑暗是何等大呢！」基督把法利赛人描述为「瞎子领瞎子」（太15:14）。田野的兽来吞吃，守望者却是瞎眼的，并不觉察他们。「他们都没有知识」（赛56:10），「不能明白的牧人」（赛56:11），既不知羊群的事当如何料理，也不能「以知识牧养他们」（耶3:15）。2. 他们仅有的一点知识也不加使用；无人因此得益。正如他们是不警告危险的瞎眼守望者，他们也是不发声的「哑巴狗」。狗若不能吠叫唤醒牧人、吓退豺狼，设它们看守羊群有何用处？这些人正是如此；那些负有灵魂之责的人从不责备人的过犯，不告诉他们结局如何，从不警告他们神审判已临近。他们向神的先知吠叫，也咬他们，并糟蹋羊群，却对豺狼或盗贼毫无反抗。3. 他们极其懒惰，不肯劳苦。他们爱安逸、厌事务，总是「作梦、躺卧、贪睡」。他们并非像门徒那样因悲伤与疲惫被睡意胜过、所压制，而是故意躺下要引睡入眠，说：「灵魂啊，你只管安安逸逸。」「再睡片时。」一民之牧者若沉睡，那民的景况便坏了（鸿3:18）；而神的百姓有福了，因他们的牧者、以色列的守护者，既不打盹也不睡觉。4. 他们极其贪财，急于追求世界——「不能知足的贪食狗」。他们即使有再多，也嫌太少。他们如此爱银子，总不因银子满足（传5:10）。他们所查问的全是当得什么，而非当尽何责。只要给他们工价，工作做不做他们毫不在乎；他们不牧养羊群，反倒剥削羊群。他们各人偏行「己路」，只顾自己私人的利益，对公益毫不关怀。这正是保罗对他那时代守望者的感叹（腓2:21）：「大家都求自己的事，并不求耶稣基督的事。」人人都想推行自己的意见、抬举自己的党派、抬举自己的家族、使万事合自己的心意，而公益的公共事务则被可怜地忽视、推延。他们「各从各方求自己的利益」——从自己的那一头或那一份工作上求利。他们从各方求利（拉丁谚语所谓：Rem rem quocunque modo rem——钱财，钱财，无论用正当手段还是肮脏手段，我们必须有钱），尤其从自己的那一方——他们必定在那里小心不失什么，凡可取之利一点也不放过。若有人不塞满他们的口，他们不但不为他效力，反要「向他宣告战争」（弥3:5）。5. 他们是十足的享乐主义者，纵情声色，最得意莫过于醉酒狂欢（赛56:12）：「来吧（他们说），我去拿酒」（这是他们随叫随到的；他们的酒窖比他们的内室陈设得更丰盛），「我们饱饮浓酒。」他们常常醉酒——不是（如我们所说）偶然不慎或被酒所胜，而是蓄意如此。守望者们如此彼此邀请、鼓励狂饮过度，或者他们引诱百姓与他们同坐共饮，借此坚固那些他们在恶道上的人，使他们心里刚硬——而他们本该责备这些人。当守望者自己也与他们同乐、引领他们如此行时，他们怎会以醉酒为恶呢！6. 他们极其安逸自恃，深信自己的繁荣与安逸必长存不衰；他们说：「明日必和今日一样，而且更丰盛；我们明日必有和今日一样多的可供肉欲挥霍。」他们全然不思念自己的脆弱与必死，尽管他们正因纵欲缩短寿数、加速死亡。他们毫不畏惧神的审判，尽管他们日日惹动他，使自己招致他的忿怒与咒诅。他们从不思想一切感官之乐与享受的无常——它们在使用中即消灭，并随其私欲一同过去。他们定意在这恶道上继续，无论良心如何反对，要像今日一样明日照样欢乐。「但你不要因明日夸口」，因为「今夜必要你的灵魂」（路12:20）。
英語原文
A Charge against the Prophets (706 BC)
⁹ All ye beasts of the field, come to devour, yea, all ye beasts in the forest.
¹⁰ His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.
¹¹ Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.
¹² Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant.
From words of comfort the prophet here, by a very sudden change of his style, passes to words of reproof and conviction, and goes on in that strain, for the most part, in the three following chapters; and therefore some here begin a new sermon. He had assured the people that in due time God would deliver them out of captivity, which was designed for the comfort of those that should live when God would do this. Now here he shows what their sins and provocations were, for which God would send them into captivity, and this was designed for the conviction of those that lived in his own time, nearly a hundred years before the captivity, who were now filling up the measure of the nation's sin, and to justify God in what he brought upon them. God will lay them waste by the fierceness of their enemies, for the falseness of their friends.
I. Desolating judgments are here summoned, Isa 56:9. The sheep of God's pasture are now to be made the sheep of his slaughter, to fall as victims to his justice, and therefore the beasts of the field and the forest are called to come and devour. They are beasts of prey, and do it from their own ravenous disposition; but God permits them to do it, nay, he employs them as his servants in doing it, the ministers of his justice, though they mean not so, neither does their heart think so. If this refers primarily to the descent made upon them by the Babylonians, and their devouring them, yet it may look further, to the destruction of Jerusalem and the Jewish nation by the Romans, after these outcasts of them (mentioned Isa 56:8) were gathered in to the Christian church. The Roman armies came upon them as beasts of the forest to devour them, and they quite took away their place and nation. Note, When God has bloody work to do he has beasts of prey within call, to be employed in doing it.
II. The reason of these judgments is here given. The shepherds, who should have been the watchmen of the flock, to discover the approaches of the beasts of prey, to keep them off, and protect the sheep, were treacherous and careless, minded not their business, nor made any conscience of the trust reposed in them, and so the sheep became an easy prey to the wild beasts. Now this may refer to the false prophets that lived in Isaiah's, Jeremiah's, and Ezekiel's time (who flattered the people in their wicked ways, and told them they should have peace though they went on) and to the priests that bore rule by their means. Or it may refer to the wicked princes, the sons of Josiah, that did evil in the sight of the Lord, and other wicked magistrates under them, who betrayed their trust, were vicious and profane, and, instead of making up the breach at which the judgments of God were breaking in upon them, made it wider, and augmented the fierce anger of the Lord instead of doing any thing to turn it away. They should have kept judgment and justice (Isa 56:1), but they abandoned both, Jer 5:1. Or it may refer to those who were the nation's watchmen in our Saviour's time, the chief priests and the scribes, who should have discerned the signs of the times and have given notice to the people of the approach of the Messiah, but who, instead of that, opposed him, and did all they could to keep people from coming to the knowledge of him and to prejudice them against him. It is a very sad character that is here given of these watchmen. Woe unto thee, O land! when thy guides are such. 1. They had no sense or knowledge of their business. They were wretchedly ignorant of their work, and very unfit to teach, being so ill-taught themselves: His watchmen are blind, and therefore utterly unfit to be watchmen. If the seers see not, who shall see for us? If the light that is in us be darkness, how great is that darkness! Christ describes the Pharisees to be blind leaders of the blind, Mt 15:14. The beasts of the field come to devour, and the watchmen are blind, and are not aware of them. They are all ignorant (Isa 56:10), shepherds that cannot understand (Isa 56:11), that know not what is to be done about the sheep, nor can feed them with understanding, Jer 3:15. 2. What little knowledge they had they made no use of it; no one was the better for it. As they were blind watchmen, that could not discern the danger, so they were dumb dogs, that would not give warning of it. And why are the dogs set to guard the sheep if they cannot bark to waken the shepherd and frighten the wolf? Such were these; those that had the charge of souls never reproved men for their faults, nor told them what would be in the end thereof, never gave them notice of the judgments of God that were breaking in upon them. They barked at God's prophets, and bit them too, and worried the sheep, but made no opposition to the wolf or thief. 3. They were very lazy, and would take no pains. They loved their ease, and hated business, were always sleeping, lying down and loving to slumber. They were not overcome and overpowered by sleep, as the disciples, through grief and fatigue, but they lay down on purpose to invite sleep, and said, Soul, take thy ease. Yet a little sleep. It is bad with a people when their shepherds slumber (Na 3:18), and it is well for God's people that their shepherd, the keeper of Israel, neither slumbers nor sleeps. 4. They were very covetous and eager after the world—greedy dogs that can never have enough. If they had ever so much, they would think it too little. They so love silver as never to be satisfied with silver, Ec 5:10. All their enquiry is what they shall get, not what they shall do. Let them have the wages, and they care not whether the work be done or no; they feed not the flock, but fleece it. They are every one looking to his own way, minding his own private interests, and have no regard at all to the public welfare. It was St. Paul's complaint of the watchmen in his time (Php 2:21), All seek their own, not the things that are Jesus Christ's. Every one is for propagating his own opinion, advancing his own party, raising his own family, and having every thing to his own mind, while the common concerns of the public are wretchedly neglected and postponed. They look every one to his gain from his quarter, from his end or part of the work. They are for fain from every quarter (Rem rem quocunque modo rem—Money, money, by fair means or by foul we must have money), but especially from their own quarter, where they will be sure to take care that they lose nothing, nor miss any thing that is to be got. If any one put not into their mouths they not only will do him no service, but they prepare war against him, Mic 3:5. 5. They were perfect epicures, given to their pleasures, never so much in their element as in their drunken revels (Isa 56:12): Come (say they), I will fetch wine (they have that at command; their cellars are better furnished than their closets) and we will fill ourselves, or be drunk, with strong drink. They were often drunk, not overseen (as we say) or overtaken in drink, but designedly. The watchmen did thus invite and encourage one another to drink to excess, or they courted the people to sit and drink with them, and so confirmed those in their wicked ways, and hardened their hearts, whom they should have reproved. How could they think it any harm to be drunk when the watchmen themselves joined with them and led them to it! 6. They were very secure and confident of the continuance of their prosperity and ease; they said, "To-morrow shall be as this day and much more abundant; we shall have as much to spend upon our lusts to-morrow as we have to-day." They had no thought at all of their own frailty and mortality, though they were shortening their days and hastening their deaths by their excesses. They had no dread of the judgments of God, though they were daily provoking him and making themselves liable to his wrath and curse. They never considered the uncertainty of all the delights and enjoyments of sense, how they perish in the using and pass away with the lusts of them. They resolved to continue in this wicked course, whatever their consciences said to the contrary, to be as merry to-morrow as they are to-day. But boast not thyself of to-morrow when perhaps this night thy soul shall be required of thee.
在前一章里，我们看见了借着属世的解救所预表、关于福音恩典那极大宝贵的应许；这里我们有：一、向我们众人所发的庄严吩咐——若我们盼望得着那些应许的益处，就当在我们的本分上无愧于心（赛56:1,2）。二、对那些愿意受圣约之约束的外人所赐的大鼓励，向他们保证圣约的福分（赛56:3-8）。三、对那些在尽本分上粗心不忠的以色列守望者所提的严厉指控（赛56:9-12）；这似乎是一篇新讲章的开始，以责备与警告的方式，延续到接下来的几章。并且神的话语既是为教训人学义、安慰人而赐，也是为叫人知罪而赐。