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繁體中文
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)
繁體中文
福音的應許；對本分的勸勉 (706 BC)
¹ 耶和華如此說：你們當守公平，行公義；因我的救恩快要來到，我的公義快要顯露。
² 那行這事的人、那持守的人是有福的；謹守安息日而不褻瀆、禁止己手不作惡的人是有福的。
這幾節經文的主旨是要表明，當神以施恩的方式臨到我們時，我們當以盡本分的方式出去迎接他。
I. 神在此告訴我們，他對我們施恩的心意是甚麼（Isa 56:1）：「我的救恩快要來到」——就是耶穌基督所作成的偉大救恩（因為那是「眾先知已經詳細尋求考察」的救恩，1Pe 1:10），由猶太人從西拿基立手下或從巴比倫被拯救所預表。請觀察：1. 福音的救恩是主的救恩。它是由他所謀畫、由他所成就的；他以之為他的而引以為榮。2. 在那救恩裏，神的義被顯明——這是福音之美的極大之處，以致保羅以此作為他在福音中誇口的根據（Ro 1:17），「因為神的義正在這福音上顯明出來，是本於信，以致於信。」律法顯明瞭那使一切罪人被定罪的神的義，但福音顯明瞭那使一切信徒得稱義的義。3. 舊約的聖徒在這救恩來到之前很久，就看見它臨近、靠近他們；他們藉先知得知它的臨近。正如但以理從耶利米的書上明白瞭七十年期滿從巴比倫得救贖的臨近，照樣別人從但以理的書上明白瞭七十個七年期滿我們藉基督得救贖的臨近。
II. 他告訴我們，考慮到這一點，他期望我們盡甚麼本分。不要說：「我們看見救恩近了，所以我們可以隨意生活，因為如今沒有失去它或達不到它的危險」；那是將神的恩變作放縱。相反，當救恩近了時，當加倍防備罪。注意，神越充分地向我們保證他應許的成就，就越強烈地將我們置於順服的義務之下。此處所說的救恩如今已來到；然而，既然還有更遠的救恩在望，使徒就用同樣的論據勸我們基督徒盡本分（Ro 13:11）：「我們得救，現今比初信的時候更近了。」此處所要求的、使我們合格並預備迎接那將到的救恩的是：
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我們在一切交易中要誠實公正：「你們當守公平，行公義。」按法則行事，對你所說所作的有良心，不虧負任何人。準確地還清各人所當得的，並且在索取你當得的時候，在自己心中維持一個公平的法庭，以調節律法的嚴苛。要受那金科玉律的管轄：「你們願意人怎樣待你們，你們也要怎樣待人。」官長當明智而忠心地施行公正。這是要求我們，以證明我們信心和悔改的真誠，並開通憐憫之路。「天國近了，你們應當悔改。」神對我們是真實的；讓我們對彼此也是如此。
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我們當敬虔地守安息日（Isa 56:2）。我們若奪取神的時間，就不算公正。守安息日在此代表第一塊法版的一切本分——我們愛神所結的果子，正如公平和公義代表第二塊法版的一切本分——我們愛鄰舍所結的果子。請觀察：（1）所要求的本分，就是「謹守安息日」——把它當作我們要去經營的才幹來守，當作我們受託的寶藏來守。「守它為聖；安全地守它；以謹慎和留心守它；不褻瀆地守它。不容你們自己或別人侵犯那日的聖安息，或忽略那日的聖工。」若這話主要是指巴比倫的猶太人，他們特別該被提醒這一點，因為當他們因離聖殿遠而不能遵守他們律法的其他規條時，他們仍可藉著分別神的日子與別的日子，使自己與外邦人有別。但這話更普遍地要求「人」和「人子」，暗示守安息日在福音時代當是一項本分——當教會的疆界擴展、其他禮儀被廢除時。注意，那些要謹守安息日而不褻瀆的人，必須下定決心，不僅要這樣行，更要抓住它，因為安息日的時間是寶貴的，但若我們不小心的話很容易滑走；所以我們必須抓住它並堅持，必須去作並堅持到底。（2）我們這樣行的鼓勵：「那行這事的人是有福的。」要得神在我們一週一切工作上的賜福，方法就是認真守安息日，並把守安息日當作一件正事；這樣行之，我們就必更合格去行公平和公義。越敬虔就越誠實（1Ti 2:2）。
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我們不可與罪有任何瓜葛：「那禁止己手不作惡——任何對鄰舍身體、財物或名聲的傷害——或更廣泛地說，任何不討神喜悅、對自己靈魂有害的事——的人是有福的。」注意，我們守好安息日的最好證據，就是整週小心保持無虧的良心。我們若曾在山上與神同在，我們的面貌在人前以聖潔的為人發光，這就顯明瞭。
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)
繁體中文
對真誠者的鼓勵；對外邦人的鼓勵（主前706年）
³ 與耶和華聯合的外邦人不要說，耶和華必將我從他百姓中分別出來；太監也不要說，看哪，我是一棵枯樹。
⁴ 因為耶和華如此說，那些謹守我的安息日，揀選我所喜悅的事，持守我約的太監——
⁵ 我必使他們在我殿中、在我牆內，有記念、有名號，比有兒女的更美；我必賜他們永遠的名，不能剪除。
⁶ 還有那些與耶和華聯合的外邦人，要事奉他，要愛耶和華的名，要作他的僕人——就是凡謹守安息日不干犯、又持守我約的人——
⁷ 我必領他們到我的聖山，使他們在禱告的殿中喜樂；他們的燔祭和平安祭，在我壇上必蒙悅納；因我的殿必稱為萬民禱告的殿。
⁸ 主耶和華，就是招聚以色列被趕散的，說，在這些被招聚的人以外，我還要招聚別人歸他。
先知在此奉神的名，鼓勵那些誠心與神聯合卻處於極大挫折之下的人。1. 有人因自己不是亞伯拉罕的後裔而氣餒。他們已與耶和華聯合，以盟約之結使自己的靈魂永遠歸他（這是宗教的根與命脈——脫離世界和肉體，全然獻身於事奉和尊榮神）；他們卻懷疑神是否悅納他們，因為他們是外邦人的子孫（Isa 56:3）。他們是外邦人——與以色列國民無分、在應許諸約上是局外人，因此怕自己在這事上無分。他們說：耶和華已將我從他百姓中全然分別出來，不認我為他們之一，也不許我享有他們的特權。聖經常說，寄居的和本地生的，同歸一例（Ex 12:49），他們卻得出如此悲觀的結論。請注意，不信常向好人提出直接與神自己所說相悖的、令他們灰心的事——這些事正是神明文防備的。因此不要讓外邦人的子孫如此說，因為他們沒有理由如此說。請注意，傳道人當為軟弱信徒的不安和疑懼——無論多不合理——預備好答案，因為必須留意他們。2. 另有人因自己在以色列中不能作父親而氣餒。太監說：看哪，我是一棵枯樹。他如此看自己，這是他的憂傷；別人也如此看他，這是他的羞辱。他以為自己毫無用處，因為沒有兒女，也永不可能有。這在當時更為痛苦，因為太監不可作祭司（Le 21:20），也不可入耶和華的會（De 23:1），而且後裔繁多之應許是以色列特別的福分，更為可貴，因為彌賽亞要從他們中間出來。然而神不願太監把自己的光景看為最壞，也不願他們以為自己要被拒於福音教會之外、不能作屬靈的祭司，只因他們被拒於以色列的會眾和利未祭司職分之外；不，正如儀文中所含拆毀隔斷之牆的舉動接納了外邦人，它也同樣接納了那些因禮儀上的不潔而被拒之門外的人。然而，從此處對這提議的答覆看來，太監在其光景中所悲嘆的，主要是自己被記為無子。
如今對這兩類人都賜下合宜的鼓勵。
I. 對那些自己沒有兒女的人——他們雖有作教會和盟約之兒女的尊榮，卻沒有可傳此尊榮的人，沒有可受割禮之記號和該記號所確保之特權的人。如今請留意，
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他們雖落在這羞辱和患難之下，卻有何等美好的品格；只有那些在某種程度上符合這些品格的，才有資格得以下的安慰。（1.）他們謹守神的安息日——按神所定的方式守。在初期教會，若問一個基督徒：「你遵守主日了嗎？」他會立刻回答：「我是基督徒，不敢不如此行。」（2.）他們在全部行事為人中揀選那喜悅神的事。他們行善；他們行善是出於真誠要在其中討神喜悅的動機；他們是出於選擇、帶着喜樂如此行。他們若有時因軟弱在討神喜悅的事上有所虧欠，卻仍是揀選它的——追求它、以它為目標。請注意，凡是神所喜悅的，毫無爭辯地當成我們的選擇。（3.）他們持守他的約，這是如同別的一樣討神喜悅的事。恩典之約在福音中向我們提出和賜下；持守這約就是同意它、接受這提議並附從其條件——鄭重而真誠地以神為我們的神、把自己獻給他作他的子民。持守這約表示對它整全而堅決的同意——如同怕趕不上的人那樣抓住它，如同抓住好買賣那樣把握它，如同決心永不放鬆的人那樣持守——因為它是我們的生命；我們抓住這約，如同罪犯抓住他所投奔之祭壇的角那樣。
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他們若符合這品格，雖不能建立家室，卻可有何等多的安慰（Isa 56:5）：我必賜他們更好的記念和名號。這裏假定，我們從兒女所得的記念和名號，是有價值、可羨慕的——我們死後在兒女裏活着，這是令人快慰的想法。但與神立約的人有更好的記念、更好的名號，這足以補足前者之缺。記念和名號表示安息和聲譽——在自己心中安然居住，在鄰舍中間有體面的名聲；他們要快樂，無論在家在外都可安心。他們雖沒有兒女作家中的音樂、箭袋中的箭使他們在城門口與仇敵說話時挺胸，卻要得着更為寶貴的記念和名號。因為，（1.）神必賜給他們——以應許賜給他們；他自己要作他們的居所和榮耀，作他們的記念和名號。（2.）他必在他的殿中、在他的牆內賜給他們；在那裏他們必有一席之地，必扎根生長（Ps 92:13），一生一世住在其中（Ps 27:4）。他們要在與神的相交中安息，如同亞拿那晝夜不離開聖殿。在那裏他們必得着名號。在神和敬虔人中間因善事得名聲，是比兒女的名號更好的名號。我們與神的關係、我們在基督裏的利益、我們對盟約福分的權利、我們對永生的盼望——這些都是在神家中給我們蒙福的記念、蒙福的名號的事。（3.）這必是*永遠的名，永不消滅、永不剪除——*如同天使的名號和地位，天使之所以不嫁不娶，正因為不死。屬靈的福分遠勝兒女的福分；因為兒女是必然的牽掛，可能成為人一生最大的憂愁和羞恥；但我們在神家中所分享的福分，是確實而恆久的喜樂和尊榮，是不能被苦化的安慰。
II. 對那些自己是外邦人之子的。
- 此處應許他們如今在教會中必受歡迎（Isa 56:6,7）。當神的以色列人出巴比倫之時，讓他們盡量多帶鄰舍同去，神必在他的家中為他們全部預備地方。在此（如前）我們可以看見，
（1.）他們當在何條件下受歡迎。讓他們知道，神的以色列人出巴比倫時，不會像出埃及時那樣被一羣與他們同去卻不真心支持他們的閒雜人所攪擾；不，只要外邦人的子孫如此行，便可在神家中得着記念和名號：[1.] 放棄別神——一切競爭者和冒充者——與耶和華聯合，成為一靈（1Co 6:17）。[2.] 如臣民歸君王、士兵歸元帥那樣，藉效忠和順服的誓言與他聯合——*事奉他，*不是偶爾幫襯，而是恆久作他的僕人，全然順服他的命令，獻身於他的利益。[3.] 如朋友歸向他的尊榮和他國度在世上的利益那樣與他聯合——愛耶和華的名，喜悅他對自己一切的啟示和一切記念他的事。請注意，事奉他和愛他是一回事；因為真愛他的人必忠心事奉他；而出於愛的順服——既最蒙他悅納、也最令我們喜樂——那時他的誡命不是難守的（1Jo 5:3）。[4.] 謹守安息日而不褻瀆；因為寄居在你城中的外邦人特別被要求如此行。[5.] 持守這約——就是服在其約束之下、索取其利益。
（2.）他們要得着何等特權而受歡迎（Isa 56:7）。此處對他們歸向神應許三件事：[1.] 援助：我必領他們到我的聖山——不但他們來時歡迎他們，更感動他們來，指示他們道路、領他們走在其中。大衛自己也禱告求神以他的亮光和真實領他到他的聖山（Ps 43:3）；外邦人的子孫也必受同樣引導。教會是神的聖山——他已在那裏設立他的王；領他們到錫安山，就是領他們作錫安之王的臣民，並作錫安聖殿中的敬拜者。[2.] 悅納：他們的燔祭和祭牲必在我壇上蒙悅納——不因是外邦人之子的而減少蒙悅納的程度。敬虔外邦人的禱告和讚美（那些屬靈的祭）必如敬虔猶太人的那樣蒙神喜悅，兩者之間不作區分；因為他們雖按肉身是外邦人，卻因恩典被看作信心之父亞伯拉罕信心的後裔、與神較力的雅各禱告的後裔；因為在基督耶穌裏，不分希臘人、猶太人，受割禮、未受割禮。[3.] 安慰。他們不但蒙悅納，自己也要得着其中的喜樂：我必使他們在我禱告的殿中喜樂。他們要得着恩典——不但事奉神，更是歡歡喜喜事奉他；這使事奉更蒙悅納；因為當我們在耶和華的道路上歌唱之時，我們神的榮耀便為大。他們必歡歡喜喜吃自己的餅，因為神現在悅納他們的作為（Ec 9:7）。不但如此，他們雖哀傷着來到禱告的殿，卻要歡喜着離去，因為他們要在那裏藉着把憂慮重擔卸給神、把自己交託給他而得着舒暢，如哈拿那樣*走去，面上再不帶愁容了。*許多憂傷的靈在禱告的殿中得着了喜樂。
- 此處應許有大批的外邦人要歸向教會——不但少數零星而來的要受歡迎，更有大批要進來，門要為他們敞開：我的殿必稱為萬民禱告的殿。那時聖殿就是神的殿，基督正是引此話應用（Mt 21:13），卻是把它看作福音教會的預表（Heb 9:8,9）。因基督稱之為他的家（Heb 3:6）。如今論到這家，此處應許，（1.）它不是獻祭之家，而是禱告之家。神百姓的宗教聚會必為禱告的聚會，在其中他們同心合意，作為合一的信心和彼此相愛的記號。（2.）它是禱告之家，不只是猶太人的，更是萬民的。這在彼得被造就——不但自己明白、更向世人宣告——各國中敬畏主行義的人都為主所悅納之時應驗了（Ac 10:35）。從前一再宣告：凡挨近的外邦人必被治死，如今外邦人不再被看作外人客旅（Eph 2:19）。所羅門獻殿的禱告也顯示，聖殿首要目的是禱告之家、外邦人也受歡迎（1Ki 8:30,41,43）。此處又暗示（Isa 56:8），當外邦人蒙召進來時，他們必與猶太人合成一體，使（如基督所說，Joh 10:16）合成一羣、歸一個牧人；因為 [1.] 神必招聚以色列被趕散的。許多因不信把自己趕散的猶太人，必因信再被帶進來——照着揀選的恩典所留的餘數（Ro 11:5）。基督奉差到以色列家迷失的羊那裏（Mt 15:24），招聚他們被趕散的（Ps 147:2），復興他們被保守的（Isa 49:6），並作他們的榮耀（Lu 2:32）。[2.] 他還要招聚別人歸他——除了他所招聚的被趕散者之外。或者，雖然外邦人不時有人歸入教會，這卻不足以（或如有人以為的）應驗這些應許的全部範圍；不，仍必有更多更多被帶進來：在被招聚的以外，我還要招聚別人歸他——這些不過是與將來要在地上萬國中為基督招聚的豐收相比的初熟果子，那時外邦人的數目要*進來。*請注意，教會是增長的肢體：當一部分被招聚歸於她時，我們仍可盼望有更多，直到這奧祕的身體完全。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)
繁體中文
對守望者的控告 (706 BC)
⁹ 田野的諸獸都來吞吃吧！林中的諸獸也要如此。
¹⁰ 他看守的人是瞎眼的，都沒有知識，都是啞吧狗，不能叫喚；但知做夢、躺臥、貪睡，
¹¹ 這些狗貪食，不知飽足。這些牧人不能明白─各人偏行己路，各從各方求自己的利益。
¹² 他們說：你們來吧！我去拿酒，我們飽飲濃酒，明日必和今日一樣，就是宴樂無量極大之日。
先知從安慰的話語，藉著風格的突然轉變，此處轉到責備和定罪的話語，在接下來的三章中大多延續這樣的語氣；因此有人在此開始一篇新的講章。他已向百姓保證，神到了時候必救他們脫離被擄——這是為要在神行此事時活著的人得安慰而設的。此處他指明他們的罪惡和惹動神怒的事是甚麼，神要因這些將他們擄去；這是為定他本時代——被擄前約一百年——活著之人的罪而設的，他們如今正在填滿國家罪惡的度量，也藉此為神所要降於他們的事辯護。神要因他們朋友的虛謊，以他們仇敵的猛烈使他們荒涼。
I. 荒涼的審判在此被召集（Isa 56:9）。神草場的羊如今要成為他宰殺的羊，作為祭牲伏在他的公義之下；因此田野和林中的諸獸被召來吞吃。牠們是猛獸，出於自己貪婪的本性而行；但神容許牠們如此行，不，他更僱用牠們作他的僕人來行此事，作他公義的差役，雖然牠們的意思並非如此，他們的心也不想如此。這若首先指巴比倫人對他們的侵犯和吞滅，也可以前瞻到羅馬人對耶路撒冷和猶太民族的毀滅——在那些被棄的人（Isa 56:8 所記）被收聚歸入基督教會之後。羅馬軍隊如林中的獸來吞滅他們，徹底奪了他們的地方和百姓。 當注意，當神有流血的工作要做時，他隨時可以召來猛獸去做。
II. 此處給出這些審判的原因。那些本該作羊羣的守望者、發現猛獸的逼近、抵擋牠們、保護羊羣的牧人，卻背信棄義、漫不經心，不務正業，也不為所託付的責任盡心，羊便成了猛獸輕易的獵物。這也許指以賽亞、耶利米、以西結時代的假先知（他們奉承百姓行惡的道路，告訴他們雖然繼續行惡仍必平安），以及藉他們掌權的祭司。也可指那些邪惡的君王——約西亞的兒子們在耶和華眼中行惡——以及在他們手下其他邪惡的官長；他們辜負所託，邪惡褻瀆，不但沒有堵住神審判湧入的破口，反而使之擴大，不但沒有設法使神的烈怒轉消，反而使之加劇。他們本該守公平、行公義（Isa 56:1），卻兩者都放棄了（Jer 5:1）。也可指我們救主時代國家的守望者——祭司長和文士——他們本該分辨時代的兆頭，向百姓宣告彌賽亞的臨近；卻不但不如此，反而反對他，竭力阻止百姓認識他、並使百姓對他存偏見。此處對這些守望者所給的評語極其可悲。你這有這樣引導者的地有禍了！ 1. 他們對自己的職責毫無知覺和認識。他們對自己的工作極其無知，極不適任教導，因他們自己所受的教導如此貧乏：他看守的人是瞎眼的， 因此完全不配作守望者。若先見看不見，誰能為我們看見呢？若我們裏頭的光是黑暗的，那黑暗是何等大呢！ 基督描述法利賽人是瞎子領瞎子（Mt 15:14）。田野的獸來吞滅，守望者卻瞎了眼，毫不覺察。他們都沒有知識（Isa 56:10），是不能明白的牧人（Isa 56:11），不知道關於羊當做甚麼，也不能以知識牧養他們（Jer 3:15）。2. 他們那點知識也毫無用處；沒有一人因此得益。他們既是看不見危險的瞎眼守望者，也是不能叫喚的啞吧狗， 不肯警告危險。狗既被派去看守羊，若不能叫喚喚醒牧人、嚇退狼，又有何用？這些人正是如此；那些受託看顧靈魂的人，從不因人的過失責備他們，也不告訴他們結局如何，從不警告他們神的審判正湧入。他們向神的先知狂吠，也咬他們、蹂躪羊，卻不對狼或賊作任何抵擋。3. 他們極其懶惰，不肯受苦。他們愛安逸、恨工作，總是做夢、躺臥、 貪睡。 他們不像門徒那樣因憂傷疲乏被睡眠所勝，而是故意躺下要睡，說：靈魂啊，只管安息。 再睡一會兒。百姓的牧人沉睡（Na 3:18），那是百姓的災禍；而神的百姓有福，因為他們的牧者、以色列的守望者既不打盹也不睡覺。4. 他們極其貪婪、渴慕世界——貪食、不知飽足的狗。 他們即使擁有再多，也以為太少。他們愛銀子，永不因銀子知足（Ec 5:10）。他們所查問的全是他們能得甚麼，不是他們能做甚麼。只要給他們工價，他們不在乎工作做沒做；他們不餵養羊，反剪羊毛。他們各人只顧自己的道路， 只顧自己的私利，對公益毫不關心。這也是保羅對他那時代守望者的抱怨（Php 2:21）：大家都求自己的事，並不求耶穌基督的事。 人人只顧傳播自己的意見、擴張自己的黨派、建立自己的家族、使一切合自己的心意，而公眾共同的事務卻被可悲地忽略和擱置。他們各人從各方求自己的利益， 從他自己的那一頭或工作的一部分求利。他們從各處求利——金錢、金錢，無論用甚麼手段都要得到金錢——尤其是從自己那一頭，在那裏他們必定確保不失、也不錯過任何可得之物。若有人不放入他們口中，他們不但不事奉他，反而向他宣戰（Mic 3:5）。5. 他們是十足的享樂主義者，放縱於享樂，從無像在醉酒狂歡中那樣自在（Isa 56:12）：你們來吧！（他們說），我去拿酒（他們隨手可得；他們的酒窖比他們的內室更充實），我們飽飲濃酒。 他們常常醉酒，不是無意（如我們所說）被酒所勝，而是故意的。守望者竟如此彼此邀約、鼓勵醉酒過度，或他們慫恿百姓與他們同坐同飲，如此堅固他們在惡道中的人、剛硬他們的心——而這些人本是他們當責備的。守望者既然親自加入並引導他們醉酒，他們怎會以為醉酒是錯呢！6. 他們對自己昌盛和安逸的持續極其自信安穩；他們說：明日必和今日一樣，就是宴樂無量極大之日；我們明日必有和今日一樣多的來供我們的情慾揮霍。 他們全不想到自己的脆弱和必死，雖然他們正藉放縱縮短自己的日子、加速自己的死亡。他們毫不畏懼神的審判，雖然他們天天惹動他、使自己當受他的怒氣和咒詛。他們從不思想一切感官的快樂和享受是何等無常，如何在用時就消滅、與其情慾一同過去。他們決心繼續這惡道，不管良心怎樣反對，明日要像今日一樣快活。但你不要為明日誇口， 因為也許今夜你的靈魂就要被取去。
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.
在上一章那些以暫時的拯救為預表、論及福音恩典的極大而寶貴的應許之後，此處我們有：一、 一個莊嚴的囑咐，吩咐我們眾人既盼望得著那些應許的益處，就當憑良心盡自己的本分，賽 56:1,2。二、 對那些情願負起聖約之軛的外邦人，給予極大的鼓勵，向他們保證必得聖約的福分，賽 56:3-8。三、 對以色列那些在盡職上疏忽而不忠心的守望者，提出嚴厲的控告（賽 56:9-12），這看來是一篇新講章的起頭，以責備與威嚇的方式，延續於以下數章之中。神的話語乃是為責備而定意賜下，正如為安慰與教導人學義一樣。